A
SOVERAIGNE
COMFORT
FOR
A
TROVBLED
Conscience
.
CHAP.
I.
Of
the
extremities
and
griefes
of
a
troubled
conscience
.
INfinite
and
intolerable
for
the
time
,
seeme
the
extremities
of
a
troubled
and
distressed
mind
,
that
is
throughly
humbled
and
abased
,
by
reason
of
sinne
:
In
so
much
,
that
were
it
possible
,
that
all
temporall
griefes
whatsoeuer
,
and
paines
arising
from
bodily
diseases
,
No
temporall
griefes
,
like
the
distresses
of
a
troubled
conscience
.
might
or
could
bee
heaped
vpon
one
and
the
selfe
same
person
,
yet
would
they
bee
found
too
light
to
weigh
in
the
ballance
with
these
perplexed
agonies
.
For
as
all
riuers
runne
into
the
sea
,
and
as
the
man
that
is
indebted
,
if
once
hee
fall
into
pouerty
,
is
so
farre
from
comfort
,
that
hee
hath
all
his
creditors
ready
to
tread
and
presse
him
downe
,
neuer
ceasing
vntill
they
haue
brought
him
to
the
Gaole
and
prison
:
So
likewise
is
the
troubled
minde
,
A
troubled
mind
is
a
receptacle
for
all
griefes
.
a
receptacle
for
all
griefes
,
the
enemies
therof
,
viz.
Sinne
,
Sathan
,
Death
and
Hell
,
are
continually
rushing
in
vpon
it
,
and
triumphing
ouer
it
,
writ
vpon
writ
,
to
attach
this
silly
troubled
conscience
,
and
by
force
and
violence
to
draw
it
to
the
seat
of
Iudgement
.
The
multitude
of
sinnes
doe
amaze
it
,
and
the
intolerable
weight
of
iudgement
,
and
of
the
anger
of
God
,
doe
continually
affright
it
.
Within
,
nothing
but
a
most
infinite
masse
and
confused
Chaos
of
despairing
thoughts
,
and
without
,
euery
obiect
is
so
terrible
and
full
of
feares
,
that
all
things
seeme
to
haue
ioyned
hands
,
and
giuen
consent
to
increase
his
griefes
,
and
adde
vnto
his
woes
and
miseries
.
Great
(
no
doubt
)
was
the
griefe
of
the
wife
of
Phineas
,
who
hearing
that
the
Arke
of
God
was
taken
,
1.
Sam.
4.
Ely
her
father
in
law
was
dead
,
and
Phineas
her
husband
slaine
,
with
extremity
of
anguish
fell
in
trauell
,
and
in
her
paines
deceased
.
And
how
was
Dauid
perplexed
,
when
hearing
of
the
death
of
Absolon
,
2.
Sam.
18.33
.
hee
withdrew
himselfe
into
his
chamber
,
howling
out
,
weeping
and
saying
,
O
my
sonne
Absolon
,
my
sonne
,
my
sonne
Absolon
,
would
to
God
I
had
died
for
thee
,
O
Absolon
,
my
sonne
,
my
sonne
?
But
alas
,
what
is
the
wife
of
Phineas
?
and
who
is
Dauid
,
that
they
should
bee
set
forth
as
patternes
to
expresse
this
agony
and
distresse
of
a
troubled
soule
?
The
losses
from
whence
these
sorrowes
of
Phineas
his
wife
,
and
King
Dauid
did
rise
,
are
farre
inferiour
:
and
how
is
it
then
possible
that
their
dolors
should
bee
equall
?
It
is
not
the
losse
of
the
Arke
of
God
,
that
troubleth
them
;
but
the
losse
of
heauen
,
and
of
all
the
ioyes
prepared
for
Gods
elect
children
:
Not
the
death
of
Ely
,
but
the
departure
of
God
himselfe
,
in
whose
presence
is
the
fulnesse
of
ioy
,
Psal.
16.11
.
and
at
whose
right
hand
are
pleasures
for
euermore
.
They
see
him
frowne
,
which
was
sometime
fauourable
,
him
terrible
,
from
whom
they
receiued
comfort
,
and
him
a
Iudge
,
who
sometime
was
a
louing
Father
.
It
is
not
the
death
of
Phineas
an
earthly
husband
,
but
the
losse
of
Christ
the
Spirituall
Spouse
,
euen
that
Iesus
which
saueth
his
people
from
their
sinnes
,
and
is
the
onely
Mediator
betwixt
God
and
Man
.
Neither
is
it
the
death
of
Absolon
a
sonne
,
but
of
a
soule
,
then
the
which
,
what
can
be
to
a
man
more
precious
?
No
maruell
then
if
it
sometime
fare
with
these
,
as
it
doth
with
persons
lunatike
.
For
what
is
it
,
that
the
terror
of
Gods
eternall
wrath
and
iudgement
(
except
Gods
Spirit
doe
assist
)
cannot
put
out
of
frame
and
order
?
1.
Reg.
21.
How
was
Ahab
humbled
,
when
he
heard
the
iudgements
of
God
denounced
by
the
Prophet
Eliah
?
Dan.
5.6
.
How
did
Belshazzar
quake
and
tremble
,
when
hee
saw
the
handwriting
on
the
wall
?
his
countenance
was
changed
,
his
thoughts
troubled
him
,
so
that
the
ioynts
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
another
.
How
was
Foelix
terrified
,
Act.
24.26
.
euen
with
the
hearing
of
Paul
disputing
of
righteousnesse
,
and
temperance
,
and
the
iudgement
to
come
?
And
how
was
Iudas
the
traytor
also
distressed
in
minde
,
when
in
despaire
most
desperately
hee
hanged
himselfe
?
Let
it
not
seeme
maruellous
vnto
you
,
that
I
thus
couple
the
disquieted
soule
,
with
those
,
who
in
the
Scriptures
haue
beene
accompted
castawaies
.
For
during
these
extremities
,
it
doth
no
better
iudge
and
esteeme
of
it selfe
.
For
the
time
,
it
seemeth
to
bee
in
his
owne
conceit
and
iudgement
,
no
better
then
a
reprobate
,
one
alienated
and
exiled
from
grace
,
a
fire-brand
of
Hell
,
and
fuell
appointed
to
destruction
.
Insomuch
that
oftentimes
hee
cryeth
out
in
most
lamentable
and
wofull
manner
,
that
he
is
nothing
else
but
a
damned
creature
:
Nay
with
some
,
and
that
full
of
this
malady
,
doth
grow
so
extreme
and
terrible
,
that
their
soule
chuseth
rather
to
bee
strangled
,
Job
7.15
.
then
to
bee
in
their
bones
:
whose
griefe
seemeth
by
so
much
the
more
desperate
and
fearefull
,
by
how
much
more
for
the
time
they
seeme
to
be
depriued
of
comfort
.
One
troubled
with
the
consideration
of
his
sin
,
compared
to
a
sicke
man
.
For
as
it
is
with
the
sicke
man
,
that
is
euen
at
deaths
doore
,
and
brought
(
as
it
were
)
to
the
edge
of
the
graue
,
his
weake
stomake
is
neither
able
to
receiue
nor
retaine
the
food
ministred
vnto
him
,
but
either
it
riseth
at
the
sight
thereof
,
as
ready
to
refuse
it
:
or
else
hauing
receiued
it
,
casteth
it
vp
againe
,
as
altogether
vnable
to
digest
it
:
Euen
so
it
is
with
the
soule
that
is
sicke
with
sinne
,
set
before
it
out
of
the
Word
of
God
,
the
Food
of
eternall
life
,
either
his
stomake
riseth
at
it
,
and
will
not
receiue
it
,
saying
that
these
things
appertaine
not
to
him
;
Or
else
if
he
heare
thee
,
for
a
time
as
seeming
to
haue
receiued
it
into
the
bowels
of
his
soule
,
yet
not
long
,
but
the
stomake
of
his
soule
beginneth
againe
to
wamble
in
him
,
and
the
courses
of
his
despairing
thoughts
returning
vnto
their
sit
againe
,
hee
is
oftentimes
more
distressed
then
before
,
and
in
fine
vomiteth
it
vp
againe
,
and
falleth
to
his
wonted
agonies
.
So
that
as
it
is
with
the
man
that
is
wounded
,
And
to
one
that
hath
some
wound
or
impostume
,
&c.
or
hath
a
sore
impostume
(
though
he
be
in
great
extremity
)
is
so
fearefull
to
haue
his
malady
to
be
touched
,
that
if
the
Chyrurgeon
doe
but
mooue
his
hand
vnto
it
,
though
with
intent
to
ease
&
cure
him
:
yet
he
draweth
backe
and
cryeth
out
,
Mat.
8.28
.
chusing
rather
to
continue
in
his
griefe
,
then
to
let
his
sore
be
launced
;
And
,
And
to
the
two
possessed
with
Deuils
that
our
Sauiour
cured
.
as
it
was
with
the
two
possessed
with
Deuils
,
of
whom
wee
read
in
the
Gospell
,
that
when
Iesus
came
neere
vnto
them
,
they
cryed
out
,
not
tolerating
that
hee
should
approch
vnto
them
:
So
he
that
thus
is
wounded
and
infected
with
the
botch
of
sinne
,
if
a
man
goe
about
to
apply
some
thing
to
heale
his
sores
,
and
cure
his
corrupted
maladies
,
will
crie
out
,
Oh
hee
cannot
beare
it
,
hee
fleeth
from
it
.
Offer
Christ
vnto
him
,
and
present
vnto
him
Iesus
ready
to
deliuer
him
,
and
rid
him
from
the
hands
of
sin
and
Sathan
,
he
cannot
tolerate
to
looke
vpon
him
,
then
hee
cryeth
out
as
one
possessed
,
Who
art
thou
?
and
,
Verse
29.
What
haue
I
to
doe
with
thee
.
O
Iesus
,
the
Sonne
of
the
liuing
God
?
art
thou
come
to
torment
mee
before
the
time
?
Speake
vnto
him
of
mercy
,
He
is
not
for
the
time
capable
of
comfort
.
and
tell
him
of
the
sweet
balsamum
&
oyle
of
grace
,
lay
before
him
the
couenants
of
compassion
,
and
preach
vnto
him
of
that
sweet
confection
and
soueraigne
medicine
of
the
blood
of
Christ
,
to
heale
the
sting
,
and
close
vp
the
festered
wounds
of
sinne
;
this
is
to
trouble
the
sore
,
and
to
renew
the
griefe
.
Out
of
this
floure
hee
sucketh
poyson
:
this
maketh
his
Byle
to
runne
,
and
this
forceth
his
wounds
to
gape
more
wide
.
For
his
despairing
heart
,
not
tolerating
to
apply
these
comforts
to
it selfe
,
maketh
them
an
occasion
of
further
torments
.
Oh
(
saith
hee
)
indeede
these
and
these
are
the
ioyes
that
appertaine
to
the
righteous
;
thus
and
thus
should
I
haue
had
ease
,
and
found
comfort
vnto
my
soule
,
had
I
beene
one
of
Gods
Elect
,
and
had
my
portion
beene
amongst
his
chosen
:
but
I
,
alas
,
a
miserable
,
sinfull
,
and
condemned
creature
,
am
cast
from
the
comfortable
presence
of
my
God
,
and
depriued
of
all
his
mercies
.
Tell
him
of
iudgement
;
this
is
intolerable
,
it
maketh
his
soule
that
is
already
weake
and
wearisome
,
to
shudder
and
shake
in
pieces
,
it
stretcheth
him
vpon
the
rack
of
all
extremities
,
it
pierceth
as
a
sword
,
into
his
distressed
heart
,
and
as
a
violent
fire
,
it
vehemently
burneth
in
his
bowels
.
Then
sighing
out
his
sorrow
,
and
roaring
out
the
extremities
of
his
griefe
and
miseries
,
as
though
already
hee
felt
the
horror
of
the
hand
of
God
,
and
the
dreggs
of
wrath
and
anger
to
haue
begun
to
drop
vpon
him
,
hee
seemeth
to
himselfe
as
one
abased
vnto
hell
,
&
past
all
recouery
.
Heereupon
often
also
hee
breaketh
out
into
these
and
such
like
outcries
,
His
outcries
and
wofull
complaints
.
and
wofull
complaints
and
groanings
:
How
sinfull
a
wretch
,
and
cursed
a
caytiff
am
I
?
How
carelesly
haue
I
liued
?
and
how
dissolutely
haue
I
spent
my
time
?
Had
I
beene
but
a
beast
of
the
field
,
then
had
my
case
beene
better
;
for
then
together
with
my
life
,
my
miseries
should
haue
had
an
end
:
then
should
I
haue
perished
and
beene
at
rest
;
then
should
my
daies
of
trouble
haue
had
a
dated
time
,
and
the
yeeres
of
griefe
would
soone
haue
been
expired
.
Then
should
I
not
thus
haue
been
a
marke
for
God
to
shoot
at
,
and
a
butt
wherein
to
sticke
his
arrowes
of
displeasure
.
Then
should
I
not
haue
beene
terrified
with
the
feare
of
Iudgement
,
nor
haue
felt
the
burthen
of
my
sinnes
irremissable
,
thus
pressing
mee
downe
to
the
pit
of
hell
.
Cursed
bee
the
time
wherein
I
first
was
borne
,
and
the
houre
wherein
first
I
saw
the
light
;
let
darknesse
couer
it
as
a
curtaine
,
let
the
sunne
withdraw
his
light
;
fill
it
with
abundance
of
terrors
,
and
let
the
shadow
of
death
rest
vpon
it
.
Woe
,
woe
is
me
that
euer
I
was
borne
!
why
was
I
brought
out
of
the
wombe
?
and
why
perished
I
not
,
that
no
eye
had
seene
me
?
why
was
I
not
so
as
though
I
had
not
been
?
And
why
was
I
not
brought
from
the
wombe
to
the
graue
?
Cursed
euer
and
before
I
was
,
ordained
vnto
wrath
,
borne
in
iniquity
,
liuing
in
hypocrisie
,
dying
in
misery
,
and
damned
for
euer
.
But
why
doe
I
thus
striue
to
open
and
vnfold
the
greatnesse
of
these
extremities
?
For
were
their
griefe
weighed
,
and
their
miseries
layd
together
in
the
ballance
,
it
would
bee
heauier
then
the
sand
of
the
sea
.
Were
I
able
to
conceiue
them
,
as
others
sometime
feele
them
,
and
to
thinke
them
,
as
others
often
finde
them
in
themselues
,
yet
could
I
neuer
sufficiently
describe
them
.
Well
I
may
in
some
sort
touch
them
,
but
they
onely
can
sound
the
depth
,
and
reach
the
bottom
of
these
extremities
,
which
haue
sometimes
tasted
,
and
in
some
measure
felt
the
bitternesse
of
this
gall
and
wormewood
.
Notwithstanding
,
as
by
the
outward
appearance
of
the
wound
,
the
inward
paines
may
bee
coniectured
,
and
by
the
externall
strugglings
,
we
may
ghesse
the
internall
conflicts
:
The
greatnesse
of
these
extremities
discerned
in
part
by
the
effects
so
likewise
by
the
effects
that
come
from
the
sorrow
of
sinne
appearing
outwardly
in
the
body
,
we
may
in
some
sort
learne
how
great
that
griefe
and
anguish
is
,
that
possesseth
the
heart
within
.
For
besides
the
plaints
before
set
downe
,
he
oftentimes
bedeweth
his
face
with
teares
and
weeping
:
The
body
also
oftentimes
waxeth
leane
and
wan
,
fretteth
away
and
wasteth
,
as
pained
with
some
grieuous
and
consuming
sicknesse
;
not
vnlike
(
as
touching
the
outward
appearance
)
to
those
pangs
which
Dauid
,
a
man
after
Gods
owne
heart
,
did
feele
in
himselfe
,
crying
out
and
saying
,
Psal.
6.6
.
Psal.
38.3
.
I
fainted
in
my
mourning
,
Psal.
6.6
.
There
is
nothing
sound
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
rest
in
my
bones
,
by
reason
of
my
sinnes
.
My
reines
are
full
of
burning
,
and
there
is
nothing
sound
in
my
flesh
;
I
am
weakned
and
sore
broken
,
I
reare
for
the
very
griefe
of
mine
heart
.
And
againe
,
My
heart
panteth
,
my
strength
faileth
mee
,
and
the
light
of
mine
eyes
,
euen
they
are
not
mine
owne
.
CHAP.
II.
The
principall
causes
of
a
troubled
conscience
.
THe
causes
of
these
griefes
,
1
Cause
,
some
inconsiderately
haue
referred
vnto
melancholy
:
Is
the
sight
of
sinne
.
wheras
indeed
it
is
nothing
else
but
sinne
.
For
experience
teacheth
,
that
this
is
a
passion
happening
oftentimes
to
those
,
which
by
the
disposition
of
their
bodies
,
are
for
the
most
part
free
from
melancholy
,
though
many
times
,
I
also
grant
,
that
melancholy
pastions
are
ioyned
and
doe
concurre
with
it
.
Was
it
melancholy
,
thinke
you
,
Mat.
26.75
.
that
made
Peter
so
suddenly
to
single
out
himselfe
from
the
rabble
of
the
high
Priests
seruants
,
and
sobbing
full
of
heauinesse
,
to
vtter
out
the
bitternesse
of
his
griefe
with
teares
?
Shall
we
thinke
of
Dauid
,
that
when
hee
was
taken
and
troubled
with
like
perplexities
,
that
the
same
did
proceed
and
come
of
melancholy
?
Nay
,
the
Prophet
confesseth
and
telleth
vs
plainely
,
that
it
was
sinne
,
Psal.
38.3
.
Psal.
51.3
.
And
therefore
prayeth
earnestly
vnto
the
Lord
,
Psal.
38.3
.
Psal.
51.9
.
to
hide
his
face
from
his
sinnes
,
and
to
put
away
all
the
iniquities
of
him
,
the
same
Prophet
Dauid
,
Psal.
51.9
.
This
,
I
meane
this
sinne
,
is
it
that
maketh
the
heart
to
mourne
,
and
the
inward
parts
to
fret
and
burne
with
griefe
.
This
is
it
that
causeth
the
broken
soule
to
breathe
out
so
many
sighing
plaints
,
and
to
bee
ready
to
swound
and
burst
in
sunder
with
so
many
fearfull
and
despairing
thoughts
.
For
while
hee
sitteth
so
seuere
a
Iudge
vpon
himselfe
,
and
while
hee
prieth
so
narrowly
,
nay
,
too
too
narrowly
into
the
disordered
course
and
manner
of
his
life
,
laying
the
triall
of
his
deeds
to
the
touch-stone
of
the
Law
of
God
,
and
weighing
altogether
in
the
balance
with
God
,
his
denounced
iudgements
:
hee
thinketh
euery
word
a
sentence
,
euery
threat
a
thraue
of
iudgements
,
and
euery
period
to
containe
in
it
an
exceeding
masse
and
hell
of
miseries
and
woes
.
This
pricketh
his
heart
in
such
sort
,
that
hee
knoweth
not
what
to
doe
,
and
maketh
him
to
cry
with
Paul
(
though
not
with
the
like
hope
)
O
wretched
man
that
I
am
,
Rom.
7.24
.
who
shall
deliuer
me
from
this
body
of
sinne
and
death
?
Vnto
this
sight
of
sinne
is
added
the
weaknesse
,
2.
The
second
cause
is
the
weaknesse
or
want
of
faith
.
and
many
times
the
want
of
faith
.
For
when
they
see
and
remember
the
sweet
and
comfortable
promises
of
grace
and
mercy
,
contained
in
the
Gospell
,
when
they
call
to
minde
that
precious
medicine
,
and
soueraigne
confection
of
the
bloud
of
Christ
,
able
to
heale
vp
the
most
pestilent
sores
,
and
to
cure
the
most
contagious
and
deadly
wounds
of
sinne
:
And
withall
looking
into
themselues
,
and
finding
there
a
defect
and
want
to
receiue
,
and
apply
the
same
vnto
themselues
,
be
they
neuer
so
sweet
and
precious
,
because
they
haue
not
faith
,
which
is
the
onely
hand
to
retaine
and
hold
them
;
they
are
more
distressed
,
and
affrighted
,
then
if
they
neuer
heard
or
thought
vpon
them
.
Insomuch
,
that
as
Satan
is
ready
,
alwayes
to
cast
something
in
their
way
,
thereby
to
further
them
in
the
way
of
desperation
:
so
are
they
as
ready
,
so
soone
as
it
shall
bee
offered
,
to
catch
it
,
and
accept
it
at
his
hands
.
And
therefore
,
neuer
thinking
of
Gods
order
and
course
of
calling
,
which
is
in
some
sooner
,
in
some
later
,
and
not
alike
in
all
,
because
they
feele
not
the
present
working
of
the
Spirit
within
them
,
and
the
pulse
of
faith
,
to
moue
and
beat
in
their
hearts
;
they
sticke
not
peremptorily
,
and
without
exception
to
conclude
vpon
themselues
,
saying
,
I
haue
no
faith
,
I
cannot
beleeue
,
and
therefore
I
cannot
be
saued
,
my
sins
cannot
be
pardoned
,
I
am
but
a
reprobate
and
a
damned
castaway
.
So
that
this
motion
is
not
onely
found
in
such
as
haue
an
vtter
defect
and
want
of
faith
:
but
also
oftentimes
in
those
which
haue
a
faith
,
who
although
(
as
I
haue
sayd
)
they
haue
a
faith
in
deede
,
yet
it
is
but
a
weake
and
a
faint
faith
,
and
such
an
one
,
as
for
infirmity
is
not
able
to
mooue
and
stirre
it selfe
.
For
as
the
man
that
is
in
a
swound
,
Such
whose
faith
is
weake
,
compared
to
a
man
in
a
swound
.
or
he
whose
parts
are
benummed
with
some
extreme
cold
,
or
sudden
stroke
,
though
there
bee
a
life
still
remaining
in
them
:
yet
such
is
their
infirmity
,
that
they
seeme
as
dead
,
and
are
vnable
to
performe
the
functions
that
belong
vnto
a
liuing
body
:
euen
so
this
faith
,
though
in
truth
it
be
a
faith
,
and
hath
a
life
in
it
,
yet
it
is
so
benummed
with
the
chilling
cold
of
sinne
,
and
astonied
with
the
stroke
of
our
naturall
imperfections
,
that
it
seemeth
to
bee
dead
,
and
vtterly
voyd
of
vitall
motion
.
So
that
sinne
,
vnto
this
weake
and
wauering
soule
,
is
euen
as
meat
is
oftentimes
to
him
that
surfeteth
.
Hee
eateth
it
with
delight
,
and
taketh
pleasure
in
it
:
yet
when
his
stomake
commeth
to
digest
and
worke
vpon
it
,
the
strength
of
nature
,
beeing
not
able
to
ouercome
the
abundance
of
vnconcocted
humors
,
the
whole
body
is
sicke
and
weakened
in
euery
part
and
facultie
:
So
the
soule
that
is
glutted
and
somewhat
ouerlaid
with
sinne
,
though
concerning
the
outward
man
,
hee
tooke
delight
and
pleasure
in
it
,
yet
when
it
commeth
to
be
receiued
into
the
inward
man
and
stomake
of
his
soule
,
(
that
is
)
when
by
due
meditation
he
beginneth
to
worke
and
chewe
vpon
it
;
such
is
the
want
of
spirituall
heat
,
and
such
is
the
weakenesse
of
his
faith
,
that
being
not
able
to
suppresse
the
surcharging
terrours
of
wrath
and
iudgement
that
proceed
there-from
,
by
reason
of
the
Law
of
God
,
hee
beginneth
many
times
to
bee
sicke
with
sorrow
,
then
the
heart
is
troubled
,
and
euery
part
beginneth
to
droope
and
faint
,
by
reason
of
this
despayring
cruditie
and
sinfull
sicknes
of
the
soule
.
For
proofe
hereof
,
wee
haue
diuers
examples
in
the
Booke
of
God
.
Faith
not
at
al
times
alike
strong
in
the
worthiest
of
the
Saints
.
Psal.
38.
Dauid
,
no
doubt
,
had
a
faith
,
yet
such
somtimes
was
the
weakenes
of
it
,
that
when
hee
came
to
the
ruminating
and
remembrance
of
his
sinnes
,
he
fell
into
great
extremities
,
as
it
appeareth
in
the
thirtie
eight
Psalme
.
Peter
also
had
a
faith
,
and
yet
when
by
weaknesse
and
frailetie
,
hee
had
so
lyed
,
sworne
&
forsworne
himselfe
,
against
his
Master
,
how
bitterly
was
he
perplexed
within
himselfe
?
And
Paul
,
a
sanctified
and
selected
vessell
,
when
he
considered
the
doubtfull
conflict
betwixt
the
law
of
his
members
and
of
his
minde
,
and
seeing
how
hee
was
led
captiue
vnto
sinne
,
his
faith
so
much
relented
,
that
standing
as
one
amazed
,
not
knowing
what
to
doe
,
hee
cryed
out
,
Rom.
7.24
.
Oh
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
?
Now
if
the
case
were
thus
with
these
persons
,
&
many
other
such
,
which
were
so
highly
in
the
fauour
of
God
,
so
famous
in
the
Church
,
and
indued
with
such
an
extraordinary
measure
and
gift
of
faith
,
(
as
otherwise
by
their
doings
appeareth
)
that
sometime
the
exceeding
surges
of
their
faith
,
did
fall
vnto
so
low
an
ebbe
in
the
sight
of
sinne
:
How
can
the
weakeling
chuse
but
bee
greatly
cumbred
&
distressed
,
through
the
weaknesse
and
imperfection
of
his
faith
?
The
which
sort
of
men
,
Strong
Christians
do
seldom
grow
to
so
great
extremities
as
weake
,
but
their
minds
are
much
disordered
and
disquicted
.
though
they
doe
not
alwayes
grow
to
such
extremities
,
as
did
the
former
,
which
through
want
of
faith
would
peremptorily
conclude
their
owne
damnation
:
yet
is
their
minde
for
the
most
part
disordered
and
out
of
frame
,
hauing
continually
some
wauering
thoughts
within
them
,
which
continually
vexe
and
wring
their
soules
.
For
though
when
they
see
,
and
know
their
sinnes
,
the
fumes
of
their
smoking
faith
not
vtterly
extinct
,
ascending
vp
,
wil
not
seffer
them
to
say
,
without
exception
,
that
they
are
castawaies
:
yet
can
they
not
,
on
the
other
side
,
for
the
time
be
certified
and
assured
of
their
life
and
safety
,
but
stand
as
doubtfull
and
in
suspence
betwixt
them
both
.
Which
their
wauering
doubtfulnesse
,
by
how
much
they
consider
it
to
bee
contrary
and
repugnant
vnto
Faith
;
by
so
much
they
are
the
more
in
minde
troubled
and
distressed
.
Insomuch
that
many
times
,
they
are
the
rather
giuen
to
iudge
the
worst
of
themselues
:
And
the
suspition
of
death
and
condemnaetion
seemeth
vtterly
to
quell
and
ouercome
the
hope
of
life
and
saluation
.
In
which
estate
,
if
happely
,
at
any
time
they
fall
to
exact
censuring
and
iudging
of
their
liues
,
according
to
the
precise
rule
and
Iustice
of
the
Law
of
God
:
it
is
a
matter
of
no
great
difficultie
to
lead
them
on
,
from
step
to
step
,
to
the
furthest
point
of
Christian
extremities
.
I
call
them
Christian
extremities
,
not
for
that
it
doth
beseeme
the
profession
of
a
Christian
thus
to
doubt
,
which
is
onely
stayed
in
truth
of
Faith
:
But
I
therefore
call
them
Christian
,
because
they
are
such
as
may
be
had
,
without
the
losse
of
Christ
,
and
finally
fall
from
grace
,
farre
in
very
deed
differing
from
the
vnrecouerable
estates
of
reprobates
:
because
that
these
extremities
notwithstanding
,
a
man
may
still
bee
a
vessell
of
mercie
,
the
chosen
seruant
of
God
,
and
an
vndoubted
Christian
.
The
third
thing
which
thus
fretteth
and
disturbeth
the
broken
Conscience
,
3
The
third
cause
is
,
the
want
and
weaknes
of
repentance
.
is
the
want
and
weaknesse
of
repentance
,
when
as
either
it
findeth
not
in
it selfe
,
such
a
lothing
and
detestation
of
sinne
as
is
required
:
or
such
a
readinesse
and
willingnesse
vnto
vertue
and
godlinesse
as
hee
would
and
wisheth
.
For
whiles
such
an
one
looketh
vpon
the
weakenes
of
his
nature
,
that
is
inclined
to
sinne
,
Rom.
7.23
.
while
hee
seeth
the
Law
of
his
members
,
much
rebelling
,
and
oftentimes
preuailing
against
the
Law
of
his
minde
:
And
while
hee
considereth
himselfe
to
be
backward
vnto
Prayer
,
and
other
such
godly
exercises
,
as
may
tend
to
the
seruice
and
honour
of
God
:
Or
,
at
least
,
not
to
haue
so
great
delight
and
pleasure
in
them
as
is
required
,
and
as
oftentimes
he
findeth
and
seeth
to
haue
been
in
other
the
true
seruants
of
God
:
then
not
onely
in
regard
of
his
sinnes
,
and
sinfull
life
already
passed
,
but
also
in
consideration
of
this
his
present
state
,
he
groweth
to
a
great
mislike
,
and
seuere
censuring
of
himselfe
.
And
thus
,
or
in
some
such
like
sort
he
reasoneth
within
himselfe
,
saying
;
If
I
were
the
Child
of
God
,
The
weake
Christians
manner
of
accusing
and
condemning
himselfe
.
if
I
were
one
of
his
seruants
,
had
I
tasted
of
his
Spirit
,
which
is
the
earnest
penny
of
salutation
;
then
surely
I
should
finde
my selfe
more
affected
and
better
minded
vnto
goodnes
,
I
should
then
be
repentant
for
my
sinnes
,
and
lothe
and
detest
my
former
wickednes
,
I
should
then
more
delight
in
goodnes
and
godlinesse
then
I
doe
.
But
now
(
alas
)
I
see
I
am
a
silly
and
sinfull
castaway
,
in
whom
abideth
no
goodnes
,
and
therefore
I
am
an
enemy
to
God
,
and
reprobated
from
grace
and
mercy
.
Thus
whether
they
consider
their
life
past
,
or
present
,
view
and
behold
themselues
either
within
or
without
,
still
Satan
,
that
subtill
Serpent
and
roaring
Lyon
,
is
ready
to
trumpe
something
in
their
way
,
whereby
to
make
them
stumble
and
fall
.
Weake
Christians
resembled
to
little
children
,
or
men
weakened
by
sicknes
.
By
which
his
doings
,
no
maruell
though
many
times
hee
much
preuaileth
.
Now
these
weake
Christians
are
like
the
little
child
that
hath
learned
but
of
late
to
goe
,
or
resemble
those
,
that
haue
beene
greatly
weakened
with
some
continuall
and
excessiue
sicknes
,
who
being
newly
come
abroad
,
by
reason
of
their
great
infirmitie
are
not
able
to
make
a
stedfast
step
,
but
are
ready
to
stumble
in
the
plainest
path
:
So
these
either
babes
in
faith
,
and
such
as
are
but
newly
entered
to
walke
in
Christ
,
or
else
weakened
greatly
with
the
continuall
and
dangerous
assaults
of
sinne
and
Satan
,
are
not
able
to
ouerstryde
these
stumbling
blockes
of
temptations
,
which
by
the
enemie
are
continually
cast
in
their
way
.
CHAP.
III.
Of
the
second
or
assistant
causes
of
a
troubled
Conscience
.
BEsides
the
aforesaid
principall
and
inherent
causes
,
Other
meanes
whereby
the
extremities
of
a
troubled
Conscience
are
increased
.
there
are
also
some
outward
and
assistant
motiues
,
to
the
furtherance
of
these
extremities
,
as
pouertie
,
miserie
,
bodily
sicknesse
,
enemies
,
losse
of
friends
,
euill
successe
in
matters
and
affaires
pertaining
to
the
world
and
such
like
.
For
as
he
that
hath
a
grieuous
sore
or
swelling
,
is
pained
with
euery
touch
and
externall
handling
,
yet
the
principall
cause
of
both
are
the
corrupted
humours
that
are
within
:
Euen
so
these
outward
accidents
in
the
world
,
that
come
vnto
them
,
may
make
this
inward
griefe
of
conference
to
throb
and
byte
the
more
,
and
yet
the
former
causes
are
,
as
it
were
,
the
rcot
and
fountaine
from
whence
it
chiefely
commeth
.
For
let
the
sight
and
horrour
of
their
sinnes
be
remooued
from
them
,
let
them
haue
a
liuely
faith
to
worke
within
them
,
and
let
them
see
and
feele
the
worke
of
true
repentance
,
and
fruits
of
regeneration
to
haue
settled
&
taken
root
within
them
,
and
then
bee
their
pouertie
neuer
so
great
,
their
miseries
neuer
so
many
,
their
extremities
neuer
so
insinite
:
yet
they
can
brooke
them
all
with
patience
,
and
passe
them
ouer
in
peace
of
conscience
,
sleeping
euen
in
quietnesse
and
safety
,
as
it
were
with
Ionas
in
the
sides
of
the
ship
,
in
the
middest
of
most
turbulent
and
raging
tempests
.
But
if
these
bee
wanting
,
then
euery
one
of
the
aforenamed
accidents
,
is
as
a
Riuer
continually
streaming
in
,
to
the
increase
&
fúrtherance
of
their
griefe
and
miseries
:
And
that
after
a
double
sort
.
For
eyther
they
are
precedent
and
going
before
the
sight
of
sinne
:
or
else
subsequent
and
following
after
it
.
In
the
first
manner
,
that
is
,
as
they
be
forerunners
and
precedent
,
Precedent
accidents
causing
griefe
.
they
be
as
motiue
meanes
to
the
breeding
and
bringing
forth
of
the
former
extremities
.
For
as
when
we
feele
any
part
about
vs
,
in
our
bodies
,
to
be
sicke
and
out
of
order
,
we
straightway
haue
recourse
and
run
to
the
help
of
physicke
,
that
thereby
we
may
see
and
know
,
what
the
state
and
constitution
of
our
body
is
:
so
likewise
,
if
at
any
time
wee
finde
our selues
afflicted
and
crossed
with
any
sinister
euents
,
that
is
,
either
infirmitie
of
body
,
losse
of
friends
,
losse
of
goods
,
or
any
such
like
;
it
maketh
vs
to
looke
and
pry
into
our selues
,
and
presenteth
our
sinnes
,
and
mustereth
them
,
as
it
were
in
our
sight
and
memory
,
which
while
the
weakeling
in
faith
doth
too
intentiuely
weigh
and
thinke
vpon
,
he
is
pressed
downe
,
being
vtterly
broken
and
amazed
vnder
the
heauy
and
intolerable
burden
of
his
transgressions
.
2.
Chron.
33.12
.
Example
hereof
we
haue
in
Manasses
,
who
by
afflictions
and
miseries
was
brought
to
the
sight
and
knowledgement
of
his
sinnes
and
wickednesses
.
In
like
manner
Dauid
also
,
sometimes
by
bodily
sicknesse
and
infirmitie
;
sometimes
by
molestation
of
his
Aduersaries
,
and
somtime
by
the
treachery
of
his
dissembling
Friends
,
was
brought
to
the
consideration
and
inward
mourning
vnder
the
horrour
of
his
sinnes
,
as
may
bee
easily
gathered
out
of
the
sixt
,
the
thirty
one
,
and
the
thirty
eight
Psalmes
at
large
.
Secondly
,
these
externall
accidents
attend
vpon
the
troubled
conscience
,
Subsequent
accidents
increasing
griefe
.
as
sequents
following
vpon
the
same
.
And
in
this
sort
they
concurre
and
come
as
helpes
and
furtherances
to
to
the
increase
and
setting
forwards
of
the
inward
griefe
already
begunne
and
hatched
in
the
brest
of
the
broken-hearted
Christian
.
For
as
the
Spyder
,
out
of
what
flower
so
euer
he
sucketh
nourishment
,
be
it
neuer
so
sweet
and
precious
,
conuerteth
all
to
poyson
:
So
hee
which
thus
despaireth
vnder
sinne
,
what
things
soeuer
come
vnto
him
,
although
in
themselues
neuer
so
great
Arguments
of
the
loue
of
God
,
if
they
were
rightly
construed
;
yet
hee
turneth
all
another
way
,
and
applyeth
them
to
the
worst
that
may
be
.
And
herevpon
it
is
,
They
turn
all
to
the
worst
against
themselues
.
that
they
can
read
or
heare
of
no
place
of
Scripture
,
wherein
the
flourishing
estate
of
Gods
children
is
described
,
but
straightway
they
beginne
to
gather
vpon
it
.
Lo
,
say
they
,
thus
and
thus
the
Lord
hath
promised
,
that
it
shal
be
with
the
righteous
,
thus
they
shall
prosper
and
flourish
which
are
his
seruants
and
beloued
of
him
:
and
therefore
I
see
and
know
that
I
am
none
of
his
.
If
contrariwise
they
heare
of
any
of
the
vngodly
,
that
haue
beene
punished
and
afflicted
for
their
sinnes
,
or
of
any
threatnings
denounced
against
the
wicked
,
they
are
readie
straightway
to
thrust
themselues
into
the
number
of
such
vngodly
ones
,
and
bold
to
affirme
those
denounced
plagues
to
bee
due
vnto
them
.
Thus
(
alas
)
these
poore
soules
are
dim-sighted
,
as
was
Father
Isaac
;
and
therefore
they
thinke
,
if
Iacob
be
but
onely
clad
with
Esau's
garment
,
that
surely
&
out
of
all
question
he
must
be
Esau
.
And
because
that
God
maketh
them
,
in
some
measure
,
to
taste
of
his
correcting
hand
,
and
that
sometimes
euen
in
those
things
,
which
hee
threateneth
and
denounceth
against
the
wicked
,
that
therefore
out
of
question
,
they
are
in
the
number
of
those
that
are
reprobated
and
reiected
of
him
.
A
slender
reason
(
doubtlesse
)
to
perswade
(
as
by
God
his
grace
shall
after
appeare
)
but
a
farre
more
subtill
Satan
,
that
by
such
wyly
practices
seeketh
to
subuert
and
ouerthrow
the
simple
.
CHAP.
IIII.
A
cordiall
against
the
assault
of
sinne
.
AS
wee
haue
hitherto
found
the
agonies
to
be
so
great
,
and
the
causes
to
bee
so
diuers
and
different
,
from
whence
proceedeth
the
griefe
and
anguish
of
a
distressed
soule
:
so
let
vs
now
likewise
see
what
simples
wee
can
finde
in
the
Garden
of
our
God
,
which
is
the
Scriptures
,
and
what
suppling
and
sweet
confection
is
to
bee
had
in
the
store-house
and
treasurie
of
his
eternall
grace
and
mercy
,
to
heale
the
sores
,
and
to
close
vp
the
gasping
wounds
of
these
festered
and
corrupted
maladies
.
Wherein
first
we
must
consider
,
Disquiet
of
conscience
arising
from
sinne
,
before
it
be
committed
.
that
the
disquiet
of
conscience
,
arising
from
sinne
,
falleth
out
either
before
or
after
the
sinne
committed
.
Before
,
as
when
Satan
tempteth
and
perswadeth
vnto
any
great
and
notorious
sinne
,
whereat
the
very
conscience
doth
shake
and
tremble
,
as
Adultery
,
Fornitation
,
Murther
of
our selues
,
or
of
some
other
our
dearest
and
neerest
friends
.
For
these
temptations
haue
befalne
many
,
but
yet
in
diuers
sorts
.
For
to
some
they
haue
falne
mediately
,
Temptations
befalling
some
mediately
.
by
the
interposing
some
things
before
,
whereby
a
man
may
be
allured
to
committing
of
such
sinne
.
As
vnto
Adultery
and
Fornication
,
there
is
many
times
the
sight
of
some
thing
that
may
allure
vnto
lust
.
In
murder
the
consideration
of
some
precedent
iniury
,
&c.
And
sometime
they
fall
immediately
,
Others
,
immediately
.
when
Satan
without
these
things
vseth
an
immediate
temptation
to
the
very
act
it selfe
,
and
therefore
oftentimes
hee
dealeth
with
many
(
as
I
haue
found
by
experience
)
to
murther
and
make
away
themselues
,
their
dearest
and
neerest
friends
,
hauing
no
cause
at
all
of
iniury
to
moue
and
incite
them
vnto
it
.
Which
later
sort
is
the
more
terrible
and
full
of
feare
and
quaking
agonies
;
by
how
much
it
findeth
nothing
but
onely
the
terrour
and
vgly
shape
of
sinne
to
contemplate
,
and
for
the
strangenes
thereof
might
seeme
a
thing
impossible
to
befall
any
,
were
it
not
,
that
the
age
and
time
wherein
wee
liue
,
had
ministred
vnto
vs
many
fearefull
and
lamentable
experiences
hereof
.
In
the
first
it
is
not
so
:
For
they
for
the
most
part
,
looking
vpon
the
mediate
incitements
,
whiles
the
violence
of
their
corrupted
nature
doth
carry
&
driue
them
on
,
as
a
mighty
tempest
,
and
like
a
raging
streame
,
they
seeme
for
the
present
to
feele
no
touch
at
all
of
the
terrour
of
their
sinne
and
wickednes
.
And
yet
in
this
kinde
of
temptation
,
I
must
needs
grant
,
that
there
are
many
that
finde
no
little
horrour
and
disquiet
in
themselues
.
These
are
such
,
as
for
the
most
part
haue
striuen
and
laboured
heretofore
against
the
same
sinne
:
but
now
finding
the
same
corruption
more
stirring
in
them
,
and
little
or
nothing
qualified
,
(
against
which
notwithstanding
they
haue
often
laboured
through
long
and
earnest
suits
)
it
breedeth
no
small
disquietnesse
in
their
doubtfull
soules
.
Against
these
two
sorts
of
assaults
,
being
so
like
of
nature
,
as
being
onely
differing
in
the
manner
of
the
temptation
,
and
measure
of
their
griefe
and
trouble
,
one
and
the
selfe-same
remedy
will
serue
indifferently
to
bee
applied
:
Intending
withall
by
the
way
,
for
further
satisfaction
of
either
part
,
to
interpose
such
seuerall
exceptions
as
eyther
of
them
may
alledge
,
in
respect
of
some
proper
and
peculiar
circumstance
arising
in
the
manner
,
time
,
course
,
and
measure
of
the
assaults
.
First
therefore
,
The
afflicted
are
to
consider
,
with
whom
they
haue
to
deale
,
to
wit
,
Satan
.
whosoeuer
thou
art
,
that
art
thus
afflicted
,
thou
must
remember
,
with
whom
thou
hast
to
deale
,
and
that
is
Satan
.
Secondly
,
where
;
and
that
is
in
the
World
.
As
for
Satan
that
thus
doth
sollicit
and
tempt
thee
vnto
sinne
,
it
cannot
seeme
strange
vnto
thee
,
if
thou
well
consider
it
;
for
hee
was
neuer
,
either
negligent
or
shamefaced
in
his
businesse
,
were
it
neuer
so
bad
and
impious
,
which
he
taketh
in
hand
.
Hee
doth
know
his
time
is
but
short
,
and
therefore
he
bestirreth
himselfe
the
more
.
Hee
seeth
that
vertue
and
godlinesse
stand
not
with
his
gaine
:
but
wickednesse
and
sinne
is
that
which
is
most
sutable
to
his
profession
.
He
is
,
and
alwayes
was
,
and
shall
be
enemy
to
Christ
and
his
Kingdome
;
knowing
that
where
Christ
hath
the
soucraintie
,
he
must
suffer
exile
.
And
therefore
as
he
tendereth
his
state
&
kingdom
,
so
he
wil
be
euer
careful
to
erect
&
set
vp
that
shall
be
most
aduantage
for
the
same
.
Againe
,
And
likewise
where
they
are
,
to
wit
,
in
the
world
.
thou
must
remember
that
thou
art
in
the
world
,
the
very
black
and
bloudy
field
,
where
Satan
fights
his
combates
,
&
layes
his
continuall
traines
and
Canuasadoes
:
and
therefore
do
not
think
that
thou
shalt
be
freed
,
and
scape
cleere
away
without
any
encounters
.
It
is
impossible
that
thou
shouldest
.
Hee
assaulted
Eue
in
Paradise
:
Gen.
3.
Math
4.
Luke
4.
He
found
out
and
tempted
Christ
in
the
Wildernes
:
and
thinkest
thou
that
he
cannot
easily
find
thee
also
out
in
the
world
?
Obiect
.
Ob.
But
why
(
saist
thou
)
doth
God
suffer
me
in
so
great
a
measure
to
bee
assaulted
?
were
euer
any
of
the
seruants
of
God
so
tempted
,
to
commit
so
great
and
so
grieuous
a
sinne
as
I
?
Answ.
Answ.
Yea
,
no
doubt
,
infinite
and
exceeding
many
;
some
to
Adultery
,
some
to
Gluttony
and
Drunkennes
,
some
to
periury
,
some
to
theft
,
&
yet
no
doubt
,
they
continued
still
the
elect
and
chosen
of
the
Lord
.
Nay
,
not
onely
this
,
but
marke
it
wel
,
&
thou
shalt
finde
,
euen
in
thine
own
temptation
:
a
sure
argument
of
the
exceeding
mercy
of
thy
God
,
which
hath
not
been
so
farre
extended
vnto
many
his
deare
and
chosen
children
,
as
vnto
thee
.
Hee
suffered
Eue
first
,
Gen.
3.
Gen.
19.
and
then
Adam
in
Paradise
not
onely
to
be
tempted
,
but
to
yeeld
also
vnto
the
temptation
.
2.
Sam.
11.
Lot
and
Dauid
were
not
onely
assaulted
,
but
also
ouercome
:
Acts
9.
Paul
not
onely
egged
on
,
but
actually
performed
villanies
against
the
Children
of
God
:
Math.
26.
Peter
was
brought
to
commit
the
very
act
in
flat
deniall
of
his
Master
:
Many
Christians
by
the
frailety
of
nature
,
not
onely
tempted
and
perswaded
,
but
haue
often
yeelded
so
farre
therein
,
that
they
haue
fallen
many
times
from
profession
of
Christ
,
vnto
Paganisme
&
open
Idolatry
.
Now
God
,
though
he
might
,
yet
he
hath
not
dealt
so
with
thee
.
But
notwithstanding
thy
great
and
many
temptations
,
wherewith
thou
hast
been
assaulted
,
yet
he
continueth
his
grace
and
mercy
towards
thee
,
in
not
giuing
thee
vp
so
farre
,
as
that
thou
shouldest
,
as
yet
yeeld
vnto
these
allurements
of
the
subtill
Serpent
,
that
ancient
enemy
of
man
.
Yea
,
and
if
thou
couldest
looke
with
as
quicke
an
eye
,
and
as
sharpe
a
sight
,
into
the
mercies
of
God
,
as
thou
canst
into
thine
owne
and
present
miseries
:
I
doubt
not
,
but
thou
wouldest
bee
euen
forced
to
confesse
his
exceeding
Loue
and
Fauor
towards
thee
,
which
he
hath
for
a
time
denied
and
not
imparted
vnto
others
.
Seest
thou
not
,
how
he
suffereth
many
to
lye
wallowing
in
sinne
without
remorse
or
feeling
;
hauing
euen
feared
consciences
,
hearts
brawned
,
and
as
hard
as
the
adamant
,
taking
pleasure
and
delight
in
sinne
?
Seest
thou
not
how
they
suck
vp
sinne
like
water
,
and
how
wantonly
they
sport
and
pastime
themselues
,
in
swallowing
the
poisonfull
Hen-bane
of
their
own
confusion
?
Doest
thou
not
see
how
many
,
most
wickedly
doe
pastime
themselues
,
in
Gluttony
,
Drunkennesse
,
Witchcrafts
,
Sorceries
,
Adulteries
,
Periuries
,
Murthers
,
Rapines
,
Thefts
,
and
such
like
filthy
and
damnable
abominations
,
without
any
sense
or
feeling
of
the
horrour
of
so
great
a
sinne
?
How
farre
more
happy
then
is
thine
estate
,
to
whom
God
hath
giuen
a
feare
and
dread
of
sinne
,
a
sorrowing
heart
euen
before-hand
,
to
consider
,
that
thou
shouldest
be
thus
intised
to
such
a
grieuous
wickednesse
.
Thou
tremblest
to
commit
it
,
thou
quakest
to
thinke
vpon
it
,
and
art
euen
amazed
,
at
the
very
motion
of
such
an
horrible
and
fearefull
fact
.
Thou
art
prest
and
ready
to
pray
,
and
wishest
with
all
thine
heart
to
bee
deliuered
from
it
.
Thou
striuest
,
and
yet
feeling
thine
own
infirmities
,
thou
beginnest
to
doubt
thy
fall
;
and
therefore
cryest
and
crauest
for
help
,
at
the
hand
of
God
,
sorrowing
and
mourning
within
thy selfe
,
to
thinke
that
he
should
so
farre
forsake
thee
,
as
in
this
assault
to
suffer
Satan
,
to
haue
and
make
his
prey
vpon
thee
.
Oh
blessed
combate
!
that
thus
doth
striue
in
subduing
sinne
.
Oh
happy
soule
!
that
is
thus
disquieted
at
the
vgly
shape
of
such
an
hideous
Monster
,
namely
sinne
.
Obiect
.
But
thou
sayest
,
Was
euer
any
thus
fearfully
assaulted
,
to
kill
himselfe
,
as
I
am
?
Answ.
God
,
in
stead
of
feare
,
might
haue
giuen
thee
a
desperate
and
hardy
resolution
,
as
he
did
to
Pharaoh
,
to
yeeld
to
such
temptations
.
He
might
,
in
stead
of
sorrow
,
haue
giuen
thee
a
pleasure
in
thy
wickednes
;
as
vnto
Nero
,
Iulian
and
others
.
For
this
cogitation
of
the
horrour
of
sin
,
he
might
haue
blinded
thine
eyes
,
and
suddenly
haue
giuen
thee
vp
to
lay
violent
and
bloudy
hands
vpon
thy selfe
,
as
he
did
to
Saul
,
Iudas
,
and
Achitophel
.
Hee
might
haue
suffered
Satan
to
haue
sugred
ouer
his
bait
of
sinne
,
with
some
sweet
allurements
,
to
make
thee
the
sooner
to
accept
,
and
the
better
to
like
it
:
But
he
hath
rather
presented
it
before
thee
,
in
such
a
gastly
looke
,
that
thou
mightest
be
the
more
terrified
,
and
tremble
to
commit
it
.
Wherefore
thou
must
needs
thinke
and
perswade
thy selfe
,
that
God
hath
a
watchfull
care
ouer
thee
,
in
that
hee
hath
thus
put
his
hooke
into
Satans
nosthrils
;
hath
so
brideled
and
restrained
him
,
that
he
could
not
preuaile
against
thee
so
farre
as
he
desired
.
Remember
that
Satan
is
not
called
an
old
and
subtill
Serpent
for
nought
.
And
if
this
were
the
worst
and
most
dangerous
temptation
of
all
others
,
as
thou
supposest
:
Doest
thou
thinke
,
that
Satan
would
so
seldome
vse
it
?
It
were
no
policie
in
the
Diuell
,
to
neglect
this
course
so
much
,
and
to
take
a
quite
contrary
,
if
he
saw
that
this
were
most
behoouefull
for
his
state
and
kingdome
.
He
knoweth
by
long
practice
and
dayly
experience
,
that
it
more
auaileth
him
,
(
especially
with
those
which
haue
some
touch
and
feele
of
sinne
)
to
present
vice
:
not
as
a
vice
,
but
as
a
vertue
:
not
as
hurting
,
but
as
helping
:
not
horrible
and
ougly
to
breed
a
terrour
,
but
sweet
and
pleasant
to
bring
delight
to
men
.
And
therefore
hee
doth
as
did
Iudith
,
Judith
10.3
,
4.
when
she
went
to
deceiue
Holophernes
,
hee
trimmeth
vp
and
decketh
himselfe
,
as
though
he
came
in
courtesie
to
counsell
,
not
in
cruelty
to
murther
and
kill
.
Then
hee
will
not
bee
a
Diuell
,
but
a
Saint
;
not
a
fiend
of
hell
and
darknes
,
but
an
Angell
of
light
.
He
will
say
(
as
sometime
he
taught
his
Scholler
Iudas
)
All
Hayle
with
Kisses
,
as
though
hee
meant
least
harme
;
when
indeed
he
intendeth
the
greatest
hurt
and
mischiefe
Perhaps
if
Satan
had
cunningly
crept
in
vpon
thee
;
as
he
did
vpon
Lot
,
Dauid
,
and
many
others
,
thou
wouldest
not
so
soone
haue
disliked
it
,
thou
wouldest
neuer
haue
beene
so
quickly
terrified
and
appaled
with
it
.
It
would
haue
been
an
easie
matter
,
for
this
subtill
tempter
to
haue
brought
thee
to
his
lure
,
and
to
haue
wonne
thee
to
follow
the
vanity
of
his
inticements
.
But
it
is
not
so
with
thee
.
Which
if
thou
do
well
consider
,
thou
hast
no
cause
to
bee
dismayed
in
heart
for
the
grieuousnes
of
such
a
temptation
;
neither
yet
to
feare
or
misdoubt
the
fauour
of
thy
God
,
but
thou
hast
rather
cause
to
be
thankefull
,
to
fall
downe
,
adore
,
and
wonder
at
the
mighty
power
and
exceeding
grace
and
mercy
of
thy
heauenly
Father
,
that
hath
not
giuen
thee
vp
vnto
the
will
of
Satan
,
nor
suffered
him
to
vse
and
practise
his
subtill
and
deceitfull
traines
against
thee
:
but
viewing
and
considering
thy
frailty
and
infirmitie
,
that
wast
to
encounter
with
so
great
,
so
mighty
,
and
so
strong
an
Aduersarie
,
hath
chained
him
vp
,
and
as
it
were
tyed
his
hands
,
and
cut
him
short
of
his
purpose
,
permitting
him
none
other
kinde
of
fight
against
thee
,
but
such
as
through
Gods
working
should
bee
most
for
thine
aduantage
.
But
thou
standest
vpon
examples
.
Who
is
it
,
sayst
thou
,
that
was
euer
tempted
in
this
manner
,
to
kill
himselfe
?
Although
besides
some
already
shewed
,
many
examples
may
be
brought
in
this
case
:
yet
for
breuities
cause
let
one
suffice
,
which
for
the
worthinesse
and
excellencie
of
the
person
against
whom
Satan
vsed
this
manner
of
temptation
,
may
very
well
serue
for
all
.
Recall
to
minde
,
I
pray
thee
,
how
Satan
tempted
euen
our
Sauiour
Iesus
Christ
,
and
tell
,
mee
what
is
meant
by
this
,
Math.
4.6
.
that
hee
would
haue
Christ
wilfully
to
cast
himselfe
downe
headlong
from
the
pynacle
of
the
Temple
.
Howsoeuer
hee
smeared
his
temptation
ouer
,
with
the
Scriptures
falsely
alledged
and
applyed
:
yet
the
drift
of
Satan
,
no
doubt
,
was
,
that
Christ
should
haue
killed
and
wilfully
cast
away
himselfe
.
Seeing
then
that
Hee
which
was
most
holy
,
most
perfect
,
and
pure
,
vnto
whom
all
things
in
heauen
,
in
earth
,
and
in
places
vnder
the
earth
doe
bend
and
bow
the
knees
,
was
in
this
manner
,
and
with
such
a
temptation
assaulted
and
set
vpon
by
the
Aduersary
:
Let
it
not
seeme
strange
vnto
thee
,
a
creature
so
weake
,
so
sinfull
,
so
vnholy
,
imperfect
and
impure
,
to
taste
of
the
same
cup
,
whereof
thy
Master
Iesus
Christ
hath
before
tasted
:
But
rather
apply
and
indeuour
thy selfe
,
by
such
meanes
as
Christ
hath
vsed
in
his
owne
person
,
and
left
vnto
thee
and
all
his
in
such
causes
to
bee
followed
,
to
withstand
Satan
in
his
diuellish
purpose
,
and
that
is
,
by
the
power
and
force
of
the
Scriptures
.
CHAP.
V.
Soueraigne
remedy
against
the
wound
of
sinne
.
TO
come
now
againe
to
that
which
in
the
beginning
of
the
last
chapter
I
preposed
and
promised
,
and
to
turne
my
speech
to
the
wounded
soule
,
and
to
apply
my selfe
to
the
ease
and
comfort
of
this
distressed
conscience
;
it
is
to
bee
noted
,
that
the
first
and
principall
meane
to
stint
the
bloud
,
and
to
stay
the
course
of
these
distilling
wounds
of
the
afflicted
soule
,
is
the
sufficiency
of
that
eternall
mercy
,
and
euerlasting
grace
of
God
our
Sauiour
.
For
maugre
the
continuall
influence
of
thy
doubting
and
despairing
thoughts
,
in
despight
of
sin
and
conquest
of
the
Deuill
,
that
seeketh
continually
to
crosse
out
mercy
with
the
blacke
and
fearefull
coale
of
iudgement
,
thou
art
to
bee
perswaded
and
fully
assured
,
that
although
thy
sinnes
,
in
number
be
as
the
starres
of
heauen
,
and
the
sands
vpon
the
sea-shore
,
which
are
innumerable
,
although
they
bee
in
quality
like
to
crimson
,
and
as
red
as
scarlet
;
Esay
1.18
.
yet
can
they
not
ouer-reach
the
compasse
of
Gods
exceeding
mercy
and
compassion
:
Godsmercy
is
greater
then
the
vilest
sinne
.
The
tide
whereof
is
continually
so
fluent
and
abundant
of
such
vertue
and
power
,
that
it
not
onely
ouerrunneth
all
,
but
also
rinseth
,
purifieth
and
purgeth
all
and
euery
the
filthy
and
contagious
staines
thereof
,
and
that
in
such
perfection
,
that
it
maketh
vs
to
be
cleane
&
white
as
wooll
,
&
as
white
,
nay
whiter
then
the
snow
.
Thou
therefore
that
obiectest
and
sayst
,
thy
sinnes
are
so
excessiue
and
out
of
measure
grieuous
,
that
there
is
for
thee
no
hope
nor
meanes
of
mercy
to
be
looked
for
;
tell
me
I
pray
thee
,
art
thou
so
notorious
and
great
a
sinner
,
that
none
of
all
the
Elect
and
chosen
of
God
could
euer
match
or
equall
thee
?
Art
thou
worse
then
Noah
,
Gen.
9.29
.
which
was
drunken
and
lay
vncouered
in
his
Tent
?
Art
thou
worse
then
Abraham
,
Iosh.
24.2
.
which
had
beene
an
Idolater
for
the
space
of
many
yeeres
?
Worse
then
Dauid
,
2.
Sam.
11.
which
was
culpable
and
guilty
both
of
murther
and
adultery
?
Art
thou
worse
then
Manasses
,
whose
vnwonted
Paganisme
and
beastly
abominations
,
are
registred
&
recorded
to
the
view
of
all
posterities
?
Hast
thou
committed
greater
sinnes
then
Peter
,
who
most
falsly
did
sweare
,
forsweare
,
curse
and
banne
himselfe
in
deniall
of
his
Master
?
Canst
thou
match
with
Paul
,
which
was
a
cruell
persecutor
of
the
Church
of
God
?
Or
with
Mary
Magdalen
,
which
was
possessed
with
seuen
deuils
,
who
for
her
filthy
and
outragious
liuing
,
was
notoriously
marked
for
a
sinner
?
And
yet
all
these
,
no
doubt
,
their
grieuous
sinnes
notwithstanding
,
were
elected
vessels
,
ordained
vnto
life
,
and
receiued
vnto
mercy
.
Call
to
minde
,
to
thy
consolation
and
comfort
,
the
tender
bowels
and
bleeding
heart
of
mercy
,
which
shined
in
our
Sauiour
Iesus
Christ
,
vnto
those
gracelesse
and
hard-hearted
Iewes
,
which
hauing
preferred
Barrabas
a
murtherer
,
shamefully
handled
,
condemned
and
most
villainously
crucified
the
very
King
of
life
,
and
Lord
of
glory
:
Who
,
while
the
wound
was
but
fresh
and
bleeding
,
and
when
as
yet
the
speare
was
scarsly
washed
,
wherewith
his
body
was
pierced
:
began
to
bleed
againe
afresh
within
himselfe
,
euen
with
teares
of
loue
,
and
to
rinse
away
the
staines
of
bloud
,
with
the
distilling
drops
of
mercy
,
being
ready
to
receiue
them
into
the
reach
of
his
compassion
,
to
cast
their
sins
behinde
him
,
and
to
bury
them
in
the
graue
of
darknesse
and
obliuion
,
that
thus
of
late
had
so
disgraced
him
with
such
exceeding
contumelies
.
O
gracelesse
Iewes
,
that
thus
became
vngrateful
vnto
their
true
Messias
!
but
O
thrice
more
louing
Iesus
,
that
was
so
ready
to
forgiue
so
hainous
an
offence
!
The
slandrous
periuries
of
false
suborned
witnesses
,
his
being
spitefully
spitted
on
,
the
reprochfull
reede
put
into
his
hand
as
a
scornefull
scepter
,
the
purple
robe
,
in
disgrace
of
royalty
,
the
crowne
of
thornes
,
in
contumely
of
his
state
and
dignity
,
the
fists
that
buffeted
him
,
the
whip
wherewith
he
was
scourged
,
the
clamorous
tongues
crying
to
haue
him
crucified
,
the
cursed
crosse
whereon
hee
was
hanged
,
the
nailes
wherewith
hee
was
fastned
,
the
speare
wherewith
hee
was
pierced
,
nor
a
thousand
more
indignities
could
force
him
to
forget
his
mercy
.
O
loue
of
loues
,
and
mercy
beyond
the
reach
of
all
conceits
!
Who
euer
crost
with
greater
iniuries
?
and
yet
who
more
franke
and
ready
in
pardoning
?
And
how
can
then
thy
thrice-despairing
and
distrustfull
soule
misdoubt
his
mercy
?
Who
heareth
not
that
gracious
cry
and
call
of
pity
;
Mat.
11.28
.
Come
vnto
me
all
ye
that
are
weary
and
heauy
laden
,
and
I
will
ease
you
?
Who
can
donbt
of
his
will
,
that
of
his
owne
accord
thus
louingly
doth
will
vs
to
come
vnto
him
.
Remember
what
was
sayd
to
Bartimaeus
the
blinde
man
,
sitting
by
the
way
side
at
Iericho
:
Mar.
10.49
Be
of
good
comfort
,
arise
,
he
calleth
thee
.
Cheere
vp
then
thy
heauy
heart
,
with
this
sweet
balsamum
and
oyle
of
mercy
;
lift
vp
thy
hands
,
which
hang
downe
,
and
thy
weake
knees
,
and
make
straight
steps
vnto
thy
feet
vnto
the
Throne
of
grace
.
Behold
,
he
calleth
:
Cast
then
aside
,
with
Bartimaus
,
the
garment
of
despaire
,
the
cloke
of
sorrow
,
and
weedes
of
mourning
.
Assure
thy selfe
of
this
,
that
thou
art
not
so
fearefull
in
misdoubt
of
mercy
,
for
the
greatnesse
of
thy
sinnes
,
to
come
before
him
,
as
thou
shalt
finde
him
forward
to
receiue
and
entertaine
thee
with
the
armes
of
grace
and
fauor
,
when
thou
comest
;
so
earnest
to
knocke
,
but
hee
will
hee
more
ready
to
open
.
For
marke
and
see
,
and
let
it
not
in
any
wise
grieue
thee
,
to
wade
on
a
little
further
with
mee
,
in
the
vnfolding
of
this
so
sweet
a
sentence
,
and
so
comfortable
a
call
.
First
then
here
is
to
be
considered
,
who
it
is
that
calleth
:
Then
,
whom
hee
calleth
:
And
thirdly
,
why
he
calleth
.
Euery
of
these
doth
containe
in
it
,
in
great
abundance
,
the
wine
of
comfort
and
oyle
of
grace
,
to
glad
the
heart
,
and
to
cheere
vp
the
heauy
countenance
of
the
sorrowfull
and
sobbing
soule
.
As
touching
the
person
that
thus
voluntarily
,
Who
it
is
that
calleth
grieued
sinners
vnto
him
.
Gen.
3.15
.
of
his
owne
meere
mercy
and
goodnesse
,
prouoketh
thee
to
come
vnto
him
;
Is
it
not
that
womans
Seed
,
appointed
to
crush
and
bruize
the
serpents
head
?
Is
it
not
that
Root
of
Iesse
,
that
Sonne
of
Dauid
,
that
sweet
Emmanuel
,
that
meeke
Messias
,
that
mercifull
Iesus
,
promised
by
our
God
,
shadowed
out
in
the
Law
,
prophesied
of
by
the
Prophets
,
and
in
the
appointed
time
exhibited
?
Is
it
not
,
I
pray
thee
,
the
subiect
of
our
sorrowes
,
the
ransome
of
our
sinnes
,
the
Redeemer
of
the
world
,
and
the
sole
and
onely
Mediator
,
which
in
his
owne
person
hath
concluded
a
peace
,
and
made
a
full
atonement
betweene
the
Lord
and
Man
?
1.
Cor.
1.30
.
Is
it
not
that
Iesus
Christ
,
which
of
God
is
made
vnto
vs
,
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
He
it
is
,
without
doubt
,
and
none
other
that
calleth
:
vnto
whom
do
thou
resort
,
and
thou
shalt
finde
a
most
plentifull
Treasury
and
abounding
Store-house
of
soueraigne
and
comfortable
refection
:
Art
thou
distressed
?
he
can
comfort
thee
:
Art
thou
in
miseric
?
he
can
relieue
thee
:
Art
thou
in
thraldome
?
hee
can
redeeme
thee
:
If
thou
art
in
troubles
,
he
can
deliuer
thee
:
If
thou
be
broken-hearted
,
he
can
binde
thee
:
If
thou
be
throwne
downe
,
he
can
raise
thee
:
If
thou
be
wandring
,
he
can
reduce
thee
:
If
thou
be
wounded
,
he
can
cure
and
heale
thee
:
If
thou
be
sicke
,
hee
can
recouer
thee
:
And
though
thou
bee
dead
,
Iub
.
11.39
.
yea
stinking
dead
with
Lazarus
,
yet
he
can
reuiue
thee
.
What
canst
thou
sue
or
seeke
for
,
to
thy
good
,
whereof
in
him
thou
canst
not
finde
sufficient
,
seeing
(
as
the
Apostle
testifieth
)
hee
is
all
and
in
all
things
,
Col.
3.10
Col.
1.19
.
and
in
him
all
fulnesse
dwelleth
?
For
mercy
,
he
is
so
compassionate
,
that
hee
casteth
none
away
that
come
vnto
him
.
In
his
suits
so
gracious
,
Mat.
3.17
.
that
in
him
the
Father
promiseth
to
be
well
pleased
with
vs
.
By
his
office
so
powerfull
and
so
effectuall
,
that
by
him
the
Father
hath
appointed
to
reconcile
all
things
to
himselfe
,
and
to
set
at
peace
,
Col.
1.20
.
through
the
bloud
of
his
Crosse
,
both
the
things
in
earth
,
and
the
things
in
heauen
.
And
yet
,
if
all
this
cannot
perfwade
thee
,
consider
further
,
that
hee
is
called
Iesus
,
that
is
,
a
Sauiour
,
Mat.
1.21
.
euen
to
saue
his
people
from
their
sinnes
;
be
they
neuer
so
great
,
neuer
so
many
,
neuer
so
filthy
,
his
bloud
is
of
such
vertue
,
that
it
taketh
away
,
purgeth
and
purifieth
them
all
.
If
all
this
cannot
moue
thee
,
consider
further
that
he
is
a
Christ
,
euen
the
soueraigne
and
sole
Anointed
of
his
Father
,
to
be
our
King
,
our
Priest
and
our
Prophet
.
O
blessed
Name
!
Christ
is
a
Prophet
.
Is
Christ
a
Prophet
?
and
why
is
this
?
but
onely
to
instruct
and
teach
me
?
Obiect
.
Let
me
then
heare
thy
cares
,
and
thou
shalt
heare
my
comforts
,
against
all
the
assaults
and
bitter
drifts
of
sinne
.
I
know
that
in
the
first
sight
of
sinne
,
thou
wilt
exclaime
and
say
,
that
thou
art
inwrapped
in
an
endlesse
Labyrinth
of
woes
and
miseries
,
and
to
finde
out
remedy
therefore
,
thou
perceiuest
that
it
is
not
in
thy
power
,
nature
knoweth
it
not
,
riches
haue
it
not
,
man
cannot
atchieue
it
,
nay
,
the
very
Angels
in
heauen
cannot
performe
it
.
Oh
then
,
sayst
thou
,
where
is
that
vnsearchable
wisdome
that
can
attaine
it
?
And
where
is
the
endlesse
reach
of
that
exceeding
skill
and
policy
,
that
can
instruct
me
how
to
doe
it
?
Answ.
Though
vnto
thy selfe
this
bee
admirable
,
to
nature
a
thing
incomprehensible
,
to
man
vnsearchable
,
and
euen
to
the
Angels
impossible
:
yet
doe
thou
not
feare
,
neither
be
thou
any
whit
dismayd
:
But
remember
alwayes
,
that
though
these
things
,
both
all
and
euery
one
,
and
a
thousand
more
beside
should
faile
thee
,
yet
thou
hast
a
Christ
,
euen
an
anoynted
Prophet
,
that
can
and
will
helpe
thee
,
can
and
will
instruct
thee
,
how
thou
mayst
bee
saued
.
In
him
dwelleth
all
knowledge
and
wisdome
in
her
full
perfection
.
Nay
,
he
is
wisdome
it selfe
,
euen
that
eternall
and
euerlasting
Wisdome
of
his
Father
.
He
is
the
Angell
of
the
great
counsell
,
that
proceeded
out
of
the
hidden
closet
of
his
Fathers
bosom
.
And
what
is
then
so
abstruse
and
intricate
,
which
hee
is
not
able
to
attaine
vnto
?
Seeke
therfore
and
sue
vnto
him
,
and
he
will
tell
thee
.
Obiect
.
Hearken
vnto
him
,
he
will
teach
thee
to
thy
eternall
comfort
.
But
thou
wilt
say
,
All
this
I
know
:
but
what
is
that
to
the
purpose
?
when
Christ
hath
taught
and
told
mee
,
am
I
then
able
to
performe
it
?
I
haue
sinned
and
offended
a
thousand
fold
:
and
on
the
other
side
,
God
is
iust
,
and
iustice
must
bee
satisfied
.
And
which
way
is
it
euer
possible
that
such
a
wretched
,
sinfull
and
weake
a
creature
as
I
should
doe
it
?
Answ.
I
grant
,
indeed
,
thou
art
of
thy selfe
vnable
:
but
now
looke
back
againe
to
Christ
:
and
againe
consider
,
that
as
hee
is
an
anointed
Prophet
,
as
I
told
thee
before
,
Christ
is
a
Priest
.
to
teach
thee
:
so
he
is
also
made
a
Priest
vnto
vs
,
to
offer
vp
and
present
vnto
his
heauenly
Father
that
all-sufficient
and
euer-pleasing
sacrifice
to
God
his
Father
,
by
vertue
whereof
(
be
our
sinnes
innumerable
)
yet
with
that
one
and
onely
paiment
,
hee
resteth
himselfe
fully
satisfied
and
contented
.
And
the
more
to
assure
thee
hereof
,
it
shall
not
bee
amisse
,
to
produce
vnto
thee
the
testimony
and
witnes
of
the
Holy
Ghost
,
and
of
God
the
Father
,
witnesses
both
ancient
and
authenticall
enough
,
to
content
in
this
,
or
any
other
such
like
case
.
The
Spirit
speaking
by
the
pen
of
his
Apostle
Paul
,
telleth
vs
,
That
it
pleased
the
Father
,
Col.
1.19
.
that
in
him
should
all
fulnesse
dwell
,
and
by
him
to
reconcile
vnto
himselfe
,
and
to
set
at
peace
,
through
the
bloud
of
his
Crosse
,
both
the
things
in
earth
,
and
the
things
in
heauen
.
And
the
Father
plainly
hath
giuen
this
testimonie
of
him
:
Mat.
3.17
.
&
17.5
.
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
.
To
these
you
may
adde
the
saying
of
the
Sonne
himselfe
,
who
plainely
affirmeth
of
himselfe
,
that
hee
came
to
giue
his
life
,
and
to
bee
made
a
ransome
for
many
.
And
to
notifie
vnto
vs
That
all-sufficiencie
of
this
ransome
,
beeing
ready
to
yeeld
vp
the
Ghost
,
Ioh.
19.30
.
he
affirmed
that
all
was
finished
.
A
great
number
of
such
like
places
,
to
the
same
effect
might
be
produced
out
of
the
Booke
of
God
,
but
I
hope
these
few
will
suffice
to
stop
the
mouthes
of
the
gaine-sayers
of
this
so
comfortable
doctrine
.
Such
as
were
stinged
with
serpents
in
the
wildernes
,
Numb.
21.
so
long
as
they
looked
downward
vpon
themselues
,
and
vpon
their
wounds
,
could
finde
no
comfort
,
to
the
curing
of
their
griefe
;
but
casting
their
eyes
vpon
the
brazen
Serpent
,
at
the
commandement
of
God
erected
by
Moses
,
they
quickly
had
and
found
recouery
:
So
we
,
so
long
as
(
being
wounded
by
that
sinfull
Serpent
the
Diuell
)
wee
cast
our
eyes
and
looke
vpon
our selues
,
and
vpon
our
sinnes
onely
,
wee
can
neuer
finde
any
release
.
But
if
wee
lift
vp
the
eyes
of
our
faith
,
and
looke
vpon
Christ
Iesus
,
that
was
lifted
vp
in
sacrifice
vpon
the
Crosse
,
as
Moses
lifted
vp
the
Serpent
in
the
wildernesse
,
we
shall
(
out
of
doubt
)
finde
therin
a
present
and
a
soueraigne
remedy
against
all
the
infections
of
our
sinnes
.
For
as
it
fared
with
the
Iewes
,
before
the
time
of
Christ
;
that
although
they
often
sinned
,
yet
it
was
not
permitted
to
themselues
,
but
the
Priest
must
offer
sacrisice
to
make
the
atonement
:
so
neither
is
it
in
our
power
to
satisfie
God
,
against
whom
wee
haue
offended
:
but
Christ
alone
is
onely
our
Priest
,
to
offer
vp
the
sacrifice
of
satisfaction
,
to
put
away
his
Fathers
wrath
.
Gen.
27.23
.
And
therefore
also
as
Iacob
in
getting
the
blessing
from
his
Brother
Esau
,
was
content
to
follow
his
mothers
counsell
,
and
to
remit
the
mitigating
of
his
fathers
wrath
(
if
haply
hee
were
displeased
)
vnto
her
carefull
policy
:
so
we
in
treading
the
path
and
way
to
life
and
blessednesse
,
must
be
content
,
not
onely
to
insist
in
that
that
Christ
enioyneth
vs
;
but
also
,
for
the
satisfying
of
the
wrath
of
GOD
,
for
our
sinne
committed
(
which
is
not
in
our selues
to
doe
)
we
must
still
depend
on
Christ
,
who
is
a
thousand
parts
more
skilfull
and
auailable
to
doe
the
same
,
then
euer
was
Rebecca
to
content
the
humour
of
her
husband
Isaac
.
Insomuch
as
hee
did
not
onely
by
his
death
once
offer
vp
himselfe
vnto
God
,
a
sweet
smelling
oblation
to
doe
away
our
sinnes
;
but
also
by
vertue
of
this
his
Priesthood
,
hee
continually
remaineth
an
earnest
intercessor
for
vs
;
insomuch
that
hee
no
sooner
seeth
,
as
it
were
,
a
frowne
of
dis-fauour
,
appearing
in
the
countenance
of
his
Father
towards
vs
,
but
straightway
hee
is
ready
to
interpose
himselfe
,
to
appease
the
same
,
and
to
make
a
peace
betwixt
his
Father
and
vs
.
As
touching
the
third
office
wherevnto
our
Sauiour
is
anointed
,
Christ
is
a
King
.
which
is
his
Kingly
Office
,
there
is
no
small
comfort
to
be
found
therein
also
.
For
although
our
enemies
,
so
many
,
so
great
and
mighty
,
doe
continually
and
euery
day
bend
&
set
themselues
against
vs
,
and
like
rauening
Wolues
,
ramping
&
roring
Lyons
,
most
greedily
gape
and
thirst
after
our
destruction
;
yet
hath
hee
(
I
meane
our
Sauiour
Christ
Iesus
)
such
a
Kingly
,
conquering
and
subduing
power
giuen
vnto
him
,
that
all
our
enemies
,
Sinne
,
Satan
,
Death
and
Hell
,
will
they
,
nill
they
,
must
of
necessitie
stoope
and
be
obedient
thereunto
.
And
therefore
,
what
further
scruple
is
there
remaining
,
for
which
thou
canst
not
find
a
soueraine
medicine
in
this
comfortable
Kingdome
,
and
royall
souerainty
of
Christ
our
Sauiour
?
Doth
Satan
make
claime
vnto
thee
,
or
doth
he
plead
a
right
&
interest
vnto
thy
soule
?
Haue
recourse
to
Christ
.
For
though
in
thy selfe
thou
findess
the
euidence
of
Satan
to
be
written
with
the
sinfull
letters
of
thine
owne
transgressions
:
yet
in
Christ
,
and
in
his
death
and
bloudshed
,
thou
shalt
finde
them
razed
and
cancelled
,
and
vnto
him
alone
,
to
be
signed
and
sealed
from
his
Father
,
a
sure
and
sufficient
deed
of
gift
as
it
were
of
thy selfe
,
and
of
thy
soule
,
with
sufficient
warrant
against
Satan
,
and
all
his
complices
.
In
that
our
heauenly
Father
hath
deliuered
into
this
our
Sauiours
hands
,
such
an
absolute
and
powerfull
authoritie
,
as
that
no
power
either
in
earth
or
hell
is
able
to
withstand
:
doth
sinne
incumber
thee
?
art
thou
inwrapped
in
the
chaines
therof
,
&
bound
with
the
gables
of
th●ne
owne
iniquities
?
Fly
then
to
Christ
,
for
hee
it
is
that
is
able
alone
and
onely
to
breake
these
bands
in
sunder
,
and
to
set
thy
soule
at
libertie
.
For
being
a
Michael
,
as
a
mighty
Captaine
to
subdue
our
enemies
;
hee
hath
power
also
to
redeeme
vs
home
,
and
to
reduce
vs
from
the
feare
of
bondage
.
And
as
for
death
and
hell
,
the
fearfullest
feares
that
euer
were
vnto
the
sinfull
soule
,
there
is
no
cause
at
all
to
feare
them
;
seeing
that
sinne
,
the
sting
of
both
,
is
by
Christ
so
conquered
and
taken
away
.
Obiect
.
But
thou
wilt
haply
say
,
These
things
I
finde
indeed
to
bee
so
as
is
said
;
but
yet
to
me
it
is
not
so
.
For
these
graces
which
you
haue
spoken
of
,
belong
to
to
the
righteous
;
as
for
me
,
my
sinnes
as
a
mighty
floud
,
haue
ouerrunne
my
soule
,
testifying
as
a
thousand
witnesses
,
that
these
things
doe
not
appertaine
to
mee
;
but
rather
all
those
curses
,
threats
and
iudgements
that
are
denounced
in
the
Law
.
Answ.
Hereunto
I
answere
,
that
you
are
altogether
in
one
song
,
being
,
as
it
appeareth
,
intentiue
wholly
and
onely
on
your
sinnes
,
and
nothing
else
.
Was
Physick
euer
ordained
,
I
pray
you
,
for
him
that
is
in
health
?
Is
Chirurgery
appointed
for
him
that
hath
no
sores
or
wounds
?
Howsoeuer
you
iudge
in
this
case
;
Christ
,
I
am
sure
,
is
of
another
iudgement
,
and
telleth
you
otherwise
;
that
they
which
are
whole
,
haue
no
need
of
the
Physition
,
but
they
that
are
sick
:
And
that
he
came
not
to
call
the
righteous
,
Mat.
9.13
.
Luke
19.10
but
sinners
to
repentance
.
And
that
the
Sonne
of
man
is
come
to
seeke
and
saue
that
which
was
lost
.
And
doe
you
not
remember
that
sweet
compellation
,
lately
mentioned
,
Come
vnto
mee
,
all
yee
that
are
weary
and
heauy
laden
,
and
I
will
ease
you
?
Who
are
these
weary
?
and
who
are
the
heauy
laden
?
are
they
not
(
which
was
the
third
part
I
obserued
in
that
call
made
by
Christ
)
such
as
are
tyred
and
ouerburthened
with
the
heauy
load
and
burthen
of
their
sinnes
?
Yes
no
doubt
.
You
see
then
,
that
it
is
not
of
any
force
or
moment
which
you
haue
obiected
to
the
contrary
.
Again
,
consider
I
pray
you
,
what
was
the
cause
that
our
heauenly
Father
did
lay
those
three
seuerall
offices
before
touched
on
the
person
of
his
Sonne
.
Was
it
not
for
sinne
,
and
that
of
vs
that
are
his
sinfull
creatures
?
And
was
it
not
in
the
wisdome
of
God
deuised
as
a
remedy
and
recouery
against
our
sinnes
?
If
Adam
had
persisted
and
continued
still
in
that
purity
and
innocencie
,
in
the
which
hee
was
first
created
,
what
needed
Christ
so
to
haue
abased
himselfe
,
and
to
haue
suffered
so
many
shamefull
and
cruell
things
as
he
did
?
It
appeareth
therefore
,
that
whatsoeuer
Christ
is
vnto
vs
,
it
is
all
to
take
away
our
sinne
,
to
reconcile
vs
into
the
fauour
of
God
,
and
to
make
vs
with
him
inheritors
of
his
euerlasting
Kingdome
.
If
sinne
had
neuer
entred
,
no
doubt
,
the
greatest
part
of
Christs
office
had
beene
frustrate
and
to
no
purpose
.
There
is
no
cause
then
to
alledge
our
sinnes
as
a
cause
to
make
his
grace
to
be
vneffectuall
in
vs
,
which
was
the
first
thing
whereunto
it
was
appointed
,
entered
and
tooke
effect
.
And
therefore
we
should
rather
thus
reason
&
dispute
to
the
contrary
:
I
am
a
sinfull
and
a
great
transgressor
;
Christ
on
the
other
side
is
a
Sauiour
,
to
saue
his
people
from
their
sinnes
,
and
therefore
I
know
and
am
assured
,
that
the
fruit
and
effect
of
his
precious
bloudshedding
doth
appertaine
and
belong
vnto
me
.
To
that
which
hath
been
heretofore
said
in
this
behalfe
,
I
may
adde
the
saying
of
the
Apostle
,
1.
Tim.
1.15
This
is
a
true
saying
,
and
worthy
of
all
men
to
be
receiued
,
that
Christ
came
into
the
world
to
saue
sinners
.
Of
the
Prophet
Esay
,
affirming
that
he
was
wounded
for
our
transgressions
,
Esay
53.5
.
and
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
heale
:
and
many
such
like
places
to
that
same
effect
:
but
I
hope
these
shall
suffice
.
CHAP.
VI.
Against
the
assault
of
the
weaknes
and
want
of
Faith
.
Obiect
.
BVt
here
it
is
commonly
obiected
by
the
person
thus
disquieted
and
troubled
in
minde
:
Indeed
these
things
I
doe
know
and
confesse
to
bee
so
:
but
yet
I
remember
what
is
also
written
,
that
is
,
that
although
Christ
came
to
be
a
Sauiour
and
a
Redeemer
vnto
sinners
,
and
was
indeed
sent
to
preach
good
tydings
vnto
the
poore
,
Esay
61.1
.
to
bind
vp
the
broken
hearted
,
to
preach
libertie
vnto
the
captiues
,
and
to
them
that
are
bound
the
opening
of
the
prison
,
to
comfort
all
that
mourne
,
to
cloath
them
with
the
garments
of
saluation
,
&
to
couer
them
with
the
robe
of
righteousnes
,
yet
in
them
onely
shall
this
his
comming
and
death
be
effectuall
,
which
by
a
true
and
a
liuely
faith
take
hold
and
depend
vpon
him
.
For
it
is
written
:
So
God
loued
the
world
,
Iob.
3.16
.
that
he
gaue
his
onely
begotten
Sonne
,
to
the
end
that
all
that
beleeue
in
him
,
should
not
perish
,
but
haue
euerlasting
life
:
but
as
for
those
which
haue
not
faith
,
it
after
followeth
,
that
they
are
so
farre
from
grace
,
that
they
are
condemned
already
,
Iob.
3.18
.
because
they
beleeue
not
in
the
onely
begotten
Sonne
of
God
.
This
assault
,
2.
Sorts
of
men
assaulted
with
the
want
of
Faith
.
although
for
the
most
part
it
neuer
ensueth
after
the
assault
of
sinne
before
touched
;
yet
it
is
diuersly
disposed
,
in
respect
of
the
diuers
subiects
wherein
it
worketh
.
For
some
are
such
as
are
but
newly
begunne
to
be
regenerate
and
renewed
,
in
whom
faith
doth
but
beginne
to
take
roote
,
and
to
bee
sowed
and
ingrafted
,
and
these
hauing
lyen
alwaies
beforetime
,
as
it
were
dead
in
sinne
,
haue
neuer
felt
to
their
knowledge
,
the
liuely
pulse
of
faith
at
any
time
to
beat
within
them
.
And
againe
,
1.
The
newly
regenerate
.
others
there
be
,
that
being
before
called
,
and
being
indued
with
the
gift
of
faith
;
yet
the
flesh
resisting
against
the
Spirit
and
the
spirituall
graces
,
2.
More
ancient
Christians
.
remaining
for
the
time
both
dull
and
weake
in
them
,
they
seeme
to
haue
clean
lost
that
which
they
had
before
,
and
thereupon
fall
to
doubting
and
distrust
within
themselues
,
as
though
their
faith
were
but
a
dead
faith
,
which
seemeth
for
the
time
,
to
bee
so
quickly
wasted
and
decayed
.
Against
these
two
seuerall
estates
of
men
,
wee
are
to
apply
seuerall
medicines
,
as
is
most
conuenient
.
First
,
touching
him
that
is
but
yong
and
very
tender
in
the
womb
of
regeneration
,
and
not
fully
formed
and
become
a
renued
creature
in
Christ
:
No
maruell
if
he
thinke
strange
of
this
distrust
within
himselfe
:
or
if
that
he
complaine
of
the
weaknes
and
want
of
faith
in
himselfe
.
For
you
must
vnderstand
,
that
hee
that
will
goe
to
heauen
,
for
the
most
part
must
passe
by
Hell
gates
:
that
is
,
through
the
gulfe
of
deepe
despayre
.
The
conuersion
of
some
is
much
more
quiet
and
free
from
struggling
then
others
.
For
though
some
,
I
grant
,
may
seeme
to
haue
a
quiet
conuersion
,
and
an
easie
trauell
in
their
regeneration
:
yet
others
,
no
doubt
,
with
much
struggling
and
greater
difficulty
doe
attaine
the
same
.
So
that
as
the
woman
,
that
with
great
paine
,
and
much
adoe
,
hath
deliuerance
of
the
burthen
of
her
wombe
,
seemeth
to
hazard
both
her selfe
and
the
fruit
of
her
wombe
also
:
so
hee
that
thus
trauelleth
and
laboureth
in
his
new
birth
,
till
faith
be
fully
framed
in
him
,
in
struggling
against
sinne
,
is
oftentimes
cumbred
with
such
bitter
and
sharpe
combate
,
that
he
thinketh
himselfe
to
bee
in
extreme
danger
,
and
iudgeth
his
tender
yongling
faith
,
to
be
dead
indeed
,
and
to
be
,
as
you
would
say
,
none
at
all
,
because
hee
findeth
and
feeleth
not
a
present
and
euident
motion
of
life
appearing
in
it
.
In
this
sort
of
men
so
distrustfull
of
themselues
,
The
cause
is
a
suspition
of
the
want
of
faith
,
&c.
the
cause
(
as
I
haue
often
found
it
)
of
this
distrust
and
suspition
of
the
want
of
faith
,
is
the
lacke
of
the
knowledge
of
the
course
and
order
,
that
God
taketh
and
vseth
in
our
regeneration
,
which
is
,
first
to
humble
vs
,
that
he
may
exalt
vs
,
and
to
abase
vs
in
the
sight
of
our
infirmities
,
that
afterwards
,
step
by
step
,
in
his
time
appointed
,
hee
might
raise
vs
vp
againe
vnto
an
vndoubted
trust
,
and
assured
hope
in
him
.
Wherefore
,
that
the
remedy
against
this
distrustfull
wound
of
despayre
,
may
be
the
better
prepared
;
let
vs
first
consider
the
course
and
order
of
Gods
vocation
,
in
singling
out
those
from
the
world
,
in
his
time
,
whom
he
before
all
times
,
in
his
eternall
purpose
hath
ordained
and
appointed
vnto
life
.
In
this
course
and
order
of
Gods
vocation
,
The
course
and
order
of
Gods
call
to
be
considered
1.
The
time
wherin
.
we
are
first
to
marke
and
consider
wel
the
time
,
wherin
he
doth
vouchsafe
to
call
.
For
wee
must
obserue
,
that
he
calleth
not
all
at
once
,
and
at
one
instant
together
:
but
hee
calleth
some
sooner
,
some
later
;
some
in
the
morning
,
euen
in
their
infancy
and
prime
of
yeres
;
some
about
the
third
houre
and
in
their
youthfull
dayes
;
some
at
the
sixt
houre
,
euen
in
their
strength
and
manhood
:
But
others
againe
at
the
sunne-set
,
as
it
were
,
and
declining
of
the
day
,
euen
when
they
grow
neere
to
their
end
,
&
approch
to
their
graue
.
1.
Sa.
1.2
.
God
as
it
appeareth
called
Samuel
,
when
he
was
but
yong
.
Iosiah
also
that
good
Prince
seemed
to
be
reclaimed
from
the
world
,
2.
King
.
22.
and
singled
out
vnto
the
Lord
,
when
as
yet
hee
was
but
eight
yeeres
old
.
Luke
1.
Iohn
Baptist
was
a
sanctified
vessell
,
euen
from
his
mothers
wombe
.
Act.
9.
But
Paul
,
as
is
euidently
to
be
proued
,
was
reclaimed
,
being
growne
to
greater
yeeres
:
Luke
19.
So
was
Zacheus
,
and
infinite
other
recorded
in
the
Scriptures
.
But
the
thiefe
on
the
Crosse
,
Luke
23.
though
by
the
course
of
nature
hee
might
haue
continued
a
longer
time
,
yet
had
his
calling
,
when
as
the
Sunne
of
Life
was
almost
set
,
and
night
of
death
beganne
to
arise
vpon
him
.
This
maner
and
order
GOD
hath
and
still
doth
vse
,
not
that
he
is
not
of
power
to
alter
and
change
the
same
;
but
because
it
is
his
owne
will
.
And
in
this
doing
(
wee
must
marke
)
hee
doth
not
so
much
respect
what
he
can
doe
,
but
rather
what
is
most
conuenient
for
the
better
manifestation
of
his
mercy
,
and
the
aduancement
of
his
glory
in
the
Vocation
and
Calling
of
his
Elect
and
chosen
.
And
therefore
some
hee
quickly
preuenteth
with
his
grace
;
some
againe
he
suffereth
to
runne
a
long
time
in
the
race
of
wickednesse
,
and
to
wallow
and
soyle
themselues
in
the
beastly
sinke
of
sinne
,
and
yet
afterwards
reclaimeth
them
home
vnto
himselfe
,
that
so
in
both
,
hee
might
declare
and
shew
forth
the
bottomlesse
depth
of
his
exceeding
loue
and
fauour
toward
those
which
are
his
.
From
the
which
difference
of
times
in
Gods
calling
,
and
regeneration
of
his
chosen
children
,
ariseth
this
generall
doctrine
of
exceeding
comfort
,
that
no
man
,
No
man
can
certainly
conclude
against
himselfe
,
that
he
is
a
Castaway
.
of
what
estate
so
euer
hee
be
,
can
at
any
time
,
in
regard
of
his
supposed
defect
of
faith
,
peremptorily
conclude
against
himselfe
,
his
owne
damnation
,
and
say
of
a
certainty
,
that
he
is
surely
a
Castaway
and
a
Reprobate
for
euer
:
No
,
though
for
the
time
,
he
seemeth
to
himselfe
to
be
as
it
were
,
not
onely
to
bee
newly
entred
,
but
euen
to
haue
some
long
time
continued
in
the
state
of
reprobation
.
For
it
is
one
thing
,
to
be
in
mans
iudgement
in
the
state
of
Reprobation
,
and
another
by
Gods
Decree
of
Predestination
to
be
a
Reprobate
,
and
one
that
is
for
euer
castaway
.
For
the
very
Elect
and
chosen
children
of
God
,
if
we
respect
onely
the
outward
appearance
and
will
,
bee
ready
to
giue
out
our
sentence
&
iudgement
thereby
,
vntill
such
time
as
they
be
regenerate
,
effectually
called
,
and
borne
againe
by
the
Spirit
of
God
,
may
be
said
to
be
in
the
state
of
Reprobation
:
that
is
,
to
be
such
,
as
for
the
present
haue
gone
further
,
nor
made
any
further
progresse
in
the
wayes
of
life
,
then
hath
he
which
is
a
Reprobate
indeed
.
And
for
this
cause
,
they
may
be
said
to
bee
in
the
kingdome
of
darknesse
,
and
to
bee
aliants
,
strangers
,
yea
enemies
to
God
.
But
on
the
other
side
,
if
wee
haue
respect
vnto
the
certainty
and
truth
of
Gods
decree
,
which
standeth
firme
and
sure
for
euer
:
they
can
in
no
wise
be
said
to
be
so
reprobated
,
and
quite
cast
away
from
the
hope
of
grace
;
because
that
in
respect
of
the
said
Decree
,
they
are
chosen
and
elected
vessels
vnto
life
,
and
such
as
shall
be
partakers
of
mercy
,
though
as
yet
,
the
fruit
thereof
in
the
grace
of
their
regeneration
,
doth
not
begin
to
worke
and
be
effectuall
within
them
.
So
that
,
though
in
the
secrecie
of
Gods
Decree
there
is
a
distinction
and
difference
made
,
and
some
are
vessels
of
mercy
prepared
vnto
honour
;
some
vessels
of
wrath
,
appointed
vnto
dis-honour
;
some
are
to
bee
partakers
of
life
eternall
;
some
contrariwise
to
be
partakers
of
death
euerlasting
:
yet
to
the
iudgement
of
man
,
within
himselfe
,
vntill
such
time
as
hee
is
regenerate
,
and
hath
the
testimony
of
the
Spirit
,
to
testifie
and
auouch
vnto
his
heart
and
conscience
,
though
hee
be
in
the
secret
purpose
elected
;
yet
for
the
time
,
I
say
,
hee
shall
find
small
or
no
difference
betwixt
himselfe
,
and
those
that
are
Reprobates
indeed
,
euen
in
the
foreknowledge
and
counsell
of
God
.
Which
indifferencie
of
the
estate
of
the
Elect
and
Reprobate
,
(
before
the
time
of
regeneration
)
ioyned
with
the
vncertaine
and
vnknowne
time
of
the
Lords
calling
,
is
a
great
reason
,
why
that
,
though
the
man
regenerate
and
renued
,
may
bee
assured
of
his
saluation
:
yet
may
he
not
in
defect
of
faith
,
and
other
graces
of
regeneration
,
conclude
his
owne
condemnation
,
and
say
that
he
is
for
euer
reprobated
and
castaway
.
For
that
,
hee
hauing
yet
a
time
and
space
to
liue
,
bee
it
neuer
so
short
a
moment
,
the
Lord
may
therein
call
him
home
,
and
gather
him
vnto
himselfe
.
The
child
cannot
say
that
he
is
condemned
,
because
hee
hath
not
faith
:
because
that
when
hee
commeth
to
mans
estate
,
the
gift
of
Faith
may
be
imparted
vnto
him
.
Neither
hee
that
is
at
mans
estate
,
because
that
in
his
old
age
hee
may
be
receiued
.
Neither
yet
hee
,
whom
old
age
hath
wearied
:
because
that
,
if
in
health
hee
finde
it
not
,
yet
in
the
last
houre
,
and
vpon
his
death-bed
,
the
Lord
may
bestowe
the
same
vpon
him
,
and
supply
his
want
.
Wherefore
,
seeing
that
our
vocation
and
effectuall
calling
(
though
in
secret
knowledge
of
God
it
bee
certainly
dated
)
in
respect
of
vs
is
most
vncertaine
,
whether
it
shall
be
when
wee
are
yong
,
or
when
wee
are
old
;
whether
this
day
or
the
next
;
this
moneth
,
or
the
next
yeere
:
surely
the
state
of
the
present
time
,
wherein
wee
finde
and
feele
our selues
,
can
be
no
sufficient
Argument
to
reason
and
conclude
of
that
,
which
we
can
tye
or
limit
vnto
no
certaine
time
at
all
.
For
what
reason
,
I
pray
you
,
were
it
for
a
man
to
say
,
I
haue
liued
these
twelue
or
fourteene
yeeres
,
and
yet
am
not
called
,
and
therfore
I
am
a
Castaway
?
Or
I
haue
liued
twenty
,
thirty
or
forty
yeeres
,
and
yet
I
finde
no
faith
,
and
therfore
I
am
condemned
?
Or
I
am
old
,
weary
,
weake
,
sicke
and
feeble
,
I
doe
looke
euery
houre
to
dye
,
I
am
vncertaine
of
my
life
for
an
houre
,
or
a
minute
of
an
houre
,
such
is
mine
infirmitie
:
and
yet
I
finde
no
comfort
of
my
Calling
:
and
therefore
I
shall
not
be
called
at
all
?
As
though
God
were
bound
of
dutie
,
to
order
things
according
to
our
prescription
:
or
that
either
he
were
not
able
;
or
else
were
vnwilling
at
the
last
gaspe
,
to
giue
vnto
thee
greater
mercie
,
and
more
euident
testimonie
of
his
grace
and
fauour
towards
thee
,
then
he
did
all
thy
life
before
.
Let
not
any
man
presume
to
prescribe
vnto
the
Lord
what
hee
should
doe
,
or
in
what
time
and
manner
hee
should
doe
any
thing
;
his
own
wisedome
,
and
his
owne
will
and
power
are
sufficient
in
this
behalfe
.
Neither
let
any
man
whartle
at
,
and
why
out
the
case
with
God
;
saying
,
Why
doth
he
thus
deferre
the
time
,
and
put
off
the
comfort
of
his
elect
and
chosen
?
It
is
not
meet
,
that
the
seruant
should
pry
so
farre
into
the
closet
of
his
Masters
secrets
.
And
who
can
reach
,
or
who
is
able
or
meet
to
search
out
the
depth
of
his
eternall
counsels
?
Rather
lay
thine
hand
vpon
thy
mouth
with
modesty
,
and
be
it
soone
,
or
bee
it
late
,
doe
thou
still
obediently
depend
vpon
the
Lords
good
will
and
pleasure
,
which
then
shall
take
effect
,
when
as
it
seemeth
to
his
wisedome
most
conuenient
.
Were
it
therefore
granted
,
which
is
so
much
presumed
,
in
the
wauering
and
doubting
soule
,
that
it
were
for
the
present
vtterly
destitute
,
and
had
no
faith
at
all
:
yet
this
is
no
reason
for
a
man
to
proue
himselfe
a
Reprobate
:
because
that
no
man
in
such
a
case
can
in
this
life
peremptorily
conclude
,
that
hee
is
a
castaway
,
as
hath
been
before
shewed
:
though
on
the
contrary
,
the
man
regenerate
may
be
certainely
assured
of
his
saluation
,
euen
while
he
continueth
in
this
life
.
Secondly
,
the
manner
of
our
vocation
,
both
in
respect
of
Gods
working
,
The
manner
of
our
Calling
.
and
our
feeling
,
must
be
next
considered
.
For
the
ignorance
hereof
,
maketh
many
,
euen
in
the
very
working
and
spring
of
life
,
most
of
all
to
dread
and
stand
in
feare
of
death
:
and
in
the
very
breeding
of
Faith
,
to
call
in
question
,
and
stand
in
doubt
of
the
want
of
Faith
.
We
must
therefore
here
note
and
marke
,
that
God
worketh
herein
;
but
not
in
all
men
alike
.
For
though
some
rather
then
others
,
haue
and
finde
more
quicke
and
cheerefull
conuersion
,
in
that
they
finde
not
such
troublesome
conflicts
within
themselues
,
by
reason
of
the
shortnesse
of
the
time
:
yet
others
he
leadeth
on
softly
,
and
step
by
step
,
as
it
were
in
the
worke
of
their
conuersion
.
So
that
they
may
seeme
to
put
a
greater
difference
and
a
longer
pawse
betwixt
the
two
seuerall
and
generall
points
in
their
regeneration
,
that
is
,
their
humiliation
in
regard
of
sinne
,
and
of
the
Law
:
and
their
exaltation
in
regard
of
faith
,
and
feeling
of
the
grace
of
God
in
Christ
.
This
humiliation
therefore
resting
a
longer
time
in
the
sinfull
soule
,
Humiliation
.
doth
breed
the
greater
conflict
,
and
bringeth
forth
a
farre
stronger
combate
,
because
the
time
and
space
is
greater
,
wherein
hee
hath
to
consider
of
the
fearefull
and
dangerous
condition
of
his
own
estate
,
being
thus
(
as
is
sayd
)
humbled
in
regard
of
Sinne
and
the
Law
.
And
the
reasons
are
:
First
,
because
that
the
man
so
humbled
,
doth
not
remember
,
1.
Reason
.
that
God
thus
worketh
in
his
seruants
by
degrees
,
and
not
all
at
one
time
and
in
one
instant
.
Obiect
.
And
therupon
the
troubled
soule
is
ready
to
obiect
and
alledge
,
I
haue
been
and
continued
a
long
time
vnder
the
fearefull
curse
and
terror
of
the
Law
,
by
reason
of
my
great
wickednesses
,
and
my
soule
is
humbled
and
abased
euen
vnto
the
hell
,
and
yet
I
finde
or
feele
no
comfort
,
and
therefore
surely
my
case
is
hard
and
dangerous
,
and
I
can
be
none
other
but
a
Castaway
.
Answ.
This
reason
,
or
rather
obiection
,
were
of
some
force
indeed
,
if
it
could
be
certainely
prooued
,
that
God
effecteth
all
at
once
,
and
that
he
neuer
putteth
any
time
and
distance
betwixt
these
two
points
of
mans
conuersion
,
namely
,
his
humbling
and
his
exaltation
.
But
seeing
that
it
is
euident
,
that
there
is
a
time
betwixt
his
wounding
and
curing
,
his
striking
and
healing
,
his
abasing
and
raising
vp
againe
,
it
may
very
well
bee
answered
,
to
the
cheering
and
refreshing
of
the
broken
and
contrite
soule
,
that
this
reason
cannot
bee
in
any
part
sufficient
,
to
breed
in
any
,
despaire
,
though
Satan
set
neuer
so
faire
and
goodly
a
glosse
vpon
it
.
And
therefore
,
whensoeuer
Satan
beginneth
to
assault
and
set
vpon
any
man
in
this
manner
,
let
the
person
so
assaulted
,
cast
vp
the
eyes
of
his
mind
,
&
fix
his
meditations
vpon
this
course
of
God
,
which
hee
vseth
in
mans
conuersion
,
and
learne
withal
to
put
in
practice
,
the
rule
of
Dauid
,
a
man
after
Gods
owne
heart
:
Hope
in
the
Lord
,
Psal.
27.14
.
expect
his
leisure
,
and
he
shall
comfort
thine
heart
.
Obiect
.
But
heereupon
the
troubled
person
so
disquieted
in
minde
,
will
gather
and
say
vnto
mee
:
How
can
these
,
despaire
and
faith
,
terror
of
wrath
and
peace
of
conscience
,
feare
of
iudgement
and
hope
of
mercy
agree
together
,
being
in
nature
and
in
effect
so
contrary
and
repugnant
the
one
to
the
other
?
this
appeareth
to
be
a
thing
impossible
.
For
as
these
three
latter
(
that
is
)
faith
,
peace
and
hope
,
are
incident
indeed
to
the
Elect
and
chosen
of
God
:
so
on
the
contrary
,
the
three
former
,
despaire
,
disquiet
of
conscience
and
feare
,
doe
appertaine
to
the
Reprobates
:
And
these
I
doe
finde
within
my selfe
;
and
how
can
it
then
any
otherwise
be
,
but
that
I
am
a
Castaway
?
Answ.
I
omit
to
repeat
what
before
hath
beene
sayd
,
that
no
reason
can
conclude
a
man
in
this
life
vndoubtedly
to
be
a
Reprobate
.
And
to
this
present
Obiection
I
answer
:
If
thou
wert
(
I
say
)
skilfull
and
acquainted
(
whoeuer
thou
be
)
with
the
order
vsed
by
God
in
mans
conuersion
,
thou
wouldest
neuer
thus
haue
reasoned
.
For
God
,
as
is
euidently
by
sundry
examples
to
be
prooued
,
first
humbleth
,
and
then
exalteth
;
first
maimeth
,
and
then
healeth
;
first
breaketh
,
and
then
bindeth
.
Peters
auditors
,
as
we
reade
,
were
first
pricked
,
and
then
were
cured
.
Mary
Magdalen
was
first
humbled
,
and
then
obtained
mercy
.
And
Manasses
was
first
terrified
,
and
then
restored
.
So
the
children
of
God
,
in
respect
of
their
humiliation
,
by
reason
of
their
sinne
,
and
the
curse
by
the
Law
denounced
against
sinne
,
may
haue
in
them
these
three
,
despaire
,
disquiet
of
conscience
,
and
feare
:
But
on
the
other
side
,
in
respect
of
their
exaltation
,
by
the
feeling
of
the
grace
and
fauour
of
God
in
Christ
,
they
may
haue
in
them
the
other
three
,
faith
,
peace
of
conscience
,
and
hope
.
And
(
all
this
notwithstanding
)
the
same
person
,
no
doubt
,
the
true
seruant
of
the
Lord
,
and
a
chosen
vessell
of
God
.
So
that
as
thou
seest
,
this
thy
reason
may
very
well
bee
retorted
vpon
thine
owne
head
,
and
that
to
thine
exceeding
great
consolation
and
comfort
.
If
therefore
thou
be
broken
,
if
thou
be
afflicted
,
if
thou
be
humbled
,
be
not
dismayd
,
but
be
of
good
comfort
,
the
Lord
will
bind
thee
,
he
will
comfort
thee
,
hee
will
raise
thee
.
God
(
saith
the
Prophet
.
Dauid
)
is
neere
vnto
them
that
be
of
a
contrite
heart
,
Psal.
34.18
.
and
will
saue
such
as
be
afflicted
in
Spirit
.
And
again
,
A
contrite
and
a
broken
hart
,
Psal.
51.
O
Lord
,
thou
wilt
not
despise
.
Againe
,
Cast
down
your selues
before
the
Lord
,
Jam.
4.10
.
and
he
will
lift
you
vp
.
For
comfort
is
appointed
vnto
them
that
mourne
in
Zion
:
Esay
61.3
.
To
giue
them
beauty
for
ashes
,
the
oyle
of
ioy
for
mourning
,
the
garment
of
gladnesse
for
the
spirit
of
heauinesse
,
that
they
might
bee
called
the
trees
of
righteousnesse
,
the
planting
of
the
Lord
,
that
he
might
be
glorified
:
Comfort
therefore
your selfe
with
these
promises
,
which
(
as
Peter
teacheth
)
in
due
time
shall
bee
performed
.
Another
reason
ariseth
from
ignorance
of
the
end
of
Gods
working
in
this
sort
as
hath
beene
saydi
,
2.
Reason
.
ioyned
with
the
consideration
of
his
mercies
promised
to
his
Elect
and
chosen
.
For
thus
the
despairing
conscience
reasoneth
:
Obiect
.
Is
it
a
thing
euer
likely
,
that
God
,
which
hath
promised
such
exceeding
mercy
,
and
so
great
fauour
and
grace
to
his
elected
children
,
should
deale
thus
roughly
,
and
in
such
rigorous
and
extreme
manner
with
his
seruants
?
Or
would
he
euer
thus
haue
wounded
me
with
the
fearefull
arrowes
of
despaire
and
dread
,
had
I
not
beene
indeed
a
Reprobate
?
If
Gods
rough
dealing
(
to
vse
thine
owne
manner
of
speeches
)
in
the
handling
of
his
seruants
,
had
none
other
end
then
despaire
;
and
,
if
this
were
the
only
marke
,
whereat
God
in
this
doing
doth
aime
,
the
reason
surely
had
some
force
.
But
this
is
not
the
end
which
God
respecteth
in
this
manner
of
his
doings
.
For
in
this
point
,
he
is
affected
,
as
the
Chirurgeon
and
Physician
are
affected
towards
their
Patients
.
The
one
launceth
,
cutteth
and
openeth
the
wound
or
sore
more
wide
,
not
with
intent
to
inlarge
,
but
in
fine
to
lessen
,
heale
and
close
vp
the
same
.
The
other
giueth
vnto
his
Patient
a
purgation
so
strong
,
as
for
the
time
it
maketh
him
more
sicke
and
diseased
then
he
was
before
,
but
yet
with
this
good
purpose
,
thereby
to
recouer
his
health
:
So
in
like
manner
God
maketh
the
wounds
of
our
sinfull
souls
,
for
a
time
,
to
gape
wider
,
and
giueth
vs
such
a
strong
compound
of
the
consideration
of
sinne
,
the
Law
and
Iudgement
,
that
(
for
the
time
)
we
are
driuen
into
greater
agonies
,
yet
all
to
this
end
,
that
hee
might
heereby
fully
heale
vs
,
and
wholly
recouer
vs
to
a
perfect
health
in
Christ
.
And
heere
let
not
any
man
demand
the
question
(
seeing
this
is
so
apparant
)
why
God
dealeth
(
as
you
terme
it
)
so
ronghly
and
extremely
with
some
,
and
more
mildly
with
others
.
For
it
is
not
because
he
lesse
loueth
some
,
then
he
loueth
others
,
or
lesse
pitieth
some
,
then
he
pitieth
others
;
as
though
in
this
dealing
hee
were
more
fauourable
to
some
,
then
he
is
to
others
.
For
the
Physician
may
be
equally
and
like
affected
vnto
the
good
estate
and
health
of
all
,
though
in
curing
all
,
he
vseth
not
the
same
medicines
,
and
measure
of
medicines
in
their
recouery
.
And
so
it
is
with
Gods
dealing
towards
vs
.
Therefore
though
we
finde
that
God
doth
deale
with
vs
more
roughly
and
sharply
then
he
hath
done
,
or
doth
with
others
in
their
conuersion
:
yet
let
no
man
take
this
vnto
his
heart
,
as
a
cause
of
distrust
of
the
loue
and
fauour
of
God
,
which
worketh
all
according
to
his
owne
will
and
pleasure
,
and
in
such
manner
,
as
to
his
wisdome
appeareth
best
and
most
behoouefull
for
his
seruants
,
and
for
the
aduancement
of
his
owne
glory
.
Experience
teacheth
vs
,
that
although
the
Chyrurgeon
healeth
some
wounds
with
a
gentle
plaster
,
yet
hee
thinketh
good
to
deale
with
some
more
sharply
,
that
they
may
bee
soundly
cured
.
So
God
,
in
curing
sinne
,
though
all
the
wounds
therof
are
deadly
,
yet
some
are
more
open
then
others
,
some
more
inward
and
infectious
then
others
,
and
must
therefore
of
necessity
be
searched
deeper
,
that
our
conuersion
may
be
the
perfecter
.
In
this
case
therfore
let
vs
be
contented
to
subiect
our selues
to
the
will
of
God
,
who
(
as
I
haue
said
)
doubtlesse
disposeth
all
to
the
furtherance
of
his
glory
,
and
benefit
of
his
children
,
and
that
after
one
sort
with
one
,
and
otherwise
with
another
,
and
not
alike
with
all
in
their
conuersion
,
and
yet
so
with
euery
one
,
as
in
his
wisdome
,
hee
seeth
to
be
best
and
most
effectuall
for
the
accomplishment
of
their
saluation
.
But
this
in
generall
.
CHAP.
VII
.
Of
speciall
things
in
mans
conuersion
.
2
IN
more
speciall
,
in
the
course
and
case
of
mans
conuersion
,
is
matter
so
hard
and
difficult
to
be
discerned
and
iudged
,
and
faith
in
such
sort
groweth
and
creepeth
on
in
the
heart
of
man
,
that
though
the
truth
therof
be
in
the
heart
,
yet
because
it
doth
not
liuely
manifest
it selfe
by
plaine
effects
,
wee
are
not
able
to
discerne
and
know
it
.
For
as
the
corne
chitteth
,
and
continually
groweth
in
the
earth
,
and
wee
see
not
how
,
neither
are
wee
able
,
at
the
first
shew
,
to
make
a
difference
betwixt
the
good
corne
and
grasse
,
and
yet
notwithstanding
,
the
corne
is
in
it selfe
come
indeede
:
So
faith
,
when
it
is
first
hatched
and
begun
in
our
hearts
,
commeth
forth
in
such
sort
,
that
it
cannot
easily
be
descried
and
discerned
of
vs
,
whether
it
be
true
faith
or
no
,
vntill
such
time
,
as
it
be
so
growne
to
a
head
,
and
hath
taken
such
root
in
vs
,
as
that
it
beginneth
openly
to
shew
forth
some
vndoubted
fruits
and
effects
thereof
.
Whereupon
it
commeth
to
passe
,
that
the
distressed
conscience
,
vnacquainted
with
the
seuerall
effects
and
fruits
of
faith
,
and
with
the
nature
thereof
,
before
it
commeth
vnto
full
perfection
,
stammereth
and
staggereth
in
doubt
thereof
,
as
though
he
had
no
faith
at
all
.
Wherefore
I
thinke
it
necessary
,
that
we
further
consider
of
certaine
particulars
,
worthy
obseruation
in
the
course
and
order
of
mans
conuersion
.
First
therefore
wee
must
know
in
mans
effectuall
conuersion
,
that
as
man
by
the
fall
of
Adam
is
vtterly
blinde
and
ignorant
of
his
owne
estate
(
for
his
foolish
heart
is
full
of
darknesse
:
)
His
ignorance
is
expelled
,
and
knowledge
increased
.
so
the
holy
Ghost
,
by
his
inward
operation
,
ioyned
with
the
outward
ministery
of
the
Word
,
expelleth
the
mists
of
ignorance
,
and
in
stead
thereof
he
placeth
the
light
of
knowledge
:
And
this
either
in
respect
of
man
himselfe
,
fetting
before
him
the
danger
of
his
owne
condition
;
or
in
respect
and
regard
of
God
,
and
this
in
a
double
manner
:
For
as
there
are
two
parts
of
the
Word
,
viz.
the
Law
and
the
Gospell
:
so
by
the
one
,
God
is
made
known
vnto
vs
,
as
a
Iudge
,
full
of
wrath
and
anger
against
such
as
haue
sinned
and
transgressed
against
his
Law
:
And
by
the
other
,
that
is
,
the
Gospell
,
he
is
reuealed
vnto
vs
as
a
most
louing
Father
,
full
of
grace
and
mercy
in
Christ
Iesus
.
And
thus
farre
the
Elect
and
Reprobate
may
goe
both
together
:
For
the
very
Castawayes
haue
a
kinde
of
knowledge
of
the
Law
of
God
and
of
his
Gospell
.
They
heare
and
know
what
curses
God
hath
threatned
in
his
Law
,
and
thereby
perceiue
what
is
the
fearefull
and
dangerous
estate
of
sinners
,
to
whom
the
same
curses
,
by
the
sentence
of
the
Law
,
are
due
:
And
therefore
oftentimes
they
are
found
to
quake
and
tremble
thereat
,
as
appeareth
by
diuers
examples
in
the
Scriptures
.
Yea
,
they
know
the
Gospell
also
,
how
that
Christ
came
into
the
world
for
a
redemption
for
sinne
:
Insomuch
that
oftentimes
,
with
the
bare
and
naked
knowledge
of
it
,
they
seeme
to
haue
some
ioy
,
though
it
be
but
momentany
,
Mat.
13.20
.
which
in
the
parable
of
the
seed
,
is
called
the
receiuing
of
the
Word
with
ioy
,
Heb.
6.4
,
5.
and
by
the
Apostle
to
the
Hebrewes
,
the
tasting
of
the
heauenly
gift
,
and
of
the
Word
of
God
,
and
of
the
powers
of
the
world
to
come
.
But
heerein
they
may
very
well
bee
compared
to
a
man
that
aboundeth
with
melancholy
,
who
ioyeth
and
delighteth
himselfe
in
the
very
thought
of
those
things
,
which
are
vnlikely
,
and
which
hee
neuer
looketh
should
come
to
passe
,
and
so
his
ioy
vanisheth
.
So
these
men
in
a
bare
conceit
and
a
naked
knowledge
for
the
time
,
doe
seeme
to
ioy
and
solace
themselues
,
in
the
Word
&
promises
of
life
,
which
notwithstanding
doe
not
concerne
them
,
and
so
their
ioy
quickly
vanisheth
and
falleth
away
,
as
though
it
had
neuer
beene
.
After
this
knowledge
in
some
measurable
sort
effected
,
as
shall
bee
thought
in
the
wisdom
of
God
conuenient
,
His
application
&
vse
of
his
knowledge
.
then
groweth
the
application
and
vse
of
the
same
knowledge
,
according
to
the
two
parts
thereof
,
the
Law
and
the
Gospell
.
First
,
when
a
man
findeth
,
in
the
Law
,
the
anger
and
curse
of
God
against
sin
,
and
conferreth
the
things
forbidden
in
the
Law
,
with
his
owne
life
and
actions
,
hee
concludeth
straightway
,
either
the
safety
,
or
the
danger
of
his
owne
estate
.
And
this
I
may
rightly
terme
a
legall
conscience
,
wherby
through
this
examination
,
so
made
of
his
actions
,
and
assuming
the
same
,
either
by
affirmation
,
or
negation
,
vpon
the
generall
sentence
of
the
Law
before
discerned
,
a
man
in
himselfe
is
either
acquit
or
condemned
,
in
regard
of
his
deeds
before
the
sight
of
God
.
Vpon
this
examination
ensueth
also
the
pricke
of
conscience
,
The
pricke
of
conscience
.
which
is
a
continuall
and
fearefull
remembrance
of
their
sinnes
,
and
of
their
dangerous
estate
through
sinne
,
troubling
and
disquieting
the
minde
with
often
feare
and
horror
of
Iudgement
:
and
both
these
are
found
to
be
incident
both
to
the
Elect
and
Reprobate
,
though
in
both
,
they
be
not
accompanied
with
the
like
effects
.
And
this
pricke
and
sting
of
conscience
,
is
the
thing
which
disarmeth
the
weake
Christian
,
that
is
not
to
the
full
renewed
,
of
all
hope
and
comfort
,
while
he
is
too
much
bent
vpon
it
,
and
intentiue
in
it
.
And
so
much
the
more
,
because
that
finding
this
to
be
a
thing
,
whereby
heeis
assimilate
and
made
so
like
vnto
one
that
is
indeed
a
reprobate
,
he
is
not
able
to
finde
out
the
oddes
,
nor
to
make
the
difference
that
is
betwixt
them
.
3.
Vpon
this
application
commeth
a
sorrow
and
fearefull
mourning
for
sinne
;
but
not
so
much
in
regard
of
the
nature
and
filthinesse
of
the
sinne
it selfe
,
Sorrow
&
mourning
for
sin
.
that
is
committed
;
Or
of
that
gracious
God
,
whose
maiesty
he
hath
through
sinne
so
grieuously
offended
;
as
in
respect
of
the
fearefull
curse
and
Iudgement
which
hee
seeth
to
be
annexed
as
a
penalty
and
punishment
due
vnto
his
sinne
.
And
thus
farre
the
Law
.
Being
thus
trained
by
the
Law
(
which
is
indeede
a
Schoole-master
to
lead
vs
vnto
Christ
)
wee
then
come
to
the
Gospell
,
Gal.
3.24
.
containing
in
it
the
most
comfortable
promises
of
mercy
and
life
in
Christ
Iesus
.
In
the
which
Gospell
,
as
all
the
promises
therein
contained
,
are
onely
made
and
indented
with
those
,
Ioh.
17.20
.
for
whom
Christ
poured
out
his
earnest
prayer
and
supplication
before
the
time
of
his
Passion
,
that
is
,
his
Elect
and
Chosen
:
So
the
true
vse
and
application
of
the
same
,
is
onely
proper
and
peculiar
vnto
them
.
Our
knowledge
therefore
,
by
the
working
of
Gods
Spirit
in
vs
,
finding
in
the
sayd
Gospell
,
the
mercy
and
grace
of
God
in
Christ
,
to
be
all-sufficient
to
the
curing
of
the
deadly
wounds
of
sinne
,
in
those
which
with
a
true
and
a
liuely
faith
,
doe
stay
and
rest
themselues
vpon
his
death
&
Passion
,
and
the
merits
,
vertue
,
and
power
therof
,
it
beginneth
thus
to
make
the
vse
,
and
to
apply
the
same
.
A
weake
application
of
the
promises
of
the
Gospell
.
First
,
from
this
generall
knowledge
,
the
conscience
beginneth
againe
in
more
particular
,
to
conclude
vpon
it selfe
,
though
at
first
I
grant
somewhat
weakly
and
doubtingly
,
with
condition
in
this
manner
:
Seeing
God
hath
promised
thus
to
bee
mercifull
vnto
all
in
Christ
,
that
haue
faith
,
yea
,
and
that
without
exception
,
that
he
therefore
,
(
though
in
hunselfe
a
sinfull
creature
,
and
a
breaker
of
the
Law
)
findeth
that
he
should
be
partaker
of
this
grace
,
if
hee
could
attaine
to
the
gift
of
faith
.
This
then
,
as
appeareth
,
is
first
found
and
accepted
in
the
Gospell
,
by
the
sinfull
and
abased
soule
,
for
his
consolation
and
comfort
,
that
as
there
is
by
the
Law
a
curse
and
beauy
Iudgement
due
for
sinne
:
so
there
is
a
help
and
remedy
to
be
found
in
the
Gospell
,
whereby
hee
may
be
perfectly
cured
and
restored
,
if
he
were
able
to
attaine
vnto
it
.
2.
When
he
perceiueth
this
remedy
,
reuealed
by
the
Gospel
to
be
in
it selfe
so
full
and
all-sufficient
,
A
godly
sorrow
.
and
considereth
well
thereof
,
both
in
the
originall
,
that
is
,
the
mercy
and
loue
of
God
,
and
also
in
the
manner
of
it
,
which
was
the
death
and
bloud-shed
of
the
best-beloued
and
onely
Sonne
of
God
:
then
he
beginneth
againe
,
through
this
glasse
:
to
behold
sinne
in
the
vgly
visage
therof
,
and
therby
is
constrained
to
mourne
and
sigh
afresh
,
for
committing
of
that
,
which
could
not
by
any
meanes
bee
purified
and
clensed
;
but
by
the
precious
bloud
of
that
immaculate
Lambe
of
God
,
2.
Cor.
7.9
.
Christ
Iesus
.
And
this
mourning
the
Apostle
iustly
calleth
a
godly
sorrow
.
Which
though
indeed
it
be
a
part
of
true
repentance
,
in
the
truth
and
nature
of
it
,
and
therefore
an
effect
of
it
:
yet
because
Faith
is
as
yet
but
yong
and
weake
,
and
cannot
be
so
easily
discerned
in
the
fulnesse
of
her
motion
,
it
hath
so
many
sparkes
of
doubting
and
distrust
in
the
grieuous
appearance
of
sinne
,
that
the
broken-hearted
Christian
,
being
thus
pricked
and
perplexed
,
hath
nothing
more
common
and
vsuall
in
his
mouth
,
then
condemnation
.
Yea
withall
,
sometimes
hee
groweth
so
extreme
and
outragious
in
these
distrustfull
passions
,
that
no
reason
can
satisfie
and
perswade
him
for
a
time
,
but
that
hee
wanteth
Faith
;
though
indeed
,
hee
haue
the
truth
of
faith
shewing
it
selfe
in
the
fruits
thereof
within
him
.
Thirdly
,
Faith
now
(
as
I
haue
said
)
hauing
brought
forth
this
godly
sorrow
to
this
end
,
A
hatred
&
lothing
of
sinne
.
that
so
wee
might
be
truely
humbled
:
though
for
her
weaknes
(
being
but
lately
sprung
)
it
is
not
able
to
keepe
it
vnder
measure
,
yet
by
little
and
little
it
groweth
to
some
ripenes
:
And
therefore
next
vpon
,
or
rather
iointly
with
this
mourning
,
it
breedeth
a
hatred
and
lothing
of
sinne
,
A
desire
and
longing
after
the
righteousnes
of
Christ
Iesus
.
that
is
so
filthy
and
odious
in
the
sight
of
God
,
and
so
pernicious
and
dangerous
vnto
man
,
and
planteth
a
desire
and
longing
after
the
righteousnesse
of
Christ
Iesus
:
And
therefore
is
greatly
encouraged
to
approch
and
draw
neere
vnto
the
Throne
of
Grace
,
and
to
call
and
cry
vnto
God
for
mercy
.
And
all
these
are
the
notable
and
vndoubted
fruits
of
Faith
,
and
most
certaine
arguments
and
euident
tokens
,
that
true
faith
(
although
not
in
her
full
perfection
)
is
surely
seated
in
the
heart
of
him
that
hath
them
.
A
taste
&
comfortable
feeling
of
the
grace
of
God
.
Fourthly
,
after
all
these
,
they
grow
by
little
and
little
to
haue
some
taste
and
comfortable
feeling
of
the
grace
of
God
,
imparted
to
them
by
the
inward
working
of
Gods
Spirit
:
Insomuch
that
euery
day
more
and
more
they
grow
to
conquer
&
subdue
the
despairing
thoughts
of
the
flesh
,
and
the
motions
thereof
:
And
the
comfortable
influence
of
the
Spirit
,
seemeth
euery
day
more
then
other
,
to
haue
a
larger
and
freer
passage
in
the
chamber
of
their
hearts
,
in
testifying
vnto
them
,
the
grace
of
God
,
in
the
free
remission
of
sinne
,
and
the
performance
of
the
worke
of
their
Adoption
.
Fiftly
,
after
all
these
,
ensueth
that
full
assurance
and
most
notable
effect
of
Faith
,
Peace
of
conscience
.
euen
the
very
peace
of
conscience
:
For
that
now
they
are
assuredly
and
fully
resolued
,
Weake
Christians
doubt
they
haue
faith
;
because
they
finde
it
not
to
be
so
strong
in
themselues
,
as
they
perceiue
it
to
bee
in
others
.
that
all
their
sinnes
are
washed
away
in
the
bloud
of
Christ
;
that
by
his
death
,
the
wrath
of
God
is
appeased
,
their
ransome
paid
,
the
righteousnes
of
Christ
,
by
imputation
made
theirs
,
the
feare
of
death
and
hell
abolished
,
and
life
eternall
purchased
.
After
this
doctrine
,
in
the
course
and
manner
of
mans
conuersion
thus
deliuered
;
let
vs
now
returne
againe
vnto
the
broken
and
afflicted
soule
,
which
doubteth
of
the
want
of
faith
.
And
withall
let
vs
see
,
and
sift
the
reason
,
why
hee
thus
despayreth
of
his
faith
,
and
thinketh
and
perswadeth
himselfe
that
he
hath
no
faith
at
all
.
His
reason
is
this
:
Because
hee
doth
not
finde
within
himselfe
as
yet
,
that
certaintie
and
full
assurance
of
saluation
,
which
he
seeth
and
perceiueth
to
be
in
others
.
This
reason
,
although
it
seeme
to
him
very
strong
,
yet
in
it selfe
it
is
but
weake
,
and
beeing
throughly
examined
,
cannot
hold
nor
stand
for
good
.
For
this
full
assurance
,
whereupon
he
groundeth
his
reason
,
is
not
Faith
,
as
some
haue
defined
faith
(
saying
,
Faith
is
a
full
assurance
:
)
but
rather
one
notable
and
vndoubted
effect
of
faith
:
And
yet
not
alwayes
so
atttending
vpon
faith
,
as
though
it
should
continually
bee
there
euidently
seene
,
where
faith
is
seated
.
For
a
man
may
haue
true
faith
,
and
yet
not
feele
this
full
assurance
.
And
my
reason
is
,
because
this
assurance
is
not
the
first
effect
,
that
faith
euer
bringeth
forth
in
the
heart
of
man
,
when
it
is
begun
to
be
ingrafted
in
him
:
But
it
hath
many
other
excellent
effects
precedent
and
going
before
it
:
As
the
true
and
hearty
mourning
for
sinne
,
that
earnest
lothing
and
hatred
of
sinne
,
and
a
thirsting
and
longing
after
righteousnes
,
&c.
which
are
often
found
in
the
Elect
of
God
,
before
such
time
as
they
receiue
this
caline
and
peace
of
conscience
and
ioy
in
the
Holy
Ghost
,
by
the
full
assurance
of
their
saluation
.
Now
to
proue
these
to
be
the
fruits
and
attendants
of
true
faith
,
the
rather
to
qualifie
and
allay
the
sharpe
and
bitter
combate
of
the
troubled
soule
;
let
vs
diligently
consider
First
,
the
principall
efficient
cause
and
worker
of
this
sorrow
and
mourning
which
I
spake
of
,
is
the
Spirit
of
Regeneration
and
Adoption
.
For
this
cause
,
the
Apostle
calleth
it
a
sorrow
that
is
of
God
,
2.
Cor.
7.9
,
10.
Rom.
8.26
.
2.
Cor.
7.
And
the
Spirit
is
said
,
Romans
8.
to
pray
in
vs
with
sighs
,
that
cannot
be
expressed
.
This
Spirit
is
onely
had
and
retained
of
vs
by
the
meanes
of
Faith
,
Gal.
3.2
.
For
it
is
receiued
,
and
dwelleth
in
cur
hearts
by
faith
,
Gal.
3.2
.
Wherupon
it
also
followeth
,
that
of
necessitie
,
it
can
none
otherwise
be
,
but
where
this
earnest
sorrow
,
and
earnest
lothing
and
detestation
of
sinne
is
found
,
there
also
faith
should
be
ingraffed
:
Because
otherwise
,
this
Spirit
of
Adoption
which
effecteth
these
in
vs
,
could
not
be
entertained
in
our
hearts
.
Secondly
,
this
sorrow
,
Psal.
51.
which
otherwise
in
regard
of
the
subiect
is
called
a
contrite
and
broken
heart
,
is
said
to
be
a
sacrifice
of
God
,
and
such
an
one
as
hee
will
not
despise
.
And
how
could
this
be
,
that
it
should
bee
a
thing
so
acceptable
in
the
sight
of
God
,
and
so
well
accepted
of
him
,
if
it
did
not
proceed
,
and
come
of
Faith
,
seeing
that
(
as
the
Apostle
restifieth
)
without
Faith
it
is
impossible
to
please
God
?
Heb.
11.6
.
Rom.
14.23
And
,
Whatsoeuer
is
not
of
Faith
,
is
sinne
.
Thirdly
,
touching
that
other
affection
,
which
is
the
longing
after
righteousnes
;
Christ
telleth
vs
,
Math.
5.6
.
that
he
is
blessed
,
that
hungreth
and
thirsteth
after
righteonsnesse
.
And
how
is
it
possible
,
that
any
should
be
blessed
that
haue
not
faith
?
For
it
is
of
faith
,
Gal.
3.9
.
that
wee
are
blessed
with
faithfull
Abraham
.
Let
vs
therefore
now
returne
this
reason
of
the
distressed
person
back
againe
vpon
himselfe
with
aduantage
,
and
greatly
to
his
comfort
.
Thou
sayst
thou
art
broken
with
the
sight
of
sinne
,
thou
hatest
it
,
and
thou
desirest
to
bee
freed
and
vnburthened
of
it
,
and
longest
to
feele
the
comfort
of
the
Spirit
,
to
seale
vp
vnto
thee
thy
saluation
:
And
yet
thou
canst
grow
to
no
certainty
within
thy selfe
,
but
remainest
still
doubtfull
of
thine
estate
.
Wilt
thou
therefore
say
thou
hast
no
faith
?
Nay
,
I
rather
infer
,
that
thou
hast
a
faith
,
and
that
the
Spirit
of
Adoption
hath
already
laid
the
claime
,
and
giuen
the
earnest
penny
vnto
thy
heart
:
Not
because
thou
art
not
assured
(
for
be
it
farre
,
that
I
should
so
reason
)
but
because
that
though
thou
hast
not
this
;
yet
I
finde
the
other
tokens
and
arguments
of
faith
to
be
seated
in
thy
soule
:
In
that
thou
art
found
thus
heartily
to
mourne
vnder
sinne
,
that
thou
lothest
and
detestest
thy
wickednes
,
and
doest
so
earnestly
desire
to
be
cloathed
and
inuested
with
the
garments
of
Christs
righteousnes
;
whereby
thou
maist
appeare
righteous
in
the
sight
of
thy
heauenly
Father
.
For
further
proofe
of
this
mine
assertion
,
&
for
our
better
instruction
;
let
vs
vse
an
instance
or
two
euen
in
common
reason
.
The
graft
that
is
newly
and
of
late
planted
,
it
hath
so
farre
increased
,
that
it
hath
brought
forth
buddes
and
leaues
,
but
as
yet
no
fruit
:
If
now
the
question
be
demanded
,
whether
the
graft
be
dead
or
not
;
euery
one
which
hath
but
common
sense
,
will
answere
,
that
it
is
not
dead
,
but
hath
a
life
,
though
as
yet
it
hath
no
fruit
,
but
only
a
shew
of
leaues
and
blossomes
.
If
againe
it
be
demanded
,
how
it
can
be
,
that
it
should
effect
these
two
,
and
not
the
fruit
:
the
answere
will
be
,
that
it
is
not
necessary
;
because
these
by
the
course
of
nature
are
precedent
,
and
goe
before
the
other
.
And
therefore
these
,
that
is
,
the
leaues
and
blossomes
may
be
,
and
the
plant
by
them
may
be
surely
knowne
to
haue
life
;
though
the
other
,
that
is
,
the
fruit
,
be
not
yet
effected
.
So
say
I
of
the
plant
of
faith
:
Although
it
hath
not
as
yet
the
fruit
of
full
assurance
,
shewing
forth
it
selfe
:
yet
it
hath
the
blossomes
(
that
is
)
the
sorrowing
for
sinne
,
the
hearty
de
testation
of
sinne
,
and
the
earnest
loue
of
righteousnes
.
Is
this
faith
now
dead
?
or
is
it
not
at
all
,
because
it
hath
not
yet
brought
forth
this
notable
effect
of
certainty
and
assurance
?
God
forbid
.
But
seeing
it
hath
these
other
effects
,
so
manifestly
appearing
;
wee
may
assure
our selues
,
that
we
haue
a
faith
already
ingendred
in
vs
,
which
will
bring
forth
that
other
excellent
fruit
of
assurance
in
time
conuenient
.
The
child
that
is
conceiued
in
the
wombe
,
though
it
hath
a
life
and
motion
,
yet
it
is
not
at
the
first
discerned
by
the
motion
so
apparantly
,
as
when
it
growes
to
more
strength
,
and
more
perfection
:
and
yet
the
infant
being
but
yong
and
weake
,
the
woman
coniectureth
by
some
extraordinarie
accidents
in
her selfe
,
that
shee
is
with
child
.
So
faith
that
is
ingendred
as
a
yong
Babe
,
in
the
wombe
of
the
heart
and
soule
,
though
by
such
apparant
motion
,
thou
canst
not
descry
it
to
bee
within
thy selfe
:
yet
in
that
alteration
,
that
thou
shalt
finde
with
thy selfe
,
thou
maist
easily
coniecture
,
that
there
is
such
a
thing
conceiued
.
For
looke
vnto
thy selfe
,
and
consider
throughly
of
thine
estate
,
what
thou
hast
beene
beforetime
,
and
what
an
one
thou
now
art
:
and
thou
shalt
easily
see
and
perceiue
a
great
alteration
and
change
in
thy selfe
,
and
that
thou
art
farre
vnlike
vnto
that
which
thou
wast
before
.
For
before
,
thou
diddest
delight
and
take
a
pleasure
in
sinne
,
and
wast
quicke
and
ready
to
commit
sinne
,
euen
with
greedinesse
.
No
wickednes
so
vile
,
but
thou
couldest
easily
bee
brought
to
the
working
thereof
.
But
now
,
as
one
burdened
in
thy selfe
,
thou
mournest
and
sighest
at
it
,
thou
dost
greatly
loath
and
detest
it
.
Before
,
thou
tookest
no
pleasure
in
the
comfortable
promises
of
God
;
Christ
and
the
merits
of
his
precious
death
and
Passion
were
odious
vnto
thee
:
but
now
thou
art
so
sicke
with
longing
,
like
a
woman
with
child
,
that
thou
most
earnestly
doest
hunger
and
thirst
after
them
.
Before
,
thou
couldest
not
abide
to
heare
of
the
benefits
of
Christ
,
thou
madest
none
account
of
them
.
But
now
thou
art
so
affected
towards
them
,
that
at
the
very
sight
thereof
thou
art
sick
;
yea
,
so
sick
,
that
thou
art
ready
to
swound
,
because
thou
canst
not
bee
put
presently
in
possession
,
and
immediately
enioy
the
full
fruition
of
the
same
.
Euery
minute
seemeth
a
moneth
,
euery
day
a
hundred
yeeres
,
vntill
thy
longing
be
satisfied
,
and
that
thou
mayest
take
thy
fill
,
and
haue
thy
full
repast
vpon
them
.
O
blessed
change
,
that
is
so
full
and
plenteous
with
these
so
excellent
fruits
and
effects
of
faith
!
I
may
iustly
call
it
a
blessed
change
,
in
respect
of
those
comfortable
promises
,
most
comfortably
vttered
by
the
Spirit
of
God
,
to
the
great
consolation
of
all
those
in
whom
this
change
is
found
.
First
,
that
there
is
the
oyle
of
gladnes
appointed
for
them
that
mourne
in
Zion
.
They
that
hunger
and
thirst
after
righteousnes
,
shal
be
filled
&
satisfied
.
Mat.
5.6
.
Ioh.
7.37
,
38.
And
to
him
that
thirsteth
,
Christ
promiseth
to
giue
of
the
Water
of
Life
,
that
shall
make
him
neuer
thirst
againe
,
but
shall
be
in
him
a
Well
of
water
springing
vp
vnto
euerlasting
life
.
Wherefore
finding
in
thy selfe
these
things
,
which
are
attended
vpon
,
with
these
so
certaine
and
comfortable
promises
;
cheere
vp
thy selfe
herein
,
and
refresh
thy
soule
with
the
Flagons
of
Gods
eternall
consolations
and
comforts
.
And
whensoeuer
either
the
weaknes
of
the
flesh
,
or
wilynesse
of
Satan
shall
set
vpon
thee
,
either
with
this
,
or
any
such
like
assault
,
put
them
off
with
this
common
word
,
grounded
vpon
the
former
Reasons
;
that
the
Argument
to
conclude
the
want
of
Faith
is
naught
,
and
the
reason
will
not
hold
.
And
yet
,
I
know
,
there
are
certaine
other
doubts
troubling
and
disquieting
the
distressed
conscience
.
As
first
,
seeing
the
Reprobates
are
found
to
haue
a
sorrow
also
;
whether
his
sorrow
(
I
meane
of
the
Elect
)
be
not
the
very
same
sorrow
,
&
of
the
same
nature
whereof
the
Castawayes
may
be
partakers
.
Secondly
,
seeing
that
there
is
in
him
an
inclination
vnto
sinne
,
and
hee
findeth
himselfe
giuen
to
commit
sinne
;
whether
withall
hee
can
bee
rightly
said
to
loath
and
hate
his
sinnes
.
Thirdly
,
because
hee
findeth
his
nature
so
much
drawing
and
haling
him
back
from
goodnes
and
godlinesse
;
whether
he
can
be
iustly
said
to
haue
a
longing
after
righteousnes
.
For
these
and
such
like
imperfections
,
that
he
findeth
in
himselfe
,
doe
so
violently
rush
vpon
him
oftentimes
,
that
they
doe
,
as
it
were
altogether
frustrate
and
make
void
the
former
doctrine
concerning
the
seuerall
effects
of
Faith
:
Into
the
handling
of
the
which
particulars
,
I
would
now
haue
entred
,
but
that
a
more
full
and
further
handling
thereof
appertaineth
more
properly
vnto
the
next
generall
assault
,
which
is
the
weaknesse
of
Repentance
;
vnto
which
place
I
am
purposed
to
reserue
them
.
CHAP.
VIII
.
Of
another
person
troubled
with
the
doubt
of
Faith
.
THe
next
Person
troubled
with
the
doubt
of
faith
,
A
Regenerate
person
troubled
with
the
doubt
of
Faith
.
is
hee
that
is
already
renued
,
passed
the
wombe
of
his
new
birth
,
and
hath
already
receiued
at
one
time
or
other
,
some
euident
witnes
and
good
assurance
of
the
Spirit
,
that
hee
is
the
Child
of
God
,
and
one
of
the
number
of
Gods
elected
,
but
the
force
and
influences
of
his
fl●sh
,
hauing
recourse
back
againe
with
him
,
the
same
assurance
for
the
time
,
seemeth
to
be
cancelled
and
cleane
razed
out
:
And
he
feeleth
not
the
ioy
and
comfort
of
the
Spirit
so
farre
and
in
such
measure
,
as
at
other
former
times
:
and
therefore
hee
beginneth
greatly
to
doubt
of
his
estate
;
not
so
much
whether
he
had
a
faith
or
not
,
as
whether
his
faith
was
a
true
faith
,
or
onely
temporary
,
and
for
a
time
,
and
such
an
one
as
is
incident
to
the
very
Reprobates
and
Castawayes
.
Vpon
which
doubtfulnesse
,
there
doth
arise
oftentimes
in
him
,
many
strong
and
grieuous
conflicts
;
and
that
so
much
the
rather
,
because
that
the
sorrowfull
soule
,
being
not
well
instructed
,
or
at
the
least
not
well
remembring
the
nature
of
faith
,
and
the
difference
of
true
faith
,
from
that
which
is
onely
fained
,
temporarie
,
dead
and
hypocriticall
.
And
withall
,
being
too
too
ready
&
inclined
to
suspect
euer
the
worst
that
may
be
of
it selfe
:
turneth
euery
motion
of
the
flesh
,
and
infirmitie
of
nature
,
to
bee
so
many
Reasons
to
driue
him
forward
to
despaire
.
Against
this
euil
therefore
,
we
are
to
vse
these
remedies
:
First
,
the
man
which
doubteth
in
this
manner
of
his
faith
,
Meanes
of
comfort
.
and
the
truth
thereof
,
is
to
consider
and
call
to
minde
to
his
comfort
,
this
one
propertie
,
which
is
incident
vnto
true
faith
,
that
it
is
not
euer
in
the
full
tide
:
but
sometimes
it
ebbs
and
falls
,
yea
,
and
that
full
low
:
neither
doth
that
full
assurance
and
inward
witnes
speake
so
plainely
to
the
pacifying
of
the
heart
and
conscience
:
but
sometime
more
then
other
,
it
seemeth
to
giue
a
more
cold
and
weake
testimonie
,
and
sometime
none
at
all
.
For
though
this
testimony
of
assurance
,
bee
an
effect
of
faith
,
as
hath
been
said
;
yet
it
is
not
alwayes
discerned
of
them
,
which
are
indued
with
it
:
no
,
though
it
hath
been
sometime
felt
and
perceiued
before
.
Example
hereof
we
may
haue
in
Dauid
,
a
man
before
Regenerate
,
&
such
an
one
as
had
often
felt
in
himselfe
,
this
inward
testimonie
of
the
Holy
Ghost
,
to
assure
his
heart
that
hee
was
the
child
of
GOD
,
and
yet
faith
grew
in
him
so
weake
sometime
,
and
the
flesh
so
mightily
preuailed
,
that
as
one
vtterly
destitute
of
this
ioy
and
comfort
of
the
Spirit
;
as
though
the
Spirit
had
vtterly
giuen
him
vp
,
he
prayeth
carnestly
to
haue
the
same
restored
.
For
it
is
with
faith
,
as
it
is
with
the
Moone
,
which
sometime
giueth
her
full
light
,
and
sometime
is
ecclipsed
.
And
as
it
is
with
the
Sunne
,
which
sometime
doth
shine
in
his
full
strength
,
and
sometime
is
shaddowed
and
hid
vnder
clouds
:
Like
the
trees
that
sometime
flourish
,
beeing
fresh
and
greene
,
and
sometime
fade
againe
,
seeme
dry
and
dead
as
blasted
.
Or
like
the
child
within
the
wombe
,
that
sometime
moueth
strongly
,
and
sometime
againe
resteth
a
long
time
quiet
and
void
of
sensible
and
apparant
motion
.
Now
,
as
it
is
against
reason
to
fay
,
the
Moone
is
darkned
and
eclipsed
,
and
the
Sunne
is
hid
and
shadowed
vnder
a
cloud
,
therefore
there
is
no
Moone
,
no
Sunne
at
all
.
The
tree
is
dry
and
naked
,
and
therefore
is
decayed
.
The
childe
doth
not
shew
a
continuall
and
apparant
motion
,
and
therefore
it
is
dead
within
the
womb
:
So
it
is
very
absurd
also
to
say
,
that
because
thy
faith
is
eclipsed
and
darkned
by
the
clowds
of
our
imperfections
,
bitten
and
beaten
with
the
outragiousnesse
of
the
flesh
,
lieth
still
and
quiet
without
her
wonted
motion
,
that
therefore
it
is
ceased
to
bee
a
faith
,
or
is
no
faith
at
all
.
And
therfore
this
reason
can
be
no
reason
at
all
,
to
prooue
the
nullity
of
faith
,
vnlesse
it
first
be
prooued
,
that
faith
doth
alwaies
increase
and
neuer
decrease
,
and
that
hauing
once
brought
forth
the
full
assurance
aforesayd
,
it
doth
alwayes
keepe
and
retaine
the
same
inuiolable
.
The
second
meanes
of
comfort
in
this
case
,
is
to
know
persectly
,
Meanes
〈◊〉
comfo●●
.
and
to
retaine
surely
,
the
true
differences
of
true
faith
and
fained
.
For
this
being
a
second
doubt
,
rising
from
the
defect
of
the
aforesayd
assurance
,
whether
their
faith
be
true
or
no
,
I
thinke
it
necessary
,
in
the
next
place
to
consider
,
how
this
true
faith
may
be
descried
from
that
which
is
counterfet
,
false
and
temporary
.
It
is
therefore
to
be
vnderstood
,
that
true
faith
may
be
discerned
and
known
by
these
marks
.
First
,
in
that
it
yeeldeth
at
one
time
or
other
,
though
not
alwayes
,
this
sure
perswasion
,
that
all
our
sinnes
are
remitted
and
forgiuen
,
and
that
not
for
any
merits
or
deserts
of
ours
,
but
by
and
through
the
merits
and
precious
bloud-shedding
of
our
Sauiour
Iesus
Christ
.
Secondly
,
vpon
this
ensueth
,
or
rather
together
with
this
is
annexed
a
boldnesse
and
confidence
to
approch
vnto
the
Throne
of
grace
and
mercy
,
Rom.
5.
with
an
assurance
in
our
hearts
and
consciences
,
that
we
shall
obtaine
remission
of
all
our
sinnes
,
and
be
freely
iustified
in
the
sight
of
God
.
And
thirdly
,
the
outward
effects
of
faith
will
also
appeare
and
shew
themselues
in
our
workes
,
in
that
wee
shall
finde
in
our
affections
,
a
loathing
and
a
detestation
of
sinne
,
a
loue
of
God
,
a
reuerent
feare
to
offend
him
,
being
to
vs
so
gracious
and
louing
a
Father
;
a
zeale
of
his
glory
,
and
an
earnest
care
and
desire
to
liue
according
to
his
will
,
with
many
other
such
like
.
These
effects
(
if
our
faith
were
a
true
faith
indeed
)
did
then
shew
forth
themselues
in
some
measure
,
when
as
our
faith
was
at
that
full
tide
,
though
faith
being
somewhat
weakned
,
they
seeme
to
be
afterwards
lessened
and
rebated
in
vs
.
But
as
for
that
famed
faith
,
it
cannot
make
this
application
of
the
promises
of
God
,
neither
can
it
come
with
such
full
assurance
,
to
craue
and
obtaine
remission
at
Gods
hands
.
For
though
it
seemeth
to
bring
forth
a
certain
ioy
in
the
heart
of
him
that
hath
it
,
&
therupon
doth
flatter
himself
in
a
bare
conceit
of
forgiuenesse
:
yet
because
he
doth
not
throughly
enter
into
examination
of
himselfe
,
it
is
but
like
a
dream
,
and
hee
which
hath
this
faith
,
is
but
as
one
that
is
asleepe
,
who
dreaming
,
perswadeth
himselfe
that
hee
is
increased
mightily
,
and
growne
to
a
great
and
goodly
estate
,
whereas
indeed
his
condition
is
none
other
,
but
the
very
same
still
and
all
one
with
that
it
was
before
.
But
of
this
in
place
more
conuenient
hereafter
.
Now
to
remooue
this
doubt
of
the
truth
of
faith
,
we
are
not
to
looke
so
intentiuely
vpon
our
present
state
,
but
rather
we
are
to
cast
our
eyes
,
and
to
look
backe
vnto
that
which
went
before
.
Whether
when
wee
found
the
former
peace
and
quiet
of
conscience
in
assurance
of
our
forgiuenesse
,
wee
had
not
also
those
effects
in
some
measure
,
though
not
in
the
highest
perfection
,
waiting
and
attending
on
it
.
For
if
they
were
,
then
wee
may
assure
our selues
,
that
wee
had
and
haue
true
faith
indeed
,
and
that
we
are
blessed
,
and
for
vs
assuredly
saluation
is
reserued
.
For
proofe
and
confirmation
hereof
,
3.
Meanes
of
comfort
.
take
this
for
the
third
meanes
of
comfort
,
viz.
that
true
faith
being
once
ingraffed
,
can
neuer
vtterly
decay
and
fall
away
againe
,
though
for
a
time
it
may
bee
rebated
,
weakned
,
and
decreased
.
For
whom
God
loueth
,
in
them
he
planteth
this
faith
:
and
as
he
loueth
vnto
the
end
,
&
with
an
euerlasting
loue
,
so
his
graces
flowing
from
this
loue
,
are
permanent
for
euer
in
his
beloued
children
.
And
looke
what
good
worke
hee
hath
begunne
,
hee
will
surely
finish
and
performe
vnto
the
comming
of
Christ
.
And
therefore
if
once
we
haue
found
in
vs
the
testimony
of
the
Spirit
,
and
effect
of
faith
,
to
shew
it selfe
(
though
it
doth
not
still
and
alwayes
so
)
yet
let
vs
not
despaire
,
knowing
that
faith
may
bee
dimmed
,
but
neuer
extinguished
,
it
may
bee
weakned
,
made
faint
and
feeble
,
but
cannot
bee
vtterly
quelled
and
killed
in
vs
.
All
this
,
notwithstanding
,
which
I
haue
sayd
,
it
is
found
by
due
and
good
experience
,
that
by
reason
of
this
faintnesse
and
feeblenesse
,
whereunto
faith
is
often
subiect
,
there
commeth
vnto
the
distressed
and
doubting
Christian
,
great
griefe
and
sorrow
of
heart
.
For
when
hee
findeth
in
himselfe
a
longing
and
desire
alwayes
to
bee
ioyned
with
his
head
Christ
,
and
to
enioy
the
sweet
and
comfortable
presence
of
the
Spirit
of
God
,
proceeding
of
faith
:
he
cannot
tolerate
nor
beare
the
absence
thereof
,
without
great
sorrow
and
mourning
,
which
doth
euidently
appeare
by
the
example
of
the
Church
,
which
being
depriued
for
the
tune
,
of
this
inward
ioy
of
the
presence
and
effectuall
working
of
the
Spirit
,
as
though
Christ
were
departed
from
her
,
is
sayd
to
rise
out
of
her
bed
,
Cant.
3.2
.
and
to
goe
about
the
City
by
the
streets
and
open
places
,
to
seeke
him
that
her
soule
did
loue
.
And
yet
this
mourning
and
sorrow
is
so
farre
off
from
being
a
cause
of
such
distrust
,
4.
Meanes
of
comfort
.
that
if
the
matter
be
well
considered
,
the
broken
soule
shall
rather
finde
it
a
reason
to
imploy
the
contrary
.
For
tell
me
,
I
pray
thee
,
what
is
the
cause
that
thou
doest
so
mourne
and
sigh
?
Is
it
not
because
thou
dost
thinke
that
Christ
is
departed
from
thee
,
because
the
comfort
of
the
Spirit
is
not
present
with
thee
,
because
thou
findest
not
the
same
ioy
and
solace
in
the
promises
of
God
,
as
heretofore
thou
hast
done
,
and
because
thou
hast
an
earnest
longing
and
desire
to
entertaine
and
harbour
againe
this
Spirit
of
comfort
in
thy
mourning
soule
,
but
canst
not
,
as
thou
thinkest
,
attaine
to
the
same
?
Why
,
plucke
vp
thy
heart
,
bee
not
dismayd
nor
troubled
herewith
:
but
rather
be
thou
assured
,
that
these
are
motions
and
affections
,
so
farre
vnmeet
for
any
man
to
ground
despaire
vpon
,
that
euery
sigh
and
teare
that
is
spent
therein
,
is
so
many
reasons
and
arguments
to
strengthen
and
confirme
thy
heart
,
that
thou
art
a
chosen
Vessell
,
and
an
elected
Childe
of
God
.
Is
it
likely
,
thinkest
thou
,
that
hee
that
is
vnregenerate
,
and
abideth
still
in
the
corruption
of
his
flesh
,
and
taketh
a
pleasure
to
walke
in
the
filthy
lusts
thereof
,
should
take
such
ioy
and
solace
in
the
Spirit
,
as
that
hee
could
not
tolerate
or
abide
to
haue
the
same
absent
from
him
?
Would
he
mourne
and
sigh
,
because
hee
withdraweth
himselfe
from
him
?
Or
would
hee
long
after
the
Spirit
,
and
wish
and
desire
to
finde
and
feele
it
worke
within
him
?
I
assure
thee
no
:
These
affections
are
not
of
the
Flesh
,
but
of
the
Spirit
.
And
therefore
see
how
much
thou
art
deceiued
,
that
whilest
the
Spirit
worketh
thus
effectually
within
thine
heart
;
yet
thou
complainest
of
the
want
therof
,
and
sayest
thou
feelest
it
not
,
thou
findest
it
not
.
And
the
reason
whereby
thou
art
led
to
think
and
iudge
thus
of
thy selfe
,
is
,
because
that
thou
being
so
intentiue
vpon
one
only
fruit
,
forgettest
that
these
also
are
notable
effects
of
faith
.
5.
5.
Meanes
of
comfort
.
Another
thing
whereof
we
must
take
good
heed
,
and
whereof
wee
must
beware
in
this
case
,
is
,
that
in
viewing
and
considering
the
faith
of
other
the
seruants
of
God
,
wee
be
not
ouermuch
intentiue
,
in
comparison
of
it
with
our
owne
estate
.
For
hecreby
oftentimes
it
commeth
to
passe
,
that
whiles
wee
too
much
gaze
vpon
their
perfection
,
and
then
looke
downe
againe
vpon
our
own
infirmities
,
we
fall
not
onely
to
a
dislike
,
but
oftentimes
to
a
maruellous
distrust
and
despaire
of
our
owne
estate
:
Much
like
to
him
,
that
gazing
too
much
vpon
the
Sunne
,
hath
his
eyes
dazled
with
the
brightnesse
thereof
,
that
when
he
looketh
downe
againe
vpon
the
earth
,
hee
hardly
seeth
any
thing
at
all
,
or
at
the
least
,
not
so
liuely
a
resemblance
as
hee
did
before
.
In
this
point
,
therefore
,
we
must
remember
:
First
,
that
it
is
not
the
perfection
,
but
the
truth
of
faith
that
is
required
:
For
if
thy
faith
be
true
and
vnfained
,
though
it
be
in
thine
eyes
weake
and
feeble
,
it
is
sufficient
.
The
hand
and
arme
that
is
not
dead
indeede
,
but
only
taken
with
a
shaking
palsey
,
is
able
to
receiue
a
reward
that
shall
be
giuen
,
as
effeclually
,
though
not
so
steadily
,
as
is
the
hand
and
arme
,
being
strong
and
sound
without
such
imperfections
:
So
faith
,
though
faint
and
feeble
in
thy
sight
,
and
cumbred
with
many
doubting
cogitations
,
as
it
were
with
a
shaking
palsey
,
yet
seeing
it
is
not
dead
,
but
liuely
,
assure
thy self
that
it
is
sufficient
to
receiue
at
Gods
hands
,
the
penny
&
reward
of
eternal
life
.
Secondly
,
thou
art
to
consider
,
that
God
bestoweth
his
graces
in
such
measure
,
as
he
thinketh
good
in
his
owne
wisdome
;
to
some
he
giueth
more
,
to
some
lesse
,
and
not
to
all
in
like
and
equall
proportion
,
and
yet
to
euery
one
of
his
Elect
sufficient
vnto
saluation
.
One
,
Mat.
25.21
23.
as
wee
read
in
the
Jospell
,
had
fiue
talents
committed
vnto
him
,
and
another
but
two
,
and
yet
hee
that
hath
but
two
,
shall
enter
into
his
Masters
ioy
.
Mat.
8.
The
Centurions
faith
(
as
we
also
read
)
was
strong
;
for
there
was
not
found
the
like
in
Israel
,
by
the
testimony
of
Christ
himselfe
.
Iairus
faith
was
weaker
,
and
not
so
strong
,
as
appeareth
by
the
Scriptures
.
And
the
faith
of
him
that
cried
for
help
against
his
vnbeliefe
,
more
weake
then
that
of
Iairus
;
and
yet
because
it
was
a
true
&
liuing
faith
,
he
that
had
the
weakest
,
had
notwithstanding
sufficient
to
obtain
the
things
he
sued
for
.
So
that
it
is
with
the
Elect
of
God
in
regard
of
faith
,
as
it
was
somtime
with
the
Israelites
in
gathering
Manna
in
the
wildernes
,
he
that
gathered
much
,
had
nothing
ouer
,
and
he
that
gathered
lesse
,
had
no
want
:
So
the
Chosen
of
God
,
they
that
are
indued
with
the
greatest
measure
&
gift
of
faith
,
are
but
wel
,
&
haue
nothing
to
spare
,
and
they
that
haue
the
least
and
skantiest
portion
,
yet
haue
sufficient
to
feed
on
Christ
vnto
eternall
life
.
And
heereupon
it
is
,
that
the
Apostle
affirmeth
,
that
to
euery
one
is
giuen
grace
,
according
to
the
measure
of
the
gift
of
Christ
.
And
that
God
hath
dealt
to
euery
one
the
measure
of
faith
.
And
againe
,
Eph.
4.7
.
that
the
Spirit
distributeth
to
euery
man
seuerally
,
Rom.
12.3
.
as
he
will
.
So
that
faith
then
,
and
the
other
gifts
and
graces
of
God
,
are
giuen
,
but
not
at
the
appointment
of
man
,
but
of
God
,
and
not
in
a
quantity
to
all
alike
,
but
in
such
manner
and
measure
to
euery
one
,
as
vnto
God
seemeth
best
,
&
as
he
in
his
wisdom
shall
iudge
to
be
for
euery
one
most
conuenient
.
Neither
are
weto
think
,
that
this
is
any
strange
manner
of
dealing
in
God
.
For
we
see
plainly
,
that
God
disposeth
not
of
al
persons
after
a
like
sort
.
For
some
he
appointeth
to
endure
longer
,
sharper
&
greater
combats
,
&
in
them
a
greater
gift
of
faith
he
seeth
to
be
requisite
:
Some
again
he
ordaineth
to
lesser
,
shorter
,
&
more
easie
conflicts
,
&
in
them
a
lesser
measure
serueth
.
And
further
,
I
pray
thee
marke
,
how
in
iudging
of
the
measure
and
quantitie
of
thy
faith
,
and
comparing
it
with
the
faith
of
others
,
thou
mayst
be
deceiued
:
For
thus
thou
vsest
to
reason
and
dispute
,
and
that
against
thy selfe
:
I
read
and
see
also
by
experience
of
diuers
the
seruants
of
God
,
which
euen
in
the
first
encounter
against
temptations
,
through
the
great
strength
of
their
faith
,
haue
preuailed
&
gotten
the
victory
,
&
that
in
a
short
time
:
But
I
contrariwise
haue
struggled
and
striuen
,
and
that
a
long
time
;
but
as
it
appeareth
,
all
in
vaine
,
for
still
I
am
foyled
,
and
alwayes
goe
away
with
the
worst
,
and
therefore
I
know
,
that
in
comparison
of
theirs
,
my
faith
is
most
faint
and
weake
.
To
this
thy
reason
I
answer
,
Answ.
1
First
,
that
the
prouidence
of
God
;
is
heere
to
bee
considered
,
who
at
his
owne
pleasure
disposeth
all
things
;
and
since
hee
hath
appointed
thee
to
a
longer
and
a
more
dangerous
conflict
,
perswade
thy selfe
also
,
that
hee
vouchafeth
to
minister
strength
vnto
thee
,
that
thou
mayst
bee
able
to
endure
the
fame
:
and
this
hee
doth
to
this
end
,
that
in
thy
weaknesse
his
power
might
bee
shewed
forth
,
and
that
thy
victory
ouer
thy
great
and
grieuous
enemies
,
might
bee
the
more
famous
,
and
that
hee
,
I
meane
God
himselfe
in
thee
,
should
bee
the
more
glorified
.
And
of
this
bee
thou
bold
,
that
although
the
temptations
wherewith
thou
art
assaulted
,
be
great
and
of
long
continuance
,
yet
hee
will
not
suffer
thee
to
be
tempted
aboue
thy
strength
;
nor
longer
then
the
time
which
he
hath
limited
and
appointed
;
but
in
his
time
will
prepare
a
way
for
thee
to
escape
.
Secondly
,
I
say
,
that
this
thy
reason
is
not
good
.
For
all
this
while
thou
doest
compare
together
the
euents
,
but
not
the
assaults
of
thy selfe
and
others
.
For
the
assaults
being
different
,
it
may
and
doth
often
come
to
passe
,
that
the
weake
and
feeble
faith
may
get
and
obtaine
a
quicker
and
a
more
speedy
conquest
,
then
that
which
is
strong
and
mighty
.
As
for
example
.
There
are
two
persons
diseased
,
the
one
a
man
of
middle
age
,
the
other
a
child
yong
and
tender
:
the
disease
of
them
both
is
grieuous
;
yet
we
see
it
oftentimes
so
to
fall
out
,
that
the
child
sooner
recouereth
and
attaineth
vnto
health
,
then
the
man
:
&
the
man
to
be
a
longer
time
disquieted
with
sicknes
then
the
child
.
Shall
wee
now
say
,
that
the
child
is
stronger
then
the
man
,
because
he
first
recouered
?
Or
will
you
not
rather
say
,
that
the
diseases
were
not
in
like
measure
in
both
,
but
in
the
child
in
a
lesser
quantitie
,
in
that
by
so
little
strength
,
he
is
so
quickly
recouered
:
and
in
the
other
in
greater
measure
,
in
that
,
the
greater
strength
notwithstanding
,
hee
could
not
in
longer
time
be
cured
?
The
reason
is
like
.
Is
therefore
the
assault
lesse
and
of
shorter
continuance
?
Thy
faith
then
may
with
more
case
,
and
in
shorter
time
ouercome
it
,
though
it
bee
but
weake
.
And
on
the
other
side
,
is
the
assault
strong
,
and
of
longer
time
continued
?
Shrinke
not
at
the
matter
,
neither
bee
thou
any
whit
dismayed
or
discouraged
therefore
.
For
,
albeit
thy
faith
is
constrained
,
to
continue
longer
in
fight
before
it
can
preuaile
:
yet
be
sure
,
that
thou
shalt
at
last
obtaine
the
victory
,
and
triumph
ouer
thine
enemies
most
gloriously
.
As
the
Bee
oftentimes
,
out
of
the
bitterrest
Flower
,
sucketh
or
gathereth
Honey
:
so
out
of
these
fierce
assaults
,
whereby
thy
soule
is
troubled
,
thou
mayst
to
thy
comfort
gather
a
Reason
and
Argument
,
to
proue
the
greatnesse
and
strength
of
thy
Faith
,
whereof
thou
doest
stand
so
much
in
doubt
.
Thou
thinkest
that
incountring
with
great
assaults
,
and
not
able
at
the
first
to
ouercome
them
,
that
therefore
thy
faith
is
weake
and
feeble
.
But
the
case
is
otherwise
.
For
great
temptations
,
doe
import
a
great
measure
of
the
gift
of
Faith
.
For
God
,
saith
the
Apostle
,
as
is
before
alledged
,
tempteth
none
aboue
measure
,
and
aboue
that
which
hee
is
able
to
beare
.
And
therefore
as
God
measureth
our
temptations
,
according
to
the
measure
of
our
faith
,
chaining
and
muzzling
vp
the
Tempter
,
that
hee
should
not
haue
his
full
swindge
against
vs
,
and
ministring
strength
vnto
vs
,
that
we
should
be
able
to
resist
the
same
:
So
we
againe
,
by
the
measure
of
our
temptations
and
assaults
,
may
learne
the
measure
of
the
gift
of
faith
that
is
bestowed
vpon
vs
.
For
faith
is
neuer
so
well
tryed
in
her
strength
,
as
in
the
time
of
temptations
:
for
which
cause
also
they
are
called
the
tryall
of
faith
.
Thus
then
a
man
may
reason
with
thee
:
Are
thy
temptations
great
?
Thy
faith
then
is
also
great
.
For
otherwise
God
would
neuer
haue
laid
so
great
a
tryall
on
thee
;
vnlesse
he
had
knowne
thee
by
his
grace
,
to
be
inabled
to
indure
it
.
And
againe
,
on
the
contrarie
,
thy
temptations
are
small
:
shall
I
therefore
inferre
,
and
say
,
thy
faith
is
also
weake
?
I
dare
not
so
reason
,
because
I
know
the
case
is
otherwise
.
For
the
greatest
faith
many
times
shall
finde
small
,
as
well
as
great
temptations
:
and
yet
is
not
therefore
to
be
accounted
weake
,
but
rather
strong
still
,
and
able
to
beare
away
the
triumph
in
a
greater
combate
.
For
the
care
of
God
,
in
measuring
of
temptations
,
is
not
in
respect
of
the
smalnesse
of
the
quantitie
,
that
it
should
not
bee
too
little
,
but
alwayes
fit
and
equall
,
and
neuer
inferiour
to
the
strength
of
faith
:
But
in
the
greatnesse
,
that
they
be
not
ouermuch
,
for
our
abilitie
to
sustaine
.
And
therefore
,
it
is
not
said
,
that
God
tempteth
not
vnder
,
but
that
he
tempteth
not
ouer
and
aboue
that
wee
are
able
to
beare
.
Wherefore
thou
mayst
here
see
and
marke
againe
,
how
this
doctrine
serueth
still
,
to
increase
and
further
thy
confort
,
but
not
to
breed
or
bring
despayre
at
all
.
For
he
that
hath
the
greatest
temptations
,
though
he
haue
a
stronger
and
a
longer
combate
,
and
some
great
trouble
therewith
:
yet
he
hath
an
assured
Argument
of
the
strength
of
Faith
,
which
in
time
conuenient
shall
get
the
vpper
hand
.
And
on
the
other
side
,
he
that
hath
but
small
assaults
,
and
such
as
hee
can
easily
master
;
besides
,
the
comfort
he
is
to
haue
,
in
that
hee
can
so
soone
subdue
his
tryalls
:
let
not
the
weaknes
of
his
assaults
,
be
any
reason
vnto
him
,
to
conclude
thereupon
the
weaknes
of
his
faith
,
and
thereby
take
a
discomfort
in
himselfe
.
And
let
both
these
sorts
of
men
hold
themselues
contented
with
the
measure
of
faith
,
which
God
hath
vouchsafed
to
impart
vnto
them
,
and
alwayes
shew
themselues
thankefull
vnto
God
for
the
same
.
CHAP.
IX
.
Against
the
assaults
of
the
weaknesse
of
Repentance
.
THe
next
assault
wherewith
the
conscience
of
many
is
greatly
troubled
,
is
,
the
weaknesse
and
suspected
want
of
repentance
.
For
the
man
that
is
truely
regenerate
,
is
oftentimes
affected
vnto
goodnes
,
as
the
couetous
man
is
affected
vnto
riches
.
He
thinketh
hee
hath
neuer
enough
;
he
is
so
greedy
,
that
he
can
neuer
be
satisfied
:
the
more
hee
hath
,
the
more
he
coueteth
:
euery
light
losse
,
is
thought
of
him
to
bee
an
exceeding
hinderance
;
and
euery
slender
want
,
maketh
him
sad
and
heauy
:
So
the
true
Christian
hath
such
an
inward
longing
after
the
fruits
of
his
regeneration
,
that
haue
he
neuer
so
much
,
yet
is
hee
neuer
satisfied
,
but
still
coueteth
and
crveth
out
for
more
.
If
hee
finde
any
defect
within
himselfe
,
he
is
straightway
so
grieued
and
perplexed
therewith
,
that
hee
thinketh
still
all
too
little
for
him
.
Whereupon
,
comparing
his
deeds
,
which
are
imperfect
,
with
the
perfect
dutie
that
the
Law
of
God
requireth
at
his
hands
,
and
finding
so
great
oddes
and
difference
betwixt
them
,
he
then
falleth
into
many
doubtfull
and
distrustfull
suspitions
of
his
owne
estate
.
Which
suspitions
are
in
him
the
more
increased
and
augmented
,
when
hee
againe
considereth
,
that
the
doctrine
of
the
Gospell
also
requireth
at
our
hands
such
puritie
and
integritie
of
life
and
conuersation
,
and
so
straitly
linketh
and
coupleth
together
true
faith
,
and
good
workes
,
as
vnseparable
companions
,
and
such
as
can
not
be
iustly
seuered
or
parted
asunder
.
Vnto
this
there
is
also
annexed
,
the
vnequall
comparison
of
himselfe
with
others
,
the
Saints
and
seruants
of
the
Lord
;
whose
vertues
,
and
godlinesse
of
life
is
registred
and
recorded
in
the
Booke
of
God
:
And
finding
so
great
inequalitie
betwixt
them
and
him
,
he
then
calleth
to
minde
,
the
fearfull
punishments
,
that
are
denounced
and
threatened
in
the
Scripture
,
against
such
sins
and
imperfections
,
as
hee
findeth
within
himselfe
.
And
hereupon
it
falleth
out
,
that
hauing
his
heart
by
this
meanes
possessed
with
such
a
sinister
iudgement
of
his
own
estate
,
that
is
ready
to
writhe
and
conuert
all
to
the
worst
that
may
be
;
hee
groweth
to
many
gricuous
passions
in
himselfe
.
And
vnto
all
these
inconueniences
,
he
is
led
as
it
were
step
by
step
,
and
by
degrees
,
for
want
of
due
remembrance
of
the
state
of
Christians
,
after
the
time
of
their
Regeneration
.
Wherefore
,
let
vs
see
,
what
comforts
may
bee
had
,
for
the
helping
and
curing
of
this
cuill
also
.
Now
because
the
question
is
not
only
of
the
weaknes
:
but
herewithall
also
of
the
truth
of
repentance
;
whether
it
be
repentance
indeed
or
not
,
I
thinke
it
very
expedient
and
necessary
,
by
way
of
preparation
:
First
,
to
search
out
what
true
repentance
is
:
and
secondly
,
how
and
by
what
markes
it
may
be
knowne
and
discerned
,
from
that
which
is
fained
and
hypocriticall
.
Repentance
in
Scripture
hath
two
speciall
names
,
to
expresse
and
declare
the
nature
thereof
.
One
in
the
Prophets
,
where
it
is
called
a
turning
or
returning
vnto
God
.
And
the
other
in
the
Gospell
,
where
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
a
change
or
alteration
of
the
minde
.
So
that
as
turning
or
returning
,
implyeth
a
leauing
,
and
an
acceptation
;
a
leaning
of
that
euill
way
,
which
before
wee
followed
,
and
an
accepting
of
that
good
&
right
path
,
which
before
we
shunned
:
And
as
changing
importeth
two
things
;
the
corruption
of
the
former
form
,
and
the
induction
of
a
new
:
So
repentance
hath
in
it
two
parts
;
a
forsaking
of
sinne
,
and
a
following
after
righteousnes
;
a
conuersion
from
euill
,
and
a
change
and
alteration
,
vnto
that
which
is
good
.
For
if
we
will
bee
accounted
in
the
number
of
those
which
are
truely
repentant
,
wee
must
of
necessitie
,
be
cast
as
it
were
in
a
new
mould
.
Our
old
stamp
must
be
vtterly
razed
and
defaced
,
and
a
new
must
be
imprinted
:
and
this
is
that
which
the
Scripture
meaneth
,
when
it
saith
,
Wee
must
be
borne
againe
.
These
two
parts
,
in
Scriptures
are
called
in
other
termes
;
mortification
,
and
vinification
.
Mortification
,
whereby
the
deeds
and
corruptions
of
the
flesh
are
mortified
,
stricken
dead
and
quelled
in
vs
;
and
therefore
is
called
the
mortification
of
the
flesh
.
Vinification
,
whereby
we
are
quickened
,
incouraged
and
pricked
forward
vnto
righteousnesse
,
the
Spirit
getting
the
mastery
and
preeminence
aboue
the
flesh
;
and
therefore
is
called
the
quickening
or
vinification
of
the
Spirit
.
Repentance
then
,
Repentance
described
.
hauing
these
two
essentiall
parts
,
may
in
this
manner
bee
described
:
That
it
is
a
grace
and
worke
of
the
holy
Ghost
,
whereby
our
hearts
and
mindes
are
altered
and
changed
,
from
following
of
that
which
is
euill
and
wicked
,
to
embracing
of
that
which
is
good
and
godly
.
Now
if
this
change
and
alteration
be
found
in
vs
,
we
may
then
say
and
assure
our selues
,
that
wee
haue
true
repentance
indeed
.
But
because
the
truth
hereof
is
not
quickly
knowne
,
nor
easily
discerned
,
and
for
that
wee
may
soone
through
Satans
craft
be
deceiued
in
this
matter
,
as
it
falleth
out
with
the
Reprobates
,
which
oftentimes
,
or
rather
alwayes
account
their
fained
and
hypocriticall
conuersion
,
to
be
a
true
conuersion
,
when
as
in
deed
(
if
it
be
thorowly
tryed
)
it
is
nothing
lesse
:
Wee
are
next
to
consider
how
,
and
by
what
marks
true
Repentance
is
to
be
discerned
and
knowne
,
and
so
we
may
bee
brought
to
iudge
rightly
of
our
owne
.
CHAP.
X.
Of
the
Markes
of
true
Repentance
.
THe
first
assured
marke
therefore
,
to
know
true
Repentance
by
,
1.
Inward
&
hearty
sorrow
for
sin
.
is
that
inward
and
hearty
sorrow
for
sinne
,
as
an
efficient
cause
whereby
it
is
effected
in
vs
:
For
they
that
are
truely
repentant
,
shall
soone
find
in
themselues
,
first
,
this
inward
compunction
and
contrition
of
heart
for
the
sinnes
which
they
haue
committed
;
whereupon
will
ensue
and
follow
this
earnest
care
to
shun
and
auoide
the
same
,
and
a
studious
desire
and
indeuour
to
walke
in
righteousnesse
.
But
now
,
lest
that
in
giuing
sentence
and
iudgement
vpon
this
sorrow
,
wee
should
bee
deceiued
.
It
is
here
againe
to
bee
called
to
minde
,
which
hath
before
beene
somewhat
touched
,
viz.
that
sorowing
for
sinne
,
is
proued
to
be
of
two
sorts
:
One
proper
to
the
Elect
of
God
,
and
the
other
to
the
Reprobate
.
For
it
is
manifest
,
that
euen
these
,
I
meane
such
as
haue
been
euidently
prooued
Reprobates
,
haue
beene
found
to
haue
had
a
certaine
sorrow
,
sighing
,
and
mourning
in
them
,
as
doth
appeare
by
the
examples
of
Cain
,
Saul
,
Ahab
and
Iudas
;
and
yet
nothing
partakers
,
but
cleane
voide
of
that
true
repentance
which
hath
beene
found
in
the
godly
sort
,
and
chosen
people
of
the
Lord
.
And
this
sorrow
of
such
wicked
ones
,
is
the
same
which
before
is
mentioned
to
haue
his
originall
onely
from
the
Law
of
God
,
without
any
taste
or
touch
of
the
Gospell
.
But
that
other
sorrow
which
wee
vse
in
this
place
,
as
a
marke
of
true
repentance
,
and
which
I
account
as
the
fore-runner
of
repentance
,
is
onely
incident
,
and
doth
properly
appertaine
to
the
Elect
and
Chosen
of
the
Lord
,
and
is
found
to
haue
a
farre
further
step
,
then
had
the
former
.
And
therefore
,
lest
wee
deceiue
our selues
herein
,
as
hypocrites
often
do
,
let
vs
in
a
word
or
two
,
as
briefly
as
we
may
,
obserue
the
difference
betwixt
these
two
kindes
of
sorrow
.
This
counterfeit
and
hypocriticall
sorrow
,
Counterf
it
and
hypocriticall
sorrow
.
which
(
as
I
said
)
is
found
in
hypocrites
,
ariseth
from
the
Law
,
and
that
onely
in
consideration
of
the
heauy
and
terrible
iudgements
,
in
the
same
denounced
against
the
transgressors
thereof
.
And
hereupon
it
is
that
they
mourne
and
sigh
onely
,
for
that
they
see
and
perceiue
themselues
,
by
reason
of
their
great
sinne
and
wiekednesses
,
by
force
and
by
the
sentence
of
the
Law
,
to
bee
brought
into
a
dangerous
or
a
damnable
estate
;
But
as
for
the
sinne
it selfe
,
which
by
them
is
committed
day
by
day
,
although
it
bee
,
in
the
proper
nature
thereof
,
neuer
so
filthy
or
abominable
,
yet
do
they
not
mourne
for
it
,
but
remaine
stil
in
them
,
with
as
great
loue
,
and
take
as
great
pleasure
therein
,
and
haue
as
great
a
desire
to
commit
the
same
still
,
as
euer
they
had
at
any
time
before
;
so
small
an
alteration
is
found
to
follow
in
them
,
vpon
this
their
sorrow
,
and
so
farre
off
are
they
from
hauing
,
euen
this
first
marke
of
true
repentance
.
But
it
is
farre
otherwise
with
the
man
regenerate
;
Difference
betwixt
the
sorrow
of
the
vnregenerate
and
regenerate
.
for
although
his
sorrow
begin
in
deed
in
the
Law
,
for
that
thereby
he
commeth
to
the
knowledge
,
first
,
of
his
sinne
,
and
secondly
,
of
the
heauy
iudgements
by
the
Law
due
vnto
the
same
:
yet
doth
not
his
sorrow
there
stay
and
make
an
end
,
but
endeth
indeed
in
the
Gospell
:
And
therefore
it
is
that
he
is
found
to
be
sad
&
heauy
,
not
onely
in
respect
or
regard
of
the
danger
whereinto
,
by
sin
,
hee
is
brought
,
but
also
in
respect
of
the
sinne
it selfe
,
which
hee
now
vtterly
hateth
and
detesteth
,
for
that
hee
seeth
and
findeth
it
to
bee
so
odious
and
lothsome
in
the
sight
of
God
;
not
onely
,
because
hee
is
a
seuere
Iudge
,
ready
to
take
reuenge
for
the
breach
of
his
Law
,
as
do
the
Reprobates
;
but
also
,
because
they
finde
and
feele
him
to
bee
so
good
,
so
gracious
,
so
louing
,
and
so
mercifull
a
Father
,
against
whom
he
so
vngraciously
and
vnnaturally
,
like
a
rebellious
childe
,
hath
transgressed
.
And
although
that
this
his
sorrow
in
these
respects
,
be
found
and
prooued
to
be
great
;
yet
is
hee
not
therein
left
comfortlesse
,
but
in
the
midst
of
sorrow
findeth
comfort
,
as
shall
appeare
hereafter
.
Againe
,
this
sorrow
proceeding
of
the
feare
of
punishment
of
sinne
,
by
the
Law
bringeth
forth
desperation
in
the
Reprobates
,
as
appeareth
in
Cain
and
Iudas
,
and
others
;
if
it
stay
onely
in
the
Law
,
and
haue
no
regard
vnto
the
Gospell
:
For
the
Law
bringeth
nothing
else
but
terrour
and
iudgement
.
The
Law
indeed
would
iustifie
,
and
vpon
instification
minister
vnto
man
,
great
consolation
,
but
it
must
in
all
points
,
according
to
the
purity
thereof
be
fulfilled
,
which
wee
through
our
weakenesse
are
not
able
to
doe
:
and
therefore
instead
of
iustifying
,
wee
reape
a
curse
,
and
instead
of
consolation
,
doe
gaine
sorrow
:
Which
sorrow
is
wrought
and
effected
in
the
heart
,
by
the
Spirit
indeed
,
but
it
is
by
that
spirit
which
the
Apostle
calleth
the
spirit
of
bondage
,
Rom.
8.
which
bringeth
forth
nought
but
feare
:
and
therefore
it
is
by
the
same
Apostle
called
not
simply
a
sorrow
,
but
a
sorrow
vnto
death
.
2.
Cor.
7.
But
that
sorrow
which
is
found
in
the
Elect
,
hath
another
quality
,
quite
contrary
,
wayting
and
attendant
vpon
it
,
and
that
is
,
an
assured
hope
of
free
remission
and
forgiuenesse
of
their
sinnes
;
which
hope
is
not
to
be
found
in
the
other
personsbeforenamed
.
And
so
,
though
there
bee
a
sorrow
for
sinne
in
the
Elect
,
yet
it
is
not
,
because
they
are
out
of
hope
of
pardon
for
the
same
,
but
for
the
causes
before
mentioned
;
hauing
alwayes
the
hope
of
remission
,
and
forgiuenesse
of
the
same
,
ioyned
therewith
.
For
they
see
and
plainely
perceiue
,
that
God
sheweth
himselfe
to
them-wards
,
as
a
kinde
and
louing
Father
:
And
therefore
if
at
any
time
hee
afflict
and
chastice
them
,
they
doe
,
and
are
bold
to
confesse
the
same
also
,
that
hee
doth
it
for
their
good
,
that
they
should
not
perish
with
the
world
:
And
that
these
his
chastisements
notwithstanding
,
vpon
their
repentance
,
hee
will
be
euer
ready
to
remit
and
forgiue
their
sinnes
,
and
willing
to
receiue
them
into
his
fauour
againe
,
as
may
easily
bee
prooued
by
very
many
,
both
places
and
also
examples
in
the
Scriptures
:
And
so
it
commeth
to
passe
,
to
the
endlesse
consolation
of
the
godly
,
that
sorrow
and
ioy
do
as
it
were
triumph
together
in
one
and
the
selfe-same
person
.
Sorrow
,
that
so
good
a
God
should
be
offended
;
and
Ioy
,
that
all
their
sinnes
are
notwithstanding
pardoned
.
And
all
this
is
doubtlesse
effected
by
one
and
the
same
Spirit
,
not
the
spirit
of
bondage
,
but
of
Adoption
:
For
this
full
assurance
,
proceeding
of
Faith
,
maketh
vs
to
call
Abba
Father
,
without
any
doubt
of
Gods
loue
and
fauour
towards
vs
;
and
yet
withall
breedeth
in
our
hearts
such
sighes
and
groanes
as
cannot
bee
expressed
.
For
the
further
manifestation
hereof
,
amongst
many
other
examples
of
the
Scriptures
,
which
to
this
purpose
may
bee
produced
,
I
will
vse
but
one
onely
,
and
that
is
the
example
of
the
Prodigall
sonne
,
Luke
15.
of
whom
it
is
written
:
First
,
that
he
would
needs
haue
his
portion
of
goods
deliuered
vnto
him
;
hee
would
shake
off
the
yoke
of
his
fathers
gouernement
;
hee
would
be
a
Traueller
,
and
take
his
iourney
into
a
far
Countrey
,
where
he
is
said
to
waste
and
consume
his
goods
and
Patrimony
with
licentious
and
ryotous
liuing
.
Hereby
is
his
sin
manifested
.
Secondly
,
after
his
goods
were
in
this
manner
wasted
and
consumed
,
there
fell
a
plague
of
famine
and
dearth
vpon
the
Land
;
hee
began
to
bee
pinched
with
famine
,
and
that
in
such
great
and
extreme
manner
,
that
for
his
reliefe
in
this
his
great
necessity
,
he
would
faine
haue
filled
his
hungry
belly
,
with
the
huskes
appointed
for
the
Swines
meate
,
which
his
Master
appointed
him
to
keepe
,
but
none
was
found
so
pittiful
to
giue
them
vnto
him
:
wherein
wee
see
the
iustice
of
the
Law
executed
vpon
him
:
and
hereupon
grew
his
first
sorrow
,
voide
of
comfort
,
when
hee
saw
himselfe
,
by
his
wilfull
disobedience
,
and
loosenesse
of
life
,
to
bee
brought
to
such
a
miserable
case
.
Thirdly
,
Hee
being
in
this
manner
plagued
,
and
by
that
plague
driuen
into
sorrow
,
hee
is
said
to
come
vnto
himselfe
,
and
then
calleth
to
minde
the
good
estate
euen
of
his
fathers
seruants
,
in
that
they
had
bread
and
victuals
enough
to
sustaine
their
hungry
bodies
,
and
hee
as
one
like
to
perish
with
hunger
.
Hee
then
resolueth
with
himselfe
againe
to
returne
,
and
to
go
to
his
father
,
with
an
humble
confession
and
acknowledgement
of
his
fault
,
and
humble
submission
to
his
fathers
order
,
and
a
full
assurance
that
hee
shall
finde
fauour
at
his
Fathers
hands
:
and
all
these
(
as
it
were
)
bedewed
with
the
teares
of
his
sorrowfull
heart
,
that
hee
had
so
grieuously
offended
so
kinde
and
so
louing
a
father
.
And
in
all
these
points
doe
appeare
vnto
vs
,
the
comfortable
promises
and
doctrine
of
the
Gospell
:
so
that
vnto
this
second
mourning
,
begunne
thus
vpon
the
due
consideration
of
the
lewdnesse
of
his
life
on
the
one
part
,
and
the
goodnesse
of
the
person
against
whom
he
had
offended
on
the
other
part
,
it
appeareth
that
there
was
annexed
an
assured
hope
to
obtaine
remission
of
his
fault
at
his
fathers
hands
,
a
receiuing
againe
into
fauour
,
and
a
comfort
and
helpe
vnto
him
in
these
his
miseries
:
otherwise
surely
he
would
neuer
thus
haue
reasoned
with
himselfe
,
as
hee
did
,
bringing
his
reason
from
the
good
estate
of
his
fathers
seruants
,
to
confirme
in
himselfe
the
hope
of
his
owne
;
neither
would
hee
haue
beene
so
resolute
to
haue
returned
to
his
fathers
house
,
and
in
such
manner
to
haue
humbled
himselfe
,
and
confessed
his
fault
,
had
there
not
beene
in
him
a
great
confidence
that
he
should
be
againe
receiued
.
I
might
hereunto
adde
the
example
of
Mary
Magdalen
,
who
(
no
doubt
)
mourned
,
and
yet
had
a
hope
of
remission
,
and
therewithall
a
ioy
,
and
therefore
was
bold
to
come
vnto
Christ
;
but
for
breuities
cause
I
will
not
stand
heereupon
.
Here
I
would
not
haue
the
sorrowfull
soule
to
bee
ouer-captious
,
and
to
take
all
things
in
the
worst
part
.
For
when
,
I
say
,
that
there
is
a
ioy
,
a
peace
,
and
a
faith
,
attending
vpon
this
godly
sorrow
;
I
would
not
haue
him
therefore
thinke
,
that
it
is
alwaies
felt
,
in
manifest
and
open
motion
:
And
therefore
because
hee
findeth
it
not
so
cheerefull
in
himselfe
,
that
therefore
his
sorrow
is
but
hypocriticall
and
counterfeit
.
For
you
must
vnderstand
,
that
this
ioy
,
peace
and
faith
,
as
it
oftentimes
falleth
out
,
are
not
,
at
the
first
,
easily
perceiued
;
and
that
because
the
eyes
of
our
mindes
are
often
so
dimmed
and
dazled
,
with
the
excesse
of
sorrow
and
mourning
,
that
wee
cannot
see
&
perceiue
them
,
as
otherwise
wee
might
;
and
yet
for
all
this
,
the
truth
of
the
same
is
still
abiding
&
remaining
in
vs
,
as
may
very
well
be
gathered
,
euen
by
those
weak
and
feeble
motions
,
which
proceed
therefrom
.
Feeble
,
I
say
,
in
our
sight
and
iudgement
,
but
otherwise
in
themselues
strong
and
mightie
.
This
is
proued
vnto
vs
,
by
the
example
of
Peter
,
who
(
no
doubt
)
by
the
inward
testimony
of
the
Spirit
,
did
indeed
know
assuredly
that
his
sinne
committed
in
denying
his
Master
,
should
be
remitted
and
forgiuen
him
;
and
yet
hee
is
said
to
haue
sorrowed
very
greatly
,
Math.
26.
(
for
he
departed
from
amongst
the
High
Priests
seruants
)
and
to
weepe
bitterly
.
But
it
is
more
plainely
proued
in
Dauid
,
who
hauing
receiued
before
,
a
warrant
from
God
himselfe
,
by
the
mouth
of
the
Prophet
Nathan
,
that
his
sinne
was
pardoned
,
yet
he
afterward
grew
to
such
excessiue
mourning
in
regard
of
his
sinne
,
as
appeareth
,
Psal.
51.
So
that
it
seemed
hee
had
almost
forgotten
this
promise
of
forgiuenesse
;
and
therefore
hee
very
earnestly
cryeth
out
,
and
prayeth
vnto
God
,
that
hee
would
wash
away
his
sinnes
:
Not
that
Dduid
wanted
faith
,
or
were
vtterly
in
this
his
sorrowing
,
depriued
of
that
peace
and
ioy
I
spake
of
;
but
because
his
mourning
being
so
excessiue
,
and
the
euidence
of
faith
for
the
time
,
was
so
feeble
in
regard
of
his
sinne
,
whereupon
he
continually
fixed
his
eyes
,
that
hee
felt
not
these
things
,
in
such
measure
and
perfection
as
hee
desired
,
or
rather
seemed
to
feele
them
not
at
all
:
And
therefore
hee
desireth
God
,
that
hee
would
restore
the
Spirit
of
comfort
;
as
though
all
comfort
had
forsaken
him
,
and
as
though
hee
had
felt
no
ioy
and
peace
in
regard
of
pardon
and
remission
.
And
yet
,
no
doubt
,
all
this
while
hee
had
a
faith
,
hee
had
a
ioy
included
in
him
,
as
it
appeareth
after
in
the
same
Psalme
:
For
hee
could
scarce
vtter
fiue
verses
more
,
but
it
burst
out
in
open
confession
of
his
mouth
.
A
contrite
and
a
broken
heart
thou
wilt
not
despise
:
as
who
would
say
,
I
am
broken
,
sad
and
sorrowfull
,
but
yet
I
haue
a
stedfast
hope
,
and
a
full
assurance
of
thy
fauour
;
for
such
broken
and
mourning
hearts
,
thou
wilt
not
despise
and
cast
away
,
but
wilt
be
gracious
and
good
vnto
them
:
yea
,
and
though
hee
seemed
not
to
feele
it
before
,
yet
hee
was
not
able
now
to
conceale
it
any
longer
,
no
not
when
hee
was
in
the
greatest
combat
and
struggling
and
contending
with
his
sinnes
.
For
it
plainely
appeareth
,
that
hee
had
accesse
to
GOD
,
and
to
the
Throne
of
Grace
,
which
the
Apostle
,
Rom.
5.
maketh
to
bee
the
effect
of
faith
.
Secondly
,
hee
was
withall
perswaded
both
of
GODS
power
and
willingnesse
,
to
forgiue
and
pardon
him
;
for
hee
looked
vpon
the
multitude
of
his
compassions
.
These
things
,
as
we
see
,
are
found
to
bee
in
the
godly
,
in
their
sorrowing
for
sinne
;
but
it
is
not
so
with
the
wicked
:
for
they
in
their
sorrow
,
in
stead
of
comming
to
God
,
doe
flee
from
him
;
in
stead
of
hope
,
and
assurance
of
mercy
and
forgiuenesse
,
haue
still
iudgement
,
feare
,
and
dread
before
their
eyes
,
perswading
themselues
that
their
sinnes
are
so
great
and
many
,
that
God
cannot
,
and
so
filthy
,
that
hee
will
not
remit
and
forgiue
them
.
CHAP.
XI
.
An
admonition
to
the
sorrowfull
soule
.
THese
things
being
rightly
considered
:
I
would
wish
the
sorrowfull
soule
not
to
be
so
rash
and
peremptory
in
his
conceit
,
as
though
euery
thing
is
no
sooner
borne
,
but
is
straightway
of
necessitie
brought
to
perfection
:
But
learne
to
qualifie
and
allay
these
his
hasty
censures
,
at
the
doings
of
the
Husbandman
,
and
vse
him
as
his
Schoole-master
in
this
case
,
to
teach
him
a
profitable
lesson
.
The
Husbandman
,
when
he
hath
toyled
greatly
in
dressing
his
land
,
in
casting
his
seed
into
the
ground
,
doth
not
see
his
corne
presently
eared
;
yet
doth
hee
nothing
mis-doubt
the
increase
thereof
:
For
if
he
see
it
but
chitted
in
the
ground
,
he
resteth
patiently
for
the
time
contented
,
expecting
and
looking
for
a
happie
and
a
plentifull
haruest
,
in
due
time
to
follow
vpon
his
labours
:
So
thou
,
although
at
the
first
thou
findest
such
a
small
growth
of
these
graces
of
God
in
thee
,
yet
despayre
not
.
For
if
they
bee
as
yet
but
chitted
,
and
doe
appeare
in
thine
eyes
very
small
,
stay
the
time
with
patience
,
and
assure
thy selfe
that
the
Lord
in
his
time
will
giue
a
further
blessing
.
And
what
if
thy
peace
,
thy
ioy
and
comfort
be
not
growne
to
such
perfection
?
yet
if
thou
findest
in
thy selfe
in
these
extremities
,
that
thou
canst
but
looke
so
vpon
the
graces
and
mercies
of
God
,
as
such
as
may
be
bestowed
vpon
thee
hereafter
;
though
as
yet
thou
canst
not
resolue
thy selfe
,
by
reason
of
thy
frailty
,
that
they
are
imparted
to
thee
;
and
withall
doest
finde
a
boldnes
in
thy selfe
,
to
appeare
before
his
presence
,
and
to
approch
and
draw
neere
vnto
the
Throne
of
Grace
,
to
cry
and
call
for
them
,
though
it
bee
with
shamefastnes
,
as
confounded
in
thy selfe
:
yet
this
little
shew
of
faith
,
that
so
quickly
voideth
and
vanisheth
out
of
thy
sight
as
a
thing
of
nothing
,
is
a
certaine
argument
,
that
That
thy
sorrow
and
mourning
was
not
altogether
void
of
faith
,
in
expectation
of
the
remission
and
forgiuenes
of
thy
sinnes
.
Obiect
.
But
here
some
perhaps
will
obiect
and
say
,
that
euen
the
Reprobates
also
come
to
God
,
and
are
bold
to
craue
remission
and
forgiuenes
of
their
sinnes
,
as
often
as
they
say
but
the
Lords
Prayer
,
which
with
many
of
them
is
full
oft
and
euery
day
.
Answ.
Whereunto
may
be
answered
,
Esay
29.13
.
that
this
is
not
to
come
and
approch
to
God
:
for
though
with
their
mouth
they
draw
neere
,
and
honour
God
with
their
lips
;
yet
their
hearts
are
farre
away
.
Neither
doe
their
prayers
(
howsoeuer
they
make
an
outward
shew
)
proceede
from
any
good
affection
of
the
heart
,
as
hauing
a
desire
and
longing
to
obtaine
the
thing
,
which
they
pray
for
;
but
onely
are
hypocritically
vsed
for
a
shew
and
fashions
sake
,
and
therefore
doth
not
in
truth
deserue
the
name
of
Prayer
,
since
it
is
onely
outwardlabour
of
the
lips
.
For
hee
that
draweth
neere
to
God
,
as
he
ought
to
doe
,
must
doe
it
with
a
true
heart
,
Heb.
10.22
.
as
witnesseth
the
Apostle
,
Heb.
10.22
.
In
which
sort
all
they
doe
,
which
are
throughly
broken
vnder
sinne
,
in
their
heart
doe
loath
it
,
are
weary
of
it
,
desire
to
be
released
and
freed
from
it
;
and
therefore
doe
earnestly
pray
to
haue
it
pardoned
,
thinking
nothing
to
them
so
ioyfull
,
as
to
be
deliuered
from
the
bondage
thereof
.
As
for
the
other
,
concerning
whom
this
obiection
is
made
,
although
they
can
make
a
great
show
of
sorrow
for
their
sins
,
&
that
they
pray
to
God
for
forgiuenes
of
the
same
,
and
that
for
the
same
cause
they
doe
present
themselues
before
the
Maiesty
of
God
:
yet
for
that
they
doe
not
come
with
a
true
heart
,
doe
not
in
heart
detest
their
sinne
,
but
take
a
delight
and
pleasure
therein
,
and
still
couet
to
frequent
and
vse
that
euill
,
which
in
their
words
and
mouth
they
make
a
show
to
be
deliuered
from
;
it
cannot
bee
said
that
they
come
to
the
Lord
,
neither
that
they
can
obtaine
any
thing
by
this
their
lip-laboured
prayers
,
sauouring
onely
of
hypocrisie
,
and
not
of
truth
.
CHAP.
XII
.
Of
lothing
of
sinne
:
the
second
Marke
of
Repentance
.
THe
second
thing
,
Marke
2.
which
I
set
for
a
marke
of
true
Repentance
,
is
an
hearty
and
inward
hatred
and
lothing
of
sinne
;
not
onely
in
that
it
is
simply
a
cause
of
iudgement
;
but
especially
in
that
it
is
an
offence
against
God
,
that
is
so
gracious
and
so
louing
a
Father
.
This
hatred
is
not
to
be
numbred
amongst
the
workes
and
fruits
of
the
flesh
,
and
so
prohibited
and
forbidden
vnto
man
:
but
it
is
to
be
iustly
accounted
among
the
fruits
of
the
Spirit
,
and
giuen
in
charge
&
commandement
vnto
men
,
and
may
very
well
be
called
a
godly
hatred
:
for
that
hereby
our
loue
to
God
is
to
be
shewed
forth
and
proued
,
according
to
the
saying
;
Yee
that
loue
the
Lord
,
hate
euill
.
Example
of
this
hatred
we
may
haue
in
the
Prophet
Dauid
,
Psa.
119.113
.
affirming
that
he
hated
vaine
inuentions
,
Psal.
119.113
.
but
loued
the
Law
of
the
Lord
:
and
againe
163.
I
hate
fals-hood
,
and
abhorre
it
.
And
to
proue
that
this
hatred
ought
to
be
in
vs
,
both
in
regard
of
the
filthinesse
of
the
sinne
which
wee
haue
committed
;
and
also
in
respect
and
regard
of
God
,
against
whom
wee
haue
sinned
,
Psal.
51.
looke
to
the
doings
of
the
same
Dauid
,
Psal.
51.
who
in
that
mournfull
Psalme
,
&
song
of
true
Repentance
,
of
all
other
things
maketh
least
mention
of
iudgement
;
but
to
shew
how
he
was
affected
in
his
mourning
,
&
what
it
was
that
he
principally
respected
in
his
suit
,
he
cryeth
out
vnto
the
Lord
,
that
hee
would
wash
him
throughly
from
his
iniquities
,
and
cleanse
him
from
his
sinne
,
&c.
So
that
it
was
not
so
much
now
the
Iudgement
against
sinne
,
as
the
very
filthinesse
thereof
,
and
the
maiestie
of
the
Person
against
whom
hee
had
transgressed
,
that
did
driue
Dauid
into
this
sadnes
and
heauinesse
expressed
in
the
same
Psalm
,
as
euidently
appeareth
by
his
earnest
iteration
therein
vsed
.
With
this
hatred
and
detestation
of
sinne
,
is
ioyned
a
desire
and
longing
to
bee
deliuered
and
released
from
the
burden
and
bondage
therof
,
as
appeareth
by
the
feruent
,
hearty
and
earnest
prayers
,
and
the
deepe
sighs
and
gronings
which
the
repentant
sinner
often
maketh
,
&
powreth
out
in
regard
thereof
.
Of
this
we
haue
also
example
in
the
same
King
Dauid
,
Mary
Magdalen
,
yea
,
and
the
poore
Publicane
,
Luke
18.
Luke
18.
vnto
whom
wee
may
in
mine
opinion
,
very
well
ioyn
for
examples
cause
,
Peters
auditors
,
Act.
2.
who
hearing
Peters
Apology
,
Act
2.
and
besides
,
by
what
strong
Reasons
brought
out
of
the
Scriptures
,
hee
had
proned
that
Iesus
whom
they
had
crucified
,
to
be
the
true
promised
Messiah
,
appointed
of
his
heauenly
Father
to
be
the
Deliuerer
and
Sauiour
of
his
people
,
cryed
out
vnto
Peter
and
his
fellow
Apostles
,
saying
,
Men
and
Brethren
,
what
shall
wee
doe
?
By
this
their
Petition
in
pitifull
manner
powred
forth
,
giuing
an
euident
Testimony
,
that
they
were
so
desirous
,
and
had
such
an
earnest
longing
to
be
deliuered
,
as
that
they
were
ready
and
willing
to
take
any
lawfull
course
,
were
it
neuer
so
painfull
,
so
that
they
might
obtain
their
desire
:
yea
,
they
seemed
to
think
it
very
long
,
before
they
heard
it
.
This
is
proued
vnto
vs
also
,
euen
by
the
example
of
the
Apostle
Paul
,
who
most
earnestly
prayed
and
besought
the
Lord
against
his
imperfections
,
and
pricke
of
his
flesh
.
Moreouer
,
with
this
hatred
is
also
to
be
ioyned
a
shame
and
confusion
in
the
persons
repentant
,
because
of
sinne
;
and
that
not
onely
in
respect
of
Man
(
for
so
the
very
Hypocrites
are
ashamed
of
their
sinnes
,
and
therefore
seeke
by
all
meanes
possible
to
hide
and
keep
them
from
the
sight
and
knowledge
of
men
)
but
in
regard
of
God
,
and
in
consideration
of
the
filthinesse
of
the
sin
it selfe
:
and
so
become
as
men
daunted
in
themselues
,
that
euer
they
were
so
vngracious
to
commit
such
filthines
and
iniquitie
,
whereby
their
so
gracious
a
GOD
should
be
offended
.
And
with
this
also
a
free
confession
and
acknowledgement
of
the
same
their
sinne
vnto
God
,
nothing
diminishing
or
abating
,
but
truely
confessing
the
hainousnes
thereof
.
The
third
Marke
following
vpon
this
,
Marke
3.
is
that
great
feare
to
offend
,
which
is
also
to
be
found
in
such
as
bee
truely
penitent
.
Of
the
which
feare
wee
may
reade
in
the
Apostles
second
Epistle
to
the
Corinthians
,
Chap.
7.
2.
Cor.
7.
This
godly
sorrow
,
saith
the
Apostle
,
what
feare
hath
it
brought
forth
?
So
that
he
that
is
truely
repentant
,
shall
easily
finde
in
himselfe
this
feare
and
dread
to
sinne
againe
,
as
hee
had
done
before-time
.
And
this
feare
is
most
seen
and
discerned
by
that
godly
care
,
that
still
attends
vpon
it
:
Which
is
an
intentiue
respect
and
watchfulnesse
ouer
our
wayes
,
lest
at
any
time
we
should
offend
.
Hereupon
it
is
,
that
Dauid
affirmeth
of
himselfe
,
saying
:
Psal.
119.
I
haue
considered
my
wayes
,
and
turned
my
feete
vnto
thy
Testimonies
.
And
againe
:
I
thought
I
will
take
heed
vnto
my
wayes
,
Psal.
39.
that
I
sinne
not
with
my
tongue
.
And
Iob
,
to
note
this
care
to
be
in
him
,
saith
,
that
hee
made
a
couenant
with
his
eyes
.
Ioh
31.
And
therefore
it
is
that
the
Apostle
counselleth
,
that
wee
should
walke
circumspectly
,
that
is
,
carefully
in
all
our
wayes
,
lest
wee
doe
offend
.
But
yet
here
is
to
be
obserued
:
first
,
that
this
care
to
liue
vprightly
,
in
him
that
is
now
in
the
worke
of
Regeneration
,
is
not
in
execution
in
respect
of
the
time
passed
,
but
in
intention
,
in
respect
of
the
time
to
come
,
in
that
hee
hath
in
him
a
resolute
intent
,
euen
from
the
heart
,
hereafter
to
haue
a
care
and
respect
vnto
himselfe
,
lest
at
any
time
he
should
offend
;
howsoeuer
heretofore
he
hath
vsed
and
demeaned
himselfe
.
Secondly
,
that
euen
in
him
also
that
hath
had
in
him
manifest
fruits
of
Repentance
,
and
is
throughly
called
and
regenerated
,
this
care
is
often
smothered
and
decayed
;
sometime
for
a
shorter
,
and
sometime
for
a
longer
season
,
as
hereafter
shall
appeare
.
The
fourth
signe
and
Marke
,
Marke
4.
is
a
loue
and
affection
vnto
righteousnes
,
wherein
we
are
to
note
,
that
as
that
godly
hatred
wherof
we
haue
before
intreated
,
is
said
to
be
because
of
sinne
;
and
because
that
sinne
was
an
offence
to
God
:
So
the
loue
of
righteousnes
is
partly
,
for
that
it
is
true
righteousnes
indeed
;
and
partly
,
because
they
know
assuredly
,
that
it
is
a
thing
both
pleasant
and
acceptable
in
the
sight
of
God
.
Wherein
we
may
note
a
difference
also
betwixt
the
true
repentant
person
and
the
hypocrite
.
For
the
hypocrites
haue
also
a
certaine
shew
of
loue
&
affection
vnto
righteousnes
(
but
farre
vnlike
the
former
)
insomuch
as
we
shall
often
see
them
very
hotly
to
contend
&
striue
in
defence
of
godlinesse
:
and
oftentimes
they
will
appeare
to
be
so
zealous
in
behalfe
of
godlines
,
that
they
will
be
ready
to
sustaine
dangers
for
it
.
If
sinne
be
to
be
punished
,
they
will
bee
therein
very
forward
,
as
appeareth
in
the
Iewes
,
and
amongst
them
chiefely
in
the
Pharises
;
men
appearing
outwardly
very
hot
and
zealous
;
not
onely
for
the
Ceremoniall
,
but
also
for
the
Moral
Law
of
Moses
.
In
giuing
almes
,
they
are
bountifull
;
In
praying
,
very
deuout
;
in
fasting
,
very
religious
and
holy
:
There
is
no
godly
exercise
of
Christians
to
be
vsed
;
wherein
they
would
be
found
inferiour
to
any
.
Yea
,
euen
Iudas
that
Traytor
,
pretended
a
care
to
the
good
of
the
poore
,
accounting
that
precious
oyntment
when
it
was
powred
on
his
Master
to
be
spent
in
waste
,
and
would
that
it
had
been
sold
and
giuen
to
the
poore
.
Iohn
12.
But
as
Iohn
the
Apostle
testiiieth
of
Iudas
,
that
he
spake
that
,
not
that
hee
cared
for
the
poore
;
but
because
hee
was
a
Thiefe
and
bare
the
bagge
:
So
may
I
say
of
these
men
,
they
loue
vertue
,
not
because
it
is
vertue
;
they
loue
godlinesse
,
not
because
it
is
godlinesse
;
they
loue
godly
exercises
,
not
because
they
are
godly
exercises
,
and
such
as
God
hath
commanded
and
approued
:
but
their
loue
is
grounded
vpon
some
other
external
causes
;
as
worldly
profits
,
pleasures
,
friends
,
feare
of
danger
,
respect
to
please
some
person
,
care
to
purchase
and
get
the
praise
and
commendation
of
men
,
rather
then
of
God
,
and
such
like
;
or
else
,
because
they
see
,
that
thus
a
meane
is
as
it
were
purchased
,
whereby
they
may
the
better
couer
and
conceale
their
sinnes
,
&
hide
from
men
,
their
vniust
and
wicked
life
.
And
thus
they
louing
not
godlinesse
for
it selfe
,
but
for
these
respects
,
may
iustly
be
said
to
loue
these
things
,
rather
then
to
haue
any
loue
and
affection
vnto
goodnes
.
But
it
is
farre
,
nay
cleane
contrary
in
the
true
seruant
of
the
Lord
,
as
hath
beene
(
though
somewhat
briefly
)
touched
before
.
CHAP.
XIII
.
Of
the
application
of
the
former
things
,
to
the
comfont
of
the
sorrowfull
soule
.
NOw
,
to
the
end
that
some
fruit
may
grow
to
the
distressed
parties
,
of
these
things
thus
vttered
,
I
think
it
expedient
to
make
some
neerer
and
more
speciall
application
thereof
,
and
in
that
doing
,
by
the
way
to
meet
with
and
remoue
such
obiections
as
are
pretended
against
the
former
doctrine
,
that
so
the
sorrowfull
soule
may
receiue
the
greater
and
the
speedier
consolation
and
comfort
.
Many
and
subtill
also
are
the
shifts
which
Satan
vseth
to
disgrace
and
discredit
the
Truth
of
the
Gospell
,
and
if
it
did
lie
in
his
power
,
by
that
meanes
vtterly
to
hinder
the
course
and
proceedings
of
the
same
.
As
hee
hath
in
all
ages
,
euen
from
the
beginning
,
shewed
himselfe
a
Serpent
of
great
subtilty
in
this
behalfe
:
so
not
forgetfull
of
his
own
nature
,
hee
is
bold
euen
heere
to
shew
himselfe
accordingly
,
and
so
worketh
oftentimes
,
nay
,
too
too
oft
,
and
that
in
many
,
that
although
the
doctrine
vttered
be
neuer
so
plaine
,
neuer
so
profitable
,
yet
he
so
handleth
the
matter
,
that
either
none
or
very
small
prdfit
shall
be
taken
therof
,
nay
,
he
so
compasseth
the
matter
,
that
of
that
whereof
man
should
reap
profit
to
his
consolation
,
be
causeth
them
to
gather
poison
to
their
vtter
desolation
.
And
to
the
furtherance
of
this
his
purpose
against
this
doctrine
,
hee
heere
frameth
a
dangerous
obiection
in
manner
as
followeth
.
Obiect
.
I
confesse
(
saith
the
person
in
soule
distressed
)
that
the
doctrin
which
you
haue
deliuered
concerning
faith
,
&
concerning
repentance
,
is
true
indeed
,
your
discourse
thereof
is
good
&
godly
:
But
yet
you
your selfe
do
know
,
I
neede
not
to
declare
it
vnto
you
,
that
this
your
discourse
of
these
two
points
is
a
further
and
greater
breach
vnto
my
soule
:
for
by
all
this
which
you
haue
at
large
so
deliuered
,
I
do
perceiue
and
find
in
my selfe
a
great
and
a
maruellous
defect
;
I
see
that
I
am
not
truly
and
indeed
repentant
:
and
therefore
howsoeuer
others
may
gather
fruit
of
your
godly
sayings
,
yet
you
may
by
this
surely
know
,
that
no
gaine
doth
thereby
grow
vnto
me
.
Answ.
Concerning
the
knowledge
you
ascribe
vnto
mee
,
I
protest
that
it
is
not
for
me
presumptuously
to
pry
into
the
heart
of
any
,
it
is
beyond
the
skill
of
me
,
or
of
any
other
;
this
power
is
left
,
or
rather
reserued
onely
to
the
Lord
,
who
knoweth
the
secrets
of
all
mens
hearts
,
and
the
examination
of
euery
mans
conscience
is
in
him
,
whose
the
conscience
is
,
and
in
none
other
man
.
Yet
that
we
may
the
better
come
to
the
discouery
of
Satans
subtill
policy
,
and
that
euen
thou
also
,
aswell
as
others
,
mayst
gather
fruit
of
that
which
hath
beene
before
delinered
in
true
,
in
good
and
godly
manner
,
as
thou
confessest
;
Let
mee
(
I
pray
thee
)
by
the
way
,
demand
one
question
of
thee
,
that
art
thus
distressed
in
soule
still
,
the
former
doctrin
notwithstanding
.
Tell
mee
,
I
pray
thee
:
Why
doest
thou
thus
sigh
?
Why
doest
thou
thus
lament
and
mourne
?
Why
is
thy
countenance
so
thrown
downe
?
Is
it
not
for
sinne
committed
?
I
am
perswaded
,
that
thou
wilt
not
deny
,
but
affirme
that
it
is
so
.
For
els
,
why
doest
thou
cry
out
so
much
against
thy
sinne
,
and
so
complaine
of
thy
former
wickednesses
?
Thus
farre
now
I
take
that
wee
doe
agree
,
both
in
thy
mourning
state
,
and
also
in
the
originall
cause
thereof
.
But
yet
thou
wilt
haply
say
,
Reply
of
the
soule
distressed
.
I
confesse
it
is
for
sinne
indeed
;
but
in
such
manner
,
as
was
the
mourning
of
Iudas
,
who
is
sayd
to
mourne
and
lament
for
his
sinne
committed
,
in
betraying
his
Master
;
but
it
was
without
hope
,
it
was
with
despaire
,
and
in
hypocrisie
.
Answ.
Well
then
,
now
commeth
to
be
tried
out
,
what
it
is
that
maketh
thee
thus
to
iudge
and
giue
so
heauy
a
sentence
,
and
that
vpon
thine
owne
estate
.
In
the
which
triall
I
finde
two
things
,
whereby
thou
art
led
,
as
it
were
,
violently
to
this
desperate
iudgement
.
One
is
the
consideration
of
the
time
past
,
for
that
of
long
time
before
,
thou
hast
led
thy
life
in
very
loose
and
licentious
manner
,
wholly
giuing
thy selfe
to
the
fulfilling
of
the
damnable
workes
of
the
flesh
,
neuer
acquainting
thy selfe
with
the
excellent
workes
of
the
Spirit
,
and
so
neuer
haddest
any
feele
of
sin
,
nor
touch
of
conscience
,
as
thou
supposest
,
at
all
.
The
other
is
the
state
present
:
Because
thou
fee-lest
not
these
former
good
things
,
as
yet
to
be
entred
into
thy
heart
,
and
to
haue
any
place
therein
.
Obiect
.
Touching
the
first
,
thou
wilt
say
,
that
surely
such
lewdnesse
and
carelesse
kinde
of
liuing
,
could
neuer
befall
the
called
of
God
,
that
so
long
,
so
lewdly
,
and
so
carelesly
they
should
passe
away
their
time
,
and
spend
all
their
dayes
,
without
all
remorse
and
feeling
,
as
hitherto
thou
hast
done
.
Answ.
Heereunto
I
answer
,
that
the
position
standeth
on
a
weake
and
feeble
ground
,
sauoureth
onely
of
Satans
sophistry
,
and
nothing
of
the
Truth
;
and
therfore
is
no
better
to
be
deemed
,
then
a
false
and
deceitfull
principle
,
whereby
the
Deuill
goeth
about
to
deceiue
thee
,
as
hee
hath
done
many
others
,
as
shall
anon
appeare
.
One
of
these
two
things
must
needs
be
found
in
thee
,
that
either
thou
hast
had
some
tokens
of
faith
,
and
of
the
effectuall
working
of
the
Spirit
of
God
,
at
one
time
or
other
apparant
in
thee
,
or
els
thou
hast
not
had
them
at
all
.
Tell
mee
now
:
Didst
thou
neuer
finde
,
as
yet
,
any
tokens
of
the
Spirit
,
and
of
faith
,
nor
any
signes
of
thy
regeneration
to
shew
forth
themselues
in
thee
?
If
not
,
I
say
then
,
that
it
is
no
maruell
to
see
the
man
of
God
,
that
is
as
yet
vnregenerate
,
to
drench
himselfe
so
deepe
in
sinne
.
For
vntill
hee
feele
these
tokens
,
in
some
part
appearing
in
him
,
it
is
manifest
,
that
in
wicked
and
disordred
course
of
life
,
there
is
little
or
no
difference
at
all
to
be
found
betwixt
him
and
the
reprobate
.
And
yet
since
the
time
,
and
also
the
manner
of
Gods
calling
is
(
as
I
haue
sayd
)
to
vs
so
vncertaine
and
vnknowne
,
I
affirme
,
that
all
this
notwithstanding
,
a
man
may
in
time
be
called
,
and
therefore
hee
is
not
so
desperately
to
iudge
of
himselfe
.
And
againe
,
if
it
so
be
that
thou
hast
felt
faith
in
her
fruit
more
or
lesse
,
already
working
in
thee
,
and
hast
perceiued
some
signes
of
true
Repentance
,
heeretofore
to
haue
shewed
forth
themselues
in
thee
,
and
yet
thou
art
thus
farre
,
as
appeareth
by
thy
speeches
,
fallen
backe
and
relapsed
:
yet
can
this
thy
fall
bee
no
sufficient
reason
,
to
draw
thee
to
giue
such
a
dreadfull
doome
of
thine
estate
.
My
reason
is
,
The
gifts
&
graces
of
God
not
alwaies
alike
seene
.
because
these
gifts
and
graces
of
God
,
are
not
alwayes
seene
in
such
an
high
and
flourishing
manner
,
as
men
doe
dreame
after
.
But
,
as
I
haue
sayd
of
faith
,
that
it
doth
sometimes
ebbe
,
and
sometimes
flow
:
So
I
affirme
of
the
fruits
of
faith
also
,
that
they
are
sometimes
more
,
and
sometimes
lesse
.
And
as
faith
it selfe
sometime
groweth
to
be
so
weake
and
feeble
,
that
it
sheweth
not
it selfe
at
all
,
but
seemeth
to
be
,
as
you
would
say
,
euen
dead
,
and
yet
hath
a
hidden
life
still
remaining
in
it
:
So
it
is
also
with
the
fruits
of
faith
.
And
heereupon
it
is
,
that
wee
read
of
diuers
the
seruants
of
God
,
as
Noah
,
Lot
,
Dauid
,
Peter
,
and
others
,
whose
faith
was
sometime
brought
to
so
low
an
ebbe
,
and
the
flesh
and
the
powers
thereof
,
sometime
in
them
preuailed
so
much
,
and
so
mightily
,
that
if
we
respect
their
doings
for
the
time
,
they
seemed
to
haue
little
or
no
sense
and
feeling
of
sinne
at
all
,
but
as
men
no
whit
regenerate
,
did
giue
themselues
ouer
to
committing
of
sinne
,
and
those
most
odious
and
abominable
,
and
without
any
respect
,
did
shew
and
behaue
themselues
,
as
men
secure
and
carelesse
for
the
time
.
Which
time
of
their
secure
,
loose
and
sinfull
manner
of
life
,
I
may
iustly
call
the
time
of
Gods
desertion
,
for
that
he
did
,
as
it
were
,
withdraw
from
them
the
liuely
and
effectuall
working
and
operation
of
his
Spirit
,
permitting
Satan
and
the
Flesh
,
for
a
time
,
to
haue
the
soueraignty
and
dominion
ouer
them
.
And
for
that
the
time
also
of
this
desertion
,
as
experience
teacheth
,
is
not
alike
to
all
,
but
in
some
is
of
shorter
,
and
in
others
of
a
longer
continuance
,
as
the
Lord
in
his
wisdome
shall
appoint
,
I
therefore
conclude
,
that
this
sayd
time
of
desertion
may
not
bee
any
cause
,
so
hardly
to
iudge
of
the
state
of
any
.
Now
whereas
this
decrease
in
some
is
so
small
,
Some
misdoubt
themselues
without
cause
,
there
being
a
continuall
motion
of
the
Spirit
in
them
,
though
they
perceiue
it
not
.
that
there
is
a
continuall
motion
of
the
Spirit
to
bee
found
in
them
,
though
by
want
of
due
regard
,
they
often
see
it
not
,
but
doubt
and
mistrust
themselues
in
regard
of
their
liues
,
and
in
respect
of
some
sinne
,
that
daily
they
finde
within
them
,
and
yet
after
many
yeeres
they
cannot
bee
deliuered
from
it
:
To
these
I
grant
indeed
,
that
purity
in
the
highest
perfection
,
which
they
contend
for
,
is
a
thing
to
be
desired
,
if
possibly
it
could
bee
had
.
But
man
,
so
long
as
hee
liueth
in
this
corrupted
tabernacle
of
this
polluted
flesh
,
is
to
make
none
other
account
,
but
to
finde
many
and
great
,
yea
,
infinite
and
exceeding
great
imperfections
in
himselfe
.
For
although
the
power
and
force
of
sinne
to
condemnation
of
man
,
is
by
vertue
of
Christs
death
abolished
and
taken
away
,
yet
is
not
sinne
it selfe
so
abolished
and
taken
from
the
seruants
of
God
in
this
life
,
that
neither
it
,
nor
any
staines
thereof
should
remaine
in
them
,
but
that
it
should
not
raigne
,
as
a
tyrant
ouer
them
.
And
therfore
Paul
,
a
seruant
of
God
,
and
a
man
very
well
acquainted
with
this
case
,
finding
this
infirmity
in
himselfe
,
and
praying
thrice
against
the
pricke
of
his
flesh
,
receiued
this
answer
at
the
hands
of
God
,
to
comfort
him
withall
,
2.
Cor.
12.9
.
That
the
grace
of
God
was
sufficient
for
him
.
So
that
the
vse
of
these
infirmities
,
be
they
of
short
or
long
continuance
,
is
not
,
as
some
vnaduisedly
,
by
Satans
suggestion
would
gather
,
to
driue
vs
into
despaire
:
but
that
wee
,
seeing
our selues
so
prone
and
ready
to
sinne
,
might
cast
away
all
trust
and
confidence
in
our selues
,
and
wholly
rest
vpon
the
free
grace
and
fauour
of
God
.
Obiect
.
Yea
,
but
thou
wilt
say
,
Can
I
be
said
to
be
truely
repentant
for
my
sinne
,
and
yet
commit
the
same
so
oft
and
euery
day
,
without
any
amendment
?
Answ.
Although
the
former
answer
of
God
to
his
Apostle
Paul
,
might
suffice
in
this
case
:
yet
I
adde
further
,
that
,
as
I
haue
sayd
before
,
Sin
will
be
found
to
dwell
with
vs
continually
,
so
long
as
we
continue
in
this
tabernacle
of
this
flesh
,
and
will
bee
still
shewing
forth
the
fruits
thereof
in
our
words
,
our
workes
and
thoughts
.
And
,
Num.
33.55
.
Iosh.
23.13
.
as
the
Canaanites
preserued
,
and
not
destroyed
,
were
pricks
in
the
eyes
,
and
thornes
or
whips
in
the
sides
of
the
Israelnes
,
so
will
our
sinnes
be
continually
vexing
,
troubling
and
disquieting
of
vs
.
It
cleaueth
so
falt
to
this
corrupted
flesh
of
ours
,
that
although
we
make
great
adoe
,
and
striue
neuer
so
much
to
be
discharged
therof
,
yet
it
will
not
be
.
For
,
as
it
was
with
Paul
,
so
it
is
with
vs
,
The
pricke
of
his
flesh
,
which
as
a
messenger
of
Satan
,
2.
Cor.
12.7
.
was
sent
to
buffet
him
,
though
hee
struggled
with
it
,
and
prayed
earnestly
against
it
,
yet
we
doe
not
read
,
that
he
was
quite
deliuered
from
it
.
So
although
wee
striue
and
pray
against
our
sinne
,
yet
will
it
againe
haue
a
recourse
vnto
vs
.
But
let
not
vs
heerein
faint
or
giue
ouer
the
fight
,
but
hold
on
still
,
and
fully
perswade
our selues
,
that
we
shall
at
the
last
obtaine
and
get
the
victory
.
And
further
it
is
very
good
,
that
in
committing
of
sinne
,
thou
wouldest
consider
with
thy selfe
,
how
thou
doest
commit
it
.
For
euen
in
the
committing
therof
,
thou
shalt
finde
many
contrary
and
repining
motions
,
grudging
and
rising
against
this
sinne
,
that
thou
wouldest
so
willingly
leaue
and
forsake
.
For
where
thou
seemest
to
yeeld
obedience
and
subiection
vnto
sinne
,
yet
it
is
(
doubtlesse
)
a
forced
obedience
,
and
against
thy
will
:
Much
like
to
one
that
is
taken
captiue
by
his
enemies
,
which
yeeldeth
himselfe
into
the
power
of
his
enemy
perforce
and
against
his
will
,
with
a
grudging
and
a
disdainfull
heart
,
fully
in
minde
perswaded
,
(
that
if
hee
did
know
how
)
to
rid
himselfe
out
of
his
enemies
hands
,
and
euer
after
continuatly
to
resist
and
fight
against
him
.
Obiect
.
But
heere
thou
wilt
reply
,
that
thou
,
contrary
to
such
a
man
taken
captiue
,
hast
a
willingnesse
in
thee
,
and
takest
a
pleasure
and
a
delight
in
sinne
,
and
that
therefore
I
doe
greatly
mistake
the
matter
,
and
am
farre
deceiued
.
Answ.
But
I
on
the
other
part
doe
answer
,
that
I
neither
mistake
thee
,
nor
am
in
this
point
deceeiued
at
all
.
For
I
grant
,
that
thou
hast
a
certaine
delight
and
pleasure
in
sinne
,
and
yet
this
letteth
not
,
but
that
thou
mayst
withall
repine
and
grudge
against
the
same
.
Obiect
.
This
thou
wilt
say
is
very
strange
,
that
a
man
should
both
like
and
loath
,
delight
and
take
a
pleasure
,
and
also
repine
and
grudge
against
one
&
the
selfe-same
thing
,
and
that
at
one
&
the
selfe-same
instant
.
Answ.
Strange
it
may
seeme
,
vntill
thou
hearest
the
same
proued
vnto
thee
,
and
then
(
I
trust
)
this
strangenes
will
vanish
,
and
certainty
of
knowledge
will
come
in
place
:
It
is
no
new
point
of
doctrin
,
but
ancient
.
It
is
euen
the
doctrine
of
the
Apostle
Paul
,
Rom.
7.
whom
I
doe
know
to
speake
by
the
Spirit
of
God
.
For
explaining
of
whose
words
,
thou
art
to
be
put
in
minde
of
this
.
The
man
regenerate
consisteth
of
two
things
,
and
these
two
repugnant
the
one
to
the
other
:
I
meane
,
the
flesh
and
the
Spirit
.
Now
the
flesh
delighteth
in
fleshly
things
;
and
the
Spirit
in
things
spirituall
.
And
heere
marke
and
see
how
thou
mayst
like
and
loath
,
affect
and
disdaine
.
Sin
to
the
flesh
is
delightsome
,
the
flesh
taketh
a
great
pleasure
therein
,
but
to
the
spirit
it
is
contrariwise
burthensome
,
and
therefore
the
spirit
grudgeth
and
repineth
at
it
.
And
thus
thou
seest
,
that
which
appeared
strange
before
,
now
to
be
no
strange
thing
at
all
.
Obiect
.
But
what
of
all
this
,
saist
thou
?
Answ.
Euen
this
,
to
thy
exceeding
consolation
and
comfort
;
that
these
two
so
contrary
motions
,
to
like
,
and
not
to
like
,
to
accept
,
and
repine
and
grudge
against
a
sinne
,
as
it
is
a
sinne
,
(
for
that
must
bee
also
added
because
of
hypocrites
)
is
a
most
certaine
argument
that
thou
hast
the
Spirit
of
God
within
thee
.
For
otherwise
if
the
flesh
were
onely
there
,
this
conflict
would
neuer
bee
in
thee
:
for
most
certaine
it
is
,
that
the
flesh
doth
not
fight
against
it selfe
.
As
for
hypocrites
,
Hypocrites
grudging
at
sinne
.
whom
euen
now
I
mentioned
,
although
that
they
also
finde
oftentimes
such
a
like
combate
and
conflict
,
yet
the
difference
surely
is
great
;
for
they
repine
and
grudge
at
sinne
,
but
not
because
it
is
a
sinne
,
as
I
said
before
,
but
because
it
is
such
a
sinne
,
that
is
attended
vpon
,
with
certaine
accidents
,
as
that
it
is
too
open
and
manifest
,
and
therefore
may
bee
some
occasion
to
procure
vnto
them
,
the
losse
of
their
gaine
and
profite
,
losse
of
their
name
and
credit
,
of
sanctity
and
holinesse
,
or
such
like
,
whereof
I
haue
before
spoken
:
In
so
much
that
they
could
bee
willing
and
content
,
without
any
grudging
,
scruple
or
disputes
at
all
,
to
commit
the
sinne
,
were
it
not
attended
with
these
inconueniences
.
The
godly
grudging
against
sinne
.
But
with
the
other
it
is
farre
otherwise
;
for
in
them
the
Spirit
repineth
and
grudgeth
against
sinne
,
though
all
these
inconueniences
bee
remoued
,
yea
though
hee
findeth
it
attended
with
many
pleasures
and
profits
,
and
might
bee
done
neuer
so
closely
,
and
without
impaire
of
credit
in
the
sight
of
men
;
yet
all
this
will
not
allay
the
stomake
,
but
it
will
arise
against
it
,
because
it
findeth
it
offensiue
vnto
God
.
And
thus
now
you
may
see
the
difference
of
these
two
motions
,
in
these
seuerall
estates
of
men
,
though
oftentimes
,
I
know
,
that
the
hypocrite
doth
flatter
himselfe
in
the
sight
hereof
,
as
though
hee
had
found
some
goodly
and
precious
Iewell
,
in
the
dunghill
of
his
corrupted
nature
,
when
as
in
very
deed
it
is
nothing
so
.
CHAP.
XIIII
.
How
the
man
disquieted
in
conscience
,
should
in
the
same
behane
himselfe
.
NOW
as
these
things
hitherto
haue
beene
vttered
for
direction
:
so
some
things
also
are
to
be
annexed
,
partly
out
of
that
which
went
before
,
and
partly
ouer
and
besides
the
same
,
to
instruct
and
teach
the
man
in
conscience
,
troubled
and
disquieted
with
the
weakenesse
of
repentance
,
and
the
manifold
imperfections
which
hee
findeth
in
himselfe
,
how
hee
may
vse
and
demeane
himselfe
,
in
view
and
meditation
of
them
,
and
that
hee
may
do
it
with
greater
comfort
&
lesse
distrust
.
First
therefore
,
I
would
wish
and
aduise
such
a
man
,
not
to
passe
ouer
euery
thing
lightly
in
a
slight
maner
,
Not
rest
in
feare
without
due
tryall
.
without
a
due
and
deliberate
consideration
,
as
is
the
common
vse
of
the
sorrowfull
soule
,
but
rather
to
grow
to
a
thorow
triall
and
examination
of
himselfe
:
For
oftentimes
it
commeth
to
passe
,
that
for
want
hereof
,
there
arise
many
great
discomforts
vnto
men
,
when
men
either
vtterly
refusing
,
or
else
by
reason
of
some
light
causes
deferring
the
matter
,
doe
not
search
so
deepely
into
themselues
,
as
they
should
,
and
so
through
this
default
,
they
doe
bereaue
themselues
of
the
sight
and
knowledge
of
those
good
motions
of
faith
,
and
the
comforts
thereof
comming
,
which
other
men
doe
inioy
.
And
in
this
point
it
falleth
out
with
men
refusing
or
delaying
to
make
this
tryall
,
as
it
doth
with
a
man
diseased
with
a
sore
and
grieuous
impostume
,
who
,
if
hee
doe
looke
onely
vpon
the
outward
appearance
,
findeth
nothing
but
such
matter
as
still
threatneth
griefe
and
anguish
:
but
if
hee
pierce
into
it
and
launce
it
,
feeleth
present
ease
:
so
whiles
the
sorrowfull
soule
looketh
onely
vpon
the
outward
appearance
of
his
imperfections
,
hee
shall
find
nothing
but
matter
to
moue
and
leade
him
to
despaire
;
but
if
hee
pierce
into
himselfe
,
and
into
the
secret
chamber
of
his
heart
,
by
due
tryall
and
examination
of
himselfe
,
and
bee
not
too
austere
a
Iudge
ouer
himselfe
,
hee
shall
finde
at
one
time
or
other
,
that
which
may
serue
vnto
him
as
a
cause
of
great
and
exceeding
comfort
.
Secondly
,
I
would
not
haue
him
in
this
his
tryall-making
,
to
bee
(
as
I
haue
said
)
either
an
austere
,
Not
to
bee
too
austere
a
Iudge
vpon
himselfe
.
or
a
corrupt
and
vniust
Iudge
vpon
himselfe
,
ready
rashly
to
pronounce
and
giue
the
sentence
before
the
cause
bee
well
and
thorowly
knowne
.
For
this
is
a
vsuall
fault
,
and
too
too
common
amongst
men
,
and
hath
been
the
cause
of
many
great
inconueniences
.
That
we
may
therefore
be
found
herein
the
more
carefull
to
preuent
and
auoid
euils
,
it
is
necessary
that
we
well
consider
of
the
cause
which
wee
haue
in
hand
,
with
the
circumstances
thereof
.
The
cause
is
a
tryall
of
sin
,
whereunto
is
to
bee
pleaded
either
guilty
or
not
guilty
;
the
circumstances
are
the
persons
agents
,
which
are
the
Soule
accused
,
Satan
and
sinne
the
Accusers
,
and
in
this
the
conscience
is
as
a
Iudge
.
The
silly
soule
now
as
an
offender
,
in
wofull
case
standeth
at
the
Barre
,
holding
vp
the
hand
,
to
bee
tryed
and
found
either
guilty
or
not
guilty
.
This
(
as
I
haue
said
,
the
silly
soule
)
is
no
doubt
the
principall
part
of
man
,
and
most
to
be
accounted
of
as
a
most
precious
iewell
.
For
although
a
man
haue
neuer
so
great
aboundance
of
earthly
treasures
,
yet
is
it
nothing
in
comparison
of
the
soule
:
And
to
gaine
and
get
the
whole
world
,
it
profiteth
not
at
all
to
a
man
,
Luk.
9.25
.
if
hee
lose
his
owne
soule
.
And
therefore
though
our
posting
and
hasty
iudgement
cannot
in
very
deed
preiudice
or
forestall
the
finall
sentence
of
the
euerlasting
Iudge
,
yet
it
is
not
to
bee
posted
ouer
and
passed
vpon
,
so
lightly
as
men
commonly
do
suppose
:
but
with
good
and
deepe
deliberation
,
as
in
such
a
weighty
cause
is
requisite
.
The
accusers
(
as
I
haue
said
)
are
Satan
and
Sinne
,
Satan
and
sinne
his
Accusers
.
and
these
are
found
oftentimes
,
not
onely
false
Euidencers
,
but
also
enuious
Witnesses
,
and
such
,
as
indeed
doe
not
wish
any
good
,
but
harme
,
yea
vtter
destruction
vnto
man
both
in
body
and
soule
.
And
therefore
since
it
is
manifest
to
be
true
which
I
haue
said
of
them
,
we
may
see
that
there
is
no
hope
at
all
of
any
fauor
to
be
had
at
these
accusants
hands
,
but
that
rather
it
is
most
assuredly
to
be
looked
for
,
that
they
will
spew
out
their
poyson
against
the
true
seruants
of
the
Lord
,
so
far
as
they
can
,
to
the
vtter
destruction
of
the
children
of
God
.
Against
these
so
malicious
and
enuious
Accusers
,
Faith
his
Aduocate
.
still
vrging
the
haynousnesse
of
thine
iniquities
,
Faith
as
a
wise
and
prudent
Aduocate
,
standeth
to
pleade
the
cause
,
who
although
she
alwaies
telleth
the
truth
,
and
speaketh
with
great
comfort
,
yet
is
she
oftentimes
so
shouldred
out
&
suppressed
with
the
clamorous
out
cries
of
these
malicious
Accusants
,
that
she
can
hardly
be
suffered
to
speak
in
such
free
manner
as
she
would
:
And
if
she
be
suffered
,
yet
she
is
so
interrupted
,
that
her
speech
is
found
to
be
but
faint
and
feeble
;
So
that
if
she
bee
not
well
attended
vpon
,
she
can
scantly
be
heard
.
And
hereupon
it
commeth
to
passe
,
that
the
conscience
of
man
,
giuing
care
most
to
the
euidence
of
the
Accusers
,
and
not
attendant
to
that
which
Faith
pleadeth
in
defence
,
is
ready
to
giue
sentence
and
iudgement
against
the
soule
,
to
the
condemnation
thereof
.
But
I
would
aduertise
euery
man
in
this
Session
of
tryall
vpon
himselfe
,
still
to
haue
a
care
,
that
he
be
not
ouer-hasty
,
to
pronounce
the
doome
before
the
cause
thorowly
heard
:
And
let
him
consider
with
himselfe
,
that
as
in
worldly
causes
,
he
being
appointed
as
an
Arbitrator
or
a
Iudge
,
in
equity
ought
as
well
to
lend
one
of
his
eares
to
the
Defendant
,
as
hee
doth
the
other
to
the
Plantiffe
,
and
so
not
to
heare
onely
what
is
obiected
,
but
also
what
in
truth
is
to
the
same
answered
.
So
in
this
case
also
of
the
soule
,
let
not
any
man
attend
onely
and
giue
eare
to
that
with
these
accusers
shall
obiect
against
the
soule
,
but
rather
hearken
to
that
which
faith
vttereth
in
defence
,
for
that
shee
pleadeth
still
in
fauorem
vitae
,
for
lifes
cause
.
And
herein
this
is
worthy
to
be
remembred
also
,
that
one
motion
,
and
whispering
word
of
Faith
and
of
the
Spirit
,
is
and
ought
to
bee
accepted
and
accounted
for
a
greater
and
sorer
testimonie
tending
vnto
life
,
then
are
all
the
earnest
cryes
of
these
accusants
tending
vnto
death
,
appeare
they
neuer
so
faire
,
and
be
they
coloured
ouer
with
neuer
so
great
likelihood
and
probabilitie
.
Thirdly
,
we
must
consider
also
,
3.
He
must
not
so
much
consider
the
greatnes
of
the
measure
,
as
the
truth
of
his
repentance
.
&
that
with
good
aduice
,
what
the
thing
is
wherat
we
do
ayme
,
and
which
we
labour
especially
to
search
after
,
and
to
finde
out
in
this
tryall
and
examination
:
for
euen
in
this
point
also
,
there
is
oftentimes
errour
found
;
by
reason
whereof
,
amongst
men
,
there
ariseth
no
small
inconuenience
.
The
thing
therefore
that
herein
we
are
to
haue
a
speciall
eye
vnto
,
is
not
the
great
measure
and
quantitie
;
but
rather
the
truth
of
repentance
.
For
although
it
bee
neuer
so
slender
and
weake
in
our
conceit
;
yet
if
it
bee
true
and
from
the
heart
,
we
shall
thereby
finde
,
euen
in
the
middest
of
sorrow
,
sufficient
cause
of
great
and
exceeding
comfort
.
It
may
be
that
the
Spirit
sometime
may
appeare
vnto
vs
,
to
be
,
as
ye
would
say
,
but
very
weake
in
working
:
And
faith
also
may
seeme
to
be
faint
and
feeble
,
in
shewing
forth
the
fruits
of
true
repentance
,
in
such
aboundant
and
plentifull
manner
,
as
thou
haply
doest
dreame
of
;
yet
doth
not
this
let
any
thing
at
all
,
but
that
both
thy
faith
,
and
thy
repentance
may
be
true
:
and
therefore
such
,
whereupon
thou
mayst
settle
and
ground
thy selfe
,
and
whereby
thou
mayst
assure
thy selfe
that
thou
art
the
child
of
God
:
And
if
his
child
,
then
surely
freed
from
condemnation
,
and
made
an
heyre
,
euen
a
coheyre
with
Christ
our
head
of
euerlasting
glory
.
For
GOD
is
so
farre
from
reiecting
,
and
casting
off
such
small
and
slender
beginnings
,
that
he
is
rather
giuen
to
nourish
and
increase
the
same
in
his
children
.
Esay
42.3
.
The
brused
Reede
he
will
not
breake
,
Mat.
12.20
.
and
the
smoking
Flaxe
he
will
not
quench
.
And
therefore
,
if
thou
findest
neuer
so
great
imperfections
,
in
this
thy
repentance
,
so
that
it
seemeth
to
be
crazed
like
a
broken
Reede
,
and
almost
extinguished
,
as
the
Flaxe
that
doth
but
sinoke
,
yet
herein
is
there
no
cause
of
discomfort
.
First
,
for
that
as
faith
,
so
likewise
true
repentance
is
the
gift
of
God
,
who
is
not
to
bee
prescribed
and
appointed
,
in
what
mcasure
hee
should
giue
the
same
to
euery
one
:
and
secondly
,
for
that
it
pleaseth
him
,
to
bee
so
gracious
and
fauourable
,
as
to
accept
these
imperfections
in
good
part
at
thy
hands
:
for
the
which
thou
art
not
onely
to
be
thankefull
to
him
at
all
times
;
but
hast
also
a
reason
offered
thee
,
He
must
consider
what
he
is
by
nature
,
and
know
that
he
shall
neuer
be
free
from
imperfections
whilest
he
liueth
here
.
to
moue
thee
continually
to
pray
to
God
for
the
good
increase
of
these
his
gifts
in
thee
.
Fourthly
,
thou
art
to
consider
diligently
with
thy selfe
,
and
to
looke
well
vpon
thine
own
estate
;
I
meane
,
what
thou
art
of
thy selfe
and
by
nature
,
which
if
thou
doe
,
thou
shalt
surely
finde
,
that
thou
art
one
of
Adams
brood
,
one
that
hast
sucked
corruptions
,
Psal.
51.5
.
and
that
in
great
measure
,
from
the
brests
of
thy
first
Parents
,
as
well
as
other
.
For
not
onely
thy
life
,
Psal.
51.1
.
but
also
thy
Conception
and
Birth
will
be
found
and
proued
to
be
in
sinne
.
Since
then
that
thou
art
a
man
,
and
therefore
by
nature
subiect
to
all
kinde
of
infirmities
as
well
as
others
,
during
the
time
of
thy
continuance
in
this
corrupted
Tabernacle
,
doe
not
deceiue
thy selfe
;
but
be
thou
assured
that
thy
flesh
will
neuer
giue
ouer
,
but
still
will
be
found
to
bee
a
flesh
,
that
is
,
a
rebellious
and
a
grieuous
enemy
,
continually
rebelling
,
contending
and
striuing
against
the
Spirit
,
vntill
such
time
as
it
shall
,
by
Gods
appointment
,
either
receiue
the
stroke
of
death
to
subdue
it
,
and
put
an
end
to
the
rebellions
thereof
:
Or
that
wonderfull
and
sudden
change
be
made
at
the
last
day
,
1.
Cor.
15.53
.
When
this
corruptible
shall
put
on
incorruption
,
this
vile
body
shall
be
changed
,
that
it
may
be
fashioned
like
vnto
the
glorious
bodie
of
Christ
.
Since
now
the
state
standeth
so
with
thee
,
thou
art
to
make
none
other
reckoning
,
but
that
thou
must
,
and
shalt
of
necessitie
finde
(
although
it
be
to
thy
great
griefe
)
many
infirmities
and
imperfections
in
thy
flesh
,
so
long
as
thou
shalt
haue
thine
abode
here
on
earth
,
as
well
as
others
.
Yet
can
it
not
therefore
bee
therupon
inferred
and
concluded
,
that
the
same
imperfections
should
exclude
thee
from
the
couenant
of
grace
,
and
shut
thee
out
from
the
number
of
Gods
elected
children
.
Nay
,
it
is
so
farre
off
from
working
or
compassing
this
euill
vnto
thee
,
that
I
may
say
vnto
thee
with
the
Apostle
,
Rom.
5.20
.
Where
sinne
abounded
,
there
grace
abounded
much
more
.
So
that
(
as
no
doubt
vpon
thy
true
repentance
thou
shalt
easily
finde
)
the
further
that
thy
sinne
extendeth
it selfe
,
as
thou
supposest
to
thy
condemnation
;
the
further
also
this
mercy
and
grace
of
God
doth
stretch
forth
it selfe
in
giuing
remission
of
thy
sinne
to
thy
saluation
.
But
here
beware
and
take
heed
of
Satan
,
lest
hee
deceiue
thee
,
by
bringing
thee
into
this
vaine
and
wicked
conceit
,
as
though
this
remistion
were
due
vnto
thee
by
merit
of
thy
workes
,
when
as
it
is
onely
of
Grace
.
For
of
this
bee
thou
assured
,
that
if
thou
haddest
neuer
so
great
a
measure
of
vprightnes
and
integritie
,
if
thou
liuedst
neuer
so
holily
;
if
thou
leadest
as
pure
a
life
as
euer
did
any
of
the
faithfull
seruants
of
God
,
that
haue
beene
since
the
fall
of
Adam
(
Christ
Iesus
onely
excepted
)
yet
as
those
faithfull
seruants
could
neuer
finde
saluation
in
their
owne
deeds
,
but
did
cleane
forsake
themselues
,
and
cleaue
fast
to
the
grace
and
mercy
of
God
:
So
thou
also
,
although
thou
seeke
it
,
shalt
neuer
finde
saluation
in
thine
owne
workes
&
merits
thereof
,
but
must
be
content
with
the
godly
to
renounce
thy selfe
,
and
leane
fast
to
the
grace
of
God
in
Christ
,
in
whom
surely
thou
must
seeke
it
;
in
seeking
thou
shalt
finde
it
;
and
finding
thou
shalt
doubtlesse
possesse
it
.
Quest.
Whereunto
then
(
wilt
thou
say
)
doe
serue
the
fruits
of
Repentance
?
Answ.
No
doubt
to
very
good
and
comfortable
purpose
.
For
these
said
fruits
are
as
Signes
and
Seales
,
to
testifie
they
are
no
causes
to
procure
and
effect
saluation
and
life
vnto
thee
.
Quest.
But
thou
wilt
say
againe
,
Seeing
the
case
is
thus
,
it
is
no
matter
how
I
line
,
and
how
I
doe
here
behaue
my selfe
.
Answ.
God
forbid
,
that
any
such
motion
should
euer
creepe
into
the
hearts
of
Gods
Elect
;
or
that
any
man
should
hereby
take
occasion
to
become
secure
and
carelesse
,
to
shew
forth
his
Christian
duty
.
For
though
in
our selues
wee
cannot
indeede
finde
any
possibilitie
to
deserue
life
;
but
possibilitie
too
much
to
merit
death
:
yet
are
wee
bound
to
exercise
our selues
in
these
fruits
,
for
these
causes
following
.
First
,
The
first
cause
of
shewing
godly
lise
.
for
that
God
himselfe
commandeth
it
,
in
wonderfull
many
places
of
the
Scriptures
.
Secondly
,
that
thereby
his
glory
might
be
manifested
,
Mat.
5.16
.
Thirdly
,
2.3
.
Causes
.
for
that
by
them
man
is
in
his
conscience
assured
of
his
Election
and
Vocation
,
4.
Cause
.
2.
Pet.
1.
Fourthly
,
For
that
therby
our
faith
is
not
only
exercised
,
but
also
nourished
and
strengthened
.
5.
Cause
.
Fiftly
,
for
that
by
such
good
fruits
appearing
in
vs
,
others
are
also
stirred
vp
to
follow
our
good
examples
,
6.
Cause
.
2.
Cor.
9.13
.
Heb.
10.
Sixtly
,
for
that
by
these
there
is
helpe
ministred
vnto
the
necossities
of
the
poore
and
needy
.
7.
Cause
.
And
seuenthly
,
for
that
they
are
vnto
vs
testimonies
of
the
truth
of
our
faith
and
Regeneration
,
and
seale
and
confirme
vnto
our
hearts
,
that
the
Spirit
of
God
is
surely
dwelling
in
vs
.
And
all
this
with
this
caution
,
that
hope
of
merit
be
vtterly
excluded
,
not
once
dreamed
vpon
,
whatsoeuer
the
Papist
will
prattle
and
prate
to
the
contrary
.
To
returne
now
,
and
come
againe
to
my
former
doctrine
which
I
had
in
hand
:
this
is
the
thing
which
I
laboured
at
this
present
to
perswade
vnto
,
that
although
the
aforesaid
gifts
of
the
Spirit
,
and
fruits
of
faith
seeme
to
faile
,
to
bee
couered
and
hid
,
and
do
not
shine
forth
and
shew
themselues
,
in
so
bright
and
open
manner
,
as
we
expect
and
desire
;
yet
wee
are
not
thereby
to
grow
to
immoderate
griefe
and
mourning
,
as
though
the
interest
of
life
were
vtterly
taken
away
and
lost
.
If
the
Prince
had
passed
to
any
a
Deed
of
Gift
of
any
thing
,
causing
it
to
being
rossed
&
put
in
writing
signed
and
ratified
by
his
publique
Seale
,
with
a
full
intent
and
purpose
to
perform
the
same
in
all
points
effectually
;
and
also
to
renew
againe
the
Seale
,
if
at
any
time
it
fall
out
to
bee
defaced
:
If
now
it
so
come
to
passe
,
that
hurt
doe
come
either
to
the
writing
or
Seale
,
would
the
party
,
for
whose
benefit
this
act
was
thus
passed
by
the
Prince
,
doubt
of
the
performance
of
his
promise
:
or
would
he
not
rather
repose
his
hope
in
the
grace
of
the
Prince
,
and
these
defaults
notwithstanding
assure
(
as
it
were
)
himself
,
that
all
should
be
accomplished
and
performed
thorowly
?
The
case
is
like
betwixt
God
and
vs
.
For
God
by
his
promises
and
couenants
ingrossed
and
put
in
writing
,
and
that
in
our
hearts
,
hath
passed
,
as
it
were
,
a
Deed
of
Gift
vnto
vs
,
of
eternall
life
,
and
hath
sealed
it
for
our
confirmation
,
with
the
Seale
of
his
Spirit
,
with
intent
and
promise
to
renew
the
same
,
whensoeuer
it
should
seeme
in
any
part
to
be
defaced
in
vs
.
Shall
wee
now
thinke
,
that
if
at
any
time
either
this
writing
of
God
be
dimmed
,
or
the
seale
thereof
be
found
not
to
haue
so
deepe
an
impression
,
as
at
other
times
it
was
found
to
haue
;
that
therefore
the
performance
of
Gods
promises
,
is
to
be
accounted
vncertaine
?
Howsoeuer
earthly
Princes
are
sometimes
drawne
by
sinister
meanes
to
falsifie
their
promise
;
yet
God
is
,
and
will
be
euer
found
iust
,
and
also
true
of
his
word
.
And
therefore
let
vs
assure
our selues
,
&
be
fully
settled
and
perswaded
in
this
,
concerning
God
&
his
promises
,
that
he
is
so
farre
from
euery
touch
of
vntruth
,
that
he
will
renew
that
which
is
decayed
in
vs
,
and
neuer
cease
,
till
he
haue
perfected
the
good
worke
which
he
hath
begunne
in
his
.
He
is
not
like
the
rigorous
and
cruell
Landlord
,
which
vpon
euery
light
occasion
,
is
ready
to
break
couenants
and
promise
,
and
to
cast
his
Tenant
vtterly
out
of
his
Tenure
:
but
God
is
proued
rather
to
be
so
gracious
,
that
where
any
breach
throgh
sinne
is
found
in
vs
,
hee
will
be
ready
continually
vpon
our
earnest
&
heartie
repentance
,
to
make
vp
the
same
againe
with
mercy
,
He
must
meditate
vpon
the
exceeding
mercy
of
God
vnto
his
seruants
in
all
ages
.
as
is
most
plentifully
in
the
Scriptures
,
for
our
consolation
and
confirmation
herein
sufficiently
recorded
.
Fiftly
,
thou
art
to
haue
a
continuall
meditation
of
this
great
and
exceeding
mercy
and
compassion
of
God
vnto
his
seruants
and
children
in
all
ages
Let
it
neuer
slip
out
of
thy
minde
,
but
ruminate
and
thinke
vpon
the
same
day
&
night
euen
continually
:
and
let
this
serue
as
a
comfort
of
great
soueraintie
,
against
all
thy
sorrows
,
and
other
imperfections
whatsoeuer
,
that
he
looketh
vpon
thee
,
not
as
the
straitnesse
of
his
Law
exacteth
,
but
as
thine
infirmitie
is
able
to
beare
,
euen
like
the
Father
that
is
tenderly
affected
to
his
yong
and
tender
infant
,
accepting
proffers
,
oftentimes
for
performance
,
and
our
endeuours
,
though
small
and
slender
,
Psal.
130.3
.
for
perfection
in
our
duty
.
If
he
should
deale
with
vs
as
we
deserue
,
who
then
should
liue
?
but
he
knoweth
wherof
we
be
made
,
Psa.
103.14
.
&
he
remëbreth
that
we
are
but
dust
,
&
therefore
weaklings
,
not
able
of
our selues
to
walk
and
goe
on
,
in
the
way
of
godlines
,
further
then
he
doth
vouchsafe
to
put
forth
his
h̄ad
to
lead
vs
Sixtly
,
He
must
remember
the
state
of
the
Saint
:
1.
Before
their
conuerso
.
2.
Chrc.
33.
vnto
these
adde
also
the
remembrance
of
the
seruants
and
Saints
of
God
:
how
that
first
before
their
conuersion
,
many
of
them
were
indeed
most
notorious
sinners
,
and
great
malefactors
.
Manasses
had
beene
a
most
beastly
Idolater
:
the
Thiefe
vpon
the
Crosse
an
open
Malefactor
:
Mary
Magdalen
possessed
with
seuen
Diuels
:
Paul
a
Rlasphemer
,
Act.
8.
and
a
cruell
persecuter
:
the
conuerted
Iewes
,
enemies
to
grace
and
murtherers
of
the
King
of
glory
.
Acts
2.
The
Gentiles
sunke
in
most
filthy
and
diuelish
Idolatry
.
Rom.
1.2
.
After
their
Calling
.
Secondly
,
after
their
calling
also
,
how
that
many
and
those
not
meanest
in
the
Church
,
haue
found
great
and
many
imperfections
in
themselues
.
Noah
was
drunk
,
and
vncouered
in
his
Tent.
Lot
,
Gen.
9.21
.
Gen.
19.33
.
&c.
besides
his
drunkennes
,
committed
Incest
night
after
night
with
his
two
Daughters
.
Dauid
committed
Murther
and
Adultery
;
2.
Sa.
11.17
.
Mat.
26.
and
Peter
cursed
&
banned
himselfe
with
an
oath
in
deniall
of
his
Master
.
All
which
are
in
the
Scriptures
recorded
,
not
to
an
idle
purpose
;
but
for
the
comfort
of
vs
,
that
were
to
succeede
and
come
after
:
That
we
,
seeing
such
great
imperfections
,
or
rather
such
grosse
sinnes
to
haue
beene
in
these
so
great
and
notable
seruants
of
God
,
so
renowmed
in
the
Booke
of
God
,
for
the
great
measure
of
gifts
of
the
Spirit
,
wherewith
they
are
indued
,
might
not
despayre
of
our selues
,
or
bee
too
much
abased
and
humbled
,
in
the
sight
and
feeling
of
our
imperfections
,
but
contrariwise
be
raised
vp
in
hope
and
comfort
;
assuredly
belecuing
,
that
hee
which
shewed
forth
pitie
and
compassion
towards
those
,
and
many
others
,
is
the
same
God
that
he
was
then
,
and
that
in
him
there
is
no
change
,
Iam.
1.17
.
nor
yet
shadow
of
change
at
all
:
but
he
is
one
and
the
same
for
euer
.
Seuenthly
,
the
end
of
our
falls
and
imperfections
,
would
not
any
time
,
nor
in
any
hand
be
forgotten
.
He
must
not
forget
the
end
for
which
God
suffers
him
to
fall
,
which
i●
,
to
humble
him
.
I
speake
not
of
that
end
hereof
,
which
thou
oftentimes
doest
forge
vnto
thy selfe
,
for
the
increase
of
thy
griefe
and
sorrow
,
but
of
that
end
amongst
all
other
ends
,
wherevnto
God
appointeth
them
in
his
wisedome
,
&
that
is
,
that
by
them
we
might
be
humbled
,
&
also
taught
to
distrust
our
owne
power
&
abilitie
,
and
driuen
from
al
trust
and
confidence
in
our selues
,
and
in
our
merits
,
and
to
force
vs
wholly
and
altogether
to
rely
and
rest
our selues
vpon
the
grace
and
mercy
of
God
promised
in
Christ
Iesus
.
So
that
whensoeuer
Satan
goeth
about
by
reason
of
them
,
to
perswade
vs
vnto
despaire
,
wee
see
how
hee
striueth
to
subuert
and
ouerturne
all
,
and
teacheth
vs
to
abuse
these
things
to
a
contrary
purpose
,
and
to
gather
despaire
of
that
,
which
God
vseth
in
some
sort
to
teach
vs
faith
,
viz.
that
failing
in
our selues
,
wee
might
haue
faith
in
Christ
:
And
finding
our selues
so
vnable
to
performe
the
Law
,
and
purchase
life
,
wee
might
the
more
earnestly
haue
recourse
vnto
that
sure
Anchor
of
our
hope
,
which
is
Christ
Iesus
,
1.
Cor.
1.30
.
whom
the
Father
hath
made
to
be
vnto
vs
,
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Eighthly
,
vnto
all
these
adde
and
annex
,
as
a
daily
and
continuall
companion
,
He
must
pray
continually
against
these
tentations
.
feruent
and
earnest
prayer
,
against
these
tentations
of
Satan
,
the
World
,
and
the
Flesh
,
that
it
would
please
the
Lord
,
in
his
good
pleasure
,
to
rebate
the
measure
of
these
so
dangerous
tentations
,
make
thee
strong
to
withstand
them
,
and
to
restore
thee
againe
vnto
that
inward
comfort
,
and
comfortable
feeling
of
his
Spirit
working
in
thee
.
And
finally
,
with
this
prayer
haue
patience
also
,
He
must
wait
the
Lords
leisure
.
to
expect
his
leisure
,
and
stay
the
time
,
till
he
shall
thinke
it
most
conuenient
to
grant
and
performe
thy
suits
,
assuring
thy selfe
,
that
(
as
I
haue
sayd
before
)
whatsoeuer
shall
bee
most
behoouefull
for
his
glory
first
,
and
then
for
the
help
and
case
of
thy
necessity
,
in
due
time
shall
be
accomplished
and
fulfilled
.
CHAP.
XV.
Against
afflictions
and
outward
euents
.
AS
the
outward
things
,
which
happen
vnto
vs
,
both
in
our
bodies
,
name
and
goods
,
and
other
externall
accidents
in
this
present
life
,
are
infinite
,
if
we
should
grow
into
particulars
:
so
the
comforts
also
prouided
against
the
same
in
Scriptures
,
are
exceeding
great
and
many
:
Insomuch
,
that
it
is
an
hard
matter
to
know
where
to
begin
to
recount
the
same
,
and
yet
easier
by
much
to
beginne
,
then
to
make
an
end
.
But
in
those
things
whereof
wee
are
to
intreat
,
that
they
may
be
fit
and
appliable
for
our
present
purpose
and
cause
we
haue
in
hand
,
it
is
very
necessary
to
consider
,
how
the
broken
and
afflicted
conscience
vseth
these
afflictions
as
a
matter
of
great
discomfort
,
and
vpon
what
ground
especially
his
despairing
conclusions
do
take
their
force
.
And
that
I
finde
to
bee
in
these
two
things
:
The
first
is
from
the
originall
of
these
afflictions
,
which
this
person
afflicted
,
falsly
thinketh
and
iudgeth
to
bee
the
anger
and
wrath
of
God
,
conceiued
against
him
,
vpon
this
false
ground
,
inferring
,
and
that
very
peremptorily
,
that
hee
is
without
the
loue
and
fauour
of
God
,
and
therefore
none
of
his
elected
children
.
The
second
is
brought
from
the
misconsiruction
of
the
nature
and
properties
of
these
afflictions
,
thinking
them
to
bee
iudgements
and
punishments
,
onely
incident
and
befalling
to
the
wicked
;
wheras
they
are
very
commonly
found
,
to
bee
rather
corrections
and
chastizements
,
inflicted
and
laid
,
oftentimes
,
euen
vpon
Gods
best
and
dearest
children
,
and
that
not
for
their
euill
in
any
respect
,
but
onely
for
their
good
.
Now
,
to
help
them
forward
in
these
two
points
,
through
Satans
subtilty
,
there
do
concur
also
,
the
continuance
,
&
exceeding
measure
of
the
afflictions
,
which
hee
vseth
as
a
violent
streame
to
driue
him
forward
in
the
former
misconceits
.
The
reason
is
,
because
as
hee
supposeth
,
or
as
hee
can
see
,
there
is
none
of
Gods
children
,
that
doe
equall
and
match
him
in
the
extremities
of
these
his
miseries
:
Or
else
,
because
hee
iudgeth
and
taketh
this
,
(
which
indeed
is
not
)
to
bee
a
difference
betwixt
the
troubles
of
the
Righteous
,
and
iudgements
of
the
Reprobate
,
I
meane
,
the
greatnesse
and
the
long
continuance
of
the
afftictions
.
For
the
better
satisfying
of
such
persons
,
and
for
the
reformation
of
this
their
corrupted
opinions
and
iudgements
,
I
purpose
to
obserue
and
keepe
this
course
and
order
:
First
,
to
shew
and
prooue
,
that
the
originall
of
the
afflictions
layd
vpon
Gods
children
,
is
not
hatred
in
God
,
but
his
loue
towards
those
that
are
afflicted
.
Secondly
,
that
the
same
afflictions
are
such
,
as
both
doe
,
and
of
necessity
must
befall
the
children
of
God
.
Thirdly
,
that
there
are
no
afflictions
,
wherein
we
haue
not
some
of
Gods
children
in
former
times
,
that
haue
tasted
as
deepo
thereof
as
we
doe
now
.
Fourthly
,
that
the
greatnesse
and
continuance
of
miseries
,
is
not
a
difference
betwixt
the
iudgements
of
Reprobates
in
this
life
,
and
the
corrections
of
God
inflicted
on
his
Chosen
.
And
lastly
,
I
purpose
to
adde
certaine
seuerall
comforts
,
out
of
the
booke
of
God
,
against
this
so
dangerous
a
temptation
.
CHAP.
XVI
.
Of
the
first
position
,
and
the
obiections
a-against
the
same
.
COncerning
the
first
,
I
affirme
,
1.
God
afflicteth
not
his
children
in
hatred
,
but
in
loue
,
as
appeareth
1.
By
his
moderating
the
same
.
that
if
the
witnes
of
the
word
of
truth
,
were
vtterly
wanting
in
this
respect
,
yet
the
very
considerations
of
afflictions
,
if
they
be
duly
made
,
would
inferre
no
lesse
,
then
I
haue
already
set
downe
,
viz.
that
it
is
not
of
hatred
,
but
loue
,
that
moueth
God
especially
thus
,
and
in
this
sort
to
deale
with
his
dcarest
children
.
For
first
,
see
and
consider
,
I
pray
you
,
is
there
stay
in
wrath
and
hatred
,
especially
where
lustice
may
take
place
and
beare
it
out
?
Would
God
thus
moderate
afflictions
as
hee
doth
,
and
in
such
gentle
measure
on
vs
as
he
doth
,
if
he
did
hate
vs
?
Would
he
be
thus
chary
and
carefull
as
he
is
,
not
to
quench
the
small
beginnings
,
and
spring
of
our
faith
and
confidence
,
and
of
our
hope
in
him
?
Or
,
if
it
were
in
hatred
,
and
not
in
loue
and
fauour
towards
vs
,
might
hee
,
or
would
hee
not
rather
cut
and
breake
asunder
the
very
cable
of
our
trust
and
affiance
,
that
so
wee
might
vtterly
perish
,
and
be
consumed
with
Cain
,
Iedas
,
Inlian
,
and
such
others
?
How
soeuer
you
doe
iudge
,
yet
surely
I
suppose
and
thinke
,
that
if
Hatred
were
Moder
atrix
in
afflictions
,
which
God
layeth
vpon
his
seruants
,
that
this
would
then
bee
the
fruit
that
should
follow
thereon
,
euen
vtter
desolation
and
destruction
,
and
that
of
Gods
children
;
which
to
thinke
of
God
,
God
grant
to
bee
farre
from
vs
.
Secondly
,
if
Gods
corrections
were
(
as
you
would
haue
them
)
such
an
argument
and
a
token
of
hatred
to
bee
in
him
,
By
his
afflicting
them
on
his
deareft
seruants
.
shall
we
thinke
,
that
he
would
euer
haue
inflicted
the
same
vpon
his
deare
and
faithfull
seruants
,
whom
hee
so
entirely
loued
,
as
is
in
the
Scriptures
sufficiently
recorded
?
I
beleeue
surely
that
he
would
not
.
For
,
doubtlesse
,
whom
God
hath
once
loued
,
hee
can
neuer
be
sayd
to
hate
,
in
what
manner
soeuer
in
this
earthly
mansion
he
doth
deale
with
them
.
His
loue
being
once
begunne
,
which
is
euen
from
all
eternity
,
neuer
altereth
or
changeth
,
it
is
an
euerlasting
loue
,
which
neuer
shall
haue
end
.
Now
then
answer
mee
,
I
pray
thee
,
thou
that
in
this
sinister
manner
doest
iudge
hatred
to
be
in
God
towards
his
children
,
and
art
greatly
troubled
and
disquieted
in
minde
,
with
this
euill
and
wicked
cogitation
.
Was
not
Dauid
,
a
man
after
Gods
owne
heart
,
afflicted
?
Was
not
Iob
,
a
man
blessed
of
the
Lord
,
greatly
afflicted
?
Were
not
Daniel
,
and
all
the
Propbets
of
the
Lord
afflicted
?
Were
not
the
Apostles
,
yea
,
and
all
the
fauhfull
Martyrs
and
Witnesses
of
the
Lord
,
afflicted
?
Nay
,
did
not
our
Sauiour
Iesus
Christ
himselfe
taste
deepely
of
this
cup
in
his
owne
person
?
And
did
he
not
in
many
places
,
and
many
times
foreshew
vnto
his
Disciples
,
that
this
must
be
the
state
of
his
seruants
in
this
world
,
to
beare
the
Crosse
,
and
to
suffer
afflictions
?
Surely
this
is
so
plaine
,
that
it
cannot
bee
denied
.
The
Scriptures
are
in
this
cose
very
plentifull
and
apparant
.
And
were
not
(
I
pray
you
)
all
these
,
the
beloued
of
God
?
This
also
is
so
manifest
,
that
none
can
doubt
thereof
,
which
is
led
by
Gods
Spirit
.
And
canst
thou
then
say
,
that
the
afflictions
,
wherof
these
holy
men
,
yea
,
and
the
Sonne
of
God
himselfe
also
were
partakers
,
came
of
hatred
,
which
God
had
conceiued
against
them
?
It
is
possible
that
the
Deusll
may
put
into
the
heart
of
some
so
to
think
,
but
it
is
impossible
that
euer
this
should
bee
found
in
God
,
who
is
loue
,
1.
Iob.
4
8.
and
whose
loue
towards
his
seruants
is
euerlasting
.
Thirdly
,
the
very
considerations
of
all
ages
,
By
compating
his
dealing
with
his
faithfull
seruants
,
and
those
that
were
his
enemies
in
all
ages
.
from
the
first
Abel
,
euen
vnto
this
time
wherein
we
now
liue
,
will
approue
no
lesse
,
but
that
the
miseries
and
afflictions
of
this
life
,
inferre
no
hatred
,
or
want
of
loue
in
God
vnto
his
children
.
For
if
it
were
so
,
that
they
did
make
such
inference
,
then
see
and
consider
well
,
what
monstrous
and
deuilish
consequents
would
follow
vpon
the
same
.
Hath
not
alwaies
the
Church
of
God
beene
throwne
vnto
the
walles
?
Hath
it
not
beene
from
age
to
age
,
and
from
time
to
time
cruelly
persecuted
?
And
is
not
that
certaine
which
the
Prophet
Dauid
affirmeth
,
Psal.
73.4,5
that
the
wicked
haue
no
bands
in
their
death
,
but
are
lusty
and
strong
,
they
are
not
in
trouble
as
others
,
neither
are
they
plagued
as
other
men
?
Iud.
5.7
,
8
&c.
Dost
thou
not
consider
that
the
Israelites
were
in
bondage
and
slauery
,
when
the
Egyptians
enjoyed
liberty
?
The
people
of
God
afflicted
,
when
the
Moabites
,
Iud.
3.6
,
13.
Midinnites
,
Philistims
,
and
other
their
enemies
were
in
prosperity
?
Was
not
Dauid
persecuted
,
when
Saul
was
honoured
as
a
King
?
Luk.
16.19
,
20
,
&c.
Ioh.
18.40
.
Lazarus
hunger-starued
,
when
the
rich
Glutton
was
choicely
Tabled
?
Christ
arraigned
,
when
Pilate
was
Iudge
?
and
murthering
Barrabas
was
acquitted
and
deliuered
?
The
Christiant
most
cruelly
massacred
,
when
the
Heathenish
and
Idolatrous
people
liued
in
peace
and
quietnesse
?
To
the
which
effect
might
be
brought
infinite
examples
more
,
besides
the
testimony
of
the
Scriptures
.
Where
now
,
wilt-thou
say
,
was
the
hatred
of
God
?
In
Israel
his
chosen
people
?
In
Dauid
?
In
Lazarus
?
In
Iesus
?
and
in
his
faithfull
Martyrs
,
which
suffered
these
things
at
the
hands
of
the
wicked
?
And
where
(
I
pray
you
)
was
loue
?
in
the
Egyptians
,
the
Moabites
,
Midianites
,
Philistims
,
Saul
,
the
rich
Glutton
,
Pillate
,
and
Barrabas
,
which
liued
in
prosperity
,
and
at
liberty
?
I
hope
thou
wilt
not
so
affirme
.
Such
a
conclusion
,
inferring
such
horrible
absurdities
,
thou
seest
to
bee
both
loose
and
dangerous
.
Fourthly
,
the
fruite
and
end
of
these
afflictions
,
By
considering
the
end
,
&c.
which
is
for
correction
,
&
to
stir
vp
the
graces
of
God
in
him
.
Psal.
119.
is
likewise
to
be
considered
.
The
end
hereof
is
,
the
correction
and
amendment
of
his
seruants
,
and
the
increase
and
stirring
vp
of
his
graces
and
gifts
in
them
,
which
otherwise
would
bee
decayed
and
smothered
.
It
is
good
(
saith
Dauid
)
that
I
haue
been
afflicted
that
I
may
learne
thy
Statutes
.
Now
then
,
what
is
a
greater
argument
vnto
vs
of
Gods
loue
,
then
to
see
him
vse
those
meanes
and
waies
vpon
vs
,
though
sharpe
and
sowre
vnto
our
nature
(
for
vnto
our
flesh
no
affliction
seemeth
ioyous
,
but
grieuous
)
whereby
his
graces
may
be
furthered
,
increased
,
and
multiplyed
in
vs
,
to
his
glory
and
our
endlesse
comfort
,
good
and
benefit
?
Fiftly
,
the
danger
which
vsually
ensueth
vpon
the
absence
of
these
things
,
Men
are
then
most
apt
to
fall
into
great
sinnes
when
they
are
most
free
from
trouble
.
doth
proue
sufficiently
also
,
that
Gods
loue
,
especially
shineth
forth
most
cleerely
in
the
presence
of
them
,
and
that
his
hatred
most
appeareth
,
when
they
are
furthest
remoued
from
vs
;
for
euen
then
especially
,
aboue
all
other
times
,
haue
the
seruants
of
God
fallen
into
the
committing
of
the
greatest
sinnes
and
mischieses
,
when
they
haue
had
no
afflictions
,
no
troubles
to
occupie
and
exercise
themselues
withall
.
Noah
,
Noah
.
so
long
as
hee
had
the
scorning
world
,
to
molest
him
,
continued
to
walke
vprightly
with
God
,
but
when
they
by
the
Floud
were
taken
away
,
and
there
were
none
to
trouble
him
,
and
that
hee
liued
in
peace
in
his
priuate
family
,
hee
was
ouer-taken
with
drunkennesse
,
and
was
in
his
drunkennesse
vncouered
in
his
Tent.
Lot
,
Lot
.
so
long
as
hee
had
the
Sodomites
to
vexe
his
righteous
soule
,
liued
well
and
carefully
,
but
when
by
fire
and
brimstone
from
heauen
they
were
destroyed
,
and
hee
at
rest
with
his
two-daughters
,
without
any
disquiet
or
molestation
,
hee
was
likewise
ouertaken
with
drunkennesse
,
and
committed
incest
with
his
two
daughters
.
Whiles
Dauid
continued
vnder
the
dread
of
Saul
,
Dauid
.
and
was
cumbred
with
enemies
,
hee
liued
vprightly
,
and
gaue
himselfe
wholy
to
serue
the
Lord
;
but
being
freed
from
these
dangers
,
hauing
gotten
peace
and
quietnesse
,
hee
became
secure
,
gaue
himselfe
to
the
contrary
;
his
eyes
and
heart
fell
on
lusting
,
and
neuer
ceased
,
vntill
hee
had
committed
both
Adultery
and
Murther
.
Many
examples
to
the
like
effect
might
be
brought
,
but
these
(
I
trust
)
may
suffice
,
in
this
so
plaine
and
euident
a
matter
.
And
this
the
rather
,
for
that
euery
one
of
vs
(
if
we
will
iudge
vprightly
)
doth
finde
in
himselfe
,
that
hee
neuer
seeketh
lesse
after
God
,
or
lesse
hath
him
in
his
minde
,
then
in
the
time
of
prosperity
;
and
contrariwise
,
neuer
prayeth
,
and
sueth
vnto
him
more
earnestly
,
then
when
hee
is
pressed
with
aduersity
.
Shall
any
man
now
thinke
that
God
bateth
him
,
and
hath
cleane
cast
him
off
,
because
hee
hath
laid
this
crosse
vpon
him
to
be
borne
?
Nay
rather
,
let
him
herein
boldly
acknowledge
the
great
loue
and
fauour
of
God
towards
him
,
in
that
her
laboureth
in
this
so
fauour●ble
and
Fatherly
a
manner
to
call
him
home
,
and
will
not
suffer
him
by
any
meanes
to
grow
into
security
,
and
so
to
sinne
against
him
,
but
will
haue
him
exercised
,
sometimes
in
greater
troubles
,
sometimes
in
lesse
;
sometime
touching
and
vexing
him
with
sicknesse
of
body
,
sometime
with
death
of
friends
,
sometime
with
losse
of
goods
and
cattell
,
sometime
after
one
sort
,
and
sometimes
after
another
;
but
all
to
this
end
,
that
so
hee
might
make
him
more
mindefull
of
him
,
and
more
carefull
to
shew
forth
his
louing
obedience
towards
him
.
This
also
by
a
Similitude
,
may
very
well
bee
confirmed
vnto
vs
.
Shall
the
Physician
bee
said
to
hate
his
patient
,
when
as
hee
giueth
and
ministreth
vnto
him
a
strong
and
sharpe
Purgation
,
to
recouer
him
?
Or
shall
the
father
be
said
to
hate
his
sonne
,
when
hee
doth
chastise
and
correct
him
with
the
rod
,
that
hee
may
reforme
him
?
So
neither
can
God
iustly
bee
said
to
hate
vs
,
but
rather
to
loue
vs
,
when
in
this
manner
hee
launceth
our
sores
,
that
hee
may
heale
vs
;
and
thus
father-like
,
correcteth
and
chasteneth
vs
,
with
his
Fatherly
hand
,
that
hee
may
amend
vs
.
And
smally
,
for
the
better
confirmation
of
this
doctrine
,
by
the
testimonie
of
the
Spirit
of
God
in
plain
texts
of
Scripture
.
Ioh.
16.13
.
to
that
which
hath
beene
said
,
let
vs
adioyne
the
plaine
euidence
of
the
Spirit
of
God
,
which
is
the
Spirit
of
Truth
,
and
leadeth
vs
into
all
Truth
,
and
witnesseth
as
much
as
I
haue
said
;
namely
,
that
All
those
things
proceed
and
come
,
not
of
hatred
,
but
of
loue
.
Reu.
3.19
.
As
many
as
I
loue
(
saith
Christ
vnto
the
Church
of
Laodicea
)
I
rebuke
and
chasten
:
Vnto
which
agreeeth
also
the
saying
of
Salomen
:
Pro.
3.11
.
The
Lord
correcteth
him
whom
he
loueth
,
euen
as
the
father
doth
the
childe
in
whom
hee
delighteth
.
Whereunto
consenteth
also
the
testimony
of
the
Spirit
,
Heb.
12.
saying
,
Heb.
12.5
.
&c.
Haue
ree
forgotten
the
consolation
,
that
speaketh
vnto
you
,
as
vnto
children
?
My
son
,
despise
not
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
:
for
whom
the
Lord
loueth
,
hee
chasteneth
,
and
hee
scourgeth
euery
sonne
that
hee
receiueth
.
Hereupon
now
I
conclude
,
that
if
the
former
reasons
had
not
beene
at
all
,
yet
this
three-sold
euidence
of
the
Spirit
of
God
,
whose
Office
is
,
as
I
haue
said
,
to
leade
vs
into
all
truth
,
Joh.
16.13
.
may
serue
sufficiently
,
to
the
quieting
of
any
Christian
conscience
,
if
it
be
throughly
weighed
and
considered
.
And
therefore
whereas
Satan
,
to
the
derogation
of
this
healthfull
doctrine
,
and
the
increase
of
thy
sorrow
and
discomfort
,
doth
forge
this
subtill
reason
:
Satans
reason
.
Those
whom
God
doth
thus
afflict
,
hee
doth
not
loue
,
but
hate
;
But
thou
art
afflicted
so
and
so
by
God
;
Ergo
thou
art
not
beloued
,
but
hated
of
him
.
This
reason
(
I
say
)
is
easily
ouerthrowne
,
for
that
it
is
forged
:
By
whom
?
by
Satan
,
which
hath
beene
a
lyer
and
a
murtherer
from
the
beginning
,
and
therefore
his
argument
is
not
to
bee
receiued
.
But
wee
are
rather
to
hearken
vnto
the
doctrine
of
the
Holy
Ghost
,
which
telleth
vs
a
contrary
tale
,
that
it
is
not
hatred
at
all
,
but
loue
;
not
anger
alone
,
but
the
Fatherly
care
and
tender
affection
of
God
towards
his
children
,
that
maketh
him
thus
to
correct
and
chastise
them
.
And
this
,
not
that
they
should
perish
,
as
Satan
would
inferre
,
but
that
they
should
bee
preserued
,
and
not
perish
with
the
world
.
So
that
if
wee
endure
this
his
chastisement
,
hee
is
so
farre
from
casting
vs
off
,
that
as
hee
hath
witnessed
,
hee
offereth
himselfe
vnto
vs
as
vnto
sonnes
;
But
if
wee
bee
without
it
,
wee
are
so
farre
from
loue
,
that
wee
are
not
sonnes
,
Heb.
12.7.3
but
Bastards
.
And
now
see
how
thou
maist
very
effectually
turne
this
Argument
of
Satans
back
againe
vpon
himselfe
,
to
his
confusion
,
but
to
thy
exceeding
comfort
.
God
hath
afflicted
thee
with
many
crosses
and
miseries
;
art
thou
therefore
cast
out
of
the
loue
and
fauour
of
God
?
Nay
rather
,
thou
art
hereby
assured
,
that
thou
art
no
Bastard
,
but
in
the
number
of
those
,
that
in
deed
&
truth
are
become
the
Sonnes
and
Children
of
God
.
CHAP.
XVII
.
Satans
Obiection
against
the
former
doctrine
answered
.
BEfore
that
I
enter
into
the
Answer
to
Satans
vsuall
Obiection
,
made
against
the
former
doctrine
,
I
am
to
counsell
thee
to
take
heed
vnto
thy selfe
,
and
to
beware
of
his
policie
betimes
.
For
if
thou
wilt
be
ready
to
accept
at
his
hands
,
whatsoeuer
hee
will
aduenture
to
profer
vnto
thee
;
hee
will
soone
bring
thee
to
take
at
his
hands
,
Copper
,
nay
,
drosse
,
for
Gold
,
deadly
poyson
,
for
a
soueraigne
Potion
,
and
that
to
thy
confusion
.
Try
therefore
and
examine
his
obiections
thorowly
,
marke
from
whom
they
come
,
and
to
what
euill
end
and
purpose
they
are
made
;
so
shalt
thou
the
more
easily
withstand
him
in
his
temptations
,
and
with
more
speed
preuaile
against
him
.
Although
this
doctrine
concerning
my
first
position
,
bee
(
as
I
hope
)
so
plaine
,
that
euen
the
simplest
may
vnderstand
it
;
and
with
such
reasons
confirmed
,
as
it
hath
pleased
the
Holy
Ghost
to
minister
vnto
mee
in
that
respect
;
yet
is
the
enemy
of
God
and
all
godly
men
,
bold
to
take
exceptions
against
the
same
,
and
in
this
manner
frameth
his
Obiection
:
Obiect
.
It
is
recorded
in
the
Scriptures
,
that
these
which
you
so
often
call
afflictions
,
are
indeed
iudgements
,
and
Gods
vengeance
denounced
and
executed
on
Gods
enemies
,
and
those
against
whom
his
wrath
and
anger
is
incensed
.
And
for
confirmation
hereof
,
wee
may
produce
many
examples
,
euen
out
of
the
Scriptures
,
but
in
a
matter
so
apparant
,
I
thinke
it
needlesse
.
By
this
Obiection
thus
framed
and
vttered
,
it
euidently
appeareth
,
that
the
Forger
thereof
(
Satan
by
name
)
will
be
a
Serpent
still
of
great
subtilty
,
still
inuenting
and
forging
new
deuices
,
to
effect
his
deuilish
purposes
.
And
therefore
it
is
not
to
be
maruelled
at
,
if
he
thus
beginne
to
make
assault
vpon
thee
in
this
manner
,
by
force
of
this
Obiection
,
to
raze
out
of
thy
minde
,
the
truth
and
certainety
of
all
that
before
hath
beene
,
by
so
many
Arguments
confirmed
;
which
his
malicious
craft
,
that
it
may
the
rather
appeare
,
Ict
vs
examine
and
try
his
Obiection
thorowly
,
and
discouer
the
falshood
and
insufficiency
thereof
,
so
farre
forth
as
by
the
holy
Spirit
of
God
,
wee
shall
bee
thereunto
inabled
.
The
Proposition
is
this
,
Obiect
.
That
afflictions
are
effects
of
Gods
anger
.
that
such
like
afflictions
as
thou
endurest
,
are
threatned
in
Scriptures
,
as
iudgements
and
effects
of
Gods
haired
,
wrath
,
and
anger
vpon
the
wicked
.
A
subtili
temptation
,
whereby
this
enemy
deceiueth
very
many
:
But
let
vs
a
little
dwell
and
stay
thereupon
,
syft
and
examine
it
thorowly
,
and
so
the
fraud
thereof
shall
more
easily
appeare
.
Whereas
it
is
said
in
the
Obiection
,
that
God
doth
threaten
such
like
things
,
as
iudgements
,
and
vengeance
for
sinne
,
to
be
executed
on
the
wicked
:
It
cannot
bee
denyed
,
the
Scripture
to
this
end
is
indeed
plentifull
.
But
what
of
this
?
Not
any
thing
in
truth
can
hereout
bee
gathered
for
Satans
purpose
.
But
herein
his
craft
doth
the
more
appeare
:
in
that
vpon
so
good
a
ground
,
hee
goeth
about
to
erect
such
a
deformed
building
,
and
to
set
vp
his
subtilties
.
For
by
how
much
the
foundation
is
more
true
,
by
so
much
,
his
in
consequent
conclusions
will
seeme
to
bee
more
strong
and
forcible
.
And
then
especially
it
lyeth
vs
vpon
,
to
bee
more
circumspect
and
wary
to
cut
him
short
,
and
to
preuent
him
in
so
malicious
a
purpose
.
Let
vs
now
come
to
the
view
of
Satans
Sophistry
.
The
question
is
of
the
hatred
of
God
.
The
Proposition
proposed
is
true
indeed
:
But
yet
too
weake
and
altogether
vnable
to
conclude
the
question
.
For
thus
he
reasoneth
:
These
miseries
and
afflictions
are
sometimes
the
effects
of
Gods
hatred
:
And
therefore
they
are
so
in
thee
too
.
Answ.
This
Argument
cannot
hold
.
For
that
which
is
sometime
so
,
will
neither
beare
a
generall
inference
;
nor
yet
a
particular
or
a
speciall
conclusion
.
If
a
man
should
thus
reason
:
The
Sun
doth
sometime
harden
the
thing
it
shineth
vpon
;
therefore
it
hardeneth
Waxe
also
:
Euery
petit
Logician
would
bee
ready
to
scoffe
and
lest
at
the
baldnes
of
his
Argument
.
But
to
insist
euen
in
Satans
owne
example
:
These
troubles
and
miseries
proceede
sometimes
from
the
loue
of
God
,
and
therefore
they
doe
so
to
the
very
Reprobates
and
Castawayes
.
Although
the
antecedent
be
true
,
yet
the
conclusion
can
neuer
be
made
good
:
and
such
is
the
conclusion
of
Satan
.
For
what
reason
,
I
pray
you
,
is
in
this
?
It
is
sometime
so
,
and
therefore
so
at
all
times
:
It
is
so
in
some
,
and
therefore
so
in
all
:
Or
it
is
so
in
Iudas
the
Traytor
:
Ergo
,
it
is
so
in
Peter
,
or
some
one
other
of
the
Apostles
.
As
though
that
which
is
affirmed
truely
of
the
one
,
must
of
necessitie
without
exception
be
verified
of
another
.
Let
Satan
therefore
first
proue
this
his
proposition
to
be
generally
true
,
that
is
,
that
these
afflictions
doe
alwayes
come
from
the
hatred
of
God
:
Or
else
this
;
and
such
like
particular
conclusions
,
will
stand
him
in
no
stead
.
But
this
proofe
hee
can
neuer
bee
able
to
make
.
Hold
him
therefore
at
this
pinch
,
and
thou
shalt
,
to
thy
great
comfort
,
haue
a
notable
victory
against
him
.
Thus
thou
maist
now
see
one
piece
of
Satans
malicious
craftinesse
discouered
,
which
he
vseth
in
this
reason
,
to
deceiue
men
afflicted
withall
.
But
yet
this
is
not
all
the
poyson
that
lurketh
vnder
the
faire
show
of
words
in
this
the
Serpents
reason
,
as
shall
anon
appeare
.
He
is
indeed
very
pregnant
in
his
proofes
;
so
is
hee
also
as
painfull
and
plentifull
in
his
misconstructions
,
wresting
all
to
his
owne
purpose
,
that
hath
but
onely
a
very
little
show
or
likelihood
to
fauour
the
cause
he
hath
in
hand
,
and
striueth
to
proue
.
Whereupon
,
it
commeth
to
passe
,
that
as
in
many
other
,
so
euen
in
this
reason
also
,
he
very
slightly
passeth
ouer
the
matter
,
by
the
crafty
confusion
of
words
of
diuers
significations
,
as
though
they
signified
and
imported
one
and
the
selfe
same
thing
:
And
therefore
the
rather
and
sooner
to
deceiue
either
thee
or
any
other
,
hee
thus
subtilly
reasoneth
:
Satan
his
reason
.
God
(
saith
the
Scripture
)
is
angry
with
those
whom
he
punisheth
:
And
therefore
it
cannot
be
,
but
thou
art
hated
of
him
,
and
so
out
of
the
tale
and
number
of
his
children
.
Answ.
This
is
(
no
doubt
)
a
very
absurd
kind
of
reasoning
,
and
argueth
sufficiently
,
from
what
Spirit
it
proceedeth
,
and
therefore
is
thereafter
to
bee
liked
of
and
allowed
.
What
Scripture
euer
taught
,
thus
to
ioyne
&
confound
those
things
together
,
which
God
hath
distinguished
?
Cannot
the
winde
stirre
and
moue
,
but
it
must
needs
bee
a
tempest
?
Cannot
the
Sunne
bee
dimmed
with
a
Cloud
,
but
it
must
vtterly
lose
his
light
?
And
cannot
God
hee
angry
and
displeased
,
but
hee
must
needs
hate
and
finally
cast
away
for
euer
?
Is
there
no
meane
to
be
had
?
None
easier
way
to
be
found
?
must
all
of
meere
necessitie
and
of
force
be
stretched
on
the
rack
of
extremities
?
Indeed
Satan
would
haue
it
so
,
and
therunto
goeth
about
by
this
his
subtil
reason
to
perswade
:
But
yet
Gods
Spirit
doth
teach
vs
far
otherwise
,
that
God
sheweth
himselfe
to
bee
angry
and
displeased
with
many
of
his
seruants
,
and
deare
children
,
whom
notwithstanding
he
hated
not
,
but
most
dearely
loued
;
that
hee
oftentimes
hath
not
onely
threatened
;
but
also
actually
executed
punishments
vpon
them
,
from
whom
he
also
promiseth
that
he
will
not
take
away
his
mercy
for
euer
.
This
doctrine
of
the
Spirit
of
God
,
by
the
example
of
Dauid
,
Hezechiah
,
and
many
others
in
the
Scriptures
,
is
prooued
to
be
as
certaine
,
as
that
which
is
most
certaine
:
and
therefore
euen
in
this
point
,
as
in
al
his
others
,
Satan
is
found
to
be
a
lyar
,
&
his
reason
to
be
of
no
force
,
for
that
so
subtilly
he
maketh
no
distinction
and
difference
,
betwixt
the
hatred
and
anger
of
God
:
As
though
they
were
indifferent
times
,
of
one
nature
,
and
of
one
signification
.
And
therefore
if
in
any
place
,
he
findeth
these
afflictions
to
proceed
of
anger
:
he
straitway
inferreth
,
that
it
is
of
hatred
:
As
though
God
hated
all
those
with
whom
,
and
that
most
iustly
,
he
is
displeased
.
Which
is
not
so
,
as
hath
been
shewed
.
God
(
in
some
sort
)
may
bee
said
to
be
angry
with
his
children
,
and
in
anger
to
afflict
and
punish
them
:
But
hee
can
neuer
bee
said
to
haue
them
:
For
these
two
are
things
different
in
God
.
God
is
said
to
hate
those
,
whom
either
in
his
Decree
hee
hath
excluded
from
mercy
,
though
he
grant
them
life
and
prosperitie
here
on
the
earth
for
a
while
:
or
in
his
punishments
,
hee
doth
in
anger
consume
,
that
is
,
in
Iustice
,
seeke
onely
and
intend
their
condemnation
:
But
it
is
not
so
to
his
Elect
and
Chosen
.
For
if
in
them
he
hateth
any
thing
,
surely
it
is
nothing
but
sinne
alone
;
he
hateth
not
their
persons
,
as
he
is
said
to
hate
the
persons
of
the
Reprobate
.
But
yet
God
may
be
said
to
be
angry
with
his
Elect
:
that
is
,
he
may
haue
a
will
to
punish
sinne
in
them
in
what
manner
it
pleaseth
him
;
and
he
may
lay
his
temporall
punishments
vpon
them
,
as
being
displeased
with
their
sinnes
and
offences
,
and
yet
be
stil
in
loue
affected
towards
them
;
as
the
Father
that
is
incensed
to
anger
against
his
Sonne
that
hath
done
amisse
,
and
therefore
also
taketh
the
Rod
and
punisheth
him
,
and
yet
still
he
loueth
his
child
,
neither
can
,
for
this
anger
,
be
said
to
hate
him
.
And
it
is
wel
to
be
obserued
that
there
is
a
difference
too
,
betwixt
this
anger
of
God
towards
his
Children
and
the
Cast-awayes
,
vnto
the
Elect
and
the
Reprobate
.
Vnto
the
Elect
it
is
temporall
,
short
and
for
a
time
:
For
hee
will
not
alwayes
chide
,
neither
keepe
his
anger
for
euer
.
Psal.
103.9
.
But
vnto
the
Reprobate
it
is
perpetuall
and
eternall
.
In
the
Elect
with
such
measure
,
1.
Cor.
10.3
.
that
they
may
sustaine
and
beare
it
:
but
in
the
other
beyond
their
strength
,
vnto
their
euerlasting
confusion
.
In
the
Elect
,
to
worke
amendment
vnto
life
:
Rom.
8.20
.
In
the
Reprobate
,
to
obdurate
and
harden
them
vnto
eternall
condemnation
.
As
in
the
Elect
,
all
things
turne
to
their
good
:
So
in
the
other
,
both
this
and
all
other
things
turne
to
their
euill
.
Thus
much
to
shew
and
proue
that
which
is
promised
,
or
rather
affirmed
in
my
first
Position
:
viz.
that
the
originall
of
affliction
,
laid
vpon
Gods
children
,
is
not
of
hatred
in
God
;
but
of
his
loue
towards
those
that
are
afflicted
.
CHAP.
XVIII
.
Of
the
second
Position
,
and
the
Obiections
against
the
doctrine
thereof
.
ALthough
the
Doctrine
before
deliuered
,
bee
in
it selfe
most
certaine
&
true
;
&
although
in
the
deliuery
therof
,
the
Serpents
subtiltie
hath
beene
laid
open
,
not
so
much
as
it
deserueth
,
or
as
the
case
and
matter
in
hand
requireth
:
yet
I
trust
so
,
that
euery
man
may
haue
thereby
a
taste
of
his
malicious
minde
,
so
craftily
going
about
to
circumuent
them
,
and
so
to
compasse
and
effect
their
destruction
:
yet
will
not
this
our
mortall
enemy
giue
ouer
,
but
with
this
new
and
fresh
incounter
beginneth
againe
to
make
his
assault
.
Hath
not
God
(
saith
he
)
promised
vnto
his
seruants
prosperitie
,
An
assault
of
Satan
.
peace
,
&
good
and
happy
successe
?
and
hath
hee
not
made
his
couenant
with
them
,
to
deliuer
and
saue
them
out
of
these
extremities
?
Answ.
Answ.
No
doubt
,
hee
hath
thus
promised
,
and
hee
hath
thus
couenanted
indeed
.
But
yet
his
promise
and
couenant
are
not
so
made
,
as
that
afflictions
should
not
touch
the
seruants
of
God
at
all
:
but
rather
in
this
sense
,
that
they
shall
not
hurt
or
ouercome
them
.
For
he
wil
acquit
and
free
his
faithfull
seruants
,
from
that
tyrannous
power
of
sinne
and
death
.
What
is
this
which
you
say
?
Doe
you
thinke
then
,
that
death
and
sinne
shall
neuer
befall
vnto
them
?
This
is
absurd
indeed
,
being
so
void
of
truth
.
Wee
see
the
contrary
proued
by
experience
.
Nay
rather
,
this
is
proued
,
euen
by
experience
,
that
neither
sinne
nor
death
,
(
although
they
bee
enemies
of
great
power
)
shal
euer
haue
the
strength
to
preuaile
so
farre
against
them
,
as
to
subdue
and
conquer
them
.
For
the
explanation
of
the
which
Doctrine
,
2.
Position
.
That
afflictions
are
incident
,
and
must
befall
the
children
of
God
.
you
see
the
consideration
of
the
second
Position
to
be
necessary
:
which
was
,
that
these
miseries
and
afflictions
,
in
this
life
are
incident
,
and
must
befall
vnto
the
children
of
God
;
that
so
we
may
the
better
see
the
slender
hold
,
and
so
with
the
more
ease
auoid
the
danger
of
this
temptation
.
This
Position
,
as
it
euidently
appeareth
,
standeth
on
these
two
branches
:
First
,
that
these
afflictions
doe
befall
the
children
of
God
:
and
secondly
,
that
it
is
of
necessitie
,
that
it
should
bee
so
.
For
proofe
of
the
first
,
I
might
produce
the
examples
of
a
great
number
of
the
seruants
of
God
:
as
Noah
,
Lot
,
Moses
,
Iob
,
Dauid
,
Daniel
,
the
Prophets
,
Apostles
,
and
the
faithfull
Martyrs
and
witnesses
of
our
Sauiour
Christ
.
But
forsomuch
as
the
same
hath
been
touched
before
,
I
will
not
stay
hereupon
.
The
second
,
hauing
a
necessitie
ioyned
thereunto
,
(
that
of
necessitie
it
must
be
so
)
doth
require
a
more
large
discourse
,
&
further
proofes
:
which
by
Gods
assistance
shall
be
done
,
and
that
(
I
hope
)
in
such
maner
,
as
that
the
truth
shall
easily
appeare
,
to
stand
fully
and
altogether
against
Satan
,
and
his
wicked
policies
.
In
this
paines
taking
,
I
might
vrge
that
excellent
saying
of
the
Apostle
Paul
,
2.
Tim.
3.12
.
That
whosoeuer
will
liue
godly
in
Christ
Iesus
,
must
suffer
persecution
.
But
I
know
,
that
the
Aduersarie
will
be
very
carnest
to
cauill
against
me
,
and
take
exception
against
this
Doctrine
,
and
place
of
Paul
,
saying
,
that
it
is
not
to
bee
vnderstood
of
any
punishment
for
sinne
,
as
those
afflictions
which
are
laid
vpon
him
,
but
for
well-doing
.
But
I
insist
with
this
Interrogation
,
Is
it
not
more
vnlikely
,
that
the
seruants
of
Christ
should
suffer
for
well-doing
,
then
for
euill
?
And
if
God
suffereth
them
to
be
euill
intreated
and
persecuted
of
the
world
,
and
that
euen
then
,
when
they
doe
well
:
how
much
more
shall
he
doe
it
,
when
they
shall
sin
and
off●nd
against
him
?
Hereunto
thou
wilt
haply
answere
,
that
this
is
likely
indeed
:
but
yet
thou
findest
most
commonly
,
the
examples
of
the
greatest
miseries
in
Gods
seruants
,
to
haue
come
,
not
so
much
of
sinne
,
as
in
the
furtherance
of
his
cause
and
Gospell
;
as
the
examples
of
the
Prophets
,
Apostles
and
Martyrs
do
proue
:
But
thine
estate
is
otherwise
.
For
thou
seest
no
such
matter
of
goodnes
in
thy selfe
,
wherefore
these
afflictions
should
be
imposed
vpon
thee
.
To
this
,
I
againe
on
the
contrary
part
,
doe
here
plainely
affirme
,
and
say
,
that
I
stand
not
to
dispute
,
or
to
make
any
search
and
inquiry
,
whether
thou
findest
in
thy selfe
any
such
matter
of
goodnes
or
not
.
It
is
farre
from
my
purpose
,
and
I
leaue
that
to
the
iudgement
of
God
first
,
and
then
to
the
tryall
of
thine
owne
conscience
.
But
I
come
to
the
principall
point
,
which
is
this
:
That
GOD
for
sinne
doth
oftentimes
in
this
sort
chasten
;
yea
,
and
that
there
is
also
a
necessitie
in
this
included
,
that
hee
should
thus
correct
and
chastise
those
that
are
his
children
,
either
more
or
lesse
,
as
shall
seeme
good
vnto
him
,
in
his
will
and
pleasure
.
For
proofe
of
this
which
I
haue
said
,
viz.
that
sinne
in
the
Elect
of
God
,
is
cause
of
corrections
and
afflictions
laid
vpon
them
:
I
thinke
not
amisse
to
referre
thee
to
these
examples
,
recorded
vnto
vs
in
the
Booke
of
God
.
Moses
and
Aaron
for
back
wardnes
in
beliefe
,
Numb.
20.12
,
13.
were
punished
with
exclusion
from
the
Land
of
Promise
.
1.
Sam.
3.27
,
28.
Heli
,
for
his
too
much
lenitie
,
and
remisse
cockering
of
his
gracelesse
children
,
was
plagued
with
a
fearefull
visitation
.
The
Kingdome
was
rent
from
Salomons
posterity
,
because
he
transgressed
against
the
Lord.
2.
King
.
11.11
.
Dauid
,
in
plaine
termes
confesseth
,
Psal.
38.
that
the
cause
of
his
afflictions
was
in
his
sinne
.
And
therefore
it
is
also
,
that
God
so
oftentimes
in
the
Scriptures
threatneth
punishments
and
afflictions
,
not
onely
to
Reprobates
,
but
also
to
his
Elect
and
Chosen
.
Ieremy
affirmeth
,
Ier.
25.
that
God
beginneth
to
plague
the
City
where
his
name
was
called
vpon
.
And
Peter
plainly
telleth
vs
,
1.
Pet.
4.17
.
that
Iudgement
must
begin
euen
at
the
house
of
God
.
Wherunto
may
be
very
wel
added
,
that
promise
of
God
vnto
Dauid
,
in
regard
of
his
sonne
,
which
should
succeed
him
in
his
kingdome
:
That
if
he
sinned
,
2.
Sam.
7.14
God
would
chasten
him
with
the
rod
of
men
,
and
with
the
plagues
of
the
children
of
men
,
but
yet
hee
would
not
take
his
mercy
vtterly
from
him
.
So
that
heereby
it
is
manifest
,
that
a
chastening
there
should
be
,
and
that
for
sin
,
but
yet
such
as
should
be
attended
with
his
mercy
.
Heereunto
I
might
adde
also
the
examples
of
Hezechiah
,
Daniel
,
the
godly
Kings
and
Prophets
,
which
are
all
in
this
very
resolute
:
But
in
so
plaine
a
matter
,
I
trust
,
these
few
testimonies
shall
suffice
.
Obiect
.
But
heere
againe
it
is
obiected
:
Why
is
it
necessary
,
that
these
things
should
,
for
sinne
,
befall
vnto
the
righteous
,
and
why
is
it
needfull
that
it
should
be
so
,
seeing
that
Christ
hath
already
fully
satisfied
for
the
sinnes
of
all
those
that
are
his
Elect
and
Chosen
?
Answ.
To
this
I
answer
,
that
although
Christ
hath
indeede
payd
the
ransome
,
and
made
this
full
satisfaction
,
as
is
obiected
,
yet
the
causes
are
great
,
and
of
great
moment
and
force
,
why
it
should
be
,
as
I
haue
before
affirmed
.
For
first
,
the
afflictions
,
of
necessity
,
are
to
be
layd
on
the
seruants
of
the
Lord
,
Afflictions
are
necessary
,
to
make
men
the
more
warie
.
in
regard
of
their
corrupt
nature
,
which
is
so
prone
and
apt
of
it selfe
,
to
like
and
accept
of
sinne
,
and
maruellous
dull
and
slow
,
to
rake
any
delight
to
walke
in
the
wayes
of
godlinesse
.
Sinne
that
is
so
agreeable
to
this
our
nature
,
seemeth
to
vs
pleasant
and
delightsome
,
whereby
wee
are
drawne
the
rather
to
commit
it
;
but
when
men
doe
wisely
marke
and
perceiue
indeed
,
that
it
is
attended
vpon
with
these
fatherly
corrections
,
which
seeme
so
sowre
and
bitter
vnto
our
flesh
,
and
that
besides
these
temporall
afflictions
,
there
are
eternall
punishments
incident
vnto
the
same
:
Such
in
whom
the
feare
of
God
hath
taken
any
root
,
are
made
the
more
circumspect
and
wary
in
auoyding
of
sinne
,
and
more
watchfull
to
conforme
their
liues
,
according
to
the
prescript
of
godlines
.
Yea
,
they
are
so
farre
from
sorrowing
vnder
the
heauy
burthen
of
these
afflictions
,
that
they
doe
take
thereof
great
cause
of
ioy
,
that
their
rebellious
nature
is
in
this
manner
suppressed
&
bridled
,
and
themselues
brought
to
liue
in
godly
obedience
,
as
it
becommeth
the
seruants
of
Christ
.
Secondly
,
although
the
benefits
both
corporall
and
spirituall
,
To
stirre
them
vp
to
thankfulnesse
.
which
we
haue
receiued
at
the
hands
of
our
God
,
and
that
by
the
meanes
of
our
Sauiour
Iesus
Christ
are
past
recount
,
yet
are
we
found
and
prooued
,
to
be
of
our selues
very
ingratefull
and
vnthankefull
for
the
same
.
Therefore
it
is
necessary
,
in
this
respect
also
,
that
we
should
taste
of
this
cup
of
afflictions
:
That
wee
being
brought
by
these
small
and
easie
corrections
,
to
the
knowledge
of
greater
punishments
,
we
may
be
the
more
stirred
vp
,
and
prouoked
vnto
thankefulnesse
.
Thirdly
,
we
are
vniuersally
giuen
of
nature
,
To
put
them
in
minde
of
their
own
frailty
and
make
thé
depend
on
God
.
to
cocker
our selues
,
to
aduance
and
extoll
to
the
skies
our
owne
acts
and
doings
,
if
they
haue
but
a
very
little
shew
of
goodnesse
pinned
vpon
them
,
and
we
are
very
ready
,
lightly
to
passe
ouer
our
own
infirmities
and
imperfections
,
be
they
neuer
so
great
,
and
deserue
neuer
so
great
punishment
at
the
hands
of
GOD
,
and
thus
Pharise-like
are
puffed
vp
with
a
vaine
conceit
of
our
owne
worthinesse
.
That
wee
may
therefore
the
sooner
and
the
better
come
to
the
knowledge
of
our
owne
frailty
,
and
shake
off
cleane
all
hope
and
considence
in
our selues
,
and
depend
and
trust
wholly
and
altogether
vpon
the
grace
and
mercy
of
our
God
:
these
corrections
and
chastizements
,
being
as
it
were
remembrances
,
to
admonish
vs
of
our
weaknesse
and
frailty
,
are
very
expedient
and
necessary
.
Fourthly
,
we
are
all
maruellously
inclined
vnto
the
loue
of
this
world
,
To
make
them
affect
this
world
lesse
and
that
to
come
more
.
and
haue
not
indeede
such
a
longing
and
desire
vnto
the
exceeding
ioyes
of
the
life
to
come
,
as
of
right
we
should
and
ought
to
haue
.
To
the
end
therefore
that
this
our
hot
loue
of
this
world
might
the
rather
be
cooled
and
rebated
in
vs
,
and
a
more
earnest
longing
after
the
future
happinesse
in
the
world
to
come
,
might
be
kindled
and
increased
in
vs
,
it
is
necessary
that
God
should
lay
these
chastizements
and
corrections
on
vs
,
in
this
present
life
,
that
by
this
meanes
wee
might
be
brought
the
lesse
to
like
and
affect
it
,
and
the
more
desirous
of
the
life
to
come
.
Fiftly
,
as
all
other
vertues
in
Gods
seruants
,
To
manifest
their
patience
.
ought
to
shew
forth
themselues
effectually
:
so
amongst
the
rest
,
patience
is
to
bee
made
knowne
.
And
for
that
the
same
neuer
appeareth
better
,
then
in
the
time
of
affliction
,
euen
for
this
cause
also
I
affirme
,
that
it
is
necessary
that
the
children
of
God
,
for
a
triall
of
their
patience
,
should
suffer
affliction
.
Lastly
,
if
these
reasons
thus
alledged
,
be
thought
insufficient
,
It
is
the
good
will
and
pleasure
of
God
,
that
his
seruants
shall
suffer
afflictions
.
to
prooue
this
mine
allegation
,
although
many
other
may
bee
brought
,
yet
letting
all
other
passe
for
a
time
,
I
will
onely
adde
one
,
and
that
of
such
force
and
power
,
that
it
cannot
abide
or
suffer
any
exception
,
and
against
which
,
no
creature
,
either
Man
or
Angell
,
may
dispute
:
And
that
is
,
the
good
will
and
pleasure
of
God
.
That
for
so
much
as
it
hath
pleased
him
in
his
wisdome
,
and
for
the
declaration
of
his
loue
towards
his
seruants
,
thus
to
determine
the
matter
in
this
fatherly
manner
,
to
correct
and
chastize
his
children
in
this
life
,
and
hath
thought
this
to
bee
the
best
and
most
conuenient
course
,
both
for
their
good
and
his
owne
glory
;
let
euery
man
afflicted
,
not
murmure
or
grudge
against
God
,
but
patiently
and
thankefully
beare
the
same
,
and
assure
himselfe
that
the
Lord
(
as
hath
beene
sufficiently
alledged
)
in
his
time
will
put
an
end
,
and
ease
him
of
this
heauy
burthen
.
Quest.
But
heere
now
,
a
question
will
bee
mooued
:
Doe
you
not
heereby
now
seeke
to
stablish
againe
that
erroneous
point
of
Popish
doctrine
,
concerning
satisfaction
;
in
that
,
though
Christ
hath
suffered
for
vs
,
and
redeemed
vs
,
yet
wee
must
notwithstanding
,
of
necessitie
endure
and
sustaine
these
temporary
paines
and
punishments
for
sinne
?
Since
there
is
,
as
you
say
,
such
a
necesity
heerin
,
it
is
likely
that
some
such
matter
should
be
intended
.
Answ.
Heereunto
I
answer
,
that
in
no
wise
I
minde
or
purpose
to
establish
that
deuillish
doctrine
of
Popery
,
whatsoeuer
some
indiscreetly
may
,
or
rather
wil
coniecture
.
That
I
assure
you
,
both
now
is
,
and
so
,
I
hope
in
the
Lord
,
still
shall
be
farre
from
mee
.
But
I
rather
hold
and
maintaine
the
contrary
.
For
though
God
,
from
sin
,
doth
often
take
an
occasion
to
inflict
these
things
vpon
his
children
,
and
that
iustly
;
yet
hee
doth
not
lay
them
vpon
his
seruants
,
as
any
satisfactory
punishments
,
whereby
they
should
make
any
recompence
or
satisfaction
vnto
God
,
for
the
faults
which
they
haue
committed
.
God
forbid
that
wee
should
so
thinke
,
and
detract
so
much
from
the
perfection
,
and
all-sufficiency
of
the
satisfactory
sacrifice
of
our
Sauiour
Christ
Iesus
.
But
God
inflicting
these
things
,
doth
it
,
to
the
intent
that
hee
himselfe
might
the
more
be
glorified
,
and
they
his
children
might
be
bettered
.
And
for
this
cause
also
,
they
are
called
,
not
satisfactions
,
but
castizements
and
corrections
in
the
Booke
of
God
.
For
they
make
vs
the
more
to
bee
humbled
and
abased
in
the
sight
and
feeling
of
our
sinnes
.
They
prouoke
and
stirre
vs
vp
vnto
repentance
.
They
are
meanes
to
make
vs
feruent
in
prayer
.
They
are
as
a
bridle
vnto
our
lusts
and
concupiscences
.
By
them
our
faith
and
patience
are
tryed
.
They
do
so
schoole
vs
in
the
Schoole
of
Christianity
,
that
whereas
wee
were
before
in
their
absence
,
earnestly
giuen
ouer
to
sinne
,
wee
now
become
weary
thereof
,
and
are
made
heedfull
to
shun
and
eschew
sinne
,
and
are
made
very
carefull
heerafter
,
to
walke
in
the
right
and
straight
path
of
righteousnesse
.
Now
for
the
Papists
,
maintaining
their
satisfactions
,
for
that
these
such
excellent
fruits
do
come
of
afflictions
,
and
many
other
besides
,
which
for
breuities
cause
I
omit
,
wee
doe
agree
with
the
Papists
in
this
,
that
sinne
,
in
some
sort
,
may
be
sayd
to
be
the
cause
of
these
corrections
,
and
that
for
sinne
they
are
inflicted
:
yet
in
the
end
heereof
,
which
is
the
maine
poynt
wherupon
their
position
standeth
,
wee
doe
vtterly
dissent
from
them
.
For
they
will
needes
haue
the
end
to
bee
satisfaction
and
recompence
vnto
God
for
sinne
committed
:
And
we
contrariwise
affirme
,
that
they
are
not
to
procure
,
or
make
satisfaction
at
all
,
but
are
for
correction
and
amendment
of
our selues
,
and
besides
that
,
they
might
bee
fruitfull
warnings
vnto
other
the
children
and
Saints
of
God
;
that
they
,
seeing
these
fatherly
rods
of
God
to
be
layd
vpon
vs
for
our
sinnes
,
and
considering
that
they
by
weaknes
,
may
likewise
fall
into
the
same
,
or
some
other
as
grieuous
a
kinde
of
sinne
,
and
so
be
made
partakers
of
the
same
,
or
such
like
kinde
of
punishment
,
might
therby
take
occasion
to
adore
the
mercy
of
God
,
and
take
good
heede
vnto
their
steps
,
that
they
do
not
offend
the
Maiesty
of
God
.
Now
that
we
haue
(
as
I
trust
)
thus
proued
this
necessity
which
I
spake
of
,
let
vs
returne
againe
to
the
further
discouery
of
Satans
subtilty
,
but
yet
very
loose
Conclusions
:
who
commeth
now
in
with
a
new
forged
reason
,
and
in
this
manner
obiecteth
against
the
former
doctrine
concerning
afflictions
,
and
the
necessity
thereof
.
CHAP.
XIX
.
Satans
Obiections
against
necessity
of
afflictions
,
ouerthrowne
.
Obiect
.
GOD
(
saith
Satan
)
hath
promised
prosperity
vnto
his
children
:
And
therefore
it
cannot
bee
,
that
they
which
are
so
afflicted
,
should
bee
accounted
in
the
number
of
his
seruants
,
or
such
as
appertaine
vnto
his
Kingdome
.
And
so
this
necessitie
also
,
as
appeareth
,
falleth
to
the
ground
.
Answ.
But
that
Satans
shamelesse
doings
are
euidently
knowne
,
and
his
drift
is
very
well
vnderstood
,
it
would
seeme
a
thing
to
bee
wondred
at
,
that
euer
such
blasphemous
Obiections
should
bee
made
,
to
daunt
the
hope
,
and
rebate
the
confidence
of
GODS
Elect
and
Chosen
.
For
this
(
as
cleerly
appeareth
)
is
the
marke
whereat
this
subtill
enemy
aymeth
:
And
that
his
malicious
craftinesse
may
the
rather
,
to
GODS
glorie
,
our
comfort
,
and
the
shame
and
confusion
of
the
same
our
aduersarie
appeare
,
I
purpose
(
by
Gods
assistance
)
in
this
his
Obiection
,
to
pursue
him
thorowly
.
That
God
hath
promised
prosperity
vnto
his
seruants
,
is
not
to
be
denyed
,
but
may
safely
,
and
with
sufficient
warrant
easily
bee
granted
:
Nothing
by
the
grant
hereof
will
be
gotten
to
strengthen
Satans
cause
,
but
much
will
bee
found
thereby
to
increase
the
comfort
of
GODS
children
.
GOD
hath
promised
prosperity
and
a
flourishing
estate
vnto
his
Seruants
:
shall
they
neuer
therefore
taste
of
aduersitie
?
Shall
they
therefore
neuer
be
afflicted
?
Though
Satan
do
bend
all
his
force
&
beate
his
wits
neuer
so
much
,
yet
shall
he
neuer
be
able
to
make
this
his
Conclusion
good
.
The
contrary
hath
been
before
,
by
very
many
examples
sufficiently
proued
,
and
might
here
also
by
many
more
be
confirmed
,
but
that
in
so
plaine
a
case
I
think
it
needlesse
,
and
the
rather
for
that
the
plaine
testimony
of
the
Scripture
doth
teach
vs
another
manner
of
doctrine
then
Satans
Conclusion
doth
pretend
.
Our
Sauiour
Christ
pronounceth
them
blessed
,
Mat.
5.10
.
which
suffer
persecution
for
righteousnesse
sake
,
and
addeth
also
a
reason
:
for
theirs
is
the
Kingdome
of
Heauen
.
Is
not
persecution
,
affliction
?
And
is
not
this
blessednesse
,
prosperity
?
And
are
not
then
these
persecuted
,
in
the
number
of
Gods
children
?
I
thinke
that
none
,
but
shamelesse
Satan
,
will
for
shame
deny
it
.
To
what
purpose
should
the
same
our
Sauiour
,
so
often
put
his
Disciples
in
minde
of
the
Crosse
,
if
the
taking
vp
of
that
,
and
the
bearing
it
after
him
,
should
be
a
meane
to
exclude
them
out
of
the
number
of
Gods
children
?
Why
doth
his
Apostle
Paul
so
confidently
tell
vs
,
that
by
much
tribulation
wee
must
enter
into
the
Kingdome
of
heauen
?
And
why
doth
the
same
Apostle
so
confidently
also
tell
vs
,
that
Tribulation
,
or
anguish
,
Rom.
8.35
.
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
,
shall
not
separate
vs
from
the
loue
of
Christ
?
&c.
Dauid
plainely
affirmeth
,
Psal.
34.19
.
that
the
troubles
of
the
righteous
are
great
and
many
.
And
are
not
these
righteous
still
the
children
of
God
,
although
they
endure
such
troubles
?
Howsoeuer
Satan
laboureth
to
perswade
the
contrary
,
yet
seeing
the
Spirit
of
God
teacheth
vs
so
to
our
comfort
,
we
are
bound
to
beleeue
it
,
and
to
assure
our selues
of
the
same
.
What
though
God
hath
promised
prosperity
&
a
flourishing
estate
,
(
as
I
haue
said
)
vnto
his
children
sometimes
,
will
hee
therefore
neuer
send
vnto
them
aduersitie
?
Because
hee
sometimes
afflicteth●
,
and
by
afflicting
correcteth
,
will
hee
therefore
neuer
receiue
againe
into
fauour
,
but
reiect
and
cast
off
for
euer
?
In
the
booke
of
Iudges
is
plentifully
recorded
,
that
God
many
times
afflicted
his
people
,
giuing
them
ouer
into
the
hands
of
their
enemies
,
which
tyrannized
ouer
them
with
intolerable
cruelty
;
yet
when
they
cryed
vnto
him
,
hee
receiued
them
againe
into
morcy
.
Hosh.
6.1
.
By
which
it
plainely
appeareth
,
that
to
spoyle
,
and
heale
;
to
wound
,
and
binde
vp
;
to
kill
,
and
to
reuiue
and
raise
vp
againe
,
are
in
the
hands
and
power
of
the
Lord
;
and
that
the
one
of
these
is
not
any
thing
preiudiciall
to
the
other
,
in
whatsoeuer
manner
it
pleaseth
the
Lord
to
lay
them
on
his
children
.
And
this
did
the
Prophet
Dauid
very
well
see
and
perceiue
,
and
therefore
euen
in
the
midst
of
all
his
troubles
and
afflictions
confesseth
,
that
though
hee
should
walke
thorow
the
valley
of
the
shadow
of
death
,
Psal.
23.4
.
yet
hee
would
feare
no
euill
,
for
that
God
was
with
him
,
and
his
Rod
and
his
Staffe
did
comfort
him
.
Obiect
.
Oh!
doe
you
come
in
with
a
sometime
?
What
doe
you
tell
me
of
sometime
?
This
satisfieth
not
my
desire
and
expectation
,
neither
doth
it
any
thing
at
all
allay
and
abate
the
force
of
Satans
reason
.
For
it
is
not
a
temporarie
,
but
a
continuall
and
a
durable
prosperitie
that
is
promised
to
the
righteous
.
It
is
said
of
them
,
that
they
shall
flourish
like
a
greene
Bay
Tree
,
Psal.
91.12
.
Psal.
1.3
.
Esay
40.31
.
and
that
their
leafe
shall
neuer
fade
,
and
whatsoeuer
they
doe
,
it
shall
prosper
:
They
shall
renew
their
strength
,
and
lift
vp
their
wings
like
an
Eagle
,
they
shall
runne
and
not
bee
weary
,
they
shall
not
faint
.
Answ.
Satans
subtilty
whereby
he
deceiueth
the
weake
Christian
,
in
euill
application
of
the
promises
in
Scriptures
concerning
prosperity
.
You
see
,
heere
is
a
plaine
promise
made
;
not
for
a
day
,
but
alwaies
;
not
temporarie
,
and
for
a
time
onely
,
but
for
euer
:
The
one
estate
not
sometime
,
but
still
excluded
,
and
the
other
perpetually
,
and
without
any
limitation
and
date
of
time
is
promised
.
In
this
reason
thus
alledged
,
Satan
and
sinfull
flesh
deceiue
the
simple
soule
many
waies
.
First
,
in
the
euill
application
of
the
promises
of
God
in
the
Scriptures
,
making
no
difference
or
distinction
at
all
therein
,
in
respect
of
the
matter
thereof
,
or
things
that
are
promised
by
him
vnto
his
children
.
In
respect
of
the
matter
.
For
when
at
any
time
God
promiseth
internall
prosperitie
,
in
spirituall
and
inward
graces
of
the
soule
,
Satan
subtilly
applyeth
the
promise
,
vnto
things
externall
,
and
such
as
doe
concerne
the
body
,
as
riches
,
health
,
good
successe
in
affaires
,
and
businesse
of
this
present
life
,
and
such
like
.
Of
this
his
practice
we
haue
an
example
in
the
people
of
the
Iewes
,
whom
he
hath
of
long
time
deluded
and
bewitched
,
and
as
yet
doth
delude
and
bewitch
in
this
manner
of
application
.
Many
promises
were
made
in
the
Prophets
,
concerning
the
Temple
,
the
Cittie
of
Ierusalem
,
the
people
of
God
to
bee
gathered
out
of
all
Nations
,
to
returne
againe
vnto
the
holy
Citie
and
Mount
Sion
.
All
which
,
the
Iewes
applyed
vnto
themselues
onely
,
and
would
haue
them
to
bee
vnderstood
of
themselues
to
bee
the
onely
people
of
God
,
of
the
materiall
Citie
and
Temple
of
Ierusalem
,
and
of
some
externall
and
outward
face
of
the
Church
againe
,
there
to
be
as
in
times
past
,
erected
by
the
Messias
:
Whereas
in
deed
,
they
rather
touch
and
intend
,
the
spirituall
collection
,
and
inward
beautie
of
Gods
Elect
,
which
out
of
all
Nations
shall
bee
gathered
vnto
his
Church
,
which
is
spiritually
meant
by
the
names
of
the
Temple
,
Mount
Sion
and
Ierusalem
,
according
to
the
vse
and
manner
of
the
Scriptures
.
This
must
not
seeme
strange
vnto
vs
,
that
this
erronious
manner
of
application
was
in
the
Iewes
,
since
that
the
very
Apostles
of
our
Sauiour
Iesus
Christ
,
both
before
and
after
the
time
of
Christs
Death
and
Passion
,
were
ouertaken
with
the
like
.
For
of
them
it
is
recorded
,
that
when
our
Sauiour
made
any
mention
of
a
Kingdome
;
yea
,
sometime
when
there
was
no
mention
made
thereof
at
all
,
they
carnally
dreamed
of
an
earthly
Kingdome
.
And
by
this
meanes
,
Satan
laboured
couertly
to
plant
both
in
the
Apostles
,
and
also
the
other
Iewes
,
this
damnable
heresie
,
That
vnlesse
Christ
did
erect
and
set
vp
such
a
Kingdome
in
this
people
,
hee
could
not
bee
the
promised
Messiah
.
In
like
sort
it
is
,
that
hee
deceiueth
many
,
by
wresting
the
words
of
the
Prophet
Dauid
to
a
wrong
sense
:
For
whereas
it
is
said
in
the
first
Psalm
,
Psal.
1.3
,
&c.
that
the
Righteous
shal
be
like
a
Tree
planted
by
the
Riuers
of
waters
,
shall
bring
forth
his
fruit
in
due
season
,
that
his
leafe
shall
not
fade
,
and
whatsoeuer
hee
shall
doe
,
shall
prosper
.
Satan
(
like
a
wyly
Serpent
)
wresteth
all
this
vnto
an
externall
and
outward
estate
,
and
prosperity
in
things
appertaining
to
the
world
,
when
the
Prophets
words
are
to
bee
vnderstood
of
the
spirituall
prosperity
,
and
inward
good
estate
of
the
soule
.
Secondly
,
in
respect
of
the
time
also
,
In
respect
of
the
time
Satan
doth
in
like
manner
deceiue
the
simple
,
by
mis-applying
the
aforesaid
promises
:
For
whereas
God
,
in
making
his
promises
of
such
flourishing
estate
vnto
his
seruants
,
respecteth
principally
,
and
most
of
all
the
life
to
come
,
wherein
they
shall
all
in
full
perfection
be
established
and
performed
;
This
heauy
aduersarie
of
mankinde
,
goeth
about
very
carnestly
in
his
Conclusions
,
to
binde
and
tye
all
vnto
the
life
present
:
As
though
the
case
were
such
,
that
if
the
same
promises
were
not
in
this
life
performed
,
then
they
could
not
be
performed
at
all
.
But
the
truth
is
otherwise
in
very
deed
;
for
if
they
bee
in
any
wise
to
bee
tyed
vnto
this
life
,
yet
it
is
but
imperfectly
,
or
as
the
saying
is
,
inchoatiuely
,
that
is
,
in
their
beginning
onely
;
but
in
fulnesse
and
perfection
,
the
most
of
them
appertaine
,
and
are
to
bee
referred
vnto
the
life
to
come
.
This
world
,
if
it
bee
rightly
considered
,
is
no
perpetuall
thing
,
but
as
a
strange
Countrey
,
wherein
as
strangers
and
Pilgrims
we
wayfare
still
,
in
expectation
of
another
and
a
farre
better
home
:
So
that
in
this
world
,
none
are
to
expect
and
looke
for
any
better
things
,
then
the
common
accidents
,
which
are
incident
and
befalling
vnto
strangers
.
As
for
other
comforts
,
wee
must
stay
the
time
,
vntill
we
shall
attaine
vnto
that
longed
for
home
and
place
of
happinesse
,
which
is
heauen
,
In
respect
of
the
ambiguity
of
the
phrase
.
where
we
shall
be
put
in
full
fruition
of
them
.
Thirdly
,
in
the
ambiguity
also
of
the
phrase
of
Scripture
,
Satan
often
in
these
&
such
like
kinds
of
reasonings
doth
deceiue
the
broken
and
afflicted
soule
.
As
when
the
promise
(
respecting
both
this
life
,
and
things
appertaining
hereunto
)
Satan
maketh
that
to
bee
a
generall
negation
,
in
respect
of
the
time
,
which
is
most
especially
to
bee
attributed
onely
to
the
continuance
and
perperuity
of
the
time
.
As
for
example
,
Psal.
55.22
.
Psal.
55.22
.
it
is
said
,
God
will
not
suffer
the
righteous
to
fall
for
euer
.
Psal.
112.6
.
And
againe
,
Psal
112.6
.
Hee
shall
not
bee
moued
for
euer
.
For
euer
,
that
is
,
saith
Satan
,
neuer
,
as
some
Translations
also
haue
it
,
as
though
these
things
,
that
is
,
the
fall
&
mouing
of
the
righteous
,
should
neuer
come
.
Whereas
in
very
deed
the
meaning
is
not
so
;
But
for
euer
they
shall
not
fall
or
be
moued
;
that
is
,
they
shall
not
be
so
abased
,
as
that
it
should
last
for
euer
,
but
for
a
time
onely
,
and
then
againe
they
shall
recouer
and
bee
restored
:
Agreeable
with
that
of
the
Psalmist
else-where
:
Psal.
34.19
.
Great
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
them
out
of
all
.
Wherefore
I
would
wish
the
wauering
soule
,
neither
in
this
,
or
any
other
point
of
doctrine
to
be
hastie
in
trusting
Satan
with
these
his
generall
termes
,
but
rather
to
syft
and
try
all
by
the
Scriptures
,
and
as
they
bee
agreeable
or
dissenting
,
to
and
from
the
same
,
so
to
accept
or
to
reiect
the
same
.
And
because
I
finde
that
many
of
our
English
Translations
,
through
the
ambiguity
of
the
Hebrew
,
that
indifferently
beareth
both
senses
,
haue
erred
herein
,
translating
(
neuer
)
in
stead
of
(
for
euer
)
if
that
his
Booke
shall
herein
faile
him
,
and
seeme
to
make
against
him
,
yet
not
to
be
too
credulous
,
but
rather
to
seeke
and
craue
helpe
of
such
learned
,
as
are
able
out
of
the
Originall
Text
to
instruct
him
further
,
if
otherwise
,
either
by
the
circumstances
of
the
place
,
or
conferring
it
with
other
sentences
of
the
Scriptures
,
hee
cannot
bee
sufficiently
resolued
.
Fourthly
,
In
the
word
,
Prosperity
.
in
this
word
(
prosperity
)
Satan
hath
such
subtill
trickes
of
Sophistry
,
that
if
thou
bee
not
wise
,
and
take
good
heed
vnto
thy selfe
,
he
will
soone
deceiue
thee
:
For
he
accounteth
(
and
so
,
I
feare
mee
,
thou
doest
account
it
also
)
that
to
bee
prosperitie
,
which
is
voyd
of
all
trouble
and
disquiet
;
so
that
no
longer
then
peace
&
quietnesse
continue
,
no
longer
he
accounteth
it
to
be
prosperity
:
Whereas
God
would
not
haue
thee
to
consider
so
much
the
very
instant
and
time
present
,
but
the
issue
and
end
of
all
.
The
Scriptures
doe
testifie
vnto
vs
;
yea
,
and
experience
also
doth
teach
vs
,
that
the
wicked
are
seene
to
bee
in
this
worldly
peace
,
and
to
bee
without
troubles
;
when
as
on
the
other
side
,
the
godly
are
in
great
troubles
:
yet
cannot
the
wicked
ones
bee
iustly
said
to
enioy
prosperitie
,
nor
the
godly
to
bee
out
of
prosperitie
,
vntill
the
end
of
the
one
and
the
other
bee
manifestly
knowne
,
and
then
that
will
sufficiently
proue
,
that
the
wicked
(
this
peace
notwithstanding
)
is
void
of
prosperity
,
and
the
godly
(
their
troubles
notwithstanding
)
are
yet
prosperous
.
And
therefore
the
Prophet
Dauid
in
the
37.
Psal.
hauing
discoursed
at
large
of
the
flourishing
estate
and
prosperitie
of
the
Righteous
in
the
end
,
to
shew
how
we
may
truely
iudge
&
determine
of
it
,
referreth
vs
not
to
the
beginning
or
iniddle
,
but
vnto
the
end
thereof
,
saying
,
Marke
the
vpright
man
,
Psal.
37.37
.
and
consider
the
iust
;
for
the
end
of
that
man
is
peace
.
The
good
Souldier
doth
not
determine
of
his
good
successe
,
by
the
heate
of
the
skirmish
,
or
by
the
strokes
and
wounds
giuen
and
receiued
betwixt
him
and
his
enemy
,
but
by
the
ssue
and
euent
of
the
battell
.
For
if
then
hee
put
his
foes
to
foyle
,
he
thinketh
the
victory
to
be
his
,
and
his
fight
to
haue
beene
good
and
prosperous
.
The
Merchant-venturer
doth
not
iudge
of
the
good
successe
of
his
Aduentures
,
by
the
present
tempests
and
stormes
beating
vpon
him
,
and
whereby
he
is
tossed
to
and
fro
,
and
often
in
danger
of
losing
all
:
but
if
in
the
end
he
arriue
safely
at
home
,
without
disparagement
of
his
life
and
substance
,
he
then
thinketh
all
to
be
well
,
and
his
voyage
to
be
worthily
accounted
prosperous
.
So
,
that
which
God
speaketh
of
thy
life
,
and
whole
life
considered
altogether
;
doe
not
thou
thus
minsingly
with
Satan
diuide
and
part
asunder
by
piece-meale
;
for
so
thou
mayst
bee
soone
deceiued
:
but
ioyne
the
beginning
with
the
proceeding
,
and
consider
both
these
with
the
issue
and
end
thereof
,
and
thou
shalt
finde
,
that
whatsoeuer
Satan
shall
reason
to
the
contrarie
,
yet
the
godly
mans
life
,
euen
in
the
middest
of
all
Aduersitie
,
is
a
most
happy
and
blessed
life
,
and
full
of
all
prosperitie
,
because
that
the
end
thereof
assuredly
is
blessed
and
prosperous
.
Here
perhaps
you
will
maruell
and
demand
how
it
can
bee
,
that
these
so
contrary
things
should
possibly
concurre
and
meet
together
at
one
time
,
and
in
the
same
subiect
.
To
remoue
this
maruell
,
and
to
satisfie
this
demand
,
not
I
,
but
the
Apostle
Paul
shall
come
in
place
,
who
is
bold
to
vtter
as
maruellous
doctrine
as
this
.
As
dying
(
saith
he
)
and
yet
behold
,
2.
Cor.
6.9
,
10.
we
liue
;
as
chastened
,
and
yet
not
killed
;
as
sorrowing
,
and
yet
alway
reioycing
;
as
poore
,
and
yet
making
many
rich
;
as
hauing
nothing
,
and
yet
possessing
all
things
.
And
what
now
are
these
;
in
death
,
life
:
in
afflictions
,
comforts
:
in
sorrowing
,
abundance
of
reioycing
:
in
pouertie
,
plentie
:
and
in
exceeding
penury
,
the
possession
of
all
things
:
but
euen
in
aduersitie
,
the
greatest
gale
of
all
prosperitie
?
CHAP.
XX.
Other
Obiections
of
Satan
,
against
the
former
doctrine
confuted
.
IF
this
which
I
haue
somwhat
largely
discoursed
,
be
thought
to
be
too
little
and
insufficient
for
confirmation
of
mine
assertion
,
neither
wil
content
your
minde
;
take
,
I
pray
you
,
a
little
paine
,
&
wade
on
with
me
a
litle
further
in
this
matter
,
&
I
trust
,
by
the
assistance
of
the
Spirit
of
God
,
euen
by
a
very
familiar
example
,
to
make
the
case
so
plaine
,
that
you
shall
euen
as
it
were
of
force
bee
brought
to
confesse
my
Position
to
bee
true
,
whatsoeuer
the
enemy
of
mankind
will
seeme
to
blatter
out
to
the
contrarie
.
It
is
not
to
be
denyed
,
but
that
Satan
,
the
better
to
ouerthrow
the
seruants
of
God
,
is
busie
to
take
many
exceptions
against
the
Truth
proposed
,
and
vseth
many
reasons
for
confirmation
of
his
doings
.
But
when
all
are
thorowly
skanned
,
they
will
euidently
appeare
to
be
more
presumptuously
vttered
,
then
duely
proued
,
as
now
shall
bee
easily
seene
.
Let
it
be
granted
(
for
disputations
cause
,
but
not
that
it
is
true
indeed
)
that
the
promises
of
God
doe
concerne
this
present
life
onely
,
(
I
meane
the
promises
of
prosperitie
)
and
that
they
shall
be
here
performed
also
;
Say
that
the
righteous
shall
not
fall
for
euer
,
that
is
,
shall
neuer
fall
,
but
shall
euer
flourish
:
Let
Satan
,
vpon
these
two
grounds
,
beginne
to
settle
his
mayne
conclusions
:
yet
I
doubt
not
,
but
that
vpon
the
examination
of
his
reason
,
it
will
cleerely
appeare
,
that
his
conclusions
are
but
vaine
,
light
,
and
of
no
weight
or
importance
.
This
is
Satans
reason
:
The
righteous
men
and
children
of
God
doe
in
this
life
enioy
continuall
prosperitie
:
Satans
Reason
.
For
so
God
hath
said
and
promised
,
who
is
true
in
his
word
,
&
faithfull
of
his
promise
,
and
therefore
surely
wil
perform
it
.
But
thou
hast
not
this
prosperitie
:
For
thou
continually
liuest
in
trouble
and
aduersitie
:
And
therefore
questionlesse
thou
art
none
of
Gods
children
.
Answ.
The
first
Proposition
,
with
the
reason
,
I
grant
to
be
true
;
but
the
second
,
and
the
reason
of
the
same
,
I
affirme
to
be
most
absurd
,
if
it
be
well
considered
.
Art
thou
therefore
excluded
from
prosperitie
,
because
thou
indurest
troubles
in
this
life
?
Nay
rather
,
thou
mayst
with
safety
deny
the
consequence
of
this
connexion
:
For
troubles
and
molestations
are
no
vndoubted
marke
,
whereby
to
coniecture
the
absence
of
true
prosperitie
;
because
that
both
these
may
very
well
concurre
and
come
together
,
as
by
this
familiar
example
plainly
doth
appeare
:
Example
.
The
Merchant
,
the
Husbandman
,
&
the
Artificer
doe
all
take
great
paines
;
one
by
Sea
,
the
others
by
Land
,
they
toyle
and
labour
,
and
are
greatly
for
the
time
disquieted
,
as
men
ouer-wearied
with
excessiue
toyle
;
yet
in
all
this
,
their
paines
are
turned
to
a
good
euent
;
they
prosper
,
for
their
wealth
is
thereby
increased
;
their
labours
and
toyle
are
recompenced
with
great
profit
and
aduantage
.
Will
you
now
say
,
because
these
men
haue
such
paines
and
troubles
,
that
therefore
they
doe
not
prosper
?
I
perswade
my selfe
,
thou
wilt
not
say
it
.
And
why
?
Surely
for
this
cause
onely
:
for
that
these
their
paines
(
as
is
said
)
are
turned
and
conuerted
to
their
gaine
.
Euen
so
it
is
with
the
children
of
God
;
they
are
in
afflictions
and
troubles
,
they
are
pressed
with
miseries
in
this
life
,
and
yet
still
they
prosper
,
still
they
flourish
;
because
that
all
and
euery
one
of
these
their
troubles
,
afflictions
and
miseries
,
be
they
neuer
so
great
,
and
neuer
so
many
,
are
still
conuerted
,
and
turned
to
their
good
.
For
all
things
worke
for
the
best
,
and
greatest
commoditie
and
benefit
to
them
that
are
elect
of
GOD
.
So
that
gaine
is
gaine
to
them
,
how
,
and
wherein
soeuer
it
be
found
.
Doest
thou
not
see
,
that
a
Iewell
,
and
that
of
great
price
and
valew
,
may
sometime
bee
scraped
out
of
dung
and
myre
?
And
doth
not
experience
teach
thee
,
that
the
finest
metals
are
fetched
from
the
grosest
element
?
What
if
other
make
their
greatest
gaine
of
wheate
?
Why
shouldest
thou
repine
and
grudge
,
if
thy
gaine
bee
also
like
,
though
it
be
gathered
from
the
Chaffe
?
My
meaning
is
,
that
though
others
,
by
peace
&
plenty
haue
walked
in
the
paths
of
righteousnes
;
yet
if
thou
on
the
contrarie
,
in
trouble
and
disquiet
hast
attained
to
it
,
in
as
great
a
measure
as
they
:
and
that
which
they
haue
gleaned
in
Prosperitie
,
thou
hast
also
gathered
in
Aduersitie
,
in
thy
afflictions
and
misery
,
thinke
not
otherwise
,
but
that
God
hath
had
as
great
a
care
to
make
thee
prosper
,
as
he
had
to
make
them
.
So
then
,
to
conclude
and
shut
vp
this
point
:
Conclusion
.
whensoeuer
Satan
thus
beginneth
to
dispute
and
reason
with
thee
,
to
bring
thee
into
some
euill
conceit
of
thy selfe
:
Doe
thou
enter
straightway
,
as
into
a
most
sure
place
of
refuge
and
securitie
,
into
the
consideration
of
that
mercifull
course
,
that
God
taketh
with
his
children
,
in
the
middest
of
all
extremities
:
which
is
,
euen
as
the
Physician
doth
with
the
poysons
,
that
out
of
them
he
maketh
a
soueraigne
medicine
,
to
cure
a
sore
and
grieuous
sicknes
:
Or
as
the
Goldsmith
,
which
out
of
the
earthy
Mine
,
tryeth
and
proueth
Gold
:
So
God
,
out
of
these
extremities
and
troubles
,
gathereth
many
profits
vnto
his
children
:
in
regard
whereof
,
they
may
rightly
be
accounted
to
be
prosperities
:
for
that
in
all
these
,
the
children
of
God
,
doe
more
then
prosper
.
And
then
in
this
,
or
such
like
sort
,
thou
mayst
answer
or
reply
against
thy
flesh
and
Satan
,
thy
professed
enemies
,
and
say
:
Thou
vile
and
corrupt
flesh
;
thou
subtill
and
enuious
Serpent
,
why
doe
yee
reason
thus
against
mee
,
and
that
without
all
sense
and
reason
?
Doe
I
not
therefore
prosper
and
flourish
,
because
I
am
afflicted
and
am
in
miseries
?
Is
the
pruned
Tree
past
recoueric
?
and
doth
the
Hearbe
dye
,
because
it
is
cropped
?
Yee
are
very
busie
and
earnest
to
tell
me
still
of
miseries
and
afflictions
;
but
yee
make
no
mention
of
the
excellent
fruit
of
them
at
all
,
these
yee
keepe
secret
,
and
hide
them
from
mee
.
And
why
?
because
ye
see
them
as
they
are
indeed
,
to
be
full
of
all
prosperity
.
What
if
they
seeme
in
themselues
so
bitter
as
ye
pretend
?
Doe
not
ye
see
and
finde
,
how
the
children
of
God
haue
alwayes
prospered
,
euen
in
the
very
lowest
ebbe
of
all
Aduersitie
?
Was
Ioseph
then
alone
prosperous
,
when
as
he
liued
with
his
Father
Iacob
:
or
when
hee
was
accepted
as
a
Steward
in
the
house
of
Potyphar
,
and
had
the
ouersight
&
charge
of
all
the
Aegyptians
substance
?
Was
Daniel
onely
flourishing
,
when
as
hee
was
made
a
Ruler
in
Darius
Kingdome
?
No
,
no
,
it
is
farre
otherwise
:
for
Ioseph
euen
in
prison
,
and
Daniel
in
the
Lyons
den
did
prosper
.
For
I
finde
,
that
euen
in
these
stinking
and
dangerous
places
,
God
was
present
with
them
,
did
get
them
fauour
,
and
with
honour
deliuered
them
out
of
their
distresse
.
Ye
beat
much
vpon
the
present
paines
,
but
ye
neuer
consider
how
God
doth
temper
them
,
and
qualifie
his
seruants
in
induring
and
sustaining
of
them
.
In
this
case
it
is
with
the
seruants
of
God
,
as
it
was
with
Israel
in
Aegypt
,
the
more
oppressed
,
the
more
he
prospered
and
increased
.
These
miseries
and
afflictions
are
not
axes
to
cut
vp
by
the
rootes
,
but
onely
the
Lords
pruning
kniues
,
whereby
hee
cutteth
away
the
dead
and
rotten
branches
,
that
his
grafts
may
grow
the
better
,
and
their
inward
vertues
may
increase
and
sprout
the
sooner
.
Ye
neuer
consider
the
end
and
issue
of
these
afflictions
,
that
repayeth
all
with
profit
,
as
appeareth
by
the
examples
of
these
and
such
like
.
Were
not
,
thinke
ye
,
the
miseries
and
afflictions
of
Ioseph
,
good
and
profitable
,
whereby
he
was
aduanced
to
so
high
a
place
of
the
Kingdome
,
as
to
haue
all
at
his
command
?
Was
not
the
fierie
furnace
as
great
aduantage
to
Shadrach
and
his
fellowes
,
being
vnto
them
a
step
vnto
great
honour
?
And
are
not
these
most
prosperous
things
,
whereby
we
are
fitted
for
a
farre
better
Kingdome
then
that
of
Aegypt
,
and
prepared
for
farre
greater
honour
,
then
any
,
yea
all
in
Nebuchadnezzars
Kingdoms
and
Prouinces
?
For
wee
are
prepared
for
him
,
in
whose
presence
is
the
fulnes
of
ioy
,
and
at
whose
right
hand
are
pleasures
for
euermoe
.
CHAP.
XXI
.
Of
the
third
Position
.
THese
Meditations
,
though
they
seeme
to
be
a
fast
and
a
sure
footing
,
whereby
the
afflicted
and
distressed
soule
may
be
stayed
;
yet
the
broken
soule
cannot
hereby
stay
it selfe
any
long
time
:
For
that
Satan
going
about
,
as
affirmeth
Peter
,
1.
Pet.
5.8
.
like
a
roring
Lyon
,
and
seeking
whom
he
may
deuoure
,
hath
his
new
inuentions
,
new
motions
,
and
new
temptations
,
wherewith
hee
doth
assault
the
silly
weake
conscience
.
For
if
thus
,
as
hath
been
related
,
in
the
matter
of
a
mans
miseries
and
afflictions
,
he
faile
and
be
disappointed
of
his
purpose
;
he
then
falleth
from
the
matter
,
and
with
something
brought
from
the
manner
and
measure
of
them
,
beginneth
on
fresh
to
set
vpon
the
broken
soule
.
By
which
his
doings
,
he
the
sooner
perswadeth
,
and
by
perswading
preuaileth
;
because
that
all
men
,
for
the
most
part
,
carrying
an
enuious
eye
,
are
giuen
and
inclined
to
thinke
and
iudge
,
both
for
the
time
present
,
and
the
extremitie
which
they
indure
,
no
griefe
to
be
like
or
worthy
to
be
compared
vnto
their
owne
.
Yea
,
their
iudgement
by
Satans
policy
is
so
corrupted
in
this
respect
;
that
although
,
euen
in
themselues
,
they
haue
sustained
farre
greater
and
more
grieuous
afflictions
;
yet
because
they
are
past
and
ouergone
,
and
this
now
present
&
working
on
them
,
they
can
hardly
be
so
perswaded
:
Thus
therefore
,
or
in
some
such
manner
beginneth
Satan
to
set
vpon
them
:
Thou
speakest
of
miseries
and
afflictions
of
others
:
Another
assault
of
Satan
.
and
I
see
how
that
indeed
,
as
thou
sayest
,
the
seruants
of
God
haue
beene
deliuered
and
rid
from
them
,
and
haue
gotten
the
vpper
hand
with
aduantage
:
but
what
of
this
?
what
is
this
to
thee
?
Doest
thou
thinke
to
thrust
thy selfe
into
the
company
,
and
to
be
accounted
in
the
number
of
these
seruants
of
thy
God
?
No
,
no
,
thou
art
gretly
deceiued
herein
.
Indeed
they
suffered
afflictions
,
they
had
many
troubles
,
but
neuer
any
like
to
these
of
thine
:
they
had
troubles
indeed
,
but
none
so
extreme
,
so
intolerable
as
these
which
thou
doest
indure
:
Theirs
,
in
respect
of
thine
,
were
but
as
fly-bitings
:
Thine
are
the
very
messengers
of
wrath
;
nay
,
they
are
very
brand-markes
of
eternall
Iudgement
.
Thus
,
or
in
such
like
manner
,
Satan
reasoneth
,
and
oftentimes
greatly
preuaileth
in
his
doings
,
whiles
the
broken
conscience
is
too
intentiue
vpon
his
owne
priuate
extremities
,
and
too
too
credulous
to
hearken
to
Satans
perswasions
,
and
to
yeeld
faith
vnto
his
subtill
inchantments
,
hauing
small
or
no
regard
at
all
vnto
the
end
whereunto
he
directeth
his
practices
.
Howsoeuer
the
matter
bee
coloured
,
and
in
what
manner
soeuer
he
worketh
,
the
end
is
the
destruction
of
man
.
And
to
attaine
vnto
this
end
,
with
the
more
facilitie
,
hee
will
shew
himselfe
(
as
hee
is
indeed
)
a
wyly
Serpent
;
yea
,
a
busie
Aduersarie
too
,
letting
nothing
lightly
slip
and
oucrpasse
him
,
whereby
he
may
obtaine
his
purpose
.
And
that
doing
of
his
,
as
in
his
obiections
before
,
so
heere
likewise
it
doth
appeare
.
2.
Sleights
of
Satan
.
For
in
this
his
reason
two
especiall
sleights
of
Satan
doe
euidently
appeare
.
The
one
,
in
that
hee
presenteth
before
thee
,
thy
miseries
and
afflictions
,
in
the
most
grieuous
manner
that
may
be
,
still
exaggerating
and
amplifying
them
euen
to
the
highest
:
And
all
to
this
end
,
that
so
hee
may
the
rather
appale
and
affright
thee
.
As
though
God
would
neuer
thus
,
and
in
such
sort
deale
with
those
that
are
his
Chosen
,
as
it
is
proued
he
dealeth
with
thee
.
Secondly
,
in
the
other
he
vseth
very
cunning
shifts
,
and
crafty
conueyance
,
in
setting
before
thee
the
miseries
of
Gods
afflicted
children
:
which
said
miseries
,
although
they
were
neuer
so
grieuous
,
neuer
so
intolerable
,
and
sauouring
of
neuer
so
great
and
sauage
crueltie
;
yet
he
doth
extenuate
them
to
the
vttermost
of
his
power
,
that
so
they
may
appeare
but
light
and
slender
.
If
it
so
fall
out
,
that
hee
lacke
a
shift
in
this
manner
to
lessen
them
,
then
will
hee
bend
his
power
,
and
apply
his
wits
,
vtterly
to
smother
the
remembrance
of
them
,
that
thou
shouldest
neuer
thinke
vpon
them
to
thy
comfort
:
And
therefore
will
be
continually
in
this
case
,
to
set
before
thee
as
a
daily
dish
to
feed
vpon
,
the
examples
of
some
such
of
Gods
seruants
,
as
haue
beene
but
lightly
and
easily
afflicted
,
by
this
meanes
knowing
,
(
or
at
least
hoping
so
)
that
hee
shall
adde
a
greater
edge
to
this
temptation
.
Wherefore
,
that
wee
may
the
better
preuent
Satan
of
his
purpose
,
aswell
in
this
temptation
,
as
we
haue
done
before
in
the
other
:
The
third
position
.
Some
of
Gods
children
in
former
time
haue
beene
as
sore
afflicted
.
Let
the
third
position
bee
remembred
as
an
euerlasting
Truth
;
which
is
,
that
,
be
thy
miseries
and
afflictions
neuer
so
extreme
and
dangerous
,
yet
thou
hast
,
in
bearing
of
them
,
suffered
in
no
such
grieuous
manner
,
but
it
will
easily
bee
prooued
,
that
some
of
the
seruants
of
God
,
at
one
time
or
other
,
and
in
some
one
sort
or
other
,
haue
tasted
and
drunke
as
deepe
of
that
cup
,
as
thou
doest
iudge
thy selfe
to
haue
done
.
And
therfore
Satan
in
this
his
reason
,
enlarging
thine
,
and
extenuating
the
miseries
of
others
,
doth
prooue
himselfe
to
be
still
as
hee
hath
alwayes
been
from
the
beginning
,
both
a
Lier
&
a
Murtherer
.
That
this
may
the
rather
appeare
vnto
thee
,
search
&
look
(
but
with
a
single
eye
)
into
these
thy
troubles
,
miseries
and
afflictions
,
which
thou
endurest
:
ransacke
euery
corner
of
them
,
call
them
all
to
remembrance
,
leaue
not
the
least
and
lightest
mite
of
them
vnnumbred
,
that
so
thy
reckoning
and
grosse
sinne
may
grow
to
the
greatest
;
yet
I
doubt
not
,
when
all
this
is
done
,
that
I
can
easily
produce
examples
of
those
,
whom
I
know
assuredly
thou
darest
not
deny
to
be
the
children
&
chosen
seruants
of
the
Lord
,
and
yet
haue
suffered
and
endured
(
if
the
matter
bee
weighed
in
iust
and
equall
balance
)
a
great
deale
more
then
euer
thou
hast
done
.
Thou
hast
read
,
or
I
am
sure
thou
hast
heard
of
that
notable
spectacle
of
all
extremities
,
I
meane
the
patient
Iob
,
who
being
a
man
crowned
with
happinesse
,
and
maruelously
blessed
with
abundance
of
worldly
goods
,
suddenly
,
and
in
a
very
short
time
,
was
depriued
of
them
all
:
his
seruants
were
slaine
,
his
goods
and
chattels
taken
away
,
his
children
killed
,
his
body
stricken
with
so
loathsome
vlcers
and
byles
,
that
it
was
irksome
to
any
to
behold
:
His
friends
,
which
should
haue
beene
as
helps
and
comforts
vnto
him
,
became
as
continuall
corrosiues
vnto
his
sorrowfull
heart
;
yea
,
his
wife
,
in
the
iudgement
of
some
,
which
should
haue
beene
a
speciall
comfort
vnto
him
in
this
his
most
lamentable
case
,
was
not
behinde
,
in
bitter
and
scorning
manner
,
to
the
increase
of
his
griefe
,
to
bid
him
Blaspheme
God
and
die
.
Doe
but
read
,
and
thorowly
peruse
the
history
,
and
that
booke
of
this
seruant
of
the
Lord
,
and
I
doubt
not
but
that
thou
shalt
there
finde
miseries
inflicted
vpon
this
one
person
,
in
such
store
,
that
they
are
rather
to
be
admired
and
wondred
at
,
then
by
any
meanes
to
bee
equalled
.
Insomuch
that
his
three
friends
,
which
came
of
purpose
to
visit
and
see
him
,
with
intent
also
to
comfort
him
,
calling
to
minde
the
prosperous
estate
wherein
hee
before
had
liued
;
and
beholding
the
great
misery
whereunto
he
was
now
cast
,
are
sayd
to
sit
all
mute
and
amazed
in
seuen
dayes
silence
,
not
knowing
what
to
speake
,
or
where
to
beginne
.
Vnto
this
of
Iob
wee
may
annex
the
afflicted
state
of
Dauid
,
who
in
the
booke
of
Psalmes
setteth
downe
the
greatnesse
of
his
miseries
,
by
many
significant
and
wofull
termes
,
while
hee
complaineth
of
the
agonies
and
paines
of
his
distressed
body
,
the
want
of
safety
,
dread
of
death
,
distrust
of
life
,
violence
of
foes
,
and
treachery
of
those
whom
hee
esteemed
to
be
his
most
trusty
and
faithfull
friends
.
But
leauing
these
,
and
many
other
such
like
examples
of
the
Patriarks
,
Prophets
,
and
Apostles
of
the
Lord
,
somewhat
touched
before
;
if
I
should
descend
and
come
downe
to
the
lower
times
,
and
make
relation
of
the
great
miseries
of
those
faithfull
Martyrs
,
which
suffered
for
the
testimony
of
Christ
,
most
cruell
torments
in
the
primitiue
age
of
the
Church
,
after
the
times
of
the
Apostles
,
it
would
(
I
thinke
)
force
any
heart
,
though
it
were
as
hard
as
the
Adamant
,
to
relent
and
melt
with
griefe
:
when
as
without
all
regard
of
Sex
,
care
of
age
,
or
regard
of
estate
,
the
virgin
and
the
valiant
man
at
armes
,
the
infant
and
the
age
,
the
wife
and
the
husband
,
the
father
with
his
sonne
,
and
the
mother
with
her
tender
and
guiltlesse
babes
,
were
condemned
without
all
remorse
and
pity
,
to
the
suffering
of
most
brutish
and
cruell
torments
:
Some
leauing
all
,
and
forsaking
their
houses
,
goods
and
substance
,
were
forced
to
flie
into
Desarts
,
holes
,
and
caues
of
the
earth
,
for
succour
and
reliefe
:
Others
,
not
so
escaping
the
Tyrants
hands
,
depriued
of
all
their
riches
and
estate
,
were
grieuously
tormented
:
Some
whipped
,
some
buffeted
,
some
ratked
,
some
torne
in
pieces
,
some
hauing
hands
,
leggs
,
and
other
members
cut
away
,
their
flesh
lanced
and
gashed
with
kniues
and
razors
,
their
faces
mangled
,
their
eyes
,
some
pricked
with
sharp
quills
,
and
some
quite
pulled
out
,
some
hanged
,
some
drowned
,
some
burnt
to
ashes
at
stakes
,
others
broyled
on
gredirons
,
and
rosted
on
spits
,
some
torne
and
rent
with
wilde
horses
,
and
others
thrown
to
most
sauage
and
cruell
beasts
,
to
be
deuoured
.
So
that
it
cannot
bee
,
but
that
the
Christian
heart
must
needs
be
greatly
grieued
,
to
read
in
seuerall
the
things
that
are
recorded
of
them
.
But
lest
these
things
mentioned
thus
in
generall
,
should
seeme
to
you
of
little
importance
,
and
smally
pertaining
to
the
purpose
I
haue
in
hand
:
Out
of
such
an
infinite
number
,
which
haue
in
this
sort
endured
such
cruelty
,
I
thinke
it
good
to
make
recitall
of
a
few
particulars
,
wherby
(
I
trust
my
)
position
will
be
sufficiently
confirmed
.
And
yet
before
,
giuing
you
thus
much
to
vnderstand
,
and
generally
to
obserue
,
That
during
the
heauy
times
of
these
persecutions
,
besides
the
particular
torments
which
euery
one
endured
,
all
and
euery
one
,
that
did
but
take
vpon
him
to
professe
himselfe
,
and
say
hee
was
a
Christian
,
had
the
whole
State
and
Kingdome
,
wherein
hee
liued
,
bent
against
him
,
his
goods
(
by
the
lawes
)
in
danger
to
bee
confiscate
,
in
stead
of
a
rightfull
Iudge
,
hee
had
not
onely
a
Miscreant
,
but
also
a
most
cruell
Tyrant
to
decide
his
cause
,
who
rather
busied
his
head
to
deuise
torments
,
then
how
to
set
downe
the
doome
with
equity
.
His
friends
and
worldly
comforts
would
forsake
him
,
being
such
as
no
whit
fauoured
,
but
most
poisonfully
maligned
the
cause
of
Christ
.
Life
could
not
be
had
,
but
bailed
with
many
miseries
;
and
death
,
though
wished
for
,
yet
could
not
be
attained
vnto
,
but
through
the
troublesome
&
outragious
tempests
of
most
extreme
calamities
.
So
that
if
thou
respect
now
,
the
losse
and
want
of
these
worldly
comforts
,
I
perswade
my selfe
,
they
can
in
no
case
be
inferiour
vnto
thee
.
But
these
are
but
light
in
respect
of
the
particular
tortures
,
most
wofull
and
lamentable
,
which
in
the
cause
of
Christ
they
endured
,
whereof
now
,
God
so
permitting
,
thou
shalt
haue
a
taste
.
Romanus
,
a
Martyr
.
Euseb.
lib.
8.
cap.
20.
It
is
storied
of
Romanus
a
constant
Martyr
,
how
that
he
being
condemned
vnto
the
fire
,
and
being
brought
to
the
place
of
execution
,
standing
bound
to
the
stake
,
and
in
most
cheerefull
manner
calling
for
fire
to
be
put
vnto
him
,
as
one
most
ready
and
willing
,
with
so
slight
a
torment
,
to
put
an
end
to
his
life
,
fraught
with
so
many
miseries
:
the
President
caused
him
againe
to
be
loosed
,
adiudged
him
to
the
induring
of
another
torment
,
namely
,
that
the
tongue
of
Romanus
,
wherwith
he
had
so
stoutly
defended
the
cause
of
Christ
,
should
bee
cut
out
:
whereunto
Romanus
yeelding
patiently
,
hee
held
out
his
tongue
,
as
one
most
willing
and
ready
to
abide
this
new
deuised
torture
:
which
cruell
sentence
being
performed
,
hee
was
againe
clapped
fast
in
prison
,
where
hee
was
a
long
time
cruelly
tormented
.
And
when
,
by
the
Emperours
pardon
,
all
the
other
prisoners
were
set
at
liberty
and
deliuered
,
hee
alone
was
left
still
as
a
lamentable
spectacle
of
woe
and
misery
;
and
judged
as
one
altogether
vnworthy
of
such
a
benefit
,
had
his
feet
stretched
(
as
the
story
noteth
)
fiue
spaces
asunder
,
and
in
fine
,
with
a
cord
or
halter
put
about
his
necke
,
was
stifeled
vnto
death
.
Apphianus
,
Apphianus
,
a
Martyr
.
Euseb.
lib.
8.
cap.
22.
a
like
constant
and
faithfull
Martyr
,
in
no
respect
inferiour
to
the
other
,
being
first
apprehended
and
clapt
into
prison
,
for
his
profession
of
Christ
,
was
in
the
same
prison
,
in
pitifull
manner
tormented
a
whole
day
and
a
night
,
with
both
his
feet
in
the
stockes
,
stretched
farre
asunder
;
on
the
third
day
hee
was
brought
foorth
before
the
Iudge
,
and
vtterly
refusing
to
doe
sacrifice
as
hee
was
enioyned
,
had
straight-way
his
sides
rent
by
the
Executioners
or
Hang-men
,
with
the
lash
of
the
whip
,
yea
,
and
that
not
once
or
twice
,
but
oftentimes
,
euen
vnto
the
bone
and
inward
bowels
.
His
face
and
necke
also
were
so
vehemently
lashed
,
that
his
face
was
swollen
so
exceedingly
with
the
print
of
the
stripes
,
that
they
,
which
beforetime
had
knowne
him
well
,
and
could
haue
discerned
him
from
another
by
his
countenance
,
thenceforth
missed
of
their
marke
,
and
knew
him
not
at
all
.
When
his
cruell
enemies
did
see
and
perceiue
,
that
for
all
these
manifold
and
grieuous
torments
,
he
would
not
yeeld
vnto
their
idolatrous
,
and
wicked
religion
:
For
a
further
increase
of
his
paines
,
they
wrapped
his
feet
in
flax
,
oyled
all
ouer
,
and
set
the
same
on
fire
;
whereof
(
to
vse
mine
Authors
words
)
what
great
and
grieuous
paines
hee
suffered
,
I
am
not
able
to
expresse
.
It
ranne
ouer
his
flesh
,
wasted
and
consumed
the
same
,
and
pierced
euen
vnto
the
marrow
bred
within
the
bones
:
So
that
his
whole
body
was
therewith
larded
and
distilled
,
much
like
vnto
dropping
and
distilling
wax
.
The
Martyr
hauing
yet
some
breath
left
,
after
all
these
exceeding
torments
,
was
brought
backe
againe
the
second
time
to
prison
.
On
the
third
day
was
presented
againe
before
the
Iudge
;
and
although
,
by
reason
of
his
grieuous
wounds
,
he
was
past
all
hope
of
life
,
yet
by
the
sentence
of
the
mercilesse
and
cruell
Iudge
,
hee
was
condemned
to
be
cast
into
the
raging
sea
,
and
to
bee
drowned
.
Porphyrius
,
a
Martyr
.
Euseb.
lib.
8.
cap.
29.
To
these
,
if
I
adde
the
lamentable
story
of
Porphyrius
,
it
shall
not
be
amisse
,
who
being
apprehended
,
and
confessing
boldly
himselfe
to
bee
a
Christian
;
it
was
first
commanded
,
that
hee
should
bee
whipped
and
scourged
to
the
very
bones
and
bowels
,
wherewith
hee
was
so
pittifully
rent
and
mangled
,
that
(
as
the
Story
noteth
)
hee
seemed
to
bee
,
not
a
man
couered
in
flesh
,
and
compast
in
a
skinne
,
but
a
picture
made
of
stone
,
or
wood
,
or
some
senselesse
metall
.
In
which
plight
,
when
hee
bad
continued
a
long
time
,
&
yet
the
Iudge
perceiuing
him
to
vtter
no
words
of
impatiencie
,
but
to
continue
still
as
one
that
suffered
no
great
paine
;
not
as
a
man
,
but
as
a
beast
,
without
any
compassion
,
and
voide
of
all
humanitie
,
made
this
direfull
Decree
,
that
in
a
slack
and
slowe
fire
,
his
bodie
by
little
and
little
,
should
be
consumed
and
burnt
to
ashes
.
Infinite
are
the
like
examples
,
which
the
Stories
do
affoord
vs
;
but
I
had
rather
,
for
a
further
search
hereof
,
to
referre
thee
vnto
those
,
who
haue
faithfully
recorded
the
same
in
our
English
tongue
,
as
they
bee
set
downe
in
ancient
Writers
,
then
to
trouble
this
small
Treatise
,
with
any
further
discourse
of
the
same
:
Hoping
that
these
few
are
sufficient
to
set
before
thee
,
and
to
giue
some
little
taste
,
what
great
and
grieuous
afflictions
the
Saints
and
seruants
of
God
haue
suffered
,
and
beene
partakers
of
in
this
life
.
Which
if
thou
thinkest
that
thou
canst
possibly
equall
and
match
,
yet
I
am
assuredly
perswaded
,
thou
canst
not
surpasse
and
go
beyond
them
.
Let
Satans
reason
now
be
tryed
by
the
Touchstone
of
these
and
such
like
examples
,
and
I
trust
,
it
will
manifestly
appeare
,
how
little
truth
there
is
in
his
allegation
,
when
he
would
make
the
greatnesse
,
and
excessiue
measure
of
afflictions
,
to
bee
an
argument
and
a
signe
of
Gods
reiection
.
Dare
any
affirme
,
that
these
were
Castawaies
,
which
are
so
highly
renowmed
for
Gods
faithfull
Seruants
,
Saints
and
Martyrs
;
which
by
their
bloud-sheading
,
sealed
their
Christian
Profession
?
Who
euer
(
I
pray
you
)
suffered
more
extreme
paines
&
torments
in
their
bodies
then
these
?
Insomuch
,
that
if
by
the
outward
accidents
,
wee
might
iudge
of
the
finall
estate
of
the
soule
,
you
may
iudge
these
,
of
all
other
,
to
haue
beene
smitten
of
GOD
and
plagued
,
and
euen
in
earth
to
haue
receiued
the
very
sentence
of
eternall
death
vpon
themselues
.
But
this
manner
of
iudgement
must
bee
suspended
;
for
notwithstanding
these
externall
and
outward
accidents
befalling
their
bodies
,
they
rested
,
and
continued
still
the
Elect
and
Chosen
of
the
Lord
,
euen
vnto
the
death
;
the
cup
whereof
,
in
defence
of
their
Masters
cause
,
they
most
gladly
tasted
of
,
how
grieuous
soeuer
the
torments
and
afflictions
were
,
which
their
bodies
suffered
and
endured
.
And
againe
,
if
thou
dost
vouchsafe
with
an
vpright
heart
,
and
void
of
all
blind
affection
,
to
compare
together
thine
and
their
afflictions
,
I
doubt
not
,
but
that
both
for
the
cause
,
and
also
for
the
matter
and
manner
of
them
,
euen
in
thine
owne
iudgement
,
thou
wilt
be
found
and
prooued
,
nothing
comparable
but
farre
inferiour
vnto
them
.
For
they
were
afflicted
for
the
testimonie
of
Christ
,
but
thou
for
sinne
;
they
at
the
hands
of
Satans
instruments
in
most
cruell
manner
,
and
thou
at
the
hands
of
God
,
after
a
Fatherly
way
:
They
vnto
death
,
and
the
same
most
extreme
;
but
in
thee
,
thy
life
is
preserued
,
a
time
of
repentance
is
granted
,
which
is
surely
a
great
Argument
of
Gods
great
loue
and
fauour
towards
thee
.
So
that
now
thou
maist
see
this
my
Position
to
bee
true
,
and
that
to
thy
great
comfort
;
that
others
haue
tasted
and
drunke
as
deep
of
the
cup
of
afflictions
,
nay
,
much
deeper
then
thou
hast
done
.
So
insatiable
a
Serpent
is
Satan
,
and
so
obstinate
in
his
peruerse
opinion
,
that
nothing
,
bee
it
neuer
so
truely
vttered
,
can
satisfie
him
and
content
him
:
For
although
this
which
hath
been
said
concerning
this
Position
,
and
the
ouerthrow
of
Satans
coloured
reasons
,
doe
greatly
qualifie
and
allay
the
matter
,
yet
through
Satans
suggestions
,
the
broken
soule
is
not
with
all
this
contented
:
For
the
enemy
hath
now
found
out
another
muse
and
starting-hole
,
to
auoid
the
danger
of
this
sound
doctrine
,
and
to
intrap
the
weake
conscience
(
whose
death
he
greedily
thirsteth
after
)
within
the
compasse
of
his
subtilty
,
as
by
this
his
reason
doth
appeare
.
CHAP.
XXII
.
Of
the
fourth
Position
.
LET
it
bee
graunted
(
saith
this
our
cruell
Enemy
)
that
many
of
Gods
Elect
and
Chosen
are
found
to
haue
suffered
these
,
A
fresh
assault
of
Satan
.
and
such
like
afflictions
,
and
say
they
haue
gone
beyond
thee
in
extremities
,
yet
this
helpeth
not
the
matter
,
neither
doth
it
serue
thy
purpose
at
all
:
For
reade
and
see
,
and
thou
shalt
finde
,
and
that
quickely
,
a
great
difference
;
for
the
miseries
which
they
endure
,
are
but
short
and
momentany
;
with
them
there
may
bee
trouble
and
heauinesse
for
a
night
,
Psal.
30.5
.
but
toy
commeth
in
the
morning
:
But
experience
telleth
thee
,
that
thy
troubles
contrary
wise
are
of
long
continuance
.
Againe
,
when
they
cry
and
call
for
help
and
succour
,
God
doth
soone
release
them
,
and
putteth
an
end
vnto
their
troubles
:
for
hee
hath
so
promised
vnto
those
that
are
his
Children
;
Call
vpon
me
in
time
of
trouble
,
and
I
will
deliner
thee
.
Psal.
50.15
.
And
therefore
wee
shall
also
finde
,
that
Dauid
,
a
man
which
was
so
much
experienced
in
afflictions
,
God
was
alwaies
ready
,
and
at
hand
to
saue
and
deliuer
him
,
as
hee
himselfe
doth
witnesse
,
saying
,
I
cryed
vnto
the
Lord
,
and
hee
heard
mee
,
&c.
But
with
thee
thou
seest
it
is
not
so
,
for
thou
hast
cryed
and
called
a
long
time
,
and
yet
thou
art
not
heard
;
thou
pravest
,
but
thou
canst
not
preuaile
:
Cease
therefore
to
reason
what
grieuous
torments
the
children
of
God
haue
suffered
,
for
it
will
not
satisfie
nor
suffice
thy
turne
:
For
if
thou
hadst
beene
one
of
Gods
elect
and
chosen
Children
,
hee
would
surely
haue
heard
thee
long
yer
this
:
Hee
would
not
haue
stopped
his
eares
at
so
many
cries
,
nor
passed
ouer
so
many
plaints
,
without
compassion
shewing
.
In
this
new
and
fresh
assault
of
Satan
,
made
vpon
the
weake
conscience
,
we
are
to
consider
,
how
that
to
make
his
reason
to
carry
the
greater
shew
of
probability
,
he
doth
make
a
double
amplification
thereof
;
Partly
,
by
the
enumeration
of
some
examples
of
such
persons
as
haue
beene
afflicted
,
but
yet
for
a
short
time
,
whose
cry
the
Lord
hath
quickly
heard
,
and
granted
their
request
,
saying
,
Lo
,
and
see
such
,
and
such
an
one
,
the
Saints
&
Seruants
of
God
indeed
,
that
haue
suffered
great
and
grieuous
torments
:
but
behold
and
see
againe
,
how
soone
and
quickly
they
were
deliuered
.
And
partly
,
by
the
recitall
of
Gods
exceeding
mercy
and
compassion
vnto
his
Seruants
,
alledging
that
his
eyes
are
alway
fixed
on
them
,
his
eares
are
euer
open
to
their
cryes
,
that
hee
is
tender
and
carefull
ouer
them
,
as
the
Hen
ouer
her
Chickens
,
or
the
Mother
ouer
her
yong
and
tender
Babe
;
and
as
mindfull
of
them
,
as
the
Bride
is
of
her
Ornaments
in
the
day
of
Marriage
;
and
hereupon
laboureth
to
infer
this
Conclusion
against
the
afflicted
soule
,
to
driue
him
into
despaire
;
That
it
cannot
be
possible
,
that
God
being
so
pittifull
,
so
louing
,
and
so
compassionate
,
should
so
long
,
and
in
such
sort
,
deferre
and
put
off
his
helping
hand
from
him
,
if
hee
were
reputed
in
the
number
of
GODS
Elect
and
Chosen
.
This
reason
of
Satan
,
thus
amplyfied
,
the
more
subtilly
that
it
is
by
him
couched
,
the
more
forcibly
it
prcuaileth
with
the
weake
and
distressed
soule
,
to
the
dangerous
ouerthrow
thereof
.
For
whereas
it
hath
beene
before
shewed
,
that
both
the
Elect
and
Reprobate
are
in
deed
partakers
of
afflictions
;
Satan
by
this
his
reason
would
perswade
,
that
the
continuance
of
afflictions
,
in
respect
of
time
,
and
the
delay
vsed
of
God
,
in
shewing
forth
his
helpe
,
are
vndoubted
differences
,
and
plaine
markes
,
whereby
the
one
from
the
other
may
very
easily
be
discerned
&
known
.
And
to
further
him
in
this
his
purpose
,
he
taketh
no
small
aduantage
of
the
imbecility
and
weakenesse
which
is
found
in
man
:
who
so
long
as
his
wounds
are
but
fresh
and
greene
,
can
the
better
tolerate
and
abide
the
bearing
of
them
,
because
hee
conceiueth
some
hope
of
some
quicke
and
speedie
deliuerance
:
But
when
,
after
long
expectation
,
he
perceiueth
his
hope
to
bee
frustrated
,
and
after
long
tryall
,
seeth
hee
can
finde
no
ease
,
(
although
hee
hath
vsed
all
possible
meanes
for
the
same
)
then
hee
beginneth
to
despaire
of
himselfe
,
and
to
make
a
question
and
doubt
of
his
estate
:
Wherein
hee
is
found
to
be
like
vnto
a
sicke
man
,
which
hauing
tryed
all
the
helps
of
Physick
,
and
yet
finding
no
helpe
for
the
curing
of
his
disease
,
beginneth
then
to
distrust
of
life
,
whereas
before
such
tryall
made
,
hee
suspected
little
danger
of
death
in
himselfe
.
To
preuent
Satan
of
his
purpose
,
and
for
the
strengthening
of
the
weake
Christian
,
it
shall
not
be
amisse
;
nay
,
I
thinke
it
necessary
,
as
before
of
the
other
reasons
of
the
Aduersarie
,
so
of
this
likewise
,
to
shew
the
weakenesse
and
insufficiencie
;
that
it
being
knowne
,
wee
may
see
and
perceiue
the
better
,
how
little
faith
is
to
bee
giuen
to
his
perswasions
.
In
which
doing
,
as
a
counter-blast
against
this
temptation
of
Satan
,
I
thinke
it
good
,
heere
to
place
and
set
downe
my
fourth
Position
,
as
a
resolute
,
and
an
vndoubted
truth
,
which
was
this
:
That
the
greatnes
&
continuance
of
miseries
and
afflictions
,
The
fourth
Position
.
nor
the
delayes
which
it
pleaseth
God
to
vse
,
in
shewing
forth
his
help
,
are
good
differences
betwixt
the
iudgments
of
the
Elect
and
Reprobate
,
in
this
life
;
&
therefore
(
as
may
be
wel
added
)
no
sufficient
reasons
to
proue
,
that
a
man
is
excluded
and
barred
from
the
loue
and
fauour
of
God
.
If
it
were
so
,
that
God
were
at
the
appointment
of
any
other
,
and
that
any
should
or
might
prescribe
vnto
him
any
order
to
bee
obserued
in
his
doings
,
then
this
reason
of
Satan
did
carry
some
force
with
it
:
But
since
his
power
and
authority
are
so
absolute
,
that
hee
is
to
order
all
things
after
his
owne
pleasure
,
and
to
be
ordered
by
none
,
Satans
reason
must
needs
fall
to
the
ground
.
As
in
all
other
the
doings
of
God
,
so
in
this
also
,
the
will
of
God
must
stand
for
a
sufficient
reason
,
to
satisfie
vs
withall
.
And
therefore
wee
must
obserue
,
that
God
doth
not
measure
our
miseries
,
or
his
owne
deliuerances
,
by
the
tale
of
daies
,
moneths
,
yeeres
,
or
any
times
;
but
the
speciall
thing
that
hee
therein
respecteth
,
as
in
all
other
his
actions
;
is
,
first
,
his
owne
Glory
;
and
secondly
,
the
good
of
his
Children
.
And
therefore
for
the
aduancement
and
furtherance
hereof
,
hee
taketh
such
times
,
as
in
his
owne
Wisedome
hee
seeth
,
and
knoweth
,
to
be
most
meet
and
conuenient
.
So
that
be
it
sooner
,
or
bee
it
later
,
this
day
,
or
a
month
,
or
a
yeere
hence
,
all
is
one
to
him
,
howsoeuer
it
appeareth
contrary
to
vs
.
Now
whereas
Satan
seemeth
to
take
hold
of
the
long
continuance
of
afflictions
,
it
is
to
no
purpose
.
It
is
easily
proued
,
that
God
vseth
this
manner
of
doing
for
most
iust
causes
knowne
vnto
himselfe
.
If
it
were
otherwise
;
to
what
end
then
serue
the
exhortations
,
so
many
,
and
so
pithy
,
vnto
patience
,
constancie
and
perseuerance
,
as
wee
finde
recorded
in
the
Booke
of
God
,
that
we
should
patiently
stay
and
waite
the
Lords
leasure
,
vntill
hee
vouchsafe
to
send
deliuerance
?
Against
the
doctrine
of
this
Position
,
Satans
obiection
.
Satan
now
taketh
exception
,
and
in
this
manner
obiecteth
and
reasoneth
to
the
contrary
:
God
hath
promised
to
heare
when
men
cry
vnto
him
,
and
to
deliuer
them
whensoeuer
they
shall
call
vpon
him
for
helpe
.
But
thou
hast
cryed
a
long
time
,
and
seest
thou
art
not
deliuered
,
and
therefore
it
is
sure
thou
art
none
of
his
children
.
For
would
thy
GOD
promise
,
and
not
performe
?
That
is
against
his
Nature
.
Answ.
It
cannot
bee
denyed
,
but
is
to
be
certainely
granted
,
that
GOD
hath
promised
as
much
as
is
by
Satan
obiected
,
and
although
hee
deferre
the
time
,
and
(
as
wee
in
our
owne
iudgement
doe
suppose
)
doth
stay
his
helping
hand
,
in
suffering
vs
to
continue
still
vnder
the
Crosse
;
yet
is
hee
not
forgetfull
,
or
vnmindfull
of
his
promise
,
nor
doth
any
thing
against
his
nature
,
being
true
in
all
his
words
and
workes
.
There
is
some
thing
more
in
this
point
to
bee
considered
of
,
which
Satan
here
craftily
concealeth
:
First
,
that
man
(
as
I
haue
said
)
is
in
no
band
presumptuously
to
prescribe
any
time
vnto
God
,
wherein
he
should
performe
his
promise
.
Secondly
,
the
Lord
doth
know
what
is
most
meet
and
expedient
for
vs
,
and
therefore
will
haue
men
to
be
exercised-vnder
the
Crosse
,
some
longer
,
and
some
a
shorter
time
,
not
as
men
doe
thinke
,
but
as
hee
in
his
wisedome
seeth
to
bee
for
euery
one
most
profitable
.
And
thirdly
,
that
in
all
,
Hee
may
principally
be
gloryfied
.
In
the
iudgement
of
man
,
because
men
obtain
not
their
request
at
the
first
,
second
,
or
third
time
,
it
appeareth
that
God
doth
not
heare
or
regard
the
cry
of
his
seruants
:
but
it
is
(
as
I
haue
said
)
farre
otherwise
.
For
when
the
time
assigned
so
long
before
,
of
God
,
is
come
,
when
he
seeth
it
to
be
most
commodious
for
vs
,
and
most
for
his
owne
glory
;
then
will
he
heare
,
then
will
he
grant
in
mercie
their
Petitions
,
and
then
will
hee
shew
himselfe
a
powerfull
God
,
to
deliuer
his
people
out
of
their
distresse
.
Examples
to
proue
this
,
besides
the
testimonies
of
the
Scriptures
,
wee
haue
many
.
Of
the
which
multitude
,
one
or
two
in
so
plaine
a
case
shall
suffice
.
Great
(
no
doubt
)
was
the
seruitude
and
bondage
of
Israel
in
Egypt
,
and
so
farre
off
from
ease
thereof
,
that
when
Moses
and
Aaron
were
sent
from
the
Lord
for
their
deliuerance
,
their
miseries
were
the
more
increased
:
and
I
thinke
that
no
man
doubteth
of
their
crying
vnto
God
for
helpe
,
in
the
long
time
of
continuance
thereof
:
yet
at
the
last
,
when
Gods
appointed
time
was
come
,
that
hee
would
bee
glorified
in
Pharaoh
and
the
Egyptians
,
Israel
was
,
by
a
mighty
hand
and
stretched
out
arme
,
deliuered
from
the
fiery
furnace
of
Aegypt
,
and
sent
on
their
way
towards
the
promised
Land
,
and
Pharaoh
and
his
host
pursuing
after
them
,
were
vtterly
confounded
.
Dauid
is
proued
to
haue
found
God
,
sometime
a
very
speedy
helpe
at
hand
,
ready
to
deliuer
him
,
and
set
him
free
from
perill
and
danger
:
yet
sometime
againe
,
he
continued
a
longer
season
vnder
the
heauy
burthen
of
afflictions
,
insomuch
,
that
with
great
anguish
and
trouble
of
heart
,
hee
complaineth
as
though
God
had
quite
forgotten
him
,
that
God
had
cast
him
off
and
forsaken
him
for
euer
.
And
hereupon
it
is
,
that
in
many
places
of
his
Psalmes
,
he
saith
,
that
he
called
and
yet
he
was
not
heard
,
that
God
did
hide
his
countenance
,
and
turne
away
his
face
from
him
.
That
he
cryed
day
and
night
,
and
stretched
out
his
his
hands
all
the
day
long
,
euen
vntill
his
throat
was
hoarse
and
dry
with
calling
vpon
God
,
and
yet
he
was
not
eased
.
A
plainer
and
more
sufficient
testimonie
and
example
,
for
the
ouerthrowing
of
Satans
subtill
Obiection
,
I
thinke
thou
canst
not
haue
.
And
now
for
thy
further
consolation
,
confer
thine
estate
with
the
estate
of
Dauid
.
What
canst
thou
finde
in
thy selfe
,
in
respect
of
the
continuance
of
miseries
and
afflictions
,
that
is
not
easily
found
in
Dauid
?
and
what
,
in
respect
of
earnest
crying
and
calling
vpon
God
for
helpe
,
can
there
be
found
in
thee
,
that
was
not
in
him
?
Nay
,
if
not
in
both
these
points
,
yet
in
the
later
,
I
perswade
my selfe
,
thou
art
farre
inferiour
,
and
commest
nothing
neere
vnto
him
.
Yet
this
Prophet
,
and
seruant
of
the
Lord
,
continuing
so
long
time
vnder
so
heauy
a
burthen
of
afflictions
,
almost
wasted
and
consumed
with
griefe
and
woe
,
and
crying
still
vpon
the
Lord
,
although
he
found
no
comfort
at
the
first
;
yet
was
hee
not
vtterly
cast
off
or
forsaken
of
God
,
but
at
the
last
tasted
and
felt
the
helping
hand
of
the
Lord
to
his
great
and
singular
comfort
.
And
so
thou
also
,
although
thou
doest
cry
and
call
vpon
the
Lord
in
thy
troubles
,
and
canst
not
obtaine
thy
request
at
the
first
;
yet
doe
not
thinke
that
God
therefore
doth
neglect
thee
,
or
that
he
hath
cast
thee
off
for
euer
:
But
as
thou
hast
beene
taught
before
,
submit
thy selfe
to
his
good
will
and
pleasure
:
Abide
his
time
appointed
,
and
that
with
patience
:
So
shalt
thou
at
the
last
finde
and
taste
of
the
Lords
fauour
,
to
thy
endlesse
comfort
.
I
might
adde
here
many
such
examples
,
for
the
further
strengthening
of
thee
in
this
point
,
but
that
as
I
haue
said
,
it
is
needlesse
:
1.
Thes.
5.17
we
haue
commandement
of
God
,
to
pray
continually
,
and
that
we
should
,
Luke
18.1
,
2.
&c.
like
vnto
the
Widdow
,
be
importunate
in
our
prayers
:
to
what
end
serue
this
continuance
and
importunacie
,
if
the
case
were
so
,
that
God
had
cast
vs
off
for
euer
;
because
he
doth
not
at
the
first
,
grant
vs
our
Petititions
?
And
let
vs
therefore
hold
this
one
rule
continually
in
minde
,
and
print
it
deepe
in
our
hearts
,
that
it
is
in
the
hands
of
the
Lord
,
to
afflict
at
his
pleasure
,
to
continue
the
same
vpon
his
seruants
,
as
hee
will
.
It
is
our
parts
in
this
time
of
our
troubles
(
yea
and
out
of
troubles
also
)
to
cry
vnto
God
,
and
to
call
vpon
him
:
And
it
is
in
the
power
and
will
of
God
onely
,
to
set
downe
and
appoint
the
time
of
our
help
and
deliuerance
:
and
by
this
Rule
standing
vpon
these
foure
points
,
we
shall
easily
auoid
the
danger
of
this
temptation
of
the
Enemy
.
Oh
,
Satans
obiection
.
saith
Satan
,
how
then
standeth
this
with
the
nature
of
God
,
who
is
said
to
be
mercifull
,
louing
,
and
compassionate
vnto
his
children
.
Is
this
loue
,
and
is
this
his
tender
mercy
,
to
see
his
children
,
to
lye
and
continue
thus
afflicted
,
to
heare
them
thus
lamentably
to
cry
for
helpe
,
and
in
such
wofull
manner
to
sue
for
succour
,
&
yet
he
to
withdraw
himselfe
,
and
not
to
deliuer
them
?
This
is
very
hard
,
and
a
thing
farre
vnbefitting
the
person
of
God
.
Answ.
The
shamelesse
boldnes
of
this
our
Aduersarie
,
is
here
euidently
to
bee
seene
,
together
with
the
maliciousnes
of
his
heart
,
in
that
he
is
so
bold
to
pry
into
Gods
doings
,
call
them
into
question
,
and
to
dispute
and
reason
,
how
and
which
way
God
dealeth
and
disposeth
of
his
children
;
and
also
greatly
to
indanger
the
simple
by
his
subtilties
,
and
to
breathe
out
most
horrible
blasphemies
against
the
person
of
God
,
most
craftily
insinuating
by
his
obiection
,
that
either
God
is
vnwilling
,
or
else
vnable
to
deliuer
his
seruants
when
they
cry
vnto
him
:
For
thus
much
doth
his
speech
,
concerning
the
nature
of
God
vsed
in
his
obiection
,
import
.
But
what
art
thou
,
thou
Enemy
of
God
and
all
godlinesse
,
that
thou
shouldest
presume
to
iudge
of
mercy
,
which
art
neuer
to
come
within
the
compasse
thereof
,
nor
to
be
partaker
thereof
at
all
?
Is
mercy
onely
resiant
in
the
speedy
release
of
miseries
and
afflictions
?
Or
is
compassion
tyed
and
bound
(
as
thou
wouldest
perswade
)
to
the
grant
of
euery
suite
,
though
it
be
vntimely
,
that
is
,
before
Gods
appointed
time
and
season
?
No
,
no
,
Gods
mercy
and
compassion
,
as
hath
been
before
sufficiently
proued
,
are
to
be
ordered
after
the
wisedome
of
God
himselfe
,
both
for
the
time
,
and
also
for
the
maner
of
extending
the
same
,
and
not
in
such
course
as
thou
wouldest
prescribe
.
Hee
that
sometimes
,
and
in
some
cases
,
spareth
the
Rod
;
doth
hee
he
hate
the
child
?
God
accounteth
his
corrections
,
to
be
Arguments
and
tokens
of
his
loue
and
mercy
towards
his
children
,
whatsoeuer
thou
doest
prate
and
babble
to
the
contrarie
,
and
striuest
to
make
men
beleeue
,
that
his
chastisements
and
corrections
doe
betoken
another
thing
,
that
is
,
the
barring
and
depriuation
of
the
seruants
of
God
,
of
his
mercy
,
loue
and
fauour
.
Thus
we
may
now
see
,
how
greatly
God
our
most
louing
Father
,
and
Satan
our
most
deadly
and
pernicious
enemy
doe
differ
,
concerning
the
vse
and
end
of
afflictions
:
and
also
the
right
iudgement
concerning
mercy
,
loue
,
and
fauour
of
God
.
So
that
resting
our selues
wholly
on
the
promises
of
God
,
in
his
Sonne
Christ
,
we
should
stop
our
eares
vnto
these
perswasions
of
our
most
malicious
Enemy
,
and
vtterly
abandon
whatsoeuer
he
shall
perswade
,
contrary
to
the
doctrine
of
God
.
This
might
indeed
suffice
to
shew
the
insufficiencie
of
this
conclusion
of
Satan
,
and
to
stablish
the
weaklings
in
the
truth
of
the
doctrine
of
God
;
but
that
the
troubled
soule
will
still
bee
mouing
of
questions
,
and
often
fall
to
the
iteration
and
repetition
of
one
and
the
same
thing
;
not
regarding
what
they
say
,
so
they
may
be
known
to
say
somewhat
.
And
in
this
mauner
they
moue
their
question
:
Quest.
How
can
this
bee
,
that
God
should
be
accounted
mercifull
,
when
hee
thus
stoppeth
his
eares
,
and
refuseth
to
beare
the
cry
of
his
seruants
,
when
hee
thus
winketh
,
and
shutteth
vp
his
eyes
,
that
hee
will
not
see
and
behold
their
wofull
estate
,
that
he
may
take
compassion
on
them
?
Who
would
euer
lay
these
calamities
,
miseries
,
and
afflictions
vpon
those
whom
he
loued
?
And
who
would
tolerate
these
extremities
without
release
and
ease
,
vpon
those
,
to
whom
in
grace
and
mercy
he
is
affected
as
vnto
his
deare
children
?
Answ.
This
question
,
whereby
Satan
in
the
weake
and
distressed
soules
would
haue
his
temptation
to
be
strengthened
,
is
,
as
ye
see
,
all
one
with
that
which
we
heard
before
:
and
therefore
the
very
same
answere
may
very
well
befit
them
both
.
It
was
before
proued
sufficiently
,
that
afflictions
and
corrections
laid
vpon
Gods
children
,
doe
proceed
and
come
of
loue
;
yet
you
are
not
satisfied
herewith
,
but
fall
againe
,
or
rather
continue
still
in
your
former
minde
,
curiously
dernanding
,
how
this
may
be
.
The
case
were
easie
,
and
the
question
would
be
satisfied
with
a
slender
resolution
,
if
you
did
but
remember
what
was
said
before
.
But
I
see
and
perceiue
,
your
heart
and
minde
were
otherwise
occupied
;
and
therefore
your
eyes
doe
continue
still
fixed
and
bent
vpon
your
present
pangs
and
miseries
,
but
neuer
looke
vnto
the
end
,
which
is
replenished
with
so
great
ioy
and
peace
.
Doth
not
the
Apostle
tell
vs
,
that
God
doth
therefore
in
this
sort
here
in
this
world
correct
and
afflict
his
children
,
1.
Cor.
11.32
that
they
should
not
bee
condemned
with
the
world
?
Luk.
16.19
.
&c.
Lazarus
liued
here
in
great
misery
,
when
the
rich
Glutton
fared
delicately
.
Yet
was
Lazarus
beloued
of
God
,
and
the
rich
Glutton
otherwise
,
as
the
end
did
euidently
proue
.
Is
it
not
,
thinke
you
,
loue
in
the
Physician
towards
his
Patient
,
when
hee
taketh
the
readiest
way
to
recouer
him
from
the
danger
of
death
,
although
it
bee
by
such
strong
medicines
,
which
he
knoweth
,
in
their
operation
and
working
will
will
torment
his
Patient
for
the
time
,
and
that
very
sore
?
It
is
surely
a
great
argument
of
Loue
in
the
Physician
,
that
hath
such
a
care
of
the
good
estate
of
his
Patient
.
And
are
we
not
likewise
to
iudge
of
our
heauenly
Physician
,
and
to
be
fully
perswaded
of
his
great
loue
that
he
beareth
vnto
his
seruants
,
that
when
he
seeth
them
ready
of
themselues
to
be
plunged
into
the
pit
of
sinne
,
and
so
to
be
made
partakers
of
condemnation
,
doth
vse
these
momentany
afflictions
,
although
they
appeare
bitter
for
a
time
vnto
our
fraile
and
weake
flesh
,
that
so
hee
might
deliuer
vs
from
hell
,
and
crowne
vs
with
an
vnspeakeable
weight
of
glory
?
And
what
though
we
call
and
cry
;
yea
and
that
often
,
and
very
earnestly
,
and
yet
(
as
we
suppose
)
God
doth
not
regard
it
for
the
time
?
are
wee
therefore
thus
to
iudge
or
thinke
either
of
God
,
or
of
our selues
,
as
Satan
would
haue
vs
,
if
he
might
preuaile
?
God
forbid
.
It
is
our
parts
rather
to
rest
our selues
satisfied
and
contented
with
this
,
that
the
Lord
,
as
I
haue
said
,
both
knoweth
what
is
most
conuement
and
behoouefull
for
vs
his
children
;
and
that
hee
is
both
able
,
and
also
ready
and
willing
in
his
appointed
time
,
fully
to
accomplish
and
performe
the
same
.
Let
not
this
seeme
any
strange
thing
vnto
thee
.
For
GOD
herein
sheweth
himselfe
no
otherwise
affected
towards
vs
,
then
euen
thou
thy selfe
art
affected
towards
thine
owne
child
whom
thou
most
tenderly
louest
,
and
in
whom
thou
takest
some
great
pleasure
.
If
this
thy
child
had
some
grieuous
sore
or
wound
inflicted
vpon
him
,
which
by
none
other
cunning
of
Physick
could
be
cured
,
but
by
the
dayly
applying
of
some
sharp
and
byting
medicine
thereunto
;
if
the
child
,
tormented
with
this
Physick
,
should
cry
vnto
thee
,
make
pitifull
mone
and
plaint
,
and
that
with
abundance
of
teares
,
trickling
downe
his
tender
cheekes
,
crauing
instantly
,
that
thou
wouldest
cease
and
giue
ouer
in
this
manner
to
vexe
him
,
by
applying
vnto
his
sore
,
such
a
byting
corrosiue
.
Wouldest
thou
therefore
cease
&
giue
ouer
thy
course
?
or
wouldest
thou
not
rather
,
(
all
the
cryes
and
teares
of
thy
child
notwithstanding
)
continue
still
in
the
same
?
because
thou
seest
and
knowest
it
to
bee
the
hest
and
safest
way
to
worke
recouerie
:
yea
,
and
yet
withall
also
thinkest
,
that
therein
thou
shewest
an
vndoubted
argument
and
token
of
thy
great
and
fatherly
loue
towards
him
.
If
it
may
be
thus
betwixt
thee
and
thy
child
,
what
reason
is
it
,
that
GOD
should
be
abridged
of
his
Prerogatiue
,
that
it
should
not
bee
in
such
manner
betwixt
God
and
his
Children
?
Why
may
not
God
continue
his
corrections
vpon
his
seruants
,
and
therein
,
as
well
as
thou
,
declare
his
loue
,
and
hold
on
still
to
apply
vnto
the
sores
of
sinne
,
these
byting
medicines
of
afflictions
,
notwithstanding
that
thou
continually
callest
and
cryest
to
haue
him
cease
,
and
yet
not
withall
(
as
thou
vnto
thy
child
)
shew
forth
his
mercy
and
compassion
towards
thee
.
Let
this
therefore
be
holden
as
a
certaine
and
vndoubted
truth
,
according
to
the
sense
and
meaning
of
this
my
fourth
Position
,
that
no
miseries
and
afflictions
,
in
regard
of
their
greatnes
,
and
continuance
,
can
be
any
sufficient
cause
,
or
reason
,
to
make
a
difference
in
this
life
,
betwixt
the
Chosen
of
the
Lord
,
and
Castawayes
,
the
Elect
and
Reprobate
;
Because
God
powreth
downe
his
corrections
oftentimes
vpon
the
one
,
in
as
great
a
measure
,
both
in
quantitie
and
continuance
,
as
he
doth
his
Iudgements
vpon
the
other
.
And
though
some
differences
are
indeed
betwixt
them
,
as
hath
been
before
declared
:
yet
they
are
such
,
and
so
hard
for
man
to
sound
into
,
that
for
mine
owne
part
,
I
dare
not
say
,
no
not
of
those
that
haue
spent
their
liues
very
dissolutely
,
and
dying
,
to
the
outward
appearance
very
miserably
,
that
therefore
these
were
iudgements
proceeding
of
Gods
hatred
,
and
tokens
of
his
eternall
resection
of
them
.
Wee
may
read
of
many
,
both
in
the
older
&
later
times
,
in
foraine
,
and
also
in
our
owne
countrey
,
which
haue
tyrannously
oppressed
,
and
cruelly
persecuted
the
poore
members
and
faithfull
seruants
of
our
Sauiour
Iesus
Christ
,
which
dyed
strange
and
vnwonted
deaths
,
and
suffered
in
their
ends
most
terrible
and
vnspeakle
torments
:
Yet
since
the
time
and
manner
of
Gods
Calling
is
so
secret
and
vnknowne
vnto
vs
,
shall
I
say
that
therefore
they
were
condemned
?
Let
others
vse
their
iudgements
,
I
dare
not
doe
it
:
For
mine
opinion
is
,
that
extremities
are
no
reasons
,
and
strange
torments
are
no
Arguments
to
conuince
so
great
a
matter
.
They
rest
vnto
the
iudgement
of
the
Lord
,
to
whom
they
either
stand
or
fall
.
And
yet
for
the
comfort
of
all
Gods
children
,
be
it
also
added
,
that
oftentimes
in
these
extremities
and
Agonies
,
euen
in
the
very
suffering
and
enduring
of
them
,
the
Elect
of
God
shal
finde
many
vndoubted
Reasous
,
whereupon
they
may
certainly
,
and
without
all
doubt
conclude
their
saluation
,
and
that
they
are
in
the
number
of
Gods
Elect
and
Chosen
.
And
this
is
by
the
fruits
and
effects
of
true
and
liuely
faith
,
working
and
mouing
in
them
.
Which
effects
,
sometimes
againe
are
so
supprest
and
sinothered
,
vnder
the
violence
of
their
paines
and
miseries
,
that
they
seeme
oftentimes
,
yea
and
many
of
them
also
,
euen
in
the
very
point
of
death
,
and
being
ready
to
yeeld
vp
the
Ghost
,
vnto
the
iudgement
of
man
,
to
haue
no
feeling
of
comfort
in
Christ
,
and
to
sauour
onely
of
despayre
;
and
yet
for
all
this
,
depart
hence
the
Elect
of
God
,
and
in
the
number
of
his
faithfull
seruants
.
CHAP.
XXIII
.
Of
the
fift
Position
.
THese
things
being
thus
concluded
,
as
wee
haue
answered
Satans
obiections
,
and
in
answering
remoued
his
discomforts
,
whereinto
hee
seeketh
to
cast
the
Children
of
God
:
So
now
let
vs
gather
(
as
it
were
,
into
a
brief
summe
)
the
comforts
before
intreated
of
,
and
also
further
see
what
comforts
more
we
can
make
against
this
temptation
,
and
what
spirituall
dyet
is
herein
fittest
and
most
conueuient
for
the
afflicted
&
distressed
soule
to
vse
for
the
preseruation
of
his
soules
health
.
The
first
comfort
,
1.
Comfort
.
is
the
consideration
of
the
motiue
cause
in
God
of
these
afflictions
,
and
that
is
loue
and
mercy
,
which
hee
beareth
vnto
these
his
seruants
,
whom
hee
doth
vouchsafe
thus
to
afflict
and
chasten
.
For
this
serueth
,
(
if
it
bee
well
considered
)
as
a
reyne
to
hold
backe
,
and
restraine
the
violence
of
despayring
thoughts
;
When
as
wee
call
to
minde
,
and
remember
,
that
hee
that
layeth
and
inflicteth
these
things
vpon
vs
,
is
louingly
affected
,
and
disposed
towards
vs
;
and
therefore
wil
surely
herein
proceed
no
further
,
then
shall
be
for
our
good
and
benefit
.
2.
Comfort
.
Vnto
this
let
vs
adde
for
the
second
confort
,
the
consideration
of
the
sinall
cause
or
end
wherefore
God
doth
thus
correct
and
chasten
his
children
:
And
that
is
,
to
worke
in
them
amendment
,
to
quicken
,
stirre
vp
increase
his
graces
in
them
,
that
they
may
shine
&
appeare
more
bright
and
cleere
,
and
to
deliuer
vs
from
the
danger
of
those
things
,
as
sinne
and
death
;
whereinto
,
by
reason
of
the
weaknesse
and
exceeding
frailtie
of
our
nature
,
wee
are
ready
euery
day
to
slip
and
fall
,
if
by
these
his
Fatherly
and
gentle
corrections
,
wee
were
not
restrained
.
Oftentimes
also
,
3.
Comfort
.
we
must
herein
call
to
minde
,
the
great
care
of
God
which
he
hath
for
his
seruants
,
in
inflicting
&
laying
these
corrections
vpon
them
,
in
that
at
all
times
,
and
in
euery
seuerall
person
,
hee
hath
a
speciall
respect
and
regard
,
that
they
exceed
not
measure
:
but
still
doth
limit
and
order
them
,
according
to
our
abilitie
in
tolerating
the
same
;
according
to
that
saying
of
the
Apostle
,
1.
Cor.
10.13
God
is
faithsull
,
who
will
not
suffer
vs
to
be
tempted
,
aboue
that
we
are
able
to
beare
,
but
will
giue
the
issue
with
the
temptation
,
that
wee
may
bee
able
to
endure
it
.
The
great
and
excellent
fruits
that
arise
and
come
from
afflictions
,
4.
Comfort
.
vnto
the
children
and
seruants
of
God
,
are
most
excellent
,
sweet
and
delectable
;
and
therefore
minister
no
small
comforts
in
the
time
of
extremities
.
For
by
these
afflictions
,
wee
are
taught
the
more
to
be
humbled
in
the
sight
of
God
,
in
respect
of
sinne
:
To
abandon
feare
,
and
fly
from
sinne
.
They
worke
in
vs
a
serious
and
earnest
care
,
in
more
dutifull
obedience
,
to
conforme
our selues
to
the
will
of
God
.
They
are
meanes
to
stirre
vp
our
faith
.
They
declare
our
hope
,
and
bring
forth
in
vs
the
fruit
of
patience
.
They
what
vs
on
to
earnest
inuocation
and
prayer
.
They
teach
vs
the
contempt
of
worldly
pleasures
:
They
shew
and
set
before
vs
,
the
vanity
and
misery
of
this
present
life
,
and
stirre
vs
vp
to
the
earnest
study
,
meditation
and
desire
of
the
life
to
come
;
whose
ioyes
and
pleasures
,
are
true
,
perfect
and
void
of
all
miseries
,
endlesse
and
durable
without
decay
.
All
which
,
and
many
mo
such
excellent
and
worthy
fruits
,
so
sweet
and
pleasant
,
arising
out
of
the
bitter
root
of
afflictions
,
so
vnsauourie
to
our
fleshly
seeling
,
will
serue
(
as
I
haue
said
)
as
most
comfortable
receits
,
when
wee
are
pained
with
extremities
.
The
next
comfort
is
,
5.
Comfort
.
to
remember
and
alwayes
to
haue
this
in
minde
,
that
be
our
afflictions
and
miseries
neuer
so
extreme
,
and
neuer
so
great
,
yet
they
can
in
no
wise
preuaile
so
farre
against
those
that
are
the
Saints
and
Beloued
of
God
,
that
they
should
any
thing
weaken
or
impayre
the
certaintie
or
assuredres
of
their
saluation
,
so
long
before
determined
and
decreed
in
the
good
pleasure
and
fore-knowledge
of
God
;
according
to
that
of
the
Apostle
Paul
,
Rom.
8.
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
vs
from
the
loue
of
God
that
is
in
Christ
lesus
our
Lord
.
Seeing
then
,
that
nothing
shal
be
able
to
hurt
or
annoy
the
Elect
and
Chosen
;
but
that
all
things
shall
turne
and
serue
to
their
good
,
it
cannot
bee
,
but
that
afflictions
also
shall
be
conuerted
to
their
singular
comfort
.
Let
Satan
now
breathe
out
his
terrible
threats
neuer
so
much
against
vs
;
and
admit
that
he
so
farre
preuaile
in
his
wicked
and
malicious
purpose
,
as
to
take
away
our
naturall
life
,
and
doe
depriue
vs
of
this
present
light
,
yet
our
other
life
,
in
obtaining
whereof
,
all
our
hope
,
our
ioy
and
comfort
resteth
,
is
hid
,
layd
vp
and
kept
safe
in
Christ
our
Sauiour
,
as
a
most
sure
treasury
,
from
all
Satans
subtilties
,
so
that
he
cannot
once
touch
or
trouble
it
,
although
hee
make
neuer
so
great
attempts
against
the
same
.
The
consideration
and
daily
meditation
of
the
afflictions
and
miseries
of
others
the
Seruants
&
Saints
of
God
,
6.
Comfort
.
is
(
no
doubt
)
very
comfortable
and
profitable
also
in
this
case
.
For
when
wee
finde
,
and
are
assured
,
that
such
as
haue
beene
the
beloued
Children
of
God
,
haue
been
partakers
of
the
like
afflictions
,
yea
,
and
ostentimes
,
of
greater
and
farre
more
grieuous
,
and
haue
,
in
the
end
,
receiued
a
recompence
of
their
labours
,
wee
are
incouraged
the
rather
to
enter
into
the
same
conflict
,
with
the
more
patience
to
beare
the
brunt
thereof
,
and
with
the
greater
constancy
to
endure
vnto
the
end
,
with
full
assurance
,
that
as
those
our
brethren
,
so
wee
also
in
the
end
,
as
good
souldiers
,
shall
be
crowned
as
Victorers
.
And
seeing
that
Satan
,
aswell
in
this
poynt
as
in
others
,
bendeth
his
force
to
the
vttermost
of
his
power
,
to
abate
and
to
coole
this
courage
in
vs
,
by
the
blotting
out
of
our
memories
,
the
remembrance
of
these
examples
of
such
worthy
seruants
of
the
Lord
:
for
a
most
soueraigne
medicine
in
this
dangerous
sicknesse
,
I
would
counsell
the
afflicted
soule
,
in
the
time
of
his
afflictions
,
to
spend
no
little
time
in
reading
and
ouer-reading
the
lamentable
histories
of
Gods
distressed
and
afflicted
seruants
,
whereof
hee
shall
haue
great
store
and
plenty
,
both
in
the
sacred
Scriptures
,
and
also
in
the
Ecclesiasticall
stories
of
lower
and
later
times
,
faithfully
gathered
,
compiled
&
published
in
our
English
tongue
,
by
that
worthy
man
of
famous
memory
,
Mr.
Fox
,
and
others
.
These
I
would
wish
to
bee
the
afflicted
mans
Garden
,
whereinto
if
hee
euery
day
resort
a
little
for
recreation
sake
,
I
doubt
not
,
but
he
shall
there
finde
Flowers
of
so
sweet
and
delectable
sauour
,
and
Herbs
of
so
rare
and
soueraigne
vertue
,
that
he
shall
be
assuredly
thereby
maruellously
comforted
and
strengthened
:
when
(
as
I
haue
sayd
)
in
reading
hee
shall
finde
,
that
others
also
,
highly
in
the
fauour
of
God
,
haue
notwithstanding
tasted
as
deepe
,
yea
,
and
farre
more
deepe
,
of
this
bitter
cup
of
afflictions
,
then
he
himselfe
hath
done
.
As
a
most
dangerous
poyson
,
very
forcible
to
ouerthrow
vtterly
,
7.
Comfort
.
and
to
impaire
his
good
estate
,
I
would
wish
the
distressed
soule
to
eschew
the
narrow
intentiuenesse
,
and
fixing
his
minde
vpon
the
extreme
rage
of
his
owne
woes
and
miseries
,
either
past
or
present
:
but
rather
to
cal
to
his
mind
,
that
which
he
hath
heeretofore
found
in
himselfe
,
(
if
at
any
time
hee
hath
but
felt
some
arguments
and
tokens
of
his
election
)
and
on
those
of
fix
the
eyes
of
his
remembrance
,
and
withall
to
settle
his
heart
vpon
the
end
of
his
afflictions
,
which
(
as
hath
beene
shewed
)
is
most
ioyfull
and
comfortable
,
tending
onely
vnto
his
good
.
Lastly
,
hee
is
to
consider
,
that
although
his
miseries
bee
neuer
so
great
and
many
for
the
time
,
yet
they
are
of
no
long
continuance
,
but
short
and
momentany
,
euen
as
is
our
life
vpon
the
earth
,
which
is
but
as
a
vapour
,
that
quickly
vanisheth
,
as
the
brittle
glasse
that
soon
breaketh
,
as
the
grasse
that
parcheth
in
a
day
,
and
withereth
as
the
Post
that
passeth
by
with
speed
:
So
that
although
they
should
so
long
continue
and
cleaue
vnto
vs
,
as
our
life
lasteth
,
yet
the
time
of
our
life
being
so
short
,
the
continuance
of
them
must
be
short
also
:
Wherof
no
little
comfort
may
grow
vnto
the
afflicted
soule
,
and
that
the
rather
,
if
he
call
to
minde
that
endlesse
and
vndated
time
of
happinesse
,
wherein
wee
shall
be
made
partakers
of
that
endlesse
crowne
of
glory
,
and
those
exceeding
ioyes
which
no
tongue
is
able
to
vtter
,
nor
heart
of
man
is
able
to
conceiue
.
These
are
the
comforts
,
whereof
I
thought
good
heere
briefly
to
put
the
afflicted
person
in
minde
,
for
that
I
haue
,
in
seuerall
places
,
as
occasion
serued
,
touched
the
same
before
:
Others
there
are
,
which
in
their
places
,
God
willing
,
shall
in
like
manner
for
their
good
bee
deliuered
.
CHAP.
XXIIII
.
Against
the
feare
of
death
,
and
vnwillingnesse
to
die
.
ALthough
I
haue
before
discoursed
of
diuers
temptations
,
wherewith
the
afflicted
soule
by
the
Enemy
is
assaulted
,
and
in
discoursing
,
haue
somewhat
met
with
Satans
obiections
,
and
to
my
power
vsed
some
reason
,
to
preuent
the
euill
which
may
come
thereof
,
and
after
these
paines
taken
,
am
now
drawing
neere
to
an
end
,
and
conclusion
of
this
matter
,
yet
there
is
still
one
temptation
remaining
,
which
in
no
wise
is
to
be
omitted
and
let
passe
,
for
that
it
is
many
times
attendant
,
euen
vpon
many
of
Gods
deare
children
,
and
at
that
time
especially
,
when
they
approch
and
draw
neerest
vnto
their
end
:
And
that
is
the
feare
of
death
,
and
the
vnwillingnesse
,
which
they
finde
in
themselues
to
die
.
Vpon
which
feare
and
vnwillingnesse
Satan
taketh
no
small
aduantage
,
to
further
his
wicked
purpose
,
and
that
in
most
earnest
manner
,
knowing
that
his
time
,
wherein
he
is
to
shew
forth
his
malice
against
such
a
party
,
is
but
short
,
and
therefore
it
behooueth
him
now
to
exercise
his
wits
,
and
to
vse
some
reasons
whereby
hee
may
with
the
more
facility
,
driue
such
distressed
soules
into
despaire
.
This
,
hee
knoweth
,
may
be
the
better
&
more
easily
effected
,
because
he
findeth
men
to
be
so
terrified
&
appaled
with
the
feare
of
death
,
as
that
they
are
loth
and
most
vnwilling
to
taste
of
the
cup
therof
,
but
haue
rather
a
desire
,
still
to
abide
and
continue
in
this
vale
of
miseries
,
wherein
vexations
,
troubles
and
disquiets
doe
greatly
abound
:
euen
as
though
there
were
none
other
,
heauen
but
heere
,
no
blessednesse
to
be
looked
for
and
found
,
but
in
this
life
.
Whereupon
Satan
seeing
men
in
such
sort
affected
,
and
hauing
such
opportunity
offered
,
taketh
occasion
in
this
or
some
such
like
manner
,
to
make
assault
vpon
the
distressed
soule
.
First
,
hauing
mustred
into
the
minde
and
remembrance
of
such
fearefull
and
vnwilling
persons
,
all
those
things
wherewith
they
haue
beene
most
delighted
,
and
wherein
they
haue
taken
some
great
pleasure
in
this
life
,
as
wife
,
children
,
kindred
,
friends
,
acquaintance
,
companions
,
lands
,
goods
,
cattell
,
and
such
like
,
Satan
presenteth
this
earthly
state
before
them
,
in
the
most
pleasant
&
beautifull
shew
that
may
be
.
Again
,
he
razing
out
and
defacing
,
as
much
as
possibly
he
can
,
the
hope
of
heauenly
ioyes
and
comforts
,
bringeth
death
before
them
,
in
as
terrible
and
vgly
shape
as
may
be
.
Whereupon
it
commeth
to
passe
,
that
men
are
so
haled
and
drawne
with
affection
on
the
one
side
,
and
so
appaled
with
feare
on
the
other
,
that
nothing
seemeth
more
lothsome
and
vnsauoury
vnto
their
taste
,
then
the
cup
of
Death
.
This
being
once
brought
to
passe
,
and
the
enemy
finding
our
desire
and
affection
to
the
ioyes
of
heauen
,
to
be
so
dull
and
weake
,
and
knowing
also
how
fearefull
the
sight
of
death
is
,
euen
to
Gods
Children
,
especially
at
this
last
gaspe
,
and
closing
vp
of
life
,
hee
is
then
most
busie
with
them
,
to
cast
in
their
way
all
such
motions
,
as
possibly
he
can
,
to
driue
them
(
as
I
haue
sayd
)
into
despaire
.
Heerupon
it
is
,
that
many
dangerous
and
doubting
motions
,
through
this
subtilty
of
Satan
,
doe
arise
in
their
mindes
,
whether
they
bee
of
the
number
of
Gods
children
,
&
members
of
Christs
body
or
not
,
hauing
such
vnsauoury
fruits
proceeding
from
them
.
These
thoughts
sometimes
,
in
many
of
them
,
by
the
crafty
working
of
the
Enemy
,
become
so
forcible
,
that
they
are
(
as
it
were
)
continually
thundring
out
words
of
maruellous
great
extremity
,
affirming
indeede
,
that
they
are
none
of
Gods
seruants
,
haue
no
faith
,
no
hope
of
saluation
,
and
doe
not
appertaine
to
the
Kingdome
of
God
.
And
that
,
because
,
for
a
time
,
they
find
their
hearts
to
be
,
as
it
were
,
benummed
and
dull
in
the
sense
and
feeling
of
the
heauenly
and
eternall
comforts
.
As
in
other
temptations
of
Satan
wee
haue
labored
both
to
lay
open
the
dangers
of
the
same
,
and
to
shew
by
what
meanes
they
might
bee
auoyded
,
and
haue
also
set
downe
such
comforts
,
whereby
both
the
parties
afflicted
,
and
others
also
might
bee
strengthened
against
such
assaults
of
the
Enemy
:
So
likewise
I
purpose
,
by
the
assistance
of
Gods
Spirit
,
to
doe
in
this
temptation
also
;
that
so
,
the
poyson
of
Satans
perswasions
being
descryed
,
the
dangers
thereof
may
be
the
more
easily
auoyded
.
This
therefore
in
this
case
,
commeth
first
to
be
obserued
,
for
the
comfort
of
the
afflicted
,
both
present
,
and
which
shall
heereafter
,
through
the
subtilty
of
the
Enemy
,
fall
into
such
danger
;
that
these
are
no
strange
and
vnwonted
things
,
but
vsuall
and
common
,
and
such
as
haue
and
doe
befall
the
children
of
God
.
Insomuch
,
that
although
many
haue
most
willingly
shaken
hands
,
and
bidden
adue
to
life
,
and
as
it
were
,
embraced
and
saluted
death
,
in
most
cheerefull
and
courteous
manner
:
yet
others
,
on
the
contrary
,
haue
been
greatly
terrified
,
euen
with
the
mention
of
death
,
&
haue
been
very
loth
to
vndergoe
the
stroke
therof
.
Examples
of
this
great
vnwillingnes
to
die
,
wee
haue
in
King
Dauid
,
who
being
pained
with
sicknesse
,
and
feeling
the
hand
of
the
Lord
to
be
sore
vpon
him
,
prayeth
that
the
Lord
would
deliuer
him
,
and
saue
his
soule
from
death
,
adding
also
a
reason
,
Psal.
6.5
.
For
that
In
death
there
is
no
remembrance
of
the
Lord
,
and
in
the
graue
who
shall
praise
him
?
2.
Kin.
20.1
,
2
,
3
,
&c.
Ezekiah
also
that
good
and
godly
King
,
when
newes
was
brought
vnto
him
,
by
the
Lords
Propher
,
that
he
should
dy
,
as
one
most
loth
and
vnwilling
heereunto
,
he
prayed
&
sighed
,
and
that
with
many
sobs
and
teares
,
as
the
story
mentioneth
.
By
the
examples
of
these
two
such
faithfull
seruants
of
the
Lord
,
we
may
see
,
that
it
is
a
thing
,
euen
by
nature
incident
vnto
man
,
to
feare
death
,
which
is
so
contrary
to
his
estate
,
being
the
corruption
of
life
,
whereof
hee
is
so
desirous
.
For
euery
thing
is
naturally
giuen
to
shun
and
flee
his
contrary
.
And
although
it
be
so
,
that
very
many
of
the
Saints
of
God
haue
beene
sayd
,
most
resolutely
and
willingly
to
haue
yeelded
themselues
,
and
to
haue
tasted
of
this
cup
,
by
reason
of
certaine
circumstances
,
either
attending
on
their
liues
;
as
sicknesse
,
pouerty
,
and
all
kindes
of
crosses
,
afflictions
and
miseries
,
whereunto
this
life
is
subject
,
and
from
the
which
men
are
found
many
times
to
be
very
desirous
to
bee
eased
and
released
,
although
it
be
with
death
:
or
els
following
and
ensuing
after
death
,
as
the
euerlasting
and
vnspeakable
ioyes
of
heauen
,
to
the
enioying
whereof
,
death
is
as
a
passage
.
The
earnest
desire
and
longing
that
these
haue
,
to
the
enioying
of
these
heauenly
ioyes
,
and
this
euerlasting
blessednesse
,
doth
allay
and
qualifie
very
effectually
the
terrour
and
feare
of
death
in
them
:
And
yet
if
these
two
forts
of
men
,
both
the
one
and
the
other
,
should
consider
death
in
it selfe
,
without
these
circumstances
,
being
a
thing
so
contrary
to
our
nature
,
it
would
clearely
appeare
,
that
there
would
be
found
in
them
a
certain
feare
&
vnwillingnes
to
die
,
which
fear
and
vnwillingnes
is
so
much
the
rather
&
the
more
increased
in
them
,
when
as
it
is
in
part
attended
with
the
cogitation
or
memory
of
those
things
,
wherein
men
in
this
life
doe
take
any
delight
and
pleasure
,
and
in
part
bereaued
of
the
feeling
of
these
exceeding
comforts
reserued
for
vs
in
the
life
to
come
.
Obiect
.
But
thou
wilt
say
,
Thus
naturally
to
feare
,
and
to
bee
thus
in
some
sort
vnwilling
and
loth
to
die
,
I
lesse
maruell
at
:
but
this
dulnesse
in
the
feeling
of
heauenly
ioyes
and
comforts
in
Christ
,
being
now
euen
at
the
poynt
of
death
,
and
ready
to
yeeld
vp
the
last
gasp
,
that
is
a
very
strange
thing
,
and
able
to
terrifie
any
Christian
soule
.
Answ.
It
is
(
I
grant
)
a
fearefull
thing
indeede
,
but
yet
nothing
strange
at
all
,
if
we
doe
well
consider
of
it
:
For
if
Satan
be
so
busie
with
vs
at
other
times
,
euen
in
the
time
of
health
,
and
when
wee
are
strongest
,
that
hee
bringeth
our
faith
to
many
foyles
,
no
maruell
if
hee
shew
forth
his
malice
against
vs
,
now
being
so
neere
vnto
our
end
.
He
is
not
ignorant
to
take
opportunity
fittest
for
his
purpose
.
And
therefore
,
now
aboue
all
other
his
desired
times
,
he
will
deuise
,
and
sound
into
the
bottome
of
all
his
subtilties
,
to
entrap
and
so
to
make
conquest
of
the
Christian
soules
,
knowing
that
this
is
the
last
combate
that
he
is
like
to
make
with
such
an
one
.
If
now
he
lose
,
it
is
lost
for
euer
:
If
now
he
preuaile
and
ouercome
,
there
is
no
recouery
to
bee
hoped
for
afterward
.
Assure
thy selfe
therefore
,
that
hee
will
prepare
himselfe
the
best
he
can
stretch
euery
limbe
in
this
finall
conflict
,
to
see
if
hee
can
,
by
any
possible
meanes
,
effect
and
bring
to
passe
this
his
malicious
&
bloudy
purpose
.
And
therefore
,
although
the
state
of
Gods
Elect
and
Chosen
be
such
,
that
they
cannot
finally
&
vtterly
fal
away
,
Gods
decreee
being
so
firme
,
sure
,
&
immutable
,
that
Satan
with
al
his
policies
,
shal
neuer
be
able
to
infringe
&
make
void
the
same
:
yet
euen
they
also
,
if
they
be
not
well
appointed
,
must
make
full
account
,
and
looke
to
haue
many
foyles
at
Satans
hands
,
that
shall
bring
their
faith
,
euen
vpon
her
knees
:
which
thing
being
once
effected
,
no
maruell
if
this
subtill
Satan
,
to
the
greater
daunting
of
Gods
Children
,
doe
found
out
the
triumph
,
before
the
victory
gotten
,
casting
in
their
teeth
their
sinnes
past
,
and
bringing
to
their
remembrance
their
former
wickednesse
,
and
withall
,
putting
them
in
minde
sometime
of
the
delights
and
pleasures
of
this
world
,
that
so
by
these
&
such
like
practices
,
he
may
the
rather
and
the
sooner
driue
men
into
despaire
.
The
case
therefore
of
Christians
being
so
dangerous
,
it
is
good
,
that
wee
doe
consider
what
way
is
best
for
vs
to
take
,
to
cut
Satan
short
of
his
purpose
,
and
to
auoyd
the
danger
and
perill
of
this
finall
conflict
.
One
thing
whereby
Satan
taketh
so
great
aduantage
,
and
so
farre
preuaileth
with
a
great
number
of
men
,
is
,
for
that
in
the
time
of
life
and
health
,
they
neuer
,
or
very
little
as
they
should
,
bethinke
themselues
of
death
:
So
that
when
the
time
and
houre
thereof
,
which
is
sudden
and
vncertaine
,
doeth
come
vpon
them
,
they
go
like
men
,
naked
and
vnarmed
into
the
field
,
to
encounter
with
this
strong
and
mightie
Aduersarie
:
And
then
it
is
no
matuell
,
if
they
being
so
vnprouided
and
vnarmed
,
and
lying
so
open
,
do
receiue
many
grieuous
and
deadly
wounds
.
It
is
therefore
very
expedient
and
needefull
for
euery
man
,
in
time
of
health
,
to
thinke
of
sickenesse
,
and
in
time
of
life
,
to
be
mindfull
of
death
,
and
continually
to
bee
carefull
that
he
may
bee
prepared
for
to
die
:
for
it
is
an
vneuitable
thing
,
it
cannot
bee
auoided
,
with
all
the
power
,
policie
,
and
cunning
we
can
vse
.
Therefore
as
we
are
borne
to
die
,
so
we
should
liue
as
men
alwaies
prepared
,
and
in
a
readinesse
to
die
;
So
that
a
Christian
mans
life
should
be
a
continuall
meditation
,
and
a
daily
preparation
vnto
death
.
When
as
I
say
it
should
bee
a
daily
preparation
,
I
would
be
loth
to
bee
mistaken
;
I
doe
not
meane
such
a
kind
of
preparation
,
as
many
of
the
great
and
mighty
men
of
the
world
doe
dreame
of
,
when
as
either
in
their
life
time
in
their
owne
persons
;
or
after
their
death
,
by
their
Executors
,
or
others
put
in
trust
therewith
,
they
are
carefull
,
yea
too
carefull
,
to
prouide
that
a
Tombo
bee
set
vp
and
builded
to
shrowde
their
bodies
in
,
and
that
with
most
costly
,
curious
,
and
cunning
worke
;
but
neuer
once
thinke
of
this
which
is
most
needfull
;
that
is
,
to
prouide
a
Receptacle
for
the
soule
:
It
may
bee
(
as
it
doth
appeare
)
that
they
thinke
to
die
:
so
I
beseech
the
Lord
,
they
may
bee
prepared
to
die
in
the
Lord
:
so
they
shall
bee
sure
,
howsocuer
the
bodie
speed
on
earth
for
a
time
,
yet
at
the
last
Day
,
both
body
and
soule
shall
bee
in
blessed
estate
with
Christ
for
euer
,
in
heauen
.
This
madnesse
of
men
,
in
preparing
such
costly
Tombes
or
Sepulchres
,
may
very
well
bee
accounted
in
the
number
of
the
vanities
,
and
follies
,
wherewith
the
world
is
at
this
day
ouer-flowed
:
for
the
cost
that
is
bestowed
on
them
,
might
a
thousand
times
bee
better
bestowed
on
the
poore
afflicted
members
of
Christ
,
whereby
some
great
gaine
,
by
the
laying
forth
thereof
(
if
it
bee
done
without
hope
of
merit
)
would
redound
to
the
soule
.
The
cunning
workemanship
is
(
indeed
)
matter
rather
for
men
to
gaze
vpon
,
then
for
any
other
good
.
When
all
is
done
,
both
for
charge
and
cunning
,
in
setting
vp
,
and
beautifying
of
this
thing
so
brauely
,
yet
it
is
but
a
Caue
for
a
rotten
and
corrupted
carkase
,
beautified
for
polluted
bones
,
and
carefully
adorned
for
simple
Guests
,
euen
the
crawling
wormes
,
there
to
feed
and
gnaw
vpon
their
sestred
and
stinking
flesh
.
The
soule
is
the
principall
part
of
man
;
let
euery
one
apply
himselfe
therefore
principally
to
prouide
,
that
it
may
bee
harboured
,
protected
and
defended
against
the
violence
and
raging
stormes
of
Satans
fury
:
Be
carefull
to
prouide
,
that
shee
may
bee
armed
from
top
to
toe
,
with
the
Christian
Armour
,
whereof
S.
Paul
speaketh
Ephe.
6.
so
shalt
thou
be
in
safety
.
Ephe.
6.13
,
14
,
15
,
16
,
17
,
18.
This
ought
to
be
our
Christian
care
;
vpon
this
should
we
bestow
our
costs
:
But
this
,
of
the
most
men
,
is
least
regarded
,
and
(
it
is
to
be
feared
)
of
a
great
number
vtterly
neglected
.
Obiect
.
Here
,
by
the
way
it
may
haply
bee
obiected
:
Is
it
a
thing
vtterly
vnlawfull
to
prouide
a
Sepulchre
or
Tombe
for
the
body
?
Answ.
It
is
not
the
vse
,
but
the
abuse
thereof
that
I
aime
at
.
I
do
not
thinke
it
a
thing
altogether
vnlawfull
,
for
that
I
do
finde
it
to
bee
a
thing
of
long
continuance
,
and
vsed
of
godly
persons
.
Ioseph
of
Arimathea
is
said
in
the
Gospell
to
haue
prouided
a
Tombe
for
himselfe
,
hewed
out
of
a
Rocke
,
being
yet
in
health
,
wherein
hee
layed
the
Corps
of
Christ
our
Sauiour
.
If
in
this
manner
thou
prepare
thee
a
Tomb
,
and
herein
follow
Iosephs
example
,
thou
shalt
not
doe
amisse
:
For
Ioseph
did
it
not
for
vaine
glory
,
and
any
worldly
ostentation
,
nor
to
make
it
a
thing
to
bee
gazed
on
,
but
that
it
should
bee
a
memoriall
to
put
him
daily
in
minde
of
death
:
and
therefore
we
read
not
of
any
ouer-costly
and
curious
trimming
that
Ioseph
vsed
hereabout
.
If
thus
man
could
and
would
prouide
for
himselfe
a
Tombe
or
Sepulchre
,
it
were
a
blessed
thing
,
that
it
might
serue
to
bee
vnto
him
a
continuall
remembrance
,
to
put
him
in
minde
of
death
,
and
of
his
departing
hence
.
But
farre
more
blessed
,
no
doubt
,
and
thrice
more
happy
should
hee
bee
,
if
with
this
good
Disciple
of
Arimathea
(
though
not
in
the
same
manner
)
hee
could
let
Christ
haue
the
first
seasoning
of
his
graue
:
that
is
,
if
through
faith
,
hope
,
and
comfort
in
Christ
his
Death
and
Passion
,
he
could
prepare
himselfe
vnto
his
end
.
But
I
haue
digressed
somewhat
from
my
matter
,
and
yet
I
hope
it
be
not
much
amisse
,
the
security
and
carelessenesse
of
our
corrupted
flesh
being
such
as
it
is
.
To
returne
therefore
againe
to
that
from
the
which
I
am
digressed
,
I
would
haue
promised
some
reasons
,
to
perswade
vs
of
the
necessity
of
this
preparation
,
before
I
did
come
to
set
downe
the
manner
and
order
how
wee
ought
to
prepare
our selues
to
die
;
but
that
in
discourse
and
treaty
of
the
one
,
I
shall
haue
occasion
in
some
part
to
touch
and
include
the
other
also
.
This
preparation
in
it selfe
considered
,
is
in
very
deed
,
a
matter
requiring
a
large
and
long
discourse
:
which
manner
of
handling
thereof
I
do
leaue
to
others
:
my
purpose
herein
is
onely
to
touch
the
principall
points
,
and
those
also
so
farre
onely
,
as
they
shall
concerne
my
present
purpose
.
CHAP.
XXV
.
Of
the
first
part
of
the
preparation
vnto
death
.
THE
Preparation
vnto
death
,
Preparation
vnto
death
of
two
sorts
.
is
found
to
bee
of
two
sorts
:
either
such
as
concerneth
our
goods
and
posterity
;
or
else
such
as
respecteth
our
soules
and
the
saluation
thereof
.
As
touching
that
which
concerneth
our
goods
,
houshold
,
and
posteritie
,
although
it
hath
in
it
many
branches
,
and
many
things
worthy
the
discoursing
,
if
it
should
bee
fully
handled
;
yet
for
our
present
purpose
I
meane
no
further
to
entreate
thereof
,
then
it
is
proued
,
that
the
neglect
thereof
may
bee
a
let
and
hinderance
vnto
vs
in
this
spirituall
combat
at
our
latter
end
.
This
kinde
of
Preparation
,
wee
finde
to
bee
of
great
Antiquity
,
and
vsed
of
diuers
renowmed
Persons
in
the
Scriptures
.
Abraham
,
Gen.
25.5
.
as
it
is
recorded
of
him
,
was
mindefull
of
this
;
and
therefore
,
although
hee
had
diuers
sonnes
by
Keturah
,
whom
hee
tooke
to
wife
after
the
death
of
Sara
,
yet
hee
gaue
all
his
goods
before
his
death
,
vnto
Isaac
his
son
.
Iacob
also
was
not
vnmindfull
hereof
,
Gen.
48.22
.
who
(
as
it
appeareth
)
did
giue
vnto
his
sonne
Ioseph
,
a
speciall
portion
from
his
brethren
.
Dauid
also
is
noted
,
1.
Kings
1.28
,
29
,
&c.
before
his
death
,
although
hee
had
many
sons
,
yet
to
leaue
the
Kingdome
and
Scepter
to
none
but
onely
to
Salomon
,
borne
of
Bathsheba
,
&
to
his
posterity
.
This
was
giuen
in
charge
,
euen
from
God
himselfe
,
2.
Kings
20.1
.
vnto
King
Hezekiah
,
by
the
Lords
Prophet
,
commanding
him
to
set
his
house
in
order
:
for
hee
must
die
.
Experience
in
all
ages
,
yea
,
and
common
sense
also
,
teacheth
sufficiently
,
how
necessarie
this
kinde
of
preparation
is
,
what
great
commodities
haue
growne
,
where
the
same
hath
beene
daily
vsed
;
and
contrariwife
,
what
great
vexations
,
and
troubles
in
Law
,
with
a
great
number
of
other
inconueniences
,
haue
followed
vpon
the
neglect
thereof
.
So
that
hereby
it
easily
appeareth
,
that
this
dutie
cannot
bee
neglected
,
without
great
iniurie
vnto
thy
seed
and
family
,
that
shall
succeed
after
thee
;
yea
,
this
also
take
by
the
way
,
as
a
thing
vndoubtedly
true
:
That
as
the
vtter
neglect
hereof
,
is
thus
hurtfull
to
thy
seed
and
posterity
;
so
the
deferring
,
and
putting
off
the
same
(
which
is
a
very
vsuall
thing
)
is
very
hurtfull
and
dangerous
vnto
thy selfe
.
Therefore
as
it
is
requisite
,
that
we
should
haue
a
care
in
our
life
time
,
to
set
all
things
straight
and
in
good
order
,
both
for
the
discharging
of
our selues
of
that
heauy
burden
of
these
worldly
cares
,
and
also
for
the
stablishing
of
peace
and
quietnesse
amongst
those
which
are
deare
vnto
vs
:
whom
we
are
to
leaue
to
suruiue
vs
,
So
wee
must
consider
,
that
the
principall
thing
that
wee
are
to
remember
in
it
,
is
,
that
it
is
indeed
a
preparation
that
belongeth
not
so
much
vnto
the
time
of
infirmitie
and
sickenesse
,
as
it
doth
vnto
the
time
of
health
:
And
that
it
ought
then
doubtlesse
to
be
performed
,
when
the
Lord
doth
affoord
vnto
man
,
strength
of
body
and
good
memory
,
and
should
not
bee
posted
ouer
vnto
the
latter
end
,
when
sicknesse
,
the
messenger
of
death
,
shall
bee
sent
to
call
,
or
cite
vs
vnto
Deaths
Court.
For
vpon
this
passing
and
posting
ouer
the
matter
,
from
the
time
of
health
vnto
sickenesse
,
and
in
sicknesse
time
,
euen
vnto
the
time
almost
when
Death
commeth
to
seyze
vpon
vs
,
it
commeth
to
passe
,
that
either
the
due
order
for
the
quiet
estate
of
thy
house
,
is
,
nor
cannot
be
so
well
looked
vnto
,
and
prouided
for
as
it
ought
;
or
that
thy
soule
(
which
is
most
to
bee
lamented
)
in
the
time
of
thine
agonies
and
sicknesses
,
is
little
or
nothing
regarded
.
But
to
couer
this
vsuall
fault
,
in
deferring
this
godly
action
,
from
the
time
conuenient
,
vnto
the
time
indeed
altogether
inconuenient
and
vnmeet
,
Satan
hath
ministred
a
cloake
of
excuse
,
where
with
many
are
wonderfully
blinded
,
as
though
indeed
God
were
bound
of
duty
to
order
things
after
their
prescription
,
and
to
deale
with
them
after
their
own
hearts
lusts
.
Tush
,
say
they
,
I
hope
well
,
that
God
will
giue
mee
time
and
space
to
prouide
for
both
these
things
;
that
is
,
both
for
the
setting
of
mine
house
in
order
,
and
also
for
the
good
estate
of
my
soule
,
and
that
hee
will
not
take
mee
out
of
this
world
in
such
a
sudden
manner
,
but
that
I
shall
haue
opportunity
,
and
good
time
allowed
mee
to
set
all
things
straight
,
both
for
the
orderly
disposition
of
my
goods
,
and
also
for
the
carefull
attending
vpon
the
comforts
,
requisite
and
needfull
for
the
benefit
and
good
of
my
soule
.
Beware
,
good
Christian
brother
and
sister
,
who
euer
thou
art
,
that
thus
deceiuest
thy selfe
,
or
rather
yeeldest
thy selfe
to
bee
deceiued
by
Satan
;
this
is
the
crafty
perswasion
of
thine
vtter
and
most
malicious
enemy
,
and
therefore
is
none
otherwise
to
be
esteemed
and
iudged
of
,
but
as
a
most
extreme
folly
,
and
point
of
dotage
,
that
I
may
so
call
it
,
in
this
manner
to
dally
with
,
and
to
abuse
the
person
of
God
:
for
GOD
hath
giuen
vnto
thee
a
great
time
for
doing
hereof
,
and
thou
neglectest
it
;
it
argueth
therefore
a
great
folly
and
madnesse
in
thee
.
It
is
in
the
vsuall
,
and
common
Prouerbe
,
While
the
Pig
is
proffered
,
hold
open
the
Poake
:
God
doth
of
goodnesse
offer
thee
time
,
to
effect
both
these
godly
actions
:
take
it
when
it
is
offered
,
and
rest
not
thy selfe
vpon
vncertaine
hope
and
expectation
of
the
like
againe
heereafter
.
If
thou
didst
well
consider
of
the
thing
indeed
,
thou
shouldst
easily
find
,
that
thou
hast
very
small
reason
to
moue
thee
to
hope
after
this
time
thou
dream'st
of
,
when
as
if
it
were
longer
then
commonly
is
allotted
vnto
any
,
yet
it
would
bee
found
little
enough
to
be
imployed
for
the
good
&
benefit
of
thy
soule
.
And
why
then
shouldst
thou
thinke
,
that
God
will
bee
thus
gracious
to
bestow
this
thing
vpon
thee
,
in
a
time
that
is
most
vnfit
,
when
thou
so
vnthankefully
didst
put
off
and
neglect
the
same
,
being
offered
vnto
thee
so
often
before
in
a
time
conuenient
?
Doe
not
thinke
that
thou
hast
God
at
command
,
take
his
offer
with
thankfulnes
,
&
vse
it
as
thou
oughtest
,
to
his
glory
and
thy
good
,
and
do
not
in
any
wise
,
presume
to
prescribe
vnto
him
a
time
,
or
a
manner
how
hee
shall
deale
with
thee
at
thine
end
.
If
thou
marke
well
without
flatterie
of
thy selfe
,
what
thou
hast
deserued
,
thou
hast
a
great
and
a
iust
cause
also
to
feare
,
lest
for
thy
carelesse
neglect
of
this
,
which
in
mercy
hee
offereth
thee
,
in
iustice
hee
strike
thee
suddenly
,
and
at
vnawares
.
If
therefore
I
might
giue
counsell
in
this
so
dangerous
a
case
,
I
would
aduise
euery
childe
of
GOD
,
to
lay
aside
this
vnchristian
hope
,
and
to
renew
his
Testament
yeerely
,
nay
monethly
,
or
oftner
,
that
so
he
may
be
in
a
readinesse
when
death
commeth
rather
then
to
post
off
all
to
bee
performed
in
the
time
of
sicknesse
:
for
by
this
deferring
it
commeth
oftentimes
to
passe
(
which
is
a
lamentable
thing
for
euery
Christian
heart
and
eye
,
to
thinke
vpon
and
see
)
that
the
man
pressed
with
sickenesse
,
and
lying
(
as
yee
would
say
)
at
the
point
of
,
death
,
when
hee
should
haue
his
heart
and
minde
wholly
set
and
fixed
on
heauen
and
heauenly
things
,
is
so
clogged
and
fettered
in
the
cares
of
this
life
,
and
such
as
concerne
his
house
and
Family
,
that
though
his
will
be
made
according
to
his
meaning
,
his
goods
ordered
and
disposed
accordingly
,
and
all
things
finished
and
ended
,
to
the
knowledge
of
men
,
yet
with
this
sick
man
himselfe
it
is
not
so
fully
dispatched
,
but
that
these
worldly
affaires
,
wherewith
his
head
hath
been
thus
of
late
busied
,
wil
not
so
be
rooted
out
,
but
that
a
man
shall
heare
him
often
,
euen
in
his
greatest
agonies
,
to
mutter
and
to
talke
of
nothing
else
but
these
,
as
though
his
head
and
thoughts
were
bent
vpon
nothing
else
.
And
this
many
do
with
such
vehemencie
and
earnestnesse
,
that
thereby
they
giue
occasion
vnto
many
that
heare
them
,
to
iudge
,
that
not
onely
the
taste
and
feeling
,
but
also
the
very
thought
and
inward
meditation
of
heauenly
ioyes
and
comforts
,
seeme
(
for
the
time
)
to
bee
barred
and
excluded
from
hauing
any
place
of
rest
and
harbour
in
his
heart
and
soule
.
Wherefore
if
thou
wilt
not
bee
hindred
from
this
taste
of
heauenly
ioyes
and
pleasures
,
at
thy
death
and
end
of
this
thy
naturall
life
:
haue
a
care
in
health
,
in
this
sort
to
prouide
for
death
,
lest
the
cares
of
this
life
,
bee
a
cause
to
hold
and
keepe
these
endlesse
comforts
from
thee
.
Follow
the
example
of
Abraham
,
who
in
his
life
time
,
when
hee
was
in
strength
and
health
,
disposed
of
his
goods
.
While
thou
art
yet
sound
and
lustie
,
haue
thy
Scpulchre
in
a
readinesse
,
with
Ioseph
of
Arimathea
,
that
is
,
let
all
things
be
prouided
,
and
set
in
such
a
readinesse
,
as
though
alwayes
,
and
euery
houre
,
thou
wert
prepared
,
and
readie
to
descend
into
the
graue
.
Let
neither
thy
youthfull
yeeres
,
nor
yet
thy
strength
flatter
thee
,
(
two
deceitfull
baites
to
breed
securitie
)
as
though
thou
hadst
long
to
liue
,
and
mightst
continue
yet
many
yeeres
,
and
so
thou
put
off
the
time
,
to
make
this
preparation
:
But
while
it
is
to
day
,
while
thou
hast
time
and
season
,
deferre
it
not
,
but
accept
and
vse
well
the
time
that
God
hath
offered
,
and
giuen
vnto
thee
.
CHAP.
XXVI
.
Of
the
second
part
of
the
preparation
vnto
death
.
THE
other
,
and
as
I
may
well
call
it
,
the
Spirituall
preparation
vnto
death
,
belonging
vnto
the
soule
,
is
found
to
be
of
two
sorts
;
that
is
,
either
such
as
is
to
bee
had
and
vsed
at
all
times
,
and
throughout
the
whole
course
&
order
of
our
life
,
or
such
as
concerneth
the
time
of
our
sickenesse
and
death
.
Of
the
first
sort
,
Salomon
warneth
vs
very
wisely
,
〈◊〉
1●
.
1
.
bidding
vs
Remember
our
Creator
,
in
the
dayes
of
our
youth
,
while
the
euill
dayes
come
not
,
and
the
yeeres
approach
wherein
wee
shall
say
,
I
haue
no
pleasure
in
them
.
And
our
Sauiour
Christ
lesus
putteth
vs
in
minde
hereof
also
,
both
by
diuers
exhortations
in
the
Scriptures
,
and
also
by
the
Parable
of
the
ten
Virgines
,
Mat.
25.1
,
&c.
bidding
vs
to
watch
and
pray
,
that
wee
may
bee
alwaies
in
a
readinesse
with
Oyle
in
our
Lampes
,
to
enter
with
the
Bridegroom
into
the
Wedding
,
whensoeuer
hee
shall
come
.
In
this
Preparation
,
the
first
thing
required
,
is
alwaies
to
thinke
with
our selues
,
and
to
remember
,
that
wee
must
die
:
according
to
that
saying
,
Remember
thy
end
,
and
thou
shalt
neuer
doe
amisse
.
This
is
an
incuitable
necessity
imposed
vpon
all
estates
and
conditions
of
men
,
and
of
all
to
bee
had
in
continuall
remembrance
.
This
the
Prophet
Dauid
calleth
,
a
numbring
of
our
dayes
,
saying
:
Psal.
90.12
.
Teach
vs
so
to
number
our
dayes
,
that
wee
may
apply
our
hearts
vnto
wisedome
.
Where
is
to
bee
noted
,
what
a
serious
cogitation
and
remembrance
this
must
bee
,
euen
so
,
and
such
an
one
,
as
may
breed
in
vs
,
a
wise
and
a
carefull
heart
and
minde
,
to
doe
the
will
of
God
;
for
that
is
it
which
heere
the
Prophet
meaneth
,
by
applying
our
hearts
to
wisedome
,
or
(
as
the
Hebrew
hath
it
)
by
bringing
a
wise
heart
into
vs
.
For
they
that
liue
lewdly
,
and
loosely
,
giuing
themselues
ouer
,
as
slaues
vnto
sinne
,
howsoeuer
they
seeme
wise
in
their
owne
conceit
,
or
in
the
iudgement
of
men
,
yet
in
the
sight
and
iudgement
of
God
,
they
are
accounted
for
no
better
then
fooles
,
and
as
men
that
walke
vnwisely
.
But
this
is
too
generall
for
our
purpose
;
for
this
remembrance
of
our
death
,
as
a
preparation
vnto
this
last
and
finall
combate
,
must
not
onely
thinke
of
death
,
and
meditate
thereof
,
but
must
thinke
of
it
,
as
of
such
a
time
wherein
wee
must
haue
a
dangerous
and
fierce
assault
made
vpon
vs
,
and
that
by
all
these
great
and
perillous
Enemies
,
Satan
,
the
World
,
and
the
Flesh
,
ioyning
hand
in
hand
,
and
force
with
force
against
vs
.
If
this
doe
once
sinke
deepely
into
our
hearts
,
it
will
make
vs
to
haue
a
speciall
care
indeed
,
and
to
look
well
about
vs
,
that
we
may
be
throughly
prouided
,
and
in
all
parts
well
furnished
and
appointed
against
this
heauy
Day
,
and
time
of
Tryall
.
And
that
so
much
the
rather
also
,
if
withall
we
consider
and
remember
,
that
the
time
when
this
assault
shall
bee
,
is
short
and
sudden
,
vncertaine
and
vnknowne
,
and
therefore
it
lyeth
vs
vpon
to
watch
continually
,
that
wee
may
be
alwaies
and
euery
moment
in
a
readinesse
,
that
the
Enemies
do
not
come
vpon
vs
at
vnawares
.
The
Citie
or
Country
hauing
enemies
encamped
against
it
,
and
looking
euery
day
for
nothing
else
,
but
that
battell
shall
be
made
against
it
,
wherein
the
Citizens
and
Inhabitants
must
shew
themselues
valiant
and
couragious
,
for
that
then
they
are
either
to
winne
a
peace
,
or
hazard
a
perpetuall
slauerie
,
carefully
doth
bring
out
&
make
ready
all
their
furniture
,
muster
their
men
,
and
traine
out
all
their
best
and
most
able
Souldiers
,
to
the
end
it
may
be
sufficiently
prepared
for
the
purpose
,
against
so
great
a
Day
:
Euen
so
the
meditation
of
this
great
and
strong
conflict
at
the
time
of
death
,
with
so
great
&
mighty
enemies
,
(
which
how
sudden
and
how
soone
it
will
bee
,
is
to
vs
vnknowne
)
would
teach
vs
to
bee
prouided
and
prepared
,
to
traine
vp
euery
part
and
member
in
vs
,
in
this
spirituall
kind
of
fight
,
that
we
may
bee
able
to
withstand
these
our
deadly
enemies
at
euery
pinch
.
Now
that
according
to
that
which
I
haue
said
,
we
may
bee
throughly
and
strongly
armed
,
I
thinke
it
good
,
as
the
Apostle
Paul
hath
left
vnto
vs
the
description
of
the
Panoplyo
and
complete
armour
of
a
Christian
,
Ephes.
6.
to
deliuer
the
same
in
the
seuerall
parts
,
that
so
the
vse
of
euery
piece
may
stand
vs
in
the
better
stead
,
and
serue
our
turnes
the
better
in
this
conflict
.
First
therefore
,
1.
Coat
of
Constancie
.
according
to
the
Apostles
counsell
,
thou
art
to
put
on
the
Coat
of
constancie
.
For
that
it
is
which
the
Apostle
meaneth
,
Gal.
5.1
.
Ephes.
6.10
,
14.
when
as
hee
biddeth
the
Ephesians
,
and
in
them
willeth
all
Christians
to
stand
fast
,
or
bee
strong
.
When
thou
art
to
enter
into
this
fight
,
all
feare
,
all
fainting
must
be
vtterly
exiled
and
banished
from
thee
:
although
thine
enemies
will
vse
many
meanes
,
to
beate
a
feare
into
thee
,
and
to
make
thee
to
shrinke
and
flie
away
,
yet
thou
must
haue
a
care
vnto
this
,
to
stand
fast
.
But
herein
thou
art
to
looke
well
vnto
the
matter
,
and
take
a
good
view
of
this
piece
of
armour
:
I
meane
,
this
Coat
of
Constancie
,
lest
thou
be
deceiued
.
For
it
must
be
Armour
of
proofe
,
or
elseit
will
not
serue
thy
turne
,
it
is
so
far
off
from
doing
thee
any
good
,
that
it
will
rather
turne
to
thy
great
hurt
:
That
thou
shouldest
not
in
this
piece
be
deceiued
;
the
Apostle
hath
put
a
stampe
and
a
marke
thereupon
,
that
thou
mayst
easily
discerne
&
know
it
from
that
which
is
counterfet
,
and
that
is
(
in
the
Lord.
)
Except
thy
constancie
and
courage
then
be
in
the
Lord
,
thou
wilt
easily
bee
ouerthrowne
,
thou
art
not
able
to
stand
.
Thou
must
,
therefore
,
when
thou
commest
to
occupy
a
roome
in
this
fight
(
which
thou
must
doe
euen
all
thy
whole
life
time
)
vtterly
forsake
thine
owne
wit
and
policy
,
thine
abundance
and
wealth
,
all
trust
and
confidence
in
thine
owne
workes
and
merits
.
How
sure
soeuer
these
things
appeare
and
be
iudged
of
some
:
yet
they
are
found
meere
weake
,
and
insufficient
of
themselues
,
in
the
iudgement
of
the
Holy
Ghost
,
whose
iudgement
thou
art
aboue
all
to
stand
to
,
approoue
and
like
of
.
Learne
therefore
to
bee
bold
and
resolute
,
against
the
rage
of
thy
furious
enemies
;
not
because
thou
hast
naturall
strength
,
or
worldly
wit
and
policie
,
or
the
riches
and
goods
of
the
world
;
neither
for
that
thou
art
attended
vpon
with
many
Popish
ceremonies
,
which
are
worse
then
vanities
;
or
because
thou
hast
some
store
of
good
workes
:
But
be
thou
therefore
strong
,
and
stand
it
out
with
constancie
,
because
the
Lord
is
with
thee
.
Be
bold
and
resolute
in
him
,
and
in
his
power
&
might
,
for
in
him
alone
thou
shalt
be
sure
,
and
also
able
to
preuaile
against
thine
enemies
.
1.
Sa.
17.45
.
Dauid
comming
to
fight
with
the
Gyant
Goliah
,
came
in
the
Name
of
the
Lord
,
and
in
his
name
,
by
his
power
&
by
his
might
ouercame
the
Enemy
of
God
and
his
people
:
So
fight
thou
still
in
the
Name
of
the
Lord
,
and
thou
shalt
surely
triumph
ouer
all
thine
enemies
,
be
they
neuer
so
great
,
neuer
so
many
,
and
neuer
so
strong
and
mighty
.
The
Apostle
proceeding
in
more
particular
manner
,
2.
Girdle
of
Truth
.
with
the
description
of
this
Christian
Armour
,
and
setting
downe
the
seuerall
parts
thereof
,
appointeth
in
the
second
place
the
Girdle
;
willing
vs
to
put
on
the
girdle
of
Truth
.
Stand
therefore
(
saith
hee
)
hauing
your
loynes
girded
with
the
girdle
of
Truth
.
Ephes.
6.14
.
Many
girdles
,
it
may
be
,
shall
bee
offered
thee
,
and
they
shall
through
the
craft
of
the
Enemy
,
be
gloriously
set
forth
;
making
a
shew
outwardly
,
as
though
they
were
sure
and
strong
:
but
in
this
take
heed
and
beware
thou
bee
not
deceiued
.
For
it
is
not
generally
all
truths
,
neither
that
which
man
wil
presumptuously
obtrude
and
thrust
vpon
thee
for
truth
,
(
Of
which
sort
are
almost
all
the
Popish
points
of
Religion
,
beautified
with
the
vaine
shew
of
many
vaine
and
idle
ceremonies
)
But
it
is
onely
the
Truth
and
sinceritie
of
the
Gospell
,
which
the
Apostle
speaketh
of
.
The
knowledge
of
this
Gospell
,
hauing
a
Christian
obedience
,
annexed
thereunto
for
a
Buckle
,
serueth
as
a
girdle
to
containe
vs
and
to
hold
vs
in
,
that
we
may
be
strong
and
able
to
resist
the
Diuell
,
binding
vp
as
it
were
,
about
vs
al
those
long
&
loose
garments
of
our
naturall
and
fleshly
reason
,
which
would
otherwise
greatly
trouble
and
hinder
vs
in
this
Spirituall
combate
.
A
necessary
part
of
Armour
,
no
doubt
,
and
so
needfull
,
that
without
it
,
it
booteth
or
auaileth
vs
nothing
at
all
to
goe
into
the
field
.
And
although
it
be
neuer
so
needfull
,
yet
alas
,
how
small
is
the
number
of
those
which
are
carefull
to
prouide
themselues
of
it
!
For
euen
in
these
golden
dayes
of
peace
and
safety
from
persecution
,
when
as
the
Gospell
by
the
preaching
thereof
,
is
offered
vnto
men
in
most
plenteous
manner
,
it
is
a
world
to
see
,
how
diuersly
men
are
affected
towards
it
,
&
that
in
the
worst
manner
.
Some
giue
themselues
wholly
vnto
the
world
:
some
follow
the
pleasures
of
the
flesh
:
some
,
although
they
haue
tasted
and
felt
the
great
fauor
of
God
,
in
deliuering
them
from
the
palpable
darknes
of
Romish
superstition
and
Idolatry
:
yet
now
,
lothing
the
sweet
Manna
of
the
Gospell
,
like
the
rebellious
and
murmuring
Israelites
,
in
their
hearts
;
returne
back
againe
vnto
the
flesh-pots
of
Aegypt
.
And
almost
generally
it
is
to
be
found
in
men
,
that
euery
thing
of
light
moment
and
weight
;
yet
is
of
force
sufficient
,
to
hold
them
from
prepating
of
this
girdle
,
whereby
no
small
aduantage
is
offered
to
our
deadly
Enemy
,
to
preuaile
against
vs
.
The
third
piece
of
Armour
to
helpe
to
defend
vs
in
this
fight
,
3.
Brest-plate
of
righteousnesse
.
Ephes.
6.14
.
and
to
furnish
vs
in
this
preparation
,
is
by
the
Apostle
called
,
the
brest-plate
of
righteousnes
.
And
this
is
that
,
which
elsewhere
in
the
Scriptures
is
called
a
good
conscience
,
which
is
a
dutifull
care
and
study
to
walke
sincerely
and
vprightly
,
according
to
the
Spirit
,
to
lead
our
life
in
holinesse
and
righteousnes
.
Which
if
we
doe
,
we
shall
then
disappoint
our
Aduersarie
of
his
aduantage
against
vs
,
and
shall
be
well
able
to
beare
off
and
to
auoid
the
dangerous
pricks
and
thrusts
,
which
he
will
be
ready
continually
to
cast
at
vs
,
in
consideration
of
our
sins
.
It
is
a
very
hard
thing
to
vtter
indeed
,
what
a
byting
corrosiue
,
the
remembrance
of
the
loosenes
and
lewdnes
of
a
mans
former
life
is
vnto
the
afflicted
soule
,
at
the
time
&
point
of
death
,
and
what
great
matter
of
discomfort
,
Satan
can
quickly
suck
from
thence
,
to
infuse
and
powre
vpon
them
.
And
it
is
againe
on
the
other
part
a
lamentable
thing
to
see
,
how
carelessely
men
are
for
the
most
part
affected
,
and
how
slacke
they
are
in
preparing
this
piece
of
Armour
,
thinking
in
themselues
,
all
to
be
well
and
safe
enough
,
although
they
haue
liued
neuer
so
lewdly
and
dissolutely
,
and
neglected
the
putting
on
of
this
piece
of
Armour
,
euen
to
the
very
instant
and
time
of
death
;
thinking
if
then
they
can
repent
,
there
is
no
more
adoe
.
But
alas
,
all
this
while
such
men
neuer
consider
,
how
much
more
bitter
their
conflict
with
Satan
is
like
to
be
.
Obiect
.
But
some
will
haply
obiect
,
Who
euer
was
armed
with
this
brest-plate
of
righteousnes
,
and
with
such
a
good
conscience
,
that
hee
did
not
feele
some
wounds
of
sinne
?
Answ.
It
cannot
bee
denied
,
but
that
the
Saints
of
God
are
indeed
so
wounded
;
they
fall
and
commit
sinne
indeed
,
but
not
with
their
heart
:
it
is
of
infirmitie
,
according
to
that
saying
of
Iohn
:
1.
Ioh.
3.9
.
Hee
that
is
borne
of
God
,
sinneth
not
.
And
the
reason
is
;
For
that
his
heart
is
surely
and
safely
armed
with
a
good
conscience
,
with
the
brest
plate
of
Righteousnes
.
This
appeareth
more
plainely
vnto
vs
by
the
example
of
Dauid
,
who
is
noted
to
haue
his
heart
thorowly
fenced
with
the
knowledge
of
the
Truth
,
and
thereupon
to
giue
himselfe
to
righteousnes
and
the
workes
thereof
;
yet
he
is
noted
also
to
haue
taken
euen
great
and
grieuous
wounds
;
hee
sinned
most
grieuously
,
but
these
wounds
did
not
pierce
to
his
heart
,
but
sticked
still
in
his
flesh
onely
,
for
that
he
was
armed
with
this
brest-plate
of
righteousnes
Hereupon
it
is
that
hee
confesseth
;
Psa.
119.48
.
I
haue
alwayes
sought
after
thy
Law
:
And
,
I
did
meditate
in
thy
Commandements
.
The
fourth
thing
to
bee
vsed
in
this
preparation
vnto
death
,
4.
The
Shooes
of
the
Preparation
of
the
Gospel
of
Peace
.
Ephes.
6.15
.
is
called
of
the
Apostle
,
the
shooes
of
the
preparation
of
the
Gospell
of
Peace
;
euen
all
those
comfortable
promises
of
the
Gospell
:
wherewith
if
the
feet
of
thy
soule
be
shooed
,
it
will
make
thee
more
ready
prepared
and
nimble
,
to
ouer-leape
and
stryde
ouer
all
stumbling
blockes
,
lets
and
hinderances
,
which
Satan
,
the
World
,
or
thy
sinfull
Flesh
shall
cast
in
the
way
before
thee
.
The
sift
is
,
5.
Hope
of
saluation
.
the
helmet
of
Hope
,
euen
the
hope
of
saluation
,
and
expectation
of
eternall
life
.
For
this
hope
will
strengthen
and
incourage
vs
,
against
all
kinde
of
miseries
,
troubles
,
and
afflictions
;
yea
,
and
against
the
feare
of
death
it selfe
,
and
that
in
such
manner
,
that
although
these
,
of
themselues
,
appeare
to
be
very
terrible
,
and
able
to
daunt
the
courage
of
euery
one
:
yet
through
this
Helmet
,
the
terror
and
feare
of
them
is
taken
away
;
and
they
which
are
with
this
piece
of
Armour
furnished
,
are
made
strong
and
able
to
suffer
and
indure
them
continually
.
It
is
well
called
of
the
Apostle
,
the
helmet
or
head-piece
of
saluation
:
for
it
will
shrowd
and
couer
vs
,
from
the
hurt
of
all
assaults
of
the
enemies
whatsoeuer
.
For
then
alone
wee
yeeld
,
when
as
wee
despayre
and
are
out
of
hope
:
but
whiles
hope
lasteth
,
wee
are
ready
still
to
fight
and
striue
vnto
the
death
.
In
the
sixth
place
commeth
the
shield
of
faith
,
6.
Shield
of
Faith
.
which
hath
this
vertue
and
power
giuen
vnto
it
,
that
it
will
quench
all
the
fiery
darts
of
the
Diuel
.
For
hauing
our
faith
and
confidence
set
and
seated
vpon
Christ
,
and
vpon
his
death
and
Passion
,
wee
shall
be
thereby
so
surely
kept
and
couered
,
that
no
assault
or
terrour
of
the
Diuell
,
shall
be
able
to
annoy
or
hurt
vs
:
but
with
ease
wee
shall
be
able
to
withstand
them
,
and
to
auoid
the
danger
of
them
all
.
The
time
when
Satan
most
preuaileth
against
vs
,
is
when
he
seeth
and
perceiueth
vs
to
bee
destitute
of
this
piece
of
Armour
,
to
protect
and
defend
vs
.
Therefore
against
this
day
and
time
of
death
,
it
is
expedient
and
needfull
for
vs
,
to
vse
all
good
meanes
to
cheere
vp
and
increase
this
faith
of
ours
,
that
then
especially
it
may
be
strong
and
flourishing
,
when
as
we
shall
be
thus
incountred
with
by
these
extremites
.
For
the
seuenth
piece
of
Armour
,
7.
Sword
of
the
Spirit
.
tak●
the
sword
of
the
Spirit
,
which
is
the
Word
of
God
.
In
this
also
it
behooueth
thee
to
be
prepared
,
&
to
haue
good
knowledge
.
For
Satan
,
as
hath
beene
shewed
before
,
hath
many
temptations
,
which
in
his
owne
sense
and
sort
he
vseth
to
ground
vpon
the
written
Word
,
which
temptations
can
by
no
meanes
better
bee
auoided
,
then
by
the
same
Word
,
vsed
in
the
true
and
right
sense
thereof
.
This
can
hardly
or
neuer
bee
done
,
vnlesse
thou
be
skilfull
and
expert
in
the
Scriptures
.
Wherefore
let
these
(
I
meane
the
Scriptures
)
be
thy
dayly
Garden
,
wherin
thou
mayst
gather
most
sweet
and
comfortable
simples
against
this
sicke
and
heauy
day
.
Make
these
thy
counsellers
to
instruct
thee
:
and
let
these
bee
vsed
as
a
sharpe
and
two-edged
sword
,
to
strike
and
wound
thine
enemies
withall
.
That
thou
mayst
therefore
be
expert
and
cunning
in
the
vse
of
this
weapon
,
I
would
aduise
thee
to
exercise
thy selfe
herein
,
to
meditate
in
this
day
and
night
,
vntill
thou
hast
thorowly
attained
to
the
true
vse
of
this
so
needfull
and
profitable
a
weapon
,
and
that
thou
mayst
be
cunning
,
and
know
perfectly
how
to
weyld
it
euery
way
,
to
meet
with
Satans
subtill
and
crafty
assaults
.
Vnto
all
these
it
is
necessary
that
thou
adde
and
adioyne
feruent
Prayer
;
That
God
would
giue
thee
grace
&
strength
,
vnto
these
things
,
continually
and
euery
day
increasing
all
vnto
thy
comfort
:
And
that
hee
would
vouchsafe
to
prepare
and
furnish
thee
vnto
this
spirituall
and
finall
combate
,
at
thine
end
and
death
,
as
that
when
and
howsoeuer
it
shall
happen
,
thou
mayst
be
alwayes
in
a
readinesse
,
to
vndertake
it
with
willingnes
,
and
to
continue
and
abide
with
faith
and
constancie
vnto
the
end
.
Now
that
thou
art
taught
by
the
Apostle
,
speaking
and
writing
by
the
direction
of
the
Spirit
of
God
,
how
to
arme
thy selfe
on
all
parts
,
from
the
top
to
the
toes
:
Let
not
this
be
wanting
in
thee
:
namely
,
a
dayly
meditation
of
those
things
,
that
may
increase
and
further
the
former
proceedings
.
Of
this
sort
,
are
the
consideration
of
the
flitting
estate
,
the
vanities
and
miseries
of
this
present
world
;
the
exceeding
ioyes
of
heauen
,
and
the
life
to
come
,
the
momentany
paines
of
death
,
and
the
exceeding
fruits
of
life
and
ioy
,
that
doe
arise
and
spring
from
death
to
vs
,
together
with
all
these
seuerall
comforts
,
that
haue
beene
before
set
downe
,
against
the
seuerall
assaults
of
Satan
,
made
against
the
Children
of
God
.
For
if
thus
,
and
after
this
sort
,
thou
be
carefull
to
furnish
and
prepare
thy selfe
in
time
of
health
,
Satans
assaults
in
the
time
of
sicknes
,
shall
soone
bee
beaten
back
,
the
edge
of
his
sharpe
and
cutting
weapons
shall
be
quickly
blunted
,
and
all
his
attempts
and
practices
shall
bee
made
frustrate
and
void
.
Hitherto
of
the
first
preparation
in
time
of
health
against
this
last
combate
;
the
which
in
the
meane
time
also
may
very
well
,
nay
,
should
indeed
serue
euery
Christian
,
in
withstanding
all
temptations
,
throughout
the
whole
care
and
course
of
his
life
.
CHAP.
XXVII
.
Of
the
preparation
concerning
the
time
of
sicknes
and
death
.
THe
next
part
of
Preparation
,
is
that
which
is
to
bee
had
at
the
time
of
sicknes
,
and
beeing
ready
to
dye
,
consisteth
partly
in
the
comfort
which
we
are
to
receiue
and
haue
from
others
,
and
partly
in
our selues
.
From
others
,
as
spirituall
counsell
and
Prayers
.
And
these
others
,
are
either
such
as
haue
a
more
speciall
charge
hereunto
,
as
is
the
Pastor
and
Minister
of
the
place
,
who
in
this
time
of
sicknes
should
bee
sent
for
,
that
hee
might
minister
vnto
the
diseased
,
spirituall
counsell
and
aduice
:
Or
such
as
Christian
dutie
doth
binde
vnto
it
,
as
kinsfolkes
and
neighbours
,
and
such
as
are
about
the
sicke
parties
in
the
time
of
their
sicknes
.
For
this
indeed
is
a
time
,
wherin
the
chiefest
loue
that
thou
canst
shew
vnto
thy
brother
and
dearest
friend
,
is
to
labour
by
all
meanes
,
to
arme
him
with
patience
against
the
terrours
of
death
,
to
draw
him
from
the
loue
of
the
world
,
and
to
breed
in
him
a
loue
&
a
liking
vnto
heauenly
things
,
in
ministring
as
spirituall
and
heauenly
comfort
as
thou
canst
,
vnto
his
soule
,
and
not
to
be
ouer
-
nice
herein
&
dianty
of
thy
paines
as
many
are
,
which
are
loth
to
make
any
mention
of
death
at
all
vnto
the
person
diseased
,
lest
it
should
bring
or
breed
any
discomfort
vnto
his
sick
friend
.
And
so
for
feare
of
the
losse
of
a
little
worldly
comfort
,
which
is
but
vanity
,
thou
wilt
depriue
him
of
this
spirituall
comfort
belonging
to
his
soule
.
It
is
good
(
I
confesse
)
to
bee
carefull
for
the
good
of
his
body
:
but
it
is
far
better
,
and
a
greater
argument
and
signe
of
true
loue
in
thee
,
to
be
carefull
for
the
good
of
his
soule
.
Among
these
that
thus
art
attendant
at
or
in
the
time
of
sicknes
,
the
Physician
also
oftentimes
hath
his
place
.
Of
whom
wee
might
speake
concerning
many
points
,
if
that
our
Treaty
were
generally
respecting
death
;
and
not
particularly
tyed
vnto
it
,
as
it
is
attended
with
such
a
dangerous
conflict
,
with
so
great
and
mighty
enemies
.
In
him
therfore
as
faithfulnes
,
care
and
skill
are
requisite
for
the
body
:
So
also
it
is
behoouefull
,
that
hee
should
bee
such
an
one
,
as
could
withall
knew
how
to
apply
some
medicines
of
comfort
vnto
the
soule
.
But
I
leaue
these
,
and
come
now
vnto
thy selfe
,
to
shew
what
is
requisite
in
thee
in
these
extremities
.
Thou
hast
all
thy
life
time
beene
in
the
field
(
for
a
Christian
mans
life
is
a
continuall
warfare
,
wherein
he
lyeth
in
continuall
leager
against
the
Diuell
.
)
But
now
thou
art
to
fight
a
pitched
battell
,
wherein
thine
Enemy
,
the
Diuell
hath
mustered
all
his
forces
,
and
therefore
hath
entred
as
it
were
in
league
with
death
,
that
last
and
dreadfull
Enemy
,
to
fight
against
thee
.
These
with
mayne
force
and
might
doe
assault
thee
on
the
one
side
,
and
the
world
with
her
allurements
lyeth
in
ambush
on
the
other
side
,
with
her
subtilties
to
deceiue
thee
:
neither
will
the
flesh
bee
idle
,
but
to
the
power
thereof
,
will
put
too
her
helping
hand
,
that
so
a
conquest
vpon
thee
might
be
had
,
and
that
they
might
with
the
more
ease
triumph
ouer
thee
.
It
behooueth
thee
therefore
,
to
keepe
a
continuall
watch
,
and
to
looke
well
about
thee
,
that
thou
mayst
the
better
preuent
the
euill
,
and
cut
them
short
of
their
purpose
.
This
therefore
I
would
aduise
thee
to
doe
:
Whensoeuer
the
warning
piece
is
shot
off
,
that
is
,
as
soone
as
sicknesse
doth
beginne
to
seaze
vpon
thee
,
looke
well
and
take
a
good
view
of
thy selfe
,
and
prouide
in
time
,
that
thou
mayst
be
on
all
parts
armed
with
that
Armour
of
proofe
before
mentioned
:
See
thou
be
girded
with
the
girdle
of
Truth
vpon
thy
loynes
,
hauing
on
thee
the
Brest-plate
of
Righteousnes
,
the
Shooes
of
the
preparation
of
the
Gospell
of
Peace
;
the
Target
of
Faith
in
thy
left
hand
,
the
sword
of
the
Spirit
in
thy
right
hand
,
and
the
Helmet
of
Hope
on
thy
head
.
And
ouer
all
these
see
there
bee
cast
the
Coat
of
Constancie
,
and
withall
pray
continually
,
that
the
Lord
would
continually
assist
and
strengthen
thee
in
these
dangerous
times
,
and
giue
thee
good
successe
against
thine
enemies
.
Secondly
,
let
all
thy
thoughts
and
meditations
be
fixed
and
settled
vpon
heauenly
things
,
vpon
those
vnspeakeable
and
incomprehensible
ioyes
and
comforts
of
the
life
to
come
,
and
therewithall
also
,
vpon
that
All-sufficient
sacrifice
of
Christ
our
Sauiour
,
who
by
his
death
and
Passion
,
hath
washed
and
redeemed
vs
from
all
our
sinnes
,
subdued
death
,
and
purchased
for
vs
immortall
and
euerlasting
life
.
Thirdly
,
take
heed
that
the
cares
and
cogitations
of
the
world
creepe
not
on
thee
:
but
cast
off
from
thy
shoulders
the
heauy
burthen
thereof
.
For
they
are
great
and
mighty
hinderances
in
this
last
conflict
,
as
is
before
shewed
.
Banish
them
therefore
and
barre
them
from
thy
heart
,
as
vnfit
to
muster
with
thee
,
in
this
last
and
heauy
conflict
.
If
the
pleasures
and
delights
of
this
life
come
before
thee
,
remember
they
are
but
vanities
.
If
the
terrours
and
feares
of
death
present
themselues
into
thy
sight
,
thinke
of
them
,
not
as
they
appeare
and
seeme
in
show
,
but
as
they
bee
indeed
,
that
is
,
momentany
and
short
,
and
rather
helping
then
hindering
.
For
they
are
the
passage
vnto
life
,
and
vnto
the
ioyes
of
Heauen
.
Therefore
set
downe
thy
Resolution
,
that
if
these
were
past
,
then
all
thy
miseries
were
come
to
an
end
and
dispatched
.
For
though
Satan
tell
thee
,
that
death
was
ordained
as
a
curse
and
punishment
for
sinne
;
yet
doe
thou
reply
,
that
Christ
hath
turned
it
,
and
changed
the
nature
of
it
,
and
of
a
curse
hath
made
it
vnto
Gods
Children
to
be
a
blessing
,
and
the
entrance
into
ioyes
,
and
the
gate
of
life
.
For
by
our
Sauiour
Iesus
Christ
his
Resurrection
,
the
force
of
death
is
taken
away
;
and
therefore
the
graue
&
hell
can
make
no
conquest
ouer
them
.
Although
thou
bee
thus
appointed
,
yet
doe
not
thinke
that
thou
canst
be
so
acquitted
and
discharged
of
thine
enemies
aforesaid
:
but
that
Satan
the
principall
of
all
other
thine
Aduersaries
,
which
is
the
Master
of
all
mischiefe
,
will
still
bee
vrging
thee
,
to
vexe
and
trouble
thee
to
the
vttermost
.
And
therefore
vse
continually
the
Armour
aforesaid
,
and
dayly
,
nay
,
hourely
,
or
rather
euery
minute
exercise
thy selfe
therein
,
that
thou
mayst
be
able
to
withstand
thine
enemies
at
all
times
.
For
if
thy
sinnes
(
which
Satan
will
bee
busie
to
lay
to
thy
charge
)
be
obiected
against
thee
,
arme
thee
them
with
the
Brest-plate
of
Righteousnes
,
it
shall
be
vnto
thee
as
a
Brazen
wall
to
beare
it
off
.
If
this
will
not
fully
serue
,
vse
the
shooes
of
Preparation
to
step
aside
,
or
at
least
the
target
of
Faith
,
to
breake
the
blow
.
If
from
the
course
of
Gods
dealing
with
his
seruants
,
and
also
with
the
wicked
,
hee
beginne
to
assault
thee
,
(
which
is
a
very
vsuall
and
common
thing
with
Satan
)
take
then
into
thy
hand
the
sword
of
the
Spirit
,
so
shalt
thou
be
sure
to
beate
him
off
.
And
finally
,
if
death
with
his
vgly
terrours
begin
to
rush
vpon
thee
,
as
ready
to
deuoure
and
swallow
thee
vp
,
bee
resolute
in
the
Coat
of
Constancy
,
&
stand
fast
in
thy
station
and
place
appointed
thee
of
thy
Chiefetaine
&
Head
Christ
Iesus
,
and
euery
piece
of
Armour
will
minister
present
helpe
and
defence
vnto
thee
.
And
if
it
so
fall
out
,
for
all
this
,
that
thou
seest
some
weaknes
in
thy selfe
,
that
thou
art
faint
,
and
not
able
to
hold
thine
owne
;
but
that
Satan
seemeth
to
get
some
aduantage
vpon
thee
,
Death
doth
affright
and
terrifie
thee
,
and
thy
sinnes
doe
amaze
thee
;
insomuch
that
thy
girdle
is
loose
about
thy
loynes
,
thy
Brest-plate
is
bent
and
battered
,
thy
Shooes
ready
to
slip
and
fall
off
thy
feet
,
thy
right
hand
weake
in
weilding
and
handling
of
thy
Sword
,
and
thy
Target
beaten
euen
to
thy
head
;
that
is
,
if
thou
in
this
conflict
doest
suffer
many
discomforts
,
and
Satan
seeme
to
preuaile
so
greatly
against
thee
,
that
thou
knowest
not
how
or
which
way
to
ward
or
keepe
him
backe
;
yet
let
not
this
make
thee
flee
and
to
giue
ouer
the
fight
,
or
in
any
wise
to
yeeld
vnto
thine
enemies
.
But
comfort
thy selfe
,
that
Christ
standeth
as
an
eye
-
witnes
of
thy
doings
,
ready
to
strengthen
thee
,
and
to
minister
power
vnto
thee
.
Flye
therefore
to
him
for
refuge
,
with
hearty
and
earnest
Prayer
,
for
that
hee
is
both
able
and
also
willing
to
succour
and
deliuer
thee
,
and
patiently
suffer
and
endure
all
the
hard
doings
of
the
enemies
against
thee
with
the
Helmet
of
Hope
:
And
at
the
end
conclude
and
shut
vp
the
matter
with
Dauid
,
and
say
:
Into
thy
hands
,
O
Lord
,
Psal.
31.6
.
I
commend
my
Spirit
:
For
thou
hast
redeemed
mee
,
O
Lord
God
of
Truth
.
Here
stay
thy
thoughts
,
and
close
vp
thine
eyes
,
and
what
thou
findest
not
in
thy selfe
,
expect
and
looke
for
in
him
;
who
,
as
I
haue
said
,
is
able
and
willing
to
doe
all
things
for
thy
good
.
And
though
it
appeareth
to
thy
iudgement
,
that
thou
art
depriued
of
the
needfull
consolation
and
comfort
in
this
life
,
yet
doe
thou
not
despayre
:
For
Christ
will
not
,
be
thou
sure
,
cast
thee
off
,
because
he
findeth
thee
cut
and
wounded
:
But
,
as
the
good
Samaritane
,
Luk.
10.33
,
&c.
will
mercifully
binde
vp
thy
wounds
,
and
plentifully
powre
out
the
oyle
of
euerlasting
ioy
and
blessednes
into
thy
maymed
soule
.
CHAP.
XXVIII
.
That
the
Elect
in
time
bee
assured
of
their
election
and
how
.
THe
proofe
and
demonstration
of
this
position
,
(
namely
,
that
the
Elect
and
Chosen
of
God
in
time
bee
assured
of
their
election
)
I
thought
conuenient
to
be
annexed
vnto
this
treatise
,
because
it
serueth
not
a
little
,
to
minister
help
and
comfort
,
for
the
allaying
and
qualifying
of
the
troubles
and
discomforts
of
the
afflicted
soule
.
And
because
it
is
of
many
made
a
doubt
&
question
,
whether
any
such
assurance
may
be
at
all
in
Gods
Children
,
except
it
bee
onely
by
speciall
reuelation
,
I
thought
it
good
,
for
the
better
vnderstanding
of
the
same
,
briefly
to
premise
something
of
the
meaning
heereof
,
and
to
shew
how
it
is
to
be
vnderstood
.
First
therefore
,
when
I
say
the
Elect
,
I
doe
not
meane
some
,
but
all
,
and
euerie
one
of
the
Elect
of
God
,
that
they
may
,
and
shall
haue
a
certainty
and
an
assurance
,
that
they
are
elect
vnto
saluation
.
But
for
further
and
better
explanation
of
my
meaning
,
I
adde
to
this
mine
assertion
,
(
in
time
)
for
it
is
not
alwayes
so
,
but
after
such
time
onely
,
as
they
are
effectually
called
and
regenerated
,
and
that
before
such
time
they
cannot
haue
it
So
that
this
is
not
any
speciall
and
particular
reuelation
,
but
a
thing
common
and
incident
,
euen
generally
to
all
,
and
particularly
to
euery
one
after
that
hee
is
thus
thorowly
called
and
renewed
,
to
know
and
bee
assured
,
that
not
onely
generally
all
that
doe
belieue
in
Christ
,
are
elect
,
and
shall
bee
saued
,
but
also
himselfe
in
seuerall
and
particular
,
to
be
one
of
the
number
of
those
whom
God
,
in
his
eternall
and
euerlasting
decree
and
purpose
,
hath
predestinate
and
appoynted
vnto
life
.
The
certainty
of
which
doctrine
shall
plainely
appeare
,
and
bee
fully
demonstrated
,
in
setting
downe
the
meanes
,
how
this
assurance
is
wrought
and
effected
in
them
.
For
proofe
of
this
so
profitable
a
poynt
of
doctrine
,
let
vs
see
so
briefly
and
so
plainely
as
we
can
,
by
what
reasons
it
may
bee
prooued
,
that
the
man
regenerate
may
be
certified
and
assured
of
his
Election
.
The
first
argument
of
this
assurance
,
1.
Argument
of
assurance
of
Election
.
is
drawne
and
brought
from
the
euidence
of
their
owne
Spirit
,
which
the
faithfull
finde
within
themselues
.
For
that
this
,
I
meane
the
Spirit
of
euery
one
of
the
Elect
of
God
,
is
a
very
good
witnes
to
giue
euidence
&
testimony
in
this
case
,
as
the
Apostle
plainly
teacheth
,
Ro.
8.
where
he
hath
these
words
,
that
the
Spirit
of
God
beareth
witnes
with
our
Spirits
.
Rom.
8.16
.
So
that
if
both
do
witnes
together
,
then
our
Spirit
doth
witnes
also
.
And
this
is
that
testimony
,
which
euery
man
by
his
own
Spirit
and
conscience
doth
deriue
&
draw
from
those
generall
propositions
,
which
he
findeth
in
the
Gospel
:
for
from
the
Gospell
,
the
Spirit
of
euery
one
of
the
Elect
of
God
doth
fetch
his
euidence
,
by
applying
the
same
,
and
by
annexing
an
assumption
vnto
the
generall
doctrine
and
vniuersall
propositions
there
deliuered
.
As
for
example
,
The
Gospel
teacheth
,
that
euery
one
that
belieueth
in
Christ
,
shall
saued
.
This
generall
proposition
wanteth
not
good
proofe
,
but
hath
very
many
places
in
the
Scriptures
to
confirme
the
same
.
They
that
haue
faith
,
and
doe
belieue
,
Ioh.
3.15
.
Rom.
9
33.
Ioh.
8.51
.
&
5.24
.
Ioh.
3.
Ion.
3.24
.
Gal.
2.
shall
not
perish
,
Ioh.
3.
Shall
not
bee
confounded
,
Rom.
9.
Shall
not
see
death
,
Ioh.
8.
Shall
not
enter
inter
Iudgement
,
Ioh.
5.
Shall
haue
euerlasting
life
,
Ioh.
3.
Shall
be
saued
,
be
iustified
,
and
haue
remission
of
all
their
sinnes
,
Rom.
3.
Gal.
2.
and
many
such
places
,
most
plaine
and
manifest
to
like
effect
.
The
Gospell
thus
ministring
this
generall
proposition
,
now
the
spirit
of
the
elected
childe
of
God
,
beginneth
to
giue
his
witnesse
,
by
a
particular
assumption
,
saying
,
But
I
see
and
know
,
by
search
within
my selfe
,
that
I
haue
faith
and
doe
belieue
:
And
therefore
I
am
assured
also
,
that
I
shall
bee
saued
.
So
that
the
generall
proposition
of
the
Gospell
is
most
sure
and
certaine
,
that
all
and
euery
one
that
hath
faith
,
and
doth
belieue
in
Christ
,
shall
bee
saued
,
and
therefore
are
elected
.
For
none
can
be
saued
,
but
one'y
they
that
are
elected
,
predestmated
,
and
appoynted
heereunto
in
the
eternall
decree
and
purpose
of
God
.
Now
if
after
a
due
search
and
sounding
into
thy self
,
thou
findest
that
thou
hast
this
faith
in
Christ
resting
vpon
his
grace
and
promises
,
and
that
thou
art
resolued
in
thy
heart
,
that
remission
of
sinnes
,
reconciliation
vnto
God
,
and
all
the
other
benefits
and
effects
of
Christs
death
and
passion
doe
appertaine
and
belong
vnto
thee
,
this
testimony
is
sure
and
certaine
,
whereon
thou
mayst
build
this
conclusion
,
that
thou
art
the
sonne
and
elected
childe
of
God
.
And
that
the
witnesse
and
testimony
of
these
things
to
be
within
vs
,
may
bee
had
and
deriued
from
our
owne
Spirit
,
beside
that
place
before
alledged
,
Rom.
8.
that
the
Spirit
of
God
and
our
Spirit
doe
witnesse
together
,
the
same
Apostle
also
seemeth
to
intimate
no
lesse
,
2.
Cor.
13.5
.
bidding
vs
prooue
our selues
,
whether
wee
be
in
the
faith
,
and
that
we
should
examine
our selues
.
Know
you
not
,
2.
Cor.
13.5
.
saith
hee
,
euen
your
owne
selues
,
how
that
Christ
is
in
you
,
except
you
be
reprobates
?
Now
how
should
this
proofe
,
triall
,
examination
and
knowledge
of
our selues
,
by
our selues
bee
had
,
but
by
our
owne
Spirit
?
1.
Cor.
2.11
.
For
what
man
(
saith
the
same
Apostle
)
knoweth
the
things
of
a
man
,
saue
the
spirit
of
a
man
,
which
is
in
him
?
But
heere
(
it
may
be
)
some
will
obiect
against
mee
,
that
these
things
are
spirituall
and
of
God
:
For
faith
commeth
not
of
our selues
,
but
is
effected
in
vs
by
the
Spirit
of
God
,
and
therefore
by
the
same
Spirit
of
God
onely
,
these
must
be
discerned
:
For
that
it
followeth
immediately
in
the
same
verse
,
that
these
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
.
Whereunto
I
answer
,
that
although
wee
cannot
iudge
and
discerne
of
the
things
of
God
,
either
concerning
his
excellent
nature
,
or
the
mystery
of
his
will
,
in
the
wayes
of
life
and
saluation
,
what
and
how
it
shall
bee
,
but
by
the
Spirit
,
reuealing
and
manifesting
the
same
in
the
sacred
Scriptures
,
by
the
Ministery
of
his
Prophets
and
Apostles
:
yet
the
knowledge
of
these
things
being
had
,
it
hindreth
not
,
but
that
by
our
own
Spirit
,
wee
may
iudge
the
presence
of
those
things
in
our selues
,
which
the
Spirit
hath
thus
generally
set
downe
,
as
things
necessary
in
the
Elect
of
God
.
So
then
,
being
by
the
Word
,
and
out
of
the
Scriptures
,
which
is
the
doctrine
of
the
holy
Ghost
,
schooled
and
instructed
in
the
nature
of
these
gifts
and
effects
of
the
Spirit
,
bee
it
faith
,
or
other
spirituall
gift
whatsoeuer
;
it
shall
bee
a
matter
within
the
compasse
of
our
own
spirits
,
being
thus
beforehand
furnished
and
prouided
,
to
iudge
and
discerne
,
whether
these
things
be
wrought
and
effected
in
vs
as
yet
,
or
not
,
which
is
sufficient
for
my
purpose
,
and
all
that
I
require
.
If
therefore
thou
wilt
know
,
if
thou
be
elected
,
and
consequently
such
an
one
as
shall
bee
saued
,
enter
first
into
thine
owne
heart
and
soule
,
and
see
,
whether
thine
owne
spirit
and
conscience
doth
not
testifie
vnto
thee
,
and
beare
thee
witnesse
,
that
,
that
is
verified
and
found
to
be
truely
,
and
indeed
within
thy selfe
,
which
the
word
of
God
hath
set
downe
,
as
a
most
assured
and
vndoubted
marke
of
the
Children
and
Elect
of
God
.
CHAP.
XXIX
.
Of
the
second
argument
,
whereby
the
certainty
of
a
mans
election
is
prooued
.
THe
second
argument
for
proofe
of
a
mans
election
,
is
brought
from
the
Spirit
of
God
that
dwelleth
in
vs
.
For
as
our
owne
Spirits
doe
testifie
,
so
the
Spirit
of
God
also
doth
beare
witnesse
,
together
with
our
spirits
,
that
wee
are
the
sonnes
of
God
,
if
sonnes
,
then
heires
also
,
euen
the
heires
of
God
,
and
heires
annexed
with
Christ
.
Heereupon
it
is
,
that
this
Spirit
of
God
,
that
thus
giueth
euidence
and
witnesse
with
vs
,
is
called
the
Spirit
of
Adoption
,
the
Spirit
of
Promise
,
and
the
very
Earnest
of
our
Inheritance
.
It
is
called
the
Spirit
of
Adoption
,
Rom.
8.15
.
Ephes.
1.13
,
14.
because
it
doth
approoue
vnto
vs
our
Adoption
,
that
we
are
singled
out
from
the
world
,
and
by
grace
in
Christ
adopted
to
be
the
sons
of
God
.
And
this
so
fully
and
effectually
,
that
it
maketh
vs
confidently
and
boldly
to
cry
and
call
vpon
God
,
by
the
name
of
Father
.
It
is
called
the
Spirit
of
Promise
,
because
it
sealeth
vnto
our
hearts
the
vse
of
all
Gods
promises
in
Christ
,
contained
at
large
in
the
Gospell
,
to
bee
our
owne
,
and
to
appertaine
and
belong
vnto
vs
.
And
it
is
called
the
Earnest
of
our
Inheritance
,
for
that
it
is
as
a
Pledge
and
Pawne
vnto
vs
,
whereby
wee
are
assured
,
that
God
will
perfect
and
performe
his
couenant
of
life
in
Christ
,
that
hee
hath
made
,
and
indented
with
vs
,
that
are
his
faithfull
Children
.
Although
this
testimony
of
the
Spirit
be
most
true
,
and
in
the
due
and
appointed
time
of
God
,
Ephes.
1.13
.
(
that
is
,
after
that
they
doe
belieue
)
is
certainely
found
in
all
the
Elect
of
God
,
Ephes.
1.13
.
yet
I
thinke
it
not
sufficient
,
this
to
affirme
,
but
also
more
at
large
to
shew
what
this
witnesse
and
this
seale
is
in
the
Elect
of
God
,
that
so
euery
man
may
the
better
discerne
and
iudge
of
it
in
himselfe
.
For
though
the
Spirit
it selfe
bee
sayd
to
be
the
Earnest
of
our
inheritance
,
because
that
the
Spirit
,
which
thus
in
part
worketh
in
vs
,
being
a
part
of
our
glorification
,
which
is
heere
in
this
life
begun
,
and
that
wee
are
by
this
part
,
as
by
an
earnest
penny
assured
,
that
God
,
in
his
time
appointed
,
will
bring
this
worke
in
vs
vnto
perfection
,
for
that
he
is
faithfull
and
iust
of
his
promise
,
and
will
not
let
passe
this
good
worke
,
which
hee
hath
thus
begun
in
vs
,
but
will
perfect
and
performe
it
,
vntill
the
day
of
Christ
:
yet
in
that
the
Spirit
is
sayd
thus
to
witnesse
,
and
to
seale
vnto
vs
,
the
very
words
doe
sufficiently
intimate
a
further
thing
then
the
Spirit
it selfe
.
For
it
is
certaine
,
that
these
are
things
euen
in
common
speech
and
reason
distinct
and
differing
one
from
another
,
the
testimony
or
witnesse
,
and
the
person
witnessing
the
sealing
and
impression
of
the
seale
,
and
the
seale
it selfe
.
This
testimony
,
and
print
or
impression
of
the
Spirit
,
I
take
not
to
be
diuers
,
but
to
be
one
and
the
selfe
same
thing
,
and
doe
iudge
it
to
be
nothing
els
,
but
the
reparation
or
a
new
impression
of
the
image
of
God
in
vs
,
which
was
before
cancelled
and
defaced
in
vs
,
by
reason
of
the
fall
of
Adam
.
So
that
,
when
the
Spirit
is
thus
sayd
to
seale
,
nothing
els
is
meant
therby
,
but
that
it
doth
again
instamp
,
and
ingraue
and
set
vpon
vs
,
euen
vpon
our
hearts
and
soules
,
that
Image
of
goodnesse
,
purity
,
holinesse
,
wisdome
,
sanctity
,
truth
and
loue
that
is
of
God
.
For
this
is
the
very
stamp
of
the
Spirit
,
which
otherwise
,
in
other
places
,
is
called
our
Regeneration
,
and
this
is
the
testimony
and
witnesse
that
it
giueth
.
Wherefore
that
wee
may
now
the
better
see
and
vnderstand
,
how
this
Spirit
of
God
,
in
this
sort
doth
witnesse
,
and
giue
testimony
with
our
Spirits
,
of
nor
adoption
into
the
number
and
fellowship
of
the
children
of
God
,
I
think
it
good
,
that
we
proceed
a
little
further
,
in
the
Apostles
similitude
.
This
phrase
and
manner
of
speaking
,
is
drawn
from
the
manner
of
men
,
vsed
for
confirmation
of
contracts
and
bargaines
made
,
who
hauing
in
speech
concluded
vpon
their
couenants
,
straightway
cause
the
same
to
bee
first
written
and
ingrossed
,
and
after
their
seales
to
bee
to
the
same
annexed
,
to
witnesse
and
assure
,
both
the
truth
of
the
bargaine
,
and
also
the
performance
thereof
:
So
that
the
very
print
and
impression
abiding
still
in
the
wax
,
is
a
sufficient
witnesse
,
that
those
writings
are
his
act
and
deede
,
whose
seale
is
there
annexed
,
and
that
therfore
also
he
will
in
truth
surely
performe
the
couenants
therein
contained
.
Now
for
a
further
explanation
hereof
,
and
to
apply
this
,
according
to
the
seuerall
circumstances
to
our
present
purpose
,
it
is
diligently
to
bee
obserued
and
noted
,
that
the
couenants
or
matter
of
the
writings
betwixt
God
and
his
Children
,
are
the
promises
of
Grace
,
in
Christ
through
faith
,
comprised
in
the
Gospel
.
These
sayd
promises
are
written
and
ingrossed
in
the
tables
of
euery
faithfull
mans
heart
,
according
to
that
saying
,
I
will
write
my
lawes
in
their
hearts
.
Ier.
31.33
.
And
this
writing
is
,
when
as
by
faith
we
doe
apprehend
the
same
.
Whereupon
,
as
is
aforesayd
our
heart
and
conscience
doth
witnesse
to
vs
,
that
they
doe
belong
vnto
vs
,
and
that
we
are
the
sonnes
of
God
.
Then
together
with
this
also
,
commeth
the
seale
and
witnesse
of
the
Spirit
of
God
,
bearing
witnesse
,
as
I
haue
sayd
,
with
our
Spirit
also
,
of
the
truth
heereof
,
by
setting
his
stamp
and
seale
vpon
our
soules
and
harts
,
wherin
,
as
in
tables
,
these
couenants
were
written
,
confirming
most
effectually
,
and
assuring
vs
,
that
wee
are
indeede
of
the
number
of
those
in
whom
these
promises
shall
be
fulfilled
,
that
we
are
elect
of
God
,
and
such
as
are
ordained
vnto
eternall
life
,
because
this
image
and
impression
of
the
Spirit
is
giuen
and
imparted
vnto
none
,
but
those
onely
,
that
are
in
the
number
of
Gods
adopted
children
.
See
therefore
(
I
pray
thee
)
now
,
in
what
manner
the
Spirit
of
God
doth
witnesse
and
seale
vnto
thee
,
that
thou
art
one
of
Gods
Elect
;
euen
by
setting
&
ingrauing
vpon
vs
such
a
stamp
,
marke
and
impression
,
as
is
onely
proper
and
pecuilar
vnto
those
that
shall
bee
saued
.
So
that
we
seeing
and
beholding
this
within
our selues
,
are
thereby
,
to
our
exceeding
comfort
,
assured
and
confirmed
,
that
we
are
Gods
Children
,
and
therefore
also
heires
and
co-heires
with
Christ
of
eternall
life
.
Rom.
8.17
.
Of
this
testimony
then
,
we
are
not
in
any
wise
to
doubt
,
but
to
account
it
vnto
vs
,
most
sure
and
certaine
,
for
that
it
hath
the
Spirit
of
truth
to
bee
the
author
of
it
,
which
Spirit
alwaies
speaketh
truth
and
nothing
but
truth
.
And
so
much
the
rather
also
should
wee
haue
in
vs
this
assurance
,
because
this
is
applied
euen
vnto
our
hearts
and
Spirits
,
and
that
with
such
efficacy
and
force
,
as
that
it
crieth
,
that
is
to
say
,
it
causeth
vs
in
sight
and
feeling
of
the
same
,
to
cry
and
call
vpon
our
God
,
by
the
louing
and
comfortable
name
of
Father
.
So
that
if
the
testimony
of
thine
owne
Spirit
cannot
content
or
suffice
thee
in
this
poynt
,
but
that
thou
doest
desire
to
haue
a
further
witnesse
of
thine
election
:
See
if
in
thine
heart
thou
canst
finde
this
seale
and
impression
,
this
witnesse
of
the
Spirit
.
If
thou
canst
,
this
also
will
testifie
with
thy
Spirit
,
that
thou
art
an
elected
Childe
of
God
.
CHAP.
XXX
.
Of
the
third
Argument
,
whereby
the
certainety
of
a
mans
election
is
proued
.
THE
third
Argument
for
the
proofe
of
this
Doctrine
concerning
Mans
Election
,
and
the
knowledge
&
assurance
thereof
,
is
brought
from
the
notable
effects
and
fruits
following
vpon
our
Regeneration
,
in
the
course
and
race
of
our
life
:
For
these
also
do
witnesse
and
approue
vnto
vs
our
election
,
as
may
very
well
be
gathered
by
the
words
of
the
Apostle
,
saying
,
Rom.
8.1
.
There
is
no
condemnation
(
saith
hee
)
vnto
them
that
are
in
Christ
Iesus
,
that
walke
not
after
the
flesh
,
but
after
the
Spirit
.
Who
are
they
that
walke
not
after
the
flesh
,
but
after
the
Spirit
,
but
euen
they
that
shew
forth
the
fruits
of
Regeneration
,
by
newnesse
;
that
is
,
sanctuy
and
righteousnesse
of
life
?
And
what
is
it
,
to
bee
free
from
condemnation
,
but
to
bee
one
that
shall
in
the
end
be
saued
?
And
who
are
those
that
shall
bee
saued
,
but
onely
they
which
before
all
times
were
hereunto
elect
and
ordained
?
This
also
is
prooued
effectually
by
the
Apostle
Peter
,
who
exhorting
vs
vnto
these
fruits
,
willeth
vs
to
ioyne
vertue
with
faith
,
with
vertue
knowledge
,
2.
Pet.
1.5
,
6
,
7
,
8
,
9
,
10.
with
knowledge
temperance
,
with
temperance
patience
,
and
with
patience
godlinesse
,
&c.
And
after
,
in
the
tenth
verse
,
for
a
conclusion
hee
addeth
:
Wherefore
,
brethren
,
giue
rather
diligence
,
to
make
your
calling
and
election
sure
:
for
if
ye
do
these
things
ye
shall
neuer
fall
.
Now
how
is
our
election
made
sure
by
our
workes
,
but
because
that
these
good
workes
,
and
gifts
of
the
Spirit
,
do
certifie
and
assure
vs
,
that
we
are
in
the
number
of
Gods
Elect
,
in
that
hee
vouch
safeth
in
this
sort
,
by
his
Spirit
to
worke
in
vs
?
And
the
reason
is
,
because
that
f
wee
doe
these
things
,
that
is
,
seeing
God
hath
so
farre
communicated
his
Grace
vnto
vs
,
no
doubt
,
hee
that
hath
begun
so
good
a
worke
in
vs
,
will
continue
and
hold
on
still
,
and
that
in
such
a
manner
,
that
wee
shall
neuer
fall
.
To
these
let
vs
adde
the
testimonie
of
Christ
;
Joh.
13.35
.
By
this
shall
all
men
know
,
that
you
are
my
Disciples
,
if
you
haue
loue
one
to
another
.
And
the
Apostle
Iohn
in
his
first
Epistle
,
1.
Ioh.
1.7
.
is
pregnant
to
this
effect
.
If
wee
walke
in
the
light
,
as
hee
is
in
the
light
,
wee
haue
fellowship
one
with
another
,
and
the
bloud
of
Christ
clenseth
vs
from
all
sinne
.
1.
Ioh.
2.3
,
5.
Againe
,
Heereby
are
we
sure
that
wee
know
him
,
if
wee
keepe
his
commandements
:
1.
Ioh.
3.14
.
Hee
that
keepeth
his
word
,
in
him
is
the
loue
of
God
perfect
indeed
,
hereby
we
know
that
we
are
in
him
.
And
againe
,
Wee
know
that
wee
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
,
&c.
Many
such
like
places
of
Scriptures
might
bee
brought
,
tending
to
like
effect
and
purpose
:
so
that
as
by
the
fruits
,
the
good
or
bad
nature
of
the
Tree
is
knowne
,
so
by
thy
workes
,
as
fruits
,
thy
condition
and
estate
may
be
discerned
:
For
men
doe
not
gather
Grapes
of
Thornes
,
Math.
7.16
.
nor
Figges
of
Thistles
:
A
bad
Tree
cannot
bring
forth
good
fruits
,
neither
can
a
good
Tree
bring
forth
bad
fruit
.
Bad
workes
are
vnsauory
and
vnseemely
for
him
that
is
renewed
by
the
Spiris
;
and
good
workes
are
impossible
for
him
that
still
walloweth
in
the
mire
and
filthinesse
of
his
owne
corruptions
.
And
all
this
which
I
haue
sayd
notwithstanding
,
I
doe
not
deny
,
but
that
the
good
Tree
may
bee
sometimes
blasted
,
and
Winter-bitten
,
that
the
fruits
thereof
shall
be
neither
so
plentifull
not
so
pleasant
,
either
to
the
eye
or
to
the
taste
,
and
that
in
the
small
store
of
fruit
that
commeth
euen
from
the
good
Trees
,
many
are
greatly
spaked
and
corrupt
.
My
meaning
is
,
that
euen
the
persons
regenerate
,
and
the
elected
children
of
God
may
haue
:
What
did
I
say
,
may
haue
?
nay
haue
indeed
,
many
such
times
during
their
continuance
in
this
earthly
and
corrupted
Tabernacle
,
wherein
the
flesh
getting
something
the
better
,
and
preeminence
ouer
the
Spirit
,
maketh
them
to
bring
forth
many
vnsauory
and
loathsome
fruits
,
as
we
finde
by
the
examples
of
Noah
,
Lot
,
Dauid
and
Peter
,
and
others
,
which
are
recorded
to
fall
into
great
and
grieuous
sinnes
.
And
although
this
bee
so
true
,
that
it
may
not
bee
gaine-said
,
yet
these
vnsauory
fruits
,
and
such
like
,
appearing
sometimes
in
the
Elect
of
God
,
cannot
hinder
any
thing
at
all
,
but
that
these
good
effects
and
fruits
I
spake
of
,
when
they
do
appeare
and
shew
themselues
,
in
the
vpright
ordering
of
our
life
and
conuersation
,
may
giue
their
testimony
and
assurance
,
and
may
witnesse
vnto
vs
,
as
the
Scripture
teacheth
,
that
wee
are
the
Chosen
and
Elect
of
God
.
And
thus
you
see
how
and
from
whence
the
children
of
God
,
that
are
regenerate
,
may
fetch
the
testimonie
and
assurance
of
their
Election
.
CHAP.
XXXI
.
Of
the
Obiections
against
this
doctrine
of
Assurance
,
and
knowledge
of
our
Election
.
AGainst
this
doctrine
concerning
our
Election
,
and
the
knowledge
and
certainety
thereof
,
there
are
two
speciall
Obiections
made
.
Obiect
.
1
The
first
is
,
that
hypocrites
also
,
as
well
as
the
very
Elect
,
haue
such
a
taeste
and
feeling
of
these
things
,
that
they
also
,
as
well
as
others
,
doe
thinke
that
they
haue
faith
,
that
they
haue
the
Spirit
of
God
abiding
in
them
,
and
that
they
haue
true
sanctification
in
their
life
,
and
therefore
doe
flatter
themselues
oftentimes
,
in
regard
of
their
deeds
;
whereas
in
deed
they
haue
nothing
lesse
,
as
hath
beene
before
somewhat
touched
,
and
shall
in
the
answer
to
this
Obiection
,
by
Gods
grace
,
more
at
large
be
declared
.
And
therefore
it
is
likely
(
say
the
framers
of
this
Obiection
)
that
notwithstanding
these
markes
,
the
Elect
of
God
may
be
deceiued
,
in
iudging
that
hee
hath
them
,
when
as
it
is
but
in
shew
onely
,
and
not
(
as
it
ought
to
be
)
in
deed
and
truth
.
Obiect
.
2
The
second
obiection
is
,
that
though
they
can
certainely
know
and
assure
themselues
,
that
they
had
these
things
in
truth
and
deed
,
yet
this
sufficeth
not
,
because
that
after
this
,
they
may
fall
againe
from
grace
,
and
haue
no
certainety
of
their
perseuerance
and
continuance
vntill
the
end
.
Both
these
Obiections
wee
haue
in
part
touched
before
,
vpon
occasions
offered
in
our
discourse
,
and
handling
of
the
seuerall
temptations
,
and
therefore
we
shal
be
at
this
time
the
shorter
.
Concerning
the
first
of
these
two
Obiections
,
be
it
answered
,
that
howsoeuer
the
hypocrites
are
oftentimes
deceiued
with
counterfeit
shewes
and
shadowes
,
because
they
are
giuen
to
flatter
themselues
with
euery
light
appearance
of
things
,
without
any
further
in
quirie
,
as
ayming
especially
at
their
owne
glorie
and
praise
:
yet
with
the
Elect
of
God
it
is
not
so
.
Obiect
.
But
you
will
haply
grant
and
say
,
It
may
bee
so
with
the
Elect
in
deed
,
that
they
do
not
thus
,
like
hypocrites
,
content
or
please
themselues
with
a
slight
or
slender
shew
.
But
what
of
that
?
When
they
haue
done
all
that
they
can
,
tryed
and
examined
things
to
the
vttermost
,
may
they
not
bee
still
deceiued
?
When
they
haue
found
,
that
they
haue
a
faith
,
may
they
not
bee
deceiued
,
in
iudging
whether
it
be
the
true
faith
or
no
?
When
they
haue
found
the
presence
of
the
Spirit
in
them
,
can
they
make
a
liuely
difference
,
to
know
whether
it
bee
that
Spirit
of
Adoption
or
not
?
For
it
is
apparant
,
that
the
Reprobates
also
(
in
some
sort
)
may
bee
partakers
of
the
Holy
Ghost
.
And
when
the
Elect
haue
well
aduised
them
of
their
workes
,
doe
see
their
fruits
,
and
that
to
their
great
good
liking
,
can
they
certainely
tell
,
whether
the
same
their
workes
bee
true
effects
of
true
sanctification
,
or
whether
they
bee
fained
and
hypocriticall
,
seeing
that
hypocrites
also
may
doe
thus
much
as
well
as
they
?
Answ.
To
this
I
answer
,
that
God
,
who
in
his
Word
hath
confirmed
these
to
bee
witnesses
to
assure
vs
of
our
Election
,
as
is
aforesaid
,
hath
also
left
vnto
vs
,
in
the
same
Word
,
certaine
Markes
and
vndoubted
Differences
,
whereby
his
Elect
may
both
easily
,
and
also
rightly
iudge
and
discerne
of
these
things
,
as
shall
appeare
by
the
particular
discourse
thereof
.
First
therefore
,
of
the
truth
of
faith
,
and
how
it
may
be
found
.
It
is
not
denyed
,
that
the
Scriptures
,
speaking
of
faith
,
make
one
kinde
to
bee
temporarie
,
false
and
counterfeit
,
and
another
to
bee
true
and
vnfayned
.
And
it
is
also
apparant
and
manifest
,
that
this
fayned
and
timefaith
(
that
I
may
so
call
it
)
hath
oftentimes
such
a
glorious
and
slourishing
shew
,
as
that
it
blindeth
the
eyes
,
and
deceiueth
the
iudgement
of
many
,
and
maketh
them
to
esteeme
and
take
it
,
for
true
faith
indeed
,
whereas
it
is
nothing
so
.
Although
as
touching
these
two
kinds
of
faith
,
I
haue
shewed
before
in
part
,
what
differences
and
markes
of
distinction
,
the
Spirit
of
God
hath
made
betwixt
them
,
yet
let
it
not
grieue
thee
,
if
now
againe
I
enter
into
a
further
and
larger
discourse
hereof
,
since
so
just
and
fit
occasion
is
offered
me
thereunto
.
Two
waies
there
are
,
True
saith
knowne
.
whereby
the
Elect
may
iudge
and
giue
sentence
of
the
truth
of
faith
:
First
,
by
the
nature
of
true
faith
:
Secondly
,
by
the
effects
thereof
;
for
in
both
these
it
is
manifestly
distinguished
from
the
faith
of
hypocrites
,
which
is
but
fayned
and
temporarie
.
The
nature
of
true
faith
is
not
onely
to
know
Christ
,
1.
The
nature
thereof
.
and
to
giue
consent
and
approbation
vnto
the
doctrine
of
the
Gospell
:
for
thus
much
the
very
Reprobates
will
doe
many
times
,
and
yet
gaine
nothing
to
themselues
thereby
:
But
with
this
knowledge
of
Christ
,
and
consent
vnto
the
doctrine
of
the
Gospell
,
the
nature
of
true
faith
is
to
apprehend
and
apply
the
same
,
euery
man
to
him
seuerally
,
and
to
the
benefit
and
comfort
of
his
owne
soule
.
And
this
is
that
which
the
Scriptures
doe
call
the
feeding
on
Christ
,
and
the
sense
and
seeling
of
the
power
and
vertue
of
his
Death
and
Passion
.
And
this
is
it
also
which
the
Apostle
meaneth
,
Heb.
11.13
.
where
hee
saith
,
Heb.
11.13
.
that
they
embraced
,
or
saluted
the
promises
,
as
it
were
retaining
them
by
faith
into
their
hearts
,
as
such
as
belonged
and
appertained
to
themselues
.
True
faith
therefore
hath
alwaies
(
though
not
euer
in
the
highest
measure
)
this
applying
vertue
annexed
with
it
,
as
an
essentiall
propertie
.
So
that
,
as
in
two
members
,
the
one
being
dead
,
the
other
quicke
and
liuely
,
thou
maist
easily
discerne
which
is
liuely
,
by
the
liuing
and
vitall
motion
,
in
ministring
and
seruing
vnto
the
necessarie
vse
of
the
body
:
so
by
this
liuely
motion
wherein
the
life
of
faith
in
part
appeareth
,
thou
maist
discerne
&
know
thy
faith
to
bee
quicke
and
liuing
,
in
that
it
doth
thus
minister
vnto
thy
soule
,
by
applying
the
merits
of
Christ
,
and
the
doctrine
of
the
Gospell
,
to
the
consolation
and
comfort
thereof
.
For
which
cause
also
,
this
motion
of
faith
,
is
called
sometimes
(
Phronesis
)
Prudence
or
Vnderstanding
,
because
herein
our
faith
doth
shew
forth
and
manifest
a
skill
and
discretion
,
in
making
the
vse
of
the
doctrine
of
the
Gospell
,
whose
knowledge
we
had
attained
.
As
for
that
other
faith
of
hypocrites
,
The
faith
of
hypecrites
.
that
is
instly
compared
to
the
dead
member
,
for
that
it
wanteth
this
motion
of
life
,
it
hath
not
this
strength
to
apprehend
,
nor
force
and
power
to
apply
,
though
otherwise
hee
that
hath
it
,
seeme
to
bee
sufficiently
instructed
in
the
knowledge
of
the
Mysteries
of
the
death
and
Passion
of
Christ
:
For
this
faith
indeed
consisteth
onely
in
a
bare
and
naked
knowledge
,
without
any
further
vse
.
And
therefore
Christ
our
Sauiour
,
speaking
of
this
faith
,
saith
,
Indeed
,
it
receiueth
the
seed
,
and
the
seed
sprouteth
and
springeth
out
againe
,
but
yet
it
neuer
beareth
fruit
:
For
these
kinde
of
men
,
are
knowne
to
be
indued
with
the
knowledge
of
the
Word
,
and
of
the
Gospell
,
and
seeme
to
haue
profited
and
proceeded
therein
,
that
they
can
discourse
and
reason
of
the
same
;
and
that
oftentimes
very
profoundly
and
learnedly
.
But
yet
all
this
is
nothing
at
all
to
the
purpose
:
for
all
this
while
they
want
the
principall
,
which
is
the
fruit
and
vse
of
these
things
,
in
particular
application
thereof
vnto
their
soules
.
And
if
it
so
fall
out
,
that
they
finde
any
ioy
within
themselues
in
regard
hereof
,
as
oftentimes
they
doe
,
The
ioy
of
hypocrites
compared
to
the
ioy
of
one
that
hath
found
some
treasure
,
to
which
hee
hath
no
good
right
.
yet
it
is
but
like
the
ioy
of
one
,
that
walking
forth
,
hath
found
a
treasure
or
precious
Iewell
that
was
lost
:
Hee
is
glad
and
reioyceth
in
himselfe
,
at
such
a
precious
accident
,
as
though
it
were
his
owne
,
and
that
hee
had
a
good
interest
vnto
the
same
;
and
yet
hee
can
in
no
wise
assure
himselfe
,
that
it
is
,
or
shall
bee
his
goods
,
because
being
a
thing
lost
,
it
is
likely
the
owner
will
make
inquisition
after
it
:
and
then
his
conscience
,
as
good
as
a
thousand
witnesses
in
this
case
,
telleth
him
,
that
if
the
matter
bee
well
considered
of
,
there
is
no
reason
or
cause
of
ioy
at
all
,
howsoeuer
thus
foolishly
and
rashly
he
conceiued
of
it
before
:
so
likewise
the
hypocrite
,
hauing
attained
vnto
this
knowledge
of
the
Mysteries
of
life
,
and
thus
lighting
vpon
this
most
precious
and
most
costly
Iewell
of
mans
Redemption
,
by
and
through
the
death
of
Christ
,
seemeth
therein
to
ioy
,
and
delight
himselfe
,
and
yet
when
hee
hath
throughly
tryed
and
examined
himselfe
,
hee
findeth
,
that
in
very
deed
this
Iewell
doth
not
of
right
appertaine
vnto
him
,
but
to
others
:
And
that
not
hee
,
but
others
may
claime
a
right
and
interest
vnto
the
same
.
CHAP.
XXXII
.
Of
the
effects
whereby
the
Truth
of
Faith
may
be
knowne
.
AS
by
the
nature
,
2.
True
Faith
known
by
the
effects
.
so
by
the
effects
also
the
truth
of
faith
may
be
discerned
and
knowne
.
In
treating
whereof
,
my
purpose
is
,
to
fetch
the
ground
of
my
discourse
,
from
the
words
of
the
Apostle
,
written
in
the
beginning
of
the
sift
Chapter
of
the
Epistle
to
the
Romanes
;
Rom.
5.1
,
2
,
3
,
4
,
5.
where
we
reade
in
this
manner
:
Then
being
iustified
by
Faith
,
wee
haue
peace
towards
God
,
through
our
Lord
Iesus
Christ
.
By
whom
also
wee
haue
accesse
through
faith
,
vnto
his
grace
,
wherein
wee
stand
,
and
reioyce
vnder
the
hope
of
the
glory
of
God
.
Neither
doe
we
so
onely
,
but
we
reioyce
in
tribulation
,
knowing
that
tribulation
bringeth
forth
patience
,
&c.
vnto
the
sixt
verse
of
the
same
Chapter
.
In
which
words
the
Apostle
Paul
(
as
wee
may
plainely
see
)
setteth
down
sixe
notable
fruits
and
effects
of
a
true
and
iustifying
faith
.
For
of
such
a
Faith
onely
,
doth
the
Apostle
there
speake
.
And
this
also
may
very
well
be
proued
and
confirmed
by
this
:
namely
,
that
these
fruits
are
such
as
doe
follow
those
that
are
iustified
;
and
at
that
time
only
,
when
as
they
are
now
already
iustified
.
For
so
doe
the
Apostles
words
import
.
Being
iustified
by
Faith
,
then
wee
haue
peace
,
&c.
So
that
these
fruits
and
effects
can
neuer
befall
vnto
a
counterfet
and
false
faith
of
the
hypocrites
:
And
therefore
are
good
and
vndoubted
markes
and
tokens
,
whereby
wee
may
know
that
faith
to
be
a
true
faith
,
and
those
to
haue
a
liuely
and
a
iustifying
faith
,
in
whom
they
doe
appeare
.
The
first
fruit
and
effect
of
this
true
and
iustifying
Faith
,
1.
Fruit
of
true
faith
.
is
peace
with
God
.
For
being
iustified
by
Faith
,
saith
the
Apostle
,
we
haue
peace
with
God
:
whereby
is
meant
,
not
onely
a
reconcilement
made
,
in
that
God
hath
remitted
and
forgiuen
our
sinnes
:
but
also
an
inward
and
ioyfull
sense
and
feeling
of
the
same
,
in
our
hearts
and
soules
.
A
two-fold
peace
.
1.
There
is
in
the
Scriptures
a
double
peace
from
God
set
set
downe
:
The
one
is
that
reconciliation
and
atonement
,
wherewith
God
is
pacified
towards
vs
;
and
this
is
nothing
else
,
but
the
remission
of
our
sinnes
,
and
our
iustification
in
Christ
.
And
in
this
respect
Christ
is
said
to
preach
peace
,
Ephes.
2.17
.
to
them
that
were
afarre
off
,
and
to
them
that
were
nigh
.
And
this
is
that
peace
,
which
the
Angell
bringeth
newes
of
vnto
the
Shepheards
,
Luke
2.
saying
,
Glory
be
to
God
on
High
,
Luke
2.24.2
.
and
peace
on
earth
.
The
other
peace
is
that
which
issueth
and
proceedeth
as
an
effect
from
the
former
,
and
that
is
nothing
else
,
but
the
feeling
and
inward
taste
and
assurance
of
the
former
peace
and
reconcilement
:
And
of
this
it
is
that
the
Apostle
here
speaketh
.
Peace
of
conscience
.
This
peace
is
commonly
called
the
peace
of
conscience
.
For
the
conscience
,
that
before
was
troubled
and
disquieted
with
the
sight
and
horrour
of
sinne
,
doth
now
feele
a
certaine
peace
and
ease
,
in
that
it
hath
a
certaine
taste
and
perswasion
of
the
loue
of
God
,
and
of
pardon
and
remission
of
the
same
sinne
in
the
bloud
of
Christ
.
Of
this
manner
of
peace
speaketh
our
Sauior
Christ
in
the
fourteenth
of
Iohn
;
My
peace
giue
I
vnto
you
:
Joh.
14.27
.
Phil.
4.7
.
and
likewise
the
Apostle
Paul
,
Phil.
4.7
.
The
peace
of
God
,
which
passeth
all
vnderstanding
,
shall
preserue
your
hearts
and
minds
in
Christ
Iesus
.
In
which
last
words
(
in
Christ
Iesus
)
this
is
to
bee
noted
and
obserued
,
which
the
Apostle
to
the
Romanes
hath
not
pretermitted
,
which
is
,
the
meanes
whereby
this
peace
worketh
in
vs
,
and
that
is
,
by
Christ
Iesus
.
For
in
him
,
in
his
death
and
Passion
,
it
placeth
the
fruit
and
fruition
of
this
our
remission
and
reconcilement
at
the
hands
of
God
.
So
that
this
doth
in
a
sort
intimate
a
marke
of
difference
and
distinction
,
whereby
a
man
may
know
whether
this
peace
be
true
or
not
.
For
if
it
be
not
in
Christ
Iesus
;
that
is
,
If
in
his
death
and
Passion
,
in
his
merits
,
sacrifice
and
satisfaction
,
thou
hast
not
this
assurance
of
remission
of
thy
sinnes
,
and
reconcilement
vnto
God
,
but
seekest
it
in
some
other
thing
;
whether
it
be
in
any
Ceremonies
and
Superstitions
,
thine
owne
workes
and
merits
,
or
the
workes
and
merits
of
any
other
,
except
Christ
onely
,
and
his
death
and
Passion
,
thy
peace
is
not
true
,
but
a
counterfet
peace
,
and
such
as
will
deceiue
thee
.
The
second
fruit
of
Faith
,
2.
Fruit
of
true
faith
.
is
that
which
issueth
&
proceedeth
from
this
inward
peace
;
and
that
is
,
a
confidence
and
boldnes
to
come
and
approch
before
the
Throne
of
the
grace
of
God
,
and
to
lay
fast
hold
vpon
the
merits
of
Christ
,
and
the
mercies
of
God
in
him
.
Of
this
confidence
wee
read
,
Ephes.
2.
Ephes.
2.18
.
By
him
we
haue
an
entrance
vnto
the
father
by
one
Spirit
.
And
Heb.
4.16
.
Let
vs
therefore
goe
boldly
to
the
Throne
of
Grace
,
that
we
may
receiue
mercy
,
and
finde
grace
to
helpe
in
time
of
neede
.
And
in
the
tenth
to
the
Hebrewes
,
verse
22.
Heb.
10.22
.
it
is
called
a
drawing
neere
with
a
true
heart
in
assurance
of
faith
.
So
that
vpon
the
former
perswasion
and
assurance
,
working
peace
in
their
conscience
,
and
in
this
sight
and
feeling
of
Gods
gracious
and
louing
countenance
towards
them
in
their
hearts
and
soules
,
they
are
the
more
incouraged
to
come
and
approch
vnto
the
presence
of
God
,
and
to
craue
pardon
and
remission
of
their
sinnes
,
at
his
hands
.
This
the
Apostle
elsewhere
calleth
a
boldnes
and
entrance
with
confidence
by
Faith
in
him
,
that
is
,
in
Christ
:
For
without
him
,
no
man
can
come
or
haue
accesse
vnto
the
Father
.
And
therefore
,
they
that
presume
to
come
in
their
owne
name
and
worthines
,
with
confidence
in
their
owne
workes
and
merits
,
or
in
the
workes
and
merits
of
any
other
,
either
Saint
or
Angell
,
they
cannot
be
iustly
and
truely
said
to
haue
accesse
and
approch
vnto
grace
;
but
rather
to
depart
and
to
flee
the
further
from
it
.
1.
Tim.
2.5
.
For
as
there
is
but
one
God
:
So
also
there
is
but
one
Mediatour
betwixt
God
and
man
,
and
this
is
Christ
alone
.
And
as
there
is
but
one
Throne
of
Grace
,
whereunto
we
are
to
come
,
and
where
we
are
to
sue
for
remission
:
So
is
there
but
one
way
appointed
for
vs
to
walke
vnto
the
same
,
and
that
is
the
same
our
Sauiour
Iesus
Christ
,
Iohn
14.6
.
who
is
the
Way
,
the
Truth
and
the
Life
.
The
third
effect
and
fruit
of
this
true
Faith
,
3.
Effect
or
fruit
of
true
Faith
.
is
that
standing
and
continuing
in
this
grace
of
Christ
,
whereupon
followeth
a
certaine
ioy
and
reioycing
,
in
hope
and
expectation
of
the
glory
of
God
;
euen
that
glory
whereof
all
the
Saints
of
God
shall
bee
made
partakers
in
the
life
to
come
.
So
that
this
Christian
ioy
is
nothing
else
,
but
an
inward
motion
of
the
Spirit
,
whereby
the
heart
is
exhilarate
and
made
glad
;
partly
,
in
regard
of
the
presence
and
fruition
of
Christ
and
of
his
grace
in
our
hearts
by
faith
;
and
partly
,
in
expectation
,
vnder
hope
of
that
glory
,
whereof
all
the
sonnes
of
God
(
as
I
haue
said
)
shall
hereafter
bee
partakers
.
For
this
cause
the
Kingdome
of
God
is
called
peace
,
and
ioy
in
the
Holy
Ghost
.
Rom.
14.17
.
And
of
this
ioy
speaks
the
Prophet
Esay
,
saying
,
They
reioyced
before
thee
,
Esay
9.3
.
according
to
the
ioy
in
haruest
,
&
as
men
reioyce
when
they
diuide
a
spoile
.
And
yet
doth
not
this
fully
expresse
this
ioy
;
for
it
is
not
a
bare
ioy
,
but
such
an
one
,
as
is
accompanied
with
a
triumphant
boasting
and
reioycing
:
for
so
the
word
in
the
originall
Text
doth
signifie
.
And
there
fore
Peter
the
Apostle
doth
call
it
a
reioycing
,
1.
Pet.
1.8
.
with
ioy
vnspeakable
and
glorious
.
Example
hereof
we
haue
in
Dauid
,
to
whom
the
promises
of
grace
and
mercy
seemed
so
pleasant
and
delight
some
,
that
he
did
solace
and
recreate
himselfe
therin
,
as
things
replenished
with
exceeding
pleasure
and
delight
;
saying
,
that
they
were
more
precious
vnto
him
then
gold
;
yea
,
then
much
fine
gold
,
sweeter
also
then
honey
and
the
hony
combe
.
And
in
the
fourth
Psalme
,
hee
is
bold
to
alledge
in
aduancement
hereof
,
Psal.
4.6
,
7.
Many
say
,
Who
will
shew
vs
any
good
?
But
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
.
Thou
hast
giuen
me
more
ioy
of
heart
,
then
they
haue
had
when
their
Wheat
and
Wine
did
abound
.
In
this
sort
therfore
the
faithfull
seruants
of
God
doe
solace
themselues
,
in
the
sweet
and
comfortable
promises
of
grace
and
mercy
,
when
as
hauing
the
same
to
be
opened
and
laid
out
before
them
,
their
hearts
doe
leape
for
ioy
and
gladnes
,
in
regard
of
that
exceeding
sweetnes
that
they
finde
therein
.
Insomuch
,
that
they
can
finde
nothing
in
all
the
world
so
excellent
,
precious
and
pleasurefull
,
wherein
they
can
bee
moued
so
much
to
triumph
and
boast
themselues
,
as
in
this
grace
&
mercy
in
Christ
Iesus
.
For
they
doe
account
all
other
things
,
Phil.
3.8
.
but
meere
vanities
or
dung
for
Iesus
sake
,
and
in
respect
of
those
benefits
,
which
by
his
precious
death
and
Passion
he
hath
purchased
for
them
,
and
is
alwayes
ready
and
willing
to
impart
the
same
vnto
them
.
These
are
the
sweet
and
pleasant
dainties
,
whereon
their
soules
take
so
great
pleasure
to
feed
:
according
to
that
in
the
Canticles
:
Vnder
his
shadow
had
I
delight
,
Cant.
2
3
,
4
,
5.
and
sate
downe
,
and
his
fruit
was
sweet
vnto
my
mouth
.
Hee
brought
me
vnto
the
Wine-Cellar
,
and
loue
was
his
banner
ouer
mee
:
Stay
mee
with
Flagons
,
and
comfort
mee
with
Apples
,
for
I
am
sick
with
loue
.
And
this
they
doe
so
much
the
more
,
for
that
therewithall
they
conceiue
a
hope
of
future
happinesse
,
and
participation
of
ensuing
glory
that
shall
bee
giuen
vnto
the
sonnes
of
God
.
For
this
ioy
,
though
it
bee
often
great
,
euen
vnspeakable
and
glorious
,
as
was
said
before
;
yet
it
is
not
complete
and
perfect
in
this
life
,
but
shall
haue
fulnesse
and
consummation
in
the
life
to
come
,
when
as
our
hope
shall
cease
to
be
a
hope
,
and
we
shall
be
set
in
full
possession
of
that
euerlasting
ioy
and
happinesse
,
in
that
glorious
inheritance
prepared
for
the
Elect
of
God
.
The
fourth
effect
,
4.
Effect
of
Faith
.
whereby
true
faith
is
knowne
,
is
a
second
ioy
which
proceedeth
and
ariseth
out
of
this
that
went
before
.
And
this
is
seene
in
tribulations
and
afflictions
for
Christ
his
sake
and
the
Gospell
.
Of
this
speaketh
our
Sauiour
Christ
,
Mat.
5.11
,
12.
saying
:
Blessed
are
yee
,
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
,
for
my
sake
falsely
:
Reioyce
and
be
glad
for
great
is
your
reward
in
Heauen
.
Of
this
is
that
of
Iames
to
be
vnderstood
,
Iam.
1.2
.
when
he
exhorteth
the
brethren
to
account
it
an
exceeding
ioy
,
when
they
fall
into
diuers
temptations
.
For
it
cannot
bee
,
but
that
they
that
are
possessed
with
that
former
ioy
,
in
the
promises
of
grace
vnder
hope
of
glory
,
but
that
they
should
also
triumph
and
reioyce
in
afflictions
that
besall
vnto
them
for
Iesus
sake
.
Hereupon
it
is
that
the
Apostles
being
beaten
and
scourged
,
are
said
to
depart
,
Act.
5.41
.
reioycing
that
they
were
accounted
worthy
to
suffer
rebuke
for
the
name
of
Christ
.
Thus
also
the
Martyrs
of
God
are
said
to
account
it
a
crowne
of
glory
,
euen
their
death
and
martyrdome
,
which
they
indured
in
the
cause
of
Christ
.
To
this
doing
(
no
doubt
)
they
were
stirred
and
moued
,
because
,
as
Paul
speaketh
,
they
did
know
certainly
,
and
beleeue
that
those
momentany
and
light
afflictions
doe
cause
a
more
excellent
and
eternall
weight
of
glory
.
Or
else
,
because
they
are
fully
instructed
and
taught
in
the
true
vse
and
fruit
of
their
afflictions
,
Ro.
5.3
,
4
,
5.
and
doe
know
that
tribulations
bring
forth
patience
;
and
patience
,
experience
;
and
experience
,
hope
;
and
hope
maketh
not
ashamed
.
But
it
is
far
otherwise
with
the
hypocrites
:
For
their
time
,
or
rather
vntimely
faith
(
in
stead
of
triumphing
and
reioycing
,
as
one
finding
fit
matter
whereon
to
worke
)
doth
waste
and
melt
away
at
the
heate
of
these
tribulations
,
euen
as
the
snow
before
the
Sunne
.
Well
it
may
appeare
to
flourish
awhile
,
in
time
of
peace
,
and
to
shoote
out
the
blade
:
but
when
the
parching
sunne
of
afflictions
doth
shew
forth
his
beames
,
when
the
time
of
persecutions
,
the
time
of
tryall
is
come
,
it
then
falleth
and
withereth
away
,
as
though
it
neuer
had
beene
.
For
howsoeuer
they
seeme
to
approoue
and
like
well
of
Religion
;
yet
doe
they
not
delight
in
this
Iewell
that
will
cost
so
deare
,
as
eyther
goods
or
life
:
and
therfore
doe
vtterly
fall
and
shrinke
away
from
it
,
seeing
it
cannot
be
had
&
held
,
without
such
trouble
and
disquiet
.
And
that
thou
mayst
the
better
know
and
discerne
the
true
reioycing
,
from
the
counterfet
ioy
of
hypocrites
:
I
would
wish
thee
to
consider
well
of
the
Apostles
words
before
recited
out
of
Romanes
5.3
,
4
,
5.
Ro.
5.3
,
4
,
5.
where
the
Apostle
doth
maruellously
illustrate
the
same
.
First
,
by
certaine
effects
,
which
proceed
therefrom
,
one
vpon
anothere
by
degrees
:
and
secondly
,
from
the
speciall
cause
thereof
.
The
effects
are
:
First
,
Patience
,
which
consisteth
in
quiet
suffering
and
abiding
the
Lords
corrections
,
without
any
repining
,
murmuring
,
or
grudging
against
the
Lord
for
the
same
.
Secondly
,
experience
,
which
is
that
assurance
of
Gods
care
and
fauour
towards
them
in
their
afflictions
,
who
although
hee
hath
laid
the
same
vpon
them
,
yet
he
will
sustaine
and
vphold
them
so
,
that
they
shall
not
shrinke
or
fall
vnder
this
heauy
burthen
of
tribulations
,
and
that
the
Lord
in
his
good
time
,
for
a
testimonie
of
his
loue
,
will
deliuer
them
.
Thirdly
,
from
these
ariseth
hope
,
that
hauing
had
experience
of
Gods
loue
heretofore
in
deliuering
of
them
,
they
are
thereby
also
put
in
hope
,
that
his
louing
care
ouer
them
is
not
now
ended
;
but
shall
still
be
continued
towards
them
.
And
fourthly
,
this
hope
bringeth
forth
a
boldnes
,
to
persist
in
confidence
,
and
still
to
depend
vpon
him
without
shame
,
as
knowing
assuredly
,
that
in
time
conuenient
hee
will
not
faile
them
.
Secondly
,
the
cause
or
foundation
whereupon
this
triumphant
reioycing
,
accompanied
with
these
effects
is
grounded
,
is
the
loue
of
God
,
spred
in
their
hearts
,
because
their
hearts
and
soules
finde
and
feele
the
loue
of
God
to
be
so
great
and
exceeding
towards
them
in
Christ
Iesus
,
that
they
are
thereby
perswaded
,
that
whatsoeuer
he
doth
permit
and
suffer
to
befall
them
,
shall
by
Gods
working
turne
to
their
great
good
and
benefit
:
Strengthening
themselues
with
this
reason
of
the
Apostle
elsewhere
alledged
,
That
seeing
GOD
hath
not
spared
his
owne
Sonne
,
Rom.
8.32
.
but
gaue
him
for
vs
all
to
death
,
how
shall
hee
not
with
him
giue
vs
all
things
also
?
For
in
this
sort
,
and
after
this
order
,
by
this
fruitfull
meditation
of
grace
in
Christ
,
and
in
his
death
and
Passion
,
is
that
same
sheading
and
spreading
abroad
of
Gods
loue
towards
his
children
performed
.
And
therefore
the
Apostle
euen
immediately
vpon
the
same
,
annexeth
the
remembrance
of
the
Passion
of
our
Sauiour
:
Rom.
5
6.
For
Christ
(
saith
hee
)
when
we
were
of
no
strength
,
at
his
time
dyed
for
the
vngodly
.
The
fift
effect
of
Faith
,
The
fift
effect
of
Faith
.
whereby
as
a
marke
thereof
it
is
to
bee
knowne
,
is
loue
,
not
that
loue
before
spoken
of
,
for
that
was
in
regard
of
vs
a
passiue
loue
,
beeing
the
Loue
God
whereby
hee
loueth
vs
.
But
this
loue
,
whereof
wee
now
speake
,
is
actiue
in
regard
of
our
selues
,
euen
that
loue
which
we
extend
to
others
:
Gal.
5.6
.
for
faith
worketh
by
loue
:
so
that
if
thou
hast
a
liuing
and
a
working
Faith
,
thou
shalt
also
haue
a
loue
attending
on
it
,
for
else
it
cannot
worke
at
all
.
Now
this
loue
,
in
regard
of
the
double
obiect
,
is
found
to
bee
of
two
sorts
:
that
is
,
the
loue
which
wee
owe
vnto
God
,
principally
and
aboue
all
:
and
secondly
,
the
loue
which
we
owe
&
ought
to
beare
towards
our
neighbour
.
And
these
two
kindes
of
loue
,
although
they
greatly
differ
the
one
from
the
other
;
yet
they
are
alwayes
so
linked
,
and
inseparably
coupled
and
tyed
together
,
that
they
cannot
in
any
wise
bee
parted
or
seuered
the
one
from
the
other
.
For
how
can
he
,
saith
Iohn
,
1.
Ioh.
4.20
.
that
loueth
not
his
brother
whom
he
hath
seene
,
loue
God
whom
hee
hath
not
seene
?
And
againe
,
this
commandement
haue
wee
of
him
,
that
hee
which
loueth
God
,
should
loue
his
brother
also
.
And
therefore
the
same
Apostle
in
the
same
Epistle
,
maketh
the
one
to
bee
a
signe
and
token
,
whereby
a
man
may
know
if
hee
haue
the
other
.
In
this
we
know
(
saith
Iohn
)
that
we
loue
the
children
of
God
,
1.
Ioh.
5.2
.
when
we
loue
God
,
and
keepe
his
Commandements
.
Hereupon
now
it
may
bee
very
well
concluded
,
that
if
thy
faith
bee
true
and
liuely
,
thou
shalt
easily
finde
these
two
kindes
of
loue
to
bee
in
thee
,
the
loue
of
GOD
,
and
the
loue
of
thy
Christian
brethren
.
My
meaning
is
,
that
thou
wilt
haue
a
Christian
care
,
so
farre
forth
as
thou
shalt
bee
enabled
by
the
Spirit
of
God
,
1.
Ioh.
5.3
.
to
performe
and
doe
the
will
of
God
.
For
this
is
the
loue
of
God
(
saith
Iohn
)
that
we
keepe
his
commandements
:
And
also
,
wilt
bee
carefull
,
ready
and
willing
to
thy
power
,
to
performe
and
doe
the
duties
of
loue
and
charitie
vnto
thy
Christian
brother
,
in
helping
,
cherishing
,
counselling
,
and
comforting
of
him
to
thy
power
,
in
matters
concerning
both
the
good
of
the
body
,
and
also
the
safety
and
saluation
of
the
soule
.
This
loue
is
of
that
nature
,
that
it
must
shew
forth
it selfe
euen
to
our
enemtes
,
and
to
their
good
,
and
then
much
more
to
those
that
are
members
of
the
same
body
with
vs
,
according
to
that
of
the
Apostle
:
Do
good
vnto
al
men
,
but
speciully
vnto
them
which
are
of
the
houshold
of
Faith
.
Gal.
6.10
.
Vnder
these
two
kindes
of
Christian
loue
(
as
we
may
see
)
is
contained
the
whole
work
of
our
sanctification
,
which
is
all
in
faith
:
I
meane
the
true
saith
,
which
purifyeth
and
clenseth
our
harts
,
and
from
this
faith
issueth
and
floweth
as
from
a
plentifull
fountaine
,
Act.
15.9
.
into
all
the
parts
and
members
of
the
body
,
holding
and
containing
them
within
the
bounds
and
lists
of
their
seuerall
duties
.
So
that
in
shewing
forth
the
fruits
of
this
purification
,
in
the
deeds
of
loue
,
both
towards
God
,
and
towards
our
neighbour
:
we
are
said
to
walke
according
to
the
Spirit
,
which
being
once
discerned
and
knowne
,
we
haue
then
a
most
sure
argument
of
the
truth
of
faith
.
Rom.
8.1
.
For
there
is
no
condemnation
to
them
that
walke
not
after
the
flesh
,
but
after
the
Spirit
.
And
who
are
they
,
that
shall
thus
be
saued
,
and
shall
not
enter
into
condemnation
,
but
they
that
doe
beleeue
.
As
appeareth
by
the
words
of
Christ
himselfe
,
Joh.
5.24
.
saying
,
Hee
that
heareth
my
Word
,
and
beleeueth
in
him
that
sent
mee
,
hath
euerlasting
life
,
&
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
And
againe
:
God
so
loued
the
world
,
that
hee
hath
giuen
his
onely
begotten
Sonne
,
Iohn
3.16
.
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
Seeing
now
that
the
Children
of
God
haue
these
so
many
,
and
so
excellent
fruits
and
effects
,
as
markes
and
tokens
to
teach
and
instruct
them
in
the
truth
of
faith
,
and
as
guides
to
lead
and
direct
them
in
the
iudgement
of
their
Faith
,
they
may
very
well
conclude
to
their
great
comfort
,
both
that
their
faith
is
in
very
deede
a
true
,
liuely
,
and
iustifying
faeith
,
and
that
therefore
their
election
is
doubtlesse
certaine
an
I
sure
,
whatsoeuer
the
enemies
of
this
doctrine
will
seeme
to
obiect
to
the
contrarie
.
CHAP.
XXXIII
.
How
the
faithfull
shall
know
that
they
haue
the
Spirit
of
Adoption
.
THese
things
being
in
this
manner
set
downe
,
for
the
better
quieting
of
the
troubled
conscience
,
it
now
remaineth
,
that
as
we
haue
occupyed
our selues
in
poynting
out
the
markes
of
a
true
&
liuely
faith
,
so
likewise
we
take
some
paines
,
to
syft
out
and
try
also
,
how
the
seruants
of
God
,
his
faithfull
and
elect
children
,
may
discerne
and
know
,
that
they
haue
that
testifying
Spirit
of
Adoption
,
whereof
the
Apostle
speaketh
,
Rom.
8.16
.
that
giueth
that
plaine
and
euident
testimonie
vnto
their
spirits
,
that
they
are
the
sons
of
God
.
For
the
wicked
and
reprobates
,
in
some
sort
,
may
be
partakers
of
the
Holy
Ghost
,
and
therefore
it
seemeth
that
the
Elect
,
in
this
point
,
may
bee
easily
deceiued
,
and
mistake
this
their
witnesse
.
Two
things
,
here
by
the
way
,
wee
must
take
good
heed
of
.
First
,
That
although
the
Reprobates
,
as
I
haue
said
,
may
in
some
sort
bee
partakers
of
the
Holy
Ghost
,
and
as
shall
bee
after
more
plainly
shewed
,
yet
that
we
do
not
suppose
or
thinke
,
that
they
can
in
any
wise
bee
partakers
of
the
same
holy
Spirit
,
as
it
is
the
Spirit
of
Adoption
:
For
in
this
manner
and
in
this
respect
it
is
imparted
to
the
Elect
of
God
onely
,
and
to
none
other
;
For
as
many
as
are
led
by
this
Spirit
,
Rom.
8.14.2
.
they
are
the
sonnes
of
God
.
Secondly
,
that
wee
do
not
imagine
this
Spirit
of
Adoption
,
to
be
distinct
in
substance
and
essence
,
from
that
whereof
the
wicked
are
partakers
,
as
though
it
had
a
diuers
nature
,
but
that
the
onely
difference
is
in
the
manner
of
operation
;
or
to
speake
more
plainely
,
in
the
manner
of
distributing
,
and
diuiding
his
gifts
amongst
men
.
And
according
to
this
operation
,
or
distribution
,
there
are
diuers
names
ascribed
vnto
him
in
the
Scriptures
,
and
yet
the
Spirit
is
but
one
and
the
same
still
.
As
for
an
example
,
when
this
Spirit
effecteth
wisedome
in
any
,
it
is
called
the
Spirit
of
Wisedome
;
when
hee
doth
effect
peace
and
ioy
,
hee
is
called
the
Spirit
of
peace
and
ioy
.
When
hee
worketh
this
witnesse
of
Adoption
in
any
,
it
is
called
the
Spirit
of
Adoption
.
And
on
the
other
part
,
when
hee
putteth
feare
and
terrour
into
any
,
hee
is
called
the
Spirit
of
bondage
.
The
truth
hereof
is
proued
by
the
words
of
the
Apostle
Paul
,
affirming
that
there
are
diuersities
of
gifts
,
1.
Cor.
12.8
,
&c.
but
the
same
Spirit
:
For
,
to
one
is
giuen
,
by
the
Spirit
,
the
word
of
wisedome
,
and
to
another
the
word
of
knowledge
,
by
the
same
Spirit
;
and
to
another
,
is
giuen
faith
,
by
the
same
Spirit
;
and
to
another
,
the
gifts
of
healing
,
by
the
same
Spirit
,
and
to
another
,
the
operations
of
great
workes
;
and
to
another
Prophecie
,
and
to
another
the
discerning
of
Spirits
,
and
to
another
diuersities
of
tongues
,
and
to
another
the
interpretation
of
tongues
:
and
all
these
things
,
worketh
euen
the
selfe
same
Spirit
,
distributing
to
euery
man
seuerally
as
hee
will
.
So
that
in
nature
and
essence
it
is
the
same
Spirit
that
worketh
in
the
distribution
of
all
these
gifts
,
both
to
the
Elect
and
also
Reprobates
,
although
the
persons
in
whom
hee
worketh
,
bee
(
as
I
haue
said
)
found
to
be
diuers
.
Seeing
then
that
the
case
standeth
so
,
that
euen
the
Reprobates
are
partakers
of
the
Holy
Ghost
,
in
that
the
gifts
of
the
Holy
Ghost
,
in
some
part
,
are
giuen
and
imparted
vnto
them
;
I
thinke
it
very
expedient
,
for
the
remouing
of
all
doubts
which
may
arise
,
concerning
this
mine
assertion
:
First
,
to
shew
,
in
what
manner
this
Spirit
is
,
and
doth
thus
diuersly
worke
in
the
one
,
and
in
the
other
,
in
the
Elect
and
in
the
Reprobate
:
And
seeondly
,
what
are
the
true
markes
and
tokens
,
whereby
the
Spirit
of
Adoption
may
bee
discerned
.
As
touching
the
first
,
it
is
be
considered
,
that
the
Spirit
being
in
essence
very
God
,
and
therefore
infinite
,
and
incomprehensible
,
cannot
be
said
to
be
contained
in
any
thing
,
but
filleth
heauen
&
earth
:
And
therefore
,
when
it
is
said
,
that
hee
is
in
any
,
it
is
to
be
vnderstood
,
that
hee
is
in
them
by
his
working
and
operation
:
And
this
manner
of
his
being
in
them
,
is
after
two
sorts
,
either
naturall
or
else
supernaturall
.
Naturall
I
call
that
,
which
exceedeth
not
the
course
and
reach
of
mans
nature
:
And
this
is
such
as
toucheth
and
concerncth
the
beeing
onely
;
and
in
this
sense
,
the
Spirit
may
bee
said
to
bee
in
the
very
senselesse
creatures
,
and
to
haue
his
working
and
operation
in
them
.
For
by
this
Spirit
of
God
it
is
,
that
euery
thing
is
and
hath
his
being
,
and
by
the
same
Spirit
it
is
preserued
and
maintained
.
Or
else
it
is
such
as
concerneth
things
sensible
,
and
indued
with
life
sense
and
motion
,
and
thus
it
is
imparted
vnto
the
very
dumbe
and
vnreasonable
creatures
;
For
euen
vnto
these
it
is
that
GOD
giueth
life
and
maintenance
,
and
that
by
his
Spirit
,
effectually
working
and
performing
all
things
;
according
to
that
of
the
Psalmist
,
Thou
sendest
forth
thy
Spirit
.
and
they
were
created
,
and
thou
renewest
the
face
of
the
earth
.
Or
else
it
is
such
as
concerneth
things
indued
with
being
,
life
,
sense
,
and
reason
;
and
thus
hee
is
in
man
,
in
a
more
perfect
manner
then
in
the
former
,
working
in
him
the
gifts
of
nature
,
as
sense
,
reason
,
vnderstanding
,
and
such
like
.
And
in
this
sense
,
euery
man
liuing
may
bee
said
to
haue
the
Spirit
of
God
,
because
hee
hath
it
in
one
sort
or
other
,
working
some
one
or
other
of
these
naturall
gifts
in
him
.
The
second
way
is
supernaturall
,
that
is
,
when
the
Spirit
worketh
beyond
nature
,
and
such
things
as
are
not
incident
vnto
the
common
nature
of
man
:
And
these
are
such
as
respect
and
concerne
the
knowledge
of
himselfe
,
which
flesh
and
bloud
,
in
her
ordinary
reach
and
capacity
,
could
neuer
come
or
attaine
vnto
;
and
therefore
I
doe
call
this
a
supernaturall
kinde
of
working
.
Which
although
it
be
in
some
sort
found
in
many
of
the
Reprobates
,
yet
was
it
not
generally
in
all
,
all
were
not
partakers
of
it
:
For
it
is
manifest
,
that
many
of
them
haue
deceased
,
onely
in
nature
,
without
any
further
light
of
this
true
knowledge
,
which
is
reuealed
in
the
Scriptures
,
which
were
for
a
long
time
detained
and
holden
from
the
Gentiles
,
and
at
this
day
cannot
bee
suffered
in
many
Kingdomes
of
the
world
.
This
supernaturall
kinde
of
working
,
is
of
two
sorts
also
.
First
,
by
illumination
,
and
inlightning
of
the
minde
with
knowledge
and
vnderstanding
of
the
Mysteries
of
life
and
saluation
,
whereby
the
minde
is
taught
and
instructed
,
and
thereby
indued
with
a
knowledge
of
the
Word
of
life
,
the
Law
and
the
Gospell
,
and
the
seuerall
points
therein
contained
.
Secondly
,
by
Regeneration
and
Sanctisication
,
as
an
effectuall
fruit
of
the
former
knowledge
and
vnderstanding
.
Now
for
resolution
of
this
doubt
,
concerning
the
Reprobates
hauing
of
the
Spirit
of
God
,
it
is
to
be
vnderstood
,
that
they
haue
it
,
not
onely
in
that
naturall
sort
,
but
also
euen
in
this
supernaturall
order
,
working
in
them
.
For
they
are
often
illuminated
and
inlightened
with
the
knowledge
of
God
;
they
are
often
instructed
in
the
knowledge
of
the
Scriptures
,
both
the
Law
and
the
Gospell
,
insomuch
,
that
they
can
Preach
and
Prophecie
in
the
name
of
Christ
,
Math.
7.22
.
as
wee
reade
Mat.
7.
as
did
Iudas
the
Traytor
,
and
many
others
.
This
is
that
which
is
written
,
Heb.
6.4
,
5.
Heb.
6.
That
they
are
lightened
,
and
haue
tasted
of
the
heauenly
gift
,
and
haue
beene
partakers
of
the
Holy
Ghost
,
and
haue
tasted
of
the
good
Word
of
God
,
and
of
the
powers
of
the
world
to
come
.
If
heereupon
it
fall
out
,
that
any
further
effect
doe
ensue
and
follow
in
them
,
it
is
either
terrour
and
feare
,
deriued
from
the
Law
,
which
the
Apostle
calleth
the
Spirit
of
bondage
:
Rom.
8.15
.
Or
else
if
it
bee
any
conceit
of
ioy
,
yet
it
is
but
some
sudden
and
vncertaine
flash
,
quickly
appearing
,
and
as
quickly
vanishing
away
againe
,
as
is
before
declared
.
But
as
for
the
Spirit
of
Sanctification
,
and
Regeneration
,
the
Reprobates
can
neuer
bee
partakers
of
;
this
kinde
of
working
of
the
Spirit
is
neuer
found
in
them
,
it
is
onely
proper
and
peculiar
vnto
the
Chosen
and
Elect
of
God
.
They
onely
are
regenerated
,
they
onely
are
in
Christ
adopted
:
And
they
,
and
none
but
they
,
are
sanctified
by
the
Spirit
of
God
.
For
the
resolution
of
this
doubt
,
let
this
suffice
.
It
commeth
next
to
bee
considered
of
the
true
markes
whereby
this
Spirit
of
Adoption
may
bee
discerned
and
knowne
,
how
the
Elect
may
know
this
Spirit
of
Adoption
to
bee
in
them
,
and
that
witnesse
and
testimony
that
they
feele
in
them
,
to
bee
the
true
testimony
and
witnesse
of
the
Holy
Ghost
.
CHAP.
XXXIIII
.
Of
the
true
Markes
whereby
the
Spirit
of
Adoption
may
be
knowne
.
THere
needeth
no
long
discourse
,
concerning
these
markes
of
this
Spirit
of
doption
,
nor
how
it
may
be
knowne
to
be
in
vs
,
if
wee
haue
once
found
our
faith
by
the
fruits
and
effects
before
shewed
,
to
bee
a
true
faith
.
For
this
is
to
be
holden
for
a
Maxime
or
Principle
in
Christian
Religion
,
that
none
can
haue
this
true
faith
,
without
the
inward
working
of
this
Spirit
of
Adoption
.
Hee
is
the
giuer
and
effecter
thereof
.
And
therefore
when
thou
hast
found
thy
faith
to
bee
such
that
is
true
and
liuely
,
as
I
haue
said
,
thou
maist
safely
assure
thy selfe
,
that
thou
hast
this
Spirit
of
Adoption
,
whereby
thou
art
sealed
vnto
the
day
of
Redemption
,
Ephes.
4
30.
and
glorious
manifestation
of
the
sons
of
God
.
Quest.
But
here
thou
wilt
obiect
and
say
,
To
what
purpose
is
this
?
the
Spirit
hath
a
testimony
and
witnesse
also
;
and
seeing
that
hypocrites
may
flatter
themselues
in
vncertaine
hope
,
how
shall
I
know
,
whether
the
testimony
in
my selfe
be
from
this
Spirit
of
Adoption
,
or
no
?
Answ.
Thy
question
is
well
moued
,
and
I
will
,
by
the
help
and
assistance
of
this
same
Spirit
of
God
,
do
what
I
can
to
satissie
thee
herein
.
First
,
thou
must
know
,
that
this
Spirit
being
found
in
thee
by
thy
faith
,
shewing
it selfe
so
liuely
and
effectuall
,
and
withall
,
if
thou
findest
any
such
witnesse
of
thine
election
,
as
hath
beene
before
rouched
,
thou
art
then
to
assure
thy selfe
,
that
it
is
the
witnesse
of
none
other
but
of
the
Spirit
of
God
.
For
as
this
Spirit
hauing
once
taken
possession
in
vs
,
cannot
bee
idle
and
vnfruitfull
,
but
is
alwaies
working
in
some
measure
more
or
lesse
:
So
neither
will
Satan
seeke
by
such
godly
motions
to
deceiue
those
that
are
truely
regenerate
,
as
hee
doth
the
Hypocrites
and
Reprobates
;
but
taketh
a
farre
contrary
course
,
that
is
,
as
much
as
in
him
lyeth
,
or
that
hee
can
or
may
,
to
rebate
and
lessen
such
good
motions
,
and
to
falsifie
this
vndoubted
and
certaine
witnesse
in
them
,
because
hee
seeth
them
to
bee
truth
in
deed
:
Otherwise
hee
should
rather
confirme
then
hinder
the
Saints
of
God
,
which
is
a
thing
cleane
contrary
and
against
his
nature
:
for
he
is
a
a
lyer
,
and
the
father
of
lies
:
Ioh.
8.44
.
And
cannot
abide
to
speake
the
truth
,
except
it
bee
to
his
owne
aduantage
.
He
is
a
common
,
ancient
,
and
a
professed
enemy
of
the
Elect
and
Chosen
of
God
,
alwaies
greedily
seeking
and
gaping
after
their
destruction
.
And
therefore
it
is
in
meere
compulsion
,
and
contrary
to
his
intent
and
desire
,
if
at
any
time
he
bee
supposed
to
doe
any
good
.
Now
then
,
when
thou
hast
found
thy
faith
,
and
thereby
also
the
presence
of
the
Spirit
,
it
must
needs
follow
,
that
the
witnesse
that
thou
feelest
within
thee
,
witnessing
vnto
thy
soule
,
must
of
necessitie
bee
the
witnesse
of
this
Spirit
of
Adoption
.
Secondly
,
thou
maist
know
and
discerne
it
,
if
thou
dost
but
well
consider
and
view
it
in
it selfe
,
as
it
is
before
described
,
where
it
is
said
to
bee
that
same
print
and
impression
of
the
Image
of
God
in
our
hearts
and
soules
,
that
was
marred
and
defaced
so
greatly
by
the
fali
of
Adam
.
This
Image
or
impression
is
easily
knowne
and
discerned
,
from
the
counterfeit
and
outward
shew
of
hypocrites
,
whose
sanctity
and
deuotion
is
onely
outward
.
Glorious
indeed
they
appeare
in
the
outward
shew
,
like
painted
Sepulchres
,
but
if
they
looke
inwardly
vnto
the
heart
,
there
is
nothing
to
bee
found
but
rottennesse
and
corruption
.
So
that
it
may
easily
bee
there
seene
,
that
the
ruines
of
old
Adam
are
not
yet
againe
repaired
in
them
.
Look
therefore
(
I
would
aduise
thee
)
not
vnto
the
outward
appearance
,
bee
it
neuer
so
glorious
and
goodly
,
but
looke
into
thy
soule
the
inward
part
,
and
looke
so
neere
as
thou
canst
into
euery
corner
thereof
,
and
see
if
thou
canst
finde
the
rubbish
of
Adams
fall
to
bee
in
some
sort
swept
and
cast
out
,
and
the
image
of
GOD
in
holinesse
and
righteousnesse
,
to
bee
in
some
measure
renewed
and
imprinted
againe
vpon
thee
:
Which
if
thou
canst
see
and
perceiue
,
then
assure
thy selfe
,
that
this
Testimony
is
in
deede
the
vndoubted
and
infallible
Wunesse
and
Testimony
of
this
Spirit
of
Adoption
.
Thirdly
,
thou
maist
know
and
discerne
it
,
by
the
constancie
and
certainety
of
the
testimony
that
it
giueth
:
For
it
is
not
like
the
wauering
&
vnstedfast
flash
of
hypocrites
,
which
think
maruellous
well
of
themselues
,
flattering
and
perswading
themselues
for
a
time
in
a
blind
conceit
,
that
they
are
in
the
number
of
GODS
Elect
,
but
cannot
grow
indeed
to
any
continuall
or
certaine
resolution
therein
.
But
this
Spirit
,
if
it
haue
liberty
to
speake
,
and
be
attentiuely
hearkened
vnto
,
yeeldeth
forth
a
full
,
and
a
settled
perswasion
of
the
truth
of
our
Election
in
Christ
,
I
say
,
if
it
haue
liberty
to
speake
,
and
be
attentiuely
heard
;
for
that
it
oftentimes
falleth
out
with
the
faithfull
,
that
though
they
haue
this
certaine
Witnesse
within
them
,
yet
the
Flesh
sometime
getting
the
head
and
mastry
ouer
the
Spirit
in
them
,
will
not
suffer
it
to
speake
so
plainely
as
it
would
.
And
they
also
,
being
thereupon
troubled
with
this
frailty
which
they
finde
in
themselues
,
do
often
fall
into
many
wauering
and
doubting
thoughts
,
while
they
do
not
listen
attentiuely
vnto
this
witnesse
of
the
Spirit
,
that
now
seemeth
to
speake
more
coldly
,
and
with
a
lower
,
and
lesse
audible
voice
vnto
their
soules
,
then
heretofore
.
For
certaine
it
is
,
that
though
the
Spirit
doth
alwaies
witnesse
,
and
giueth
also
a
most
certaine
and
constant
Witnesse
,
for
it
is
the
Spirit
of
Truth
;
yet
it
is
not
alwaies
in
the
like
measure
,
to
the
discerning
of
our
soules
,
but
sometime
more
euidently
,
and
sometime
lesse
;
yea
,
and
that
sometime
also
so
obscurely
,
as
that
the
children
of
God
,
whiles
they
are
too
much
busied
otherwaies
,
in
hearkening
vnto
the
suggestions
of
Satan
,
the
World
,
and
the
Flesh
,
they
doe
seeme
,
as
though
they
heard
it
not
at
all
.
Wherefore
,
if
thou
hast
once
felt
and
found
this
testimony
of
the
Spirit
in
thee
,
let
it
suffice
thee
,
and
be
therewith
content
,
his
testimony
once
giuen
,
is
of
great
force
,
for
that
(
as
I
haue
said
)
hee
cannot
lye
:
Therefore
I
say
,
if
at
any
time
it
hath
witnessed
the
same
vnto
thee
,
seale
it
vp
for
a
most
certaine
truth
:
For
the
Spirit
of
God
,
which
leadeth
vs
to
all
truth
,
speaketh
nothing
but
Truth
,
hath
spoken
it
.
And
although
now
it
seeme
to
waxe
so
cold
,
in
giuing
euidence
,
yet
if
it
doe
but
whisper
;
nay
,
if
it
doe
(
as
you
would
say
)
but
breathe
within
thee
,
that
is
,
giue
neuer
so
secret
and
small
a
Testimony
,
yet
doe
not
thou
misdoubt
it
,
for
euen
this
is
as
sure
as
a
thousand
other
clamorous
and
lowd
witnesses
,
to
confirme
the
truth
of
thine
Election
.
And
bee
further
assured
of
this
,
that
thou
canst
not
in
any
wise
reiect
this
testimonie
,
though
it
seeme
in
thine
eyes
,
but
simple
and
slender
,
without
exceeding
iniury
offered
vnto
the
Spirit
of
Truth
.
Fourthly
,
in
the
manner
also
of
the
effecting
this
certaine
Witnesse
and
Testimonie
,
thou
maist
discerne
it
to
bee
the
testimonie
of
this
Spirit
of
Regeneration
and
Adoption
:
for
it
is
wholly
and
fully
in
the
Death
and
Passion
of
Christ
,
euen
by
by
assuring
thy
soule
and
conscience
,
that
Christ
,
with
all
his
benefits
,
is
thine
,
and
that
in
and
through
him
,
and
him
alone
,
thou
art
become
the
adopted
Childe
of
God
,
and
heire
of
euerlasting
glorie
.
Now
whereas
by
thy
question
moued
,
thou
seemest
to
doubt
of
the
truth
of
this
testimony
,
whether
it
bee
of
the
Holy
Ghost
,
or
not
:
I
answer
further
,
Is
it
any
thing
likely
,
that
Satan
would
euer
perswade
any
man
of
this
assurance
of
such
incomparable
benefits
,
as
Christ
by
his
Death
hath
purchased
for
his
Elect
?
Would
he
euer
perswade
men
,
that
in
Christ
we
are
made
the
adopted
Children
of
God
?
No
,
I
assure
you
that
is
farre
from
Satans
purpose
:
he
knoweth
that
this
kinde
of
doctrine
serueth
not
to
aduance
,
but
vtterly
to
ouerthrow
his
kingdome
;
and
therefore
laboureth
,
what
he
may
,
to
suppresse
the
publike
preaching
of
the
Gospell
,
that
this
kind
of
doctrine
should
bee
hid
from
the
knowledge
of
men
;
so
farre
is
he
off
from
furthering
of
the
inward
application
of
the
same
,
vnto
the
comfort
of
our
soules
,
wherein
the
vertue
of
Christ
his
death
consisteth
.
Therefore
if
at
any
time
the
hypocrites
do
flatter
and
perswade
themselues
in
their
election
,
it
is
not
wholly
,
alone
and
principally
in
Christ
,
&
from
his
death
&
Passion
,
that
this
perswasion
ariseth
,
but
vpon
some
other
good
liking
&
cockering
affection
,
that
they
haue
vnto
their
fayned
and
hypocriticall
deuotion
,
while
they
take
such
slight
and
slender
tryall
and
examination
of
themselues
.
Finally
,
this
Witnesse
may
bee
knowne
,
by
two
notable
and
excellent
effects
attendant
and
waiting
vpon
the
same
:
First
,
that
the
Spirit
doth
hereby
shead
abroad
in
our
hearts
,
Rom.
5.5
.
the
loue
of
God
towards
vs
in
Christ
Iesus
;
for
it
maketh
vs
to
haue
a
certaine
sense
and
feeling
of
the
loue
and
fauour
of
God
towards
vs
.
Secondly
,
vpon
this
followeth
another
effect
,
and
that
is
,
that
vpon
this
sense
of
loue
,
and
sheading
of
his
tender
mercy
in
our
hearts
,
to
the
taste
and
feeling
of
our
soules
,
it
causeth
vs
withall
to
cry
and
call
vpon
him
,
by
the
name
of
Father
;
for
now
when
wee
thus
feele
his
loue
and
mercy
,
whether
wee
cast
our
eyes
downeward
,
vpon
our selues
,
or
vpward
,
vpon
the
face
of
God
in
Christ
,
wee
see
and
behold
him
still
,
as
a
gracious
,
louing
,
mercifull
,
and
compassionate
Father
,
reconciled
to
vs
by
and
through
Christ
,
and
our selues
to
bee
his
adopted
sons
and
children
,
whom
hee
in
his
eternall
purpose
,
in
grace
and
mercy
,
hath
selected
and
ordained
vnto
life
,
and
that
by
and
through
the
same
our
Sauiour
Iesus
Christ
,
his
deare
Sonne
.
Hitherto
of
the
witnesse
of
the
Spirit
.
Let
vs
now
come
to
the
outward
fruits
of
our
Regeneration
.
CHAP.
XXXV
.
Of
the
outward
fruits
of
Regeneration
.
HYpocrites
aswell
as
the
Regenerate
,
haue
in
outward
shew
,
many
good
deeds
,
wherby
they
gaine
to
themselues
no
small
praise
and
commendation
of
deuotion
and
holinesse
,
as
appeareth
by
the
sect
of
the
Pharises
.
And
therefore
it
seemeth
,
that
in
this
reason
,
brought
of
the
outward
fruits
of
Regeneration
,
and
in
this
argument
of
their
election
,
the
faithfull
may
conclude
amisse
.
To
this
I
answer
no
,
in
no
wise
.
For
notwithstanding
this
likelyhood
bewixt
their
workes
,
yet
there
are
vndoubted
differences
,
whereby
the
man
truely
renewed
and
regenerate
,
doth
and
may
discerne
his
deeds
from
those
of
hypocrites
.
For
further
and
better
proofe
whereof
,
it
is
well
to
be
obserued
,
that
there
are
three
things
,
wherein
the
faithfull
man
may
make
and
put
a
difference
betwixt
those
good
workes
which
proceede
from
himselfe
,
and
those
that
are
found
in
hypocrites
.
1.
the
matter
.
2.
the
forme
and
manner
of
them
.
And
3.
the
end
wherunto
they
are
directed
.
First
,
concerning
the
matter
,
although
not
all
,
yet
many
of
their
workes
by
it
are
distinguished
.
For
the
good
workes
of
the
man
regenerate
,
doe
fetch
their
ground
and
warrant
from
the
Word
of
God
,
and
are
such
deedes
and
actions
as
God
hath
commanded
:
But
the
workes
of
hypocrites
,
contrary
wise
,
are
such
,
for
the
most
part
,
as
are
inuented
and
deuised
by
men
,
hauing
no
ground
nor
warrant
for
them
in
the
Scriptures
.
Of
the
which
sort
are
very
many
in
Popery
,
namely
,
their
diriges
,
trentals
,
masses
,
pilgrimages
,
shrifts
,
superstitious
fastings
and
a
great
number
moe
of
the
same
kinde
,
which
are
all
the
doctrines
of
men
,
and
not
of
God
:
And
therefore
vtterly
disliked
or
rather
condemned
in
the
sight
of
God
.
So
that
although
the
authors
and
inuentors
hereof
flattering
themselues
in
their
blindnesse
,
were
perswaded
,
that
they
did
heerein
a
good
worke
,
in
obtruding
these
and
such
like
vpon
the
blinde
and
ignorant
people
:
And
the
people
also
were
in
like
manner
perswaded
in
yeelding
obedience
in
this
behalfe
,
yet
both
the
sorts
of
these
men
are
for
their
doings
condemned
in
the
sight
of
God
,
for
that
their
actions
in
all
respects
are
found
and
proued
to
be
contrary
to
his
holy
will
contained
in
his
Word
.
It
may
be
that
for
the
matter
of
some
of
their
works
,
the
hypocrites
can
often
fetch
their
warrant
from
God
himselfe
,
and
that
they
are
such
in
respect
of
matter
,
as
God
himselfe
in
his
Word
hath
commanded
,
as
namely
,
almes-giuing
,
prarer
and
fasting
,
and
yet
in
the
forme
and
manner
of
working
herein
,
they
are
found
alwayes
to
differ
from
the
faithfull
:
and
therefore
the
man
regenerate
,
although
he
cannot
finde
this
difference
betwixt
their
workes
in
respect
of
the
matter
,
yet
no
doubt
,
hee
shall
and
may
very
well
finde
it
,
in
respect
of
the
manner
.
And
this
will
plainely
appeare
in
this
;
that
alwayes
in
the
doings
and
actions
of
good
and
true
Christians
,
there
are
three
things
necessarily
required
.
Heb.
11.6
.
First
,
faith
,
and
that
true
faith
indeede
,
for
without
this
faith
it
is
impossible
to
please
God
,
and
vnlesse
our
actions
proceede
from
this
faith
,
Rom.
14.23
.
they
are
sinne
,
for
whatsoeuer
is
not
of
faith
,
is
sinne
.
Of
this
faith
I
meane
not
now
to
make
any
large
discourse
,
for
that
I
haue
treated
thereof
before
,
and
shewed
the
markes
whereby
it
may
be
knowne
,
and
therefore
hold
my selfe
contented
concerning
my
present
purpose
at
this
time
,
for
a
difference
betwixt
these
two
estates
of
men
,
the
true
Christian
and
the
Hypocrite
,
to
affirme
that
the
faithfull
and
true
Christian
hath
in
him
this
setled
perswasion
touching
his
workes
,
that
although
they
be
but
small
and
slender
,
and
farre
vnanswerable
to
his
duty
,
being
so
vnperfect
,
and
such
as
can
deserue
nothing
at
the
hands
of
God
:
yet
that
in
and
through
Christ
,
and
for
his
sake
,
God
will
accept
them
for
good
at
his
hands
,
and
that
not
for
any
worthinesse
of
himselfe
,
but
for
the
worthinesse
of
Iesus
Christ
.
Out
of
this
faith
there
spring
two
other
principall
branches
amongst
others
,
which
the
true
Christian
sheweth
forth
in
the
manner
of
his
actions
and
doings
in
Christ
,
namely
,
humility
and
loue
.
Humility
,
in
that
hee
alwayes
is
ready
to
abase
himselfe
,
vtterly
abandoneth
all
trust
and
confidence
in
his
workes
,
and
willingly
confesseth
,
according
to
the
counsell
of
our
Sauiour
Christ
,
that
when
he
hath
done
all
that
hee
can
,
yet
he
is
not
simply
a
seruant
,
Luk.
17.10
.
but
an
vnprofitable
seruant
.
Loue
,
both
towards
God
and
also
towards
his
neighbour
:
For
faith
must
worke
by
loue
.
If
loue
then
,
whereby
our
works
are
to
be
seasoned
,
be
wanting
,
then
all
our
deeds
,
be
they
neuer
so
glorious
,
neuer
so
many
,
nay
,
if
they
were
a
thousand
more
,
yet
are
they
indeed
nothing
.
Now
if
we
look
into
the
workes
of
the
hypocrites
,
and
try
them
thorowly
,
we
shall
finde
,
that
in
the
manner
of
the
working
,
they
are
farre
behind
,
and
come
short
of
the
doings
of
the
faithfull
:
For
by
way
of
retrogradation
,
that
is
,
beginning
to
try
them
by
the
last
poynt
,
and
so
ascending
vpward
,
we
shall
easily
finde
,
that
this
true
loue
is
not
in
them
,
but
a
loue
onely
of
themselues
and
their
owne
glory
:
they
are
vtterly
voyd
of
humility
,
nay
,
they
are
rather
to
bee
sayd
to
bee
puffed
vp
with
pride
,
partly
,
in
that
they
are
ready
alwayes
so
to
brag
and
vaunt
themselues
and
their
works
,
and
partly
,
in
that
they
contemne
&
despise
others
in
comparison
of
themselues
.
And
this
true
faith
they
cannot
be
iustly
said
to
haue
,
for
that
they
repose
their
confidence
in
their
own
workes
and
merits
,
and
so
leaue
the
trust
&
confidence
which
they
ought
to
haue
in
Christ
:
and
thus
according
to
the
saying
of
the
Prophet
,
Ier.
2.13
.
They
forsake
the
fountain
of
liuing
waters
,
to
dig
them
pits
,
euen
broken
pits
that
can
hold
no
water
.
As
in
the
manner
there
is
a
manifest
difference
to
bee
found
betwixt
the
workes
of
the
faithfull
,
and
the
workes
of
the
hypocrites
:
So
in
the
end
also
whereunto
their
workes
are
referred
,
the
one
may
bee
easily
discerned
from
the
other
.
For
the
faithful
man
maketh
these
to
be
the
end
and
drift
of
his
good
workes
:
1.
And
principally
the
glory
of
God
.
2.
The
good
and
benefit
of
the
Church
of
Christ
.
And
3.
the
declaration
and
performance
of
his
Christian
duty
otherwise
.
But
with
the
hypocrite
it
is
not
so
.
For
hee
,
in
his
good
working
,
either
seeketh
thereby
to
get
and
purchase
himselfe
a
name
of
holinesse
amongst
men
,
as
we
may
read
Mat.
6.
doing
all
to
bee
seene
of
men
,
Or
else
,
to
hide
and
conceale
other
enormous
&
filthy
corruptions
,
that
would
happily
breake
out
,
to
the
great
shame
of
themselues
,
and
no
little
offence
to
others
;
as
did
the
Pharises
,
Mat.
23.
Mat.
23.14
.
&
23.
which
vnder
the
colour
of
long
prayers
,
are
noted
iustly
by
our
Sauiour
Iesus
Christ
,
to
deuoure
widowes
houses
,
and
vnder
the
colour
of
tything
a
litle
mint
,
and
annise
,
and
cummin
,
and
being
too
too
scrupulous
and
curious
in
matters
of
small
importance
,
did
leaue
the
weighty
matters
of
the
Law
,
as
Iudgement
,
and
Mercy
,
and
Fidelity
,
and
thus
went
sheere
away
with
iniustice
and
violation
of
the
Law
of
God
.
So
that
these
three
things
in
workes
being
then
duely
considered
,
we
may
plainely
see
,
that
it
is
a
thing
of
no
difficulty
,
for
the
person
regenerate
,
to
make
a
true
difference
betwixt
himselfe
and
an
hypocrite
,
and
betwixt
his
owne
workes
and
the
workes
of
an
hypocrite
.
And
so
in
himselfe
he
may
be
assured
,
that
if
his
workes
bee
done
in
faith
,
in
humility
and
loue
,
and
to
those
good
and
godly
ends
,
as
I
haue
declared
,
how
neere
so
euer
they
appeare
to
the
workes
of
hypocrites
in
matter
,
yet
differing
so
farre
from
them
in
manner
,
they
are
doubtlesse
the
true
fruits
of
the
Spirit
of
sanctification
,
and
therfore
himselfe
also
vndoubtedly
to
bee
in
the
tale
and
number
of
Gods
adopted
Children
.
CHAP.
XXXVI
.
Of
the
second
Obiection
.
HItherto
we
haue
shewed
how
the
man
regenerate
may
be
assured
of
his
adoption
:
now
wee
are
come
to
the
other
obiection
,
which
was
,
that
the
righteous
man
and
regenerate
may
fall
againe
;
and
therefore
that
all
this
which
hath
beene
sayd
,
is
not
to
any
purpose
or
effect
,
for
that
hee
is
not
assured
of
his
continuance
and
perseuerance
vnto
the
end
.
To
this
I
answer
,
that
this
doctrine
thus
vrging
the
finall
fall
of
the
faithful
,
is
indeede
as
farre
from
the
truth
,
as
truth
it selfe
is
said
to
be
from
falshood
.
For
what
a
dangerous
point
of
doctrin
is
it
(
that
I
speake
no
hardlier
)
that
any
man
should
once
thinke
,
that
they
which
are
once
renewed
and
regenerate
by
the
Spirit
of
sanctification
,
can
afterward
relapse
and
fall
away
without
recouery
?
This
doctrine
I
may
very
well
cal
dangerous
,
because
it
is
a
doctrin
first
broached
by
Satan
himselfe
,
the
author
of
all
mischiefe
,
&
therefore
very
preiudiciall
vnto
mans
saluation
,
and
not
in
any
hand
to
be
of
vs
receiued
,
or
harkened
vnto
:
yea
,
which
is
more
,
it
is
found
to
be
very
iniurious
,
euen
to
all
the
persons
in
the
Deity
,
in
that
their
eternall
decree
is
thereby
,
as
far
as
Satan
can
preuaile
,
falsified
&
made
frustrate
&
voyd
.
Nay
,
this
rather
ought
to
be
written
and
registred
for
an
vndoubted
and
euerlasting
truth
in
the
heart
,
&
vpon
the
tables
of
euery
faithful
&
Christian
soule
,
that
they
that
are
once
thorowly
and
effectually
called
&
regenerate
,
can
neuer
fall
away
for
euer
,
but
shall
&
must
continue
&
perseuer
vnto
the
end
:
Once
regenerate
&
in
the
state
of
grace
,
and
euer
so
,
whatsoeuer
Satan
&
thy
sinful
flesh
can
deuise
&
practise
against
thee
.
My
reasons
to
proue
this
my
Assertion
,
are
as
follow
.
The
first
reason
is
brought
from
the
certainty
and
immutability
of
the
decree
of
Gods
election
.
1.
Reason
.
For
this
decree
cannot
,
by
any
means
which
Satan
can
deuise
,
be
altered
and
changed
.
For
they
that
are
predestinate
vnto
life
,
shall
neuer
be
condemned
.
And
contrariwise
,
they
that
are
ordained
vnto
death
,
shal
(
out
of
doubt
)
be
neuer
saued
.
The
reason
is
,
because
that
God
,
who
is
the
Author
of
this
Decree
,
doth
neuer
alter
or
change
,
&
therefore
his
decree
&
purpose
cannot
be
altered
or
changed
.
If
it
were
so
,
that
his
counsels
could
bee
changed
in
this
poynt
,
these
inconueniences
would
then
follow
,
that
either
God
could
not
performe
what
he
had
decreed
and
determined
:
or
else
,
that
in
continuance
of
time
,
the
same
decrees
may
be
bettered
&
amended
.
Both
which
are
far
from
the
nature
of
God
,
either
not
to
be
able
to
performe
his
will
,
or
not
to
see
,
euen
at
first
and
before
all
times
,
what
is
agreeable
to
his
own
Nature
and
most
behoouefull
for
his
own
Glory
:
This
is
most
certaine
,
and
of
all
the
faithfull
to
bee
receiued
as
an
vndoubted
verity
,
that
as
God
hath
beene
most
wise
and
prudent
before
all
beginnings
,
in
his
counsels
and
decrees
:
So
he
is
and
shall
continue
most
powerfull
,
euen
for
all
eternity
,
in
performing
and
effecting
of
the
same
.
Wherfore
,
since
the
election
of
euery
one
of
Gods
faithfull
Children
is
a
thing
so
certaine
,
and
so
immutable
,
that
it
can
neuer
change
;
And
since
it
is
also
prooued
,
that
euery
one
of
the
Elect
,
in
his
due
time
,
may
assure
himselfe
that
he
is
elect
,
it
also
followeth
of
necessity
,
that
he
may
in
like
sort
assure
himselfe
of
his
continuance
and
perseuerance
vnto
the
end
.
Nay
,
I
adde
further
,
that
hee
ought
to
doe
no
lesse
,
because
that
otherwise
hee
shall
make
God
to
be
variable
and
vncertaine
in
his
decrees
and
purposes
,
as
one
wanting
either
wisdome
sufficient
,
before-hand
to
decree
and
purpose
,
or
power
in
time
appoynted
to
performe
his
will
,
in
whom
the
Scripture
hath
taught
vs
to
account
both
these
,
namely
,
his
wisdome
and
power
,
and
also
all
other
his
essentiall
properties
,
to
bee
in
the
highest
degree
of
all
perfection
,
yea
,
beyond
all
measure
and
account
.
The
second
reason
is
brought
from
the
motiue
cause
of
this
election
,
2
Reason
.
wholly
and
alone
in
Gods
loue
,
and
in
his
glory
.
For
because
of
himselfe
hee
loued
vs
,
therefore
he
elected
vs
,
and
because
he
would
in
this
sort
be
glorified
in
vs
,
he
so
decreed
of
vs
.
The
causes
are
durable
,
continuall
,
and
subiect
to
no
change
:
and
how
can
then
our
election
cease
to
be
perpetuall
?
Gods
loue
is
limited
with
no
time
:
but
whom
he
loueth
,
he
loueth
with
an
euerlasting
loue
.
And
when
thinke
you
shall
that
time
be
euer
found
,
wherein
God
will
not
bee
most
carefull
to
performe
that
which
he
in
wisdome
findeth
to
bee
most
conuenient
and
behoouefull
for
his
owne
glory
?
So
that
as
sure
as
God
can
neuer
cease
to
loue
,
and
neuer
leaue
to
further
his
owne
glory
and
honor
:
so
sure
also
and
certain
it
is
,
that
they
that
are
elect
,
shall
neuer
cease
to
be
elect
for
euer
.
The
third
argument
is
brought
from
the
care
of
Christ
,
3
Reason
.
vnto
whom
wee
are
by
an
effectuall
vocation
knit
and
ioyned
.
For
he
loseth
none
of
those
whom
his
Father
giueth
him
:
Ioh.
17.12
.
Ioh.
10.28
.
neither
shall
any
be
euer
able
to
take
them
out
of
his
hands
.
Seeing
now
that
all
the
Elect
are
giuen
vnto
him
(
for
all
that
by
a
true
and
liuely
faith
are
ingraffed
in
him
,
are
also
his
,
of
which
sort
in
time
are
all
and
euery
the
Elect
and
Chosen
of
God
)
and
seeing
also
,
that
he
so
keepeth
and
preserueth
them
,
that
hee
loseth
none
,
neither
shall
any
bee
euer
able
to
take
them
from
him
,
how
can
it
euer
be
,
that
they
which
are
once
in
Christ
,
should
euer
fall
,
I
meane
finally
fall
away
without
recouery
?
Neither
let
any
man
take
exception
against
this
mine
assertion
,
because
of
Iudas
the
Traytor
,
for
that
it
followeth
,
Ioh.
17.12
.
But
that
son
of
perdition
:
For
this
was
not
said
,
because
Iudas
was
elected
in
Gods
decree
vnto
eternall
life
:
But
Christ
did
therefore
call
him
his
,
because
he
had
entertained
him
,
&
receiued
him
into
the
number
of
the
Apostles
,
appoynted
him
to
preach
the
Gospell
,
to
heale
diseases
and
to
cast
out
deuils
in
the
name
of
Christ
,
as
hee
had
done
the
other
Apostles
.
And
in
this
and
none
other
respect
it
is
,
that
Christ
nameth
him
one
of
his
:
but
otherwise
he
calleth
him
the
sonne
of
perdition
.
And
elsewhere
Christ
sheweth
plainely
,
that
the
same
Iudas
,
in
Gods
eternall
decree
,
was
not
elect
at
all
.
Ioh.
13.18
.
I
speake
not
of
you
all
(
saith
Christ
)
I
know
whom
I
haue
chosen
:
but
it
is
,
that
the
Scripture
might
bee
fulsilled
.
Hee
that
eateth
bread
with
mee
,
hath
lift
vp
his
heele
against
me
.
In
which
words
,
Christ
maketh
a
plaine
distinction
,
betwixt
Iudas
,
and
those
that
hee
had
chosen
and
elected
vnto
life
.
The
fourth
reason
is
brought
from
the
former
witnes
and
testimonie
of
the
Spirit
of
God
before
declared
,
4.
Reason
.
which
is
alwayes
most
true
and
certaine
,
which
doth
testifie
and
seale
vnto
vs
,
not
onely
that
wee
are
sonnes
and
Children
,
but
heyres
also
and
coheyres
with
Christ
of
eternall
glory
.
Now
how
can
this
witnes
of
the
Spirit
be
true
,
that
wee
are
heyres
and
coheyres
with
Christ
of
life
,
if
wee
might
at
any
time
so
fall
againe
,
as
that
wee
might
bee
condemned
vnto
eternall
death
?
Wherefore
I
would
aduise
the
broachers
and
setters
forward
of
this
obiection
,
to
beware
and
take
heede
vnto
themselues
betime
,
how
they
labour
to
vphold
and
maintaine
this
so
pernicious
a
point
of
doctrine
,
for
that
in
defence
thereof
,
they
shall
euidently
appeare
to
argue
the
holy
Ghost
of
falshood
:
which
thing
bee
farre
from
all
Christians
.
The
fift
Argument
is
brought
from
that
inseparable
connexion
and
dependancie
of
the
gifts
and
graces
of
the
Holy
Ghost
,
5.
Reason
.
Rom.
8.30
.
and
of
his
working
in
the
Elect
and
Chosen
:
for
,
whom
he
predestinate
vnto
life
,
them
also
he
called
;
whom
he
called
,
them
hee
iustified
;
whom
hee
iustified
,
them
he
glorified
.
So
that
I
may
then
in
this
manner
reason
:
Art
thou
elected
and
predestinate
vnto
life
?
Thou
shalt
then
be
called
,
and
also
iustified
.
And
art
thou
iustified
?
and
canst
thou
yet
fall
vtterly
from
grace
and
life
?
No
in
no
wise
:
for
if
thou
bee
iustified
,
thou
shalt
also
bee
glorified
.
What
plainer
euidences
then
these
can
bee
brought
,
for
the
continuance
and
perseuerance
of
the
Elect
of
God
,
and
to
warrant
them
against
this
obiected
fall
without
recouerie
?
The
sixt
reason
may
bee
brought
from
the
immoueable
estate
of
the
Regenerate
of
God
,
6.
Reason
.
in
that
,
that
neither
sinne
,
Satan
,
Death
nor
any
other
their
enemies
can
preuaile
against
them
,
to
impayre
their
hope
,
or
doe
them
hurt
,
although
they
dayly
with
all
their
power
doe
attempt
the
same
.
And
the
reason
is
,
because
Christ
hath
so
fully
satisfied
his
Father
,
and
reconciled
him
vnto
them
.
If
they
could
so
fall
,
as
by
the
obiection
is
pretended
,
then
it
is
likely
,
that
this
fall
must
come
by
the
suggestion
of
Satan
,
or
by
some
other
meanes
of
the
enemies
aforesaid
.
But
there
is
nothing
at
all
,
that
can
preuaile
so
far
against
them
;
as
appeareth
by
the
Testimonie
of
the
Apostle
Paul
:
Who
(
saith
the
Apostle
)
shall
separate
vs
from
the
loue
of
Christ
?
Shall
tribulation
,
or
anguish
,
Rom.
8.35
.
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
Nay
,
in
all
these
things
(
saith
he
)
we
are
more
then
conquerours
,
through
him
that
loued
vs
.
And
addeth
further
for
more
manifestation
of
this
point
,
that
he
is
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
(
and
what
can
then
indanger
vs
?
)
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Vpon
this
we
may
safely
inferre
,
to
our
consolation
and
comfort
,
that
if
Gods
loue
doe
still
continue
towards
vs
,
and
that
he
be
with
vs
,
and
take
part
with
vs
,
we
neede
not
to
feare
who
be
against
vs
.
And
whereas
there
is
indeed
great
force
&
power
in
sinne
,
to
worke
if
it
were
possible
this
separation
betwixt
God
and
vs
,
and
to
effect
this
fall
of
Gods
Elect
;
yet
euen
sinne
is
found
to
haue
lost
her
power
in
this
behalfe
,
Rom.
8.33
.
as
doth
plainely
appeare
by
the
words
of
the
Apostle
euen
a
little
before
Who
(
saith
the
Apostle
)
shal
lay
any
thing
to
the
charge
of
Gods
Chosen
?
It
is
God
that
instifieth
.
If
none
can
lay
to
the
charge
,
surely
none
can
condemne
and
reade
the
doome
vpon
them
.
It
is
Christ
that
is
dead
,
yea
rather
,
that
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
intercession
for
vs
.
An
argument
(
no
doubt
)
very
strong
and
forcible
,
is
here
brought
by
the
Apostle
.
Christ
(
saith
hee
)
is
dead
for
sinne
;
and
how
then
should
sinne
bee
imputed
to
his
Chosen
;
whereof
Christ
already
hath
in
his
owne
person
sustained
the
punishment
?
Or
if
the
Elect
doe
dayly
sinne
(
as
they
without
doubt
doe
,
so
long
as
they
continue
in
this
corrupted
Tabernacle
)
yet
how
should
this
depriue
and
spoile
them
of
their
hope
,
seeing
Christ
standeth
a
continuall
Intercessor
and
Mediator
in
their
behalfe
,
to
qualifie
and
appease
his
Fathers
wrath
against
them
for
sinne
?
Seeing
then
that
the
matter
is
so
plaine
,
thou
art
to
leaue
off
to
dispute
and
reason
against
the
durable
estate
of
Gods
Elect
and
Chosen
vnto
the
end
,
vnlesse
thou
wilt
shew
and
proue
thy selfe
a
very
iniurious
censurer
of
this
sacred
office
of
Christ
our
Sauiour
.
Which
,
if
thou
doe
,
thou
canst
not
in
the
sight
of
GOD
bee
holden
guiltlesse
;
but
art
to
haue
God
to
bee
a
sharpe
reuenger
of
the
iniury
done
and
committed
by
thee
:
and
it
is
a
fearfull
thing
to
fall
into
the
hands
of
the
Lord
.
The
seuenth
reason
may
bee
drawne
from
the
promises
and
doctrine
of
life
,
7.
Reason
.
and
of
that
ioyfull
Resurrection
and
glorious
estate
of
Gods
Chosen
in
the
life
to
come
.
These
promises
are
so
firme
and
sure
,
and
this
doctrine
is
so
cleere
,
that
they
cannot
bee
gainesayed
without
great
preiudice
.
For
to
say
that
the
Elect
of
God
,
hauing
once
assurance
of
their
election
,
haue
not
also
therewith
an
assurance
of
their
perseuerance
and
continuance
vnto
the
end
,
is
to
depriue
them
of
the
speciall
vse
of
those
promises
of
such
blessednes
in
the
life
to
come
.
And
then
what
greater
comfort
should
the
faithfull
and
Regenerate
finde
in
those
promises
then
the
faithlesse
and
Reprobate
?
And
further
what
benefit
or
comfort
could
grow
to
the
faithfull
,
by
those
three
last
Articles
of
our
Creed
,
I
beleeue
the
Remission
of
sinnes
,
the
Resurrection
of
the
body
,
and
the
life
euerlasting
,
if
they
could
not
also
bee
assured
that
they
should
hereafter
bee
made
partakers
of
them
?
For
the
Reprobates
,
yea
the
Diuels
themselues
do
know
that
there
are
such
blessed
things
prepared
.
But
this
their
knowledge
nothing
profiteth
,
for
that
they
are
not
indeed
to
be
partakers
of
them
,
they
doe
belong
onely
to
the
Elect
and
Chosen
of
the
Lord
.
And
to
this
end
and
purpose
onely
,
tended
the
course
and
order
of
the
instructions
of
Christ
,
the
Apostles
,
and
all
the
faithfull
Ministers
of
all
ages
,
who
haue
diligently
taught
the
Children
of
God
,
to
view
and
behold
these
blessed
things
,
not
as
things
being
onely
,
but
such
also
,
as
one
day
assuredly
they
shall
by
Christ
be
put
in
full
possession
of
as
their
owne
.
And
therefore
they
haue
commonly
vsed
it
,
as
a
most
strong
and
forcible
Argument
,
to
incourage
and
strengthen
the
faithfull
against
the
bitter
stormes
of
afflictions
,
that
might
arise
against
them
in
this
present
life
.
Now
whereas
the
enemies
of
this
perseuerance
of
the
faithfull
,
doe
commonly
for
their
helpe
in
this
their
opinion
,
bring
these
places
of
Scripture
:
1.
Cor.
10.12
Let
him
that
thinketh
hee
standeth
,
take
heed
lest
he
fall
:
And
againe
,
Reu.
3.11
.
Hold
fast
that
which
thou
hast
,
that
no
man
take
thy
Crowne
,
and
such
like
;
the
answere
is
easie
:
Vnto
the
place
Reu.
3.11
.
it
is
answered
by
some
,
that
it
concerneth
the
crowne
or
dignity
of
the
function
of
the
ministerie
,
which
may
be
taken
away
,
but
not
the
glory
of
the
life
to
come
.
But
vnto
both
these
,
and
all
the
rest
such
like
places
,
be
it
briefely
answered
,
that
the
Scripture
speaking
in
this
manner
,
speaketh
according
to
the
extent
of
our
abilitie
and
power
,
who
euery
day
indeed
are
ready
in
our selues
to
fall
away
from
grace
:
(
such
is
the
imperfection
and
frailety
of
our
nature
)
but
they
are
not
to
be
vnderstood
of
the
purpose
and
Decree
of
God
,
wherein
our
saluation
is
most
surely
sealed
vp
.
If
wee
consider
our selues
alone
,
there
is
no
doubt
but
that
wee
may
fall
and
lose
our
Crowne
.
But
if
we
fixe
our
eyes
on
God
,
and
on
his
eternall
purpose
,
vpholden
and
maintained
by
those
meanes
of
perseuerance
,
as
hee
hath
appointed
thereunto
,
hell-gates
shall
not
preuaile
against
vs
;
neither
shall
any
thing
be
able
to
depriue
vs
of
our
hope
.
And
therefore
though
the
Scriptures
doe
speake
in
this
manner
,
to
warne
vs
of
our
infirmitie
,
that
wee
should
not
in
any
hand
trust
too
much
vnto
our
owne
strength
;
but
should
wholly
and
altogether
put
our
confidence
in
the
grace
of
God
,
who
worketh
all
,
in
all
his
Chosen
:
yet
it
doth
nothing
preiudice
the
truth
of
this
doctrine
of
perseuerance
,
which
is
not
seated
in
our selues
:
but
wholly
and
alone
in
the
continuall
helpe
and
assistance
of
the
holy
Ghost
.
I
would
not
now
haue
any
to
thinke
,
that
by
this
doctrine
thus
deliuered
,
I
doe
goe
about
to
bring
in
the
fatall
necessitie
of
the
Storkes
,
when
as
I
maintaine
the
Decree
of
God
,
in
the
sauing
of
his
seruants
,
to
be
performed
by
such
a
necessarie
consequence
of
second
causes
,
in
performing
of
his
will
,
and
vpholding
of
his
Chosen
:
so
that
as
hath
been
proued
,
it
is
of
necessitie
,
that
they
should
continue
,
and
those
things
that
doe
concurre
as
helps
&
second
causes
hereunto
,
must
of
necessitie
so
come
to
passe
.
For
first
it
is
to
bee
vnderstood
,
that
in
all
this
which
hath
been
said
,
wee
doe
not
make
the
connexion
and
order
of
these
causes
,
in
themselues
,
and
in
their
owne
nature
to
be
eternall
,
as
did
those
prophane
Philosophers
,
although
in
respect
of
Gods
purpose
and
foreknowledge
,
I
doe
affirme
them
to
be
eternall
.
And
secondly
,
I
say
,
that
I
doe
not
attribute
this
necessitie
vnto
nature
alone
,
as
did
the
same
Philosophers
,
by
their
assertion
cleane
excluding
God
:
but
rather
both
in
nature
&
in
themselues
,
we
place
a
meere
contingencie
;
and
in
Gods
Decree
wee
doe
onely
place
this
ineuitable
necessitie
.
But
to
sound
to
the
bottome
of
these
things
,
would
require
a
large
Discourse
.
Let
this
therefore
suffice
,
to
shew
the
falshood
of
this
obiection
.
And
let
it
now
,
vpon
this
which
I
haue
said
,
bee
concluded
,
to
the
consolation
and
comfort
of
all
Gods
Elect
and
Chosen
,
that
they
may
in
time
be
assured
both
of
their
Regeneration
present
,
their
Election
before
all
times
,
and
of
their
assured
Glorification
hereafter
without
time
,
and
for
all
Eternitie
in
the
Kingdome
of
Heauen
,
with
the
blessed
company
of
all
the
elect
Angels
and
Saints
of
God
.
FINIS
.
Laus
Deo
optimo
maximo
.