¶
AN
EXPOSITION
VPon
certaine
verses
of
Roman.
8.
AMongst
many
euidences
that
the
LORDE
hath
giuen
vs
,
for
the
proōfe
of
the
certaintie
and
credite
of
hys
holy
word
,
written
against
all
the
Atheists
and
Papistes
in
the
world
,
who
for
sundry
respectes
,
seeke
to
debase
and
deface
the
same
;
namely
,
the
one
sort
,
that
they
might
bring
in
all
brutishnesse
and
sensualitie
,
and
the
other
,
that
they
might
establishe
and
make
equal
wyth
the
word
(
if
not
preferre
before
it
)
mens
traditions
and
vnwritten
verities
(
as
they
cal
them
)
those
,
as
I
thinke
,
are
most
excellent
and
substantial
,
that
are
fetcht
from
the
very
worde
it selfe
,
and
the
vntainted
testimonies
of
the
same
.
For
though
it
be
true
,
that
amongst
earthly
men
in
worldly
matters
,
no
mans
testimonie
is
to
be
allowed
or
receiued
,
as
sufficient
proofe
or
witnes
in
his
owne
cause
,
by
reason
of
that
partialitie
that
cleaueth
vnto
vs
,
alwayes
fauoring
our selues
in
our
owne
affaires
,
yet
in
heauenly
and
spirituall
things
,
the
like
course
in
deede
hath
no
place
,
bicause
that
the
author
and
giuer
of
the
word
,
is
free
from
all
humane
affections
,
and
therefore
the
word
also
proceeding
from
him
,
must
of
necessitie
be
cleare
from
all
parcialitie
.
Neither
is
there
any
cause
or
reason
why
that
,
if
the
credite
of
humane
constitutions
,
depending
partly
vppon
the
authoritie
of
the
law-makers
,
and
partly
vppon
the
goodnes
,
certaintie
,
and
necessitie
of
the
lawes
themselues
,
hauing
not
approbation
from
elsewhere
,
the
same
may
not
,
yea
ought
not
,
in
all
equity
and
truth
,
to
be
much
more
forcible
,
as
in
regard
of
the
commaundements
and
statutes
of
almightie
God
,
who
both
in
himselfe
and
in
his
laws
also
,
is
altogither
voide
of
those
corruptions
,
that
sticke
fast
to
earthly
lawe-makers
,
and
their
ciuill
constitutions
.
Nowe
amongst
the
manifold
testimonies
,
which
are
taken
euen
from
the
worde
it selfe
,
this
in
my
mind
,
is
not
of
the
least
importance
,
that
whether
it
speake
of
it selfe
,
or
others
,
it
alwayes
proceedeth
with
an
vpright
foote
,
free
from
all
parcialitie
,
and
all
worldly
respects
whatsoeuer
.
The
truth
whereof
,
that
it
might
the
better
appeare
,
euen
then
when
it
speaketh
of
the
dearest
saints
&
seruants
of
God
,
it
spareth
not
to
lay
out
,
and
that
without
mitigation
or
minsing
of
their
transgressions
,
their
seuerall
sins
committed
against
God
and
men
,
both
before
their
calling
and
after
their
calling
also
,
as
Moses
his
murmuring
,
Aaron
his
idolatrie
,
Dauid
his
adultry
and
murther
,
Peters
denial
and
dissimulation
,
Pauls
persecution
,
&
an
infinit
number
of
such
like
.
And
when
it
speaketh
of
it selfe
,
yet
euen
then
also
it
spareth
not
to
deliuer
,
things
touching
it self
,
that
in
the
iudgement
of
flesh
and
bloud
,
seeme
not
only
to
differ
,
one
of
them
from
an
other
,
but
to
bee
quite
and
cleane
contrary
.
Of
this
sort
is
it
,
that
in
some
places
the
holy
scripture
affirmeth
,
Gods
word
to
be
plaine
and
easie
,
Giuing
wisedome
to
the
simple
,
and
light
to
the
eies
,
and
in
other
places
againe
it
plainly
saith
,
that
they
be
obscure
and
darke
,
and
hard
to
be
vnderstoode
,
as
also
the
Apostle
Peter
in
the
last
chapter
of
his
second
epistle
,
dooth
particularly
affirme
the
same
,
of
some
things
,
In
the
writings
of
saint
Paule
.
These
things
verily
God
himselfe
,
the
very
author
of
the
word
affirmeth
touching
the
same
.
But
what
is
his
minde
therein
?
Certainly
not
to
cast
any
discredit
vpon
it
,
by
some
contradiction
that
seemeth
to
be
in
it
,
sith
he
hath
euery
where
giuen
such
excellent
and
large
commendations
of
it
:
neyther
yet
to
discourage
men
in
the
darknes
of
it
,
from
drawing
nigh
therevnto
,
sith
he
doth
so
often
and
so
earnestly
prouoke
all
sorts
of
men
,
to
the
continual
hearing
,
reading
,
and
meditation
thereof
:
neyther
yet
againe
,
on
the
other
side
,
in
the
perspicuitie
&
plainnes
of
it
,
to
let
men
growe
into
contempt
,
or
carelesnes
thereof
,
sith
he
himselfe
in
many
places
telleth
vs
,
that
we
must
haue
better
eies
,
than
the
eies
of
flesh
and
bloud
,
or
the
light
of
reason
,
to
see
into
the
holie
mysteries
contained
therein
:
nay
rather
God
hath
an
other
purpose
therein
;
to
wit
,
in
the
outward
shewe
of
contradiction
in
the
worde
,
to
teach
vs
,
first
to
take
heede
,
that
wee
yeelde
not
therein
to
the
subtill
suggestions
of
Sathan
and
his
seruants
,
who
labour
thereby
to
cause
vs
,
to
cast
it
vtterly
from
vs
:
The
spirit
of
vnitie
and
veritie
)
that
wee
shoulde
according
to
the
measure
of
the
grace
of
the
spirite
receiued
,
stirre
vppe
our selues
to
reconcile
and
make
to
agree
,
those
places
that
seeme
to
iarre
,
and
yet
not
staie
there
,
but
endeuour
to
conuey
that
light
ouer
vnto
others
also
,
that
God
hath
bestowed
vppon
vs
,
because
that
the
giftes
of
the
spirite
of
God
shoulde
not
be
smothered
or
quenched
in
our selues
or
others
,
but
ought
to
breake
forth
rather
,
to
the
greatest
glorie
of
God
the
giuer
,
and
the
greatest
comfort
and
instruction
of
our selues
and
others
,
that
possibly
may
be
in
this
life
.
And
in
the
obscuritie
and
hardnesse
of
holy
scripture
,
the
Lorde
mindeth
euen
mightily
to
meete
wythall
,
yea
to
humble
and
throwe
downe
,
to
their
amendment
if
it
may
be
,
or
else
to
breake
in
peeces
to
their
vtter
confusion
,
a
certaine
sorte
of
prowde
conceited
men
,
who
in
an
ouerweening
that
they
haue
of
their
own
wits
and
graces
receiued
,
suppose
that
they
may
easily
,
and
(
as
we
say
)
wyth
smal
adoe
,
perce
into
the
wonderfull
secrets
of
Gods
holy
law
;
he
meaning
also
thereby
not
onely
to
remoue
from
men
,
that
carelesnesse
of
heart
,
that
clingeth
and
cleaueth
fast
vnto
them
,
in
the
handling
and
hearing
therof
,
but
withall
to
stirre
them
vp
that
be
his
,
with
more
reuerence
,
attention
and
heede
,
to
heare
and
speake
such
things
,
as
GOD
hath
propounded
there
vnto
them
,
least
otherwise
they
loose
their
labour
,
as
in
respect
of
themselues
,
and
become
vnprofitable
to
others
,
as
in
regard
of
their
negligent
trauailes
,
and
so
both
the
one
and
the
other
,
to
be
made
vtterly
void
of
excuse
before
God
.
Againe
,
in
the
perspicuitie
and
plainenesse
of
the
scripture
,
the
Lorde
hath
by
a
strong
confutation
,
not
only
incountred
with
,
but
ouerthrown
,
those
his
enimies
,
&
the
enimies
also
of
mans
saluation
,
that
in
the
spirit
of
error
and
doctrine
of
diuelles
,
All
which
well
considered
,
and
deepely
weighed
indeede
,
should
not
onely
make
vs
thankefull
to
almighty
GOD
,
who
in
the
riches
of
his
mercie
,
hath
beene
pleased
,
to
stoupe
downe
to
our
weaknes
,
and
by
deliuering
his
truth
in
such
sort
,
to
preuent
the
poisoning
of
our
soules
,
by
no
way
more
subtilly
and
dangerously
attempted
,
of
his
and
our
deadly
ennimies
,
than
by
debarring
vs
the
light
of
his
truth
,
but
also
shoulde
drawe
vs
to
a
religious
acceptation
of
his
graces
,
by
his
word
offered
vnto
vs
,
Preferring
the
same
before
all
things
,
All
hitherto
propounded
,
hath
beene
deliuered
,
partly
to
confute
our
aduersaries
,
blasphemouslie
doubtlesse
impugning
the
truth
and
certainty
of
the
written
word
,
and
partly
also
to
adde
an
edge
vnto
our
owne
care
and
reuerence
,
in
hearing
and
handling
of
the
holy
scripture●
of
God
.
Yea
particularlie
to
make
vs
,
and
that
in
both
respects
attentiue
and
watchfull
ouer
our
s●●●es
in
the
place
that
we
are
nowe
to
intreat●●
;
which
is
taken
out
of
the
eight
chapter
of
the
epistle
that
the
apostle
Paule
wrote
vnto
the
Romanes
,
beginning
at
the
eighteenth
verse
of
the
said
chapter
,
and
so
on
forwarde
vnto
the
ende
of
the
three
and
twentith
verse
,
in
these
words
:
Vers.
18.
For
I
count
that
the
afflictions
of
this
present
time
,
are
not
worthy
of
the
glory
which
shal
be
shewed
vnto
vs
.
Vers.
19
For
the
feruent
desire
of
the
creature
,
waiteth
when
the
sonnes
of
God
shal
be
reuealed
.
Vers.
20
Because
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
,
which
hath
subdued
it
vnder
hope
.
Vers.
21
Because
the
creature
also
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
.
Vers.
22
For
wee
knowe
that
euery
creature
groaneth
with
vs
also
,
&
trauelleth
in
paine
togither
vnto
this
present
.
Vers.
23
And
not
onely
the
creature
,
but
wee
also
which
haue
the
first
fruits
of
the
spirit
,
euen
we
do
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
As
mens
minds
are
diuersly
affected
(
brethren
)
so
there
are
concerning
this
one
place
diuers
iudgements
,
and
that
not
onely
as
in
regard
of
seuerall
senses
of
the
same
,
but
also
touching
the
very
words
themselues
,
some
supposing
them
to
be
maruellous
easie
and
plaine
,
othersome
taking
them
to
be
wonderfull
intricat
,
darke
,
and
hard
.
Of
a
truth
,
freely
to
speake
my
mind
in
this
behalfe
what
I
thinke
;
there
is
not
to
me
any
place
,
specially
in
the
bookes
of
the
new
testament
(
I
except
alwayes
many
things
in
the
Reuelation
of
S.
Iohn
)
more
darke
and
difficult
,
and
that
not
so
much
by
reason
of
it selfe
,
either
as
in
regard
of
the
words
,
wherin
it
is
expressed
,
or
the
matter
therein
contained
(
though
I
denye
not
,
but
that
both
those
waies
it
is
very
hard
)
as
partly
by
those
corrupt
gloses
that
some
haue
made
vppon
it
,
and
partly
also
by
such
curious
questions
,
as
othersome
haue
moued
out
of
it
,
and
lastly
by
such
vnresolute
resolute
conclusions
,
as
many
fantasticall
men
,
haue
laboured
to
raise
and
gather
out
of
the
same
.
All
which
,
or
any
of
which
almost
,
if
a
man
should
stand
,
either
to
rehearse
,
answere
,
or
confute
,
it
woulde
be
both
tedious
and
vnprofitable
also
.
Neyther
vtter
I
this
wyth
a
dispitefull
heart
,
to
twite
men
for
their
corruption
and
sins
,
or
with
the
iust
dispraise
of
some
,
to
purchase
an
vniust
commendation
to
my selfe
,
or
in
declaring
the
hardnes
of
the
word
,
to
hunt
after
worldly
praise
,
in
the
curious
handling
thereof
(
vices
&
foule
faults
,
that
are
too
rife
and
common
in
the
world
nowadayes
)
but
rather
dutifully
to
stir
vp
my selfe
,
and
all
the
faithful
of
God
,
not
only
in
this
,
but
in
al
such
like
places
whatsoeuer
,
to
attaine
,
and
that
with
vnwearied
labour
and
studie
,
to
the
sound
and
sincere
meaning
thereof
.
Wherevnto
,
bicause
we
are
altogither
vnfit
,
aswel
by
reason
of
the
natural
blindnes
that
is
in
vs
before
regeneration
,
as
of
the
remainders
of
our
corruption
,
euen
after
some
measure
of
light
and
knowledge
receiued
,
&
we
know
,
that
without
some
special
grace
from
God
,
we
can
neuer
reach
thereto
,
that
therfore
we
should
be
earnest
with
the
Lord
by
prayer
,
not
onely
,
by
the
bright
beames
of
his
blessed
spirit
,
to
chase
away
,
the
darknes
and
dulnes
of
our
owne
vnderstandings
,
but
euen
to
induce
vs
after
a
sort
,
as
it
were
,
with
extraordinary
iudgment
and
wisedome
of
heart
,
and
vtterance
of
mouth
and
words
,
in
as
much
as
the
places
which
we
deal
with
are
more
than
ordinarily
or
commonly
heard
.
The
want
or
neglect
of
which
duty
,
maketh
many
of
vs
(
the
Lord
be
mercifull
vnto
vs
in
the
forgiuenes
of
all
our
sins
)
to
haue
the
worde
,
when
it
is
read
and
taught
vnto
vs
,
of
a
booke
that
is
sealed
vp
,
and
when
we
come
to
handle
it
,
wee
deale
with
it
vnreuerently
,
as
in
regard
of
God
,
and
vnrightly
as
in
regard
of
it self
,
and
coldly
and
carelesly
,
as
in
respect
of
our selues
,
&
vnfruitfully
altogither
and
vnprofitably
,
as
in
consideration
of
the
people
:
so
that
a
man
may
safly
say
,
&
that
without
offence
either
of
god
or
good
men
,
I
assure
you
(
the
more
is
the
pity
)
that
there
is
little
difference
betweene
some
of
our
sermons
,
and
the
bare
reading
of
the
ignorant
ministers
.
But
to
the
matter
it selfe
,
in
the
diducting
&
laying
out
wherof
,
we
wil
keep
this
course
,
as
first
,
propound
the
Apostle
his
general
drift
,
&
purpose
,
as
it
were
,
&
then
afterwards
come
more
particularly
to
handle
the
very
words
in
order
as
they
lie
,
deliuering
the
sense
,
&
obseruing
such
doctrines
out
of
the
same
,
as
it
shal
please
god
to
make
manifest
vnto
vs
.
The
apostle
Rom.
8.
doth
most
fruitfully
intreat
of
many
notable
points
,
&
namely
amongst
the
rest
of
such
assured
testimonies
,
both
outward
&
inward
as
god
hath
bin
plesed
to
giue
to
his
faithful
people
,
for
the
certainty
of
their
election
&
that
eternal
life
of
theyrs
,
that
God
hath
in
Christ
laid
vp
for
them
with
himselfe
,
before
the
foundations
of
the
worlde
were
laid
.
The
outward
witnes
therof
,
are
the
infallible
fruits
of
sanctification
,
that
god
frameth
vs
vnto
by
his
word
outwardly
,
&
the
powerfull
working
of
his
holy
spirit
inwardly
.
The
inward
witnes
,
is
that
same
vndeceuable
record
of
the
spirit
,
that
God
hath
giuen
into
our
harts
,
by
which
we
are
sealed
vp
to
euerlasting
life
,
against
the
day
of
our
redemption
,
he
declaring
yet
further
,
that
through
Gods
meere
grace
towardes
vs
in
Christ
onelie
,
wee
are
become
,
Gods
seruaunts
alone
,
but
his
sonnes
,
and
not
his
sonnes
onelie
,
but
heires
also
,
and
not
onelie
his
heires
,
but
euen
fellow-heirs
togither
with
our
sauiour
Christ
,
so
that
we
are
sure
we
shall
enioye
,
the
selfe-same
eternall
blessednes
in
heauen
,
Whither
he
is
gone
before
hand
to
prepare
a
place
for
vs
,
and
to
take
possession
of
it
,
to
our
vse
and
behalfe
,
that
where
he
is
,
as
the
head
,
we
might
also
be
as
the
members
.
Great
graces
certainly
,
if
either
wee
consider
our
owne
wretchednes
on
the
one
side
,
or
the
person
of
the
giuer
on
the
other
side
,
or
the
excellencie
of
the
things
,
bestowed
vpon
vs
in
the
third
place
,
wee
the
most
miserable
and
wretched
of
all
his
creatures
(
excepting
alwayes
the
diuels
and
damned
spirites
)
not
so
much
as
in
regard
of
our
creation
,
for
that
way
foorth
we
are
the
chefest
of
all
his
workes
,
but
as
in
respect
of
transgression
and
sinne
,
which
hath
pulled
all
manner
of
iudgement
,
both
vppon
our selues
,
and
the
rest
of
the
creatures
for
our
sinnes
sake
.
Neither
doth
this
circumstance
of
our
own
basenesse
and
vnworthinesse
,
extoll
the
excellencie
and
worthinesse
of
the
gift
,
but
his
person
also
,
that
hath
bestowed
the
same
vpon
vs
,
God
of
gods
,
and
King
of
kings
,
hauing
all
power
in
his
own
hand
,
with
the
least
blast
of
his
mouth
to
ouerwhelme
vs
wyth
all
manner
of
iudgements
,
hath
beene
pleased
notwithstanding
rather
to
manifest
in
vs
,
the
riches
of
his
infinite
grace
,
in
the
sauing
of
our
soules
,
than
otherwise
to
declare
against
vs
,
the
testimonies
and
tokens
of
his
wrath
to
eternall
condemnation
.
Yea
the
very
excellencie
of
that
life
it selfe
,
dooth
serue
to
the
woonderfull
commendation
of
that
his
vnspeakable
goodnes
towards
vs
,
it
being
so
farre
passing
all
the
things
of
this
life
,
though
otherwise
neuer
so
glorious
and
glittering
,
that
they
are
not
in
deede
and
trueth
so
much
as
a
shadowe
of
the
good
things
to
come
.
Nay
which
is
more
,
man
,
the
lorde
of
all
,
though
the
thoughts
of
his
hart
may
be
extended
very
far
:
nay
I
wil
say
more
,
godly
men
,
though
in
the
meditations
of
their
minde
,
they
comprise
great
and
excellent
thinges
,
yet
can
they
neuer
attaine
in
this
life
,
to
the
exquisitnes
and
excellencie
thereof
,
God
hauing
reserued
that
rather
,
for
the
dayes
and
times
of
a
better
state
and
condition
.
And
all
these
things
before
recited
,
are
plainely
affirmed
and
prooued
also
,
euen
from
the
very
beginning
of
this
eight
chapter
,
vntill
you
come
to
these
wordes
of
the
seuenteenth
verse
,
if
so
be
that
we
suffer
with
him
,
&c.
Where
he
beginneth
to
shew
and
declare
,
by
what
wayes
and
steppes
as
it
were
,
Gods
children
must
come
to
the
enioying
of
that
euerlasting
felicitie
,
to
witte
,
by
treading
the
same
path
,
and
running
the
same
race
,
The
author
and
finisher
of
our
faith
,
himselfe
didde
,
that
is
,
by
manifold
crosses
,
and
grieuous
afflictions
,
in
this
life
,
for
so
it
pleased
God
to
Consecrate
,
both
to
himselfe
,
and
to
vs
,
the
prince
of
our
saluation
euen
through
afflictions
,
we
also
thereby
thus
far-foorth
making
our
profit
,
that
if
It
haue
beene
doone
thus
in
a
greene
tree
,
In
dried
braunches
,
neither
be
dismayed
,
that
if
after
the
wicked
and
vngodly
haue
reuiled
the
maister
of
the
houshold
,
and
done
to
him
whatsoeuer
they
listed
,
they
practise
the
same
against
his
seruaunts
and
friends
.
Now
,
forasmuch
as
for
The
present
time
,
no
chastising
seemeth
to
be
ioyous
,
but
greuous
rather
,
as
the
Apostle
saith
,
wherof
this
may
be
one
reason
amongst
many
,
bicause
that
is
laid
vppon
men
which
they
like
not
,
but
abhorre
and
would
gladly
flee
from
:
and
forasmuch
also
as
,
that
not
onely
men
,
but
euen
godlie
men
likewise
,
aswel
by
the
reliques
and
remainders
of
sinne
in
themselues
,
as
also
by
the
greatnes
and
greeuousnes
of
the
afflictions
,
that
they
ate
subiect
vnto
(
this
being
their
common
case
in
the
worlde
,
that
the
more
godlie
they
are
,
the
more
they
are
molested
and
troubled
)
cannot
wythout
some
special
comforts
vndergo
the
burthen
of
the
crosse
,
being
so
heauy
and
waighty
,
as
indeede
it
is
,
the
Apostle
therfore
for
the
sweetning
of
that
bitter
cup
of
the
crosse
,
intermingleth
with
that
that
semeth
vnto
vs
,
as
bitter
as
gall
or
wormewood
,
that
which
is
in
it selfe
,
and
of
it selfe
,
a
thousand
fold
more
sweeter
than
the
hony
or
hony
combe
,
that
is
the
moste
pleasant
promises
of
eternall
life
.
Neither
is
he
spare
or
pinching
in
propounding
comforts
,
but
dealeth
in
that
respect
very
liberallie
and
plentifullie
with
vs
,
that
so
in
the
multitude
of
our
consolations
,
we
might
both
with
patience
for
the
time
beare
,
and
through
faith
and
constancie
,
at
the
last
for
euer
ouercome
that
great
swarme
as
it
were
of
our
sorrowes
and
griefes
.
And
first
he
telleth
vs
,
that
wee
are
not
alone
in
that
case
and
conflict
,
but
haue
Christ
our
head
and
captaine
not
onely
a
common
companion
,
as
you
would
say
with
vs
in
those
afflictions
,
but
one
that
hath
gone
before
vs
in
that
path
and
straight
way
,
as
hauing
broken
as
you
woulde
saye
,
the
ice
for
vs
,
and
before
vs
,
that
so
wee
might
go
on
forwarde
with
the
lesse
daunger
and
the
〈◊〉
boldenes
.
In
worldly
warfare
doubtlesse
it
addeth
no
small
corage
vnto
the
common
souldior
,
that
he
hath
other
with
him
to
sustain
the
hard
assaults
of
the
enimie
:
yet
if
he
haue
a
valiant
&
couragious
captaine
,
he
is
much
more
cheered
and
hartned
,
bicause
souldiors
look
not
so
much
one
of
them
vpon
another
,
as
haue
all
their
eies
bent
vpon
the
ringleader
to
the
rest
:
&
if
they
be
perswaded
,
that
hee
is
such
a
one
that
can
as
it
were
,
with
a
worde
or
countenance
confounde
their
aduersaries
,
how
valiantly
do
they
not
onelie
giue
the
first
onset
,
but
mightily
hold
on
to
the
end
of
the
field
,
that
so
euery
one
of
them
may
at
the
ende
of
the
skirmish
or
pight
battel
,
cary
away
with
them
some
notable
ensigne
,
or
token
of
the
victorie
.
Oh
how
much
more
ought
this
,
to
confort
vs
,
in
spiritual
combats
and
conflicts
,
that
we
come
not
alone
to
the
field
,
but
haue
with
vs
,
besides
the
rest
of
Gods
saints
,
and
infinit
number
of
holy
angels
,
God
and
all
his
graces
,
to
be
as
it
were
a
brasen
wall
vnto
vs
;
yea
Christ
Iesus
himselfe
,
the
head
of
men
and
angels
,
who
hath
not
onely
all
creatures
at
commandement
,
to
vse
for
our
good
,
and
the
hurt
of
his
and
our
ennimies
,
hee
did
those
that
came
to
take
him
,
and
with
the
meanest
sparke
of
his
maiestie
,
to
confound
and
abolish
them
,
Antichrist
with
the
brightnesse
of
his
comming
.
Against
which
though
our
naturall
corruption
,
may
seeme
to
say
somewhat
,
when
it
obiecteth
this
fleshly
reason
,
how
can
we
suffer
with
Christ
,
seeing
he
is
in
heauen
,
and
we
in
earth
,
or
howe
can
we
be
partakers
of
his
spirituall
graces
and
infinit
power
,
seeing
we
our selues
are
earthly
,
and
tied
to
a
place
;
yet
if
wee
weigh
eyther
that
spirituall
vnion
,
that
is
betwixt
him
,
as
the
head
,
and
vs
as
the
members
,
the
effectuall
feeling
whereof
is
to
be
perceiued
,
onely
by
a
true
,
a
liuely
,
and
a
stedfast
faith
,
grounded
generally
vpon
the
canonical
scriptures
,
but
more
particularly
,
vpon
the
sweet
and
gratious
promises
therein
contained
,
specially
such
as
concerne
,
the
free
pardon
and
ful
forgiuenes
of
all
our
sinnes
through
Christ
,
and
in
him
also
the
assured
hope
of
eternall
saluation
:
or
regarde
those
plaine
places
of
the
word
,
vttered
not
by
men
onely
indued
with
Gods
spirit
,
but
by
Iesus
Christ
himselfe
,
the
eternall
sonne
of
the
eternal
father
,
and
that
for
the
comfort
of
the
godly
,
and
the
terror
of
the
wicked
,
wherein
this
is
aduouched
,
Iniurie
offered
to
his
,
is
accounted
as
if
it
were
done
to
his
owne
blessed
person
,
and
kindnes
shewed
to
them
,
is
esteemed
as
if
it
had
beene
practised
vnto
himselfe
,
though
indeede
hee
standeth
not
in
neede
of
any
such
thing
:
or
respect
the
nature
and
strength
of
holie
faith
,
that
maketh
things
,
past
,
present
,
and
things
to
come
,
as
if
wee
had
them
in
possession
,
yea
that
most
effectually
ioyneth
things
togither
,
though
they
be
as
farre
asunder
as
heauen
and
earth
,
otherwise
howe
could
we
be
partakers
of
Christs
death
,
to
the
forgiuenes
of
our
sinnes
,
or
of
his
righteousnes
,
to
the
possession
of
the
eternall
inheritance
,
or
of
euerlasting
life
,
all
of
them
being
matters
that
wee
must
of
necessity
,
be
familiarly
acquainted
withall
?
We
shal
cleerly
see
with
ease
enough
,
to
answeare
this
argument
,
that
the
blindenesse
of
flesh
and
bloud
would
seeme
to
make
agaynst
the
trueth
it selfe
.
Me
thinketh
rather
,
that
sith
in
this
reason
of
the
Apostle
,
the
holie
ghost
alludeth
to
the
common
custome
of
men
,
and
after
a
sort
,
as
a
man
woulde
say
,
stoupeth
downe
to
their
weakenesse
,
who
if
they
haue
companions
wyth
them
in
their
afflictions
,
doe
more
comfortably
for
the
most
part
,
and
paciently
carry
the
same
,
perswading
themselues
,
that
a
burthen
diuided
,
is
more
easy
and
light
,
than
when
the
whole
weight
of
it
,
lieth
al
vpon
one
mans
shoulders
,
that
therfore
we
shold
much
more
comfort
our selues
,
not
onely
that
we
haue
one
to
beare
some
part
with
vs
,
but
ra
her
that
beareth
al
for
vs
;
&
who
,
if
we
suffer
or
indure
any
thing
,
specially
for
his
sake
,
and
the
profession
of
his
truth
,
will
giue
vs
as
it
were
hys
strength
,
making
vs
thereby
not
onely
able
to
continue
and
hold
out
,
but
to
ouercome
,
&
be
conquerors
,
yea
more
than
earthly
conquerors
,
according
to
the
will
of
God
,
lay
vppon
vs
,
An other
reason
that
the
apostle
vseth
,
to
confort
the
saints
&
seruaunts
of
God
withal
,
in
the
daies
of
their
distres
&
greuous
afflictions
,
is
taken
fi
ō
that
glory
,
that
we
suffring
with
him
,
shall
haue
perfectly
togither
with
him
,
when
hee
shall
appeare
in
great
power
and
glory
,
to
iudge
the
quicke
and
the
dead
.
And
the
force
of
this
argument
is
contained
in
these
words
,
that
we
may
also
be
glorified
with
him
:
wherof
there
is
likewise
very
good
reason
;
namely
,
that
forasmuch
as
the
crosse
and
christian
profession
are
companions
,
that
seldome
or
neuer
are
found
asunder
,
in
this
life
amongst
the
children
of
God
,
the
truth
whereof
appeareth
,
by
the
manifolde
testimonies
of
Gods
holy
worde
,
commaunding
the
light
to
shine
out
of
darkenesse
,
in
our
sufferings
for
Christ
,
that
wee
shall
likewise
be
glorified
with
him
;
for
if
mightie
men
of
the
earth
,
as
princes
and
others
,
forget
not
to
satisfie
such
as
haue
beene
partakers
with
them
of
their
trialles
and
troubles
,
and
attended
vppon
them
in
their
sickenesses
,
griefes
,
and
such
like
,
but
thinke
it
greate
dishonour
to
their
states
and
dignities
,
if
they
doe
not
recompence
them
according
to
their
trauelles
onelie
,
but
euen
in
a
franke
and
liberall
mind
,
that
they
haue
many
times
beyond
the
same
,
much
lesse
will
or
can
Christ
Iesus
our
sauiour
,
be
either
vnmindfull
of
,
or
leaue
vnrewarded
:
those
men
,
or
those
sufferings
,
that
they
or
we
haue
indured
,
as
for
his
sake
,
and
the
holy
profession
of
his
blessed
trueth
:
and
the
rather
bicause
he
is
not
as
a
man
,
or
as
the
sons
of
men
that
make
,
yea
that
are
ouertaken
with
the
sin
of
pride
or
disdaine
towards
other
,
when
he
himselfe
is
exalted
,
or
of
forgetfulnesse
of
penurie
,
in
the
dayes
of
peace
and
plentie
,
or
of
hardnes
of
heart
,
when
the
bowelles
of
compassion
are
to
be
displaied
,
or
of
a
wauering
and
an
vnconstant
minde
,
louing
now
,
and
hating
anone
,
but
always
continueth
like
vnto
himself
,
in
euery
thing
becomming
familiar
,
and
as
you
woulde
say
,
debasing
himselfe
vnto
his
owne
,
hauing
them
in
continuall
remembrance
for
their
good
,
manifesting
all
kindenesse
and
tendernesse
of
heart
towardes
them
,
and
that
in
most
bountifull
manner
in
all
graces
both
bodilie
and
spirituall
,
temporall
and
eternall
,
louing
them
also
euen
vnto
the
end
)
as
the
scripture
saith
.
And
this
kinde
of
argument
is
vsed
,
not
onelie
here
,
but
in
many
other
places
of
holy
scripture
,
the
Apostle
affirming
elsewhere
,
that
wee
are
therefore
chastned
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
;
the
selfe-same
Apostle
telling
vs
in
an
other
place
,
if
wee
suffer
with
him
,
wee
shall
also
reigne
with
him
.
Wherevnto
no
doubt
our
sauiour
Christ
hymselfe
likewise
hath
a
speciall
respect
,
in
these
words
of
that
excellent
praier
,
which
he
maketh
in
the
seuenteenth
chapter
of
the
gospel
according
to
Saint
Iohn
,
Father
,
I
will
that
they
which
thou
hast
giuen
me
,
be
with
me
euen
where
I
am
,
that
they
may
beholde
my
glorie
which
thou
hast
giuen
mee
.
And
this
also
is
the
more
vrged
euerie
where
almost
,
not
onely
for
the
declaration
,
of
the
excellencie
and
certainty
of
the
thing
it
felfe
,
that
so
we
might
be
brought
to
be
in
continual
loue
and
liking
of
the
same
,
counting
all
things
losse
and
dung
,
as
in
regard
thereof
,
but
also
bicause
that
wee
that
are
dull
of
hart
and
slowe
to
beleeue
,
I
will
say
but
this
onelie
,
touching
this
point
;
men
shall
neuer
indure
with
christian
comfort
,
and
true
patience
indeede
,
any
affliction
of
the
flesh
,
or
any
assaults
of
the
minde
(
much
lesse
shall
they
be
able
to
combat
and
fight
wyth
hope
of
a
conquest
against
eyther
the
one
or
the
other
)
wythout
the
sweet
tasting
of
this
,
at
the
least
in
some
measure
,
or
except
they
haue
some
goodnesse
and
grace
in
this
behalfe
powred
foorth
vppon
them
from
GOD
:
Yea
sunder
this
(
if
it
could
be
)
which
is
the
accomplishment
of
all
,
from
all
other
the
mercies
of
God
towards
vs
in
Christ
,
and
his
merits
,
and
then
what
good
as
a
man
would
say
,
can
they
do
vs
?
For
if
wee
respect
worldly
things
,
as
meate
,
drinke
,
health
,
and
such
like
,
what
are
they
without
this
,
though
otherwise
they
seeme
neuer
so
delightful
and
plesant
vnto
vs
,
but
so
many
instruments
and
meanes
to
fatte
vs
,
as
stall-feede
oxen
against
the
day
of
our
slaughter
?
And
though
it
be
true
,
There
followeth
a
third
argument
,
for
comforte
in
afflictions
and
troubles
,
euen
in
the
very
beginning
of
this
text
,
that
wee
haue
now
taken
in
hand
to
interprete
,
namely
in
the
eighteenth
verse
and
these
wordes
,
For
I
account
that
the
afflictions
of
this
present
time
,
&c.
Which
as
it
is
drawn
from
the
great
oddes
as
you
would
say
,
that
is
betweene
the
pains
that
we
indure
in
this
world
,
and
the
eternall
ioyes
that
are
prepared
for
vs
in
the
life
to
come
,
the
one
sort
being
in
it
owne
nature
finite
)
as
all
things
in
this
life
are
)
though
perhaps
innumerable
as
in
regard
of
vs
:
the
other
both
as
in
respect
of
God
the
creator
,
as
also
in
respect
of
it selfe
being
infinit
and
vnmeasurable
:
so
doth
it
not
onely
wel
,
but
necessarily
also
depend
euen
vpon
both
the
former
resons
,
and
may
fitly
be
fastned
vnto
them
in
this
sort
;
that
whereas
he
had
in
the
former
made
mention
partly
of
manifold
afflictions
,
and
partly
of
heauenlie
glorie
,
now
in
this
he
laboreth
to
shew
,
that
though
our
troubles
and
trialles
bee
neuer
so
great
or
many
,
that
yet
it
should
not
any
whit
at
all
discourage
vs
,
in
as
much
as
there
is
,
a
farre
more
excellent
glorie
,
by
infinite
degrees
laid
vp
for
vs
in
heauen
than
al
our
sufferings
can
amount
vnto
,
whatsoeuer
they
be
or
can
be
,
and
so
deliuereth
vnto
vs
a
singular
commendation
of
the
woonderfull
excellencie
and
infinitenesse
of
the
said
glorie
.
Men
we
see
by
daily
experience
,
wil
force
themselues
far
for
worldly
preferment
,
for
from
whence
commeth
it
,
that
in
games
,
yea
and
those
of
no
value
to
speake
of
,
men
take
such
extraordinary
pains
,
rising
vp
earlie
,
lying
downe
late
,
eating
the
bread
of
sorrowe
,
and
running
thorow
fire
and
water
,
as
you
would
say
,
but
for
som
hope
that
they
haue
,
either
of
gaine
or
of
glorie
,
the
markes
commonly
that
men
set
before
them
,
to
aime
at
and
hit
?
Yea
the
more
excellent
the
price
is
that
is
prefixed
before
them
,
or
the
reward
that
they
promise
vnto
themselues
,
or
is
promised
them
by
others
,
as
th
end
of
their
trauels
,
the
more
they
striue
and
straine
themselues
:
&
why
should
not
that
adde
sharpening
as
it
were
,
and
giue
a
notable
edge
vnto
our
corage
and
constancie
,
in
the
time
of
our
conflicts
and
distresses
,
whether
they
be
of
bodie
or
of
soule
,
there
being
as
no
comparison
at
all
,
betweene
our
earthly
afflictions
,
and
heauenly
ioies
,
so
much
lesse
(
if
lesse
may
be
)
between
earthly
&
heuenly
rewards
.
Euery
man
(
saith
th
apostle
in
an
other
place
)
that
prooueth
masteries
abstaineth
from
all
things
,
&
they
do
it
to
obtain
a
corruptible
crowne
,
but
we
for
an
incorruptible
.
Wherevnto
,
that
hee
might
the
better
excite
and
stirre
vp
the
people
to
whome
he
wrote
,
he
doth
in
the
same
place
set
before
them
his
owne
example
,
who
did
so
runne
,
but
not
as
vncertainely
,
and
did
fight
,
but
yet
not
as
one
that
beateth
the
aire
,
but
did
take
downe
his
bodie
and
bring
it
into
subiection
to
the
spirit
,
that
so
hee
might
be
the
more
fitte
for
the
performaunce
of
those
his
spirituall
exercises
.
In
all
this
doubtles
we
may
plainely
see
and
behold
,
two
speciall
points
well
woorth
the
weighing
:
as
first
our
owne
backewardnes
,
dulnes
,
vnaptnes
,
and
inabilitie
to
good
things
:
which
also
appeareth
by
this
,
that
we
haue
neede
of
so
many
spurs
to
prouoke
vs
thereto
,
as
admonitions
,
exhortations
,
reprehensions
,
consolations
,
godlie
mens
examples
,
and
many
such
like
,
and
yet
all
of
them
little
or
nothing
preuaile
with
vs
;
a
matter
which
beeing
rightly
looked
into
,
should
make
vs
so
far
off
,
from
the
prowd
thoughts
of
any
desire
in
our
willes
,
or
abilitie
in
our
power
,
to
wish
or
to
doe
anie
thing
good
,
that
if
wee
were
truelie
humbled
before
the
lord
&
our
brethren
,
as
we
ought
to
be
,
would
make
vs
go
continually
with
moornful
harts
,
and
countenances
cast
down
,
til
such
time
,
as
God
had
both
reformed
our
wils
&
giuen
vs
power
also
,
for
it
is
he
alone
that
worketh
in
vs
both
the
wil
and
the
deed
of
euery
good
thing
,
&
that
according
to
his
owne
good
pleasure
.
Secondly
,
we
may
here
after
a
sort
feele
the
greatest
loue
and
singular
kindnes
of
our
God
towards
vs
,
who
though
he
might
by
his
soueraigne
authoritie
ouer
vs
,
command
vs
,
and
if
we
did
not
yeelde
obedience
,
might
not
onelie
threaten
vs
,
but
punish
vs
also
,
and
that
with
al
maner
of
plagues
both
temporal
and
eternal
,
as
who
hath
the
fulnes
and
seuerall
sorts
of
them
prest
and
ready
in
his
owne
power
,
to
poure
them
foorth
,
when
it
pleaseth
him
,
is
yet
notwithstanding
pleased
,
by
gentle
words
to
intreat
vs
,
and
by
promises
of
al
sorts
to
allure
vs
,
yea
by
the
very
example
of
his
sonnes
and
seruaunts
to
draw
vs
on
to
that
,
which
indeed
,
doth
most
directlie
tend
to
our
owne
good
,
and
wherevnto
,
though
indeede
wee
had
none
of
all
these
things
to
mooue
vs
,
yet
if
we
were
but
led
by
the
light
of
reason
,
wee
should
carefully
and
earnestly
stryue
and
labor
.
Neither
doth
this
great
and
vnspeakable
bountifulnes
of
God
,
once
onelie
and
no
more
deale
after
this
sort
with
vs
,
but
standeth
continually
knocking
as
it
were
at
the
doore
of
our
conscience
,
and
waiting
when
by
the
comforts
of
his
promises
,
hee
may
haue
a
free
entrance
and
ioyfull
passage
into
our
seuerall
soules
.
For
proofe
of
this
,
we
may
see
the
self-same
argument
touching
the
great
and
incomprehensible
ioy
of
the
kingdome
of
heauen
,
alleaged
and
handled
by
the
selfe-same
apostle
,
in
an
other
place
,
but
yet
to
the
same
end
,
that
hee
dooth
here
,
to
wit
,
for
comfort
in
trouble
,
affirming
,
that
our
light
affliction
which
is
but
for
a
moment
,
causeth
vnto
vs
a
farre
most
excellent
and
eternall
waight
of
glorie
:
Yea
the
like
shall
we
finde
in
many
other
places
of
holy
scripture
,
all
tending
to
teach
vs
,
that
that
excellent
estate
of
euerlasting
life
,
is
described
vnto
vs
in
the
word
,
in
such
sort
as
we
may
comprehend
somewhat
of
it
(
though
in
trueth
as
in
respect
of
it selfe
,
it
doth
far
exceede
al
earthly
,
yea
spiritual
resemblances
whatsoeuer
)
aswel
to
comfort
vs
ouer
our
heauinesses
,
a
matter
that
wee
stand
much
in
neede
of
,
specially
if
we
be
once
truely
and
indeed
humbled
,
as
also
to
make
vs
with
earnestnesse
and
feruencie
,
to
hunger
and
thirst
after
the
same
,
specially
considering
howe
much
euery
one
of
vs
is
tied
,
and
as
a
man
would
say
,
glewed
to
the
pleasures
and
profits
,
of
this
present
euill
worlde
.
By
al
which
also
we
may
see
that
they
are
too
too
iniurious
to
the
children
of
God
,
that
restraine
the
comfortable
feeling
of
the
ioies
of
heauen
,
onely
to
the
world
that
is
to
come
.
True
it
is
,
that
both
the
excellent
perfection
,
&
reall
possession
of
the
same
is
reserued
for
that
life
,
but
yet
that
hindereth
not
,
but
that
by
faith
and
hope
,
wee
may
haue
euen
in
this
life
,
some
effectuall
taste
therof
.
And
whosoeuer
thinketh
otherwise
,
is
not
onely
as
much
as
in
hym
lieth
,
discomfortable
to
others
(
for
what
better
argument
haue
we
of
ioy
than
that
?
)
but
hurtful
and
iniurious
to
himselfe
also
,
while
he
depriueth
himselfe
of
that
,
which
of
al
other
things
,
is
most
deliteful
and
pleasant
;
yea
he
after
a
sort
condemneth
the
sufferings
of
the
saints
and
seruants
of
God
in
time
heretofore
,
either
of
folly
or
senslesnes
,
who
though
they
haue
bin
somewhat
in
couraged
,
by
the
goodnes
of
the
causes
that
they
sealed
with
their
bloud
,
in
faith
and
pacience
to
vndergo
the
same
,
yet
haue
they
no
doubt
bin
greatly
furthered
also
in
their
afflictions
,
by
the
true
taste
and
feeling
of
those
vnspeakable
ioies
,
which
haue
made
them
,
in
the
middest
of
fierie
flames
,
and
the
most
cruell
torments
,
that
the
aduersaries
could
deuise
,
to
be
much
more
pacient
and
ioyful
,
than
euer
they
were
in
the
days
of
their
greatest
health
and
prosperitie
.
And
yet
bicause
euery
delay
of
a
thing
,
specially
,
if
the
thing
it selfe
,
be
of
it selfe
excellent
,
and
in
regard
thereof
much
desired
to
,
is
tedious
and
greuous
to
the
flesh
,
as
the
apostle
no
doubt
did
by
acquaintance
that
he
had
,
of
the
common
corruption
of
our
nature
,
&
the
particular
experience
that
he
had
in
himself
,
well
felt
in
himselfe
,
he
doth
therfore
in
these
verses
following
,
namely
,
19
,
20
,
21
,
22
,
23.
adde
another
argument
for
comforte
in
afflictions
,
taken
from
the
example
of
all
,
euen
the
very
vnreasonable
&
insensible
creatures
:
of
whom
in
these
verses
hee
affirmeth
two
speciall
things
;
first
,
that
they
trauel
in
paine
,
and
groane
after
a
fort
,
vnder
the
burthen
of
their
miseries
,
as
men
do
;
the
other
is
,
that
they
do
with
a
singular
pacience
,
as
a
man
would
say
,
wait
for
a
time
of
ioyfull
deliuerance
.
By
which
the
apostle
certainly
would
haue
vs
to
know
and
learne
,
not
only
that
in
respect
of
our
miseries
,
we
haue
a
common
lot
&
portion
,
with
the
rest
of
the
creatures
,
but
also
that
euen
by
their
example
we
should
paciently
tarry
the
time
,
that
God
hath
set
with
himselfe
(
and
is
not
in
our
owne
power
)
for
our
full
deliuerance
out
of
those
anguishes
&
troubles
.
Which
yet
that
we
may
the
better
vnderstand
it
shall
not
be
amisse
in
my
minde
,
in
a
few
wordes
,
to
lay
out
the
apostles
reason
,
who
as
I'take
it
argueth
thus
.
All
the
creatures
do
very
wel
perceiue
,
that
they
are
subiect
to
vanitie
and
corruption
,
and
yet
notwithstandiug
hope
as
it
were
,
that
in
good
time
and
conuenient
season
they
shall
be
receiued
and
restored
;
therefore
we
also
,
though
wee
feele
our selues
greatly
beaten
downe
with
diuerse
calamities
,
yea
and
as
it
were
oppressed
and
ouerwhelmed
with
the
same
,
ought
notwithstanding
stedfastly
to
beleeue
,
that
thorow
Gods
godnesse
towardes
vs
in
Christ
,
we
shall
not
miscarrie
in
this
life
,
the
Apostle
bearing
recorde
vnto
vs
,
That
though
wee
are
afflicted
on
euerie
side
,
yet
wee
are
not
in
distresse
,
and
though
wee
be
cast
downe
,
yet
we
perish
not
,
but
that
we
shal
haue
and
inioy
at
the
length
,
when
the
wearisome
days
of
our
pilgrimage
shall
be
finished
,
most
excellent
glorie
and
blessednesse
for
euermore
.
And
no
doubt
,
but
of
this
the
Apostles
reason
,
there
is
very
great
&
good
reason
also
,
yea
euen
declared
by
the
Apostle
himselfe
,
in
his
owne
wordes
:
for
if
the
creatures
subiect
to
this
corruption
,
not
by
their
owne
accord
,
but
by
Gods
appointment
,
as
a
punishment
vppon
them
for
the
sinne
of
mankind
,
do
yet
notwithstanding
,
that
they
be
void
of
reason
,
in
their
kinde
,
and
after
their
maner
,
as
you
woulde
saye
,
both
patiently
beare
that
burthen
,
and
earnestly
expect
a
deliueraunce
from
the
same
,
when
God
will
,
how
much
more
shoulde
the
faithfull
doe
both
the
one
and
the
other
,
the
Lorde
hauing
indued
them
not
onely
with
reason
,
a
common
gift
bestowed
vppon
all
men
,
but
filled
them
after
a
sort
with
faith
also
,
Hitherto
,
as
you
see
,
wee
haue
beene
occupied
principally
,
and
I
hope
not
vprofitably
also
,
in
propounding
the
Apostles
generall
drift
:
out
of
which
thogh
we
may
indeed
,
in
some
measure
vnderstand
,
the
true
and
naturall
sense
of
these
wordes
,
and
so
perhaps
may
thinke
,
that
we
neede
not
any
further
trauell
;
yet
to
the
end
wee
may
more
cleerely
perceiue
his
mind
and
meaning
herein
,
and
so
receiue
more
spirituall
sweetnes
from
him
,
I
will
not
spare
particularly
to
examine
the
very
verses
and
words
as
they
lie
,
braying
as
it
were
,
and
beating
againe
,
and
that
al
to
peeces
,
the
sweete
perfumes
,
that
so
we
may
haue
all
our
senses
seized
,
and
wholie
taken
vp
,
not
only
with
the
wholesome
,
but
with
the
most
pleasant
and
delightfull
smell
thereof
(
I
meane
spiritually
)
that
is
to
say
,
that
so
wee
may
come
at
the
length
,
to
the
full
meaning
thereof
,
and
to
the
fitte
obseruation
of
such
profitable
doctrines
as
do
arise
,
and
may
rightly
be
gathered
out
of
the
same
.
Vers.
18
(
For
I
count
,
&c.
)
The
very
word
wherewith
the
apostle
beginneth
this
verse
,
being
a
particle
causall
,
as
wee
vse
to
say
,
doth
sufficiently
proue
,
that
it
is
a
reason
of
the
premisses
,
or
things
before
going
,
of
which
,
bicause
we
haue
spoken
sufficient
already
,
wee
shall
not
nowe
neede
to
stand
much
vpon
it
here
.
And
when
the
Apostle
saith
(
I
)
hee
meaneth
it
not
of
himselfe
onely
;
for
it
is
the
common
iudgement
and
beleefe
of
all
the
faithfull
,
and
the
whole
church
of
God
also
,
who
being
inlightned
by
the
same
spirite
,
either
be
of
that
minde
togither
wyth
him
,
or
should
so
be
,
bicause
in
this
point
,
he
speaketh
not
by
his
own
light
,
but
according
to
the
truth
and
power
of
the
spirit
.
Neither
yet
doth
he
speake
it
of
himselfe
,
as
of
a
natural
man
,
for
the
thing
that
he
vttreth
is
far
beyond
nature
,
yea
altogither
contrary
to
the
same
;
for
what
worldly
wise
naturall
minded
man
,
can
either
see
in
afflictions
,
the
glory
that
the
sons
and
seruants
of
God
behold
and
fal
in
the
same
,
or
else
can
oppose
the
incomprehensible
ioys
of
eternall
life
,
against
those
exceeding
hardnesses
and
great
distresses
?
They
rather
suppose
all
thinges
to
be
directed
by
secondarie
causes
,
or
to
speake
as
they
themselues
say
,
by
the
course
of
nature
,
or
direction
of
fortune
,
who
indeede
are
so
far
off
,
from
perceiuing
these
heauenly
ioys
and
comforts
,
that
they
are
carried
away
with
conceits
,
eyther
to
vse
vnlawfull
meanes
,
to
free
them
from
afflictions
,
or
else
fearfully
fall
into
all
muttering
and
repining
against
God
,
or
to
all
impaciencie
before
men
,
the
reason
is
,
bicause
they
are
not
acquainted
with
the
comforts
of
Gods
children
,
nor
haue
no
feeling
of
the
ioys
of
the
life
that
is
to
come
.
Alas
,
alas
,
they
knowe
not
indeede
,
what
either
the
one
or
the
other
meaneth
:
these
things
are
spirituall
,
but
they
themselues
are
carnall
,
sold
vnder
sin
,
and
therefore
vnmeete
to
discerne
of
the
same
,
they
must
be
spiritually
iudged
.
Out
of
all
which
laide
togither
,
wee
may
learne
sundry
good
lessons
;
as
first
,
that
howsoeuer
we
do
either
for
the
expressing
of
our
own
feelings
,
or
the
better
fructifieng
of
the
word
in
the
hearts
of
those
to
whom
it
is
directed
,
speake
particularlie
of
our selues
,
or
as
it
might
seeme
in
our
owne
names
,
yet
that
we
neuer
swarue
from
that
trueth
of
doctrine
,
that
is
commended
vnro
vs
in
the
word
written
,
&
is
sealed
vp
in
our
harts
,
by
the
pledge
of
the
spirit
,
and
is
approoued
by
the
common
consent
of
the
church
of
God
.
The
neglect
of
this
,
specially
whilest
men
go
about
to
magnifie
their
owne
persons
,
and
opinions
,
hath
beene
the
meane
heretofore
of
many
heresies
,
sects
,
and
errors
in
the
church
of
God
,
and
may
bring
foorth
the
same
bitter
fruits
hereafter
,
except
it
pleased
God
to
giue
men
better
grace
to
looke
vnto
themselues
.
Secondly
,
it
teacheth
vs
,
that
so
soone
as
God
beginneth
to
lay
vpon
vs
,
his
rods
and
crosses
of
trial
,
that
then
we
should
learne
,
not
only
in
the
spirit
of
patience
&
comfort
to
submit
our selues
vnder
his
mighty
hand
,
but
with
alferuency
of
praier
,
to
craue
the
clearing
of
our
vnderstanding
,
all
holy
wisdome
also
,
as
S.
Iames
calleth
it
,
that
we
may
both
see
his
ways
in
his
works
,
&
learne
to
espie
out
and
feel
the
consolations
and
comforts
,
that
he
hath
prouided
for
vs
,
that
so
wee
sincke
not
downe
vnder
the
burthen
of
our
calamities
,
but
be
raised
vp
rather
to
al
feeling
hope
.
A
point
that
we
had
neede
to
striue
vnto
,
by
al
holy
meanes
possible
,
aswell
by
reason
of
the
blindnes
&
blockishnes
of
our
own
nature
,
and
the
diffidence
and
distrust
of
our
own
hearts
,
as
also
bicause
of
Satans
continuall
malice
,
who
laboureth
at
all
times
,
but
specially
in
the
days
of
our
greatest
heauinesse
,
our
most
fearefull
destruction
.
And
whereas
the
apostle
saith
(
I
count
)
he
meaneth
,
that
he
commeth
with
an
vpright
iudgement
,
in
an
euen
pair
of
balance
&
scales
,
as
it
wer
,
hauing
rightly
&
religiosly
examined
resons
on
both
sides
,
and
gathering
all
into
a
iust
summe
,
to
weigh
the
troubles
of
this
worlde
,
and
the
ioies
of
heauen
togither
,
not
dealing
therein
as
either
the
worldlie
man
doth
,
who
regardeth
nothing
but
his
miseries
and
afflictions
,
by
meanes
whereof
he
becommeth
not
onely
impacient
and
waiward
,
but
past
all
hope
of
admitting
comfort
and
consolation
,
nor
playing
the
part
of
the
prophane
and
insensible
Stoiks
,
who
againe
on
the
other
side
,
by
reason
of
their
beastlie
blockishnes
,
that
they
get
vnto
themselues
,
hauing
both
their
soules
and
bodies
benummed
as
it
were
,
are
no
whit
at
all
touched
with
the
sense
of
the
same
;
nor
yet
being
so
rapt
and
rauished
with
these
eternall
ioyes
,
that
they
vtterly
forget
,
or
feele
not
at
all
the
miseries
and
afflictions
of
this
life
,
a
matter
that
the
contemplatiue
persons
,
in
their
traunces
,
dreames
,
and
reuelations
,
make
the
height
and
top
of
all
perfection
in
this
world
,
but
as
wise
physitions
,
yea
as
good
christians
,
intermingling
sweet
things
and
sowre
things
togither
,
and
comparing
one
of
them
so
with
an
other
,
that
as
they
see
in
their
afflictions
,
an
euident
patterne
of
the
miserie
&
mortalitie
of
their
own
liues
,
and
a
plaine
proofe
of
the
iustice
and
iudgement
of
God
against
sinne
,
so
they
make
the
same
a
profitable
meane
to
themselues
,
not
onely
in
a
christian
and
comfortable
death
,
but
in
an
holy
life
also
,
so
long
as
GOD
will
haue
them
to
liue
vppon
the
face
of
the
earth
,
to
meete
wyth
the
Lorde
,
and
to
glorify
his
most
blessed
name
.
And
this
doth
teach
vs
,
vprightly
to
weigh
and
to
examine
,
as
all
things
generally
,
so
specially
and
particularly
spirituall
points
.
Which
indeede
,
by
reason
that
they
be
more
excellent
,
than
bodilie
matters
,
and
in
that
respect
also
,
in
their
owne
nature
,
more
remooued
from
our
comprehension
than
the
rest
,
had
therefore
neede
most
deepelie
to
be
looked
into
,
for
though
by
the
line
and
light
of
our
reason
,
we
may
be
somewhat
holpen
to
wade
into
worldly
things
,
yet
in
matters
of
faith
and
religion
,
we
cannot
,
not
only
not
perse
any
thing
at
all
,
by
the
light
&
sight
of
our
owne
vnderstanding
,
but
shall
be
much
hurt
and
hindered
thereby
from
the
same
,
if
wee
yeelde
to
followe
it
;
yea
many
times
,
euen
in
the
things
of
this
life
,
wee
are
so
blockish
&
deuoide
of
iudgement
,
that
what
by
reason
of
colours
cast
vppon
worldlie
thinges
,
and
what
by
the
blindnesse
and
ignorance
of
our
owne
heart
on
the
one
side
,
and
the
parcialitie
that
is
in
vs
on
the
other
side
;
yea
after
that
we
see
the
truth
manifested
,
specially
if
it
concerne
our selues
,
or
others
,
that
we
affect
as
our selues
,
we
call
good
euill
and
euill
good
,
iustifie
the
wicked
and
condemne
the
righteous
,
a
sin
that
the
holy
ghost
hath
long
ago
forbidden
,
and
noted
with
a
brand
as
abhomination
in
his
sight
.
Howe
much
more
easly
then
may
we
be
ouertaken
,
in
blind
,
corrupted
,
and
partiall
iudgement
,
as
in
respect
of
spirituall
causes
.
The
consideration
whereof
,
shoulde
not
onelie
make
vs
wary
and
watchefull
ouer
our selues
,
suspecting
continually
our
slipperinesse
into
this
sinne
,
but
should
prouoke
vs
also
to
labour
to
attaine
,
by
al
pains
possible
,
the
true
light
and
heauenlie
iudgement
;
which
indeede
is
not
else-where
to
be
had
or
found
,
but
in
the
onelie
will
of
God
reuealed
in
his
word
,
as
wherein
alone
consisteth
,
It
followeth
,
That
the
afflictions
of
this
present
time
]
The
word
afflictions
importeth
,
al
the
troubles
and
calamities
that
Gods
children
do
suffer
in
this
life
,
whether
they
be
outward
in
body
,
as
sickenes
,
pouertie
,
nakednes
,
banishment
,
persecution
,
and
such
like
,
or
whether
they
be
inward
in
the
mind
,
as
temptations
from
our
corrupted
nature
,
assaults
from
Satans
malice
,
griefe
of
hart
for
sin
,
feare
of
iudgement
in
this
life
,
or
in
that
that
is
to
come
,
&
al
the
rest
of
that
sort
whatsoeuer
.
And
yet
he
restraineth
as
it
wer
,
that
generall
terme
,
by
these
words
folowing
when
he
calleth
them
,
the
afflictions
of
this
present
time
,
mening
,
that
longer
than
this
life
they
last
not
,
neither
indeed
can
last
in
the
children
of
God
,
bicause
that
by
our
death
,
God
doth
not
only
wipe
al
teares
from
our
eies
,
endeth
our
miseries
,
&
vtterly
killeth
the
strength
and
body
of
sin
,
but
not
leauing
there
,
vnspeakable
ioies
,
and
crownes
of
incomprehensible
glorie
laid
vp
for
vs
,
and
for
all
those
that
do
vnfamedly
loue
him
and
looke
for
his
comming
.
And
yet
not
affirming
neither
for
al
that
,
that
they
always
indure
and
continue
so
long
;
for
though
it
be
true
,
that
this
is
the
common
cord
and
portion
,
of
al
Gods
seruants
in
this
life
,
manifoid
tribulations
to
enter
into
the
kingdome
of
God
,
yet
as
we
see
,
both
by
former
and
present
expecience
,
the
Lord
somtimes
hauing
regard
,
to
the
weaknes
of
those
that
are
his
,
doth
for
the
manifestation
of
his
loue
toward
them
giue
them
a
breathing
time
,
as
it
were
,
&
somtimes
aga●ne
,
for
the
declaration
of
his
power
&
iustice
against
the
wicked
,
beateth
them
downe
,
and
raiseth
vp
his
owne
children
;
all
this
being
doone
,
That
the
rodde
of
the
wicked
might
not
rest
on
the
lot
of
the
righteous
,
least
either
the
righteous
themselues
,
shoulde
put
foorth
their
hande
vnto
wickednesse
,
or
the
vngodlie
waxe
intollerablie
insolent
,
and
prowde
aboue
measure
.
This
rather
is
the
Apostles
minde
,
to
oppose
,
as
wee
may
plainelie
perceiue
,
the
afflictions
of
this
worlde
,
against
the
ioys
of
the
other
life
,
and
that
in
a
double
antithesis
or
comparison
as
it
were
.
First
setting
afflictions
against
glorie
,
the
one
being
verie
base
and
bitter
,
no
affliction
for
the
time
present
is
ioyous
,
but
greuous
rather
,
the
other
being
very
excellent
and
sweete
,
which
though
it
be
delaied
for
a
while
,
is
yet
sufficient
to
comfort
Gods
children
,
for
the
time
present
,
and
to
confirme
them
in
the
hope
that
is
to
come
.
Secondly
,
opposing
this
time
present
with
that
that
is
to
come
,
meaning
by
both
those
times
,
the
seuerall
states
and
condicions
,
that
then
the
children
of
God
shal
be
partakers
of
,
proposing
this
also
euen
to
comfort
such
as
suffer
in
Sion
,
in
that
their
afflictions
shal
last
no
longer
,
at
the
furthest
,
than
their
naturall
life
,
but
their
ioys
and
glorie
,
shall
be
beyond
and
wythout
all
time
,
euen
for
euer
and
euer
.
And
euen
out
of
these
wordes
wee
may
gather
a
singular
comfort
against
afflictions
,
to
wit
,
that
though
they
be
many
times
great
and
greeuous
,
yet
they
are
not
alwayes
long
and
continuall
.
Which
consolation
is
not
vrged
here
onelie
,
but
in
diuerse
other
places
of
the
holie
Scriptures
.
Take
one
or
twoo
most
plaine
for
the
proofe
of
this
point
,
in
steade
of
an
infinite
number
.
In
the
thirtie
p●alme
,
that
the
Lord
indureth
a
small
season
in
his
anger
,
but
in
his
fauor
is
life
for
eu
rmore
:
and
weeping
may
abide
at
euening
,
but
ioy
commeth
in
the
morning
.
And
the
Apostle
agreable
therevnto
telleth
vs
,
That
our
light
affliction
,
which
is
but
for
a
moment
,
or
most
sharpe
season
,
causeth
vnto
vs
a
farre
more
excellent
,
and
eternall
waight
of
glorie
.
In
the
often
repetition
whereof
,
the
Lorde
doubtles
did
not
onelie
regarde
the
excellencie
and
necessitie
of
this
doctrine
in
it selfe
,
but
also
prouided
notablie
for
our
good
,
who
besids
that
we
are
dull
of
heart
,
and
slow
to
learne
,
and
therfore
had
neede
to
haue
the
promises
pressed
vppon
vs
againe
and
againe
,
wax
also
not
onelie
wearie
of
afflictions
,
if
they
lie
long
of
heauy
vpon
vs
,
but
euen
pleasures
themselues
,
specially
in
the
continuance
of
them
with
vs
,
doe
many
times
by
reason
of
our
new-fangled
and
inconstant
nature
,
growe
tedious
and
lothsome
.
Good
reason
therfore
is
there
,
that
we
shoulde
set
this
vnto
our
hearts
,
and
make
our
speciall
profit
by
it
,
against
the
times
of
our
triall
.
The
Apostle
addeth
,
are
not
worthie
of
the
glorie
,
his
meaning
in
this
place
,
and
in
these
wordes
,
is
in
my
minde
plaine
and
simple
,
who
doth
not
heere
compare
the
dignitie
and
woorthinesse
eyther
of
our
sufferings
,
or
of
eternall
glorie
togither
,
as
some
haue
phantasticallie
conceiued
,
and
more
wickedly
propounded
,
but
laboureth
to
mitigate
the
greatnesse
of
our
afflictions
,
by
opposing
and
setting
against
the
same
the
greatnesse
,
yea
the
infinitenesse
of
that
ioy
and
glorie
,
that
is
laide
vp
for
vs
in
the
life
to
come
,
wee
knowing
and
confessing
,
that
there
is
no
proportion
betweene
finite
and
infinite
.
And
though
this
be
most
true
,
yet
notwithstanding
Sathan
,
in
seuerall
sortes
of
hys
seruants
,
as
in
the
schoole-men
heeretofore
,
hath
out
of
this
place
gone
about
to
maintaine
that
diuellish
distinction
,
of
meritum
congrui
&
condigni
,
as
they
call
it
,
and
in
our
Romish
Rhemists
also
,
in
their
late
annotations
vppon
the
newe
Testament
,
and
namely
vpon
this
very
place
,
woulde
make
the
sufferings
of
the
saints
in
this
life
,
meritorious
and
worthie
of
eternall
saluation
.
But
in
one
word
generally
,
to
answeare
them
both
togither
first
,
and
then
afterwardes
more
particularly
,
to
deale
with
either
of
them
by
themselues
.
We
feare
not
to
affirme
,
that
these
beastly
opinions
spring
from
a
foule
and
filthy
fountaine
,
and
bring
foorth
most
bitter
fruits
and
effects
.
For
the
first
of
these
two
wee
say
,
that
it
floweth
from
following
of
a
wrong
translation
in
this
place
,
I
meane
that
that
they
call
,
their
olde
vulgar
Latin
text
,
which
rendreth
the
Greeke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
a
simple
worde
,
by
the
compound
Latine
word
,
condignae
,
worthie
,
togither
,
as
you
woulde
say
;
which
whether
it
be
not
contrary
to
the
fidelitie
and
vpright
dealing
of
a
good
translator
,
let
euen
all
the
worlde
iudge
,
that
haue
attained
to
a
crumme
either
of
sounde
learning
or
godlie
wisedome
.
And
if
this
course
may
be
kept
,
that
compounde
wordes
may
be
vsed
for
sinople
wordes
,
wee
shall
quickly
turne
vpside
downe
all
certaintie
of
the
written
worde
,
all
trueth
of
religion
,
and
all
honest
and
faithful
dealing
amongst
men
.
All
the
Greeke
copies
that
euer
I
coulde
see
,
reade
it
in
the
simple
,
and
so
doeth
Saint
Ignatius
himselfe
alleage
it
,
in
his
epistle
to
Marie
;
and
it
is
the
first
epistle
in
his
booke
of
epistles
,
yea
and
their
owne
Arrius
Montanus
,
a
man
of
lesse
corruption
(
I
had
almost
said
,
more
vprightnes
)
in
translating
the
worde
than
they
all
,
though
otherwise
popish
,
conuicted
by
the
euidence
and
trueth
of
this
point
,
rendreth
it
rightly
in
his
interlineall
text
,
howsoeuer
for
fashion
sake
he
set
the
vulgar
reading
in
the
margine
.
Saint
Augustine
,
in
his
booke
of
eightie
and
three
quekions
,
quest.
67.
readeth
not
condignae
,
as
these
men
doe
,
but
indignae
,
that
is
,
vnworthie
.
And
in
his
fift
booke
of
the
citie
of
God
,
chap.
18.
where
he
doth
of
purpose
shewe
,
how
farre
off
christians
ought
to
be
from
boasting
,
if
they
had
doone
any
thing
for
loue
of
the
eternall
countrie
,
hee
alleadgeth
euen
this
very
text
of
the
Apostle
thus
:
Ind
gnae
sunt
passiones
huius
temporis
,
&c.
The
sufferings
of
this
time
are
vnworthie
the
glorie
which
shall
be
reuealed
in
vs
.
And
so
doth
some
other
of
the
ancient
fathers
translate
it
,
as
if
I
delited
in
multitude
of
allegations
,
I
could
easly
shew
.
By
whith
we
may
not
onely
see
,
the
true
and
naturall
meaning
of
the
Apostle
in
this
text
,
that
is
to
debase
our
sinterings
,
and
to
magnifie
eternal
life
,
but
also
that
that
vulgar
translation
,
is
not
either
so
olde
as
they
pretende
,
or
else
was
not
in
those
dayes
of
sitche
credite
,
as
they
woulde
haue
it
nowe
,
in
as
much
as
we
see
the
auncient
fathers
,
either
vsing
some
other
,
or
swaruing
greatly
from
that
.
And
no
doubt
but
as
the
spring
is
puddlelie
and
corrupted
from
whence
this
poisonfull
doctrine
proceedeth
:
so
the
second
thing
aboue
mentioned
,
to
wit
,
the
fruits
that
flowe
from
it
,
be
much
more
euil
and
dangerous
,
whether
wee
respect
the
eternall
God
himselfe
,
or
Christ
Iesus
his
sonne
our
sauiour
,
or
our selues
and
other
men
whatsoeuer
.
For
as
for
God
,
his
mercie
is
greatly
obscured
(
if
not
vtterly
euacuated
and
disanulled
)
by
this
,
in
as
much
as
mans
supposed
merits
and
deserts
(
which
indeede
are
nothing
but
death
and
damnation
)
are
not
onely
matched
wyth
the
same
,
to
the
great
disgrace
and
discontinuance
thereof
,
there
being
as
great
oddes
betweene
them
,
as
betweene
the
most
glorious
thing
of
the
worlde
,
and
the
filthiest
durt
or
dung
that
can
be
,
but
after
a
sort
preferred
before
it
,
and
that
not
only
in
the
eies
of
men
(
a
matter
that
should
make
vs
all
to
blush
,
and
hang
down
our
heads
for
shame
)
but
(
if
it
might
be
accepted
for
currant
coine
and
lawfull
paiment
)
tendred
at
the
exchequor
of
the
most
high
king
,
yea
brought
foorth
into
the
verie
sight
and
presence
,
and
pleaded
and
alleadged
at
no
woorse
barre
,
than
at
the
very
throne
and
iudgement
seat
of
almightie
God
himselfe
.
And
concerning
Christ
our
Sauiour
,
his
merites
generallie
,
and
particularly
those
of
his
death
,
resurrection
,
and
ascension
,
are
quite
and
cleane
dedefaced
,
yea
vtterlie
abolished
,
when
●●●●…es
workes
are
magnified
,
and
our
deedes
are
exalted
,
who
hath
not
appeared
vnto
anie
other
ende
,
than
to
destroie
the
workes
of
Sathan
,
nor
giuen
vppe
hymselfe
,
to
the
death
,
yea
euen
to
the
death
of
the
crosse
,
for
anie
other
purpose
,
Lastly
,
if
wee
would
consider
either
our selues
or
others
,
of
whome
this
is
affirmed
,
and
to
whome
this
doctrine
is
propounded
and
deliuered
,
we
shall
well
perceiue
that
by
meanes
hereof
,
we
haue
not
onely
our
grosse
humors
fed
,
and
our
itching
eares
tickled
,
we
delighting
alwayes
to
haue
some
thing
wherein
to
glorie
,
both
before
men
and
God
also
,
whereas
in
trueth
wee
shoulde
couer
our
faces
for
shame
,
in
the
sight
both
of
the
one
and
of
the
other
,
but
also
that
we
are
puffed
vppe
thereby
in
al
maner
of
intollerable
pride
,
disdaine
,
and
emulation
amongst
men
,
euerie
man
thinking
better
of
himselfe
and
his
owne
workes
,
than
of
all
mans
els
,
and
set
vppon
the
pinacle
of
most
daungerous
presumption
before
GOD
,
we
clayming
at
his
handes
,
not
with
christian
boldnes
,
but
with
whorish
impudencie
,
all
good
thinges
both
of
this
life
,
and
of
that
that
is
to
come
,
not
of
free
fauour
and
mercie
,
thorow
Christs
obedience
onely
,
but
of
due
debt
,
as
a
man
would
say
,
being
readie
if
God
should
denie
vs
the
same
(
as
generally
for
all
our
sinnes
,
and
especially
for
this
,
he
hath
good
occasion
offered
him
)
to
reuile
him
to
his
face
,
and
to
accuse
him
of
iniustice
and
wrong
.
But
to
come
more
particularly
to
the
points
themselues
indeede
.
And
concerning
the
first
,
it
shall
not
be
amisse
to
knowe
,
both
their
distinction
of
meritum
congrui
&
condigni
,
and
also
what
they
meane
by
the
seuerall
braunches
therof
,
that
so
we
may
put
downe
a
more
plaine
and
certaine
confutation
.
By
meritum
congrui
,
or
desert
of
congruence
,
as
you
would
say
,
they
vnderstand
such
workes
,
as
doe
not
of
their
owne
nature
,
truly
and
indeed
deserue
saluation
,
otherwise
than
as
it
hath
pleased
God
of
some
certaine
goodnes
in
himselfe
,
to
promise
the
same
thereto
:
and
of
this
sort
they
will
haue
all
morall
actions
to
be
,
specially
such
as
are
done
before
regeneration
and
iustification
.
And
by
meritum
condigni
,
that
is
,
desert
of
woorthines
,
they
meane
such
works
,
as
to
which
there
is
wholy
and
altogither
a
reward
due
,
not
so
much
by
reason
of
the
gracious
promises
of
god
,
as
in
respect
of
the
acts
or
deedes
doone
;
and
of
this
sort
they
make
the
workes
of
the
godly
after
regeneration
.
But
for
answere
,
both
to
the
tearmes
and
matter
we
say
,
that
neither
the
wordes
of
this
distinction
,
nor
the
distinction
it selfe
,
nor
the
matter
meant
vnder
the
distinction
,
is
contained
in
the
canonicall
scriptures
,
but
rather
all
is
ouerthrowne
thereby
,
as
shal
hereafter
plainely
appeare
.
True
it
is
,
that
their
vulgar
Latine
hath
in
diuers
places
thrust
in
a
Latin
worde
that
signifieth
to
merit
or
deserue
,
but
without
any
warrant
of
the
originall
text
,
either
of
the
Hebrew
in
the
old
,
or
of
the
Greeke
in
the
new
Testament
,
as
Genesis
4.13
.
in
the
speech
that
Caine
had
to
God
touching
his
sinne
,
or
the
punishement
laid
vppon
him
for
the
same
,
they
turne
it
thus
;
My
iniquitie
is
greater
than
that
I
can
deserue
pardon
,
where
howsoeuer
the
Hebrew
word
,
that
they
turne
deserue
pardon
,
be
of
diuers
significations
(
as
if
anie
in
that
toong
be
,
no
doubt
that
is
one
)
being
put
for
to
be
are
,
to
lift
vp
,
to
spare
,
to
sweare
,
and
such
like
very
many
,
yet
not
one
or
all
of
the
best
Hebricians
amongst
them
is
able
to
alleadge
one
place
throughout
all
the
old
Testament
,
where
it
is
vsed
for
to
merit
or
deserue
.
In
the
new
Testament
they
deale
as
corruptlie
,
and
namely
,
Hebr.
13.
vers.
16.
not
onely
darkly
turning
the
place
thus
;
And
beneficence
and
communication
do
not
forget
,
for
with
such
hostes
God
is
promerited
,
but
swaruing
,
as
from
the
Greeke
,
which
importeth
that
with
such
sacrifices
God
is
wel
plesed
,
so
from
men
of
their
owne
side
,
as
Arias
Montanus
by
name
,
the
flower
of
their
garland
for
learning
,
who
turneth
the
Greeke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bene
placet
sibi
,
that
is
,
well
delighted
himselfe
,
and
not
promeretur
,
that
is
,
is
promerited
or
deserued
.
And
the
like
treachery
may
wee
perceiue
in
the
other
terme
,
condignum
,
not
onelie
in
this
eight
of
the
Romans
,
as
before
,
but
also
Esther
6.
verse
11.
where
the
foresaid
vulgar
Latine
text
,
hath
foisted
in
again
,
this
terme
of
condignus
;
but
altogither
not
onely
without
,
but
whollie
against
the
Hebrew
veritie
,
as
euen
their
owne
man
Arias
Montanus
before
named
in
his
interlineall
translation
,
by
turning
it
according
to
the
Hebrew
hath
wel
declared
.
And
as
for
the
members
and
matter
of
this
Popish
distinction
,
drawen
from
the
dirt
and
puddle
of
the
schoole-men
,
we
haue
learned
long
since
,
and
that
out
of
the
worde
of
God
,
first
,
that
all
morall
duties
performed
,
before
it
hath
pleased
the
Lorde
to
purifie
our
harts
by
faith
,
without
faith
it
is
impossible
to
please
God
.
And
againe
,
whatsoeuer
is
not
of
faith
,
that
selfe-same
is
sinne
.
The
euil
of
these
works
flowing
,
not
so
much
from
the
deedes
themselues
,
for
good
thinges
of
themselues
are
alwayes
good
,
howsoeuer
they
be
euillie
done
,
&
so
become
hurtfull
to
the
doers
therof
:
neither
yet
from
the
goodnes
or
profit
,
that
others
by
such
meanes
may
receiue
from
them
,
bicause
so
euen
euill
many
times
(
and
therefore
much
more
good
)
may
thorow
gods
secret
and
merciful
direction
(
who
bringeth
light
out
of
darkenesse
,
maketh
the
rage
of
men
to
turne
to
his
praise
)
tend
to
good
also
;
by
which
also
we
may
see
,
Quest.
lib.
2.
De
gratia
Christi
.
artic.
6.
in
conclus
.
very
well
agreeth
,
who
proueth
against
the
Pelagians
,
that
grace
can
not
fall
vnder
merit
,
because
that
before
grace
,
there
are
no
deserts
,
but
such
as
are
euill
,
bicause
a
man
before
grace
receiued
is
wicked
,
&
to
wicked
mens
merits
,
not
grace
,
but
punishment
is
due
.
And
quoating
the
place
in
the
margine
,
hee
saieth
it
is
lib.
De
bono
perseuer
.
cap.
2.
and
many
other
such
like
tom.
7.
By
which
also
we
may
see
that
it
was
the
vniforme
iudgement
of
this
holy
doctor
.
And
if
this
doctrine
of
merit
of
congruence
may
be
admitted
for
true
,
I
see
no
reason
why
wee
may
not
with
Origen
holde
,
that
al
men
at
the
least
shal
be
saued
,
sith
there
haue
none
liued
so
beastly
or
prophanely
,
but
they
haue
had
not
care
alone
to
performe
,
but
haue
indeede
performed
morall
duties
:
for
which
,
though
not
as
in
regarde
of
themselues
,
yet
as
in
respect
of
GODS
promises
,
they
might
claime
eternall
life
by
this
popish
assertion
.
But
it
may
be
,
that
they
will
except
against
this
,
the
poore
infidelles
and
idolatrous
people
of
the
world
,
bicause
they
were
neuer
yet
well
acquainted
with
the
promises
of
God
.
Be
it
so
,
bicause
I
suppose
they
dare
not
holde
,
that
mens
morall
deedes
may
merit
without
relation
had
to
Gods
gratious
and
great
promises
.
But
put
the
case
of
those
,
that
being
outwardly
gathered
into
the
bosome
or
lap
of
the
church
,
or
made
partakers
at
the
least
in
outward
hearing
of
the
graces
and
mercies
of
God
bequeathed
vnto
the
same
:
tell
vs
,
whether
they
may
be
,
in
any
better
state
and
condition
by
this
your
doctrine
.
If
you
will
affirme
it
,
the
euidence
of
truth
exclaimeth
against
you
,
bicause
it
is
most
vnreasonable
to
hold
,
that
the
promises
of
themselues
without
application
of
them
to
mens
harts
&
consciences
,
shoulde
effect
that
worke
for
them
.
You
might
before
men
aswell
maintaine
,
that
maimes
and
woundes
might
be
cured
wythout
medicine
and
salue
,
or
a
naturall
life
vpheld
wythout
meate
,
drinke
,
sleepe
,
and
such
like
,
as
defend
that
the
promises
of
God
,
wythout
application
of
them
to
our
soules
,
may
become
effectuall
vnto
men
,
bicause
they
indeede
be
,
the
only
plaisters
of
our
soules
,
&
the
only
spirituall
foode
vnto
our
soules
.
Neither
is
this
vttered
to
weaken
the
excellencie
and
power
of
Gods
promises
,
either
as
in
regarde
of
God
the
promise-maker
,
or
as
in
regarde
of
the
thinges
promised
,
for
so
they
be
alwayes
good
,
holie
,
excellent
,
powerfull
,
and
what
not
?
Neither
were
it
requisit
,
that
the
worthines
thereof
shoulde
depende
vpon
our
apprehension
&
application
of
the
same
,
for
that
were
to
subiect
GOD
and
most
excellent
things
,
to
vs
that
be
most
base
and
vile
,
but
spoken
as
in
consideration
of
men
,
to
whome
they
ought
to
be
applied
,
for
want
whereof
also
it
falleth
out
,
that
they
are
become
a
dead
letter
or
vnprofitable
word
to
them
,
tending
almost
to
no
other
ende
,
but
to
magnifie
and
manifest
,
the
riches
of
Gods
goodnes
,
with
greater
griefe
vnto
our
owne
soules
,
in
as
much
as
we
see
most
excellent
things
offered
vs
,
&
yet
cannot
finde
or
feele
,
that
wee
haue
anie
parte
or
portion
therein
.
Secondlie
,
as
touching
workes
done
after
regeneration
,
wee
freelie
confesse
,
that
though
at
the
first
blush
they
may
seeme
very
glorious
,
yea
,
and
be
indeede
and
trueth
good
,
specially
as
they
come
from
GOD
,
and
be
wrought
in
vs
by
the
spirite
of
Christ
that
dwelleth
in
our
harts
:
yet
as
they
come
from
vs
,
and
be
tainted
with
the
remainders
of
our
corruption
,
they
are
so
farre
off
from
meriting
or
deseruing
before
God
,
that
if
he
do
indeed
examine
and
weigh
them
,
in
the
most
notable
exactnes
and
vprightnes
of
his
iustice
,
he
shall
always
finde
matter
enough
in
them
,
not
onelie
to
reiect
the
things
themselues
,
though
otherwise
well
doone
,
but
also
to
condemne
vs
the
workers
thereof
,
and
that
not
onelie
for
the
imperfections
and
wants
,
that
cleaueth
vnto
them
,
we
assuring
our selues
by
the
truth
of
christian
religion
,
that
no
imperfect
thing
can
of
it selfe
please
him
,
that
is
most
perfect
,
but
euen
for
our
natural
filthines
and
corruption
,
that
clingeth
and
sticketh
as
fast
thereto
,
as
the
skin
to
the
flesh
,
or
the
flesh
to
the
bones
.
And
for
the
proofe
of
this
point
,
wee
haue
two
plaine
places
of
holie
Scripture
amongst
manie
other
,
the
one
taken
out
of
the
olde
Testament
,
the
other
out
of
the
newe
,
that
so
also
in
alleadging
them
,
and
comparing
one
of
them
with
an
other
,
wee
may
see
the
most
comelie
conformitie
and
agreement
that
is
in
those
most
excellent
writings
of
the
spirite
of
God
.
The
prophet
Isaiah
,
in
the
three
score
and
fourth
chapter
of
the
booke
of
his
visions
,
and
in
the
sixt
verse
of
the
same
chapter
,
speaking
to
the
Lord
in
his
owne
name
,
and
in
the
name
of
the
rest
of
the
people
of
God
,
siath
,
wee
haue
all
beene
as
an
vncleane
thing
,
and
all
our
righteousnes
as
filthie
clowts
.
In
which
sentence
certainly
,
there
is
neuer
a
word
wanting
weight
,
for
the
proofe
of
the
particular
point
for
which
it
is
brought
foorth
,
speciallie
if
we
looke
vppon
it
,
as
it
is
in
the
originall
text
;
for
first
he
saith
not
all
men
generallie
,
which
yet
perhaps
to
some
might
seeme
strange
,
bicause
of
that
fond
conceit
.
that
hath
crept
into
mens
mindes
,
that
all
men
are
not
alike
tainted
in
Adam
,
but
all
we
,
me
aning
all
the
faithfull
and
elect
people
,
including
also
himselfe
(
though
otherwise
a
very
holy
&
godlie
man
)
in
the
number
:
which
yet
is
more
strong
,
if
we
consider
that
this
that
the
prophet
deliuereth
,
is
not
onely
the
common
case
of
all
the
faithfull
,
but
euen
of
the
best
sort
of
them
(
if
any
amongst
them
be
better
than
other
)
so
that
if
there
were
any
to
be
excepted
,
they
most
chefly
,
&
rather
than
others
,
and
yet
notwithstanding
,
God
by
the
prophet
wrappeth
and
foldeth
them
vppe
togither
(
not
excepting
any
one
,
of
,
or
amongst
,
them
all
)
as
filthy
and
vncleane
,
by
meanes
wherof
also
,
they
deserued
separation
from
God
&
men
,
filthy
&
vncleane
things
not
being
vsed
,
as
we
see
by
the
truth
of
the
word
,
either
for
gods
seruice
,
or
about
common
affaires
till
such
time
as
they
were
purified
,
yea
we
knowing
further
by
the
lawe
,
that
they
did
not
only
carry
the
note
of
pollution
,
Yea
the
very
heauens
thereby
are
after
a
sort
become
impure
and
vncleane
in
Gods
sight
.
And
yet
the
Prophet
staieth
not
there
,
but
as
though
he
could
finde
neither
wordes
nor
matter
,
sufficient
inough
to
describe
our
naughtinesse
by
,
he
addeth
further
,
all
our
righteousnes
,
or
as
it
is
in
the
Hebrew
text
,
righteousnesses
,
it
being
a
worde
of
the
plurall
number
,
he
meaning
also
thereby
,
and
that
according
to
the
proprietie
of
that
toong
,
which
vseth
such
wordes
both
to
note
number
and
excellencie
,
that
all
and
euery
grace
,
howe
many
and
howe
notable
soeuer
they
be
,
or
can
be
in
this
life
,
are
not
(
though
not
as
of
themselues
,
nor
as
they
come
from
God
,
for
so
they
are
alwaies
,
and
must
needes
continually
be
good
)
yet
as
they
are
tainted
with
the
corruption
of
our
nature
,
and
by
reason
of
our
imperfection
and
defects
,
such
as
may
come
into
accounts
before
God
,
in
the
exactnesse
of
his
righteousnesse
.
By
which
also
we
may
well
perceiue
and
learne
,
that
neither
the
glorie
and
glittering
,
nor
the
number
of
our
good
workes
,
are
,
or
can
be
such
(
specially
as
they
proceede
from
vs
)
as
may
commend
vs
to
GOD
,
much
lesse
merite
at
his
handes
of
themselues
&
for
themselues
,
but
as
they
are
accepted
before
him
,
in
and
for
an
others
sake
onely
:
without
the
which
indeede
,
they
are
rather
matters
of
abhomination
before
God
.
And
that
the
truth
of
this
,
might
yet
more
plainly
appeare
,
the
prophet
compareth
them
,
not
to
things
meanely
,
base
,
filthy
,
and
vile
,
but
either
to
the
defiled
clowts
of
a
monstrous
woman
,
as
their
owne
vulgate
turneth
it
;
or
to
the
clowts
occupied
about
them
that
be
sicke
and
diseased
,
which
Symmachus
calleth
patientium
,
according
to
the
physitians
phrase
,
but
it
shoulde
be
,
as
I
thinke
,
parientium
rather
,
that
is
,
of
them
that
bring
foorth
children
into
the
worlde
:
or
as
Aquila
turneth
it
,
the
clowts
●●●●…tnesses
,
And
least
any
man
should
thinke
,
that
this
were
but
the
voice
of
a
mortall
man
obscurely
and
darkly
vttered
in
the
olde
Testament
,
touching
this
point
,
let
vs
heare
what
the
eternal
son
of
the
eternall
father
(
who
neither
deceiueth
nor
is
deceiued
)
hath
vnder
the
gospell
in
a
most
audible
voice
spoken
concerning
this
matter
,
that
so
wee
may
the
more
readily
receiue
the
trueth
,
and
detest
al
contrary
falshoode
whatsoeuer
.
In
the
seuenth
of
Luke
hee
teacheth
vs
,
both
by
similitude
and
plaine
doctrine
,
wee
are
vnprofitable
seruants
,
euen
then
when
we
haue
done
the
things
that
are
commaunded
vs
to
doe
,
we
hauing
performed
no
more
but
that
which
we
ought
:
not
that
Christ
meaneth
thereby
,
that
it
is
possible
for
vs
poore
and
miserable
men
that
wee
are
,
to
fulfill
the
lawe
of
God
,
and
to
obey
all
and
euery
one
of
his
holie
commaundements
,
as
some
woulde
corruptly
conclude
therevpon
,
for
that
doctrine
is
altogither
contrary
to
the
trueth
of
the
written
worde
,
as
appeareth
Acts
15.10
.
and
Rom.
8.3
.
and
tendeth
maruellously
to
puffe
vp
flesh
and
blood
.
Neither
yet
that
hee
woulde
teach
vs
in
a
certaine
kinde
of
monkish
humility
,
to
conceiue
or
speake
more
modestly
of
our
dooings
,
than
they
of
themselues
deserue
,
for
that
were
dalliance
,
hypocrisie
,
and
false
witnes-bearing
:
besides
that
,
it
were
a
robbing
of
God
of
his
glory
,
who
is
then
defaced
,
when
his
graces
&
good
works
are
debased
beyond
measure
and
trueth
.
And
what
a
fearefull
thing
were
it
also
,
to
make
our
sauiour
a
teacher
of
such
vanitie
and
corruption
,
we
therby
subiecting
himselfe
to
sinne
,
who
was
altogither
free
from
sin
,
&
by
that
means
likewise
spoiling
our selues
of
al
grace
,
goodnes
,
and
confort
,
that
otherwise
we
might
fetch
from
him
,
who
could
not
be
the
price
and
ransome
of
our
sinne
,
if
he
were
any
maner
of
way
tainted
with
any
,
yea
the
least
sin
whatsoeuer
,
a
matter
that
might
wound
vs
,
and
euery
one
of
vs
,
vnto
eternall
death
.
But
rather
to
teach
vs
,
that
though
we
had
exactly
and
in
euerie
point
,
kept
the
whole
law
of
God
(
which
indeed
no
man
as
man
hath
euer
performed
or
can
performe
,
I
alwaies
except
Christ
Iesus
God
&
man
in
one
person
)
that
yet
we
should
be
so
farre
off
,
from
thinking
or
dreaming
of
desertes
,
specially
at
Gods
hands
that
we
should
not
,
as
our
sauior
Christ
sheweth
,
by
the
similitude
and
plain
words
of
the
same
,
so
much
as
looke
for
thanks
,
much
lesse
for
merit
.
And
that
we
may
yet
more
plainly
perceiue
this
point
,
let
vs
a
little
weigh
euen
our
sauiour
Christs
owne
words
.
He
telleth
vs
,
that
though
earthlie
seruants
performe
to
their
earthly
maisters
al
the
duties
that
they
lay
vpon
them
,
that
yet
their
maisters
wil
not
for
all
that
,
so
much
as
in
wordes
giue
them
thankes
for
the
thinges
doone
?
Which
matter
beeing
expressed
in
suche
a
manner
as
our
Sauiour
deliuereth
it
wythall
,
doth
yet
serue
more
to
explane
and
prooue
the
point
,
hee
not
simplie
affirming
,
that
the
maister
in
the
accomplishement
of
seruices
prescribed
,
dooth
not
yeelde
the
seruaunt
thankes
,
but
interrogatiuely
speaking
it
saieth
:
Dooth
hee
giue
that
seruaunt
thankes
,
for
dooing
the
thing
which
hee
commaunded
him
?
as
though
hee
shoulde
saye
,
no
certainely
,
for
suche
a
force
hath
that
interrogation
or
demaunde
.
And
yet
our
Sauior
adding
an
answere
to
that
question
,
and
in
these
words
,
I
trowe
not
,
vehemently
affirming
that
no
maister
vseth
it
,
doeth
more
and
more
therby
confirme
and
strengthen
the
matter
he
had
in
hand
,
which
is
the
vtter
abolishing
of
all
opinion
of
merit
;
for
if
earthlie
seruaunts
doe
not
then
deserue
,
at
their
earthlie
maisters
handes
,
so
much
as
thankes
,
much
lesse
a
reward
(
which
all
men
will
confesse
,
to
be
greater
and
more
,
in
as
much
as
workes
excell
wordes
,
the
one
also
being
more
easlie
and
with
lesse
cost
perfourmed
,
than
the
other
)
when
they
haue
accomplished
the
things
that
their
lords
and
maisters
inioyed
them
,
how
can
we
hope
or
looke
for
,
either
thanks
or
merit
,
at
the
hands
of
our
heauenlie
father
,
in
the
performance
of
spiritual
seruices
,
the
thinking
,
knowing
,
and
doing
wherof
,
is
not
onelie
much
more
difficult
and
hard
,
than
the
doing
of
worldlie
duties
(
by
how
much
spirituall
things
be
more
excellent
than
worldlie
)
but
also
bicause
the
things
themselues
,
though
they
be
performed
,
do
by
reson
of
defects
cleauing
vnto
them
,
throgh
our
corruptions
(
we
failing
either
in
the
matter
,
maner
,
end
,
or
some
such
other
point
)
become
as
it
were
displeasing
in
the
sight
of
almightie
God
.
Is
there
any
man
so
sottish
,
that
will
denie
the
truth
of
this
point
?
If
they
be
,
I
doubt
not
to
aduouch
,
that
in
the
blindnes
of
their
owne
heartes
,
they
regarde
not
the
great
oddes
,
that
both
in
nature
and
authoritie
,
is
betwene
our
heanenly
Lord
,
and
our
earthly
maisters
,
nor
weigh
the
wonderful
difference
,
that
is
betwene
their
seuerall
commandements
,
neither
yet
consider
their
owne
weakenes
and
wants
.
For
first
God
as
the
creator
of
al
things
is
infinit
,
&
man
as
his
creature
is
infinit
&
circumscriptible
.
God
againe
is
spirituall
&
heuenlie
,
man
on
the
other
side
is
corporal
and
earthly
.
There
being
then
no
proportion
betweene
finite
and
infinit
,
spirituall
and
corporall
,
earthly
and
heauenly
,
how
can
men
exactly
&
absolutely
performe
the
infinite
and
spirituall
duties
,
that
such
an
infinite
and
spirituall
maiestie
prescribeth
?
And
if
they
cannot
performe
all
,
but
faile
in
the
most
,
or
any
one
,
how
can
they
claime
of
duty
?
Much
more
maruellous
is
it
,
that
they
dare
chalenge
of
desert
.
On
the
other
side
,
if
we
compare
man
to
man
,
we
shal
then
easlie
perceiue
,
that
howsoeuer
they
differ
somewhat
,
as
in
respect
of
their
seuerall
places
and
callings
:
yet
one
God
hath
made
all
of
that
kinde
of
one
bloud
,
euen
to
dwell
vpon
the
face
of
the
earth
:
and
therefore
there
being
by
that
meanes
,
not
onelie
a
certaine
similitude
or
likenes
betweene
them
,
but
equalitie
after
a
sort
,
they
may
,
yea
doe
many
times
,
more
readilie
yeelde
to
the
things
or
duties
that
one
of
them
exacteth
of
an
other
,
or
the
chiefest
of
them
all
,
at
the
handes
of
all
the
rest
.
And
if
wee
looke
vppon
the
difference
of
either
of
their
lawes
,
we
shall
yet
more
plainely
beholde
,
&
as
a
man
would
say
,
haue
all
our
senses
satisfied
in
the
truth
of
this
point
.
For
as
touching
the
lawes
we
knowe
by
experience
,
and
beleeue
in
faith
,
that
they
are
such
,
as
the
law-makers
themselues
are
:
GOD
therefore
being
spirituall
,
his
also
are
spirituall
,
requiring
inward
and
most
excellent
things
,
whereas
man
being
bodilie
and
outward
,
demaundeth
by
his
law
,
but
outward
and
bodily
obedience
.
To
this
latter
,
we
are
and
may
be
much
holpen
,
by
the
ripenes
of
our
wits
,
the
actiuitie
and
nimblenes
of
our
bodies
,
the
light
of
nature
,
continuall
custome
,
daily
exercise
,
and
many
such
like
.
But
to
the
former
,
nothing
neither
without
vs
,
neither
within
vs
(
till
GOD
hath
quite
and
cleane
altered
vs
)
can
any
manner
of
way
further
vs
,
but
hinder
vs
rather
,
bicause
the
naturall
man
(
as
the
Apostle
telleth
vs
)
perceiueth
not
the
things
of
the
spirit
of
God
.
That
the
wisedome
of
the
flesh
(
meaning
thereby
whatsoeuer
is
most
excellent
in
it
,
as
of
it selfe
)
is
enmitie
against
God
,
for
it
is
not
subiect
to
the
lawe
of
God
,
neither
indeede
can
be
.
And
therefore
good
reason
haue
we
why
we
should
refuse
these
dotages
&
conceits
.
Now
then
to
conclude
this
controuersie
;
if
neither
our
workes
before
regeneration
nor
after
regeneration
,
are
able
to
purchase
any
good
thing
from
God
,
as
wee
haue
alreadie
sufficiently
proued
the
same
:
and
wee
haue
no
workes
at
all
,
but
they
must
of
necessitie
be
comprised
,
vnder
the
one
or
the
other
number
of
this
diuision
;
then
it
plainely
and
truely
followeth
heerevpon
,
that
no
deedes
of
ours
whatsoeuer
,
doe
or
can
merite
or
deserue
any
good
thing
at
Gods
handes
,
much
lesse
eternall
life
,
the
chiefest
good
of
all
;
and
by
consequent
also
,
that
these
popish
distinctions
are
both
blinde
and
blasphemous
.
Nether
are
these
things
spoken
,
as
to
cracke
the
credit
of
the
good
workes
,
that
God
inableth
his
children
to
do
(
for
what
are
we
miserable
wretches
,
that
we
should
debase
or
deface
his
graces
,
in
our
selues
or
others
)
or
to
discorage
men
from
the
performance
of
the
same
(
whom
we
ought
and
that
by
the
warrant
of
the
word
&
christian
charitie
,
According
to
that
they
haue
,
and
not
according
to
that
they
haue
not
.
And
let
this
suffice
for
a
iust
confutation
of
their
conceit
,
or
dotage
of
deserts
.
Nowe
we
come
to
our
Rhemists
,
and
their
assertions
;
al
that
they
say
being
of
trueth
,
scarse
worth
the
answering
,
neither
indeed
neede
we
to
trauell
in
it
,
were
it
not
,
least
they
should
waxe
insolent
,
in
the
fond
imaginations
of
their
hearts
,
or
should
thorow
their
owne
corruption
cary
men
headlong
thorow
the
blindnesse
of
their
vnderstandings
,
to
error
and
heresie
.
They
tell
vs
in
their
notes
here
,
that
we
dare
not
much
aduouch
,
that
Christs
passions
be
not
meritorious
of
his
glorie
.
To
which
we
answere
,
that
what
we
dare
aduouch
concerning
Christs
passions
,
they
doe
not
well
knowe
,
bicause
they
will
not
,
or
dare
not
be
acquainted
with
our
doctrine
and
writings
,
absenting
themselues
from
our
publike
assemblies
,
and
forbidding
all
of
their
faction
(
some
fewe
onlie
excepted
)
to
read
our
works
.
If
wee
dare
not
much
aduouch
Christs
sufferings
not
to
be
meritorious
,
is
there
anie
maruell
,
sith
it
is
a
doctrine
neuer
propounded
in
the
word
,
nor
deliuered
by
the
fathers
of
right
faith
and
religion
?
Papistes
thinke
that
all
assertions
are
to
be
reiected
,
that
are
not
warranted
either
by
the
scriptures
,
or
by
the
consent
and
authoritie
of
reuerend
antiquitie
.
And
why
may
not
we
then
vppon
the
same
groundes
,
refuse
this
conclusion
,
sith
it
hath
not
for
it
such
proppes
and
foundations
?
And
if
wee
dare
not
aduouch
much
,
against
the
merites
of
Christs
sufferings
,
as
they
say
,
why
do
they
here
,
and
else-where
in
many
places
labour
largely
to
confute
that
,
that
is
so
fearfully
affirmed
,
and
namely
Philip.
2.
where
they
say
,
that
we
wickedly
and
vnlearnedly
deny
Christ
,
to
haue
deserued
for
himselfe
.
Belike
our
doctrine
hath
bitten
them
by
the
heart
,
or
else
they
woulde
not
make
so
long
and
often
Apologies
,
in
so
bad
&
desparate
causes
.
Surely
,
one
of
these
two
must
of
necessitie
follow
,
either
,
that
in
vaine
imaginations
,
they
doe
fight
against
their
owne
shadowes
,
a
point
of
extreame
follie
,
specially
if
wee
dare
not
,
or
do
not
affirme
that
which
they
say
we
holde
:
or
else
vtter
grosse
contradictions
in
themselues
,
who
in
other
places
as
before
,
charge
vs
wickedly
&
vnlearnedly
to
defend
the
same
that
they
impugne
.
But
to
the
point
,
we
for
our
parts
feare
not
plainly
to
expresse
,
and
that
to
the
eies
and
eares
of
all
the
godlie
(
yea
to
the
wicked
themselues
,
that
so
they
may
be
either
conuerted
or
confounded
by
the
glorie
of
truth
)
what
wee
holde
and
maintaine
herein
;
first
,
that
this
point
of
doctrine
propounded
by
them
,
is
not
crowned
with
the
glorious
garland
of
holie
truth
,
and
reuerend
antiquitie
.
For
proofe
whereof
we
bid
them
shew
vs
,
if
they
can
,
any
plaine
text
of
scripture
,
or
formall
place
out
of
the
vncounterfeited
writings
of
the
sound
fathers
.
Those
that
haue
bin
produced
we
haue
looked
vpon
,
and
finde
them
very
vnsauerly
alleadged
at
the
least
:
and
if
they
haue
none
more
pregnant
and
pithie
than
they
,
we
tell
them
they
are
ouerfeeble
for
vs
to
fasten
our
faith
vpon
.
And
if
they
send
vs
to
Peter
Lombard
,
Thomas
of
Aquine
,
and
the
rest
of
the
schoole
doctors
,
that
doe
more
curiously
than
christianly
wade
into
these
points
,
we
frankely
and
freely
confesse
,
that
we
dare
not
giue
them
the
authoritie
,
to
be
stampers
&
coiners
of
new
doctrine
in
the
church
,
bicause
wee
haue
learned
out
of
the
word
,
that
there
is
but
one
only
law-giuer
,
God
,
which
is
able
to
saue
and
to
destroy
,
nor
may
not
any
maner
of
way
,
stay
and
settle
our
conscience
vppon
them
,
nor
vpon
those
that
be
much
better
than
they
,
bicause
Gods
worde
alone
,
and
not
mans
imaginations
,
is
the
only
ground
and
obiect
therof
.
Secondly
,
though
wee
shoulde
graunt
,
that
they
speake
heerein
no
false
or
erronious
matter
,
yet
we
affirme
,
that
this
idle
and
vnprofitable
thought
,
of
our
owne
harts
and
heads
,
ought
to
be
abolished
,
not
only
in
as
much
as
it
hath
no
good
foundation
,
to
stand
vpon
,
but
also
bicause
it
doth
wonderfullie
darken
,
if
not
vtterly
euacuate
and
take
away
,
both
the
loue
of
God
,
and
Christes
grace
and
fauour
also
towardes
vs
;
for
we
knowe
and
haue
learned
out
of
the
scriptures
,
and
therefore
doe
beleeue
it
too
,
that
God
so
loued
the
worlde
,
that
he
gaue
his
onely
begotten
sonne
vnto
the
death
for
vs
all
,
to
the
ende
that
euery
one
of
those
which
beleeue
in
him
,
should
not
perish
but
haue
euerlasting
life
:
which
rich
loue
of
his
towards
vs
,
could
not
haue
so
plentifully
and
plainly
appeared
,
if
he
had
therein
as
wel
prouided
for
his
sons
profit
,
as
for
our
good
.
And
Christs
grace
can
not
but
be
greatly
obscured
thereby
,
while
we
fantastically
imagine
,
that
he
came
into
the
world
,
&
suffred
al
maner
of
villanie
at
the
hands
of
the
wicked
,
for
some
other
cause
good
for
himselfe
,
rather
than
for
the
worke
of
our
saluation
.
Whereas
we
are
sure
,
that
when
the
Scripture
will
magnifie
his
loue
towards
vs
,
he
died
for
vs
when
we
were
his
vtter
enimies
,
giuing
vs
thereby
to
vnderstand
,
that
he
had
no
regarde
or
consideration
of
himselfe
at
all
,
but
onely
of
vs
,
yea
hee
himselfe
saith
,
for
our
sakes
he
sanctified
himselfe
,
&c.
by
which
hee
plainely
declareth
,
that
he
did
not
onlie
sanctifie
himselfe
for
our
sakes
alone
,
but
also
that
he
deriued
,
the
fruit
and
benefit
of
his
owne
holinesse
ouer
vnto
vs
,
purchasing
nothing
thereby
vnto
himselfe
.
And
no
doubt
but
this
is
the
meaning
,
as
of
the
whole
Scripture
generally
,
so
specially
of
the
Prophets
and
Apostles
when
they
say
,
Vnto
vs
a
childe
is
borne
,
and
vnto
vs
a
son
is
giuen
.
And
againe
,
that
hee
died
for
our
sins
,
and
rose
for
our
righteousnes
;
these
words
(
vs
)
and
(
ours
)
being
so
emphaticall
and
forcible
,
yea
after
a
sort
so
particularizing
the
matter
and
persons
that
they
shew
,
that
for
vs
and
our
sakes
onely
,
and
for
nothing
to
himselfe
,
he
became
man
,
and
tooke
vpon
him
the
shape
of
a
seruant
,
which
had
it
not
beene
wholie
and
altogither
true
,
it
had
beene
as
easie
a
matter
for
the
holie
ghost
,
or
holie
men
inspired
by
the
spirite
of
God
,
to
haue
saide
,
that
hee
did
it
,
aswel
for
himselfe
as
for
vs
:
but
no
such
phrase
can
be
found
,
and
therefore
hee
mindeth
to
restraine
Christes
humbling
,
and
the
fruites
and
effectes
of
it
(
which
indeede
are
all
his
merits
)
wholy
and
altogither
to
vs
.
Thirdly
,
it
may
seeme
straunge
in
reason
to
all
men
,
if
it
be
not
erroneous
in
religion
amongest
Christians
,
that
the
merites
of
Christes
sufferings
,
shoulde
haue
a
larger
reach
,
and
be
extended
further
than
his
passions
and
sufferings
themselues
,
especially
sith
that
they
themselues
make
his
sufferings
the
causes
of
his
merits
,
and
his
merits
the
effects
of
those
causes
.
In
common
sense
we
know
,
that
as
a
cause
is
before
the
effect
,
for
an
effect
can
not
be
before
there
be
a
cause
working
the
same
effect
:
so
it
is
,
and
must
of
necessitie
also
be
,
as
large
at
the
least
,
as
the
effect
it selfe
,
if
not
more
large
,
in
as
much
as
it
must
not
only
giue
life
and
being
to
the
things
for
the
present
time
produced
,
but
also
preserue
a
continuall
life
in
it self
,
for
the
bringing
out
of
the
like
effectes
still
.
And
they
themselues
haue
a
rule
in
philosophie
;
that
whatsoeuer
worketh
or
bringeth
foorth
such
a
thing
as
the
thing
it self
is
,
that
worketh
or
bringeth
foorth
,
that
thing
that
bringeth
forth
is
in
the
same
kind
;
much
more
such
a
thing
,
than
that
which
is
broght
forth
.
Shall
Christ
then
by
his
death
merite
for
himselfe
?
and
shall
hee
not
in
his
death
die
for
himselfe
?
But
that
Christ
suffered
for
himselfe
they
dare
not
aduouch
,
for
the
scripture
affirmeth
the
contrarie
,
saying
,
the
iust
suffered
for
the
vniust
,
and
that
were
to
make
also
Christ
a
transgressor
,
wheras
the
word
telleth
vs
,
that
he
did
no
sinne
,
neither
was
there
any
guile
found
in
his
mouth
,
Certainly
,
touching
this
point
,
this
is
my
persuasion
,
and
I
rest
resolued
,
that
all
good
men
wil
easly
consent
with
me
in
the
same
,
to
wit
,
that
this
forgerie
(
that
Christ
suffered
on
the
crosse
,
that
so
by
the
merite
of
his
worke
hee
might
get
vnto
himselfe
,
some
thing
which
before
he
had
not
,
came
without
all
doubt
euen
from
Sathan
himselfe
,
who
labored
by
this
(
as
by
many
other
the
like
corruptions
)
to
cast
a
thicke
mist
or
fogge
before
the
most
excellent
glorie
and
grace
of
our
Sauiour
,
that
so
the
same
being
dimmed
at
the
first
,
though
not
in
the
whole
,
yet
in
some
small
part
of
it
,
he
might
in
the
ende
by
a
little
taint
,
and
discredite
the
whole
.
And
whosoeuer
they
are
that
see
Sathans
subtilties
indeede
,
do
not
onely
perceiue
this
to
be
most
true
,
but
haue
their
hearts
also
thorowe
Gods
goodnesse
inlightned
to
knowe
,
to
what
ende
Sathan
doth
it
,
namely
,
to
bring
them
,
by
doubting
of
some
part
of
Christes
great
glorie
,
at
the
least
to
distrust
the
whole
,
and
so
by
consequence
to
suffer
him
,
yea
and
that
willinglie
also
to
hold
vs
captiues
in
vnbeleefe
,
at
his
pleasure
.
We
had
neede
therefore
,
not
onlie
to
looke
well
about
vs
,
least
we
be
ignorantlie
,
or
at
vnwares
supprised
of
him
in
his
grinnes
,
but
also
to
hearken
and
that
attentiuely
and
carefully
,
to
the
voice
of
the
holie
ghost
,
speaking
vnto
vs
in
the
written
worde
,
which
oftentimes
telleth
vs
,
that
in
Christs
death
and
suffering
,
we
shoulde
not
labour
to
see
,
taste
,
thinke
,
feele
,
or
knowe
any
thing
else
,
but
Gods
meere
grace
and
goodnes
onely
,
and
such
great
and
inestimable
loue
of
our
Sauiour
Christ
,
to
vs-ward
,
that
hee
(
as
a
man
woulde
say
)
quite
and
cleane
forgetting
himselfe
,
and
looking
at
nothing
but
our
good
,
was
contented
to
take
his
life
in
his
hands
,
and
willingly
to
lay
it
downe
for
vs
all
:
But
if
they
wil
needs
haue
and
hold
,
that
our
sauiour
Christ
did
merit
for
himselfe
,
then
let
them
tel
vs
we
pray
them
,
first
at
what
time
he
did
it
,
bicause
workes
of
such
excellencie
,
had
a
time
also
wherein
they
were
performed
.
Secondly
,
let
them
declare
,
whether
in
his
whole
person
,
or
in
either
of
his
natures
distinctly
and
by
it selfe
,
he
purchased
that
,
which
they
say
he
merited
;
for
if
we
know
not
that
,
we
can
not
tell
what
to
beleeue
,
bicause
that
whatsoeuer
Christ
hath
done
,
either
for
himselfe
or
for
vs
,
hee
hath
performed
it
,
either
in
his
whole
person
,
or
in
one
of
his
natures
.
Thirdly
,
let
them
certainly
shew
vs
,
what
it
was
,
that
he
merited
,
for
it
is
not
meete
that
a
worke
of
so
great
excellencie
to
him
,
and
of
such
singular
profit
to
vs
,
as
these
men
would
beare
the
world
in
hande
,
this
point
bringeth
with
it
,
shoulde
be
buried
vnder
some
generall
knowledge
of
the
same
.
Touching
the
first
wee
say
,
that
the
men
,
that
so
much
vrge
this
point
,
haue
not
yet
among
themselues
certainly
concluded
,
what
time
Christ
merited
,
for
as
for
them
that
tie
this
,
to
the
time
of
his
passion
onely
,
or
to
the
very
act
and
deed
of
his
sufferings
(
of
which
minde
our
Rhemists
seeme
to
be
,
both
in
their
annotations
vpon
this
place
,
&
in
sundry
other
of
their
notes
vpon
the
new
Testament
)
wee
say
,
that
they
are
not
well
aduised
what
they
speake
:
not
only
bicause
they
contradict
and
gaine-say
their
owne
master
of
the
sentences
,
Peter
Lombard
I
meane
,
who
lib.
3.
Dist.
18.
affirmeth
in
plaine
and
euident
termes
,
that
Christ
euen
from
the
very
time
of
his
conception
,
did
by
his
conception
deserue
that
,
which
he
did
by
his
passion
,
but
thwart
also
their
angelicall
doctor
Thomas
Aquinas
,
who
lib.
quest.
de
gratia
Christi
act
.
8.
&
in
conclus
.
though
he
recite
two
opinions
concerning
this
point
,
some
holding
,
that
he
did
not
deserue
in
the
first
instant
of
his
conception
,
but
anone
after
,
and
othersome
that
he
did
deserue
in
the
very
first
moment
therof
(
so
wel
do
Papists
agree
in
the
materiall
pointes
of
their
religion
)
doth
yet
notwithstanding
approoue
of
the
latter
,
as
more
reasonable
.
Yea
they
crosse
the
very
truth
and
reason
it selfe
,
bicause
our
Sauiour
did
many
notable
things
besides
his
sufferings
&
before
his
death
,
which
also
might
as
his
death
,
iustly
merit
before
God
,
both
for
himselfe
and
others
,
euen
as
his
death
did
:
for
example
his
earnest
and
continuall
praiers
,
his
dayly
and
paineful
preachings
,
his
maruellous
and
infinit
miracles
,
and
many
other
good
deedes
:
whereof
also
this
is
a
verie
good
&
strong
reason
,
that
if
the
good
workes
of
men
do
after
regeneration
,
ex
condigno
,
as
they
say
,
merit
both
for
themselues
&
others
,
then
much
more
Christs
good
deedes
must
haue
that
power
,
in
as
much
as
in
all
innocencie
,
holinesse
,
and
perfection
,
his
workes
did
and
doe
farre
exceede
,
not
onely
the
good
deedes
of
some
good
men
,
but
all
the
good
deedes
of
all
the
good
men
that
haue
bin
,
are
,
or
shall
be
.
And
as
for
those
that
maintaine
,
that
in
his
conception
,
and
by
the
same
hee
merited
as
much
at
the
first
,
as
he
did
afterwardes
by
induring
martirdome
(
of
which
minde
is
the
maister
of
the
sentences
,
in
the
place
aboue
alleadged
and
some
others
)
we
affirme
,
that
besides
that
they
agree
not
with
those
that
tie
or
binde
his
sufferings
to
the
time
of
his
passion
onelie
,
(
of
whome
you
haue
heard
before
)
they
swarue
also
euen
as
the
former
,
from
truth
of
religion
and
humane
reason
;
for
first
merit
presupposeth
a
good
action
or
holie
affection
,
that
hath
in
it selfe
power
and
abilitie
to
deserue
,
alreadie
past
,
for
I
suppose
they
will
not
holde
,
that
without
either
the
one
or
the
other
,
or
both
,
there
can
be
any
desert
.
But
we
feare
not
to
affirme
,
that
our
Sauiour
had
not
(
and
yet
wee
speake
without
anie
preiudice
at
all
,
to
his
blessed
person
or
natures
)
any
such
thing
in
the
very
moment
of
his
conception
,
no
,
nor
long
time
after
,
for
anie
thing
wee
can
perceiue
.
If
he
had
,
let
them
shewe
vs
what
it
was
,
and
then
they
shall
heare
our
minds
further
in
that
behalfe
.
And
as
it
is
more
absurd
by
much
to
ascribe
his
meriting
,
to
the
action
of
his
conception
,
bicause
that
that
was
not
his
proper
and
peculiar
deed
,
but
the
worke
,
partlie
of
the
holie
ghost
,
and
partly
of
the
virgine
Marye
,
these
two
onely
being
imployed
in
the
conception
,
incarnation
,
and
birth
of
our
Sauiour
,
and
not
Christ
himselfe
being
the
thing
conceiued
,
incarnate
,
and
borne
,
vnles
they
will
say
,
either
that
one
person
of
the
godhead
can
purchase
grace
&
fauour
for
another
,
and
so
make
God
like
vnto
man
,
as
they
do
by
their
doltish
distinction
before
confuted
,
which
is
most
horrible
blasphemie
,
bicause
of
the
three
seuerall
and
distinct
persons
of
the
godhead
,
none
is
better
,
more
great
,
or
worthie
than
an
other
,
or
else
,
that
earthlie
mothers
may
merit
for
their
sonnes
,
and
that
in
the
act
of
generation
and
conception
,
which
besides
that
it
is
too
grosse
and
carnall
,
standeth
vp
against
the
mercie
of
God
,
which
must
be
in
all
respects
free
,
or
else
it
is
no
mercie
at
all
,
and
is
directly
against
the
scripture
,
and
namely
,
Touching
the
second
we
say
,
that
they
dare
not
aduouch
that
his
whole
person
merited
,
bicause
there
is
no
such
thing
warranted
by
the
authoritie
of
Gods
word
,
nor
by
the
iudgement
of
right
beleeuing
fathers
.
Nay
their
owne
doctors
are
against
that
,
as
for
example
Peter
Lombard
in
the
place
before
alleadged
,
where
he
affirmeth
out
of
Augustine
vpon
the
second
chapter
of
Paules
epistles
to
the
Philippians
,
that
all
this
was
done
,
in
the
forme
of
a
seruant
:
and
Thomas
of
Aquine
also
,
Quest.
part.
2.
quest
.
de
gratia
Christi
,
art.
7.
&
in
conclus
.
is
of
the
very
same
minde
,
saying
,
that
Christ
merited
not
,
but
in
respect
that
he
was
man
,
though
in
that
respect
he
was
more
worthie
than
other
men
.
If
they
will
maintaine
,
that
in
his
godhead
hee
merited
,
then
one
of
these
two
absurdities
must
of
necessitie
insue
vpon
the
dangerous
assertion
,
namely
,
either
that
the
godhead
hath
merited
more
than
it
had
,
which
is
to
make
it
subiect
to
imperfections
and
defects
,
and
by
consequent
God
himselfe
likewise
,
to
become
subiect
to
more
and
lesse
,
and
so
to
alteration
and
change
,
than
the
which
nothing
is
or
can
be
more
blasphemous
,
wee
knowing
and
beleeuing
that
God
is
most
perfect
,
and
remaineth
alwayes
like
vnto
himselfe
;
or
else
that
the
godhead
is
passible
(
for
the
question
is
here
now
of
meriting
by
suffering
)
which
is
also
as
false
and
hereticall
,
as
possibly
can
be
,
we
hauing
learned
both
by
the
warrant
of
the
word
,
and
the
whole
trueth
of
christian
religion
,
that
the
godhead
is
altogither
impassible
and
can
suffer
nothing
,
bicause
it
hath
bin
alwaies
of
it selfe
,
is
,
and
shall
be
for
euer
and
euer
,
a
spiritual
and
eternall
substance
vtterly
freed
from
al
such
affections
and
passions
.
If
they
holde
that
in
his
other
nature
,
to
wit
,
his
manhoode
,
he
hath
merited
,
as
indeede
it
is
their
common
assertion
,
then
yet
we
say
,
that
that
is
absurd
and
erroneous
likewise
,
bicause
his
manhoode
is
a
creature
,
euen
as
wee
our selues
are
(
though
he
be
freed
from
sinne
)
and
hard
is
it
,
yea
it
was
yet
neuer
heard
of
,
that
creatures
could
indeed
deserue
at
the
hands
of
the
creator
,
who
hath
indued
them
with
breath
and
being
,
and
filled
them
of
his
owne
free
fauor
,
with
the
fulnes
and
riches
of
al
his
mercies
.
For
what
can
the
creator
,
by
his
infinit
liberalitie
,
goodnes
,
wisedome
,
and
whatsoeuer
else
is
excellent
and
high
in
him
,
purchase
at
the
handes
of
his
creatures
,
more
than
by
wel-doing
towardes
them
,
to
deserue
their
loue
and
obedience
againe
towards
him
,
and
so
they
with
an
vnfained
affection
,
imbrace
,
loue
,
and
honour
him
?
Dauid
a
man
according
to
Gods
owne
hart
,
was
content
to
confesse
,
O
Lorde
,
my
voel-dooing
extendeth
not
to
thee
.
And
in
an
other
place
,
What
shall
I
render
to
the
Lorde
for
all
his
benefits
to
me
,
as
if
he
shoulde
say
,
I
cannot
tell
what
.
Of
a
trueth
I
haue
nothing
that
will
answere
the
least
of
them
,
much
lesse
deserue
the
best
.
And
if
they
wil
say
,
that
he
had
the
fulnes
of
goodnes
in
himselfe
,
wee
answeare
that
that
will
nothing
helpe
them
.
For
though
that
be
true
,
yet
hee
had
it
not
as
from
his
manhoode
,
though
it
were
in
his
manhoode
,
but
from
the
fulnes
of
the
sanctifieng
spirit
,
and
the
excellencie
of
his
eternall
godhead
,
which
did
so
plentifully
,
replenish
his
humane
nature
,
with
all
manner
of
grace
and
goodnes
,
of
his
fulnes
we
haue
all
receiued
euen
grace
for
grace
,
and
yet
notwithstanding
he
hath
neuer
a
whit
the
lesse
in
himselfe
,
no
more
than
God
by
induing
vs
with
immortall
soules
,
or
giuing
vs
wisdome
,
righteousnes
,
and
such
like
,
hath
either
spoiled
himselfe
of
,
or
diminished
his
owne
immortalitie
,
iustice
,
wisdome
,
and
other
essentiall
properties
in
him
.
Now
then
if
Christ
haue
not
merited
,
neither
in
his
person
,
nor
in
his
seuerall
and
distinct
natures
,
as
we
haue
already
sufficiently
proued
I
hope
:
and
we
know
not
,
neither
beleeue
any
more
in
Christ
,
than
his
person
and
natures
to
work
by
,
either
they
must
of
necessity
let
this
curious
dotage
,
of
Christs
meriting
for
himself
passe
&
vanish
away
like
smoke
in
the
aire
,
and
so
imbrace
the
contrarie
truth
togither
with
vs
,
or
else
shewe
something
besids
in
him
,
which
hath
performed
this
so
high
and
excellent
work
,
that
they
wil
haue
euery
man
,
&
that
not
only
for
auoiding
suspition
of
heresie
,
but
vppon
paine
of
condemnation
of
their
souls
vnfainedly
to
beleeue
.
In
the
third
point
,
namely
concerning
the
matter
hee
merited
to
himselfe
,
they
are
as
hardely
distressed
,
and
as
much
at
their
wits
ende
:
yea
and
at
as
great
iarres
and
contentions
also
amongst
them selues
,
touching
the
same
,
as
they
were
in
the
former
;
some
affirming
that
he
merited
immortalitie
to
his
bodie
,
and
impassibilitie
as
they
call
it
to
his
soule
;
and
of
this
minde
is
the
maister
of
the
sentences
,
in
the
place
aboue
quoated
;
othersome
that
he
merited
life
euerlasting
,
and
the
glorie
of
heauen
,
as
our
Rhemists
vpon
Rom.
8.
and
othersome
againe
,
that
hee
merited
all
and
euerie
one
of
these
matters
togither
.
For
answere
wherevnto
,
and
to
take
no
aduantage
of
this
,
that
they
can
not
agree
nor
resolue
,
what
it
is
certainely
that
hee
merited
to
himselfe
(
sauing
that
by
this
wee
may
perceiue
,
that
we
haue
little
hope
that
they
will
consent
with
vs
in
truth
,
that
be
at
daggers
drawing
among
them selues
in
falshoode
,
bicause
he
verily
will
hardlie
agree
with
any
,
that
diffenteth
from
himselfe
)
we
tell
them
,
that
hee
merited
,
neither
any
one
of
these
things
seuerally
,
nor
all
these
things
iointly
,
and
that
therefore
whatsoeuer
they
holde
herein
,
is
but
some
swimming
imaginations
of
their
owne
heads
.
For
first
,
touching
the
immortalitie
of
his
bodie
,
and
the
impassibilitie
of
his
soule
:
if
they
say
he
deserued
these
before
his
sufferings
,
why
had
he
not
then
his
due
deserts
giuen
him
,
&
that
in
due
time
.
For
the
thing
deseruing
being
once
performed
,
the
merit
presently
groweth
due
,
and
if
there
be
anie
delay
made
,
there
is
iniurie
and
iniustice
offered
,
to
the
party
deseruing
,
by
the
party
that
shoulde
recompence
,
in
as
much
as
hee
deteineth
and
vseth
that
which
is
proper
to
another
.
And
so
by
this
doctrine
,
the
Lorde
is
found
both
greately
in
debt
to
man
,
and
iniust
to
all
those
,
whose
wel-dooings
hee
rewardeth
not
,
euen
presently
after
the
worke
is
performed
.
But
to
vs
,
ouer
and
besides
the
reason
before
alleadged
,
it
seemeth
impossible
,
that
hee
could
deserue
either
the
one
or
the
other
of
them
,
specially
sith
the
articles
of
our
religion
teach
vs
to
beleeue
,
that
he
was
dead
and
buried
,
and
the
scripture
assureth
vs
,
that
hee
sustained
most
greeuous
pangs
and
passions
in
his
soule
,
specially
when
he
affirmed
,
that
his
soule
was
heauie
euen
vnto
death
:
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
What
,
was
not
God
of
power
to
performe
that
which
Christ
had
deserued
?
Or
was
he
not
willing
to
satisfie
and
pay
that
which
his
onely
sonne
had
merited
?
Doe
you
not
see
that
these
absurdities
,
errours
,
yea
blasphemies
,
must
of
necessitie
follow
vpon
these
lewse
and
lewd
conclusions
.
What
,
will
you
say
he
had
these
graces
bestowed
vpon
him
after
his
death
and
resurrection
,
by
the
power
of
his
passion
?
I
answere
,
that
then
you
say
as
much
,
as
if
indeede
you
had
said
nothing
at
all
:
first
,
bicause
that
the
withholding
of
his
deserts
before
touched
remaineth
notwithstanding
still
vnsatisfied
,
and
not
taken
away
.
Secondly
,
bicause
that
if
he
merited
those
things
,
by
his
conception
(
as
the
master
holdeth
)
it
is
vnseasonable
to
ascribe
these
merits
or
things
deserued
to
an
other
matter
.
Thirdly
,
bicause
that
in
that
meriting
,
what
had
Christ
,
that
we
haue
not
,
I
meane
the
faithfull
?
For
after
naturall
death
they
haue
as
in
respect
of
their
soules
,
all
teares
wiped
away
from
their
eies
,
and
be
freed
from
the
sufferings
of
this
present
world
,
and
the
torments
of
that
that
is
to
come
;
and
at
the
resurrection
,
their
base
and
vile
bodies
(
though
otherwise
dissolued
into
dust
and
powder
)
shall
according
to
the
mightie
power
,
whereby
Christ
is
able
euen
to
subdue
all
things
vnto
himselfe
;
be
raised
againe
,
and
be
made
mortall
and
glorious
,
as
the
scripture
plainly
teacheth
in
many
places
,
and
namely
,
1.
Cor.
15.
Wherevpon
also
it
will
follow
directly
,
that
as
men
in
their
doctrine
may
merit
,
so
they
may
merite
as
muche
to
themselues
as
Christ
didde
for
himselfe
.
But
of
a
truth
,
the
mortalitie
of
Christs
body
standeth
not
,
as
they
suppose
,
vppon
Christs
meriting
of
it
,
but
vpon
the
trueth
and
certainetie
of
the
promises
passed
long
before
hee
was
clad
with
our
flesh
.
Thou
wilt
not
leaue
my
soule
in
the
graue
,
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
Which
place
the
apostle
Peter
doth
notably
expound
in
the
Acts
,
in
plaine
and
euident
termes
,
it
was
impossible
that
hee
shoulde
be
held
downe
of
the
sorrowes
of
death
:
this
impossibilitie
arising
,
not
from
the
strength
of
his
merits
,
but
from
the
power
of
God
,
raising
him
vp
mightily
againe
from
the
dead
.
And
the
like
may
be
saide
for
the
impassibilitie
of
his
soule
.
As
for
they
that
affirme
,
that
our
Sauiour
merited
heauen
and
eternall
glorie
by
his
sufferings
,
we
feare
not
to
tell
them
,
and
that
to
their
faces
,
that
(
either
in
the
pride
or
ignorance
of
their
hearts
)
they
speake
they
wot
not
what
,
and
in
the
lightnes
of
their
braine
,
and
idlenesse
of
their
head
,
they
babble
out
things
directly
contrary
to
the
worde
,
and
to
the
iudgement
also
of
some
of
the
best
of
their
sides
.
Can
a
manne
in
time
deserue
that
which
hee
had
from
before
all
times
?
Our
Sauiour
I
am
sure
in
their
iudgements
(
if
hee
merited
anie
waie
)
merited
as
man
.
And
dooth
not
hee
himselfe
praie
the
Father
,
To
glorifie
him
with
himselfe
,
and
that
with
that
glorie
which
hee
had
with
him
before
the
worlde
was
?
They
are
not
so
past
shame
or
grace
I
hope
,
that
they
will
make
our
Sauiour
(
who
is
the
waie
,
the
life
,
and
the
trueth
)
a
liar
.
Dooth
not
Melchios
Canus
one
of
the
doubtiest
diuines
,
being
conuicted
with
the
euidence
of
this
truth
confesse
the
same
?
Will
they
go
against
the
plaine
wordes
of
Christ
?
And
will
they
thwarte
the
iudgement
of
their
best
friendes
?
It
is
fearefull
,
but
speciallie
in
matters
of
falshoode
and
vntrueth
,
to
doe
either
the
one
or
the
other
:
for
to
crosse
their
acquaintance
,
is
to
weaken
and
discredite
their
owne
cause
and
dealing
:
and
to
oppose
themselues
against
Christ
,
is
to
pull
iudgement
and
condemnation
vppon
themselues
,
bicause
he
is
the
stone
,
which
whosoeuer
shall
fall
on
shall
be
broken
,
and
on
whomsoeuer
it
shall
fall
,
it
shall
grinde
him
to
powder
.
But
both
these
mischiefes
and
inconueniences
,
they
must
of
necessitie
fall
into
,
that
will
vphold
and
defend
such
falshoodes
and
vncertainties
.
And
if
their
errors
had
staied
here
and
gone
no
further
,
than
to
magnifie
Christ
and
his
merites
(
though
indeede
they
haue
done
it
beyond
al
truth
and
reason
)
it
had
bin
lesse
euill
for
themselues
,
and
more
profitable
for
vs
,
who
might
by
that
meanes
haue
spared
a
great
deale
both
of
labour
and
time
,
that
we
must
of
necessitie
now
bestowe
,
least
their
poison
shoulde
infect
the
soules
of
men
.
But
as
one
iniquitie
is
readie
to
bring
foorth
another
,
so
they
haue
proceeded
to
tell
vs
,
that
men
also
by
their
sufferings
may
merit
eternall
life
.
But
who
seeth
not
how
infinitly
absurd
in
reason
this
is
,
to
argue
from
Christ
,
in
whom
alone
God
was
well
pleased
,
and
reconciled
the
world
vnto
himselfe
,
and
had
in
him
full
&
absolute
iustice
,
yea
such
abundance
of
it
,
that
hee
hath
communicated
,
holinesse
,
innocencie
,
and
righteousnesse
,
vnto
all
beleeuers
,
to
men
,
tainted
with
all
manner
of
iniquitie
,
who
neither
can
please
god
for
themselues
,
nor
others
;
who
also
when
they
haue
doone
all
that
can
be
doone
in
this
life
,
are
yet
notwithstanding
clogged
with
defects
and
wants
,
by
meanes
whereof
they
cannot
,
not
onely
procure
vnto
themselues
any
good
things
,
but
purchase
eternall
confusion
and
euerlasting
death
,
as
hath
bin
alreadie
plainlie
enough
and
sufficiently
proued
.
And
as
absurd
and
vnreasonable
certainly
is
that
their
marginall
note
,
wherein
they
affirme
,
that
all
suffrings
in
this
life
is
nothing
in
comparison
of
the
heauenly
glory
,
and
yet
that
it
is
meritorious
and
worthie
of
the
same
.
For
doe
not
all
men
,
euen
by
the
very
light
of
reason
see
and
know
,
that
there
is
,
and
must
of
necessitie
be
,
a
certaine
analogie
and
proportion
betweene
the
thing
deseruing
,
and
the
thing
deserued
,
or
else
the
party
deseruing
cannot
claime
as
of
dutie
,
but
of
beneuolence
,
vnles
they
will
extort
and
wring
foorth
more
than
they
haue
merited
.
Can
nothing
deserue
any
thing
,
or
a
matter
of
small
industry
&
labor
merit
a
kingdom
or
earthly
crowne
?
Of
a
trueth
no
:
much
lesse
then
can
that
which
they
themselues
call
nothing
(
and
woulde
to
God
they
thought
it
nothing
indeede
,
then
would
they
let
the
cause
and
question
about
nothing
fall
to
the
ground
)
deserue
so
excellent
a
thing
,
as
the
incorruptible
crowne
,
and
the
heauenly
kingdome
of
eternall
life
is
.
No
,
that
(
as
the
apostle
teacheth
vs
)
is
the
free
gift
of
God
.
And
if
it
be
free
,
if
Gods
election
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
:
or
if
it
be
of
workes
,
it
is
no
more
of
grace
,
or
else
were
workes
no
more
workes
:
so
may
we
safely
affirme
of
Gods
goodnes
,
and
mans
merits
,
namely
,
that
if
eternall
life
in
the
whole
,
and
euery
part
of
it
,
be
a
free
gift
,
grace
,
and
goodnesse
of
God
bestowed
vpon
vs
in
Christ
,
then
it
is
not
of
desert
or
merite
,
for
then
Gods
grace
,
gift
,
and
goodnes
,
shall
be
no
more
grace
,
gift
,
and
goodnes
;
and
if
it
be
of
merit
and
desert
,
then
it
can
not
be
of
grace
and
goodnes
,
bicause
then
merit
and
desert
can
be
no
more
merit
and
desert
.
Sure
I
am
of
this
,
and
I
hope
euery
good
man
,
that
is
acquainted
with
the
trueth
of
the
worde
,
and
hath
particular
experience
of
his
owne
corruption
,
will
with
me
confesse
this
to
be
true
,
that
there
is
no
more
contrarietie
in
the
matter
and
question
of
free
iustification
before
God
in
Christ
,
betweene
the
grace
of
God
and
the
workes
of
the
lawe
,
than
there
is
betwixt
Gods
free
goodnes
,
in
the
matter
of
eternall
life
,
and
the
supposed
merits
that
man
must
bring
with
him
to
the
obtaining
thereof
.
And
therefore
if
the
argument
be
of
force
in
the
one
,
it
must
also
of
necessitie
conclude
,
and
that
rightlie
in
the
other
.
As
for
that
which
they
obiect
touching
the
Greek
phrase
,
it
wil
no
whit
at
al
vphold
their
weake
cause
and
rotten
building
,
it
being
indeede
a
childish
logomachie
or
contention
about
wordes
;
and
that
not
onely
besides
the
Apostles
purpose
and
meaning
,
but
also
contrarie
to
their
own
note
,
the
speech
it selfe
,
being
not
a
comparatiue
speech
,
as
they
fondly
imagine
,
but
a
plaine
and
flat
deniall
,
yea
a
deniall
after
a
sort
,
as
a
man
woulde
say
,
by
diuination
,
rather
than
by
comparison
;
as
if
he
should
say
,
they
are
in
no
case
machable
or
comparable
,
this
also
being
the
Apostles
speciall
purpose
,
not
to
reason
of
the
value
or
price
of
such
afflictions
,
as
the
faithfull
indure
or
suffer
for
Christs
sake
in
this
life
,
but
to
shew
rather
,
that
whether
wee
respect
the
qualitie
or
quantitie
of
them
(
as
a
man
woulde
say
)
and
compare
the
same
with
eternall
life
and
saluation
,
we
may
easily
yet
gather
therevpon
,
that
we
shal
be
infinitly
more
blessed
with
Christ
,
when
we
shal
in
the
kingdome
of
heauen
,
be
gathered
vnto
him
,
and
vnited
with
him
,
as
our
true
and
onely
head
,
than
euer
we
were
miserable
,
while
wee
liued
here
vppon
the
face
of
the
earth
.
And
the
truth
of
this
may
appeare
not
onelie
by
the
plaine
wordes
,
and
very
drift
and
purpose
of
the
apostle
as
before
,
but
also
by
his
maner
of
speech
,
hee
speaking
not
comparatiuely
,
specially
in
extolling
of
our
sufferings
(
which
he
greatly
debaseth
,
by
affirming
them
no
maner
of
way
worthy
of
eternall
glorie
)
but
rather
in
magnifieng
of
euerlasting
lise
.
Yea
the
worde
it selfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
vsed
in
his
right
and
proper
signification
(
which
as
the
grammarians
doe
wel
witnes
,
is
affirmed
of
those
things
,
that
being
weighed
one
with
another
,
are
found
to
be
of
equall
poise
or
weight
)
with
a
negatiue
particle
put
before
it
,
to
abolish
the
credit
that
wee
woulde
carry
with
our selues
and
before
others
,
in
&
about
our
sufferings
and
to
extoll
the
wonderful
excellencie
of
the
heauenlie
kingdome
,
can
not
choose
but
euince
and
gaine
this
point
at
their
handes
.
Touching
other
allegations
,
as
namely
,
that
out
of
Prouerbes
3.
and
2.
Corinthians
4.
(
for
we
mind
not
to
stand
vppon
places
alleadged
out
of
the
bookes
called
Apocrypha
,
as
Ecclesiasticus
,
Tobie
,
and
such
like
)
in
as
much
as
they
are
but
produced
onely
for
the
phrase
,
and
yet
prooue
not
the
matter
,
for
which
they
are
brought
forth
,
we
shall
(
God
willing
)
answere
the
same
in
some
more
conuenient
place
,
specially
sith
we
haue
bene
long
already
in
this
confutation
,
this
being
sufficient
for
this
present
,
to
let
the
worlde
vnderstand
,
that
they
are
brought
foorth
very
impertinently
,
and
onelie
to
no
purpose
,
but
contrarie
to
truth
also
.
There
remaineth
only
one
reason
,
that
seemeth
to
haue
some
pith
in
it
,
to
wit
,
that
wee
may
as
well
affirme
,
that
the
workes
of
sin
demerit
not
damnation
,
as
that
the
sufferings
of
Gods
saints
,
deserue
not
eternall
saluation
)
but
this
indeed
as
the
former
,
hath
neither
bones
,
nor
marrowe
,
nor
sinnows
,
nor
flesh
,
nor
any
thing
else
,
that
may
giue
it
force
or
strength
.
For
howsoeuer
arguments
taken
from
contraries
,
may
be
strong
in
humane
reason
(
and
yet
there
they
be
not
so
vniuersall
,
but
that
something
may
be
iustly
obiected
against
the
same
)
yet
in
matters
of
religion
,
faith
,
and
the
seruice
of
God
,
they
haue
not
any
such
sure
footing
,
as
these
men
fantasie
.
That
righteousnes
and
sinne
be
contraries
,
as
also
saluation
and
damnation
,
no
man
in
his
right
wits
I
thinke
will
deny
,
but
that
the
one
should
arise
from
man
,
as
wel
as
the
other
,
no
man
vnlesse
he
be
starke
madde
and
insensible
,
yea
peeuishly
hereticall
,
Doe
men
gather
grapes
of
thornes
,
or
figs
of
thistles
.
Doeth
a
fountayne
send
forth
at
one
place
sweet
water
and
bitter
.
Can
not
only
the
barren
,
but
the
brierie
heart
of
man
yeelde
such
good
fruit
,
as
the
oliues
and
figges
of
Gods
righteousnesse
?
Or
can
that
florishing
tree
of
eternall
goodnes
in
the
Lorde
bring
foorth
briers
and
brambles
?
Their
owne
vulgate
translation
in
a
place
of
the
prophet
Hosea
affirmeth
the
contrarie
saying
,
Destruction
is
thyne
O
Israell
,
onely
in
me
is
thy
helpe
.
As
though
he
should
say
,
men
by
meanes
of
their
sinne
pull
iudgements
and
destruction
vpon
themselues
,
but
if
they
attaine
to
health
and
saluation
,
they
can
no
where
finde
it
,
but
in
the
Lord
onely
:
by
which
exclusiue
terme
also
wee
may
see
,
that
saluation
is
not
to
be
looked
for
,
or
to
be
found
,
either
in
our selues
or
in
others
,
but
in
the
Lorde
alone
,
who
iustifieth
the
wicked
,
and
sheweth
mercie
to
whome
it
pleaseth
him
.
I
,
euen
I
am
the
Lord
,
and
beside
me
there
is
no
sauiour
.
Cast
away
from
you
for
shame
,
these
grosse
conceits
of
your
owne
,
and
in
time
humble
your selues
to
the
trueth
of
the
Lord
(
O
ye
his
aduersaries
)
which
in
many
places
of
the
same
confuteth
you
,
and
iustifieth
our
assertion
.
Out
of
an
infinit
number
take
one
place
,
which
is
so
plaine
and
euident
,
that
though
you
your selues
labour
to
darken
it
,
by
an
obscure
translation
,
and
would
wring
your selues
out
of
the
snares
that
it
hath
cast
vpon
you
,
by
your
corrupt
gloses
,
yet
can
you
neuer
shift
it
,
I
meane
that
last
verse
of
the
sixt
of
the
Romans
,
where
he
telleth
vs
in
the
first
place
,
that
the
wages
of
sinne
is
death
:
God
hauing
appointed
that
all
men
shall
once
die
,
and
after
that
commeth
the
iudgement
)
but
eternall
proper
and
peculiar
to
the
condemned
onely
;
and
consequently
sheweth
vs
,
that
eternall
life
(
which
hee
opposeth
against
eternall
death
and
damnation
)
is
the
gift
of
God
,
through
Iesus
Christ
our
Lord
,
setting
there-against
mans
sinne
and
corruption
,
not
mans
imagined
righteousnes
,
as
they
would
haue
it
,
but
Gods
great
gift
&
goodnes
bestowed
vpon
vs
,
in
,
and
for
Christ
Iesus
sake
onely
,
wythout
which
of
a
trueth
,
not
onely
no
one
man
could
euer
be
saued
,
but
all
flesh
must
of
necessitie
perish
.
In
logike
there
is
a
rule
,
which
also
they
themselues
approoue
of
,
namely
,
that
as
we
haue
great
scarcitie
of
true
differences
for
many
things
,
so
the
reason
of
that
want
is
not
in
the
naturall
thinges
themselues
(
for
no
doubt
but
euerie
seuerall
kinde
hath
his
right
difference
)
but
in
that
lacke
of
light
,
iudgement
,
and
experience
,
which
lieth
lurking
in
euery
one
of
our selues
.
The
like
wee
can
not
pretend
here
,
both
bicause
God
is
more
perfect
than
nature
,
as
who
is
Lord
thereof
,
and
also
bicause
he
hath
inlarged
himselfe
so
,
that
we
may
plainly
perceiue
and
see
the
truth
of
this
point
.
And
if
naturall
things
may
by
their
seuerall
differences
be
certainly
deserued
,
one
of
them
from
an
other
,
how
much
more
truly
&
surely
may
we
distinguish
God
from
men
,
and
the
workes
of
his
holinesse
and
grace
,
from
the
deeds
of
our
cursed
corruption
?
Why
do
we
not
deale
herein
as
we
do
in
worldly
affaires
?
If
wee
will
rightly
discerne
of
them
,
wee
will
oppose
things
that
be
contrary
indeed
one
of
them
against
another
,
as
blacke
against
white
,
war
against
peace
,
&c.
Bicause
wee
rest
persuaded
,
that
so
they
may
be
best
discerned
,
no
man
in
this
case
dealing
so
fondly
,
as
to
compare
yellow
and
blacke
togither
,
or
to
resemble
a
colour
,
with
a
thing
that
is
not
in
the
order
of
nature
,
which
our
aduersaries
doe
,
in
opposing
mans
supposed
righteousnes
(
which
indeede
is
not
at
all
,
and
therefore
their
dealings
more
absurd
in
that
behalfe
)
against
mans
sinne
,
the
euidence
whereof
is
so
notorions
,
that
it
is
most
liuely
painted
out
vnto
vs
,
by
the
light
of
the
worde
,
by
the
stinging
testimony
of
our
owne
hearts
,
and
by
that
great
floud
of
all
manner
of
wickednesse
,
which
as
heeretofore
,
so
presently
ouerfloweth
all
.
Wherefore
if
euer
men
manifested
ignora
unce
in
discerning
,
or
else
faulted
foulie
,
in
matter
of
opposing
contraries
one
of
them
to
an
other
,
our
aduersaries
in
this
behalfe
be
most
shamefully
ouertaken
,
who
though
they
do
set
life
against
death
,
and
saluation
against
damnation
,
haue
not
yet
in
the
working
and
performance
of
these
things
,
learned
to
set
God
against
man
,
and
his
grace
and
goodnesse
,
against
mans
peruersenesse
and
euill
,
whereby
also
these
inconueniences
fall
out
,
not
onelie
that
men
are
puffed
vppe
in
pride
aboue
measure
,
and
that
in
their
owne
eies
,
before
GOD
and
their
brethren
,
but
the
infinite
riches
of
GODS
grace
and
goodnesse
also
,
is
as
much
(
as
they
may
)
vtterlie
obscured
and
darkened
,
which
doth
not
in
anie
,
nor
in
all
thinges
whatsoeuer
,
more
plentifully
and
plainely
shewe
foorth
it selfe
,
than
in
the
forgiuenesse
of
the
sins
of
his
seruants
,
thorow
the
death
and
obedience
of
his
sonne
Christ
,
&
the
bringing
of
them
to
euerlasting
life
and
blessednesse
,
thorowe
his
powerfull
resurrection
,
and
glorious
ascension
,
notwithstanding
that
by
the
meanes
of
their
iniquities
,
they
haue
deserued
the
contrarie
,
to
wit
,
euerlasting
condemnation
both
of
bodie
and
soule
,
with
the
diuell
and
his
angelles
,
in
that
lake
of
fire
&
brimstone
that
burneth
for
euer
.
One
thing
more
there
is
in
their
notes
vppon
this
place
,
which
I
cannot
wel
let
passe
,
bicause
it
is
a
branch
of
their
corrupted
doctrine
,
&
sauoreth
as
much
of
error
and
heresie
as
the
former
points
,
to
wit
,
that
they
affirme
,
that
the
value
of
Christs
actions
,
riseth
out
of
the
length
or
greatnesse
of
them
in
themselues
,
but
of
the
worthines
of
the
person
.
What
if
wee
yeelde
to
this
,
as
to
a
trueth
?
What
shall
you
gaine
thereby
?
or
what
will
you
inferre
therevpon
?
Forsooth
,
that
so
the
value
of
our
actions
riseth
of
the
grace
of
our
adoption
.
But
wee
tell
you
it
is
a
non
sequitur
,
as
they
say
in
schooles
.
Wil
you
always
plowe
with
an
oxe
and
an
asse
?
weare
a
garment
of
linsey
wolsey
?
And
will
you
neuer
learne
for
all
that
hath
beene
said
,
to
compare
and
resemble
,
either
quite
contrarie
things
,
or
right
equall
and
like
things
togither
?
Why
do
you
not
infer
(
for
so
you
shold
haue
done
,
if
you
would
haue
dealt
plainely
)
that
the
price
of
our
works
riseth
from
the
worthines
of
our
persons
also
?
But
this
you
knew
was
blasphemous
,
and
contrarie
to
the
written
word
of
God
,
which
in
many
places
reiecteth
both
vs
,
&
our
good
deeds
,
specially
when
they
are
done
,
with
an
opinion
or
mind
to
merit
,
and
that
before
God
,
as
hath
beene
already
plainely
prooued
,
and
therefore
you
wil
smooth
it
ouer
with
the
grace
of
adoption
.
To
which
we
tell
you
in
fewe
wordes
,
that
we
our selues
do
in
truth
and
sinceritie
attribute
more
to
the
grace
of
Gods
adoption
,
than
you
that
babble
so
much
of
it
,
and
vnder
such
colours
go
about
to
deceiue
the
hearts
of
the
simple
.
And
yet
notwithstanding
all
this
,
afterwards
you
blush
not
to
saye
,
that
good
workes
which
be
meritorious
proceede
from
the
childe
of
God
.
But
deale
plainely
with
vs
and
the
worlde
we
beseech
you
,
and
tel
vs
,
but
yet
in
no
darke
speeches
,
whether
the
merite
of
mans
workes
proceede
from
the
grace
of
adoption
onely
,
yea
or
no
?
Or
else
whether
the
merit
of
them
floweth
from
men
alone
,
as
they
are
Gods
adopted
children
?
Or
else
whether
from
God
and
man
togither
,
as
working
causes
of
merit
?
For
our
owne
parts
wee
feare
not
to
affirme
,
that
whatsoeuer
you
will
put
downe
in
this
case
,
is
,
and
must
be
accounted
in
the
iudgement
of
truth
meerely
absurde
and
erronious
.
For
to
ascribe
it
vnto
the
grace
of
adoption
by
it selfe
,
sundred
from
man
and
his
merits
,
that
you
dare
not
,
bicause
it
is
flatly
opposite
to
the
whole
doctrine
of
poperie
,
and
to
your
owne
assertions
in
many
places
agreeable
therewith
:
Besides
the
grace
of
adoption
,
is
a
free
gift
of
God
,
and
not
a
merit
;
for
of
whome
(
I
pray
you
)
should
God
deserue
it
for
our
sakes
?
And
to
cast
it
vpon
men
alone
,
without
the
grace
and
fauour
of
God
,
is
not
onelie
presumptuous
,
as
in
regarde
of
man
,
who
without
him
can
do
nothing
;
and
yet
against
him
wil
haue
heauen
,
whether
he
will
or
no
,
if
that
be
once
yeelded
vnto
,
but
is
bla
phemous
to
God
,
whose
grace
and
goodnes
must
needs
be
vtterlie
euacuated
,
if
that
assertion
be
established
.
And
if
you
will
say
it
proceedeth
from
both
togither
,
that
also
is
as
vnreasonable
and
false
,
bicause
one
and
the
selfe-same
streame
alone
,
as
for
example
your
matter
of
merits
here
,
which
is
but
one
thing
,
can
not
proceede
from
two
seuerall
heads
,
specially
so
opposite
one
of
them
to
another
,
as
god
&
man
are
,
yea
and
it
hath
bin
hardly
heard
of
,
that
euen
in
naturall
things
,
there
should
be
two
principall
efficient
causes
,
concurring
to
the
constitution
of
one
and
the
selfe
same
subiect
.
Of
a
truth
wee
can
not
but
tell
you
in
all
plainenesse
and
simplicitie
,
that
if
you
will
holde
,
that
the
merit
of
mans
workes
commeth
from
man
,
as
of
,
and
from
himselfe
alone
,
or
as
coupled
with
an
other
,
that
then
the
whole
worde
written
,
the
certaintie
of
religion
yeelded
to
in
all
ages
,
and
testimonie
of
trueth
in
former
time
declared
,
wil
crie
out
against
you
,
blasphemie
,
and
intollerable
presumption
:
yea
al
the
world
that
is
of
sound
iudgement
cannot
but
condemne
you
,
for
matching
vnequall
thinges
togither
,
yea
for
mingling
most
cleane
,
and
most
filthie
thinges
one
of
them
wyth
another
.
For
though
wee
might
grant
,
that
the
grace
of
adoption
,
as
it
proceedeth
from
God
,
being
also
a
perfect
worke
(
as
nothing
comming
from
him
can
be
vnperfect
)
might
as
in
respect
of
it selfe
(
if
it
were
not
defiled
with
our
corruptions
and
imperfections
)
merit
something
before
God
,
yet
there
is
no
cause
at
all
why
we
shoulde
yeelde
to
it
,
when
our
workes
be
ioined
therewith
,
considering
how
much
we
taint
and
deface
euen
the
best
graces
of
God
in
vs
,
or
bestowed
vppon
vs
.
To
conclude
this
point
of
confutation
(
wherein
we
confesse
we
haue
bin
very
long
,
but
our
aduersaries
importunitie
and
tediousnes
hath
drawen
vs
thereto
)
with
a
notable
testimonie
or
two
of
some
one
of
the
docto
is
of
the
church
in
stead
of
manie
,
(
though
I
doe
not
greatly
delight
I
confesse
,
in
the
allegation
of
them
,
bicause
the
trueth
of
the
worde
without
them
is
strong
enough
,
as
which
hath
not
his
credite
and
authoritie
from
men
,
but
from
the
Lorde
himselfe
)
that
so
it
may
appeere
how
much
they
haue
,
both
in
sense
and
doctrine
,
peruerted
this
place
,
and
swarued
from
the
godlie
iudgement
of
former
times
.
Ierome
I
meane
and
Augustine
,
whose
wordes
are
most
plaine
and
pithie
.
Ierome
euen
vpon
this
place
that
wee
haue
nowe
in
hand
,
saieth
thus
.
Hic
vult
futuram
gloriam
commendare
,
vt
praesentes
pressuras
facilius
tolleremus
.
Et
reuera
nihil
possit
homo
condignum
pati
gloria
coelesti
,
etiamsi
talis
esset
illa
,
qualis
modo
est
vita
.
Quicquid
enim
passi●s
fuerit
a
morte
.
plus
non
est
,
quam
etiam
peccatis
suis
antea
moerebatur
.
Nunc
autem
&
peccata
donantur
:
&
tunc
vita
aeterna
praestabitur
,
consortium
angelorum
splendor
solis
,
&c.
quae
sanctis
legimus
repromissa
,
that
is
to
saie
;
The
apostle
mindeth
in
this
place
to
commend
the
glory
that
is
to
come
,
that
so
wee
might
the
more
easily
beare
the
present
troubles
and
afflictions
.
And
certainely
,
man
is
able
to
suffer
nothing
,
that
is
worthie
of
,
or
in
worthines
answerable
to
the
heuenlie
glorie
;
yea
though
that
that
were
but
such
,
as
this
life
nowe
is
,
for
whatsoeuer
hee
shall
suffer
by
death
,
or
at
deaths
hand
,
it
is
no
more
than
that
which
hee
had
euen
before
deserued
thorowe
his
sinnes
.
But
nowe
both
our
sinnes
are
forgiuen
vs
,
&
then
eternal
life
shal
be
bestowed
vpon
vs
,
the
company
of
the
Angels
,
the
brightnes
of
the
sunne
,
&c.
which
wee
read
are
againe
promised
to
the
saints
.
And
Augustine
De
verbis
Apostoli
,
sermo
.
15.
Pro
nihilo
(
inquit
)
saluos
facies
illos
,
&c.
For
nothing
(
saith
one
)
thou
shalt
saue
them
;
what
is
meant
by
these
words
for
nothing
thou
shalt
saue
them
?
This
is
the
meaning
;
thou
findest
nothing
in
them
wherefore
thou
shouldest
saue
them
,
and
yet
thou
sauest
them
.
Thou
giuest
freelie
;
thou
sauest
freelie
;
yea
thou
giuest
altogither
freely
,
and
sauest
freely
;
euen
thou
I
say
dost
this
,
which
findest
nothing
wherfore
thou
shouldest
saue
men
,
but
findest
much
,
wherefore
thou
shouldest
condemne
them
.
And
thus
farre
for
this
point
;
now
it
followeth
in
the
Apostle
(
which
shall
be
shewed
vnto
vs
.
)
Euery
word
here
carrieth
with
it
force
to
perswade
the
trueth
propounded
,
to
wit
,
the
excellencie
of
the
ioyes
of
that
life
that
is
laid
vp
,
for
the
sonnes
and
seruants
of
God
:
and
serueth
also
to
teach
all
the
faithfull
in
all
manner
of
holie
patience
to
attende
and
looke
for
that
,
that
shall
in
good
time
bee
made
manifest
vnto
them
,
yea
the
full
fruition
and
possession
whereof
,
they
themselues
shall
haue
.
That
worde
(
shal
be
)
instructeth
all
of
vs
,
with
faith
and
patience
to
expect
the
manifestation
thereof
,
not
doubting
,
but
stedfastly
beleeuing
,
that
though
there
be
some
delay
of
the
accomplishment
of
this
,
yea
and
though
our
present
afflictions
be
neuer
so
many
,
great
,
and
greeuous
,
that
yet
notwithstanding
a
time
will
come
,
when
they
shall
be
vtterly
remooued
,
and
taken
away
from
vs
,
and
we
our selues
put
into
actuall
and
reall
possession
,
of
eternall
ioyes
promised
,
the
faithfull
performaunce
whereof
,
we
did
and
yet
do
,
in
some
measure
of
a
sound
hope
looke
after
.
Neither
doubt
I
,
but
euen
in
this
behalfe
,
namely
,
touching
the
delay
of
the
things
promised
,
there
do
and
wil
arise
by
meanes
of
their
natural
corruption
many
temptations
in
the
mindes
of
Gods
children
,
and
those
also
increased
,
not
onely
by
Satans
malice
,
who
laboureth
to
make
vs
beleeue
,
that
either
GOD
can
not
or
will
not
be
as
good
as
his
word
,
but
fostred
and
fed
,
by
texts
of
scripture
also
not
wel
vnderstoode
or
rightly
applied
,
as
when
the
holy
ghost
shal
say
,
The
hope
that
is
deferred
is
the
fainting
of
the
hart
,
&c.
But
against
these
we
must
learne
,
in
al
blessed
wisdome
of
the
spirit
,
and
mightie
power
of
the
word
,
to
set
such
comforts
,
as
it
shal
please
God
out
of
the
holie
scriptures
,
to
manifest
vnto
vs
.
Amongst
which
these
folowing
,
are
in
my
poore
iudgement
,
though
not
of
the
greatest
force
,
as
some
may
perhaps
thinke
,
yet
of
some
good
effect
doubtles
,
to
represse
such
assaults
of
diffidence
.
In
worldly
matters
,
when
men
deale
with
men
,
yet
are
they
not
dismaied
with
delayes
,
but
rather
raise
vp
their
hope
herein
,
that
the
deferring
of
the
things
promised
,
is
not
a
taking
away
of
the
same
,
or
else
persuade
themselues
,
that
the
length
of
time
shall
be
recompenced
,
either
with
the
excellencie
&
fulnes
of
the
things
themselues
,
or
with
som
one
consideration
or
other
an
other
waie
.
How
much
more
should
we
be
conforted
,
not
only
in
this
that
we
deal
not
with
man
,
who
is
euen
as
the
wind
and
weather
wauering
&
vncertaine
,
but
with
God
,
who
alwayes
continueth
like
vnto
himselfe
,
and
haue
from
him
the
assured
promises
,
as
of
al
benefits
generally
,
so
of
such
blessings
in
the
life
to
come
particularly
,
as
with
the
least
wherof
,
al
the
delights
and
pleasures
of
this
worlde
whatsoeuer
,
no
though
they
were
al
laid
togither
,
&
bestowed
vpon
one
man
,
were
anie
maner
of
way
matchable
,
specially
,
sith
that
GOD
knowing
our
harts
and
state
,
better
than
we
do
our selues
,
doth
therfore
many
times
put
off
the
performaunce
of
such
excellent
things
,
that
so
hee
might
make
vs
the
more
reuerently
to
esteeme
of
them
,
when
we
receiue
them
,
and
the
more
earnestly
to
desire
them
,
when
we
want
them
,
that
are
so
exceedingly
confortable
&
profitable
for
euerie
one
of
vs
.
Neither
doth
god
dally
with
vs
herein
as
men
do
who
wil
either
giue
fair
words
,
&
do
no
good
deeds
or
else
many
times
shew
vs
good
things
a
farre
off
,
that
so
they
might
seeme
more
faire
and
beautifull
,
and
by
that
meanes
,
as
a
man
woulde
saye
,
set
our
teeth
on
edge
vppon
them
,
and
yet
notwithstanding
,
not
bestowe
them
vpon
vs
neither
,
when
they
haue
done
,
or
giue
vs
any
other
good
thing
in
stead
thereof
,
that
so
in
some
testimonies
of
fauour
,
we
might
haue
our
hope
vpheld
,
in
obtaining
of
matters
of
greater
importance
in
time
to
come
,
but
dealeth
farre
otherwise
with
vs
,
not
onely
giuing
vs
a
sight
,
but
a
sensible
feeling
sometimes
,
as
of
many
outward
benefits
and
blessings
pertaining
to
this
life
,
so
of
sundrie
and
singular
spirituall
graces
,
but
specially
of
those
incomprehensible
ioyes
,
that
in
heauen
are
hidden
for
vs
in
Christ
,
before
the
foundations
of
the
worlde
were
laid
.
Whereof
that
we
might
be
the
better
persuaded
,
yea
euen
then
when
he
letteth
vs
for
a
little
while
,
want
our
former
comforts
,
hee
doth
yet
vouchsafe
vs
innumerable
tokens
and
pledges
of
his
most
constant
loue
,
and
that
not
onelie
in
bodily
benefits
,
as
health
,
wealth
,
libertie
,
&c.
but
,
as
was
said
before
,
in
spirituall
blessings
also
,
as
in
his
worde
,
sacraments
,
praier
,
and
a
great
number
suche
like
effectuall
meanes
,
to
bring
vs
in
good
time
,
to
that
quiet
hauen
of
heauen
and
eternall
rest
,
that
wee
in
the
midst
of
the
manifolde
tossings
and
turmoils
of
this
wretched
life
,
haue
often
and
earnestlie
wished
for
.
And
yet
this
faith
,
may
be
fostered
and
fedde
in
vs
,
by
an
other
worde
in
the
text
,
namely
,
when
he
saith
,
that
it
shall
be
shewed
,
declaring
thereby
the
certainty
and
assurednesse
of
those
ioyes
,
and
the
great
good
will
of
God
,
in
satisfieng
,
as
it
were
,
our
senses
,
with
the
same
,
putting
one
of
them
,
to
wit
,
our
sight
,
(
for
that
is
said
to
be
shewed
vs
,
that
wee
see
and
beholde
)
and
the
same
,
one
of
the
most
sure
senses
,
for
the
rest
,
this
also
being
comfortable
,
euen
in
worldly
things
,
that
wee
do
with
more
patience
abide
the
delaies
of
our
hope
,
when
we
perswade
our selues
,
that
our
senses
shall
be
satisfied
,
&
that
yet
at
the
length
,
we
shall
not
be
frustrate
,
but
obtaine
;
which
ought
much
more
to
comfort
and
incourage
vs
in
spirituall
things
,
in
as
much
as
of
their
owne
nature
,
they
are
not
onely
farre
more
excellent
than
the
other
,
but
more
sure
also
,
as
which
the
moath
cannot
eate
,
nor
the
canker
corrnpt
,
nor
theeues
take
away
,
as
our
Sauiour
saith
,
nor
we
be
depriued
of
them
by
any
meanes
or
matter
whatsoeuer
.
In
which
respect
also
euen
that
Scripture
that
followeth
immediately
vppon
that
which
was
before
alleadged
out
of
the
Prouerbs
,
ought
greatly
to
comfort
vs
,
namely
,
that
when
the
desire
commeth
,
it
is
as
a
tree
of
life
.
Yea
and
to
the
same
purpose
also
serueth
it
,
in
that
the
apostle
dooth
after
a
sort
specifie
the
persons
,
that
shall
be
partakers
of
those
great
ioyes
,
saying
,
To
vs
(
meaning
thereby
the
faithfull
and
elect
people
of
God
)
whome
God
in
Christ
hath
ordained
before
the
foundations
of
the
worlde
were
laide
,
to
an
inheritance
,
mortall
,
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
heauen
for
vs
.
Whereby
hee
would
giue
vs
also
to
vnderstand
,
that
euen
as
the
decree
of
Gods
election
is
immutable
,
and
his
graces
and
gifts
without
repentance
,
reioice
in
the
Lord
always
,
reioice
againe
and
againe
.
Concerning
all
which
points
togither
,
S.
Iohn
me
thinketh
speaketh
most
excellently
saying
;
Derely
b●loued
,
now
are
we
the
sons
of
God
indeede
,
but
yet
it
dooth
not
appeare
what
wee
shall
be
,
howbeit
we
know
,
that
when
he
shal
appeare
,
we
shal
b
like
him
for
we
shal
see
him
as
he
is
.
And
this
much
for
this
matter
.
Now
let
vs
proceed
in
the
rest
of
the
apostles
words
following
,
&
in
order
as
they
be
.
Vers.
19
(
For
the
feruent
desire
,
&c.
)
That
word
(
For
)
doth
suffic●ently
shewe
,
that
it
is
an
other
reason
of
comfort
in
affliction
annexed
to
the
former
,
taken
(
as
we
haue
heard
before
)
euen
from
the
example
of
the
creatures
themselues
,
who
notwithstanding
the
miserable
estate
and
condition
,
that
by
the
meanes
of
mans
sinne
,
and
his
prophane
abusing
of
them
they
are
subiect
vnto
,
doe
yet
still
in
their
kinde
,
though
with
groning
,
yet
with
patience
also
,
wait
for
a
time
,
wherein
they
shall
be
freed
from
that
vanitie
.
And
if
they
that
want
wit
and
reason
,
doe
yet
notwithstanding
performe
this
,
how
much
more
should
men
,
yea
godly
men
do
it
?
who
besides
that
they
are
indued
with
a
reasonable
soule
(
in
which
also
they
differ
from
brute
beasts
&
insensible
creatures
)
haue
the
great
gift
of
of
christian
knowledge
and
holy
faith
bestowed
vppon
them
,
by
which
they
are
distinguished
from
themselues
,
as
in
regard
of
the
naturall
blindnes
of
their
heart
,
and
from
al
other
men
also
,
that
as
yet
through
Gods
iudgement
in
a
punishement
vpon
them
for
their
sinnes
,
doe
remaine
still
in
the
filth
and
puddle
of
their
owne
corruption
.
Now
whereas
hee
attributeth
feruent
desire
vnto
the
creatures
,
and
that
may
seeme
strange
to
vs
,
who
knowe
by
common
sense
and
dailie
experience
,
that
they
haue
no
such
reasonable
affections
,
we
are
to
vnderstande
that
the
Apostle
dooth
it
by
that
figure
,
which
the
rhetoricians
call
prosopopoeia
,
that
is
when
there
is
ascribed
vnto
dumbe
,
vnreasonable
,
or
senslesse
thinges
,
such
a
person
,
speech
,
or
action
,
as
indeed
&
properly
doth
belong
vnto
men
,
&
such
other
creatures
as
haue
sens
and
life
in
them
;
which
kind
of
deliuery
and
propounding
matters
,
is
common
in
al
writers
prophane
&
diuine
.
So
do
Virgil
&
Homer
attribute
a
person
to
Fame
;
Tully
likewise
brings
in
the
country
or
commonwelth
,
debating
the
matter
with
Catiline
the
conspirator
:
&
the
self-same
is
vsed
,
as
in
this
place
of
scripture
(
wherin
resonable
affections
for
example
,
desire
,
waiting
,
groning
,
trauelling
in
paine
,
&c.
are
attributed
to
vnreasonable
creatures
.
Chrysostome
also
an
ancient
doctor
of
the
Greek
church
affirming
the
same
here
)
so
in
many
other
of
the
old
&
new
testament
.
The
prophet
Dauid
in
one
of
his
psalmes
saith
,
that
at
the
comming
of
Israell
out
of
Egypt
,
the
mountaines
leaped
like
rammes
,
and
the
hilles
as
lambes
.
The
prophet
Ieremiah
attributeh
weeping
&
moorning
to
Rahell
one
of
Iacobs
wiues
,
Peace
and
be
still
,
wheras
we
know
that
the
sea
hath
no
eares
,
vnderstanding
,
or
sense
,
but
did
it
rather
to
shewe
,
that
his
power
pierced
euen
to
the
dumbe
and
deafe
elementes
.
And
this
selfe-same
apostle
vseth
the
same
likewise
,
when
after
a
sort
he
attributeth
speech
,
to
the
foot
,
and
to
the
eare
,
saying
;
If
the
foote
would
say
,
bicause
I
am
not
the
head
,
I
am
not
of
the
bodie
,
is
it
therefore
not
of
the
bodie
?
And
if
the
eare
woulde
say
,
bicause
I
am
not
the
eie
,
I
am
not
of
the
bodie
,
is
it
not
therefore
of
the
bodie
?
Wherein
wee
are
to
note
,
that
the
holie
ghost
doth
not
vse
this
manner
of
dealing
,
as
in
a
vaine
affectation
or
imitation
of
humane
eloquence
,
for
besides
that
he
delighteth
not
in
such
courses
,
hee
hath
no
neede
to
vse
them
,
(
as
indeede
all
things
are
naked
in
his
sight
)
that
such
maner
of
speeches
are
not
onely
delightfull
,
as
in
regard
of
varietie
,
but
profitable
also
mightily
to
stir
vp
the
mindes
of
the
hearers
(
a
matter
that
wee
haue
neede
to
respect
,
specially
where
there
is
such
wearisomnesse
and
backwardnesse
to
good
things
,
as
there
is
in
mans
heart
)
hee
vseth
therefore
the
same
,
to
cause
his
truth
more
deepely
to
sincke
into
their
soules
and
hearts
,
for
whose
sake
it
is
propounded
and
deliuered
,
the
case
notwithstanding
going
hard
on
our
sides
,
as
in
respect
of
our
corruption
,
who
must
(
as
it
were
)
go
to
schoole
,
to
bruit
breasts
and
insensible
creatures
,
to
Iearne
euen
of
them
our
dutie
,
and
obedience
towards
God
:
and
yet
being
well
with
vs
in
another
respect
,
that
rather
than
wee
shoulde
lacke
learning
,
as
you
would
say
,
the
Lorde
will
giue
vs
all
meanes
whereby
wee
might
attaine
to
the
sound
knowledge
,
stedfast
beleefe
,
and
holy
obedience
of
his
blessed
will
.
Neither
can
I
let
passe
,
the
very
forcible
and
excellent
signification
of
that
Greeke
worde
that
the
Apostle
vseth
to
deliuer
this
matter
withall
,
which
though
it
be
in
some
sense
reasonably
well
rendred
by
these
wordes
of
feruent
desire
,
yet
bicause
they
do
not
altogither
expresse
the
nature
of
the
same
,
nor
come
so
fully
and
wholie
to
the
drift
and
purpose
of
the
Apostle
in
this
place
,
it
shall
not
be
amisse
euen
heere
also
a
little
,
to
inlarge
our selues
in
this
behalfe
;
the
worde
importeth
a
most
earnest
and
greedie
desire
,
to
haue
the
thing
that
is
looked
for
,
it
being
a
double
compound
worde
,
in
the
Greeke
toong
,
to
wit
,
of
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
that
language
signifieth
,
of
,
from
,
or
a
far
off
,
and
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
olde
worde
in
vse
amongest
them
,
which
betokeneth
the
head
,
and
sometimes
the
whole
face
and
countenaunce
,
and
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
see
,
appeare
,
obserue
,
or
wait
for
;
as
though
the
Apostle
shoulde
say
,
that
though
the
deliuerance
that
the
creature
longeth
after
,
be
somewhat
farre
off
,
yet
do
they
with
a
certaine
kinde
of
egernesse
and
greedinesse
,
as
it
were
,
wait
and
looke
for
the
accomplishment
thereof
,
euen
as
a
man
that
would
faine
haue
a
thing
or
person
,
that
he
desireth
,
lifteth
vp
his
head
,
and
his
eies
to
see
,
whether
he
can
behold
the
man
or
the
matter
,
that
he
desireth
or
wisheth
,
comming
towardes
him
,
though
it
be
as
a
man
would
say
,
farre
off
,
hee
hoping
notwithstanding
,
that
though
there
be
som
large
distance
of
place
,
betwene
him
and
them
,
yea
and
great
likelihoode
also
,
that
through
length
of
time
their
meeting
shall
be
a
little
delayed
,
that
yet
for
all
that
,
he
shall
in
the
ende
comfortably
enioy
the
same
,
sith
they
are
,
as
we
say
,
within
the
compas
of
a
kenning
.
All
which
tendeth
not
only
to
manifest
the
Apostles
meaning
,
as
in
regarde
of
the
wordes
,
in
the
exposition
also
whereof
,
we
haue
the
iudgement
and
consent
of
the
best
learned
in
that
language
,
both
old
and
new
,
as
Sindas
,
and
others
,
but
withall
to
teach
vs
,
both
howe
earnestly
wee
should
looke
for
the
end
of
our
hope
,
and
how
carefully
we
should
labour
to
sustaine
and
vpholde
the
same
in
vs
,
though
there
be
many
difficulties
and
dangers
between
vs
and
the
possession
therof
,
assuring
our selues
,
that
herein
shal
gods
strength
most
plainly
appeere
in
our
weaknes
,
and
the
power
of
our
faith
,
be
most
manifested
,
if
we
can
with
Abraham
the
father
of
the
faithful
,
in
hope
beleeue
against
hope
.
It
followeth
,
(
of
the
creature
)
that
is
to
say
,
euery
creature
,
as
appereth
by
the
22
verse
folowing
:
And
yet
here
he
speaks
of
them
al
,
as
if
they
were
but
one
,
not
only
by
reson
of
that
notable
harmoni
&
consent
that
was
amongst
them
by
creation
,
&
so
should
haue
continued
,
had
not
our
sin
hindred
the
same
,
but
bicause
they
do
al
,
as
it
were
with
one
breath
desire
one
thing
,
to
wit
,
deliuerance
from
that
vain
estate
,
to
which
they
are
now
constrained
to
be
subiect
:
the
Apostle
meaning
also
by
the
name
creature
,
euery
thing
that
was
created
,
which
we
call
by
the
name
of
the
world
,
and
the
whole
frame
and
workmanship
thereof
,
consisting
(
as
the
philosophers
vse
to
speake
)
of
these
two
parts
,
namely
,
the
ecclesiasticall
or
vpper
region
,
and
the
terrestiall
or
inferior
;
of
heauen
and
earth
and
all
the
host
of
them
.
Both
which
,
howsoeuer
they
were
at
the
first
created
in
a
most
glorious
estate
,
and
that
to
serue
mans
holie
vses
(
who
was
created
for
gods
glories
sake
)
yet
nowe
by
reason
of
mans
sinne
,
they
are
so
debased
,
that
whether
we
regarde
the
one
or
the
other
,
we
shall
finde
them
maruellously
altered
and
changed
.
For
if
we
looke
vppon
the
vpper
region
,
which
they
call
celestiall
,
and
the
notable
bodies
that
be
therein
contained
,
as
the
sunne
,
moone
,
starres
,
&c.
though
they
be
indeede
as
a
man
would
say
,
incredibly
beautifull
,
yet
notwithstanding
we
shall
well
perceiue
,
that
they
are
not
freed
from
vanitie
.
For
besides
that
the
Scripture
affirmeth
,
that
euen
the
heauens
,
are
not
cleare
in
gods
sight
,
we
see
by
daily
and
continual
experience
,
that
many
times
they
haue
a
more
pleasant
aspect
,
&
cast
a
more
fauorable
countenance
(
by
a
maner
of
speech
)
vpon
the
wicked
of
the
world
(
who
are
enimies
to
God
&
al
good
men
)
&
serue
their
turnes
farre
better
than
they
do
,
the
children
of
God
.
And
if
we
regard
and
consider
wel
the
inferiour
region
,
with
the
woonderfull
varietie
of
creatures
therein
contained
,
as
beasts
,
birds
,
fishes
,
trees
,
&c.
and
of
them
againe
almost
infinit
and
innumerable
seuerall
sorts
,
we
shall
finde
both
by
proofe
and
practise
,
and
by
the
truth
of
the
word
also
,
That
the
earth
is
accursed
vnto
vs
for
our
sinnes
sake
,
God
in
the
beginning
laide
the
soundations
of
the
earth
,
and
the
heavens
were
the
workes
of
his
handes
,
howbeit
that
they
should
perish
,
and
that
they
shoulde
all
waxe
olde
as
doth
a
garment
,
and
that
as
a
vesture
God
should
change
them
,
and
they
should
be
changed
.
According
wherevnto
saint
Peter
also
in
the
new
Testament
,
vsing
it
as
an
argument
to
perswade
vs
,
in
all
holie
conuersation
and
godlines
,
to
looke
for
the
comming
of
the
Lorde
,
declareth
,
that
the
heauens
being
on
fire
shall
be
dissolued
,
and
the
elements
shall
melt
with
heat
,
and
the
earth
with
the
workes
that
are
therein
shall
be
burnt
vp
.
And
though
this
be
most
true
,
that
the
Apostle
vnderstandeth
by
that
worde
creature
,
heauen
and
earth
with
all
creatures
therein
contained
,
yet
wee
must
notwithstanding
except
from
that
generall
,
and
that
for
the
causes
and
reasons
following
also
,
these
particulars
insuing
,
namely
,
the
holie
and
elect
angelles
,
the
faithfull
and
godlie
people
of
the
worlde
,
the
diuelles
and
damned
spirits
,
as
also
the
wicked
and
vngodlie
of
the
earth
spirits
,
as
also
the
wicked
and
vngodlie
of
the
earth
.
For
as
for
the
angelles
,
they
haue
already
the
full
fruition
of
the
thing
it selfe
,
our
Sauiour
himselfe
affirming
,
that
they
alwayes
beholde
the
face
of
God
in
heauen
.
If
anie
man
will
obiect
against
this
trueth
,
the
very
Angelles
desire
to
beholde
the
publishing
of
the
gospell
in
this
life
,
and
the
inioyeng
that
which
the
gospell
promiseth
in
the
life
to
come
.
I
answere
that
that
is
not
spoken
,
neither
must
or
can
be
vnderstoode
,
of
their
owne
wants
,
as
though
they
wished
that
for
themselues
,
for
as
was
said
before
,
they
haue
all
fulnesse
,
but
as
in
regard
of
their
zeale
to
the
glory
of
GOD
(
which
shall
then
be
perfected
,
when
the
wicked
shall
be
troden
downe
for
euer
,
and
the
godly
continually
exalted
)
and
as
in
respect
of
vnfained
loue
to
vs
and
our
saluation
,
which
is
so
deare
and
pretious
vnto
them
,
that
as
they
are
alwayes
readie
according
to
the
appointment
and
good
will
of
God
,
what
they
can
to
aduaunce
and
further
the
same
,
so
doubtlesse
they
doe
much
reioice
therein
,
of
which
our
Sauiour
himselfe
beareth
witnesse
in
an
other
place
saying
,
there
is
ioy
in
the
presence
of
the
angelles
of
God
for
one
sinner
that
conuerteth
.
And
as
for
the
elect
and
faithfull
people
,
seeing
they
are
of
two
sorts
,
and
yet
al
making
but
one
bodie
,
that
is
to
say
,
some
whome
the
Lorde
hath
taken
to
himselfe
,
and
finished
the
dayes
of
their
pilgrimage
heere
,
and
othersome
that
doe
and
must
tarrie
the
Lordes
good
leasure
,
for
the
time
of
their
dissolution
and
departure
hence
,
wee
feare
not
to
affirme
,
that
either
of
these
may
iustly
,
in
a
true
and
holie
meaning
,
and
vppon
very
good
reasons
and
causes
also
be
excepted
from
being
comprised
vnder
this
generall
terme
creature
;
for
as
for
the
first
sort
,
they
being
in
that
state
and
condition
that
the
Angelles
are
,
that
is
,
alwaies
beholding
the
face
of
God
in
heauen
,
they
can
not
nor
doe
not
any
more
wish
the
same
than
they
.
And
if
at
anie
time
they
seeme
as
the
Angelles
before
are
saide
to
doe
the
same
,
and
for
,
and
in
regarde
of
the
same
considerations
and
causes
,
they
finding
also
now
that
they
are
in
heauen
,
that
to
beleeue
in
themselues
,
which
while
they
were
on
the
earth
,
they
did
as
in
regard
of
the
forefathers
of
their
faith
beleeue
to
be
true
,
bicause
the
holy
ghost
hath
spoken
it
,
That
they
without
vs
can
not
bee
perfect
.
to
be
loosed
from
hence
,
and
to
be
with
Christ
,
which
is
best
of
all
,
and
continually
sigh
and
grone
,
that
they
may
be
clothed
with
their
house
which
is
from
heauen
.
As
for
the
diuels
and
damned
spirites
which
are
the
third
in
number
,
that
are
excepted
from
this
,
we
haue
also
good
reason
to
except
them
,
both
bicause
that
in
their
peruersenesse
against
God
and
man
,
they
do
not
onelie
not
carry
that
loue
toward
the
adauncement
of
Gods
glorie
,
or
the
accomplishment
of
the
number
of
Gods
elect
and
their
saluation
,
that
the
Angelles
and
faithful
people
do
,
but
rather
would
if
they
could
tel
how
,
to
the
vttermost
of
their
power
,
continually
deface
both
the
one
and
the
other
,
and
also
bicause
that
they
know
,
that
when
that
time
commeth
,
then
there
shall
fall
vpon
them
,
in
most
dreadfull
maner
,
the
fulnesse
and
perpetuitie
indeede
of
their
endles
condemnation
,
they
themselues
after
a
sort
confessing
the
truth
of
this
,
when
they
saide
to
our
Sauior
Christ
,
Art
thou
come
to
torment
vs
before
the
time
.
Lastly
,
that
the
wicked
themselues
should
be
excepted
,
there
is
a
double
reason
likewise
;
one
is
,
bicause
they
are
so
far
off
from
desiring
that
day
,
that
they
do
rather
prophanely
scoffe
&
scorne
at
,
as
al
truth
vniuersally
,
so
particularly
that
which
is
deliuered
,
touching
the
generall
iudgement
,
and
the
day
of
the
restauration
of
all
things
.
Of
whome
S.
Peter
speaketh
notably
,
calling
them
mockers
,
and
men
that
will
walke
after
their
owne
lusts
,
which
say
,
where
is
the
promise
of
his
comming
,
for
since
the
fathers
died
,
all
thinges
continue
alike
from
the
beginning
of
the
creation
;
the
other
,
bicause
they
labor
as
much
as
in
them
lieth
,
partlie
by
the
manifolde
pleasures
,
that
they
possesse
in
this
life
,
and
partly
by
benummednesse
of
heart
,
and
growing
into
forgetfulnes
,
to
put
far
from
them
the
euil
day
,
wishing
,
that
either
it
might
neuer
come
,
or
els
,
that
it
might
be
deferred
,
as
long
as
possibly
might
be
.
That
wee
may
say
nothing
of
this
,
that
euen
they
themselues
,
as
the
diuels
likewise
(
whose
slaues
and
seruants
they
are
)
do
in
the
sight
of
their
sin
,
&
the
fear
of
the
punishment
that
they
know
they
haue
deserued
for
it
,
tremble
&
quake
,
we
knowing
this
also
to
be
true
,
by
common
experience
,
that
no
malefactor
wisheth
the
day
of
his
arraignement
,
much
lesse
the
time
of
his
execution
;
for
if
he
might
be
left
to
his
libertie
,
or
put
to
his
choise
,
he
woulde
be
glad
rather
to
liue
,
though
it
were
in
all
miserie
:
and
that
therfore
neither
the
diuelles
nor
the
wicked
,
can
,
or
will
desire
that
time
that
shall
be
vnto
them
,
not
so
dreadful
as
death
only
,
but
so
fearful
&
terrible
,
both
for
bodies
&
soules
,
and
that
for
euer
and
euer
world
without
end
,
as
cannot
be
either
thought
or
expressed
.
In
these
exceptions
,
I
haue
freelie
according
to
my
poore
measure
deliuered
my
minde
,
not
meaning
yet
therein
,
either
to
attribute
perfection
to
my
owne
words
,
or
to
barre
or
stop
vp
the
way
to
other
(
who
in
these
deep
points
may
certainly
see
&
say
more
than
I
do
)
from
adding
hervnto
.
Only
in
this
behalfe
as
in
all
other
,
let
vs
looke
to
vtter
that
we
do
,
vpon
good
grounds
and
warrants
of
the
word
onelie
.
It
followeth
(
waiteth
)
to
wit
,
as
it
were
with
a
certaine
kind
of
patience
and
quietnes
;
for
howsoeuer
the
burthen
be
greeuous
vnto
them
,
yet
notwithstanding
they
beare
it
still
,
in
hope
of
that
time
that
shall
vtterly
free
them
from
the
same
.
And
surely
in
that
the
holie
ghost
vseth
,
in
this
place
,
and
so
in
the
verses
following
,
so
manie
and
suche
significant
wordes
,
attributed
to
the
creatures
,
we
may
be
bold
to
say
,
that
he
hath
not
done
it
in
vaine
,
but
rather
,
that
he
would
thereby
giue
vs
to
vnderstande
,
that
though
they
wait
not
,
or
hope
not
,
as
we
do
,
yet
that
there
is
in
them
some
certaine
instinct
giuen
them
from
God
,
by
which
they
are
caried
,
euen
as
it
were
by
a
certaine
earnest
desire
,
to
looke
for
their
restauration
.
If
any
man
thinke
this
strange
,
let
him
but
consider
,
the
nature
of
the
magnes
or
lodestone
(
as
we
call
it
)
we
see
by
experience
,
that
if
we
touch
with
the
same
stone
the
pinne
or
point
of
a
diall
or
compasse
,
and
set
the
needle
or
compasse
vpon
it
,
it
wil
not
ceas
,
til
it
cause
it
to
stand
directly
South
.
And
this
is
generally
obserued
in
al
places
of
the
known
or
habitable
world
,
whether
a
man
be
at
sea
,
or
vpon
the
land
,
or
in
places
vnder
the
earth
;
and
yet
the
magnes
hath
not
any
reason
,
neither
the
point
of
a
diall
or
compasse
any
sense
.
Now
then
,
if
this
be
true
,
that
the
needle
or
compasse
,
by
reason
that
the
pinne
or
point
therof
is
touched
with
the
magnes
,
is
(
as
a
man
would
say
)
by
a
certaine
affection
&
willingly
,
as
it
were
carried
,
so
that
it
staieth
not
till
it
point
directlie
to
the
South
,
shal
wee
thinke
it
strange
,
that
creatures
though
voide
of
reason
(
hauing
yet
a
secret
instinct
giuen
them
from
GOD
)
should
be
carried
forward
to
desire
their
owne
restitution
,
as
the
holie
ghost
affirmeth
in
this
place
?
Nay
which
is
more
,
doth
not
the
Lorde
himselfe
in
many
places
of
his
word
declare
,
that
there
is
thorowe
his
almighty
working
,
not
onlie
a
wonderfull
difference
of
creatures
,
and
seuerall
sorts
of
them
,
but
sundrie
and
seuerall
instincts
also
putte
into
them
,
by
his
owne
holie
order
and
appointment
.
Otherwise
if
all
creatures
were
of
like
constitution
and
qualities
(
which
we
knowe
to
be
false
,
by
naturall
reason
and
experience
)
why
doth
not
the
Lord
send
the
sluggards
as
well
to
other
creatures
,
as
to
the
small
emmet
,
to
the
oxe
and
the
asse
,
or
the
ignorant
and
careles
people
of
Gods
iudgements
,
to
the
storke
,
turtle
,
crane
,
and
swallow
.
The
apostle
addeth
(
when
the
sonnes
of
God
shall
be
reuealed
)
that
is
the
time
wherein
they
that
are
indeede
Gods
children
,
shall
not
only
be
manifest
and
knowne
,
but
also
the
blessednesse
of
their
estate
shall
then
appeare
,
when
hauing
put
off
corruption
and
mortalitie
,
they
shal
be
clothed
with
heauenlie
glorie
and
eternall
life
:
So
that
hee
speaketh
this
,
not
of
this
life
present
,
as
we
may
well
perceiue
,
in
that
he
speaketh
of
the
time
to
come
,
as
also
bicause
that
here
,
partly
by
reason
of
the
infinite
swarmes
,
&
innumerable
multitudes
of
the
wicked
,
the
godly
cannot
easily
be
perceiued
,
partly
also
bicause
of
the
manifolde
persecutions
and
troubles
,
that
they
do
,
and
must
sustaine
,
they
are
ouer-couered
with
darknes
and
blacknesse
,
and
driuen
into
holes
and
dennes
,
and
therefore
not
easily
,
neither
to
be
descried
,
but
cheefly
by
reason
of
a
huge
heape
of
hypocrites
,
that
are
shuffled
in
the
church
of
God
,
togither
with
the
good
(
who
in
outward
duties
many
times
are
matchable
with
the
best
,
if
not
exceede
them
)
Gods
children
can
hardlie
,
if
at
all
,
be
discerned
,
but
of
that
most
blessed
life
to
come
,
of
both
which
togither
S.
Iohn
saieth
euidently
,
that
wee
are
nowe
the
sonnes
of
GOD
indeede
,
but
yet
it
is
not
made
manifest
what
we
shall
be
,
but
we
knowe
,
that
when
our
head
and
Sauior
shall
be
manifested
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
And
this
(
no
doubt
)
serueth
euery
manner
of
way
,
for
the
setting
foorth
of
Gods
great
mercie
,
and
the
strengthening
also
of
our
weake
faith
and
hope
:
his
mercie
appeering
in
a
double
respect
,
not
only
in
that
he
hath
in
this
life
giuen
into
our
harts
the
pledge
of
the
spirite
of
adoption
,
by
which
we
crie
Abba
,
O
father
,
but
also
bicause
he
hath
reserued
a
crown
of
incorruptible
glorie
for
vs
,
in
the
life
that
is
to
come
:
for
though
certainely
it
is
,
and
must
be
accounted
a
great
comfort
to
feele
God
our
father
,
and
that
we
may
with
christian
and
holy
boldnesse
haue
acces
to
the
throne
of
grace
,
during
the
time
of
our
pilgrimage
here
,
and
be
heard
also
,
through
the
name
and
mediation
of
Christ
,
in
the
thinges
that
we
stand
in
neede
of
,
and
pray
for
according
to
faith
.
Yet
doubtles
it
is
a
greater
grace
,
and
a
matter
of
more
singular
consolation
,
to
make
vs
heires
of
eternall
life
,
yea
fellow-heires
with
our
sauiour
himselfe
.
And
as
for
our
faith
,
that
likewise
is
confirmed
,
not
onely
in
the
truth
&
strength
of
the
promise
it selfe
(
a
principall
proppe
vnto
our
persuasion
)
but
also
by
the
excellencie
and
worthinesse
of
the
thing
promised
,
to
wit
,
eternall
life
through
Christ
:
in
the
delay
whereof
,
though
wee
be
greatly
greeued
(
as
what
good
man
either
wearie
of
sinne
heere
,
or
desirous
of
euerlasting
perfection
in
that
life
,
will
not
mone
and
waile
in
the
want
thereof
)
yet
this
shoulde
againe
comforte
vs
,
that
it
shall
at
the
length
be
recompenced
with
the
fulnes
of
all
ioy
for
euermore
.
The
Apostle
addeth
in
the
next
verse
following
,
that
is
to
say
,
Vers.
20.
(
Bicause
the
creature
)
In
this
,
and
the
verse
following
,
the
Apostle
sheweth
two
causes
,
why
the
creatures
wait
,
for
the
time
of
the
reuealing
of
the
sonnes
of
God
.
That
which
is
contained
in
this
vers
,
respecteth
the
pains
and
troubles
that
they
are
subiect
to
,
heere
in
this
worlde
.
That
which
is
comprehended
in
the
other
verse
,
toucheth
the
hope
that
they
haue
,
of
freedom
from
this
fearefull
bondage
,
they
paciently
sustaining
the
one
,
and
earnestly
looking
for
the
other
,
bicause
that
vntill
then
,
they
are
,
and
must
of
necessitie
,
by
Gods
ordinance
,
and
the
ende
of
their
creation
also
,
be
subiect
to
death
and
corruption
;
which
thing
being
once
performed
&
finished
,
they
shall
be
no
more
subiect
to
that
wretched
and
painfull
estate
,
but
vtterly
&
altogither
freed
from
the
same
.
The
word
creature
heere
,
is
taken
in
the
same
sense
that
it
was
before
,
ver.
19.
of
this
chapter
,
whereof
also
,
there
is
great
reason
,
sith
the
Apostle
continueth
his
speech
of
the
selfe-same
matter
.
He
addeth
(
is
subiect
to
vanitie
)
that
is
,
not
onely
vnto
man
who
is
vanitie
,
yea
lighter
than
vanitie
it selfe
,
laid
vpon
the
ballance
with
it
(
as
the
prophet
in
plaine
termes
affirmeth
)
and
his
vaine
delights
,
but
to
vanishing
,
flitting
,
weake
,
and
vnsound
estate
.
Of
both
which
points
we
need
no
great
or
long
proof
,
bicause
our
owne
daily
and
continuall
experience
,
doth
againe
&
againe
,
sufficiently
declare
the
same
vnto
vs
.
For
what
do
the
murrens
,
sicknesses
,
and
infinite
diseases
,
and
at
the
last
death
also
,
attending
vpon
the
creatures
preach
else
vnto
vs
?
And
what
can
we
see
else
in
the
excessiue
abuse
of
the
creatures
,
throughout
the
whole
course
of
mens
liues
,
some
in
apparell
abusing
them
to
pride
and
newefanglednes
,
othersome
in
eating
and
drinking
,
turning
them
to
lust
,
wantonnes
,
glutonie
,
and
drunkennes
,
othersome
by
a
hoarding
of
them
vp
,
and
hauing
no
vse
of
them
,
subiecting
them
to
moaths
,
wormes
,
rust
,
and
rottennes
,
depriuing
,
as
themselues
so
others
,
and
specially
the
church
and
common-wealth
of
the
free
&
christian
vse
of
them
,
no
man
almost
among
ten
thousand
striuing
,
or
caring
,
religiously
and
in
sanctification
to
vse
them
.
(
Not
of
it
owne
will
.
)
The
reason
is
,
bicause
if
the
creature
could
choose
,
it
would
not
be
subiect
to
that
poor
estate
.
By
which
we
may
see
,
that
he
meaneth
then
,
that
it
is
vnwillingly
in
respect
of
it self
,
brought
vnder
this
condition
,
and
yet
notwithstanding
by
the
meanes
of
mans
sin
subdued
to
this
thraldome
and
slauery
.
And
seing
we
know
that
such
creaturs
haue
no
sens
or
wit
,
thogh
for
our
rudenes
sake
such
thinges
are
ascribed
to
them
,
let
vs
therfore
vnderstand
that
(
wil
)
in
this
place
,
must
be
taken
for
som
naturall
inclination
in
the
creatures
,
against
which
they
are
subiect
,
as
before
,
&
not
otherwise
.
And
the
rather
let
vs
yeelde
to
this
,
bicause
we
see
by
the
light
of
humane
reson
,
that
eueri
thing
doth
by
a
natural
instinct
aime
at
the
preseruation
of
it selfe
,
what
it
can
:
&
if
it
can
not
effect
it
,
it
is
not
for
want
of
care
or
loue
in
themselues
,
for
themselues
,
but
by
reason
of
som
more
strong
working
cause
,
either
inward
or
outward
,
to
which
thei
are
constrained
to
giue
place
.
(
But
by
reason
of
him
)
that
is
to
saye
,
by
reson
of
god
&
his
holy
ordinance
,
who
hath
mercifully
apointed
,
that
notwithstanding
mans
great
sin
(
which
indeed
was
the
first
cause
of
tainting
of
the
creaturs
,
for
by
creation
they
were
exceeding
good
,
cursed
the
earth
and
all
things
therein
for
mans
sinne
sake
)
and
the
contrarie
inclination
of
the
creature
,
that
still
they
shoulde
be
subiect
vnto
vs
,
though
not
in
so
large
a
measure
and
plentifull
sorte
,
as
before
the
fall
of
man
,
yet
in
suche
aboundance
as
might
serue
for
the
manifesting
of
Gods
great
mercie
towards
vs
poore
and
miserable
men
that
we
are
,
&
might
tend
to
the
maintenance
and
vpholding
of
our
naturall
life
,
not
onelie
with
things
of
necessitie
or
profit
,
but
of
pleasure
and
delight
also
.
All
which
should
teach
vs
to
be
humblie
thankefull
vnto
him
(
that
hath
dealte
with
vs
in
so
large
a
hand
)
and
that
not
onelie
in
the
wordes
of
our
mouthes
,
but
also
in
the
reuerent
soules
and
sanctified
vse
of
his
creatures
,
and
that
the
rather
,
bicause
,
whereas
he
might
for
our
sinnes
haue
iustly
depriued
vs
,
not
of
some
one
of
them
alone
,
but
of
all
of
them
,
and
by
consequent
of
our
naturall
life
also
,
he
hath
been
pleased
to
leaue
to
vs
a
most
large
and
liberall
portion
,
as
before
hath
beene
saide
.
Which
]
to
wit
God
alone
,
for
none
other
can
do
it
but
he
,
and
such
as
he
shall
appoint
,
and
furnishe
with
gifts
for
the
dooing
of
the
same
.
For
besides
that
we
see
many
of
the
mightie
creatures
vntameable
,
and
euery
one
of
them
in
their
rage
readie
to
fall
vppon
men
,
to
their
vtter
ruine
,
as
we
may
see
in
lions
,
beares
,
woolues
,
tygers
,
and
an
infinit
number
such
like
,
specially
such
as
be
at
libertie
in
the
wilde
woodes
and
wildernesses
,
wee
knowe
by
the
light
of
the
worde
,
and
triall
of
our
times
,
that
if
God
will
furnish
,
but
the
least
of
his
armie
or
creatures
with
power
,
that
not
men
onelie
,
but
that
not
all
the
men
in
the
world
can
withstand
,
much
lesse
subdue
the
same
.
Why
coulde
not
Pharao
hinder
the
cralling
of
frogges
in
his
owne
chamber
,
let
the
swarmes
of
flies
and
lice
that
were
in
all
the
quarters
of
his
land
?
Why
be
not
we
our selues
able
to
auoide
the
dartes
of
death
,
the
griefe
of
the
graue
?
Nay
what
speake
I
of
such
great
things
?
Why
do
we
not
shunne
,
if
we
could
,
the
stinging
of
bees
and
waspes
,
the
bitings
of
gnats
,
flies
,
and
sundrie
such
like
.
We
see
then
,
that
this
must
needes
be
vnderstoode
of
God
alone
,
bicause
it
is
as
a
man
woulde
say
,
a
certain
description
of
him
:
For
in
whose
hand
and
power
is
it
else
,
to
cause
the
creatures
to
tremble
and
quake
at
his
presence
,
and
to
walke
in
obedience
vnto
his
good
pleasure
,
but
in
the
Lords
alone
.
Let
vs
proceede
,
(
hath
subdued
)
to
wit
,
by
his
almightie
power
,
&
by
the
force
of
his
eternall
word
,
ordinance
,
and
decree
;
which
,
as
it
was
strong
in
the
beginning
,
to
make
all
things
of
nothing
,
and
hath
beene
powerful
euer
since
the
creation
,
in
the
strength
of
that
blessing
that
the
Lord
did
giue
vnto
the
workes
of
his
owne
handes
,
to
multiply
,
increase
,
preserue
,
and
vpholde
all
that
he
created
,
so
no
doubt
,
it
is
,
and
shall
be
,
mightie
and
effectuall
(
notwithstanding
that
man
,
by
the
meanes
of
his
sinne
did
what
he
coulde
to
hinder
it
)
to
cause
all
the
creatures
to
stoupe
and
bend
,
to
that
vse
of
man
that
the
Lord
woulde
haue
them
subiect
vnto
.
Otherwise
certainely
neither
could
the
creatures
be
brought
vnder
,
nor
continue
in
that
their
subiection
.
He
addeth
(
it
)
that
is
to
saye
,
the
creature
or
all
creatures
,
calling
them
al
as
it
were
by
the
name
of
one
,
both
for
the
excellencie
of
him
,
that
is
the
one
,
and
the
onely
creator
,
and
also
for
the
singuler
harmonie
and
consent
,
which
is
amongst
all
the
creatures
them selues
,
howsoeuer
that
nowe
and
then
thorow
the
corruption
that
cleaueth
vnto
them
by
mans
sinne
,
they
seeme
to
iarre
one
of
them
with
an
other
,
and
to
be
hurtfull
and
noisome
one
to
an
other
,
but
of
this
somewhat
hath
bene
said
before
,
&
therefore
wee
staye
not
vppon
it
now
,
but
go
forward
.
(
vnder
hope
)
To
wit
,
of
restitution
,
to
that
excellent
estate
,
which
they
had
by
creation
,
and
of
deliuerie
from
that
miserable
and
slauish
estate
,
wherin
they
presently
are
,
and
not
vnder
hope
,
either
of
perpetuity
or
vse
,
as
some
dote
and
dreame
;
of
both
which
points
,
and
some
others
also
,
wee
will
speake
hereafter
God
willing
,
but
yet
no
otherwise
by
gods
grace
,
then
as
we
haue
learned
out
of
gods
worde
.
In
the
meane
while
let
vs
marke
,
that
in
these
wordes
,
the
Apostle
mindeth
to
giue
vs
to
vnderstand
,
that
God
neuer
purposed
,
for
mans
sinne
,
to
subiect
his
creatures
,
to
a
continuall
course
,
or
such
a
punishment
,
as
should
neuer
be
done
away
,
but
hath
giuen
them
some
hope
,
that
they
shall
bee
freed
from
the
same
.
Which
thing
ought
notablie
in
my
minde
,
to
glade
the
heart
,
&
strengthen
the
perswasions
of
the
sons
of
God
,
that
in
as
much
as
the
creatutes
shall
bee
freed
from
the
course
of
sinne
,
much
more
they
also
shal
be
deliuered
,
in
as
much
as
God
careth
much
more
for
them
,
and
much
more
tenderlye
loueth
them
,
by
how
much
he
hath
giuen
vnto
them
more
infinyte
and
euident
testimonies
of
his
fauour
and
more
excellent
promises
,
for
the
life
present
and
that
that
is
to
come
,
Verse
.
21.
(
Because
the
creature
also
)
Here
is
the
second
cause
,
why
the
creatures
doe
earnestlie
waite
,
for
the
time
of
the
reueiling
of
the
sons
of
God
,
namely
,
because
they
haue
hope
,
that
then
and
not
till
then
,
they
shal
be
fullie
freed
from
all
that
corruption
that
lieth
vpon
them
,
by
meanes
of
mans
sin
and
transgression
,
thorowe
the
appointment
of
God
.
The
word
creature
,
is
vsed
here
in
the
same
sense
,
that
it
is
in
the
other
two
verses
before
going
(
shal
be
deliuered
)
that
is
,
freed
&
quite
&
clean
discharged
,
to
wit
,
also
in
that
great
daie
of
the
Lord
,
and
not
before
,
for
till
then
it
is
the
lords
ordinance
&
apointment
,
(
who
maketh
his
sun
to
shine
,
&
his
rain
to
raine
vpon
the
iust
and
vniust
)
that
both
good
&
bad
shal
be
pertakers
of
his
rich
mercie
,
though
it
bee
true
,
that
the
one
sort
shall
haue
it
to
comfort
and
consolation
both
of
bodie
and
soule
in
this
world
,
&
in
the
worlde
to
come
,
and
the
other
to
terror
and
iudgement
,
both
outward
and
inward
,
both
here
&
there
also
.
And
the
woorde
of
deliuering
that
the
Apostle
vseth
,
would
be
marked
,
as
by
which
he
noteth
the
free
estate
,
that
they
shal
be
brought
vnto
,
which
also
the
greek
word
it self
doth
very
elegantly
import
,
containing
in
it selfe
,
&
expressing
in
the
vse
of
it
this
much
,
that
they
shal
be
deliuered
from
the
wretched
estate
of
bond-slaues
or
bond-men
,
into
the
glorious
and
comfortable
condition
of
free
seruants
,
as
you
woulde
say
,
being
excepted
from
that
vniust
tyrannie
or
gouernement
,
that
the
wicked
exercised
ouer
them
,
and
freed
also
from
that
fearefull
estate
,
to
which
they
were
constrainedly
subiect
[
from
the
bondage
of
corruption
]
that
is
,
from
that
same
corruptible
,
flitting
,
and
vanishing
estate
,
wherevnto
they
are
nowe
subiect
,
and
which
lieth
vpon
them
,
as
a
most
heauie
burthen
,
or
yoke
of
bondage
,
which
they
are
still
constrained
dailie
to
drawe
in
and
beare
(
as
bondslaues
do
their
state
)
till
it
shall
please
GOD
to
giue
them
a
better
and
more
free
condition
.
(
Into
the
glorious
libertie
of
the
sons
of
God
.
)
Hee
meaneth
not
,
that
they
shall
be
partakers
of
the
same
eternall
glorie
with
Gods
children
;
for
if
that
were
true
,
then
what
difference
shoulde
there
be
,
betwixt
Gods
faithfull
seruants
,
&
bruit
beasts
?
Besides
,
wee
all
knowe
and
beleeue
,
that
without
faith
there
is
,
as
no
purifieng
of
hearts
,
so
no
entrance
into
heauen
:
and
that
gift
of
beleefe
vnreasonable
creatures
,
shall
neuer
attaine
vnto
:
neither
yet
all
men
,
bicause
as
the
Apostle
saith
,
Faith
is
not
of
all
men
,
If
any
would
say
,
that
this
might
serue
mightilie
for
the
manifestation
of
Gods
mercie
,
I
answe
are
,
first
,
that
God
knoweth
best
,
when
,
where
,
and
vpon
whom
also
to
disclose
his
goodnes
without
light
or
instruction
from
vs
:
next
,
that
they
shoulde
more
plainely
appeare
,
in
sauing
reasonable
creatures
,
euen
the
very
reprobate
and
wicked
,
than
in
sauing
these
dumbe
and
insensible
things
.
And
if
Gods
mercie
were
to
be
reuealed
that
way
,
why
not
in
sauing
that
that
was
furthest
from
saluation
,
I
meane
the
diuell
and
damned
spirits
,
who
both
by
reason
of
their
sinne
,
and
in
that
they
are
past
hope
of
a
better
condition
,
are
further
sundred
from
eternall
life
,
than
the
senslesse
and
brutish
creatures
:
that
I
may
say
nothing
of
the
excellencie
of
their
nature
,
as
it
was
by
creation
,
being
farre
more
fit
in
that
respect
,
for
eternall
life
,
than
the
carnall
and
grose
nature
and
constitution
of
beasts
and
other
things
.
But
that
is
impossible
,
both
as
in
regarde
of
God
,
who
hath
reuealed
the
contrarie
in
his
worde
,
and
also
as
in
respect
of
vs
,
to
whome
we
knowe
and
beleeue
,
that
all
things
are
impossible
,
that
God
hath
declared
by
his
truth
shall
not
be
done
,
and
therefore
also
the
other
but
a
fond
conceit
of
mens
idle
heads
.
This
rather
as
I
take
it
,
he
meaneth
,
that
in
their
kind
and
manner
,
they
shal
be
made
pertakers
of
a
far
better
estate
,
then
they
had
,
while
the
world
indured
,
because
that
God
shall
fullie
and
wholye
restore
the
world
,
being
fallen
into
corruption
,
thorow
the
transgression
and
sinne
of
mankinde
,
which
yet
as
seemeth
to
me
maie
more
plainely
appeare
,
in
that
amplifieng
by
the
contraries
,
hee
opposeth
subsequent
libertie
,
against
former
bondage
,
which
that
hee
might
the
more
inlarge
,
hee
calleth
it
not
simplie
freedome
or
libertie
,
but
libertie
of
glorie
,
as
it
is
in
the
greeke
text
,
meaning
thereby
according
to
the
phrase
and
proprietie
of
the
Hebrue
toong
,
glorious
libertie
or
liberty
that
bringeth
glory
with
it
,
vnder
which
terme
of
glorie
he
compriseth
,
the
excellent
estate
,
that
they
shal
be
in
,
after
their
deliuery
from
their
former
basenes
&
seruitude
.
As
for
the
words
following
,
namly
,
of
the
sonnes
of
God
,
to
which
wee
must
referre
glorious
libertie
before
mentioned
,
they
must
bee
vnderstoode
as
it
were
by
a
certaine
proportion
or
similitude
thus
:
that
as
in
that
great
daie
and
not
before
,
gods
children
shal
be
graciously
freed
,
from
all
dangers
and
distresses
of
this
life
whatsoeuer
,
either
in
bodie
or
soule
,
and
on
the
other
side
made
perfect
pertakers
of
eternall
blessednes
:
so
the
creatures
then
and
not
before
,
shal
be
deliuered
from
the
vanitie
of
man
,
&
their
owne
corruption
,
and
restored
to
a
far
better
estate
,
then
presently
they
inioy
:
which
also
maye
appeare
by
the
words
that
the
Apostle
vseth
,
setting
glorious
libertie
,
deliuerance
,
and
freedome
,
against
seruile
bondage
and
slauerie
.
Verse
.
22.
(
For
we
knowe
)
If
anie
man
would
demaund
how
this
could
bee
prooued
,
Paule
and
the
faithful
together
with
him
,
runne
to
the
holie
testimonie
of
their
owne
conscience
,
&
the
assured
persuasion
that
they
haue
there
of
the
matter
,
speaking
as
if
it
were
thus
:
Our
own
hearts
tell
vs
,
that
we
sigh
and
groane
;
they
tell
vs
also
,
that
for
asmuch
as
the
creatures
,
by
meanes
of
sin
,
suffer
as
we
suffer
,
that
therefore
vnder
that
burthen
,
they
do
in
their
kinde
sigh
and
groane
togither
with
vs
.
I
say
in
their
kinde
,
bicause
that
all
these
things
,
are
attributed
vnto
them
,
by
that
figure
or
kinde
of
speeche
whiche
is
before
rehearsed
.
Neither
dooth
the
Apostle
meane
hereby
to
giue
any
warrantize
or
strength
to
the
od
speculations
,
dreames
,
dotages
,
&
reuelations
of
fanatical
spirits
,
as
of
the
Montanists
,
Euthrusiasts
,
Mahometists
,
&
others
heretofore
,
or
of
the
Anabaptists
,
familie
of
loue
,
and
Papists
,
and
amongst
them
their
monkes
in
these
our
daies
.
For
first
and
formost
,
he
declareth
nothing
here
but
that
which
he
had
receiued
,
as
truth
,
in
the
certaintie
of
the
spirit
,
and
that
also
grounded
and
setled
vppon
the
vnmoueable
rocke
of
the
worde
,
and
vpon
that
same
particular
feeling
experience
,
that
in
the
holie
vse
of
the
creatures
,
hee
himselfe
and
other
faithfull
together
with
him
,
had
religiously
obserued
,
and
so
commended
the
same
vnto
all
ages
of
the
worlde
in
writing
,
by
authority
of
the
holy
spirite
of
God
to
serue
for
their
instruction
and
comfort
,
as
all
other
scripture
doth
,
vpon
whome
the
endes
of
the
worlde
shoulde
come
.
And
what
serueth
this
then
,
for
the
vpholding
or
establishing
of
such
doctrines
,
as
neither
haue
the
seale
of
the
spirite
,
nor
the
warrant
of
the
worde
into
the
triall
of
truth
?
Nay
,
which
is
more
,
besides
that
they
are
without
anie
suche
ground
or
foundation
as
before
,
wee
shall
finde
them
as
directlye
contrarie
to
the
wholsome
doctrine
of
the
spirite
and
woorde
,
as
darkenesse
is
to
light
,
and
hell
is
to
heauen
,
of
whiche
sorte
,
indeede
are
those
thinges
whiche
the
heretikes
abouenamed
,
and
particularlie
the
Papistes
,
woulde
vnder
the
pretext
of
traditions
,
and
vnwritten
verities
,
thrust
vpon
the
vnthankefull
and
ignorant
world
.
Againe
,
wee
say
,
that
for
as
much
as
wee
beleeue
,
that
there
is
most
absolute
perfection
,
both
for
the
duties
of
pietie
to
God-ward
,
and
of
charitie
also
towards
men
,
as
well
for
knowledge
as
beleefe
and
obedience
,
contained
in
that
blessed
book
that
we
call
the
Bible
,
or
holie
scriptures
of
Gods
and
that
Christ
our
Sauiour
himselfe
hath
therfore
appeered
and
come
into
the
worlde
,
as
for
manie
other
causes
,
so
particularly
for
this
,
that
he
might
actually
performe
,
that
that
God
had
after
a
sorte
,
and
in
shadowes
signified
and
set
out
,
by
the
lawe
and
the
prophets
,
and
fully
opened
his
fathers
will
,
vnto
the
worlde
,
putting
an
ende
nowe
vnto
al
reuelations
and
visions
whatsoeuer
,
as
the
Apostle
plainelie
prooueth
in
the
first
chapter
to
the
Hebrews
:
and
sith
that
Paule
also
in
the
holie
spirit
of
truth
telleth
vs
,
though
he
or
his
fellow-ministers
,
or
an
angell
from
heauen
shoulde
preach
otherwise
,
or
any
other
doctrine
vnto
the
church
,
than
that
which
they
had
preached
alreadie
,
that
they
might
then
safely
holde
all
such
accursed
,
that
therefore
we
are
sure
,
it
was
neuer
the
Apostles
meaning
or
purpose
,
either
to
propound
,
or
to
establish
any
thing
,
that
might
at
any
hand
(
no
not
in
the
least
shew
)
seeme
to
vphold
the
dotages
of
mens
idle
heads
and
hearts
.
He
addeth
(
that
euery
creature
)
I
take
the
word
to
be
as
large
,
as
of
it selfe
it
seemeth
to
import
,
to
wit
,
that
it
shoulde
comprehend
,
beasts
,
fishes
,
foules
,
trees
,
plants
,
hearbes
,
and
all
other
thinges
,
which
the
Lord
hath
made
for
mans
vse
,
excepting
,
and
that
for
the
reasons
before
alleadged
,
in
the
explication
of
vers.
19.
those
thinges
which
are
there
alreadie
excepted
;
not
that
they
are
not
creatures
,
for
if
they
were
not
creatures
,
they
should
be
God
,
bicause
there
is
no
meane
thing
betwixt
these
two
,
a
creator
and
a
creature
,
the
name
creator
appertaining
properly
and
onelie
to
God
,
and
creature
,
to
all
other
things
beside
whatsoeuer
,
how
excellent
soeuer
they
are
,
or
may
seem
to
be
,
but
bicause
they
are
iustly
,
and
vpon
very
good
reason
excepted
,
as
may
well
appeare
by
those
thinges
which
are
aboue
specified
.
It
followeth
[
groaneth
with
vs
also
]
that
is
to
say
,
that
as
wee
sighe
and
groane
vnder
the
burthen
of
our
miseries
,
and
woulde
gladly
be
deliuered
from
them
:
so
doe
they
vnder
theirs
:
which
what
it
is
,
hath
bin
declared
before
,
as
in
the
verse
following
shall
be
shewed
(
God
willing
)
what
the
sighes
and
groanes
of
the
faythfull
are
?
(
and
trauaile
in
paine
togither
)
to
wit
,
with
vs
,
or
as
well
as
we
.
He
vseth
a
metaphore
,
taken
as
it
should
seeme
,
from
women
with
childe
,
written
by
S.
Luke
,
is
verie
plaine
and
pregnant
,
day
of
iudgment
is
called
the
time
wherin
all
things
shal
be
restored
.
Which
little
could
not
truly
be
attributed
vnto
it
,
vnles
that
there
should
be
a
restauration
of
them
.
To
the
same
purpose
also
appertayneth
that
,
which
in
the
third
chapter
of
the
2.
Epistle
of
S.
Peter
,
and
in
other
passages
mo
,
renewing
of
the
heauens
&
the
earth
.
Prouided
alwayes
that
we
be
wise
according
to
sobrietie
,
and
in
the
sobernes
of
our
mindes
staye
our selues
onely
vpon
the
trueth
of
the
word
,
and
the
euidence
thereof
,
standing
onely
generally
vpon
the
renouation
and
restauration
of
the
world
,
and
entringe
not
either
curiouslie
to
searche
what
parts
of
the
world
shal
be
restored
,
what
place
shall
containe
them
,
what
actions
they
shall
haue
,
what
proprieties
they
shall
be
iudued
with
,
and
such
like
.
The
neglect
whereof
hath
in
time
past
,
and
at
this
present
also
,
because
men
haue
not
bene
soberlie
minded
,
cast
them
into
beastlie
errors
,
and
made
men
fowlie
to
ouershoote
themselues
,
as
in
manie
vncertaine
and
dangerous
points
,
so
principallie
in
two
respectes
:
first
that
they
dare
affirme
,
that
after
this
great
restitution
,
the
creatures
shal
be
durable
,
and
remaine
as
it
were
immortall
.
The
other
is
,
that
at
that
time
also
there
shal
be
vse
of
them
;
Neither
were
the
olde
heretickes
,
I
meane
Cerinthus
and
the
Chiliastae
ouertaken
onelie
,
which
these
beastlie
dotages
and
conceits
,
but
euen
some
of
the
fathers
of
greatest
antiquity
,
yea
&
other
of
late
daies
,
though
otherwise
in
manie
pointes
,
of
verie
sound
iudgement
,
haue
inclined
to
much
that
way
,
though
not
in
iumping
altogither
with
them
.
Concerning
which
points
,
in
truth
I
could
say
nothing
,
had
they
with
the
length
of
time
,
and
continuance
of
ages
,
worne
awaie
,
and
perished
to
rottennesse
,
as
one
that
thinketh
it
better
not
to
stire
such
filthe
,
least
the
stincke
of
it
,
might
not
onelye
breede
trouble
,
but
infect
and
defile
manie
also
,
sauing
that
euen
in
this
last
age
of
the
worlde
;
Sathan
hath
stirred
vp
manie
lewd
instruments
,
afreshe
,
to
set
abroach
these
corruptions
,
and
amongst
the
rest
one
R.
E.
I
spare
to
put
downe
his
name
wholie
as
yet
,
for
it
maye
bee
,
that
God
at
some
one
time
or
other
,
maye
pull
him
out
of
that
great
puddle
of
corruption
,
into
which
,
thorow
manie
errors
,
if
not
heresies
,
he
is
deepely
suncke
,
and
bring
him
againe
into
the
waie
of
trueth
and
saluation
,
from
which
hee
hath
straied
.
But
leauing
the
persons
,
let
vs
come
to
the
pointes
.
Concerning
the
first
to
witte
,
that
the
creatures
after
their
restitution
and
reuocation
,
at
the
generall
resurrection
,
shall
continue
and
remayne
for
euer
,
mee
thincketh
this
reason
should
carrie
some
force
and
waight
with
it
,
againste
the
same
:
namelie
,
that
for
as
much
as
all
men
,
some
few
onlye
excepted
,
doe
confidenthe
and
groundedlie
affirme
,
that
after
the
generall
resurrection
,
there
shal
be
no
vse
of
the
creatures
,
that
therefore
also
there
should
bee
no
eternall
durablenesse
or
continuaunce
of
them
;
For
if
in
the
first
creation
when
GOD
in
his
almightie
and
euerlasting
knowledge
,
fore-sawe
that
confusion
thorowe
sinne
,
should
enter
into
the
worlde
,
hee
did
yet
notwithstanding
create
nothing
,
but
verie
good
,
and
that
to
excellent
vse
and
purpose
it
should
seeme
,
not
onelye
probable
,
but
certaine
,
that
sith
nowe
as
then
hee
doth
in
his
eternall
wisedome
fore-see
,
that
singular
perfection
,
that
by
his
most
mightie
power
in
their
restitution
,
they
shal
be
restored
to
,
that
either
they
must
of
necessitie
bee
subiected
to
some
holye
and
necessarie
vses
,
or
else
that
their
immortalitie
,
shal
be
bestowed
vpon
them
in
vaine
:
which
were
to
accuse
God
,
ether
of
lesse
care
,
or
lesse
power
,
or
both
,
in
this
notable
worke
of
the
restauration
of
his
creatures
,
he
drawing
them
as
it
were
out
of
that
,
into
which
they
haue
bene
dissolued
,
than
he
had
at
the
first
creation
of
them
,
when
hee
made
them
all
of
nothing
,
as
christian
religion
and
the
woorde
doe
plainlie
propound
vnto
vs
.
But
if
against
this
,
they
will
obiect
,
that
gods
glorye
shall
thereby
bee
wonderfullye
manifested
,
I
answere
,
that
his
power
and
glory
,
shal
be
greatly
prouided
for
and
exceedinglie
declared
in
that
great
,
generall
,
yea
and
sodaine
restauration
of
them
,
though
they
indure
but
a
smale
whyle
,
or
no
whitte
all
,
I
call
it
greate
and
generall
,
beecause
that
in
the
ende
of
the
world
it
shal
be
as
great
and
vniuersall
a
work
,
as
the
worke
of
creation
at
the
beginning
(
if
not
more
large
)
in
as
much
as
not
onelye
the
seuerall
sortes
and
kindes
of
thinges
created
,
but
all
that
haue
bene
,
are
,
or
shal
be
vnto
the
end
,
shall
then
stand
foorth
in
a
most
excellent
estate
and
condition
,
euen
as
glorious
and
good
,
as
they
were
at
the
first
before
sinne
entred
,
in
as
much
as
at
that
daie
,
euen
sinne
it selfe
shall
cease
,
and
be
as
it
were
destroyed
.
And
I
name
the
same
sodaine
also
,
because
as
the
Lordes
comming
and
the
resurrection
of
the
dead
,
shall
be
in
a
moment
and
pinch
of
time
,
or
in
the
turning
of
a
hand
,
as
you
would
saye
,
or
the
twinckling
of
an
eie
,
But
because
wee
are
fallen
into
speache
of
gods
glorie
,
and
the
glorifieng
of
his
name
:
I
would
faine
know
this
of
them
,
that
now
so
much
vrge
it
,
to
wit
,
who
they
are
,
that
the
creatures
restored
shal
stirre
vp
,
to
glorifie
GOD
in
the
sight
and
beholding
of
them
.
Of
god
himself
,
they
dare
not
affirme
it
,
I
suppose
,
because
as
in
respect
of
his
owne
most
excellent
essence
and
beeing
,
he
hath
no
neede
by
suche
meanes
to
bee
prouoked
,
to
seeke
his
owne
glory
,
which
also
hath
from
all
eternitie
bene
,
is
,
and
euer
shall
bee
so
greate
,
that
not
they
alone
,
but
not
all
the
creatures
,
either
heauenlye
or
earthlie
,
shal
be
able
to
adde
therto
,
so
much
as
a
shadow
or
most
small
sparke
.
If
they
wil
maintaine
it
of
the
angels
,
either
elect
or
reprobate
,
that
is
as
vnsounde
also
,
for
as
for
the
elect
Angels
,
they
in
the
integritie
of
their
nature
,
promooting
alreadie
Gods
glorie
,
and
that
in
all
perfection
,
though
not
of
it
,
yet
of
them selues
,
can
not
then
haue
that
desire
anie
whit
encreased
in
them
,
the
perfection
wherof
,
they
haue
alreadie
thorowe
Gods
goodnesse
attained
vnto
,
and
vnto
perfection
wee
knowe
that
nothing
can
bee
added
;
Besides
that
beeing
simply
and
onelye
of
spirituall
natures
,
it
maye
bee
called
into
question
,
whether
that
by
such
outwarde
thinges
,
they
may
be
furthered
in
such
holy
duties
;
And
as
for
the
reprobated
Angelles
,
and
damned
spirites
,
because
they
are
continuallie
carried
awaye
,
thorowe
the
corruption
of
their
nature
,
as
with
malice
towardes
man
,
whose
saluation
they
would
hinder
,
to
the
vttermost
,
so
with
enuie
and
disdaine
towardes
GOD
,
the
encrease
of
whose
glorie
is
an
addition
to
their
torments
,
they
cannot
(
though
there
might
bee
some
suche
force
in
the
creatures
restored
,
which
yet
is
not
prooued
)
or
at
the
least
wise
they
will
not
bee
prouoked
thereby
to
giue
glorie
to
GOD
,
because
that
the
more
that
he
is
glorified
,
the
more
greeuously
&
greatly
,
are
they
them selues
tormented
,
that
I
maye
saye
nothing
of
that
impossibilitie
that
is
in
them
to
perform
this
dutie
,
aswel
by
reason
of
the
deprauation
of
their
nature
,
as
that
irreuocable
and
most
certayne
sentence
of
condemnation
for
euer
,
that
the
LORD
the
most
iust
iudge
hath
alreadie
determined
,
and
after
a
sort
pronounced
vpon
them
all
:
There
resteth
none
nowe
but
men
,
which
are
of
two
sortes
,
good
and
bad
,
damned
,
and
saued
,
concerning
either
of
which
to
affirme
it
,
is
absurde
and
vnreasonable
as
the
former
.
For
as
for
the
wicked
,
is
there
anie
likelihoode
,
that
they
that
in
this
life
,
had
their
bellies
filled
with
the
hidden
treasures
of
God
,
and
inioyed
both
sea
and
land
,
and
had
infinit
occasions
giuen
them
to
glorifie
his
name
,
in
the
liberal
allowance
and
continual
vse
of
his
creatures
,
and
yet
for
all
this
were
blind
to
see
gods
glory
,
and
dumbe
or
tongue-tyed
,
to
speake
vnto
his
praise
,
shall
in
the
life
to
come
,
where
they
shall
not
onely
haue
no
vse
of
those
blessinges
,
but
a
full
measure
of
condemnation
lying
vpon
them
,
as
for
all
their
sinnes
generallie
,
so
particularlie
for
the
abuse
of
so
manie
excellent
graces
,
that
they
shoulde
then
and
there
glorifie
his
name
?
Naie
wee
feare
not
to
affirme
on
the
other
side
,
that
they
shal
be
so
farre
off
,
from
seeing
or
confessing
gods
glory
in
them
at
that
time
,
that
beeing
in
the
state
of
eternall
condemnation
,
far
seperated
also
from
the
place
,
where
the
creatures
restored
shal
be
,
that
they
shall
haue
their
hearts
,
bodies
,
soules
,
and
all
continuallie
seized
,
with
the
feeling
of
their
owne
torments
,
and
their
mouthes
alwaies
replenished
,
partlye
with
all
manner
of
lamentation
and
mourning
,
by
reason
of
the
most
miserable
and
euerlasting
paines
they
endure
,
and
partlie
with
all
kinde
of
blasphemie
,
cursing
and
contempt
of
Gods
eternall
Maiestie
and
themselues
.
And
as
for
the
faithfull
,
and
godlye
,
beeing
then
in
the
kingdome
of
heauen
,
(
a
place
marueilouslie
muche
distant
,
from
that
place
that
the
restored
creatures
shal
be
in
)
and
beeing
filled
also
with
the
fulnesse
of
the
ioyes
of
GOD
,
they
shall
bee
so
farre
off
from
fixing
their
eies
,
vpon
anie
of
the
creatures
,
from
whome
they
shal
bee
sundered
further
by
many
degrees
,
then
mans
eyes
can
well
descrie
,
in
as
muche
as
the
space
betweene
heauen
which
they
shall
possesse
,
and
the
earth
,
that
the
restored
creatures
shall
occupie
,
is
exceedingly
great
,
that
they
shall
not
haue
neyther
sight
nor
senses
mooued
,
muche
lesse
busied
in
beholding
suche
things
,
but
rather
shall
haue
all
the
thoughtes
of
their
heartes
,
all
the
woordes
of
their
mouthes
,
and
all
the
actions
and
partes
of
their
bodies
,
and
affections
and
powers
of
their
soules
continuallie
taken
vppe
and
occupied
,
in
the
contemplation
of
GOD
,
the
fountayne
of
all
goodnesse
,
alwayes
praysing
of
hym
also
,
that
sitteth
vppon
the
throwne
,
and
in
seruing
of
him
for
euermore
.
Nowe
then
if
that
neither
GOD
,
nor
Angelles
,
nor
damned
spyrites
,
nor
elected
men
,
nor
the
wicked
condemned
,
shall
haue
vse
of
the
creatures
,
this
waye
foorth
,
to
stirre
them
vppe
to
glorifie
GOD
,
and
Gods
glorie
can
not
bee
,
but
as
in
respecte
either
of
all
these
,
or
some
one
of
these
,
it
must
directlie
followe
,
in
my
mind
,
that
this
is
but
a
dotage
or
dreame
,
that
these
men
propound
,
concerning
the
continuaunce
of
the
creatures
,
after
the
restitution
,
specially
as
they
will
haue
it
,
for
the
manifestation
and
inlarging
of
the
glorie
of
God
.
That
was
indeede
wee
must
acknowledge
it
,
without
excuse
,
And
the
worlde
with
all
that
is
therein
shall
be
purged
and
consumed
by
fire
,
there
is
no
likelihoode
,
that
then
they
shall
stande
vs
in
stead
that
waye
at
all
.
Besides
all
this
,
if
it
be
true
,
that
the
creatures
shall
be
eternall
and
mortall
,
by
meanes
of
their
restitution
,
I
woulde
faine
knowe
then
what
priuilege
man
shall
haue
,
aboue
the
creatures
,
by
that
most
reuerend
,
noble
,
yea
miraculous
worke
of
his
rising
againe
,
and
what
difference
there
shall
be
,
betweene
him
in
his
resurrection
,
and
them
in
their
restauration
?
Surelie
I
can
see
very
small
or
none
at
all
.
For
if
they
will
affirme
,
that
the
creature
,
haue
for
a
time
(
as
a
man
would
say
)
forborne
their
immortalitie
:
hath
not
man
as
in
respect
of
his
bodie
also
,
committed
to
the
ground
and
dissolued
into
dust
,
and
to
which
also
the
resurrection
dooth
properly
belong
,
borne
that
aswel
as
they
,
and
had
a
common
lot
and
portion
that
way
forth
,
togither
with
them
?
The
truth
of
this
is
so
plaine
,
that
besides
religion
,
reason
it selfe
wil
easily
persuade
it
.
In
all
that
hitherto
I
haue
deliuered
touching
this
first
point
,
I
woulde
willingly
bee
taken
as
I
meane
,
I
hauing
putte
downe
the
same
,
not
as
though
I
were
of
this
minde
,
that
the
creatures
after
their
restitution
should
quicklie
vanish
away
,
though
in
my
persuasion
,
there
be
greater
likelihoode
of
presumption
,
in
all
shew
of
reason
and
truth
,
for
this
,
than
for
that
other
,
but
thus
rather
standeth
my
iudgement
,
that
forasmuch
as
god
hath
not
reucaled
in
his
word
,
for
aught
that
I
either
knowe
or
haue
read
in
the
same
,
what
shall
be
the
state
of
his
creatures
,
either
durable
or
flitting
,
I
will
rather
in
all
holy
vnderstanding
according
to
sobrietie
,
leaue
the
matter
in
his
owne
handes
,
to
dispose
of
them
according
to
his
owne
good
pleasure
,
than
in
presuming
to
knowe
aboue
that
which
is
meete
to
knowe
and
vnderstand
,
Thus
hauing
,
touching
the
first
point
shortely
,
yet
soundly
,
I
trust
,
deliuered
my
minde
,
and
iustly
censured
it
,
if
not
condemned
it
,
of
the
crime
of
curiositie
at
the
least
,
as
pronouncing
and
concluding
more
,
than
by
the
warrant
of
the
worde
men
are
able
,
I
come
to
the
second
matter
,
and
giue
a
newe
charge
,
or
a
fresh
onset
vppon
the
same
,
assaulting
it
,
yea
battering
it
,
and
beating
it
downe
to
the
ground
as
it
were
with
a
most
righteous
accusation
of
manifest
falshoode
and
vntruth
.
For
to
affirme
,
that
we
shall
haue
the
vse
of
the
creatures
,
after
their
restitution
,
and
our
most
glorious
resurrection
standeth
vppe
directlie
against
the
truth
of
Gods
worde
,
which
plainely
aduoucheth
,
that
in
,
wee
shall
be
as
the
Angelles
of
GOD
in
heauen
,
neither
marrying
wiues
,
nor
hauing
wiues
bestowed
in
marriage
vppon
vs
,
nor
doing
suche
actions
of
a
naturall
life
,
or
vsing
suche
meanes
for
the
vpholding
of
the
same
,
as
wee
did
while
wee
liued
vppon
the
face
of
the
earth
,
wee
knowe
,
belceue
,
and
confesse
,
that
the
Angelles
are
nowe
of
their
owne
nature
,
by
that
creation
which
they
had
from
GOD
,
inuisible
,
spirituall
,
and
immortall
substances
:
and
this
wee
feare
not
to
acknowledge
,
bicause
wee
haue
learned
it
out
of
the
written
worde
.
Wee
knowe
againe
on
the
other
side
,
that
visible
,
corruptible
,
and
bodilie
sustenance
,
can
not
bee
fitte
foode
,
for
suche
heauenlie
and
excellent
creatures
;
reason
it selfe
,
besides
religion
or
without
it
,
hauing
taught
vs
this
,
that
there
must
be
a
certaine
proportion
,
likelihode
and
consent
betweene
the
nature
and
disposition
of
the
foode
,
and
the
thing
that
is
to
be
fedde
or
norished
thereby
.
Very
notable
,
as
seemeth
to
mee
,
for
this
purpose
,
and
the
proofe
of
this
point
,
is
the
speech
of
the
Angell
that
appeered
to
Manoach
and
his
wife
,
Sampsons
parents
,
when
they
woulde
haue
staied
him
,
till
they
had
made
readie
a
kidde
for
him
,
Though
thou
shouldest
detaine
me
,
yet
woulde
I
not
eate
of
thy
meate
:
if
thou
wilt
prepare
a
burnt
offring
,
thou
shalt
offer
it
vnto
to
he
Lorde
.
As
though
hee
should
say
;
there
are
but
two
endes
of
preparing
and
setting
forth
meate
:
the
one
,
that
it
may
bee
eaten
vp
after
the
manner
of
menne
,
the
other
,
that
it
may
bee
dedicated
vnto
GOD
,
and
vnto
his
seruice
.
In
the
first
consideration
,
there
is
no
neede
to
present
it
to
mee
,
bicause
I
liue
not
by
such
foode
,
this
being
rather
my
meate
to
nourishe
mee
,
in
all
readie
and
holie
obedience
,
to
perfourme
the
thinges
,
that
the
Lorde
himselfe
inioineth
mee
to
doe
,
either
for
the
good
of
his
children
,
or
the
punishment
of
the
wicked
.
If
thou
offer
it
in
the
other
respect
,
knowe
that
thou
must
offer
it
vppe
vnto
the
Lorde
onelie
,
bicause
vnto
him
alone
,
and
none
other
in
heauen
or
earth
,
belong
these
solemne
seruices
and
sacrifices
,
as
may
appeere
by
prescribing
and
commaunding
the
same
in
his
lawe
,
there
being
not
anie
mention
at
all
,
of
offering
sacrifices
of
any
sort
whatsoeuer
,
to
Angell
,
or
other
creatures
.
If
anie
will
obiect
against
this
truth
,
that
great
example
in
Genesis
the
eighteenth
chapter
,
where
it
is
saide
,
that
the
Angels
whome
Abraham
staied
,
did
eate
,
I
answere
,
that
though
in
outward
shewe
and
wordes
,
it
seemeth
to
make
against
my
assertion
,
that
yet
in
the
true
and
naturall
meaning
of
it
,
it
dooth
no
whit
at
all
thwart
it
,
but
confirme
it
rather
.
All
the
Scripture
of
GOD
,
which
in
the
bare
letter
of
it
,
containeth
either
an
absurditie
in
reason
,
or
an
error
in
religion
,
must
of
necessitie
haue
an
other
sense
than
the
wordes
seeme
to
import
,
or
else
we
should
make
god
the
author
of
al
wisdome
,
yea
the
only
wise
God
,
and
wisdome
it selfe
,
Indeede
I
both
knowe
and
confesse
,
that
not
only
Scotus
,
and
the
popish
schoole-men
,
are
against
me
in
this
point
,
but
Augustine
,
Peter
Martyr
,
and
other
men
also
of
singular
iudgement
,
both
newe
and
olde
.
Howbeit
I
rest
perswaded
that
euen
they
themselues
,
if
they
were
liuing
,
and
the
godlie
reader
whosoeuer
he
be
,
will
beare
with
me
dissenting
from
them
vppon
good
reason
,
yea
euen
vppon
their
owne
reason
.
For
if
they
may
say
,
and
that
vppon
iuste
cause
,
that
Angelles
tooke
vppon
them
the
shape
of
mens
bodies
for
a
time
,
(
not
by
any
power
in
themselues
for
that
worke
,
but
by
Gods
appointment
thereto
)
and
yet
were
not
men
,
but
Angelles
continually
,
I
hope
that
other
men
may
say
,
and
that
vppon
as
good
groundes
,
that
they
might
seeme
sometimes
to
performe
the
actions
of
men
,
and
yet
not
doe
them
indeed
.
Wherevnto
also
I
doe
the
more
willingly
incline
,
bicause
I
am
sure
of
this
,
that
nothing
here
is
to
be
feared
as
erroneous
,
or
doubted
as
daungerous
,
vnlesse
some
light-headed
fellowe
shoulde
obiect
and
say
,
that
this
faining
to
do
a
thing
,
and
not
dooing
of
it
,
were
euill
.
To
whome
for
answere
I
say
this
much
,
that
I
hartily
desire
all
of
that
mind
,
to
beware
and
take
heed
what
they
speake
in
that
behalfe
,
bicause
thereby
they
shall
not
onlie
accuse
those
creatures
of
sinne
,
whom
the
Lord
hath
freed
from
that
corruption
,
and
the
taint
thereof
,
I
meane
the
holie
,
blessed
,
and
elect
Angelles
,
but
euen
Iesus
Christ
the
sonne
of
God
himselfe
,
of
whome
wee
reade
in
the
gospell
after
Luke
,
that
trauelling
after
his
resurrection
toward
Emaus
with
two
of
his
disciples
,
he
made
as
though
hee
woulde
haue
gone
further
,
neither
was
there
euer
guile
found
in
his
mouth
.
In
a
worde
to
deliuer
what
I
thinke
;
for
anie
man
to
conclude
that
euery
fiction
either
in
worde
or
deede
were
euill
,
should
be
not
onelie
very
hard
and
peremptorie
,
but
vtterly
false
and
vntrue
.
The
parables
that
the
prophets
of
God
haue
vsed
,
and
particularly
that
of
Nathan
in
the
first
of
Samu.
&
twelfe
chap.
vers.
1
,
2
,
3
,
&c.
and
of
Hos.
1.
vers.
2
,
3
,
&c.
and
of
others
,
should
so
be
prooued
falshoode
and
lying
,
which
we
cannot
rightly
or
safly
affirme
,
for
as
much
as
they
vsed
them
,
by
authoritie
and
warrant
from
the
Lorde
.
And
yet
I
minde
not
to
tollerate
,
much
lesse
to
allowe
,
of
that
wicked
license
and
diuellish
libertie
,
that
the
praters
and
ianglers
of
our
dayes
take
vnto
themselues
in
this
behalfe
,
both
by
worde
and
writing
.
For
I
haue
learned
to
put
a
difference
betweene
suche
as
Angelles
and
holy
men
haue
by
authoritie
from
GOD
,
with
some
glorie
vnto
his
name
,
and
good
of
his
people
,
and
voide
of
ostentation
or
of
affection
as
in
respect
of
themselues
vsed
,
and
those
that
prophane
persons
doe
printe
and
coine
,
sometimes
for
to
manifest
their
wittes
,
and
sometimes
for
to
obtaine
credite
thereby
,
but
alwayes
with
dishonour
vnto
GOD
,
and
hurte
vnto
themselues
,
and
hinderaunces
vnto
others
,
as
in
some
particulars
,
and
that
by
rearefull
effectes
,
I
could
well
shewe
,
were
I
so
disposed
.
But
to
the
point
indeede
.
Let
this
stande
as
a
resolued
truth
;
that
for
as
much
as
Angels
eate
not
bodilie
or
earthlie
foode
,
and
we
after
the
resurrection
,
shal
in
that
&
many
other
such
like
respects
,
bee
as
the
Angelles
of
GOD
,
that
therefore
wee
shall
haue
no
vse
of
the
restored
creatures
,
as
for
meate
and
sustenaunce
:
and
that
therefore
againe
,
they
fight
directlie
against
the
worde
of
GOD
,
that
dare
bolt
out
such
bolde
and
beastlie
conclusions
:
besides
also
,
that
they
doe
vtterlie
euert
and
destroie
the
nature
and
condition
of
a
glorified
bodie
:
for
if
this
be
right
,
our
naturall
bodies
shall
become
spirituall
bodies
,
(
not
that
the
bodie
shall
be
altered
in
respect
of
substaunce
,
but
as
in
regarde
of
earthlie
qualities
onclie
)
And
that
which
is
mortall
must
putte
on
immortalitie
;
and
this
bee
true
also
and
sound
,
our
base
and
vile
bodies
shall
be
fashioned
like
vnto
the
glorious
bodie
of
our
Sauiour
Christ
,
it
must
of
necessitie
followe
,
that
if
they
haue
foode
to
vse
or
to
feede
vppon
,
it
must
be
other
foode
than
earthlie
or
corruptible
meate
,
such
as
our
Sauiour
himselfe
speaketh
of
,
saying
;
My
meate
is
that
I
may
doe
the
will
of
him
that
sent
mee
,
and
finish
his
worke
;
Labour
not
for
the
meate
which
perisheth
,
but
for
the
meate
that
indureth
to
euerlasting
life
,
or
else
they
must
confesse
,
that
our
Sauiour
CHRIST
,
since
his
ascention
into
heauen
,
and
glorification
,
hath
hadde
in
respect
of
his
humanitie
or
manhoode
,
the
vse
of
earthlie
and
corruptible
thinges
,
than
the
which
what
can
be
almost
a
more
grose
or
intollerable
blasphemie
?
But
letting
these
vaine
speculations
,
and
odde
conceits
passe
,
let
vs
see
what
profitable
doctrines
,
either
for
instructions
or
comfort
,
wee
may
learne
out
of
this
discourse
that
the
Apostle
maketh
,
touching
the
creatures
and
their
restitution
.
First
,
in
that
God
here
sendeth
vs
vnto
the
creatures
,
for
our
better
instruction
to
learne
of
them
,
he
would
thereby
set
out
vnto
vs
,
our
blockishenesse
,
vnaptnesse
,
and
inabilitie
to
good
things
.
Neither
doth
the
Lorde
heere
onely
obserue
this
order
,
but
in
many
other
places
of
his
worde
,
giuing
vs
thereby
to
vnderstand
,
both
how
hard
a
thing
it
is
,
as
in
respect
of
our
corruption
,
and
howe
necessarie
for
our
good
,
to
represse
and
beate
downe
in
vs
,
that
great
ouer-weening
which
wee
haue
of
our selues
;
as
for
example
wee
see
it
vsed
in
Deuteronomie
,
we
are
not
sufficient
of
our selues
to
thinke
any
thing
as
of
our selues
,
but
our
sufficiencie
is
of
God
:
And
againe
,
that
it
is
God
that
worketh
in
vs
both
the
will
and
the
deede
,
and
that
of
his
good
pleasure
onclie
,
assuring
vs
in
an
other
place
,
that
the
naturall
man
,
perceiueth
not
the
things
of
the
spirit
of
God
,
the
wisedome
of
the
fleshe
is
enimitie
against
GOD
,
for
it
is
not
subiect
to
the
lawe
of
GOD
,
neither
indeede
can
be
.
All
which
may
teache
vs
,
to
hate
and
condemne
,
and
that
from
the
bottome
of
our
hearts
,
the
dotages
of
Pelagians
and
Semipelagians
,
as
Papists
,
and
suche
others
,
who
either
in
whole
or
in
parte
stande
so
stifelie
for
the
maintenaunce
of
mans
free-will
,
and
that
in
this
mere
naturalles
,
as
they
call
it
,
and
may
instruct
vs
againe
to
walke
in
the
simplicity
and
humblenes
of
our
hearts
before
GOD
,
as
men
that
see
nothing
but
botches
and
biles
,
and
all
maner
of
corruption
and
weakenesse
and
wantes
in
our selues
,
that
so
wee
may
be
cured
of
him
,
that
onelie
can
heale
vs
,
and
be
strengthned
and
supplied
from
him
,
that
is
the
GOD
of
all
might
and
power
,
and
hath
all
power
in
his
owne
hands
,
to
bestowe
plentifully
vppon
them
that
in
fayth
,
and
lowlinesse
of
minde
drawe
nigh
vnto
him
,
and
yet
neuer
vpbrayd
them
with
it
neither
.
Secondly
,
in
as
muche
as
the
creatures
,
are
become
subiect
to
the
vaine
vse
of
man
,
and
to
a
flitting
&
vanishing
estate
,
as
in
respect
of
themselues
,
and
al
this
is
brought
to
passe
,
by
the
means
of
sin
,
we
may
learne
,
not
onely
what
stincke
and
corruption
hangeth
vpon
iniquity
,
as
which
tainteth
both
the
parties
committing
the
same
,
and
infecteth
as
it
were
al
the
rest
of
the
whole
order
of
nature
,
but
also
,
that
for
as
much
as
transgression
brings
forth
these
pestilent
fruits
&
effects
,
and
namely
,
that
besides
other
manifold
inconueniences
(
as
gods
dishonor
,
slander
of
his
truth
,
offence
of
his
children
,
griefe
of
our
owne
soules
,
&c.
)
it
maketh
the
verie
creatures
vncleane
and
vnprofitable
vnto
vs
,
that
therefore
we
should
learne
to
flie
from
sin
,
as
from
the
face
of
a
serpent
,
&
neuer
to
vse
Gods
creaturs
,
but
in
all
humble
and
vnfained
confession
of
our
sins
on
the
one
side
,
and
in
reuerent
reading
,
hearing
,
and
meditation
of
his
word
,
the
sanctifieng
of
them
vnto
vs
,
on
the
other
side
,
that
so
the
pollution
of
sin
,
being
taken
away
,
&
holines
from
God
being
communicated
vnto
vs
,
his
creatures
may
be
profitable
to
nourish
our
outward
man
,
not
onelye
in
some
outward
duties
of
this
life
,
but
in
all
obedience
of
his
blessed
truth
through
Christ
.
Thirdly
,
me
thinketh
we
may
here
very
plainely
beholde
and
see
Gods
great
and
vnspeakable
mercie
towards
vs
poore
and
miserable
men
,
that
wee
are
,
when
wee
were
his
deadly
ennimies
,
shold
prouoke
vs
,
not
onely
to
humble
thankfulnes
towards
his
maiestie
,
both
in
word
and
deed
for
his
infinit
mercie
,
but
should
instruct
vs
to
striue
with
care
and
conscience
to
walke
euen
in
the
days
of
this
our
flitting
and
transitorie
life
,
woorthy
so
great
grace
bestowed
vppon
vs
.
Yea
it
should
further
teach
vs
,
in
a
frantike
and
free
heart
,
not
only
to
vse
,
as
in
respect
of
our selues
,
but
to
communicate
to
al
others
,
&
particularly
to
our
enimies
,
according
to
the
measure
of
mercie
that
GOD
hath
dealt
with
vs
,
&
as
their
necessity
shal
require
,
anie
of
the
blessings
that
the
Lord
hath
powred
vppon
vs
,
according
to
that
holy
commandement
;
If
thine
enimie
hunger
feed
him
,
if
he
thirst
giue
him
drinke
.
Lastly
,
wee
may
heere
plainely
see
,
to
the
wonderful
ioy
and
peace
of
our
bodies
and
of
our
souls
,
into
what
great
excellencie
of
glorie
,
GODS
children
at
the
resurrection
shall
be
aduanced
,
for
the
illustrating
and
inlarging
whereof
all
the
creatures
shall
then
be
renewed
and
restored
,
euen
as
they
were
at
the
beginning
made
also
for
them
.
And
this
shoulde
teache
vs
all
to
spend
the
dayes
of
our
pilgrimage
here
in
feare
and
trembling
,
that
at
the
length
wee
may
,
thorough
the
goodnesse
of
GOD
in
his
Christ
,
be
gathered
home
into
our
eternall
tabernacles
,
there
to
raigne
with
him
for
euer
.
He
that
will
giue
and
gather
any
other
,
either
sense
or
doctrine
,
out
of
this
place
,
than
as
before
,
may
shew
himselfe
to
be
drunken
with
vaine
speculations
,
yea
drowned
in
them
,
but
shal
neuer
attain
to
that
edification
which
is
of
God
,
and
wherevnto
indeed
they
that
are
of
God
should
striue
,
setting
aside
all
vaine
iangling
,
and
curious
questions
whatsoeuer
,
not
determinable
by
the
rule
of
the
worde
.
Hitherto
for
this
matter
,
which
being
concluded
as
before
,
let
vs
come
to
that
verse
which
remaineth
of
this
text
,
wherein
the
Apostle
affirmeth
that
which
he
had
doone
before
,
touching
the
groanings
of
the
creatures
,
and
the
sighs
and
sobs
(
as
it
were
)
of
the
children
of
God
.
And
yet
this
is
no
vaine
tantologie
or
idle
repetition
,
but
a
more
vehement
affirmation
of
that
whiche
went
before
,
which
may
appeere
in
that
the
Apostle
vseth
this
terme
(
not
onely
)
and
a
more
plaine
and
particular
declaration
of
that
which
he
had
somewhat
darkely
expressed
before
,
namely
,
in
the
22.
verse
,
affirming
,
that
the
creatures
with
vs
did
groane
and
trauell
in
payne
togither
,
not
onelie
shewing
heere
,
what
he
meant
by
that
terme
(
vs
)
which
hee
expoundeth
in
these
words
,
we
which
haue
receiued
the
first
fruits
of
the
spirite
,
but
also
what
it
is
,
that
wee
both
sighe
and
wayte
for
,
to
wit
,
our
adoption
,
that
is
the
full
manifestation
and
declaration
of
it
,
which
shall
then
indeede
(
and
not
before
)
bee
perfectly
accomplished
.
When
that
our
bodies
shall
be
raised
againe
out
of
the
dust
of
death
,
and
vntied
to
their
owne
soules
,
and
so
wee
both
in
bodie
and
soule
made
perfect
partakers
of
eternall
life
and
blessednesse
But
let
vs
more
particularly
examine
the
wordes
,
and
obserue
some
doctrines
out
of
the
same
,
that
so
also
we
may
come
to
the
end
of
this
treatie
.
Vers.
23.
(
And
not
only
the
creature
)
To
wit
,
groaneth
and
trauelleth
in
paine
,
as
before
,
verse
23.
vnderstanding
the
worde
Creature
here
as
there
.
True
it
is
,
that
the
word
(
creature
)
is
not
in
the
Greeke
text
,
but
yet
it
is
wel
supplied
,
both
by
reson
he
hadde
made
mention
of
it
before
twice
or
thrice
,
and
minding
also
by
amplification
to
inlarge
the
point
,
by
that
terme
(
not
onelie
)
hee
sheweth
that
that
affection
is
not
proper
to
them
alone
,
but
that
the
sons
and
seruaunts
of
God
haue
it
,
in
greater
excellencie
by
much
,
than
the
creatures
themselues
.
If
any
man
therfore
should
not
thinke
well
of
laying
that
word
to
the
rest
,
he
hath
his
answere
before
;
and
yet
may
the
better
beare
it
also
,
bicause
it
is
doone
for
euidence
and
explanation
sake
.
Neither
should
any
man
thinke
this
short
kinde
of
speaking
strange
;
sith
it
is
vsuall
in
our
owne
toong
,
and
very
rife
and
common
with
the
Apostle
,
as
in
other
his
writings
,
so
in
this
his
epistle
to
the
Romans
,
for
proofe
whereof
the
learned
reader
may
look
vpon
Rom.
5.3.11
.
Rom.
9.10
.
But
we
also
I
take
it
to
be
as
much
as
if
he
shold
say
,
euen
we
our selues
do
perform
the
self-same
duty
that
the
rest
of
the
creatures
do
,
although
(
as
was
said
before
)
in
a
more
excellent
sort
and
maner
,
&
that
this
should
be
the
Apostles
meaning
,
we
haue
not
onelie
this
reason
for
it
,
bicause
they
do
it
not
by
others
,
neither
indeede
can
others
besides
them
performe
it
for
them
,
but
also
bicause
the
Apostle
himselfe
doth
afterwards
emphatically
as
wee
saie
repeate
the
same
againe
in
this
verse
,
saying
;
euen
we
doe
sigh
in
our selues
.
By
which
also
the
Apostle
woulde
teache
vs
,
both
how
necessary
this
duty
is
,
and
how
carefull
we
our selues
shoulde
be
to
do
the
same
.
But
alas
wee
are
so
farre
off
from
the
practise
of
it
,
that
our
thoughts
are
not
busied
about
it
or
anie
such
other
good
matter
,
but
rather
as
the
Prophet
saieth
;
Our
hearts
goeth
after
our
couetousnesse
.
(
Which
haue
the
first
fruites
of
the
spirit
)
He
meaneth
by
that
worde
haue
,
Now
whereas
hee
addeth
the
first
fruits
of
the
spirite
,
wee
are
to
knowe
,
that
it
is
a
metaphor
borrowed
from
the
ceremoniall
lawe
.
The
Lorde
appointing
,
that
the
first
fruits
of
all
their
increase
,
should
be
dedicated
as
a
holie
thing
vnto
his
maiestie
,
and
serue
for
these
two
endes
specially
,
the
one
was
the
maintenaunce
of
the
priests
,
and
the
other
to
be
a
pledge
,
that
the
remainder
that
was
left
in
the
handes
of
the
owners
for
their
lawfull
vse
,
was
nowe
sanctified
vnto
them
,
in
as
much
as
God
the
author
of
holinesse
hadde
vouchsafed
to
receiue
a
portion
of
it
,
for
his
owne
seruice
and
other
holy
vses
:
all
which
is
plainely
putte
downe
in
manie
places
of
the
bookes
of
the
lawe
,
and
namely
in
Leuiticus
and
Deuteronomie
.
From
which
wee
may
learne
,
many
good
and
profitable
instructions
,
as
first
in
that
the
first
fruits
of
euerie
thing
were
consecrated
to
the
Lorde
,
that
therefore
in
the
seruice
of
our
GOD
wee
shoulde
imploie
,
not
onelie
the
meanest
thinges
that
wee
haue
(
a
fault
,
as
heeretofore
,
so
nowe
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thyne
hearte
,
with
all
thy
soule
and
with
all
thy
minde
,
wee
knowing
and
confessing
,
that
wee
haue
nothing
more
excellent
than
our
inward
partes
,
as
wherein
consisteth
all
our
affection
,
reason
,
yea
,
and
naturall
life
it selfe
.
Secondly
,
in
that
the
Lorde
in
this
behalfe
demanded
nothing
of
them
,
that
was
in
their
owne
power
to
performe
,
but
that
which
hee
had
commaunded
the
earth
to
yeelde
them
,
euen
as
his
owne
speciall
blessing
vppon
the
earth
and
them
also
(
for
though
their
labour
might
seeme
somewhat
,
and
the
earth
naturallie
to
giue
her
increase
,
yet
wee
knowe
on
the
one
side
,
that
it
is
in
vayne
for
men
to
rise
early
,
and
to
lie
downe
late
,
and
to
eate
the
breade
of
affliction
or
sorrow
,
and
on
the
other
side
,
that
it
is
the
Lords
blessing
that
maketh
men
rich
and
prosperous
,
no
sorrowes
,
as
the
Holie-ghost
telleth
vs
)
he
would
hereby
teach
vs
,
not
onely
howe
vnapte
and
vnable
wee
are
to
the
performance
of
good
and
holie
duties
before
him
,
a
matter
which
ought
to
humble
vs
greatly
in
our
owne
eies
,
but
also
that
hee
will
not
refuse
,
but
accept
rather
,
the
best
good
grace
that
he
himselfe
hath
giuen
vs
,
though
sometimes
it
sauor
of
the
naughtinesse
of
our
nature
and
the
great
defects
of
our
hearts
,
as
he
dooth
of
the
fruits
of
the
earth
,
notwithstanding
the
same
be
accursed
for
mans
sinne
:
a
point
that
may
comfort
vs
greatly
in
those
assaults
,
that
the
children
of
God
feele
in
themselnes
,
by
reason
of
the
corruptions
and
imperfections
that
cling
and
cleaue
vnto
the
best
thinges
they
doe
.
Whereof
also
this
is
the
reason
,
not
that
GOD
delighteth
in
imperfections
,
for
that
is
contrarie
to
his
nature
,
which
is
most
absolute
and
perfect
in
it selfe
:
but
bicause
if
men
,
not
onely
in
holy
,
but
worldlie
wisedome
also
haue
learned
,
nowe
and
then
to
putte
a
difference
betweene
good
and
euill
,
yea
betweene
their
owne
good
thinges
that
other
men
haue
of
theirs
,
and
those
men
ill
,
liking
notwithstanding
their
owne
good
,
though
other
mens
corruptions
be
intermingled
therewith
,
much
more
shall
and
will
God
performe
this
,
not
only
in
as
much
as
hee
is
better
able
to
discerne
than
they
betweene
good
and
euil
,
but
more
,
yea
most
staide
in
his
iudgement
,
not
varieng
or
turning
as
they
:
to
which
also
this
may
be
added
,
euen
as
in
respect
of
the
graces
themfelues
,
that
though
mens
good
things
may
be
marred
by
other
mens
euill
,
and
not
only
the
qualities
,
but
the
natures
of
them
changed
,
yet
Gods
graces
cannot
be
so
peruerted
.
And
therefore
good
reason
why
we
shoulde
comfort
our selues
.
Thirdly
,
it
is
as
seemeth
vnto
me
verie
comfortable
in
an
other
respect
,
namely
,
that
as
that
of
the
first
fruits
that
was
dedicated
to
the
Lorde
,
was
a
pledge
of
the
sanctification
of
that
that
remained
behinde
,
though
it
were
imploied
but
to
ordinarie
and
common
vses
,
yea
was
a
continuall
seale
of
sanctification
to
the
people
of
God
,
that
both
they
themselues
and
all
theirs
,
were
vessels
vnto
honour
sanctified
and
meete
for
the
Lord
and
prepared
vnto
euery
good
woorke
,
I
vse
now
the
Apostles
wordes
:
but
accomplishing
and
making
perfect
,
and
that
vntill
the
daye
of
Christe
Iesus
the
good
things
that
he
hath
begone
in
them
.
Wherein
though
wee
bee
much
wounded
,
bicause
we
feele
not
so
muche
as
we
woulde
,
yet
shoulde
this
comfort
vs
greatlie
againe
,
that
we
deale
with
God
,
who
is
alwaies
like
himselfe
,
and
hath
all
,
both
goodnes
and
power
in
his
owne
hands
,
to
dispense
vnto
vs
,
so
manie
,
or
so
much
of
his
graces
,
as
to
his
owne
wisdome
(
which
knoweth
what
is
best
)
seemeth
good
for
his
owne
glorie
,
our
comfort
,
and
the
profit
of
his
church
.
All
this
wee
haue
spoken
by
occasion
of
these
termes
first
fruits
,
the
Apostle
naming
them
yet
further
for
the
more
excellency
of
them
,
the
first
fruits
of
the
spirite
,
both
bicause
they
are
indeede
of
their
owne
nature
spirituall
graces
,
and
also
bicause
that
they
flow
and
proceede
from
the
spirit
of
God
,
and
are
wrought
in
vs
,
by
his
powerfull
working
in
our
hearts
.
Which
teacheth
vs
not
onlie
the
more
reuerentlie
to
regarde
them
,
as
comming
from
so
sanctified
and
holie
a
fountaine
,
but
the
more
carefullie
,
to
purge
our selues
from
all
filthinesse
of
the
fleshe
and
the
spirite
,
and
to
growe
vppe
into
full
holines
in
the
feare
of
God
,
that
so
the
spirite
of
GOD
maie
take
pleasure
to
abide
in
vs
,
which
delyghteth
not
to
dwell
in
an
vnpure
soule
:
alwaies
taking
heede
,
that
we
neither
quench
the
graces
of
the
spirit
in
our selues
or
in
others
,
nor
in
carelesnesse
and
contempt
driue
the
same
awaie
from
vs
,
but
that
we
foster
it
,
and
make
much
of
it
,
that
so
Christ
dwelling
in
our
hearts
by
faith
,
thorow
his
spirite
,
hee
maie
make
vs
fruitfull
to
euerie
good
worke
.
It
followeth
(
euen
we
doe
sigh
in
our selues
.
)
He
had
spoken
this
before
verse
.
22.
sauing
that
heere
hee
doth
somwhat
more
largely
affirme
the
same
,
there
beeing
this
difference
,
further
,
that
whereas
there
hee
sayed
,
the
creatures
together
groaned
with
vs
,
heere
he
affirmeth
,
that
the
faithfull
doe
it
among
them selues
,
shewing
thereby
,
that
neither
the
doctrine
of
Gods
worde
,
nor
the
instructions
that
God
will
haue
vs
fetch
from
his
workes
,
are
vnprofitable
to
his
children
,
to
whome
they
are
directed
,
but
serue
to
much
good
,
&
stand
in
great
vse
,
as
to
many
good
purposes
generallye
,
so
particularlye
to
bring
them
out
of
loue
and
liking
with
the
pleasurs
and
profits
of
this
present
euil
world
,
and
to
make
them
earnestlie
to
hunger
and
thirst
after
eternall
blessednesse
and
euerlasting
life
thorowe
Christ
.
Euerie
worde
that
the
Apostle
vseth
heere
,
carrieth
with
it
also
some
weyght
and
force
,
and
offereth
vnto
vs
occasion
of
some
necessary
doctrine
or
other
;
for
first
,
that
manner
of
speech
,
euen
we
,
he
repeating
againe
or
eftsoones
naming
the
persons
,
doth
teach
vs
,
not
onely
howe
necessarie
it
is
and
meete
to
speake
plaine
,
that
so
we
may
be
the
better
vnderstoode
of
those
that
wee
are
to
deale
with
,
but
also
that
we
should
not
neglect
any
good
meane
or
way
that
may
cause
the
parties
,
to
whom
our
speech
is
directed
,
to
conceiue
and
vnderstand
the
things
that
are
propounded
to
them
,
wherein
,
though
after
repeating
of
one
and
the
selfe-same
point
,
may
seeme
either
to
them
,
or
to
vs
our selues
needelesse
and
superfluous
:
yet
if
wee
will
weigh
with
an
vpright
iudgement
,
either
the
hardnes
and
excellencie
of
the
things
that
the
word
deliuereth
,
or
the
manifold
difficulties
and
lets
that
are
in
men
to
imbrace
the
same
,
or
the
punishment
of
God
vpon
the
sins
of
them
that
speake
them
,
wee
shall
well
perceiue
,
that
it
ought
not
to
be
grieuous
vnto
vs
,
to
write
or
speake
the
same
things
vnto
the
people
of
GOD
,
specially
also
sith
it
is
a
sure
and
profitable
thing
for
them
:
neither
that
we
our selues
should
be
negligent
to
put
them
alwayes
in
remembrance
of
such
things
,
though
they
haue
knowledge
,
and
be
established
in
the
present
trueth
.
For
besides
that
wee
forget
the
thinges
that
wee
haue
learned
,
we
had
neede
to
be
stirred
vp
,
in
the
things
that
we
know
,
And
whereas
the
Apostle
addeth
,
that
we
do
sigh
,
we
are
to
know
,
that
he
reherseth
this
againe
more
fully
to
declare
this
feruent
desire
that
the
godlye
haue
,
yea
the
very
sens
and
feeling
that
is
in
them
,
not
only
of
the
miseries
and
calamities
of
this
life
,
but
of
the
ioyes
of
heauen
,
and
the
hope
of
eternall
saluation
,
which
doth
not
onely
cause
him
,
to
saye
a
desire
,
but
a
sighing
,
for
where
there
is
either
a
sense
of
miserie
,
or
a
feeling
of
mercie
,
there
cannot
but
be
both
sighes
and
groanes
,
to
bee
freed
from
the
one
,
and
to
bee
filled
with
the
other
.
Me
thinketh
that
that
which
the
apostle
writeth
in
another
place
is
fitte
for
the
exposition
of
this
point
,
he
telleth
vs
,
that
if
our
earthlie
house
of
this
tabernacle
,
were
once
destroyed
,
wee
haue
a
building
giuen
vs
of
God
,
that
is
an
house
,
not
made
with
handes
,
but
eternall
in
the
heauens
:
for
which
also
wee
sigh
,
desiring
to
be
cloathed
with
our
house
which
is
from
heauen
,
because
that
if
we
be
cloathed
we
shall
not
be
found
naked
.
For
in
deede
wee
that
are
in
this
tabernacle
sigh
,
and
are
burdened
,
because
wee
would
not
be
vncloathed
,
but
would
be
cloathed
vppon
,
that
immortalitie
might
be
swallowed
vp
of
life
.
What
can
be
more
plaine
?
doth
he
not
in
euident
tearms
affirme
,
that
the
faithful
are
so
far
off
,
from
sticking
fast
to
this
earthlie
tabernacle
,
that
they
doe
not
onely
wish
to
bee
remooued
from
it
,
but
euen
as
a
man
would
saye
,
with
sighes
and
sobs
desire
rather
that
heauenlie
tabernacle
.
Certainely
he
vseth
the
verie
selfe-same
woords
in
both
places
,
and
entreateth
of
the
selfe-same
matter
,
and
therefore
good
reason
,
that
one
of
them
should
serue
for
the
faythfull
exposition
of
the
other
.
The
Apostle
yet
notwithstandinge
treating
of
this
doctrine
in
seuerall
places
of
his
Epistles
,
to
seuerall
people
,
teaching
vs
,
that
it
is
and
ought
to
be
a
common
doctrine
for
the
whole
Church
,
and
for
euerie
member
of
it
,
and
accordinglie
to
bee
propounded
,
for
if
heere
bee
our
hope
onelye
,
wee
are
of
all
men
the
most
miserable
:
as
who
besides
the
common
calamities
of
our
naturall
life
,
are
thorow
the
malice
of
the
wicked
,
for
gods
sake
,
and
the
profession
of
truth
,
and
well
doing
,
are
killed
all
day
long
,
and
counted
as
sheepe
for
the
slaughter
.
But
we
looke
for
a
continuing
cittie
,
and
seeke
for
one
that
is
to
come
euen
eternall
in
the
heauens
.
The
Apostle
sayth
further
that
the
faythfull
doe
after
this
sorte
,
sighe
and
sobbe
in
them selues
,
not
meaning
therby
only
that
these
sighinges
are
secret
and
inwarde
alone
,
though
that
no
doubte
be
some
parte
of
his
meaning
,
and
the
experience
that
the
godly
finde
in
them selues
,
sheweth
this
to
be
most
true
,
but
also
that
they
are
owtwarde
,
yet
so
as
they
doe
proceede
from
the
bottome
of
theyr
hearts
,
and
as
a
man
would
saye
,
from
the
verie
bowelles
of
their
soules
.
By
which
the
Apostle
would
teach
vs
,
what
earnest
longing
as
it
were
there
ought
to
bee
in
all
of
gods
children
,
for
the
manifestation
of
that
time
,
wherein
they
shall
not
onelie
bee
freed
from
all
miseries
,
but
made
pertakers
of
all
felicitie
,
and
eternall
blessednesse
.
Yea
,
the
Appostle
woulde
instruct
vs
,
that
wee
should
not
onelie
striue
to
haue
this
effectuall
feeling
within
,
a
matter
whiche
no
doubt
maie
giue
much
peace
to
our
hearts
,
because
the
inward
comfort
and
ioy
of
the
spirite
is
most
effectuall
,
and
full
of
heauenly
delight
,
as
which
hath
euen
so
rapt
and
rauished
manie
of
the
saintes
and
seruaunts
of
GOD
,
in
this
life
,
that
it
hath
made
them
,
to
forget
as
a
man
woulde
saie
,
them-selues
,
and
all
the
pleasures
and
profits
of
this
world
whatsoeuer
,
yea
and
willinglie
to
forgo
them
all
,
but
also
that
we
should
according
to
the
measure
of
grace
receiued
,
labor
to
laie
it
out
,
and
to
expresse
it
so
in
our
wordes
,
countenaunces
,
deedes
,
and
behauiours
,
that
other
men
by
our
examples
,
may
be
stirred
vp
to
the
like
felowlike
feeling
,
&
to
the
expressing
and
declaring
of
the
same
towardes
others
,
as
they
haue
found
and
seene
in
others
ouer
and
besides
them selues
.
Prouided
alwaies
that
yet
notwithstanding
we
do
both
the
one
and
the
other
in
some
measure
of
a
sounde
minde
not
making
vaine
shewes
,
as
the
maner
of
hipocrites
is
,
of
such
things
as
we
haue
not
within
vs
in
deed
,
for
that
is
nothing
else
,
but
daliance
with
the
Lorde
,
and
deceitfulnes
towardes
our selues
and
others
,
but
hauing
that
in
truth
and
effect
,
namelie
,
that
we
pretend
outwardlie
,
which
also
is
a
notable
meane
,
to
approoue
the
feeling
of
our
soules
to
be
from
God
,
that
so
also
we
our selues
maie
therein
be
comforted
,
and
other
men
,
according
to
the
good
will
and
pleasure
of
God
bee
greatlie
profited
.
And
all
these
doctrines
,
and
particulerlie
this
last
,
doeth
rightlie
arise
out
of
these
wordes
of
the
Apostle
,
doe
sigh
in
our selues
,
that
is
to
saie
,
inwardlie
and
outwardlie
,
earnestlie
also
,
and
from
the
bottome
of
good
heartes
,
wee
perfourme
this
duetie
,
and
therefore
others
by
our
examples
should
labour
to
doe
the
like
.
It
followeth
,
(
wayting
for
the
adoption
)
vnder
that
tearme
of
waiting
,
hee
expresseth
the
patient
abyding
,
that
the
faithfull
haue
,
noting
thereby
that
they
doe
not
earnestlie
,
wishe
for
it
,
which
was
expressed
before
,
in
the
tearmes
of
sighing
and
grooning
but
that
in
patience
possessing
their
owne
soules
,
according
to
the
commaundement
of
Christ
,
they
doe
with
quietnesse
of
●pirite
,
and
comfort
of
heart
,
expect
not
onely
the
thing
it selfe
,
but
the
time
also
wherin
that
shal
be
disclosed
,
not
murmuring
against
GOD
,
though
it
please
him
to
delaye
the
fruition
of
that
,
whiche
they
moste
delight
in
and
long
after
.
And
this
should
teach
vs
in
all
things
generally
,
and
particularlie
in
this
,
that
the
Apostle
speaketh
of
heere
,
to
be
so
consourmed
vnto
the
obedience
of
Gods
will
,
that
wee
can
with
earnestnesse
and
an
vnfeigned
minde
,
saie
,
as
our
Sauiour
teacheth
vs
;
Thy
will
be
done
,
in
earth
as
it
is
in
heauen
,
vpholding
our
hope
in
this
,
that
if
GOD
yeeld
not
at
the
first
,
yet
we
will
in
christian
patience
attend
his
leasure
and
good
pleasure
also
,
perswading
our selues
heereof
,
that
they
whensoeuer
his
graces
come
,
they
shall
come
in
a
time
most
acceptable
,
and
best
euen
for
vs
,
(
though
perhaps
wee
our selues
thinke
not
so
)
because
he
that
knoweth
what
is
better
for
vs
then
wee
our selues
,
knoweth
also
what
tyme
they
are
moste
fitte
for
vs
,
from
whence
also
wee
shoulde
learne
,
to
shake
and
cast
from
vs
,
these
cursed
corruptions
that
clyng
vnto
vs
,
and
doe
dyrectlie
fight
againste
the
trueth
of
this
doctrine
:
sometimes
wee
setting
GOD
a
tyme
,
which
in
deede
sauoureth
of
intollerable
presumption
,
prescribing
to
him
that
is
LORDE
ouer
all
:
and
sometymes
againe
not
so
reuerentlye
esteeming
his
benefites
as
wee
shoulde
,
because
wee
haue
them
not
,
when
wee
our selues
woulde
,
which
also
bewrayeth
wonderfull
waiewardnesse
and
peruersenesse
in
vs
,
wee
practising
and
approouing
that
against
our
father
and
Lorde
,
which
wee
will
tollerate
,
in
our
children
and
seruantes
towards
vs
.
Let
vs
learne
rather
to
be
so
conformed
vnto
the
obedience
of
gods
wil
,
that
whether
we
haue
his
blessinges
presentlie
powred
forth
vpon
vs
,
ot
that
they
be
for
a
while
with
holden
from
vs
,
yet
notwithstanding
we
wil
both
with
the
one
and
the
other
be
hartilie
well
content
.
Now
whereas
the
Apostle
vseth
the
worde
Adoption
,
we
are
to
see
what
hee
meaneth
by
that
.
It
is
a
woorde
of
the
ciuill
lawe
,
and
whereof
they
haue
a
little
in
the
institutes
,
by
which
they
note
,
that
choise
that
a
man
maketh
of
some
one
(
who
is
himselfe
before
the
choise
made
destitute
and
in
some
miserie
)
to
be
vnto
him
as
a
sonne
or
childe
,
if
hee
haue
none
of
his
owne
,
or
else
if
he
haue
of
his
own
(
for
euen
such
also
might
addopt
)
to
adde
him
vnto
that
number
,
and
to
prouide
for
him
,
though
perhaps
not
in
so
high
a
degree
,
as
for
a
naturall
sonne
,
yet
verie
plentifullie
and
liberallie
,
not
onely
as
in
respect
of
that
poore
estate
wherein
the
partie
addopted
was
before
,
but
to
preferre
him
before
all
his
seruaunts
,
how
tenderlie
so
euer
he
loued
them
,
or
prouided
carefullie
for
them
:
so
that
the
adopted
children
,
seemed
to
be
in
a
meane
estate
betweene
the
naturall
sonnes
and
daughters
,
and
these
that
were
in
the
condition
of
seruaunts
.
This
tearme
the
Apostle
taketh
and
applieth
to
Christian
religion
,
and
namelie
to
note
out
,
the
free
choise
of
god
,
adopting
and
taking
vs
vnto
him selfe
then
,
when
we
were
in
most
extreame
miserie
,
a
large
and
notable
discourse
whereof
we
may
read
Ezechi
,
16-3
.
4.5
&c.
He
not
onely
choosing
vs
vnto
him selfe
as
seruaunts
,
but
as
sonnes
,
whose
sonnes
(
though
we
be
not
by
nature
and
substance
,
for
so
Iesus
Christ
is
the
onelie
sonne
of
God
,
begotten
of
the
substance
of
the
father
before
all
worldes
,
whereas
we
are
contrariewise
,
(
by
nature
the
children
of
wrath
.
)
Yet
are
wee
so
by
the
grace
of
adoption
,
by
which
also
wee
haue
such
priuiledge
that
we
are
not
aduaunced
into
the
honour
of
sonnes
onely
,
but
of
heires
also
,
yea
heires
of
God
,
and
fellowe
heires
annexed
with
our
Sauiour
Christ
as
this
our
Apostle
declareth
in
this
eight
Chapter
to
the
Romans
.
All
which
should
teache
vs
as
on
the
one
side
,
to
see
our
owne
miserie
and
wretchednes
,
that
so
it
may
be
a
profitable
meane
continually
to
humble
vs
before
our
God
,
so
on
the
other
side
,
also
to
looke
vpon
the
great
loue
and
singuler
fauour
of
God
,
in
this
free
choise
of
vs
vnto
himselfe
,
that
so
it
maie
effectuallie
stirre
vs
vp
,
to
walke
worthie
of
so
great
grace
,
making
our
election
sure
in
our selues
,
and
to
others
also
by
good
workes
.
He
addeth
(
euen
the
redemption
of
our
bodies
)
shewing
as
it
were
more
plainelie
what
hee
ment
by
the
true
adoption
,
to
witte
,
not
onelie
that
free
grace
of
God
in
choosing
vs
to
be
his
sonnes
and
seruaunts
,
but
euen
the
full
manifestation
and
perfection
of
it
,
yea
euen
the
enioying
of
the
fruit
of
it
that
is
the
sauing
of
our
soules
in
the
daie
of
Christ
,
yea
the
sauing
of
our
whole
man
in
that
same
great
daie
.
But
perhaps
some
will
saie
here
is
no
mention
made
of
the
soule
.
What
then
?
the
certaintie
of
that
was
so
plaine
and
euident
that
the
Apostle
needed
not
to
labour
in
the
proofe
of
it
:
that
that
seemed
more
dificulte
and
hard
to
beleeue
,
as
the
restauration
of
the
bodies
of
the
faithfull
(
of
which
some
had
bene
deuoured
by
wild
beastes
,
other
some
consumed
in
the
fire
,
other
some
swallowed
vppe
of
the
sea
&c
,
which
how
they
should
be
brought
againe
,
seemeth
verie
hard
,
if
not
impossible
,
speciallie
to
fleshe
and
bloud
)
was
most
of
all
to
be
traueiled
in
;
He
putting
therefore
one
part
for
the
whole
,
dealeth
most
specially
with
the
part
,
that
seemed
to
haue
most
difficultie
in
it
,
specially
for
the
restauration
of
it
.
But
some
man
will
thinke
againe
,
that
this
spech
is
preiudiciall
to
the
death
of
Christ
,
who
by
that
sacrifice
of
his
body
offred
once
for
al
vpon
the
crosse
,
hath
perfectly
performed
the
worke
of
the
redemption
,
both
of
our
soules
and
bodies
.
We
answere
,
that
though
that
be
most
true
that
is
put
down
,
that
yet
for
all
that
,
wee
enioye
not
the
full
benefite
thereof
in
this
life
,
neither
in
deed
shall
,
vntill
that
the
Lord
hauing
deliuered
vs
,
from
this
base
and
contemptible
estate
wherein
we
are
,
haue
by
the
rising
againe
from
the
dead
,
made
vs
perfect
pertakers
of
his
eternall
glorie
.
This
perfection
of
our
blessednes
the
scripture
calleth
in
manie
places
by
sundrie
names
,
as
sometimes
our
quickning
,
our
inheritance
,
our
glorie
,
that
Christ
shall
change
the
bodies
of
our
basenes
,
and
make
them
like
vnto
his
glorious
bodie
:
and
in
the
Corinthians
also
,
where
hee
nameth
it
,
changing
from
a
fleshlie
and
earthlie
condition
,
to
a
spirituall
and
heauenly
state
,
that
that
was
before
mortall
,
being
cloathed
with
immortalitie
.
By
all
which
you
may
see
,
that
wee
doe
not
onelie
vnderstand
it
,
as
some
do
,
if
the
sundring
of
the
soule
from
the
bodie
onelie
(
which
wee
confesse
to
bee
in
part
the
Apostles
meaning
,
but
yet
not
his
whole
meaning
)
but
also
of
the
glorious
restitution
of
our
bodies
,
as
which
doth
not
onelye
best
agree
,
with
the
groundes
of
christian
religion
,
but
most
aptlie
serueth
for
the
Apostles
purpose
in
this
place
,
as
who
dealeth
here
not
so
much
with
the
dissolution
of
bodies
,
as
with
the
restitution
of
them
to
that
eternall
immortalitie
,
that
shall
free
them
from
dust
and
powder
,
and
set
them
in
estate
of
eternall
incorruption
.
In
a
word
to
conclude
this
holie
treatie
;
wee
see
what
the
Apostles
purpose
is
,
namely
,
to
teache
the
people
of
God
to
long
and
sigh
after
their
life
,
that
is
prepared
and
laid
vppe
for
them
in
heauen
.
The
creatures
in
their
kinde
do
it
,
therefore
ought
wee
much
more
that
professe
faith
and
godlines
doe
it
;
who
besides
their
example
haue
many
other
means
set
before
vs
to
effect
this
worke
in
vs
;
as
the
earnest
and
often
admonition
of
the
worde
,
teaching
vs
,
to
vse
this
world
,
as
though
we
vsed
it
not
,
the
manifold
afflictions
,
that
both
in
bodie
and
soule
we
are
subiect
vnto
in
this
life
,
the
great
and
greeuous
persecutions
that
we
sustaine
for
our
holie
profession
at
the
handes
of
the
wicked
,
the
Lord
at
that
time
and
not
before
fullie
manifesting
his
righteous
iudgement
in
recompensing
to
them
that
trouble
vs
,
tribulation
and
to
vs
that
are
troubled
,
rest
with
the
faithfull
,
when
the
Lord
Iesus
shall
shew
him selfe
from
heauen
with
his
mightie
Angels
,
in
flaming
fire
,
rendring
vengeance
vnto
them
that
do
not
know
God
.
FINIS
.