Lord
Iesus
begin
and
make
an
ende
.
ALL
popery
generally
is
full
of
vanity
and
vntrueth
&
being
drunke
vp
and
receiued
in
infecteh
&
defileth
both
body
and
soule
.
Howbeit
this
cannot
be
denied
but
that
some
points
are
more
deadly
&
discomfortable
by
much
then
other
some
.
For
as
in
the
great
varietie
of
naturall
sickenesses
&
diseases
,
all
are
not
alike
dangerous
,
but
some
are
more
pestilentiall
and
infectiue
,
as
more
assaulting
the
heart
and
the
head
,
&
other
vitall
partes
,
then
other
some
are
,
as
we
may
see
in
the
messels
,
pocks
,
hot
burning
agues
,
plauges
or
pestilences
,
and
such
like
:
So
is
it
in
the
huge
heape
and
infectiue
lumpe
of
popish
opinions
and
doctrines
,
some
being
more
high
and
heinous
then
other
some
,
and
as
if
it
were
not
only
taking
the
crowne
of
glory
and
eternall
life
,
from
the
head
or
out
of
the
hands
of
our
Sauiour
Christ
,
and
setting
it
vpon
the
headlesse
or
handlesse
bodie
of
mans
corrupt
nature
,
tainted
with
all
manner
of
vngratiousnes
and
sinne
,
but
euen
labouring
to
take
by
the
throat
and
to
strangle
that
little
light
of
truth
,
and
smale
strength
of
perswasion
,
that
God
by
his
word
outwardly
,
and
by
his
spirit
inwardly
,
hath
bene
pleased
to
worke
in
the
hearts
of
them
that
belong
vnto
him
.
And
of
this
sort
are
their
imaginations
of
iustification
before
God
,
by
workes
,
of
the
Popes
absolute
supremacy
&
authority
ouer
all
,
of
the
sufficiency
of
the
sacrifice
of
the
masse
,
of
inuocation
of
dead
Saints
and
Angels
,
with
a
thousand
such
like
abhominations
and
sinnes
,
all
which
do
both
derogate
and
deface
,
the
excellency
and
sufficiency
of
our
Sauiour
Christs
person
,
nature
,
offices
,
names
and
all
,
and
also
snare
&
intangle
mens
mindes
for
whose
safety
and
good
,
they
would
seeme
to
prouide
,
in
this
&
such
other
conceits
of
their
owne
forgery
:
for
though
it
be
pleasant
to
flesh
and
blood
to
heare
much
of
mans
merits
,
mans
freewil
and
many
such
like
that
they
hould
,
all
tending
to
puffe
vp
man
&
that
against
God
,
yet
indeede
to
speake
the
truth
what
peace
or
confort
can
there
be
in
these
things
,
when
mans
owne
knowledge
both
before
&
after
regeneration
shal
within
himselfe
&
in
others
directly
stand
vp
against
the
same
.
To
take
one
or
two
of
them
,
that
so
by
them
we
may
iudge
of
the
rest
.
What
man
that
knoweth
or
feeleth
,
not
onely
his
backwardnes
to
good
things
,
but
his
inclination
&
ready
good
will
to
all
euill
,
and
that
not
onely
before
inlightening
,
but
after
also
,
will
so
much
as
suppose
that
he
can
deserue
any
thing
before
god
,
especially
if
he
do
well
&
diligently
obserue
his
owne
waies
&
workes
,
in
thoughts
,
in
desires
,
in
word
,
in
deed
,
he
euery
day
,
yea
euery
houre
of
a
day
,
yea
I
wil
say
more
euery
minute
of
an
houre
sinning
highly
and
heinously
all
these
waies
.
Again
what
hope
can
the
heart
haue
in
invocating
any
other
than
the
true
&
euerliuing
god
.
Where
first
men
knowe
not
whether
they
heare
their
praiers
or
no
,
&
secondly
they
may
doubt
of
their
good
will
towards
them
as
of
a
thing
very
vncerten
,
&
thirdly
be
past
al
doubt
of
their
ability
to
help
?
And
what
vncertenty
is
this
?
nay
what
a
dangerous
and
deadly
rocke
is
it
?
to
fling
men
vpon
,
not
only
as
in
regard
of
things
appertaining
to
this
life
which
is
much
,
but
as
in
regard
of
their
soules
&
that
that
is
to
come
which
is
more
?
And
yet
of
all
other
most
heauy
for
a
Christian
man
as
in
regard
of
his
owne
particular
to
thinke
vpon
,
this
is
one
,
that
they
teach
all
men
in
euery
place
,
to
doubt
of
their
iustification
and
saluation
.
As
though
forsooth
mans
heart
were
not
●o
much
inclined
,
to
diffidence
&
distrustfulnes
,
either
by
their
own
corruption
,
or
Satans
malice
against
them
,
but
that
these
as
the
deuills
bellowes
and
blowefiers
,
must
make
it
to
burne
and
to
flame
out
,
euen
to
the
vtter
wasting
what
in
them
lieth
,
of
all
those
,
that
are
infected
with
this
poison
.
And
least
they
should
seeme
to
be
madde
without
reason
,
and
to
thrust
an
other
into
spirituall
madnes
also
,
they
alleadge
scriptures
,
lash
out
reasons
,
pretend
authority
of
fathers
and
doctours
,
and
I
cannot
tell
what
,
as
though
with
a
mightie
voice
of
great
waters
,
they
would
carrie
all
downe
hand
smooth
as
we
say
before
them
.
These
things
when
I
considered
,
I
did
not
onely
in
holy
zeale
against
the
common
adversary
,
but
in
care
of
the
peace
for
mine
owne
soule
,
and
in
love
towards
other
men
,
thinke
vpon
some
thing
,
that
might
serue
for
the
confutation
of
the
aduersarie
,
and
for
the
confirmation
and
establishing
of
vs
in
the
present
truth
.
And
though
it
be
true
,
that
the
ouerthrowe
of
errour
and
falshood
be
in
some
sort
the
vnderpropping
of
truth
and
veritie
,
yet
haue
not
I
assaied
for
the
sta●e
of
my selfe
and
others
,
onely
to
supplant
corruption
an
vntruth
,
but
also
to
defend
that
truth
that
God
hath
propounded
in
his
word
,
and
we
heare
sounded
in
our
Churches
,
namely
that
euery
faithfull
man
ought
to
be
certenly
assured
of
his
free
iustification
,
and
euerlasting
saluation
through
Christ
.
And
herein
I
haue
purposed
,
and
mind
through
Gods
goodnes
to
performe
and
obserue
this
order
following
,
that
is
first
to
answere
,
whatsoeuer
they
say
and
obiect
against
this
truth
.
And
then
afterwards
to
ratifie
and
confirme
it
.
And
this
I
take
to
be
necessarie
,
not
onely
because
our
aduersaries
forces
being
weakened
yea
vtterly
ouerthrown
,
our
own
may
be
found
to
be
the
more
strong
,
and
better
able
to
stand
in
the
day
of
a
newe
assault
,
if
euer
the
aduersary
should
dare
to
attempt
the
giuing
thereof
:
but
also
because
euill
and
corruption
being
first
remooued
out
of
the
heads
&
hearts
of
men
,
the
truth
tendered
might
finde
the
better
entertainment
there
.
For
euen
as
a
good
gardiner
or
husbandman
laboureth
first
to
fit
the
ground
for
seed
and
hearbe
,
by
digging
and
tilling
of
it
and
in
rooting
out
noysome
and
bad
things
,
assaieth
to
make
it
meet
for
the
good
seed
,
●e
purposeth
to
sow
or
set
there
.
So
must
we
doe
then
,
when
we
offer
or
mind
to
make
fruitful
in
mens
mindes
the
seede
of
the
truth
and
word
of
God
,
not
onely
doing
what
we
can
to
remooue
and
take
away
the
naturall
blindenesse
and
ignorance
of
God
and
good
things
,
that
is
in
men
,
yea
and
that
same
seede
of
errour
and
heresie
,
that
Satan
by
himselfe
and
his
supposts
in
malice
against
God
and
mischiefe
towards
men
,
hath
cast
and
spread
abroad
in
the
world
,
but
also
to
plant
&
cause
to
thriue
the
word
of
truth
and
life
.
All
our
aduersaries
arguments
are
drawne
either
from
diuine
authoritie
,
as
the
holy
scriptures
and
word
of
God
foulie
wrested
and
misvnderstood
,
as
when
we
come
to
the
handling
of
the
places
which
they
obiect
,
shall
I
doubt
not
through
Gods
goodnes
plainely
appeare
,
or
els
from
humane
testimonies
and
reason
,
of
which
sure
we
need
make
no
great
reckoning
,
not
onely
because
they
are
as
easily
reiected
as
alleadged
,
but
also
because
we
acknowledge
no
other
obiect
or
ground
of
our
consciences
to
stay
ourselues
vpon
,
but
the
holy
scriptures
or
written
word
of
God
.
And
therefore
sauing
that
we
would
haue
all
to
vnderstand
,
yea
euen
the
very
adversaries
themselues
,
that
they
are
not
able
for
the
defence
of
falshood
,
through
the
malice
of
Satan
,
and
their
owne
corruption
to
alleadge
any
thing
which
through
the
grace
of
God
shed
abroad
into
our
hearts
,
and
the
light
of
truth
vouchsafed
vnto
vs
,
we
are
not
able
both
plainely
to
discrie
and
sufficiently
to
confute
we
might
let
al
that
passe
without
any
manner
of
touch
at
all
.
we
wil
begin
first
with
those
things
they
alleadge
out
of
scriptures
because
they
onely
indeed
are
materiall
:
&
so
afterwards
come
to
humane
authorities
.
Nowe
because
the
scriptures
of
God
,
are
not
vnrightly
deuided
into
the
old
and
newe
Testament
,
and
they
alleadge
somewhat
out
of
both
,
for
the
maintenance
of
this
corrupt
point
,
we
will
first
answere
the
places
of
the
old
Testament
,
and
after
of
the
newe
.
Places
out
of
the
old
Testament
.
They
commonly
alleadge
from
thence
,
such
places
as
speaking
of
heauenly
matters
,
and
particularly
of
the
forgiuenesse
of
sinnes
,
do
vse
tearmes
of
doubting
,
&
seeme
doubtfully
to
promise
fauoure
to
penitent
persons
.
Amongst
whcih
I
remember
not
that
they
haue
alleadged
any
more
:
then
2.
Samuel
.
16.12
.
Amos
5.15
.
Ioel
2.14
.
Ion.
3.9
.
Sauing
that
they
haue
produced
a
place
out
of
Daniel
.
4.
ver.
24.
where
indeede
in
the
greeke
text
,
&
in
Ieroms
latine
translation
,
there
is
vsed
a
article
of
doubting
,
as
perhaps
,
or
it
may
be
,
there
will
be
a
healing
of
thy
sinnes
.
Whereas
the
word
that
the
Prophet
vseth
doth
in
the
hebrewe
signifie
rather
a
manifest
asseueration
or
affirmation
,
as
though
he
should
say
,
loe
,
there
shall
be
an
healing
of
thine
errour
.
This
not
onely
agreeing
better
with
the
Prophets
purpose
,
which
as
it
was
in
the
first
part
of
the
verse
to
instruct
the
king
by
holy
counsell
,
to
breake
off
his
sinnes
through
righteousnes
,
his
iniquities
by
shewing
fauour
to
the
afflicted
:
so
in
this
part
,
he
performing
that
that
was
prescribed
in
the
former
,
to
comfort
him
.
This
also
being
an
vsual
thing
in
duties
of
obedience
,
and
holy
precepts
deliuered
,
to
adioyne
sweete
and
comfortable
promises
,
that
so
they
might
see
their
labour
and
loue
in
the
Lord
should
not
be
lost
.
Neither
may
we
thinke
the
Prophet
,
either
to
be
ignorant
of
this
in
himselfe
,
or
vnwilling
to
propound
it
to
others
,
that
vpon
obedience
of
Gods
will
and
sincere
repentance
,
men
should
certenly
finde
fauour
with
the
Lord
,
which
he
might
haue
called
into
question
,
if
he
should
haue
spoken
so
doubtfully
.
But
les
vs
graunt
that
the
words
were
commonly
,
or
for
the
most
part
vsed
to
expresse
doubting
or
distrust
,
wil
this
followe
therevpon
that
they
would
faine
inferre
,
namely
that
therefore
Gods
children
should
doubt
of
the
forgiuenes
of
their
sinnes
and
eternall
life
.
Nay
,
for
first
it
is
not
cleare
and
certen
,
whether
Nabuchadnezer
,
to
whome
these
words
were
directed
,
were
an
elected
chlid
of
God
yea
or
no
:
and
we
knowe
that
the
question
concerneth
them
that
are
called
and
iustified
and
sanctified
in
some
measure
and
so
shall
be
eternally
saued
.
Besides
whether
can
we
tell
that
that
which
was
in
him
of
terrour
and
feare
,
were
sound
or
hypocriticall
:
or
whether
he
continued
,
or
whether
Daniel
,
hauing
extraordinary
and
many
personall
things
also
reuealed
vnto
him
,
foresawe
what
should
become
of
him
.
In
such
cases
we
see
,
and
to
such
persons
many
things
may
be
deliuered
as
if
it
were
doubtingly
,
whereas
with
persons
of
other
qualities
and
callings
,
other
courses
must
be
obserued
.
But
put
the
hardest
,
we
haue
yet
another
aunsweare
vnto
this
place
namely
that
the
Prophet
vseth
this
manner
of
speach
,
both
to
note
the
difficultie
and
the
excellencie
of
the
things
he
required
at
the
kings
hands
,
men
imagining
,
repentance
conuerting
to
God
,
taking
away
of
sinnes
,
&c.
to
be
a
very
easie
and
sleight
matter
,
which
indeede
causeth
them
not
to
esteeme
,
the
grace
according
to
the
worthinesse
thereof
,
nor
to
striue
therevnto
as
they
should
:
and
also
to
cause
him
,
and
in
him
all
others
the
more
to
indeauoure
.
the
attaining
thereof
,
and
strengthening
of
themselues
therein
,
because
things
so
hardly
atcheiued
and
of
such
dignity
indeed
,
would
not
be
sleightely
or
lightly
let
goe
.
And
let
this
suffice
or
satisfie
for
this
place
.
Let
vs
come
to
the
rest
already
quoted
,
and
examine
them
.
1
The
first
place
is
the
2.
Sammuel
16.12
.
It
may
be
that
the
Lord
will
looke
on
mine
affliction
:
and
doe
me
good
for
his
cursing
this
day
.
They
are
the
wordes
of
Dauid
to
Abishai
,
who
would
very
willingly
haue
slaine
Shimei
rayling
vpon
the
king
his
master
,
and
nowe
flying
from
the
face
of
his
sonne
Abshalon
where
vnto
ouer
and
besides
that
that
hath
bin
said
before
,
touching
the
place
of
Daniel
,
we
may
adde
this
:
it
is
hard
vpon
all
the
wordes
of
good
men
,
to
inferre
either
the
lawefulnesse
of
their
speaches
,
or
a
doctrine
either
contrary
to
the
truth
of
the
word
in
other
places
,
or
not
warranted
thereby
.
For
as
that
is
true
in
Salomon
,
that
where
there
are
many
words
there
is
much
sinne
,
so
that
is
likewise
true
that
the
Apostle
Iames
saith
,
he
is
a
iust
man
that
hath
not
offended
with
his
tongue
.
Many
times
feare
,
griefe
,
hastines
,
hatred
,
worldly
loue
,
and
other
passions
carrie
them
very
farre
,
as
we
may
perceiue
not
onely
in
Dauid
himselfe
,
but
in
sundry
other
of
Gods
children
,
as
Ieremy
.
Woe
is
me
my
mother
,
&c.
chap.
15.
10.
and
Peter
M.
fauour
or
be
good
vnto
thy selfe
.
Math.
16.
Lastly
he
speaketh
here
but
of
an
outward
mercie
,
of
which
many
a
good
man
considering
his
owne
vnworthinesse
,
and
how
they
are
but
promised
vpon
condition
may
easily
doubt
,
and
yet
offer
no
iniury
to
Gods
grace
,
for
he
giueth
these
things
as
pleaseth
him
indifferently
to
the
good
and
the
badde
,
nor
much
discomfort
to
his
owne
heart
.
And
what
is
this
to
spirituall
&
heauenly
geaces
?
all
which
as
they
do
proceed
from
the
free
fauour
of
god
toward
vs
in
Iesus
Christ
,
so
are
they
promised
vnto
vs
,
and
propounded
vnto
vs
absolutely
and
without
condition
,
and
therefore
they
nowe
assured
in
themselues
&
ministring
the
more
hope
vnto
the
hearts
of
the
faithfull
.
And
if
there
be
a
condition
annexed
,
as
I
deny
not
but
sometimes
there
is
,
it
is
but
for
the
better
strengthening
of
vs
therein
,
whilest
that
he
that
promiseth
vs
,
giueth
vs
strength
to
performe
the
couenants
and
condition
,
and
so
both
we
in
his
grace
haue
the
more
certaine
assurance
,
and
he
might
the
more
plainely
and
fully
crowne
his
owne
graces
in
vs
.
2
The
next
place
is
Amos
5.15
.
Hate
the
euill
and
loue
the
good
,
and
establish
iudgement
in
the
gate
:
it
may
the
Lord
God
of
Hostes
will
be
mercifull
to
the
remnant
of
Ioseph
.
which
place
though
it
may
in
some
sort
be
answered
by
that
which
is
put
downe
already
if
men
will
well
viewe
and
marke
that
which
hath
beene
deliuered
,
yet
it
shall
not
be
amisse
to
adde
some
particular
thing
for
the
further
declaration
and
explanation
thereof
.
The
Prophet
had
to
deale
,
with
a
straunge
kinde
of
people
,
not
onely
such
as
were
giuen
ouer
to
idolatrie
,
and
other
particular
iniquities
,
hatred
of
the
Prophets
;
oppressing
of
the
poore
,
&c.
But
such
as
yet
notwithstanding
iustified
themselues
,
and
said
that
the
Lord
of
hosts
was
with
them
.
No
doubt
but
they
that
were
thus
exalted
in
themselues
and
that
without
anie
cause
had
neede
by
all
good
meanes
to
be
humbled
.
And
they
that
were
thus
hypocriticall
not
onely
to
deceiue
others
,
but
to
dallie
with
their
owne
hearts
,
and
to
thinke
that
God
and
iniquitie
could
stand
well
together
,
had
need
to
be
sent
back
,
&
to
be
instructed
,
to
sound
their
owne
soules
well
.
And
that
causeth
the
Prophet
to
deale
with
them
as
he
doth
in
this
place
.
But
what
is
this
to
gods
people
,
who
through
his
grace
are
restrained
from
these
high
and
hainous
iniquities
?
&
who
are
so
farre
of
from
deceiuing
their
owne
hearts
,
in
a
vaine
imagination
that
notwithstanding
their
sinne
God
is
present
with
them
,
that
stoong
with
sinne
indeed
and
feeling
the
wrath
of
God
against
them
for
the
same
,
they
feare
he
will
be
absent
from
them
for
euer
.
Yea
manie
times
they
doe
not
onely
thinke
it
,
which
is
verie
grieuous
to
their
owne
hearts
,
but
speake
it
also
which
is
grieuous
to
other
of
Gods
people
to
heare
,
as
we
may
perceiue
by
manie
of
Gods
Saints
&
particularly
by
Dauid
,
in
sundrie
Psalmes
.
3
The
other
two
places
of
Ioel.
2.14
.
&
of
Ionah
.
3.9
.
are
for
phrase
&
manner
of
speach
both
one
,
&
may
be
sufficiently
both
cleared
&
answered
by
that
which
hath
bin
said
alreadie
.
Howbeit
it
shall
not
be
amisse
in
a
word
as
it
were
to
giue
them
their
seuerall
answers
also
.
Though
the
phrase
and
manner
of
speach
as
hath
bin
said
before
be
all
one
,
yet
we
shall
perceiue
the
persons
of
or
to
whome
these
speaches
are
deliuered
,
as
also
who
haue
vttered
them
to
differ
much
.
For
that
that
is
in
Ioel
are
the
words
of
the
Prophet
pronounced
by
the
spirit
of
God
&
are
not
deliuered
,
as
to
declare
either
that
God
himselfe
doubted
of
his
owne
work
,
&
did
not
foreknow
&
soreappoint
what
should
become
of
them
for
he
is
infinite
,
almighty
,
alknowing
,
&c.
and
no
such
thing
as
doubting
can
fall
into
his
nature
,
because
he
is
euerie
way
absolutely
good
:
or
as
though
the
Prophet
were
not
perswaded
of
this
,
that
they
turning
from
their
euill
waies
,
God
would
returne
againe
vnto
them
in
loue
,
and
remooue
the
euill
denounced
for
he
knewe
and
beleeued
,
that
all
the
threats
of
God
were
denounced
vnder
that
condition
:
but
hauing
to
deale
with
a
people
,
as
of
a
hollowe
&
hypocritical
heart
,
yea
of
a
hard
hart
,
and
such
as
were
frosen
vpon
the
lees
and
dregges
of
their
owne
iniquitie
,
and
yet
would
make
semblance
and
shewe
as
though
they
would
repent
,
he
speaketh
this
,
not
so
much
to
worke
doubting
in
them
of
the
Lords
loue
towards
them
vpon
their
vnfained
submission
,
and
godly
sorrowe
,
as
to
let
them
vnderstand
that
there
is
in
this
behalfe
no
halting
or
dalying
with
the
Lord
,
and
that
it
is
no
smale
measure
of
conversion
indeede
,
that
in
themselues
must
assure
themselues
,
of
the
taking
away
of
the
punishments
that
were
vpon
them
,
and
of
the
continuance
of
Gods
fauour
for
the
rest
of
the
time
to
come
,
he
rather
by
this
forme
and
phrase
,
shewing
them
what
they
should
doe
,
&
moouing
them
by
the
difficulty
and
excellencie
of
the
thing
,
to
reare
vp
their
hearts
to
the
hope
of
Gods
grace
and
promises
,
them
stirring
them
vp
to
any
manner
of
doubting
and
distrust
.
The
wordes
in
Ionah
are
not
Ionahs
owne
wordes
,
which
maketh
the
case
somewhat
more
weake
,
because
the
wordes
of
a
Prophet
,
specially
when
he
speaketh
as
God
and
from
God
are
more
to
be
esteemed
then
other
mens
wordes
:
but
the
speeches
of
the
king
of
Niniuie
his
Nobles
and
Councell
:
who
whether
they
were
truely
touched
yea
or
no
and
so
continued
is
not
certen
,
or
whether
ceased
for
the
time
with
the
feare
of
iudgement
,
as
many
hypocrites
are
and
may
be
,
and
we
see
it
particularly
in
Ahab
(
whose
hypocriticall
repentance
God
was
pleased
to
reward
,
with
withholding
the
iudgements
from
him
in
his
time
,
as
wel
as
he
did
from
the
Ninivites
then
)
did
relent
a
little
which
is
most
likely
.
But
from
their
speeches
,
that
were
no
better
graced
,
deliuered
also
in
the
feare
&
feeling
of
Gods
wrath
against
them
for
their
heinous
sinnes
,
to
gather
doubtfulnesse
and
distrust
in
the
seruants
of
God
,
is
not
to
gather
grapes
of
thornes
,
or
figges
of
thistles
,
which
also
is
imposible
,
but
euen
to
fetch
like
from
like
,
yea
and
if
it
were
possible
,
from
good
and
sound
trees
,
such
as
it
may
be
,
the
Ninivites
were
(
but
alwaies
vnderstand
that
I
minde
not
now
to
determine
the
question
one
way
or
other
)
to
gather
briers
,
thornes
,
brambles
,
&
such
other
noisome
and
hurtfull
things
.
And
this
much
both
for
all
the
places
of
Scripture
,
that
seeme
to
contain
in
them
doubtful
phrases
&
manner
of
speaches
,
and
for
these
particulars
,
which
in
that
respect
they
alledge
.
Now
we
come
to
more
speciall
&
seuerall
places
of
the
old
testament
.
4
They
alleadge
a
place
out
of
the
9.
of
Iob
,
and
as
I
take
it
the
21.
verse
,
and
that
after
this
manner
,
out
of
their
olde
latin
translation
as
I
suppose
.
Though
I
should
be
simple
:
my
soule
shall
be
ignorant
of
this
matter
.
Wherein
first
we
blame
them
for
their
badde
translation
.
For
it
is
thus
in
the
originall
.
I
am
vpright
or
perfect
,
I
know
not
my
soule
,
&c.
Where
wee
are
to
marke
,
that
when
Iob
speaketh
of
his
vprightnesse
or
perfection
,
he
meaneth
it
not
as
in
regard
of
God
,
for
he
had
saide
but
in
the
next
verse
before
this
.
If
I
would
iustifie
my selfe
,
mine
owne
mouth
should
condemne
me
,
&c.
but
as
in
comparison
of
them
that
pressed
him
so
sore
,
and
as
in
respect
of
his
owne
defence
,
for
he
was
free
from
those
sinnes
and
offences
,
which
they
saide
he
was
afflicted
for
.
And
when
he
saith
,
he
knoweth
not
his
soule
,
he
meaneth
thereby
that
notwithstanding
he
were
from
fault
&
offence
as
in
regard
of
them
,
yet
he
was
well
assured
of
this
,
that
as
in
respect
of
God
he
was
a
very
grieuous
transgressour
,
yea
that
there
lay
lurking
within
him
,
as
he
knew
full
well
by
the
testimonie
of
his
owne
heart
,
many
great
iniquities
,
which
the
Prophet
Dauid
calleth
,
psal.
19.
secret
faults
:
not
that
they
were
hidden
from
God
,
for
his
eies
see
all
things
,
with
whom
we
haue
to
doe
:
neither
yet
because
they
were
kept
close
from
men
.
For
so
many
times
God
prouideth
for
his
glorie
,
and
the
good
not
onely
of
them
that
offend
,
whilst
they
are
not
ouerwhelmed
with
shame
,
but
of
others
also
who
by
that
meanes
doe
not
so
easily
slippe
and
slide
,
as
perhaps
otherwise
they
would
,
but
because
also
they
were
committed
,
and
yet
either
he
knew
them
nor
,
or
could
not
remember
them
.
Surely
Iobe
meant
nothing
els
but
to
shewe
,
that
our
saluation
,
hope
,
confidence
,
&c.
stood
not
in
our selues
,
but
in
the
free
mercy
and
fauour
of
God
toward
vs
in
Iesus
Christ
,
which
as
it
may
appeare
by
sundry
circumstances
and
words
in
that
chapter
,
and
namely
verse
20.
before
alleadged
,
so
it
will
more
euidently
breake
forth
by
the
scope
and
drift
of
the
holy
mans
speech
:
which
that
we
may
the
better
vnderstand
.
we
are
to
mark
both
what
Bildad
obiected
against
him
chap
8.
and
what
he
answeareth
thereto
in
this
&
the
next
chapter
following
.
Bildad
assaied
to
prooue
,
that
the
afflictions
which
were
laid
vpon
Iob
,
were
inflicted
vpon
him
for
his
owne
sinnes
,
and
the
sinnes
of
his
sonnes
.
This
Iob
willingly
graunteth
,
as
appeareth
in
the
2
verse
of
this
9
chapter
.
But
yet
saith
he
,
what
man
is
iust
before
God
?
And
this
maketh
him
to
say
verse
3.
that
no
man
is
able
to
answere
him
one
for
a
thousand
.
And
againe
verse
15.
Though
I
were
iust
yet
could
I
not
answere
,
but
I
would
make
supplication
to
my
iudge
.
And
what
is
this
els
,
but
that
others
besides
him
haue
acknowledged
euery
where
,
Dauid
Psal
143.
Enter
not
into
iudgement
with
thy
seruant
,
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
And
Paul
.
Though
I
knowe
nothing
by
my selfe
,
yet
I
am
not
for
all
that
iustified
before
God
.
And
so
he
declareth
that
iust
and
holy
men
,
must
altogeather
distrust
their
owne
righteousnes
,
as
which
can
yeeld
them
no
other
comfort
almost
,
but
doubtfulnesse
and
distrust
,
and
rely
vpon
Gods
grace
onely
,
and
by
that
euen
to
lift
vp
themselues
against
the
iudgement
of
God
,
knoweing
that
euen
here
that
is
true
which
Saint
Iames
saith
,
mercie
reioyceth
against
condemnation
.
But
suppose
this
were
not
the
meaning
and
that
that
translation
of
theirs
were
true
and
right
,
yet
me
thinketh
that
should
make
little
or
nothing
for
them
in
this
behalfe
.
For
they
can
conclude
nothing
vpon
it
,
but
this
at
the
vttermost
,
namely
that
Iob
complained
,
that
though
he
were
innocent
yet
his
soule
felt
not
it
,
because
it
was
as
it
were
rent
in
sunder
,
and
ouerthrowne
with
the
scourges
of
God
.
And
though
we
should
,
graunt
,
that
the
place
were
to
be
vnderstood
of
Iobs
innocency
in
it selfe
,
without
respect
or
comparison
,
and
namely
of
this
that
by
reason
of
the
hardnes
of
his
affliction
and
sore
chastisment
:
he
could
not
feele
it
,
yet
will
it
not
helpe
them
,
for
no
man
can
certenly
say
,
that
he
is
altogether
innocent
,
sith
no
flesh
liuing
is
without
sinne
,
but
euery
one
transgresseth
,
and
as
it
is
said
in
the
epistle
of
S.
Iames
,
in
many
things
we
offend
all
.
5
An
other
place
they
bring
out
of
Pet.
28.
verse
14.
where
it
is
said
,
Blessed
is
the
man
that
feareth
alway
.
Where
first
we
say
that
feare
and
doubting
differ
,
and
that
not
onely
as
in
regard
of
name
&
title
,
but
as
in
respect
of
effect
also
:
for
doubting
breedeth
distrustfulnesse
,
as
one
vice
ingendreth
another
:
whereas
feare
worketh
care
,
circumspection
reuerence
,
and
many
other
good
things
besides
.
And
therefore
it
is
il
done
thus
to
wrest
the
scripture
,
and
to
labour
to
make
it
to
speake
that
,
which
neither
the
words
as
we
haue
heard
already
,
or
the
sense
which
we
heare
anone
will
beare
.
Nowe
for
the
meaning
,
I
doubt
not
but
Salomon
in
this
place
meaneth
the
feare
,
that
we
commonly
call
filiall
,
childlike
,
or
such
as
is
or
should
be
in
children
towards
their
parents
,
which
besides
that
it
hath
adioyned
with
it
a
reuerent
loue
,
&
louing
reuerence
towards
their
fathers
mothers
&c.
it
worketh
also
in
them
carefulnesse
not
so
much
to
do
the
good
things
enioyned
them
for
so
it
may
be
they
lacke
abilitie
and
power
as
to
avoide
indeede
the
euill
things
their
parents
haue
forbidden
them
,
&
they
know
will
displease
them
.
And
because
God
is
our
heauenly
father
and
farre
exceedeth
al
earthly
freindes
and
parents
whatsoeuer
I
doubt
not
,
but
euen
the
same
is
meant
here
towards
God
,
yea
there
is
as
a
man
may
say
commanded
to
be
in
vs
,
a
feare
acknowledging
and
feeling
Gods
iudgement
and
wrath
against
sinne
,
and
working
desire
,
care
and
watchfulnesse
,
to
shunne
all
corruption
either
in
religion
or
in
conuersation
,
because
with
such
things
God
is
highly
displeased
.
And
for
as
much
as
there
are
two
common
faul●s
amongst
other
,
in
the
corrupted
heart
of
all
Adams
posteritie
,
the
first
is
carefulnes
and
security
,
by
which
men
are
drawne
,
to
make
smale
account
,
if
not
to
contemne
,
the
wrath
and
displeasure
of
almightie
God
against
sinne
.
And
the
second
is
pride
and
presumption
,
thrusting
men
forward
not
onely
beyond
the
bonds
of
their
places
and
callings
,
but
euen
into
confidence
of
their
owne
wisdome
,
power
,
righteousnes
,
&c.
both
which
sinnes
bring
forth
this
bitter
effect
,
that
gods
iudgements
,
are
little
or
no
whit
at
all
regarded
as
we
may
see
in
Phatao
,
and
his
secure
and
proud
people
,
I
doubt
not
but
that
the
spirit
also
commending
vnto
vs
in
this
holy
sentence
,
the
reuerence
and
feare
of
almighty
God
,
went
about
therein
euen
to
expresse
these
as
other
sinnes
.
By
which
we
may
see
that
this
must
needes
be
the
meaning
of
the
place
,
namely
that
we
should
alwaies
carry
about
with
vs
,
a
holy
and
continuall
care
,
watchfulnes
,
yea
and
if
we
will
feare
,
that
we
sinne
not
or
offend
against
God
,
nor
in
any
respect
if
we
can
faile
in
our
duties
,
either
towards
God
or
towards
our
neighbours
,
or
towardes
our selues
:
as
though
Salomon
should
say
,
Blessed
is
he
that
feareth
much
continually
.
For
so
much
I
thinke
will
the
text
itselfe
beare
,
both
in
the
wordes
of
it
,
and
in
the
coniugation
that
the
verbe
is
vsed
in
to
witt
that
he
sinne
not
or
offend
against
God
,
and
his
holy
commaundements
:
and
that
least
he
should
be
forsaken
,
and
cast
away
from
God
.
And
me
thinketh
I
haue
two
reasons
,
of
this
sense
.
The
one
from
the
word
it selfe
turned
here
feare
,
which
doth
not
onely
signifie
feare
of
euill
,
whether
it
be
the
euill
of
punishment
or
of
sinne
,
but
also
to
feare
with
reuerence
,
and
that
not
onely
of
the
thing
or
partie
feared
,
but
also
as
in
regard
of
him
that
doth
feare
:
he
beeing
drawne
thereinto
,
not
onely
by
the
duetie
he
oweth
as
in
regard
of
his
owne
base
and
weake
estate
,
but
euen
as
in
respect
of
the
reuerence
and
excellencie
of
him
before
whome
he
trembleth
.
And
from
hence
is
it
that
Genes.
31.
ver.
42.
God
is
called
the
feare
of
Izhak
.
The
second
from
things
proceeding
or
going
before
in
the
text
,
and
also
from
the
latter
part
of
this
verse
it selfe
.
He
had
said
in
the
verse
next
and
immediatly
going
before
this
:
he
that
couereth
his
transgressions
shall
not
prosper
,
but
he
that
confesseth
his
sinnes
,
and
forsaketh
them
shall
finde
mercie
:
and
thereunto
he
adioyneth
this
saying
,
blessed
is
the
man
that
feareth
much
continually
.
As
though
he
should
say
.
He
that
by
a
godly
feare
is
drawne
to
the
vnfeined
confession
of
his
sinnes
,
and
to
the
loathing
and
leauing
of
the
same
and
by
loathing
of
them
to
sincere
repentance
,
is
in
a
happie
and
blessed
estate
,
though
perhaps
his
owne
heart
for
the
time
present
,
or
men
of
the
world
continually
will
neuer
thinke
so
,
yet
blessed
and
happie
must
he
be
,
because
God
hath
so
pronounced
it
.
In
the
words
following
he
saith
,
but
he
that
hardeneth
his
hart
shall
fall
into
euill
.
We
know
this
is
vsuall
in
these
prouerbiall
sentences
,
that
one
of
them
is
opposite
to
another
.
When
therefore
he
had
said
,
blessed
is
he
that
feareth
much
continually
,
&
by
&
by
addeth
,
but
he
that
hardeneth
his
heart
&c.
he
plainly
declareth
,
that
in
the
first
part
of
the
verse
he
mindeth
to
commend
&
set
out
such
a
feare
of
offending
and
displeasing
god
,
as
is
opposite
to
hardnes
of
hart
,
contemning
god
,
wherfore
doubtles
he
mindeth
to
signifie
the
secure
&
proud
persons
,
such
I
meane
,
as
not
beeing
mooued
,
neither
by
gods
commaundements
,
nor
threatnings
,
lay
the
raines
in
their
owne
necks
&
follow
their
pleasures
shall
surely
fall
into
wrath
and
punishment
:
wheras
on
the
other
side
they
shall
haue
good
successe
,
that
feare
god
,
and
are
loth
wittingly
on
willingly
as
we
say
,
to
offend
and
displease
him
.
And
this
I
take
to
be
not
onely
the
meaning
of
this
sentence
here
:
but
almost
in
euery
place
of
the
word
,
where
it
is
said
.
Blessed
is
the
man
that
feareth
that
Lord
.
Where
also
we
are
to
know
further
,
that
such
sentences
are
propounded
vnto
vs
,
not
to
strike
doubtfulnes
or
distrust
into
the
hearts
of
beleeuers
,
which
beeing
in
them
naturally
,
&
through
the
remainders
of
sinne
God
laboureth
by
so
many
meanes
to
remoue
from
them
,
as
the
promises
of
the
word
,
the
participation
of
his
Sacraments
,
the
pledge
&
powerful
working
of
his
spirite
&c.
For
so
god
in
his
words
and
deeds
should
be
contrary
to
himselfe
:
and
we
must
so
expound
his
word
as
we
find
no
contradition
in
the
places
themselues
,
nor
loade
him
with
any
opposition
,
who
in
his
owne
nature
&
in
his
word
also
is
alwayes
but
one
.
But
in
them
that
setting
before
their
eyes
,
on
the
one
side
,
their
owne
weaknes
and
wants
and
on
the
other
side
the
good
that
God
requireth
of
them
,
they
might
not
onely
depend
wholy
of
his
mercy
,
and
no
way
swell
with
the
confidence
of
any
gift
that
they
haue
receiued
,
but
also
striue
according
to
the
measure
of
grace
vouchsafed
vnto
them
,
to
doe
that
that
the
Lord
requireth
at
their
hands
.
And
what
will
this
serue
to
vphold
doubtfullnes
or
distrust
of
hart
in
Gods
children
?
6
The
last
place
that
they
alleadge
out
of
the
old
testament
,
which
hath
any
marrow
or
strength
in
it
,
is
in
Ecclesiastes
or
the
booke
of
the
preacher
cha.
9.
ver.
1.
which
they
turn
and
expound
after
this
manner
.
Man
knoweth
not
,
whether
he
be
worthie
loue
or
hatred
,
that
is
to
say
in
the
popish
language
,
&
as
they
interpret
it
,
whether
he
be
in
the
grace
or
fauour
of
God
yea
or
no.
Where
first
we
may
not
dissemble
this
,
that
as
in
other
places
so
here
,
they
dissent
from
the
original
verity
,
both
in
their
translation
&
in
their
sense
.
For
these
words
are
in
Hebrew
thus
.
Euen
or
either
,
loue
,
euen
or
either
hatred
,
knoweth
not
man
:
al
which
is
before
their
faces
.
Whereas
we
may
perceiue
,
in
their
translation
they
adde
the
word
worthie
,
which
is
not
there
to
be
found
:
and
in
their
interpretation
or
sense
they
add
God
and
his
fauour
or
hatred
,
there
beeing
not
in
this
part
of
the
text
any
of
the
names
wherby
god
is
called
in
the
old
Testament
.
But
before
we
come
to
deliuer
that
which
we
take
to
be
the
true
meaning
of
the
spirite
here
,
me
thinketh
that
euen
the
text
as
they
turne
it
,
will
not
euince
that
,
for
which
they
aleadge
it
.
For
though
we
should
graunt
them
,
that
loue
and
hatred
should
in
this
place
be
vnderstood
of
gods
loue
&
hatred
towards
men
,
yet
this
me
thinketh
we
may
say
of
it
,
namely
that
wee
must
needs
vnderstand
it
either
of
men
that
are
ignorant
of
Gods
word
and
vnbeleeuers
or
else
of
his
loue
and
hatred
towards
such
,
as
of
whose
faith
we
doubt
not
:
for
betwene
these
two
there
is
no
meane
,
neither
are
there
anie
other
sorts
of
people
in
the
world
.
To
refer
it
to
the
incredulous
,
&
to
vnderstand
it
of
them
,
there
is
no
reason
.
Because
he
that
cannot
lie
hath
told
vs
,
he
that
beleeueth
not
is
condemned
already
,
because
he
beleeueth
not
in
the
name
of
the
onely
sonne
of
god
:
&
sith
he
hath
giuen
the
iudgement
,
we
iudge
not
according
to
our selues
,
but
according
to
his
truth
that
cannot
erre
.
And
besids
he
that
beleueth
not
the
gospell
,
as
he
knoweth
not
god
himselfe
with
effect
and
fruite
:
so
he
knoweth
not
neither
for
himselfe
nor
for
others
,
those
whome
God
loueth
or
hateth
,
or
of
what
force
his
loue
and
hatred
is
.
We
must
therefore
vnderstand
of
the
faithfull
&
beleeuers
:
who
though
they
cannot
iudge
of
other
men
,
specially
by
their
outward
estate
,
of
which
it
seemeth
Salomon
speaketh
here
,
whether
God
loue
any
man
,
or
hate
him
,
yet
concerning
himselfe
,
or
for
Gods
loue
or
hatred
towards
him
,
he
cannot
either
be
ignorant
or
doubtfull
of
it
,
because
he
knoweth
and
feeleth
the
loue
of
god
towards
him
,
as
an
adopted
child
,
and
that
by
better
proofes
and
pledges
,
then
outward
mercies
,
as
we
may
perceiue
not
onely
by
the
7.
verse
of
this
chapter
,
where
he
saieth
,
go
eate
thy
bread
with
ioy
&c.
for
god
now
accepteth
thy
works
.
but
also
by
this
of
Iohn
,
in
his
first
epistle
fourth
chapter
.
Heerin
was
the
loue
of
God
made
manifest
amongst
vs
,
because
God
sent
that
his
onely
begotten
sonne
into
this
world
that
we
might
liue
through
him
,
and
sundry
such
other
places
.
And
therefore
this
is
a
non
sequitur
,
as
we
say
in
the
schooles
or
an
euill
fauoured
argument
.
By
outward
things
men
cannot
determine
of
Gods
loue
or
hatred
,
and
therefore
we
cannot
conclude
of
it
out
of
Gods
word
.
What
and
if
a
man
should
reason
thus
?
In
the
same
bookes
Salomon
saith
,
we
cannot
by
outward
euents
see
a
sensible
difference
betwixt
mans
soule
and
beasts
life
,
because
the
end
of
either
is
alike
,
therfore
we
can
by
no
other
meanes
discerne
the
difference
;
it
were
false
,
and
indeed
would
not
hould
or
followe
.
By
all
these
things
then
we
may
perceiue
that
howesoeuer
we
vnderstand
this
place
,
of
the
loue
or
hatred
of
God
towards
men
,
that
yet
it
will
make
nothing
for
the
Papists
,
to
establish
their
doctrine
of
doubting
,
touching
the
grace
of
God
and
the
free
pardon
and
ful
forgiuenesse
of
our
sinnes
.
That
we
may
take
no
aduantage
of
this
,
that
Papists
affirming
,
that
such
as
offend
against
their
consciences
,
doe
wel
inough
knowe
,
that
they
are
vnder
gods
hatred
,
and
God
is
angrie
with
them
doe
by
this
doctrine
crosse
their
owne
sense
and
interpretation
.
And
againe
it
that
be
true
in
offending
parties
,
why
should
they
enioyne
such
as
are
turned
to
God
,
and
doe
vnfainedly
repent
them
of
their
sinnes
,
to
doubt
of
the
grace
and
loue
of
God
towards
them
.
But
let
vs
returne
,
and
deliuer
the
true
and
naturall
meaning
,
and
see
whether
that
will
helpe
any
whit
at
all
.
I
knowe
that
both
Iewes
and
Christian
expositors
also
doe
giue
diuers
senses
of
this
one
place
,
but
to
me
,
this
following
seemeth
most
right
.
In
this
chapter
as
I
take
it
,
he
dealeth
with
such
a
sort
or
kind
of
administration
or
ordering
of
thinges
in
this
world
,
as
is
beyond
mans
reach
:
&
he
setteth
it
out
by
sundry
particulars
,
the
first
whereof
is
conteined
in
this
first
verse
,
and
some
of
the
verses
following
,
and
indeede
respecteth
mens
persons
,
and
the
seuerall
euents
and
successes
that
followe
them
.
And
yet
in
this
first
verse
he
doth
not
onely
declare
,
the
iudgement
of
flesh
&
blood
concerning
the
persons
themselues
but
also
expresseth
what
he
himselfe
conceiued
of
it
according
to
truth
and
godlinesse
.
This
is
it
then
that
he
meaneth
,
that
hauing
set
his
heart
not
onely
to
search
into
these
things
,
so
farre
forth
as
he
could
by
any
grace
in
himselfe
from
god
but
also
to
speake
of
them
as
time
and
occasion
serued
,
he
found
by
experience
that
he
was
so
farre
of
to
shutt
God
out
,
from
ordering
and
disposing
of
all
these
men
and
their
matters
,
that
he
tooke
it
rather
for
fury
and
madnesse
in
men
to
think
otherwise
,
specially
seeing
both
men
&
matters
plainely
say
that
there
is
nothing
be
it
neuer
so
smale
,
but
that
all
and
euery
one
of
them
are
gouerned
according
to
the
becke
and
good
pleasure
of
almighty
God
.
And
as
for
man
himselfe
he
was
so
far
of
from
guiding
&
gouerning
these
things
that
either
he
knewe
not
his
owne
estate
in
the
things
themselues
:
or
els
if
he
had
them
,
whether
they
were
things
worthy
either
to
be
beloued
,
or
to
be
hated
,
he
could
not
tell
howe
to
vse
them
.
Nowe
what
will
this
auaile
to
prooue
doubting
for
our
good
estate
and
forgiuenesse
of
our
sinnes
before
God
,
whereas
it
speaketh
that
the
vnregenerate
,
whose
beastly
blindnesse
and
blockishnes
is
so
great
,
that
neither
can
they
discerne
of
Gods
administration
&
gouernment
of
their
owne
estate
and
condition
,
nor
of
the
things
that
God
in
mercy
or
iudgement
hath
beene
pleased
to
lay
vpon
them
?
Surely
they
are
so
wide
,
and
indeede
vnnaturall
&
vnreasonable
,
that
from
meere
naturall
men
,
will
iudge
,
of
those
that
are
inlightened
and
sanctified
from
God
.
But
we
will
leaue
this
,
and
proceed
to
the
sifting
,
examining
,
and
answering
of
such
places
as
they
produce
and
alleadge
out
of
the
newe
Testament
,
specially
such
as
they
make
most
account
of
and
presse
most
,
as
they
that
must
beare
the
stresse
of
this
cause
.
Places
out
of
the
newe
Testament
.
1
The
first
place
which
they
obiect
out
of
the
newe
Testament
,
is
Rom.
3.
verse
28.
which
they
turne
thus
,
We
thinke
that
a
man
is
iustified
by
faith
without
workes
:
and
therevpon
they
inferre
and
inforce
that
sith
the
Apostle
vseth
the
worde
of
thinking
,
that
therefore
no
man
can
certenly
affirme
concerning
his
owne
iustification
.
But
we
haue
many
exceptions
against
this
interpretations
as
first
that
though
it
be
so
in
the
old
latine
translation
,
yet
the
word
that
the
Apostle
vseth
in
the
originall
,
is
of
a
more
sure
and
certen
signification
.
For
the
word
signifieth
to
reason
or
to
gather
togeather
,
or
out
of
the
premises
to
put
downe
,
a
collected
or
sure
assertion
,
and
the
same
to
deliuer
also
in
wordes
or
speech
.
And
this
almost
all
the
greeke
interpreters
,
the
best
expositors
of
their
owne
words
,
haue
obserued
and
specially
Theophilactus
who
turneth
the
simple
verbe
that
the
Apostle
vseth
,
by
a
compound
which
signifieth
by
reasoning
to
euince
together
,
and
out
of
such
thinges
,
as
were
not
onely
probablie
but
trulie
put
downe
,
necessarilie
to
effect
and
conclude
.
But
suppose
we
had
not
this
in
iust
and
sufficient
answer
:
yet
we
know
and
beleeue
,
that
there
is
great
difference
,
betweene
doubting
and
thinking
:
the
one
alwaies
containing
in
it
and
vnder
it
vncertaintie
,
and
the
other
manie
times
hauing
certaintie
adioyned
with
it
.
For
though
we
will
not
denie
but
that
sometimes
in
the
latin
tongue
,
the
word
to
thinke
is
doubtingly
vsed
,
yet
we
shall
finde
in
good
and
approued
authors
,
that
very
often
it
signifieth
after
the
propounding
of
diuers
opinions
,
and
sentences
to
choose
out
that
which
a
man
will
affirme
and
mainteine
.
And
so
we
doubt
of
it
in
this
place
,
it
implieth
not
a
doubtfull
and
vncerten
imagination
,
for
in
a
matter
of
so
great
importance
,
the
Apostle
would
not
deale
so
sleightely
with
the
Chuch
and
the
members
of
it
,
but
an
assured
and
steadfast
affirmation
,
which
as
yet
may
appeare
by
the
nature
of
the
greeke
word
aboue
mentioned
:
so
me
thinketh
it
is
confirmed
by
the
weight
of
the
cause
or
matter
the
the
Apostle
hath
in
hand
,
which
is
free
iustification
through
faith
in
Christ
:
of
which
howsoeuer
sometimes
some
good
men
in
the
weaknesse
of
their
faith
,
and
beholding
of
their
owne
vnworthinesse
may
or
doe
doubt
,
yet
the
doctrine
of
it
,
was
,
is
,
and
euer
shall
be
most
sure
and
stable
.
And
therefore
vnlesse
they
would
continually
confound
the
tearmes
of
doubting
and
thinking
,
this
text
or
testimony
will
doe
them
no
good
.
And
if
it
should
be
of
such
a
doubtfull
signification
alwaies
,
then
must
it
so
likewise
in
all
places
,
for
that
which
is
so
at
all
times
is
the
same
euery
where
,
and
cannot
be
varied
,
as
in
respect
of
difference
or
distance
of
place
.
But
that
cannot
be
so
,
for
we
shall
see
this
word
in
other
places
,
&
namely
in
some
places
of
this
epistle
,
cannot
admit
or
receiue
this
doubtful
sense
,
and
therefore
not
heare
neither
:
we
will
but
take
one
in
stead
of
all
,
namely
,
Rom.
8.
verse
18.
For
I
thinke
that
the
afflictions
of
this
present
time
,
are
not
worthy
of
the
glorie
which
shal
be
shewed
vnto
vs
.
What
shall
we
thinke
that
the
Apostle
doubted
of
this
point
:
whether
that
our
sufferings
here
and
the
glory
to
be
reuealed
in
the
life
to
come
were
vnequal
,
surely
he
knewe
and
felt
well
enough
the
great
oddes
and
difference
that
is
betwixt
them
,
and
that
maketh
him
in
another
place
to
say
,
our
light
affliction
which
is
hut
for
a
while
,
causeth
vnto
vs
a
far
more
excellent
and
eternall
weight
of
glory
.
And
I
suppose
verily
the
grossest
papist
in
the
world
,
and
greatest
merite-monger
amongst
them
,
would
not
defend
this
,
that
there
is
a
partie
,
betweene
the
sufferings
of
all
or
any
of
the
Saints
and
the
infinite
and
incomprehensible
ioyes
of
eternall
life
.
Besides
what
Logitian
is
there
that
seeth
not
that
there
is
in
this
argument
,
falacia
homo
nymias
,
that
is
as
we
may
say
of
the
equivocation
or
doubtfull
and
diuers
signification
of
the
word
to
thinke
,
which
though
sometimes
&
in
some
places
,
it
may
signifie
to
doubt
&
yet
that
hath
bin
shewed
on
this
part
,
yet
here
for
the
reasons
aboue
alleadged
,
it
must
signifie
certenty
and
assurednes
,
though
not
of
the
feeling
of
this
truth
alwaies
in
the
hearts
and
mindes
of
the
godly
,
who
somtimes
feele
it
and
sometimes
not
,
yet
of
truth
and
certenty
of
the
doctrine
it selfe
,
which
can
be
no
more
vncerten
,
then
God
himselfe
from
whome
it
cōmteh
,
or
them
the
spirit
it selfe
,
by
which
the
Apostle
preached
&
deliuered
the
same
.
To
conclude
,
this
is
the
plaine
meaning
of
the
Apostle
:
that
from
the
former
disputation
,
or
points
that
before
had
bin
handled
,
he
did
necessarily
gather
,
&
finely
conclude
,
that
a
christian
or
faithfull
man
,
was
iustified
through
faith
in
Christ
,
and
not
by
the
workes
of
the
law
.
And
good
reason
he
should
conclude
so
out
of
the
premisses
:
for
he
had
before
euinced
&
proued
this
,
that
all
men
whether
they
were
Iewes
or
Gentiles
,
the
Gentiles
without
the
lawe
,
&
the
Iewes
by
&
vnder
the
lawe
were
sinners
and
transgressors
of
the
lawe
,
&
therefore
destitute
&
void
of
righteousnes
in
&
of
themselues
:
&
righteous
they
must
be
if
they
would
be
saued
:
but
that
they
could
not
be
without
Christs
righteousnes
,
&
the
same
apprehended
by
faith
only
.
And
therefore
be
might
safely
infer
&
conclude
that
he
did
.
2
The
second
place
which
they
bring
out
of
the
new
Testament
,
is
out
of
the
9.
chap.
of
the
Epistle
to
the
Romans
ver.
20.
where
it
is
said
.
Be
not
high
minded
but
feare
.
therfore
say
they
,
we
are
to
doubt
of
Gods
grace
and
fauour
towards
vs
.
But
we
answere
.
First
that
this
is
such
a
falacie
of
homonymie
or
equivocation
of
words
as
the
former
.
For
feare
doth
neither
alwaies
,
nor
yet
for
any
thing
that
they
haue
said
for
the
most
part
implie
doubting
.
What
difference
there
is
betwixt
these
two
tearmes
hath
in
part
bene
shewed
already
,
neither
neede
we
to
insist
therevpon
nowe
.
The
badnesse
of
this
reason
may
appeare
by
this
.
We
must
feare
alwaies
:
therefore
we
must
doubt
continually
.
If
any
should
say
so
,
it
were
a
badde
conclusion
,
vnlesse
a
man
would
or
could
prooue
feare
and
doubting
to
be
tearmes
conuertible
.
Feare
we
know
is
vrged
&
pressed
vpon
vs
in
the
word
,
not
so
much
to
work
doubting
in
vs
either
concerning
god
or
our selues
supported
by
him
,
as
to
cause
vs
vnfainedly
to
reuerence
his
maiestie
&
carefully
and
circumspectly
to
walke
as
in
regard
of
ourselues
,
and
by
reason
of
our
spirituall
and
bodily
enemies
also
.
And
he
that
either
knoweth
the
nature
and
signification
of
the
words
,
or
obserueth
his
own
heart
or
waies
well
shall
find
this
to
be
the
thing
that
God
aimeth
at
,
when
he
so
much
calleth
vpon
vs
for
feare
,
rather
then
to
intangle
the
hearts
of
his
people
with
doubtfulnesse
or
distrust
.
But
concerning
the
place
it selfe
we
are
to
know
that
the
drift
and
purpose
of
the
spirit
by
the
Apostle
is
,
to
humble
the
Gentiles
,
whose
election
from
before
all
times
and
vocation
in
time
,
God
hath
bene
pleased
in
those
daies
&
the
age
of
the
world
,
to
manifest
vnto
themselues
and
others
,
which
fauour
as
they
behold
practised
to
themselues
so
with
all
the
same
a
iudgement
of
casting
of
from
God
exercised
and
executed
agaist
the
Iewish
nation
,
who
not
long
before
,
of
all
the
nations
of
the
world
,
in
the
generalitie
or
body
of
it
had
beene
the
onely
peculier
people
and
inheritance
of
God
.
Nowe
knowing
that
the
Gentiles
,
on
the
one
side
with
their
owne
graces
vouchsafed
vnto
them
,
and
on
the
other
side
,
with
the
iudgement
of
the
Lord
exercised
vpon
the
Iewes
,
might
easily
be
puffed
vp
aboue
measure
,
he
assaieth
to
keep
them
vnder
,
and
to
preuent
the
extremitie
of
presumption
or
pride
,
which
he
doth
by
these
words
saying
,
Be
not
high
minded
,
but
feare
.
Vsing
feare
not
for
doubting
for
that
had
beene
to
haue
drawne
them
from
one
vice
to
another
,
but
for
reuerent
and
humble
carying
of
themselues
in
the
midest
and
multitude
of
those
mercies
that
God
hath
vouchsafed
them
,
for
the
better
effecting
whereof
he
vseth
in
that
place
and
inferreth
also
many
arguments
drawne
both
from
the
Iewes
and
Gentiles
:
as
if
the
fall
of
the
Iewes
were
the
riches
of
the
Gentiles
,
how
much
more
shall
their
fulnesse
be
it
,
and
their
assuming
againe
:
and
those
legall
and
metaphoricall
speeches
of
the
holy
first
fruits
attributed
to
the
Iewes
of
wild
oliue
trees
grafted
in
their
stead
spoken
of
the
Gentiles
,
and
such
like
doe
plainely
shewe
the
same
.
So
that
here
we
may
see
we
are
not
commaunded
or
exhorted
,
to
doubt
of
Gods
grace
and
fauour
towards
vs
touching
our
election
,
saluation
,
forgiuenes
of
sinnes
,
&c.
For
they
are
all
sure
and
certaine
in
God
euen
as
he
is
in
his
owne
nature
and
in
the
trueth
of
his
promises
,
as
they
are
manifested
vnto
vs
in
his
word
,
and
sealed
vp
in
Christs
death
,
though
we
sometimes
come
short
by
reason
of
our
weakenesse
feeblenesse
and
wants
in
the
apprehension
and
application
of
them
to
our selues
:
but
this
rather
we
are
admonished
of
,
not
proudly
to
be
puffed
or
stirred
vp
,
as
in
nature
we
are
wont
to
be
,
neither
yet
to
leane
vnto
our
owne
wisdome
,
righteousnesse
,
holinesse
,
&c.
which
is
nothing
that
we
take
and
thinke
it
to
be
:
neither
yet
to
reioyce
of
it
as
before
God
,
for
all
in
his
sight
is
as
a
filthy
and
stained
cloath
,
nor
to
be
puffed
vp
in
it
,
as
in
respect
of
other
men
,
because
we
haue
nothing
,
but
we
haue
receiued
it
,
and
hauing
receiued
it
there
is
no
reason
why
we
should
bragge
of
it
,
and
besides
that
which
we
haue
is
farre
short
both
of
that
it
should
be
and
that
many
other
haue
receiued
aboue
vs
.
But
rather
that
we
should
confesse
,
as
our
owne
weakenesse
and
vnworthinesse
on
the
one
side
,
so
Gods
grace
and
goodnesse
towards
vs
one
the
other
side
.
And
this
may
we
perceiue
by
the
words
which
the
Apostle
had
vsed
a
little
before
saying
,
Boast
not
thy selfe
against
the
braunches
:
and
if
thou
boast
thy selfe
,
thou
bearest
not
the
roote
,
but
the
roote
thee
.
And
therefore
this
feare
,
that
the
Apostle
commendeth
and
commandeth
here
is
not
the
same
that
doubting
is
,
but
is
opposed
to
contempt
&
pride
,
&
in
as
much
as
if
he
should
say
,
modestly
,
soberly
,
and
carefully
feare
and
reuerence
god
,
least
otherwise
through
carelesnes
,
contempt
,
pride
or
otherwise
,
thou
that
art
a
Gentile
prouoke
him
to
manifest
iudgement
against
them
,
as
he
hath
done
against
the
people
and
nation
of
the
Iewes
,
his
first
beloued
ones
.
3
A
third
place
obiected
is
,
1.
Corinth
.
not
the
12.
as
some
of
them
say
but
the
10.
ver.
22.
in
these
words
.
Wherfore
let
him
that
thinketh
he
standeth
,
take
heed
least
he
fall
.
Therfore
say
they
we
may
doubt
of
gods
grace
towards
vs
&c.
But
I
beseech
them
to
tell
vs
from
whence
they
will
fetch
this
conclusion
:
as
whether
from
the
particular
wordes
,
or
from
the
generall
drift
of
the
place
.
If
from
the
wordes
which
are
they
that
will
prooue
this
wodden
conclusion
:
by
these
wordes
,
him
that
thinketh
he
standeth
,
he
meaneth
doubtlesse
such
a
one
as
is
wise
in
his
owne
eies
,
and
hauing
confidence
in
himselfe
,
imagineth
he
is
strong
and
able
to
stand
,
when
other
men
are
weak
,
and
ready
to
fall
.
So
that
he
signifieth
and
setteth
out
here
by
proud
and
presumptious
persons
,
who
haue
no
familiarity
or
acquaintance
with
doubting
or
distrust
,
nay
are
so
farre
remooued
from
that
,
that
they
are
transported
to
another
extreme
,
namely
to
hautie
and
proud
imaginations
concerning
themselues
and
their
owne
strength
.
And
where
he
saith
,
take
heed
ye
fall
,
it
would
be
marked
that
he
said
not
so
much
as
feare
,
much
lesse
let
him
doubt
,
but
let
him
beware
,
or
circumspectly
looke
vnto
himselfe
.
And
good
reason
there
is
he
should
do
so
.
For
none
are
more
nigh
danger
,
then
those
that
are
wise
in
their
own
eies
,
and
presume
vpon
their
own
strength
,
because
when
they
thinke
best
of
themselues
,
they
thinke
least
of
that
which
may
betide
them
,
and
so
be
soonest
intrapped
in
sinne
through
security
and
carelesnesse
of
their
owne
estate
,
or
the
malice
and
power
of
their
enemies
that
rise
vp
against
them
.
Besides
it
is
not
onely
probable
but
certaine
,
that
by
falling
he
meameth
not
vtter
falling
from
the
grace
of
God
,
for
that
can
they
neuer
come
into
that
are
his
,
for
those
whome
the
Lord
loueth
,
he
loueth
vnto
the
ende
,
but
slipping
or
sliding
into
sinnes
and
transgressions
,
and
those
neither
not
of
the
highest
degree
,
but
of
the
meanest
nature
,
which
he
calleth
afterward
temptations
appertaining
to
man
,
which
though
in
their
owne
nature
(
as
any
other
sinne
should
)
may
dismay
vs
much
,
yet
should
they
not
worke
as
in
respect
of
God
and
his
goodnesse
towards
vs
doubtfulnesse
in
vs
,
because
those
whome
he
loueth
he
loueth
,
as
we
haue
heard
already
vnto
the
ende
,
notwithstanding
the
weakenesses
and
wants
that
be
in
them
.
And
the
drift
of
the
place
will
as
little
availe
them
.
For
by
that
which
goeth
before
,
as
also
by
that
which
followeth
after
,
we
may
see
,
that
the
spirit
laboureth
nothing
more
then
this
to
drawe
the
Corinthians
from
security
,
to
heed
and
carefulnesse
which
he
doth
,
as
by
propunding
vnto
them
,
auncient
examples
of
Gods
wrath
,
against
a
people
,
that
had
very
great
priuiledges
,
and
tokens
of
Gods
fauour
,
so
by
this
also
,
that
they
hauing
a
more
plaine
declaration
of
Gods
will
then
the
other
,
should
thereby
learne
to
be
more
wary
,
least
otherwise
not
the
like
,
but
greater
iudgements
should
breake
forth
against
them
,
by
howe
much
Christ
was
more
plainely
manifested
amongst
them
.
And
yet
least
one
side
,
they
might
flatter
themselues
to
much
,
&
so
not
so
carefully
withstand
Satans
subtilities
as
they
ought
,
(
for
men
that
imagine
more
of
themselues
then
there
is
cause
why
,
are
commonly
carelesse
:
or
on
the
other
side
thinke
that
this
dealing
of
the
Apostle
was
somewhat
rough
&
hard
,
(
into
which
fault
,
when
men
are
friendly
admonished
by
them
,
that
loue
and
care
for
them
,
they
easily
fall
)
he
doth
so
with
one
hand
by
admonition
labour
to
preuent
security
,
that
be
doth
with
the
other
raise
them
vp
to
comfort
,
least
they
might
imagine
or
thinke
that
he
made
them
altogeather
like
to
those
wicked
people
of
Israel
that
perished
in
the
wildernesse
.
Now
what
is
there
either
in
the
one
or
in
the
other
,
that
fauoureth
of
vpholding
doubting
?
For
carefulnesse
one
the
one
side
,
and
comfort
one
the
other
(
both
which
are
the
thinges
he
propoundeth
here
)
are
such
as
haue
no
familiaritie
or
acquaintance
with
distrustfulnesse
or
doubting
.
In
a
word
the
Apostle
here
dealeth
against
carnall
confidence
and
securitie
enioyning
vs
that
we
rely
not
to
much
vpon
the
graces
that
God
hath
bestowed
vpon
vs
,
or
flatter
our selues
in
carelesse
securitie
,
or
stay
our selues
vpon
our
present
estate
,
or
foolish
conceite
and
opinion
that
we
haue
of
our selues
:
but
rather
that
ackowledging
our
weakenesse
faintnesse
and
vnworthinesse
,
and
also
Gods
grace
and
goodnesse
towards
vs
,
we
should
labour
to
liue
in
the
feare
of
God
,
and
combating
against
our
corruption
and
flesh
,
we
should
craue
Gods
aide
and
asistance
against
sinne
and
Satan
If
the
Apostle
here
then
had
forbidden
the
Corinthians
to
trust
in
the
promises
of
God
,
it
had
beene
somewhat
,
but
he
is
so
farre
from
that
,
that
here
he
blameth
them
,
for
being
so
much
puffed
vp
in
the
vaine
confidence
of
flesh
and
blood
,
and
provoketh
them
rather
to
modesty
and
lowelinesse
.
And
what
is
this
to
distrust
or
doubting
which
is
that
they
must
prooue
or
els
nothing
.
4
They
alleadge
a
fourth
place
out
of
Phil.
2.
verse
12.
Worke
out
your
owne
saluation
with
feare
and
trembling
,
therefore
say
they
men
must
doubt
of
saluation
.
&c.
But
this
hath
no
more
pith
or
marrowe
in
it
then
the
former
.
Why
may
we
not
as
safely
alleadge
it
for
free
will
and
power
not
onely
to
doe
good
but
to
merite
also
as
for
maintenance
and
vpholding
of
doubting
ad
distrust
.
The
commandement
seemeth
to
be
plaine
for
the
one
:
but
the
wordes
of
feare
and
trembling
are
not
so
sufficient
for
the
other
.
As
therfore
the
commandement
implieth
not
abilitie
in
parties
commaunded
,
to
doe
the
thing
or
things
enioyned
,
but
rather
sheweth
what
God
requireth
:
so
the
wordes
of
feare
and
trembling
,
doe
rather
tend
to
breed
carefulnes
and
circumspection
,
then
doubtfulnes
or
distrust
.
And
indeed
if
we
should
respect
the
words
themselues
,
specially
the
commandement
:
wee
shall
see
that
the
place
rather
yeeldeth
argument
of
confidencie
and
boldnes
then
of
doubting
and
distrust
.
For
if
the
commandement
will
inferr
power
in
our selues
to
do
the
thing
commanded
,
and
we
knowe
that
that
which
is
in
our
owne
hands
we
easilie
trust
vnto
,
and
make
no
scruple
or
doubt
of
it
,
it
will
follow
therevpon
,
that
howsoeuer
feare
and
trembling
may
seeme
in
their
sense
to
implie
doubting
,
yet
power
to
work
saluation
being
in
men
themselues
,
will
quickly
expell
that
conceit
vnlesse
they
mind
to
hold
,
that
a
man
at
one
and
the
selfe
same
time
,
ocupied
about
one
and
the
selfe
same
obiect
,
and
hauing
but
one
trueth
or
waye
to
leade
him
thereto
,
may
yet
doubt
of
himselfe
and
presume
of
himselfe
.
But
the
truth
is
,
that
the
self
same
spirite
,
that
for
taking
away
the
conceit
of
mans
freewill
and
power
,
presently
addeth
it
is
God
that
worketh
in
vs
both
the
will
&
the
deed
according
to
his
good
pleasure
,
doth
in
manie
places
of
other
his
writings
,
&
particularly
in
this
epistle
say
,
for
the
remoouing
of
doubting
,
that
he
is
assuredly
perswaded
that
god
that
had
begunne
this
worke
in
them
,
would
make
it
perfect
euen
vntill
the
day
of
Iesus
Christ
.
Nowe
what
worde
is
there
in
this
text
,
that
will
implie
doubting
.
If
it
be
anie
it
is
feare
and
trembling
:
but
they
(
as
wee
haue
heard
already
)
import
no
such
matter
,
but
rather
signifie
reuerence
of
God
,
and
a
certaine
kind
of
childlike
awe
,
and
loathsomnes
to
offend
,
or
displease
so
gratious
a
father
as
our
heauenly
father
is
.
Me
thinketh
wee
may
well
expound
this
place
by
a
sentence
of
the
Prophet
Psal.
2.
Where
he
saith
,
serue
the
Lord
in
feare
,
and
reioyce
before
him
in
trembling
.
what
doeth
he
meane
thereby
,
doubting
?
no
surely
,
for
the
Apostle
Iames
telleth
vs
,
that
he
that
wauereth
or
doubteth
receiueth
nothing
at
all
,
but
as
he
is
inconstant
in
all
his
waies
,
so
he
is
sent
away
emptie
harted
and
handed
from
God
:
but
he
vnderstandeth
childlike
feare
,
which
is
alwayes
adioyned
with
faith
,
and
is
opposed
not
to
doubting
,
as
we
haue
noted
already
,
but
to
carnall
securitie
and
carelesnes
,
which
vaine
confidence
in
and
of
our selues
worketh
in
vs
.
These
men
belike
suppose
that
faith
and
feare
cannot
stand
together
:
but
they
are
deceiued
:
for
the
faithfull
may
both
feare
and
beleeue
also
,
yea
and
enioy
comfort
and
consolation
to
,
according
as
they
respect
either
themselues
or
God
,
or
consider
in
God
a
supreame
Maiestie
,
which
may
cause
them
to
feare
or
tremble
,
or
behold
in
him
largenes
in
promise
,
&
faithfulnes
in
performing
,
and
so
not
onely
beleeue
in
him
but
reioyce
also
.
In
a
word
the
Apostle
mindeth
not
to
commaund
men
,
to
doubt
of
gods
grace
&
their
owne
saluation
:
for
that
had
bin
directly
contrary
to
the
truth
,
that
he
had
in
other
places
deliuered
,
and
all
comming
from
one
spirite
,
and
the
same
alwaies
constant
&
like
vnto
it selfe
,
it
could
not
be
so
repugnant
:
but
either
he
commandeth
feare
to
offend
and
holy
care
and
endeuour
to
auoid
sinne
,
specially
against
our
consciences
,
and
a
desire
to
liue
vnto
god
,
that
is
to
saye
,
godlilie
,
righteouslie
and
soberly
in
this
present
euill
world
,
we
not
doubting
and
distrusting
God
and
his
promises
,
but
beeing
iealous
ouer
our selues
,
&
that
not
amisse
,
&
suspecting
our
owne
strengths
,
he
would
haue
vs
wholy
&
onely
to
depend
vpon
god
:
or
els
enioyneth
such
feare
and
trembling
,
as
respecteth
not
Gods
grace
&
mercy
,
as
though
he
would
not
for
Christs
sake
,
forgiue
vs
our
sinnes
beleeuing
in
him
,
but
our
owne
weakenes
and
infirmitie
,
willing
vs
to
keepe
a
good
watch
thereof
,
least
we
offend
&
be
wanting
in
our
duetie
:
on
the
other
side
if
anie
thing
be
forbidden
,
it
is
not
faith
or
trust
in
God
,
touching
the
forgiuenes
of
our
sinnes
,
but
carnall
securitie
,
he
telling
vs
that
so
farre
forth
as
we
respect
our selues
,
or
our
owne
strength
or
staie
therevpon
,
we
haue
good
cause
both
to
suspect
our selues
,
and
to
tremble
and
feare
because
by
nature
wee
are
full
of
wauering
and
inconstancie
:
and
easilie
urne
aside
and
fall
away
,
vnlesse
God
vnderproppe
vs
,
and
bring
vs
back
againe
,
when
we
haue
straied
.
And
he
that
hath
but
halfe
an
eye
as
we
say
,
and
wil
well
view
and
consider
the
text
it selfe
,
shall
see
,
that
no
other
thing
than
this
can
be
gathered
out
of
it
,
and
much
lesse
that
grosse
conceit
of
doubting
and
distrust
.
But
let
vs
proceed
.
5
Some
other
places
they
seeme
to
make
shewe
of
,
as
if
it
were
to
monster
out
of
the
newe
testament
,
that
so
they
might
in
appearance
of
multitude
,
make
strong
that
which
in
truth
and
goodnesse
of
cause
can
neuer
be
vpheld
.
To
touch
them
all
would
be
tedious
and
indeede
needlesse
to
,
because
nothing
is
or
can
be
said
out
of
them
,
which
is
not
of
the
same
nature
that
the
former
:
and
yet
one
or
two
more
,
which
they
make
the
greatest
account
of
,
we
cannot
or
will
not
omit
.
1.
Pet.
1.
verse
.
17.
They
finde
and
vrge
these
words
.
Passe
the
time
of
your
dwelling
here
in
feare
.
Whervnto
we
say
how
oft
will
they
presse
this
crambe
or
colewort
,
more
then
tenne
times
sodde
?
I
call
it
so
in
the
sense
as
they
alleadge
it
and
not
otherwise
?
howe
often
shall
we
tell
that
feare
and
doubting
differ
?
or
when
will
they
themselues
shewe
that
they
are
all
one
?
He
that
will
looke
well
into
that
which
goeth
before
,
from
the
beginning
of
the
chapter
,
alleadged
hitherto
,
and
to
that
which
followeth
after
shall
perceiue
,
that
Peters
purpose
was
,
to
comfort
and
instruct
,
and
not
to
worke
doubting
and
distrust
.
And
for
this
cause
he
had
shewed
,
that
we
that
are
by
nature
sinners
,
haue
yet
through
Gods
free
mercy
obtained
this
fauour
,
that
we
are
from
before
all
times
elected
,
and
that
by
the
strength
of
the
eternall
decree
,
as
if
it
were
by
a
second
creation
,
we
are
become
Gods
sonnes
through
Christ
,
by
whose
spirit
also
we
are
inwardly
chaunged
,
and
outwardly
likewise
renued
,
&
all
through
the
ministrie
of
the
word
,
&
the
blood
of
Iesus
Christ
that
as
he
rose
from
the
dead
,
so
both
here
in
this
life
we
shall
rise
to
newenesse
of
life
,
and
in
that
which
is
to
come
to
heauenly
and
euerlasting
glorie
.
The
way
whereunto
,
he
sheweth
to
be
such
afflictions
as
we
suffer
in
this
life
,
for
the
testimonie
of
Christ
.
Which
because
they
are
not
many
times
so
taken
to
be
,
nor
so
well
and
comfortably
borne
as
they
should
be
,
he
doth
not
onely
shewe
vs
that
God
in
the
middest
of
our
sufferings
,
replenisheth
vs
with
vnspeakable
ioy
,
but
also
giueth
vs
two
proppes
to
vphold
our
hearts
:
true
faith
in
the
promises
of
God
:
and
assured
hope
&
patient
looking
for
the
life
and
ioy
that
is
to
come
:
giuing
vs
also
to
vnderstand
,
that
euen
the
fruites
of
obedience
which
we
yeelde
in
this
life
,
are
sure
pledges
vnto
vs
of
the
soundnesse
of
our
faith
.
And
what
is
here
that
commaundeth
vs
to
doubt
,
or
rather
that
propoundeth
not
assurance
vnto
vs
:
the
grace
of
Gods
eternall
election
,
Iesus
Christs
shedding
of
his
blood
,
the
inward
&
outward
sanctification
of
the
spirit
and
word
,
a
liuely
faith
,
a
certaine
hope
,
a
sincere
obedience
,
and
what
not
all
testifying
vnto
vs
,
not
onely
the
vanity
,
but
also
the
falshood
of
this
popish
assertion
.
So
that
we
may
see
,
he
is
so
farre
off
from
ministring
matter
of
doubtfulnesse
and
distrust
,
that
he
rather
yeeldeth
strong
consolation
,
and
by
meanes
thereof
a
peaceable
and
mightie
perswasion
,
of
Gods
grace
and
assured
goodnesse
toward
vs
in
Christ
,
dealing
no
otherwise
here
,
then
as
Paul
hath
done
in
sundrie
places
before
expounded
,
namely
opposing
feare
to
fleshly
security
(
which
as
we
haue
heard
to
much
trust
and
confidence
in
our selues
bringeth
forth
)
and
not
opposing
it
to
doubtfulnesse
&
distrust
,
which
is
set
against
the
grace
of
god
,
and
the
assured
trust
and
hope
that
we
haue
concerning
our
saluation
.
Which
as
we
may
perceiue
by
that
that
goeth
before
,
some
thinketh
it
will
be
euicted
to
that
which
followeth
after
,
for
presently
he
addeth
,
knoweing
that
yee
were
not
redeemed
with
corruptible
things
as
siluer
and
gold
,
from
your
vaine
conuersations
by
the
traditions
of
the
fathers
.
Where
we
say
,
that
with
the
feare
he
wished
them
to
haue
,
he
coupleth
this
excellent
knowledge
of
our
redemption
in
Christ
:
that
as
in
the
ministrie
&
matter
it selfe
,
theris
all
assured
certentie
,
so
in
our
sound
knowledge
thereof
all
doubtfulnesse
and
distrustfulnesse
might
be
auoided
,
because
they
seldome
or
neuer
fall
out
,
but
in
things
which
are
not
surely
knowne
,
steadfastly
beleeued
,
or
well
and
effectually
felt
.
6
To
this
they
adioyne
another
place
,
out
of
the
first
chapter
of
his
second
epistle
,
verse
10.
where
he
saith
.
Wherefore
brethren
giue
rather
dil●gence
,
to
make
your
calling
and
election
sure
.
Therefore
say
they
,
the
faithfull
cannot
be
assured
of
their
saluation
.
But
wee
say
this
is
ill
inferred
,
and
as
we
shall
heare
anone
no
such
thing
to
be
gathered
from
it
,
but
the
contrarie
rather
.
All
doctrines
must
be
gathered
either
from
the
generall
scope
of
the
place
,
or
from
the
particular
words
,
wherewith
that
matter
is
deliuered
.
Let
them
take
which
they
wil
and
gather
it
if
they
can
.
The
purpose
of
the
Apostle
,
in
the
verses
which
goe
before
this
is
,
alleadged
,
to
prouoke
them
to
stedfast
faith
and
the
sound
fruits
thereof
,
for
the
better
stirring
of
them
wherevnto
he
vseth
two
speciall
reasons
,
the
one
from
the
fruite
and
profite
,
that
they
themselues
and
others
should
reape
thereby
,
and
this
is
verse
8.
the
other
from
the
miserable
estate
of
them
that
are
voide
of
this
precious
faith
,
and
the
sincere
fruites
and
effects
thereof
,
and
this
is
verse
9.
vpon
which
in
this
tenth
verse
,
he
inferreth
a
conclusion
,
as
though
he
should
say
,
sith
through
faith
and
tha
fruites
thereof
,
not
onely
much
euill
is
auoided
,
but
grace
and
goodnes
communicated
,
and
by
those
fruites
our
calling
and
election
,
is
approoued
to
others
,
and
sealed
vp
in
our selues
,
and
sith
this
is
the
onely
waie
into
Christs
eternall
kingdome
of
which
he
speaketh
verse
11.
surely
it
will
well
beseeme
and
become
vs
to
be
wholie
carried
this
way
,
vnlesse
we
will
be
counted
,
either
fearefull
contemners
of
grace
and
goodnes
,
or
else
desperate
casters
away
of
our selues
.
Now
what
is
there
here
that
may
serue
to
allow
of
doubting
?
or
rather
may
not
be
turned
the
other
waie
to
vphold
assurance
of
heart
and
of
hope
.
And
the
like
may
we
say
for
the
words
:
which
of
them
is
it
that
will
yeeld
them
any
strength
?
The
word
brethren
is
a
word
of
loue
,
and
no
doubt
ministreth
much
comfort
and
assurance
to
a
godly
mind
(
and
therfore
no
doubt
)
when
they
see
themselues
so
reputed
and
taken
of
them
that
are
indeed
godly
,
and
in
some
measure
very
well
able
to
discerne
,
in
both
which
respects
Peter
no
doubt
of
it
was
a
rare
man
,
and
therefore
that
terme
could
not
but
consolate
.
If
they
will
presse
the
terme
,
diligence
:
who
seeth
not
the
marueilous
difference
,
betweene
this
,
and
that
that
they
would
haue
should
bee
meant
thereby
?
who
euer
heard
diligence
vsed
for
distrust
or
doubting
?
it
implieth
laborious
care
and
industrie
in
&
about
the
thing
we
would
obtaine
,
which
commonly
also
because
it
is
of
commendation
,
addeth
an
edge
vnto
mens
striuings
:
whereas
distrustfulnes
or
doubt
,
maketh
them
either
vtterly
to
desist
&
leaue
of
,
or
else
to
striue
with
such
faintings
as
there
ar
many
times
easily
ouercome
.
For
calling
,
election
,
&
making
sure
,
they
are
quite
and
cleane
contrarie
:
as
all
which
indeed
are
from
God
,
and
therefore
are
of
the
same
nature
that
he
is
vnchangeable
,
which
causeth
the
Apostle
Paule
in
another
place
to
say
,
the
gifts
and
calling
of
God
are
such
as
he
can
not
or
will
not
repent
him self
of
.
Rom.
11.
The
worde
of
making
sure
is
not
as
in
respect
of
God
,
for
all
thinges
that
he
hath
determined
from
before
all
times
are
certaine
and
sure
,
&
shall
be
accomplished
in
time
,
but
as
in
respect
of
other
men
and
of
our selues
,
who
may
easilie
be
drawne
(
but
whether
well
yea
or
no
that
is
the
question
)
to
suspect
our selues
,
and
to
pronounce
hard
sentence
against
others
in
the
sinnes
we
commit
:
the
Apostle
shewing
that
this
is
one
good
meane
,
either
quite
and
cleane
to
remooue
that
temptation
,
or
so
to
mitigate
it
,
as
it
shall
neuer
master
vs
,
studiously
,
carefully
and
diligently
to
follow
sanctification
and
holines
,
without
which
no
man
shall
see
God
.
Wherefore
rather
certainly
then
doubting
,
may
be
crawne
and
gathered
out
of
this
place
.
For
if
faithfull
people
should
diligently
and
carefully
labour
,
to
make
their
vocation
and
election
sure
and
certen
,
which
they
are
inioyned
here
,
they
may
then
make
it
sure
and
certaine
yea
no
doubt
they
do
in
some
measure
make
it
sure
and
certen
,
which
they
doe
indeed
when
they
proceed
in
piety
,
and
grow
vp
in
godlines
,
&
the
sound
knowledge
,
steadfast
faith
,
and
vnfained
obedience
to
Gods
holy
will
.
For
looke
how
much
the
more
throughly
they
enter
into
the
kingdome
of
Christ
,
or
as
the
scripture
saith
are
ingrafted
into
Christ
,
with
so
much
the
more
earnest
study
,
desire
,
&
diligence
,
they
growe
in
grace
,
&
prosper
in
the
points
of
gods
religion
&
christian
life
.
Now
where
we
say
they
make
it
sure
,
we
must
vnderstand
still
,
as
we
haue
already
touched
it
,
in
respect
of
God
whose
purpose
according
to
ellection
is
sure
and
so
remaineth
,
as
the
Apostle
saith
,
Rom.
9.11
.
But
as
in
respect
of
our selues
and
our
neighbours
.
For
by
the
workes
that
God
commandeth
in
his
lawe
(
of
which
no
doubt
of
it
the
Apostle
Peter
treateth
in
this
place
)
we
may
as
vpon
outward
testimonies
,
fruites
,
and
effects
certenly
conclude
concerning
faith
:
and
by
faith
determine
touching
the
spirit
of
God
that
dwelleth
in
vs
,
and
so
by
consequent
also
,
concerning
our
calling
&
election
.
For
which
purpose
see
,
Romans
5.9.14
.
1.
Iohn
3
,
24.
and
contrariwise
also
as
appeareth
Mat.
7.16.17
.
&c.
Indeed
I
confesse
that
this
proofe
and
confirmation
of
them
is
not
the
first
or
principall
,
for
that
is
the
inward
testimony
of
the
holy
Ghost
,
bearing
record
vnto
our
spirits
,
that
we
are
the
sonnes
of
God
,
but
yet
it
is
a
secondarie
one
as
I
may
say
,
by
which
we
may
not
onely
probably
,
but
charitably
gather
of
others
that
beleeue
,
and
certenly
conclude
and
determine
concerning
our selues
,
in
as
much
as
our
own
hearts
and
the
sinceritie
thereof
,
and
our
own
fruits
and
the
soundenes
of
the
same
,
are
or
should
be
better
known
vnto
vs
,
than
to
all
the
world
beside
.
We
see
then
,
that
that
which
in
the
handes
of
our
aduersaries
,
hath
not
so
much
as
the
semblance
of
a
sword
to
scarre
vs
,
beeing
turned
vpon
them
is
of
steele
and
verie
pearcing
,
to
runne
through
the
sides
of
that
corrupted
cause
which
they
vphold
:
but
such
iudgements
must
they
fall
into
,
that
labour
to
obscure
Gods
glorie
,
and
to
dismaye
and
discourage
the
minds
of
Gods
people
,
that
they
in
the
soule
should
be
in
the
same
state
either
that
the
Midianites
were
of
whome
we
read
in
the
booke
of
Iudges
,
that
the
Lord
set
euerie
mans
sword
vpon
his
neighbour
and
vpon
all
the
host
,
or
else
as
Saul
did
,
namely
take
a
sword
,
and
fall
vpon
it
,
and
kill
themselues
.
4
The
last
place
is
out
of
the
first
epistle
of
S.
Iohn
chap.
3.
verse
21.
If
our
heart
condemne
vs
not
,
them
haue
we
boldenesse
towards
God
.
Out
of
which
they
reason
by
the
contrary
thus
:
then
must
it
needes
followe
,
that
if
our
hearts
doe
condeme
vs
,
we
haue
not
bolnesse
towards
God
:
and
if
not
boldnesse
then
doubting
and
distrust
.
But
we
answere
that
the
inferrence
vpon
the
contrary
is
not
right
:
for
as
boldnesse
and
not
boldnesse
are
opposite
:
so
we
cannot
alwaies
safely
inferre
,
vpon
not
hauing
boldnesse
,
distrust
,
or
doubting
,
because
there
are
many
things
besides
,
as
reuerence
of
the
partie
with
whome
we
haue
to
deale
,
feare
and
shamefastnesse
in
our selues
and
loathsomnesse
that
standers
by
,
many
times
should
be
acquainted
with
our
states
or
suites
,
and
sundry
such
like
which
may
for
a
time
dash
vs
in
our selues
,
&
yet
not
take
a
way
from
vs
for
euer
al
hope
to
speed
,
which
in
deede
is
doubting
or
distrust
But
to
the
place
it selfe
:
The
purpose
of
the
Apostle
is
as
I
take
it
,
that
the
grace
of
adoption
and
newenesse
of
life
which
God
vouchsafeth
vnto
vs
,
must
be
testified
by
good
workes
and
particularly
by
sound
charitie
and
loue
towardes
our
brethren
,
which
as
he
commendeth
for
many
respects
so
specially
for
sundry
good
effects
it
hath
:
as
first
,
that
thereby
we
vnderstand
,
that
we
are
indeede
God
children
,
and
his
is
in
the
first
part
of
verse
19.
Secondly
,
thereby
we
may
haue
a
peaceable
and
quiet
conscience
,
and
this
is
in
the
last
part
of
verse
19.
And
this
boldnesse
and
quietnesse
of
conscience
,
which
is
the
second
effect
of
sound
loue
he
commendeth
by
the
contrary
namely
trembling
of
heart
,
with
which
they
must
needes
be
disquieted
,
that
are
subiect
to
it
:
for
how
can
it
be
that
he
that
knoweth
he
hath
God
for
his
iudge
,
and
not
for
his
father
(
as
the
faithfull
people
onely
haue
him
so
)
can
be
quiet
in
minde
,
beeing
in
his
owne
heart
guiltie
of
horrible
sinne
,
as
against
God
himselfe
in
heauen
,
so
against
men
vpon
earth
.
And
therefore
we
may
safely
say
,
that
a
wicked
person
is
either
not
at
all
quiet
;
or
els
the
grace
that
he
would
seme
to
haue
,
is
nothing
els
but
securitie
or
senselesnes
:
and
this
feare
is
amplified
by
comparison
of
the
greater
,
namely
God
and
his
iudgement
:
into
which
amplification
he
entreth
,
not
so
much
for
them
to
whome
he
wrote
,
though
it
may
be
true
they
had
some
need
and
vse
of
it
,
as
for
others
that
would
not
easily
be
brought
to
feeling
:
that
so
stong
either
with
the
testimony
of
their
owne
heart
,
or
with
the
greatnesse
of
Gods
wrath
and
iudgement
against
them
for
sinne
,
or
with
this
terrible
and
heauy
threatning
,
or
with
some
one
thing
or
other
,
they
might
stoupe
&
learne
to
be
humbled
.
Now
what
is
this
to
doubting
specialy
in
the
faithfull
,
whome
Iohn
laboureth
to
raise
vp
to
an
assured
hope
,
by
their
faith
towards
God
,
and
love
to
the
Saints
or
brethren
:
or
if
you
will
to
the
wicked
,
what
is
it
to
them
who
for
the
most
part
,
are
so
farre
from
doubting
,
that
they
almost
feare
no
euill
:
either
here
or
els
where
,
but
as
if
it
were
being
in
a
letargie
or
dead
sleepe
or
senslesnes
,
passe
three
daies
without
feare
,
yea
without
conscience
?
But
if
this
either
doe
not
please
or
satisfie
,
we
may
say
further
:
that
he
speaketh
here
of
a
set
purpose
that
men
haue
to
doe
euill
,
or
to
sinne
as
we
say
against
conscience
:
he
meaning
that
such
manner
of
persons
so
long
as
they
continue
in
that
perswasion
and
practise
also
that
they
can
hardly
or
not
at
all
determine
touching
the
certenty
of
our
saluation
,
by
the
testimony
of
their
owne
hearts
,
because
they
haue
a
sting
within
them
that
witnesseth
the
contrary
.
For
this
we
must
knowe
that
faith
and
a
good
conscience
are
vnseperable
companions
,
and
goe
as
it
were
arme
in
arme
togeather
,
as
the
Apostle
sheweth
.
1.
Tim.
1.19
.
Yea
and
that
the
fruites
accompanying
them
are
neuer
vtterly
sundred
from
them
,
but
at
some
one
time
or
another
are
to
be
found
in
their
measure
,
where
the
thinges
themselues
are
:
and
that
therefore
they
that
haue
a
good
conscience
haue
boldnesse
towards
God
and
are
well
certified
of
his
grace
and
their
owne
saluation
thereby
.
And
that
this
in
his
meaning
indeed
it
may
appeare
by
sundry
words
before
going
,
as
when
he
saith
,
By
this
that
is
true
and
sincere
loue
to
our
brethren
,
we
knowe
that
we
are
of
the
truth
,
that
is
belong
vnto
God
,
whome
he
signifieth
also
in
the
words
following
,
when
be
saith
,
and
shall
before
him
assure
our
hearts
,
which
assurance
bringing
with
it
peace
,
and
tranquillitie
,
cannot
but
shut
out
and
kill
as
it
were
all
doubting
.
And
againe
in
the
words
following
when
he
saith
hereby
we
knowe
that
he
abideth
in
vs
,
euen
by
the
spirit
which
he
hath
giuen
vs
.
And
therefore
we
may
see
that
this
place
weakeneth
our
aduersaries
doctrine
,
rather
then
that
it
doth
any
manner
of
way
confirme
&
strengthen
it
.
But
if
they
will
further
vrge
it
as
some
of
them
doe
,
and
say
there
is
no
man
,
but
he
is
accused
in
his
heart
,
and
conscience
and
therefore
no
man
can
haue
confidence
or
boldnesse
before
God
.
We
tell
them
,
first
that
the
argument
followeth
not
,
for
though
the
antecedent
be
trve
,
that
euery
good
man
especially
is
stung
more
or
lesse
yet
the
consequent
is
not
good
,
because
thouhh
it
be
tru
that
as
in
regard
of
himselfe
and
of
his
sinne
and
vnworthines
thereby
,
he
can
haue
litle
or
no
assurance
,
yet
as
in
respect
of
God
,
his
word
,
his
spirite
Christs
absolute
obedience
,
&c.
he
may
haue
hope
and
boldnes
.
Secondly
we
say
that
it
is
no
good
or
sound
reasoning
to
reason
from
the
facts
of
men
,
to
or
for
the
doctrine
of
God
.
For
mans
facts
for
the
most
part
are
euill
and
vnlawfull
,
whereas
all
the
doctrines
of
God
,
are
true
and
holie
euen
as
he
himselfe
:
&
though
men
either
in
practise
or
perswasion
would
condemne
him
or
them
,
yet
shall
he
be
iust
when
he
speaketh
and
pure
when
he
iudgeth
.
Facts
expresse
or
shewe
things
done
:
but
neuer
declare
much
lesse
proue
the
lawefulnes
of
the
things
practised
.
Besides
,
though
wee
denie
not
,
but
that
euen
the
faithful
,
are
not
onely
conuinced
but
condemned
in
their
heart
and
perswasion
when
they
consider
their
vnworthinesse
,
yet
feare
we
not
also
to
affirme
,
that
euen
then
they
are
absolued
and
cleared
also
:
for
so
often
as
they
looke
vnto
themselues
and
sinne
,
they
must
of
necessitie
be
pricked
and
terrified
,
because
sinne
seene
and
felt
indeed
,
can
bring
forth
as
in
respect
of
it selfe
,
no
better
fruite
.
But
on
the
other
side
when
they
behold
Christ
crucified
and
runne
vnto
the
sacrifice
of
his
death
,
not
onely
of
absolute
but
of
infinite
merite
,
they
finde
in
themselues
an
assured
peace
,
as
the
Apostle
also
declareth
.
Romaines
5.
where
he
saith
.
Then
beeing
iustified
by
faith
,
we
haue
peace
towards
God
,
through
our
Lord
Iesus
Christ
:
and
in
another
place
he
affirmeth
,
that
through
Christ
we
haue
boldnes
and
entrance
with
confidence
by
faith
in
him
.
And
let
this
suffice
for
aunswer
to
the
testimonies
and
texts
of
Scripture
,
which
our
aduersaries
for
the
establishing
of
doubting
and
distrust
in
the
minds
of
the
godlie
doe
vsually
bring
out
of
the
old
&
new
Testament
.
With
which
we
haue
dealt
first
&
answered
them
,
because
they
make
them
the
principall
bullwarks
and
butteresses
of
this
tottering
wall
.
And
indeed
had
they
beene
truely
alleadged
,
such
as
wee
might
haue
rested
and
relied
our selues
vpon
:
but
beeing
produced
as
they
are
,
we
see
there
is
nothing
in
them
but
vanity
,
&
they
that
will
accept
them
beeing
so
offred
,
are
like
to
be
bound
vp
in
the
winges
of
the
winde
,
&
carried
away
through
the
fcircenes
of
the
iudgement
of
God
against
them
,
to
eternall
destruction
.
Now
we
come
to
their
arguments
drawne
from
humane
authoritie
;
which
are
of
two
sortes
that
is
to
saye
,
either
reasons
and
arguments
,
or
authoritie
&
testimonies
of
ecclesiasticall
writers
:
The
reasons
are
manie
as
mans
heart
is
cunning
to
deuise
,
and
his
braine
busilie
beating
vpon
vanitie
,
&
lies
,
euen
to
vphold
the
same
what
he
can
.
For
our
owne
parts
we
will
deale
no
otherwise
here
;
then
as
wee
haue
done
in
the
texts
they
haue
alleadged
,
namely
amongst
manie
take
those
that
are
most
materiall
,
and
confute
them
,
which
beeing
once
fully
and
sufficiently
aunswered
,
all
the
rest
beeing
weaker
then
water
,
will
fall
to
the
ground
,
and
euen
be
spilt
as
it
were
of
their
owne
accord
.
1
Their
first
argument
is
couched
or
framed
thus
.
He
that
cannot
know
all
his
sinnes
,
he
cannot
know
whether
he
please
God
:
and
of
this
proposition
they
render
this
reason
,
for
it
may
so
fall
out
,
that
he
hath
some
hidden
or
vnknowne
sinne
,
through
which
he
hath
displeased
God
.
But
no
man
knoweth
or
vnderstandeth
all
his
sinnes
,
&
this
assumption
they
prooue
by
a
place
of
the
Prophet
.
Psal.
19.
where
he
saieth
,
who
can
vnderstand
hi●
faults
?
therefore
no
man
can
tell
whether
he
be
in
the
grace
and
fauour
of
god
,
&
please
him
yea
or
no.
To
this
we
aunswer
,
that
the
proposition
or
maior
as
we
call
it
,
should
be
true
,
if
either
god
did
for
Christs
sake
forgiue
the
beleeuers
their
knowne
transgressions
onely
,
and
not
their
vnknowne
and
hidden
sinnes
also
:
or
else
if
the
worke
of
our
reconciliation
with
God
,
did
depend
either
vppon
our
dignitie
or
worthines
,
or
the
suffiencie
of
our
contrition
and
sorrowefulnes
for
sinne
.
But
God
we
know
,
&
the
Scripture
in
plaine
tearmes
teacheth
vs
,
that
God
forgiueth
in
Christ
to
his
children
,
al
their
sinnes
knowne
and
vnknowne
,
in
which
respect
euen
in
the
place
by
them
alleadged
,
the
Prophet
presently
saith
,
Clense
me
from
my
secret
faults
:
of
which
if
there
had
not
beene
remission
,
he
would
not
haue
praied
for
it
,
for
praier
made
according
to
faith
for
a
thing
,
implieth
that
the
same
thing
is
to
be
obteined
,
or
els
were
christian
praier
not
onely
lipp
labour
,
but
lost
labour
:
&
Saint
Iohn
saith
,
the
bloud
of
Christ
clenseth
vs
from
all
sinne
,
and
againe
,
that
he
is
the
reconciliation
not
for
our
sinnes
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
And
as
for
our
reconciliation
to
God
,
it
hangeth
not
vpon
any
worthinesse
that
we
haue
as
of
our selues
,
or
vpon
the
suffiency
of
any
thing
we
do
or
can
do
,
for
we
confesse
as
the
faithfull
haue
done
before
vs
,
that
all
our
righteousnesses
before
God
are
as
filthy
and
stained
clouts
,
&
saie
vnfeinedly
as
our
Sauiour
himselfe
hath
taught
vs
,
when
we
haue
done
al
that
we
can
doe
,
we
are
vnprofitable
seruants
.
So
that
we
may
say
and
say
safely
,
the
proposition
or
maior
is
false
,
and
that
not
onely
for
that
which
hath
beene
alleadged
already
:
but
also
because
that
the
Scripture
in
many
places
,
for
the
confort
of
the
children
of
God
,
in
the
multitude
of
their
sinnes
,
knowne
or
not
known
,
felt
or
not
felt
in
themselues
,
confessed
or
not
confessed
before
God
,
hath
put
downe
many
worthy
and
general
comforts
,
as
Isaiah
the
1.
Though
your
sinnes
were
as
crimosin
,
they
shall
be
white
as
snow
,
though
they
were
redd
as
scarlet
,
they
shall
be
as
wooll
:
and
in
the
newe
Testament
,
Paule
saith
,
where
sinne
aboundeth
there
grace
aboundeth
much
more
.
And
though
they
add
a
reason
or
confirmation
of
it
,
yet
that
helpeth
it
not
neither
.
For
we
knowe
that
all
sinnes
in
their
owne
nature
doe
displease
God
,
and
not
onely
hidden
sinnes
.
And
if
God
vouchsafe
mercie
in
the
forgiuenes
of
all
sinnes
and
hidden
sinnes
in
all
our
iudgements
be
sinnes
,
why
should
the
conscience
more
doubt
of
the
forgiuenesse
of
those
that
it
knoweth
not
or
cannot
remember
,
then
it
doth
of
those
that
are
euer
before
vs
,
sith
this
is
vsuall
in
all
men
,
to
haue
their
most
high
and
heinous
transgression
,
in
the
sting
of
their
harts
presented
before
them
,
which
being
assured
of
that
they
are
remitted
before
God
,
the
lesse
and
the
secret
much
more
.
As
for
the
minor
or
assumption
we
will
graunt
it
them
:
and
yet
they
neuer
a
whitt
nearer
their
purpose
,
because
remission
of
sinnes
,
&
the
comfort
following
therevpon
,
against
the
doubtfulnes
of
our
hearts
,
standeth
not
in
knowing
or
feeling
all
and
euery
particular
or
speciall
sinne
that
men
haue
committed
,
but
in
the
liuely
apprehension
of
the
free
fauour
of
god
declared
in
the
heauenvly
promises
of
his
word
not
imputing
vnto
vs
our
transgression
,
nay
which
is
more
,
imputing
vnto
vs
through
faith
,
that
take
hold
thereof
,
the
innocency
,
holines
,
&
obedience
of
Christ
,
with
which
being
clothed
as
with
a
garment
,
we
stand
free
from
the
force
of
his
wrath
,
against
all
sinnes
knowne
or
not
knowne
,
and
haue
hope
assured
for
reconciliation
and
attonement
.
And
as
for
the
proofe
of
this
assumption
by
the
place
of
Psal.
19.
it
was
more
then
needes
:
and
brought
to
confirme
that
which
neuer
was
controuerted
(
for
who
euer
called
this
into
question
,
that
good
men
may
&
doe
commit
infinite
more
sinnes
,
then
they
doe
or
can
remember
.
)
But
this
rather
whether
this
effect
of
doubting
will
follow
thervpon
,
in
which
they
are
more
mute
then
fishes
,
&
speaking
where
or
what
they
should
not
might
well
haue
spared
this
labour
.
2
A
second
argument
they
frame
thus
.
He
that
only
knoweth
the
heart
,
he
only
knoweth
the
certety
&
assurednes
of
our
saluation
.
But
God
only
knoweth
the
heart
&
searcheth
the
reines
:
therefore
he
onely
knoweth
the
certenty
and
assurednesse
of
our
saluation
All
the
feare
&
strength
of
this
reason
resteth
in
the
maior
or
proposition
as
we
call
it
,
&
in
the
large
or
narrow
signification
of
this
word
knower
of
the
heart
.
Wherfore
hauing
answeared
or
satisfied
that
,
all
the
rest
will
be
found
weaker
then
water
,
I
meane
for
the
strength
and
maintenance
of
this
matter
.
God
is
so
the
onely
searcher
and
knower
of
the
heart
,
that
yet
notwistanding
he
hath
in
some
measure
euen
communicated
that
grace
vnto
diuers
of
his
children
,
though
happely
not
as
in
respect
of
others
so
much
,
yet
as
in
regard
of
euery
particular
faithful
mans
owne
estate
.
For
as
this
that
God
is
onely
wise
,
onely
iust
&c.
doth
not
euacuate
or
ouerthrowe
the
wisdome
,
iustice
,
&c.
that
from
that
infinite
fountaine
that
is
in
him
:
is
conveied
ouer
vnto
men
specially
his
children
,
so
that
he
alone
knoweth
mans
heart
,
hindreth
not
this
,
but
that
other
men
may
knowe
,
though
not
other
mens
,
yet
their
owne
hearts
,
reasonable
well
:
for
this
of
searching
the
heart
,
is
,
as
also
the
former
aboue
named
,
are
of
that
sort
of
attributes
in
or
to
God
,
which
though
they
be
in
him
in
all
absolute
fulnesse
,
and
without
measure
,
yet
are
they
communicated
to
the
godly
especially
,
and
that
in
such
measure
as
he
seeth
to
be
fit
for
them
,
and
yet
he
hauing
neuer
a
whit
the
lesse
in
himselfe
.
And
this
is
,
that
in
some
sort
and
sense
which
Salomon
saith
in
the
Prouerbes
.
The
thoughts
of
mans
heart
,
are
as
deepe
fountaines
,
but
a
man
of
vnderstanding
will
drawe
them
drie
.
But
more
plainely
and
particularly
the
Apostle
saith
,
No
man
knoweth
the
things
of
a
man
but
the
spirit
of
a
man
which
is
within
himselfe
:
but
Gods
spirit
maketh
the
spirituall
man
able
,
to
iudge
and
discerne
all
things
,
yet
he
himselfe
to
be
iudged
of
no
man
.
So
that
we
may
see
that
the
maior
proposition
is
not
simple
here
,
but
must
of
necessitie
be
vnderstood
with
a
condition
or
exception
thus
.
He
that
alone
is
the
knower
of
the
hearts
,
yea
of
all
things
,
he
onely
is
assured
or
certenly
knoweth
our
saluation
,
vnles
it
haue
pleased
him
in
his
word
,
to
reueale
somthing
concerning
that
vnto
vs
,
and
would
haue
vs
thereby
to
be
assured
thereof
.
For
then
hauing
communicated
that
knowledge
which
in
himselfe
is
absolute
and
infinite
,
in
some
measure
vnto
vs
,
our
knowledge
comming
from
him
and
infused
into
vs
,
doth
intitle
vs
in
our
measure
therevnto
,
and
yet
notwistanding
he
in
sense
before
the
onely
knower
of
the
heart
.
But
as
it
is
Gods
good
pleasure
in
his
word
to
acquaint
vs
with
this
matter
,
and
by
many
meanes
to
labour
not
onely
our
knowledge
therein
,
but
also
our
assurance
thereof
,
as
we
may
perceiue
by
these
notable
sentences
.
2.
Cor.
13.
Prooue
your selues
whether
ye
are
in
that
faith
:
examine
your selues
&c.
He
doubling
this
exhortation
or
commandement
rather
,
that
so
he
might
expresse
the
necessity
and
excellency
of
this
point
.
And
the
1.
Iohn
3.
he
saith
,
that
by
the
sound
loue
in
our
hearts
.
we
knowe
that
we
are
of
the
truth
and
shall
before
him
that
is
truth
euen
God
himselfe
,
assure
our
hearts
.
And
therefore
as
in
naturall
things
we
doe
from
the
effects
gather
of
the
causes
,
and
that
not
onely
probably
but
certenly
,
for
such
as
the
cause
is
such
are
the
effects
:
so
in
spirituall
things
we
may
yea
we
ought
to
doe
the
like
,
wherein
though
as
in
regard
of
others
that
are
hypocrites
we
may
be
somtimes
deceiued
,
yet
as
in
respect
of
our selues
,
if
we
haue
wise
iudgement
,
and
be
able
to
put
a
difference
betweene
things
that
differ
,
we
cannot
lightly
erre
.
For
the
minor
or
assumption
of
this
syllogisme
,
we
confesse
it
also
to
be
true
,
but
yet
in
sense
before
,
the
very
selfe
same
seruing
to
cleare
and
answere
this
proposition
,
that
hath
beene
deliuered
for
answere
to
the
maior
.
But
because
they
suppose
this
argument
to
be
weake
,
they
adioine
vnto
it
another
,
as
like
it
both
for
forme
of
reasoning
&
pith
or
strength
to
proue
as
possible
may
be
,
so
that
an
egge
is
not
so
like
to
an
egg
,
as
we
haue
in
the
prouerb
,
then
one
of
them
is
like
another
,
saying
,
He
that
knoweth
not
the
heart
,
he
cannot
knowe
touching
his
saluation
,
for
that
were
to
search
the
heart
and
the
reines
of
men
,
which
belongeth
onely
vnto
God
.
But
no
man
knoweth
the
heart
,
for
that
is
proper
vnto
God
onely
,
and
therefore
no
man
can
knowe
or
be
assured
touching
saluation
.
Wherevnto
though
that
which
hath
bin
deliuered
to
the
former
may
suffice
for
full
aunswere
,
yet
a
word
or
two
more
to
this
,
that
so
it
may
appeare
they
can
say
nothing
,
but
that
which
is
or
may
be
easily
aunswered
.
The
maior
if
they
vnderstand
it
of
absolute
and
exact
knowledge
is
vtterly
false
,
not
onely
because
men
in
this
life
cannot
attaine
to
such
a
knowledge
,
but
also
because
that
the
measure
&
manner
,
that
God
hath
in
his
word
revealed
vnto
his
people
,
is
sufficient
inough
to
strengthen
their
owne
conscience
,
and
to
make
them
by
sound
effects
and
fruites
charitably
to
iudge
of
others
,
though
it
doe
not
or
cannot
intitle
them
,
to
that
fulnesse
thereof
that
is
onely
in
the
Lord
himselfe
.
And
as
for
the
proofe
adioyned
to
this
proposition
,
it
is
of
no
force
neither
,
as
in
respect
of
this
cause
,
for
God
as
we
haue
heard
hath
giuen
in
some
measure
that
grace
vnto
men
and
specially
to
his
children
and
yet
hath
neuer
a
whit
the
lesse
thereof
in
himselfe
,
or
equalled
them
thereby
vnto
his
maiesty
.
The
minor
likewise
is
false
,
for
there
are
that
knowe
their
owne
hearts
,
and
in
some
measure
are
inabled
by
the
graces
of
the
spirit
,
to
sound
other
mens
,
and
that
not
onely
extraordinarily
,
as
Peter
did
the
heart
of
Ananias
and
Sapphira
his
wife
,
Act.
5.
but
ordinarily
as
appeareth
by
the
place
of
the
proofe
before
alleadged
,
and
yet
not
rush
into
Gods
office
,
or
be
induced
with
absolute
and
infinite
knowledge
as
he
,
and
therefore
they
are
vtterly
deceiued
that
obiect
this
.
But
for
finall
answere
,
in
a
word
we
say
further
.
Though
he
that
in
some
measure
knoweth
the
heart
,
cannot
absolutely
knowe
it
as
God
,
because
that
which
is
in
him
in
all
fulnesse
,
is
is
him
according
to
the
measure
that
God
which
distributeth
his
graces
seeth
good
:
and
therefore
he
cannot
absolutely
knowe
either
himselfe
or
others
,
to
be
of
the
number
of
them
that
shall
be
saued
as
God
,
or
cannot
be
precedent
or
immediate
matters
iudge
or
determine
thereof
:
for
indeed
that
were
to
be
God
and
not
man
.
Yet
by
subsequent
things
or
meanes
men
may
knowe
,
as
if
it
were
by
effects
from
causes
,
or
by
consequents
of
or
from
antecedents
,
and
not
onely
probably
but
truely
and
certenly
gather
concerning
the
matter
.
And
me
thinketh
this
argument
may
well
be
retorted
and
cast
backe
againe
thus
against
the
aduersaries
themselues
.
He
that
knoweth
in
some
measure
his
owne
and
other
mens
heart
,
may
from
thence
charitably
gather
for
others
,
and
certainely
conclude
for
himselfe
touching
the
fauour
of
God
and
eternall
life
:
or
else
if
this
were
not
true
,
the
light
raised
in
vs
,
were
darkenesse
and
of
no
vse
.
But
the
faithfull
doe
in
some
good
measure
as
hath
bin
shewed
before
,
receiue
from
God
and
feele
in
themselues
this
grace
:
therefore
they
may
know
and
be
assured
of
it
,
and
by
consequent
need
not
to
doubt
though
not
as
in
regard
of
themselues
(
for
so
who
will
not
be
ouerwhelmed
therewith
)
yet
as
in
respect
of
God
,
who
is
faithfull
and
fast
in
all
his
promises
and
graces
whatsoeuer
,
and
therefore
in
this
also
.
3
A
third
argument
they
inforce
thus
.
He
that
knoweth
not
Gods
wil
,
he
cannot
know
Gods
grace
concerning
himselfe
,
and
his
saluation
.
But
no
man
knoweth
the
will
of
God
,
according
to
that
which
is
said
,
who
hath
not
knowne
the
minde
of
the
Lord
?
or
who
was
his
councellour
,
which
words
are
repeated
.
Isaiah
48.13
.
&
Romanes
.
11.34
.
Therefore
no
man
can
know
or
be
assured
of
his
saluation
.
But
we
will
aunswer
first
vnto
the
maior
or
proposition
by
distinguishing
:
secondly
vnto
the
minor
or
assumption
,
by
explaning
or
expounding
rightly
the
places
alleadged
.
God
though
he
be
but
one
,
and
therefore
as
in
regard
of
his
own
nature
can
haue
but
one
will
yet
in
respect
of
himselfe
,
and
men
to
whome
he
hath
reuealed
himselfe
by
his
word
,
who
are
by
many
meanes
and
waies
distinguished
from
himselfe
,
he
hath
indeed
&
is
truely
said
to
haue
a
double
wil
,
that
is
one
secret
in
himselfe
,
&
the
other
reuealed
to
men
specially
to
his
people
in
his
word
.
And
least
wee
should
seeme
to
speake
anie
thing
herein
without
warrant
:
let
vs
mark
what
God
himselfe
saith
in
his
law
.
Deuter.
29.
The
secret
things
belong
to
the
Lord
our
God
:
but
the
things
reuealed
belong
vnto
vs
and
to
our
children
for
euer
,
that
we
may
doe
all
the
words
of
this
lawe
.
In
this
behalfe
or
matter
respecting
gods
wil
,
men
are
commonly
sick
of
two
sinnes
,
that
is
curiositie
to
search
further
then
god
hath
bin
pleased
to
manifest
,
and
negligence
or
contempt
of
that
which
is
reuealed
:
in
these
words
and
by
this
distinction
,
God
goeth
about
to
represse
and
redresse
both
,
teaching
men
so
to
abstaine
,
from
beeing
wise
aboue
measure
and
searching
into
his
wayes
,
councels
and
iudgements
,
that
are
beyond
their
reach
,
that
yet
they
should
content
themselues
with
and
stay
vpon
his
manifested
wil
,
labouring
in
sinceritie
and
simplicitie
of
minde
,
to
know
and
obey
that
onely
which
he
hath
reuealed
vnto
vs
by
his
law
.
Now
then
if
they
vnderstand
their
maior
proposition
,
of
anie
parte
of
the
will
of
God
,
not
reuealed
vnto
vs
,
they
saye
right
,
but
sith
they
speake
it
and
meane
it
of
that
that
is
disclosed
vnto
vs
in
his
word
,
they
speake
falsely
.
For
as
he
that
knoweth
not
the
will
of
God
,
either
manifested
in
the
law
and
Gospell
,
and
that
also
concerning
such
things
as
appertaine
to
our
saluation
:
or
his
not
reuealed
will
,
that
is
his
secret
and
vnknowne
wil
to
vs
,
in
such
matters
as
belong
not
to
our
saluation
;
as
in
the
wonderfull
gouernement
of
his
Church
,
translation
of
Empires
&c.
can
not
be
assured
of
eternall
life
,
and
this
indeede
is
the
state
of
al
the
heathen
of
the
world
outwardly
,
and
of
many
other
besides
.
So
one
the
other
side
,
he
that
knoweth
,
beleeueth
&
obeyeth
,
in
some
acceptable
measure
the
reuealed
will
of
God
(
for
by
knowing
God
we
do
according
to
god
&
his
word
vnderstand
,
beleefe
and
obedience
)
can
not
choose
but
in
those
fruites
of
his
faith
,
know
and
be
well
assured
,
that
he
is
one
put
a
parte
to
be
a
plentifull
partaker
of
all
Gods
graces
,
concerning
this
life
and
that
which
is
to
come
.
And
this
is
that
Christ
meaneth
,
when
he
saith
Iohn
.
17.
This
is
life
eternall
:
to
know
thee
to
be
the
only
true
God
and
him
whome
thou
hast
sent
Iesus
Christ
.
But
the
faithfull
though
they
knowe
not
or
be
ignorant
of
,
the
hidden
and
secret
will
of
God
as
it
is
meete
indeed
they
be
so
,
yet
are
very
well
acquainted
with
his
reuealed
and
manifested
,
whether
it
be
in
the
lawe
for
obedience
,
or
in
the
gospell
for
faith
,
and
therefore
cannot
be
ignorant
of
the
grace
of
God
toward
them
and
their
saluation
,
but
do
certainely
know
it
.
For
to
that
end
was
the
law
manifested
at
our
first
creation
and
afterwards
repeated
againe
,
that
we
might
know
both
that
there
is
a
God
,
and
also
what
manner
of
god
he
is
,
and
that
he
will
haue
vs
to
be
like
vnto
himselfe
,
or
else
that
wee
shall
finde
him
a
sharp
and
sore
punisher
of
iniquitie
and
sinne
:
and
afterwards
the
Gospell
concerning
the
Messiah
to
come
was
published
,
that
so
we
might
both
know
and
be
assured
of
forgiuenesse
of
sinnes
and
reconciliation
before
God
.
And
let
this
suffice
for
aunswer
to
the
maior
.
Now
touching
the
minor
proposition
or
assumption
,
confirmed
by
the
places
before
alleadged
,
if
we
aunswere
or
truely
expound
the
places
,
we
shall
then
sufficiently
perceiue
,
how
weake
it
is
,
for
the
confirmation
of
that
wherevnto
they
are
alleadged
.
For
the
place
of
Isaiah
,
whether
we
consider
the
generall
drift
of
the
Prophet
in
that
chapter
which
is
to
comforte
the
Church
,
by
propounding
vnto
them
manie
sweet
promises
,
specially
in
the
11.
first
verses
of
the
chapter
,
or
respect
the
particular
words
that
they
presse
,
yet
shall
we
see
that
no
such
thing
as
the
discomfort
of
doubting
or
distrust
,
can
be
inferred
therevpon
,
but
rather
strong
and
sound
consolation
:
for
ouer
&
besides
the
scope
of
the
Prophet
already
touched
,
the
holy
Ghost
mindeth
to
shew
in
ver.
12.13
.
in
an
excellent
and
loftie
forme
of
words
,
that
the
promises
before
made
shall
certainely
be
performed
.
And
this
confirmation
of
gods
promises
is
drawn
from
two
speciall
places
.
First
from
a
comparison
of
all
creatures
,
with
the
creator
himself
,
whose
nature
strength
labour
&c.
do
approch
nothing
neare
vnto
God
,
and
good
reason
it
should
so
be
,
not
onely
because
that
that
they
haue
,
they
haue
from
him
,
&
he
is
greater
then
all
yea
without
them
able
to
do
what
he
will
&
this
,
is
conteined
in
the
12.13.14.15.16.17
.
verses
,
and
the
other
is
from
a
declaration
of
Gods
singular
grace
and
workes
,
vouchsafed
particularly
to
Abraham
,
and
to
his
seede
not
onelie
after
the
flesh
,
but
after
the
spirite
,
that
is
to
say
the
Church
,
in
the
rest
of
the
verses
.
Now
in
the
particular
verses
before
rehearsed
,
there
are
three
arguments
of
the
comparison
,
the
first
is
drawne
from
the
Almightie
power
of
God
,
which
is
manifested
by
his
creating
and
sustaining
of
all
things
:
in
the
12.
verse
,
the
second
from
his
infinite
and
incomprehensible
wisedome
,
in
the
13.
and
14.
ver.
,
and
the
third
from
his
infinite
maiestie
and
might
.
in
the
15.16.17
.
ver.
Now
what
is
ther
here
that
may
maintaine
doubting
?
or
rather
may
not
minister
comforte
,
speciallie
to
his
owne
people
,
for
whom
it
is
prouided
,
and
to
whome
it
is
pronounced
,
as
may
appeare
by
the
first
verse
of
the
chapter
it selfe
?
Or
howe
doth
it
confirme
that
for
which
it
is
alleadged
,
that
no
man
knoweth
the
will
of
God
,
concerning
grace
and
eternall
saluation
:
whereas
we
see
it
prooneth
rather
that
God
hath
no
need
of
man
in
any
respect
,
either
to
waye
and
search
out
his
spirit
,
or
els
as
a
man
of
his
counsels
,
or
as
his
counsellour
to
instruct
and
teach
him
.
And
we
may
almost
say
the
same
touching
the
place
of
Romanes
11.
For
the
Apostle
hauing
before
that
11.
chapter
.
spoken
of
the
reiection
of
the
Iewes
,
&
the
election
of
the
Gentiles
,
affirming
yet
notwithstanding
,
that
when
the
fulnes
of
the
Gentiles
was
come
in
,
the
Iewes
should
for
al
their
present
casting
of
in
their
posteritiy
or
successors
be
called
,
he
ceased
with
that
same
wonderfull
wisdome
of
God
in
that
heauenly
worke
or
ministery
which
he
would
haue
men
rather
religiously
to
reuerence
,
then
curiously
and
profanely
to
search
after
,
specialy
beyond
the
bondes
that
God
hath
reuealed
,
crieth
out
in
the
verse
going
before
this
,
and
in
this
and
those
that
followe
,
laboureth
by
a
threfold
bridle
as
I
may
say
,
to
repres
the
sacrilegious
boldnes
of
sundry
men
.
First
because
God
is
most
wise
,
which
he
expresseth
in
this
verse
,
and
that
therefore
it
should
be
most
absurd
,
yea
vtterly
and
altogeather
wicked
,
to
measure
him
after
our
owne
folly
.
Secondly
that
he
is
debter
to
no
man
and
that
he
declareth
verse
35.
but
rather
surmounteth
their
wickednes
with
his
goodnesse
,
and
that
therefore
no
man
can
iustly
complaine
of
any
iniury
that
he
doth
him
.
Thirdly
that
for
his
glory
sake
all
things
were
made
,
verse
36.
and
that
therefore
we
should
referre
them
all
to
his
glory
,
and
at
no
hand
to
thinke
it
safe
or
lawfull
for
vs
,
to
dispute
or
reason
the
matter
with
him
.
Now
what
is
here
for
doubting
,
which
is
the
maine
matter
?
or
what
sentence
or
sillable
to
prooue
this
,
that
no
man
knoweth
,
or
can
knowe
Gods
minde
touching
his
grace
and
eternall
saluation
?
because
God
is
most
wise
,
yea
onely
wise
,
as
the
Apostle
speaketh
.
1.
Tim.
1
,
17.
shall
no
man
therfore
feele
his
fauour
or
assure
his
owne
heart
,
that
the
grace
of
forgiuenes
of
sinnes
,
and
the
blessing
of
eternall
life
belong
vnto
him
.
Surely
it
is
a
lewse
and
bad
consequent
,
and
we
should
be
so
farre
from
imbracing
of
it
,
that
we
should
say
vnto
it
,
as
vnto
a
menstruous
and
polluted
thing
depart
hence
and
get
away
.
4
In
the
fourth
place
they
reason
thus
.
S.
Paul
saith
1.
Corinth
.
4.
I
knowe
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
,
for
he
that
iudgeth
me
is
the
Lord
.
Therefore
Paul
was
not
assured
concerning
his
owne
iustification
.
But
herevnto
we
answere
,
first
that
this
argument
,
euen
as
the
former
also
,
would
rather
haue
beene
placed
with
the
reasons
drawne
from
holy
scripture
,
because
as
we
see
they
are
taken
therefrom
,
then
placed
amongst
the
arguments
that
men
make
to
establish
that
errour
,
but
we
will
easily
omit
that
scape
,
and
not
insist
vpon
that
point
,
as
not
much
materiall
.
Secondly
we
say
that
the
reason
is
but
from
example
:
which
though
here
it
may
be
good
,
and
in
some
other
particular
cases
,
yet
is
not
alwaies
good
:
no
not
in
good
men
,
because
nowe
we
may
say
euen
as
the
Apostle
saith
in
an
other
place
,
&
another
case
also
,
we
knowe
no
more
nowe
after
the
flesh
,
no
not
Christ
Iesus
.
And
when
they
are
at
the
best
and
highest
they
are
rather
arguments
of
perswasion
to
lead
men
to
do
the
like
,
then
sound
&
sufficient
reasons
to
prooue
the
lawfulnesse
of
the
thing
,
for
which
they
are
alleadged
.
But
we
will
let
this
also
goe
,
&
followe
that
which
is
of
more
weight
,
and
importance
.
As
for
this
argument
,
if
we
know
or
vnderstand
rightly
what
the
Apostle
meaneth
by
these
wordes
,
it
is
or
will
be
easily
absolued
:
for
the
knot
is
not
so
hard
twisted
or
tied
as
they
imagine
.
It
seemeth
vnto
men
that
as
verse
1.
of
the
4.
chap.
he
had
put
the
people
in
minde
of
their
duties
towards
their
ministers
,
namely
that
though
they
might
not
account
them
Lords
and
rulers
,
yet
they
should
esteeme
them
as
such
whome
Christ
had
sent
,
euen
by
their
hands
to
deliuer
vnto
them
,
the
treasures
&
hidden
secrets
of
Gods
kingdome
and
saluation
.
So
in
the
next
verse
he
had
told
the
ministers
&
preachers
of
the
word
what
was
their
duety
,
namely
that
in
the
execution
of
their
charge
they
should
cary
themselues
,
not
as
Lords
but
as
seruants
,
yea
as
faithfull
seruantes
who
must
one
day
render
an
account
for
the
discharge
of
their
dutie
to
God
.
And
because
he
had
set
forth
himselfe
as
an
example
,
&
yet
many
of
the
Corinthians
regarded
him
not
,
but
esteemed
him
as
a
base
person
,
he
doth
verse
3.
vse
a
preuention
,
that
he
litle
or
nothing
at
all
stayeth
vpon
the
contrarie
iudgement
that
they
had
of
him
.
And
least
he
might
be
thought
to
haue
spoken
this
without
reason
,
he
sheweth
diuers
reasons
,
why
he
esteemeth
not
their
peruerse
and
corrupted
iudgements
concerning
himselfe
.
The
first
is
,
that
when
men
iudge
in
these
matters
according
to
their
own
braine
and
vnderstanding
,
it
ought
to
be
accounted
of
no
greater
weight
,
then
if
ignorant
men
should
take
vpon
them
to
iudge
of
learning
and
wisedome
,
or
of
wise
and
learned
men
:
&
this
is
conteined
in
the
latter
part
of
verse
.
3.
The
second
is
taken
from
his
owne
person
,
and
theirs
together
,
as
if
he
should
say
:
How
are
yee
able
to
iudge
what
manner
of
man
I
am
in
the
execution
of
my
ministerie
,
sith
I
my selfe
,
who
by
all
probability
should
in
that
behalfe
better
knowe
my selfe
then
yee
can
,
yea
in
a
good
conscience
can
testifie
before
God
and
men
,
that
in
that
charge
,
I
haue
in
some
good
measure
vprightly
behaued
my selfe
,
dare
not
yet
therfore
arrogate
any
thing
to
my selfe
?
For
I
know
that
yet
I
am
not
for
all
that
vnblameable
specially
before
God
,
or
that
I
should
please
and
flatter
my selfe
as
yee
doe
,
and
this
is
the
argument
that
the
Apostle
vseth
in
this
4.
verse
.
What
is
here
against
the
certainetie
of
Paul
iustification
before
God
:
or
the
assurednes
of
his
heart
as
in
that
respect
.
He
sheweth
they
could
not
iudge
him
,
because
he
,
himself
was
not
able
throwly
and
exactly
to
discerne
himselfe
:
must
he
therefore
doubt
of
his
righteousnesse
and
saluation
before
God
?
Surely
it
will
not
follow
,
for
first
besides
that
god
and
man
differ
,
it
is
not
safe
to
inferr
vpon
a
godly
mans
debasing
of
himselfe
for
some
respect
before
men
,
his
doubting
in
the
sight
of
God
,
or
his
distrustfulnesse
of
his
mercies
towards
him
.
Manie
a
man
debaseth
himselfe
before
God
,
and
yet
hath
hope
in
his
heart
,
yea
the
more
for
that
,
because
God
resisteth
the
proud
&
presumptuous
,
and
giueth
grace
to
the
lowlie
and
meeke
as
the
scripture
saith
.
And
though
we
should
vnderstand
it
of
iustification
before
God
yet
other
places
of
scripture
and
some
thing
in
this
(
for
the
spirit
is
not
contrary
to
it selfe
)
should
declare
it
.
For
surely
the
Apostle
here
doubteth
not
,
whether
the
newenes
of
life
&
good
works
which
he
being
renewed
had
done
,
were
seales
&
pledges
vnto
him
of
this
,
that
he
was
iustified
before
God
,
but
plainely
&
simply
denieth
that
by
them
he
was
iustified
,
which
as
we
may
confirme
by
an
other
place
of
the
Apostle
Phil.
3.
when
he
saith
that
he
hath
no
confidence
in
the
flesh
,
&
that
if
any
other
man
thinketh
he
hath
ought
wherof
he
might
trust
in
the
flesh
,
much
more
he
who
touching
the
righteousnes
which
was
in
the
law
was
vnrebukeable
,
some
thinketh
it
standeth
vpon
religious
reason
,
because
all
our
righteousnesse
,
are
as
filthy
and
stained
cloathes
,
and
when
we
haue
done
all
that
we
can
doe
we
are
vnprofitable
seruants
,
so
many
defects
,
yea
corruptions
cleaue
vnto
our
best
,
and
most
religious
duties
as
we
performe
them
,
yea
it
should
seeme
that
he
in
this
very
place
rendreth
a
reason
of
it
,
because
that
though
he
were
vnblameable
before
men
,
yet
he
could
not
by
his
workes
stand
before
Gods
iudgements
,
or
God
himselfe
,
who
requireth
such
perfect
obedience
,
that
if
a
man
performe
not
all
things
commanded
in
his
lawe
,
he
subiecteth
him
to
the
curse
thereof
,
or
as
Saint
Ieames
saith
chap.
2.
He
that
offendeth
in
one
,
is
guiltie
of
them
al
And
so
if
you
will
needes
vnderstand
it
of
this
iustification
the
Apostle
sheweth
,
that
he
had
need
of
another
righteousnes
then
his
owne
,
namely
the
absolute
and
perfect
righteousnes
of
Christ
the
mediatour
,
which
he
may
safely
oppose
against
gods
wrath
&
iudgement
,
&
be
therby
iustified
and
accepted
euen
vnto
eternall
life
.
And
of
this
iustification
,
because
it
is
absolute
&
infinite
,
he
neuer
speaketh
doubtfully
,
but
alwaies
resolutely
,
as
Rom.
5.
Being
iustified
by
faith
we
haue
peace
towardes
God
,
through
our
Lord
Iesus
Christ
.
And
againe
Romanes
8
It
is
god
that
iustifieth
,
who
shall
condemne
.
So
that
we
see
&
may
say
,
that
take
it
which
way
they
will
or
can
,
it
can
not
or
will
not
,
in
the
truth
of
the
spirit
,
speake
that
they
would
haue
it
,
or
prooue
that
for
which
they
produce
it
.
5
A
fifth
argument
they
frame
thus
,
we
are
vncerten
say
they
concerning
predestination
or
election
,
that
is
as
they
themselues
expound
it
or
must
expound
it
,
we
cannot
out
of
Gods
word
shew
,
whome
God
hath
chosen
vnto
himselfe
,
vnlesse
besides
and
without
the
word
we
haue
some
speciall
or
particular
reuelation
:
therefore
we
are
vncerten
,
and
by
consequent
doubt
also
concerning
Gods
grace
of
forgiuenesse
of
sinnes
,
saluation
,
&c.
Herevnto
we
answere
,
that
we
deny
the
antecedent
of
this
Enthymenie
,
or
maimed
syllogisme
:
and
we
haue
good
reason
so
to
doe
,
yea
many
good
reasons
indeed
.
For
first
this
is
false
,
which
they
say
,
that
we
cannot
by
Gods
word
be
assured
of
predestination
or
election
.
For
God
hath
as
plainely
and
plentifully
propounded
that
point
,
as
possibly
may
be
,
and
that
not
onely
by
affirming
it
here
&
there
,
in
some
short
sentences
,
but
by
large
deductions
,
and
as
it
were
discourses
and
treatises
made
of
purpose
concerning
it
,
as
may
appeare
from
the
middle
of
the
eight
chapter
of
the
epistle
vnto
the
Romanes
,
to
the
ende
of
11.
chapter
of
the
same
epistle
,
and
also
Eph.
1.
and
sundry
other
places
.
But
if
they
will
say
they
meane
it
of
persons
elected
,
and
not
of
the
doctrine
,
and
indeed
so
their
exposition
seemeth
to
lead
that
way
,
yet
then
we
tel
them
also
that
is
false
and
faulty
as
the
former
.
For
by
the
word
of
God
we
are
able
not
onely
rightly
to
iudge
of
that
which
is
past
concerning
the
reiection
of
the
Iewes
,
the
election
of
the
Gentiles
,
&c.
but
also
both
probably
togeather
and
charitably
to
iudge
of
others
,
as
we
see
the
Apostle
Peter
doth
of
the
straungers
that
dwelt
here
and
there
.
1.
Pet.
1.
verse
2
,
Yea
and
of
some
naturall
persons
also
as
Iohn
doth
in
his
second
Epistle
to
the
elected
Ladie
:
and
certenly
also
to
determine
concerning
our
owne
estates
that
way
,
whether
we
consider
our selues
by
our selues
singularly
,
or
as
we
are
ioyned
with
the
rest
of
Gods
elect
,
we
saying
of
our selues
and
of
them
in
our
measure
touching
the
forgiuenesse
of
our
sinnes
,
as
Saint
Iohn
saith
for
himselfe
and
the
faithfull
in
that
behalfe
.
If
any
man
sinne
,
we
haue
an
aduocate
with
the
father
Iesus
Christ
the
righteouse
,
and
he
is
the
reconciliation
for
our
sinnes
,
&c.
And
concerning
gods
loue
towards
vs
in
Iesus
Christ
for
eternall
life
,
as
Saint
Paule
speaketh
of
himselfe
,
and
the
sound
members
of
the
Church
,
saying
,
I
am
perswaded
that
neither
death
nor
life
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
nor
things
to
come
nor
heigth
nor
depth
,
nor
anie
other
creature
shall
be
able
to
separate
vs
,
from
the
loue
of
god
which
is
in
Christ
Iesus
our
Lord
,
And
in
another
place
:
We
know
that
if
our
earthly
house
of
this
tabernacle
be
destroyed
we
haue
a
building
giuen
of
God
,
that
is
an
house
not
made
with
hands
but
eternall
in
the
heauens
.
And
this
wee
iudge
not
so
much
by
Gods
eternall
election
it selfe
,
though
we
know
,
beleeue
,
&
perswade
our
owne
hearts
,
that
such
a
thing
there
is
in
God
,
because
that
is
alwaies
hidd
in
himselfe
,
euen
as
we
may
say
in
the
bosome
and
brest
of
his
euerlasting
free
knowledge
,
though
by
manie
good
meanes
,
as
wee
shall
heare
anone
he
discouereth
the
same
vnto
vs
,
but
by
certain
and
assured
infallible
notes
that
he
hath
giuen
vs
in
his
word
,
by
which
wee
may
know
and
be
assured
for
our selues
,
and
according
to
truth
and
charitie
may
iudge
of
others
,
and
that
without
any
speciall
reuelation
,
as
these
men
fantasie
,
that
we
are
of
the
number
of
gods
elect
,
as
if
god
giue
vs
an
effectuall
calling
through
the
ministerie
of
the
word
,
and
working
of
the
spirit
,
and
make
vs
comfortably
to
feele
the
imputation
of
Christs
righteousnesse
,
and
a
stedfast
hope
of
eternall
glorification
,
wee
may
assure
our selues
of
our
election
,
as
we
may
perceiue
by
that
the
Apostle
saith
.
Rom.
8.
Whom
he
hath
predestinate
them
also
he
hath
called
,
&
whome
he
hath
called
them
also
he
hath
iustified
,
and
them
whome
he
hath
iustified
,
them
he
hath
also
glorified
:
and
2.
Timoth.
1.
God
hath
saued
vs
,
and
called
vs
with
an
holie
calling
,
not
according
to
our
works
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
to
vs
through
Ieses
Christ
before
the
world
was
as
also
if
he
giue
vs
care
and
conscience
of
well-doing
,
it
pleadgeth
the
same
grace
vnto
vs
,
according
to
which
Saint
Peter
saith
,
giue
diligence
to
make
your
calling
and
election
sure
.
And
therfore
we
see
that
gods
election
,
euen
as
it
is
manifested
vnto
vs
in
gods
word
,
is
farr
of
from
ouerthrowing
,
our
certainety
&
hope
of
saluation
,
that
looking
vpon
it
,
and
into
it
,
as
he
would
haue
vs
iudge
of
it
,
it
doth
indeed
confirme
and
establish
the
same
,
both
as
in
respect
of
it selfe
because
so
it
is
alwaies
sure
and
certaine
,
and
also
as
in
regard
of
our
fainting
hearts
and
feeble
hope
,
which
by
this
meanes
are
vpheld
,
as
the
Churches
.
Canticl.
2.
was
staied
with
flagons
,
and
comforted
with
appells
.
As
for
that
which
they
speake
of
particular
and
speciall
reuelation
,
it
is
against
the
truth
of
holy
Scriptures
and
grounds
of
christian
religion
,
for
God
hauing
in
these
latter
daies
spoken
vnto
vs
in
the
person
of
his
sonne
and
absolutely
and
fully
reuealed
his
will
in
his
word
,
with
this
threatning
that
whosoeuer
addeth
therevnto
,
vpon
him
shal
be
powred
forth
all
the
plagues
written
therein
,
he
hath
taught
vs
thereby
,
to
cast
away
and
reiect
as
diuelish
and
abhominable
all
such
conceits
,
besides
that
it
strongly
sauoureth
of
Anabaptistrie
,
which
for
manie
fond
fantasies
of
their
owne
haue
nothing
to
say
,
but
onely
pretend
odd
reuelations
or
visions
.
But
yet
our
aduersaries
vrge
this
pointe
further
and
say
:
that
men
must
beware
of
rash
entring
into
,
handling
or
hearing
,
of
that
same
reuerend
&
hidd
misterie
of
gods
predestination
.
And
who
will
not
say
so
,
as
well
as
they
.
But
let
vs
see
whether
this
be
a
good
argument
:
Gods
predestination
must
not
be
rashlie
rushed
into
,
either
for
hearing
or
handling
,
therefore
men
must
doubt
of
Gods
fauour
that
way
,
&
euery
other
way
besides
:
it
followeth
not
.
No
more
then
this
.
The
sacred
authority
of
princes
and
magistrates
,
must
not
be
esteemed
or
violated
as
a
light
thing
:
therefore
subiects
must
doubt
whether
their
princes
fauour
,
or
affect
them
,
me
thinketh
it
would
rather
followe
.
There
is
in
god
such
high
and
heauenly
things
,
therefore
we
should
be
better
perswaded
of
his
might
,
goodwill
,
fauour
&c.
as
in
princes
their
maiestie
,
authoritie
,
&c.
should
assure
their
subiects
of
loue
,
care
and
all
for
their
defence
.
But
we
will
come
to
the
point
,
wee
take
that
to
be
rash
presumption
in
the
matter
of
this
misterie
,
when
either
we
looke
into
this
same
hidden
,
&
secret
councel
of
god
,
as
it
is
in
it selfe
or
in
him
alone
,
separated
from
those
testimonies
and
tokens
that
he
hath
giuen
vs
to
discerne
it
by
:
or
when
we
will
be
more
curious
in
it
,
then
he
hath
bin
pleased
to
manifest
in
his
word
.
Nowe
that
this
is
to
be
auoided
,
and
to
be
taken
heed
of
,
as
a
high
sin
&
the
infection
of
our
soules
,
euery
man
will
confesse
,
because
it
is
to
be
wise
aboue
measure
,
&
in
the
things
that
God
would
not
haue
vs
acquainted
withal
.
And
we
know
that
we
must
not
iudge
of
this
matter
,
à
priori
,
as
the
school
men
say
,
that
is
by
things
going
before
,
for
we
knowe
them
not
,
but
by
things
following
,
which
may
be
discerned
,
because
they
are
described
and
set
downe
vnto
vs
in
the
word
:
nor
yet
besides
or
without
the
word
,
for
then
we
shall
wander
in
darkenes
more
grosse
then
that
of
Egypt
,
&
be
ouertaken
with
many
odd
and
swimming
conceits
.
But
we
must
out
of
the
word
&
by
consequents
according
to
the
word
determine
of
the
matter
,
otherwise
we
shall
not
onely
speake
at
aduenture
but
faile
,
because
there
&
not
else
where
,
God
hath
for
this
,
and
al
other
matters
&
misteries
,
plainely
and
plentifully
reuealed
his
will
.
And
though
it
be
true
that
euen
the
writinges
before
the
law
was
giuen
and
after
it
was
deliuered
doe
describe
this
matter
vnto
vs
,
yet
wee
must
principally
fetch
it
from
the
gospell
,
because
therein
God
doth
especially
discouer
,
the
decrees
that
he
hath
made
with
himself
from
before
all
times
,
concerning
our
saluation
,
in
which
Gospell
we
shall
see
,
more
testimonies
and
tokens
giuen
vnto
vs
,
for
the
assurance
of
our
hearts
in
it
,
then
as
yet
we
haue
heard
of
,
as
Christs
death
yea
the
death
of
the
crosse
for
the
redemption
of
mankinde
:
the
mistery
of
the
calling
both
of
Iewes
and
Gentiles
by
the
ministerie
of
the
word
:
saith
and
repentance
giuen
vnto
men
,
through
the
hearing
of
the
word
preached
:
the
iustifying
and
sauing
of
them
which
through
faith
beleeue
in
Christ
,
and
by
meanes
thereof
take
hold
of
him
to
eternall
life
:
and
lastly
the
testimony
&
pleadge
of
the
spirit
,
bearing
record
vnto
our
spirits
that
we
are
Gods
sonnes
,
yea
heires
,
yea
fellow
heires
with
our
Sauiour
Christ
,
in
which
respect
it
is
also
else
where
called
the
earnest
of
our
inheritance
.
Ephesians
the
first
ver.
14.
And
this
I
thinke
may
suffice
for
this
point
.
6
Their
sixt
argument
or
reason
is
thus
framed
.
He
that
hath
not
in
himselfe
the
perfect
obedience
of
gods
law
,
cannot
certainely
conclude
that
he
pleaseth
god
,
but
must
of
necessitie
still
doubt
:
because
we
know
that
nothing
can
please
god
but
perfect
obedience
:
and
againe
this
condition
is
added
to
the
law
,
doe
this
and
thou
shalt
liue
:
also
keepe
the
commaundements
&c.
But
no
man
hath
in
him
that
perfect
obedience
:
therefore
no
man
can
certainely
conclude
that
he
pleaseth
God
.
To
all
which
we
answer
that
we
haue
many
things
iustly
to
except
against
it
:
As
first
that
the
maior
or
proposition
is
not
onely
fraile
but
false
,
in
the
sense
that
they
set
it
downe
in
,
yea
though
that
it
haue
adioyned
vnto
it
a
double
reason
to
strengthen
it
withall
.
For
a
man
may
haue
a
good
thing
,
yea
that
good
thing
they
speak
of
,
namely
perfect
obedience
in
himself
,
though
not
of
himselfe
and
yet
be
sure
that
by
reason
of
that
which
from
another
is
imputed
vnto
him
,
he
pleaseth
God
.
If
they
would
haue
dealt
plainely
and
haue
said
thus
,
he
that
hath
neither
in
himselfe
,
nor
of
himselfe
perfect
obedience
,
cannot
be
sure
that
he
pleaseth
God
:
and
so
haue
adioyned
vnto
it
such
a
minor
as
followeth
,
namely
that
no
man
hath
either
in
himselfe
,
or
of
himselfe
,
that
perfect
obedience
,
therefore
&c.
it
had
beene
somewhat
to
the
purpose
I
confesse
:
but
then
their
falshood
,
would
more
easilie
haue
beene
espied
,
and
that
made
them
to
halt
or
at
the
least
to
dissemble
in
vsing
this
terme
onely
,
in
himselfe
,
and
leauing
at
that
other
of
himselfe
,
of
which
also
no
doubt
they
meane
it
,
and
in
other
places
inforce
it
very
farre
,
and
that
in
plaine
tearmes
&
audible
voice
,
though
here
they
mention
it
not
.
For
we
,
the
faithful
I
mean
,
hauing
the
righteousnesse
of
Christ
communicated
and
imputed
vnto
vs
,
haue
it
in
our selues
,
though
indeede
not
of
our selues
,
and
from
the
same
reape
singular
consolation
and
assurance
,
yea
much
more
then
from
anie
righteousnesse
,
wee
haue
or
can
haue
of
our
owne
.
For
our
owne
could
be
no
better
when
it
were
at
the
best
,
then
that
which
our
first
parentes
had
by
creation
,
and
yet
wee
see
that
notwithstanding
the
excellencie
and
integritie
thereof
,
they
were
subiect
to
falling
as
the
euent
declared
:
but
wee
ingrafted
into
Christ
,
are
free
from
that
feare
,
that
so
hauing
in
that
and
manie
other
respectes
more
then
we
lost
in
Adam
,
our
comfort
might
be
the
more
large
and
certaine
.
By
all
which
we
may
perceiue
that
the
Maior
,
both
in
the
words
of
it
,
and
in
their
meaning
is
vntrue
or
at
the
least
commeth
short
of
that
it
should
,
in
that
it
excludeth
or
mentioneth
not
,
the
absolute
and
perfect
obedience
of
our
Sauiour
,
with
which
beeing
clothed
,
as
if
it
were
with
the
vnspotted
garment
of
our
elder
brother
,
we
cannot
choose
but
stand
as
pure
and
cleane
in
the
sight
and
presence
of
Almightie
God
:
As
for
the
proofes
adioyned
to
the
proposition
,
we
confesse
the
trueth
of
them
in
themselus
:
though
we
cannot
but
acknowledge
,
that
they
are
impertinently
&
to
no
purpose
alleadged
or
brought
in
here
,
for
though
we
haue
none
of
our
owne
,
yet
wee
haue
Christs
absolute
obedience
imputed
vnto
vs
,
which
is
as
our
owne
,
in
as
much
as
he
is
our
head
,
and
we
his
members
,
and
he
and
we
make
but
one
bodie
,
in
as
much
therefore
as
he
is
the
person
,
with
whome
onely
God
is
well
pleased
,
and
in
whome
alone
he
hath
reconciled
vs
vnto
himselfe
,
accepting
of
his
offring
of
himselfe
once
for
all
,
as
a
full
and
sufficient
price
not
onely
to
pay
our
debts
,
&
to
redeeme
vs
out
of
prison
,
but
to
bring
vs
into
the
glorious
liberty
of
the
sonnes
of
god
we
should
no
more
doubt
of
this
,
then
if
one
hauing
paid
our
debtes
,
we
were
sure
to
be
acquitted
and
discharged
thereof
:
no
not
so
much
of
this
,
as
of
that
,
because
men
that
haue
satisfied
for
vs
may
demaund
it
againe
,
and
molest
vs
if
we
pay
it
not
:
whereas
our
Sauiour
Christ
will
not
or
cannot
doe
,
in
the
exceeding
pitie
and
compassion
of
his
loue
towardes
vs
,
any
such
thing
.
And
as
for
the
places
alleadged
we
aunswere
,
that
though
in
our
faylings
and
fallinges
we
hauing
not
performed
the
thinges
that
are
commaunded
vs
,
they
may
and
doe
make
vs
to
doubt
as
in
respect
of
our
vnworthinesse
,
yet
neuer
were
they
propounded
by
God
to
make
vs
doubt
of
,
or
distrust
his
power
,
good
will
,
&c.
towardes
vs
,
but
rather
as
to
sett
out
the
absolute
righteousnesse
that
is
in
him
and
our
manifold
and
continuall
breaches
of
his
lawe
,
so
it
may
cause
vs
to
go
out
of
our selues
,
&
to
fly
from
him
as
a
seuere
iudge
,
and
to
runne
vnto
Iesus
Christ
,
who
is
placed
betweene
him
and
vs
,
not
onely
to
remooue
and
take
away
all
his
wrath
,
but
to
purchase
all
his
fauour
,
and
so
the
lawe
by
that
meanes
,
both
in
the
light
of
it
and
in
the
threts
of
it
,
&
our
breaking
of
it
,
&
euery
way
indeed
become
as
the
Apostle
saith
our
scholmaster
to
lead
vs
vnto
Christ
.
And
though
that
this
may
suffice
for
full
answere
vnto
all
,
yet
it
liketh
vs
a
little
further
to
inlarge
our selues
herein
.
If
our
iustification
before
God
and
reconciliation
with
God
,
did
depend
either
of
the
lawe
it selfe
,
or
of
the
dignitie
and
worthinesse
of
our
workes
,
then
the
maior
proposition
should
of
necessitie
be
true
,
but
that
cannot
be
because
the
lawe
is
not
giuen
to
iustifie
but
to
condemne
rather
,
and
we
knowe
that
all
our
righteousnes
,
is
as
a
defiled
cloath
,
&
so
indeed
we
should
neuer
surely
conclude
with
our selues
touching
our
saluation
,
or
finde
peace
of
conscience
at
home
in
our
hearts
.
So
that
neither
of
those
beeing
true
the
maior
or
proposition
cannot
be
sound
or
right
.
But
sith
our
iustification
before
God
,
&
reconciliation
with
God
is
not
of
the
law
,
or
of
the
dignitie
of
our
workes
:
but
is
from
Christs
absolute
obedience
:
&
the
holy
gospell
which
euery
where
teacheth
,
that
Christ
was
therefore
sent
and
came
into
the
world
,
that
he
might
saue
sinners
,
and
redeeming
vs
from
the
curse
of
the
lawe
might
make
vs
righteouse
through
faith
in
him
.
The
maior
or
proposition
,
separated
as
we
see
it
is
from
Christ
,
and
vnderstood
as
it
must
be
,
and
may
appeare
by
the
minor
,
not
of
Christs
but
of
our
obedience
,
can
not
be
true
.
Besids
sith
the
worde
generally
,
and
more
particularly
the
Gospel
,
a
speciall
part
of
it
,
euery
where
instructeth
vs
,
not
to
respect
our
owne
dignity
or
worthinesse
(
which
indeed
is
none
,
but
all
manner
of
vnworthines
)
nor
yet
to
beholde
our
owne
vnworthinesse
otherwise
then
to
humble
vs
before
God
and
in
our selues
,
and
to
make
vs
to
runne
vnto
Christ
and
to
his
righteousnes
,
more
earnestly
&
speedily
then
we
do
,
but
sendeth
vs
vnto
Christ
and
to
his
merite
and
worthinesse
,
that
so
for
his
sake
we
may
be
reconciled
vnto
God
that
is
to
say
,
both
iustified
and
sanctified
before
him
and
receiued
vnto
eternall
life
,
there
is
no
reason
to
receiue
,
but
much
and
greate
reason
to
refuse
this
minor
,
as
vnsound
insufficient
,
either
vtterly
excluding
or
els
no
whit
at
all
mentioning
Christ
,
who
of
god
is
made
vnto
vs
wisdome
,
righteousnes
,
sanctification
,
and
saluation
,
and
in
whome
being
iustified
through
faith
we
haue
peace
towards
god
,
&c.
Yea
we
say
further
,
that
sith
by
the
lawe
righteousnes
cannot
come
vnto
men
,
as
the
Apostle
sheweth
in
many
places
of
his
writings
,
and
namely
in
his
epistles
to
the
Romanes
and
Galathians
,
the
doctrine
of
the
Gospell
was
therefore
made
manifest
,
that
both
it
might
discouer
vnto
vs
,
a
meane
,
a
manner
,
yea
and
matter
of
iustification
,
that
in
the
lawe
could
not
be
found
out
,
and
also
teach
vs
howe
to
appropriate
and
apply
the
same
vnto
our
owne
hearts
.
Lastly
concerning
the
minor
we
answere
,
and
say
that
no
man
hath
in
himselfe
,
as
of
himselfe
that
perfect
and
obedience
of
the
lawe
that
they
speake
of
.
Howebeit
we
are
assured
that
all
that
haue
Christ
haue
it
,
because
they
doe
by
faith
lay
hold
of
Christ
,
and
his
perfect
obedience
:
the
want
or
lacke
of
then
owne
in
themselues
,
being
so
farre
of
from
hindring
Christs
righteousnes
to
them
and
in
them
,
that
it
rather
furthereth
them
thereto
.
For
he
that
is
filled
with
his
owne
can
haue
no
part
of
Christs
,
the
reason
is
because
he
that
is
full
,
though
it
be
but
of
airy
and
windie
matter
,
or
as
we
say
bad
repletions
,
can
hardly
or
not
at
all
till
he
be
purged
of
that
admit
any
more
:
but
also
because
there
is
such
a
flat
opposition
,
betweene
Christs
righteousnesse
and
mans
,
that
they
cannot
both
be
,
at
one
and
the
selfe
same
time
,
in
one
and
the
selfe
same
subiect
:
but
the
hauing
of
the
one
is
the
priuation
of
the
other
:
as
the
Apostle
sheweth
in
many
places
of
his
writings
,
and
namely
Rom.
10.
verse
3.
and
also
Rom.
11.
verse
5.6
.
Psal.
3.6
.
And
this
me
thinketh
might
satisfie
any
reasonable
man
,
yea
stoppe
his
mouth
,
from
barking
or
bellowing
against
the
trueth
of
God
.
Howebeit
our
aduersaries
,
yet
presse
this
point
further
and
obiect
saying
:
Christ
saith
in
the
Gospell
,
If
any
man
loue
me
he
will
keep
my
commandements
or
sayings
or
wordes
.
But
no
man
keepeth
his
word
,
therefore
say
they
no
man
knoweth
whether
God
loue
him
yea
or
no.
First
for
the
forme
of
the
syllogysmo
:
and
then
for
the
matter
.
In
the
conclusion
there
is
more
,
then
is
in
the
promises
.
For
whereas
the
maior
teacheth
vs
,
that
obedience
to
Christs
word
,
is
a
signe
vnto
other
and
a
pledge
vnto
our selues
of
some
loues
that
God
hath
wrought
in
our
hearts
towards
him
:
the
conclusion
turneth
it
vp
side
downe
and
saith
,
no
man
can
know
whether
God
loue
him
yea
or
no
,
as
though
our
loue
&
Gods
loue
were
all
one
;
or
as
though
God
loued
not
many
,
I
will
not
say
vnto
eternall
life
(
for
that
loue
onely
belongeth
to
the
elect
)
but
in
many
outward
respects
,
from
which
also
as
it
should
seeme
Christ
himselfe
Math.
5.
inferreth
this
doctrine
,
loue
them
that
hate
you
&c.
And
maketh
this
comfortable
vse
of
it
,
that
you
may
be
the
children
of
your
heauenvly
father
:
who
can
set
his
sunne
to
shine
,
&
his
raine
to
raine
vpon
the
iust
and
vniust
.
Nowe
to
the
matter
.
All
the
doubt
resteth
in
the
true
and
naturall
meaning
of
this
phrase
keepe
my
words
and
sayings
.
That
our
sauiour
should
meane
thereby
absolute
obedience
and
performance
thereof
,
there
is
no
likelyhood
:
for
he
that
knewe
the
hearts
of
al
knew
also
that
euen
in
the
best
,
there
were
great
defects
and
wants
:
and
to
haue
deliuered
such
a
speech
,
I
meane
in
that
sense
and
meaning
had
beene
by
his
owne
wordes
,
to
haue
crossed
and
thuarted
his
owne
knowledge
,
and
to
haue
spoken
more
indeede
then
truth
was
.
Why
than
what
is
it
that
he
would
signifie
and
set
out
vnto
vs
therby
,
surely
this
much
that
the
care
and
conscience
that
the
faithfull
had
to
obey
his
will
,
and
these
good
beginnings
and
proceedings
that
they
had
made
therein
by
his
spirit
,
he
would
accept
them
as
absolute
and
couered
with
the
fulnes
of
righteousnes
and
obedience
that
was
and
is
in
himselfe
,
and
so
present
them
in
the
sight
of
his
heauenly
father
.
Neither
doth
that
dislike
me
,
that
one
aunswere
hereto
,
namely
that
this
beeing
a
sentence
or
saying
of
the
Gospell
,
must
not
be
vnderstood
of
the
perfect
fulfilling
of
the
lawe
of
God
,
for
that
is
a
manner
of
speech
belonging
rather
to
the
law
then
to
the
Gospell
,
but
of
faith
and
a
good
conscience
,
or
as
we
haur
heard
already
the
beginning
and
grooth
in
goodnesse
,
that
god
by
his
word
and
spirit
hath
wrought
in
the
heart
.
of
the
regenerate
.
For
in
this
sentence
as
it
is
a
part
and
peece
of
the
voice
of
the
gospell
,
these
tearmes
to
keepe
Christs
saying
or
word
,
signifie
nothing
els
but
by
faith
to
imbrace
and
to
hold
fast
,
the
trueth
and
puritie
of
that
doctrine
,
that
in
the
Gospell
is
commended
vnto
vs
,
concerning
Christ
:
and
as
sound
members
of
the
Church
to
professe
it
openly
,
and
as
faithfull
ministers
to
publish
it
&
spread
it
abroad
,
and
all
as
men
mindeful
of
and
carefull
for
the
glory
of
our
God
,
to
addorne
and
beutifie
it
,
and
to
doe
what
we
can
in
holy
life
to
make
it
honourable
.
And
so
is
it
that
Christ
saith
and
meaneth
also
,
Ioh.
17.
where
speaking
of
his
Apostles
he
affirmeth
.
That
they
kept
the
word
of
his
heauenly
father
.
And
therefore
also
to
such
,
as
after
this
manner
imbrace
the
doctrine
of
the
Gospell
and
professe
it
,
beleeue
it
and
obey
it
in
some
measure
,
are
very
large
and
excellent
graces
promised
,
as
iustification
,
sanctification
,
and
glorification
,
&c.
not
because
imperfect
workes
can
merite
or
deserue
any
more
at
Gods
handes
,
then
grosse
corruptions
,
for
as
in
regard
of
his
absolute
iustice
no
imperfect
thing
can
please
him
,
but
because
that
God
,
through
his
mercie
and
Christs
obedience
,
is
pleased
as
to
forgiue
and
forget
our
defects
,
so
to
crowne
his
owne
graces
in
vs
,
and
by
these
large
promises
and
performances
also
to
whett
vs
vnto
perfection
in
this
life
,
though
indeed
we
can
neuer
here
attaine
thereto
.
Now
the
maior
beeing
thus
expounded
:
and
these
words
to
keep
Christs
sayings
beeing
taken
in
this
sense
in
the
minor
or
assumption
,
we
doe
not
denie
the
minor
as
vntrue
:
because
Christ
saieth
of
his
Apostles
Iohn
17.
They
haue
kept
thy
word
and
all
that
they
haue
and
doe
,
in
sort
as
before
is
expressed
imbrace
and
hold
fast
the
doctrine
of
the
gospell
,
keeping
faith
and
a
good
conscience
,
as
the
Scripture
saith
may
rightly
bee
termed
in
their
measure
to
keep
Christs
sayings
,
though
he
will
not
or
dare
not
affirme
they
do
it
so
well
and
in
such
a
large
measure
as
the
Apostle
did
.
7
Another
argument
they
frame
as
followeth
He
that
by
the
Gospell
cannot
know
whether
wee
haue
sufficient
repentance
for
his
sinnes
,
he
cannot
be
assured
touching
iustification
or
the
grace
of
God
towards
him
,
or
concerning
saluation
,
for
God
in
the
gospell
requireth
repentance
of
vs
.
But
no
man
by
the
gospell
can
tell
whether
he
haue
sufficient
repentance
yea
or
no
:
therefore
no
man
,
no
not
by
the
Gospell
knoweth
or
can
knowe
,
concerning
Gods
grace
towards
him
&
his
owne
saluation
.
There
are
many
things
in
the
maior
proposition
,
that
had
need
of
explanation
.
First
,
that
word
of
sufficient
repentance
,
is
not
onely
ambiguous
and
doubtfull
,
but
full
of
vnsoundnesse
,
as
though
forsooth
our
iustification
before
god
,
or
reconciliation
with
him
,
stood
vpon
the
dignitie
,
sufficiencie
and
merite
of
our
repentance
,
that
is
of
our
contrition
,
faith
and
new
obedience
,
whereas
we
know
it
dependeth
not
vpon
all
or
any
of
these
things
:
but
vpon
the
absolute
obedience
of
our
Sauiour
Christ
,
which
as
it
is
sufficient
indeede
to
take
away
all
sinne
:
so
it
is
much
more
powerfull
to
supply
the
defect
of
the
fruits
of
our
faith
.
Or
as
though
againe
,
we
could
sufficiently
and
inough
sorrow
for
our
sinnes
,
whereas
if
we
weigh
not
onely
all
our
sinnes
,
but
any
of
them
,
in
it
owne
nature
,
and
according
to
the
grieuous
effects
it
bringeth
forth
,
or
the
heauie
iudgement
of
god
against
vs
for
the
same
:
we
shall
finde
in
our
consciences
,
and
in
truth
before
god
,
that
though
wee
would
or
could
do
nothing
else
all
the
daies
of
our
liues
,
but
repent
vs
of
that
one
,
yet
wee
could
not
sufficiently
performe
it
therefore
.
Or
as
though
we
had
some
sufficiencie
in
our selues
to
all
or
any
good
thing
,
whereas
the
Apostle
telleth
vs
,
in
plaine
&
euident
tearms
,
that
we
are
not
sufficient
of
our selues
,
as
of
our selues
,
to
thinke
anie
thing
,
much
lesse
sufficiently
to
repent
,
but
that
all
our
sufficiencie
is
of
god
,
who
worketh
in
vs
both
the
will
and
the
deed
according
to
his
good
pleasure
:
Secondlie
wheras
the
maior
affirmeth
,
that
vnles
a
man
haue
sufficient
repentance
for
his
sinnes
,
he
cannot
be
assured
of
iustification
&c.
Wee
aunswer
that
is
false
.
For
though
as
in
regard
of
that
which
is
wanting
in
himselfe
he
cannot
be
assured
,
yet
as
in
regard
of
that
which
for
him
is
supplied
by
another
,
and
accepted
of
him
;
to
whome
that
supplie
was
due
,
he
may
conceiue
comfort
and
certainty
also
:
for
euen
as
when
the
debt
that
a
man
oweth
,
is
satisfied
by
his
brother
,
&
the
partie
to
whome
it
was
due
acknowledgeth
himselfe
contented
and
paid
,
he
that
ought
the
debt
,
neede
not
doubt
much
lesse
distrust
,
so
is
the
case
betweene
god
and
vs
,
through
the
death
&
obedience
of
Christ
his
sonne
&
our
elder
brother
.
For
God
confesseth
contentment
and
acknowledgeth
satisfaction
when
he
saith
:
This
is
my
wellbe
loued
sonne
in
whome
I
am
well
pleased
&c
And
Christ
hath
paied
the
debt
,
because
he
hath
put
out
the
hand
writing
of
ordinances
that
was
against
vs
,
which
was
contrarie
to
vs
,
he
euen
tooke
it
out
of
the
way
and
fastened
it
vpon
the
crosse
,
and
hath
spoiled
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
and
hath
triumphed
ouer
them
in
the
same
crosse
.
And
why
then
should
we
distrust
or
doubt
vnles
we
would
suspect
the
suffiencie
of
Christs
obedience
,
or
the
absolutenes
of
gods
worke
in
giuing
him
to
the
death
for
vs
all
.
Thirdly
this
is
faulty
in
the
maior
,
that
it
maketh
it
a
principall
part
of
the
office
of
the
Gospell
,
to
certifie
mens
hearts
of
repentance
,
whereas
the
chiefe
duetie
of
the
gospell
,
is
to
publish
forgiuenesse
of
sinnes
,
and
by
consequent
eternall
life
also
,
(
for
where
the
first
is
,
the
latter
cannot
choose
but
followe
in
the
name
and
obedience
of
Iesus
Christ
.
And
though
we
will
not
or
cannot
denie
,
but
that
repentance
is
a
part
of
the
gospell
,
and
ioyned
with
the
remission
of
sinnes
,
yet
is
not
therefore
annexed
therevnto
,
that
in
the
worthines
or
suffiencie
of
it
,
we
might
merite
assurance
,
but
that
in
the
hauing
of
it
it
might
pledge
vp
in
our
hearts
,
the
forgiuenesse
of
all
our
transgressions
:
and
yet
not
as
though
it
were
of
our selues
,
though
it
be
in
our selues
,
but
as
it
is
Gods
worke
in
vs
,
he
giuing
this
glorie
to
his
owne
worke
,
to
testifie
this
fauour
vnto
our
hearts
of
reconciliation
and
peace
.
Indeede
if
repentance
were
of
and
from
man
it
were
somewhat
that
they
say
:
but
beeing
simplie
and
onely
from
God
,
(
who
if
he
doe
not
effectually
batter
mens
stonie
and
hard
hearts
,
they
cannot
return
vnto
him
)
they
cannot
think
or
speake
thus
but
with
great
sinne
against
God
,
and
their
owne
soules
.
Lastly
concerning
the
confirmation
of
the
proposition
in
these
words
.
For
God
in
the
gospell
requireth
repentance
of
vs
,
we
confesse
the
truth
of
the
sentence
but
not
in
their
sense
,
for
that
God
demaundeth
it
no
man
I
thinke
will
denie
,
because
euerie
where
almost
it
is
said
,
repent
and
beleeue
the
Gospell
But
he
that
requireth
it
,
for
these
ends
&
purposes
that
these
men
imagine
,
as
namely
that
it
should
puffe
vs
vp
in
pride
and
presumption
of
merit
,
that
we
should
thinke
we
haue
it
of
our selues
,
and
so
therein
assure
our
hearts
,
that
is
most
false
,
but
rather
because
it
commeth
from
God
,
and
is
the
worke
of
his
owne
grace
in
vs
,
and
appointed
indeede
amongst
other
fruits
of
our
faith
,
notwithstanding
the
weakenes
and
wants
of
it
,
which
are
from
our selues
&
not
from
god
or
his
work
in
vs
,
and
therefore
may
indeed
comfort
vs
:
for
as
this
is
a
sure
rule
,
that
whatsoeuer
is
of
or
from
our selues
,
may
iustly
discourage
vs
,
and
cause
vs
to
hang
downe
our
heads
for
shame
,
and
to
cast
downe
our
hearts
for
feare
:
So
this
is
as
certaine
that
whatsoeuer
is
from
God
,
may
,
and
ought
as
in
and
of
it selfe
,
specially
when
it
is
reuerently
receiued
and
rightly
vsed
(
notwithstanding
there
be
imperfections
in
them
that
take
and
vse
the
same
)
yeeld
vnto
vs
singular
consolation
.
Hitherto
concerning
the
maior
.
Nowe
for
the
minor
.
Wherevnto
we
answer
that
in
the
gospell
,
the
measure
of
repentance
that
is
of
contrition
,
faith
and
new
obedience
,
is
not
prescribed
,
my
meaning
is
,
that
there
is
not
shewed
how
great
or
howe
much
our
repentance
should
be
,
but
rather
the
thing
it selfe
,
in
it selfe
&
the
soundnesse
of
it
exacted
or
required
.
So
that
we
may
safelie
say
not
the
quantitie
of
it
,
as
whether
it
be
litle
or
great
,
suffiseth
:
but
the
soundnesse
&
truth
of
it
,
suffiseth
,
though
not
before
God
neither
,
for
there
is
want
in
vs
&
our
good
works
that
way
,
yet
as
in
regard
of
our selues
,
and
our
owne
assurance
:
for
though
it
be
not
sufficient
,
for
our
purpose
or
before
God
,
yet
it
may
suffice
for
another
,
and
as
in
regard
of
our selues
.
For
euen
as
not
the
quantity
so
much
as
the
quality
of
faith
,
in
the
truth
and
stedfastnesse
of
it
is
it
that
in
some
sorte
commendeth
vs
to
God
,
but
specially
ministreth
much
comfort
to
our
owne
consciences
:
And
as
not
long
and
many
praiers
:
but
short
and
sweet
as
we
may
say
,
yea
so
do
wee
say
and
beleeue
also
,
touching
all
other
fruits
of
our
faith
and
namely
our
repentance
.
And
let
this
suffice
for
this
point
.
8
Their
eight
argument
they
make
thus
:
Pride
is
a
vice
displeasing
God
,
on
the
other
side
humilitie
and
modestie
,
is
a
vertue
that
he
taketh
delight
in
.
But
for
a
man
to
say
,
that
he
is
in
Gods
fauour
,
and
is
assured
of
eternall
saluation
,
is
a
point
of
arrogancie
,
as
againe
to
doubt
whether
he
be
in
Gods
fauour
,
a
token
of
modestie
and
humilitie
.
Therefore
for
a
man
to
say
that
he
is
sure
he
is
in
Gods
fauour
,
is
a
soule
fault
,
and
to
doubt
of
it
,
is
a
goodlie
vertue
.
The
maior
of
this
proposition
is
as
cleare
as
possible
can
bee
,
and
to
bee
prooued
by
manie
places
of
the
Scripture
,
and
particularly
by
this
,
God
resisteth
the
prouds
and
giueth
grace
to
the
humble
.
And
therefore
we
say
nothing
to
it
,
but
willinglie
yeeld
and
submit
our selues
to
the
truth
thereof
.
But
the
minor
is
corrupt
and
false
and
therefore
wee
denie
it
,
in
both
the
parts
or
propositions
of
it
.
For
it
is
not
arrogancie
to
be
assured
generallie
of
Gods
fauour
for
all
mercies
,
and
particularly
of
his
grace
concerning
eternall
saluation
,
sith
god
himselfe
for
the
better
vpholding
of
our
hearts
and
hopes
that
way
,
hath
beene
pleased
to
giue
vnto
vs
many
gratious
both
proppes
and
promises
in
his
worde
,
which
also
in
good
time
he
will
performe
vnto
vs
:
as
he
hath
done
to
many
of
his
faithfull
seruantes
,
who
haue
gone
before
vs
in
the
flesh
and
in
the
faith
.
For
this
and
not
that
is
arrogancie
indeede
to
take
that
which
doth
not
belong
vnto
vs
,
or
to
presume
of
this
or
that
which
we
haue
not
,
and
yet
deceiued
in
our
owne
hearts
imagine
we
haue
it
:
or
els
hauing
it
,
to
be
puffed
vp
with
a
conceite
of
hauing
more
then
we
inioy
:
or
els
inioying
it
to
be
proud
of
it
,
either
as
though
we
had
not
receiued
it
,
or
as
though
God
had
giuen
it
vs
to
that
end
to
make
vs
swell
ouer
others
But
to
assure
our selues
of
Gods
grace
and
of
eternall
life
,
is
a
doctrine
that
God
hath
deliuered
in
his
word
,
for
the
good
and
stay
of
his
owne
people
,
as
we
haue
already
heard
heretofore
,
and
should
againe
hereafter
heare
it
prooued
more
at
large
,
and
therefore
we
can
not
arrogate
or
take
any
more
vnto
our selues
,
then
that
that
in
regard
of
the
free
fauour
of
God
belongeth
vnto
vs
:
and
presume
here
we
cannot
,
or
be
proud
,
whether
we
haue
it
or
haue
not
:
for
it
were
madnesse
to
be
lifted
vp
with
that
we
haue
not
:
and
sith
we
haue
it
not
of
our selues
but
from
another
:
we
may
say
as
the
Apostle
saith
,
what
hast
thou
that
ihou
hast
not
receiued
,
&
if
thou
hast
receiued
it
,
why
reioycest
thou
,
as
though
thou
hadest
not
receiued
it
.
And
again
we
knowe
God
giueth
no
graces
to
any
euill
ende
,
howesoeuer
man
in
his
owne
corruption
,
and
Satan
in
his
malice
against
him
,
abuse
them
many
times
thereto
,
but
as
the
graces
themselues
are
good
,
so
both
he
in
his
purpose
doth
,
and
we
in
our
practise
ought
to
aime
at
good
endes
and
effects
,
that
so
the
one
answering
the
other
he
might
haue
glory
other
men
good
,
and
our selues
confort
.
On
the
other
side
it
is
not
humilitie
to
doubt
of
Gods
fauour
,
but
distrustfulnes
or
doubting
rather
,
for
humilitie
,
respecting
not
God
,
or
not
reaching
vnto
him
,
though
it
be
acceptable
in
his
eyes
as
other
good
thinges
are
,
but
concerning
men
,
who
when
he
considereth
either
himselfe
,
his
sinne
and
misery
thereby
or
els
God
in
his
maiestie
,
might
,
iustice
,
&c.
as
a
sharp
reuenger
of
the
same
hath
iust
occasion
to
be
thrown
downe
is
a
holy
&
blessed
virgine
,
whereas
distrustfulnesse
or
doubting
arising
from
the
corruption
of
our
hearts
and
an
imagination
touching
the
height
or
heinousnes
of
our
iniquities
,
or
ignorance
of
gods
diuine
nature
and
holy
word
,
as
though
he
could
not
or
would
not
forgiue
vs
,
is
a
foule
vice
because
it
dishonoureth
God
in
the
riches
of
his
mercie
,
and
addeth
affliction
vnto
a
fearefull
and
distressed
soule
.
And
both
these
points
me
thinketh
we
may
see
plaine
by
and
earthly
comparison
.
For
as
when
a
great
prince
or
person
,
that
both
hath
largenesse
of
power
and
soundnesse
of
good
will
,
shal
promise
vs
much
,
and
wil
vs
in
the
word
of
a
prince
to
assure
our selues
and
be
bolde
,
then
to
doubt
were
folly
in
our selues
,
and
discredit
to
the
person
that
offereth
&
would
performe
such
singular
fauour
,
so
is
it
in
this
behalfe
betweene
vs
and
God
,
whose
power
we
cannot
doubt
of
,
not
onely
because
it
is
absolute
and
infinite
,
but
also
because
he
hath
effectually
in
all
ages
and
to
euery
person
performed
,
whatsoeuer
he
hath
faithfully
promised
:
and
whose
good
will
we
may
not
call
into
question
,
he
hauing
giuen
vs
so
many
assurances
thereof
,
as
his
sweete
promises
the
death
of
his
sonne
,
the
pledge
of
his
spirit
and
many
particular
graces
both
outward
and
inward
:
as
he
hath
beene
pleased
to
bestowe
vpon
vs
.
So
that
we
may
see
,
it
is
not
pride
,
but
Christian
humilitie
not
onely
to
thinke
or
speake
lowely
of
,
but
as
it
were
to
distrust
yea
condemne
our
owne
deedes
and
workes
and
renouncing
them
vtterly
to
rest
and
stay
our selues
vpon
the
mercy
of
God
promised
vnto
vs
for
Christ
our
Sauiour
his
sake
,
and
alwaies
both
in
minde
and
mouth
to
haue
that
worthy
saying
of
the
prophet
rise
with
vs
:
Enter
not
into
iudgement
with
thy
seruant
O
Lord
,
for
then
no
flesh
shall
be
righteouse
in
thy
sight
:
and
that
of
the
Apostle
1.
Cor.
4.
I
knowe
nothing
by
my selfe
and
yet
I
am
not
iust
or
iustified
for
all
that
.
One
the
other
side
it
is
not
humilitie
as
they
suppose
,
but
arrogancie
,
and
indeede
contempt
of
God
,
and
heauenly
promises
not
to
giue
credit
to
or
not
to
beleeue
these
sweete
promises
.
And
therefore
Saint
Iohn
saith
:
he
that
beleeueth
not
God
hath
made
him
a
lier
.
1.
Iohn
5.10
.
and
we
may
see
a
memorable
example
of
it
in
Ahaz
.
Isaiah
7.
who
refused
a
signe
giuen
vnto
him
from
god
.
But
they
presse
this
further
&
say
,
it
is
a
token
of
humilitie
to
acknowledge
our
infirmities
and
sinnes
.
And
who
wil
deny
that
that
hath
any
fault
or
sauour
in
him
of
godlines
?
But
on
the
other
side
who
knoweth
not
that
humilitie
and
doubting
differ
,
as
much
as
vice
&
virtue
:
or
what
man
vnles
he
were
madde
,
not
onely
without
reason
but
against
godlinesse
,
would
suppose
that
our
true
humility
,
should
destroy
confidence
,
boldnesse
,
or
faith
,
concerning
Gods
grace
,
forgiuenesse
of
our
sinnes
,
and
eternall
saluation
:
sith
our
humility
is
as
other
good
things
in
vs
,
the
fruite
of
the
faith
:
If
man
did
soundly
vnderstand
what
humility
were
they
would
doubtlesse
be
of
another
minde
,
than
conclude
so
.
This
is
humility
not
onely
truly
to
feare
God
as
a
iudge
,
and
so
to
acknowledge
in
his
sight
our
sinnes
,
and
infirmities
,
but
also
to
fly
vnto
Iesus
Christ
,
and
to
stay
in
his
al
sufficient
satisfaction
.
Doth
this
ouerthrowe
a
poore
mans
pouertie
,
that
he
beggeth
an
almes
for
Gods
sake
as
we
say
?
or
doth
this
destroy
a
weake
mans
weaknesse
,
that
he
seeketh
for
shelter
and
defence
at
the
handes
of
the
strong
?
or
doth
this
take
away
a
sicke
mans
sicknes
,
that
he
laieth
it
open
to
the
Phisition
,
and
requireth
medicine
?
no
verely
but
rather
argueth
,
pouerty
,
weaknesse
,
sicknesse
,
&c.
And
so
doth
our
humility
.
But
let
vs
go
forward
.
9
The
ninth
argument
is
this
.
Where
there
is
vnworthinesse
,
there
cannot
be
assurance
of
Gods
grace
,
of
forgiuenesse
of
sinnes
,
and
of
saluation
,
but
still
there
must
be
doubting
.
But
in
them
that
are
turned
to
God
there
is
great
vnworthinesse
,
whilest
they
knowe
not
whether
they
haue
sufficiently
and
worthily
prepared
themselues
,
and
performed
all
the
couenants
and
conditions
that
God
hath
prescribed
therefore
,
&c.
The
proposition
or
maior
of
this
argument
is
very
false
,
because
the
beholding
or
feeling
of
our
own
vnworthinesse
,
doth
no
more
worke
doubting
,
much
lesse
distrustfulnesse
in
the
hearts
of
Gods
people
,
then
feeling
of
outward
wants
,
maketh
naturall
men
carelesse
of
a
supply
.
It
is
a
grace
of
God
to
be
well
acquainted
with
our
owne
vnworthinesse
,
yea
such
a
grace
as
God
onely
bestoweth
vpon
his
owne
children
,
that
so
in
the
beholding
and
sight
therof
,
they
may
more
earnestly
seeke
after
,
and
be
more
fruitfully
made
partakers
of
the
exceeding
riches
of
his
mercy
,
wheras
the
wicked
of
the
world
,
are
either
ceased
with
benūmednesse
and
senslesnesses
of
their
owne
vnworthinesse
:
and
good
reason
thereof
because
they
feele
not
sinne
,
or
els
see
it
in
iudgement
and
condemnation
:
and
good
reason
of
it
also
,
because
rather
they
haue
made
no
account
to
profit
by
Gods
mercies
,
but
to
abuse
them
rather
to
licentiousnesse
and
sinne
.
And
that
we
might
be
the
better
assured
of
the
trueth
of
this
point
,
namely
that
the
feeling
of
the
indignity
of
gods
people
hath
neither
wrought
doubting
in
themselues
,
nor
caused
god
the
lesse
,
but
more
rather
to
esteeme
them
:
we
haue
many
memorable
examples
,
but
for
the
present
we
will
content
our selues
with
one
out
of
the
ould
testament
and
another
out
of
the
newe
,
that
so
seeing
the
consent
of
scriptures
and
the
confirmitie
of
this
trueth
in
all
ages
,
we
may
the
better
beleeue
it
,
both
for
the
comfort
of
our
consciences
:
and
stopping
the
mouthes
of
the
aduersaries
.
In
the
18.
of
Genesis
,
the
spirit
presseth
this
in
the
prayer
of
Abraham
that
he
made
for
Sodom
,
Gomorrah
,
&c.
that
he
said
he
was
but
dust
and
ashes
,
and
how
could
he
more
debase
and
humble
himselfe
?
and
yet
he
continueth
afterwards
his
prayer
againe
&
againe
,
which
had
his
heart
beene
possessed
with
doubting
,
and
vpheld
with
hope
he
could
not
haue
performed
.
And
in
the
8.
of
the
gospell
after
Mathew
,
the
Centurion
that
came
to
intreat
Christ
for
his
seruant
sicke
of
the
palsie
and
grieuously
pained
,
feeling
and
confessing
his
owne
vnworthinesse
,
that
he
was
not
worthy
that
Christ
should
come
vnder
his
roofe
,
doth
not
only
make
Christ
him selfe
as
he
was
man
to
maruaile
at
it
,
but
according
to
truth
for
the
better
comforting
of
all
that
haue
the
like
sense
,
to
commend
him
&
to
say
verely
I
haue
not
found
so
great
faith
no
not
in
Israel
:
&
what
meaneth
that
generall
sentence
of
the
word
,
god
resisteth
the
proud
&
giueth
grace
to
the
humble
,
confirmed
by
the
example
of
the
Pharise
&
Publican
Luke
eighteene
.
But
to
teach
vs
this
point
?
Can
a
man
be
truely
humbled
in
himselfe
,
without
sight
and
sense
of
his
owne
vnworthinesse
?
or
can
he
tast
or
tell
how
sweet
the
Lord
is
in
his
mercies
,
that
is
not
wel
acquainted
with
his
owne
miseries
?
If
anie
man
thinke
so
he
is
fowly
deceiued
.
Nay
we
will
say
more
,
that
where
vnworthines
is
most
felt
,
there
is
offred
vnto
godlie
men
the
best
meanes
of
certainetie
and
assurance
,
not
onely
because
the
Scripture
saith
:
where
sinne
hath
abounded
ther
grace
hath
abounded
much
more
:
but
because
God
in
his
purpose
,
and
indeed
assured
good-will
calleth
vs
out
of
our selues
,
who
are
altogether
weaker
then
water
,
that
so
we
might
wholy
repose
our
wofull
soules
vpon
him
,
that
is
the
god
of
our
comfort
,
and
the
vnmouable
rock
of
our
strength
.
Wherefore
wee
see
that
the
maior
is
vtterly
vntrue
.
As
for
the
first
part
of
the
assumption
or
minor
we
will
not
denie
it
,
namely
that
euen
in
the
faithfull
there
is
not
onely
is
great
vnworthines
,
but
a
very
good
tast
and
feeling
thereof
.
And
good
reason
there
is
it
should
be
so
,
they
best
obserue
their
owne
waies
,
they
best
examine
their
owne
hearts
&c.
Neither
will
we
much
stick
with
them
to
yeeld
them
the
second
part
of
it
,
namely
that
these
are
good
meanes
to
make
euen
god
feele
their
vnworthines
,
that
they
doe
not
rightly
,
and
reuerently
prepare
themselus
to
the
seruice
of
god
,
that
they
fullfill
not
al
,
nay
not
any
in
sort
as
they
should
,
of
the
couenants
,
conditions
,
or
commandements
of
god
&c.
but
that
they
should
worke
doubting
in
them
of
gods
goodnes
&
grace
towards
them
,
that
is
the
point
we
deny
,
and
they
can
neuer
prooue
:
for
doubting
is
not
the
proper
&
peculiar
effect
of
the
sight
and
sense
of
vnworthines
in
the
Saints
of
God
,
but
hastening
rather
vnto
the
Lord
,
that
so
in
him
that
accounteth
them
worthy
of
euery
thing
,
and
from
him
alone
they
may
bee
replenished
with
his
aboundant
mercy
.
Onely
that
word
sufficiently
&
worthily
which
here
&
els
where
they
vrge
so
much
,
in
the
sense
that
they
vse
it
&
to
the
purpose
that
they
apply
it
,
we
vtterly
mislike
,
for
the
grace
of
God
in
our
iustification
,
saluation
&c.
doth
not
depend
vpon
our
sufficiency
&
worthines
(
which
indeed
is
none
if
we
respect
our
selus
,
as
we
haue
heard
sundry
times
already
)
but
vpon
the
free
&
gracious
promise
of
god
,
&
vpon
the
absolut
&
infinite
merite
of
Christs
obedience
.
For
therefore
indeed
,
are
the
promises
published
,
and
therefore
also
is
the
sonne
of
God
become
&
made
our
mediatour
&
intercessour
,
because
we
are
vtterly
vnworthy
of
al
or
any
fauour
,
(
whereas
if
we
had
worthines
in
and
of
our selues
these
things
had
bin
needles
)
&
that
for
his
sake
,
&
through
his
obedience
the
father
might
declare
himself
to
be
gracious
&
mercifull
vnto
vs
:
according
vnto
which
it
is
said
.
Romaines
the
8.
There
is
no
condemnation
,
to
them
that
are
in
Christ
Iesus
.
&c.
So
that
we
may
see
,
that
a
godlie
hart
,
will
easilie
confesse
yea
ought
indeed
to
acknowledge
,
both
that
he
is
vnworthie
(
which
he
cannot
choose
but
doe
;
if
he
consider
well
Gods
iustice
,
his
owne
daylie
and
hourely
transgressions
euerie
manner
of
way
&c.
)
and
that
yet
notwithstanding
he
ought
stedfastly
to
beleeue
the
promises
of
the
Gospell
,
and
namely
this
,
that
beeing
truely
penitent
,
wee
are
for
Christs
sake
receiued
into
fauour
:
whereof
if
he
respect
gods
faithfulnesse
,
Christs
obedience
,
his
owne
comfort
and
good
thereby
,
he
cannot
but
be
rightly
and
assuredly
perswaded
of
the
same
.
10
Their
tenth
argument
they
frame
thus
:
where
there
is
infirmitie
and
weakenesse
of
faith
,
there
cannot
be
an
assured
perswasion
,
hope
and
boldnesse
.
But
in
them
that
are
turned
to
God
,
there
is
great
infirmitie
and
weakenesse
of
faith
:
therefore
men
cannot
be
assuredly
certified
,
of
Gods
fauour
,
the
forgiuenesse
of
their
sinnes
,
eternall
saluation
&c.
We
cannot
but
deny
the
maior
proposition
of
this
sillogisme
.
And
least
we
should
seeme
to
do
it
,
without
good
cause
why
,
I
beseech
you
marke
that
that
followeth
.
Weaknes
of
faith
and
certainety
of
faith
are
not
opposite
or
contrary
,
for
weakenesse
and
certaintie
,
of
one
and
the
selfe
same
thing
may
be
in
one
and
the
selfe
same
subiect
,
at
one
and
the
selfe
same
time
,
because
they
are
diuerse
and
not
contrarie
,
but
the
opposite
or
contrarie
to
infirmitie
and
weakenes
is
strength
.
The
father
of
the
childe
that
hath
a
dumbe
spirite
,
whome
the
disciples
could
not
cast
out
,
and
Christ
told
him
that
if
he
could
beleeue
al
things
were
possible
,
vpon
the
speach
of
Christ
cried
out
with
teares
and
as
he
confessed
the
weakenes
of
his
faith
,
so
he
earnestly
prayed
for
vnderpropping
and
vpholding
of
it
said
,
Lord
I
beleeue
,
helpe
my
vnbeleefe
.
Mark
the
ninth
.
And
of
the
same
nature
is
the
praier
that
the
Apostles
make
,
when
they
praye
and
saye
,
Lord
increase
our
faith
&c.
For
though
faith
in
it selfe
bee
alwaies
one
:
as
there
is
but
one
god
one
faith
;
one
Baptisme
&c.
Ephesians
the
fourth
.
And
that
it
hath
but
one
obiect
,
to
wit
,
God
,
as
he
hath
reuealed
himselfe
in
his
word
,
and
in
the
face
of
his
Sonne
Iesus
Christ
,
yet
as
in
regard
,
either
of
the
dailie
increases
of
it
,
through
the
powerfull
working
of
Gods
holie
spirite
,
or
the
cooling
or
weakening
of
it
,
by
the
remainder
of
our
owne
sinnes
,
or
Satans
malice
against
vs
,
wee
may
be
said
sometimes
to
bee
strong
,
and
sometimes
to
be
weake
in
it
:
and
sometimes
to
grow
in
it
,
and
sometimes
to
be
at
a
stand
as
it
were
.
And
this
is
that
that
the
Apostle
saieth
,
The
iust
proceedeth
from
faith
to
faith
:
and
againe
the
spirite
of
and
withstanding
Satan
saieth
,
Whom
resist
strong
in
faith
.
As
also
this
that
the
Apostle
Saint
Paule
saieth
of
Abraham
,
the
father
of
the
faithfull
and
friend
of
God
,
that
he
not
weake
in
faith
&c.
Romaines
the
fourth
.
Yea
one
and
the
selfe
same
godlie
man
,
as
in
respect
of
sundrie
times
,
and
diuerse
occasions
may
be
said
to
be
strong
in
this
holie
vertue
,
and
weake
also
.
What
a
faith
was
this
in
Peter
,
by
Christs
comfortable
wordes
not
onely
to
expell
feare
but
in
the
strength
and
power
of
Christs
speach
vnto
him
and
saying
,
Come
,
to
walke
vpon
the
water
?
And
yet
what
weakenesse
was
this
in
seeing
of
a
winde
to
be
afraied
&c.
God
making
vs
in
him
to
beehold
this
trueth
,
that
while
wee
looke
vpon
him
through
Christ
,
we
are
strong
and
bold
as
a
lion
,
but
when
we
leaue
vpon
our selues
,
or
the
arme
of
flesh
and
blood
,
or
regard
calamities
,
wee
are
as
weake
as
water
and
readie
to
sinke
.
Therefore
in
the
maior
proposition
,
wee
may
well
and
easilie
perceiue
,
that
they
neither
deale
plainely
with
the
cause
.
For
as
in
that
behalfe
they
should
not
haue
vsed
infirmitie
or
weakenes
of
faith
but
doubting
,
because
the
question
is
not
of
weakenes
and
wants
in
Gods
Saints
,
which
they
carrie
about
with
them
not
onely
in
their
faith
,
but
in
all
other
good
graces
besides
,
but
of
doubting
and
distrustfulnesse
,
which
indeede
is
wickednesse
and
euill
:
these
two
differing
as
much
as
good
and
badd
,
light
and
darkenesse
and
that
not
onely
in
their
manner
and
natures
,
but
in
their
effects
also
.
Weakenesse
working
in
vs
running
vnto
God
for
strength
,
and
doubting
driuing
vs
for
the
time
,
and
in
some
measure
from
him
,
to
others
that
indeed
can
not
steed
vs
,
though
it
may
bee
wee
may
deeme
otherwise
.
I
say
,
they
neither
deale
plainely
with
the
cause
it selfe
,
nor
with
the
trueth
of
religion
and
the
word
For
faith
or
confidence
in
God
through
Iesus
Christ
,
whether
it
be
firme
or
vnfirme
strong
or
weake
,
may
be
assured
and
certainlie
determine
,
concerning
Gods
grace
forgiuenesse
of
sinnes
and
eternall
saluation
:
though
not
as
in
regard
of
the
strength
or
certainetie
of
it selfe
,
yet
as
in
respect
of
the
strength
,
power
and
assurance
of
the
obiect
,
whereabout
it
is
occupied
,
to
wit
,
gods
mercie
manifested
in
his
Sonne
Iesus
Christ
,
and
declared
by
the
sweete
and
comfortable
promises
of
the
word
:
the
reason
is
because
faith
though
weake
,
doeth
laye
hold
of
as
much
and
appropriate
or
apply
as
much
,
as
a
firme
or
strong
faith
,
that
is
Iesus
Christ
wholie
,
with
all
his
benefits
and
merits
,
though
it
doe
not
so
stronglie
,
or
as
we
may
say
somewhat
more
weakely
apprehend
and
applie
him
.
So
that
the
difference
is
not
in
the
certainetie
and
assurance
of
faith
for
he
that
is
weake
therein
,
may
for
〈◊〉
measure
bee
as
well
and
certainely
assured
,
as
he
that
is
strong
,
but
for
the
manner
or
measure
of
apprehending
or
applying
Iesus
Christ
.
Therefore
as
he
that
layeth
fast
hold
of
a
thing
,
though
it
bee
but
weake
or
feeble
,
is
yet
for
himselfe
as
well
assured
of
the
thing
,
as
he
that
in
strength
apprehendeth
the
like
or
another
of
the
same
kinde
:
so
may
a
christian
man
,
though
he
haue
but
infirme
and
weake
faith
be
as
well
assured
,
that
god
in
Christ
will
shewe
him
mercie
and
forgiue
him
all
his
sinnes
through
his
obedience
,
as
he
that
hath
more
strength
of
it
,
and
euen
in
that
infirmitie
reape
and
receiue
singular
confort
,
though
not
in
the
weaknes
it selfe
,
yet
as
in
regard
of
the
obiect
that
that
weake
instrument
,
laieth
assured
hold
of
,
and
applieth
to
it selfe
.
11
They
haue
an
other
argument
,
which
they
doe
not
onely
frame
and
fashion
,
but
presse
&
vrge
againe
and
againe
in
manner
and
forme
following
.
Naturall
thinges
say
they
are
vnchaungeable
.
But
to
doubt
concerning
Gods
grace
and
our
reconciliation
with
him
is
naturall
,
specially
as
we
are
nowe
borne
and
brought
forth
into
the
world
:
therefore
to
doubt
is
vnchaungeable
:
first
for
the
maior
or
proposition
of
this
sillogisgisme
,
we
say
that
in
diuers
respectes
,
it
is
and
may
be
true
,
and
in
diuerse
respectes
againe
it
is
not
true
but
false
.
Naturall
thinges
are
vnchangeable
,
to
witte
so
long
as
they
continue
so
,
&
be
not
altered
or
changed
by
his
hand
that
is
the
Lord
of
nature
,
or
by
some
extraordinary
course
that
he
is
pleased
to
permit
and
appoint
:
for
then
when
he
that
is
Lord
ouer
all
will
haue
an
alteration
:
the
creatures
must
of
necessitie
by
right
of
creation
,
and
by
the
authoritie
of
the
Creator
yeeld
therevnto
.
And
this
is
it
that
the
Prophet
teacheth
.
Psal.
104.
saying
,
All
things
waite
vpon
thee
,
that
thou
maiest
giue
them
foode
in
due
season
:
thou
giuest
it
them
and
they
gather
it
,
thou
openest
thy
hand
and
they
are
filled
with
good
things
.
But
if
thou
hide
thy
face
they
are
trovbled
;
if
thou
take
away
their
breath
they
die
,
and
returne
to
their
dust
.
And
we
see
it
confirmed
also
by
sundry
examples
,
as
in
the
booke
of
Iehoshua
chapter
12.
where
he
saith
.
Sunne
stay
thou
in
Gibleon
,
and
thou
mooue
in
the
valley
of
A●alon
.
And
Isaiah
38.
Where
for
the
confirmation
of
Hezekias
faith
,
in
the
promise
of
his
recouery
to
health
it
is
said
,
that
in
the
deall
of
Aha●
,
the
sunne
returne
a
backward
tenne
degrees
by
which
degrees
it
was
gone
downe
.
Besides
it
is
true
in
such
naturall
things
as
God
hath
created
and
preserued
,
yea
and
doth
preserue
in
their
estates
wherein
●e
created
them
:
and
not
in
those
which
by
some
occasion
since
,
haue
an
addition
vnto
their
created
nature
,
of
which
sort
as
we
shall
heare
hereafter
,
doubting
and
distrustfulnes
is
and
not
of
the
former
.
And
good
reason
it
should
be
so
,
for
the
additament
vnto
nature
as
it
was
created
,
in
an
alteration
and
changing
of
the
first
nature
,
as
we
may
see
euen
by
this
particular
if
we
had
no
more
that
for
the
sinnes
of
man
,
the
creatures
and
particularly
the
earth
is
liable
to
the
curse
of
barrennesse
,
&c.
which
without
that
it
could
not
haue
beene
,
and
yet
notwitstanding
this
addition
,
these
things
by
reason
of
propagation
-
are
euen
in
this
life
●ightly
named
natural
.
And
this
we
might
inlarge
and
prooue
by
many
other
particulars
,
that
howesoeuer
at
their
first
producing
or
bringing
forth
they
seemed
to
be
against
nature
and
monstrous
indeede
,
yet
by
propagation
and
continuance
of
time
,
are
reckoned
amongst
naturall
things
.
So
that
we
may
nowe
see
howe
the
maior
is
true
,
and
howe
it
is
vntrue
.
For
the
minor
it
is
true
,
sinne
bringing
that
many
other
fearefull
things
into
the
world
,
and
the
same
thorugh
the
taint
of
originall
vnrighteousnesse
beeing
spread
ouer
all
flesh
:
howebeit
that
will
not
followe
therevpon
,
nor
out
of
the
maior
that
is
concluded
that
therefore
doubting
cannot
be
altered
.
For
though
as
in
respect
of
nature
vitiated
,
and
man
himselfe
tainted
therewith
,
there
can
be
no
alteration
or
change
made
,
but
rather
still
an
increase
of
corruption
,
by
reason
of
that
strength
and
power
of
original
sin
,
and
the
reliques
of
it
in
vs
,
yet
as
in
regard
,
of
God
,
who
onely
worketh
wonderfull
thinges
both
in
heauen
and
earth
according
to
his
good
pleasure
and
to
whome
alone
it
belongeth
as
to
search
the
hearts
and
reines
,
so
to
make
of
f●●tie
,
fleshie
hearts
it
is
not
so
but
as
he
can
and
that
with
ease
also
change
the
naturall
course
of
all
his
creatures
generally
,
so
can
he
as
he
will
and
by
such
powerfull
instruments
as
he
hath
appointed
thereto
,
alter
and
change
the
vitia●e
and
corrupt
heart
of
man
,
purging
it
so
by
faith
that
it
shall
be
free
from
the
power
of
iniquitie
,
and
sanctified
also
vnto
many
good
workes
.
And
so
by
all
this
we
see
the
weakenesse
and
infirmitie
of
this
argument
,
which
they
themselues
feeling
&
fearing
also
;
presse
it
yet
a
little
further
thus
.
Euen
those
naturall
things
which
are
added
to
nature
created
are
immutable
or
vnchangeable
.
But
doubting
euen
after
this
sort
is
naturall
therefore
after
this
manner
or
sort
this
doubting
also
is
vnchangeable
.
But
that
we
knowe
Gods
iudgements
to
be
such
that
the
wicked
shall
proceede
from
euill
to
worse
,
that
so
heaping
vp
their
owne
sinnes
:
they
might
heape
vp
against
them
more
iust
and
swift
condemnation
we
should
wonder
at
this
,
that
men
turne
the
truth
of
God
into
a
lie
,
to
their
own
and
other
mens
hurt
also
.
For
first
the
maior
or
proposition
is
not
true
in
one
sense
,
as
hath
beene
shewed
before
,
for
though
it
be
true
,
that
in
this
deprauation
&
corruption
of
our
nature
,
naturall
things
indeed
by
the
strength
and
power
of
nature
are
vnchangeable
:
the
reason
is
because
nature
so
deformed
,
cannot
set
a
foot
forward
to
reformation
or
alteration
of
it selfe
,
but
rather
will
proceed
in
the
power
of
the
corruption
of
it
,
and
specially
also
when
it
is
egged
forward
with
Satans
malice
,
from
euill
to
worse
yet
that
hindreth
not
,
but
by
the
doctrine
of
the
Gospel
,
which
is
the
power
of
god
to
saluation
to
euery
one
that
beleeueth
,
and
by
many
other
meanes
and
helpes
,
as
particularly
the
gratious
working
of
his
blessed
spirit
:
this
worke
of
changing
and
altering
our
nature
,
not
onely
may
but
as
we
see
by
former
and
daily
experience
is
brought
to
passe
:
for
as
nothing
could
hinder
him
,
but
further
him
rather
,
when
he
commanded
light
to
shine
out
of
darknesse
,
so
nothing
now
can
stoppe
his
worke
,
but
shal
further
it
rather
,
in
chaunging
that
cursed
and
corrupted
nature
of
ours
.
So
that
though
this
be
true
that
by
force
and
power
of
nature
they
cannot
be
remooued
or
changed
,
yet
that
letteth
not
but
that
this
also
may
be
true
,
that
by
Gods
word
outwardly
and
by
his
holy
spirit
inwardly
accompanying
&
making
the
same
fruitefull
they
may
in
them
that
beleeue
by
little
and
little
,
not
onely
be
altered
and
changed
,
but
at
the
last
be
vtterly
changed
which
is
more
.
And
as
for
the
minor
or
assumption
we
say
that
in
this
sense
and
after
this
sort
,
namely
that
not
as
nature
was
first
created
of
God
,
for
so
it
could
not
chuse
but
be
as
he
is
exceedingly
good
,
but
as
after
the
fal
of
our
first
parents
it
was
deriued
and
coueied
ouer
vnto
vs
,
that
so
to
doubt
of
the
grace
and
fauour
of
God
for
the
forgiuenesse
of
sinnes
,
for
the
sauing
of
our
soules
&c.
is
very
naturall
indeede
,
that
is
to
say
,
that
in
and
through
this
deprauation
and
corruption
of
that
excellent
nature
,
which
by
creation
was
infused
into
our
first
parents
,
and
in
them
to
all
their
posteritie
,
had
they
continued
therin
because
we
are
all
in
their
loines
to
haue
bene
partaker
of
their
excellent
graces
by
creation
as
well
as
we
are
of
their
sinne
by
transgression
men
do
doubt
of
God
,
his
goodnesse
,
&c.
And
though
as
in
regard
of
men
naturall
,
or
facultie
or
power
that
they
haue
in
them
as
of
them
we
acknowledge
it
imposible
to
alter
or
change
this
doubting
and
distrustfulnesse
,
yet
by
God
to
whome
all
things
ar
possible
,
and
by
his
singular
helpe
aide
,
and
grace
,
,
it
is
not
onely
in
his
owne
people
much
altered
in
this
life
,
though
the
worke
be
wrought
by
little
and
little
,
and
as
it
were
by
certen
steps
and
degrees
,
but
in
them
shall
be
vtterly
abolished
and
taken
away
,
in
the
life
that
is
for
to
come
,
God
working
it
here
but
in
measure
,
and
there
in
absolutenes
and
perfection
not
because
he
is
not
able
here
to
doe
it
,
for
what
is
he
not
able
to
performe
to
shewe
what
hindrance
we
haue
in
our selues
against
his
gratious
workes
,
partly
from
our selves
and
partly
from
Satans
malice
,
and
also
that
he
might
instruct
vs
with
holy
desires
to
hunger
and
thirst
after
the
life
to
be
reuealed
,
where
is
indeede
the
absolute
perfection
and
fulnesse
of
our
felicity
.
But
they
say
further
concerning
this
point
.
The
Saintes
and
people
of
God
doe
sometimes
fall
into
doubting
concerning
gods
grace
and
their
own
saluation
,
and
to
that
end
they
alleadge
Psal.
33.
&
Habac.
1.
We
graunt
it
neither
neede
they
indeed
to
prooue
it
,
for
the
experience
that
God
hath
giuen
vs
of
others
&
of
our selues
doth
plainly
shew
the
same
.
But
what
would
they
infer
?
that
therefore
it
is
good
and
laweful
?
Surely
there
will
no
such
thing
followe
.
To
reason
from
some
facts
or
affections
of
the
godly
is
not
right
,
for
so
in
Noah
we
might
drunkennes
,
from
Dauids
adultery
,
we
might
approoue
of
other
mens
filthines
,
from
Peters
fal
,
we
might
iustifie
other
mens
feare
,
&c.
The
reason
whereof
is
plaine
and
euident
.
Our
regeneration
as
other
spirituall
graces
that
God
vouchsafeth
vs
in
this
life
as
knowledge
,
faith
,
obedience
&c.
is
but
in
part
.
And
by
reason
of
the
remainders
of
sinn
the
flesh
also
lusting
yea
rising
vp
against
the
spirite
,
it
falleth
out
that
many
times
we
doe
not
onely
leaue
vndone
the
good
we
should
performe
,
but
accomplish
also
the
euill
that
god
hath
forbidden
vs
to
do
.
And
that
not
only
in
the
affections
and
thoughts
of
our
hearts
,
to
which
we
must
refer
doubting
and
distrustfulnes
,
but
euen
in
the
words
of
our
mouths
and
works
of
our
hands
also
:
and
therefore
not
safe
to
follow
the
example
of
Gods
Saints
either
in
inward
or
outward
thinges
,
further
then
as
they
themselues
are
sanctified
and
walke
in
the
obedience
of
the
word
,
and
tread
in
the
holy
steppes
of
God
.
And
this
the
Apostle
meaneth
when
he
saith
.
Ephes.
5.
Be
yee
followers
of
God
as
deare
children
,
and
walke
in
loue
euen
as
Christ
hath
loued
vs
:
and
in
anolher
place
.
Be
yee
followers
of
me
euen
as
I
am
of
Christ
.
first
to
the
Corinthians
eleuen
.
By
which
we
see
that
though
the
faithfull
fall
into
doubting
,
yet
they
do
it
not
as
in
respect
of
the
graces
of
God
,
which
they
haue
receiued
,
but
as
in
regard
of
the
remainders
of
flesh
&
corruption
in
them
vnreformed
.
And
yet
so
as
they
do
oppose
and
set
themselues
what
they
can
and
higge
and
wrestle
with
their
doubting
by
setting
against
the
same
,
holie
and
heauenlie
thoughts
,
of
gods
free
grace
&
gracious
promises
,
as
also
the
strength
and
power
of
the
holie
spirit
of
God
,
prouoking
them
as
they
are
regenerate
to
manie
good
works
and
particularly
to
praier
,
by
meanes
whereof
that
which
is
faint
and
weake
in
and
of
themselues
may
bee
strengthened
,
as
wee
may
see
in
the
father
of
the
possessed
child
.
Mark
.
9.
Lord
I
beleeue
,
help
myne
vnbeleefe
.
and
by
the
Apostles
beseeching
God
to
increase
their
faith
:
this
assurance
of
their
harts
concerning
fauour
from
God
and
saluation
,
beeing
a
fruite
of
their
faith
and
a
worke
of
Gods
spirite
in
them
,
without
which
indeede
they
can
neuer
attaine
therevnto
,
and
that
doubting
that
they
finde
and
feele
,
flowing
from
the
remainders
of
their
corruption
,
as
yet
vnregenerated
.
But
as
men
that
are
in
a
labyrinth
,
and
cannot
tell
which
way
to
get
out
do
more
and
more
inwrappe
themselues
,
so
fareth
it
with
these
persons
,
opposing
themselues
against
the
truth
of
God
,
and
assaying
to
defend
the
errors
and
corruptions
of
their
owne
hearts
.
For
as
though
that
which
they
haue
said
already
had
not
beene
mirie
and
filthie
inough
,
they
yet
vrge
more
claye
and
dongue
drawne
out
of
the
beastlie
puddle
of
their
owne
hearts
.
Thus
therefore
they
yet
presse
and
vrge
this
point
.
Naturall
thinges
,
that
is
such
things
,
as
we
haue
naturally
in
our
minds
are
not
sinne
:
but
doubting
is
naturall
:
therefore
it
is
not
sinne
?
we
aunswer
to
the
proposition
or
maior
by
distinguishing
.
Naturall
things
are
of
two
sortes
,
that
is
either
such
,
as
we
had
first
from
God
by
creation
&
remaine
some
of
them
in
vs
as
yet
vntainted
,
are
not
sinne
,
as
for
example
,
our
feare
,
our
loue
&c.
simply
and
in
themselues
considered
,
as
it
is
not
sinne
in
it selfe
to
haue
that
passion
of
feare
,
or
that
affection
of
feare
,
as
to
our
children
&c.
so
that
they
be
freed
from
extremities
,
and
such
things
in
the
considerations
before
expressed
,
are
not
to
be
accounted
simply
sinne
or
euill
.
But
there
are
some
things
nowe
counted
naturall
,
which
haue
both
come
vpon
&
preuailed
vpon
,
the
puritie
of
our
nature
,
as
it
was
in
creation
,
as
for
example
ignor●nce
in
steed
of
our
knowledge
,
doubting
or
distrustfulnes
in
stead
of
our
hope
&c.
and
these
cannot
choose
but
be
euill
:
for
euen
as
our
creation
,
and
all
the
things
we
had
therein
comming
from
God
,
made
vs
to
be
denominated
good
,
because
nothing
could
come
from
him
but
that
which
was
good
.
So
these
proceeding
from
a
contrary
fountaine
,
that
is
Satan
and
his
malice
,
cannot
choose
but
be
of
the
same
nature
,
that
he
is
of
,
that
is
euil
&
sinful
.
And
therfore
concerning
doubting
say
,
that
it
is
naturall
indeed
,
but
not
as
from
our
first
creation
,
for
then
it
should
haue
beene
good
,
but
came
vnto
our
nature
after
the
fall
,
and
so
beeing
depraued
is
euill
,
specially
when
it
is
referred
to
God
as
in
all
this
question
it
is
:
for
though
when
wee
haue
to
deale
with
men
,
specially
such
,
as
whome
for
their
waywardnes
,
inconstancie
,
&
other
corruptions
,
that
we
our selues
haue
had
experience
of
,
we
haue
iust
cause
,
by
reason
of
their
badd
dealing
,
to
suspect
,
feare
,
&
doubt
,
&
doubting
there
or
them
,
can
not
be
said
to
be
sinne
or
euil
:
yet
as
in
respect
of
God
,
who
not
onely
in
his
owne
nature
is
alwaies
like
vnto
himself
,
free
from
the
least
shaddow
or
shew
of
turning
that
may
be
,
but
as
in
regard
of
his
action
and
practise
towards
all
his
people
in
all
ages
,
hath
manifested
himselfe
powerful
and
faithful
;
as
their
is
no
reason
to
doubt
,
so
wee
cannot
doe
it
,
but
with
dishonour
to
his
maiesty
,
and
so
by
consequent
also
with
sinne
to
our
owne
soules
.
But
let
vs
proceed
.
12
Their
12.
argument
is
this
.
No
man
can
certainely
conclude
,
that
the
holy
ghost
hath
kindled
or
wrought
in
him
faith
and
other
vertues
:
the
reason
is
,
because
they
may
likewise
spring
from
humane
reason
.
Therefore
no
man
can
certainely
determine
,
that
he
is
in
Gods
fauour
or
that
he
pleaseth
God
.
The
antecedent
of
this
Enthymeme
,
or
imperfect
syllogisme
as
also
the
confirmation
or
proofe
of
the
same
adioyned
thereto
,
are
as
false
as
possible
may
be
and
as
directly
thwarting
the
light
and
trueth
of
the
word
as
can
bee
,
for
out
of
the
word
we
may
reason
thus
first
concerning
faith
.
It
is
either
the
gift
of
God
,
or
it
is
of
nature
,
because
betweene
there
is
no
meane
:
but
it
is
not
of
nature
for
then
all
men
should
haue
it
(
though
not
happilie
all
alike
,
because
there
is
now
and
then
some
defect
in
nature
)
but
that
is
false
as
the
Apostle
sheweth
.
2.
Thess.
3.
saying
,
all
men
haue
not
faith
:
therefore
it
is
naturall
,
or
of
nature
and
then
by
consequent
it
must
needs
be
of
God
:
which
yet
also
is
warranted
vnto
vs
by
plaine
texts
of
Scripture
,
as
Philipp
.
1.
Vnto
you
it
is
giuen
for
Christ
,
that
not
onely
yee
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
And
againe
,
Rom.
10.
where
he
saith
,
how
they
call
on
him
in
whome
they
haue
not
beleeued
:
how
shall
they
beleeue
in
him
,
of
whome
they
haue
not
heard
?
&
how
shall
they
heare
without
a
preacher
&c.
And
if
faith
from
whence
all
good
works
flow
,
be
the
gift
of
god
,
then
must
also
good
workes
themselues
come
from
him
also
,
because
if
the
first
be
from
him
,
the
second
likewise
.
And
yet
least
we
should
thinke
,
that
this
were
not
Gods
owne
,
and
according
to
his
truth
,
but
a
humane
inuention
,
the
Scripture
that
attributeth
the
worke
of
faith
vnto
God
ascribeth
also
al
other
vertues
in
vs
vnto
him
.
For
that
must
euer
be
true
the
Apostle
speaketh
Philip.
2.
It
is
God
who
worketh
in
vs
both
the
will
&
the
deed
according
to
his
good
pleasure
.
and
Ephes.
2.
We
are
his
workemanshippe
created
in
Christ
Iesus
vnto
good
works
,
which
god
hath
ordained
that
we
should
walke
in
them
.
For
otherwise
if
we
respect
our selues
,
in
this
behalfe
.
I
meane
of
doing
good
works
as
from
nature
,
wee
must
say
as
the
Psalmist
saith
,
there
is
none
that
doeth
good
no
not
one
,
they
are
become
all
corrupt
and
abhominable
,
or
as
the
Apostle
saith
else
where
,
not
that
we
are
sufficient
of
our selues
to
thinke
a
good
thought
(
which
is
the
beginning
of
a
good
work
)
but
all
our
sufficiency
is
from
god
.
Nay
which
is
more
,
when
God
hath
begunn
good
thinges
in
vs
,
wee
doe
what
wee
can
through
the
remainders
of
our
corruption
either
vtterly
to
deface
them
,
or
so
by
imperfections
cleauing
vnto
them
to
taint
them
,
that
were
they
not
ouershadowed
,
with
the
absolute
righteousnes
of
Christ
,
we
and
they
both
might
iustly
be
reiected
from
god
.
And
there fore
he
that
knoweth
either
nature
or
grace
,
God
or
man
,
his
word
or
the
world
,
cannot
but
certenly
conclude
,
that
faith
and
all
other
vertues
are
from
God
,
by
his
spirite
,
and
not
from
man
in
his
nature
,
euen
as
Saint
Iames
chap.
1.
in
a
generall
sentence
affirmeth
it
,
Euerie
good
giuing
,
and
euerie
perfect
gift
,
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
.
And
the
proofe
or
confirmation
adioyned
to
this
proposition
it selfe
,
for
neuer
was
it
heard
in
the
schoole
of
god
,
or
among
sound
christians
,
that
faith
and
good
works
,
might
spring
from
humane
reason
.
For
which
purpose
notable
is
that
speach
of
our
Sauiour
Christ
vnto
Peter
,
after
the
worthy
confession
that
he
had
made
,
saying
,
thou
art
that
Christ
,
that
sonne
of
the
liuing
God
,
vnto
whome
Christ
saieth
againe
.
Blessed
art
thou
Simon
the
sonne
of
Ionah
,
for
flesh
and
blood
hath
not
reuealed
this
vnto
thee
,
but
my
father
which
is
in
heauen
.
Matth.
16.
To
the
same
ende
also
tendeth
that
that
the
Apostle
saith
.
1.
Corinth
.
2.
But
the
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
him
,
neither
can
he
know
them
,
because
they
ar
spiritually
discerned
.
And
what
should
Saint
Paule
meane
else
when
Rom.
8.
he
sayeth
,
the
wisdome
of
the
flesh
is
death
:
and
againe
,
the
wisdome
of
the
flesh
is
emnitie
against
god
,
for
it
is
not
subiect
to
the
lawe
of
God
,
neither
indeed
can
be
,
but
that
it
is
not
in
the
vnderstanding
,
will
,
or
power
of
man
,
to
knowe
loue
or
obey
the
good
things
of
god
,
till
he
be
inlightned
,
strengthened
and
inabled
from
aboue
?
And
if
it
were
so
that
these
good
thinges
doe
spring
from
humane
reason
,
why
doe
we
not
refuse
or
forsake
the
worde
:
and
resist
the
working
of
gods
holy
spirit
,
as
thinges
needlesse
and
vnnecessarie
?
or
why
doe
we
say
the
Heathen
and
Gentiles
are
voide
of
faith
,
and
good
workes
,
seeing
they
haue
as
much
of
nature
and
humane
reason
as
we
or
any
other
.
And
besides
the
obseruation
of
our
own
hearts
will
shewe
vs
the
vanity
&
falshood
both
of
the
proposition
&
confirmation
of
it
:
for
in
our
conuersion
to
god
or
repentance
,
we
sensibly
feele
both
the
one
&
the
other
,
namely
faith
:
without
which
we
could
not
convert
,
it
sealing
vp
in
our
hearts
the
forgiuenes
of
our
sinnes
for
Christs
sake
:
&
the
holy
ghost
quickening
&
stirring
vs
vp
,
as
to
that
so
to
other
good
works
besides
:
according
to
which
S.
Paul
.
faith
Rom.
5
,
that
beeing
iustified
through
faith
,
we
haue
peace
towards
God
.
And
Rom.
8.
The
spirit
that
is
the
holy
ghost
witnesseth
vnto
our
spirits
,
that
we
are
the
children
of
god
.
And
therefore
Augustine
(
though
indeed
I
doe
not
greatly
delight
in
allegation
of
humane
authorities
)
in
a
certaine
place
saith
well
,
he
that
beleeueeth
knoweth
that
he
beleeueth
,
to
witte
,
whilest
that
in
the
feares
&
terrours
of
his
heart
and
conscience
,
God
is
pleased
to
make
him
feele
consolation
and
comfort
:
for
they
that
acknowledge
and
consent
vnto
the
trueth
of
Gods
word
,
and
by
serious
thinking
vpon
,
and
confortable
feeling
of
the
promises
of
the
Gospel
vphold
their
hearts
and
hope
,
they
in
whatsoeuer
estate
or
disteesse
they
be
,
yea
though
they
walke
in
the
valley
of
the
shadowe
of
death
,
or
as
we
say
in
the
middest
of
death
it selfe
,
they
haue
experience
of
,
and
sensibly
feele
consolation
.
Whereby
we
may
see
,
that
when
a
man
hath
an
assured
perswasion
,
or
a
sound
and
steadfast
faith
,
there
followeth
a
certaine
sense
and
feeling
of
comfort
and
ioy
,
according
to
which
it
is
said
,
2.
Chro.
20.
Put
your
trust
in
the
Lord
your
god
,
and
yee
shall
be
assured
.
And
these
motions
,
senses
or
feelings
,
are
not
certainely
of
humane
reason
,
or
of
flesh
and
blood
as
we
say
,
for
then
they
should
be
in
all
men
alike
,
or
els
nature
should
be
an
vnequall
distributer
of
her
fauours
,
and
they
should
be
propped
also
vp
with
some
outward
experience
:
but
that
is
not
so
,
for
they
are
staied
vpon
the
word
&
promise
of
God
,
&
that
not
only
without
respect
of
outward
and
naturall
things
,
but
euen
contrary
to
the
reason
of
nature
and
flesh
:
which
as
we
may
see
in
the
sufferings
of
the
Saintes
and
Martyrdome
of
Gods
people
,
who
runne
through
fire
and
water
being
supported
with
the
power
of
a
mighty
perswasion
from
God
,
of
which
the
wise
men
of
this
world
know
nothing
or
vnderstand
:
so
we
may
behold
it
likewise
in
Abraham
the
friend
of
God
,
and
the
father
of
the
faithful
,
who
not
once
and
away
as
we
say
in
the
matter
of
his
owne
withered
body
,
and
his
wife
Sarahs
barren
wombe
,
conceiued
hope
of
hauing
a
sonne
according
to
promise
,
Rom.
4.19.8
.
but
also
in
the
offering
of
Isaac
his
sonne
,
he
beleeuing
that
God
was
able
to
raise
him
vp
from
the
dead
,
from
whence
after
a
sort
he
receiued
him
as
the
Apostle
noteth
in
the
11.
chap.
of
his
epistle
to
the
Hebrewes
.
verse
19.
13
There
remaineth
the
thirteenth
or
last
argument
,
which
they
vsually
make
for
the
maintenance
of
their
corrupt
doctrine
touching
doubting
,
which
though
it
come
in
the
last
place
hath
as
little
force
,
as
any
of
the
former
,
if
not
lesse
.
And
they
frame
it
after
this
manner
.
The
doctrine
that
begetteth
or
brinforth
carnall
carelesnesse
and
fleshly
security
,
is
not
to
be
commonly
propounded
and
deliuered
to
the
people
.
The
doctrine
that
teacheth
certainty
and
assurance
of
saluation
and
Gods
grace
concerning
the
same
,
and
manifold
fauours
besides
,
in
very
many
begetteth
and
bringeth
forth
carnall
security
,
therefore
though
it
were
true
in
it selfe
,
yet
it
is
not
to
deliuered
vnto
the
people
.
We
aunswere
first
vnto
the
maior
,
that
look
what
doctrine
in
and
of
it selfe
,
breedeth
or
bringeth
forth
such
badde
effects
,
it
should
at
no
hand
be
deliuered
,
because
men
through
their
corruption
and
Satans
malice
prone
&
ready
enough
to
sinne
and
condemnation
,
should
not
by
false
&
erronious
opinions
in
themselues
,
or
by
dangerous
consequences
from
them
,
be
thrust
headlongly
into
eternal
iudgement
.
As
for
example
,
the
doctrine
of
mens
merites
amongst
Papists
,
and
the
satisfying
of
sinne
&
deliuerie
of
soules
,
specially
out
of
purgatory
by
masses
,
diriges
,
trentalles
,
&c.
because
in
their
owne
nature
,
they
make
men
presumteous
and
carelesse
also
,
whilest
by
other
men
,
their
sinnes
may
be
answered
&
Gods
iudgement
satisfied
,
should
not
be
either
publikely
or
priuatly
propounded
:
and
the
same
may
we
affirme
of
all
other
doctrines
of
the
like
nature
.
But
if
there
be
any
true
and
holy
doctrine
,
vpon
which
this
blame
lighteth
or
is
said
through
the
malice
and
transgression
of
men
;
or
by
occasion
as
we
say
,
or
through
the
fault
,
negligence
,
or
ignorance
of
them
that
abuse
it
,
or
are
offended
at
it
or
by
it
,
there
is
no
reason
it
should
be
silent
or
dumme
as
we
may
say
,
then
that
the
sunne
should
be
taken
from
vs
,
because
it
annoyeth
sore
eyes
,
yea
sometime
increaseth
th
infection
of
the
plague
,
by
reason
of
the
badde
bodies
that
be
tainted
therewith
:
or
that
meate
and
drinke
should
be
with
held
from
all
,
because
some
eate
to
surffetting
and
drinke
to
drunkennesse
.
To
make
this
plain
by
some
examples
out
of
the
word
.
What
is
more
sweete
then
the
doctrine
of
Gods
grace
?
And
yet
because
some
turne
it
into
wantonnesse
,
as
in
the
Apostles
time
and
our
daies
,
shall
it
not
therefore
be
heard
sound
in
the
Churches
of
God
?
what
is
more
comfortable
then
the
doctrine
of
forgiunesse
of
sinnes
through
Christs
obedience
?
And
yet
because
some
then
and
nowe
adaies
also
hearing
this
that
where
sinne
hath
abounded
,
there
grace
hath
abounded
much
more
,
did
and
doe
shamelesly
and
gracelesly
vtter
these
wordes
:
let
vs
continue
in
sinne
that
grace
may
abound
,
shall
not
therefore
this
be
propounded
vnto
the
people
.
The
like
may
we
saie
of
this
point
controuerted
It
were
to
much
indignity
and
dishonour
offered
vnto
God
to
make
his
truth
subiect
vnto
mens
corruption
.
And
it
were
to
much
iniury
and
iniustice
to
men
specially
to
the
Godly
,
and
amongst
them
to
those
,
that
mourne
in
Sion
,
to
haue
with
held
from
their
eies
,
eares
and
hearts
:
the
very
life
of
their
soules
,
and
the
better
halfe
as
we
may
say
of
the
gospel
,
the
doctrine
I
meane
of
the
forgiuenesse
of
sinnes
.
For
as
this
is
true
,
that
the
abusing
of
true
doctrine
,
doth
not
abolish
the
doctrine
it selfe
,
because
it
is
sure
and
permanent
euen
as
God
the
author
thereof
is
,
&
cannot
be
bettered
or
made
worse
be
humane
corruption
,
specially
as
in
regard
of
it
owne
nature
:
so
this
is
certen
also
,
that
in
al
godly
wisdome
and
vnderstanding
,
rather
the
abuse
of
it
should
be
taken
away
,
then
the
doctrine
it selfe
with
held
:
or
if
that
cannot
be
,
yet
the
same
deliuered
with
such
holy
cautions
:
as
in
respect
of
the
vngodly
,
that
they
be
charged
in
the
name
of
the
Lord
Iesus
,
but
to
lay
vncleane
or
violent
handes
vpon
the
sacred
trueth
of
God
not
belonging
vnto
them
,
and
such
comfort
to
the
godly
,
that
it
should
rather
speake
in
a
cleare
and
loud
voice
,
then
be
mute
and
dumbe
as
we
say
in
the
Church
.
And
this
besides
that
it
is
gods
owne
ordinance
,
and
therfore
should
preuaile
,
it
is
more
equall
in
all
vpright
iudgement
,
and
therefore
also
to
be
imbraced
.
To
the
minor
affirming
that
the
doctrine
teaching
certenty
of
saluation
&c.
maketh
men
secure
and
carelesse
,
we
answere
that
it
is
not
so
,
if
they
consider
the
doctrine
either
as
it
commeth
from
God
,
or
in
it selfe
or
owne
nature
,
for
so
it
giueth
great
glory
vnto
God
to
whome
alone
belongeth
mercy
and
forgiuenesse
of
sinnes
,
and
ministreth
much
confort
vnto
vs
,
whilest
the
assurance
of
these
things
(
as
we
see
by
the
truth
of
the
doctrine
)
dependeth
not
vpon
our selues
,
but
vpon
God
alone
:
otherwise
if
they
regard
it
,
in
the
fault
of
men
abusing
the
same
,
as
we
will
not
deny
,
but
that
some
there
are
that
so
abuse
it
,
so
yet
we
cannot
consent
vnto
this
,
that
for
this
their
foule
fault
and
sinne
,
other
men
that
haue
better
grace
should
be
punished
,
with
the
wante
or
lacke
of
this
trueth
of
God
,
no
more
then
we
would
approoue
of
this
,
that
because
in
some
great
persons
house
,
one
is
giuen
to
drunkennesse
,
and
another
to
gourmandise
therfore
they
that
soberly
and
temperatly
vse
the
plenty
of
the
family
should
not
haue
meate
or
drinke
,
or
that
daiely
alloweance
which
they
were
wont
to
inioy
.
But
indeed
it
were
much
more
safe
and
equall
either
to
expell
them
that
doe
so
sinne
in
superfluitie
,
least
their
euill
example
might
infect
others
,
or
else
,
to
haue
some
when
they
eate
and
drinke
,
to
put
them
in
minde
to
put
a
knife
vnto
their
throats
,
or
to
allowe
them
lesse
,
that
so
they
might
not
by
abusing
of
Gods
creatures
,
increase
their
owne
sinne
,
and
hale
iudgement
vpon
the
whole
house
.
And
the
like
maye
wee
affirme
of
the
doctrine
of
God
,
which
is
or
at
the
least
should
bee
the
spirituall
foode
,
and
drinke
of
our
soules
.
And
thus
hitherto
,
wee
haue
not
onely
largelie
but
truelie
I
am
sure
aunswered
,
whatsoeuer
they
haue
obiected
,
at
the
least
wise
,
the
most
materiall
and
forcible
argumentes
that
they
make
,
either
to
vpholde
their
owne
vanitie
or
errour
,
or
to
assault
the
inuiolable
,
and
inuincible
trueth
of
God
.
Nowe
there
remaineth
an
aunswer
to
such
places
,
as
they
cite
or
quoate
out
of
the
auncient
Fathers
or
Doctours
of
the
Church
:
which
labour
specially
as
in
regard
of
the
ignorant
,
who
are
not
well
acquainted
with
their
writinges
,
wee
might
verie
well
spare
were
it
not
that
wee
would
gladly
stoppe
the
mouthes
of
their
aduersaries
,
in
all
that
they
do
or
can
bring
for
themselues
,
whether
it
be
in
substance
or
shew
.
How
be
it
herein
to
put
downe
euery
particular
place
&
doctor
,
that
they
vse
or
abuse
rather
I
minde
not
:
for
besides
that
it
would
bee
infinitely
tedious
,
it
would
bee
also
vnnecessarie
or
superfluous
:
for
the
aunswering
of
one
or
two
,
all
the
rest
saying
nothing
at
the
least-wise
for
matter
,
though
now
and
then
they
varie
in
the
manner
,
but
what
others
haue
said
,
shall
be
the
answering
of
them
all
.
And
therefore
it
shall
be
best
herein
,
to
be
as
short
as
wee
may
conueniently
,
yet
as
plaine
as
possiblie
we
can
,
that
so
the
trueth
of
the
Lord
may
breake
forth
,
and
be
imbraced
in
her
glorie
.
1
The
first
father
that
they
doe
alleadge
is
Augustine
,
and
out
of
him
a
place
in
his
23.
tractat
.
vpon
Iohn
,
wher
he
saith
.
The
minde
is
tossed
betweene
hope
and
despaire
:
It
is
to
be
feared
least
hope
hurt
or
kill
thee
,
that
whilest
thou
hopest
much
concerning
gods
mercy
,
thou
shouldst
fall
into
his
iudgement
.
And
againe
it
is
to
be
feared
,
least
desperation
should
destroy
thee
,
that
whilest
thou
thinkest
the
great
and
grieuous
sinnes
which
thou
hast
committed
,
are
not
pardoned
,
thou
shouldst
not
repent
and
so
incurre
his
iudgement
.
We
may
frame
diuerse
aunswers
to
this
place
.
As
for
example
when
he
saith
,
it
is
to
be
feared
least
hope
hurt
thee
&c.
He
vseth
the
name
of
hope
,
not
in
his
good
and
naturall
meaning
,
as
it
is
both
vsed
and
pressed
vpon
vs
in
the
holie
Scripturs
but
by
abusion
,
as
S.
Iames
doth
the
word
of
faith
in
his
second
chapter
,
or
else
according
to
that
conceit
or
imagination
that
these
secure
men
had
of
that
which
in
themselues
they
tooke
to
be
hope
.
And
though
this
bee
true
and
may
sufficiently
aunswer
the
place
,
yet
further
I
say
that
Augustin
in
these
words
doth
not
speak
simply
against
christian
hope
,
for
that
had
beene
to
haue
condemned
that
,
which
the
holy
ghost
hath
commended
,
and
to
haue
disprooued
that
which
he
approoueth
in
many
places
of
the
word
,
but
against
such
a
conceited
hope
(
if
I
maye
giue
it
the
name
of
hope
)
or
idle
conceit
rather
&
swimming
imagination
,
as
maketh
men
secure
,
carelesse
and
negligent
in
the
obedience
or
keeping
of
gods
commaundements
.
For
first
this
is
Augustins
drift
and
purpose
,
namely
to
admonish
men
of
boldnes
or
licenciousnes
in
sinning
which
ariseth
in
men
,
either
from
a
false
hope
of
easily
obtaining
pardon
or
els
from
the
contrary
,
that
is
distrust
of
saluation
,
or
from
imagination
that
sinne
is
but
some
light
and
trifling
thing
.
And
that
this
is
his
meaning
indeed
,
it
may
appeare
by
some
speaches
,
that
goe
not
much
before
these
that
our
aduersaries
alleadge
,
as
when
he
saith
:
wherefore
from
either
of
them
,
that
is
to
say
both
hoping
and
despairing
(
which
are
contrarie
affections
men
are
in
daunger
.
)
By
hoping
a
man
is
deceiued
when
he
saieth
God
is
good
,
God
is
mercifull
,
I
will
doe
whatsoeuer
pleaseth
me
or
liketh
me
,
I
will
giue
my
lusts
the
reines
,
and
lay
the
bridle
in
their
necke
.
Why
so
?
because
God
is
mercifull
gracious
&c.
These
men
are
in
daunger
of
hope
.
As
they
on
the
other
side
of
desperation
,
who
when
they
haue
fallen
into
grieuous
sinnes
&c.
as
it
followeth
in
the
father
.
By
which
we
may
see
what
manner
of
hope
it
is
that
he
condemneth
not
the
certainetie
,
which
wee
according
to
the
Scriptures
teach
,
is
to
bee
fixed
in
Christ
alone
,
and
his
merits
,
or
Gods
mercie
through
him
,
and
which
for
the
certainetie
and
assurednesse
of
it
,
is
said
in
the
word
,
to
bee
as
it
were
the
anchor
of
the
soule
both
sure
and
stedfast
:
but
such
a
one
,
as
al
they
that
abuse
Gods
grace
vnto
wantonnes
,
and
sinne
,
do
wickedly
forge
&
frame
vnto
themselues
.
To
bee
short
he
shutteth
vp
in
this
place
or
matter
,
with
the
wordes
of
Christ
vnto
the
adulterous
woman
:
Neither
doe
I
condemne
thee
.
But
beeing
made
sure
for
that
which
is
past
,
be
heedy
for
things
to
come
;
neither
will
I
n
thee
,
for
some
smale
good
that
thou
hast
omitted
:
keep
that
which
I
haue
commaunded
thee
,
that
so
thou
maist
haue
performed
that
which
I
haue
promised
thee
.
By
which
wordes
appeareth
,
that
he
mindeth
not
here
to
establish
doubting
or
distrustfulnesse
touching
saluation
,
neither
yet
to
deliuer
any
thing
against
the
assured
hope
of
our
soules
(
for
if
he
had
done
so
he
had
spoken
against
the
trueth
of
God
and
his
word
)
but
that
he
laboureth
to
remooue
the
one
,
and
indeed
to
establish
&
confirme
the
other
,
whilest
he
assaieth
as
to
humble
the
hard
&
stony
harted
,
so
to
instruct
the
tender
and
afflicted
conscience
,
which
he
would
not
or
could
not
haue
done
,
if
he
had
meant
to
haue
approoued
of
distrust
or
doubting
:
for
how
can
the
conscience
buffeted
and
beaten
with
feare
,
receiue
consolation
thereby
.
2
Secondly
they
alleadge
another
saying
,
which
the
same
Augustine
hath
in
his
second
booke
of
the
city
of
god
,
chap.
12.
Where
he
saith
,
speaking
euen
of
good
and
holie
men
as
it
should
seeme
:
who
though
they
be
assured
of
the
reward
of
their
perseuerance
,
yet
are
become
vncertaine
concerning
perseuerance
it selfe
.
For
what
man
is
he
,
that
knoweth
he
shall
continue
in
the
action
of
welldoing
,
and
proceeding
in
righteousnesse
vnto
the
ende
,
vnlesse
by
some
speciall
or
particular
reuelation
,
he
be
thereof
certified
from
him
,
who
in
his
iust
iudgement
doeth
not
instruct
all
men
concerning
this
matter
,
and
yet
for
all
that
faileth
or
deceiueth
none
.
Here
say
our
aduersaries
.
Augustine
plainely
denieth
,
that
the
Saints
are
sure
of
their
perseuerance
and
continuance
euen
vnto
the
ende
.
But
none
shall
be
saued
,
but
he
that
continueth
vnto
the
ende
.
Augustine
therefore
denieth
,
that
men
are
or
can
be
assured
concerning
their
saluation
.
To
all
this
we
aunswer
,
that
Augustine
speaketh
here
,
of
such
an
vncertaintie
and
ignorance
,
as
is
opposite
not
vnto
faith
,
but
vnto
knowledge
,
that
is
to
saye
,
he
speaketh
not
here
of
the
assurednesse
of
faith
,
concerning
which
alone
we
reason
in
this
place
or
question
:
but
of
the
certaintie
of
knowledge
,
which
is
another
matter
then
the
certaintie
of
faith
,
and
differing
from
it
,
because
onely
the
elect
haue
this
,
and
manie
besides
them
haue
that
other
.
Signifying
that
wee
are
not
sure
of
perseuerance
,
and
therefore
not
of
saluation
neither
,
to
wit
by
the
certaintie
of
our
knowledge
,
and
yet
not
denying
our
assurance
of
it
by
the
certainetie
of
faith
.
And
this
we
may
perceiue
euen
out
of
Augustine
himselfe
,
and
so
make
him
his
own
best
expositour
.
For
first
going
about
to
prooue
that
which
he
said
,
namely
that
Saints
and
holy
men
are
not
allwaies
assured
of
their
perseuerance
,
he
addeth
and
saith
,
who
knoweth
(
and
not
who
beleeueth
)
vnlesse
by
some
speciall
reuelation
he
be
assured
therof
&c.
Sith
therfore
he
meaneth
that
men
are
sometimes
found
vncertaine
concerning
their
owne
perseuerance
,
because
no
man
knoweth
that
he
shall
perseueare
in
his
proceeding
in
righteousnesse
,
it
is
euident
that
he
ment
this
his
speach
,
of
that
vncertaintie
and
of
that
ignorance
,
which
is
opposite
to
knowledge
,
and
not
of
that
which
is
opposite
to
faith
(
and
differ
as
much
one
of
them
from
another
as
knowledge
and
faith
doe
)
that
is
to
say
,
that
he
affirmeth
of
the
Saintes
,
that
they
know
not
,
that
they
shall
perseuer
in
the
very
action
and
going
forward
of
iustice
:
and
not
that
they
beleeue
it
not
or
ought
not
to
beleeue
it
,
that
by
Gods
grace
through
Christ
they
shall
be
saued
and
vpheld
,
both
to
continue
vnto
the
ende
,
and
so
perseuering
to
depart
out
of
this
life
,
yea
he
will
rather
haue
men
to
beleeue
this
,
for
he
addeth
.
But
he
wil
make
vs
continue
euen
vnto
the
ende
of
our
liues
in
himselfe
,
to
whome
we
daily
say
,
lead
vs
not
into
temptation
.
Secondly
when
he
saieth
:
who
knoweth
whether
he
shall
continue
in
the
action
and
proceeding
of
righteousnesse
,
he
presently
adioyneth
,
vnlesse
he
bee
by
some
reuelation
certified
from
him
&c.
therefore
we
may
plainely
perceiue
that
he
meaneth
such
a
manner
of
knowledge
concerning
some
special
matter
or
thing
to
come
yea
such
a
knowledge
also
as
is
manifested
by
reuelation
,
which
in
our
daies
is
ceased
&
we
hauing
now
no
other
way
wherby
god
hath
reuealed
his
will
then
by
his
word
:
which
though
it
speake
not
so
particularly
and
seuerally
vnto
euery
one
as
former
visions
&
reuelations
did
,
yet
doth
it
deliuer
matter
of
no
lesse
certainety
&
as
much
to
be
beleued
then
those
reuelations
did
,
as
may
perceiue
by
that
of
Luk.
16.
They
haue
Moses
&
the
Prophets
if
they
will
not
heare
them
,
neither
will
they
beleeue
though
a
man
should
rise
againe
from
the
dead
.
Thirdly
the
same
Augustine
in
his
booke
of
the
good
of
perseuerance
,
doth
from
the
second
chapter
to
the
seuenth
,
and
at
large
euen
according
to
Cyprians
iudgement
if
I
be
not
deceiued
,
shewe
,
that
the
Saints
of
God
do
in
euery
petition
of
the
Lords
praier
pray
for
the
gift
and
grace
of
perseuerance
.
How
rightly
this
is
gathered
or
done
I
mind
not
now
to
determine
,
onely
from
hence
it
appeareth
,
that
all
the
true
and
right
beleeuing
fathers
,
and
particularly
Augustine
doth
teach
,
that
sith
such
a
grace
is
praied
for
and
praier
cannot
proceede
but
from
faith
:
for
howe
shall
they
call
vpon
him
in
whome
they
beleeue
not
,
and
from
praier
there
must
be
abandoned
al
doubting
,
that
therefore
howesoeuer
they
did
not
certainely
knowe
yet
they
did
assuredly
beleeue
,
that
they
should
be
vphelde
to
perseuer
euen
vnto
the
ende
.
Therefore
we
may
safely
say
that
Augustine
at
no
hand
would
attribute
to
the
Saints
any
vncertainty
of
faith
touching
their
peiseuerance
,
o●
did
thinke
that
they
should
doubt
,
of
the
grace
of
perseuerance
,
for
which
they
were
to
pray
,
or
would
haue
them
as
vncertaine
or
doubtfull
persons
,
to
be
tossed
two
and
fro
like
waues
of
the
sea
,
specially
as
in
respect
of
God
and
his
promises
,
and
other
assured
pledges
that
God
hath
giuen
to
seale
vp
that
great
mercie
in
them
Otherwise
we
knowe
that
neither
he
nor
any
other
man
,
measuring
men
in
their
corruptions
or
if
you
will
in
their
owne
strength
,
did
or
doe
hold
that
they
could
be
stable
,
and
steadfast
in
the
Lords
waies
:
and
that
therefore
indeede
they
had
good
cause
to
be
ielous
or
suspitious
,
&
that
not
amisse
,
or
to
feare
if
you
will
as
in
respect
of
their
owne
weaknesse
.
And
this
is
that
which
the
same
Augustine
openly
confesseth
,
in
the
same
booke
of
the
good
of
perseuerance
,
chap.
8.
By
all
which
it
is
plaine
and
euident
,
that
when
Augustine
speaketh
of
the
vncertainty
of
the
perseruerance
of
the
Saints
,
he
vnderstandeth
it
of
that
vncertainty
which
ariseth
from
our selues
,
as
when
we
consider
our
weakenesse
to
good
workes
,
&
pronenes
to
sin
,
who
is
he
that
beginneth
not
to
stagger
and
doubt
;
and
not
of
that
which
springeth
from
distrust
or
doubting
of
the
strength
,
preseruation
,
and
vpholding
of
god
:
for
concerning
that
he
teacheth
vs
to
pray
continually
.
But
they
yet
vrge
this
further
&
say
,
that
there
is
an
antithesis
or
opposition
,
betweene
the
reward
of
perseuerance
and
the
gift
or
grace
of
perseuerance
it selfe
,
and
that
therefore
we
must
vnderstand
,
as
in
the
former
assurance
of
faith
,
so
in
the
latter
vncertainty
of
faith
.
We
answeare
neither
wil
we
deny
,
but
that
there
is
an
antithesis
or
opposition
,
yea
and
that
it
is
of
certainty
and
vncertenly
,
but
not
of
the
measure
of
certainty
and
vncertainty
.
For
still
we
stand
vpon
that
that
he
meaneth
it
of
such
vncertainty
,
as
is
opposed
against
knowledge
&
not
against
faith
,
which
point
also
hath
beene
prooued
a
little
before
,
and
that
out
of
Augustine
,
himselfe
.
And
therefore
the
vncertainty
,
he
speaketh
of
must
be
vnderstood
diuersly
,
and
specially
concerning
the
reward
of
perseuerance
,
which
that
it
dependeth
of
God
onely
,
&
not
of
any
indeauour
of
ours
,
is
without
all
question
:
for
that
God
should
render
vnto
them
that
perseuere
the
reward
of
perseuerance
,
he
requireth
nothing
of
our
indeauour
,
studie
,
care
,
&c.
but
that
as
God
himselfe
hath
promised
vnto
them
,
so
he
doth
assuredly
performe
that
reward
And
yet
because
to
their
good
perseuerance
,
their
is
required
also
their
indeauour
and
care
(
which
as
it
is
in
and
of
themselues
very
infirme
and
doubtfull
)
they
cannot
but
sometimes
stand
in
feare
of
the
perseuerance
and
holding
out
of
this
their
studie
and
care
.
So
then
he
that
in
this
question
can
put
a
difference
betwixt
God
&
man
,
and
betwixt
that
which
is
from
the
one
or
from
the
other
:
nay
I
will
say
more
he
that
can
discerne
in
himselfe
,
betwixt
that
which
is
in
and
of
himselfe
,
and
that
which
is
from
God
(
and
by
that
meane
also
in
some
measure
found
in
other
men
)
shal
be
able
to
determine
this
doubt
,
and
not
otherwise
.
3
Thirdly
they
alleadge
that
which
Ierome
hath
,
vpon
the
ninth
chapter
of
Ecclesiastes
saying
,
I
haue
found
that
the
workes
of
righteous
men
indeede
are
in
the
hand
of
God
,
and
yet
that
they
cannot
nowe
know
,
whether
they
be
beloued
of
God
or
no
:
and
that
they
are
tossed
to
and
fro
,
whether
the
things
which
they
indure
,
they
doe
indure
,
for
triall
or
for
punishment
.
And
a
little
after
:
whosoeuer
they
are
that
suffer
aduersitie
,
it
is
nowe
vncertaine
whether
they
suffer
them
through
the
loue
of
God
as
did
Iob
,
or
through
his
hatred
as
very
many
sinners
doe
.
But
to
this
place
of
Ierome
we
answere
,
that
be
speaketh
here
not
of
that
iudgement
,
which
is
to
be
giuen
or
gathered
,
out
of
Gods
word
generally
:
and
more
particularly
out
of
the
promises
thereof
,
vpon
which
indeede
both
for
the
remouing
of
doubting
,
and
the
better
assurance
of
their
owne
hearts
Gods
children
doe
comfortably
relie
and
stay
themselues
,
but
of
that
iudgement
which
is
or
may
be
taken
,
from
the
present
distressed
estate
or
afflictions
of
men
,
specially
of
the
Godly
,
from
which
because
God
afflicteth
or
striketh
them
:
for
diuers
and
sundry
causes
best
knowne
vnto
his
wisdome
:
as
to
try
their
faith
,
to
prooue
their
patience
,
to
make
his
strength
to
appeare
and
be
made
perfect
in
their
weakenes
,
&c.
there
can
be
no
certaine
conclusion
made
,
or
iudgement
giuen
.
And
it
seemeth
to
me
that
he
meaneth
no
other
thing
,
but
that
which
Ecclesiastes
or
the
preacher
himselfe
doth
;
namely
that
by
the
outward
euent
and
successe
of
thinges
,
we
cannot
certainely
conclude
or
knowe
touching
the
loue
or
hatred
of
God
towards
vs
.
This
is
my
meaning
:
that
he
speaketh
not
here
of
euery
knowledge
or
ignorance
of
the
loue
or
hatred
of
God
:
or
of
al
the
means
,
whereby
these
things
may
be
manifested
or
discerned
,
but
of
that
onely
and
simply
,
which
is
to
be
felt
or
drawne
from
the
present
euent
or
successe
of
affliction
or
punishments
:
which
may
appeare
not
onely
by
the
reasons
before
alleadged
,
because
God
hath
so
many
endes
which
he
aimeth
at
in
the
striking
of
his
people
,
but
euen
by
Ieromes
owne
wordes
if
they
be
well
weighed
,
or
els
why
doth
he
so
much
mention
,
induring
and
suffering
for
triall
or
punishment
:
and
alleadgeth
to
that
end
the
loue
of
God
,
Iobs
example
&c.
To
which
we
may
adde
this
,
that
no
doubt
but
Ierome
knewe
this
trueth
also
that
though
there
were
in
men
euen
in
the
best
men
matter
sufficient
to
mooue
God
to
strike
or
punish
sinne
,
that
yet
he
did
not
alwaies
do
it
to
that
ende
,
but
that
sometime
as
it
is
said
of
the
blinde
man
in
Iohn
9.
that
neither
he
nor
his
parents
had
sinned
,
but
that
it
was
done
that
God
might
be
glorified
,
so
he
dealeth
nowe
a
daies
.
If
this
wil
not
satisfie
,
we
say
we
may
aunswere
further
thus
,
namely
that
he
speaketh
not
of
or
against
the
assurance
of
faith
:
but
of
the
trouble
,
that
many
times
the
more
simple
sort
haue
in
them-selues
:
by
that
same
equal
state
as
in
regard
of
outward
things
specially
that
is
betweene
the
good
&
the
bad
.
And
this
may
sufficiently
enough
appeare
euen
by
such
wordes
as
Ierome
himselfe
afterward
addeth
,
saying
,
such
things
as
of
themselues
are
neither
good
nor
euill
,
but
are
called
by
the
wise
men
of
this
world
meane
or
indifferent
,
which
fall
out
alike
to
the
iust
and
vniust
,
doe
much
trouble
all
simple
persons
:
why
they
should
so
fall
out
.
By
which
wordes
it
appeareth
,
that
Ierome
did
neither
attribute
to
all
the
beleeuers
,
that
ignorance
of
Gods
loue
towards
them
,
neither
that
he
did
attribute
it
simply
vnto
them
,
to
whome
he
doth
attribute
but
as
in
respect
though
not
of
the
persons
yet
of
the
things
:
nor
meant
that
it
was
in
them
at
all
times
and
seasons
,
but
onely
in
the
time
of
triall
and
great
affliction
for
those
indeede
that
doe
truely
beleeue
in
Christ
,
and
that
are
not
ceased
with
that
grieuous
temptation
that
fell
vpon
Iob
and
vpon
Dauid
.
Psal.
37.
and
vpon
Ieremie
,
Iere.
12.
and
is
discribed
in
these
places
,
concerning
the
outward
felicitie
of
the
wicked
,
and
the
miseries
of
the
godly
,
they
both
may
and
are
wont
to
reioice
in
afflictions
,
as
we
may
perceiue
both
by
the
doctrine
of
the
word
,
Rom.
5.
and
by
the
examples
of
it
also
Act.
14.
and
16.
yea
euen
those
before
named
Dauid
,
Iob
,
and
Ieremie
:
and
they
that
are
or
may
be
troubled
as
they
were
,
though
in
and
for
the
time
of
their
temptation
they
doe
it
not
,
yet
afterwards
they
beleeue
as
the
rest
of
Gods
people
,
and
reioyce
as
the
rest
of
the
Saints
,
in
their
faith
and
hope
.
4
Fourthly
they
bring
out
of
Hierome
,
certaine
words
that
he
hath
vpon
the
fourth
chap.
of
Daniels
prophecie
,
saying
,
when
Daniell
that
foreknew
of
things
to
come
,
doubteth
concerning
the
iudgement
of
god
saying
.
It
may
be
god
will
pardon
thy
sinnes
,
surely
they
must
commit
a
verie
rash
action
,
that
dare
boldly
promise
pardon
to
sinners
.
Wherevnto
we
say
first
that
Ierome
,
doth
not
here
doubt
whether
God
will
graunt
pardon
of
sinne
,
to
such
sinners
as
doe
truly
repent
.
For
he
knew
it
to
be
the
doctrine
of
the
word
,
and
a
free
promise
of
god
in
the
gospell
,
that
repentance
and
forgiuenes
of
sinnes
should
bee
preached
in
the
name
of
Christ
his
sonne
:
but
he
iustly
disliketh
their
boldnesse
that
to
vnrepentant
sinners
did
boldly
and
freely
promise
pardon
,
not
sufficiently
considering
,
whether
they
did
truely
repent
yea
or
no
:
which
fact
or
doctrin
of
theirs
was
then
&
is
now
,
if
it
should
be
vsed
,
iustlie
to
bee
disliked
,
because
it
is
against
the
doctrine
and
practis
of
God
in
his
word
,
which
will
not
haue
remission
of
sins
to
be
deliuered
or
propounded
but
to
the
penitent
and
beleeuing
sinners
.
And
this
is
Hieroms
meaning
,
as
appeareth
by
this
,
where
he
saith
,
they
dare
boldly
promise
pardon
to
sinner●
Besides
what
if
we
should
grant
,
that
Ierome
saith
as
much
as
they
would
haue
him
to
say
,
must
we
because
he
speaketh
vnseasonably
or
vnsauourely
,
and
indeede
so
as
doth
not
well
agree
with
the
Scriptures
,
therefore
embrace
it
.
No
,
no
,
we
must
in
all
things
,
but
specially
in
the
matters
of
our
faith
and
perswasion
,
stand
vnto
the
sentence
and
iudgement
of
the
holy
Scriptures
,
&
not
the
words
of
Hierom
or
any
other
of
the
fathers
whatsoeuer
.
And
how
rightly
(
if
it
should
bee
vnderstood
as
they
would
haue
it
)
this
is
gathered
from
Daniels
wordes
,
either
in
the
bare
letter
or
in
the
meaning
thereof
,
may
appeare
by
that
which
hath
beene
spoken
concerning
the
true
and
naturall
meaning
of
the
place
of
the
Prophet
,
that
we
may
say
nothing
of
the
weakenesse
of
the
words
in
them selues
,
and
of
the
collection
that
is
made
thervpon
:
for
how
hangeth
this
together
?
or
what
strength
is
there
in
it
?
Daniell
was
acquainted
with
&
foreknew
things
that
were
to
come
,
therefore
he
must
also
bee
assured
,
either
of
the
generall
repentance
of
whole
people
,
or
of
the
sound
conuersion
of
some
particular
persons
.
Indeed
if
we
were
assured
,
that
he
that
had
receiued
one
grace
,
were
indewed
withall
:
or
if
that
could
be
prooued
as
true
&
sound
,
or
that
god
may
not
distribute
his
graces
as
he
will
,
to
some
more
,
to
some
lesse
,
to
none
all
,
it
were
somewhat
.
But
these
things
being
as
they
are
.
Hieroms
collection
cannot
be
very
good
.
But
let
it
be
as
may
be
,
wee
say
nothing
to
deface
him
,
or
to
puffe
vp
our selues
,
but
to
shewe
that
the
aduersaries
haue
not
,
nor
cannot
any
manner
of
way
haue
such
hold
of
him
or
from
him
as
they
suppose
.
And
the
like
may
we
say
of
al
the
rest
:
whose
authorities
we
cease
further
to
answer
as
we
because
that
which
hath
beene
said
to
these
,
will
suffice
to
satisfie
the
other
,
as
also
because
we
would
auoid
tediousnesse
,
not
onely
in
matter
vnnecessarie
,
but
euen
also
in
that
which
is
necessary
,
and
so
make
hast
to
more
materiall
points
and
matter
of
more
weight
and
importance
.
Hitherto
wee
haue
bin
busied
and
I
hope
not
vnprofitably
,
in
aunswering
whatsoeuer
our
aduersaries
haue
beene
able
to
alleadge
,
either
out
of
Scripture
,
or
from
reason
or
fathers
against
the
certainetie
of
faith
in
the
fauour
of
God
,
touching
our
saluation
&c.
or
for
the
maintenance
and
vpholding
of
that
doubtfulnesse
and
distrust
,
which
they
hold
in
themselues
,
and
would
obtrude
or
thrust
vnto
others
.
By
all
which
it
plainely
and
euidently
appeareth
,
that
that
doctrine
of
theirs
concerning
doubting
,
is
not
conteined
in
the
word
of
God
,
or
the
writings
of
the
fathers
rightly
vnderstood
,
or
is
grounded
vpon
anie
sound
or
religious
reason
,
and
that
therefore
indeede
,
it
is
not
to
be
accounted
a
Scripture
doctrine
,
or
a
doctrine
conteined
in
the
bookes
and
writinges
of
holie
men
indued
with
sound
and
vpright
iudgement
,
but
is
taken
rather
,
as
a
dreame
and
fantasie
of
their
owne
which
together
with
with
them
will
vanish
awaye
,
they
beeing
so
farre
of
their
preiudising
the
trueth
which
they
haue
seemed
to
oppugne
and
impugne
,
that
they
haue
rather
established
and
confirmed
the
same
,
so
true
here
and
else
where
,
euen
in
all
respects
must
that
be
that
the
Apostle
Saint
Paule
speaketh
in
the
second
to
the
Corinthians
the
thirteene
,
where
he
saith
.
We
cannot
do
any
thing
against
the
truth
but
for
the
trueth
.
Now
we
are
in
as
few
words
as
possiblie
wee
can
to
declare
,
that
this
their
doctrine
of
doubting
,
directly
striueth
against
gods
holy
word
,
&
the
writings
of
the
founder
fathers
religions
reason
and
whatsoeuer
else
we
can
recken
vp
:
that
so
when
wee
see
,
it
hath
not
onely
nothing
for
it
,
but
all
against
it
,
wee
may
cast
it
away
with
bissing
and
so
more
soundlie
cleaue
and
stick
to
the
truth
of
God
and
his
word
.
1
This
doctrine
of
the
papists
concerning
doubting
of
Gods
grace
,
our
owne
saluation
&c.
is
first
directlie
contrarie
to
two
sorts
of
testimonies
,
contained
in
the
holie
Scriptures
or
writinges
of
God
.
The
first
sort
is
of
them
,
that
doe
manifestlie
and
&
plainely
instruct
vs
concerning
the
assurednesse
of
faith
,
and
the
certainetie
confidencie
and
boldnes
of
beleeuers
,
shewing
also
withall
,
that
by
faith
and
the
sound
fruites
thereof
we
may
safelie
iudge
and
determine
,
concerning
election
,
specially
our
owne
.
The
second
sort
is
of
them
in
which
God
himselfe
by
his
word
and
spirite
,
hath
sharpely
reprooued
and
iustly
condemned
doubting
concerning
himselfe
,
his
goodnesse
,
power
,
word
&
promises
therin
contained
.
To
put
downe
all
the
particular
places
of
both
kindes
in
the
verie
words
of
the
text
would
bee
tedious
and
indeed
vnnecessarie
,
because
the
trueth
of
the
doctrin
of
the
word
standeth
not
in
the
multitude
and
conformitie
of
places
,
but
vpon
God
,
and
that
sufficient
credit
in
it selfe
;
that
God
hath
giuen
to
it
.
Notwithstanding
wee
will
touch
some
,
and
by
quotation
onely
referre
the
godlie
and
studious
reader
,
to
the
the
rest
that
we
thinke
meet
for
this
purpose
and
to
his
continuall
reading
of
the
word
,
by
which
we
may
doubtlesse
add
many
more
of
the
like
nature
.
In
the
epistle
to
the
Hebreues
,
there
are
two
worthy
places
.
The
1.
is
chap.
4.
v.
16.
where
he
saith
.
Let
vs
boldly
go
therefore
vnto
the
throne
of
grace
,
that
we
may
receiue
mercie
and
finde
grace
to
help
in
time
of
neede
.
Wee
may
perceiue
that
it
is
an
exhortation
inferred
vpon
the
premises
,
containing
in
them
a
reason
of
this
our
christian
boldnes
,
namely
this
that
howsoeuer
Christs
priesthood
was
farre
more
excellent
and
glorious
then
that
of
Aaron
,
because
he
is
the
sonne
of
God
placed
in
heauen
&c.
Yet
that
glorie
of
his
should
not
hinder
vs
from
approching
vnto
him
,
but
rather
further
vs
indeed
,
not
onely
because
he
hath
the
fulnes
of
all
power
in
his
hand
,
as
v.
14.
but
also
because
he
is
our
eldest
brother
,
and
is
not
onely
sensibly
touched
with
the
feeling
of
out
infirmities
and
miseries
but
accounteth
them
all
euen
as
his
owne
,
and
therefore
wee
may
come
with
confidence
and
boldnes
vnto
him
.
The
2.
place
is
chap.
10.
ver.
22.
where
he
saith
:
Let
vs
draw
neere
with
a
true
heart
,
in
assurance
of
faith
our
harts
being
pure
from
an
euill
conscience
.
It
is
an
exhortation
as
the
former
,
&
drawne
indeed
from
the
maiestie
&
dignitie
of
Christs
priesthood
,
set
out
and
described
verse
●●
.
in
which
the
Apostle
sheweth
not
onely
how
that
all
sufficient
sacrifice
;
which
Christ
hath
offred
once
for
al
vpon
the
altar
of
the
crosse
,
may
be
applyed
vnto
vs
,
to
wit
,
by
a
liuely
&
stedfast
faith
,
which
he
c●leth
here
assurance
of
faith
,
but
also
how
we
may
be
persuaded
we
haue
that
faith
,
namely
through
the
sanctification
of
the
spirit
,
which
he
meaneth
by
hauing
our
hearts
purged
from
an
euill
conscience
&c.
all
which
causeth
vs
also
assuredly
to
hope
and
trust
in
god
,
and
to
be
assured
of
his
grace
,
because
wee
see
we
haue
not
receiued
his
grace
in
vaine
.
To
which
wee
may
adde
a
place
out
of
the
first
epistle
of
Peter
,
chap.
1.
ver.
15.
Wherefore
gird
vp
the
loynes
of
your
minde
,
bee
sober
and
trust
perfectly
on
that
gra●●
that
is
brought
vnto
you
,
in
the
reuelation
of
Iesus
Christ
.
In
which
words
we
may
not
onely
see
,
a
transition
from
one
vertue
to
another
that
is
from
faith
,
which
he
had
spoken
of
before
,
to
hope
which
he
now
dealeth
with
,
they
being
indeede
inseparable
companions
&
such
as
go
arme
in
arme
as
we
may
〈◊〉
▪
but
also
he
doeth
very
briefly
declare
,
what
manner
of
hope
that
is
,
that
we
should
haue
,
namely
that
it
should
be
sound
,
sincere
,
continuall
,
and
to
our
vttermost
,
perfect
:
yea
he
teacheth
vs
,
whereon
that
hope
staieth
it selfe
,
or
what
it
respecteth
:
grace
,
saith
he
:
either
the
grace
of
the
fauour
of
God
in
Christ
or
els
free
saluation
reuealed
vnto
vs
in
the
Gospell
,
which
also
is
called
grace
,
because
it
proceedeth
from
the
free
fauour
and
grace
of
God
which
is
wrought
vnto
vs
in
this
life
,
through
Christ
manifested
in
his
word
,
and
shall
be
fully
accomplished
,
when
he
that
is
our
head
shal
appear
,
for
to
ether
of
these
,
or
both
of
these
may
these
words
of
the
reuelation
of
Christ
be
referred
,
though
I
thinke
principally
to
the
latter
meaning
.
But
the
place
is
alleadged
to
shewe
that
we
should
perfectly
hope
:
and
is
strong
indeede
against
popish
doubting
.
He
that
lusteth
to
see
more
places
let
him
looke
vpon
Rom.
4.
v.
16.17.18.19.20.21
.
also
Rom.
5.
v.
2.
&
chap.
8.
v.
38.
Ephe.
3.
v.
22.
2.
Tim.
1.
v.
12.
Heb.
11.
throughout
.
Ioh.
●
v.
14.
&
1.
Ioh.
5.
v.
13.
with
sundry
such
like
not
only
in
the
new
Testament
,
but
the
old
also
,
where
we
shal
see
the
doctrine
it selfe
propounded
&
confirmed
by
many
memorable
and
worthy
examples
.
The
other
sort
of
Testimonies
standing
vpon
reproofe
for
weaknes
of
faith
or
want
of
faith
,
&
doubting
come
nowe
to
be
alleadged
and
considered
of
,
whereof
we
haue
store
.
In
the
first
chapter
of
the
Epistle
of
Saint
Iames
,
he
saith
,
let
him
aske
in
faith
and
wauer
not
,
for
he
that
wauereth
is
like
a
waue
of
the
sea
,
tossed
of
the
wind
and
carried
away
,
neither
let
him
thinke
that
he
shall
receiue
any
thing
of
the
lord
:
by
which
we
may
perceiue
that
he
condemneth
as
particularly
praiers
proceeding
from
,
or
conceiued
with
a
doubting
minde
:
whether
is
a
certaine
promise
of
God
going
before
:
so
all
o●her
manner
of
doubting
,
whether
is
the
like
proppes
of
faith
:
namely
promises
from
God
,
whereabout
soeuer
it
be
,
as
Gods
fauour
our
owne
saluation
&c.
and
good
reason
it
should
be
so
,
for
of
like
thinges
there
is
the
like
consideration
.
And
in
the
twelfth
of
Luke
,
when
he
will
perswad
men
to
depend
vpon
Gods
prouidence
,
for
meate
,
drinke
,
cloath
&c
and
all
other
fauours
and
blessings
whatsoeuer
,
he
thinketh
it
not
enough
to
say
,
aske
not
what
ye
shall
eate
or
what
ye
shall
drinke
,
but
he
addeth
more
neither
hang
ye
in
suspense
:
the
word
by
which
he
expresseth
this
matter
is
very
significant
,
for
it
is
as
much
as
if
he
should
say
,
be
not
of
a
suspended
or
doubtfull
heart
.
For
it
is
metaphoricall
,
&
taken
or
borrowed
from
things
that
hang
in
the
aire
,
which
are
so
vncertaine
that
no
man
knoweth
whether
they
will
fall
or
hang
there
still
.
Euen
so
they
that
are
carefull
for
this
wordly
life
and
hang
vpon
the
arme
of
man
haue
alwaies
wauering
&
doubt
ful
mindes
,
swaying
some
times
this
way
&
sometimes
that
way
,
neither
they
themselues
nor
other
men
knowing
what
will
become
of
them
,
or
which
way
they
will
fall
.
In
the
14.
of
Matthew
though
Peter
had
done
well
and
in
strength
of
faith
had
walked
a
while
vpon
the
water
,
and
Christ
had
stretched
forth
his
hand
and
caught
him
,
&
saued
him
from
sinking
,
yet
he
saith
vnto
him
,
O
thou
of
little
faith
wherefore
didest
thou
doubt
?
which
if
doubting
had
not
beene
euill
he
would
not
haue
done
:
or
had
it
beene
a
vertue
he
could
not
haue
done
,
for
so
he
should
either
haue
iustified
that
which
is
corrupt
,
or
condemned
that
which
is
good
,
and
Christ
was
as
free
from
all
other
sinne
,
so
particularly
from
that
.
He
that
will
see
more
let
him
read
Math.
6.30
.
Rom.
14.23
.
Hebr.
12.
verse
12.13
.
and
specially
of
Rom.
14.
where
he
saith
,
what
soeuer
is
not
of
faith
(
that
is
to
say
a
grounded
perswasion
out
of
the
word
;
but
is
done
the
conscience
doubting
of
it
,
or
repugning
against
it
(
is
sinne
.
And
good
reason
there
is
it
should
be
so
:
for
faith
and
trust
in
God
,
his
word
and
promises
is
contrary
to
doubting
and
distrustfulnesse
:
and
if
faith
be
a
vertue
,
then
doubting
is
a
vice
:
and
therefore
faith
and
trust
beeing
once
established
,
doubting
which
is
contrary
or
opposite
vnto
it
is
remoued
.
But
though
this
trueth
be
as
cleare
as
the
Sunne
,
yet
our
adversaries
put
some
exception
against
it
,
as
first
thus
the
faithfull
or
Godly
haue
alwaies
doubting
in
them
,
or
cleauing
vnto
them
.
What
and
if
we
graunt
that
they
haue
the
seed
of
this
sinne
as
of
others
dwelling
within
them
,
is
it
therefore
good
?
or
must
it
be
fostered
and
fooded
.
So
a
man
might
say
they
haue
the
reliques
and
remainders
of
other
transgressions
in
them
,
therefore
they
are
good
,
or
they
must
not
be
striuen
against
.
This
were
indeed
to
let
men
liue
as
they
list
,
and
when
they
haue
done
soddenly
to
goe
downe
into
the
graue
.
For
the
obiection
it selfe
it
selfe
it
is
not
true
,
that
the
faithfull
haue
alwaies
doubting
in
them
,
as
we
may
perceiue
by
the
hope
of
their
hearts
,
their
prayers
to
God
,
and
other
duties
of
obedience
to
God
and
sanctification
which
they
could
not
forme
at
any
time
if
they
had
at
al
times
doubting
in
them
.
That
the
faithfull
doe
sometimes
doubt
,
I
doubt
not
Howbeit
if
they
could
tell
from
whence
it
came
,
the
question
would
be
cleared
.
It
springeth
from
the
corruption
of
nature
,
and
from
a
heart
that
without
respect
of
Gods
mercy
&
promises
is
ceased
with
the
sense
of
sinne
and
apprehension
of
Gods
iudgement
against
them
for
the
same
,
which
though
it
may
be
many
times
in
the
wicked
but
without
fruit
:
yet
is
it
more
rife
euen
in
the
godly
,
who
are
this
way
more
liuely
and
powerfully
affected
.
This
doubting
is
not
faith
,
neither
indeed
doth
it
flow
from
faith
,
neither
is
it
of
the
notice
or
nature
of
faith
,
but
commeth
from
our
weakenesse
as
before
hath
beene
said
,
&
fighteth
against
faith
,
though
it
be
true
in
that
combat
and
conflict
faith
doth
ouercome
and
get
the
victorie
at
the
last
:
as
we
may
perceiue
Mark
.
9.
where
it
is
said
by
the
father
of
the
possessed
child
I
beleeue
Lord
help
my
vnbeleefe
.
For
in
this
question
we
speake
not
of
such
an
imagination
or
conceit
of
faith
as
during
the
infirmitie
or
weaknesse
of
our
flesh
,
hath
by
reason
of
the
remainders
of
mans
corruption
,
no
doubting
at
al
adioyned
with
it
in
the
person
that
hath
receiued
that
precious
gift
of
faith
:
but
we
mean
it
of
such
a
faith
as
stestdfastly
though
weakely
laieth
hold
assuredly
of
the
obiect
of
it
.
For
we
knowe
and
confesse
that
faith
as
it
is
Gods
worke
,
is
exquisite
and
absolute
:
and
yet
as
it
is
in
vs
,
to
be
imperfect
,
and
to
haue
as
we
may
say
his
degrees
and
increasings
.
And
yet
we
feele
and
perceiue
that
this
faith
though
neuer
so
imperfect
,
then
,
when
it
laieth
hold
,
of
the
true
and
onely
obiect
of
it
,
namely
Christ
our
mediatour
and
his
merites
:
is
true
and
sound
,
and
from
the
obiect
;
which
our
faith
though
it
be
weake
laieth
hould
of
,
we
haue
much
firme
and
assured
comfort
.
And
if
this
were
not
true
,
we
could
not
comfort
our selues
,
neither
in
our
knowledge
,
patience
,
prayer
,
or
any
othergood
worke
beside
,
because
we
knowe
in
part
,
we
prophesie
in
part
&c.
Secondly
some
except
further
&
say
,
that
Paul
and
the
Apostles
in
the
places
aboue
mentioned
speake
of
that
certainty
of
their
own
saluation
,
which
they
had
by
speciall
reuelation
and
not
that
they
affirme
,
that
all
the
faithfull
haue
the
like
assurance
.
But
the
aunswere
is
easy
.
The
Apostles
doe
or
did
not
speake
only
of
themselues
,
but
of
all
the
faithfull
:
and
not
of
their
owne
faith
and
saluation
only
,
but
of
the
common
faith
and
saluation
of
all
beleeuers
.
Which
as
it
may
appeare
by
this
,
be
cause
faith
and
saluation
are
common
graces
,
so
by
this
because
they
vse
the
wordes
of
the
plurall
number
,
and
such
as
doe
indifferently
comprehend
all
the
faithfull
,
yea
by
the
manner
of
speaches
also
which
they
vse
concerning
the
matter
it selfe
,
namely
speaking
indefinitly
of
faith
.
And
in
all
of
them
they
make
this
the
foundation
of
our
assurance
and
certainty
,
that
Christ
is
our
Mediatour
,
that
he
died
for
vs
&c.
Besides
Rom.
4.
he
speaketh
concerning
Abrahams
faith
,
and
sheweth
that
it
was
written
before
for
our
sakes
,
and
equally
belonged
vnto
all
the
faithfull
.
So
that
we
may
see
,
they
speake
of
no
propper
matter
concerning
themselues
:
nor
in
these
places
alleadged
and
quoted
,
if
any
speciall
reuelation
concerning
their
owne
saluation
,
but
of
a
grace
common
to
all
the
elect
of
God
:
&
ther
fore
this
exception
is
but
a
meere
cauill
.
2
Secondly
this
their
doctrine
of
doubting
,
standeth
vp
against
the
word
and
commandement
of
God
,
calling
vpon
vs
yea
inioyning
vs
for
the
glory
of
Gods
name
and
our
owne
good
to
repent
and
beleeue
the
gospel
.
As
Marke
11.
verse
.
15.
Repent
and
beleeue
the
Gospell
:
as
also
against
those
sweete
exhortations
that
are
giuen
vs
in
the
same
worde
:
to
prouoke
to
confidence
and
religious
boldnes
as
that
of
Hebrewes
4.16
.
Let
vs
therefore
goe
boldly
vnto
the
throne
of
grace
that
we
may
receiue
mercy
,
and
finde
grace
to
helpe
in
time
of
neede
:
and
that
of
Hebr.
10.22
.
Let
vs
drawe
neere
,
with
a
true
heart
in
assurance
of
faith
&c.
And
sundry
such
like
as
as
these
.
For
first
looke
whatsoeuer
god
enioyneth
or
commandeth
,
it
is
neither
doubtfully
to
be
imbraced
,
as
in
regard
of
our
perswasion
because
that
will
breed
neglect
at
the
least
if
not
contempt
of
him
and
his
authoritie
that
commaundeth
,
yea
indeed
also
of
the
thing
it selfe
commaunded
:
nor
to
be
sluggishlie
or
slouthfully
performed
,
as
in
regard
of
our
practise
,
because
as
god
in
euerie
thing
loueth
chearefulnesse
,
so
likewise
in
the
obedience
of
his
law
:
much
lesse
may
it
be
deferred
and
put
of
,
both
because
time
is
not
our
owne
,
&
we
haue
no
charter
or
warrant
of
our
liues
,
no
not
for
one
minute
of
an
houre
.
Besides
who
knoweth
not
that
these
thinges
are
opposite
one
of
them
to
another
,
namely
for
God
to
commaund
vs
,
and
for
vs
either
to
doubt
of
himselfe
or
the
thing
or
things
that
he
prescribeth
.
For
if
he
be
God
,
he
must
be
beleeued
,
as
well
in
the
things
he
enioyneth
for
his
worship
and
our
obedience
,
as
in
the
promises
he
propoundeth
,
for
the
expressing
of
the
manifold
riches
of
his
grace
,
&
offring
strong
consolation
to
our
distressed
consciecnes
,
otherwise
if
wee
doubt
him
or
distrust
him
therein
,
we
robbe
him
of
his
glorie
.
Againe
wee
may
reason
for
the
better
confirmation
of
this
point
,
from
the
true
meaning
of
these
words
,
beleeue
the
gospell
.
To
beleeue
the
gospell
,
I
take
to
be
nothing
else
,
but
to
be
rightly
perswaded
of
and
particularly
to
apply
vnto
our
owne
hearts
,
those
promises
which
are
made
vnto
vs
in
the
Gospell
,
specially
those
that
concerne
the
forgiuenesse
of
sinnes
here
in
this
life
,
and
our
euerlasting
saluation
in
the
life
to
come
.
But
this
is
not
to
doubt
,
but
certainelie
to
be
assured
and
perswaded
rather
that
the
whole
gospell
is
true
,
and
particularly
this
part
of
it
,
that
Christ
indeed
is
the
Sauiour
of
all
them
that
beleeue
in
him
,
for
faith
and
repentance
must
be
preached
in
his
name
:
and
there
is
no
other
name
giuen
vnder
heauen
wherein
men
must
bee
saued
but
his
:
and
therefore
they
that
hold
or
teach
otherwise
,
doe
not
onely
not
knowe
what
it
is
to
beleeue
,
but
euacuat
and
destroy
faith
,
the
gospell
Christ
Iesus
and
al.
Sith
therfore
they
that
do
truly
beleeue
,
do
not
doubt
concerning
that
which
they
doe
beleeue
,
(
I
meane
for
the
time
,
manner
and
measure
of
their
faith
:
for
I
am
not
ignorant
of
this
that
that
which
is
strong
at
one
time
,
as
in
regard
of
gods
grace
and
spirite
supporting
vs
,
may
be
infirme
and
weake
at
another
,
as
in
regard
of
the
remainders
of
our
sinnes
,
and
the
dullnesse
and
slownesse
of
our
hearts
to
beleeue
)
it
will
well
,
yea
and
must
of
necessitie
follow
that
all
they
that
doe
truely
beleeue
the
Gospel
of
Christ
,
ought
not
at
any
hand
to
doubt
or
distrust
concerning
gods
goodnesse
,
the
infinite
merite
of
Christs
obedience
,
the
forgiuenesse
of
their
sinnes
,
or
the
sauing
of
their
soules
:
the
reason
is
because
doubting
here
&
that
faith
that
God
hath
wrought
in
them
,
cannot
stand
together
.
And
as
for
the
exhortation
vsed
in
the
word
we
may
say
as
much
,
namely
that
God
meaneth
thereby
to
stirre
vs
vp
stedfastly
and
without
wauering
to
relie
vpon
him
:
or
else
he
would
neuer
haue
so
earnestly
called
vpon
vs
therfore
or
prouoked
vs
thereto
,
vnlesse
he
had
meant
as
much
indeed
as
he
vrgeth
or
stirreth
vs
vp
in
words
.
It
is
for
men
that
are
corrupted
to
dallie
and
to
dissemble
so
,
and
to
make
shew
in
words
of
more
then
they
meane
indeed
,
a
fault
common
as
heretofore
so
nowe
adaies
in
all
states
and
degrees
,
yea
euen
in
them
that
for
their
places
and
callings
approch
most
neere
vnto
God
,
but
no
such
thing
hath
beene
or
euer
shall
be
found
in
the
holy
one
of
Israell
:
for
as
he
is
not
man
but
God
,
and
therefore
iudgeth
not
according
vnto
man
,
or
hath
respect
of
person
,
so
he
cannot
lie
or
dissemble
,
but
being
altogeather
good
and
holy
himselfe
,
and
deliuering
as
we
may
,
the
testimonies
and
tokens
of
his
loue
towards
vs
,
meaneth
as
he
speaketh
so
shall
all
flesh
finde
it
:
whether
it
be
in
the
faithfull
promises
concerning
peace
and
life
,
or
the
execution
of
his
iudgements
in
this
world
or
that
which
is
to
come
.
Thirdly
this
doctrine
of
doubting
fighteth
against
certenty
&
assurance
of
al
such
promises
as
god
hath
graciously
giuen
vs
specially
those
that
he
hath
made
vnto
vs
for
the
forgiuenes
of
our
sins
,
&
our
eternall
saluation
through
Christ
.
Of
which
sort
is
that
of
Isay
1.17
.
Though
your
sinnes
were
as
crimsin
they
shall
be
made
white
as
snowe
,
though
they
were
red
as
scarlet
,
they
shal
be
as
wooll
:
and
that
of
Ioh.
3.16
.
So
God
loued
the
world
that
he
hath
giuen
hit
onely
begotten
sonne
,
that
who
soeuer
beleeueth
in
him
should
not
perish
but
haue
eternal
life
.
1.
Cor.
130.
Christ
is
made
of
God
vnto
vs
,
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
and
sundry
others
.
Nowe
the
promises
of
God
and
mans
,
doubting
,
concerning
the
truth
and
certenty
therof
:
Whether
we
respect
the
things
promised
,
or
Gods
good
will
and
power
that
hath
promised
,
they
are
not
onely
opposite
or
contrary
one
of
them
to
another
:
but
indeede
ouerthrowe
or
destroy
one
an
other
.
For
euery
promise
yea
though
it
be
but
a
promise
of
the
lawe
,
requireth
faith
in
it
or
to
it
,
much
more
a
promise
of
the
Gospell
,
calleth
for
faith
,
whether
the
promise
be
made
concerning
the
forgiuenesse
of
our
sinnes
,
or
the
sauing
of
our
soules
,
or
concerning
any
other
grace
whatsoeuer
,
and
approoueth
not
of
doubting
at
any
hand
:
the
reason
whereof
is
plaine
,
because
Gods
promise
manifested
vnto
vs
in
his
word
,
and
the
faith
that
he
hath
wrought
in
our
hearts
by
his
word
and
spirit
,
and
not
our
naturall
doubting
&
distrust
,
they
are
relatiues
that
is
to
say
,
such
things
as
one
presupposeth
another
,
namely
that
a
promise
,
implieth
faith
,
or
els
the
promise
is
of
no
force
as
in
regard
of
men
,
and
faith
implia
promise
,
as
the
proper
and
peculier
obiect
of
it
,
or
els
it
cannot
be
counted
faith
.
And
sith
the
promise
indeed
cannot
otherwise
be
either
seene
,
but
by
the
eye
of
faith
,
or
apprehended
and
laid
hold
of
,
but
by
the
hand
of
faith
,
which
point
the
Apostle
sheweth
,
Ro.
4.
when
he
saith
therefore
it
is
by
faith
,
that
it
might
come
by
grace
&
the
promise
might
be
sure
to
all
the
seede
&c.
it
must
needes
followe
:
that
faith
as
Gods
worke
in
his
children
,
and
Gods
promises
as
from
himselfe
&
not
doubting
or
distrust
are
relatiues
as
we
call
them
.
And
good
reason
both
for
the
affirmation
and
negation
for
such
as
the
promises
are
,
such
must
the
instrument
be
apprehending
the
same
:
but
the
promises
are
spirituall
and
from
God
,
and
so
is
faith
in
vs
:
and
not
doubting
for
that
is
from
the
corruption
of
our
owne
nature
which
hath
no
acquaintance
with
God
or
goodnesse
,
till
it
be
altered
and
changed
from
aboue
.
And
therefore
we
may
safely
conclud
and
say
,
establish
gods
promise
,
or
faith
is
established
:
and
put
doubting
on
,
Gods
promise
is
euacuated
:
for
therfore
is
it
of
faith
,
as
was
said
before
out
of
Rom.
4.
that
the
promise
might
be
sure
.
then
if
it
be
not
of
faith
but
of
doubting
,
the
promise
is
not
firme
or
sure
,
to
wit
,
to
vs
,
though
as
in
regard
of
it selfe
,
and
God
the
giuer
of
it
,
it
is
alwaies
certaine
.
And
this
is
that
also
which
I
thinke
Saint
Iohn
meaneth
when
he
saith
,
he
that
beleeueth
not
God
as
he
hath
reuealed
him selfe
in
his
worde
,
and
specially
in
his
promises
:
hath
made
him
a
lier
:
because
he
beleeueth
not
the
record
,
that
God
witnessed
of
that
his
sonne
.
But
against
this
our
popish
aduersaries
put
many
exceptions
:
as
first
they
say
,
that
men
must
doubt
not
as
in
respect
of
Gods
promises
,
but
as
in
regard
of
their
own
indignity
or
vnworthinesse
,
because
we
are
worthy
to
obtaine
or
haue
that
which
God
hath
promised
.
For
it
may
so
fall
out
,
that
because
a
man
hath
failed
in
the
conditions
annexed
to
Gods
promises
,
he
may
rightly
doubt
whether
he
shall
haue
that
which
god
hath
promised
:
that
is
to
say
men
should
not
doubt
whether
God
will
faile
in
accomplishing
of
his
graces
and
promises
made
vnto
vs
,
but
lest
we
performe
not
the
conditions
adioyned
thereto
,
because
god
hath
not
promised
eternall
life
,
nor
any
thing
else
but
vnder
condition
:
or
else
they
meane
that
doubting
is
not
to
be
referred
to
gods
promises
but
to
our
defects
and
the
impediments
of
our
infirmities
,
least
happily
we
want
the
accomplishment
of
the
conditions
ioyned
with
Gods
promises
.
This
is
their
exception
,
but
we
answer
that
both
their
affirmation
,
in
their
exception
,
and
their
explanation
of
it
also
,
(
for
of
these
two
parts
doeth
it
consist
)
are
starke
nought
,
for
whatsoeuer
they
say
,
or
howsoeuer
they
interpret
their
owne
speaches
,
yet
if
they
enioyne
and
teach
men
to
doubt
whether
God
for
Christs
sake
,
will
be
mercifull
to
such
as
beleeue
in
him
,
they
appointe
or
instruct
them
to
doubt
of
the
grace
of
God
,
because
Gods
grace
,
Christs
merits
,
mans
faith
,
being
gods
worke
in
vs
,
are
not
nor
cannot
be
disioyned
,
which
they
are
if
men
doubt
or
do
teach
others
to
doubt
of
all
or
of
any
of
them
,
specially
if
that
doctrine
of
doubting
be
receiued
.
But
wee
will
more
particularly
looke
into
the
wordes
and
matter
of
this
exception
.
They
tell
vs
that
we
should
not
doubt
as
in
respect
of
Gods
promises
:
&
who
would
doubt
of
that
or
thinke
or
say
so
,
vnlesse
he
were
some
notable
Atheist
or
blasphemer
,
who
for
his
thoughts
but
wordes
especially
should
rather
haue
his
tongue
pulled
out
of
his
head
,
and
be
iustly
executed
by
death
,
then
be
suffered
to
liue
amongst
men
.
But
that
we
should
doubt
of
our
owne
vnworthinesse
,
because
we
are
vnworthie
to
obtaine
or
to
haue
accomplished
Gods
promises
vnto
vs
,
that
we
are
indeed
vtterly
and
altogether
vnworthy
of
all
or
any
good
thing
from
god
no
godly
man
I
thinke
wil
deny
:
nay
and
if
it
will
pleasure
our
aduersasaries
,
we
will
graunt
them
more
then
that
,
namely
that
we
are
worthy
of
all
punishment
both
temporall
and
eternall
,
in
body
and
soule
.
Howebeit
this
will
not
followe
,
that
because
we
are
vnworthy
of
the
graces
,
god
should
not
bestowe
his
mercies
and
graces
where
as
pleaseth
him
,
or
this
that
therefore
we
should
not
doubt
or
distrust
God
and
his
mercies
.
For
this
is
no
vse
of
our
own
vnworthinesse
either
in
the
sight
or
sense
of
it
,
to
make
vs
to
call
into
question
or
to
controuert
the
trueth
of
gods
promises
nay
rather
if
there
be
any
vse
of
it
that
way
,
ouer
and
besides
the
vnfained
humiliation
of
vs
at
the
feet
of
god
,
it
serueth
rather
to
instruct
and
teach
vs
that
which
the
Apostle
doth
deliuer
in
his
epistle
to
the
Romanes
,
that
where
sine
hath
abounded
there
grace
hath
abounded
much
more
.
Yea
we
say
further
concerning
this
point
of
our
vnworthinesse
,
that
we
should
not
therefore
doubt
of
gods
fauour
or
the
forgiunesse
of
sinnes
:
the
reason
is
because
the
trueth
and
cerenty
of
gods
promise
dependeth
not
vpon
our
owne
worthinesse
ot
vnworthinesse
for
that
were
to
subiect
vnto
man
,
but
on
the
power
,
fidelity
,
and
free
fauour
of
god
towards
vs
:
neither
is
it
confirmed
vnto
vs
because
we
are
worthy
of
it
,
or
made
voide
and
of
no
effect
because
we
are
vnworthy
,
for
that
shall
neuer
be
found
true
both
in
mercy
and
iudgement
that
the
Apostle
saith
,
If
we
beleeue
not
:
yet
abideth
he
faithfull
,
he
cannot
deny
himselfe
:
but
therfore
was
the
promise
both
giuen
and
published
,
&
therefore
is
Christ
also
become
our
Mediatour
,
because
we
are
vnworthy
,
and
that
the
father
for
his
sake
,
might
become
mercifull
&
gratious
vnto
vs
,
according
to
which
it
is
said
,
Rom.
8.
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
&c.
Whereas
had
not
our
vnworthinesse
beene
neither
had
gods
grace
so
plainly
and
plentifully
appeared
,
neither
indeede
could
Christ
haue
become
our
intercessor
or
Mediatour
.
And
therefore
our
vnworthinesse
should
bee
soe
farre
off
to
worke
in
vs
any
doubting
of
gods
goodnesse
,
Christs
merits
,
howsoeuer
as
in
regard
of
our selues
it
may
iustly
humble
vs
and
hold
vs
from
presumption
,
opinion
of
desert
&c.
that
it
should
rather
make
vs
make
speed
thereto
,
&
to
labour
the
steedfast
apprehension
thereof
:
and
indeed
we
are
to
set
against
the
greatnesse
of
our
vnworthinesse
,
the
infinite
bounty
of
god
in
his
promises
:
which
god
would
haue
vs
,
as
we
may
perceiue
by
by
his
commanding
of
vs
to
beleeue
,
to
giue
free
and
full
consent
vnto
.
As
for
the
conditions
they
speake
of
we
tell
them
,
that
are
adioyned
to
the
promises
,
not
as
to
make
the
promises
more
strong
in
themselus
or
as
in
respect
of
God
,
for
so
they
are
alwaies
sure
and
certain
,
but
the
better
to
seale
vp
the
faithfull
performance
of
them
in
our
hearts
,
while
wee
are
inabled
by
God
in
some
measure
to
accomplish
&
performe
the
same
,
we
assuring
our
owne
hearts
that
sith
we
cannot
perfectly
fulfill
them
our selues
,
&
yet
being
fulfilled
by
another
for
vs
,
we
shal
in
his
absolute
accomplishment
therof
&
righteousnes
,
haue
a
plentifull
supply
for
all
our
defects
whatsoeuer
,
we
knowing
further
,
that
if
many
a
compassionate
man
in
the
world
,
doe
not
take
all
aduantages
of
breach
of
couenants
or
conditions
,
that
another
hath
made
with
him
,
God
who
is
compassion
it selfe
,
will
not
deale
so
with
his
seruantes
,
whome
he
hath
singled
out
vnto
himselfe
,
and
separated
to
eternall
life
,
notwithstanding
their
weakenesse
and
wants
.
And
conditions
in
this
case
God
propoundeth
none
vnto
vs
by
the
Gospell
,
but
to
repent
and
beleeue
the
gospel
,
both
which
are
wrought
in
vs
in
some
measure
,
by
his
owne
hand
and
grace
,
and
therfore
we
comfort
our selues
,
that
being
his
owne
work
,
he
wil
not
reiect
it
,
but
accept
it
rather
notwithstanding
our
weakenesses
and
wants
by
reason
of
the
remainders
of
our
corruption
adioyned
thereto
.
As
for
the
explanation
or
exposition
following
,
it
hath
receiued
a
full
aunswere
before
,
and
therfore
we
let
it
passe
,
and
come
to
a
second
exception
,
that
they
make
against
this
trueth
thus
.
We
are
not
sure
say
they
,
whether
we
performe
these
conditions
,
that
is
whether
we
sufficiently
repent
vs
of
our
sinnes
,
or
doe
sufficiently
beleeue
the
promises
of
God
,
and
therefore
that
wee
are
not
assured
concerning
Gods
promises
.
But
this
we
aunswere
is
the
same
poyson
,
that
hath
beene
propounded
in
some
of
their
arguments
before
put
downe
and
answered
,
whether
we
might
remit
the
reader
.
How
be
it
in
a
word
or
two
,
we
will
saye
somewhat
.
And
first
we
giue
them
to
vnderstand
,
that
their
consequent
were
good
&
and
forcible
if
they
had
prooued
or
could
prooue
,
that
the
trueth
&
cert●inetie
of
gods
holy
and
heauenly
promises
did
depend
vpon
the
sufficiencie
of
our
faith
&
repentance
,
but
that
being
not
prooued
is
of
no
importance
.
Nay
we
say
further
that
it
cannot
be
prooued
because
God
in
his
word
hath
not
prescribed
a
limited
and
determined
measure
of
faith
and
repentance
:
which
whosoeuer
hath
not
attained
vnto
,
he
cannot
be
certified
or
assured
of
gods
grace
and
his
owne
saluation
,
but
therin
onely
requireth
at
our
hands
faith
and
repentance
,
both
which
graces
as
all
other
fruits
of
the
spirite
,
are
in
some
more
,
and
in
some
lesse
according
to
the
measure
thereof
giuen
vnto
men
from
God
.
And
this
may
appeare
because
Christ
simply
and
plainely
saith
:
He
that
beleeueth
in
me
hath
euerlasting
life
,
not
expressing
how
much
or
how
litle
faith
is
requisite
to
that
worke
,
so
it
be
sound
and
true
.
And
we
are
taught
in
the
Scriptures
to
pray
for
augmentation
and
increase
of
faith
,
and
to
vse
all
good
meanes
,
whereby
we
may
bee
builded
vp
therein
,
and
so
proceed
from
faith
to
faith
&c.
So
may
we
;
yea
so
ought
wee
to
pray
for
increase
of
repentance
&
other
fruits
&
of
graces
of
the
spirit
,
and
yet
when
we
haue
attained
through
Gods
goodnesse
towards
vs
,
a
good
measure
,
yet
wee
shall
haue
our
lacks
.
And
what
can
be
more
plaine
,
then
that
Christ
saith
to
the
woman
Luke
7.
thy
saith
hath
saued
thee
,
although
wee
doubt
not
the
place
and
circumstances
of
it
considered
to
affirme
,
that
she
had
not
sufficient
either
faith
or
repentance
.
And
therefore
we
may
safely
conclude
,
that
though
we
beleeue
weakelie
yet
so
it
be
truely
and
rightly
al
our
sinnes
are
forgiuen
vs
for
Iesus
Christ
sake
,
&
we
made
partakers
of
all
the
fruites
and
merits
of
his
death
,
and
passion
.
Besids
what
an
absurditie
will
follow
this
conceit
of
sufficiencie
of
faith
and
repentance
,
for
sith
no
man
liuing
,
can
either
sufficiently
bee
sorrowfull
for
his
sinnes
,
or
make
any
answer
or
satisfaction
vnto
god
for
them
,
or
surely
determine
concerning
the
sufficiencie
of
his
faith
and
repentance
,
because
God
hath
reuealed
no
such
thing
in
his
word
,
and
to
fetch
it
from
his
owne
head
or
heart
,
will
not
be
fit
,
for
that
is
deepe
and
deceitfull
aboue
all
things
,
it
will
follow
:
that
no
man
should
hope
for
saluation
,
but
rather
despaire
of
it
:
which
besides
that
it
is
absurde
,
is
both
ungodly
and
vncomfortable
also
.
But
if
they
will
yet
further
obiect
and
say
,
that
no
man
knoweth
whether
he
doth
truly
repent
and
beleeue
,
or
els
whether
he
ascribe
vnto
himselfe
the
things
he
hath
not
.
We
answer
that
it
is
an
vntrue
assertion
to
say
,
that
no
man
can
tell
whether
he
doe
truely
repent
,
beleeue
,
&c.
For
though
the
scripture
haue
not
taught
vs
,
to
knowe
whether
our
faith
is
sufficient
,
or
our
repentance
weighty
ennough
,
yet
hath
it
giuen
vs
certaine
infallible
notes
,
by
which
we
may
discerne
and
iudge
of
the
sinceritie
and
trueth
both
of
our
faith
and
repentance
.
For
as
alll
the
fruites
of
our
faith
generally
,
are
sure
seales
and
pledges
of
the
trueth
that
is
in
vs
,
and
more
particularly
our
holy
prayers
to
God
,
according
to
that
which
is
said
,
Rom.
10.
How
shall
they
call
vpon
him
in
whome
they
beleeue
not
:
so
in
the
fruits
and
effects
following
our
repentance
seales
vp
also
the
sinceritie
and
soundnesse
thereof
,
in
our
seuerall
soules
.
Nowe
what
these
are
we
may
see
largely
recited
.
2.
Cor.
7.
as
great
care
clearing
of
our selues
,
indignation
feare
,
desire
,
zeale
,
reuenge
,
&c.
And
why
should
we
not
or
may
we
not
say
,
that
if
in
the
little
light
of
nature
,
that
remaineth
in
vs
vntainted
,
we
may
be
able
to
discerne
of
some
sinnes
,
we
may
by
the
light
of
the
word
and
spirit
,
beginning
and
aduauncing
our
regeneration
,
be
able
in
some
measure
,
to
iudge
of
our
owne
faith
repentance
&c.
That
a
beleeuing
man
may
know
that
he
doth
beleeue
,
the
Apostle
me
thinketh
doth
plainely
shewe
it
in
his
own
example
,
when
he
saith
.
2.
Tim.
1.2
.
I
know
whom
I
haue
beleeued
.
And
when
Philip
Act.
8.
said
vnto
the
Eunuch
,
if
thou
doest
beleeue
with
all
thy
heart
&c.
and
he
answered
:
I
beleeue
that
that
Iesus
Christ
,
is
that
sonne
of
God
:
did
not
the
Eunuch
both
know
and
feele
faith
.
The
Apostle
telleth
vs
.
Rom.
10.
that
with
the
heart
wee
beleeue
to
iustification
,
and
with
the
mouth
make
confession
to
saluation
.
And
2.
Cor.
13.
why
doth
the
Apostle
commaund
or
exhort
,
to
trye
our selues
whether
we
be
in
the
faith
.
Surely
he
would
not
haue
enioyned
or
prouoked
men
to
this
duetie
,
vnlesse
they
might
through
the
power
and
grace
of
the
holie
ghost
,
in
some
measure
and
manner
certainely
know
it
.
And
1.
Cor.
2.
he
saith
:
we
haue
receiued
not
the
spirite
of
the
world
,
but
the
spirite
of
God
.
For
which
purpose
also
see
.
Ephes.
1.17.18
.
and
Ephes.
3.16
.
&c.
and
1.
Ioh.
4.15
.
&
sundry
other
,
from
all
which
we
may
conclude
,
that
true
faith
knoweth
it selfe
,
and
doubteth
not
of
euerlasting
saluation
,
which
it
apprehendeth
or
laieth
hold
of
.
Although
we
denie
not
nether
,
but
that
the
flesh
many
times
intermingleth
that
which
is
in
and
of
it selfe
,
that
is
to
say
doubting
,
concerning
the
word
and
promises
of
God
.
Yea
our
faith
in
Christ
,
though
it
be
neuer
so
smale
,
yet
if
it
be
true
,
both
holdeth
fast
this
certainetie
concerning
Gods
grace
,
and
our
owne
eternall
saluation
,
and
also
knoweth
and
feeleth
that
according
to
the
measure
of
mercie
from
God
,
it
holdeth
the
same
fast
.
And
yet
we
are
not
ignorant
of
this
neither
,
that
manie
times
it
is
very
infirme
&
weak
,
then
especially
when
manie
sore
doubtings
,
do
tosse
and
turmoile
,
yea
make
wearie
our
faint
minds
;
which
doubtings
indeed
are
not
from
faith
,
neither
of
the
nature
of
faith
,
but
flow
from
the
flesh
,
of
our
old
Adam
in
vs
,
which
point
if
we
know
well
,
we
shall
be
made
able
,
the
better
and
more
easily
to
cleare
and
voide
this
point
.
But
yet
they
persist
and
say
,
that
Epicures
and
prophane
men
,
euen
in
the
midst
of
their
iniquities
may
suppose
that
they
haue
such
a
perswasion
of
certainetie
&
assurance
.
But
we
tell
them
first
,
that
our
question
of
true
faith
,
and
of
them
that
do
indeed
beleeue
,
and
not
of
epicures
and
prophane
persons
,
or
of
a
dead
faith
,
which
many
hypocrites
;
yea
diuels
may
haue
,
as
S.
Iames
plainly
sheweth
:
and
that
therefore
they
do
euill
and
misse
the
mark
,
when
they
compare
not
onely
diuerse
,
but
contrarie
both
men
and
matters
together
.
Secondly
that
we
are
hartilye
sorie
for
their
blindnesse
and
ignorance
,
that
cannot
as
yet
make
a
difference
,
betweene
the
imaginations
and
conceits
of
the
wicked
,
which
commonly
breed
and
bring
forth
in
them
senselesse
and
carelesnesse
,
and
the
perswasions
of
the
godly
,
which
as
they
worke
comfort
for
the
sinnes
already
past
:
so
do
they
breed
care
of
conuersation
for
that
which
is
to
come
.
Thirdly
we
say
,
that
howsoeuer
the
world
may
fantasie
and
imagine
some
such
matter
,
yet
they
cannot
feele
it
,
or
be
indeede
throughly
perswaded
of
it
,
not
onely
because
God
saith
by
the
Prophet
,
There
is
no
peace
to
the
wicked
,
who
are
like
the
raging
sea
that
can
not
rest
:
whose
waters
cast
vp
mire
and
dirt
,
but
also
because
wanting
faith
,
without
which
also
it
is
impossible
to
please
god
,
they
must
lack
this
effect
of
it
,
euen
the
quiet
fruite
of
righteousnesse
,
and
a
good
conscience
before
God
and
men
.
But
let
vs
proceed
to
some
further
exceptions
they
make
against
this
truth
.
Some
of
them
say
,
that
is
not
presently
performed
which
is
promised
,
therefore
from
this
that
God
hath
promised
vs
saluation
,
it
will
not
follow
,
that
wee
presently
laye
hold
thereon
:
and
therefore
we
cannot
from
the
promise
that
is
made
vnto
vs
concerning
our
saluation
,
conclude
that
we
ought
to
bee
sure
concerning
it
,
as
if
it
were
already
accomplished
and
performed
.
There
are
many
things
to
be
said
to
this
exception
or
obiection
.
We
denie
not
this
,
that
God
doth
not
alwaies
presently
performe
the
things
he
hath
promised
,
but
that
this
should
be
inferred
,
that
therefore
we
should
doubt
of
the
accomplishment
of
them
,
in
that
time
that
god
hath
set
with
him selfe
from
before
all
times
,
is
neither
sauourie
in
it selfe
,
nor
will
follow
from
the
antecedent
.
I
will
put
one
case
that
shall
make
it
as
plaine
as
possibly
can
be
.
Our
Sauiour
Christ
was
promised
to
our
first
parents
presently
after
the
fal
,
to
be
the
person
by
whome
God
would
reconcile
the
world
vnto
himself
.
And
yet
he
was
not
manifested
in
the
flesh
many
thousands
of
yeares
after
.
What
should
they
then
,
or
those
that
did
succeede
them
after
haue
doubted
of
the
accomplishment
of
this
most
sweet
&
comfortable
promise
,
because
it
was
not
presently
performed
.
Away
with
such
wickednes
I
would
faine
see
a
reason
for
this
,
why
wee
should
not
as
well
doubt
of
that
which
is
past
,
so
many
hundred
or
thousand
of
yeares
if
you
will
,
because
it
is
not
presently
performed
,
or
we
behold
it
not
with
our
eies
or
haue
the
rest
of
our
senses
satisfied
therin
:
as
doubt
of
that
which
in
the
strength
&
power
of
gods
promise
,
is
to
be
performed
in
time
because
it
is
not
presently
done
:
&
why
may
not
a
man
as
safely
infer
,
euen
by
the
contrary
and
that
also
as
in
respect
of
the
godly
,
that
if
they
wil
haue
them
to
doubt
of
the
accomplishment
of
gods
promises
,
because
they
ar
differred
,
they
must
not
feare
but
tremble
,
with
the
diuel
&
damned
,
as
in
regard
of
the
iudgment
&
vengeance
that
is
for
to
come
.
Nay
I
will
say
more
,
if
this
be
right
that
they
propound
as
in
regard
of
the
faithfull
,
that
they
should
doubt
because
it
is
not
by
and
by
performed
,
that
is
promised
,
that
then
the
wicked
need
not
feare
or
doubt
,
as
in
respect
of
the
wrath
that
is
threatned
,
because
it
is
delaied
:
for
of
contrary
things
,
there
is
the
contrary
reason
or
consideration
,
and
we
know
that
to
be
true
,
which
the
holy
ghost
speaketh
in
the
booke
of
the
preacher
:
Though
a
sinner
doe
euill
a
hundreth
times
,
and
God
prolong
his
daies
,
yet
I
know
it
shall
be
well
with
them
that
feare
the
Lord
,
and
do
reuerence
before
him
:
but
it
shall
not
be
well
to
the
wicked
,
neither
shall
he
prolong
his
daies
but
shall
be
like
a
shaddowe
,
because
he
feareth
not
before
God
.
Methinketh
rather
this
would
follow
:
God
manie
times
for
causes
&
reasons
best
knowne
vnto
himselfe
,
differreth
the
performance
of
his
promises
and
the
execution
of
his
wrath
,
therefore
they
will
certainelie
come
,
because
he
is
no
changling
.
Can
we
say
in
reason
that
which
is
differred
is
not
taken
away
?
and
can
we
not
much
more
saye
in
christian
religion
(
wherein
this
is
taught
vs
to
be
the
nature
of
faith
and
hope
,
not
so
much
to
regard
things
present
,
as
those
that
are
to
come
,
for
faith
that
is
seene
is
no
faith
,
and
therefore
is
here
commended
Hebre.
11.
that
being
warned
of
God
concerning
thinges
which
were
as
yet
not
seene
,
and
mooued
with
the
reuerence
he
prepared
the
arke
to
the
sauing
of
his
houshold
)
affirme
the
same
?
wee
haue
a
by
word
amongst
vs
that
were
it
not
for
hope
the
heart
would
breake
:
Let
vs
labour
herein
according
to
trueth
and
godlinesse
,
able
with
patience
and
comfort
to
support
vs
,
euen
vnto
the
comming
of
our
Lord
Iesus
Christ
,
to
end
all
our
miseries
,
and
to
make
perfect
our
felicitie
and
ioy
.
Whatsoeuer
it
be
this
is
certaine
,
that
whatsoeuer
god
promiseth
vnto
his
people
,
he
doeth
assuredly
and
without
fayling
accomplish
and
perform
the
same
vnto
them
,
though
happily
not
so
soone
as
the
word
hath
passed
him
,
for
so
it
might
be
they
would
make
no
great
account
of
the
fauour
promised
and
performed
:
how
be
it
in
that
time
that
he
had
appointed
with
himselfe
from
before
all
times
,
and
which
he
seeth
to
be
most
fit
for
his
glorie
,
&
the
good
of
them
that
belong
vnto
him
.
For
we
know
and
beleeue
him
to
bee
both
willing
and
true
in
his
word
that
he
will
,
and
almigtie
in
his
power
that
he
can
performe
the
good
things
promised
,
for
the
Lords
hand
is
not
shortned
that
it
cannot
saue
,
neither
is
his
eare
heauy
that
it
cannot
heare
.
Isay
.
59.
And
is
there
not
reason
,
we
should
depend
vpon
his
good
pleasure
power
and
prouidence
,
for
the
time
to
performe
his
promise
,
in
as
for
the
grace
and
goodnesse
promised
?
Surely
there
is
,
for
as
all
things
are
free
in
God
,
and
nothing
drawne
from
him
by
constraint
:
so
sith
he
seeth
and
knoweth
,
what
and
when
and
where
,
is
better
for
vs
then
we
our selues
vnlesse
wee
will
be
ouer
saucie
&
malepert
with
the
Almightie
,
we
must
needs
in
this
respect
also
depend
vpon
him
.
To
make
this
plaine
by
one
particular
,
the
forgiuenes
of
sinnes
is
promised
and
in
some
measure
performed
in
this
life
,
but
the
full
fruition
of
that
grace
in
all
the
partes
and
peeces
of
it
,
and
the
fruits
following
of
it
,
is
reserued
for
the
worlde
or
life
to
come
.
Howbeit
he
performeth
it
here
euen
so
soone
as
we
beginne
to
beleeue
as
appeareth
Rom.
1.
But
he
will
giue
vs
perfect
righteosnesse
,
&
eternall
saluation
:
when
the
time
fit
for
it
shal
be
,
for
nowe
we
are
saued
by
hope
.
Romans
8.
and
1.
Iohn
3.
Now
are
we
the
sonnes
of
god
but
yet
it
is
not
manifested
what
we
shall
be
.
and
we
knowe
that
when
he
is
manifested
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
But
inough
against
these
exceptions
,
let
vs
come
to
and
proceede
in
the
recitall
of
other
absurdities
that
insue
vpon
this
doctrine
of
doubting
,
which
our
aduersaries
would
so
stiffely
defend
.
4
Fourthly
this
doctrine
of
doubting
generally
concerning
al
Gods
fauour
,
and
more
particularly
concerning
the
forgiuenesse
of
our
sinnes
doth
directly
thwart
and
crosse
those
praiers
that
Gods
people
make
and
powre
forth
before
God
,
and
that
according
to
his
will
for
the
comfortable
feeling
and
assured
attainment
of
that
singular
grace
.
First
Christs
commandement
saying
,
After
this
manner
pray
ye
,
and
amongst
vs
the
rest
teacheth
vs
to
say
,
forgiue
vs
our
debts
,
trespasses
,
or
sinnes
,
sheweth
vs
what
we
should
do
to
which
if
we
adioyne
the
practise
of
Gods
people
,
we
shall
yet
more
and
more
see
our selues
led
thereto
.
Dauid
a
man
approued
of
God
,
Psal.
32.
saith
.
Therfore
or
for
this
thing
that
is
to
say
because
thou
shewest
thy selfe
euery
manner
of
way
to
be
such
a
one
to
me
&
specially
in
the
forgiuenesse
of
my
sinnes
:
shall
euery
one
that
is
godly
make
his
praier
vnto
thee
,
that
is
performe
praier
and
other
obedience
.
And
the
wordes
of
the
Publicane
Luk.
18.
shewe
the
same
O
God
be
mercifull
to
me
a
sinner
.
Now
as
in
all
things
that
God
hath
promised
vs
,
and
at
all
times
,
confidence
,
and
assured
hope
,
is
most
necessary
so
in
praier
especially
,
and
the
rather
because
therein
we
doe
not
onely
deale
with
God
aloofe
or
a
far
of
as
we
say
,
but
in
many
particularities
.
And
God
we
knowe
hath
commanded
not
onely
that
we
should
pray
vnto
him
:
but
also
hath
forbidden
vs
,
in
out
prayers
,
or
while
we
are
calling
vpon
him
to
doubt
either
of
him
that
hath
the
fulnesse
of
power
&
good
will
in
him
,
for
his
owne
glory
and
for
our
good
,
or
els
receiuing
the
things
that
we
shal
aske
according
to
his
word
.
Therefor
Iames
1.
it
is
said
,
If
any
lacke
wisdome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
:
but
let
him
aske
in
faith
and
wauer
not
,
for
he
that
wauereth
,
is
like
a
waue
of
the
sea
,
tost
of
the
winde
,
and
caried
away
,
neither
let
him
thinke
that
he
shall
receiue
any
thing
of
the
Lord
.
And
to
the
same
intendeth
1.
Ioh.
where
he
saith
,
&
this
is
that
assurance
which
we
haue
in
him
,
that
if
we
aske
any
thing
according
to
his
will
he
heareth
vs
.
And
if
we
know
that
he
heareth
vs
whatsoeuer
we
aske
,
we
knowe
that
we
haue
the
petitions
that
we
haue
desired
of
him
,
the
faithfull
and
godly
people
therefore
ought
to
beleeue
and
not
doubt
,
both
that
their
sinnes
are
forgiuen
them
before
God
for
Christs
sake
in
whome
they
beleeue
,
and
that
they
may
safely
pray
for
the
same
in
assured
confidence
that
faith
they
aske
nothing
,
but
in
the
faith
of
Gods
word
and
promise
,
they
shall
not
be
sent
away
emptie
handed
.
5
This
doctrine
also
thwarteth
the
doctrin
of
the
word
,
which
propoundeth
Christ
vnto
vs
as
our
Mediatour
and
intercessour
,
as
1.
Tim.
verse
15.
This
is
a
true
saying
,
and
by
al
means
worthy
to
be
receiued
,
that
Christ
Iesus
came
into
the
worde
to
saue
sinners
.
And
againe
in
the
second
chapter
of
the
same
epistle
.
There
is
but
one
God
and
one
Mediatour
betweene
God
and
man
:
which
is
the
man
Iesus
Christ
.
And
Romanes
8.
It
is
Christ
which
is
dead
or
rather
which
is
risen
again
,
who
is
also
at
the
right
hand
of
god
,
and
maketh
request
for
vs
.
And
if
any
man
list
to
behold
any
more
places
let
him
see
Heb.
7.
specially
verse
24.25.26
.
&c.
as
also
Heb.
9.
verse
24.25
.
And
sundry
such
other
places
.
For
wherefore
was
he
borne
in
to
the
world
,
wherefore
did
he
liue
vpon
the
earth
?
wherfore
did
he
preach
amongst
men
,
and
worke
maruailes
and
miracles
infinite
and
incomprehensible
?
why
did
he
die
and
rise
againe
the
third
day
according
to
the
scriptures
?
wherfore
is
he
ascended
vp
into
heauen
?
&
why
sitteh
he
at
the
right
hand
of
God
to
make
continuall
intercession
for
vs
?
but
by
remoouing
of
the
doubtfulnesse
and
distrustfulnesse
,
that
we
haue
in
our selues
,
by
reason
of
the
remainders
of
our
sinnes
:
and
the
high
and
heynous
iniquities
that
we
doe
commit
,
he
might
minister
vnto
vs
strong
hope
and
assured
comfort
.
For
this
we
must
make
reckoning
of
,
that
either
,
we
beleeue
&
so
are
vnder
hope
of
grace
and
saluation
:
or
els
we
beleeue
not
,
&
so
are
vnder
condemnation
,
because
as
our
sauiour
Christ
,
saith
he
that
beleeueth
not
is
condemned
already
:
for
there
is
no
meane
betwixt
these
two
.
Now
if
we
would
beleeue
our
aduersaries
doctrine
,
then
all
these
things
in
and
by
Christ
must
be
done
in
vaine
,
or
causlesly
,
for
surely
he
that
remaineth
in
doubting
cannot
assure
his
heart
that
the
sonne
of
God
is
become
his
Mediatour
,
and
therefore
also
cannot
yeeld
him
his
due
honour
.
For
as
the
Apostle
saith
,
howe
shall
they
call
vpon
him
in
whome
they
beleeue
not
?
So
may
we
say
,
how
shal
they
trust
him
when
their
hearts
are
full
of
vnbeleefe
,
distrust
or
doubting
.
6
Againe
the
scripture
euery
where
deliuereth
vnto
vs
doctrine
,
concerning
the
comfort
of
the
godly
and
the
peace
of
conscience
that
the
faithful
finde
in
them
,
after
they
haue
felt
the
remission
and
forgiuenesse
of
sinnes
.
And
therefore
Isaie
4.
the
ministers
of
God
are
charged
,
to
comfort
yea
to
comfort
againe
and
againe
the
people
of
God
,
and
to
speake
to
the
heart
of
Ierusalem
and
to
crie
vnto
hir
that
hir
warfare
is
accomplished
,
and
that
hir
iniquitie
is
pardoned
&c
i
And
therefore
also
Christ
himselfe
most
comfortably
saith
to
him
that
was
sicke
of
the
palsie
,
Sonne
be
of
good
comfort
thy
sinnes
are
forgiuen
thee
.
Math.
9.
See
further
for
this
purpose
also
,
Luk
7.50
.
Rom.
8.15
.
2.
Tim.
1.7
.
1.
Ioh.
4.18
.
and
many
other
places
besides
.
But
this
doctrine
of
our
aduersaries
concerning
doubting
doth
if
it
be
receiued
quite
and
cleane
supplant
the
consolation
that
God
hath
provided
for
vs
there
:
as
we
may
gather
by
the
effects
,
for
where
there
is
doubting
concerning
Gods
grace
,
the
forgiuenes
of
our
sinnes
,
the
hope
of
euerlasting
life
&c.
There
cannot
be
peace
and
quietnesse
of
conscience
,
or
any
sure
sound
and
firme
comfort
,
but
terrours
and
distrustfulnesse
,
not
onely
touching
their
owne
present
estate
,
but
specially
also
for
that
which
it
comes
,
yea
at
the
length
desperation
,
for
that
doubtfulnesse
of
heart
dwelt
and
continued
entring
forth
at
the
last
,
because
as
there
is
in
the
godly
,
through
the
fauour
and
loue
of
God
towards
the
in
Iesus
Christ
,
an
increase
&
proceeding
from
faith
to
faith
:
so
is
there
in
the
wicked
by
reason
of
their
owne
sinne
and
Satans
malice
against
them
,
a
proceeding
from
one
iniquity
to
another
,
they
growing
in
naughtinesse
as
they
doe
in
yeares
.
On
the
other
side
where
there
is
hope
and
confidence
concerning
Gods
free
fauour
and
the
forgiuenesse
of
our
sinnes
,
and
eternall
life
&c.
there
cannot
be
but
ioy
and
gladnesse
;
in
the
minde
in
the
mouth
,
yea
the
whole
man
is
&
shal
be
affected
therewith
:
for
it
is
impossible
that
these
graces
felt
,
should
lie
long
hid
vnder
the
ashes
of
our
corruption
,
because
that
being
from
God
who
is
stronger
then
all
,
they
will
prevaile
:
and
being
as
the
Apostle
sheweth
Gal.
5.
fruites
of
the
spirit
,
they
will
breake
forth
,
as
through
the
power
of
him
that
worketh
them
in
vs
,
so
to
the
glory
of
him
that
vouchsafed
them
vnto
vs
:
not
onely
to
the
praise
of
his
own
name
,
but
so
the
benefite
specially
spirituall
of
the
sound
members
of
his
bodie
.
So
that
we
may
safely
conclude
,
that
such
as
teach
men
to
doubt
,
they
both
hinder
the
minde
from
true
comfort
,
both
of
the
word
and
spirit
especially
,
who
hath
the
name
of
comfort
giuen
him
in
the
scripture
for
this
ende
chiefely
,
and
lay
open
not
a
little
gappe
,
but
a
great
broade
way
to
desparation
.
7
In
the
word
of
God
,
and
especially
in
the
writings
of
the
newe
testament
,
we
haue
many
things
propounded
vnto
vs
,
concerning
the
vnfallible
testimony
or
pledge
of
the
spirit
,
as
2.
Cor.
1.
he
saith
,
that
God
hath
also
sealed
vs
,
and
hath
giuen
the
earnest
of
the
spirit
into
our
hearts
,
meaning
thereby
such
a
pawne
and
pledge
of
it
,
as
doth
not
onely
serue
to
confirme
the
promise
of
Gods
goodnesse
in
vs
,
but
is
after
a
sort
powerfull
in
god
if
a
man
may
so
say
,
to
make
it
irrevocable
,
or
such
as
cannot
be
called
backe
.
and
Eph.
1.13.14
.
he
saith
,
they
were
sealed
vp
with
the
holy
spirit
of
promise
which
is
the
earnest
of
our
inheritance
:
vnder
which
borrowed
kinde
of
speeches
as
of
sealing
first
,
he
meaneth
to
make
a
notable
difference
,
betweene
those
that
are
authenticall
and
those
that
are
not
:
&
after
of
earnest
,
he
would
giue
vs
to
vnderstand
,
that
as
he
or
they
that
haue
giuen
or
taken
earnest
of
a
bargaine
,
binde
themselues
so
is
it
betwixt
God
and
vs
,
See
also
Ephe.
4.30
.
and
other
places
.
But
this
doctrine
of
our
aduersaries
is
flatly
against
it
,
which
perswadeth
doubting
of
all
and
euery
grace
from
God
.
But
surely
if
we
marke
it
,
by
these
and
such
like
kind
of
speeches
as
we
may
not
only
see
the
great
care
that
God
hath
to
roote
it
out
of
ms
hearts
,
but
also
that
it
is
not
an
esie
thing
to
be
performed
or
conceiued
:
sealing
or
a
seale
we
knowe
is
wont
to
be
put
to
such
things
as
we
would
haue
others
to
take
,
for
vndoubted
assured
,
and
that
not
so
much
in
respect
of
him
whose
seale
it
is
,
as
to
him
to
whome
the
seale
is
giuen
:
as
we
may
see
in
letters
pattents
of
princes
,
in
commission
of
great
personages
,
in
graunting
of
annuities
pensions
&c.
And
the
like
may
we
say
of
the
earnest
peny
as
we
call
it
,
both
the
one
and
the
other
being
vsed
to
this
end
,
that
all
what
soeuer
doubting
or
distrust
which
might
any
manner
of
way
arise
or
fall
out
,
might
by
euery
good
meane
be
remoued
and
taken
away
.
And
euen
so
the
seale
of
the
spirit
is
stamped
and
imprinted
in
and
vpon
the
beleeuers
,
and
the
holy
spirit
is
giuen
vnto
them
as
a
pledge
or
earnest
penny
,
that
so
euery
one
of
them
might
be
certified
and
assured
in
their
hearts
,
that
the
promises
of
God
made
vnto
them
,
concerning
his
fauour
,
the
forgiuenesse
of
their
sinnes
,
eternall
life
,
are
vnmoueable
and
most
certaine
,
and
they
the
better
sensed
&
armed
thereby
against
doubting
and
distrust
,
which
naturally
cleaueth
as
fast
vnto
them
,
as
the
skinne
to
the
flesh
or
the
flesh
to
the
bones
.
And
that
this
is
so
,
namely
that
the
spirit
is
giuen
vnto
them
to
these
holy
endes
and
purposes
,
you
shall
see
it
plainely
propounded
and
prooued
.
Rom.
8.16
.
Cal.
4.6
.
besides
those
places
which
haue
beene
put
downe
before
out
of
2.
Cor.
1.
and
Eph.
1.4
.
And
therfore
as
it
is
sinne
and
shame
euen
against
the
spirit
of
the
grace
,
to
cast
away
that
testimony
which
he
yeeldeth
vnto
our
spirits
,
that
we
are
the
sonnes
of
God
,
and
is
directly
against
the
commandement
of
the
Apostle
.
1.
Thess.
Quench
not
the
spirit
.
So
this
doctrine
that
leadeah
the
way
and
bringeth
forth
such
beastly
and
bad
effects
ought
to
be
odious
and
abhominable
to
euery
man
that
regardeth
his
owne
comfort
,
or
esteemeth
gods
glory
,
or
would
not
indeede
dispise
the
spirit
of
grace
.
8
Besides
we
knowe
that
both
in
the
old
testament
before
Christ
,
gaue
the
fathers
sacraments
as
particularly
circrmcision
and
the
passeouer
:
and
since
in
the
newe
testament
God
hath
giuen
vs
the
same
for
substance
&
effect
,
I
meane
the
sacrament
of
baptisme
,
and
that
of
the
Lords
supper
.
In
all
which
no
doubt
,
god
then
laboureth
and
now
assaieth
,
not
onely
to
remooue
the
doubting
and
distrust
of
our
hearts
,
but
also
to
confirme
vs
in
this
faith
.
But
this
doctrine
of
our
popish
aduersaries
,
concerning
doubting
doth
infringe
both
the
doctrine
of
the
sacraments
themselues
,
and
the
vse
of
them
also
,
and
yet
both
of
them
are
according
.
For
it
is
certaine
that
the
sacraments
themselues
,
whether
we
consider
the
outward
signes
thereof
,
or
the
invisible
grace
adioyned
thereto
,
offered
by
the
faith
,
offered
to
the
faithfull
and
wrought
in
them
by
the
religious
vse
of
them
according
to
Christs
institution
,
were
both
ordained
&
annexed
,
vnto
the
promises
that
god
hath
giuen
vnto
vs
,
concernig
his
grace
&
fauour
,
that
we
might
not
onely
haue
the
same
generally
propounded
vnto
vs
therein
,
as
we
see
it
to
bee
done
in
the
publike
ministrie
of
the
worde
especially
,
but
that
by
the
vse
of
the
same
,
euerie
one
rigthly
vsing
them
for
the
taking
awaye
of
doubt
and
distrust
out
of
his
heart
,
might
haue
sealed
vp
in
him
an
infallible
testimonie
of
Gods
mercie
euerie
way
,
specially
of
the
forgiuenesse
of
his
sinnes
,
and
the
sauing
of
his
soule
through
the
obedience
of
Christ
,
vnto
whome
and
his
merits
the
Sacraments
do
indeed
directly
vs
,
and
to
haue
by
them
as
it
were
by
certen
aides
&
propps
his
faith
more
&
more
vpheld
&
continued
.
And
therefore
Rom.
4.
the
Apostle
speaking
of
circumcision
saieth
,
that
it
was
the
seale
of
righteousnesse
which
is
by
faith
.
And
Gal
5.
speaking
of
our
holy
baptisme
,
he
affirmeth
that
so
many
of
vs
as
haue
beene
baptized
according
to
Christs
institution
,
and
haue
had
with
all
the
grace
of
the
Sacrament
bestowed
vpon
vs
,
by
the
effectuall
working
of
the
holie
spirite
of
God
haue
put
on
Christ
.
Yea
the
Euangelists
and
Paule
himselfe
shewing
what
Christ
did
and
saide
in
the
administration
of
his
holie
Supper
,
obserue
amongest
other
things
this
that
he
said
,
take
yee
,
eate
yee
,
this
is
my
bodie
which
is
giuen
for
you
:
&
likewise
of
the
cup
,
drinke
yee
all
of
this
,
for
this
is
my
blood
of
the
new
testament
,
which
was
shed
for
you
for
the
forgiuenesse
of
sinnes
.
What
meaneth
this
particular
sumption
or
taking
of
the
elements
in
the
one
or
in
the
other
Sacrament
,
but
to
teach
and
instruct
vs
that
as
verilie
as
those
outward
things
are
become
ours
,
we
hauing
taken
them
vpon
our
flesh
,
in
our
hands
,
conueied
them
into
our
stomack
,
and
haue
had
as
it
were
al
our
senses
satisfied
therwith
,
that
so
for
our
better
assurance
we
haue
by
the
eye
of
faith
beheld
,
and
by
the
hand
of
faith
laye
sure
hold
of
those
spirituall
graces
,
that
God
in
the
Sacraments
ment
to
offer
,
&
by
those
outward
and
visible
signes
and
elements
,
and
actions
vsed
in
and
about
them
,
he
ment
more
and
more
to
confirme
our
harts
.
But
this
certaintie
and
comforte
that
is
aforesaid
in
sort
and
sense
is
contained
in
the
Sacraments
,
this
doctrine
of
doubting
that
is
deliuered
in
the
romish
synagogue
,
doth
not
only
weaken
it
,
but
laboureth
if
not
by
violence
,
yet
by
fraude
and
subtiltie
to
pull
out
of
mens
minds
and
consciences
.
For
these
two
things
,
to
wit
that
in
the
Sacraments
of
God
ordained
by
god
,
to
remooue
our
doubting
and
to
confirme
our
faith
,
euerie
one
of
vs
haue
the
promise
of
God
sealed
vp
in
our
hearts
,
&
by
the
Sacraments
,
and
in
their
lawfull
&
sanctified
vse
are
euerye
one
of
vs
vnderpropped
and
confirmed
that
we
should
not
doubt
,
but
should
bee
assured
of
the
grace
and
fauour
of
God
touching
the
forgiuenesse
of
our
sinnes
and
eternall
saluation
,
and
this
that
the
papists
teach
,
that
we
are
to
doubt
concerning
the
promise
of
gods
grace
and
fauour
,
pardoning
of
our
sinnes
,
sauing
of
our
soules
&c.
These
two
things
I
say
are
so
opposite
one
of
them
to
another
,
that
they
cannot
stand
together
,
nor
no
more
agree
then
fire
and
water
,
light
and
blindnesse
&c.
And
therefore
also
we
are
to
cast
away
from
vs
this
doctrine
or
dotage
rather
.
9.
As
in
the
articles
of
our
faith
we
say
we
beleeue
and
confesse
,
the
forgiuenesse
of
sinns
,
so
is
that
sweet
and
comfortable
doctrin
also
commended
vnto
vs
in
the
holy
Scriptures
,
and
propounded
in
many
places
of
the
Gospell
:
take
one
for
all
namely
Luke
44.
where
it
is
said
that
repentance
and
remission
of
sins
should
bee
preached
in
Christs
name
among
all
nations
.
But
this
doctrine
of
our
aduersaries
fighteh
directly
against
it
,
for
shall
we
say
we
beleeue
it
:
and
yet
shall
we
doubt
of
it
?
Or
mindeth
God
to
haue
it
propounded
as
principall
part
of
the
gospell
,
and
we
shall
stand
in
mannering
of
it
,
specially
as
in
respect
of
our selues
.
For
other
mens
hearts
this
way
we
are
not
able
to
sound
:
with
our
owne
we
ought
to
be
best
acquainted
.
This
is
to
make
God
to
deale
worse
with
the
faithfull
,
then
earthly
princes
doe
with
their
rebellious
and
vndutifull
subiects
:
who
if
they
proclaime
once
a
pardon
,
must
be
beleeued
in
the
word
of
a
prince
:
and
God
publishing
such
a
doctrine
,
and
requiring
beleefe
of
it
,
yea
labouring
the
feeling
of
it
in
our
hearts
must
not
be
credited
.
What
is
it
to
beleeue
the
forgiunes
of
sinnes
?
namely
to
be
well
assured
of
this
that
that
grace
is
not
onely
imputed
vnto
others
,
but
vnto
them
also
,
and
that
is
the
reason
also
why
we
say
I
beleeue
,
and
why
the
spirit
telleth
vs
the
iust
shall
liue
by
his
owne
faith
.
For
though
I
may
yea
ought
to
be
well
perswaded
,
as
of
the
whole
body
of
the
Church
,
so
of
euery
seueral
sounde
member
thereof
,
that
all
the
graces
that
God
hath
promised
to
all
or
any
of
them
shal
be
effectually
accomplished
,
because
he
that
cannot
lie
,
and
is
both
willing
and
able
to
performe
whatsoeuer
pleaseth
him
hath
promised
the
same
:
yet
can
I
not
particularly
feele
these
graces
in
others
,
as
in
mine
owne
soule
,
because
I
haue
receiued
the
gift
and
grace
of
faith
particularly
to
apply
them
vnto
myselfe
and
to
assure
mine
owne
heart
therein
.
And
therefore
in
vaine
if
our
aduersaries
doctrine
be
true
,
hath
God
both
appointed
the
preaching
of
it
,
and
called
for
the
beleefe
of
it
at
our
hands
,
sith
to
doubt
of
this
maine
point
,
is
amongst
them
a
matter
both
lawful
&
necessary
.
10
Lastly
there
are
many
places
of
scripture
which
exact
and
demaunde
at
the
hands
of
the
faithfull
perseuerance
in
well
doing
,
yea
which
doe
exercise
and
stirre
them
vp
therevnto
.
To
put
downe
the
particular
places
intreating
thereof
,
and
demaunding
it
at
our
hands
,
would
make
halfe
a
volume
.
That
we
must
auoid
to
the
end
we
must
shunne
tediousnes
and
not
to
shew
some
,
were
to
leaue
scruple
that
we
could
not
performe
it
,
or
that
there
were
no
such
places
in
the
Scripture
:
we
must
therefore
of
necessitie
repeat
one
or
two
,
which
I
would
pray
the
godly
reader
might
suffice
for
all
.
How
sweet
is
that
saying
of
Psal.
37.
ver
24.
25
Though
he
fal
,
speaking
of
the
righteous
and
godlie
yet
shall
he
not
bee
cast
off
And
why
so
?
the
spirite
rendreth
the
reason
,
for
the
Lord
putteth
vnder
his
hand
:
as
if
he
would
say
,
men
may
bee
sure
it
shall
so
be
,
because
God
that
is
greater
then
all
,
can
&
will
establish
him
.
And
yet
there
is
not
all
,
but
for
our
better
warrantile
and
vpholding
of
our
heart
,
he
putteth
downe
his
owne
particular
obseruation
and
experience
not
onely
in
his
own
person
but
in
others
,
saying
in
the
next
verse
,
I
haue
beene
yong
and
am
old
,
yet
saw
I
neuer
the
righteous
forsaken
,
nor
his
seede
begging
bread
.
In
the
22
of
the
Gospell
after
Luke
,
Christ
saith
thus
to
Peter
,
Simon
,
Simon
,
Satan
hath
desired
you
(
he
speaketh
of
all
the
faithfull
vnder
one
mans
person
,
or
vnder
the
person
of
his
disciples
)
to
win
now
you
a
wheat
:
a
hard
and
a
heauy
sentence
.
But
yet
it
most
comfortablye
followeth
in
the
nexte
wordes
.
But
I
haue
praied
for
thee
that
thy
faith
faile
not
.
Which
thing
he
hath
done
also
euen
for
the
rest
of
the
faithfull
as
well
as
for
him
,
as
we
may
perceiue
by
that
worthie
praier
of
our
Sauiour
Christ
,
mentioned
in
the
17.
of
Iohn
and
made
to
that
end
also
.
In
the
Romaines
howe
many
comfortable
places
are
there
.
In
the
8.
chap.
he
saith
:
I
am
perswaded
that
neither
death
nor
life
,
nor
angels
nor
principalities
,
nor
powers
nor
things
present
,
nor
things
to
come
,
nor
heigth
,
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
.
And
in
the
11.
the
gifts
&
calling
of
God
,
are
without
repentance
,
or
such
as
he
can
neuer
repent
of
.
And
in
the
14.
who
art
thou
that
condemnest
an
other
mans
seruant
?
he
standeth
or
falleth
to
his
owne
maister
:
yea
he
shall
bee
established
for
God
is
able
to
make
him
stand
.
Now
if
that
popish
point
either
of
doubting
or
faling
away
were
true
,
then
these
places
proouing
plainely
that
great
pointe
of
finall
perseuerance
should
be
false
,
&
so
ought
not
onely
themselues
to
be
blotted
out
of
the
Bible
,
but
the
credit
of
the
whole
Scriptures
to
be
cracked
,
for
if
it
be
not
found
true
in
all
and
euery
part
of
it
,
it
is
not
to
be
receiued
.
But
I
say
let
God
be
true
,
and
euerie
man
else
a
lier
:
and
let
all
flesh
giue
glory
to
God
,
and
stay
the
heart
of
it
from
thinking
,
&
restraine
the
mouth
from
speaking
,
where
God
hath
giuen
vs
such
a
plaine
and
peremptorie
conclusion
.
Hitherto
we
haue
shewed
,
specially
in
this
last
part
of
the
tractate
,
that
this
popish
opinion
concerning
doubting
is
directly
&
flatly
contrarie
to
the
Scriptures
,
that
it
doth
abolish
faith
in
Christ
,
for
what
neede
we
regard
faith
if
doubting
be
allowable
?
that
it
doeth
frustrate
the
commandements
and
promises
of
God
,
for
to
what
end
else
hath
he
propounded
,
but
that
he
might
beleeue
and
obey
:
that
it
doth
reproue
God
of
a
lye
,
who
in
his
reuealed
will
by
his
word
hath
told
and
taught
vs
the
contrarie
:
that
it
abuseth
Christs
merit
who
therefore
appeared
that
he
might
destroy
the
works
of
the
deuill
,
and
amongest
the
rest
distrust
&
doubting
that
it
doth
tread
vnder
foote
,
the
office
of
the
holy
Ghost
which
is
appointed
to
seale
vp
Gods
promises
in
our
hearts
:
that
it
doth
weaken
the
sacraments
themselues
,
which
are
therefore
appointed
,
for
the
confirming
and
strengthening
of
vs
in
faith
:
yea
it
abolisheth
and
taketh
away
al
comfort
:
for
howe
can
we
be
cleared
so
long
as
our
hearts
be
possessed
with
feare
and
doubting
.
And
therefore
beeing
directly
against
the
scripture
and
bringing
forth
such
badde
effect
,
it
cannot
be
true
or
good
,
and
not
being
true
,
it
is
to
be
reiected
.
And
so
we
might
end
for
this
point
our
treatise
,
were
it
not
that
some
good
men
desire
to
see
the
iudgement
of
the
sonder
diuines
,
specially
of
former
ages
.
Wherevnto
for
their
sakes
,
and
not
otherwise
I
haue
thought
it
not
much
amise
to
yeeld
.
1
Cyprian
in
his
fourth
sermon
touching
mortality
hath
these
words
.
What
place
(
saith
he
)
is
therefore
for
doubting
or
distrust
?
who
umongst
these
things
can
be
fearefull
or
sorry
?
vnles
it
be
such
a
one
as
is
voide
of
hope
&
faith
:
for
to
him
it
apprertaineth
to
feare
death
,
that
would
not
goe
to
Christ
.
And
it
belongeth
to
him
not
to
bee
willing
to
goe
to
Christ
,
that
doth
not
beleeue
that
he
beginneth
here
euen
in
this
worlde
to
raigne
with
Christ
,
For
it
is
written
,
the
iust
doth
liue
by
faith
.
If
thou
art
iust
or
righteous
then
thou
liuest
by
faith
.
If
thou
doest
stedfastlye
and
rightlye
beleeue
in
God
,
why
shalt
thou
not
bee
with
Christ
?
and
beeing
assured
concerning
the
Lords
promise
,
that
thou
shalt
bee
called
,
why
doest
thou
not
imbrace
it
&c.
And
a
little
while
after
in
the
same
sermon
.
Now
dearely
beloued
brethren
this
falleth
out
because
you
are
voide
of
faith
,
because
no
man
beleeueth
that
those
things
shall
come
to
passe
,
which
God
promiseth
,
who
is
him selfe
true
&
whose
word
is
sure
&
certen
.
And
a
litle
after
.
Now
God
speaketh
with
thee
:
and
thou
beeing
whole
in
an
vnbeleeuing
minde
fleetest
to
and
fro
and
wauerest
.
God
vnto
thee
that
art
going
out
of
this
world
promiseth
,
immortality
,
and
euerlastingnesse
.
And
dost
thou
doubt
?
This
is
not
to
know
God
&c.
2
Chrysostome
vpon
these
words
of
the
Apostle
to
the
Romaines
.
By
whome
we
haue
accesse
into
this
grace
&c.
He
spake
wel
(
saith
he
)
saying
in
which
we
stand
.
For
such
grace
hath
no
ende
,
neither
is
it
acquainted
with
bounds
or
borders
.
And
somewhat
after
.
For
we
must
be
assured
not
only
of
the
things
that
are
giuen
vs
,
or
which
we
haue
receiued
already
,
but
euen
of
the
things
to
come
,
and
that
as
wel
and
certainly
as
of
those
that
are
giuen
.
For
men
are
wont
to
glorie
of
and
reioyce
in
those
thinges
,
which
they
possesse
already
.
Wherefore
sith
the
hope
that
wee
haue
of
things
to
come
,
is
as
firme
and
certaine
,
as
of
the
things
that
are
giuen
,
or
we
haue
receiued
already
,
therefore
he
saith
,
we
reioyce
or
glory
in
them
.
3
Augustine
in
his
booke
of
meditation
The
assurance
of
all
our
faith
(
saith
he
)
is
in
the
precious
bloode
of
Christ
.
And
againe
writing
vpon
Psal.
88
Christ
shall
raigne
for
euer
in
his
saints
god
hath
,
promised
this
if
thou
thinke
it
a
smale
matter
,
knowe
that
God
hath
confirmed
it
with
an
oath
.
Wherfore
because
the
promise
is
sure
and
certaine
not
according
vnto
our
deserts
,
but
according
to
his
owne
mercy
,
no
man
ought
with
feare
to
be
afraide
or
els
to
douht
.
And
againe
in
his
28.
sermon
,
concerning
the
sayings
or
words
of
the
Lord
&c.
All
thy
sinnes
are
forgiuen
thee
therefore
he
saith
presume
not
vpon
thy
owne
worke
,
but
vpon
Christs
fauour
,
for
by
grace
are
ye
saued
,
saith
the
Apostle
.
It
is
therfore
a
point
of
pride
but
of
saith
to
set
abroad
the
things
that
thou
hast
receiued
:
it
is
not
I
say
pride
but
deuotion
.
4
Hilarie
vpon
the
fifth
chapter
of
Mat.
The
kingdome
of
heauen
which
the
Lord
did
then
openly
professe
to
be
set
in
himselfe
,
he
will
haue
vs
without
any
doubting
of
vncertaine
wil
to
hope
for
,
because
that
otherwise
there
is
no
iustification
by
faith
,
if
our
faith
be
doubtfull
and
vncertaine
.
5
Mazianzen
in
his
consalotorie
oration
which
he
made
for
the
calamitie
or
punishment
of
haile
,
who
knoweth
(
saith
he
)
whether
he
will
returne
and
repent
,
and
leaue
a
blessing
behind
him
?
But
I
plainely
knowe
it
:
and
dare
vndertake
it
if
neede
were
,
to
be
a
surety
as
a
man
may
say
for
the
diuine
mercy
.
6
Bernard
in
his
6.
sermon
,
vpon
the
songe
of
songes
.
And
of
a
trueth
where
is
there
to
be
found
for
the
weake
safe
and
assured
securitie
and
the
rest
,
vnlesse
it
be
in
the
woundes
of
our
sauiour
?
I
doe
so
much
the
more
safely
remaine
and
dwell
there
,
by
howe
much
he
is
the
more
mighty
to
saue
and
deliuer
.
And
in
his
sermon
concerning
the
fragments
of
the
seuen
mercies
in
his
thirde
sermon
I
consider
or
behold
saith
he
,
three
things
in
which
all
my
hope
consisteth
:
gods
grace
or
loue
of
addoption
:
the
trueth
of
his
promise
:
and
his
power
to
yeeld
and
performe
it
Nowe
let
my
foolish
thought
and
immagination
murmure
as
much
as
it
can
or
will
,
saying
who
art
thou
?
or
howe
great
is
that
glory
?
or
by
what
merit
hopest
thou
to
obtaine
these
things
?
But
I
for
my
part
will
confidently
answere
I
knowe
whome
I
haue
beleeued
and
againe
I
aunswere
that
in
exceeding
charitie
or
loue
he
hath
adopted
me
:
that
he
is
true
and
faithfull
in
all
his
promises
,
and
most
mightie
in
performance
of
what
soeuer
pleaseth
him
.
If
we
would
stand
vpon
testimonies
out
of
the
fathers
touching
this
point
,
we
might
make
a
volume
.
By
these
men
may
iudge
of
the
rest
,
and
plainely
conclude
against
our
aduersaries
,
that
their
doctrine
of
doubting
is
as
well
directly
against
the
writings
of
the
fathers
,
as
the
holie
Scriptures
:
and
that
therefore
it
is
not
a
doctrin
,
of
the
true
&
auncient
Church
,
but
a
new
inuention
&
deuise
growing
in
,
and
preuailing
vpon
,
as
other
corruptions
,
when
the
maister
of
iniquity
beganne
to
worke
,
or
was
growne
to
his
heigth
.
And
so
by
all
this
treaty
or
discourse
framed
&
written
against
this
popish
opinion
or
doctrine
of
doub●ing
,
wee
maye
plainely
perceiue
,
what
wee
are
to
thinke
or
iudge
concerning
the
same
,
namely
as
of
a
pointe
directly
opposite
and
contrarie
,
both
to
the
trueth
of
the
worde
of
God
written
,
and
also
to
the
iudgement
of
the
sounder
sorte
of
diuines
,
and
therefore
vtterlie
to
be
refused
and
reiected
,
as
a
loathsome
and
poysonfull
thing
against
our
soules
and
bodies
.
For
that
which
is
not
onely
not
contained
in
the
holy
Scriptures
of
God
,
and
the
sounde
writinges
of
the
fathers
(
in
what
respect
I
ioyne
them
together
,
I
haue
declared
before
,
and
therefore
desire
men
not
to
bee
offended
therewith
)
but
also
doeth
openlye
and
manifestly
contradict
the
same
,
it
may
not
nor
ought
not
to
be
accounted
,
for
the
doctrine
of
the
Scriptures
,
or
sounder
sort
of
fathers
(
of
the
Scripture
I
say
expressely
,
because
I
am
sure
that
proceeding
from
one
god
,
and
written
by
one
blessed
and
holy
spirite
,
euen
the
spirite
of
trueth
,
it
cannot
deliuer
contradictorie
thinges
,
howsoeuer
other
writers
and
men
may
)
but
false
and
not
onely
vnsauoury
,
but
vnsound
,
and
therefore
not
onely
not
to
be
receiued
in
the
Church
,
but
to
be
driuen
and
banished
as
farre
from
it
as
possibly
may
bee
.
Hithereto
wee
haue
dealte
against
our
popish
aduersaries
blindelye
and
wickedlye
maintaining
doubting
of
Gods
grace
,
of
the
forgiuenesse
of
our
owne
sinnes
,
and
of
eternall
saluation
:
wherein
surely
it
is
greatlye
to
bee
lamented
,
that
through
their
waye-wardnesse
wee
haue
beene
constrained
,
to
spende
so
manye
wordes
in
a
matter
which
is
not
onely
plainely
testified
and
set
out
vnto
vs
in
the
holie
Scriptures
,
but
a
sorte
as
it
were
assuredly
written
and
ingrauen
in
the
hearts
of
men
.
And
were
it
not
indeed
,
that
wee
knowe
the
weake
had
need
to
be
strengthned
,
and
the
ignorant
in●tructed
,
rather
for
any
good
we
hope
will
come
of
the
confutation
&
answering
of
our
aduersaries
,
we
might
well
inough
haue
spared
this
labour
and
paine
.
And
yet
because
in
this
point
of
doctrin
ther
is
contained
a
principall
foundation
of
christian
consolation
we
trust
it
is
not
labour
mispent
,
as
wel
these
that
are
not
so
well
exercised
in
it
,
as
they
ought
to
be
,
may
be
the
better
instructed
,
as
also
that
those
that
are
weake
may
the
more
be
comforted
and
strengthned
.
And
yet
we
cannot
but
say
that
this
for
the
most
part
,
standeth
in
speculation
and
contemplation
rather
then
in
practise
appoint
that
in
this
dissolute
&
senselesse
age
of
the
world
,
would
be
more
regarded
&
pressed
vpon
men
,
though
withall
we
denie
not
,
but
that
ther
is
a
profitable
vse
both
of
the
one
and
the
other
,
according
to
the
diuersities
of
states
and
times
,
wherein
God
is
pleased
to
place
his
children
.
For
as
speculation
or
contemplation
is
good
,
for
the
chaunging
of
the
state
of
our
darkenesse
and
ignorance
into
light
and
knowledge
:
so
practise
is
good
for
the
altring
of
our
senselesse
or
careles
condition
into
christian
care
and
feeling
.
That
to
wit
speculation
belongeth
wholy
to
the
minde
and
vnderstanding
and
it
aimeth
as
at
his
generall
bu●●
or
〈◊〉
,
at
general
knowledge
and
comprehensions
.
And
this
is
the
reasoning
or
disceptation
of
the
heart
,
and
prepared
principally
for
consolation
and
comforte
,
that
is
to
say
yeeldeth
to
such
consciences
as
are
terrified
and
afflicted
,
in
temptations
,
&
in
the
combat
against
sinne
,
and
the
sense
and
feeling
of
Gods
wrath
against
them
for
the
same
,
some
spirituall
ioy
and
consolation
.
Both
are
necessarie
in
this
Church
,
and
yet
●●●s
latter
of
speciall
vse
for
comforte
.
Whereof
though
so
manie
stand
not
in
need
as
of
instruction
,
because
there
are
more
ignoraunt
and
carelesse
in
the
congregation
then
humbled
and
afflicted
,
yet
because
their
case
is
more
hard
and
heauie
for
a
wounded
spirite
who
can
be
are
it
,
somewhat
also
would
be
said
as
in
that
behalfe
.
Wherein
s●●h
we
our selues
are
not
ignorant
of
the
sleights
and
suggestions
of
Sathan
:
and
sith
God
hath
furnished
vs
with
spirituall
armour
and
weapons
to
beat
back
the
fierie
darts
of
Sathan
,
and
hath
reueiled
himselfe
in
knowledge
and
comforte
vnto
vs
not
for
our selues
onely
,
but
for
others
,
that
they
with
vs
might
be
made
partakers
of
the
manifold
graces
of
God
,
let
vs
assaye
from
our
owne
feelings
to
doe
good
vnto
others
,
and
what
we
can
comforte
and
succour
all
those
,
that
are
afflicted
.
Satans
suggestions
are
as
a
man
may
say
innumerable
:
and
therefore
let
no
man
thinke
we
will
or
can
deale
with
them
all
.
Such
as
we
take
to
be
principall
,
and
haue
our selues
beene
most
buffered
and
beaten
withall
wee
will
touch
and
aunswere
as
wee
can
.
Againe
Sathan
is
the
prince
of
darkenesse
and
confusion
:
and
therefore
wee
can
hardlie
followe
any
method
in
aunswering
his
temptations
.
The
course
therefore
that
wee
will
keepe
in
this
behalf
shal
be
this
take
them
as
they
come
one
after
another
,
and
consider
what
he
obiecteth
:
and
so
accordinglye
as
God
shall
be
pleased
to
assist
and
direct
,
frame
out
of
the
worde
of
God
seuerall
and
particular
aunswers
.
1
In
the
first
place
Sathan
commonly
setteth
before
vs
two
strong
temptations
,
or
if
you
will
doth
on
both
sides
assault
vs
.
For
one
while
he
obiecteth
against
vs
our
sinnes
,
and
another
while
the
exceeding
great
and
fearefull
iustice
of
God
;
reasoning
or
concluding
thus
against
vs
●o
He
that
is
a
sinner
he
is
vnworthie
to
be
saued
,
yea
most
worthie
eternally
to
perish
,
for
the
wages
or
hire
of
sinne
is
death
,
as
the
Apostle
Saint
Paule
sheweth
in
the
sixt
to
the
Romaines
vers.
23.
But
thou
art
a
sinner
:
yea
euen
couered
as
if
it
were
with
thy
sinne
,
and
that
thyne
owne
conscience
doth
testifie
against
thee
.
Therefore
thou
art
worthie
of
eternall
death
,
yea
thou
canst
looke
for
nothing
but
death
and
euerlasting
punishment
.
A
sore
reason
,
and
it
will
no
doubt
much
shake
the
minde
,
vnlesse
it
be
well
aunswered
and
therefore
good
reason
that
we
should
looke
wel
&
throughly
into
it
,
and
the
rather
because
Sathan
;
that
otherwise
of
himselfe
,
is
the
father
of
lyes
and
lyers
,
and
therefore
can
speake
nothing
,
doth
at
the
least
in
outwarde
shewe
speake
the
trueth
here
.
Wherein
first
for
this
and
all
other
his
suggestions
let
vs
mark
,
that
whensoeuer
he
speaketh
the
trueth
,
yet
he
doth
it
not
with
a
true
minde
:
neither
in
the
same
aymeth
at
a
true
or
right
ende
.
The
trueth
of
these
thinges
are
propounded
in
the
worde
,
and
indeed
from
thence
also
to
be
prooued
if
need
be
.
Howbeit
,
they
are
there
deliuered
by
God
with
one
affection
,
and
to
one
end
,
&
hereby
Satan
pressed
&
vrged
,
with
another
minde
and
to
another
end
.
God
reuealeth
the
with
a
minde
to
humble
men
in
themselus
,
in
their
owne
corruption
,
that
so
they
might
be
exalted
through
his
goodnes
.
But
Sathan
setteth
out
their
sinne
,
with
a
hart
&
purpose
to
swallow
them
vp
with
distrust
&
condemnation
.
This
if
we
know
not
being
deceiued
through
the
outward
shew
&
appearance
of
truth
we
shal
easily
be
ouerthrown
:
but
if
we
vnderstand
&
beleeue
it
,
it
shall
be
so
far
off
from
hurting
vs
,
that
it
shall
rather
tend
to
our
furtherance
in
the
faith
of
gods
mercies
,
&
to
the
feeling
of
our
vnworthines
,
that
so
we
may
haue
iust
occasion
to
say
of
our selues
,
that
where
sin
hath
abounded
there
grace
hath
ouer
abounded
also
.
But
more
particularly
to
aunswer
,
the
seueral
parts
of
this
subtle
sillogisme
of
Satan
.
For
the
proposition
we
answer
by
distinction
,
or
respect
as
we
may
say
.
He
that
is
a
sinner
is
vnworthy
to
be
saued
,
yea
most
worthy
euerlastingly
to
perish
.
This
is
true
we
confesse
it
,
if
we
consider
man
in
himself
,
or
in
his
own
nature
,
or
as
he
persisteth
&
remaineth
,
or
vnles
he
haue
through
the
satisfaction
&
obedience
of
Christ
,
his
sinnes
pardoned
:
because
in
the
1.
we
know
our
sinns
withhold
good
things
from
vs
,
and
make
a
separation
betwixt
god
and
vs
,
and
wee
are
by
nature
the
children
of
wrath
as
other
men
.
And
in
the
second
we
are
sure
,
that
the
righteousnesse
,
satisfaction
and
obedience
of
Christ
being
of
infinite
merite
is
able
powerfull
and
sufficient
inough
to
alter
the
state
and
condition
,
because
Christs
satisfaction
,
and
the
worthinesse
of
his
suffrings
,
is
in
such
sorte
imputed
to
euerie
one
that
beleeueth
,
that
it
is
accounted
&
indeed
be
come
his
own
.
Concerning
the
assumption
or
minor
,
I
saye
for
my selfe
in
particular
that
I
am
not
such
a
one
,
as
thou
Satan
saist
I
am
:
for
my
nature
is
changed
,
&
I
haue
in
some
measure
put
of
the
old
man
,
and
am
renued
into
knowledge
,
acccording
to
the
image
of
him
that
hath
created
me
:
&
so
also
haue
my
sinnes
through
Christs
obedience
bin
defaced
blotted
out
,
&
stand
euen
before
god
in
the
communication
of
righteousnes
,
as
though
I
had
neuer
transgressed
.
Therefore
though
I
will
not
deny
but
in
respect
of
my self
I
am
vnworthy
to
be
saued
,
and
indeede
most
worthy
to
perish
,
and
therefore
may
truely
say
as
the
prophet
doth
Psal.
143.2
.
Enter
not
into
iudgement
with
thy
seruant
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
Yet
in
Christ
&
for
Christs
sake
,
who
is
the
onely
beloued
of
God
,
and
in
whome
alone
the
father
is
well
pleased
,
who
also
hath
absolutely
satisfied
the
wrath
of
God
and
answered
for
me
,
whatsoeuer
was
against
me
,
sure
I
am
,
I
am
worthy
to
be
saued
,
and
vtterly
vnworthy
to
perish
or
to
be
cast
away
.
The
reason
is
because
Christs
worthynes
,
which
is
most
perfect
&
pure
is
imputed
vnto
me
,
and
is
indeede
become
mine
as
effectually
,
(
yea
I
am
perswaded
more
effectually
,
by
howe
much
he
is
more
excellent
and
effectuall
then
my selfe
,
though
I
were
neuer
so
innocent
and
righteous
)
as
if
I
my selfe
fulfilled
all
righteousnes
.
For
this
I
am
sure
of
,
looke
what
Christ
did
he
did
it
not
for
himselfe
,
for
he
stood
in
no
need
of
any
such
obedience
,
because
he
neuer
transgcessed
,
but
accomplished
it
for
me
,
and
for
my
saluation
,
and
therefore
I
may
in
my
measure
safely
say
as
the
Apostle
doth
Gal.
2.20
.
I
am
crucified
with
Christ
,
but
I
liue
,
yet
not
I
any
more
but
Christ
liueth
in
me
,
and
in
that
that
I
nowe
liue
in
the
flesh
.
I
liue
by
the
faith
in
that
sonne
of
God
:
who
hath
loued
me
and
hath
giuen
himselfe
for
me
.
Which
indeede
is
the
euerlasting
and
vnmooueable
voice
of
the
Gospell
,
that
being
conuerted
to
God
I
might
assuredly
resolue
this
with
my selfe
,
that
I
shall
for
Christ
Iesus
sake
my
Mediatour
and
redeemer
be
certainly
receiued
into
fauour
,
and
for
his
worthinesse
(
though
not
for
any
of
mine
owne
,
for
indeede
I
haue
none
,
but
all
vnworthinesse
)
and
accepted
before
him
.
In
confidence
whereof
also
,
I
can
in
some
sort
and
sense
say
for
my selfe
&
others
,
as
the
holy
prophet
of
God
Daniel
doth
,
chapter
9.
we
doe
not
present
our
supplications
before
thee
for
our
righteousnesse
:
but
for
thy
great
and
tender
mercies
:
yea
heare
vs
for
the
Lords
sake
.
It
may
be
that
notwithstanding
this
full
&
fit
answere
Satan
(
who
goeth
about
continually
like
a
roaring
Lion
,
seeking
alwaies
to
deuoure
vs
)
will
not
giue
ouer
to
presse
vs
further
saying
,
he
that
is
exceedinly
iust
,
cannot
or
will
not
leaue
thing
vnpunishmed
,
but
will
haue
his
iustice
fully
and
wholly
satisfied
.
But
God
is
exceedingly
iust
,
and
a
most
grieuous
reuenger
and
punisher
of
all
sinnes
,
yea
his
iustice
is
altogether
vnchangeable
.
Therefore
God
will
leaue
nothing
vnpunished
,
but
will
haue
his
iustice
absolutely
satisfied
,
and
will
cast
thee
away
,
not
comformable
to
his
iustice
.
To
this
we
may
aunswere
in
some
sort
before
,
to
the
obiection
touching
the
greatnesse
and
grieuousnes
of
our
transgressions
.
He
presseth
vpon
vs
Gods
iustice
,
not
with
a
mind
that
he
hath
to
commend
it
,
for
he
rather
condemneth
it
,
and
all
other
good
things
in
God
,
euen
as
he
doth
the
dietie
it selfe
,
but
of
a
purpose
to
ouerwhelme
vs
and
swallow
vs
vp
therewithall
,
if
it
may
be
.
But
why
may
not
we
in
some
sort
,
speake
to
Satan
in
this
behalfe
euen
as
God
shall
speake
to
the
wicked
his
imps
:
What
hast
thou
to
doe
to
declare
my
ordinances
,
that
thou
shouldst
take
my
couenant
in
thy
mouth
?
or
why
may
we
not
say
vnto
him
,
assaulting
our selues
,
or
tempting
others
and
labouring
thereby
to
let
the
good
work
of
the
Lord
in
vs
.
The
Lord
rebuke
thee
,
O
Sathan
,
euen
the
Lord
that
hath
chosen
Ierusalem
reprooue
thee
.
Is
not
this
a
brand
taken
out
of
the
fire
?
But
we
say
more
particularly
.
He
that
is
exceedingly
iust
will
haue
his
iustice
satisfied
,
either
by
them
themselus
that
should
doe
it
,
and
happily
are
not
able
,
or
els
by
some
other
that
are
fit
for
the
purpose
or
worke
.
That
God
is
exceedingly
iust
no
man
will
deny
it
.
His
nature
proueth
it
vnto
vs
,
and
his
word
propoundeth
the
same
.
He
looketh
also
that
his
iustice
should
be
absolutely
satisfied
why
it
is
done
:
and
that
not
by
such
a
one
as
I
haue
appointed
for
the
purpose
:
for
it
might
be
he
might
be
misliked
,
as
well
by
reason
of
my
blindenesse
to
make
choise
,
as
by
reason
of
my
partiality
to
preferre
one
in
mine
own
cause
:
but
by
such
a
one
as
he
himselfe
hath
sanctified
and
set
apart
for
that
purpose
,
that
is
the
imaculate
and
vnspotted
lambe
of
God
Christ
Iesus
:
who
is
become
not
onely
my
baile
and
surety
,
and
is
made
a
fit
Mediatour
betwixt
me
and
God
but
hath
fully
paid
my
debt
also
in
so
much
that
there
is
not
a
mite
behind
,
but
al
is
satisfied
and
the
debt
booke
or
obligation
cancelled
.
He
hauing
in
my
name
,
and
as
it
were
for
my
sake
offered
and
presented
himselfe
before
God
the
father
,
to
be
punished
for
my
transgressions
,
yea
he
was
broken
for
our
iniquities
,
the
chastisment
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
.
And
the
Apostle
saith
Rom.
3.
That
God
hath
set
him
forth
to
be
a
reconciliation
through
faith
in
his
bloode
,
to
declare
his
righteousnes
by
forgiuenes
of
sinnes
that
are
passed
And
in
another
place
he
hath
made
him
that
knewe
no
sinne
,
to
wit
our
Sauiour
Iesus
Christ
,
to
be
sinn
for
vs
that
we
through
him
might
be
made
the
righteousnes
of
God
.
Besides
al
this
I
say
Sathan
,
that
sith
God
is
exceedingly
iust
,
it
cannot
stand
with
his
iustice
(
which
neither
willeth
or
can
will
any
thing
that
is
vniust
)
that
one
and
the
selfe
same
debt
should
be
twise
paide
.
Men
in
the
world
,
that
carry
any
account
or
conscience
of
their
dealings
,
will
not
doe
or
deale
so
grossely
.
And
therefore
doubtlesse
it
is
farre
off
from
the
iust
iudge
of
all
the
world
:
yea
it
should
be
quite
and
cleane
contrary
,
yea
manifestly
repugning
with
his
most
absolute
and
vpright
iustice
,
which
Christ
indeede
by
an
infinite
obedience
vnto
his
maiestie
,
hath
aunswered
vnto
God
,
for
all
my
sinnes
,
of
which
if
any
man
should
doubt
,
let
him
but
for
his
better
satisfaction
and
stay
therein
,
consider
these
places
of
scripture
Rom.
5.
the
Apostle
saieth
,
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
that
obedience
of
that
one
shall
many
also
be
made
righteouse
.
And
againe
Romans
8.
verse
1.
These
is
no
condemnation
to
them
that
are
in
Christ
Iesus
and
verse
34.
of
that
chapter
:
who
shal
condemne
?
it
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
likewise
for
vs
.
&
Gal.
3.
Christ
hath
redeemed
vs
from
the
curse
of
the
lawe
,
beeing
made
a
curse
for
vs
.
And
1.
Pet.
3.
Christ
hath
once
suffered
for
sinners
,
the
iust
for
the
vniust
.
And
therefore
it
cannot
be
that
my
sinnes
should
again
come
into
reckoning
before
God
,
sith
that
by
the
blood
of
Christ
they
are
quite
done
away
and
blotted
out
as
the
Apostle
sheweth
in
the
2.
chapter
of
his
Epistle
to
the
Coloss.
And
sith
I
knowe
this
seruice
and
honour
is
to
be
performed
vnto
God
namely
to
beleeue
the
promises
of
his
Gospell
.
I
may
neither
accuse
god
of
a
lie
,
for
that
were
blasphemy
,
be
being
the
onely
trueth
indeede
,
nor
contemne
my
Mediatour
and
his
obedience
,
which
I
knowe
to
be
euen
as
himselfe
absolute
and
perfect
.
And
one
of
these
two
I
must
needs
doe
,
if
I
should
yeeld
to
this
suggestion
of
Sathan
.
But
it
Sathan
will
proceede
and
say
(
for
such
a
wrangling
and
cruell
aduersarie
will
hardly
be
answered
)
Thou
notwithstanding
all
this
,
art
subiect
to
many
afflictions
in
this
life
,
and
in
the
end
to
death
also
,
therfore
god
hath
not
pardoned
thy
sinnes
:
but
is
stil
angry
with
thee
,
for
afflictions
and
death
entred
into
the
world
by
meanes
of
sinne
,
and
are
indeede
tokens
of
the
wrath
and
displeasure
of
god
,
as
the
Apostle
sheweth
Rom.
5.12
.
and
Eph.
5.16
.
I
aunswere
and
reply
againe
,
that
though
afflictions
and
death
did
at
the
first
through
sinne
enter
into
the
world
,
for
indeede
had
not
sinne
beene
none
of
them
had
euer
fallen
out
:
and
though
in
their
owne
nature
still
,
they
cannot
but
bring
forth
the
like
sowre
fruits
&
bitter
effects
,
that
yet
nowe
through
the
power
of
God
,
that
bringeth
light
out
of
darknesse
,
and
through
the
spirit
of
sanctification
in
his
seruants
,
whome
he
exerciseth
with
such
afflictions
and
calamities
they
doe
not
alwaies
sort
to
this
effect
.
For
first
concerning
afflictions
,
god
in
them
doth
not
alwaies
regard
this
,
either
to
punish
vs
as
a
seuere
iudge
or
to
condemne
vs
for
our
sinnes
,
no
more
then
a
father
mindeth
when
he
chastiseth
his
child
to
cast
him
away
,
but
as
a
most
mercifull
God
and
louing
father
he
doth
it
,
either
to
try
vs
,
that
so
by
that
meanes
our
faith
,
patience
,
constancy
,
and
other
good
fruites
in
it
might
be
made
known
in
the
world
,
as
it
is
manifested
in
the
history
of
Iob
and
other
holy
mens
examples
,
and
appeareth
by
sundry
places
of
scripture
,
and
namely
Iames
1.
where
the
spirit
saith
,
brethren
count
it
exceeding
ioy
,
when
ye
fall
into
diuers
temptations
,
knowing
that
the
trying
of
your
faith
bringeth
forth
patience
&c:
or
els
correcteth
vs
to
this
ende
,
that
we
should
not
perish
with
the
wicked
world
,
but
rather
that
by
this
meanes
we
might
learne
more
&
more
to
hate
sinne
,
seeing
we
are
punished
for
it
:
or
to
contemne
the
world
wherevnto
otherwise
happily
we
might
be
to
fast
glued
:
or
else
that
wee
should
the
better
learne
to
knowe
our selues
,
wee
growing
quickly
into
forgetfullnesse
and
securitie
,
and
might
so
much
the
more
earnestly
call
vpon
God
,
the
daies
of
our
trouble
,
beeing
a
meet
season
,
yea
our
troubles
themselus
good
meanes
to
fit
vs
thereto
.
And
of
euerie
one
of
these
doth
the
Scripture
speake
in
diuers
places
,
as
1.
Corinthians
11.
wee
are
chastened
of
the
Lord
that
we
should
not
be
condemned
with
the
world
:
and
Dauid
in
the
Psalme
119.
It
is
good
for
me
,
O
Lord
,
that
I
haue
beene
afflicted
,
for
before
I
was
afflicted
I
went
astraye
:
but
nowe
I
haue
learned
to
keepe
thy
lawe
.
See
further
for
this
purpose
and
pointe
in
the
Psalme
32.
verses
4.5.6
.
and
2.
Corinthians
6.
ver.
9.
but
specially
2.
Sam.
7
where
it
is
saide
,
If
he
sinne
I
will
chasten
him
with
the
rod
of
men
:
and
with
the
plagues
of
the
children
of
men
,
but
my
mercie
shall
not
depart
away
from
him
&c.
or
else
that
making
vs
an
example
vnto
others
,
he
may
bring
them
to
some
goodnesse
,
and
frame
and
fashion
vs
vnto
the
image
of
his
owne
sonne
,
as
the
Apostle
sheweth
in
plaine
tearmes
.
Romaines
8.29
.
That
so
beeing
like
vnto
him
in
his
suffrings
,
we
may
be
comfortable
also
vnto
him
in
glorie
:
or
else
that
we
if
it
seeme
so
good
vnto
him
,
being
made
as
a
man
may
say
gasing-stocks
to
men
and
angells
and
all
the
world
,
he
might
declare
in
vs
,
what
is
the
wonderfull
power
and
efficacy
of
the
holy
ghost
in
fraile
and
weake
vessels
,
which
as
it
is
many
waies
made
manifest
,
so
doeth
it
appeare
in
the
crowne
of
martyrdome
suffering
for
trueth
,
and
in
the
strength
of
temptations
,
we
being
more
then
conquerouts
through
him
that
loued
vs
,
and
washed
vs
in
his
blood
.
See
2.
Cor.
4.
ver.
7.
and
12.
ver.
9.
and
also
Col.
1.24
.
And
the
like
may
we
saye
touching
death
,
which
through
the
death
of
Christ
is
so
sanctified
vnto
mee
,
that
I
doe
not
onely
triumph
ouer
it
saying
,
death
where
is
thy
sting
:
hell
,
where
it
thy
victorie
:
but
find
it
to
be
a
speedie
passage
and
ready
way
for
me
vnto
eternal
life
.
Therfore
so
farre
of
am
I
from
beeing
hindred
by
afflictions
and
death
,
that
I
know
these
things
as
all
other
shall
work
vnto
my
good
,
&
shall
serue
for
the
furthering
yea
for
the
perfecting
of
my
saluation
.
Rom.
8.28
.
I
also
assuring
my
heart
,
that
Christ
hath
deliuered
me
from
the
power
of
death
and
that
I
shall
in
and
through
Christ
escape
from
death
and
passe
vnto
euerlasting
life
,
euen
as
he
himselfe
plainely
affirmeth
.
Ioh.
5.14
.
2
Secondly
he
obiecteth
thus
.
It
is
not
sufficient
that
thy
sinnes
are
satisfied
and
aunswered
for
by
another
,
or
that
thine
iniquities
are
pardoned
:
but
besides
it
is
of
necessitie
required
,
that
thou
be
righteous
,
and
doest
perfectly
obserue
the
law
of
God
,
that
is
,
that
thou
doest
perfectly
loue
god
and
thy
neighbour
.
For
vnlesse
thou
haue
this
righteousnes
indeed
,
thou
canst
not
escap
the
wrath
&
curse
of
God
:
but
this
righteousnes
thou
hast
not
,
nether
canst
haue
indeed
in
this
life
:
&
therfore
thou
must
of
necessitie
be
vnder
condemnation
.
We
cannot
aunswer
to
this
temptation
,
but
euen
as
to
the
former
,
yea
and
indeed
almost
to
all
other
also
,
that
is
hauing
respect
vnto
Christ
,
who
hath
not
onely
indured
the
punishment
due
vnto
me
for
my
sinnes
,
but
also
performed
perfect
righteousnes
,
yea
and
the
same
such
as
the
very
law
doth
require
,
&
that
not
for
himselfe
because
he
needed
none
,
but
for
me
hath
he
done
all
that
he
did
,
&
fullfilled
euen
the
whole
law
.
Which
if
any
man
doubt
of
or
call
into
question
,
let
him
but
consider
Christs
own
words
.
Mat.
3.
&
no
doubt
but
he
will
giue
glorie
to
God
and
confesse
it
,
Christ
there
saying
,
let
be
now
for
thus
it
becommeth
vs
to
fullfill
all
righteousnesse
or
els
that
saying
in
Ro
8.
That
that
was
impossible
to
the
law
,
in
as
much
as
it
was
weake
because
of
the
flesh
,
God
sending
his
owne
sonne
in
the
similitude
of
sinfull
flesh
and
for
sin
condemned
sinne
in
the
flesh
,
that
that
righteousnes
of
the
law
might
be
fulfilled
in
vs
which
walke
not
after
the
flesh
but
after
the
spirit
.
And
tell
me
Satan
.
Shall
the
power
of
Christs
death
be
effectuall
to
take
away
transgression
?
deny
this
if
thou
canst
or
darest
.
And
shall
not
the
absolute
might
&
infinitnesse
of
his
obedience
,
be
strong
to
make
me
stand
as
righteous
in
the
sight
of
God
.
What
was
there
in
all
the
●●we
that
he
hath
not
absolutly
accomplished
?
Euen
his
very
enimies
he
hath
so
hartily
&
perfectly
loued
,
that
he
hath
not
only
prayed
for
them
,
as
appeareth
in
the
history
of
his
death
,
but
also
for
numbers
of
them
hath
susteined
the
wrath
&
indignation
of
God
,
that
so
he
might
reconcile
them
to
his
heauenly
father
.
Oh
how
sweet
not
onely
for
the
proofe
of
this
point
,
but
for
the
heart
&
conscience
of
all
faithful
is
that
of
the
Apostle
Ro.
5.
God
setteth
out
his
loue
towards
vs
,
that
whilest
we
were
yet
sinners
,
Christ
died
for
vs
.
Much
more
than
being
nowe
iustified
by
his
blood
,
we
shall
be
saued
from
wrath
through
him
.
For
if
when
we
were
enimies
we
were
reconciled
to
God
by
the
death
of
his
sonne
,
much
more
being
reconciled
,
we
shall
be
saued
through
his
life
.
And
this
absolut
righteousnesse
of
Christ
,
is
through
Gods
goodnesse
imputed
vnto
me
,
and
by
faith
laid
hold
of
and
applied
to
my selfe
,
with
which
being
clothed
as
with
the
precious
and
sweet
garmentes
of
my
elder
brother
,
I
cannot
but
please
God
,
and
stande
righteousse
in
his
light
,
as
the
brother
of
Christ
,
yea
as
one
of
gods
heirs
,
yea
&
which
is
more
an
heire
annexed
with
Christ
himselfe
.
And
therefore
may
truely
&
comfortably
say
as
the
Apostle
doth
in
the
same
place
of
Ro.
8.
Hath
not
God
spared
his
owne
sonne
,
but
giuen
him
for
vs
al
to
death
?
how
shall
he
not
with
him
giue
vs
all
thinges
also
?
If
all
things
,
why
not
then
also
absolute
righteousnes
?
who
shall
lay
any
thing
to
the
charge
of
gods
chosen
?
It
is
god
that
iustifieth
who
shall
condemne
&c.
as
followeth
most
comfortably
.
Yea
but
it
may
bee
,
that
Sathan
will
yet
further
vrge
this
pointe
:
what
can
another
mans
righteousnes
auaile
or
profit
thee
?
seeing
that
the
law
presseth
this
vpon
thee
,
thou
shalt
loue
thy
neighbour
&c.
Thou
shalt
not
couet
thy
neighbours
house
&c.
And
the
Scripture
telleth
vs
,
the
soule
that
sinneth
that
shall
die
the
death
.
Ezec.
18.
And
again
:
there
shall
be
wrath
and
indignation
vpon
euerye
soule
of
euerie
man
that
doth
euill
and
breaketh
the
law
.
Ro.
2.
vers.
9.
To
this
we
aunswere
though
that
which
hath
beene
said
before
,
concerning
the
imputation
of
Christs
righteousnesse
,
and
gods
acceptation
of
it
may
serue
for
an
aunswer
,
yet
we
further
adioyne
and
say
.
It
is
true
that
law
doth
require
of
euery
man
his
owne
righteousnes
,
or
hauing
failed
his
satisfaction
.
Herein
Sathan
is
not
a
lyer
:
but
this
is
it
that
he
faileth
in
the
end
of
vrging
this
,
not
of
ignorance
in
himselfe
for
surely
he
knoweth
it
,
but
of
malice
against
vs
,
to
bring
vs
if
it
could
bee
to
death
and
damnation
.
What
is
the
ende
why
the
law
requireth
it
,
or
God
in
his
lawe
doth
demaund
the
same
.
It
is
to
intimate
,
that
there
is
or
can
be
in
vs
anye
such
thing
?
no
verily
:
but
to
cause
vs
to
go
out
of
our selues
,
and
to
seeke
it
else
where
,
where
it
may
be
found
.
And
in
this
respect
particularly
amongst
many
other
is
it
,
that
the
law
is
and
may
be
said
,
to
be
schoolemaister
to
bring
vs
and
to
guide
vs
to
Christ
.
And
indeede
this
is
a
misterie
,
which
beeing
either
manye
ages
together
much
hidden
,
or
else
not
so
plainely
discouered
,
as
now
it
is
,
is
laid
open
and
reueiled
vnto
vs
by
the
gospell
:
to
wit
,
that
where
mankind
was
not
able
to
satisfie
in
his
own
person
the
law
of
God
,
and
yet
the
law
might
not
be
destroyed
or
ouerthrowne
.
God
hath
made
a
translation
of
the
lawe
into
another
person
,
which
might
doe
that
for
mankinde
that
it
could
neuer
performe
for
it selfe
,
that
is
absolutely
obserue
yea
and
fullfill
the
whole
lawe
.
Which
person
because
it
consisteth
of
two
natures
,
the
godhead
and
the
manhood
,
therfore
is
his
obedience
an
absolute
and
full
satisfaction
for
the
sinnes
of
all
the
world
,
euen
as
it
is
plainely
said
.
1.
Ioh.
2.
He
is
the
reconciliation
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
world
,
meaning
it
of
the
efficacie
of
Christs
death
in
the
excellencie
and
absolutenesse
of
it
,
as
in
regard
of
it selfe
,
and
as
in
respect
of
men
of
al
sorts
and
of
all
ages
,
and
all
places
,
so
that
this
benefite
belongeth
not
to
the
Iewes
only
as
many
might
imagine
but
also
to
other
nations
.
And
for
this
cause
is
it
indeed
,
that
Christ
is
said
Rom.
10.
to
be
the
ende
and
fulfilling
of
the
lawe
for
righteousnes
and
saluation
to
euerie
one
that
beleeueth
.
Euen
as
he
saith
in
another
place
,
to
the
Iewe
first
and
also
to
the
graecian
,
for
there
is
no
respect
of
persons
with
God
.
Romaines
the
second
.
And
this
Christ
indeed
,
hath
God
set
out
to
be
a
reconciliation
through
faith
in
his
bloode
,
that
so
we
might
he
iustified
freely
by
his
grace
through
the
redemption
that
is
in
him
.
To
be
short
he
was
by
the
very
decre
and
counsel
of
all
the
persons
of
the
diety
,
sent
into
the
world
,
and
made
subiect
for
a
while
,
vnto
the
law
that
he
might
redeeme
vs
from
the
lawe
and
the
curse
due
vnto
vs
contained
therein
,
according
to
which
the
Apostle
saith
Gal.
4.
when
the
fulnes
of
time
was
come
God
sent
his
sonne
made
of
a
woman
&
made
vnder
the
law
,
that
he
might
redeeme
them
that
were
vnder
it
:
&
so
we
receiue
the
adoption
of
sonns
.
Him
therefore
and
his
obedience
and
satisfaction
,
when
by
the
eye
of
a
true
and
a
liuely
faith
I
looke
vpon
,
&
by
the
strong
hand
of
the
same
faith
,
I
apply
vnto
my selfe
,
then
there
is
nothing
in
the
world
or
out
of
the
world
,
be
it
from
mine
owne
diffidence
and
distrustfulnesse
,
or
Satans
malice
,
that
can
either
accuse
me
or
condemne
me
.
For
I
haue
alwaies
in
readines
by
me
,
yea
within
me
,
by
the
suggestion
of
the
spirit
,
out
of
the
rich
treasure
of
the
word
,
which
I
may
oppose
against
all
the
accusations
of
the
lawe
whatsoeuer
,
and
by
meanes
whereof
I
may
stand
euen
in
the
very
face
and
presence
of
the
iudgement
of
God
,
as
comfortably
and
boldly
as
if
I
my selfe
had
in
all
respects
satisfied
the
lawe
of
God
,
nay
I
will
say
more
confortably
&
boldly
by
much
,
by
howe
much
God
and
man
ioyned
togeather
in
one
person
,
hath
for
me
wrought
a
more
absolute
obedience
,
and
righteousnes
,
then
I
or
al
flesh
could
haue
done
,
had
we
continued
in
our
first
estate
of
innocency
and
holinesse
.
Of
which
if
any
doubt
,
and
would
be
satisfied
for
it
,
let
him
read
the
whole
seuenth
chapter
of
the
epistle
to
the
Romans
&
there
he
shall
finde
this
point
confirmed
,
and
many
other
singular
matters
of
sound
and
strong
consolation
propounded
.
3
But
all
this
notwithstanding
,
Satan
will
obiect
against
thee
,
the
imperfections
and
deserts
that
cleaue
vnto
thee
,
and
thy
best
works
saying
.
Though
thou
haue
in
Christ
,
a
thorow
satisfaction
made
for
the
punishment
of
thy
sinnes
,
&
perfect
righteousnesse
:
yet
sinne
rest
and
remaine
in
thee
,
as
for
example
,
both
thy
originall
and
many
actuall
transgressions
for
which
God
will
set
himselfe
against
thee
.
And
then
howe
canst
thou
appeare
or
stand
before
God
the
iust
iudge
of
the
world
,
yea
such
a
one
as
hateth
all
manner
of
filthinesse
though
neuer
so
smale
.
This
is
a
strong
temptation
I
confesse
,
howbeit
not
such
,
but
that
it
may
be
fully
satisfied
and
aunswered
,
by
trueth
out
of
the
worde
.
And
first
I
say
marke
this
still
,
that
Sathan
speaketh
true
things
,
but
not
to
a
true
&
right
ende
.
For
that
we
haue
yet
sinne
within
vs
,
both
originall
and
actuall
,
it
is
as
cleare
&
certaine
as
the
Suune
shineth
at
noone
day
.
But
why
hath
god
left
them
within
vs
?
is
it
to
depresse
our
consciences
aboue
measure
?
or
in
the
memorie
and
sight
of
them
to
throw
vs
downe
to
damnation
?
No
verely
:
Sathan
indeede
setteth
them
before
vs
to
that
purpose
But
God
doth
it
to
humble
vs
in
our selues
before
him
and
to
adde
an
edge
vnto
our
supplications
and
praiers
,
that
so
they
may
be
more
piercing
then
otherwise
.
And
this
we
may
see
in
Paul
,
who
saith
of
himsefe
,
that
lest
he
should
be
puffed
vp
through
aboundance
or
excellencie
of
reuelations
,
there
was
giuen
vnto
him
a
pricke
in
the
flesh
,
and
Sathan
as
an
Angel
to
buffet
him
:
and
for
the
remouing
of
them
he
praied
the
Lord
thrise
&
yet
receiued
no
other
answere
but
this
gods
grace
was
sufficient
for
him
,
and
the
Lords
strength
should
be
perfected
through
mans
weaknes
.
Yea
this
is
that
that
the
Apostle
speaketh
in
his
owne
name
and
of
himselfe
,
as
also
in
the
names
of
the
regenerate
and
of
them
Rom.
7.
saying
,
I
alone
not
that
which
I
doe
,
for
what
I
would
that
doe
I
not
,
but
what
I
hate
that
doe
I
If
I
doe
then
that
I
would
not
:
I
consent
to
the
lawe
that
it
is
good
.
Howebeit
it
is
no
more
I
that
doe
it
,
but
sinne
that
dwelleth
in
me
.
For
this
I
am
sure
of
,
that
in
me
,
that
is
in
my
flesh
dwelleth
no
good
thing
,
for
though
to
will
be
present
with
me
,
yet
I
find
no
means
in
my selfe
to
performe
that
which
is
good
.
And
in
this
notable
discourse
he
holdeth
on
euen
vnto
the
end
of
the
chap.
which
I
would
intreat
the
godly
reader
,
carefully
to
to
viewe
and
thinke
vpon
,
for
surely
he
shall
find
there
much
tending
to
the
answering
of
this
temptation
.
And
to
the
same
end
he
saith
Gal.
5.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
are
one
contrary
one
to
another
,
so
that
ye
cannot
doe
the
same
things
that
ye
would
.
To
all
which
we
may
adde
for
the
further
satisfaction
of
this
dout
in
our
hearts
,
and
the
stopping
of
Sathans
mouth
if
it
may
be
,
that
these
our
sinnes
whether
they
be
originall
or
actuall
,
past
or
present
,
many
or
fewe
,
come
not
into
account
or
reckoning
before
God
,
neither
are
they
neither
shall
be
laid
vnto
our
charge
,
the
reason
is
because
they
are
omitted
through
the
death
and
obedience
of
Christ
,
I
am
now
through
Gods
goodnesse
and
faith
in
Christ
incorporated
as
it
were
into
his
body
and
be
come
flesh
of
his
flesh
and
bones
of
his
bones
,
yea
as
I
may
say
made
one
with
him
,
so
that
nowe
this
great
grace
beeing
bestowed
vpon
me
,
and
I
hauing
that
precious
gift
of
faith
wrought
in
me
to
apply
it
to
my selfe
,
the
Lord
can
or
wil
no
more
refuse
or
condeme
then
Iesus
Christ
himselfe
,
which
I
think
the
Apostle
meaneth
by
these
notable
and
comfortable
speeches
,
namely
Eph●sians
the
fourth
By
Christ
all
the
wholle
body
beeing
coupled
and
knit
togeather
,
by
euery
ioint
for
the
furniture
thereof
,
according
to
the
effectuall
power
which
is
in
the
measure
of
euery
part
)
receiueth
increase
of
of
the
bodie
vnto
the
edifying
of
it selfe
in
loue
.
And
Cor.
2.
We
are
rooted
&
built
in
him
,
and
stablished
in
faith
whereof
all
the
body
furnished
and
knit
togeather
by
ioints
and
bandes
increaseth
with
the
increasing
of
God
.
Lastly
in
as
these
sinnes
doe
not
raign
in
me
,
or
ouer
rule
by
that
but
that
they
are
mastered
and
beaten
downe
by
the
grace
of
the
spirit
,
plentifully
shed
abroad
in
into
my
heart
,
and
powerfully
prevailing
against
my
corruption
,
one
while
,
whilest
it
doth
in
a
notable
measure
subdue
iniquitie
present
in
me
,
and
another
while
,
whilest
after
sinne
committed
,
it
raiseth
me
vp
:
to
repentance
and
amendement
,
so
that
I
lie
not
sleeping
and
snorting
in
sinne
as
the
wicked
,
but
theese
sinnes
are
through
the
mightie
operation
and
working
of
the
holy
Chost
,
daily
by
little
and
little
more
and
more
purged
in
me
&
scoured
from
me
in
this
life
,
by
beginning
if
I
may
so
say
,
here
,
and
by
consummation
&
perfection
in
the
life
that
is
to
be
reuealed
.
4
And
therefore
the
assault
that
he
maketh
against
vs
,
is
by
an
argument
framed
thus
.
Innumerable
men
and
women
perish
and
are
condemned
,
as
whom
Christ
and
righteousnes
doth
no
whit
at
all
profit
:
but
thou
art
of
that
number
as
appeareth
by
this
,
because
thou
art
no
whit
better
then
they
,
that
worsest
rather
,
therefore
thou
art
damned
.
Hereunto
I
answer
,
that
the
truth
of
this
proposition
I
willingly
consent
vnto
,
namely
that
innumerable
persons
perish
and
are
condemned
,
but
yet
with
this
exception
,
that
the
cause
thereof
is
not
in
any
impotencie
or
weaknes
of
Christs
death
and
righteousnes
,
for
that
is
of
most
large
,
yea
of
infinite
merit
,
as
hath
bin
shewed
alreadie
:
but
by
reason
that
they
themselues
doe
not
beleeue
.
Fos
as
that
is
true
in
the
faithfull
which
our
Sauiour
vttereth
,
in
a
most
vehement
affirmation
,
saying
,
Ioh.
5.
Verily
,
verily
I
saie
vnto
you
he
that
heareth
my
word
,
and
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
vnto
life
.
So
that
againe
must
be
verified
in
the
vnbeleeuers
,
which
he
saith
els
where
.
Ioh.
3.18
.
He
that
beleeueth
not
is
condemned
alreadie
because
he
hath
not
beleeued
in
the
name
of
the
onely
begotten
sonne
of
God
.
And
for
the
minor
,
I
charge
it
with
two
faults
:
first
that
it
is
false
,
as
when
he
saith
,
thou
art
one
of
that
number
,
and
very
vncerten
in
the
other
words
:
or
if
thou
wilt
reason
of
the
assertion
,
because
thou
art
no
whit
better
then
they
,
but
worse
rather
.
For
first
when
he
saith
,
I
am
one
of
them
,
he
doth
not
onely
euill
as
in
regard
of
himselfe
,
taking
Gods
office
vpon
him
,
to
whom
alone
as
vengeance
,
so
all
true
&
sound
iudgement
appertaineth
:
but
affirmeth
falsly
that
which
he
can
neuer
prooue
,
nay
the
contrarie
whereof
I
am
able
to
shewe
,
and
that
not
onely
by
mine
owne
iudgement
,
which
happily
might
be
suspected
in
mine
owne
cause
,
(
and
yet
speaking
the
truth
I
see
no
reason
why
I
should
not
as
well
be
beleeued
for
my selfe
as
Satan
against
me
)
but
euen
from
the
testimonie
and
witnes
of
Gods
holy
word
.
I
know
I
am
faithful
,
and
I
am
confirmed
in
the
truth
and
certentie
of
the
perswasion
,
because
I
doe
not
in
an
euil
or
idle
opinion
,
but
in
true
and
certen
faith
lay
hold
of
Christ
,
and
stay
and
settle
my selfe
wholly
and
onely
vpon
him
.
This
no
heathen
Idolater
can
doe
,
because
he
is
not
only
without
Christ
,
but
without
God
in
the
worlde
.
This
no
Mahometist
or
Iewe
can
performe
,
because
they
denye
him
and
defie
him
from
their
heartes
.
This
no
counterfeited
or
corrupt
christian
can
accomplish
.
For
the
false
christian
as
papistes
ioyne
their
workes
at
the
least
with
him
:
and
the
carnall
professour
in
the
corrupt
course
of
his
conuersation
denies
his
power
to
mortification
and
sanctification
.
Therefore
I
separated
from
all
and
euerye
one
of
them
,
in
strength
of
perswasion
,
in
particular
application
,
and
the
fruites
of
faith
and
blessed
obedience
,
cannot
perish
.
But
maye
truelye
and
effectuallye
saye
,
that
Christ
Iesus
dwelling
in
my
hearte
and
making
me
fruitefull
to
good
workes
,
and
I
againe
beeing
thereby
in
him
,
there
is
no
condemnation
to
me
nor
anye
such
:
yea
I
am
throughly
and
certainelye
perswaded
,
That
neither
life
nor
death
,
heigth
nor
breadth
,
thinges
present
nor
thinges
to
come
,
are
able
to
separate
me
from
the
loue
of
God
towards
me
which
is
in
Christ
Iesus
.
As
for
the
vncertaintie
of
the
confirmation
it
is
apparant
by
this
,
that
though
Sathan
knowe
vs
all
to
bee
tainted
in
Adam
:
yet
he
knoweth
not
in
whom
the
power
of
corruption
preuaileth
most
or
more
.
The
wicked
cannot
discerne
of
them
of
another
,
no
not
one
of
them
well
of
their
hearts
as
we
see
euen
particularly
by
this
,
that
many
times
they
are
not
only
blind
but
senselesse
also
:
and
yet
a
man
would
thinke
,
that
they
should
be
as
wel
able
,
either
to
know
the
heigth
and
hainousnesse
of
one
anothers
corruption
,
or
their
owne
,
as
Sathan
should
bee
acquainted
with
theirs
.
And
if
Sathan
cannot
tell
,
whether
I
bee
worse
then
they
,
he
lesse
knoweth
,
whether
I
bee
in
anye
measure
of
mercie
better
then
they
:
for
by
reason
of
the
fulnesse
of
his
owne
corruption
,
he
can
much
better
discerne
of
euill
,
then
any
whit
at
all
of
good
,
by
reason
of
his
aduersnesse
and
waye-wardnesse
and
vnto
wardnesse
thereto
.
But
be
it
as
it
may
be
,
we
will
yeeld
him
the
hardest
:
that
I
am
such
a
one
to
wit
by
nature
,
yet
am
I
another
man
by
grace
and
adoption
,
which
varieth
the
state
.
And
though
I
were
in
my selfe
&
of
my selfe
no
whit
better
then
others
,
nay
I
will
say
more
,
worse
then
others
,
if
god
be
pleased
to
account
otherwise
of
me
,
what
is
that
to
Sathan
,
sith
God
will
haue
mercy
vpon
whomsoeuer
he
will
haue
mercy
,
&
wil
cause
me
and
others
to
feele
and
finde
that
true
in
our selues
,
that
the
Apostle
saith
in
the
generall
doctrine
of
the
word
,
where
sin
hath
abounded
there
grace
hath
ouer
abounded
,
and
freelye
confesseth
of
himselfe
that
God
had
mercie
on
him
the
chiefe
of
all
sinners
.
And
therfore
I
am
so
farre
of
from
desp●ire
in
my selfe
,
though
it
be
true
,
that
in
that
respect
I
may
couer
my
face
with
shame
,
that
I
may
rather
greatly
comforte
my selfe
,
because
in
this
life
Gods
fauour
and
good
will
,
doth
not
in
any
thing
so
plainely
appeare
,
as
in
the
forgiuenesse
of
my
sinns
.
But
Sathan
will
yet
againe
presse
and
vrge
this
further
thus
.
The
faithf●●
verily
are
not
damned
but
saued
by
Christ
.
But
thou
art
not
faithfull
,
or
hast
not
faith
,
therefore
thou
canst
not
be
saued
by
Christ
,
but
must
notwithstanding
,
for
the
want
of
thy
faith
remaine
stil
vnder
condemnation
.
For
aunswer
whereto
I
say
still
,
notwithstanding
all
thy
oppositions
Sathan
,
that
I
haue
faith
and
doe
beleeue
.
And
if
thou
wilt
aske
how
I
know
it
,
or
can
be
assured
of
it
.
I
will
shew
thee
.
Christ
our
Sauiour
telleth
vs
that
we
shall
know
the
tree
by
the
fruite
:
from
the
effects
therfore
or
fruits
of
my
faith
,
will
I
gather
this
trueth
against
thee
,
to
the
staying
&
vpholding
of
mine
owne
heart
.
And
first
because
the
holy
spirit
of
God
,
and
the
infallible
testimonie
that
it
yeeldeth
vnto
my
heart
,
is
a
principally
propp
and
stay
vnto
me
,
I
tell
thee
Sathan
,
that
euen
that
shall
testifie
vnto
my
spirite
,
that
I
am
Gods
childe
,
and
dare
therevpon
without
feare
or
trembling
,
call
vpon
him
,
and
say
,
Abba
,
O
father
,
by
which
I
perceiue
I
doe
beleeue
,
for
otherwise
how
could
I
call
vpon
him
in
whome
I
beleeue
not
,
and
assuredly
knowe
that
I
haue
faith
,
because
I
stay
my selfe
wholy
and
onely
vpon
him
saying
unto
him
in
some
sorte
and
sense
,
as
the
Prophet
Dauid
saieth
,
Lord
,
whome
haue
I
in
heauen
but
thee
?
and
in
earth
I
desire
none
with
thee
.
And
least
Sathan
should
thinke
,
I
doe
this
without
warrant
or
reason
,
I
will
not
feare
or
bee
ashamed
to
set
downe
my
grounds
out
of
the
word
.
How
comfortable
is
this
saying
of
the
Apostle
Romaines
8.
Wee
haue
not
receiued
the
spirite
of
bondage
to
feare
againe
,
but
the
spirit
of
adoption
,
whereby
we
crye
,
as
with
boldnesse
,
so
with
earnestnesse
,
father
,
father
,
The
same
spirite
witnesseth
,
with
our
spirite
,
that
wee
are
the
children
of
God
,
if
children
then
heires
also
&c.
To
the
same
ende
tendeth
that
of
1.
Cor.
2.
Where
he
saieth
.
We
haue
receiued
not
the
spirite
of
the
world
,
but
the
spirite
which
is
of
God
,
that
by
it
we
may
know
the
thinges
that
are
giuen
vnto
vs
of
God
.
And
though
this
be
sufficient
and
indeede
greater
then
all
exception
,
yet
haue
we
besides
,
the
powerfull
working
of
the
same
spirite
framing
vs
and
fashioning
vs
to
sound
conuersion
before
god
,
and
to
the
yeelding
orbringing
out
of
the
sincere
fruits
of
faith
,
that
is
to
say
good
workes
,
which
cannot
but
assure
me
of
my
saluation
,
and
of
Gods
grace
,
and
confirme
me
in
the
certaine
hope
of
the
one
and
the
other
.
And
this
is
that
which
Saint
Peter
prouoketh
vnto
when
he
saieth
,
Brethren
g
ue
diligence
by
good
workes
to
make
your
calling
and
election
sure
,
for
if
yee
do
these
thinges
yee
shall
neuer
fall
,
because
by
this
meanes
an
entry
shal
be
ministred
vnto
you
aboundantly
,
into
the
euerlasting
kingdom
of
our
Lord
&
Sauiour
Iesus
Christ
.
And
of
this
truth
we
haue
further
this
double
reason
.
If
that
which
is
from
our selues
,
as
for
example
our
sinnes
maye
iustlye
mooue
and
make
doubting
,
why
should
not
that
which
is
from
God
,
as
for
example
,
the
fruits
of
our
vnfeined
faith
and
obedience
ministet
hope
and
assurance
.
God
I
am
sure
is
greater
then
man
,
and
his
graces
much
more
excellent
,
then
mans
infirmities
are
base
and
vile
.
And
if
this
were
not
true
,
howe
should
we
that
carrie
gods
heauenly
treasures
in
earthen
vessels
,
conceiue
hope
of
profiting
by
them
in
our selues
,
or
of
doing
good
with
them
vnto
others
.
But
wee
are
assured
of
the
one
&
the
other
,
notwithstanding
our
weaknesse
and
wants
,
therefore
we
must
also
conceiue
hope
of
the
former
&
indeed
assure
our
hearts
therein
.
Againe
,
why
doth
Christ
dwell
in
our
hearts
by
faith
as
the
Apostle
saieth
in
his
Epistle
to
the
Ephesians
?
it
is
to
this
ende
that
he
might
be
idle
in
vs
?
no
verily
.
Sathan
when
he
possesseth
men
will
not
suffer
them
to
be
idle
,
much
lesse
Iesus
Christ
,
but
prouoke
them
still
to
honest
labours
and
good
workes
.
For
by
his
spirituall
power
,
he
manifesteth
his
owne
strength
in
the
middest
of
our
manifold
weakenesses
.
Nowe
if
that
bee
true
then
this
ensueth
therevpon
,
that
I
am
Christs
,
and
Christ
is
mine
(
as
the
Church
&
faithfull
soule
singeth
in
the
booke
of
the
Canticles
)
yea
he
himselfe
with
all
his
graces
and
merits
whatsoeuer
.
So
that
he
which
feeleth
and
findeth
these
effectes
in
himselfe
can
not
but
must
of
necessitie
inferre
therevpon
,
that
he
hath
faith
,
and
that
therefore
he
hath
Christ
in
him
,
in
this
life
,
making
him
fruitefull
vnto
all
good
works
,
and
sealing
vp
vnto
him
&
in
him
saluation
&
euerlasting
life
in
that
which
is
to
come
.
Vnlesse
that
he
would
imagine
,
that
Christ
could
be
idlye
or
without
fruite
in
the
hearts
of
his
people
,
which
were
blasphemy
.
And
yet
we
may
be
the
better
assured
hereof
,
because
true
faith
indeed
,
can
no
more
be
sundred
from
good
workes
,
which
are
the
sound
fruits
thereof
,
then
light
from
the
sunne
or
heat
from
the
fire
:
or
if
you
will
the
shaddow
from
a
naturall
bodie
.
But
yet
Sathan
will
except
against
this
,
This
faith
of
thine
which
thou
speakest
of
,
and
these
fruites
of
it
that
thou
mentionest
,
they
are
imperfect
,
they
are
faint
and
few
,
yea
they
seeldome
or
verie
rarely
appeare
or
are
seene
.
What
then
Satan
?
Graunt
that
my
faith
and
good
works
are
faint
and
few
in
me
:
wilt
thou
infer
that
therefore
I
haue
none
?
that
is
against
all
reason
and
religion
.
In
reason
he
that
hath
but
a
sick
,
pining
or
languishing
life
,
liueth
still
,
and
in
hope
of
the
bettering
of
his
estate
,
either
as
in
regard
of
this
world
,
if
god
will
,
or
as
in
respect
of
the
life
to
come
especially
.
And
why
shoulde
not
this
in
measure
and
manner
be
true
,
as
in
respect
of
our
spirituall
life
here
.
In
religion
,
we
know
that
God
accepteth
both
the
whole
Church
,
&
the
seuerall
members
of
it
,
according
to
that
they
haue
and
not
according
to
that
they
haue
not
,
prouided
alwaies
:
that
that
which
they
haue
they
haue
it
from
him
:
or
els
how
could
the
Church
&
members
of
it
reioyce
or
confort
themselus
in
the
thing
that
they
do
.
And
from
hence
is
it
indeed
,
that
we
learne
notwithstanding
weaknes
&
wants
either
in
whole
congregations
or
seuerall
members
not
to
breake
the
vnitie
of
the
spirit
in
the
band
of
peace
,
nor
to
forsake
the
fellowship
of
the
brethren
,
and
the
exercises
of
the
Church
,
as
the
manner
of
sinne
is
,
but
n
holy
wisdome
and
power
from
aboue
:
to
put
a
difference
betwixt
good
and
euill
,
and
that
not
onely
in
our
perswasion
,
but
in
our
practise
,
not
forsaking
the
good
of
our
God
for
some
euills
or
corruption
of
man
adioined
therewithall
,
nor
yet
for
the
goods
sake
,
iustifying
or
approouing
the
euill
.
And
if
this
were
not
sufficient
yet
we
haue
further
props
to
our
faith
here
,
namely
first
that
though
our
faith
be
weake
and
faint
,
yet
is
it
true
and
sound
.
For
euen
that
faith
which
is
infirme
and
weake
,
may
yet
notwitstanding
be
true
&
right
,
the
reason
is
because
that
not
weake
faith
and
true
faith
are
opposite
,
but
weake
faith
and
no
faith
.
And
this
we
may
see
also
,
by
the
worthy
speech
of
the
father
of
the
sicke
childe
in
the
Gospell
:
Lord
I
beleeue
:
but
helpe
thou
mine
vnbeleefe
.
This
weakenes
&
imperfection
our
faith
not
comming
from
it selfe
,
nor
being
in
it selfe
as
of
it selfe
,
for
so
it
is
an
excellent
and
an
absolute
worke
of
God
,
but
as
it
is
intermingled
with
the
remainders
of
our
vnbeleeuing
heart
which
yet
notwithstanding
the
faintnesse
and
weaknesse
of
it
,
may
no
lesse
effectually
,
as
in
regard
of
the
particular
person
hauing
it
apply
Christ
with
all
his
benefits
vnto
himselfe
,
then
a
faith
that
happily
is
more
firme
and
steadfast
,
though
in
regard
of
it
owne
particularly
,
it
may
be
it
doth
lesse
firmely
apprehend
the
same
,
and
yet
the
party
hauing
no
lesse
good
or
comfort
thereby
:
as
in
respect
of
his
owne
particular
,
th●●
he
that
seemeth
to
haue
a
more
firme
faith
.
For
euen
as
in
the
foode
of
the
body
,
a
poore
mans
bread
and
water
as
we
say
,
maketh
him
haue
as
strong
a
body
,
as
the
best
dainties
in
the
world
doe
the
rich
,
so
is
it
herein
:
or
to
speake
more
plainely
.
As
a
man
or
woman
that
is
sicke
of
a
fainting
or
languishing
disease
,
doth
receiue
sometimes
more
comfort
,
by
many
meane
meates
then
those
that
haue
the
cordiall
and
restoratiue
things
:
euen
so
may
a
mans
weake
faith
in
the
soundnesse
of
it
,
yeeld
him
as
strong
consolation
as
he
that
hath
most
strength
and
might
that
way
.
And
no
doubt
but
God
will
haue
it
to
be
so
,
to
the
ende
that
as
we
knowe
that
in
the
body
to
be
which
the
Scripture
saieth
,
Man
liueth
not
by
bread
onely
but
by
euery
good
worde
that
proceedeth
out
of
the
mouth
of
God
:
so
we
might
much
more
effectually
know
our
spirituall
life
to
be
vpheld
by
him
,
who
in
the
daies
of
our
distresses
as
in
regard
of
famine
weakenesse
&c.
maketh
his
might
manifest
in
the
midest
of
our
infirmities
.
Secondly
I
aunswere
further
,
that
that
which
is
languishing
in
my selfe
,
is
yet
notwithstanding
in
Christ
my
Sauiour
firme
and
altogeather
perfect
and
absolute
,
for
the
further
assurance
of
my
heart
wherein
Christ
giueth
and
imputeth
vnto
me
,
whatsoeuer
he
as
my
Mediator
hath
accomplished
before
God
,
or
hath
in
himselfe
:
which
is
not
or
cannot
be
weake
,
and
therefore
I
also
cannot
miscarry
.
And
sith
by
the
vsing
of
all
good
and
holy
meanes
,
I
daily
indeauour
that
my
faith
may
be
stronger
&
stronger
,
and
particularly
daily
offer
vp
my
supplications
to
God
,
that
he
would
increase
it
in
me
,
and
kindly
in
me
also
a
more
earnest
flame
of
the
holy
loue
,
I
am
sure
that
I
shall
find
these
fauours
,
because
he
that
cannot
lie
and
giueth
aboundantly
to
euery
one
that
asketh
,
&
yet
vp
brayeth
none
therewith
hath
promised
me
in
his
Gospell
that
to
him
that
asketh
shal
be
giuen
,
and
to
him
that
hath
shal
be
giuen
more
,
and
he
shal
haue
aboundance
.
Mat.
13.
And
for
my
better
incouragement
herein
,
I
set
before
me
the
examples
of
Gods
Saints
,
who
though
they
did
fall
most
fouly
and
grieuously
,
did
not
for
all
that
cease
to
call
vpon
God
of
whome
also
they
were
graciously
heard
:
and
why
?
not
because
of
their
sinnes
for
sinne
it selfe
seperateth
betwixt
god
and
man
,
but
because
they
were
of
his
owne
free
grace
,
reckoned
in
the
number
of
his
sonns
and
seruants
.
And
therefore
I
may
conclude
as
of
them
so
of
my selfe
:
that
though
our
faith
be
weake
and
fraile
as
it
is
in
al
flesh
,
yet
I
may
be
assured
of
theirs
,
and
mine
owne
saluation
especially
.
And
the
reason
is
because
the
certenty
of
life
euerlasting
standeth
not
so
much
vpon
the
quantity
greatnes
,
&
excellency
of
my
faith
,
as
vpon
the
power
,
good
wil
,
&
fidelity
of
God
,
that
in
Christ
was
pleased
to
elect
me
to
it
,
and
to
bestowe
it
vpon
me
.
And
yet
further
for
faith
,
I
may
truly
say
thus
,
that
if
I
haue
but
one
only
sparke
or
crumme
of
faith
,
by
a
manner
of
speeech
,
so
that
it
be
right
and
true
:
it
is
sufficient
to
assure
me
of
the
forgiuenesse
of
my
sinnes
and
of
eternall
saluation
:
&
whatsoeuer
is
in
or
from
God
;
for
Christs
sake
to
be
communicated
vnto
me
.
And
this
I
say
not
onely
for
my
present
feeling
,
but
also
for
that
which
is
past
:
though
presently
it
may
be
I
perceiue
it
not
.
For
euen
for
the
graces
past
we
may
and
we
ought
to
be
assured
of
saluation
and
all
other
fauours
from
God
,
the
reason
whereof
is
rendred
in
the
scriptures
as
namely
Rom.
9.
where
the
Apostle
affirmeth
that
the
gifts
and
callings
of
God
are
such
as
cannot
be
repented
of
,
and
againe
the
first
of
Iohn
and
the
third
verse
the
seed
of
the
annointing
of
God
remaineth
in
vs
:
by
which
we
see
all
firmely
,
concerning
this
matter
all
is
attributed
to
God
and
his
graces
and
nothing
at
all
to
our selues
:
which
if
we
should
not
beleeue
it
were
not
onely
discomfortable
to
our selues
,
but
blasphemous
against
God
Lastly
againe
we
say
that
in
this
suggestion
Sathan
reasoneth
:
against
vs
as
if
in
worldly
things
a
man
should
frame
an
argument
thus
there
appeareth
no
flame
:
therefore
there
is
no
fire
.
In
winter
trees
beare
neither
leaues
nor
fruit
:
therefore
they
haue
no
life
in
them
:
but
of
reasoning
this
kind
we
would
be
so
farre
of
from
liking
,
that
we
would
rather
hisse
at
it
.
For
we
knowe
fire
may
be
where
no
flame
breaketh
forth
,
as
in
a
flint
for
example
,
or
vnder
the
ashes
&c.
And
the
like
may
we
say
of
trees
,
which
we
are
sure
haue
life
in
them
,
though
they
seeme
to
be
deade
in
the
winter
season
.
And
why
may
we
not
affirme
the
same
of
Gods
graces
in
vs
,
which
howsoeuer
they
be
ouershadowed
with
the
ashes
of
our
corruption
,
or
nipped
somewhat
or
driuen
backe
to
the
roote
,
through
the
frost
and
cold
of
infirmities
that
we
carrie
about
with
vs
,
shall
yet
notwithstanding
breake
forth
,
budde
,
and
beare
better
then
euer
before
,
that
so
that
may
be
true
in
vs
,
that
is
saide
in
the
Psal.
92.
Such
as
be
planted
in
the
house
of
the
Lord
shal
florish
in
the
courts
of
our
God
.
They
shal
bring
forth
fruite
in
their
age
,
they
shall
be
fat
and
florishing
to
declare
that
the
Lord
our
rocke
is
righteouse
,
and
that
there
is
none
iniquitie
in
him
.
But
yet
concerning
this
matter
he
wil
presse
further
vpon
vs
saying
.
Thou
hast
beene
called
very
late
to
be
made
partaker
of
such
graces
as
thou
speakest
of
.
Therefore
thou
canst
not
from
these
effects
inferre
the
certenty
of
Gods
fauour
towards
thee
here
,
and
of
the
euerlasting
sauing
of
thine
owne
soule
.
Suppo●e
Sathan
the
antecedent
to
be
true
.
And
yet
I
must
tell
thee
by
the
way
,
that
the
very
time
of
my
calling
is
sometimes
vnknown
and
vnfelt
in
my selfe
,
and
therefore
no
maruaile
though
thou
art
vnacquainted
with
it
.
But
suppose
that
were
true
,
yet
that
would
not
followe
,
that
thou
wouldest
inferre
.
For
it
is
not
a
late
calling
,
that
may
hinder
me
,
but
gathering
by
sound
effects
that
certenty
of
mine
owne
saluation
,
but
either
no
calling
at
all
which
is
the
state
of
infinite
numbers
of
people
in
the
world
,
I
meane
by
the
publike
ministry
of
the
word
,
or
els
an
vneffectual
calling
,
that
being
vneffectual
,
not
onely
because
God
is
not
pleased
to
make
it
powerfull
,
but
also
because
men
either
in
their
carnall
carelesnesse
,
or
prophan
contempt
,
make
it
vnpowerfull
and
vnprofitable
to
themselues
also
.
Shall
we
say
in
common
speach
,
and
that
by
the
light
of
nature
,
the
way
to
good
manners
is
neuer
to
late
.
And
shall
we
prescribe
,
time
,
meane
,
matter
,
or
any
thing
els
to
the
almightie
:
God
is
able
and
will
also
at
what
time
&
howe
it
pleaseth
himselfe
,
to
call
his
owne
,
&
my selfe
amongst
the
rest
.
He
calleth
some
sooner
:
and
yet
their
state
not
much
the
better
for
that
:
and
some
later
and
yet
their
condition
not
much
the
worse
for
that
;
which
our
Sauiour
himselfe
declareth
in
the
parable
of
them
,
that
were
called
at
diuers
time
;
to
worke
in
his
vyneyard
.
Mat.
20.
where
those
that
were
called
at
the
dawning
of
the
day
,
and
at
the
third
,
sixt
,
&
ninth
houre
,
they
murmured
at
this
,
that
they
came
at
the
eleuenth
houre
,
receiued
as
much
as
themselues
;
which
had
borne
the
burden
and
heat
of
the
day
.
But
what
saith
the
Master
of
the
vineyard
,
Friends
I
haue
done
you
no
wrong
,
take
that
which
is
your
owne
,
goe
your
waies
,
I
will
giue
vnto
this
last
,
as
much
as
vnto
you
.
And
why
doth
he
so
?
but
that
we
might
see
that
to
be
true
in
himselfe
,
which
he
saith
of
himselfe
,
he
will
haue
mercie
on
whome
soeuer
he
will
haue
mercie
,
and
that
in
such
a
measure
of
mercie
to
,
as
he
&
not
they
shal
thinke
best
:
yea
he
doth
it
to
this
end
,
that
we
might
finde
that
fulfilled
in
the
world
amongst
his
owne
,
that
he
promiseth
in
his
worde
,
that
whensoeuer
it
pleaseth
him
to
shew
mercy
he
will
.
Yea
and
that
that
might
be
verified
,
which
followeth
in
the
end
of
the
parable
,
the
1.
shall
be
last
&
the
last
first
.
Nay
wee
will
say
more
then
this
.
Euen
in
them
that
are
called
late
as
we
say
,
ther
are
or
do
appeare
many
times
more
euident
testimonies
of
faith
&
saluation
,
then
in
those
that
are
called
somewhat
sooner
.
For
ouer
&
besides
that
wee
may
say
nothing
of
this
,
that
many
forward
at
the
first
do
not
only
hold
slowly
on
,
but
sometimes
slippe
back
,
the
very
work
it selfe
,
and
the
plenty
of
grace
that
is
shedde
abroad
into
their
heartes
doth
plainely
shew
,
that
God
alone
,
and
not
man
or
meane
hath
wrought
the
thing
,
and
therfore
al
the
glory
therof
,
as
likewise
thanks
for
it
to
be
returned
vnto
him
,
wheras
if
it
were
a
worke
of
great
continuance
,
wee
woulde
or
might
seeme
to
ascribe
it
partly
to
length
of
time
,
and
partly
to
some
other
instruments
or
meanes
vsed
in
the
effecting
thereof
.
If
any
man
doubt
of
this
,
let
him
looke
vpon
the
example
of
one
of
the
theeues
,
that
was
crucified
with
Christ
.
Oh
what
a
heauenly
and
holy
ende
made
he
,
and
that
not
onely
in
rebuking
euill
in
his
lewd
and
wicked
companion
:
neither
yet
in
iustifying
the
innocencie
and
clearenesse
of
our
Sauiour
,
but
in
calling
vpon
him
and
that
from
the
bottome
of
his
heart
for
mercie
.
All
which
and
specially
this
last
,
are
full
of
singular
grace
in
regard
of
god
,
and
maruelous
consorte
in
respect
of
vs
.
From
whence
also
me
thinke
we
may
inferre
,
that
whosoeuer
he
bee
that
doeth
but
in
the
verie
pinch
of
death
,
feele
these
holy
and
heauenlie
motions
he
may
certainely
assure
himselfe
,
of
infallible
testimonies
of
faith
,
and
by
consequent
also
of
eternall
saluation
;
because
faith
and
euerlasting
life
,
are
neuer
sundred
in
gods
children
for
the
feeling
of
it
in
this
life
,
and
the
fruition
of
it
,
in
that
which
is
to
come
.
And
if
in
my
death
the
feeling
of
these
motions
may
yeeld
me
spirituall
&
heauenly
comfort
,
why
should
they
not
also
minister
vnto
me
strong
consolation
,
at
what
time
soeuer
in
my
life
,
god
of
his
owne
bountifull
liberality
,
maketh
me
a
plentifull
partaker
thereof
.
Besids
all
this
,
Sathan
,
that
hath
beene
said
,
I
must
and
will
tell
thee
one
thing
further
,
not
onely
for
the
full
confutation
of
that
which
thou
obiectest
,
but
euen
for
the
throwinge
of
thine
owne
dongue
and
filthinesse
into
thine
owne
face
.
For
howsoeuer
in
other
things
thou
shewest
thy selfe
to
bee
a
most
subtill
aduersarie
,
yet
therin
I
will
from
thy selfe
take
that
,
that
shall
hinder
me
from
yeelding
,
if
there
were
nothing
else
.
Is
there
any
thing
more
grosse
in
the
world
then
poperie
which
thou
hast
hatched
and
brought
forth
to
behold
this
light
?
Amongst
poperie
,
is
there
any
pointe
more
detestable
then
that
of
mans
merits
?
Doth
not
this
thy
temptation
openly
vnder
proppe
and
shore
vp
the
ruinous
bulwarke
or
butteresse
?
If
for
the
length
of
my
calling
I
should
be
accepted
,
shoulde
not
God
bee
mooued
with
worldly
respects
?
For
my
very
calling
it selfe
though
neuet
so
effectuall
,
I
am
not
respected
but
for
gods
free
fauour
and
last
cast
vpon
me
in
Christ
:
and
therefore
not
for
the
length
of
time
wherein
I
am
called
.
For
I
may
reason
of
my
calling
,
as
I
doe
of
other
graces
of
god
.
The
faith
that
God
hath
wrought
in
me
,
is
an
excellent
grace
,
and
indeede
the
hand
as
it
were
to
lay
hold
of
eternall
life
,
and
yet
I
am
not
saued
for
my
faiths
,
but
for
Gods
mercie
sake
in
Christ
Iesus
.
These
graces
of
faith
and
feeling
of
vocation
,
sanctification
&c.
are
bestowed
vpon
me
and
wrought
in
me
,
not
so
much
,
nay
indeed
no
whit
at
all
for
the
working
of
my
saluation
:
for
that
belongeth
vnto
Gods
mercie
and
Christs
merite
,
as
to
pledge
vp
vnto
me
,
the
certaintie
&
assurance
of
that
and
all
other
graces
,
that
God
is
pleased
freely
&
of
his
owne
accord
to
bestow
vpon
me
,
&
other
wretched
that
haue
the
gift
to
beleeue
.
But
Sathan
presseth
againe
this
pointe
,
and
frameth
a
new
argument
thus
.
Thou
thy selfe
needest
not
heare
thy selfe
so
bolde
:
others
that
thought
themselues
as
stronge
as
thou
doest
thy selfe
haue
fallen
away
.
Thou
art
but
infirme
and
weake
,
and
maiest
not
onely
slide
and
slipp
,
but
fall
away
from
the
grace
of
god
&
loose
the
faith
that
thou
hast
.
Thou
canst
not
therefore
at
anye
hand
be
sure
of
euerlasting
life
,
and
the
sauing
of
thy
soule
.
But
I
tell
thee
,
Sathan
,
though
I
can
be
content
,
thou
shouldst
humble
me
my selfe
,
and
of
my selfe
as
lawe
as
thou
canst
,
and
I
knowe
it
also
sometimes
to
be
needfull
by
reason
of
the
high
conceits
that
flesh
and
blood
carieth
of
it selfe
yet
thou
shalt
neuer
take
away
the
righteousnes
from
me
that
the
Lord
hath
giuen
me
,
nether
wil
I
suffer
him
to
be
blasphemed
that
hath
dealt
so
bountifully
with
me
,
no
though
thou
shouldst
either
in
malice
against
me
,
or
in
blasphemye
against
God
,
write
a
booke
,
much
lesse
shall
these
few
and
weak
things
ouerthrow
my
hope
.
I
tell
thee
therfore
Satan
,
that
though
I
bee
infirme
and
weake
in
my selfe
,
and
readie
euerie
minute
of
an
houre
to
slippe
and
slide
,
yea
to
fall
,
yet
I
am
strong
in
him
that
is
the
roote
and
fortresse
,
yea
the
very
God
of
my
strength
and
power
:
of
whom
I
may
say
as
Dauid
saieth
,
by
the
Lord
I
shall
be
inabled
to
leape
ouer
a
wall
,
and
he
shall
strengthen
my
hand
and
mine
arme
to
breake
a
bow
of
brasse
and
concerning
whose
goodnesse
towardes
me
.
I
haue
that
sounding
in
my
heart
,
that
was
answered
to
the
Apostle
.
my
grace
is
sufficient
for
thee
,
&
my
strength
shall
be
perfected
through
weakenes
.
And
why
should
I
make
anie
doubt
of
this
,
sith
Gods
election
(
which
is
grounded
vpon
the
mutable
purpose
and
decree
of
God
)
is
alwaies
firme
and
sure
.
And
sith
the
word
not
of
man
but
of
god
assureth
me
that
those
whome
the
Lord
loueth
,
euen
vnto
the
ende
he
loueth
them
?
&
sith
that
he
that
is
for
vs
,
&
with
vs
&
within
vs
is
stronger
and
greater
then
al.
And
sith
euen
the
verie
articles
of
our
faith
,
teach
vs
to
beleeue
as
the
Father
to
be
Almightie
,
whose
power
no
creature
is
able
to
withstand
:
so
Iesus
Christ
to
be
our
Lord
,
into
whose
hands
sith
the
father
hath
eiuen
vs
,
wee
are
sure
no
aduersarie
power
shall
pull
vs
out
of
the
same
:
for
he
also
is
not
onely
constant
and
firme
as
the
father
,
but
almightie
also
.
And
that
saluation
,
which
he
hath
wrought
for
me
through
his
blood
,
and
inabled
me
in
the
power
of
the
spirite
to
applye
vnto
mine
owne
hearte
he
will
preserue
and
vpholde
in
mee
,
together
with
the
gift
and
grace
of
perseueraunce
,
so
that
not
fall
euen
vnto
the
end
and
in
the
end
.
Wherein
I
am
the
more
setled
&
confirmed
not
onely
by
this
,
that
he
dealeth
not
with
his
seruants
as
men
do
,
who
beginne
and
leaue
of
in
the
turning
of
a
hand
,
or
the
twinckling
of
an
eye
,
but
looke
what
worke
he
beginneth
in
his
he
perfecteth
the
same
.
Neither
yet
by
this
,
that
he
hath
giuen
me
and
the
rest
of
his
seruantes
gracious
promises
:
as
that
he
wil
be
with
vs
vnto
the
ende
of
the
worlde
,
that
his
spirite
shall
bring
vnto
our
remembrance
,
the
sweet
and
comfortable
wordes
of
trueth
and
life
,
but
also
by
this
that
he
hath
graciouslye
performed
it
vnto
his
seruants
,
not
onely
vpholding
them
that
they
haue
not
beene
carried
away
,
either
with
the
swaye
of
sinne
in
the
world
,
or
strength
of
corruption
in
them selues
,
but
euen
then
when
they
haue
beene
fallen
in
raysing
them
vp
againe
,
as
wee
see
particularly
in
Dauid
,
who
confesseth
of
himselfe
,
and
in
himselfe
that
to
bee
true
through
gods
goodnesse
,
thou
hast
deliuered
my
soule
from
death
,
mine
eies
from
teares
,
and
my
feet
from
falling
.
Psalme
116.
And
likewise
in
Peter
,
whom
though
our
Sauiour
Christ
foretold
of
Sathans
malice
against
him
,
and
the
rest
of
the
faithfull
vnder
this
metaphoricall
or
borrowed
terme
of
desiring
to
winnowe
them
as
men
doe
winnowe
wheate
:
yet
doth
withall
most
comfortably
tell
him
,
and
the
rest
of
the
faithfull
in
him
,
I
haue
prayed
for
thee
that
thy
faith
faile
not
,
wherefore
when
thou
art
conuerted
strengthen
thy
brethren
.
And
what
though
others
in
outward
shewe
farre
better
and
more
stronge
then
my selfe
haue
fallen
awaye
.
Doeth
it
therefore
followe
that
I
shall
doe
so
likewise
?
I
tell
thee
no
Sathan
.
God
is
aboue
all
lawe
,
and
therefore
beyonde
all
example
.
And
what
if
God
,
to
let
proude
fleshe
and
bloode
vnderstande
,
that
they
stande
not
by
themselues
,
woulde
make
some
fearefull
examples
of
humaine
inconstancie
,
weakenesse
and
waueringe
,
to
the
ende
that
the
parties
themselues
might
bee
humbled
and
other
learne
to
feare
?
wilt
thou
then
from
thence
gather
an
vniuersall
course
?
Or
on
the
other
side
,
if
God
for
the
comforte
of
al
them
that
are
feeble
and
weak
hearted
and
handed
in
Sion
,
would
make
the
meanest
of
his
seruantes
most
worthye
instrumentes
to
manifeste
his
strength
in
their
owne
weakenesse
,
wilt
thou
crosse
his
purpose
,
whose
power
no
creature
is
able
to
resist
?
and
darest
thou
discomfort
where
God
goeth
about
to
giue
all
consolations
,
yea
such
comforts
as
no
man
can
giue
but
he
,
and
none
can
haue
but
those
that
belong
vnto
him
?
Ouer
and
besides
all
this
,
god
in
his
word
hath
giuen
me
other
strong
consolations
,
against
this
temptation
or
assault
of
thine
,
for
in
the
second
epistle
of
Timothy
and
the
second
chapter
.
against
the
backe
sliding
and
falling
away
of
others
,
he
giueth
me
these
two
speciall
comforts
,
namely
that
the
elect
,
of
which
number
I
am
one
,
are
out
of
all
danger
of
any
such
falling
away
:
and
againe
that
such
hypocriticall
backsliders
are
knowne
to
god
,
and
not
to
vs
when
he
saith
.
The
strong
foundation
of
god
remaineth
sure
,
hauing
this
seale
,
the
Lord
knoweth
who
are
his
.
And
in
the
second
chapter
of
Saint
Iohns
first
epistle
the
holy
ghost
laboureth
the
same
point
(
that
so
in
the
mouth
of
two
or
three
witnesses
this
as
all
other
trueth
might
be
established
and
made
sure
)
and
giueth
sundry
consolations
against
it
,
as
first
that
none
should
be
terrified
or
offended
with
their
faultes
,
because
though
such
had
or
might
haue
a
place
in
the
Church
,
yet
were
they
neuer
of
the
Church
,
because
the
Church
is
the
company
of
the
elect
,
which
cannot
perish
and
therefore
also
cannot
fall
from
the
grace
of
God
in
Christ
.
Secondly
because
they
are
annointed
of
the
holy
Ghost
not
onely
with
true
knowledge
of
saluation
and
eternal
life
,
but
with
all
other
graces
from
the
same
,
and
namely
with
the
gift
of
perseuerance
,
but
his
owne
words
are
most
excellent
,
and
therefore
let
vs
marke
them
.
They
went
out
from
vs
saith
he
,
but
they
were
not
of
vs
,
for
if
they
had
beene
of
vs
,
they
should
haue
continued
with
vs
.
But
this
commeth
to
passe
,
that
it
might
appeare
that
they
are
not
all
of
vs
but
ye
haue
an
ointment
from
the
holy
one
,
and
knowe
all
things
.
And
nowe
with
what
reason
or
face
can
Irefuse
this
truth
of
God
,
so
plainely
and
plentifully
propounded
,
and
imbrace
the
lies
of
Sathan
.
I
tell
thee
I
cannot
fall
away
from
the
grace
of
god
nor
fall
away
from
the
faith
that
he
hath
planted
in
me
,
vnles
I
would
make
God
a
changeling
and
vncertaine
:
and
that
cannot
be
for
the
scripture
telleth
me
,
there
is
not
so
much
as
a
shadow
of
turning
in
his
maiestie
:
which
yet
that
I
might
be
the
better
perswaded
thereof
he
hath
alwaies
by
performance
shewed
him selfe
,
at
all
times
and
to
all
his
people
,
to
be
such
a
one
.
Shewe
thou
the
contrary
if
thou
canst
.
But
Sathan
further
presseth
this
temptation
,
of
mans
weaknesse
and
abilitie
to
fall
away
,
from
the
acts
indeede
thereof
and
the
effects
following
from
the
same
saying
after
this
sort
.
Thou
hast
fallen
diuers
waies
and
at
sundry
times
also
,
and
therefore
hast
lost
the
faith
&
grace
that
God
gaue
thee
,
and
so
art
become
gods
enimie
.
Aud
howe
canst
thou
then
be
assured
of
fauour
at
his
hand
?
Herevnto
I
answere
,
that
I
cannot
or
will
not
deny
,
but
that
I
haue
fallen
,
and
fallen
fouly
,
yea
diuers
waies
and
sundry
times
:
and
of
this
I
haue
better
witnesse
then
thy
word
Sathan
.
For
first
that
obseruation
of
mine
own
waies
,
that
God
of
his
grace
hath
wrought
in
me
doth
testifie
vnto
me
euery
day
when
I
rise
vp
and
euery
night
when
I
lie
down
,
that
I
haue
and
doe
heinously
offend
:
and
secondly
the
texts
of
holy
scripture
doth
witnes
the
same
,
as
for
example
.
1.
king
.
8.
there
is
not
a
man
but
he
sinneth
.
and
James
3.
in
many
things
we
sinne
all
.
Howebeit
we
see
a
maruelouse
difference
betweene
their
setting
my
sinnes
before
me
and
Gods
word
propounding
it
vnto
me
.
Thou
doest
it
of
a
deadly
malice
to
drawe
me
into
desperation
,
and
by
meanes
thereof
into
condemnation
,
and
therfore
no
reason
,
that
I
should
listen
vnto
thee
,
so
deadly
hating
me
as
thou
doest
,
attempting
such
morall
dangers
against
me
,
as
the
death
and
destruction
of
my
soule
and
body
,
But
the
Lord
setteth
them
before
me
,
to
humble
me
at
the
feete
of
his
goodnes
,
that
so
in
forgiuing
me
also
so
greate
a
debt
,
I
might
learn
both
to
loue
him
that
hath
dealt
so
bountifully
with
me
,
and
beware
of
falling
into
the
like
mischiefes
againe
by
meanes
of
my
sinns
.
Besides
I
answere
further
for
my selfe
,
that
I
am
not
so
much
to
regard
my
slips
&
falls
,
as
how
or
with
what
affection
I
haue
offended
God
hath
kept
me
from
sinning
presumpteously
,
&
with
a
high
mind
,
howsoeuer
to
make
me
see
my selfe
,
&
to
be
more
circumspect
against
transgression
:
I
haue
fallen
of
humane
infirmitie
and
weaknesse
.
And
if
this
and
such
like
considerations
mittigat
sinnes
amongst
men
,
why
should
it
not
also
in
some
sort
doe
so
before
God
,
who
is
better
able
to
discerne
and
iudge
both
of
actions
and
affections
then
all
the
people
of
the
worlde
that
either
haue
beene
,
be
,
or
shall
be
.
Moreouer
that
is
false
that
thou
doest
inferre
that
falling
into
sinne
,
doth
vtterly
spoile
Gods
people
of
faith
in
themselues
,
and
of
all
grace
and
fauoure
from
God
,
for
if
that
were
so
,
howe
could
any
of
gods
children
,
that
haue
gone
before
vs
,
or
liue
presently
with
vs
,
or
which
shall
succeed
vs
euen
to
the
ende
of
the
world
(
al
and
euery
one
whereof
,
some
one
way
some
another
,
haue
beene
fearefully
ouertaken
)
be
raised
vp
againe
to
repentance
and
amendment
of
life
.
And
this
we
may
see
as
by
many
examples
of
holy
men
in
the
worde
:
&
in
the
world
,
so
by
the
doctrine
of
the
holy
scriptures
,
and
amongst
the
rest
.
Ioh.
3.
who
soeuer
is
borne
of
god
sinneth
not
,
that
is
to
say
either
the
sinne
that
is
vnto
death
,
or
lieth
not
wallowing
swinelike
as
the
vngodly
of
the
world
doe
in
the
filth
and
puddle
of
their
transgressions
.
And
of
this
assertion
he
rendreth
a
reason
very
strong
and
forcible
saying
for
his
seede
remaineth
in
him
,
that
is
the
holy
ghost
with
his
graces
shed
abroad
into
his
heart
,
will
not
let
him
lie
still
but
laboureth
his
raysing
vp
againe
.
And
as
though
this
had
not
beene
sufficient
,
he
addeth
neither
can
he
sinne
to
wit
in
sort
as
before
is
expressed
and
why
?
because
he
is
borne
of
God
,
who
besides
that
he
is
stronger
then
all
,
and
therefore
can
and
will
performe
his
owne
will
,
doth
not
beginne
in
his
people
any
good
worke
,
but
bringeth
it
one
daily
more
and
more
according
to
the
measure
that
he
seeth
to
be
good
for
all
and
euery
one
of
them
,
to
perfection
.
And
this
grace
I
find
from
God
,
that
as
I
see
my
sinne
for
my
humiliation
,
so
I
behold
the
precious
gift
of
faith
,
and
many
great
graces
of
God
for
my
exaltation
,
and
therfore
haue
not
lost
as
thou
wouldst
haue
me
beleeue
(
Sathan
)
all
sense
&
feeling
of
God
and
godlinesse
,
but
haue
that
seed
and
the
annointing
,
by
which
I
shall
be
inabled
to
stand
,
and
if
I
doe
fall
shall
yet
notwithstanding
be
raised
vp
againe
and
set
vpon
my
feete
,
more
staied
and
confirmed
then
euer
before
,
and
that
not
onely
by
reason
of
the
circumspection
and
meanes
,
that
is
wrought
in
me
thereby
,
but
also
by
the
strength
that
is
communicated
vnto
me
from
aboue
,
which
in
succeeding
time
breaketh
forth
:
and
therefore
I
am
not
vtterly
fallen
from
grace
,
as
thou
forgest
and
fainest
Satan
:
neither
haue
made
frustrate
Gods
election
concerning
my selfe
:
because
that
as
a
strong
foundation
remaineth
vnmoueable
and
vnchangeable
,
for
he
abideth
alwaies
faithfull
and
cannot
denie
himselfe
,
whether
it
be
executing
of
his
wrath
vpon
the
wicked
,
or
in
the
displaying
and
exercising
of
his
mercies
vpon
the
godly
.
Besides
euen
from
this
I
gather
infallible
comfort
that
hauing
in
a
true
and
diligent
search
of
mine
owne
soule
,
but
once
in
my
life
found
faith
in
selfe
,
I
cannot
vtterly
lose
faith
and
the
fauour
of
God
.
And
why
so
?
it
is
because
I
haue
it
?
no
,
but
because
the
gift
and
callings
of
God
are
such
as
God
will
neuer
repent
him
of
,
Ro.
9.
And
vpon
this
and
nothing
els
doe
I
assure
my
heart
.
Wherefore
I
feare
not
to
affirme
and
say
,
that
though
my
faith
may
be
sore
shaken
,
and
euen
as
in
regard
of
the
fruits
of
it
as
if
it
were
broken
of
for
a
time
,
or
rather
lie
hid
a
little
while
,
vntill
I
be
inabled
by
the
power
of
Gods
blessed
spirit
to
gather
my
spirits
vnto
my selfe
:
yet
I
am
sure
the
seed
therof
remaineth
in
me
,
and
shall
againe
beeing
raised
vp
by
the
spirit
of
God
breake
out
in
as
full
force
as
before
.
As
we
may
see
first
in
Dauid
,
notwithstanding
his
fearefull
falls
of
adulterie
,
murther
&c.
and
then
in
Peter
,
notwithstanding
his
carnall
counsell
,
giuen
to
his
Master
,
and
his
shamefull
denying
,
yea
abiuring
and
forswearing
of
him
,
in
whome
it
lay
hidden
,
as
it
were
fire
in
or
vnder
the
ashes
,
and
the
sunne
vnder
a
darke
or
thicke
cloud
,
it
being
stirred
vp
in
Dauid
by
the
ministrie
of
Nathan
the
Prophet
sent
vnto
him
by
God
to
reprooue
him
&
put
him
in
mind
of
his
sinne
,
and
in
Peter
,
as
by
the
crowing
of
the
cocke
so
by
Christs
looking
backe
vnto
him
.
So
gracious
is
God
towards
his
children
,
and
so
powerfull
in
his
owne
worke
that
rather
then
his
people
should
perish
,
his
mercies
should
allure
them
,
his
iudgements
shal
terrifie
them
,
his
word
shal
humble
them
yea
and
raise
them
vp
also
,
his
spirit
shal
draw
them
&
that
which
seemeth
to
be
no
meane
shal
be
an
effectuall
&
powerfull
instrument
to
manifest
his
glory
and
to
worke
their
good
through
Christ
.
And
that
this
is
false
that
thou
saist
Satan
,
that
the
faithful
by
their
sins
loose
faith
it selfe
,
and
the
graces
of
the
spirite
,
may
appeare
by
two
places
of
Scripture
.
The
1.
is
out
of
Psal.
51.
where
the
Prophet
praieth
that
god
would
not
take
his
holy
spirit
from
him
.
Which
if
it
had
bin
quite
lost
by
his
former
transgression
,
he
could
not
haue
praied
for
,
because
it
was
gone
before
,
but
rather
shoulde
haue
praied
that
the
Lord
would
haue
restored
his
holy
spirite
vnto
him
;
because
taking
away
implieth
restoring
,
and
praying
not
to
take
it
awaye
,
declareth
that
it
was
there
still
howsoeuer
in
his
owne
feeling
and
falls
,
he
supposed
he
had
iustly
deserued
〈◊〉
be
depriued
thereof
.
The
second
is
the
wordes
of
our
Sauiour
to
Peter
Luke
.
22.
saying
I
haue
praied
for
thee
that
thy
faith
faile
thee
not
.
Which
words
as
they
containe
in
them
a
protestation
of
Christs
vnfeined
care
and
loue
,
so
he
saith
I
haue
praied
for
thee
,
so
do
they
comprehend
a
faithful
promise
,
in
these
words
that
thy
faith
faile
not
,
or
if
you
wil
this
being
the
end
that
Christ
aimed
at
in
his
praiers
,
or
the
fruit
&
effect
that
followeth
them
in
all
Christ
shewing
,
that
is
through
his
most
feruent
and
continual
praiers
,
that
the
whole
Church
and
the
particular
members
of
it
,
are
so
vpheld
,
that
they
do
neuer
vtterly
,
nor
neuer
shall
vtterly
fal
away
from
the
faith
:
which
thing
spoken
here
as
it
should
seeme
particularly
to
&
of
Peter
,
and
yet
notwithstanding
in
truth
&
vprightnes
to
be
extended
to
all
the
faithfull
,
because
there
is
in
their
measure
&
manner
a
like
consideration
of
them
in
al
&
euery
faithfull
person
,
is
more
at
large
described
&
prooued
in
the
17.
of
Iohn
.
Where
we
may
see
that
Christs
praier
was
from
the
beginning
,
is
now
,
and
shal
be
to
the
end
of
the
worlde
,
the
very
foundation
and
groundwork
of
the
stability
and
continuance
of
the
Church
of
God
.
Another
sore
assault
,
that
after
the
former
,
yea
and
indeede
at
the
least
wise
in
outward
shew
vpon
the
former
,
Satan
maketh
against
vs
,
or
giueth
vnto
vs
is
this
.
If
thy
sinnes
harm
thee
not
,
neither
indeed
can
hurt
thee
as
thou
saiest
,
thou
maiest
after
thou
beleeuest
once
sinne
without
feare
of
punishment
.
Thou
dealest
Sathan
,
like
a
Sathan
now
:
&
that
in
a
double
respect
▪
first
in
the
end
of
thy
temptations
,
labouring
euery
way
if
it
may
be
to
ouerthrow
my
faith
and
obedience
.
In
the
former
thou
didst
assaye
to
drawe
me
to
despaire
.
In
this
latter
thou
labourest
,
to
throwe
me
headlong
into
securitie
.
So
that
thou
effect
my
ruine
,
thou
carest
not
by
what
meane
by
either
of
these
,
or
by
both
of
them
together
,
or
by
any
other
.
God
hath
discouered
this
vnto
me
,
&
I
humblie
thanke
him
,
hoping
that
he
that
hath
giuen
me
grace
to
espie
thy
subtletie
,
wil
also
graunt
me
strength
to
ouercome
it
.
Secondly
herein
thou
shewest
thy selfe
an
aduersary
,
in
that
thou
doest
falsifie
&
peruert
my
words
.
Where
did
I
say
simply
,
that
sinne
could
not
hurt
or
harme
?
This
I
beleeue
in
my
heart
&
haue
and
will
confesse
it
vnto
the
end
with
my
mouth
,
that
being
ingrafted
into
Christ
,
my
sinnes
past
or
present
cannot
condemne
me
,
no
more
then
they
haue
done
the
faithfull
which
haue
gone
before
me
in
the
flesh
and
in
faith
.
And
what
haue
I
saide
here
,
but
that
which
the
Scripture
speaketh
euery
where
.
The
Apostle
telleth
vs
.
Rom.
8.
in
termes
that
cannot
be
corrupted
with
false
glosses
,
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
That
againe
that
the
spirit
speaketh
out
of
the
Prophet
Ieremie
as
a
parte
and
peece
of
the
newe
couenant
.
Hebrewes
8.
tendeth
to
the
same
ende
.
saying
:
I
will
be
mercifull
to
their
vnrighteousnes
,
&
I
will
remember
their
sinnes
&
their
iniquities
no
more
.
That
our
sinnes
offend
our
most
gracious
&
heauenly
father
,
that
they
grieue
the
holy
ghost
within
vs
,
yea
that
we
by
them
,
not
only
as
it
were
with
cartrops
,
but
with
gable
ropes
pul
vpon
vs
,
though
not
eternall
,
yet
temporary
&
corporall
punishments
,
&
so
indeed
do
harme
&
hurt
vs
,
I
neuer
denied
nor
will
deny
,
because
the
truth
and
certenty
of
al
&
euery
one
of
these
things
is
propounded
vnto
vs
in
the
worde
of
God
.
But
in
what
sense
I
haue
saide
thus
.
I
haue
shewed
before
,
and
let
that
suffise
.
As
for
that
that
thou
woldst
haue
me
to
infer
thervpon
,
namely
that
therefore
I
might
liue
as
I
list
,
&
sinne
without
controulment
,
it
is
most
false
in
it self
,
most
irreligious
before
God
&
most
vnseasonable
in
the
sight
&
iudgement
of
men
.
Doth
not
the
Apostle
tell
vs
Rom.
8
that
they
that
are
led
by
the
spirit
of
God
are
the
childēr
of
God
▪
what
meneth
he
thereby
?
any
thing
els
but
this
that
they
that
are
by
the
grace
of
God
through
the
worke
of
regeneration
,
in
the
power
of
the
spirit
,
and
the
exercises
of
the
word
,
freed
from
sinne
do
not
remaine
or
continue
therein
?
And
is
not
the
same
that
he
expresseth
in
an
other
place
in
other
tearmes
,
saying
our
olde
man
is
crucified
with
Christ
that
the
bodie
of
sinne
might
be
destroyed
that
henceforth
we
should
not
serue
sinne
?
If
we
knowe
any
thing
in
Christ
or
of
Christ
,
we
knowe
this
that
so
many
as
are
iustified
from
their
sinns
by
faith
in
his
blood
are
also
by
the
spirit
of
Christ
sanctified
vnto
obedience
of
his
wil
for
these
are
the
two
fruits
that
we
haue
in
&
by
the
death
and
rising
againe
of
our
Sauiour
:
from
whence
also
there
followeth
this
comfort
to
the
faith
full
,
that
they
doe
many
times
in
some
good
measure
withstand
and
ouercome
sinne
,
not
in
others
only
,
but
in
themselues
principally
.
And
sure
we
are
of
these
,
that
that
sanctification
which
we
haue
in
and
from
Christ
by
obedience
of
his
will
can
no
more
be
seperated
from
free
,
iustification
from
all
our
vnrighteousnesse
through
his
blood
,
then
heat
from
fire
or
light
and
warmeth
from
the
body
of
the
sunne
.
And
therefore
euen
this
declareth
,
Satan
,
that
thou
art
a
falsifier
of
all
good
words
and
workes
.
But
besides
I
tel
thee
that
sith
we
may
by
effects
gather
arguments
to
our
selus
touching
the
saluation
of
our
soules
,
that
therfore
thou
canst
not
or
shalt
not
herein
shake
my
faith
.
I
take
it
to
be
the
generall
drift
of
the
Apostle
.
2.
Cor.
13.
to
prooue
that
by
effects
we
may
iudge
of
our
owne
and
other
mens
good
estates
before
God
.
Sith
therfore
God
giueth
vs
that
leaue
,
it
behoueth
vs
with
all
careful
indeauour
,
as
to
vphold
these
good
things
in
vs
,
so
carefully
to
see
whether
we
can
truely
finde
them
in
our selues
or
no
:
or
the
more
in
number
,
the
more
great
and
excellent
in
qualitie
,
and
the
more
assured
we
shall
after
due
examination
finde
them
to
be
in
vs
:
the
more
assured
we
may
be
concerning
our
owne
saluation
,
&
so
much
the
more
valiantly
oppose
our selues
against
Sathat
in
this
same
dangerous
combate
.
Whereof
also
as
seemeth
to
me
there
is
great
reason
.
For
if
our
sinnes
which
are
from
Sathans
malice
or
our
owne
corruption
,
do
grieue
vs
&
possesse
our
hearts
with
feare
why
shall
not
the
fruits
of
our
faith
and
obedience
,
which
are
from
God
,
yeeld
vs
comfort
&
fill
our
hearts
with
hope
not
because
they
are
in
vs
,
for
so
we
doe
many
times
weaken
them
at
the
lest
,
if
not
impaire
or
hurt
them
,
but
as
they
are
in
vs
from
God
,
who
we
are
sure
will
accept
of
his
owne
good
workes
and
graces
vouchsafed
vnto
vs
.
Lastly
I
say
,
that
as
we
abstaine
not
from
meate
and
drinke
,
and
other
necessarie
aides
of
naturall
life
,
because
we
knowe
that
the
tearme
and
time
of
the
said
life
is
limited
by
God
:
so
there
is
no
man
,
vnles
he
be
wittingly
and
wilfully
wicked
,
that
therefore
will
giue
himselfe
ouer
to
sinne
,
because
he
is
assured
of
his
owne
saluation
,
for
that
were
to
turne
the
grace
of
God
into
wantonesse
,
&
to
abuse
the
best
grace
that
euer
God
gaue
vs
,
nay
rather
a
good
man
wil
therefore
the
more
heedily
beware
of
sinne
,
&
abstaine
from
it
because
he
knoweth
that
sinne
in
it
own
nature
grieueth
god
,
&
make
the
seperation
between
the
Lord
and
vs
,
and
cleaue
fast
vnto
righteousnes
&
well
doing
because
our
forsaking
euill
or
departing
from
it
,
as
also
our
accomplishment
and
performance
of
good
thinges
,
is
a
pledge
of
our
election
,
as
the
Apostle
saith
.
The
strong
foundation
of
God
remaineth
sure
hauing
this
seale
set
vnto
it
,
first
the
Lord
knoweth
them
that
are
his
:
and
secondly
let
euery
one
that
calleth
vpon
the
name
of
the
lord
Iesus
Christ
depart
from
iniquitie
.
And
there fore
,
I
tell
thee
Satan
,
I
cannot
harken
to
any
of
thy
voices
,
much
lesse
to
this
,
by
which
thou
labourest
to
thrust
me
headlong
into
loose
life
,
which
wil
prouoke
god
,
hurt
mine
owne
soule
,
and
hinder
other
men
from
faith
full
obedience
,
but
detest
thee
and
it
&
wil
by
gods
grace
flie
from
these
,
and
all
other
corruptions
,
whatsoeuer
thou
wouldst
stirre
me
vnto
.
FINIS
.