THE
WAY
TO
TRVE
PEACE
AND
REST.
DELIVERED
AT
EDINBOROVGH
In
XVI
.
Sermons
:
on
the
Lords
Supper
:
Hezechiahs
Sicknesse
:
and
other
select
Scriptures
.
By
that
reuerend
&
faithfull
Preacher
of
Gods
word
:
Mr.
ROBERT
BRVCE
,
for
the
present
,
Minister
of
the
Word
in
Scotland
.
Dulcia
non
meruit
,
qui
non
gustauit
amara
.
IOHN
10.27.28
.
My
sheepe
heare
my
voyce
,
and
I
know
them
,
&
they
follow
me
.
And
I
giue
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
man
plucke
them
out
of
my
hand
.
LONDON
.
Printed
by
R.
Field
for
Thomas
Man
and
Ionas
Man
,
dwelling
in
Pater-noster
row
at
the
signe
of
the
Talbot
.
1617.
TO
THE
RIGHT
WORSHIPFVL
MAISTER
ADRIAN
MOORE
Esquire
,
&c.
And
to
the
no
lesse
religious
and
vertuous
Gentlewoman
Mistresse
MARIE
MOORE
,
his
Wife
,
Patrones
of
Piety
,
all
peace
and
happiness
in
both
Worlds
.
RIght
Worshipfull
,
It
must
not
seeme
strange
vnto
you
that
a
new
occasion
hath
made
also
a
new
change
of
stile
;
since
occasion
daily
sheweth
so
many
changes
in
the
world
.
Amongst
all
which
alterations
,
I
must
beg
of
you
still
to
continue
your
countenance
vnto
these
few
plaine
homely
Sermons
:
In
token
that
no
change
(
I
hope
so
long
as
I
liue
)
shall
keepe
me
from
manifesting
vnto
the
world
(
as
all
occasions
shall
serue
)
how
much
in
dutie
I
am
bound
to
your
true
vnfeined
loue
and
vndeserued
fauours
to
me
the
vnworthiest
of
all
.
For
which
I
can
but
wish
you
to
be
euer
attended
with
those
two
faithfull
companions
of
the
Saints
:
peace
of
conscience
and
ioy
in
the
holie
Ghost
:
and
at
the
last
to
haue
a
speedie
hearing
when
your
Spirits
shall
faile
,
to
transport
them
into
Abrahams
bosome
;
there
to
enioy
eternall
and
vnspeakeable
rest
,
for
euer
and
euer
.
Yours
in
all
dutie
much
and
euer
bound
,
I.
H.
TO
THE
READER
.
GEntle
Reader
:
The
Author
of
these
Sermons
not
being
present
at
their
going
to
the
presse
againe
,
to
reuiew
and
correct
them
:
I
doubted
whether
in
these
learned
and
curious
dayes
,
such
homely
lines
as
these
might
not
be
distastfull
amongst
such
multitudes
of
learned
ones
euery
where
swarming
in
the
presse
;
so
much
the
rather
,
since
their
Author
hath
euer
thought
so
meanly
of
himselfe
,
that
no
worke
of
his
could
be
worthie
of
the
presse
.
Notwithstanding
since
the
importunitie
of
many
did
long
since
(
as
it
were
)
wring
and
extort
these
few
Sermons
from
him
,
in
the
beginning
of
his
ministerie
before
things
could
be
so
well
,
ripely
,
and
methodically
digested
,
as
possibly
he
could
haue
wished
if
now
they
were
to
do
:
I
haue
made
bold
also
once
againe
to
send
them
vnto
thy
view
:
chiefly
to
the
hungrie
:
Because
(
as
Salomon
speaketh
)
he
who
is
full
despiseth
an
honie
combe
;
but
to
the
afflicted
soule
euery
soure
thing
is
sweete
.
The
first
fiue
on
the
Lords
Supper
,
were
englished
by
a
late
Gentleman
of
worthie
memorie
,
M.
S.
Mitchell
,
who
was
gathered
to
his
fathers
before
he
could
see
them
at
the
presse
;
the
rest
were
perused
and
englished
by
another
friend
.
All
the
care
and
paines
taken
hath
bene
for
Gods
glorie
and
thy
good
.
If
it
please
thee
now
therefore
to
vse
Philips
counsell
to
Nathaniel
,
and
see
whether
any
good
things
come
out
of
Nazareth
,
it
may
be
thou
shalt
not
thinke
thy
paines
and
time
lost
;
which
that
thou
mayest
the
sooner
do
,
I
ceasse
to
trouble
thee
,
remaining
Thine
in
the
Lord
Iesus
:
I.
H.
The
Contents
and
substance
of
the
Sermons
following
.
SERMON
I.
Out
of
1.
Cor.
11.28
.
Intreating
of
preparation
to
the
Lords
Supper
:
Sheweth
that
a
man
must
make
this
triall
in
his
conscience
.
The
Definition
of
conscience
:
the
causes
why
conscience
was
by
God
left
in
vs
:
The
way
how
to
keepe
a
good
conscience
.
In
what
things
we
must
chiefly
examine
our
consciences
:
how
to
trie
our
peace
with
God
and
loue
with
our
neighbours
:
of
mans
first
miserie
and
recouerie
,
and
so
how
faith
is
wrought
in
the
heart
,
how
it
is
nourished
in
vs
.
SERM.
II.
Out
of
1.
Cor.
11.28
.
Intreating
of
Preparation
to
the
Lords
Supper
:
Sheweth
how
a
sincere
faith
is
knowne
:
that
he
who
for
Christ
can
renounce
himselfe
,
cannot
be
disappointed
of
his
expectation
.
That
faith
is
the
free
gift
of
God
:
Certaine
effects
whereby
we
may
know
if
we
haue
faith
:
That
because
it
is
ioyned
with
doubting
,
it
must
be
nourished
.
That
faith
and
doubting
may
lodge
in
one
soule
.
That
a
faith
mingled
and
maistered
with
much
doubting
,
is
yet
a
true
faith
.
That
faith
smothered
,
yet
is
not
extinguished
.
A
sure
rest
in
the
most
dangerous
tentations
.
The
definition
of
loue
,
what
our
loue
vnto
God
and
our
neighbour
is
.
SERM.
III.
Out
of
1.
Cor.
11.23
.
Intreating
of
the
Sacraments
in
generall
:
Sheweth
the
definition
and
diuerse
acceptions
of
the
word
Sacrament
,
what
the
signes
in
the
Sacrament
are
,
why
they
are
called
signes
,
what
the
thing
signified
in
the
Sacrament
is
.
The
necessitie
of
the
application
thereof
.
How
the
signe
and
the
thing
signified
are
ioyned
together
.
The
Illustration
of
this
Coniunction
:
what
considerations
are
needefull
,
when
the
Signe
and
the
thing
signified
are
giuen
and
receiued
.
The
other
part
of
a
Sacrament
,
which
is
the
word
.
To
what
vses
the
Sacrament
serueth
vs
more
then
the
word
.
Faults
which
peruert
the
Sacrament
,
&c.
SERM.
IIII.
Out
of
1.
Cor.
11.23
.
Intreating
of
the
Sacrament
of
the
Lords
Supper
:
Sheweth
the
diuerse
Names
both
in
the
Scriptures
and
by
the
Ancients
giuen
vnto
this
Sacrament
of
the
Lords
Supper
.
The
ends
why
this
Sacrament
was
instituted
.
The
things
both
outward
and
inward
contained
in
this
Sacrament
.
That
the
things
signified
in
both
Sacraments
are
one
,
but
the
signes
are
not
one
:
why
in
Baptisme
there
is
but
one
signe
,
and
in
the
Lords
Supper
two
?
What
power
and
perpetuity
the
bread
hath
to
be
a
signe
.
How
the
Signes
&
the
thing
signified
are
conioyned
in
the
Sacrament
?
How
the
Signe
and
the
thing
signified
is
receiued
.
What
inconueniences
are
cast
in
by
the
Papists
against
this
spirituall
receiuing
of
Christ
in
the
Sacrament
.
How
the
soule
is
said
to
eate
the
body
and
drink
the
blood
of
Christ
.
Faith
is
that
which
coupleth
vs
to
Christ
.
A
similitude
explaining
the
same
.
SERM.
V.
Out
of
the
1.
Cor.
11.23
.
Intreating
of
the
Sacrament
of
the
Lord
Supper
:
Sheweth
our
vnion
with
Christ
by
vertue
of
communion
of
the
same
Spirit
.
The
definition
of
the
Sacrament
of
the
Lords
Supper
.
Why
this
Sacrament
is
called
a
seale
:
Why
a
holy
seale
.
Why
the
seale
is
said
to
be
annexed
to
the
Couenant
.
Why
the
Sacrament
should
be
administred
publikely
.
Why
this
seale
must
be
ministred
according
to
Christs
institution
.
That
the
word
and
element
must
concurre
in
the
institution
of
a
Sacrament
.
What
we
meane
by
the
word
,
in
a
Sacrament
:
what
the
Papists
vnderstand
by
the
word
,
in
this
action
,
and
our
differences
from
them
.
How
the
outward
Elements
are
sanctified
.
How
the
Papists
sanctifie
these
Elements
.
The
refutation
of
Transubstantiation
by
diuerse
arguments
.
The
reasons
why
the
Papists
cannot
thinke
Christs
body
present
in
the
Sacrament
vnlesse
it
be
really
and
substantially
present
.
The
Diuers
opinions
concerning
the
presence
of
Christs
body
in
the
Sacrament
.
How
a
thing
is
said
to
be
absent
and
present
.
How
the
body
of
Christ
is
present
.
Our
difference
with
the
Papists
,
to
whom
the
words
ought
to
be
directed
,
&c.
SERM.
VI.
Out
of
Isaiah
38.
Intreating
of
Hezechiahs
Sickenesse
,
v.
1.2.3
:
Sheweth
that
the
greatest
are
not
exempt
from
great
and
sore
trials
.
That
Hezechiahs
disease
was
(
though
not
in
the
greatest
extremity
)
that
which
we
by
an
emphasis
call
the
Sickenesse
.
Why
God
thus
visiteth
his
children
.
The
time
when
the
King
fell
into
this
disease
.
What
is
our
duty
in
the
like
case
of
distresse
,
from
the
Prophets
plaine
dealing
with
the
King
.
That
the
Prophet
(
as
appeareth
)
was
not
too
rigorous
in
his
denuntiation
,
in
adding
affliction
vpon
affliction
to
the
King
.
The
Kings
excellent
behauiour
in
this
Sicknesse
:
His
gesture
in
the
same
expressing
the
signes
of
a
good
conscience
.
His
recourse
(
in
extremitie
)
to
the
same
great
power
which
now
did
smite
him
&
seeme
to
be
his
enemy
:
our
lesson
from
thence
.
SERM.
VII
.
On
Isa.
38.4.5.6
.
Intreating
of
Hezechiahs
Sicknesse
,
sheweth
The
speedy
issue
and
hearing
of
the
Kings
prayer
:
our
lessons
from
thence
:
It
is
a
mercy
to
be
visited
at
home
,
as
this
King
was
.
The
author
of
the
Kings
comfort
was
God
,
vsing
the
meanes
of
his
minister
and
word
.
Why
mention
is
made
of
Dauid
in
this
comfort
the
King
receiued
.
Why
Dauid
is
called
the
Kings
Father
.
Our
lessons
from
this
preface
.
That
the
Lord
is
neare
the
prayers
of
his
children
.
That
as
this
King
receiued
more
then
he
asked
from
God
:
so
for
the
most
part
do
all
the
Saints
.
SERM.
VIII
.
On
Isaiah
38.7.8.9.10.11
.
Intreating
of
Hezechiahs
sicknesse
,
Sheweth
why
the
King
sought
a
signe
,
how
some
refuse
signes
.
How
the
signe
was
shewed
.
Why
the
Signe
was
wrought
in
the
Diall
.
Why
in
the
bodie
of
the
Sunne
.
What
profit
is
to
be
gathered
of
signes
.
By
whose
power
this
signe
was
wrought
.
The
force
of
prayer
.
The
Kings
thankfulnesse
for
the
benefit
receiued
.
A
short
summe
of
the
Kings
life
.
Our
lesson
from
thence
.
The
Kings
song
,
shewing
first
when
he
was
troubled
.
The
diuersitie
of
the
feare
of
death
in
the
godly
and
wicked
.
The
way
to
eschue
the
feare
of
death
.
The
reasons
why
death
seemes
now
so
grieuous
to
the
King
.
A
censure
of
these
his
reasons
.
SERM.
IX
.
Out
of
Isaiah
38.12.13.14
.
Intreating
of
Hezechiahs
sicknesse
.
Sheweth
the
similitudes
whereby
the
King
amplified
his
present
lamentation
.
Why
the
Patriarks
conuersed
in
tents
.
Our
vses
thence
.
The
extremitie
of
the
Kings
disease
.
Why
God
suffereth
his
children
to
fall
into
such
extremities
.
Our
lessons
thence
.
By
what
meanes
the
King
in
this
extremitie
seeketh
vnto
God
.
Why
the
King
sought
the
prorogation
of
his
dayes
.
In
what
respect
it
is
lawfull
to
seeke
the
prolonging
of
our
dayes
.
That
faith
and
doubting
may
remaine
in
one
soule
.
If
Christ
in
his
agonie
had
contrarie
voyces
,
no
maruell
this
King
had
also
.
How
this
King
teacheth
vs
to
pray
in
extremitie
.
SERM.
X.
On
Isaiah
38.15.16
.
Intreating
of
Hezechiahs
sicknesse
,
Sheweth
the
Kings
thankefulnesse
in
three
things
.
That
a
good
conscience
giueth
thankes
for
euery
thing
receiued
.
How
the
King
expresseth
the
greatnesse
of
the
mercy
receiued
.
What
effects
this
mercy
did
breede
in
him
.
How
the
sweetnesse
of
this
mercy
did
make
him
burst
forth
in
praise
of
the
word
.
How
a
man
shall
know
if
the
Spirit
of
life
be
begun
in
him
.
How
the
Spirit
is
sai●
to
be
nourished
in
vs
,
and
how
banished
,
&c.
SERM.
XI
.
On
Isaiah
38.16
.
to
the
end
of
the
chapter
,
Intreating
of
Hezechias
sicknesse
,
Sheweth
,
how
from
the
other
effects
of
the
word
,
the
King
continueth
to
extoll
the
same
.
The
time
when
this
King
did
thus
fall
sicke
.
The
manner
of
the
Kings
deliuery
.
That
sin
is
the
onelie
thing
punished
in
the
wicked
,
and
purged
in
the
godly
.
That
remission
of
sinnes
cureth
all
diseases
.
That
when
God
forgiueth
sinnes
,
he
also
forgetteth
them
.
That
God
onely
forgiueth
sinnes
.
The
cause
and
reasons
,
why
God
did
forgiue
this
King
his
sinnes
.
Doctrine
from
thence
,
why
the
Lord
worketh
by
meanes
and
secondary
causes
.
SERM.
XII
.
Out
of
Psalme
76
,
From
1.
to
the
8.
ver.
Intreating
of
the
great
deliuery
in
88.
from
the
Spanish
tyranny
:
Sheweth
the
purpose
of
the
Prophet
in
this
Psalme
:
what
is
meant
by
the
name
of
God
.
That
the
true
knowledge
and
praises
of
God
accompany
each
other
.
The
profite
which
cometh
to
vs
by
thankesgiuing
.
That
it
is
a
mercy
to
haue
God
neare
vs
,
and
to
dwell
with
vs
.
The
place
of
this
ouerthrow
.
What
that
is
,
which
driueth
God
from
any
place
.
How
this
victory
was
obtained
.
How
the
Lord
is
said
to
rebuke
.
Gods
former
dealing
with
his
Church
.
To
what
end
the
Lord
appointeth
enemies
vnto
his
Church
.
How
of
Gods
great
mercyes
followeth
admiration
.
SERM.
XIII
.
On
Psalme
76.8.9.10.11.12
.
Intreating
of
the
former
subiect
,
Sheweth
,
that
God
onely
did
this
great
worke
.
The
effects
that
this
great
work
brought
forth
.
One
lesson
from
thence
.
The
time
of
this
great
iudgment
.
The
times
of
Gods
sitting
and
rising
To
what
end
God
commonly
riseth
.
An
obiection
of
the
Church
preuented
.
Exhortation
to
thankefulnesse
.
That
we
should
vpon
extraordinary
mercyes
chiefly
stirre
vp
our selues
to
the
same
.
SERM.
XIIII
.
On
Psalme
40.
preached
in
a
publike
fast
enioyned
by
authority
.
The
parts
of
this
Psalme
.
In
the
1.
part
,
from
Dauids
experience
diuerse
obseruations
.
How
Hope
differeth
from
Faith
.
The
life
of
hope
.
Hope
and
mourning
may
stand
together
.
How
to
obtaine
patience
in
trouble
.
How
to
know
when
God
heareth
our
prayer
,
though
he
grant
not
instantly
our
sute
.
How
constant
mourning
in
trouble
vnto
God
,
argueth
certaine
deliuerance
.
Why
the
Lord
delayeth
to
helpe
his
seruants
.
The
end
why
our
prayers
are
heard
.
Two
sorts
of
abusing
the
grace
of
God
.
SERM.
XV.
Out
of
2.
Tim.
2.22
.
preached
at
the
publike
Repentance
of
the
Earle
Bothwell
,
in
the
Church
of
Edinborough
.
Sheweth
the
summe
and
meaning
of
the
words
:
what
these
things
be
,
which
all
yong
men
should
flie
.
What
is
meant
by
the
lusts
of
youth
.
Whence
the
restraint
of
sinne
doth
come
.
By
what
meanes
the
Lord
restraineth
sinne
in
vs
.
What
things
yong
men
should
seeke
after
.
The
definition
and
sorts
of
Repentance
.
In
what
respects
wordly
sorrow
is
called
a
blind
terror
.
What
godly
sorrow
is
.
A
caution
to
be
obserued
in
Repentance
.
What
the
greatest
sinne
a
a
man
can
commit
is
.
The
effects
of
godly
sorrow
.
The
manner
of
Repentance
:
Why
some
parts
of
Repentance
,
haue
the
name
of
Mortification
and
Viuification
.
That
in
the
worke
of
Repentance
,
the
diuell
stayeth
nothing
more
then
our
sincere
confession
of
Sinnes
.
A
caution
to
beware
of
Presumption
.
That
there
be
two
sortes
of
Repentance
,
&c.
SERM.
XVI
.
Out
of
2.
Tim.
2.13
.
In
way
of
an
Exhortation
to
a
Prouinciall
Assembly
,
Sheweth
at
whose
hands
the
Pastor
ought
chiefly
to
seeke
approbation
.
How
to
obtaine
true
approbation
.
The
weight
of
ministeriall
function
.
The
groundworke
of
the
ministery
.
Whereupon
it
consisteth
.
What
it
is
to
rule
in
the
Lord
.
&c.
THE
FIRST
SERMON
,
VPON
THE
PREPARATION
TO
THE
LORDS
SVPPER
.
1.
COR.
11.2
.
Let
euery
man
therefore
examine
himselfe
,
and
so
let
him
eate
of
this
Bread
,
and
drinke
of
this
Cup.
WElbeloued
in
Christ
Iesus
:
The
Apostle
in
the
words
which
we
haue
read
,
deliuereth
his
counsell
,
and
giueth
his
aduice
;
and
not
onely
giues
his
aduice
,
but
giues
his
admonition
and
command
:
That
we
should
not
come
to
the
Table
of
the
Lord
,
that
we
should
not
come
to
the
hearing
of
the
word
rashly
:
but
that
euery
one
of
vs
should
come
to
this
holy
worke
with
reuerence
;
that
we
should
prepare
and
sanctifie
our selues
in
some
measure
.
And
seeing
we
go
vnto
the
King
of
heauens
Table
,
it
becomes
vs
to
put
on
our
best
array
.
In
a
word
,
he
deliuereth
the
whole
doctrine
and
matter
of
this
preparation
,
when
he
saith
;
Let
euery
man
,
and
let
euery
wowan
,
trie
and
examine
themselues
.
As
if
he
would
say
,
Let
euery
one
of
you
,
trie
and
examine
your
soules
.
That
is
,
trie
the
estate
of
your
owne
hearts
,
and
condition
of
your
owne
consciences
.
Marke
and
behold
in
what
estate
your
heart
is
with
God
,
and
in
what
estate
your
conscience
is
with
your
neighbour
.
He
biddeth
not
your
neighbour
to
try
you
,
he
biddeth
not
your
companion
to
try
your
heart
;
but
he
biddeth
your selfe
in
person
,
to
trie
your
owne
conscience
;
he
biddeth
your selfe
,
trie
your
owne
heart
;
because
none
can
be
certaine
of
the
estate
of
your
heart
,
or
of
the
condition
of
your
conscience
,
but
your selfe
.
Now
he
excludes
not
others
from
the
triall
of
you
neither
(
for
it
is
lawfull
for
the
Pastor
to
trie
you
,
)
but
others
cannot
trie
you
so
narrowly
as
ye
your selues
may
;
for
no
man
can
know
so
much
of
me
as
I
kn●●
of
my selfe
.
No
man
can
be
certaine
of
the
estate
of
your
heart
and
condition
of
your
conscience
;
and
yet
you
your selues
may
be
certaine
of
it
.
As
for
others
,
men
may
iudge
of
your
heart
and
conscience
according
to
your
works
and
effects
;
and
except
your
workes
and
effects
be
very
wicked
and
altogether
vicious
,
we
are
bound
in
conscience
to
iudge
charitably
of
your
hearts
and
consciences
.
Therefore
,
there
is
none
so
meete
to
trie
the
spirit
of
man
,
to
try
the
heart
or
conscience
of
man
,
as
is
the
man
himselfe
.
Thirdly
,
&
last
of
all
ye
,
are
to
know
in
what
chiefe
points
ye
should
try
and
examine
your
consciences
.
Then
,
that
we
speake
not
vnto
you
of
things
vnknowne
,
it
is
necessary
for
euery
one
of
you
(
seeing
there
is
none
of
you
that
lacketh
a
conscience
)
to
vnderstand
what
a
conscience
is
:
&
as
neerely
as
God
shall
giue
me
grace
,
I
will
bring
you
to
the
vnderstanding
and
knowledge
of
a
conscience
.
The
Lord
hath
placed
this
feeling
in
thy
heart
;
why
?
Because
cause
the
eyes
of
God
looke
not
so
much
vpon
the
outward
countenance
and
exterior
behauiour
,
as
vpon
the
inward
heart
.
For
he
saith
to
Samuel
,
in
the
first
booke
,
16.7
.
The
Lord
beholds
the
heart
.
So
,
1.
Chron.
28.9
.
he
saith
to
Salomon
,
The
Lord
searcheth
all
hearts
and
vnderstandeth
all
imaginations
and
thoughts
.
Also
,
Ieremie
11.20
.
The
Lord
tries
the
reines
and
the
heart
.
And
the
Apostle
,
1.
Cor.
4.5
.
saith
,
The
Lord
shall
lighten
things
that
are
hid
in
darkenesse
,
and
make
the
counsels
of
the
heart
manifest
.
So
,
in
respect
that
the
Lord
will
chiefly
haue
to
do
with
the
heart
,
therefore
in
the
heart
he
placeth
this
feeling
,
which
is
the
chiefe
part
of
conscience
.
I
say
next
,
that
this
feeling
resembleth
the
iudgement
of
God
:
for
this
feeling
was
left
and
placed
in
our
soule
for
this
end
and
purpose
,
that
we
might
haue
a
domesticall
and
familiar
iudgement
within
our selues
,
to
resemble
and
describe
the
secret
and
inuisible
iudgement
of
the
high
God
;
a
particular
iudgement
,
to
goe
before
that
generall
iudgement
,
in
that
generall
and
great
day
,
where
euery
man
shall
be
iustified
,
or
condemned
,
according
to
the
particular
iudgement
that
is
within
his
owne
conscience
.
In
the
meane
time
this
conscience
is
left
in
vs
,
to
arrest
vs
in
this
life
,
thereby
as
it
were
,
to
ease
the
liuing
God
at
that
last
iudgement
.
For
the
bookes
of
our
owne
consciences
,
in
that
last
day
shall
be
opened
;
and
euery
man
shall
receiue
,
according
to
the
report
of
the
decree
that
is
within
his
owne
conscience
:
therefore
I
say
,
that
our
conscience
resembles
the
iudgement
of
God
.
The
third
thing
that
I
say
,
is
this
;
It
followeth
vpon
a
deed
done
by
vs
:
our
conscience
nor
our
heart
strikes
vs
not
before
the
deed
be
done
;
our
heart
strikes
vs
not
before
the
euill
deed
be
committed
:
no
,
it
goeth
not
before
the
deed
;
but
the
stroke
of
the
conscience
and
feeling
of
the
heart
followeth
immediatly
vpon
the
deed
,
in
such
sort
,
that
the
deed
is
no
sooner
done
by
thee
,
but
thy
conscience
applies
it
to
thy selfe
,
and
giues
out
the
sentence
against
thy selfe
:
therefore
,
I
say
,
it
is
a
feeling
,
following
vpon
a
deed
done
by
vs
.
And
next
I
say
,
flowing
from
a
knowledge
in
the
minde
;
for
except
the
conscience
haue
information
,
and
except
the
heart
know
that
the
deede
which
is
done
is
euill
,
the
heart
nor
the
conscience
can
neuer
count
it
to
be
euill
:
therefore
knowledge
must
go
before
the
stroke
of
the
conscience
:
thy
heart
can
neuer
feele
that
to
be
euill
,
which
thy
minde
knoweth
not
to
be
euill
.
So
knowledge
must
euer
go
before
feeling
,
and
according
to
the
measure
of
thy
knowledge
,
according
to
the
nature
and
qualitie
of
thy
knowledge
,
accordingly
shall
the
testimonie
and
stroke
of
thy
conscience
be
.
For
a
light
knowledge
,
a
doubting
and
vncertaine
knowledge
,
makes
a
light
and
small
stroke
:
as
on
the
other
part
,
a
holy
and
solid
knowledge
drawne
out
of
the
word
of
God
,
maketh
a
heauie
stroke
of
the
conscience
.
So
the
conscience
must
answer
to
the
knowledge
.
If
we
haue
no
other
knowledge
but
the
knowledge
which
we
haue
by
nature
,
and
by
the
light
and
sparks
which
are
left
in
nature
,
our
conscience
will
answer
no
further
but
to
that
knowledge
:
but
if
beside
the
light
of
nature
,
we
haue
a
knowledge
of
God
in
his
word
,
and
a
knowledge
of
God
by
his
holy
Spirit
working
in
our
hearts
,
our
consciences
will
then
go
further
,
and
excuse
or
accuse
vs
,
according
to
the
light
that
is
in
the
word
.
So
that
the
conscience
is
not
acquired
or
obtained
at
what
time
we
are
enlightened
by
the
working
of
the
holy
Spirit
,
&
hearing
of
the
word
of
God
:
but
our
conscience
is
borne
with
vs
,
is
naturall
to
vs
,
and
is
left
in
the
soule
of
euery
man
and
woman
:
and
as
there
are
some
sparks
of
light
left
in
nature
,
so
there
is
a
conscience
left
in
it
;
and
if
there
were
no
more
,
that
same
light
that
is
left
in
thy
nature
,
shall
be
enough
to
condemne
thee
.
So
the
conscience
is
not
gotten
or
begun
at
the
hearing
of
the
word
,
or
at
that
time
when
we
begin
to
reforme
our selues
by
the
assistance
&
rene●ing
of
the
holy
Spirit
:
but
euery
man
by
nature
hath
a
conscience
,
&
the
Lord
hath
left
it
in
our
nature
;
and
except
that
this
conscience
be
reformed
according
to
the
word
of
God
,
that
same
naturall
conscience
shall
be
enough
to
condemne
thee
eternally
:
therefore
,
I
say
,
flowing
from
a
knowledge
of
the
minde
.
Last
of
all
,
I
say
,
accompanied
with
a
certaine
motion
of
the
heart
:
and
we
expresse
this
motion
,
in
feare
,
or
ioy
,
trembling
,
or
reioycing
.
In
very
great
feare
,
if
the
deede
be
exceeding
heynous
,
and
the
stroke
of
the
conscience
be
very
heauie
;
then
the
conscience
neuer
taketh
rest
,
for
guiltinesse
will
euer
dread
.
But
if
the
deede
be
honest
,
godly
and
commendable
,
it
maketh
a
glad
heart
,
and
maketh
the
heart
euen
to
burst
out
into
ioy
.
So
,
to
be
short
in
this
matter
,
(
for
I
purpose
not
to
make
a
common
place
of
i●
)
ye
see
,
that
in
euery
conscience
there
must
be
two
things
:
First
,
there
must
be
a
knowledge
;
and
next
,
there
must
be
a
feeling
,
whereby
according
to
thy
knowledge
,
thou
appliest
vnto
thine
owne
heart
,
the
deed
done
by
thee
.
So
that
,
as
the
word
it selfe
testifieth
,
it
ariseth
of
two
parts
:
of
knowledge
,
according
whereunto
it
is
called
science
;
and
of
feeling
,
according
whereunto
,
the
Con
is
added
,
and
it
is
called
Conscience
.
Then
the
word
conscience
,
signifieth
knowledge
,
with
application
.
This
conscience
,
I
grant
,
thou
maist
blot
out
all
knowledge
out
of
thy
minde
,
and
make
thy selfe
become
euen
as
a
blind
man
.
I
grant
also
,
that
thou
maist
harden
thy
heart
,
so
that
thou
wilt
blot
out
all
feeling
out
of
it
,
so
that
thy
conscience
will
not
accuse
thee
,
nor
find
fault
with
thee
,
but
thou
shalt
haue
a
delight
in
doing
euill
,
without
remorse
:
but
I
deny
,
that
any
degree
of
wickednesse
in
the
earth
shall
bring
thee
to
this
point
,
that
thou
maist
do
euill
without
feare
;
but
still
,
the
more
that
thou
doest
euill
,
and
the
longer
thou
continuest
in
euill
doing
,
thy
feare
shall
be
the
greater
:
you
,
in
despite
of
the
diuell
,
and
in
despite
of
the
malice
of
the
heart
of
man
,
thy
feare
shall
remaine
.
And
though
they
would
both
conspire
together
,
they
shall
not
be
able
to
banish
that
feare
,
but
that
gnawing
of
the
conscience
shall
euer
remaine
,
to
testifie
,
that
there
is
a
day
of
iudg●ment
.
I
grant
also
,
that
there
shall
be
a
vicissitude
▪
and
that
feare
shall
not
alwaies
remaine
,
but
shall
be
sometimes
turned
into
securitie
;
neither
shall
that
securitie
alw●ies
abide
,
but
shall
be
turned
againe
into
feare
:
so
that
it
is
not
possible
,
to
get
this
feare
wholly
extinct
;
but
the
greater
the
securitie
is
,
the
greater
shall
thy
feare
be
,
when
thou
art
wakened
.
Thirdly
,
I
grant
that
this
feare
shall
not
be
blind
;
for
from
that
time
a
man
by
euill
doing
hath
banished
knowledge
out
of
the
mind
,
and
feeling
out
of
the
heart
,
what
can
remaine
there
but
a
blind
feare
?
When
men
haue
put
out
all
light
,
and
left
nothing
in
their
nature
but
darknesse
,
there
can
nothing
remaine
but
a
blind
feare
.
So
I
grant
,
that
the
feare
is
blinde
:
for
neither
know
they
f●om
whence
that
feare
cometh
,
what
progresse
it
hath
,
wherunto
it
tendeth
,
where
,
nor
when
,
it
shall
end
:
therefore
,
they
that
are
this
way
misled
in
their
soules
,
of
all
men
in
the
earth
they
are
most
miserable
.
For
as
long
as
thou
maist
keepe
in
thy
mind
,
a
sparke
of
this
knowledge
and
spirituall
light
,
in
the
which
thou
maist
see
the
face
of
God
in
Christ
,
wherein
thou
maist
see
a
remedy
in
the
death
and
passion
of
Christ
,
and
wherein
thou
maist
see
the
bowels
of
mercy
offred
in
the
bloud
of
Christ
;
if
thou
haue
any
sparke
of
this
light
(
albeit
it
were
neuer
so
little
)
to
direct
thee
,
and
albeit
this
knowledge
were
neuer
so
much
wounded
,
yet
there
is
mercy
enough
for
thee
in
Christ
:
but
if
thou
close
vp
all
the
windowes
of
thy
soule
,
and
of
thy
heart
,
and
make
them
to
become
palpable
darknesse
,
that
thou
neither
knowest
from
whence
the
terror
cometh
,
nor
yet
perceiuest
any
remedy
,
that
is
the
miserie
of
all
miseries
.
We
haue
many
things
in
generall
to
lament
,
concerning
the
estate
of
this
our
Countrey
wherein
we
liue
.
Also
particularly
,
The
body
shall
leaue
the
soule
,
and
the
soule
shall
leaue
the
bodie
;
but
the
conscience
shall
neuer
leaue
the
soule
:
but
whither
soeuer
the
soule
goeth
,
to
the
same
place
shall
the
conscience
repaire
;
and
looke
in
what
estate
thy
conscience
is
,
when
thou
departest
out
of
this
life
,
in
the
selfe
same
estate
shall
it
meet
thee
in
the
gteat
Day
.
So
that
if
thy
conscience
was
a
tormentor
to
thee
at
the
time
of
thy
death
,
if
thou
get
it
not
then
pacified
,
it
shall
be
a
tormentor
to
thee
in
that
generall
Iudgement
.
Therefore
,
this
matter
would
be
well
weighed
,
&
euery
one
of
you
should
studie
to
haue
a
good
conscience
,
that
when
the
soule
is
seuered
from
the
body
,
leauing
your
conscience
at
rest
and
peace
with
God
,
it
may
be
restored
vnto
you
,
and
meete
you
againe
with
as
great
peace
and
quietnesse
.
Thus
far
concerning
conscience
,
what
it
is
.
I
beseech
the
liuing
Lord
,
so
to
sanctifie
your
memories
,
that
ye
may
keepe
these
things
;
and
that
euery
one
of
these
things
may
be
so
imprinted
in
your
hearts
,
that
ye
may
be
mindfull
of
them
all
your
liues
.
The
second
thing
that
we
are
to
speake
of
,
is
this
:
We
are
to
consider
wherefore
we
should
trie
our
consciences
;
for
what
causes
we
should
examine
our
owne
soules
&
consciences
.
I
will
declare
the
reasons
briefly
.
It
behooueth
euery
one
of
you
to
trie
your
conscience
.
Why
?
Because
the
Lord
will
make
his
residence
in
no
other
part
of
the
soule
but
in
the
conscience
:
He
hath
appointed
his
dwelling
to
be
in
the
heart
of
man
,
and
in
the
will
and
conscience
of
man
;
and
therefore
it
becometh
you
to
make
his
dwelling
place
cleane
,
and
to
take
heed
vnto
your
hearts
.
Next
,
though
the
Lord
of
heauen
made
not
his
residence
there
,
yet
in
respect
the
eye
of
God
is
an
all-seeing
eye
,
and
able
to
pierce
through
the
very
thicknesse
of
mans
flesh
,
how
darke
and
grosse
soeuer
it
be
,
and
to
enter
into
the
very
secret
corners
of
thy
conscience
;
(
for
vnto
the
all-seeing
eye
of
God
,
the
most
secret
corner
of
thy
conscience
is
as
cleare
and
manifest
,
as
any
outward
or
bodily
thing
in
the
earth
can
be
to
the
outward
eye
of
the
bodie
:
)
In
respect
therefore
that
this
eye
is
so
piercing
,
and
that
he
casteth
his
eye
onely
vpon
our
hearts
,
it
behooueth
vs
to
try
our
hearts
.
Thirdly
,
he
is
the
Lord
of
the
conscience
.
There
is
no
Monarch
on
earth
that
hath
any
soueraigntie
or
lordship
ouer
the
conscience
:
onely
the
God
of
heauen
,
onely
Christ
Iesus
King
of
heauen
and
earth
,
is
Lord
of
the
conscience
,
he
hath
power
onely
to
saue
and
lose
.
Therefore
,
when
thou
comest
to
this
Sacrament
of
the
Lords
Table
,
thou
oughtest
carefully
to
looke
vnto
thy
conscience
,
to
try
and
examine
the
state
of
it
.
Last
of
all
,
which
is
a
chiefe
reason
;
It
behooueth
thee
to
proue
thy
conscience
,
because
the
welfare
and
health
of
thy
soule
dependeth
vpon
thy
conscience
.
If
thy
conscience
that
is
within
thy
soule
be
well
,
if
it
be
at
peace
and
rest
,
thy
soule
is
well
;
if
thy
conscience
be
in
a
good
estate
,
thy
soule
must
needs
be
in
a
good
estate
;
if
thy
conscience
be
in
good
health
,
of
necessitie
thy
soule
must
be
in
good
health
;
for
the
good
health
and
happinesse
of
the
soule
,
dependeth
vpon
a
good
conscience
:
therefore
,
it
concerneth
euery
one
of
you
to
try
well
your
consciences
.
There
was
neuer
any
law
made
or
deuised
,
that
forbad
vs
to
haue
a
care
of
our
healths
;
it
is
lawfull
for
vs
to
seeke
such
things
as
may
procure
and
preserue
it
:
but
the
health
of
thy
soule
standeth
in
the
health
of
thy
conscience
,
and
in
preseruing
thereof
:
therefore
,
by
all
lawes
,
thou
oughtest
to
attend
thy
conscience
.
If
thou
keepe
thy
conscience
well
,
thy
soule
is
in
health
;
and
if
thy
soule
be
in
health
,
let
troubles
come
what
will
vpon
thy
body
,
thou
wilt
endure
them
all
:
but
if
thy
soule
be
diseased
with
an
euill
conscience
,
thou
shalt
not
be
able
to
beare
out
the
least
trouble
that
shall
come
vpon
thy
body
:
whereas
,
if
the
conscience
were
at
rest
and
in
good
health
,
that
trouble
could
not
happen
vnto
thy
body
,
but
the
strength
of
a
good
conscience
would
beare
it
out
.
Then
haue
ye
not
reason
,
and
more
then
reason
,
to
take
heede
to
your
consciences
,
to
try
and
examine
your
consciences
,
in
what
estate
and
disposition
they
stand
?
Now
,
because
it
is
a
fruitlesse
thing
to
tell
you
that
health
is
necessary
,
Art
thou
perswaded
of
mercie
?
Assure
thy selfe
thy
conscience
is
in
a
good
estate
,
thou
hast
health
in
thy
soule
;
for
by
the
keeping
of
faith
,
the
conscience
is
preserued
,
as
saith
the
Apostle
,
1.
Tim.
1.19
.
Keepe
this
perswasion
,
preserue
it
whole
and
sound
,
hurt
it
not
,
bring
not
thy
soule
into
doubting
,
stay
not
,
nor
hinder
thy
perswasion
,
if
thou
desire
to
keepe
health
in
thy
soule
:
for
,
if
thou
doubt
,
or
any
way
diminish
thy
perswasion
and
ass●rance
,
assuredly
thy
assurance
cannot
so
soone
be
hindered
nor
diminished
,
but
at
that
very
instant
shall
follow
the
diminishing
of
the
health
of
thy
soule
;
yea
it
cannot
be
,
but
in
that
very
article
of
time
shall
follow
the
hurt
of
thy
conscience
;
for
faith
will
not
dwell
but
in
a
whole
conscience
.
Therefore
,
at
what
time
thou
doest
any
thing
against
thy
conscience
,
at
that
very
time
thou
losest
a
degree
of
thy
perswasion
of
the
mercie
of
God
:
and
vntill
such
time
as
thou
fall
downe
at
the
feete
of
Christ
,
and
obtaine
mercie
for
that
wicked
deede
,
purchase
peace
at
his
hands
,
and
repaire
thy
perswasion
,
thou
shalt
euer
doubt
of
mercie
,
and
want
health
in
thy
conscience
.
Then
this
is
the
first
lesson
,
to
keepe
health
in
your
soules
,
to
be
perswaded
of
mercie
.
The
second
lesson
to
keepe
a
good
conscience
,
or
to
keepe
health
in
thy
soule
,
is
this
;
Ye
must
flie
,
eschue
,
and
forbeare
,
whatsoeuer
may
trouble
the
health
of
your
soule
,
whatsoeuer
may
trouble
the
quietnes
and
peaceable
estate
of
your
conscience
:
cast
it
out
,
forbeare
it
,
and
eschue
it
.
This
generall
is
good
.
But
let
vs
see
what
it
is
that
troubles
the
quiet
estate
of
the
conscience
.
Onely
sinne
;
nothing
but
an
euill
nature
.
Therefore
we
must
of
necessitie
,
to
keepe
health
in
our
soules
,
forbeare
and
eschue
sinne
;
we
must
flie
and
auoide
sinne
.
It
is
not
possible
that
ye
can
keepe
a
good
conscience
,
and
serue
the
affections
of
your
heart
:
&
therefore
to
keepe
peace
and
health
in
thy
soule
,
thou
must
take
leaue
of
thy
lusts
,
thou
must
renounce
the
lusts
&
affections
of
thy
heart
,
and
thou
must
not
do
as
thou
wast
wont
to
do
:
thou
must
not
be
giuen
to
the
seruice
of
thine
affections
,
&
of
thine
appetite
,
to
put
them
in
execution
as
thou
hast
formerly
done
.
But
in
case
thine
affections
or
lust
command
thee
to
do
any
thing
,
what
is
thy
part
?
Thou
must
try
how
far
this
may
stand
with
the
good
will
of
God
,
and
how
far
that
affection
which
commands
thee
,
may
agree
with
the
law
of
God
.
Is
there
such
an
harmonie
,
as
that
thing
which
thine
affection
commands
thee
,
may
stand
with
Gods
law
and
holy
will
?
Then
no
question
,
it
is
a
sanctified
affection
,
thou
maist
put
it
in
execution
.
But
after
this
tryall
,
if
thou
finde
thine
affections
to
be
exorbitant
and
out
of
rule
,
carrying
thee
from
God
and
against
his
law
beware
of
it
,
resist
it
,
put
it
not
in
execution
;
for
if
thou
fulfill
the
will
of
thine
affections
,
what
pleasure
can
it
bring
with
it
?
It
may
well
bring
a
flattering
pleasure
in
the
entrie
,
but
it
closeth
euer
with
a
bitter
remorse
in
the
end
.
Then
to
eschue
this
bitter
remorse
,
should
ye
not
all
try
your
affections
?
Ye
must
examine
and
try
them
by
the
square
of
Gods
law
,
ye
must
see
how
far
they
agree
with
his
law
,
and
how
farre
they
dissent
from
it
,
and
so
farre
as
they
are
dissonant
f●om
that
law
,
let
euery
man
deny
himselfe
,
renounce
his
affections
:
and
so
,
this
triall
being
taken
in
this
maner
by
thy selfe
,
it
sanctifieth
thine
affections
,
maketh
Christ
to
lodge
in
thy
soule
,
maketh
thy
conscience
to
be
at
rest
.
And
the
holy
Spirit
this
way
maketh
both
body
and
soule
to
be
in
good
health
,
and
to
reioyce
.
Then
flie
from
sinne
.
This
is
the
second
lesson
.
The
third
lesson
is
this
;
Study
to
do
well
.
Wouldest
thou
keepe
health
in
thy
soule
?
Studie
to
do
better
and
better
continually
:
At
the
least
,
haue
a
purpose
in
thy
heart
,
to
do
better
daily
,
which
is
the
last
lesson
.
Seeing
that
when
we
studie
to
do
best
,
and
that
the
iust
man
,
that
is
,
the
most
holy
man
,
falleth
so
often
as
seuen
times
a
day
,
yea
rather
,
seuenty
times
,
what
is
thy
part
in
these
slips
and
snares
?
Though
thou
fall
,
as
thou
canst
not
eschue
to
fall
,
lie
not
still
there
,
sleepe
not
there
where
thou
hast
falne
:
it
is
a
shame
to
sleepe
there
,
therefore
arise
againe
.
And
how
shouldest
thou
rise
?
By
lifting
vp
thy
soule
,
and
running
to
the
Fountaine
of
grace
and
mercy
;
by
repairing
to
Christ
Iesus
,
to
obtaine
mercy
for
thy
soule
,
and
to
craue
that
he
would
send
out
of
himselfe
that
measure
of
peace
,
that
may
put
thy
conscience
at
rest
,
and
restore
thy
soule
to
health
.
So
,
lie
not
where
thou
fallest
,
but
incontinent
arise
and
craue
mercy
,
and
in
obtayning
mercy
,
thou
shalt
repaire
thy
fall
,
thou
shalt
amend
thy
life
by
repentance
,
and
by
repentance
thou
shalt
get
peace
,
thou
shalt
haue
thy
conscience
at
rest
,
and
get
health
to
thy
soule
.
Now
keepe
this
rule
,
if
thou
desirest
to
keepe
thy
soule
in
health
:
looke
that
thou
sleepe
not
in
sin
as
Dauid
did
:
lie
not
still
when
thou
art
falne
,
and
so
fall
from
one
sinne
to
another
;
as
from
adultery
to
murther
,
from
murther
to
the
next
,
&c.
As
commonly
if
a
man
sleepe
in
sin
,
and
rise
not
in
time
,
one
sinne
will
draw
on
another
;
for
there
is
no
sinne
alone
,
but
alwaies
the
greater
and
more
haynous
that
the
sinne
is
,
it
hath
the
greater
and
worse
sins
wayting
on
it
.
Therefore
when
ye
fall
,
delay
not
to
arise
,
but
repaire
to
the
fountaine
of
mercie
and
seeke
grace
in
time
:
run
to
prayer
,
run
to
the
Church
of
God
wheresoeuer
it
be
,
whether
in
the
field
or
in
the
towne
:
run
to
Christ
Iesus
and
craue
mercy
of
him
,
that
ye
may
haue
peace
in
your
consciences
;
and
so
by
these
meanes
euery
one
of
you
shall
preserue
health
in
your
soules
.
By
these
meanes
ye
shall
learne
what
difference
is
betwixt
this
liuing
word
of
mercy
and
grace
,
which
sounds
in
our
religion
;
and
that
slaying
letter
that
killeth
the
soule
of
euery
one
that
heares
it
,
I
meane
that
idolatrous
doctrine
of
that
dumbe
Masse
.
I
mention
this
vnto
you
because
I
see
that
many
in
these
daies
are
falne
to
it
,
and
the
Lord
is
beginning
to
abstract
his
grace
and
mercie
from
this
Countrey
for
the
contempt
of
this
quickning
word
which
hath
so
clearely
sounded
here
,
and
which
our
Countreymen
for
the
greatest
part
(
running
headlong
to
the
diuell
in
a
dumbe
guise
)
trauell
vtterly
to
banish
.
Is
not
this
a
miserable
thing
that
so
few
of
you
haue
eyes
to
consider
and
discerne
of
the
time
of
peace
,
mercy
and
grace
,
which
is
so
abundantly
offred
?
The
Lord
of
his
mercy
giue
you
eyes
in
time
.
Thus
far
concerning
the
reasons
wherefore
euery
one
of
you
should
trie
&
examine
your
owne
consciences
:
and
this
triall
ought
not
to
be
for
a
day
or
for
a
yeare
,
but
it
ought
to
be
euery
day
and
euery
yeare
of
thy
whole
life
.
For
that
conscience
that
should
rest
for
euer
with
the
liuing
God
,
that
conscience
●hich
must
euer
behold
the
face
of
the
Sonne
of
God
,
it
cannot
be
ouer-well
cleansed
,
we
cannot
looke
ouer-narrowly
to
it
.
The
more
curious
we
be
in
searching
out
of
this
conscience
,
we
are
the
better
occupied
:
I
spake
of
our
owne
consciences
,
I
speake
not
of
our
neighbours
.
Now
I
speake
not
so
precisely
that
I
make
a
soule
to
be
fully
sanctified
and
perfectly
holy
in
this
life
:
no
,
in
this
life
there
are
wonderfull
iniquities
,
grosse
sinnes
and
great
faults
wherewith
euen
the
righteous
are
defiled
:
but
this
is
my
meaning
;
There
is
no
soule
can
be
at
peace
with
God
,
or
wherewith
the
Lord
can
haue
any
societie
but
in
some
measure
it
must
be
sanctified
and
made
holy
.
For
God
cannot
make
residence
in
a
soule
that
is
alwaies
as
a
stinking
dunghill
;
and
therefore
of
force
in
some
measure
it
must
be
sanctified
:
there
must
be
so
much
made
cleane
in
one
corner
or
other
of
that
soule
,
wherein
the
Lord
of
heauen
by
his
holy
Spirit
may
make
his
residence
.
Now
let
vs
see
whereby
the
heart
is
sanctified
.
Peter
,
Act.
15.9
,
saith
,
That
the
soule
of
man
is
purified
by
faith
,
that
the
heart
of
man
is
purged
by
faith
.
So
faith
openeth
and
purgeth
the
heart
.
By
faith
in
Christ
Iesus
and
in
the
merits
of
his
bloud
we
haue
peace
with
God
:
Being
iustified
by
faith
,
we
haue
peace
towards
God
through
our
Lord
Iesus
Christ
,
saith
the
Apostle
,
Rom.
5.1
.
Now
then
this
point
cometh
in
,
That
ye
are
to
proue
your selues
whether
ye
be
in
the
faith
or
not
;
as
the
Apostle
saith
,
2.
Cor.
13.5
.
Proue
your selues
whether
ye
are
in
the
faith
.
Examine
if
your
soules
be
seasoned
with
this
faith
,
for
if
ye
haue
not
faith
in
Christ
,
Christ
is
not
in
you
;
and
if
Christ
be
not
in
you
,
ye
are
in
an
euill
state
,
ye
are
in
the
estate
of
the
reprobate
and
damned
.
So
euery
one
ought
to
looke
carefully
and
see
if
he
haue
a
beliefe
in
the
bloud
of
Christ
or
not
:
whether
he
belieue
to
obtaine
mercy
by
his
merits
,
and
sanctification
by
his
bloud
or
not
.
For
if
thou
haue
no
measure
of
this
faith
,
thou
hast
no
measure
of
peace
with
God
,
by
reason
our
peace
with
God
is
ingendered
and
groweth
daily
more
and
more
by
true
faith
in
Christ
.
Now
this
faith
where
it
is
true
,
where
it
is
liuely
and
couples
the
heart
with
God
,
as
I
haue
alreadie
said
,
it
must
breake
forth
in
word
and
deede
,
it
can
by
no
meanes
be
held
in
,
but
it
will
breake
forth
.
It
must
breake
out
in
word
in
glorifying
the
God
of
heauen
who
hath
forgiuen
vs
our
sinnes
;
it
must
breake
forth
in
word
,
by
giuing
a
notable
confession
of
those
sinnes
wherein
we
haue
offended
him
.
It
must
breake
out
in
deed
in
doing
good
works
,
to
testifie
to
the
world
that
thing
which
is
within
thy
heart
;
to
testifie
to
the
world
that
thou
who
hast
this
fai●h
art
a
new
man
;
that
by
thy
good
example
of
life
and
conuersation
thou
maist
edifie
thy
brethren
,
the
simple
ones
of
the
Church
of
God
,
and
that
by
thy
holy
life
thou
mayest
draw
sinners
to
repentance
,
that
they
seeing
thy
good
light
may
be
compelled
to
glorifie
God
in
thee
.
Then
in
the
first
point
of
triall
let
vs
looke
to
these
three
,
to
the
heart
,
to
the
mouth
,
to
the
ha●d
.
Take
heed
that
there
be
an
harmonie
betwixt
these
three
,
for
if
the
heart
be
inwardly
coupled
with
God
,
there
is
no
doubt
but
the
mouth
will
outwardly
glorifie
him
;
and
if
thy
heart
and
mouth
be
renewed
and
be
one
,
of
necessity
thou
wilt
expresse
it
in
thy
conue●sation
.
There
must
be
an
agreement
betwixt
the
heart
and
the
hand
,
thy
conuersation
must
be
changed
with
the
heart
,
and
be
holy
,
honest
,
and
godly
as
the
heart
is
.
So
that
if
thy
conuersation
be
good
,
it
is
a
sure
token
that
thou
art
at
one
with
God
:
but
if
thy
conuersation
be
not
good
,
speake
what
thou
wilt
,
thy
heart
is
but
defiled
,
this
true
and
liuely
faith
hath
no
place
in
it
.
Then
wouldest
thou
know
when
thou
art
at
one
with
God
?
When
thy
conuersation
,
thy
heart
and
thy
mouth
say
all
one
thing
,
then
without
question
thou
hast
the
worke
of
faith
wrought
by
the
holy
Spirit
in
thy
heart
,
which
maketh
thee
to
be
at
peace
with
God
.
This
is
the
first
point
wherein
ye
should
trie
your selues
.
The
next
point
is
loue
,
ye
must
trie
whether
ye
be
in
loue
and
charitie
with
your
neighbours
or
not
:
for
as
thou
art
not
coupled
with
God
but
by
the
hand
of
faith
,
so
thou
art
not
coupled
with
thy
neighbour
nor
ioyned
with
any
member
of
Christ
in
this
world
,
but
by
the
hand
of
loue
,
amity
and
charity
.
Take
away
loue
,
thou
art
not
a
member
of
this
body
:
for
loue
is
the
maister
sinnew
,
and
couples
all
these
members
of
Christs
bodie
together
,
and
makes
them
to
grow
vp
in
a
spirituall
and
mysticall
vnity
:
loue
is
the
onely
marke
whereby
the
children
of
God
,
&
members
of
Christs
bodie
,
are
knowne
from
the
rest
of
the
world
:
loue
is
that
holy
oyle
that
refresheth
our
soules
,
and
makes
vs
like
vnto
God
;
and
the
mo●e
we
grow
in
loue
,
the
more
God
by
his
Spirit
dwelleth
in
vs
,
for
God
is
loue
.
So
that
except
in
some
measure
loue
towards
thy
neighbour
dwell
in
thy
heart
,
thou
canst
haue
no
societie
with
thy
neighbour
,
and
far
lesse
with
God
.
If
the
manners
of
men
were
examined
by
this
rule
,
we
should
find
a
multitude
of
godlesse
people
in
this
Country
,
who
haue
their
hearts
raging
with
malice
one
against
another
:
and
where
the
diuell
and
the
malicious
spirit
dwelleth
,
there
is
no
place
for
the
holy
Spirit
.
And
although
the
Lord
hath
gone
about
by
all
meanes
possible
early
and
late
to
instruct
them
,
and
to
infuse
into
them
this
precious
loue
and
amity
towards
God
and
their
neighbour
,
and
so
to
alter
their
conditions
;
yet
they
will
not
suffer
themselues
to
be
wakened
,
vntill
the
great
vengeance
and
malediction
of
God
fall
vpon
them
.
This
loue
,
this
honest
and
godly
conuersation
floweth
alwaies
from
the
roote
of
faith
.
So
that
if
thy
heart
haue
faith
in
any
measure
be
it
neuer
so
little
,
in
that
same
measure
thou
must
haue
loue
towards
thy
neighbour
:
and
this
loue
is
neuer
idle
,
but
is
vttering
it selfe
in
one
effect
or
other
.
And
in
respect
that
faith
is
the
ground
whereupon
all
the
rest
depends
,
and
in
respect
that
this
fayth
is
such
a
Iewell
,
as
without
the
which
it
is
not
possible
for
any
of
you
to
please
God
,
without
which
all
your
deedes
are
abhomination
before
him
,
without
the
which
you
are
in
the
greatest
miserie
,
(
which
miserie
is
so
much
the
more
terrible
,
in
that
you
are
ignorant
of
it
)
is
it
not
good
reason
that
ye
know
and
vnderstand
how
this
faith
is
first
wrought
,
and
then
nourished
in
your
soules
by
the
holy
Spirit
?
that
seeing
how
it
is
created
,
and
the
maner
how
it
is
brought
about
,
ye
may
examine
your
consciences
,
and
see
whether
ye
may
be
in
the
faith
or
not
.
My
purpose
was
to
haue
insisted
longer
on
this
matter
then
this
time
will
suffer
.
Now
therefore
,
as
time
will
permit
and
God
shall
giue
grace
,
I
wil
let
you
vnderstand
how
the
holy
Spirit
imployes
his
trauaile
in
the
heart
and
minde
of
man
,
and
what
paines
the
holy
Ghost
taketh
in
creating
and
forming
this
Iewell
of
faith
in
your
soules
.
Yet
,
before
I
enter
this
worke
,
to
let
you
see
the
trauailes
of
the
Spirit
of
God
in
working
of
this
fayth
in
your
hearts
:
it
is
necessarie
and
more
then
necessarie
,
that
ye
vnderstand
,
first
your
owne
miserie
and
infirmitie
:
and
that
ye
know
how
the
Lord
was
induced
to
recouer
you
out
of
your
old
estate
,
and
to
recreate
you
,
who
were
lost
by
the
fall
of
your
father
Adam
.
Then
to
consider
of
this
matter
more
deepely
,
I
offer
to
your
remembrances
this
ground
:
That
man
vniuersally
and
euery
one
particularly
being
corrupted
and
lost
,
and
that
by
our
first
fathers
fall
;
(
for
if
there
were
no
more
but
that
same
first
fault
and
sinne
of
his
,
we
are
all
of
vs
iustly
condemned
to
a
double
death
,
both
of
bodie
&
soule
for
euer
)
Man
thus
vniuersallie
and
particularlie
being
vtterlie
lost
,
without
any
hope
at
all
of
recouery
left
in
his
soule
,
without
any
sense
of
the
recouery
of
that
former
estate
,
or
repairing
of
that
Image
which
he
had
lost
through
sinne
long
before
;
he
being
I
say
lost
by
this
sinne
,
and
left
in
this
desperate
estate
in
himselfe
,
what
doth
God
?
The
euerliuing
God
,
onely
wise
,
whose
waies
are
vnserchable
,
hath
found
out
a
way
,
how
that
man
this
way
lost
,
yet
he
may
be
saued
:
herein
he
sought
counsell
,
from
whom
?
Not
from
any
●reature
,
but
he
counselled
with
himselfe
;
The
persons
of
the
Trinitie
tooke
counsell
of
themselues
,
one
God
was
moued
to
seeke
counsell
from
himselfe
,
onely
moued
in
himselfe
:
for
he
had
not
an
externall
principall
without
himselfe
to
induce
him
.
So
he
seeking
this
counsell
at
himselfe
,
and
being
moued
in
himselfe
thereto
,
as
Ephes.
1.9
,
what
doth
he
?
When
all
men
should
haue
died
for
euer
,
it
pleased
him
of
his
infinite
mercy
to
select
out
of
all
,
and
to
elect
a
certaine
number
out
of
the
lost
race
of
Adam
,
that
should
haue
perished
for
euer
.
In
this
his
counsell
and
decree
,
moued
I
say
of
himselfe
,
and
seeking
counsell
from
himselfe
onely
,
he
selects
a
certaine
number
out
of
this
rotten
race
,
which
certaine
number
he
will
haue
sanctified
,
he
will
haue
iustified
,
he
will
haue
glorified
.
And
therefore
to
bring
to
passe
the
worke
of
their
saluation
:
what
doth
he
?
He
appoints
his
owne
naturall
sonne
(
for
he
had
but
one
naturall
son
)
he
appoints
the
second
person
of
the
Trinity
,
his
owne
naturall
sonne
,
God
,
in
power
,
glory
,
and
maiestie
,
as
high
as
himselfe
,
equall
with
God
the
father
in
all
things
;
he
appoints
him
to
worke
this
worke
,
to
bring
to
passe
this
worke
of
our
redemption
,
and
eternall
saluation
.
(
This
is
but
the
mystery
of
it
in
some
measure
disclosed
.
)
And
therefore
in
the
fulnes
of
time
,
(
for
he
dispenseth
all
things
according
to
his
wisedome
)
at
such
time
as
he
appointed
,
he
makes
his
sonne
to
come
downe
,
to
seise
himselfe
in
the
wombe
of
the
Virgin
,
to
take
on
our
flesh
,
to
take
on
the
likenesse
of
sinne
;
he
tooke
not
on
sin
,
but
he
tooke
on
the
likenes
of
sin
.
What
call
I
that
likenes
?
Our
flesh
is
the
likenesse
of
sinne
:
he
tooke
on
our
flesh
and
nature
,
the
likenes
of
sinne
;
which
was
perfectly
sanctified
the
very
moment
of
his
conception
,
in
the
very
wombe
of
the
Virgin
:
He
tooke
on
this
flesh
,
that
in
this
flesh
and
nature
,
sinne
might
be
banished
and
cast
out
of
vs
for
euer
.
And
whereas
we
should
all
of
vs
haue
gone
one-way
,
(
for
there
was
no
exception
of
persons
by
nature
)
Christ
Iesus
our
sauiour
hath
elected
vs
:
and
according
as
his
Father
in
his
secret
election
before
the
beginning
of
the
world
,
had
elected
vs
,
the
same
Christ
Iesus
in
his
owne
time
calleth
vs
,
and
maketh
vs
partakers
of
that
saluation
,
which
he
hath
purchased
:
and
he
repaires
not
onely
that
image
which
was
lost
in
our
forefather
Adam
:
he
placeth
vs
,
not
in
a
terrestriall
paradise
,
where
Adam
was
placed
at
the
beginning
(
and
what
more
could
haue
bene
sought
by
vs
?
)
but
he
giues
vs
a
farre
more
excellent
image
then
we
lost
,
he
placeth
vs
in
a
more
high
and
in
a
more
celestiall
paradise
then
we
lost
:
For
so
much
the
more
heauenly
is
the
paradise
which
he
giues
vs
,
as
the
second
Adam
is
more
excellent
then
the
first
,
and
as
the
Sonne
of
God
,
and
God
himselfe
,
is
farre
aboue
any
creature
that
euer
was
,
man
,
or
Angell
.
Therefore
it
comes
to
passe
that
by
the
benefite
of
the
second
Adam
,
Christ
Iesus
our
Sauiour
,
the
Sonne
of
God
,
(
whereas
had
we
remained
in
that
Image
wherein
our
forefather
was
created
,
we
should
haue
setled
our selues
in
the
earth
for
euer
,
we
could
not
haue
craued
a
better
paradise
then
an
earthlie
paradise
for
earthlie
tabernacles
:
)
By
benefit
of
the
Son
of
God
,
I
say
,
it
cometh
to
passe
,
that
we
are
plucked
vp
out
of
the
earth
to
the
heauen
,
and
to
a
heauenly
paradise
.
And
what
haue
we
to
do
with
heauen
?
Are
we
not
made
of
the
earth
,
to
returne
to
the
earth
?
Becomes
not
an
earthly
paradise
an
earthly
body
?
Yet
the
Lord
in
his
mercy
sendeth
downe
his
Sonne
,
to
draw
vs
vp
out
of
the
earth
to
the
heauen
.
This
is
so
high
a
thing
that
it
cannot
be
easily
considered
.
For
this
drawing
of
vs
to
a
heauenly
paradise
,
is
a
thing
more
then
could
haue
bene
thought
on
.
That
we
should
liue
the
life
of
Angels
in
heauen
,
how
could
the
heart
of
man
thinke
on
this
?
Yet
it
pleased
the
liuing
Lord
,
in
the
great
riches
and
bowels
of
his
mercie
,
and
in
the
exceeding
greatnes
of
the
power
of
his
mercie
towards
vs
:
(
the
Apostle
in
that
Epistle
to
the
Ephesians
cannot
get
words
enough
to
expresse
this
,
he
knowes
not
how
to
begin
,
nor
how
to
end
,
when
he
speakes
of
the
riches
of
that
mercie
:
and
if
ye
looke
well
into
that
Epistle
to
the
Ephesians
,
ye
shall
finde
more
high
and
excellent
stiles
giuen
to
the
riches
of
that
mercie
,
in
that
Epistle
,
then
in
any
other
part
of
the
Scripture
:
)
It
pleased
him
I
say
,
of
his
owne
mercie
,
not
to
giue
vs
simply
the
Image
which
we
lost
,
nor
to
leaue
vs
in
this
earth
:
but
it
pleased
him
to
giue
vs
a
better
Image
,
and
beside
that
,
to
place
vs
in
heauen
,
there
to
remaine
with
him
for
euer
.
Now
resteth
his
mercie
and
grace
here
?
No
:
But
that
this
saluation
,
which
he
hath
alreadie
purchased
&
brought
about
by
his
Sonne
our
Sauiour
Christ
Iesus
,
might
be
wholly
accomplished
,
hauing
nothing
wanting
in
it
:
as
he
redeemed
vs
,
in
his
owne
person
perfectly
,
so
he
makes
this
same
redemption
to
come
to
our
knowledge
,
&
makes
vs
sure
of
it
in
our
consciences
:
and
to
this
end
what
doth
he
?
As
by
his
death
he
purchased
our
full
redemption
,
so
he
makes
it
knowne
vnto
vs
,
he
intimates
it
vnto
vs
;
by
our
inward
calling
,
letting
vs
both
finde
and
feele
in
our
hea●ts
,
what
he
did
in
his
body
for
vs
.
For
our
Lord
when
he
makes
his
seruants
to
proclaime
this
redemption
,
and
to
intimate
it
to
our
consciences
,
he
workes
this
Iewell
of
faith
in
our
soules
,
which
assures
vs
that
the
Son
of
God
hath
died
for
vs
.
For
what
could
it
auaile
vs
to
see
our
redemption
,
to
see
our
saluation
,
and
our
life
,
a
farre
off
,
if
a
way
were
not
found
out
,
and
a
hand
and
meanes
giuen
vnto
vs
,
whereby
we
may
apprehend
that
saluation
,
&
applie
it
to
our selues
?
What
can
it
auaile
a
sicke
man
,
to
see
a
drugge
in
an
Apothecaries
shop
,
except
he
may
haue
it
,
and
apply
it
to
his
sicke
bodie
?
So
to
the
end
that
this
worke
of
our
redemption
and
saluation
may
be
fullie
and
freelie
accomplished
:
looke
how
freelie
he
hath
giuen
his
onely
Sonne
to
the
death
of
the
crosse
for
vs
,
as
freelie
hath
he
found
out
this
way
and
meanes
,
and
offered
vs
this
hand
,
whereby
we
may
take
hold
on
Christ
,
&
apply
him
to
our
soules
.
This
meanes
,
to
conclude
,
is
faith
:
There
is
not
a
way
,
nor
an
instrument
in
the
Scriptures
of
God
whereby
we
can
applie
Christ
to
our
soules
,
but
onelie
the
instrument
of
faith
:
therefore
,
faith
cannot
be
enough
commended
.
Turne
to
faith
,
and
it
will
make
thee
turne
to
God
;
and
so
conioyne
thee
with
God
,
and
make
all
thine
actions
well
pleasing
vnto
him
.
There
is
no
good
action
that
we
do
though
it
seeme
neuer
so
good
before
the
world
,
but
it
is
abhomination
before
God
if
it
be
not
done
in
faith
,
and
will
further
our
condemnation
:
hauing
faith
,
all
the
creatures
of
God
are
seruiceable
vnto
vs
,
they
must
all
conspire
to
the
furtherance
of
the
worke
of
our
saluation
:
As
on
the
contrarie
,
wanting
faith
,
there
is
none
of
the
creatures
of
God
but
shall
be
enemies
vnto
vs
and
conspire
to
our
damnation
.
For
faith
conioynes
vs
with
the
God
of
heauen
,
and
makes
vs
heauenly
:
This
Iewell
of
faith
seasons
all
the
gifts
and
graces
which
God
giueth
vnto
vs
:
all
the
riches
of
the
earth
is
of
no
value
to
my
soule
without
faith
.
And
what
auaileth
it
any
man
to
haue
all
the
knowledge
and
wisedome
in
the
earth
without
faith
?
For
the
diuell
hath
all
this
knowledge
,
and
is
not
the
better
.
What
auaileth
it
me
to
conquer
all
the
Monarches
,
kingdomes
,
and
whole
riches
in
the
earth
:
what
can
all
these
auaile
my
soule
?
Nothing
but
accuse
me
if
I
want
faith
.
Therefore
,
all
the
benefits
and
gifts
of
God
without
faith
auaile
nothing
but
to
augment
our
mise●ie
:
All
the
gifts
and
graces
of
God
are
abused
without
faith
;
faith
onely
maketh
thee
to
vse
the
benefits
and
graces
of
God
rightly
:
Faith
only
should
be
sought
,
kept
,
and
entertained
here
in
this
life
:
hauing
faith
,
all
the
rest
of
Gods
graces
are
profitable
vnto
thee
,
for
this
Iewell
keepeth
them
all
in
order
and
maketh
them
all
fruitfull
;
whereas
wanting
this
iewell
there
is
nothing
here
on
earth
but
it
will
testifie
against
thee
.
Let
vs
then
speake
of
this
faith
how
it
is
wrought
in
you
.
No
man
can
come
to
●e
,
except
the
Father
which
hath
sent
me
draw
him
:
In
the
which
words
we
see
clearly
,
that
except
we
be
drawne
,
except
we
be
compelled
,
except
we
be
thrust
,
except
of
vnwilling
we
be
made
willing
by
God
the
father
,
it
is
not
possible
for
vs
to
come
to
his
Sonne
:
What
is
the
reason
of
this
that
the
Spirit
of
God
must
draw
vs
,
and
make
vs
willing
or
euer
we
come
to
God
?
Because
by
nature
we
are
not
onely
wounded
and
lanced
by
sinne
and
iniquitie
,
but
as
the
Apostle
sheweth
,
Ephes.
2.1
.
We
were
wholly
dead
in
trespasses
and
sinnes
:
yea
obse●ue
how
voide
any
dead
bodie
is
of
a
naturall
life
,
so
voide
are
our
soules
(
though
they
be
liuing
the
naturall
life
)
so
voide
are
they
of
the
life
of
God
,
of
that
heauenly
and
spirituall
life
whereunto
we
in
this
life
do
aspire
:
vntill
such
time
that
the
Spirit
of
God
draw
our
hearts
and
minds
,
that
is
,
quicken
our
hearts
and
minds
.
No
,
it
is
not
a
drawing
as
we
commonly
speake
,
it
is
a
very
quickning
of
a
dead
thing
:
It
is
a
quickning
of
that
thing
which
was
void
of
the
life
of
the
Spirit
.
Then
except
the
Spirit
of
God
draw
vs
,
that
is
,
quicken
vs
with
that
spirituall
and
heauenly
life
,
it
is
not
possible
for
vs
to
come
to
heauen
.
And
except
he
nourish
this
life
which
he
hath
begun
,
it
is
not
possible
that
we
can
stand
in
this
life
:
So
the
Spirit
of
God
is
said
to
draw
vs
,
that
is
,
to
begin
this
life
in
vs
,
and
by
the
same
holy
Spirit
to
continue
and
nourish
this
life
in
vs
.
Now
by
the
drawing
of
the
Spirit
our
soules
are
quickned
:
and
by
the
drawing
of
the
Spirit
I
vnderstand
no
other
thing
but
the
framing
and
creating
of
faith
in
our
soules
,
which
makes
vs
new
creatures
.
Now
let
vs
see
what
order
the
Spirit
of
God
keepeth
,
in
drawing
vs
and
informing
and
creating
this
faith
in
our
soules
:
First
of
all
I
deuide
the
soule
into
no
more
parts
then
commonly
it
vseth
to
be
deuided
,
that
is
,
into
the
heart
and
the
mind
.
Our
mind
then
being
●
cloud
of
darknesse
altogether
blind
naturally
,
there
being
nothing
in
that
mind
of
ours
but
vanitie
,
error
and
ignorance
,
whereby
we
vanish
away
&
can
neuer
long
continue
in
any
good
resolution
or
purpose
;
what
doth
the
Spirit
of
God
?
The
first
worke
that
euer
the
Spirit
of
God
doth
,
he
taketh
order
with
the
mind
:
and
what
doth
he
to
the
mind
?
He
banisheth
darknesse
,
he
chaseth
out
vanitie
and
blindnesse
that
naturally
lurketh
in
the
mind
;
and
in
stead
of
this
darknesse
he
placeth
in
the
mind
a
l●ght
,
a
celestial
and
heauenly
light
,
a
light
which
is
resident
in
Christ
Iesus
onely
:
Then
the
Spirit
chaseth
out
that
cloud
of
mist
and
darknesse
,
and
placeth
light
in
the
mind
.
And
what
worketh
he
by
this
light
?
We
getting
sanctified
vnderstanding
,
incontinent
he
makes
vs
to
see
God
:
not
onely
as
he
is
God
the
Creator
of
the
world
,
but
also
as
he
is
God
the
Redeemer
,
and
hath
redeemed
vs
in
his
Sonne
Christ
Iesus
.
Now
before
I
obtaine
this
light
,
what
is
my
heart
and
mind
doing
?
There
is
not
one
of
you
but
haue
experience
as
I
my selfe
haue
,
in
what
estate
the
heart
and
mind
is
before
that
this
light
enter
:
The
mind
lieth
drowned
in
blindnesse
,
and
the
heart
is
hardned
,
and
they
both
conspire
together
in
vice
to
set
vp
an
Idoll
in
stead
of
God
,
a
domesticall
and
inuisible
Idoll
:
what
sort
of
Idoll
●s
that
?
No
doubt
some
worldly
or
fleshly
affection
or
other
:
this
is
set
vp
in
the
throne
of
thy
heart
;
and
on
this
Idoll
thou
bestowest
the
seruice
of
thy
whole
heart
,
of
thy
whole
mind
,
of
thy
whole
soule
and
bodie
:
So
that
the
seruice
of
thy
soule
and
bodie
which
should
be
bestowed
vpon
God
onely
,
is
imployed
vpon
that
Idoll
which
is
set
vp
in
thy
heart
,
that
is
,
in
the
place
of
God
,
in
the
stead
of
the
most
high
God
.
And
thou
art
more
addicted
to
the
seruice
of
that
Idoll
then
euer
thou
wast
to
the
seruice
of
the
liuing
God
:
yea
vntill
such
time
that
this
Idoll
of
ours
be
banished
,
and
that
this
blindnesse
whereby
this
Idoll
is
serued
be
tak●n
away
,
there
is
not
one
of
you
but
are
seruants
to
one
lust
or
other
;
and
thy
soule
that
should
be
consecrated
to
the
seruice
of
the
liuing
God
,
is
imployed
vpon
one
affection
or
other
,
vpon
some
worldly
or
fleshly
lust
of
thine
owne
.
But
from
the
time
that
the
Lord
beginneth
to
scatter
the
clouds
of
our
naturall
minds
and
vnderstanding
,
and
beginneth
to
chase
away
this
thicke
mist
of
the
darke
soule
,
and
placeth
therein
some
sparke
of
heauenly
light
which
floweth
out
of
Christ
,
and
whereas
we
were
children
of
the
night
and
darknesse
before
,
he
maketh
vs
to
be
light
in
the
Lord
,
and
to
be
children
of
the
light
and
of
the
day
.
Then
we
see
that
all
the
things
in
the
world
besides
the
liuing
God
,
are
vanities
,
deceiueable
allurements
,
vnconstant
shadowes
,
fleeting
and
flowing
without
any
abiding
:
and
then
we
see
that
our
hearts
and
our
minds
were
set
on
euill
continually
.
Then
we
begin
to
abhor
that
Idoll
,
and
to
seeke
to
serue
God
onely
.
Now
except
the
Lord
of
his
mercie
and
goodnesse
place
in
vs
this
light
,
vntill
such
time
as
we
get
some
glimmering
of
this
light
,
we
can
neuer
see
our
owne
vanitie
,
nor
yet
see
God
.
This
then
is
the
first
worke
of
the
Spirit
,
he
banisheth
darknesse
and
errors
,
&
placeth
light
in
our
minds
.
Now
this
first
worke
of
the
Spirit
,
is
tearmed
oftentimes
in
the
Scripture
vnder
the
name
of
faith
:
for
the
mind
hath
it
owne
assent
and
perswasion
in
the
owne
kind
as
wel
as
the
heart
hath
:
&
therefore
the
mind
being
illuminate
and
seasoned
with
this
light
,
the
assenting
&
knowledge
in
the
same
mind
is
called
faith
.
The
Apostles
and
Euangelists
giue
to
this
knowledge
the
name
of
faith
:
for
from
the
time
that
thou
once
hast
an
eye
to
see
God
,
and
whom
he
hath
sent
Christ
Iesus
,
when
once
thou
gettest
a
sight
of
him
and
accesse
to
him
,
if
it
were
no
more
then
in
the
mind
,
it
is
called
faith
.
But
we
must
not
stand
still
here
;
if
faith
go
no
further
then
the
mind
,
it
is
not
the
faith
that
we
are
seeking
For
the
faith
that
iustifieth
and
doth
vs
good
must
open
the
heart
,
as
well
as
it
openeth
the
mind
;
it
must
banish
that
Idoll
and
affection
out
of
the
heart
,
and
in
stead
thereof
place
a
throne
for
Christ
Iesus
.
So
that
except
the
good
Spirit
of
God
go
further
then
the
mind
,
and
banish
this
Idoll
as
well
out
of
our
hearts
as
out
of
our
minds
,
we
haue
not
that
iustifying
faith
whereby
we
may
looke
for
mercie
.
Yea
the
Spirit
of
God
must
not
onely
stay
at
the
inlightening
of
thy
mind
,
but
it
must
mollifie
this
heart
of
thine
and
change
thine
affections
.
And
whereas
thy
affections
were
wicked
and
euill
,
Gods
Spirit
must
change
thy
will
:
and
he
neuer
can
change
thy
will
except
he
make
the
ground
of
thy
heart
good
,
that
it
may
be
set
on
God
,
and
bring
forth
good
fruite
abundantly
to
the
owner
.
And
what
teacheth
this
?
This
teacheth
you
to
seeke
for
an
honest
heart
,
and
to
seeke
instantly
vntill
ye
obtaine
it
.
For
what
auaileth
it
any
man
to
know
what
is
good
or
what
is
euill
,
except
he
haue
a
way
shewed
him
,
how
he
shall
eschue
the
euill
,
and
a
meanes
giuen
him
to
make
himselfe
partaker
of
the
good
?
Is
not
this
an
idle
and
vnprofitable
knowledge
to
me
,
to
see
a
farre
off
and
to
know
that
this
is
good
for
me
,
when
I
find
not
a
meanes
how
to
be
partaker
of
that
good
that
it
may
be
especially
good
to
me
?
Is
it
not
an
idle
knowledge
also
to
perceiue
that
this
is
ill
for
me
,
that
it
will
do
me
hurt
if
I
do
it
;
and
yet
that
same
very
thing
I
will
do
,
&
no
other
?
So
the
Spirit
of
God
linketh
these
two
together
in
this
worke
;
and
as
he
reformeth
the
mind
,
he
reformeth
also
the
heart
and
maketh
you
to
be
partakers
of
that
good
which
ye
see
;
and
to
eschue
that
euill
which
ye
perceiue
.
And
this
is
the
second
worke
of
the
Spirit
,
not
onely
to
present
a
thing
to
thee
,
but
to
make
it
thine
in
effect
.
For
howbeit
the
mind
would
do
this
part
neuer
so
well
,
and
let
thee
see
that
Christ
is
thine
,
and
present
him
to
thee
neuer
so
often
;
yet
if
thy
heart
be
not
reformed
,
that
will
and
crooked
affection
that
is
in
thy
heart
,
will
preferre
it selfe
to
Christ
,
and
will
make
thee
to
account
all
but
follie
in
respect
of
that
Idoll
.
And
therefore
it
were
an
idle
and
a
foolish
thing
to
me
to
see
my
saluation
,
except
I
get
grace
to
be
partaker
of
it
:
and
what
auaileth
it
thee
to
see
the
works
of
the
diuell
,
to
see
thine
owne
sinnes
that
slay
thee
,
except
thou
get
grace
to
eschue
them
?
And
so
the
second
worke
of
the
Spirit
is
this
;
he
enters
into
the
heart
,
he
danteth
the
heart
and
wonderfully
changeth
it
,
making
the
will
of
it
obedient
:
he
mollifieth
the
affection
which
was
hard
before
,
in
such
sort
that
it
is
made
to
poure
out
thy
affection
in
some
measure
on
the
liuing
God
,
whereas
it
was
poured
out
on
one
Idoll
or
other
of
thine
owne
before
.
Then
except
the
heart
wil
do
his
part
as
the
mind
doth
his
part
,
the
whole
soule
is
not
consecrate
to
God
:
for
God
hath
not
made
the
soule
that
the
heart
should
serue
thee
,
and
the
mind
onely
should
serue
him
;
but
thy
seruice
is
then
onely
acceptable
to
God
when
thou
consecratest
thy
heart
as
well
as
thy
mind
to
him
.
Now
this
matter
is
so
cleare
that
it
needeth
not
to
be
illustrated
by
similitude
:
yet
to
make
it
more
plaine
vnto
you
,
Now
vpon
this
which
is
the
first
,
the
second
apprehension
followeth
:
that
is
,
after
that
ye
haue
chewed
that
meate
,
swallowed
it
and
sent
it
to
your
stomacke
,
where
it
digesteth
and
conuerteth
into
your
nouriture
,
then
in
your
stomacke
ye
get
the
second
apprehension
.
But
if
your
eye
like
not
that
meate
,
neither
your
taste
like
it
,
the
second
apprehension
followeth
not
;
for
thou
wilt
spet
it
out
againe
or
reiect
it
,
preferring
some
other
meate
vnto
it
that
thou
likest
better
.
That
meate
which
thou
likest
not
enters
neuer
into
thy
stomacke
,
and
so
it
can
neuer
be
conuerted
into
thy
nourishment
:
for
it
is
onely
the
second
apprehension
of
the
meate
that
is
the
cause
of
the
nourishment
of
the
body
in
our
corporall
foode
;
so
that
if
ye
chew
not
this
meate
and
swallow
it
,
it
feeds
you
not
;
then
it
is
onely
the
second
apprehension
that
nourisheth
our
bodies
.
It
is
euen
so
in
spirituall
things
,
(
so
farre
as
they
may
be
compared
)
in
the
foode
of
Christ
Iesus
,
who
is
the
life
and
nouriture
of
our
soules
and
consciences
.
There
must
be
two
sorts
of
apprehension
of
Christ
Iesus
.
The
first
apprehension
is
by
the
eye
of
the
mind
;
that
is
,
by
our
knowledge
and
vnderstanding
:
for
as
the
eye
of
the
body
discerneth
by
an
outward
light
,
so
the
eye
of
the
mind
discerneth
by
an
inward
and
renewed
vnderstanding
,
whereby
we
get
the
first
apprehension
of
Christ
.
Now
if
this
first
apprehension
of
Christ
like
vs
well
,
then
the
next
followeth
:
we
begin
to
cast
the
affection
of
our
hearts
on
him
;
we
haue
good
will
to
him
:
for
all
our
affections
proceede
from
our
will
,
and
our
affections
being
renewed
and
made
holy
,
we
set
them
wholly
vpon
Christ
.
We
loue
him
,
and
if
we
loue
him
we
take
hold
of
him
and
digest
him
;
that
is
,
we
apply
him
to
our
soules
:
and
so
of
this
loue
&
liking
of
him
the
second
apprehension
doth
follow
.
But
if
we
haue
no
will
to
him
,
if
we
haue
no
loue
nor
liking
of
him
,
what
do
we
?
Then
we
reiect
him
and
preferre
our
owne
Idoll
and
the
seruice
of
our
owne
affections
to
him
;
and
so
the
second
apprehension
followeth
not
.
We
cannot
digest
him
;
and
if
we
digest
him
not
,
that
spirituall
life
cannot
grow
in
vs
:
for
marke
,
in
what
place
the
eye
serues
to
the
bodie
,
in
the
same
roome
serueth
knowledge
and
vnderstanding
to
thy
soule
:
and
looke
in
what
place
thy
hand
and
thy
mouth
,
thy
taste
and
thy
stomacke
serue
vnto
thy
body
,
in
that
very
place
serue
the
heart
and
affections
vnto
thy
soule
.
So
that
as
our
bodies
cannot
be
nourished
except
our
hands
take
,
and
our
mouthes
eate
the
meate
whereby
the
second
apprehension
may
follow
:
likewise
our
soules
cannot
feede
on
Christ
,
except
we
hold
him
and
embrace
him
heartily
by
our
wils
and
affections
.
For
we
come
not
to
Christ
by
any
outward
motion
of
our
bodies
,
but
by
an
inward
motion
&
apprehension
of
the
heart
.
For
God
finding
vs
all
in
a
reprobate
sence
,
he
bringeth
vs
to
Christ
by
reforming
the
affection
of
our
soules
,
by
making
vs
to
loue
him
.
And
therefore
the
second
apprehension
whereby
we
digest
our
Sauiour
,
will
neuer
enter
into
our
soules
,
except
as
he
pleaseth
the
eye
,
so
he
please
the
will
and
the
affection
also
.
Now
if
this
come
to
passe
that
our
wils
and
affections
are
wholly
bent
vpon
Christ
,
then
no
doubt
we
haue
gotten
this
Iewell
of
faith
.
Haue
ye
such
a
liking
in
your
minds
,
&
such
a
loue
in
your
hearts
of
Christ
,
that
ye
will
preferre
him
before
all
things
in
the
world
?
then
no
question
faith
is
begun
in
you
.
And
how
must
we
nourish
and
keepe
faith
in
our
soules
?
Two
manner
of
waies
.
First
,
we
nourish
faith
begun
in
our
soules
by
hearing
of
the
word
;
not
of
euery
word
,
but
by
hearing
of
the
word
of
God
preached
:
and
not
by
hearing
of
euery
man
,
but
by
hearing
the
word
preached
by
him
that
is
sent
.
For
this
is
the
ordinarie
meanes
whereunto
the
Lord
hath
bound
himselfe
;
he
will
worke
faith
by
the
hearing
of
the
word
and
receiuing
of
the
Sacraments
.
And
the
more
that
thou
hearest
the
word
,
and
the
otfner
that
thou
receiuest
the
Sacraments
,
the
more
thy
faith
is
nourished
.
Now
it
is
not
onely
by
hearing
of
the
word
and
receiuing
of
the
Sacraments
that
we
nourish
faith
.
The
word
and
Sacraments
are
notable
of
themselues
to
nourish
this
faith
in
vs
,
except
the
working
of
the
holy
Spirit
be
conioyned
with
their
ministerie
.
But
the
word
and
the
Sacraments
are
said
to
nourish
faith
in
our
soules
,
because
they
offer
and
exhibite
Christ
vnto
vs
,
who
is
the
meate
,
the
drinke
and
life
of
our
soules
:
and
in
respect
that
in
the
word
and
Sacraments
we
get
Christ
who
is
the
foode
of
our
soules
,
therefore
the
word
and
Sacraments
are
said
to
nourish
our
soules
.
As
it
is
said
,
Act.
2.42
.
The
Disciples
of
Christ
continued
in
the
Apostles
doctrine
and
fellowship
,
&
breaking
of
bread
and
prayers
;
by
these
meanes
,
entertaining
,
augmenting
,
and
nourishing
the
faith
that
was
begun
in
them
.
Then
the
holy
Spirit
begets
this
faith
,
workes
this
faith
,
creates
this
faith
,
nourisheth
&
entertaineth
this
faith
in
our
soules
by
hearing
the
word
preached
,
and
by
the
receiuing
of
the
Sacraments
:
which
are
the
ordinarie
meanes
,
whereby
the
Lord
nourisheth
vs
,
and
continueth
this
spirituall
foode
with
vs
.
For
,
obserue
by
what
meanes
the
spirituall
life
is
begunne
,
by
the
same
meanes
it
is
nourished
,
and
entertained
;
as
this
temporall
life
is
entertained
and
nourished
by
the
same
means
whereby
it
is
begun
.
Then
seeing
by
these
meanes
the
holy
Spirit
begets
this
worke
of
faith
in
our
soules
,
But
alas
,
we
are
come
to
such
a
lothing
disdaine
,
or
reiecting
of
heauenlie
foode
in
this
Country
,
that
where
men
in
the
beginning
would
haue
gone
,
some
twentie
miles
,
some
fortie
miles
,
to
the
hearing
of
this
word
:
they
will
scarcelie
now
,
come
from
their
houses
to
the
Church
,
and
remaine
there
but
one
houre
to
heare
the
word
,
but
rather
abide
at
home
.
Wel
,
I
say
,
too
much
wealth
withdrawes
their
hearts
;
&
the
abundance
of
this
word
ingenders
such
a
loathsomnes
that
it
is
a
rare
thing
to
find
out
any
that
haue
that
thirst
&
desire
to
heare
the
word
,
as
they
were
wont
to
haue
in
the
beginning
.
And
for
those
that
are
in
higher
places
,
they
wil
here
it
seldom
,
or
not
at
all
:
for
they
cannot
endure
to
heare
the
thing
that
accuseth
them
,
and
conuicts
them
and
therefore
they
auoyde
it
.
But
they
should
not
do
so
,
they
should
not
shunne
Christ
,
nor
abstaine
from
his
word
that
accuseth
them
:
but
they
should
heare
the
word
;
and
as
the
word
accuseth
them
,
they
should
accuse
themselues
also
,
that
thereby
they
may
come
to
a
confession
of
their
sin
,
&
obtaine
mercy
for
the
same
.
So
when
Christ
accuseth
thee
,
thou
shouldst
not
run
from
him
,
but
thou
shouldest
draw
neere
to
him
;
thou
shouldest
threaten
kindnesse
of
him
,
and
as
it
were
make
a
breach
and
forcible
entry
into
his
kingdome
.
It
is
not
the
way
when
thy
sinnes
touch
thee
,
and
when
Christ
accuseth
thee
,
to
run
from
him
:
no
,
thou
shouldest
then
turne
to
him
,
thou
shouldest
confesse
thy
sinne
,
cry
Peccaui
,
and
seeke
mercy
:
and
after
that
thou
hast
obtained
mercy
,
this
word
shall
become
as
pleasant
to
thee
,
&
thou
shalt
take
as
great
delight
to
come
to
the
hearing
of
it
,
as
euer
thou
delightedst
to
flie
from
it
before
.
But
alas
!
our
lothsomnesse
and
disdaine
is
growne
to
such
an
height
,
that
truly
I
am
moued
to
beleeue
firmly
,
that
the
Lord
hath
concluded
,
that
we
shall
not
enter
into
his
rest
,
and
that
onely
for
the
great
contempt
of
his
mercy
and
grace
,
which
is
now
so
richly
offred
.
For
why
?
God
can
not
deale
otherwise
with
vs
,
then
he
dealt
with
our
forefathers
the
Israelites
for
the
negligence
of
his
word
,
which
was
but
then
obscurely
preached
:
for
then
it
was
farre
from
the
incarnation
of
Christ
;
and
the
farther
that
it
was
from
his
incarnation
,
the
word
was
euer
the
more
obscurely
preached
,
vnder
darke
types
and
shadowes
.
Yet
notwithstanding
the
Fathers
that
heard
that
word
preached
,
and
beleeued
it
not
,
they
perished
all
in
the
Wildernesse
except
two
;
as
ye
haue
sometime
heard
out
of
this
place
.
And
if
they
perished
for
the
contempt
of
so
darke
a
light
,
much
more
must
ye
that
are
their
children
perish
,
for
the
contempt
of
the
Sun
of
righteousnes
,
who
is
risen
so
plainly
&
shineth
so
cleerly
now
in
the
preaching
of
the
Gospel
;
except
the
Lord
in
his
mercie
preuent
you
,
and
except
ye
preuent
his
iudgements
by
earnest
seeking
;
and
except
ye
seeke
a
feeling
and
seeke
inward
senses
,
that
ye
may
see
and
feele
the
grace
that
is
offered
;
craue
againe
that
he
will
sanctifie
your
hearts
by
repentance
,
that
ye
may
repent
you
of
your
sins
,
&
leade
an
honest
&
a
godly
conuersation
in
all
time
to
come
;
that
both
body
and
soule
may
be
saued
in
the
great
day
of
the
Lord
.
The
Lord
worke
this
in
your
soules
,
that
ye
may
seeke
mercie
;
&
seeking
mercie
ye
may
obtaine
mercy
;
and
in
mercie
,
ye
may
lay
hold
on
Christ
,
and
that
for
his
righteous
merits
.
To
whom
with
the
Father
,
and
the
holie
Ghost
,
be
all
honour
,
praise
and
glorie
,
both
now
,
and
euer
.
Amen
.
THE
SECOND
SERMON
,
VPON
THE
PREPARATION
TO
THE
LORDS
SVPPER
.
1.
COR.
11.2
.
Let
euery
man
therefore
examine
himselfe
,
and
so
let
him
eate
of
this
Bread
,
and
drinke
of
this
Cup.
IN
the
doctrine
of
our
triall
and
due
examination
,
the
Apostle
(
as
ye
haue
heard
,
wel-beloued
in
Christ
Iesus
)
gaue
vs
a
speciall
command
,
that
euery
one
of
vs
should
try
and
examine
narrowly
our selues
:
that
is
,
that
euery
man
should
condescend
and
enter
into
his
owne
conscience
,
try
and
examine
the
estate
of
his
own
conscience
,
in
what
estate
he
findes
it
with
God
;
and
in
what
estate
he
findes
it
with
his
neighbour
.
He
enioynes
this
triall
to
our selues
,
and
commandeth
that
euery
one
of
vs
should
take
paines
about
the
true
examination
of
our
consciences
.
He
enioynes
this
work
to
vs
,
why
?
Because
no
man
knoweth
so
much
of
me
,
as
I
do
my selfe
;
because
no
man
can
be
sure
of
the
estate
of
my
conscience
,
but
I
my selfe
;
because
no
man
can
so
diligently
,
nor
so
profitably
try
my
conscience
,
as
I
my selfe
.
Therefore
chiefly
it
behooueth
euery
man
and
woman
,
before
they
do
enter
in
to
the
hearing
of
the
Word
,
before
they
giue
their
eare
to
the
Word
,
or
their
mouth
to
the
Sacrament
,
it
behooueth
them
to
trie
and
examine
their
owne
consciences
.
Not
that
the
Apostle
would
seclude
the
triall
of
other
men
:
for
as
it
is
lawfull
for
me
to
try
my selfe
,
so
no
doubt
it
is
lawfull
for
my
Pastor
to
try
me
.
It
is
lawfull
for
other
men
that
haue
a
care
ouer
me
to
try
,
and
examine
me
:
but
no
man
can
do
this
so
profitably
to
me
as
I
my selfe
.
And
though
we
had
neuer
so
many
tryers
and
examiners
,
all
is
nothing
if
we
trie
not
our selues
.
So
whether
there
be
a
second
or
a
third
tryer
and
examiner
,
let
our selues
be
one
,
and
the
first
.
And
no
doubt
the
Apostles
minde
was
this
,
to
let
vs
see
clearely
,
that
he
that
cometh
to
that
Table
,
and
hath
not
that
knowledge
,
nor
is
not
of
that
ability
to
try
him-selfe
,
is
a
profane
commer
,
cometh
vncleanely
;
and
therefore
must
needs
come
to
his
owne
destruction
.
Let
euery
man
therefore
grow
in
knowledge
,
grow
in
vnderstanding
,
grow
in
the
spirit
,
that
he
may
be
the
more
able
to
try
and
examine
his
owne
conscience
.
To
the
end
that
ye
may
go
forward
and
proceede
in
the
worke
of
this
triall
,
with
the
better
speed
,
and
with
the
better
fruites
,
in
this
examination
we
laid
downe
this
order
:
First
of
all
,
I
shewed
,
what
that
is
which
we
call
a
conscience
,
and
what
is
meant
thereby
.
Next
,
I
declared
for
what
causes
ye
should
put
your
consciences
to
this
triall
,
and
narrow
examination
.
And
thirdly
,
so
farre
as
time
suffered
,
I
entred
into
the
points
,
wherein
euery
one
of
you
should
try
and
examine
your
owne
consciences
.
As
for
conscience
,
that
ye
may
call
that
definition
to
your
memory
,
I
will
resume
it
shortly
.
We
call
a
conscience
,
a
certaine
feeling
in
the
heart
,
resembling
the
righteous
iudgement
of
GOD
,
following
vpon
a
deed
done
by
vs
,
flowing
from
a
knowledge
in
the
mind
.
A
feeling
,
accompanied
with
a
motion
in
the
heart
;
a
motion
either
of
feare
,
or
ioy
,
trembling
or
reioycing
.
I
leaue
the
opening
vp
of
these
parts
to
your
memories
,
and
I
pray
God
,
that
they
may
be
well
sanctified
.
I
come
next
to
the
causes
,
wherefore
euery
one
of
you
should
be
carefull
in
trying
&
examining
your
owne
consciences
.
The
first
cause
is
,
because
the
Lord
of
heauen
hath
his
eye
continuallie
vpon
the
conscience
:
the
eye
of
God
is
neuer
from
the
conscience
and
heart
of
man
,
as
I
proued
to
you
by
diuerse
places
.
Next
because
this
God
hath
chosen
his
lodging
,
and
hath
set
downe
his
throne
,
to
make
his
residence
in
the
conscience
:
Therefore
,
that
he
may
dwell
in
cleannesse
,
ye
ought
to
haue
a
regard
to
his
dwelling
place
.
Thirdly
,
he
is
the
Lord
,
yea
the
onely
Lord
of
this
conscience
,
who
hath
power
onely
to
controlle
,
who
onely
hath
power
to
saue
or
to
cast
away
:
therefore
that
it
may
do
good
seruice
to
thy
owne
Lord
,
thou
oughtest
to
take
heede
to
thy
conscience
.
And
last
of
all
,
in
respect
that
the
health
of
thy
soule
standeth
in
the
estate
of
thy
conscience
,
and
if
thy
soule
be
in
good
health
,
thy
bodie
cannot
be
ill
:
therefore
in
respect
that
the
soule
and
body
depend
vpon
the
estate
of
the
conscience
,
euery
one
of
you
should
carefully
looke
to
your
consciences
.
I
will
not
amplifie
this
,
but
leaue
it
to
your
memories
,
how
the
health
of
the
soule
and
welfare
of
the
soule
should
be
kept
.
Next
I
come
in
the
third
and
last
place
to
the
points
,
in
the
which
euery
one
of
you
should
trie
and
examine
your
consciences
.
And
as
ye
may
remember
,
I
set
downe
two
points
wherein
ye
ought
to
put
your
consciences
in
triall
:
First
,
to
know
whether
your
consciences
were
at
peace
with
God
or
not
:
Secondly
,
whether
your
consciences
were
in
loue
and
charitie
,
and
in
amitie
with
your
neighbour
or
not
:
In
these
two
points
chiefly
ye
must
trie
and
examin●
your selues
.
To
know
whether
ye
be
at
peace
with
God
or
not
,
ye
must
first
trie
whether
ye
be
in
the
faith
or
not
,
(
as
the
Apostle
saith
)
whether
ye
be
in
the
faith
of
Christ
or
not
:
For
being
in
the
faith
,
and
iustified
thereby
,
of
necessitie
ye
must
haue
peace
with
God
.
Then
the
next
care
must
be
to
trie
your
faith
,
and
to
see
whether
ye
haue
faith
or
not
.
Faith
can
no
waies
be
tried
but
by
the
fruits
:
Faith
cannot
be
iudged
of
by
me
that
looke
vpon
it
onely
,
but
by
the
effects
.
Therefore
,
to
trie
whether
ye
be
in
the
faith
or
not
,
marke
the
fruits
;
Take
heede
to
thy
mouth
,
take
heede
to
thy
hand
,
take
heede
to
thy
words
and
to
thy
deeds
:
for
except
thou
glorifie
God
in
thy
mouth
,
&
confesse
to
thy
saluation
,
and
except
thou
glorifie
him
also
in
thy
deeds
,
and
make
thy
holy
life
a
witnesse
of
thy
holy
faith
,
all
is
but
vaine
,
all
is
but
meere
hypocrisie
.
Therefore
,
the
whole
weight
of
thy
triall
stands
chiefly
vpon
this
point
,
to
see
whether
we
be
in
the
faith
or
not
;
to
trie
and
examine
whether
Christ
dwell
in
vs
by
faith
or
not
:
for
without
faith
there
can
be
no
coupling
or
conioyning
betwixt
vs
and
Christ
;
without
faith
our
hearts
cannot
be
sanctified
and
cleansed
;
and
without
faith
we
cannot
worke
by
charitie
:
so
all
depends
on
this
onely
.
And
therefore
that
ye
might
the
better
vnderstand
whether
ye
haue
faith
or
no
,
I
was
somewhat
the
more
exact
in
this
matter
,
and
I
began
to
let
you
see
how
the
holy
Spirit
createth
faith
,
and
worketh
faith
in
your
soules
,
hearts
and
minds
:
I
began
to
shew
you
what
order
the
holy
Spirit
k●pt
in
forming
&
in
creating
this
notable
instrument
in
your
hearts
&
minds
.
Not
onely
how
he
ingenders
and
begins
faith
,
but
also
how
he
entertaineth
it
,
how
he
nourisheth
it
.
And
I
shewed
you
the
externall
meanes
and
instruments
,
which
he
vseth
to
this
effect
:
To
beget
faith
in
our
soules
,
the
holy
Spirit
vseth
the
hearing
of
the
word
preached
by
him
that
is
sent
,
and
the
ministerie
of
the
Sacraments
,
as
ordinary
meanes
and
instruments
:
which
ordinarie
meanes
are
onely
then
effectuall
,
when
as
the
holy
Spirit
concurs
inwardly
in
our
hearts
with
the
word
striking
outwardly
in
our
eares
,
and
with
the
Sacrament
outwardly
receiued
.
And
except
the
holy
Spirit
grant
his
concurrence
to
the
word
and
Sacrament
,
word
and
Sacrament
both
will
not
worke
faith
.
So
all
dependeth
vpon
the
working
of
this
holy
Spirit
:
the
whole
regeneration
of
mankind
,
the
renewing
of
the
heart
and
of
the
conscience
,
depend
on
the
power
of
the
holy
Spirit
;
and
therefore
it
behooueth
vs
carefully
to
imploy
our selues
in
calling
vpon
God
for
his
holy
Spirit
.
By
the
same
meanes
and
no
other
,
that
the
holy
Spirit
begetteth
faith
in
vs
,
by
the
same
meanes
he
nourisheth
and
augmenteth
that
which
he
hath
begotten
:
And
therefore
as
we
got
faith
by
the
hearing
of
the
word
,
so
by
continuall
and
diligent
hearing
we
haue
this
faith
augmented
and
nourished
in
vs
.
And
from
hence
I
tooke
my
exhortation
,
that
if
ye
would
haue
that
spirituall
life
nourished
in
you
,
and
if
ye
would
haue
a
further
assurance
of
heauen
,
of
necessitie
ye
must
both
continually
&
diligently
heare
the
blessed
word
of
God
.
Now
it
resteth
that
euery
one
of
you
carefully
apply
this
doctrine
to
your
owne
soules
,
and
enter
into
the
triall
of
your
owne
consciences
,
to
see
if
this
faith
as
I
spake
,
be
begun
in
your
hearts
and
minds
,
or
not
:
how
farre
,
or
how
little
the
holy
Spirit
hath
proceeded
in
that
worke
,
trie
with
me
,
and
I
with
you
.
The
first
effect
of
the
holy
Spirit
whereby
ye
may
trie
your
minds
,
whether
ye
be
in
the
faith
or
not
,
is
this
:
Reuolue
in
your
memories
and
remember
,
if
at
any
time
it
pleased
the
Lord
in
his
mercie
to
turne
the
darknes
of
your
minds
into
light
,
to
cause
that
naturall
darknesse
which
was
within
you
to
depart
:
through
the
which
darknes
,
neither
had
ye
an
eye
to
see
your selues
what
you
were
by
nature
,
nor
yet
had
ye
an
eye
to
see
God
in
Christ
,
nor
any
part
of
his
mercie
.
Examine
,
I
say
,
whether
this
darknesse
of
the
naturall
vnderstanding
be
turned
into
light
,
by
the
working
of
the
Spirit
or
not
.
If
thou
art
become
a
child
of
the
light
,
a
child
of
the
day
;
if
thou
art
become
(
as
the
Apostle
speaketh
)
light
in
the
Lord
:
if
there
be
this
alteration
made
in
thy
mind
,
that
whereas
naturally
before
,
it
was
closed
vp
in
da●kenesse
,
whereas
it
was
filled
with
vanities
and
errors
,
wheras
it
was
closed
vp
in
blindnes
:
If
the
Lord
hath
at
any
time
inlightened
the
eye
of
thy
mind
,
and
made
thee
to
see
thine
owne
misery
,
to
see
the
vglines
of
thine
owne
nature
,
to
see
the
haynous
sins
in
the
which
by
nature
thou
liest
;
If
he
hath
granted
to
thee
●n
insight
of
thy selfe
in
some
measure
;
and
on
the
other
side
,
if
he
hath
granted
thee
the
remedie
,
and
hath
giuen
thee
an
insight
of
the
mercie
of
God
in
Christ
Iesus
,
if
thou
hast
obtained
an
insight
of
the
riches
of
his
grace
in
Christ
;
no
doubt
the
holy
Spirit
hath
begun
a
good
worke
in
thee
,
a
worke
which
will
bring
forth
repentance
,
which
in
his
owne
time
he
will
perfect
.
So
this
is
the
first
care
which
ye
ought
to
haue
,
and
the
first
point
wherein
ye
ought
to
examine
your
minds
,
to
see
if
there
be
any
light
in
it
,
whereby
ye
may
know
your
miserie
,
&
haue
an
insight
of
the
free
mercie
of
God
in
Christ
Iesus
.
This
being
done
,
that
thou
findest
a
sight
of
these
two
in
thy
mind
,
f●om
thy
mind
go
to
thy
heart
:
and
as
thou
hast
tried
thy
mind
,
so
try
thy
heart
:
And
first
examine
thine
heart
,
if
it
be
altered
or
not
,
that
the
will
of
it
be
framed
and
bowed
to
Gods
obedience
,
that
thy
affection
be
turned
into
the
life
of
God
,
and
be
poured
out
on
him
,
as
it
was
poured
out
on
vanities
,
on
filthinesse
,
and
on
the
world
before
.
Trie
whether
the
ground
of
thy
heart
and
the
fountaine
from
whence
thy
motions
and
affections
proceede
be
sanctified
or
not
:
for
from
a
holy
fountaine
holy
waters
must
distill
:
from
a
holy
fountaine
,
holy
motions
,
holy
cogitations
,
and
sanctified
considerations
must
flow
.
Trie
then
and
examine
your
hearts
,
if
the
Spirit
of
God
hath
wrought
any
such
reformation
,
as
I
speake
of
in
your
hearts
or
not
.
And
that
ye
may
perceiue
the
working
of
the
holy
Spirit
the
better
in
your
hearts
and
consciences
,
(
for
the
holy
Spirit
hath
his
chiefe
residence
in
your
hearts
)
I
will
declare
vnto
you
the
fi●st
effect
that
euer
the
holy
Spirit
bringeth
forth
in
the
heart
,
in
framing
it
,
in
mollifying
it
,
and
in
bowing
it
vnto
the
obedience
of
God
.
You
shall
know
the
working
of
the
holy
Spirit
by
this
effect
:
namely
,
if
your
minds
see
and
behold
what
is
ill
,
see
&
behold
what
is
good
,
perceiue
and
discerne
your
owne
miserie
and
your
sinnes
,
which
haue
brought
this
misery
vpon
you
;
and
withall
perceiue
and
behold
the
riches
of
the
mercie
of
God
in
Christ
Iesus
.
If
as
your
minds
see
these
two
,
your
hearts
be
reformed
and
prepared
to
loue
the
sight
of
them
:
and
as
you
see
in
your
minds
the
mercy
of
God
,
and
that
in
Christ
,
if
ye
haue
hearts
to
desire
mercy
,
if
ye
haue
a
thirsting
and
earnest
desire
to
be
partakers
of
mercy
;
where
this
desire
&
thirst
is
there
the
holy
Spirit
is
,
he
hath
no
doubt
opened
the
heart
.
On
the
other
side
,
if
as
thou
seeest
mercie
,
thou
seest
thy
misery
;
if
as
thy
mind
seeth
thy
miserie
,
it
seeth
also
the
fountaine
from
whence
thy
miserie
floweth
,
to
wit
,
from
thine
owne
sinnes
;
if
then
thy
heart
also
hate
this
,
the
holy
Spirit
is
there
:
if
as
thou
seest
sinne
,
which
is
the
cause
of
thy
miserie
,
with
the
eye
,
which
is
giuen
thee
in
the
minde
;
thou
hatest
this
sinne
with
thy
heart
,
no
question
the
holy
Spirit
is
there
.
And
as
thou
hatest
it
,
if
also
thou
sorrow
for
it
(
for
it
is
is
not
enough
to
hate
it
,
if
thou
lament
not
the
committing
of
it
,
and
with
a
godly
sorrow
deplore
it
)
the
holy
Spirit
is
there
.
And
thirdly
,
if
with
thy
lamenting
,
thou
hast
a
care
and
a
study
to
eschue
that
sin
,
(
for
what
auailes
it
to
lament
,
if
like
a
dogge
returning
to
his
vomite
,
thou
fall
into
that
same
gulfe
againe
?
)
Therefore
,
where
there
is
an
hatred
of
sinne
,
a
sorrow
for
sinne
,
a
care
and
a
studie
to
eschue
sin
;
no
question
,
the
holy
Spirit
hath
opened
the
heart
,
and
is
working
out
that
pretious
instrument
.
Obserue
all
this
in
a
word
,
all
the
operation
of
the
holy
Spirit
and
working
in
the
heart
,
and
by
this
examine
thine
heart
:
See
and
perceiue
it
the
holy
Spirit
hath
entred
so
farre
in
thee
,
to
worke
in
that
hard
hea●t
of
thine
an
earnest
and
a
diligent
studie
,
a
carefull
solicitude
,
continually
to
be
reconciled
with
the
great
God
whom
thou
hast
offended
:
Is
there
such
a
thing
as
a
thirst
,
as
a
desire
,
to
be
at
amity
with
him
,
whom
thou
hast
offended
,
to
be
reconciled
with
the
God
of
heauen
,
whom
thou
hast
offended
by
thy
manifold
transgressions
?
where
this
care
and
studie
of
reconciliation
is
,
if
this
care
&
studie
of
reconciliation
be
in
the
heart
,
there
is
no
doubt
but
the
heart
that
thirsteth
for
this
reconciliation
,
is
heartily
content
not
onely
to
renounce
sinne
,
to
renounce
all
the
impieties
that
separated
thee
from
God
;
but
the
heart
that
is
endued
with
this
thirst
,
will
be
heartily
content
to
renounce
it selfe
,
to
cast
downe
it selfe
as
stubbo●●e
as
it
was
before
,
to
cast
downe
it selfe
at
the
feete
of
the
mighty
God
,
and
be
wholly
content
at
all
times
after
to
be
ruled
by
his
holy
will
:
Not
to
follow
it
owne
lust
,
it
owne
will
and
appetite
,
as
it
did
before
;
but
to
resigne
it selfe
wholly
into
the
hands
of
the
mighty
God
,
to
be
ruled
by
his
will
,
at
his
pleasure
,
and
to
obey
his
commands
.
And
except
ye
finde
this
disposition
in
your
owne
hearts
,
to
acquire
your selues
,
to
renounce
your selues
,
it
is
a
vaine
thing
for
you
to
say
,
that
ye
haue
a
thirst
to
be
reconciled
.
So
the
greater
thirst
of
reconciliation
that
we
haue
,
and
the
more
that
the
care
&
study
thereof
groweth
;
the
greater
that
the
apprehension
of
my
misery
,
of
the
deepe
gulfes
,
and
very
hels
(
whereunto
my
soule
is
subiect
)
increaseth
in
my
soule
,
the
more
earnest
would
I
be
to
be
reconciled
.
And
to
be
reconciled
,
I
would
not
stand
for
the
renouncing
of
the
lusts
of
my
heart
,
but
I
would
renounce
my
heart
,
&
the
obedience
of
the
will
and
desire
:
why
?
Because
I
see
I
must
die
for
euer
except
the
Lord
reconcile
himselfe
with
me
:
I
see
the
huge
deepes
&
oceans
of
all
misery
,
into
the
which
I
shall
fall
in
the
end
,
except
inmercie
the
Lord
reconcile
himselfe
with
me
.
To
eschue
these
miseries
and
inconueniences
,
is
there
any
question
but
the
heart
that
hath
any
sense
and
is
touched
with
them
,
will
most
willingly
endeuour
to
acquite
it selfe
?
Againe
,
seeing
the
Lord
hath
taken
paines
to
deliuer
me
out
of
the
deepe
miserie
in
the
which
I
had
drowned
my selfe
,
and
hath
purchased
my
redemption
by
so
deere
a
price
,
not
with
gold
nor
with
siluer
or
any
drosse
of
the
earth
,
but
by
such
a
wonderfull
meanes
,
by
such
a
pretious
price
,
and
rich
ransome
;
looking
to
the
greatnesse
of
our
misery
,
and
to
the
greatnesse
of
the
price
whereby
he
hath
redeemed
vs
,
what
heart
is
it
but
would
willingly
renounce
it selfe
,
to
get
a
part
of
that
redemption
,
and
to
be
deliuered
out
of
that
hell
wherein
we
are
presently
,
and
wherein
we
shall
be
in
a
greater
measure
hereafter
,
except
we
be
reconciled
?
So
th●n
with
this
there
is
ioyned
a
disposition
in
the
heart
,
whereby
the
heart
is
willing
in
some
measure
to
renounce
it selfe
.
This
lesson
is
often
taught
vs
by
our
Sauiour
Christ
;
we
must
both
take
vp
the
crosse
and
renounce
our selues
also
▪
before
that
we
can
follow
him
.
The
more
that
this
thirst
groweth
in
the
heart
,
the
more
this
renouncing
of
our selues
groweth
in
the
heart
:
the
more
that
this
thirst
decayeth
&
is
diminished
in
the
hart
,
the
more
we
cleaue
to
the
wo●ld
,
the
more
we
loue
the
flesh
,
and
the
more
are
we
ruled
and
guided
by
them
.
So
either
we
must
nourish
a
thirst
of
righteousnesse
,
a
hunger
of
life
euerlasting
,
a
thirst
of
mercie
,
a
hunger
after
that
iustice
that
is
in
Christ
,
or
it
is
not
possible
that
in
any
measure
we
can
be
his
disciples
.
Now
to
proceede
:
What
can
separate
vs
from
the
loue
of
God
?
Neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
shall
be
able
to
separate
me
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
This
particular
application
which
ariseth
(
no
doubt
)
vpon
the
feeling
and
sence
of
mercie
,
is
the
speciall
difference
,
the
chiefe
marke
and
proper
note
,
whereby
our
faith
who
are
iustified
in
the
bloud
of
Christ
,
is
discerned
from
that
generall
faith
of
the
Papists
.
Our
faith
by
this
particular
application
,
is
not
onely
discerned
from
the
generall
faith
of
the
Papists
,
but
it
is
discerned
from
all
the
pretended
faiths
of
all
the
Sects
in
the
world
.
For
the
Papist
dareth
not
apply
the
promise
of
mercie
to
his
owne
soule
:
he
accounteth
it
presumption
to
say
,
I
am
an
elect
,
I
am
saued
and
iustified
.
And
f●om
whence
floweth
this
?
Onely
from
hence
;
that
in
their
consciences
they
haue
neuer
felt
mercie
,
they
haue
neuer
tasted
of
the
loue
,
fauour
and
sweetnes
of
God
.
For
looke
how
fast
the
conscience
flieth
from
God
before
it
get
the
taste
of
his
sweetnesse
;
it
runneth
as
diligently
to
him
,
and
threatneth
loue
of
him
,
after
that
it
hath
gotten
that
taste
.
So
they
miserable
men
,
content
themselues
with
this
generall
faith
,
which
is
no
other
thing
but
an
historicall
faith
,
which
groundeth
onely
on
the
truth
of
God
,
whereby
I
know
that
the
promises
of
God
are
true
.
But
the
Papists
dare
not
come
and
say
,
They
are
true
in
me
.
Why
?
Because
they
haue
not
felt
it
,
and
their
hearts
are
not
opened
.
But
our
iustifying
faith
,
as
I
told
you
,
consecrateth
the
whole
soule
vnto
the
obedience
of
God
in
Christ
.
So
that
it
resteth
not
onely
vpon
the
truth
of
God
,
nor
it
resteth
not
onely
vpon
the
power
of
God
,
(
though
these
be
two
chiefe
pillars
of
our
faith
also
)
but
especially
and
chiefely
it
resteth
vpon
the
mercie
of
God
in
Christ
.
It
resteth
also
vpon
the
truth
and
power
of
God
,
but
especially
vpon
the
promise
of
grace
and
mercie
in
Christ
.
The
soule
of
the
Papist
,
being
destitute
of
the
feeling
and
taste
of
mercie
,
dare
not
enter
into
this
particular
application
,
and
so
he
cannot
be
iustified
.
Yea
no
doubt
,
so
many
of
them
as
are
iustified
in
the
mercie
of
God
,
get
a
taste
of
this
mercie
and
kindnesse
before
they
depart
this
life
.
Thus
farre
concerning
the
effects
.
Then
ye
haue
onely
this
to
remember
;
The
opening
of
the
heart
,
the
pacifying
and
quieting
of
the
conscience
,
they
worke
an
assurance
and
a
strong
perswasion
of
the
mercy
of
God
in
Christ
.
The
more
that
the
heart
is
opened
,
the
more
that
the
conscience
is
pacified
,
the
more
that
the
taste
of
that
sweetnesse
continueth
and
remaineth
,
the
more
art
thou
assured
of
Gods
mercie
.
So
then
wouldest
thou
know
whether
thy
faith
be
strong
or
not
,
whether
thy
perswasion
of
Gods
mercie
be
sure
or
not
?
Looke
to
thy
conscience
.
If
thy
conscience
be
wounded
,
assuredly
thou
wilt
doubt
:
and
if
thou
doubtest
,
thou
canst
not
haue
such
a
strong
perswasion
as
otherwise
thou
wouldest
haue
,
if
thy
doubting
were
remooued
.
Not
that
I
will
haue
faith
to
be
so
perfect
in
this
life
,
that
there
be
alwaies
no
doubting
ioyned
with
it
;
I
require
not
that
perfection
:
but
I
say
,
that
a
wounded
conscience
must
euer
doubt
;
and
the
more
we
doubt
,
the
lesse
is
our
perswasion
.
So
the
more
that
thou
woundest
thy
conscience
,
the
lesse
faith
thou
hast
.
Then
thou
must
come
to
this
point
;
Keepe
a
sound
conscience
,
entertaine
peace
in
thy
conscience
,
and
thou
shalt
keepe
faith
,
and
shalt
haue
thy
perswasion
in
that
same
measure
that
thou
hast
of
rest
&
peace
in
thy
conscience
:
&
the
more
that
thy
conscience
is
at
peace
and
rest
,
the
greater
shall
thy
faith
and
perswasion
be
.
So
this
ground
is
certaine
;
A
doubting
conscience
causeth
a
weake
faith
;
and
the
more
the
doubting
in
thy
conscience
is
,
the
weaker
is
thy
faith
.
Then
true
it
is
that
the
Apostle
saith
,
That
faith
dwelleth
in
a
good
conscience
,
that
faith
is
locked
and
closed
vp
in
a
good
conscience
.
So
that
if
ye
keepe
a
good
conscience
,
ye
shall
keepe
a
strong
faith
:
and
if
ye
wound
your
consciences
,
ye
shall
wound
your
faith
.
Now
to
make
this
more
sensible
;
How
can
I
be
perswaded
of
his
mercie
whose
anger
I
feele
kindled
against
me
,
and
against
whom
my
conscience
sheweth
me
that
I
am
guiltie
of
many
offences
?
No
question
,
so
long
as
the
sence
of
his
anger
,
and
feeling
of
my
offences
remaineth
,
I
cannot
haue
a
sure
perswasion
that
he
will
be
mercifull
vnto
me
:
but
when
I
get
accesse
vnto
his
presence
,
and
a
sight
that
he
hath
forgiuen
me
,
then
I
begin
to
be
surely
perswaded
.
So
then
keepe
a
good
conscience
,
and
thou
shalt
keepe
faith
;
and
the
better
that
thy
conscience
is
,
the
surer
will
thy
faith
be
.
Then
the
whole
exhortation
that
we
gather
from
this
point
,
dependeth
vpon
this
;
And
no
doubt
if
some
great
men
had
aduised
well
with
their
consciences
,
such
dissolutions
had
not
fallen
out
in
their
owne
houses
,
such
oppressions
of
the
poore
,
deadly
feudes
with
men
of
their
owne
ranke
would
not
haue
burst
forth
in
so
high
a
measure
.
But
the
Lord
seeing
them
take
so
little
care
vnto
their
consciences
,
depriueth
them
of
faith
,
and
of
the
hope
of
mercie
;
and
their
end
will
be
miserable
.
Ye
shall
see
that
the
God
of
heauen
will
make
those
who
liue
so
dissolutely
,
spectacles
of
his
iudgements
vnto
the
world
:
for
the
Lord
leaueth
not
such
men
vnpunished
.
By
their
examples
it
w●re
very
necessarie
,
that
men
of
inferiour
ranke
should
take
heede
vnto
their
consciences
:
and
●herefore
let
euery
man
according
vnto
his
calling
examine
his
calling
by
the
rule
of
his
conscience
.
Let
the
Iudges
before
they
giue
and
pronounce
forth
iudgement
,
aduise
with
their
consciences
,
and
the
law
thereof
;
and
in
iudgement
not
to
follow
their
affections
,
but
to
follow
the
rule
of
their
consciences
.
Likewise
,
they
that
are
of
inferiour
degree
vnto
Iudges
,
let
them
controll
their
doings
by
their
consciences
;
and
giue
not
the
poore
subiects
iust
cause
to
complaine
of
them
.
Let
them
not
terrifie
them
from
the
pleading
of
Iustice
,
by
exorbitant
prices
and
extraordinarie
kind
of
dealings
:
but
let
them
moderate
all
their
actions
so
,
that
they
agree
with
the
rule
of
their
consciences
;
that
so
far
as
in
him
lieth
,
Iustice
ceasse
not
.
Likewise
the
Merchants
,
let
not
them
looke
so
much
to
this
,
or
that
,
as
to
the
conscience
that
is
in
them
;
what
in
conscience
they
may
do
,
according
to
the
measure
of
knowledge
that
God
hath
placed
in
them
;
and
whatsoeuer
they
do
,
let
them
beware
that
they
do
not
against
their
knowledge
.
I
grant
their
knowledge
will
not
be
so
learned
as
it
should
be
;
and
this
maketh
many
deformed
actions
:
yet
let
no
man
do
against
his
knowledge
;
but
let
euery
man
do
according
vnto
the
measure
of
knowledge
wherewith
God
hath
indued
him
.
And
though
it
be
not
well
reformed
,
yet
do
not
any
thing
by
guesse
,
but
aduise
well
with
thy
conscience
,
and
follow
thy
knowledge
:
for
that
which
is
done
doubtingly
is
sinne
.
So
whatsoeuer
thou
doest
let
not
thy
eye
,
thy
hand
,
nor
any
member
of
thy
bodie
,
do
against
thy
knowledge
:
for
this
is
a
step
to
that
high
sinne
against
the
holy
Ghost
.
This
is
the
ready
way
to
put
all
knowledge
out
of
your
mindes
:
for
if
men
do
against
knowledge
,
and
continue
in
doing
against
knowledge
,
at
the
last
they
will
become
a
masse
of
darknesse
;
the
Lord
will
scrape
out
all
knowledge
out
of
their
mindes
,
and
all
feeling
of
mercie
out
of
their
hearts
.
Therefore
let
euery
man
follow
his
knowledge
:
and
according
to
the
measure
of
his
knowledge
let
his
actions
proceede
.
It
hath
pleased
the
Lord
to
powre
this
liquor
,
Though
we
be
miserable
creatures
,
yet
the
Lord
of
his
mercy
hath
a
respect
to
vs
in
Christ
,
in
giuing
vs
this
precious
liquor
,
wherby
our
soules
may
be
seasoned
to
life
euerlasting
.
In
this
that
he
poures
it
into
our
hearts
,
we
see
cleerly
that
it
growes
not
in
our
hearts
,
nor
breedes
not
in
our
nature
.
No
,
this
gif●
of
faith
is
not
at
mans
command
,
nor
vnder
his
arbitrement
,
as
if
it
were
in
his
power
to
belieue
,
or
not
to
beleeue
,
as
he
pleaseth
.
It
is
the
gift
of
God
poured
downe
freelie
of
his
vndeserued
grace
,
in
the
riches
of
his
mercie
in
Christ
.
That
it
is
a
gift
ye
see
clearelie
,
1.
Cor.
12.9
.
where
the
Apostle
saith
;
And
to
another
is
giuen
faith
by
the
same
Spirit
.
As
also
,
Philip.
1.29
.
For
,
vnto
you
it
is
giuen
for
Christ
,
that
not
onely
ye
should
belieue
in
him
,
but
also
suffer
for
his
sake
.
So
faith
is
the
gift
of
the
holy
Spirit
:
and
this
gift
is
not
giuen
to
all
men
and
women
,
as
the
Apostle
plainlie
declareth
;
All
haue
not
faith
.
This
gift
though
it
be
giuen
,
it
is
not
giuen
to
all
,
but
is
onely
giuen
to
the
Elect
:
that
is
,
to
so
many
as
the
Lord
hath
appointed
to
life
euerlasting
.
This
gift
where-euer
it
is
,
and
in
what
heart
soeuer
it
be
,
it
is
neuer
idle
,
but
perpetually
working
;
and
working
well
by
loue
and
charitie
,
as
the
Apostle
affirmeth
,
Gala.
5.6
.
This
gift
where-euer
it
is
,
is
not
dead
,
but
quicke
and
liuely
,
as
the
Apostle
Iames
testifieth
,
in
his
second
Chapter
.
And
to
let
you
know
whether
it
be
liuely
and
working
,
or
not
,
there
is
no
better
meanes
then
to
looke
vnto
the
fruites
and
effects
that
flow
from
it
.
And
therefore
that
ye
by
your
owne
effects
,
may
be
the
more
assured
of
the
goodnesse
of
your
faith
,
I
will
giue
you
three
speciall
effects
to
obserue
,
by
the
which
ye
may
iudge
of
the
goodnesse
of
your
faith
.
The
second
effect
whereby
thou
shalt
know
whether
faith
be
in
thee
,
or
no
,
is
this
:
Obserue
and
aduise
with
thy selfe
,
if
thy
heart
can
be
content
to
renounce
thy
rancour
,
to
forgiue
thy
grudges
,
and
that
freely
,
for
Gods
cause
.
Canst
thou
do
this
?
And
wilt
thou
forgiue
thy
neighbour
,
as
freely
as
God
hath
forgiuen
thee
?
Assuredly
,
this
is
an
effect
of
the
right
Spirit
;
for
nature
could
neuer
giue
yt.
There
is
nothing
whereunto
nature
bendeth
it selfe
more
then
to
rancour
and
enuy
;
and
there
is
nothing
wherein
nature
placeth
her
honour
more
greedily
,
then
in
priuy
reuenge
.
Now
if
thy
heart
be
so
tamed
and
brought
downe
,
that
it
will
willingly
forgiue
the
iniurie
for
Gods
cause
,
this
is
the
effect
of
the
right
Spirit
.
This
is
not
my
saying
,
it
is
the
saying
of
Christ
himselfe
in
the
Euangelist
,
Math.
6.14
.
where
he
thus
speaketh
;
If
ye
do
forgiue
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
.
And
in
the
fifteenth
verse
,
But
if
ye
doe
not
forgiue
men
their
trespasses
,
no
more
will
your
heauenly
Father
forgiue
you
your
trespasses
.
So
that
Christ
saith
,
He
that
forgiueth
wrongs
,
shall
haue
wrongs
forgiuen
him
:
but
he
that
will
reuenge
his
wrongs
,
wrong
shall
be
reuenged
vpon
him
.
Therefore
,
as
thou
wouldest
be
spared
of
thy
wrongs
done
vnto
the
mightie
God
,
spare
thou
thy
neighbour
.
I
will
not
insist
;
examine
whether
ye
haue
faith
or
not
;
examine
it
by
prayer
,
examine
it
by
the
discharge
of
your
owne
priuie
grugdes
:
for
if
ye
want
these
effects
,
a
heart
full
of
rancour
,
a
heart
voide
of
prayer
,
is
a
heart
faithlesse
and
meete
for
hell
.
The
third
effect
of
faith
,
is
compassion
.
Thou
must
bow
thy
heart
,
and
extend
thy
pity
vnto
the
poore
members
of
Christ
his
body
,
and
suffer
them
not
to
want
,
if
thou
haue
:
for
except
ye
haue
this
compassion
,
ye
haue
no
faith
.
Examine
your selues
by
these
three
effects
;
and
if
ye
find
these
in
any
measure
,
though
neuer
so
small
,
you
haue
the
right
faith
in
your
hearts
;
the
faith
that
ye
haue
is
true
and
liuely
:
and
assuredly
,
God
will
be
mercifull
vnto
you
.
This
faith
of
ours
,
though
it
be
liuely
,
Lord
increase
our
faith
.
And
Christ
himselfe
commandeth
vs
to
pray
,
and
say
,
Lord
increase
our
faith
:
I
belieue
,
Lord
helpe
my
vnbeliefe
.
Then
by
Christ
his
owne
command
we
plainely
see
,
that
this
faith
needeth
continually
to
be
nourished
&
helped
;
and
it
cannot
be
helped
but
by
prayer
:
therefore
should
we
alwayes
continue
in
prayer
.
That
this
faith
should
be
helped
,
and
that
we
should
be
perpetually
vpon
our
guard
,
in
feare
and
trembling
,
to
get
it
augmented
,
the
terrible
doubtings
,
the
wonderfull
pits
of
desperation
,
into
the
which
the
dearest
seruants
of
God
are
cast
,
do
dailie
teath
.
For
the
best
seruants
of
God
are
exercised
with
terrible
doubtings
in
their
soules
,
with
wonderfull
stammerings
;
and
they
shall
be
brought
at
some
times
,
as
appeares
in
their
owne
iudgement
,
to
the
very
brinke
of
desperation
.
These
doubtings
and
stammerings
let
vs
see
that
this
faith
of
ours
would
be
perpetually
nourished
,
and
that
we
haue
need
continually
to
pray
for
the
increase
of
it
.
It
pleaseth
the
Lord
at
sometimes
to
let
his
seruants
haue
a
sight
of
themselues
,
to
cast
them
downe
,
and
to
let
them
see
how
vgly
sinne
is
:
It
pleaseth
him
to
let
them
fall
into
the
bitternesse
of
sinne
;
and
to
what
end
?
Not
that
he
will
deuoure
them
,
and
suffer
them
to
be
swallowed
vp
of
destruction
.
Though
Hezekiah
cryeth
out
:
That
like
an
hungry
Lyon
,
the
Lord
is
like
to
deuoure
him
,
and
bruise
him
in
peeces
;
yet
the
Lord
suffers
him
not
to
despaire
.
And
though
Dauid
cry
,
I
cannot
away
with
this
consuming
fire
;
I
cannot
endure
the
fire
of
the
Lords
iealousie
,
yet
he
despaireth
not
.
But
the
Lord
casteth
his
seruants
very
low
.
To
what
end
?
To
the
end
that
they
may
feele
in
their
hearts
and
consciences
,
what
Christ
suffered
for
them
on
the
Crosse
,
in
soule
and
body
.
Yea
,
we
would
thinke
that
there
had
bene
plaine
collusion
betwixt
the
Father
and
the
Sonne
,
and
that
his
suffering
had
bene
no
suffering
,
except
we
felt
in
our
soules
in
some
measure
,
the
hell
which
he
sustained
in
fullmeasure
.
So
to
the
end
that
we
might
clearely
vnderstand
the
bitternesse
of
sinne
,
that
we
might
know
how
farre
we
are
indebted
to
Christ
,
who
suffered
such
torments
for
our
sinnes
,
and
that
we
may
be
the
more
able
to
thanke
him
,
to
praise
his
holy
Name
,
he
suffers
his
owne
seruants
to
doubt
,
but
not
to
despaire
;
he
forgiues
their
doubtings
,
he
forgiues
their
stammerings
,
and
in
his
owne
time
he
supports
them
,
and
brings
vs
vnto
the
waters
of
life
.
These
doubtings
,
as
I
haue
often
said
,
We
are
alwaies
in
doubt
,
saith
he
,
but
we
despaire
not
.
And
from
whence
floweth
this
doubting
?
We
know
that
in
the
regenerate
man
,
there
is
a
remnant
of
corruption
:
for
we
haue
not
our
heauen
in
this
earth
;
though
we
begin
our
heauen
here
,
yet
we
get
it
not
fully
here
.
And
if
all
corruption
were
taken
away
,
what
should
there
want
of
a
full
heauen
here
?
So
it
is
onely
begun
in
this
life
,
and
not
perfected
:
therefore
there
remaines
in
the
soule
a
great
corruption
,
which
is
neuer
idle
but
continually
occupied
.
This
corruption
is
euer
bringing
forth
the
birth
of
sinne
more
or
lesse
;
euery
sinne
hurts
the
conscience
:
a
hurt
conscience
impaireth
the
perswasion
,
&
so
comes
in
the
doubting
.
For
there
is
not
a
sinne
that
we
commit
,
but
it
banisheth
light
,
and
casteth
a
mist
ouer
the
eye
of
our
faith
,
whereby
we
doubt
and
stagger
in
our
sight
:
and
were
it
not
that
the
Lord
in
his
mercie
taketh
vs
vp
,
giueth
vs
the
gift
of
repentance
,
and
maketh
vs
euery
day
as
oft
as
we
sin
,
to
crie
as
oft
for
mercie
,
and
so
to
repaire
the
losse
that
we
haue
of
faith
,
to
repaire
the
losse
that
we
haue
of
the
feeling
of
mercie
,
we
would
wholly
put
out
that
same
light
.
But
it
pleaseth
the
Lord
though
we
be
euery
day
sinning
,
to
giue
vs
the
gift
of
repentance
;
and
by
repentance
to
repaire
our
faith
;
to
repaire
the
sense
and
feeling
of
mercie
in
vs
,
and
to
put
vs
in
that
same
state
of
perswasion
wherein
we
were
before
.
Therefore
if
God
begin
not
,
continue
not
,
&
end
not
with
mercie
,
in
that
very
moment
that
he
abs●racts
his
mercie
from
vs
,
we
will
decay
.
So
we
must
be
diligent
in
calling
for
mercie
;
we
must
be
instant
continually
,
in
seeking
to
haue
a
feeling
of
mercie
.
Thus
much
for
th●
doubting
.
Ye
haue
in
Romanes
11.29
.
that
the
gifts
and
calling
of
God
are
without
repentance
.
But
among
all
the
gifts
that
are
of
this
sort
,
faith
is
one
of
the
chiefest
:
therefore
it
cannot
be
reuoked
againe
.
Ye
haue
in
Iude
3.
That
faith
was
once
giuen
vnto
the
Saints
.
Once
giuen
,
that
is
,
constantly
giuen
,
neuer
to
be
changed
,
nor
vtterly
taken
from
them
.
The
Lord
will
not
repent
him
of
this
gift
:
but
the
soule
which
he
hath
loued
once
he
will
loue
perpetually
.
It
is
true
and
certaine
,
that
the
sparkles
of
faith
which
are
kindled
in
the
heart
by
the
Spirit
of
God
,
may
be
obscured
and
smothered
for
a
long
time
;
they
may
be
couered
with
the
ashes
of
our
owne
corruption
,
and
with
our
owne
ill
deeds
and
wickednesse
,
into
which
we
daily
fall
.
It
is
true
that
the
effects
of
a
liuely
faith
will
be
interrupted
,
and
that
thy
lusts
and
affections
will
preuaile
for
a
long
time
:
so
that
when
thou
lookest
on
thy selfe
,
vpon
the
iudgements
of
God
that
hang
ouer
thy
soule
and
bodie
,
&
when
thou
lookest
vpon
thy
dissolute
life
,
and
on
the
anger
of
God
against
this
dissolute
life
:
in
the
mind
,
in
the
heart
and
conscience
of
him
that
hath
so
smothered
and
oppressed
his
faith
,
it
will
oft
times
come
to
passe
in
his
owne
iudgement
,
hauing
his
eyes
fixed
on
himselfe
onely
,
that
he
will
thinke
himselfe
to
be
a
reprobate
,
to
be
an
outcast
,
and
neuer
able
to
recouer
mercie
.
Where
this
corruption
bursteth
forth
in
this
grosse
manner
,
after
that
the
Lord
hath
called
thee
;
looke
how
soone
the
Lord
beginneth
to
waken
thee
againe
,
incontinent
thou
fixest
thine
ey●s
vpon
thine
owne
life
,
and
entrest
into
a
deepe
consideration
as
well
of
the
weight
of
thy
sinne
,
as
of
the
weight
of
the
wrath
of
God
,
which
thou
seest
following
thereupon
;
and
art
loath
to
remit
these
cogitations
,
to
thinke
vpon
the
deepenesse
of
the
mercie
of
God
.
Resting
on
these
considerations
,
it
cannot
but
come
to
passe
that
in
thine
owne
iudgement
thou
art
an
out-cast
.
And
yet
God
forbid
it
were
so
;
for
though
these
sparks
of
the
Spirit
be
couered
by
the
corruption
that
is
within
thy
soule
,
yet
these
sparkles
are
not
wholly
put
out
.
And
to
let
you
see
that
they
are
not
extinguished
,
An
example
of
this
we
haue
clearely
in
the
Prophet
Dauid
,
after
his
lamentation
in
that
Psalme
of
Repentance
,
Psal.
51.11
.
he
prayeth
to
God
in
these
words
,
Cast
me
not
away
from
thy
presence
.
And
what
addeth
he
?
And
take
not
thy
holy
Spirit
from
me
.
Had
he
not
lost
the
Spirit
by
his
adultery
and
murther
?
No
:
for
he
would
not
haue
said
then
,
Take
it
not
from
me
:
but
,
Restore
it
to
me
.
It
is
true
that
he
vseth
the
like
in
the
verse
following
,
R●store
me
to
the
ioy
of
thy
saluation
.
Not
that
he
wanted
the
Spirit
wholly
,
but
that
the
Spirit
lacked
force
in
him
,
and
needed
strengthening
and
fortification
:
it
would
be
stirred
vp
,
that
the
flame
of
it
might
appeare
.
Therefore
I
say
,
in
that
Dauid
speaketh
so
plainly
after
his
adulterie
and
murther
,
Take
not
thy
Spirit
from
me
,
it
is
a
certaine
argument
,
that
the
faithfull
haue
neuer
the
Spirit
of
God
alwaies
taken
from
them
in
their
greatest
dissolutions
.
The
second
point
is
this
:
How
proue
I
that
these
sparkles
are
not
idle
,
though
the
outward
effects
be
interrupted
?
As
Dauid
felt
this
in
his
conscience
,
so
euery
one
of
you
may
feele
it
in
your
owne
consciences
.
The
Spirit
of
God
in
mans
heart
cannot
be
idle
;
but
these
sparkles
during
the
time
that
the
bodie
is
let
loose
to
all
dissolutions
,
these
sparkles
are
accusing
thy
dissolution
,
are
finding
fault
with
thy
manners
;
these
sparkles
suffer
thee
not
to
take
the
pleasure
of
thy
bodie
without
great
bitternesse
and
continuall
remorse
.
And
these
sparkles
where
they
are
,
will
make
the
soule
wherein
they
dwell
to
vtter
these
speeches
at
one
time
or
other
,
once
in
the
twenty-foure
houres
;
Alas
,
I
am
doing
the
euill
which
I
would
not
do
,
if
I
had
power
or
strength
to
resist
my
affection
:
&
if
I
might
be
master
of
my
affections
,
I
would
not
for
all
the
world
do
the
euill
which
I
do
.
Againe
,
if
I
had
power
to
do
the
good
which
I
would
do
,
I
would
not
leaue
it
vndone
for
all
the
world
.
So
these
sparkles
,
though
they
haue
not
such
force
and
strength
presently
as
to
resist
the
affection
&
abstaine
from
doing
euill
deeds
,
yet
perpetually
in
the
heart
they
are
finding
fault
with
thy
corruption
,
and
suffer
thee
not
to
take
thy
pleasure
without
paine
,
but
last
of
all
force
thee
to
vtter
these
speeches
;
If
I
had
strength
to
resist
,
I
would
not
do
the
euill
which
I
do
.
Where
these
speeches
are
,
no
question
they
are
the
words
of
a
soule
which
the
Lord
hath
begun
to
sanctifie
:
and
being
once
sanctified
,
in
despite
of
the
diuell
and
of
the
corruption
that
is
in
vs
,
this
faith
shall
neuer
perish
:
but
if
the
whole
soule
without
contradiction
,
with
a
greedy
appetite
and
pleasure
be
carried
to
euill
,
and
hath
no
sorrow
for
it
,
that
soule
is
in
an
ill
estate
;
I
can
looke
for
nothing
in
such
a
soule
but
death
,
except
the
Lord
of
his
great
mercie
preuent
it
.
But
where
this
remorse
and
sorrow
,
and
such
speeches
are
in
the
soule
,
that
soule
,
in
the
time
that
God
hath
appointed
,
shall
recouer
strength
.
The
Lord
shall
neuer
suffer
those
sparkes
to
be
wholly
taken
away
;
but
in
his
owne
time
he
shall
fortifie
them
,
and
make
them
to
breake
out
before
the
world
in
good
works
.
The
Lord
in
his
owne
time
will
sanctifie
them
,
he
will
scatter
the
ashes
of
corruption
,
stirre
vp
the
sparkles
,
and
make
them
to
breake
out
into
a
better
life
then
euer
they
did
before
;
as
ye
may
cleerely
see
that
Dauids
repentance
hath
done
more
good
to
the
God
,
then
if
he
had
neuer
fallen
.
Thus
farre
concerning
the
effects
.
Though
the
effects
of
repentance
be
interrupted
,
When
we
breake
not
forth
into
outward
deedes
,
God
forbid
that
we
should
thinke
that
these
sparkles
are
whollie
extinguished
.
Indeede
the
soule
which
is
visited
after
foule
and
haynous
backslidings
from
his
calling
,
and
against
his
knowledge
,
before
this
soule
recouer
the
former
beauty
,
it
is
in
a
strange
danger
.
For
if
the
Lord
suffer
thy
corruption
to
get
loose
,
in
such
sort
that
it
carry
thee
as
it
will
,
and
by
all
meanes
possible
maketh
thee
to
labour
to
put
out
the
sparkles
of
regeneration
;
when
the
Lord
beginnes
to
challenge
thee
,
or
to
make
thee
render
an
account
of
this
life
past
,
the
soule
of
that
man
when
it
is
challenged
,
is
in
great
danger
.
So
that
no
question
,
when
the
Lord
beginnes
to
lay
to
your
charge
your
dissolute
life
,
the
contempt
and
abuse
of
your
calling
,
assuredly
your
soules
are
so
neere
to
the
b●inke
of
desperation
that
there
can
be
nothing
neerer
.
For
wilt
thou
looke
to
God
?
Thou
wilt
see
nothing
but
his
anger
kindled
as
a
fire
against
thee
.
Wilt
thou
looke
to
thy selfe
?
Thou
wilt
see
nothing
but
sin
prouoking
his
anger
:
thou
wilt
see
the
contempt
and
abuse
of
thy
calling
enlarging
his
anger
;
thou
wilt
see
nothing
but
matter
of
despaire
.
And
what
is
the
best
pillar
and
surest
retreat
,
whereupon
such
a
soule
that
is
so
neere
to
the
brinke
of
desperation
,
may
repose
?
I
will
shew
you
the
helpe
whereupon
.
When
thou
art
assaulted
by
all
the
greatest
tentations
thou
canst
imagine
,
So
the
soule
that
is
tossed
with
high
assaults
and
great
dangers
,
where
present
things
will
not
helpe
,
it
is
necessary
that
it
haue
recourse
vnto
things
past
,
and
keepe
in
memory
the
fore-past
experience
of
mercy
,
which
the
Lord
hath
freely
shewed
towards
that
soule
.
This
same
memory
shall
be
so
pleasant
to
the
soule
,
that
it
shall
stay
it
presently
from
desperation
,
and
vphold
it
vnto
the
time
the
Lord
pacifie
that
heart
,
and
giue
comfort
to
that
soule
:
which
being
done
,
that
soule
shall
see
,
that
howsoeuer
God
was
angry
,
he
was
angry
onely
for
a
while
.
I
speake
these
things
,
not
that
I
thinke
that
euery
one
of
you
hath
tasted
of
them
;
&
yet
in
some
measure
the
seruants
of
God
must
taste
of
them
:
and
ye
that
haue
not
tasted
of
them
,
may
taste
of
them
before
ye
die
.
And
therefore
whether
ye
haue
tasted
or
not
tasted
of
them
,
it
cannot
be
but
profitable
for
you
to
locke
vp
this
lesson
in
your
hearts
,
and
remember
it
faithfully
,
that
if
the
Lord
at
any
time
strike
at
your
hearts
,
ye
may
remember
and
say
with
your selues
,
I
learned
a
lesson
:
To
looke
backe
vnto
my
forepast
experience
,
and
thereon
to
repose
.
And
though
ye
be
not
touched
presently
your selues
,
yet
when
ye
visite
them
that
are
troubled
in
conscience
,
let
these
things
be
proposed
to
them
as
comforts
,
&
vse
them
as
medicines
most
meete
to
apply
to
the
griefe
of
the
inward
conscience
,
and
so
ye
shal
reape
fruite
of
this
doctrine
,
and
possesse
your
soules
in
a
good
estate
.
Thus
farre
for
the
first
point
,
wherein
euery
one
of
you
ought
to
try
and
examine
your
owne
consciences
.
The
second
point
is
this
;
Try
whether
ye
haue
loue
towards
your
neighbour
or
not
.
God
is
loue
.
)
So
seeing
God
is
loue
it selfe
,
whosoeuer
will
resemble
him
,
must
be
endued
with
the
oyle
of
loue
.
This
onely
one
argument
testifieth
to
vs
,
that
this
loue
is
a
principall
head
,
whereunto
all
things
that
are
commanded
in
religion
ought
to
be
referred
.
To
spend
long
time
in
the
praise
of
loue
,
I
hold
it
not
necessary
,
seeing
the
holy
Scripture
resounds
in
blasing
the
commendations
of
it
:
but
that
we
speake
not
of
any
thing
ambiguous
,
I
will
let
you
see
how
this
word
is
considered
&
taken
in
the
Scriptures
.
Next
,
we
take
this
word
for
that
loue
whereby
we
loue
Gods
creatures
our
neighbours
,
&
especially
them
that
are
of
the
family
of
faith
.
And
thirdly
,
it
is
taken
for
the
deedes
of
the
second
Table
,
which
flow
from
this
loue
.
Now
when
I
speake
of
loue
,
I
speake
of
it
as
in
the
second
signification
;
to
wit
,
as
it
is
taken
for
the
loue
of
our
neighbour
.
The
gift
of
God
,
poured
into
the
hearts
of
men
and
women
:
by
the
which
gift
we
first
loue
God
in
Christ
our
Sauiour
;
and
next
in
God
,
and
for
Gods
cause
,
we
loue
all
his
creatures
,
but
chiefly
our
brethren
that
are
of
the
family
of
faith
,
the
children
of
one
common
Father
with
vs
.
We
will
examine
this
definition
;
I
say
,
first
the
loue
of
God
as
it
cometh
from
God
,
The
second
argument
that
I
vse
is
this
;
Seeing
there
is
onely
one
precept
left
by
our
Master
in
recommendation
to
be
obserued
by
vs
,
God
is
loue
:
therefore
the
more
we
are
in
loue
,
the
more
neere
we
are
to
that
happie
life
:
for
we
are
in
God
,
and
partakers
of
the
life
of
God
.
When
I
speake
this
,
ye
must
not
thinke
that
loue
in
God
and
loue
in
vs
is
one
thing
:
for
loue
is
but
a
qualitie
in
vs
,
and
it
is
not
a
qualitie
in
God
.
There
is
nothing
in
God
but
that
which
is
God
;
so
loue
in
God
is
his
owne
essence
:
therefore
the
more
that
ye
grow
in
loue
,
the
neerer
ye
draw
to
God
,
and
to
that
happie
and
blessed
life
.
For
there
is
nothing
more
profitable
,
more
agreeable
&
conuenient
vnto
nature
then
to
loue
,
and
aboue
all
things
to
loue
God
.
And
therefore
it
is
that
God
and
his
Angels
are
most
happie
and
blessed
,
because
they
loue
all
things
,
and
desire
euer
to
do
good
.
On
the
other
side
,
there
is
nothing
more
vnhappie
,
nothing
more
noysome
,
more
hurtful
&
that
eateth
vp
nature
more
,
then
to
burne
with
enuie
and
hatred
:
and
therefore
it
is
that
the
diuels
are
most
miserable
,
who
torment
themselues
with
continuall
malice
and
hatred
,
burning
with
a
vehement
appetite
to
be
noysome
vnto
all
creatures
.
So
as
the
life
of
the
diuel
is
most
vnhappie
,
because
he
is
full
of
enuie
and
malice
;
so
our
life
will
be
most
happie
,
if
we
be
full
of
loue
.
I
will
no
further
speake
of
loue
:
Onely
if
ye
haue
loue
,
marke
the
effects
of
it
set
downe
,
1.
Cor.
13.4.5.6.7
.
verses
,
which
effects
if
ye
haue
not
in
some
measure
,
ye
haue
not
true
loue
.
I
end
here
.
THE
THIRD
SERMON
,
VPON
THE
SACRAMENTS
IN
GENERALL
.
1.
COR.
11.23
.
For
I
haue
receiued
of
the
Lord
,
that
which
I
also
haue
deliuered
vnto
you
,
to
wit
,
that
the
Lord
Iesus
in
the
night
that
he
was
betrayed
,
tooke
Bread
,
&c.
THere
is
nothing
in
this
wo●ld
,
nor
out
of
the
world
,
more
to
be
wished
of
euery
one
of
you
,
more
to
be
craued
and
sought
of
euery
one
of
you
,
then
to
be
conioyned
with
Christ
Iesus
,
then
once
to
be
made
one
with
the
God
of
glorie
,
Christ
Iesus
.
This
heauenly
and
celestiall
coniunction
is
purchased
&
brought
about
by
two
speciall
meanes
;
It
is
brought
about
by
meanes
of
the
word
and
preaching
of
the
Gospell
:
and
it
is
brought
about
by
the
meanes
of
the
Sacraments
,
and
ministration
thereof
.
The
word
leadeth
vs
to
Christ
by
the
eare
;
the
Sacraments
leade
vs
to
Christ
by
the
eye
:
two
senses
of
all
the
rest
which
God
hath
chosen
as
most
meete
for
this
purpose
,
to
instruct
vs
and
bring
vs
vnto
Christ
.
For
that
doctrine
must
be
most
effectuall
and
mouing
,
that
wakeneth
and
stirreth
vp
most
the
outward
senses
:
that
doctrine
that
wakeneth
not
onely
the
eare
but
the
eye
,
the
taste
,
the
feeling
,
and
all
the
rest
of
the
outward
senses
,
must
moue
the
heart
most
,
must
be
most
effectuall
and
piercing
in
the
soule
.
But
so
it
is
that
this
doctrine
of
the
Sacraments
moueth
,
stirreth
vp
and
wakeneth
most
the
outward
senses
;
therefore
it
must
be
(
if
we
come
well
prepared
vnto
it
)
most
effectuall
to
stir
vp
the
inward
senses
of
the
dull
heart
.
But
there
is
a
thing
that
ye
must
euer
remember
;
there
is
no
doctrine
,
neither
of
the
simple
word
,
nor
yet
of
the
Sacraments
,
if
Christ
abstract
his
holy
Spirit
that
is
able
to
moue
:
therefore
when
euer
ye
come
to
heare
the
doctrine
,
whether
it
be
of
the
Sacraments
or
of
the
simple
word
,
craue
of
God
that
he
would
be
present
by
his
holy
Spirit
,
or
otherwise
all
the
doctrine
in
the
earth
will
not
auaile
you
.
Alwayes
this
doctrine
of
the
Sacraments
stirres
vp
and
wakens
most
the
outward
senses
,
&
there
is
no
question
therefore
but
it
is
an
effectuall
and
potent
instrument
,
to
waken
,
prepare
and
stirre
vp
our
hearts
.
Then
to
let
you
see
what
the
word
Sacrament
meaneth
,
But
leauing
the
ambiguity
of
the
word
,
I
take
the
word
Sacrament
,
as
it
is
taken
and
vsed
this
day
in
the
Church
of
God
,
for
a
holy
Signe
&
Seale
that
is
annexed
to
the
preached
word
of
God
,
to
seale
vp
&
confirme
the
truth
contained
in
the
same
word
:
so
that
I
call
not
the
seale
separated
from
the
word
,
a
Sacrament
.
For
as
there
can
not
be
a
seale
but
that
which
is
the
seale
of
an
euidence
,
and
if
the
seale
be
separated
from
the
euidence
,
it
is
not
a
seale
,
but
looke
what
it
is
by
nature
,
it
is
no
more
:
So
there
cannot
be
a
Sacrament
,
except
it
be
annexed
to
the
euidence
of
the
word
;
but
looke
what
the
Sacrament
was
by
nature
,
it
is
no
more
.
Was
it
a
common
peece
of
bread
?
It
remaines
common
bread
,
except
it
be
ioyned
to
the
euidence
of
the
word
.
Therefore
the
word
onely
cannot
be
a
Sacrament
,
nor
the
element
only
,
cannot
be
a
Sacrament
;
but
the
word
and
element
coniunctly
,
must
make
a
Sacrament
.
And
so
Augustine
said
well
,
Let
the
word
come
to
the
element
,
and
so
ye
shall
haue
a
Sacrament
.
So
then
the
word
must
come
to
the
element
:
that
is
,
the
word
preached
distinctly
,
and
all
the
parts
of
it
opened
vp
,
must
goe
before
the
hanging
to
of
the
Sacracrament
;
and
the
Sacrament
as
a
seale
must
follow
,
and
so
be
receiued
accordingly
.
Then
I
call
a
Sacrament
,
the
word
and
seale
coniunctly
,
the
one
hung
to
the
other
.
It
is
without
all
controuersie
,
and
there
is
no
doubt
in
it
,
that
all
Sacraments
are
signes
:
Now
if
a
Sacrament
be
a
signe
,
as
the
signe
is
in
a
relation
in
that
Category
,
(
for
so
we
must
speake
it
:
)
so
the
Sacrament
must
be
placed
in
that
same
Categorie
of
relation
.
Now
euery
relation
againe
must
stand
,
of
force
,
betwixt
two
things
;
for
one
thing
cannot
be
the
correlatiue
of
it selfe
:
but
in
a
lawfull
relation
,
of
force
there
must
be
two
things
,
which
two
haue
euer
a
mutuall
respect
the
one
to
the
other
:
therefore
in
euery
Sacrament
that
hath
a
relation
,
there
must
be
two
things
which
two
haue
euer
a
mutuall
respect
the
one
to
the
other
.
Take
away
one
of
these
two
things
from
the
Sacrament
,
ye
lose
the
relation
;
and
losing
the
relation
,
ye
lose
the
Sacrament
.
Confound
any
of
these
two
with
the
other
,
make
either
a
confusion
or
permixtion
of
them
,
ye
lose
the
relation
:
and
losing
the
relation
,
ye
lose
the
Sacrament
.
Turne
ouer
the
one
into
the
other
,
so
that
the
substance
of
the
one
starts
vp
,
and
vanisheth
in
the
other
;
ye
lose
the
relation
,
and
so
ye
lose
the
Sacrament
.
Then
as
in
euery
Sacrament
there
is
a
relation
;
so
to
keepe
the
relation
,
ye
must
euer
keepe
two
things
seuerally
in
the
Sacrament
.
Now
for
the
better
vnderstanding
and
consideration
of
these
two
diuerse
things
which
are
relatiue
to
others
,
To
speake
properly
,
there
is
none
hath
power
to
deliuer
Christ
but
God
the
Father
or
himselfe
.
There
is
none
hath
power
to
deliuer
the
Mediator
but
his
owne
Spirit
:
yet
it
hath
pleased
God
to
vse
some
instruments
and
meanes
,
whereby
he
will
deliuer
Christ
Iesus
vnto
vs
.
The
meanes
are
these
;
the
ministerie
of
the
word
,
and
the
ministerie
of
the
Sacraments
;
and
in
respect
he
vseth
these
as
meanes
to
deliuer
Christ
,
they
are
said
to
deliuer
him
.
But
here
ye
haue
to
distinguish
betweene
the
principall
efficient
deliuerer
,
&
the
instrumentall
efficient
,
which
is
the
word
&
Sacraments
:
keeping
this
distinction
,
both
these
are
true
;
God
by
his
word
,
&
God
by
his
Spirit
,
deliuereth
Christ
Iesus
vnto
you
.
Then
I
say
,
I
call
them
signes
,
because
God
hath
made
them
potent
instruments
to
deliuer
the
same
thing
which
they
signifie
.
Is
it
possible
that
my
stomach
can
be
refreshed
with
that
meate
,
the
substance
whereof
neuer
came
into
my
mouth
?
Is
it
possible
my
drought
can
be
slackned
with
that
drinke
,
that
neuer
passed
downe
my
throat
?
Is
it
possible
that
I
can
sucke
any
vertue
out
of
any
thing
,
except
I
get
the
substance
first
?
So
it
is
impossible
that
I
can
get
the
iuyce
and
vertue
that
floweth
out
of
Christ
,
except
I
get
the
substance
,
that
is
,
himselfe
first
.
So
I
call
not
the
thing
signified
,
the
grace
and
vertue
that
floweth
from
Christ
onely
;
nor
Christ
himselfe
and
his
substance
,
without
his
vertue
and
graces
onely
;
but
ioyntly
the
substance
with
the
graces
,
whole
Christ
,
God
and
man
,
without
separation
of
his
natures
,
wi●hout
distinguishing
of
his
substance
from
his
graces
.
I
call
the
thing
signified
by
the
signes
in
the
Sacrament
:
for
why
?
if
no
more
be
signified
by
the
Bread
but
the
flesh
and
bodie
of
Christ
onely
,
and
no
more
be
signified
by
the
Wine
but
the
bloud
of
Christ
onely
,
thou
canst
not
say
,
that
the
body
of
Christ
is
Christ
;
it
is
but
a
part
of
Christ
:
thou
canst
not
say
,
that
the
blood
of
Christ
is
whole
Christ
;
it
is
but
a
part
of
him
:
and
a
peece
of
thy
Sauiour
saued
thee
not
;
a
part
of
thy
Sauiour
wrought
not
the
worke
of
thy
saluation
:
and
so
suppose
thou
get
a
peece
of
him
in
the
Sacrament
,
that
part
will
do
thee
no
good
.
To
the
end
therefore
that
this
Sacrament
may
nourish
thee
to
life
euerlasting
,
thou
must
get
in
it
thy
whole
Sauiour
,
whole
Christ
God
and
man
,
with
his
whole
graces
and
benefites
,
without
separation
of
his
substance
from
his
graces
,
or
of
the
one
nature
from
the
other
.
And
how
get
I
him
?
Not
by
my
mouth
.
It
is
a
vaine
thing
to
thinke
that
we
will
get
God
by
our
mouth
:
but
we
get
him
by
faith
.
As
he
is
a
Spirit
,
so
I
eate
him
by
faith
and
beliefe
in
my
soule
,
not
by
the
teeth
of
my
mouth
:
that
is
a
vaine
thing
.
Be
it
that
thou
mightest
eate
the
flesh
of
Christ
with
thy
teeth
,
this
were
a
cruell
manner
of
doing
;
yet
thou
maist
not
eate
the
God-head
with
thy
teeth
:
this
is
a
grosse
fashion
of
speaking
.
Then
if
euer
ye
get
good
of
the
Sacrament
,
ye
must
get
whole
Christ
;
and
there
is
not
any
instrument
whereby
to
lay
hold
on
him
but
by
faith
onely
:
therefore
come
with
a
faithfull
heart
.
O
,
but
ye
will
aske
me
(
and
by
appearance
,
the
definition
laid
downe
of
the
thing
signified
giueth
a
ground
to
it
)
If
the
flesh
of
Christ
and
the
bloud
of
Christ
be
a
part
of
the
thing
signified
,
Now
I
say
in
the
end
,
the
thing
signified
must
be
applied
to
vs
.
What
auaileth
it
me
to
see
my
medicine
in
a
box
,
all
applyed
to
vs
.
Then
I
say
seeing
we
come
to
the
Sacrament
to
be
fed
by
his
flesh
,
and
refreshed
by
his
bloud
,
to
be
fed
to
an
heauenly
and
spirituall
life
:
and
seeing
there
is
no
profite
to
be
had
at
this
Table
without
some
kinde
of
preparation
;
therefore
let
no
man
prease
to
come
to
this
Table
,
except
in
some
measure
he
be
prepared
.
Some
will
be
prepared
in
a
greater
measure
then
others
;
alwayes
let
no
man
presume
to
go
to
it
,
except
in
some
measure
his
heart
be
sanctified
:
therefore
my
exhortation
concerning
the
way
,
whereby
euery
one
of
you
ought
to
prepare
your selues
that
ye
may
fit
you
the
better
to
this
Table
,
is
this
;
There
is
not
one
of
you
that
cometh
to
the
Table
of
the
Lord
,
that
may
bring
before
the
Lord
his
integrity
,
iustice
,
and
vprightnes
:
but
whosoeuer
goeth
to
the
Table
of
the
Lord
,
he
ought
to
go
with
the
acknowledging
and
confession
of
his
misery
:
he
ought
to
go
with
a
sorrowfull
heart
,
for
the
sinnes
wherein
he
hath
offended
God
;
he
ought
to
go
with
a
hatred
of
those
sinnes
.
Not
to
protest
that
he
is
holy
,
iust
and
vpright
:
but
to
protest
,
and
confesse
,
that
he
is
miserable
,
and
of
all
creatures
the
most
miserable
:
and
therefore
he
goeth
to
that
Table
,
to
get
support
for
his
misery
,
to
obtaine
mercy
at
the
throne
of
Grace
:
to
get
remission
and
forgiuenesse
of
sinnes
;
to
get
the
gift
of
repentance
,
that
more
and
more
he
may
study
to
liue
vprightly
,
holily
and
soberly
in
all
time
to
come
.
Therefore
except
ye
haue
entred
into
this
course
,
and
haue
a
purpose
to
continue
in
this
course
,
to
amend
your
life
past
,
to
repent
you
of
your
sinnes
,
and
by
the
grace
of
God
to
liue
more
vprightly
and
soberly
then
ye
haue
done
;
for
Gods
cause
go
not
to
the
Table
.
For
where
there
is
not
a
purpose
to
do
well
and
to
repent
,
of
necessity
there
must
be
a
purpose
to
do
il
:
and
whosouer
cometh
to
that
Table
with
a
purpose
to
do
ill
,
and
without
a
purpose
to
repent
,
he
cometh
to
mock
Christ
,
to
scorne
him
to
his
face
,
and
to
eate
his
owne
present
condemnation
.
So
let
no
man
come
to
that
Table
,
that
hath
not
in
his
heart
a
purpose
to
do
better
,
that
hath
not
a
heart
to
sorrow
for
his
sinnes
past
,
and
thinketh
not
his
former
folly
and
madnesse
ouer-great
:
Let
no
man
come
to
that
Table
without
this
,
vnder
the
paine
of
condemnation
.
But
if
ye
haue
in
your
heart
a
purpose
to
do
better
,
suppose
your
former
life
hath
bene
dissolute
and
loose
;
yet
if
ye
be
touched
in
your
hearts
with
any
feeling
or
remorse
of
your
life
past
,
go
not
from
the
Table
,
but
come
with
a
prostation
of
your
misery
and
wretchednesse
,
and
come
with
a
heart
to
get
grace
.
If
with
a
dissolute
life
(
I
meane
not
of
open
slanders
)
thou
haue
also
a
purpose
not
to
amend
,
but
to
do
worse
,
for
Gods
sake
abstaine
.
Thus
far
of
the
thing
signified
.
Vnto
this
generall
consideration
,
there
remaineth
these
things
yet
to
be
made
plaine
vnto
you
:
First
how
the
signes
and
the
thing
signified
are
coupled
together
,
and
how
they
are
conioyned
.
Next
it
resteth
to
be
told
you
,
how
the
signe
is
deliuered
,
and
how
the
thing
signified
is
deliuered
,
and
how
both
are
receiued
as
they
are
deliuered
.
This
being
done
,
I
shall
speake
briefly
of
the
other
part
of
the
Sacrament
,
which
is
the
word
.
And
last
of
all
,
I
shall
let
you
see
what
sort
of
faults
they
are
that
peruert
the
Sacrament
,
and
make
it
of
no
effect
.
And
if
time
shall
serue
,
I
shall
enter
in
particular
to
this
Sacrament
which
we
haue
in
hand
.
Then
to
come
backe
againe
;
In
the
third
place
it
is
to
be
considered
,
how
the
signe
and
the
thing
signified
,
To
tell
you
now
how
these
two
are
conioyned
,
it
will
be
far
easier
for
me
,
and
better
for
you
to
vnderstand
to
tell
you
first
how
they
are
conioyned
:
for
I
shall
make
it
very
cleare
vnto
you
,
by
letting
you
see
how
they
are
not
conioyned
:
but
it
is
not
possible
to
make
it
so
cleare
by
telling
you
the
manner
how
they
are
conioyned
.
Ye
may
perceiue
clearely
by
your
eyes
,
that
the
signe
and
the
thing
signified
are
not
locally
conioyned
:
that
is
,
they
are
not
both
in
one
place
.
Ye
may
perceiue
also
by
your
outward
senses
,
that
the
bodie
of
Christ
which
is
the
thing
signified
,
and
the
signes
,
are
not
conioyned
corporally
,
their
bodies
touch
not
each
other
.
You
may
perceiue
also
they
are
not
visibly
conioyned
,
they
are
not
both
subiect
to
the
outward
eye
.
So
it
is
easie
to
let
you
see
how
they
are
not
conioyned
.
For
if
the
signe
and
the
thing
signified
were
visibly
and
corporally
conioyned
,
what
need
were
there
for
vs
to
haue
a
signe
?
Wherefore
should
the
signe
in
the
Sacrament
serue
vs
?
Is
not
the
signe
in
the
Sacrament
appointed
to
leade
me
to
Christ
?
is
not
the
signe
appointed
to
point
out
Christ
vnto
me
?
If
I
saw
him
present
by
mine
owne
eye
,
as
I
do
the
Bread
,
what
need
had
I
of
the
Bread
?
Therefore
ye
may
see
clearely
,
that
there
is
no
such
thing
as
a
corporall
,
naturall
,
or
any
such
like
physicall
coniunction
betweene
the
signe
&
the
thing
signified
.
So
I
say
,
it
is
easie
to
let
you
see
how
they
are
not
conioyned
.
Now
let
vs
see
how
they
are
conioyned
.
We
cannot
craue
here
any
other
sort
of
coniunction
then
may
stand
&
agree
with
the
nature
of
the
Sacrament
:
for
nothing
can
be
conioyned
with
another
after
any
other
sort
then
the
nature
of
it
will
suffer
;
therefore
there
cannot
be
here
any
other
sort
of
coniunction
then
the
nature
of
the
Sacrament
will
suffer
.
Now
the
nature
of
the
Sacrament
will
suffer
a
Sacramentall
coniunction
.
O
but
that
is
hard
yet
,
ye
are
neuer
the
better
for
this
;
but
I
shall
make
it
cleare
by
Gods
grace
.
Ye
know
euery
Sacrament
is
a
mysterie
;
there
is
not
a
Sacrament
but
it
containes
a
high
and
diuine
mysterie
.
In
respect
then
that
a
Sacrament
is
a
mystery
,
it
followeth
,
that
a
mysticall
secret
,
and
a
spirituall
coniuction
agreeth
well
with
the
nature
of
the
Sacrament
.
As
the
coniunction
betweene
vs
and
Christ
is
full
of
mysterie
,
as
the
Apostle
letteth
you
see
,
Eph.
5.32
.
that
it
is
a
mysticall
and
spirituall
coniunction
:
so
no
doubt
the
coniunction
betweene
the
Sacrament
and
the
thing
signified
in
the
Sacrament
,
must
be
of
that
same
nature
mysticall
and
spirituall
.
It
is
not
possible
to
tell
you
by
any
ocular
demonstration
,
how
Christ
and
we
are
conioyned
.
But
whosoeuer
would
vnderstand
that
coniunction
,
his
mind
must
be
enlightened
with
an
heauenly
eye
;
that
as
he
hath
an
eye
in
his
head
to
see
corporall
things
:
so
he
must
haue
in
his
mind
and
heart
an
heauenly
eye
to
see
this
mysticall
coniunction
;
a
heauenly
eye
to
take
vp
this
secret
coniunction
that
is
betwixt
the
Sonne
of
God
and
vs
in
the
Sacrament
.
So
I
need
not
to
insist
any
longer
hereupon
:
except
ye
haue
this
heauenly
illumination
,
ye
can
neuer
vnderstand
neither
your
owne
coniunction
with
Christ
,
nor
yet
the
coniunction
betweene
the
signe
and
the
thing
signified
in
the
Sacrament
.
But
I
keepe
my
ground
.
As
the
Sacrament
is
a
mysterie
;
so
the
coniunction
that
is
in
the
Sacrament
,
no
doubt
must
be
a
mysticall
,
secret
and
spirituall
coniunction
.
Besides
this
,
I
will
let
you
see
by
a
generall
deduction
,
that
in
euery
Sacrament
are
two
things
;
which
two
haue
a
relation
and
mutuall
respect
the
one
to
the
other
:
so
that
a
relatiue
coniunction
agreeth
well
with
the
nature
of
the
Sacrament
.
Then
wilt
thou
aske
what
kinde
of
coniunction
it
is
?
I
answer
,
the
coniunction
that
agreeth
with
nature
:
to
wit
,
a
relatiue
and
a
respectiue
coniunction
;
such
a
coniunction
wherein
the
signe
hath
a
continuall
respect
to
the
thing
signified
,
and
the
thing
signified
to
the
signe
.
Then
would
you
know
in
a
word
the
kind
of
coniunction
that
is
betweene
the
signe
and
the
thing
signified
?
I
call
it
a
secret
and
a
mysticall
coniunction
,
that
standeth
in
a
mutual
relation
betweene
the
signe
and
the
thing
signified
.
There
is
another
coniunction
besides
the
coniunction
that
is
betweene
Christ
and
vs
,
that
may
make
this
coniunction
betwixt
the
signe
and
the
thing
signified
in
the
Sacrament
more
cleare
:
and
this
is
the
coniunction
which
is
betweene
the
word
which
you
heare
,
To
tell
you
of
this
sort
of
coniunction
it
is
not
so
easie
,
because
the
thing
signified
is
not
present
vnto
the
eye
,
as
the
word
is
to
the
eare
.
If
euery
thing
signified
were
as
present
vnto
your
eye
as
the
word
is
to
the
eare
,
it
were
easie
to
see
the
coniunction
:
but
now
seeing
the
coniunction
is
mysticall
,
secret
,
and
spirituall
,
therefore
it
is
hard
to
make
you
vnderstand
it
.
Euer
obserue
what
coniunction
is
betweene
the
simple
word
&
the
thing
signified
by
the
word
;
the
same
kind
of
coniunction
is
betweene
the
Sacrament
&
the
thing
signified
by
the
Sacrament
:
for
the
Sacrament
is
no
other
thing
but
a
visible
word
.
I
call
it
a
visible
word
,
why
?
Because
it
conueyeth
the
signification
of
it
,
by
the
eye
to
the
mind
;
as
this
is
an
audible
word
,
because
it
conueyeth
the
signification
of
it
by
the
eare
to
the
mind
.
In
the
Sacrament
so
often
as
ye
looke
on
it
,
ye
shall
no
sooner
see
that
Bread
with
your
eye
,
but
the
body
of
Christ
shall
come
into
your
mind
;
ye
shall
no
sooner
see
that
Wine
,
but
after
the
preaching
and
opening
vp
of
the
parts
of
the
Sacrament
,
the
bloud
of
Christ
shall
come
into
your
mind
.
Now
this
coniunction
betweene
the
signe
and
the
thing
signified
in
the
Sacrament
,
standeth
chiefly
as
ye
may
perceiue
in
two
things
.
First
,
in
a
relation
betweene
the
signe
&
the
thing
signified
;
which
aris●th
from
a
likenesse
and
proportion
betwixt
them
two
:
for
if
there
were
no
propor●ion
and
analogie
betweene
the
signe
and
the
thing
signified
by
the
signe
,
there
could
not
be
a
Sacrament
or
a
relation
.
So
the
first
part
of
this
coniunction
standeth
in
a
relation
,
which
ariseth
from
a
certaine
similitude
and
likenesse
which
the
one
hath
with
the
other
.
And
this
likenesse
may
be
easily
perceiued
:
for
looke
how
able
the
Bread
is
to
nourish
thy
body
to
this
life
earthly
and
temporall
;
the
flesh
of
Christ
signified
by
the
Bread
,
is
as
able
to
nourish
both
bodie
and
soule
to
life
euerlasting
.
So
ye
may
perceiue
some
kinde
of
proportion
betweene
the
signe
and
the
thing
signified
.
The
second
point
of
the
coniunction
standeth
in
a
continual
and
mutuall
concurring
the
one
with
the
other
;
in
such
sort
that
the
signe
and
the
thing
signified
are
offered
both
together
,
receiued
together
at
one
time
,
and
in
one
action
;
the
one
outwardly
,
the
other
inwardly
;
if
so
be
that
thou
hast
a
mouth
in
thy
soule
,
which
is
faith
,
to
receiue
it
.
Then
the
second
point
of
coniunction
standeth
in
a
ioynt
offering
,
&
in
a
ioynt
receiuing
:
and
this
I
call
a
concurrence
.
Then
would
you
know
what
manner
of
coniunction
is
betweene
the
signe
and
the
thing
signified
?
I
say
,
it
is
a
relatiue
coniunction
,
a
secret
and
a
mysticall
coniunction
,
which
standeth
in
a
mutuall
relation
.
There
is
no
more
to
be
obserued
herein
but
this
onely
,
that
if
ye
conioyne
these
two
,
ye
be
carefull
not
to
confound
them
:
beware
that
ye
turne
not
the
one
into
the
other
,
but
keepe
either
of
them
in
his
owne
integrity
,
without
confusion
or
permixtion
of
the
one
with
the
other
;
and
so
ye
shall
haue
the
lawfull
coniunction
that
should
be
in
the
Sacrament
.
There
is
not
a
lesson
that
can
be
learned
out
of
this
,
at
the
least
that
I
can
marke
or
gather
,
except
onely
the
lesson
of
the
kindnesse
and
goodnesse
of
the
euerliuing
God
,
who
hath
inuented
so
many
wonderfull
sorts
of
coniunction
,
and
all
to
this
purpose
,
that
we
might
be
conioyned
to
aduance
this
great
and
mysticall
coniunction
betwixt
the
God
of
glorie
and
vs
:
In
the
which
coniunction
,
our
weale
,
felicity
and
happinesse
in
this
life
,
and
in
the
life
to
come
,
doth
onely
stand
:
That
he
is
so
carefull
to
conioyne
himselfe
with
his
word
and
Sacraments
,
that
we
in
his
word
and
Sacraments
might
be
conioyned
with
him
.
If
we
were
mooued
with
the
care
and
loue
of
God
expressed
in
these
coniunctions
,
though
it
were
neuer
so
little
on
our
parts
,
assuredly
we
would
neuer
defraud
our selues
of
the
fruite
of
that
happie
coniunction
,
nor
bring
it
in
such
a
loathing
and
disdaine
as
we
do
at
this
day
:
for
we
by
following
and
preferring
of
our
pleasures
to
Christ
and
his
counsell
,
haue
made
the
stomacks
of
our
soules
so
foule
and
ill
disposed
,
that
either
they
receiue
him
not
at
all
,
or
if
he
be
receiued
,
he
is
not
able
to
tarrie
.
And
why
?
Because
a
foule
stomacke
is
not
able
to
keepe
him
:
for
incontinently
we
choke
him
so
,
either
with
the
lusts
of
the
flesh
or
with
the
cares
of
this
world
,
that
he
is
compelled
to
depart
.
And
if
Christ
be
not
both
eaten
and
digested
,
he
can
do
vs
no
good
:
&
this
digestio●
cannot
be
where
there
is
not
a
greedie
appetite
to
the
receit
of
him
;
for
if
thou
be
not
hungrie
for
him
,
he
is
not
readie
for
thee
.
And
I
am
assured
,
if
all
the
men
in
the
Countrie
were
examined
by
this
rule
,
that
there
were
none
that
receiue
Christ
but
he
that
hath
a
stomacke
and
is
hungry
for
him
,
I
doubt
that
few
should
be
found
to
receiue
him
.
I
feare
that
we
haue
taken
such
a
loathing
and
disdaine
of
that
heauenly
foode
,
that
there
is
not
such
a
thing
as
any
kind
of
hunger
or
appetite
of
it
in
our
soules
.
And
what
is
the
cause
of
this
?
I
will
tell
you
:
Suppose
we
haue
renounced
the
corporall
and
grosse
idolatry
wherein
our
Father
were
plunged
&
drowned
,
&
which
men
in
some
parts
go
about
to
erect
now
:
yet
,
as
the
manners
of
this
Countrey
,
and
the
behauiour
of
euery
one
of
vs
doth
testifie
,
there
is
not
a
man
that
hath
renounced
that
damnable
idoll
that
he
hath
in
his
owne
soule
,
nor
the
inuisible
idolatry
that
he
hath
in
his
owne
heart
and
minde
.
There
is
not
a
man
but
to
that
same
idoll
wherwith
he
was
conceiued
&
borne
,
and
whereunto
he
addicted
himselfe
and
was
a
slaue
before
,
but
to
that
idoll
he
giueth
his
seruice
yet
.
And
therefore
maruaile
not
,
when
thou
hast
addicted
thy
seruice
,
set
thy
affection
,
and
poured
out
thy
heart
vpon
that
pleasure
of
thine
owne
,
vpon
that
idoll
of
thine
owne
,
vpon
that
lust
and
mischiefe
of
thine
owne
,
maruaile
not
if
thou
haue
no
appetite
to
Christ
nor
to
that
heauenly
foode
.
When
thou
hast
thy
soule
poured
forth
on
some
villany
and
wickednesse
,
and
hast
sent
it
farre
afield
,
how
is
it
possible
for
thee
to
retire
it
and
draw
it
home
againe
,
to
imploy
it
where
thou
shouldest
,
on
Christ
Iesus
?
Then
let
euery
one
in
his
owne
ranke
take
heede
to
his
owne
domesticke
idoll
that
lodgeth
within
his
owne
heart
,
and
prease
to
cleare
himselfe
of
it
;
or
otherwise
ye
cannot
see
the
face
of
Christ
,
nor
be
partakers
of
his
kingdome
.
There
is
not
another
lesson
in
Christianity
but
this
:
this
is
the
first
and
the
last
lesson
,
to
shake
off
your
lusts
and
affections
peece
and
peece
,
and
so
by
little
and
little
renounce
thy selfe
,
that
thou
mayst
embrace
Christ
.
I
grant
there
is
a
greater
progresse
in
this
point
in
some
then
in
others
;
some
lesse
,
some
more
profit
in
this
:
but
except
in
some
measure
ye
cast
off
your selues
,
and
whatsoeuer
in
your
owne
eyes
ye
account
most
precious
,
to
come
by
Christ
,
ye
are
not
worthy
of
him
.
And
this
is
very
hard
to
be
done
:
It
is
very
easie
for
a
man
to
speake
it
,
to
bid
a
man
renounce
his
owne
idol
,
which
I
call
his
affections
;
but
it
is
not
so
soone
doone
:
assuredly
a
stronger
must
come
in
to
cast
out
the
affections
;
yea
,
a
stronger
then
the
diuell
must
come
in
to
driue
out
the
diuell
,
who
maketh
residence
in
the
affection
,
or
else
he
will
remaine
there
for
euer
.
Therefore
there
are
not
many
that
haue
renounced
themselues
;
and
examine
thine
heart
when
thou
wilt
,
if
there
be
any
thing
in
the
world
that
thou
louest
better
then
Christ
:
if
thou
be
not
content
to
leaue
fa●her
and
mother
,
to
leaue
wife
and
children
,
or
whatsoeuer
is
dearest
vnto
thee
in
this
world
,
for
Christ
,
thou
art
not
worthy
of
him
.
If
thou
be
not
content
to
cast
off
whatsoeuer
maketh
thee
a
stranger
to
Christ
,
thou
art
not
worthy
of
him
.
And
is
this
a
small
matter
,
seeing
there
is
no
part
or
power
of
our
soules
but
it
is
enemy
to
this
,
and
repines
against
this
heauenly
coniunction
?
Is
this
an
easie
thing
,
to
cast
off
and
renounce
our selues
,
that
we
may
come
vnto
Christ
?
There
is
no
greater
thing
then
this
:
it
hath
not
entred
into
euery
heart
,
to
consider
of
this
;
for
this
worke
of
our
new
creation
is
tenne
thousand
times
greater
then
the
worke
of
our
first
creation
:
and
therefore
it
is
most
necessary
that
euery
man
take
heede
vnto
himselfe
;
for
the
diuell
is
so
crafty
in
this
point
,
that
he
erecteth
euer
one
idoll
or
other
in
our
soules
;
and
sometimes
vnder
the
shew
of
vertue
:
which
of
all
is
most
dangerous
.
And
in
euery
worke
that
we
take
in
hand
be
it
neuer
so
holy
,
he
is
at
our
right
hand
,
and
maketh
himselfe
to
haue
interest
in
it
:
and
he
contents
himselfe
not
with
this
,
vnder
the
shew
of
vertue
to
corrupt
vs
;
but
he
is
so
watchful
,
that
euen
in
the
best
actions
and
when
ye
are
best
occupied
in
your
most
vertuous
actions
,
he
mixeth
then
with
sinnes
,
&
so
doth
all
that
lyeth
in
him
to
make
you
lose
your
profite
,
and
lose
your
rewards
.
For
when
ye
are
best
occupied
,
he
goeth
about
to
engender
in
you
an
opinion
of
your selues
,
and
so
defraud
God
of
his
glory
.
Or
otherwise
,
in
doing
of
good
deedes
he
maketh
you
so
slacke
and
negligent
,
that
if
ye
do
them
,
ye
do
them
coldly
,
or
so
indiscreetely
that
he
makes
you
begin
at
the
last
first
,
and
makes
it
that
should
be
first
,
last
;
and
so
as
Martha
was
,
to
be
occupied
and
ouerbusie
in
those
things
which
are
not
so
necessary
as
the
things
wherein
Mary
was
occupied
:
for
she
should
haue
preferred
first
the
hearing
of
the
word
,
to
the
preparing
of
Christs
Supper
.
This
is
but
to
giue
you
an
in-sight
,
an●
to
let
you
see
that
the
diuell
is
so
crafty
,
that
either
he
casteth
in
a
false
conceit
of
our selues
,
in
doing
any
good
deede
,
or
else
makes
vs
to
do
that
last
which
should
be
first
;
or
then
makes
vs
altogether
so
sluggish
and
so
negligent
,
that
we
do
the
worke
of
the
Lord
coldly
:
and
so
one
way
or
other
,
he
holdeth
vs
euer
in
a
continuall
businesse
,
so
that
we
cannot
be
halfe
watchfull
enough
.
For
we
haue
to
do
with
principalities
and
powers
,
with
spirituall
wickednesses
,
which
are
aboue
vs
,
and
within
vs
also
:
for
there
is
not
that
man
that
hath
corruption
within
him
,
but
Sathan
is
in
him
:
we
cannot
therefore
be
halfe
watchfull
or
studious
enough
to
cast
out
the
diuell
,
to
renounce
our selues
,
and
to
submit
vs
vnto
the
obedience
of
Christ
.
Thus
farre
concerning
the
coniunction
.
Now
seeing
that
the
signe
and
the
thing
signified
are
diuerse
,
Now
,
it
is
onely
God
that
may
forgiue
sinnes
;
and
therefore
it
is
not
possible
that
the
ministery
of
the
heauenly
thing
can
be
in
the
power
of
any
man
.
Example
we
haue
in
Iohn
the
Baptist
,
Math
3.11
.
Saith
he
not
,
The
ministery
that
I
haue
,
is
of
the
element
?
I
am
commanded
to
minister
the
element
of
water
onely
:
but
as
for
the
ministery
of
fire
,
and
of
the
Spirit
,
Christ
hath
reserued
it
vnto
himselfe
.
Therfore
looke
not
to
get
the
Spirit
at
mans
hands
,
but
at
the
hands
of
Christ
himselfe
onely
.
And
without
this
inward
ministerie
the
outward
ministerie
is
not
worth
a
straw
.
For
my
outward
ministerie
,
yea
suppose
it
were
the
ministerie
of
an
Angell
,
and
suppose
Christ
were
present
in
the
flesh
to
minister
vnto
you
these
outward
things
;
except
he
conioyne
the
inward
ministerie
of
his
Spirit
therewith
,
it
auaileth
nothing
:
it
may
well
be
as
a
processe
against
you
,
in
the
day
of
that
generall
assemblie
;
but
to
your
saluation
it
will
neuer
profit
you
.
Therfore
this
ye
ought
alwaies
to
pray
for
,
that
the
Lord
would
water
your
hearts
by
his
holy
Spirit
,
as
he
watereth
your
eares
by
the
hearing
of
his
word
.
Then
there
are
two
offerers
;
the
Minister
offers
the
signe
,
Christ
Iesus
offers
himselfe
,
the
thing
signified
.
The
three
persons
,
one
God
,
offer
the
Mediatour
,
or
the
Mediatour
offers
himselfe
,
and
that
by
the
power
and
vertue
of
his
owne
Spirit
.
As
there
are
two
offerers
,
Now
marke
by
what
way
these
things
are
offered
and
giuen
,
by
the
same
way
they
are
receiued
:
as
the
signe
is
corporall
and
naturally
offered
to
a
corporall
instrument
,
so
is
it
receiued
after
a
corporall
and
naturall
manner
:
for
thou
must
take
the
Bread
and
Wine
,
either
by
thy
hand
or
by
thy
mouth
.
The
thing
signified
is
not
taken
after
a
corporall
manner
,
but
after
a
secret
and
spirituall
manner
:
and
as
it
is
offered
so
it
is
taken
.
There
can
be
nothing
clearer
then
this
;
the
one
is
taken
after
a
naturall
manner
,
the
other
after
a
secret
and
spirituall
manner
.
So
in
this
last
part
ye
haue
these
things
to
marke
,
to
distinguish
betweene
the
outward
action
and
the
inward
,
betweene
the
signe
and
the
thing
signified
,
and
to
keepe
a
proportion
and
analogie
betweene
the
inward
and
the
outward
actions
:
ye
may
surely
perswade
your selues
,
that
if
ye
be
faithfull
,
Christ
is
as
busie
working
inwardly
in
your
soules
,
as
the
Minister
is
working
outwardly
towards
your
bodies
:
looke
how
busie
the
Minister
is
in
breaking
that
Bread
,
in
pouring
out
that
Wine
,
in
giuing
that
Bread
and
Wine
vnto
thee
,
as
busie
is
Christ
in
breaking
his
owne
bodie
vnto
thee
,
and
in
giuing
the
iuyce
of
his
owne
bodie
after
a
spirituall
and
inuisible
manner
.
So
keepe
this
distinction
,
and
ye
may
assure
your selues
that
by
faith
Christ
is
as
well
occupied
towards
your
soules
,
to
nourish
them
,
as
the
Minister
is
outwardly
towards
your
bodies
.
Keepe
this
,
and
ye
haue
the
whole
Sacrament
.
Then
from
this
discourse
and
deduction
you
may
learne
a
double
matter
,
whereof
the
Sacrament
consisteth
.
It
standeth
on
two
sorts
of
materials
;
that
is
,
of
an
earthly
matter
,
and
of
an
heauenly
matter
:
the
signe
and
the
thing
signified
.
And
as
there
is
a
double
matter
in
the
Sacrament
,
so
the
Sacrament
must
be
handled
after
a
double
manner
;
by
an
outward
action
,
and
an
inward
action
:
keepe
the
distinction
in
these
things
,
betweene
the
signe
and
the
thing
signified
,
and
ye
shall
not
easily
slip
in
the
vnderstanding
of
the
Sacrament
.
This
being
said
concerning
the
generall
consideration
of
the
Elements
,
(
for
all
this
yet
appertaineth
to
the
Elements
)
it
resteth
that
we
speake
somewhat
concerning
the
word
,
which
I
call
the
other
part
of
the
Sacrament
.
I
meane
and
vnderstand
by
the
word
whereunto
the
Elements
are
annexed
,
that
thing
which
quickneth
this
whole
action
,
Take
,
eate
.
The
Command
requireth
obedience
.
There
is
a
Promise
also
in
the
institution
,
and
it
is
contained
in
these
words
,
This
is
my
bodie
.
The
Promise
craueth
faith
:
as
the
Command
craueth
obedience
,
so
the
Promise
craueth
beliefe
.
Therefore
come
not
vnto
the
Sacrament
,
except
ye
bring
both
faith
and
obedience
with
you
.
If
thou
come
not
with
a
heart
minding
to
ob●y
Christ
,
at
the
least
more
then
thou
wast
wont
to
do
,
thou
comest
vnto
thy
owne
damnation
.
And
if
thou
bringest
a
heart
void
of
faith
,
thou
comest
vnto
thine
owne
damnation
.
So
let
euery
one
that
cometh
vnto
the
Sacrament
,
bring
with
him
a
heart
minding
to
do
better
;
that
is
,
to
obey
and
belieue
Christ
better
then
he
did
in
time
past
.
Except
ye
bring
these
two
in
some
measure
,
come
not
vnto
the
Sacrament
:
for
whatsoeuer
thou
doest
,
except
it
flow
from
faith
,
it
can
profite
nothing
.
Thus
farre
briefly
concerning
the
word
.
Now
it
will
be
demanded
,
what
neede
is
there
that
these
Sacraments
and
seales
should
be
annexed
the
word
?
wherefore
are
they
annexed
,
seeing
we
get
no
more
in
the
Sacrament
then
we
get
in
the
word
,
and
we
get
as
much
in
the
very
simple
word
as
we
get
in
the
Sacraments
?
Seeing
then
we
get
no
new
thing
in
the
Sacrament
but
the
same
thing
which
we
get
in
the
simple
word
,
wherefore
is
the
Sacrament
appointed
to
be
hung
vnto
the
word
?
It
is
true
certainly
that
we
get
no
new
thing
in
the
Sacrament
,
nor
we
get
no
other
thing
in
the
Sacrament
then
we
get
in
the
word
:
for
what
more
wouldest
thou
craue
then
to
get
the
Sonne
of
God
if
thou
get
him
well
?
Thy
heart
cannot
wish
nor
imagine
a
g●eater
gift
then
to
haue
the
Sonne
of
God
,
who
is
King
of
heauen
and
earth
:
therefore
I
say
,
what
n●w
thing
wouldest
thou
haue
?
for
if
thou
get
him
,
thou
gettest
all
things
with
him
;
thy
heart
cannot
imagine
a
new
thing
besides
him
.
Wherefore
then
is
the
Sacrament
appointed
?
The
Sacraments
are
appointed
that
I
might
haue
him
more
fully
in
my
soule
;
that
I
might
haue
the
bounds
of
it
enlarged
,
that
he
may
make
the
better
residence
in
me
.
This
no
doubt
is
the
cause
wherefore
these
Seales
are
annexed
to
the
euidence
of
the
simple
word
.
Now
the
Sacrament
wakneth
all
the
outward
senses
,
as
the
eye
,
the
hand
,
and
all
the
rest
:
and
the
outward
senses
being
mooued
,
no
quest●on
,
the
Spirit
of
God
concurring
therewith
moues
the
heart
the
more
.
The
Sacraments
are
then
annexed
vnto
the
word
,
to
seale
vp
the
truth
contained
in
the
word
,
and
to
confirme
it
more
and
more
in
thy
heart
.
The
word
then
is
appointed
to
worke
beliefe
;
and
the
Sacrament
is
appointed
to
confirme
you
in
this
beliefe
.
But
except
ye
feele
the
truth
of
this
inwardly
in
your
hearts
,
except
ye
haue
your
heart
as
ready
as
your
mouth
,
thinke
not
that
any
thing
will
auaile
you
.
All
the
seales
in
the
world
will
not
worke
,
except
the
Spirit
of
God
concurre
and
seale
the
same
truth
in
your
hearts
,
which
the
Sacrament
seales
outwardly
:
except
he
make
cleere
the
sight
of
thy
minde
inwardly
,
and
worke
a
feeling
in
thy
heart
,
both
word
and
Sacrament
shall
lose
their
fruite
&
effect
which
they
should
haue
.
All
the
Scriptures
are
full
of
this
:
the
whole
Scriptures
of
God
are
but
a
slaying
letter
to
you
,
except
the
Spirit
of
God
concurre
to
quicken
inwardly
.
This
is
a
great
lesson
,
and
it
is
not
possible
to
do
this
,
except
,
as
I
haue
said
,
a
stronger
come
in
,
and
possesse
vs
,
and
make
vs
to
renounce
our selues
.
Then
the
seales
had
not
bene
annexed
to
the
word
,
except
for
our
cause
:
for
there
is
no
necessity
on
Gods
part
,
that
God
should
either
sweare
,
or
confirme
by
seales
,
the
thing
t●at
he
hath
spoken
:
for
his
word
is
as
good
as
any
oath
or
seale
.
But
the
necessity
commeth
of
vs
:
there
is
such
a
great
weaknesse
in
vs
,
that
when
he
hath
sworne
,
and
set
his
seales
vnto
his
word
,
we
are
as
neere
to
belieue
as
if
he
had
neuer
spoken
a
word
.
So
to
helpe
our
beliefe
,
our
weaknesse
and
inability
that
is
in
vs
,
(
for
we
are
so
vnable
by
nature
,
that
we
can
belieue
nothing
but
that
which
is
of
our selues
;
and
the
more
we
leane
vnto
our selues
,
the
further
we
are
from
God
:
)
I
say
to
helpe
this
wonderfull
weaknesse
whereby
we
are
ready
to
mistrust
God
in
euery
word
,
he
hath
annexed
his
Sacraments
;
and
besides
his
Sacraments
,
he
sweares
the
things
that
concerne
most
our
saluation
.
As
in
the
Priesthood
of
Christ
,
Psal.
110.4
.
he
will
not
speake
onely
,
but
he
sweares
,
and
that
for
our
weaknesse
and
infirmities
:
but
yet
if
he
abstract
the
ministery
of
his
Spirit
,
all
these
meanes
will
do
no
good
.
I
baptize
thee
in
the
Name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Leaue
out
any
of
these
three
,
or
do
it
in
the
name
of
any
one
of
the
three
persons
onely
,
ye
lose
the
essentiall
forme
of
Baptisme
.
In
the
Lords
Supper
,
if
ye
leaue
out
the
least
ceremonie
,
ye
lose
the
essentiall
forme
,
and
so
it
is
not
a
Sacrament
.
I
speake
of
the
essentiall
forme
,
in
respect
of
the
Papists
,
who
keepe
the
essentiall
forme
in
Baptisme
,
though
they
haue
brought
in
trifles
of
their
owne
,
and
mixt
with
it
;
yet
in
respect
they
keepe
the
substantiall
forme
,
it
is
not
necessary
that
they
who
were
baptized
vnder
them
,
be
rebaptized
.
Indeede
if
the
vertue
of
regeneration
flowed
from
the
person
,
it
were
something
;
but
in
respect
Christ
hath
this
,
to
giue
to
whom
and
when
he
pleaseth
,
the
essentiall
forme
being
kept
,
it
is
not
necessary
that
this
Sacrament
be
re●terated
.
Now
what
are
the
faults
in
the
person
that
peruerts
the
Sacrament
?
The
fault
may
be
either
in
the
person
of
the
giuer
,
or
in
the
person
of
the
receiuer
:
(
I
speake
not
of
those
common
faults
which
are
common
to
all
,
but
of
such
faults
as
disable
the
person
of
the
giuer
,
to
be
a
distributer
of
the
Sacrament
,
and
taketh
the
office
from
him
)
so
when
the
person
of
the
giuer
is
this
way
disabled
,
no
question
,
it
is
not
a
Sacrament
.
Then
againe
in
the
person
of
the
Receiuer
the
fault
may
be
;
if
their
children
be
not
in
the
couenant
,
but
out
of
it
,
they
get
not
the
Sacrament
.
Indeed
if
the
Parents
afterward
come
to
the
couenant
,
the
children
(
though
they
be
gotten
out
of
the
couenant
)
may
be
receiued
.
Euen
so
in
the
Lords
Supper
,
if
a
man
be
laden
with
any
burthen
of
sin
,
without
any
purpose
to
repent
,
he
ought
not
to
receiue
it
.
So
then
if
ye
come
without
a
purpose
to
repent
,
ye
lose
the
vse
of
the
Sacrament
:
it
is
onely
this
purpose
to
repent
,
that
maketh
me
who
receiue
the
Sacrament
,
to
get
the
fruite
and
effect
thereof
;
therefore
euery
one
who
goeth
to
the
Sacrament
,
must
looke
what
purpose
he
hath
in
his
heart
.
Hast
thou
a
purpose
to
murder
,
to
continue
in
adultery
,
or
to
commit
any
other
vile
sinne
that
is
in
thy
heart
,
and
art
not
resolued
to
repent
?
In
shewing
thee
to
be
without
repentance
,
thou
shewest
thy selfe
to
be
without
faith
,
and
consequently
thou
comest
to
thy
condemnation
,
and
not
to
thy
saluation
:
take
heed
then
what
your
purpose
is
;
for
if
with
a
dissolute
life
,
ye
haue
a
dissolute
purpose
,
ye
come
vnto
your
euerlasting
perdition
.
I
had
thought
to
haue
entred
particularly
into
the
handling
of
this
Sacrament
;
but
because
the
time
is
past
,
(
and
some
of
you
I
doubt
not
are
to
communicate
)
onely
this
:
Remember
that
ye
addresse
not
your selues
to
that
Table
,
THE
FOVRTH
SERMON
,
VPON
THE
LORDS
SVPPER
IN
PARTICVLAR
.
1.
COR.
11.23
.
For
I
haue
receiued
of
the
Lord
,
that
which
I
also
haue
deliuered
vnto
you
:
to
wit
,
that
the
Lord
Iesus
in
the
night
that
he
was
betrayed
,
tooke
Bread
,
&c.
WE
ended
the
consideration
of
the
Sacraments
in
generall
in
our
last
Exercise
,
welbeloued
in
Christ
Iesus
:
now
it
remaines
that
we
proceede
to
the
consideration
of
this
Sacrament
of
the
Lords
Supper
in
particular
.
Now
we
find
sundry
names
giuen
vnto
the
Sacrament
This
is
plaine
idolatrie
:
and
therefore
whereas
the
word
was
tollerable
before
,
now
it
ought
not
to
be
tollerated
any
way
,
it
ought
not
to
be
suffered
.
And
certainly
,
if
we
had
eaten
and
drunke
as
oft
the
bodie
and
bloud
of
Christ
in
our
soules
,
as
we
haue
eaten
that
bread
and
drunke
that
wine
which
are
the
signes
of
his
bodie
and
bloud
,
we
would
not
haue
suffered
this
word
of
the
Masse
,
much
lesse
the
very
action
of
it
,
to
be
so
rise
in
this
Countrey
.
But
because
we
haue
but
played
the
counterfeits
,
&
defrauded
our
soules
of
the
bodie
and
bloud
of
Christ
,
and
tooke
only
the
outward
Sacrament
;
therefore
it
is
that
our
zeale
decayeth
,
therefore
it
is
that
our
knowledge
and
light
decayeth
:
and
for
want
of
zeale
,
loue
and
knowledge
,
the
word
of
the
Masse
is
become
customable
vnto
you
,
&
not
onely
the
word
,
but
the
very
action
.
I
will
not
runne
out
herein
:
I
onely
tell
you
,
what
cometh
of
the
abuse
of
the
hearing
of
the
word
,
what
iudgements
follow
vpon
the
abuse
of
the
receiuing
of
the
Sacraments
.
Now
I
come
to
the
ends
wherefore
the
Sacrament
was
appointed
.
Second
head
generall
.
Of
the
ends
why
this
Sacrament
was
instituted
.
This
Sacrament
was
instituted
in
the
signes
of
Bread
and
Wine
;
and
was
appointed
chiefely
for
this
end
,
to
represent
our
spirituall
nouriture
,
the
full
and
perfect
nouriture
of
our
soules
:
that
as
he
who
hath
Bread
&
Wine
lacketh
nothing
for
the
full
nourishment
of
his
bodie
:
so
he
or
that
soule
which
hath
the
participation
of
the
bodie
and
bloud
of
Christ
,
wanteth
nothing
for
the
full
and
perfect
nourishment
of
the
soule
.
To
represent
this
full
and
perfect
nourishment
,
the
signes
of
Bread
and
Wine
in
the
Sacrament
were
set
downe
and
instituted
.
The
second
end
wherefore
this
Sacrament
was
instituted
is
this
;
That
we
might
testifie
to
the
world
and
to
the
Princes
of
the
world
,
who
are
enemies
to
our
profession
;
that
we
might
openly
avow
and
testifie
vnto
them
our
Religion
and
our
manner
of
worshipping
,
in
the
which
we
avow
and
worship
Christ
:
and
that
we
might
also
testifie
our
loue
towards
his
members
our
brethren
:
this
is
the
second
end
wherefore
it
was
instituted
.
The
third
end
wherefore
it
was
instituted
is
this
;
to
serue
for
our
speciall
comfort
and
consolation
,
to
serue
as
a
soueraigne
medicine
for
all
our
spirituall
diseases
,
as
we
find
our selues
either
readie
to
fall
or
prouoked
to
fall
,
by
the
diuell
,
the
flesh
,
or
the
world
;
or
after
that
we
haue
fallen
and
are
put
to
flight
by
the
diuell
,
and
would
faine
flie
away
from
God
;
God
of
his
mercie
,
and
of
his
infinite
pitie
and
bottomles
compassion
hath
set
vp
this
Sacrament
as
a
signe
on
an
high
hill
,
whereby
it
may
be
seene
on
euery
side
farre
and
neere
,
to
call
all
them
againe
that
haue
runne
shamefully
away
:
and
he
clucks
to
them
as
a
Henne
doth
to
her
chickens
,
to
gather
them
vnder
the
wings
of
his
infinite
mercie
.
The
fourth
end
wherefore
this
Sacrament
was
instituted
is
this
,
that
in
this
action
we
might
thanke
him
for
his
benefits
,
and
render
to
him
heartie
thanks
,
that
he
hath
come
downe
so
familiarly
to
vs
,
bowed
the
heauens
as
it
were
and
giuen
vs
the
bodie
and
bloud
of
his
owne
Sonne
,
that
we
might
render
vnto
him
heartie
thanks
,
and
so
sanctifie
his
benefits
vnto
vs
:
for
this
thanksgiuing
,
this
Sacrament
was
also
instituted
.
Thus
far
concerning
the
ends
briefely
.
The
spirituall
thing
in
both
the
Sacraments
,
is
one
and
the
selfe
same
,
Christ
Iesus
,
signified
in
both
the
Sacraments
:
yet
in
diuerse
respects
,
he
is
the
thing
signified
in
Baptisme
,
and
he
is
the
thing
signified
in
the
Lords
Supper
.
This
Christ
Iesus
,
in
his
bloud
chiefly
,
is
the
thing
signified
in
the
Sacrament
of
Baptisme
:
and
why
?
Because
that
by
his
bloud
he
washeth
away
the
filth
of
our
soules
;
because
that
by
the
vertue
of
his
bloud
,
he
quickneth
vs
in
our
soules
,
with
a
heauenly
life
:
because
that
by
the
power
of
his
bloud
he
ingrafteth
and
incorporateth
vs
in
his
owne
body
.
For
that
Sacrament
is
a
testimonie
of
the
remission
of
our
sinnes
:
that
is
,
of
the
cleanenesse
of
our
consciences
,
that
our
consciences
by
that
bloud
are
washed
inwardly
.
It
testifieth
also
our
new
birth
,
that
we
are
begotten
spiritually
to
a
heauenly
life
.
It
testifieth
also
the
ioyning
of
vs
in
the
body
of
Christ
.
As
it
is
a
testimonie
,
so
it
is
a
seale
:
it
not
onely
testifieth
,
but
sealeth
it
vp
in
our
hearts
,
and
maketh
vs
in
our
hearts
to
feele
the
taste
of
that
heauenly
life
begun
in
vs
,
that
we
are
translated
from
death
,
in
the
which
we
were
conceiued
,
and
ingrafted
in
the
body
of
Christ
.
Marke
then
:
Christ
in
his
bloud
,
as
he
is
the
washing
of
our
regeneration
,
is
the
thing
signified
in
Baptisme
.
In
this
Sacrament
of
the
Lords
Supper
,
againe
,
this
same
Christ
is
the
thing
signified
,
in
another
respect
;
to
wit
in
this
respect
,
that
his
body
and
bloud
serue
to
nourish
my
soule
to
life
euerlasting
:
for
this
Sacrament
is
no
other
thing
but
the
image
of
our
spirituall
nourishment
;
God
testifying
how
our
soules
are
fed
and
nourished
to
that
heauenly
life
,
by
the
image
of
a
corporall
nourishment
.
So
in
diuerse
respects
the
same
thing
,
that
is
,
Christ
Iesus
,
is
signified
in
Baptisme
,
and
is
signified
in
the
Lords
Supper
:
In
this
Sacrament
,
the
fruites
of
Christs
death
whereof
I
spake
,
the
vertue
of
his
sacrifice
,
the
vertue
of
his
passion
;
I
call
not
these
fruites
and
vertues
onely
,
the
thing
signified
in
the
Sacrament
of
the
Lords
Supper
:
but
rather
I
call
the
thing
signified
,
that
substance
and
that
person
,
out
of
the
which
substance
this
vertue
and
these
fruites
do
flow
and
proceede
.
I
grant
and
it
is
most
certaine
,
that
by
the
lawful
vse
&
participiation
of
the
Sacrament
thou
art
partaker
of
all
these
fruites
:
yet
these
fruites
are
not
the
first
and
chiefe
thing
,
whereof
thou
art
partaker
in
this
Sacrament
;
but
of
force
thou
must
get
another
thing
first
.
It
is
true
that
no
man
can
be
partaker
of
the
substance
of
Christ
,
but
the
same
soule
must
be
also
partaker
of
the
fruites
that
flow
from
his
substance
:
yet
notwithstanding
,
thou
must
discerne
betwixt
the
substance
&
the
fruits
that
flow
from
the
substance
,
and
thou
must
be
partaker
of
the
substance
in
the
first
roome
;
then
in
the
next
place
,
thou
must
be
partaker
of
the
fruites
that
flow
from
his
substance
.
To
make
this
cleere
;
in
Baptisme
,
the
fruites
of
Baptisme
are
remission
of
our
sinnes
,
mortification
,
the
killing
of
sinne
,
and
the
sealing
vp
of
our
adoption
,
to
life
euerlasting
.
The
substance
out
of
the
which
these
fruits
do
flow
,
is
the
bloud
of
Christ
.
Ye
must
here
of
force
discerne
between
the
bloud
,
which
is
the
substance
;
and
betweene
remission
of
sinnes
,
washing
,
and
regeneration
,
which
are
the
fruites
that
flow
from
this
bloud
:
so
in
the
Sacrament
of
the
Lords
Supper
,
the
fruits
of
that
Sacrament
are
,
the
growth
of
faith
,
and
the
increase
in
holinesse
.
The
thing
signified
is
the
substance
;
that
is
,
the
body
and
bloud
of
Christ
is
the
substance
,
out
of
which
this
growth
in
faith
and
holinesse
doth
proceede
.
Now
see
ye
not
this
;
That
you
must
discerne
betwene
●he
substance
and
the
fruites
,
and
must
place
the
substance
in
the
first
place
?
So
that
the
substance
of
Christ
,
that
is
,
Christ
himselfe
,
is
the
thing
signified
in
this
Sacrament
.
For
your
owne
experience
will
make
this
plaine
vnto
you
:
Before
your
stomacke
be
filled
with
any
foode
,
ye
must
eate
the
substance
of
the
food
first
:
before
you
be
filled
with
bread
,
ye
must
eate
the
substance
of
the
bread
first
;
before
your
drowth
be
quenched
with
any
drinke
,
ye
must
of
necessity
drinke
the
substance
of
the
drinke
first
.
Euen
so
after
this
manner
;
before
the
hunger
of
your
soules
be
satisfied
,
&
the
thirst
thereof
quenched
,
ye
must
eate
the
flesh
of
Christ
and
drinke
his
bloud
first
,
and
that
by
faith
.
So
consider
the
one
by
the
other
;
looke
to
what
vse
bread
and
wine
serue
to
thy
body
,
to
the
same
vse
the
body
and
bloud
of
Christ
serue
to
thy
soule
;
and
he
that
appointed
the
one
to
serue
for
thy
body
,
the
same
God
appointed
the
other
to
serue
for
thy
soule
.
So
looke
how
impossible
it
is
for
thee
,
to
be
fed
with
that
food
that
neuer
cometh
into
thy
mouth
,
or
to
recouer
health
by
those
drugs
which
neuer
were
applyed
;
it
is
as
impossible
for
thee
to
be
fed
by
the
body
of
Christ
and
to
get
thy
health
by
the
bloud
of
Christ
,
except
thou
first
eate
his
body
,
and
drinke
his
bloud
.
Then
ye
see
,
that
the
thing
signified
in
the
Lords
Supper
,
is
not
the
fruites
so
much
as
the
body
and
bloud
,
and
Christ
Iesus
,
which
is
the
fountaine
and
substance
,
from
which
all
these
fruites
do
flow
and
proceed
.
Then
I
say
,
suppose
Christ
who
is
the
thing
signified
,
Two
questions
:
What
power
the
bread
hath
to
be
a
signe
in
this
Sacrament
:
And
how
long
that
power
endureth
.
There
remaineth
yet
concerning
these
signes
,
two
thing
to
be
enquired
.
First
,
what
power
hath
that
Bread
in
this
Sacrament
,
to
be
a
signe
more
then
the
bread
which
is
vsed
in
common
houses
:
from
whence
cometh
that
power
?
Next
,
if
it
haue
a
power
,
how
long
endureth
and
remaineth
that
power
with
the
bread
?
For
the
first
,
concerning
the
power
which
that
bread
hath
more
then
any
other
bread
,
I
will
tell
you
.
That
Bread
hath
a
power
giuen
vnto
it
by
Christ
&
by
his
institution
;
Thus
farre
concerning
the
power
of
that
Bread
:
it
hath
a
power
flowing
from
Christ
and
his
institution
.
Now
the
second
thing
is
,
There
is
besides
the
Elements
another
sort
of
signes
in
the
Sacrament
:
there
is
not
a
ceremonie
in
the
Sacrament
of
the
Lords
Supper
,
but
is
a
signe
,
and
hath
it
owne
spirituall
signification
with
it
:
as
namely
,
looking
to
the
breaking
of
that
Bread
,
it
representeth
vnto
thee
the
breaking
of
the
bodie
and
bloud
of
Christ
.
Not
that
his
bodie
and
bones
were
broken
,
but
that
it
was
broken
with
dolour
,
with
anguish
and
distresse
of
heart
;
with
the
weight
of
the
indignation
and
furie
of
God
,
that
he
sustained
for
our
sinnes
which
he
tooke
vpon
him
.
Then
the
breaking
is
an
essentiall
ceremonie
:
the
pouring
out
of
the
wine
also
is
an
essentiall
ceremonie
.
For
as
ye
see
clearely
,
that
by
the
Wine
is
signified
the
bloud
of
Christ
,
so
by
the
pouring
out
of
the
Wine
,
is
signified
that
his
bloud
was
seuered
from
his
flesh
;
and
the
seuering
of
those
two
maketh
death
:
for
in
bloud
is
the
life
;
and
consequently
it
testifieth
his
death
.
The
pouring
out
of
the
Wine
then
telleth
thee
,
that
he
died
for
thee
,
that
his
bloud
was
shed
for
thee
;
so
this
is
an
essentiall
ceremonie
which
must
not
be
left
out
.
Likewise
the
distribution
,
giuing
and
eating
are
essentiall
ceremonies
.
And
what
doth
the
eating
testifie
vnto
thee
?
The
applying
of
the
bodie
&
bloud
of
Christ
vnto
thy
soule
.
So
that
there
is
none
of
these
rites
but
haue
their
owne
signification
;
and
there
cannot
one
of
them
be
left
out
but
ye
shall
peruert
the
whole
action
.
Thus
far
concerning
the
signes
.
Now
what
profit
can
ye
make
of
all
this
discourse
?
Learne
this
lesson
,
Now
cometh
in
the
matter
wherein
greatest
difficultie
standeth
,
Take
heede
,
for
if
ye
giue
not
good
attention
,
it
is
not
possible
that
ye
can
conceiue
this
coniunction
.
Concerning
this
coniunction
would
you
know
how
these
two
are
coupled
?
Then
must
you
first
marke
the
nature
of
the
signes
,
and
the
nature
of
the
thing
signified
;
ye
must
obserue
both
their
natures
:
And
why
?
Because
nothing
can
be
coupled
nor
conioyned
with
other
,
but
so
far
as
the
nature
of
it
will
suffer
;
if
the
nature
of
it
will
not
suffer
a
coniunction
,
they
cannot
be
conioyned
.
Or
will
the
nature
of
it
suffer
a
coniunction
?
looke
how
farre
it
will
suffer
a
coniunction
,
so
far
are
they
conioyned
.
Seeing
then
ye
must
obserue
the
nature
of
the
things
that
are
conioyned
,
first
marke
the
thing
signified
what
the
nature
thereof
is
;
marking
that
,
ye
shall
see
that
the
thing
signified
is
of
a
spirituall
nature
,
or
a
heauenly
and
mysticall
nature
.
Then
may
ye
conclude
,
that
this
spirituall
thing
will
suffer
a
spirituall
coniunction
,
a
mystical
and
secret
coniunction
.
Againe
,
obserue
the
signe
:
The
signe
of
his
nature
(
as
I
haue
told
you
)
hath
a
relation
vnto
the
thing
signified
:
and
the
thing
signified
,
of
his
nature
hath
a
relation
vnto
the
signe
.
So
then
the
signe
and
the
thing
signified
will
suffer
to
be
conioyned
by
a
mutuall
relation
:
both
the
signe
and
the
thing
signified
,
in
respect
they
haue
a
mutuall
relation
the
one
vnto
the
other
,
they
will
suffer
themselues
to
be
conioyned
by
a
relatiue
coniunction
.
Now
if
ye
aske
me
what
sort
of
coniunction
is
betweene
that
Bread
and
Wine
and
the
bodie
and
bloud
of
Christ
:
to
tell
you
in
a
word
,
I
say
,
it
is
a
sec●et
and
spirituall
coniunction
;
such
a
coniunction
as
standeth
in
a
mutuall
respect
betwixt
the
Bread
and
the
bodie
of
Christ
,
and
betwixt
the
Wine
and
the
bloud
of
Christ
:
then
I
say
,
it
is
a
secret
and
a
spirituall
coniunction
.
Ye
would
not
be
so
inquisitiue
of
this
coniunction
if
it
were
corporall
,
visible
,
or
locall
:
if
you
saw
them
both
before
your
eyes
,
you
would
not
aske
how
they
are
conioyned
;
or
if
thou
didst
see
them
both
in
one
place
.
But
because
you
see
but
the
one
with
your
eyes
,
and
the
other
is
hid
,
this
maketh
the
coniunction
the
more
difficult
to
be
vttered
and
vnderstood
.
And
how
is
it
possible
that
ye
can
conceiue
this
secret
&
hid
coniunction
,
except
you
haue
the
eyes
of
your
mind
illuminated
by
the
Spirit
,
whereby
ye
may
come
to
the
right
vnderstanding
?
But
if
ye
haue
any
insight
into
these
spirituall
matters
that
come
by
faith
,
this
coniunction
will
appeare
as
clearely
by
the
eye
of
your
faith
,
as
the
physicall
coniunction
doth
to
the
eye
of
your
body
.
Now
to
haue
this
matter
made
more
plaine
;
there
is
another
coniunction
which
serueth
to
make
this
coniunction
very
cleare
:
namely
,
the
coniunction
betwixt
the
word
which
I
speake
,
and
the
thing
signified
by
that
same
word
.
As
if
I
speake
to
you
of
things
in
this
language
which
ye
vnderstand
,
be
it
of
things
past
though
neuer
so
long
since
;
of
things
to
come
though
neuer
so
farre
off
;
of
things
absent
though
neuer
so
farre
distant
;
yet
so
soone
as
I
speake
the
word
,
whether
it
be
of
things
past
or
to
come
,
the
thing
it selfe
will
come
into
your
mind
.
The
word
is
heard
no
sooner
by
your
eare
,
but
the
thing
signified
by
the
same
word
cometh
into
your
mind
.
What
maketh
the
thing
signified
,
though
absent
,
to
come
into
my
mind
?
This
could
not
be
,
except
there
were
a
coniunction
betweene
the
word
and
the
thing
signified
by
the
word
.
As
for
example
;
if
I
speake
of
the
King
who
is
now
a
great
way
distant
from
vs
,
(
I
pray
God
blesse
him
)
ye
will
no
sooner
heare
the
word
,
but
the
King
who
is
the
thing
signified
by
the
word
,
will
come
into
your
mind
.
If
I
speake
of
things
past
,
though
they
be
already
expired
,
yet
the
thing
signified
will
presently
come
into
your
mind
:
so
there
is
a
coniunction
ye
see
,
betweene
the
word
and
the
thing
signified
by
the
word
.
Marke
this
coniunction
,
and
ye
shall
get
the
nature
of
the
coniunction
and
coupling
of
the
signe
,
which
is
the
thing
signified
in
the
Sacrament
.
For
obserue
what
sort
of
coniunction
is
betweene
the
word
and
the
thing
signified
by
the
word
,
the
same
sort
of
coniunction
is
betweene
the
Sacrament
which
is
seene
to
the
eye
of
your
body
,
and
the
thing
signified
by
the
Sacrament
,
which
is
seene
to
the
eye
of
your
soule
onely
.
As
for
example
;
so
soone
as
thou
seest
that
bread
taken
in
the
hand
of
the
Minister
,
thou
seest
it
not
so
soone
,
but
incontinent
the
body
of
Christ
must
come
into
thy
minde
;
these
two
are
so
conioyned
,
that
they
come
both
together
:
the
one
to
the
outward
senses
;
the
other
,
to
the
inward
senses
.
This
is
not
enough
now
,
because
in
the
institution
ye
are
commanded
to
go
further
;
and
not
onely
to
looke
to
that
bread
and
that
wine
,
but
to
take
that
bread
and
that
wine
:
incontinent
as
your
hands
take
the
one
,
so
your
heart
takes
the
other
;
as
your
teeth
eates
the
one
,
so
the
teeth
of
your
soule
,
which
is
faith
,
eates
the
other
;
that
is
,
applyeth
Christ
vnto
your
soule
.
So
ye
see
there
is
a
coniunction
here
,
secret
and
mysticall
:
and
therefore
Christ
cannot
be
conioyned
but
by
a
secret
and
mysticall
coniunction
.
The
coniunction
betweene
Christ
and
vs
,
is
a
secret
and
mysticall
coniunction
,
which
the
Apostle
in
the
fift
of
the
Ephes.
calleth
that
spirituall
coniunction
,
full
of
an
high
mystery
:
this
coniunction
cannot
be
taken
vp
at
the
first
.
So
seeing
the
coniunction
is
secret
and
spirituall
,
and
not
perceiued
but
by
the
spirit
of
God
;
all
is
as
nothing
except
ye
haue
some
portion
and
measure
of
his
Spirit
.
All
that
is
taught
in
the
word
and
Sacraments
will
neuer
do
you
good
,
will
neuer
carry
your
soules
to
heauen
,
except
the
Spirit
of
God
illuminate
your
mindes
,
and
make
you
to
finde
in
your
soules
the
thing
that
ye
heare
in
the
word
.
Then
learne
this
;
seeing
the
word
cannot
be
vnderstood
but
by
the
spirit
of
God
,
craue
that
the
Lo●d
would
illuminate
the
eyes
of
your
mindes
by
his
Spirit
;
and
be
you
as
carefull
to
get
the
Spirit
as
ye
are
carefull
now
in
the
hearing
of
the
word
.
Thus
farre
concerning
the
coniunction
.
Now
ye
haue
heard
how
the
signe
is
conioyned
with
the
thing
signified
,
Then
bring
not
to
the
Lords
Table
one
mouth
onely
,
(
for
if
ye
bring
the
mouth
of
your
body
onely
,
it
auaileth
nothing
:
)
but
bring
with
you
also
the
mouth
of
your
soule
,
a
constant
perswasion
in
the
death
of
Christ
,
for
that
is
auaileable
.
Now
concerning
the
manner
how
the
signes
are
receiued
,
and
the
manner
how
the
thing
signified
is
receiued
,
ye
may
easily
know
that
these
corporall
and
naturall
signes
must
be
receiued
after
a
corporall
and
naturall
manner
:
they
must
be
taken
with
the
hand
or
mouth
of
the
body
.
Againe
,
a
supernaturall
thing
must
be
receiued
after
a
supernaturall
maner
▪
And
a
spirituall
thing
must
be
receiued
after
a
spirituall
manner
.
So
as
the
signes
are
corporall
,
and
receiued
after
a
corporall
manner
with
the
hand
or
the
mouth
of
the
body
;
in
like
mannner
the
thing
signified
is
spirituall
,
and
receiued
after
a
spirituall
manner
with
the
hand
and
mouth
of
the
soule
,
which
is
true
faith
.
Thus
ye
haue
briefly
deliuered
vnto
you
the
whole
preparation
,
that
is
necessary
for
the
vnderstanding
of
the
Sacrament
.
Now
what
doctrine
gather
I
from
this
?
Of
this
last
point
,
where
I
say
that
Christ
is
the
thing
signified
,
&
cannot
be
perceiued
but
by
faith
,
cannot
be
receiued
nor
digested
but
by
a
faithfull
soule
:
what
kinde
of
receiuing
confirme
I
in
this
Sacrament
?
I
establish
no
kinde
of
receiuing
of
Christ
but
a
spirituall
receiuing
:
We
admit
the
Antecedent
to
be
true
:
we
get
no
other
thing
,
nor
no
new
thing
in
the
Sacrament
,
but
the
same
thing
which
we
got
in
the
word
.
I
would
haue
thee
deuise
and
imagine
with
thy selfe
,
what
new
thing
thou
wouldst
haue
:
let
the
heart
of
man
deuise
,
imagine
,
and
wish
;
he
durst
neuer
haue
thought
to
haue
such
a
thing
as
the
Sonne
of
God
;
he
durst
neuer
haue
presumed
,
to
haue
pierced
the
clowdes
,
to
haue
ascended
so
high
,
as
to
haue
craued
the
Sonne
of
God
in
his
flesh
,
to
be
the
food
of
his
soule
.
Hauing
the
Sonne
of
God
,
thou
hast
him
who
is
the
heire
of
all
things
;
who
is
King
of
heauen
and
earth
;
and
in
him
thou
hast
all
things
.
What
more
then
canst
thou
wish
?
What
better
thing
canst
thou
wish
?
He
is
equall
with
the
Father
,
one
in
substance
with
the
Father
,
true
God
,
and
true
man
,
what
more
canst
thou
wish
?
Then
I
say
,
we
get
no
other
thing
in
the
Sacrament
then
we
had
in
the
word
:
content
thee
with
this
.
But
suppose
it
be
so
;
yet
the
Sacrament
is
not
superfluous
.
But
wouldest
thou
vnderstand
what
new
thing
thou
obtainest
,
Now
if
it
were
true
that
the
Sacrament
is
superfluous
:
by
the
same
reason
it
should
follow
also
,
that
the
repetition
of
the
Sacrament
is
superfluous
.
For
when
ye
come
to
the
Sacrament
the
second
time
,
ye
get
no
other
thing
then
ye
did
the
first
time
:
when
ye
come
vnto
the
Sacrament
the
third
time
,
ye
get
no
other
thing
then
ye
did
the
first
time
:
and
yet
no
man
will
say
,
that
the
third
and
the
second
comming
is
a
superfluous
thing
.
And
why
?
Because
by
the
second
coming
my
faith
is
augmented
,
I
vnderstand
better
,
I
grow
in
knowledge
,
I
grow
in
apprehension
,
I
grow
in
feeling
:
and
in
getting
the
growth
of
all
these
,
as
oft
as
I
come
there
is
no
man
will
say
that
the
oft
coming
to
the
Sacrament
is
superfluous
,
and
if
it
were
euery
day
once
.
So
their
first
inconuenience
auaileth
not
:
We
get
no
new
thing
in
the
Sacrament
;
Ergo
the
Sacrament
is
superfluous
.
Thus
far
for
the
first
.
Then
there
depends
another
thing
on
the
same
ground
.
If
Christ
be
not
receiued
but
by
faith
,
then
,
say
we
,
no
wicked
bodie
can
receiue
him
;
he
that
lacketh
faith
cannot
receiue
him
.
He
that
lacketh
faith
may
receiue
that
Sacrament
of
that
Bread
and
Wine
,
and
may
eate
of
that
Bread
and
drinke
of
that
Wine
;
but
he
that
wanteth
faith
,
may
not
eate
and
drinke
of
the
body
and
bloud
of
Christ
signified
by
that
Bread
and
by
that
Wine
.
So
this
is
the
ground
:
No
faithlesse
people
can
receiue
Christ
,
nor
eate
the
bodie
of
Christ
in
the
Sacrament
.
Against
this
ground
they
bring
their
Argument
out
of
the
same
words
of
the
Apostle
which
I
haue
read
;
the
wor●●
are
these
;
He
that
eateth
of
this
Bread
vnworthily
(
saith
the
Apostle
)
and
drinketh
of
this
Cup
vnworworthily
,
is
guiltie
of
the
bodie
and
bloud
of
Christ
.
No
man
can
be
guiltie
of
that
thing
which
he
hath
not
receiued
:
they
haue
not
receiued
the
bodie
and
bloud
of
Christ
:
therefore
they
cannot
be
guiltie
of
the
body
and
bloud
of
Christ
:
but
so
it
is
that
the
Apostle
saith
,
they
are
guiltie
,
therefore
they
haue
receiued
the
bodie
and
bloud
of
Christ
.
I
answer
vnto
the
Proposition
and
say
,
it
is
very
false
:
They
could
not
be
guiltie
of
that
bodie
and
bloud
,
Now
let
vs
make
this
more
cleare
by
a
similitude
.
Ye
see
among
worldly
Princes
,
their
custome
is
not
to
suffer
their
maiestie
to
be
impeached
in
the
smallest
thing
that
they
haue
.
What
meaner
thing
is
there
that
concerneth
the
maiestie
of
a
Prince
then
a
seale
?
for
the
substance
of
it
is
but
waxe
:
yet
if
thou
disdainefully
vse
that
seale
and
contemne
it
,
and
stampe
it
vnder
thy
feete
,
thou
shalt
be
esteemed
as
guiltie
of
his
bodie
and
bloud
as
he
that
laid
violent
hands
on
him
,
and
thou
shalt
be
punished
accordingly
.
Much
more
if
thou
come
as
a
swine
or
a
dog
to
handle
the
seales
of
the
bodie
and
bloud
of
Christ
;
much
more
,
I
say
,
mayest
thou
be
reckoned
guiltie
of
his
bodie
and
of
his
bloud
.
Thus
farre
of
the
eating
of
the
bodie
of
Christ
:
The
wicked
cannot
eate
the
bodie
of
Christ
;
but
they
may
be
guiltie
of
it
.
The
Apostle
maketh
this
more
plaine
yet
by
another
speech
which
I
haue
sometimes
handled
in
this
place
.
In
Hebr.
6.6
.
it
is
said
that
Apostates
,
they
that
fall
away
,
crucifie
the
Sonne
of
God
againe
;
and
their
falling
away
maketh
them
as
guiltie
as
they
were
who
crucified
him
.
He
is
now
in
heauen
,
they
cannot
fetch
him
from
thence
to
crucifie
him
:
yet
the
Apostle
saith
they
crucifie
him
.
Why
?
Because
their
malice
is
as
great
as
theirs
that
crucified
him
,
because
they
match
in
malice
with
them
that
crucified
him
;
so
that
if
they
had
him
on
the
earth
they
would
do
the
like
:
therefore
they
are
said
to
crucifie
the
Son
of
God
.
So
in
Heb.
10.29
.
there
is
another
speech
:
the
wicked
are
said
to
stampe
the
bloud
of
Christ
vnder
their
feete
.
Why
?
Because
their
malice
is
as
great
as
theirs
that
stamped
his
bloud
.
Now
they
are
accounted
for
this
reason
to
be
guiltie
of
the
bodie
and
bloud
of
Christ
,
not
because
they
eate
his
bodie
,
but
because
they
refused
it
whem
they
might
haue
had
it
.
Now
the
time
remaineth
yet
wherein
we
may
haue
the
bodie
and
bloud
of
Christ
.
This
time
is
very
precious
,
They
will
not
leaue
this
matter
so
,
but
they
insist
yet
,
and
they
bring
more
Arguments
to
proue
that
the
wicked
are
partakers
of
the
bodie
and
bloud
of
Christ
;
That
bread
(
say
they
)
ye
will
grant
which
the
wicked
man
eates
is
not
naked
bread
,
but
is
that
bread
which
is
the
Sacrament
.
Thus
then
they
make
their
Argument
;
The
Sacrament
hath
euer
conioyned
with
it
,
the
thing
signified
:
But
the
Sacrament
is
giuen
to
all
,
therefore
the
thing
signified
is
giuen
to
all
.
Now
it
may
be
that
where
two
things
are
truly
and
conioyntly
offred
,
a
man
may
receiue
the
one
and
refuse
the
other
.
He
receiueth
the
one
,
because
he
hath
an
instrument
to
take
it
:
he
refuseth
the
other
because
he
wanteth
an
instrument
.
I
heare
the
word
,
because
I
haue
an
eare
to
heare
it
with
:
I
receiue
the
Sacrament
,
because
I
haue
a
mouth
to
receiue
it
with
:
but
as
for
the
thing
which
the
word
and
Sacraments
represent
,
I
may
refuse
it
;
because
I
haue
not
a
mouth
to
take
it
,
nor
an
eye
to
perceiue
it
:
and
therefore
the
fault
is
not
on
Gods
part
,
but
on
our
part
.
The
wicked
get
the
body
and
bloud
of
Christ
offered
to
them
conioyntly
with
the
word
and
Sacraments
;
but
the
fault
is
on
their
part
,
that
they
haue
not
a
mouth
to
receiue
him
,
and
God
is
not
bound
to
giue
them
a
mouth
.
Marke
this
:
That
if
it
were
not
of
Gods
speciall
grace
and
mercy
,
that
he
giueth
me
an
eye
to
perceiue
him
,
&
a
mouth
to
receiue
him
,
I
would
refuse
him
as
wel
as
they
.
So
this
Argument
holdeth
not
:
Christ
is
offered
to
all
;
Ergo
,
he
is
receiued
of
all
.
Happy
were
they
,
if
they
could
receiue
him
.
Thus
far
for
the
3.
Argument
.
What
resteth
now
for
the
full
vnderstanding
of
the
Sacrament
?
These
things
remaine
;
That
we
vnderstand
the
Sacramentall
speeches
that
are
vsed
in
the
Sacrament
:
for
we
vse
to
speake
of
them
:
God
vseth
to
speake
of
them
:
and
the
Ancients
vse
to
speake
of
them
.
We
vse
to
say
,
that
the
soule
eateth
the
body
of
Christ
,
There
remaineth
now
of
all
these
great
things
,
&
of
al
this
doctrine
which
hath
bin
taught
,
Faith
is
that
which
couples
vs
and
Christ
.
Similitude
taken
from
the
Sunne
.
By
true
faith
,
Christ
,
though
he
be
in
the
heauens
,
is
coupled
and
conioyned
with
me
who
am
here
on
earth
.
I
will
shew
you
this
by
a
similitude
.
Is
not
the
bodie
of
the
Sunne
in
the
firmament
?
It
is
impossible
for
you
to
touch
the
bodie
of
the
Sunne
,
yet
the
bodie
of
the
Sunne
and
ye
are
conioyned
,
How
?
By
those
beames
that
shine
on
you
,
by
that
light
that
shineth
vpon
you
:
Why
may
not
the
bodie
of
Christ
then
though
it
be
in
the
heauens
,
be
conioyned
with
me
that
am
on
earth
,
namely
,
by
the
beames
,
by
the
light
and
gladnesse
that
floweth
from
his
bodie
?
My
bodie
and
Christs
bodie
are
conioyned
by
the
vertue
and
power
flowing
from
his
bodie
:
which
vertue
and
power
quickneth
my
dead
soule
,
maketh
me
to
liue
the
life
of
Christ
,
to
begin
to
die
to
my selfe
:
and
euer
the
more
I
die
to
my selfe
,
the
more
I
liue
to
Christ
.
This
coniunction
now
is
the
ground
,
as
I
told
you
,
of
all
our
felicitie
and
happinesse
,
and
I
haue
made
it
cleare
to
you
at
this
time
so
far
as
God
hath
giuen
me
insight
.
Alwaies
ye
see
this
coniunction
is
brought
to
passe
by
two
speciall
meanes
;
by
the
holy
Spirit
&
by
faith
:
If
there
be
no
other
meanes
but
these
two
,
what
needest
thou
a
carnall
or
a
visible
coniunction
?
Faith
is
inuisible
,
and
the
Spirit
is
inuisible
,
therefore
thou
canst
not
see
it
,
nor
take
it
vp
with
the
eye
of
thy
bodie
:
The
power
of
the
holy
Spirit
is
so
subtile
,
secret
and
inuisible
,
that
thou
canst
not
perceiue
it
nor
take
it
vp
with
the
eye
of
the
bodie
,
and
it
will
worke
great
effects
in
thy
soule
or
euer
thou
perceiuest
his
working
.
In
respect
therefore
that
the
meanes
of
this
coniunction
are
so
subtill
,
secret
,
and
spirituall
,
why
thinkest
thou
to
get
a
sight
of
this
coniunction
with
the
eye
of
thy
bodie
?
why
imaginest
thou
such
a
carnall
coniunction
as
this
,
which
would
do
thee
no
good
if
thou
hadst
it
?
Knowest
thou
not
that
the
Spirit
that
coupleth
vs
and
Christ
is
infinite
?
so
that
it
is
as
easie
for
the
Spirit
to
couple
vs
and
Christ
,
how
far
distant
soeuer
we
be
,
as
it
is
easie
for
our
soules
to
couple
our
head
and
the
feete
of
our
bodies
though
they
be
distant
.
Then
seeing
this
coniunction
is
the
ground
and
fountaine
of
all
our
happinesse
:
and
seeing
this
ground
of
happinesse
is
so
substill
and
so
spirituall
,
what
is
your
part
?
Remoue
all
your
outward
senses
,
remoue
all
your
naturall
motions
,
remoue
your
naturall
discourses
and
your
naturall
reason
,
and
follow
the
sight
and
information
of
the
Spirit
of
God
:
Craue
that
it
would
please
him
to
illuminate
your
vnderstanding
,
that
by
the
light
of
his
Spirit
ye
may
see
clearely
the
spirituall
coniunction
.
Except
the
eye
of
the
Spirit
be
giuen
you
to
perceiue
this
spirituall
coniunction
,
it
is
not
possible
that
ye
can
get
any
insight
in
it
.
But
if
the
Lord
of
his
mercie
will
bestow
some
measure
of
his
holy
Spirit
vppon
you
;
out
of
question
ye
shall
soone
come
to
the
vnderstanding
of
it
,
and
ye
shall
thinke
the
time
happie
that
euer
ye
heard
this
word
.
Except
ye
haue
some
part
of
this
Spirit
,
it
is
not
possible
that
ye
can
be
spirituall
.
That
which
is
borne
of
flesh
and
bloud
will
remaine
flesh
and
bloud
,
except
the
Spirit
come
in
and
make
it
spirituall
.
Therefore
ye
must
be
borne
againe
of
the
Spirit
,
ye
must
be
borne
in
the
bodie
of
Christ
,
his
Spirit
must
quicken
you
.
This
is
called
the
quickning
and
liuing
Spirit
of
Christ
by
Iohn
.
And
so
soone
as
the
Spirit
cometh
,
what
doth
it
?
It
chaseth
away
darknesse
out
of
the
vnderstanding
:
whereas
before
I
knew
not
God
,
now
I
see
him
,
not
onely
generally
that
he
is
a
God
but
that
he
is
my
God
in
Christ
.
What
more
doth
the
holy
Spirit
?
It
openeth
the
heart
as
well
as
the
minde
:
and
what
doth
it
there
?
Those
things
whereon
I
bestowed
the
affections
of
my
heart
and
imployed
the
loue
of
my
soule
,
are
by
the
working
of
the
holy
Spirit
made
gall
to
me
,
he
maketh
them
venome
to
me
,
and
to
be
as
deadly
hated
of
me
as
poyson
:
He
worketh
s●ch
an
inward
disposition
in
my
soule
,
that
he
maketh
me
to
turne
and
flie
from
those
things
whereon
I
imployed
my
loue
before
,
and
to
imploy
it
vpon
God
.
This
is
a
great
perfection
.
Alwaies
in
some
measure
he
make●h
me
to
loue
God
better
then
any
other
thing
:
He
changeth
the
affections
and
inclinations
of
my
soule
,
he
changeth
the
faculties
and
qualities
of
my
soule
:
And
though
our
hearts
and
minds
be
made
new
,
yet
the
substance
of
them
is
not
changed
,
but
onely
the
faculties
and
qualities
are
changed
,
in
respect
of
the
which
change
we
are
called
new
creatures
,
and
except
you
be
found
new
creatures
ye
are
not
in
Christ
.
Now
to
come
to
the
point
.
THE
FIFTH
SERMON
,
VPON
THE
LORDS
SVPPER
.
1.
COR.
11.23
.
For
I
haue
receiued
of
the
Lord
,
that
which
I
also
haue
deliuered
vnto
you
:
to
wit
,
that
the
Lord
Iesus
in
the
night
that
he
was
betrayed
,
tooke
Bread
,
&c.
WE
haue
heard
(
wel-beloued
in
Christ
Iesus
)
in
our
last
exercise
,
what
names
were
giuen
to
the
Sacrament
of
the
Lords
Supper
,
as
well
in
the
Scriptures
as
by
the
Ancients
of
the
Latine
and
East
Churches
:
we
heard
the
chiefe
ends
wherefore
,
and
whereunto
this
holy
Sacrament
was
at
first
instituted
:
we
heard
the
things
that
were
contained
in
this
Sacrament
,
what
they
were
,
how
they
are
coupled
,
how
they
are
deliuered
,
and
how
they
are
receiued
:
we
heard
also
some
obiections
that
might
be
obiected
to
the
contrarie
of
this
doctrine
:
we
heard
them
propounded
,
and
as
God
gaue
the
grace
,
refuted
:
we
heard
how
the
faithfull
soule
is
said
to
eate
Christs
body
,
and
drinke
Christs
bloud
:
We
heard
the
manner
how
Christ
is
,
or
can
be
receiued
of
vs
.
And
we
concluded
in
this
poynt
:
That
Christ
Iesus
the
Sauiour
of
mankinde
,
our
Sauiour
,
cannot
be
perceiued
nor
yet
receiued
,
but
by
a
spirituall
way
and
apprehension
.
Neither
the
flesh
of
Christ
,
nor
the
bloud
of
Christ
,
nor
Christ
himselfe
,
can
be
perceiued
but
by
the
eye
of
faith
;
can
be
receiued
but
by
the
mouth
of
faith
;
nor
can
be
layd
hold
on
,
but
by
the
hand
of
faith
.
Now
faith
is
a
spirituall
thing
:
for
faith
is
the
gift
of
God
,
powred
downe
into
the
hearts
and
minds
of
men
and
women
,
wrought
in
the
soule
of
euery
one
,
and
that
by
the
mighty
working
and
operation
of
the
holy
Spirit
.
So
the
onely
way
to
lay
hold
on
Christ
being
by
faith
,
and
faith
of
it
owne
nature
being
spirituall
,
it
followeth
therefore
that
there
is
no
way
to
lay
hold
on
Christ
but
a
spirituall
way
:
there
is
not
a
hand
to
fasten
on
Christ
but
a
spirituall
hand
,
there
is
not
a
mouth
to
digest
Christ
but
a
spirituall
mouth
.
The
Scriptures
familiarly
by
all
these
termes
describe
the
nature
and
efficacy
of
faith
.
We
are
said
to
eate
the
flesh
of
Christ
by
faith
,
and
to
drinke
his
bloud
by
faith
,
in
this
Sacrament
:
Do
this
in
remembrance
of
me
:
I
say
,
we
eate
his
flesh
,
and
drinke
his
bloud
spiritually
.
First
in
this
point
,
in
recording
and
remembring
faithfully
how
he
died
for
vs
,
how
his
bloud
was
shed
vpon
the
crosse
.
This
is
the
first
point
,
a
point
that
cannot
be
remembred
truly
,
except
it
be
wrought
by
the
mighty
power
of
the
holy
Spirit
.
The
second
poynt
of
the
spirituall
eating
standeth
in
this
,
That
I
and
euery
one
of
you
beleeue
firmely
,
that
he
died
for
me
in
particular
:
That
his
bloud
was
shed
on
the
crosse
,
for
a
ful
remission
and
redemption
of
me
and
my
sins
.
The
chiefe
and
principall
point
of
the
eating
of
Christ
his
flesh
&
drinking
of
his
bloud
,
standeth
in
beleeuing
firmly
that
that
flesh
was
deliuered
to
death
for
my
sinnes
;
that
that
bloud
of
his
was
shed
for
the
remission
of
my
sinnes
:
and
except
euery
soule
come
neere
to
himselfe
,
and
firmely
consent
and
agree
,
and
be
perswaded
,
that
Christ
died
for
him
:
that
soule
can
not
be
saued
,
that
soule
can
not
eate
the
flesh
,
nor
drinke
the
bloud
of
Christ
.
Then
the
eating
of
the
flesh
,
and
drinking
of
the
bloud
of
Christ
,
standeth
in
a
faithfull
memorie
,
in
a
firme
belief
,
and
in
a
true
applying
of
the
merits
of
the
death
and
passion
of
Christ
,
to
my
owne
conscience
in
particular
.
There
were
sundry
things
obiected
against
this
kind
of
receiuing
:
I
will
not
insist
to
repeate
them
:
But
beside
all
the
obiections
which
ye
heard
obiected
against
this
kinde
of
spirituall
receiuing
by
faith
,
they
say
,
If
Christ
his
flesh
nor
his
bloud
be
not
perceiued
,
nor
receiued
,
but
by
the
Spirit
,
by
faith
in
the
Spirit
:
then
say
they
,
ye
receiue
him
but
by
an
imagination
:
if
he
be
not
receiued
carnally
nor
corporally
,
but
onely
by
the
Spirit
and
by
faith
;
then
is
he
not
receiued
but
by
way
of
imagination
,
conceite
,
and
fantasie
.
So
they
account
faith
an
imagination
of
the
minde
,
a
fantasie
and
opinion
,
fleeting
in
the
hearts
of
men
.
I
cannot
blame
them
to
thinke
so
of
faith
:
For
as
none
can
iudge
of
the
sweetenesse
of
hony
,
but
they
that
haue
tasted
of
it
:
so
there
is
none
can
discerne
nor
iudge
of
the
nature
of
faith
,
but
they
that
haue
felt
it
,
and
tasted
in
their
hearts
what
it
is
.
And
if
they
had
tasted
and
felt
in
their
soules
,
what
faith
brings
with
it
;
alas
,
they
would
not
call
that
spirirituall
Iewell
,
and
onely
●ewell
of
the
soule
,
an
imagination
.
They
call
it
an
imagination
:
and
the
Apostle
describing
it
,
Heb.
11.1
.
calleth
it
a
substance
and
substantiall
ground
:
Marke
how
well
these
two
agree
,
An
imagination
,
and
a
substantiall
ground
.
They
call
it
an
vncertaine
opinion
,
fleeting
in
the
braine
and
fantasie
of
man
:
He
calleth
it
an
euidence
and
demonstration
,
in
the
same
definition
.
See
how
directly
contrary
,
the
Apostle
and
they
are
,
in
the
nature
of
faith
.
Vpon
this
they
infer
,
that
as
it
is
true
in
generall
,
he
can
not
be
deliuered
nor
giuen
,
but
that
same
way
that
he
is
receiued
;
and
looke
what
way
any
thing
is
receiued
,
the
same
way
it
is
giuen
and
deliuered
:
So
(
as
they
say
)
he
being
receiued
by
way
of
imagination
,
he
is
also
in
their
fantasie
,
giuen
and
deliuered
by
way
of
imagination
.
For
if
he
be
not
giuen
,
say
they
,
to
thy
hand
,
to
thy
mouth
,
nor
to
thy
stomack
corporally
:
he
cannot
be
giuen
but
by
an
imagination
and
fantasticall
opinion
.
The
reason
that
moueth
them
to
thinke
that
Christ
cannot
be
theirs
,
nor
giuen
to
them
truly
in
effect
and
really
,
except
he
be
giuen
carnally
,
is
this
:
That
thing
which
is
so
far
absent
and
distant
from
vs
as
the
heauen
is
from
the
earth
,
cannot
be
said
to
be
giuen
vs
,
nor
to
be
ours
:
But
by
our
owne
confession
,
say
they
to
vs
,
Christ
his
body
is
as
farre
absent
from
vs
as
the
heauen
is
from
the
earth
:
Therefore
Christ
his
body
,
nor
his
flesh
,
cannot
be
giuen
vnto
vs
,
except
by
way
of
imagination
,
and
so
not
truly
nor
in
effect
.
This
argument
framed
in
this
sort
,
would
at
the
first
sight
seeme
to
be
of
some
force
.
But
let
vs
examine
the
proposition
of
it
:
The
proposition
is
this
;
That
thing
which
is
so
farre
absent
from
vs
as
the
heauen
is
from
the
earth
,
cannot
be
said
to
be
deliuered
to
vs
,
to
be
giuen
to
vs
,
or
any
wayes
to
be
ours
.
Now
whether
is
this
proposition
true
or
false
?
I
say
,
this
proposition
is
vntrue
,
and
the
contrarie
most
true
.
A
thing
may
be
giuen
to
vs
,
and
may
become
ours
,
though
the
thing
in
person
it selfe
be
as
farre
distant
from
vs
as
the
heauen
is
from
the
earth
.
And
how
proue
I
this
?
What
maketh
any
thing
to
be
ours
?
What
maketh
any
of
you
esteeme
a
thing
to
be
giuen
vnto
you
?
Is
it
not
a
title
?
Is
it
not
a
iust
right
to
that
thing
?
If
ye
haue
a
iust
right
giuen
vnto
you
,
by
him
who
hath
power
to
giue
it
and
a
sure
title
,
confirmed
to
you
by
him
who
hath
the
power
;
though
the
thing
that
he
giueth
vnto
you
,
be
not
deliuered
into
your
hands
,
yet
by
the
right
and
title
which
he
granteth
to
you
,
is
not
the
thing
yours
?
There
is
no
doubt
of
it
,
for
it
is
not
the
neernes
of
the
thing
to
my
body
&
to
my
hand
,
that
maketh
the
thing
mine
;
for
it
may
be
in
mine
hand
,
and
yet
not
belong
to
me
.
Neyther
is
it
the
distance
nor
absence
of
the
thing
that
makes
it
not
to
be
mine
,
but
it
may
be
farre
absent
from
me
and
yet
be
mine
,
becaue
the
title
is
mine
,
and
because
I
haue
gotten
a
right
to
it
from
him
who
hath
the
power
to
giue
it
.
So
then
this
ground
is
true
,
It
is
a
sure
title
and
a
iust
right
that
maketh
a
thing
,
though
it
be
far
distant
from
vs
,
to
be
ours
.
But
so
it
is
,
that
a
liuelie
and
true
faith
in
the
bloud
and
death
of
Christ
,
maketh
vs
to
haue
a
sure
title
and
a
good
right
to
the
flesh
and
bloud
of
Christ
,
and
to
his
merites
:
looke
what
he
merited
by
his
death
,
&
shedding
of
his
bloud
vpon
the
crosse
,
all
that
together
with
himselfe
also
appertaineth
to
me
,
and
that
by
a
title
and
a
right
which
I
haue
gotten
to
him
,
of
God
;
which
is
faith
:
And
the
surer
that
my
title
is
,
the
more
sure
am
I
of
the
thing
that
is
giuen
me
by
the
title
.
Now
this
Sacrament
of
the
Lords
Supper
,
was
instituted
to
confirme
our
title
,
to
seale
vp
our
right
which
we
haue
to
the
bodie
and
bloud
,
to
the
death
and
passion
of
Christ
:
and
so
the
bodie
of
Christ
is
said
to
be
giuen
to
vs
,
the
bloud
of
Christ
is
said
to
be
deliuered
to
vs
,
when
our
title
which
we
haue
of
him
,
of
his
death
,
of
his
bodie
and
bloud
,
is
confirmed
in
our
harts
.
For
this
Sacrament
is
instituted
for
the
growth
and
increase
of
our
faith
,
for
the
increase
of
our
holinesse
and
sanctification
:
which
faith
the
greater
that
it
is
in
our
hearts
,
the
more
sure
are
we
,
that
Christ
his
death
appertaineth
to
vs
.
I
grant
as
I
haue
said
,
that
the
flesh
of
Christ
is
not
deliuered
into
my
hndes
,
his
flesh
is
not
put
into
my
mouth
,
nor
entreth
into
my
stomacke
:
Yet
God
forbid
that
thou
shouldst
say
,
He
is
not
truly
giuen
,
although
Christs
flesh
be
not
put
into
thy
hand
,
nor
mouth
of
thy
body
:
and
wherfore
should
it
?
Hath
he
not
appointed
bread
&
wine
for
the
nourishment
of
the
bodie
&
may
not
that
content
you
?
Are
they
not
sufficient
to
nourish
you
to
this
earthly
&
temporall
life
?
Hath
he
not
appointed
Christ
to
be
deliuered
to
the
inward
mouth
of
thy
soule
,
to
be
giuen
into
the
hand
of
thy
soule
,
that
thy
soule
may
seede
on
him
and
be
quickned
with
that
life
wherewith
the
Angels
liue
,
wherewith
the
Sonne
of
God
and
God
himselfe
liue
?
So
the
flesh
of
Christ
is
not
appointed
to
nourish
thy
bodie
,
but
to
nourish
thy
soule
in
the
hope
,
yea
in
the
growth
of
that
immortall
life
:
and
therefore
I
say
,
though
the
flesh
of
Christ
be
not
deliuered
into
the
hand
of
thy
body
,
yet
it
is
deliuered
to
that
part
that
it
should
nourish
:
the
soule
is
that
part
that
it
should
nourish
,
therefore
to
the
soule
it
is
deliuered
.
Yea
that
Bread
and
that
Wine
are
no
more
really
deliuered
to
the
bodie
and
to
the
hand
of
the
bodie
,
then
the
flesh
of
Christ
is
deliuered
to
the
soule
and
to
the
hand
and
mouth
of
the
soule
,
which
is
faith
:
therefore
craue
no
more
a
carnall
deliuerie
,
nor
thinke
not
vpon
a
carnall
receiuing
.
Thou
must
not
thinke
that
either
God
giueth
the
flesh
of
Christ
to
the
mouth
of
the
bodie
;
or
that
thou
by
the
mouth
of
thy
bodie
receiuest
the
flesh
of
Christ
:
For
ye
must
vnderstand
this
principle
in
the
Scriptures
of
God
;
our
soules
cannot
be
ioyned
with
the
flesh
of
Christ
,
nor
the
flesh
of
Christ
cannot
be
ioyned
with
our
soules
but
by
a
spirituall
band
.
Not
by
a
carnall
band
of
bloud
and
alliance
;
not
by
the
touching
of
his
flesh
with
our
flesh
:
but
he
is
conioyned
with
vs
by
a
spirituall
band
;
that
is
,
by
the
power
and
vertue
of
his
holy
Spirit
.
And
therefore
the
Apostle
saith
,
1.
Cor.
12.13
.
That
by
the
meanes
of
his
holy
Spirit
,
all
we
who
are
faithfull
men
and
women
,
are
baptized
into
one
bodie
of
Christ
.
That
is
,
we
are
conioyned
and
fastened
with
one
Christ
by
the
meanes
,
saith
he
,
of
one
Spirit
:
not
by
a
carnall
band
or
any
grosse
coniunction
,
but
onely
by
the
band
of
the
holy
Spirit
.
That
same
holy
Spirit
that
is
in
him
,
is
in
euery
one
of
vs
in
some
measure
:
So
there
is
not
a
band
that
can
couple
my
soule
with
the
flesh
of
Christ
,
but
onely
a
spirituall
band
and
a
spirituall
vnion
.
And
therefore
it
is
that
the
Apostle
1.
Cor.
6.17
.
saith
,
He
that
is
ioyned
vnto
the
Lord
is
one
Spirit
.
And
Iohn
saith
,
That
which
is
borne
of
the
Spirit
,
is
Spirit
.
So
it
is
onely
by
the
participation
of
the
holy
Spirit
that
we
are
conioyned
with
the
flesh
and
bloud
of
Christ
Iesus
.
That
carnall
band
whether
it
be
the
band
of
bloud
which
runneth
through
one
race
,
or
the
carnall
touching
of
flesh
with
flesh
,
that
carnall
band
(
I
say
)
was
neuer
esteemed
of
by
Christ
.
In
the
time
that
he
was
conuersant
here
vpon
earth
,
he
respected
nothing
that
band
:
for
as
he
witnessed
himselfe
by
his
owne
words
,
he
neuer
had
that
carnall
band
in
any
kind
of
reuerence
or
estimation
in
respect
of
the
spirituall
band
.
But
as
for
the
spirituall
band
whereby
we
are
coupled
with
him
by
one
Spirit
;
he
euer
esteemed
of
this
band
in
the
time
that
he
was
conuersant
on
earth
,
&
in
a
word
,
he
hath
left
the
praise
and
commendations
of
the
same
.
To
let
you
see
how
lightly
he
esteemed
of
the
carnall
band
of
bloud
and
alliance
,
which
we
esteeme
so
much
,
ye
may
see
in
the
eight
of
Luke
,
20.21
.
for
there
they
coming
to
him
,
say
,
Master
,
thy
Mother
and
thy
brethren
stand
without
,
and
would
see
thee
:
ye
shall
heare
his
answer
vnto
them
,
how
little
he
esteemed
of
that
carnall
band
;
in
the
21.
verse
,
in
a
manner
denying
that
band
,
he
saith
;
My
Mother
and
my
brethren
,
are
those
which
heare
the
word
of
God
and
do
it
.
As
if
he
would
haue
said
,
It
is
not
that
carnall
band
that
I
esteeme
:
it
is
not
that
carnall
coniunction
that
I
reuerence
:
it
is
the
spirituall
coniunction
by
the
participation
of
his
holy
Spirit
;
whereby
we
are
mooued
to
heare
the
word
of
God
,
to
giue
reuerence
to
it
and
obey
it
.
This
carnall
band
was
neuer
profi●able
,
as
that
in
the
8
of
Luke
doth
plainly
testifie
:
for
if
the
touching
of
Christs
fl●sh
had
bene
profitable
,
the
multitude
,
whereof
mention
is
made
in
that
Chapter
,
that
thrusted
and
preased
him
,
had
bene
the
better
by
their
carnall
touching
.
But
so
it
is
that
there
was
neuer
any
of
them
the
better
by
their
carnall
touching
;
therefore
the
carnall
touching
profiteth
nothing
.
Saith
not
Christ
himselfe
,
Iohn
6.63
.
(
to
draw
them
from
that
sinister
confidence
they
had
in
the
flesh
onely
)
My
flesh
profiteth
nothing
;
It
is
the
Spirit
that
quickneth
?
To
touch
him
by
the
holie
Spirit
and
by
faith
in
thy
soule
,
this
touching
by
faith
hath
euer
bene
profitable
,
and
we
haue
a
plaine
example
of
it
in
the
same
Chapter
.
Euen
so
the
poore
woman
that
had
long
bene
diseased
with
a
bloudie
issue
the
space
of
twelue
yeares
,
and
had
wasted
and
consumed
the
greatest
part
of
her
substance
in
seeking
remedie
;
she
found
no
helpe
by
the
naturall
and
bodily
Physition
:
at
the
last
by
vertue
of
the
holie
Spirit
working
faith
in
her
heart
,
she
vnderstands
and
conceiues
that
she
is
able
to
recouer
the
health
of
her
bodie
and
the
health
of
her
soule
from
Christ
Iesus
,
who
came
to
saue
both
bodie
and
soule
.
And
vpon
this
perswasion
which
she
had
in
her
heart
,
that
Christ
could
cure
both
bodie
and
soule
,
she
came
vnto
him
;
and
as
the
Text
saith
,
she
preased
through
the
multitude
to
come
to
him
:
and
when
she
was
come
,
it
is
not
said
that
she
touched
his
flesh
with
her
hand
(
in
case
the
Papists
would
ascribe
the
vertue
which
came
out
of
him
to
her
carnall
touching
:
)
but
it
is
said
,
that
she
touched
onely
the
hemme
of
his
garment
with
her
hand
;
and
with
faith
,
which
is
the
hand
of
the
soule
,
she
touched
her
Sauiour
God
and
man
.
And
to
let
you
vnderstand
that
she
touched
him
by
faith
,
he
saith
to
her
at
the
last
,
Go
thy
way
,
thy
faith
hath
saued
thee
.
She
touched
him
not
so
soone
by
faith
,
but
incontinent
there
came
a
power
out
of
him
:
which
power
and
vertue
she
felt
by
the
effect
of
it
in
her
soule
;
and
our
Sauiour
felt
it
when
it
went
from
him
.
The
effect
whereby
she
felt
it
,
was
the
health
of
her
soule
:
and
the
effect
whereby
he
felt
it
,
was
the
going
from
him
.
And
so
soone
as
he
felt
it
go
from
him
,
he
saith
,
Who
is
it
that
hath
touched
me
?
Peter
(
who
was
euer
most
suddaine
)
answereth
and
saith
,
Thou
art
thronged
and
thrusted
by
the
multitude
,
&
yet
thou
askest
who
hath
touched
thee
.
Our
Sauiour
answers
againe
,
It
is
not
that
touching
that
I
speake
of
;
it
is
another
kind
of
touching
.
There
is
one
hath
touched
me
who
hath
drawne
a
vertue
and
power
out
of
me
:
the
multitude
taketh
no
vertue
from
me
.
The
poore
woman
thinking
she
had
done
amisse
,
and
perceiuing
she
could
not
be
hid
,
came
trembling
and
said
;
I
haue
done
it
.
He
answered
her
at
the
last
and
said
,
Depart
in
peace
;
thy
faith
hath
saued
thee
:
Thy
faith
hath
drawne
out
a
vertue
and
power
from
me
,
that
hath
made
both
thy
soule
and
thy
bodie
whole
.
So
that
this
touching
of
Christ
hath
euer
bene
profitable
;
is
&
shall
be
profitable
:
like
as
the
touching
of
Christ
with
the
corporall
hand
hath
neuer
bene
,
is
not
,
nor
euer
shall
be
profitable
.
And
why
?
Christ
is
not
appointed
to
be
a
carnall
head
,
to
be
set
vpon
the
necks
of
our
bodies
,
that
he
may
do
the
office
of
a
carnall
head
thereunto
,
to
furnish
naturall
motions
and
senses
to
our
bodies
.
No
,
the
Scriptures
call
not
Christ
a
naturall
head
,
but
the
Scriptures
call
him
a
spirituall
head
,
to
be
set
vpon
the
necke
of
our
soules
:
that
is
,
to
be
conioyned
with
our
soules
;
that
out
of
him
into
our
soules
may
distill
holy
motions
,
heauenly
senses
;
and
that
there
may
flow
out
of
him
to
vs
,
a
spirituall
and
heauenly
life
.
Then
the
Scriptures
call
him
a
spirituall
head
,
as
they
call
vs
a
spirituall
bodie
:
and
as
the
life
which
we
get
from
him
is
spirituall
,
so
all
our
coniunction
with
him
is
spirituall
.
And
in
respect
he
worketh
that
same
operation
in
my
soule
,
which
the
carnall
head
doth
in
my
bodie
,
therefore
he
is
called
a
spirituall
head
:
therefore
he
is
called
the
head
of
his
Church
,
because
he
furnisheth
her
with
spirituall
motion
and
senses
,
which
is
the
life
of
the
Church
.
So
to
be
short
,
there
is
nothing
in
this
coniunction
carnall
;
there
is
nothing
grosse
in
it
;
there
is
nothing
that
may
be
compassed
by
our
naturall
iudgement
and
vnderstanding
.
And
therefore
whosoeuer
would
attaine
to
any
small
in-sight
of
this
spirituall
coniunction
betweene
Christ
and
vs
,
of
necessitie
he
must
humble
himselfe
&
earnestly
pray
for
the
Spirit
;
otherwise
it
is
not
possible
to
get
any
vnderstanding
,
no
not
the
least
apprehension
how
the
flesh
of
Christ
and
we
are
conioyned
,
except
we
haue
some
light
giuen
vs
by
the
Spirit
;
that
is
,
except
our
hearts
be
wakened
by
the
mighty
working
of
the
Spirit
of
Christ
,
this
shall
remaine
as
a
dead
&
closed
letter
vnto
vs
.
So
ye
are
to
craue
that
the
Lord
in
his
mercie
would
waken
you
,
And
coming
with
this
purpose
,
no
question
,
the
holie
Spirit
shall
reueale
those
things
to
you
which
ye
want
.
And
though
this
word
passe
and
bring
no
commoditie
for
the
present
,
yet
the
holie
Spirit
hereafter
shall
reueale
to
thee
the
truth
of
that
which
thou
hast
now
heard
.
This
then
is
the
end
of
all
;
Be
present
in
your
hearts
and
minds
,
and
let
your
soules
be
emptied
of
all
the
cares
of
the
world
,
that
they
may
receiue
that
comfort
which
is
offered
in
the
hearing
of
the
word
.
Now
I
come
to
the
defining
of
the
Sacrament
of
the
Lords
Supper
.
An
holy
Seale
,
annexed
to
the
couenant
of
grace
and
mercie
in
Christ
.
A
seale
to
be
ministred
publikely
,
alwaies
according
to
the
holy
institution
of
Christ
Iesus
:
that
by
the
lawful
ministery
thereof
,
the
Sacramentall
vnion
betweene
the
signes
and
the
thing
signified
,
may
stand
:
and
this
vnion
standing
,
Christ
Iesu●
who
is
the
thing
signified
,
is
as
truly
deliuered
to
the
increase
of
our
spirituall
nourishment
,
as
the
signes
are
giuen
and
deliuered
to
the
body
,
for
our
temporall
nourishment
.
An
holy
Seale
.
Why
?
Because
it
is
taken
from
profane
vse
,
whereunto
that
bread
serued
before
;
and
that
bread
is
applyed
to
an
holy
vse
.
There
is
a
power
giuen
to
that
bread
,
to
signifie
the
precious
body
of
Christ
Iesus
,
to
represent
the
nourishing
and
feeding
of
our
soules
.
And
in
respect
it
serueth
now
in
the
Sacrament
to
so
holy
an
vse
,
therfore
I
call
it
an
holy
seale
.
This
is
not
my
word
;
it
is
the
Apostles
,
Rom.
4.11
.
where
he
giueth
the
Sacrament
the
same
name
and
calleth
it
a
seale
.
And
further
,
if
the
wisedome
of
Christ
in
his
Apostle
had
bene
followed
,
and
if
men
had
not
inuented
new
names
of
their
owne
for
this
Sacrament
,
but
had
contented
&
satisfied
themselues
with
the
names
which
God
hath
giuen
by
his
Apostle
,
&
that
Christ
himselfe
hath
giuen
to
this
Sacrament
;
I
am
assured
,
none
of
these
controuersies
and
debates
(
which
neuer
will
ceasse
)
had
fallen
out
:
but
where
men
will
go
about
to
be
wiser
then
God
,
and
go
beyond
God
in
deuising
names
which
he
neuer
gaue
,
vpon
mens
owne
inuention
such
debates
haue
fallen
out
.
A
lesson
by
the
way
,
that
no
flesh
presume
to
be
wiser
then
God
,
but
let
them
stoupe
&
keepe
the
names
which
God
hath
giuen
to
this
Sacrament
.
Thirdly
,
I
say
,
annexed
to
the
Couenant
;
Now
it
followeth
in
the
definition
,
Secondly
,
this
Sacrament
must
be
publikely
ministred
,
because
Christ
Iesus
who
is
the
thing
signified
in
this
Sacrament
,
Thirdly
,
this
Sacrament
is
a
Thansgiuing
to
God
the
Father
for
his
benefites
.
Now
it
appertaineth
not
to
one
or
two
,
to
thanke
God
onely
;
but
as
we
are
all
partakers
of
his
temporall
and
spirituall
benefits
,
so
we
ought
all
of
vs
publikely
to
giue
him
thankes
for
the
same
.
Therefore
I
say
,
in
the
definition
,
this
seale
ought
to
be
publikely
,
and
not
priuately
ministred
;
as
the
Papists
do
in
their
priuate
Masses
.
This
Seale
must
be
publikely
ministred
according
to
Christ
his
institution
.
Wherefore
say
I
Christ
his
institution
,
more
then
mans
institution
or
Angels
institution
?
Why
keepe
I
to
Christ
his
institution
?
Because
man
hath
not
power
to
institute
or
make
a
Sacrament
:
The
Sacraments
are
a
part
of
his
seruice
:
therfore
there
is
no
Angel
nor
man
hath
power
to
institute
a
Sacrament
.
The
greatest
stile
that
any
man
can
haue
in
the
ministerie
of
the
word
and
Sacraments
,
is
that
stile
which
the
Apostle
giues
them
,
1.
Cor.
4.1
.
There
we
are
called
Stewar●s
and
Dispensers
of
the
graces
of
God
,
Ministers
of
those
mysteries
and
holy
things
.
It
followeth
then
,
that
we
are
not
Authors
,
Creators
and
makers
of
them
,
but
onely
Ministers
and
Dispensers
of
the
Sacraments
.
So
it
is
euident
,
that
no
man
nor
creature
hath
power
to
make
a
Sacrament
.
Then
it
must
be
according
to
the
institution
of
Christ
,
his
institution
must
be
kept
:
looke
what
he
said
,
what
he
did
,
what
he
commanded
thee
to
do
;
all
that
must
be
said
,
done
and
obeyed
.
If
thou
leauest
one
iot
of
that
vndone
which
he
commanded
thee
to
do
,
thou
peruertest
the
institution
:
for
there
is
nothing
left
in
register
of
that
institution
but
it
is
essentiall
.
So
in
the
celebration
of
Christs
institution
we
must
take
heede
to
whatsoeuer
he
said
,
did
or
commanded
to
be
done
:
Thou
must
first
say
whatsoeuer
he
said
,
and
then
do
whatsoeuer
he
did
.
For
the
Ministery
of
the
Sacrament
must
follow
after
the
word
.
First
thou
must
say
that
which
Christ
commanded
thee
to
say
,
and
thou
must
teach
that
which
he
commanded
thee
to
teach
:
and
then
minister
the
Sacrament
.
It
is
agreed
vpon
and
condescended
vnto
betweene
vs
who
celebrate
this
institution
,
This
I
say
,
should
be
the
right
handling
of
the
holy
institution
of
this
Sacrament
.
Now
what
do
they
?
In
place
of
a
Minister
,
Pastor
or
Bishop
(
call
him
as
you
please
)
who
is
lawfully
called
of
God
,
they
substitute
a
priest
,
surrogate
an
hireling
,
who
hath
no
calling
or
office
now
in
the
Church
of
God
.
For
the
office
of
a
priest
as
they
vse
their
priesthood
,
is
no
other
thing
but
the
office
of
Christ
Iesus
,
the
office
of
the
Mediatour
betwixt
God
&
vs
:
for
they
make
their
priests
daily
to
offer
vp
Christ
Iesus
,
to
the
Father
.
Now
this
is
the
Mediatour
Christ
his
office
,
and
he
did
it
once
for
all
,
once
for
euer
,
saith
the
Apostle
:
so
that
they
haue
no
entrance
to
do
this
ouer
againe
:
and
in
respect
that
their
priests
do
this
againe
which
Christ
hath
done
already
,
they
do
it
without
command
,
they
haue
no
warrant
in
the
word
of
God
.
And
if
they
had
warrant
for
their
calling
in
the
word
of
God
,
yet
they
handle
the
Sacrament
amisse
:
for
whereas
they
should
speake
forth
cleerly
,
they
whisper
and
coniure
the
elements
by
a
certaine
kinde
of
whispering
.
Whereas
they
should
speake
it
in
a
knowne
language
that
the
people
may
vnderstand
,
they
speake
in
an
vnknowne
language
:
and
though
they
spake
it
in
a
knowne
and
familiar
tongue
,
yet
in
that
they
whisper
it
,
the
people
cannot
be
the
better
.
And
what
shall
I
say
?
Seeing
they
thus
handle
the
word
though
it
be
the
very
institution
it selfe
,
yet
they
so
spoyle
it
in
the
handling
that
it
is
not
an
holy
Sacrament
.
Then
we
differ
as
much
in
the
second
poynt
,
how
that
word
ought
to
be
handled
and
intreated
.
Now
the
third
poynt
is
what
vertue
this
word
hath
,
To
let
you
vnderstand
how
these
signes
are
made
holy
,
it
is
necessary
that
these
two
things
be
considered
.
First
what
he
is
that
makes
them
holy
,
For
the
First
,
we
say
that
God
is
onely
he
that
may
make
a
thing
which
was
common
to
be
holy
.
So
we
say
,
that
God
by
his
will
and
ordinance
declared
and
set
downe
in
his
word
,
hath
made
the
things
that
were
common
,
by
his
appoyntment
to
be
holy
.
As
for
the
way
and
meanes
whereby
they
are
made
holy
,
it
is
the
word
of
God
,
the
institution
of
Christ
the
wil
of
Christ
,
declared
in
his
institution
,
that
maketh
them
holy
.
For
the
preaching
and
opening
of
the
word
&
institution
of
Christ
,
le
ts
vs
see
that
God
hath
made
these
things
holy
;
and
not
onely
that
he
hath
made
them
holy
,
but
letteth
vs
see
an
holy
manner
how
they
should
be
vsed
,
in
what
place
,
at
what
time
,
with
what
heart
,
and
to
what
end
.
So
it
is
the
will
Christ
,
declared
in
his
institution
,
whereby
the
things
that
were
common
before
are
now
made
holy
.
There
are
two
other
things
also
which
make
the
same
elements
holy
:
and
these
two
are
vsed
in
this
institution
.
There
is
prayer
and
thanksgiuing
,
which
make
the
creatures
of
God
holy
to
our
vse
:
whereas
otherwise
if
we
receiue
the
good
creatures
of
God
,
like
dogs
,
and
thanke
him
not
for
them
,
it
is
a
sure
token
that
they
were
neuer
sanctified
to
our
vse
.
By
prayer
we
obtaine
grace
and
strength
from
God
to
vse
the
creatures
,
and
this
whole
action
,
holily
and
lawfully
as
it
should
be
.
And
therefore
not
onely
in
this
holy
action
should
we
begin
with
God
&
with
inuocation
of
his
name
,
but
in
all
actions
in
the
world
we
begin
in
the
name
of
God
.
So
it
is
the
will
of
God
that
prayer
,
and
thansgiuing
conioyned
with
the
elements
,
do
make
them
holy
.
All
these
three
contained
in
the
action
of
the
Lords
Supper
,
make
the
Seales
holy
:
For
beside
the
will
of
God
declared
in
the
institution
,
in
the
Lords
Supper
we
vse
inuocation
;
and
in
this
inuocation
we
vse
thankesgiuing
.
The
elements
are
not
made
holy
by
the
word
of
God
onely
,
but
by
the
vse
of
prayer
and
thankesgiuing
,
which
three
are
the
onely
meanes
whereby
these
things
are
sanctified
.
Now
to
expresse
and
lay
forth
the
sanctification
of
the
Elements
:
To
blesse
and
to
giue
thankes
,
and
commonly
they
put
the
one
for
the
other
:
For
ye
may
see
that
Marke
and
Paule
vse
the
word
Blesse
:
Mathew
and
Luke
,
vse
the
word
to
giue
thankes
,
and
all
in
one
signification
:
And
Marke
himselfe
in
the
14.
of
his
Gospell
,
22.
verse
,
speaking
of
the
same
action
of
the
Lords
Supper
,
vseth
the
the
word
to
Blesse
,
and
in
the
23.
verse
he
vseth
the
word
●o
Giue
thankes
,
and
both
in
one
signification
to
let
you
see
,
that
the
Apostle
,
Christ
himselfe
,
and
the
Euangelists
,
vse
the
word
to
Blesse
,
and
to
Giue
thankes
indifferently
,
to
signifie
the
sanctification
and
consecration
of
the
elements
.
Except
ye
take
the
one
for
the
other
,
it
will
be
hard
to
gather
any
good
meaning
out
of
the
Apostles
wordes
:
for
I
remember
the
Apostle
1.
Corinthians
10.16
.
sayth
:
The
cup
of
blessing
which
we
blesse
;
what
is
that
?
I
take
the
word
to
signifie
,
as
I
haue
said
,
which
we
blesse
,
that
is
,
which
we
sanctifie
and
prepare
by
blessing
.
So
to
blesse
and
to
giue
thankes
in
the
Lords
Supper
,
signifie
no
other
thing
but
to
sanctifie
:
otherwise
if
ye
take
the
word
in
another
signification
ye
shall
fall
into
an
error
;
and
why
?
God
is
said
to
blesse
,
and
man
is
said
to
blesse
:
God
is
said
to
blesse
when
he
giueth
good
things
vnto
his
creatures
,
for
Gods
blessing
is
euer
effectuall
;
and
therefore
he
is
said
to
blesse
when
he
giueth
good
thing
.
Man
againe
is
said
to
blesse
either
priuately
or
publikely
,
when
he
craueth
blessing
at
the
hands
of
God
for
any
man
;
when
he
blesseth
in
the
name
and
at
the
commandement
of
God
,
any
person
or
people
.
Now
if
ye
ascribe
blessing
in
any
of
these
two
significations
to
the
cuppe
,
it
is
amisse
:
for
we
vse
neyther
to
craue
a
blessing
to
insensible
elements
;
nor
yet
to
blesse
them
in
the
name
of
God
:
and
God
vseth
to
giue
good
things
to
the
sonnes
of
men
,
and
not
to
insensible
creatures
.
Therefore
we
must
needes
vse
the
word
Blesse
,
in
the
third
signification
,
The
cuppe
of
blessing
which
we
blesse
,
that
is
,
which
we
sanctifie
and
prepare
by
blessing
.
Thus
farre
we
vnderstand
,
for
the
sanctification
of
the
elements
.
Hoc
est
enim
corpus
meum
.
It
standeth
in
these
fiue
words
,
and
in
the
whispering
of
them
;
for
if
you
whisper
them
not
,
ye
lose
the
fashion
of
incantation
:
for
the
thing
which
we
call
sanctifying
,
they
call
whispering
:
and
the
whispering
of
those
fiue
words
,
they
call
the
consecration
of
the
elements
.
And
when
the
words
are
after
this
manner
whispered
,
they
presuppose
such
a
secret
and
monstrous
vertue
to
be
inclosed
in
the
syllables
,
that
the
vertue
and
power
which
floweth
from
the
words
,
is
able
to
chase
away
wholly
the
substance
of
the
bread
,
so
that
the
very
bread
and
substance
of
it
is
altogether
destroyed
by
this
power
.
Secondly
,
that
this
power
which
floweth
from
these
words
,
is
able
to
fetch
and
pull
downe
another
substance
,
to
wit
,
the
flesh
and
bloud
of
Christ
Iesus
that
sitteth
at
the
right
hand
of
his
Father
,
and
is
able
to
put
it
within
the
compasse
of
that
bread
.
This
is
a
strange
and
a
great
vertue
,
that
not
onely
will
ouerthrow
that
substance
,
but
put
it
within
the
compasse
of
that
bread
.
The
same
fiue
words
whispered
in
this
manner
haue
such
a
monstrous
operation
,
say
they
,
that
they
are
able
both
to
chase
away
the
one
substance
,
to
pull
downe
another
,
and
to
put
it
within
the
compasse
of
that
bread
.
We
altogether
denie
that
there
is
such
a
vertue
in
these
words
:
for
as
I
haue
said
before
,
we
denie
not
that
the
word
hath
a
vertue
,
but
denie
that
there
is
such
a
vertue
inclosed
in
the
words
:
we
denie
the
qualitie
of
the
vertue
,
or
that
it
floweth
from
such
a
fountaine
.
For
we
grant
that
the
word
hath
a
vertue
;
there
is
neuer
a
word
that
God
speaketh
here
,
but
it
hath
a
vertue
ioyned
with
it
:
but
we
denie
that
this
vertue
is
inclosed
in
the
syllables
,
in
the
whispering
or
pronouncing
of
the
words
:
for
if
there
were
such
a
vertue
and
power
inclosed
in
the
syllables
,
by
the
same
reason
it
should
follow
,
that
there
were
a
vertue
in
the
figure
&
shape
of
the
letters
that
make
vp
the
words
.
Now
there
is
no
man
will
thinke
that
there
is
any
vertue
in
the
figure
or
shape
of
the
letters
:
and
there
is
as
little
vertue
in
the
syllables
or
pronouncing
of
the
words
themselues
.
So
we
denie
that
there
is
any
vertue
inclosed
in
the
syllables
or
resident
in
the
word
.
But
we
say
that
there
is
a
power
conioyned
with
the
word
,
and
this
power
is
not
resident
in
the
word
,
but
is
resident
in
the
eternall
word
,
in
the
essentiall
word
whereof
Iohn
the
Euangelist
maketh
mention
,
Chap.
1.
The
word
which
was
from
the
beginning
,
that
is
,
the
Sonne
of
God
Christ
Iesus
.
We
say
,
there
is
not
a
dram
weight
of
this
vertue
&
power
resident
in
anie
creature
that
euer
God
created
,
but
it
is
only
resident
in
Christ
Iesus
:
And
therefore
there
floweth
no
vertue
from
the
sillables
,
nor
from
the
words
that
are
spoken
,
but
from
Christ
and
his
Spirit
,
who
giueth
the
vertue
to
those
words
.
So
we
differ
in
this
;
we
say
,
that
there
is
not
any
vertue
resident
in
the
sillables
,
we
say
that
the
sillables
and
pronouncing
of
the
sillables
worke
nothing
:
but
we
say
that
the
vertue
is
resident
in
the
person
of
the
Sonne
of
God
,
and
he
worketh
by
his
owne
word
.
Now
we
say
that
there
cannot
be
such
a
monstrous
change
,
as
to
say
the
whispering
of
so
many
words
should
change
the
owne
substance
of
the
bread
,
pull
downe
the
substance
of
the
bodie
of
Christ
,
and
put
his
bodie
in
so
narrow
a
compasse
,
we
say
that
cannot
be
.
And
this
I
shall
proue
by
these
three
rules
;
Refutation
of
the
doctrine
transubstantiation
,
by
three
sorts
of
arguments
.
The
first
sort
of
argument
.
namely
,
By
the
veritie
of
the
flesh
of
Christ
Iesus
;
By
the
articles
of
our
beliefe
;
And
by
the
true
end
of
the
institution
of
this
Sacrament
.
And
so
we
shall
see
by
Gods
grace
the
infinite
absurdities
that
follow
vpon
their
opinion
.
The
first
principle
that
I
lay
is
this
;
Seeing
that
Christ
Iesus
the
Sonne
of
God
in
the
time
appointed
,
tooke
true
flesh
of
the
wombe
of
the
Virgin
,
&
vnited
himselfe
with
our
nature
in
one
personall
vnion
;
to
the
end
that
our
nature
which
fel
altogether
from
integritie
in
the
first
Adam
,
might
recouer
the
same
in
the
second
Adam
:
yea
not
onely
the
same
,
but
so
much
the
greater
as
our
second
Adam
excelleth
the
first
in
all
degrees
.
And
in
respect
he
tooke
on
him
a
bodie
like
vnto
ours
in
all
things
(
sinne
excepted
,
)
of
necessitie
it
must
follow
,
that
the
definition
of
a
true
bodie
,
and
the
inseparable
properties
thereof
must
be
competent
to
him
.
But
these
are
the
inseparable
properties
;
namely
,
to
be
in
one
certaine
place
,
to
be
finite
,
circumscribed
,
visible
,
and
palpable
:
for
all
these
concurre
(
quarto
modo
,
as
the
Logicians
say
)
to
a
bodie
;
so
that
they
cannot
be
separate
from
the
subiect
without
the
distraction
thereof
.
Then
I
reason
on
this
manner
;
A
true
humane
bodie
is
in
a
certaine
place
;
Christ
Iesus
bodie
is
a
true
humane
bodie
:
therefore
it
is
in
a
certaine
place
.
I
call
a
place
a
certaine
condition
of
an
instrumentall
bodie
,
whereby
it
cometh
to
passe
that
where-euer
the
bodie
be
,
of
necessitie
it
is
limited
within
that
place
;
and
while
it
is
there
,
it
cannot
be
elsewhere
.
If
you
would
haue
the
probation
of
my
Proposition
from
the
Doctors
,
reade
Augustine
to
Dardanus
,
speaking
of
this
same
bodie
of
Christ
.
Take
away
a
certaine
roome
from
the
bodies
,
and
they
shall
be
in
no
place
;
and
if
they
be
in
no
place
,
they
are
not
.
The
same
Augustine
writing
vpon
Iohn
,
in
his
30.
Treatise
saith
,
The
bodie
in
the
which
the
Lord
did
arise
,
of
necessitie
must
be
in
a
place
;
but
his
diuine
efficacie
and
nature
is
diffused
euery
where
.
And
in
his
third
Eple
he
saith
,
How
much
soeuer
the
bodie
be
,
or
how
little
soeuer
the
bodie
be
,
it
behoueth
to
occupie
the
bounds
of
a
place
.
And
besides
these
,
t●e
historie
of
the
Acts
proueth
most
euidently
Christ
his
bodie
to
be
in
a
certaine
place
:
as
Acts
3.21
.
the
words
are
these
;
Whom
the
heauens
must
containe
,
vntill
the
time
that
all
things
be
restored
,
which
God
had
spoken
by
the
mouth
of
all
his
holy
Prophets
.
Though
I
need
not
to
insist
in
the
probation
of
these
things
,
yet
I
proceede
.
Secondly
then
I
reason
after
this
manner
;
A
humane
bodie
is
finite
and
circumscribed
;
but
the
bodie
of
Christ
is
a
humane
bodie
.
What
warrant
from
the
Doctors
haue
I
for
this
?
I
leaue
many
purposely
,
and
will
alledge
onely
Augustine
,
who
writing
to
Dardanus
,
Belieue
(
saith
he
)
Christ
to
be
euery
where
in
that
he
is
God
;
but
onely
to
be
in
heauen
,
according
to
the
nature
of
a
true
bodie
.
And
in
his
146.
Epistle
,
I
belieue
,
saith
he
,
the
bodie
of
Christ
to
be
so
in
heauen
as
it
was
on
the
earth
,
when
he
went
vp
to
heauen
.
But
it
was
circumscribed
in
a
certaine
place
on
the
earth
.
Ergo
,
it
is
so
in
the
heauen
.
And
consequently
,
it
cannot
be
in
the
Masse-bread
and
in
heauen
both
at
one
time
.
The
last
reason
is
this
:
A
humane
bodie
is
visible
and
palpable
:
but
Christ
hath
a
humane
bodie
,
and
he
is
corporally
present
,
as
they
say
:
therefore
Christ
his
bodie
is
visible
and
palpaple
.
I
proue
my
Proposition
by
Christ
his
owne
words
taken
out
of
Luke
24.39
.
In
the
which
place
,
to
perswade
the
Apostles
of
the
veritie
of
his
bodie
,
and
to
proue
euidently
that
it
was
not
fantasticall
,
he
vseth
the
argument
taken
from
these
two
qualities
,
and
he
commandeth
his
Apostles
to
feele
and
see
;
giuing
them
thereby
to
vnderstand
,
that
as
these
two
senses
are
the
most
certaine
of
all
the
rest
,
so
are
they
most
able
to
discerne
,
whether
he
was
a
bodie
or
a
Spirit
.
As
if
he
would
haue
said
,
If
I
be
visible
and
palpable
,
ye
may
be
out
of
doubt
that
I
haue
a
true
bodie
.
For
as
the
Poet
saith
,
which
Tertullian
citeth
also
to
this
same
purpose
;
Tangere
enim
,
&
tangi
,
nisi
corpus
,
nulla
potest
res
.
By
these
arguments
it
may
be
euidently
seene
,
how
this
Transubstantiation
may
no
way
stand
with
the
veritie
of
the
bodie
of
Christ
Iesus
.
And
as
it
fights
wi●h
the
flesh
of
Christ
Iesus
,
so
it
repugnes
dir●ctly
the
articles
of
our
faith
.
For
in
our
Beliefe
we
professe
,
This
article
teacheth
vs
,
that
he
hath
changed
his
dwelling
which
he
had
amongst
vs
on
earth
,
and
is
ascended
into
the
heauens
,
where
he
sits
at
the
right
hand
of
his
Father
,
and
shall
remaine
there
(
according
to
the
testimonie
of
Peter
,
which
I
cited
out
of
the
Acts
3.21
.
)
vntill
the
last
day
.
If
he
sit
at
his
Fathers
right
hand
,
and
be
to
remaine
in
heauen
vntill
the
last
day
,
then
is
he
not
corporally
in
the
bread
.
But
the
article
of
our
beliefe
saith
,
That
he
sitteth
at
the
right
hand
of
his
Father
:
and
Peter
saith
in
that
place
,
that
the
heauens
must
containe
him
vntill
the
last
day
.
Therefore
this
Transubstantiation
is
directly
against
the
articles
of
our
Beliefe
,
and
the
manifest
place
of
the
Scripture
.
Further
,
if
the
bread
were
transubstantiate
,
Againe
,
if
the
bread
become
the
body
&
bloud
of
Christ
Iesus
,
it
should
follow
that
he
had
a
body
without
bloud
;
for
he
hath
instituted
another
signe
besides
to
represent
his
bloud
.
Also
if
there
had
bene
●uch
a
wondefull
thing
as
they
speake
of
,
in
this
Sacrament
,
there
would
haue
bene
plaine
mention
made
thereof
in
the
Scripture
:
for
God
himselfe
neuer
works
a
notable
worke
but
he
declares
it
either
openly
or
more
secretly
in
the
Scripture
,
that
thereby
he
may
be
glorified
in
his
wonderfull
workes
.
As
ye
may
reade
in
the
Euangelist
Iohn
2.8
.
where
the
water
was
changed
into
wine
;
Gene.
2.22
.
where
the
rib
of
Adam
,
was
changed
into
Heua
:
Exodus
7.10
.
where
Aarons
rodde
was
turned
into
a
Serpent
:
there
ye
see
that
changing
is
manifestly
expressed
.
Therefore
I
say
,
if
there
had
bene
such
a
monstrous
change
in
these
elements
of
●he
Supper
as
they
affirme
,
the
Scripture
would
not
haue
concealed
it
,
but
expressed
it
:
but
in
respect
there
is
no
mention
made
of
this
change
in
the
Scriptures
,
therefore
there
is
no
such
change
in
this
action
.
Further
if
there
were
such
a
change
,
as
they
say
,
either
it
is
before
these
words
of
consecration
be
spoken
,
or
followes
after
the
same
words
be
spoken
.
If
the
change
be
before
the
words
of
the
consecration
be
spoken
,
the
consecration
is
superfluous
,
and
their
Proposition
is
false
:
if
the
change
be
after
the
words
be
spoken
,
This
bread
is
my
body
,
their
Proposition
is
false
also
;
because
the
word
bread
is
spoken
,
before
the
last
syllable
of
their
fiue
words
is
pronounced
.
These
,
and
infinite
more
absurdities
follow
of
this
doctrine
.
And
yet
they
obstinately
perseuer
,
and
vrge
vs
with
the
letter
,
affirming
that
the
words
of
Christ
are
so
plaine
that
they
admit
no
figure
.
They
would
haue
spoken
more
aduisedly
if
they
had
sought
counsell
of
Augustine
,
to
haue
discerned
betwene
a
figuratiue
speech
,
and
a
proper
speech
:
for
he
in
his
third
booke
and
16.
chapter
of
Christian
doctrine
,
speakes
after
this
sort
;
If
the
speech
,
saith
he
,
seeme
to
command
a
wickednesse
or
mischiefe
,
or
to
forbid
any
happinesse
or
any
welfare
,
it
is
not
proper
,
it
is
then
figuratiue
.
And
he
addes
for
an
example
,
a
place
out
of
Iohn
6.53
.
Except
,
saith
our
Sauiour
,
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drink
his
bloud
,
ye
haue
no
life
in
you
.
Whereunto
Augustine
addeth
:
This
speech
saith
he
,
seemeth
to
commande
a
mischiefe
therefore
it
is
a
figuratiue
speech
,
whereby
we
are
commanded
to
communicate
with
the
sufferings
of
Christ
Iesus
,
and
with
gladnes
to
keepe
in
perpetuall
memory
,
that
the
flesh
of
the
Lord
was
crucified
and
wounded
for
vs
.
For
otherwise
it
were
more
horrible
(
as
the
same
Augustine
maketh
mention
in
the
second
booke
against
the
Aduersaries
of
the
law
)
to
eate
the
flesh
of
Christ
Iesus
really
,
then
to
murther
him
;
and
more
horrible
to
drinke
his
bloud
,
then
to
shed
his
bloud
.
Yet
notwithstanding
they
are
not
ashamed
still
to
hold
&
maintaine
,
that
those
words
ought
to
be
taken
properly
.
So
that
it
appeareth
,
that
of
very
malice
for
contradiction
sake
,
to
the
end
onely
that
they
may
withstand
the
truth
,
they
will
not
acknowledge
this
to
be
a
sacramentall
speech
.
For
they
are
compelled
will
they
,
nill
they
,
in
other
speeches
of
the
like
sort
to
acknowledge
a
figure
;
as
Genes.
17.10
.
Circumcision
is
called
the
couenant
;
and
Exod.
12.11
.
the
Lambe
is
called
the
Passeouer
;
and
Math.
20.22
.
the
Cup
is
called
his
Bloud
;
and
Luke
22.20
.
the
Cuppe
is
called
the
new
Testament
;
and
1.
Cor.
10.4
.
the
Rocke
is
called
Christ
.
All
these
speeches
are
sacramentall
,
and
receiue
a
kinde
of
interpretation
:
yet
they
maliciously
prease
to
deny
vs
this
in
these
words
(
Hoc
est
corpus
meum
,
)
which
they
are
compelled
to
grant
in
the
rest
,
as
especially
where
Paul
calleth
the
rocke
Christ
.
Now
when
they
are
driuen
out
of
this
Fortresse
they
flie
as
vnhappily
to
the
second
:
namely
,
That
God
by
his
omnipotency
may
make
the
body
of
Christ
to
be
in
heauen
,
and
in
the
bread
both
at
one
time
.
Ergo
,
say
they
,
it
is
so
.
If
I
denied
their
consequent
,
they
would
be
much
troubled
to
proue
it
.
But
the
question
standeth
not
here
,
whether
God
may
do
it
or
not
:
but
the
question
is
,
Whether
God
will
it
or
not
;
or
may
will
it
or
not
.
And
we
say
reuerently
,
that
his
Maiestie
may
not
will
it
:
for
though
it
be
true
that
he
may
many
things
which
he
will
not
,
yet
it
is
as
true
,
that
there
are
many
things
which
he
may
not
will
;
of
the
which
sort
this
is
:
and
these
are
reduced
to
two
sorts
.
First
,
he
may
not
will
those
things
which
are
contrary
to
his
nature
:
as
to
be
changeable
,
as
to
decay
,
&
such
others
:
for
if
he
might
will
these
things
,
they
should
not
be
arguments
of
any
puissance
or
of
any
other
power
,
but
rather
certaine
arguments
of
his
impotency
and
infirmity
.
And
therefore
though
he
may
not
will
these
things
,
he
ceasseth
not
to
be
omnipotent
;
but
so
much
the
rather
his
constant
and
inuincible
power
is
knowne
.
Secondly
,
God
may
not
will
some
things
by
reason
of
a
presupposed
condition
:
as
such
things
,
whereof
he
hath
concluded
the
contrary
before
;
of
the
which
sort
is
this
which
is
now
controuerted
.
For
seeing
that
God
hath
concluded
,
that
a
humane
body
should
consist
of
instrumentall
parts
,
and
therefore
to
be
comprehended
and
circumscribed
within
one
,
and
the
owne
proper
place
:
and
also
seeing
he
hath
appointed
Christ
Iesus
to
haue
the
like
body
,
and
that
not
for
a
time
,
but
eternally
:
in
respect
of
this
determined
will
(
I
say
)
God
may
not
will
the
contrary
now
,
eyther
to
abolish
this
bodie
which
he
hath
appointed
to
be
eternall
,
or
yet
to
make
it
at
one
time
,
in
respect
of
one
thing
,
a
body
and
not
a
body
,
quantified
and
not
quantified
,
finite
and
infinite
,
locall
and
not
locall
:
for
to
will
these
things
which
are
plaine
contrary
in
themselues
he
may
not
,
no
more
then
it
is
possible
for
him
to
will
a
lye
.
So
it
may
be
seene
of
all
men
,
that
we
preserue
the
omnipotency
of
God
;
and
with
reuerence
from
our
hearts
,
acknowledge
him
onely
to
be
onely
omnipotent
:
and
we
desire
all
men
to
esteeme
them
as
Calumniatours
,
who
abuse
the
eares
of
the
simple
ones
to
perswade
them
the
contrary
of
vs
.
They
are
not
content
with
this
:
but
they
say
,
That
God
may
wil
a
contradiction
,
and
make
both
the
parts
to
be
true
at
one
time
.
And
to
proue
this
,
they
would
bring
in
the
miracles
which
God
works
:
as
if
they
would
say
,
Euery
miracle
includes
a
contradiction
.
As
for
example
;
God
made
a
Virgine
to
beare
a
Sonne
,
they
thinke
this
worke
brings
with
it
a
contradiction
.
To
beare
a
Sonne
,
say
they
,
is
the
one
part
of
the
contradiction
;
and
to
be
a
Virgine
,
is
the
other
part
of
the
contradiction
.
This
worke
is
a
miracle
,
but
it
implieth
no
contradiction
:
for
concerning
the
holy
Virgins
conception
,
therein
is
no
contradiction
.
There
was
a
miracle
indeede
,
that
a
virgin
should
beare
a
Sonne
,
contrary
to
the
course
of
nature
:
for
to
be
a
virgine
,
&
yet
to
haue
a
child
,
are
not
contradictory
if
she
haue
conceiued
&
broght
forth
by
miracle
,
as
did
the
blessed
Virgin
:
But
to
be
a
virgine
and
not
a
virgine
at
one
time
,
this
is
the
contradiction
.
So
Christ
his
body
to
be
visible
and
inuisible
,
locall
&
not
local
,
at
one
time
,
is
in
euery
respect
the
like
contradiction
;
and
therefore
impossible
to
be
true
.
Their
other
example
,
of
Christ
his
entring
in
,
the
doores
being
closed
and
shut
,
what
appearance
of
contradiction
hath
it
?
Can
they
proue
that
he
entred
through
the
doores
?
And
if
he
did
,
then
was
there
an
alteration
of
qualities
and
that
by
miracle
,
either
in
Christ
his
body
,
or
in
the
doores
;
but
no
contradiction
in
nature
,
vnles
you
know
not
what
a
contradiction
is
.
Their
third
and
last
example
of
the
fire
in
Nabuchadnezzars
Ouen
,
which
consumed
the
ministers
,
but
hurt
not
them
that
were
in
the
midst
of
i●
,
appeares
to
be
of
no
weight
,
by
that
which
hath
alreadie
bene
answered
.
They
imagine
,
as
appeareth
,
that
in
euery
miracle
a
contradiction
is
implyed
:
which
is
absurd
.
If
they
can
proue
that
this
fire
was
both
hot
and
cold
,
then
they
say
something
to
the
purpose
:
but
that
it
burnes
vp
some
and
hurts
not
others
,
is
no
contradiction
;
because
by
miracle
the
force
therof
was
repressed
.
So
this
second
ground
is
sure
;
God
may
not
will
that
thing
w●ich
implyeth
a
contradiction
.
But
so
it
is
that
the
reall
presence
of
the
bodie
of
Christ
in
the
Sacrament
implyeth
a
contradiction
;
for
it
maketh
the
bodie
of
Christ
visible
and
inu●sible
,
compast
and
not
compast
at
one
time
:
therefore
God
may
not
will
such
a
thing
.
When
they
are
driuen
from
this
,
they
make
their
last
refuge
a
peremptorie
defence
in
their
owne
opinion
:
Indeede
it
is
true
,
that
the
law
of
God
cannot
be
subiect
to
the
law
of
nature
;
for
the
law
of
Nature
floweth
from
the
law
of
God
as
out
of
the
owne
spring
:
but
it
is
as
true
,
that
if
ye
take
▪
Christ
his
bodie
from
the
law
of
Nature
,
ye
shall
free
it
also
from
the
law
of
God
.
For
I
affirme
that
the
Scripture
so
consents
with
the
law
of
Nature
,
that
if
ye
denie
the
one
,
ye
shall
denie
the
other
;
and
if
ye
admit
the
one
,
ye
shall
admit
also
the
other
.
Therefore
if
they
looke
well
about
them
,
they
shall
fi●de
the
beame
to
be
in
their
owne
eye
:
for
they
peruert
both
the
law
of
God
and
the
law
of
Nature
,
by
a
new
inuented
naturall
knowledge
of
their
owne
.
For
wha●soeuer
he
be
that
attributes
to
one
and
the
selfe
same
bodie
,
naturall
and
vnnaturall
properties
,
which
directly
fight
against
themselues
;
I
say
,
that
man
peruerteth
both
true
Theologie
and
Nature
.
But
they
to
one
and
the
selfe
same
body
of
Christ
Iesus
,
attribute
naturall
and
vnnaturall
properties
:
therefore
it
is
they
that
peruert
both
the
vse
of
true
Theologie
,
and
the
order
set
downe
and
established
in
Nature
.
Would
you
know
the
reason
of
my
Proposition
?
I
say
,
it
behoueth
as
well
in
Theologie
as
in
Nature
,
of
necessity
one
of
the
contrarie
enunciations
to
be
false
.
But
once
to
make
an
end
with
them
,
I
will
answer
their
last
refuge
.
Thus
they
reason
;
A
glorified
bodie
is
not
subiect
to
naturall
rules
:
but
Christ
his
bodie
is
glorified
;
therefore
it
is
not
subiect
to
naturall
rules
.
First
of
all
,
before
we
answer
directly
,
we
must
consider
wherein
standeth
the
glorification
of
a
bodie
,
and
then
the
answer
will
be
easie
.
The
Apostle
Paul
,
1.
Cor.
15.42
.
speaketh
after
this
manner
;
So
also
,
saith
he
,
is
the
resurrection
of
the
dead
.
The
bodie
is
sowne
in
corruption
,
&
is
raised
in
incorruption
:
It
is
sowne
in
dishonour
,
and
is
raised
in
glorie
:
It
is
sowne
in
weaknesse
,
and
is
raised
in
power
.
And
a
little
after
:
This
corruption
must
put
on
incorruption
,
and
this
mortalitie
must
put
on
immortalitie
.
By
this
cleare
Antithesis
,
Paul
plainly
describeth
the
glorification
of
a
bodie
;
for
he
opposeth
these
two
,
the
vnglorified
and
the
glorified
bodie
:
And
to
the
vnglorified
bodie
he
ascribeth
corruption
,
ignominie
,
infirmitie
,
carnalitie
,
and
mortalitie
:
To
the
glorified
bodie
he
attributes
incorruption
,
glorie
,
pow●r
,
spiritualitie
and
immortalitie
.
Of
this
opposition
we
may
gather
easily
,
what
the
resurrection
and
glorification
bringeth
to
the
bodie
.
In
a
word
,
by
them
we
see
that
the
bodie
is
onely
spoyled
of
corruption
,
shame
,
infirmitie
,
naturalitie
,
and
mortalitie
:
and
it
becometh
onely
spoyled
of
all
the
infirmities
of
our
nature
,
that
it
may
be
clothed
with
a
more
glorious
apparell
:
as
with
incorruption
,
power
,
glorie
,
spiritualiti●
,
and
immortalitie
.
We
see
then
,
that
this
glorification
imports
a
change
indeed
;
but
I
beleeue
no
man
will
be
so
mad
,
as
to
thinke
this
change
to
be
made
in
the
substance
:
for
if
that
were
so
,
the
old
substance
behoued
to
decay
,
and
a
new
should
arise
:
but
we
heare
no
such
thing
in
this
discription
.
And
as
little
is
the
change
made
in
the
quantitie
:
for
we
find
no
word
either
of
augmentation
or
diminution
of
any
substance
,
which
behoued
to
be
,
if
it
were
in
the
quantitie
.
The
most
that
we
can
perceiue
,
this
mutation
consisteth
in
the
qualities
,
by
the
which
the
bodie
casteth
off
the
old
coate
of
infirmitie
,
and
is
clothed
a
new
with
the
coate
of
glorie
:
for
Christ
after
he
did
arise
,
he
both
went
and
came
,
was
seene
and
touched
.
Of
the
things
before
deduced
,
it
clea●ely
followeth
,
That
in
respect
the
glorie
of
the
bodie
of
Christ
hath
wrought
nothing
in
his
nature
and
substance
,
and
consequently
in
his
naturall
dimensions
,
neither
yet
in
any
other
essentiall
propertie
.
that
therefore
the
glorification
of
his
bodie
freeth
it
not
from
the
rules
of
Nature
.
For
so
long
as
that
nature
of
a
true
bodie
remaineth
,
there
are
no
supernaturall
gifts
whereby
it
may
be
glorified
,
were
they
neuer
so
high
(
so
far
as
they
may
be
gathered
out
of
the
Scriptures
)
that
may
hurt
either
the
nature
or
the
naturall
propertie
of
it
:
For
there
is
no
gift
nor
qualitie
that
may
hurt
nature
,
but
that
gift
that
is
against
nature
.
But
the
supernaturall
gift
is
neither
vnnaturall
,
neither
yet
against
nature
:
therefore
it
cannot
hurt
nor
impaire
nature
.
And
my
reason
is
this
;
Those
gifts
that
decore
and
beautifie
nature
,
they
cannot
hurt
nor
impaire
nature
:
But
all
supernaturall
gifts
beautifie
and
decore
nature
;
Therefore
they
cannot
take
away
either
nature
,
or
yet
the
naturall
propertie
.
They
leaue
vs
not
so
:
but
out
of
this
doctrine
of
Paule
,
concerning
the
glorification
of
the
bodie
,
they
draw
an
obiection
to
presse
vs
withall
.
Paul
granteth
that
a
glorified
bodie
is
a
spirituall
bodie
▪
but
a
spirituall
bodie
is
an
inuisible
body
;
Therefore
a
glorified
bodie
is
inuisible
:
and
by
consequence
,
the
bodie
of
Christ
is
inuisible
.
Though
●he
argument
be
not
formall
:
yet
to
be
short
I
denie
thei●
assumption
:
for
if
there
were
no
more
but
that
word
,
bod●e
,
that
word
might
be
an
argument
that
the
spirituall
bodie
is
not
inuisible
.
But
yet
to
open
the
matter
more
clearely
,
according
to
the
meaning
of
Saint
Paul
in
that
place
:
Saint
Paul
in
a
word
as
it
were
,
in
the
44.
verse
of
that
Chapter
,
sheweth
the
change
that
shall
be
in
the
qualities
of
the
bodie
by
the
resurrection
.
For
he
saith
,
that
our
naturall
bodies
shall
become
spirituall
bodies
:
and
then
in
the
next
verse
immediatly
following
,
he
expoundeth
these
two
qualities
:
for
in
the
45.
verse
,
That
is
called
a
naturall
body
,
saith
he
,
which
is
maintained
and
quickned
by
a
liuing
soule
onely
,
such
as
Adams
was
.
And
againe
,
that
is
said
to
be
a
spirituall
bodie
,
which
together
besides
the
soule
is
quickned
with
a
farre
more
excellent
vertue
,
to
wit
,
with
the
Spirit
of
God
,
which
descendeth
from
Christ
the
second
Adam
vnto
vs
.
Then
according
vnto
this
ground
I
answer
with
Augustine
ad
Constantium
:
As
the
naturall
bodie
is
not
a
soule
,
but
a
bodie
:
euen
so
the
spirituall
bodie
is
not
said
to
be
a
soule
,
but
a
bodie
.
And
by
consequent
,
it
is
not
inuisible
.
For
the
further
explaining
of
this
head
,
I
will
giue
them
onely
one
knot
to
loose
,
&
so
end
this
point
.
Then
I
reason
:
If
therefore
Christs
body
is
naturally
and
really
in
the
Lords
Supper
,
because
that
it
is
glorified
:
It
followeth
consequ●ntly
,
that
when
it
was
not
glorified
,
it
could
not
be
really
present
.
But
it
was
not
glorified
when
this
supper
was
first
instituted
.
Therefore
it
was
not
really
present
in
the
bread
at
Christs
first
Supper
.
If
his
bodie
was
not
really
present
in
the
bread
at
the
first
Supper
,
it
cannot
be
naturally
present
now
.
For
whatsoeuer
they
vse
now
in
the
administration
of
their
Supper
or
of
their
Masse
,
(
call
it
as
you
will
)
according
to
their
owne
confession
,
they
vse
it
according
to
the
ordinance
,
forme
,
and
manner
that
Christ
Iesus
himselfe
vsed
in
his
first
Supper
:
For
they
say
plainly
in
their
disputation
at
Poyssie
,
and
in
all
the
rest
of
their
works
,
That
Christ
Iesus
first
of
all
obserued
that
forme
which
they
vse
in
their
Masse
,
and
left
it
to
his
Apostles
and
to
their
successours
,
that
they
should
do
the
like
.
And
so
by
their
owne
words
they
haue
intangled
themselues
,
and
crucified
their
Masse
:
what
can
they
answere
to
this
?
They
will
not
stand
dumbe
I
am
sure
:
for
maintenance
of
their
religion
they
must
say
some
thing
.
Thus
they
say
,
That
though
the
body
of
Christ
which
was
locally
present
with
the
rest
of
his
disciples
,
was
not
glorified
,
yet
the
body
which
he
exhibited
in
the
bread
was
glorified
.
They
might
as
wel
haue
held
their
peace
,
and
say
nothing
.
For
marke
the
words
of
the
text
as
they
are
written
,
Luke
22.19
.
where
it
is
said
,
And
he
tooke
the
bread
,
and
when
he
had
giuen
thankes
,
he
brake
it
,
and
gaue
to
them
saying
,
This
is
my
body
which
is
giuen
for
you
:
and
Saint
Paul
,
1.
Cor.
11.24
.
hath
these
words
,
Take
,
eate
,
this
is
my
body
,
which
is
broken
for
you
.
This
relatiue
,
which
,
is
relatiue
to
the
body
which
was
exhibited
in
the
bread
:
for
according
to
their
owne
confession
,
those
words
are
pronounced
vpon
the
bread
and
directed
vnto
it
.
But
that
same
body
was
giuen
and
broken
vnto
vs
,
that
is
to
say
,
crucified
and
broken
with
anguish
and
dolors
.
Then
I
reason
after
this
sort
:
To
be
crucified
and
broken
with
anguish
and
dolors
,
can
no
wayes
agree
and
accord
with
a
glorified
bodie
:
But
the
body
that
Christ
exhibited
in
the
bread
,
is
said
of
the
Euangelists
,
to
be
crucified
and
broken
for
vs
:
Ergo
,
that
body
was
not
glorified
.
Now
last
of
all
they
are
not
yet
content
,
but
say
,
Christ
can
make
the
bread
his
body
;
and
therefore
his
body
is
really
present
.
That
Christ
can
make
the
bread
his
body
,
we
grant
:
for
Christ
being
God
,
can
do
whatsoeuer
he
wil
:
onely
let
them
shew
,
That
Christ
will
make
of
reall
bread
,
his
reall
flesh
,
and
then
this
controuersie
will
end
.
Christ
indeede
makes
the
bread
his
body
,
not
really
but
sacramentally
:
For
Christ
hath
not
a
bodie
made
of
bread
;
his
bodie
was
made
once
of
the
pure
substance
of
his
blessed
Mother
:
Another
body
then
this
,
or
oftner
made
then
once
,
hath
he
●one
:
wherefore
all
doctrine
that
teacheth
Christs
body
to
be
made
of
bread
is
impious
and
hereticall
.
The
Papists
doctrine
of
reall
presence
teacheth
,
that
Christs
body
in
the
Sacrament
is
made
of
bread
,
by
changing
the
bread
into
his
body
through
consecration
:
wherefore
we
may
bodly
and
truly
conclude
;
That
their
doctrine
of
reall
presence
is
both
wicked
and
hereticall
.
Now
to
conclude
this
head
:
I
beseech
them
,
seeing
that
reason
failes
them
,
that
they
fight
not
against
God
for
maintenance
of
a
lie
how
old
soeuer
it
be
,
(
for
the
diuell
is
old
enough
,
and
yet
he
could
neuer
change
his
nature
.
)
But
let
them
rather
glorifie
God
in
confessing
these
speeches
to
be
Sacramentall
.
Then
what
is
the
reason
and
ground
wherefore
the
Papists
pull
downe
the
substance
of
the
body
of
Christ
and
the
bloud
of
Christ
,
This
is
my
body
,
but
out
of
question
he
will
do
as
the
Papists
do
that
is
,
he
will
vmderstand
it
carnally
:
And
so
they
misknowing
the
right
meaning
of
it
,
it
is
no
marueile
though
and
we
differ
in
this
matter
.
For
will
you
aske
of
a
Papist
,
first
if
the
true
body
of
Christ
be
there
,
or
if
the
true
flesh
and
bloud
of
Christ
be
there
;
he
will
say
,
it
is
there
:
will
you
aske
him
wherein
?
This
is
my
body
;
which
promise
is
present
to
my
faith
:
and
the
nature
of
faith
is
to
make
things
that
are
absent
in
themselues
,
yet
present
.
And
therefore
se●ing
he
is
both
present
by
faith
in
his
promise
and
present
by
the
vertue
of
his
holy
Spirit
,
who
can
say
but
that
he
is
present
in
this
Sacrament
?
But
yet
the
word
would
be
explained
,
Now
the
word
being
made
cleare
,
Now
confound
not
these
two
sorts
of
actions
,
the
corporall
and
naturall
signes
,
with
the
spirituall
thing
signified
thereby
:
againe
,
confound
not
the
mouth
of
the
body
with
the
mouth
of
the
soule
.
Thirdly
,
confound
not
the
outward
manner
of
receiuing
by
the
hand
of
the
bodie
with
the
spirituall
manner
of
receiuing
by
the
hand
of
the
soule
.
And
so
it
shall
be
exceeding
cleare
to
see
,
that
each
thing
shall
be
present
to
the
owne
instrument
;
that
is
,
the
bodie
of
Christ
which
is
the
spirituall
thing
signified
,
shall
be
present
to
the
spirituall
mouth
and
hand
:
and
the
bread
and
wine
which
are
the
corporall
signes
,
are
present
to
the
corporall
mouth
and
hand
.
Then
how
is
any
obiect
present
?
A
corporall
obiect
is
corporally
present
:
and
an
inward
obiect
is
inwardly
present
.
Of
what
nature
is
the
thing
signified
?
It
is
of
an
heauenly
natu●e
.
Then
aske
you
how
he
is
present
;
He
i●
spiritually
and
heauenly
present
to
the
soule
,
and
the
mouth
of
the
soule
,
which
is
faith
.
For
it
were
a
preposterous
thing
to
make
the
thing
signified
present
to
thy
bellie
,
or
to
the
mouth
or
eye
of
thy
bodie
;
for
if
that
were
so
,
it
should
not
be
spiritually
present
:
because
euery
thing
is
present
as
it
agreeth
in
it
owne
nature
.
Is
it
a
bodily
thing
?
it
is
bodily
present
:
and
if
it
b●
a
heauenly
thing
,
it
is
spiritually
present
.
So
I
thinke
no
man
can
doubt
how
the
bodie
of
Christ
is
present
:
he
is
not
●arnally
present
,
but
spiritually
present
to
my
soule
,
and
to
faith
in
my
soule
.
Thus
far
concerning
the
manner
of
his
presence
.
And
first
I
say
,
the
promises
of
mercie
and
grace
ought
to
be
directed
and
pronounced
to
them
in
whom
the
Lord
performeth
them
and
maketh
them
effectuall
:
But
so
it
is
that
the
promises
of
mercie
and
grace
are
performed
,
and
made
effectuall
not
in
bread
and
wine
,
but
in
faithfull
men
and
women
:
Therefore
these
promises
should
be
directed
to
faithfull
men
and
women
.
Now
here
is
the
promise
of
mercie
and
graces
:
This
is
my
bodie
which
is
broken
for
you
:
and
this
promise
is
made
to
no
other
thing
but
to
the
faithfull
,
and
so
to
them
onely
it
ought
to
be
directed
.
Secondly
,
we
haue
to
consider
,
that
this
Sacrament
seales
vp
a
couenant
of
grace
and
mercie
.
Now
with
whom
will
God
make
his
couenant
of
mercie
and
grace
?
will
he
make
a
couenant
with
a
peece
of
bread
or
any
dumbe
element
:
There
is
no
man
will
enter
into
couenant
with
his
seruant
,
much
lesse
wil
enter
inter
couenant
with
a
dumbe
element
.
So
in
respect
this
Sacrament
seales
vp
a
couenant
,
this
couenant
of
necessity
must
be
made
with
a
faithfull
soule
,
and
in
no
wise
with
the
dumbe
element
:
and
therefore
these
words
cannot
be
directed
to
the
elements
.
Thirdly
,
looke
to
the
end
wherefore
this
Sacrament
was
appointed
.
Is
it
not
to
leade
vs
to
Christ
?
Is
it
not
to
nourish
my
faith
in
Christ
?
Is
it
not
to
nourish
me
in
a
constant
perswasion
of
the
Lords
mercy
in
Christ
?
Was
this
Sacrament
appointed
to
make
the
elements
Gods
?
No
,
for
if
ye
marke
Gods
purpose
in
this
institution
,
ye
shal
find
that
Christ
hath
not
ordained
this
institution
to
nobilitate
the
elements
,
to
fauour
&
respect
the
elements
which
were
Bread
and
Wine
yesterday
,
to
be
Gods
to
day
.
We
on
the
contrary
say
plainly
,
that
the
institution
of
Christ
respecteth
not
the
elements
to
alter
their
nature
.
Indeed
it
is
appointed
to
alter
vs
,
to
change
vs
,
and
to
make
vs
more
and
more
spirituall
,
and
to
sanctifie
the
elements
to
our
vse
.
But
the
speciall
end
is
this
,
to
make
vs
holy
,
and
more
and
more
●o
grow
vp
in
a
sure
faith
in
Christ
,
&
not
to
alter
the
elements
nor
to
make
them
gods
.
And
therefore
by
all
these
three
Arguments
,
it
is
euident
that
the
words
ought
nor
to
be
directed
to
the
elements
,
but
to
the
people
and
faithfull
communicants
.
Now
to
come
to
an
end
:
Faith
is
the
onely
thing
that
translateth
our
soules
out
of
that
death
and
damnation
wherein
we
were
conceiued
and
borne
,
and
planteth
life
in
vs
.
So
the
whole
studie
and
endeuour
of
a
Christian
should
tend
to
this
;
To
craue
that
the
Lord
in
his
mercie
would
illuminate
his
mind
with
the
eye
of
faith
,
and
that
he
would
kindle
in
his
heart
a
loue
of
faith
,
and
worke
in
his
heart
a
thirst
and
desire
of
the
obiect
of
faith
,
and
more
and
more
to
thirst
and
hunger
for
the
foode
of
faith
that
nourisheth
vs
to
life
eternall
.
Without
this
faith
(
how-soeuer
the
naturall
man
vnderstanding
naturally
,
would
flatter
himselfe
)
surely
there
is
no
blessednesse
;
but
all
his
life
is
more
then
terrible
miserie
.
For
whatsoeuer
it
be
that
flatters
and
pleaseth
thee
now
,
be
it
a
thought
or
motion
of
the
mind
,
or
an
action
of
the
bodie
that
pleaseth
thee
now
without
faith
,
the
same
very
motion
,
cogitation
,
or
action
,
shall
torment
thee
hereafter
.
So
without
faith
it
is
not
possible
to
please
God
;
and
whatsoeuer
pleaseth
not
God
,
is
done
to
torment
thee
.
Therefore
craue
mercie
for
whatsoeuer
motion
,
cogitation
,
or
action
,
wherein
thou
hast
offended
God
;
or
for
the
same
God
shall
offend
and
torment
thee
.
And
to
eschue
the
offence
of
God
there
is
no
meanes
but
by
true
faith
;
therefore
the
studie
of
a
Christian
should
be
to
grow
in
faith
.
Now
by
hearing
of
the
word
thou
gettest
faith
;
and
by
receiuing
this
Sacrament
thou
obtainest
the
increase
of
faith
;
and
hauing
faith
,
the
receiuing
of
the
Sacrament
shall
be
fruitfull
:
but
without
faith
thou
eatest
thine
owne
condemnation
.
Then
the
whole
studie
of
a
Christian
is
to
get
faith
;
and
this
faith
cannot
be
obtained
with
idlenesse
,
but
by
earnest
prayer
:
therefore
let
euery
one
of
vs
fall
downe
,
and
craue
earnestly
this
faith
and
the
increase
of
it
,
whereby
we
may
be
worthie
receiuers
of
this
blessed
Sacrament
;
and
that
for
the
righteous
merits
of
Christ
Iesus
:
To
whom
with
the
Father
and
the
holy
Spirit
,
be
all
honour
,
praise
and
glorie
,
both
now
and
euer
,
Amen
.
THE
SIXTH
SERMON
VPON
THE
38.
CHAP.
OF
the
Prophecie
of
ISAIAH
,
preached
in
the
presence
of
the
Kings
Maiestie
.
ISAIAH
38.
1
About
that
time
was
Hezekiah
sicke
vnto
the
death
,
and
the
Prophet
Isaiah
the
sonne
of
Amos
came
vnto
him
,
and
said
vnto
him
,
Thus
saith
the
Lord
,
Put
thine
house
in
an
order
,
for
thou
shalt
die
,
and
not
liue
.
2
And
Hezekiah
turned
his
face
vnto
the
wall
,
and
prayed
to
the
Lord
.
3
And
said
,
I
beseech
thee
,
Lord
,
remember
now
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
haue
done
that
which
is
good
in
thy
sight
;
and
Hezekiah
wept
sore
.
IN
these
words
which
I
haue
presently
read
(
welbeloued
in
Christ
Iesus
,
)
the
heauie
disease
whereinto
this
godly
King
fell
,
is
at
length
described
,
and
the
manner
of
his
behauiour
vnder
this
disease
is
well
set
downe
.
It
pleased
the
Lord
to
exercise
this
godly
King
with
this
heauie
tentation
amongst
many
moe
.
And
suppose
it
be
true
that
diseases
are
common
to
all
flesh
,
yet
the
manner
how
to
behaue
our selues
vnder
diseases
,
is
not
common
.
Therefore
let
all
flesh
take
heede
to
the
seuerall
parts
of
this
historie
,
that
they
may
learne
so
to
behaue
themselues
in
the
day
of
their
miserie
,
that
taking
vp
this
Kings
behauiour
,
they
may
in
the
end
obtaine
his
comfort
.
I
am
not
,
saith
he
,
in
furie
,
I
am
not
in
rage
;
suppose
I
strike
thee
,
yea
suppose
I
beate
thee
,
saith
he
,
I
strike
not
thee
as
I
strike
them
that
strike
thee
,
I
slay
not
thee
as
I
them
that
slay
thee
:
for
in
correcting
thee
I
purge
thee
from
thine
iniquity
,
in
striking
thee
I
remoue
thy
sins
from
thee
,
but
I
do
not
so
with
the
rest
.
Measure
not
the
fauour
of
God
by
any
externall
thing
in
the
earth
,
whether
it
be
prosperity
or
aduersitie
.
The
second
thing
that
ye
haue
to
learne
here
,
is
this
,
Kings
may
haue
the
Plague
.
There
is
no
Prince
in
the
earth
exempted
from
the
iudgement
of
God
,
when
he
pleaseth
to
apply
them
.
Thus
farre
for
the
name
of
the
disease
.
The
second
thing
that
is
noted
here
,
is
the
time
when
the
King
fell
into
this
disease
:
the
estate
of
the
godliest
and
best
Princes
,
is
to
be
subiect
to
continuall
tentation
,
griefe
and
vexation
,
so
that
the
issue
of
one
trouble
is
the
beginning
of
another
.
So
it
pleaseth
the
Lord
to
exercise
them
.
And
to
what
end
I
pray
you
?
To
the
end
that
this
life
,
with
the
pleasures
and
glorie
of
it
,
may
become
bitter
to
their
taste
;
and
so
they
may
be
moued
to
seeke
for
a
better
.
And
this
lesson
appertaineth
to
all
Christians
:
for
if
thou
be
a
Christian
,
thou
must
looke
for
trouble
,
of
necessity
thou
must
take
vp
thy
daily
crosse
and
follow
Christ
.
As
for
the
fed
carcasses
of
this
world
,
the
Lord
in
his
righteous
iudgement
hath
appointed
them
for
slaughter
.
But
if
thou
be
one
of
them
whom
he
hath
not
appointed
for
slaughter
,
thou
must
be
subiect
to
a
continuall
exercise
,
either
in
soule
or
in
body
,
in
familie
or
fame
,
one
way
or
other
,
thou
must
be
subiect
to
a
continuall
exercise
.
For
there
is
no
way
to
pierce
the
clouds
,
but
by
a
continuall
tribulation
.
And
seeing
it
is
so
,
it
becommeth
vs
not
to
haue
our
hearts
here
gruntling
vpon
this
earth
;
but
it
becometh
vs
to
haue
our
hearts
hoissed
and
our
minds
lifted
vp
to
the
heauens
where
our
Maister
reigneth
in
glorie
,
and
to
vse
the
things
of
this
world
as
they
may
best
further
vs
to
the
next
world
:
or
otherwise
,
terrible
is
the
iudgement
and
incommoditie
that
the
things
of
this
world
shall
bring
vpon
vs
.
Thus
farre
concerning
the
time
.
As
to
the
greatnesse
of
the
disease
,
I
find
it
noted
in
the
verses
which
I
haue
read
by
sundrie
things
:
First
,
the
Prophet
sheweth
the
greatnesse
of
the
disease
,
whereas
he
saith
,
he
was
sicke
euen
to
the
death
.
Secondly
,
the
greatnes
of
his
disease
is
aggrauated
,
while
as
the
Prophet
getteth
command
in
the
name
of
the
Lord
to
assure
him
of
death
.
And
thirdly
,
the
byle
it selfe
which
broke
out
,
was
deadly
,
and
sheweth
also
the
weight
of
the
disease
.
Now
in
this
extremitie
the
Prophet
visiteth
him
,
The
Prophet
in
visiting
of
the
King
,
Yet
ere
I
leaue
the
denunciation
,
the●e
●ppeareth
in
the
denunciation
three
faults
to
concu●●●
▪
Now
the
last
omission
that
appeareth
in
this
denunciation
is
this
.
The
Lord
seemeth
by
his
Prophet
to
dissemble
,
Vnto
all
the
threatnings
and
promises
of
God
there
is
a
condition
annexed
,
which
condition
is
either
secretly
inclosed
in
the
promise
or
threatning
,
or
else
it
is
openly
expressed
.
That
this
is
true
,
see
Ezechiel
the
18.1
.
and
Dan
,
4.27
,
this
condition
hath
place
.
Then
this
being
the
nature
of
the
threatnings
of
God
,
this
terrible
denunciation
how
terrible
soeuer
it
appeare
,
yet
it
hath
a
condition
in
it
,
to
wit
,
Except
he
repent
,
except
he
seeke
me
,
and
make
his
recourse
to
me
by
prayer
.
For
out
of
question
,
the
Lord
was
of
minde
to
punish
Nini●e
,
except
they
had
preuented
him
by
repentance
.
So
I
say
,
all
the
promises
and
threatnings
of
God
haue
a
condition
annexed
,
which
is
either
openly
expressed
,
or
couertly
to
be
vnderstood
.
And
therefore
the
denunciation
hath
a
secret
condition
,
and
this
condition
made
the
King
to
liue
:
for
suppose
it
be
simply
propounded
,
yet
it
is
not
to
bring
him
to
despaire
,
but
onely
to
make
him
the
more
instant
to
seeke
grace
&
health
at
the
hands
of
the
liuing
God
.
Now
haue
I
touched
the
greatnesse
,
the
time
,
and
the
kind
of
the
disease
.
Let
vs
make
our
profite
thereof
;
for
it
is
necessary
that
this
doctrine
be
applyed
to
our
times
.
Then
I
say
,
praised
be
the
liuing
God
,
our
King
is
not
diseased
,
but
surely
his
country
is
heauily
diseased
;
for
so
long
as
Papists
&
Papistry
remaine
in
it
,
so
long
as
these
pestilent
men
remaine
in
it
,
and
so
long
as
these
floods
of
iniquity
which
flowes
from
the
great
men
,
remaine
,
there
is
an
heauie
iudgement
hanging
ouer
this
Country
.
And
in
my
conscience
,
I
cannot
but
look
for
a
heauy
iudgement
vntill
these
things
be
remoued
.
There
is
no
great
man
,
but
whatsoeuer
liketh
him
,
he
thinketh
it
lawfull
:
And
not
onely
is
this
in
this
part
of
the
land
,
but
in
all
other
parts
of
this
Nation
grosse
iniquities
are
committed
;
and
the
Church
is
made
a
prey
to
all
men
,
there
is
such
disdaine
and
contempt
of
the
word
in
the
whole
estate
.
Except
these
things
be
purged
,
I
cannot
looke
but
the
Lord
shall
raise
some
if
it
were
out
of
the
furthest
Indies
to
plague
this
land
.
Albeit
I
doubt
not
but
the
liberty
of
the
Church
here
,
and
the
sobs
and
sighes
of
the
godly
here
,
haue
delayed
the
iudgement
from
the
whole
land
:
yea
,
I
am
assured
of
it
,
and
therefore
I
pray
God
that
he
may
so
worke
in
your
heart
(
Sir
)
by
grace
,
that
ye
may
put
to
your
hand
to
purge
your
part
of
the
I
le
.
The
Lord
of
his
mercy
establish
your
heart
by
grace
,
that
for
no
mans
pleasure
ye
communicate
with
other
mens
sinnes
.
Three
maner
of
wayes
we
are
said
to
communicate
with
other
mens
sinnes
.
First
,
when
both
with
heart
and
hand
we
do
one
thing
with
them
.
Secondly
,
when
we
consent
with
our
heart
only
.
Thirdly
,
when
we
ouersee
where
we
should
reproue
,
and
forbeare
where
we
should
punish
And
in
this
way
Magistrates
are
onely
guilty
.
Thus
farre
for
the
application
.
Now
I
go
forward
to
my
text
.
The
last
thing
that
we
haue
to
speake
of
,
is
the
manner
of
the
Kings
behauiour
vnder
so
terrible
a
disease
;
This
prayer
and
manner
of
his
behauiour
,
Prayer
to
God
is
an
euident
argument
,
that
we
trust
in
God
.
So
I
say
,
it
is
an
argument
of
his
faith
,
and
where
faith
is
,
of
necessity
repentance
must
be
;
for
these
two
companions
,
Faith
and
Repentance
,
are
inseparable
.
As
Peter
testifieth
in
the
Actes
,
15.
chap.
For
so
farre
as
the
heart
is
purged
,
so
farre
is
the
life
renewed
:
so
faith
,
and
newnesse
of
life
going
together
,
faith
and
repentance
must
also
go
together
.
Then
his
prayer
testifieth
his
faith
,
his
faith
testifieth
his
repentance
,
his
repentance
testifieth
of
the
secret
condition
inclosed
in
the
threatning
;
and
the
condition
being
fulfilled
,
the
threatning
can
not
strike
.
So
by
this
deduction
it
may
appeare
,
that
suppose
the
Prophet
denounced
very
strictly
,
yet
vnder
the
denunciation
there
was
a
condition
,
which
condition
taketh
effect
in
the
King
.
Thus
far
concerning
his
behauiour
.
Now
as
to
his
gesture
,
I
shall
be
short
in
it
:
The
first
is
,
Remember
Lord
,
that
I
haue
walked
in
thy
truth
.
Secondly
,
I
haue
walked
with
an
vpright
heart
.
Thirdly
,
I
haue
done
that
which
is
good
in
thy
sight
.
In
all
these
three
it
would
appeare
,
that
he
is
boasting
of
his
owne
merits
:
for
the
words
appeare
to
be
full
of
ostentation
and
pride
.
But
to
answer
to
this
,
the
Lord
measureth
not
ostentation
and
pride
by
words
,
but
by
the
heart
from
whence
the
words
proceede
:
A
broken
,
a
contrite
and
humble
heart
,
is
euer
acceptable
to
him
,
vse
what
forme
of
words
you
will
.
And
a
proud
hea●t
is
euer
displeasing
to
him
,
vse
what
forme
of
words
it
will
.
Now
what
is
he
doing
here
?
he
is
not
making
a
vaunt
or
bragging
of
his
works
onely
;
he
is
shewing
to
God
,
that
howsoeuer
his
plague
was
great
,
yet
he
had
a
good
conscience
,
the
testimonie
whereof
vpheld
him
:
In
such
sort
,
that
suppose
all
outward
things
said
that
God
was
angry
at
him
,
yet
he
could
not
be
perswaded
in
his
conscience
but
he
was
his
friend
.
And
therefore
in
his
whole
prayer
he
reasoneth
as
though
he
would
say
after
this
manner
:
Lord
,
thou
knowest
that
the
prophane
men
of
this
countrie
will
thinke
it
an
extreme
curse
that
I
shall
die
without
children
,
and
by
this
they
will
esteeme
the
deedes
to
be
accu●sed
which
I
haue
done
before
:
they
will
curse
and
damne
the
religion
that
I
haue
reformed
,
and
the
order
of
thy
house
which
I
haue
begun
.
And
yet
notwithstanding
I
am
assured
in
my
conscience
,
that
I
haue
the
warrant
of
thy
Law
in
all
that
I
haue
done
:
For
I
sought
not
my selfe
,
but
thee
onely
;
therefore
(
Lord
)
deliuer
me
.
So
this
kind
of
reasoning
commeth
neither
of
ostentation
nor
of
pride
.
Now
as
to
my selfe
(
would
he
say
,
)
when
I
examine
my
doings
,
I
find
my
conscience
so
pure
,
that
in
all
my
proceedings
I
had
a
good
warrant
;
and
in
all
my
doings
I
sought
not
mine
owne
particular
,
but
thy
glorie
:
And
therefore
Lo●d
remember
me
,
&
take
not
my
life
from
me
,
that
I
be
not
a
stumbling
blocke
to
the
weake
ones
,
and
a
reioycing
to
mine
enemies
.
This
is
the
onely
thing
whi●h
we
a●e
taught
here
;
We
see
this
good
King
when
all
worldly
comfort
faileth
him
,
and
in
his
greatest
extremitie
,
he
reposeth
himselfe
vpon
the
testimonie
of
a
good
conscience
;
this
is
the
onely
thing
that
sustaineth
him
,
this
is
the
onely
thing
that
comforteth
him
,
and
wherein
now
in
the
very
instant
of
his
death
he
hath
to
glorie
.
Surely
when
I
reade
through
the
Bible
,
I
find
that
all
the
seruants
of
God
in
their
greatest
trouble
,
had
recourse
to
this
testimonie
of
consci●nce
.
Ye
see
Moses
when
he
hath
to
do
with
Core
,
Dathan
,
and
Abiram
,
he
ha●h
recourse
to
the
testimonie
of
his
conscience
.
Ye
see
Dauid
when
he
hath
to
do
with
Saule
,
he
hath
recourse
to
this
testimonie
of
conscience
.
Ye
see
Nehemiah
maketh
recourse
to
this
:
Ye
see
Daniel
maketh
recourse
to
this
,
6.23
.
I
am
assured
(
saith
he
)
that
I
haue
kept
a
good
conscience
in
all
things
.
So
go
through
all
the
seruants
of
God
,
and
ye
shall
see
they
haue
had
euer
recourse
to
this
testimonie
of
conscience
;
and
blessed
is
that
man
that
i●
not
condemned
in
his
doings
by
his
owne
conscience
.
For
if
we
are
not
able
to
eschue
the
condemnation
of
our
owne
heart
,
how
shall
wee
be
able
to
eschue
the
condemnation
of
God
,
who
seeth
all
the
secrets
of
the
heart
?
So
that
man
is
more
then
blessed
that
is
not
condemned
of
his
owne
heart
.
For
as
to
this
conscience
it
is
a
faithfull
pledge
keeper
:
the
pawnes
that
it
receiueth
it
rendreth
;
of
good
turnes
it
giueth
a
ioyfull
testimonie
,
of
euill
turnes
it
giueth
a
bitter
testimonie
.
And
suppose
the
most
part
of
our
deeds
be
now
couered
from
the
eye
of
man
,
and
her
testimonie
for
the
most
part
hid
from
our selfe
;
yet
there
is
a
day
coming
which
now
is
at
hand
,
in
the
which
all
these
things
that
are
now
hid
vnder
darkenesse
shall
come
to
light
,
and
the
secrets
of
all
hearts
shall
be
disclosed
.
The
bookes
of
conscience
shall
be
cast
open
,
and
he
that
bringeth
not
in
these
bookes
,
the
discharge
of
his
sinnes
in
register
,
purchased
by
the
bloud
of
Christ
Iesus
whereby
our
consciences
are
onely
washen
from
these
dead
workes
;
he
that
bringeth
not
this
discharge
with
him
,
to
him
shall
his
whole
sinnes
present
themselues
.
So
that
not
onely
shall
he
be
iudged
by
the
sentence
of
the
righteous
Iudge
,
but
his
owne
conscience
which
in
this
life
foreiudged
him
,
shall
condemne
him
there
,
and
all
the
Angels
of
God
with
his
elect
children
shall
iustifie
his
iudgement
:
Therefore
it
is
time
we
had
now
our
discharge
registred
.
Now
would
God
I
might
obtaine
this
of
the
office
bearers
in
Church
or
Policie
,
that
they
would
now
cast
them
in
their
life
,
to
haue
the
approbation
of
their
conscience
in
the
time
of
their
death
.
The
Lord
grant
it
to
all
them
that
seeke
to
serue
him
:
But
specially
,
the
Lord
make
you
(
Sir
)
so
to
walke
in
your
life
,
that
you
may
haue
a
ioyfull
testimonie
of
your
conscience
in
your
death
;
that
being
approued
with
your
owne
conscience
,
and
the
testimonie
of
God
within
your
conscience
,
in
the
mouth
of
these
two
faithful
witnesses
your
saluation
may
be
sure
,
not
in
your selfe
,
but
in
the
bloud
of
Christ
Iesus
,
whose
mercie
is
on●ly
our
merit
.
As
this
is
desired
in
him
,
so
it
is
required
in
the
rest
of
the
office-bearers
:
Lord
grant
that
they
may
follow
such
a
trade
of
life
,
that
in
their
death
their
conscience
may
make
mention
of
their
deeds
to
their
ioy
.
Thus
far
for
this
part
of
his
behauiour
.
Now
resteth
one
thing
to
speake
,
and
so
I
shall
end
:
T●ke
vp
the
manner
of
his
behauiour
vnder
this
disease
,
he
is
straitned
with
the
extremitie
of
his
disease
on
the
one
side
,
and
with
the
Lords
threatning
on
the
other
:
what
doth
he
in
this
strait
pinch
?
He
se●keth
by
prayer
to
the
same
God
that
strooke
him
,
and
now
by
his
P●ophet
threatneth
him
.
This
is
wonderfull
:
No
doubt
he
was
sicke
verie
neare
vnto
death
,
but
the
Lord
had
mercie
on
him
,
and
not
onely
vpon
him
,
but
on
me
also
.
So
he
counteth
the
prorogation
of
dayes
a
speciall
mercie
.
And
there
is
no
mercie
nor
benefit
of
God
but
it
may
be
craued
,
so
that
it
be
craued
to
the
right
end
.
For
we
directing
our
life
to
the
glorie
of
God
,
and
vsing
it
as
Pilgrims
and
strangers
seeking
our
home
,
and
hauing
it
ready
to
lay
downe
in
the
hands
of
God
at
his
pleasure
,
why
is
it
not
lawfull
to
craue
it
?
Indeed
Iohn
in
his
12.
Chap.
25.
ver.
seemeth
to
gainsay
this
,
where
he
saith
,
He
that
loueth
this
life
shall
lose
it
.
This
knot
may
be
soone
loosed
.
There
is
a
loue
of
this
life
which
is
commendable
,
and
there
is
a
loue
which
is
worthie
of
reproofe
,
whereof
Iohn
speaketh
,
to
wit
,
an
extraordinarie
loue
,
and
such
a
loue
whereby
we
place
our
whole
felicitie
in
this
life
,
not
looking
for
a
better
after
this
.
So
this
loue
is
damned
by
Iohn
.
The
other
loue
which
is
of
God
,
is
when
we
are
readie
to
lay
downe
our
life
at
his
Maiesties
feete
,
and
seeke
the
prorogation
of
our
life
for
no
respect
but
for
his
glory
,
(
as
this
King
did
,
)
as
he
sheweth
clearely
in
the
end
of
his
owne
words
,
in
the
18
and
19
verses
.
Thus
farre
concerning
the
petition
.
So
if
we
respect
God
and
his
glorie
we
may
seeke
this
blessing
.
Alwaies
ye
see
in
the
greatest
extremitie
,
the
onely
comfort
that
he
hath
is
the
testimonie
of
a
good
conscience
:
Well
,
as
I
said
in
the
beginning
,
if
it
were
possible
that
the
Lords
threatnings
could
make
vs
to
haue
recourse
to
him
that
he
might
cleanse
our
consciences
in
time
,
we
should
haue
as
great
comfort
in
our
trouble
as
this
King
had
.
Would
God
he
would
giue
vs
melting
hearts
.
Lord
worke
this
in
you
(
Sir
)
that
as
he
hath
honoured
in
your
byrth
,
so
ye
may
honor
him
by
your
doings
in
your
gouernment
.
The
Lord
of
his
mercy
giue
vs
hearts
to
craue
this
;
Lord
giue
vs
hearts
to
sigh
for
the
things
we
cannot
amend
:
Lord
giue
vs
grace
to
haue
recourse
to
Christ
Iesus
,
and
by
his
mercy
to
enter
into
that
City
,
for
without
it
there
is
nothing
but
swine
and
dogs
,
nothing
but
Papistrie
and
idolatrie
.
Let
vs
,
I
say
,
haue
recouse
to
this
God
,
who
is
onely
able
to
preserue
both
Church
and
Countrie
.
To
this
God
be
all
honour
,
praise
and
glorie
,
for
euer
and
euer
.
Amen
.
THE
SEVENTH
SERMON
VPON
THE
38.
CHAP.
of
the
Prophecie
of
ISAIAH
,
preached
in
the
presence
of
the
Kings
Maiestie
.
The
text
.
4
Then
came
the
word
of
the
Lord
to
Isaiah
saying
,
5
Go
,
and
say
vnto
Hezekiah
,
Thus
saith
the
Lord
God
of
Dauid
thy
Father
:
I
haue
heard
thy
prayer
,
and
seene
thy
teares
:
Behold
,
I
will
adde
vnto
thy
dayes
fifteene
years
.
6
And
I
will
deliuer
thee
out
of
the
hand
of
the
King
of
Ashur
,
and
this
City
:
for
I
will
defend
this
City
.
IN
the
describing
of
this
Kings
disease
,
As
for
the
greatnesse
of
the
disease
,
we
painted
it
forth
by
two
circumstances
.
First
,
by
nature
it
was
deadly
,
for
there
was
no
force
of
nature
that
could
preuaile
over
it
.
Secondly
,
the
seruant
of
God
by
a
denunciation
assured
him
that
it
was
deadly
,
and
this
aggrauateth
highly
the
greatnesse
of
this
disease
.
Vpon
this
denunciation
,
we
tooke
vp
a
generall
lesson
concerning
the
promises
and
threatnings
of
God
:
to
wit
,
that
in
all
his
promises
and
threatnings
,
there
is
a
condition
annexed
,
which
either
is
expressed
,
or
perpetually
to
be
,
vnderstood
;
So
it
is
here
;
for
suppose
the
Prophet
vsed
the
simple
forme
of
denunciation
,
yet
it
was
not
to
bring
him
to
despaire
,
but
that
he
might
the
more
earnestly
seeke
grace
and
mercy
at
God
.
Lastly
we
marked
his
behauiour
vnder
this
disease
,
and
we
found
,
that
suppose
the
plague
threatned
him
on
the
one
hand
,
and
God
terrified
him
on
the
other
hand
;
yet
in
this
extremity
he
maketh
his
recourse
to
him
that
terrifieth
him
.
It
was
an
easie
matter
to
haue
retyred
to
him
,
when
the
King
of
Asshur
terrified
him
.
But
this
is
a
wonderfull
triumph
of
faith
,
that
the
Lord
appearing
to
be
his
enemy
,
yet
he
maketh
his
recourse
vnto
him
.
This
he
could
not
haue
done
,
except
he
had
bene
sustained
by
the
testimony
of
a
good
conscience
;
it
is
not
possible
that
he
could
haue
retyred
to
God
that
is
a
consuming
fire
in
a
guilty
conscience
,
except
he
had
bene
vpholden
by
the
testimony
of
a
good
conscience
;
hauing
this
testimony
,
he
knew
that
this
threatning
was
to
amend
him
and
not
to
slay
him
,
in
word
,
and
not
indeede
.
Vpon
this
we
gathered
this
obseruation
;
Blessed
is
the
man
that
is
not
condemned
in
his
owne
conscience
:
for
if
we
cannot
escape
the
condemnation
of
our
owne
heart
,
how
much
lesse
can
we
be
able
to
escape
the
condemnation
of
God
who
made
the
heart
?
for
The
Lord
condemneth
no
man
but
him
whom
his
conscience
first
condemneth
:
so
the
Lord
hath
placed
this
conscience
here
,
to
resemble
the
iudgement
which
is
to
follow
after
.
For
whom
the
conscience
condemneth
,
assuredly
the
Lord
condemneth
.
And
whom
the
conscience
with
the
warrant
of
the
word
approueth
,
no
question
the
Lord
approueth
.
Then
the
the
lesson
we
gathered
was
this
:
All
office-bearers
ought
so
to
behaue
themselues
in
this
life
,
that
in
their
death
they
may
haue
the
testimony
of
a
good
conscience
:
for
it
is
not
possible
that
the
conscience
can
testifie
well
,
except
in
time
he
take
vp
a
new
trade
of
liuing
,
except
you
keepe
your
hands
free
of
other
mens
sinnes
.
And
therefore
I
exhorted
all
inferiour
magistrates
,
superiour
,
and
in
speciall
the
supreme
,
that
the
Lord
by
his
spirit
would
so
rule
your
conscience
(
Sir
)
that
ye
may
keepe
your selfe
free
from
other
mens
iniquities
.
Thus
farre
we
proceeded
in
our
last
exercise
.
Now
followeth
the
comfort
that
the
King
being
placed
in
this
extremity
did
finde
:
the
Lord
sendeth
him
comfort
from
heauen
.
The
forme
and
manner
of
the
comfort
is
set
downe
in
there
verses
which
I
haue
read
;
but
the
circumstances
are
more
particularly
set
downe
in
the
2.
King
.
20.
chap.
Alwayes
this
order
is
kept
in
these
verses
:
First
in
the
4.
verse
is
set
downe
the
circumstance
of
time
,
Then
to
come
backe
to
the
4.
verse
,
he
touched
the
circumstance
of
time
very
obscurely
,
when
the
King
receiued
this
comfort
,
for
it
is
said
,
Then
came
the
word
of
the
Lord
.
This
particle
(
Then
)
is
relatiue
to
that
time
,
which
is
more
chearely
set
downe
in
2.
King
,
20.
This
then
is
to
be
vnderstod
,
when
the
Prophet
was
in
the
middle
court
,
when
the
word
of
the
Lord
came
vnto
him
,
and
commanded
him
to
stay
:
look
how
much
space
there
was
betwixt
the
Kings
bed
where
he
lay
,
and
the
second
hall
,
as
great
space
is
there
betwixt
the
denunciation
,
&
the
recalling
thereof
.
He
was
not
as
yet
passed
the
second
hall
,
when
the
word
of
the
Lord
came
vnto
him
,
and
commanded
him
to
go
backe
,
and
to
recall
that
same
sentence
in
a
moment
with
one
mouth
,
which
before
he
pronounced
:
now
he
commandeth
him
to
pronounce
the
contrary
.
This
is
a
wonderfull
change
in
such
a
suddainnes
,
and
vpon
this
suddainnes
there
are
many
notable
things
that
offer
themselues
worthy
of
consideration
.
First
,
of
this
suddainnes
marke
this
lesson
:
The
faithfull
soule
hath
God
as
present
,
as
if
heauen
and
earth
were
ioyned
together
.
where
faith
is
,
it
maketh
him
so
present
,
that
incontinently
we
get
our
dispatch
.
Craue
not
therefore
(
ô
Papist
)
any
other
presence
then
this
,
and
examine
not
this
presence
by
naturall
reason
;
for
where
faith
hath
place
,
naturall
reason
must
ceasse
.
Examine
not
these
things
by
reason
of
nature
,
which
are
aboue
nature
.
Thus
far
concerning
the
circumstance
of
time
.
Now
,
The
Lord
calleth
on
him
and
he
saith
,
Go
to
Hezekiah
,
thus
saith
the
Lord
God
of
thy
father
Dauid
.
This
preface
differeth
in
two
points
from
the
preface
that
he
vsed
in
the
beginning
of
the
chap.
First
,
there
is
here
mention
made
of
Dauid
,
which
is
not
in
the
former
,
and
so
oft
as
euer
ye
find
mention
made
of
Dauid
in
the
beginning
of
any
preface
,
so
oft
let
the
singular
fauour
and
mercie
of
God
come
in
your
mind
.
And
when
euer
ye
see
Dauid
placed
in
any
preface
,
let
Christ
come
in
your
mind
,
because
Dauid
was
a
type
of
Christ
.
This
mention
of
Dauid
placed
here
,
is
to
let
the
King
see
that
the
readinesse
of
his
comfort
flowed
from
the
Messias
,
This
is
the
first
point
of
difference
:
It
is
not
carnall
generation
that
maketh
vs
sonnes
of
the
promise
:
for
not
all
that
are
of
Israel
,
are
Israel
in
deede
.
They
are
not
all
the
sonnes
of
God
,
that
are
the
sonnes
of
the
flesh
,
but
onely
the
sonnes
of
the
promise
are
the
children
of
God
;
that
is
,
they
that
through
beliefe
in
the
promise
of
mercie
become
the
sonnes
of
mercie
,
and
are
made
the
children
of
God
.
Then
this
beliefe
in
the
promises
,
maketh
vs
not
onely
sonnes
to
God
,
but
sonnes
to
Dauid
and
Abraham
;
for
following
the
footsteps
of
Abraham
in
his
faith
,
by
imitation
of
his
faith
we
become
his
sonnes
.
Thus
far
concerning
the
words
of
the
preface
.
So
I
say
,
there
is
two
things
here
to
be
noted
,
one
thing
to
be
eschued
of
the
teachers
in
the
person
of
Ionas
,
another
thing
to
be
followed
of
them
in
the
person
of
Isaiah
.
The
thing
that
is
to
be
eschued
is
this
:
Now
followeth
another
lesson
to
be
learned
in
the
person
of
Isaiah
;
Now
he
subioyneth
the
Narratiue
.
In
the
Narratiue
he
sayth
to
the
King
,
That
the
Lord
hath
heard
his
prayer
,
and
hath
seene
his
teares
:
as
if
he
would
say
,
Suppose
thou
lay
in
thy
chamber
&
turned
thee
to
the
wall
,
yet
I
heard
all
the
words
that
thou
spake
:
and
I
saw
all
the
teares
that
distilled
from
thee
.
And
suppose
it
was
not
in
the
temple
,
yet
all
was
manifest
to
me
.
This
is
a
great
comfort
.
Then
the
lesson
in
generall
is
this
:
In
all
places
,
and
to
all
estates
the
Lords
eare
is
euer
fastned
to
the
cryes
of
his
owne
,
&
he
seeth
their
teares
,
and
he
heareth
their
words
.
And
suppose
he
be
not
alway
as
ready
to
dispatch
them
as
he
was
to
Hezechia
,
yet
he
leaueth
them
not
,
but
he
susteineth
them
in
the
meane
time
by
the
comfort
of
his
spirit
,
and
in
the
end
he
granteth
them
their
petition
so
farre
as
is
sufficient
.
And
if
it
be
according
to
his
will
,
he
giueth
them
more
then
they
sought
.
If
this
be
true
,
that
the
Lords
eare
is
present
to
heare
the
prayer
of
his
owne
,
and
his
eye
to
see
their
teares
,
will
not
the
Lord
be
moued
at
the
cryes
of
them
that
are
oppressed
with
these
bloudy
men
?
Now
I
come
to
the
proposition
,
and
there
I
shall
end
:
he
propoundeth
the
comfort
shortly
in
three
points
,
the
hands
of
Ashur
,
but
deliuer
the
whole
Citie
.
And
this
promise
of
a
prosperous
and
ioyfull
estate
is
more
then
he
thought
on
or
looked
for
.
Of
this
there
might
be
many
things
marked
,
but
I
leaue
them
.
And
this
only
I
obserue
.
It
is
onely
the
fauour
of
God
that
maketh
men
to
enioy
priuiledges
,
dignities
,
or
whatsoeuer
they
haue
right
to
;
if
they
keepe
the
fauor
of
God
,
it
is
not
possible
that
they
can
be
disappointed
.
THE
EIGHTH
SERMON
,
VPON
ISAIAH
,
CHAPTER
38.
7
And
this
signe
shalt
thou
haue
of
the
Lord
,
that
the
Lord
will
do
this
thing
that
he
hath
spoken
.
8
Behold
,
I
bring
againe
the
shadow
of
the
degrees
(
whereby
it
is
gone
downe
in
the
diall
of
Achaz
by
the
Sunne
,
ten
degrees
backward
:
so
the
Sunne
returned
by
ten
degrees
,
by
the
which
degrees
it
was
gone
downe
.
9
The
writing
of
Hezechiah
King
of
Iudah
,
when
he
had
bene
sicke
,
and
was
recouered
of
his
sicknesse
.
10
I
said
in
the
cutting
off
of
my
dayes
,
I
shall
go
to
the
gates
of
the
graue
,
I
am
depriued
of
the
residue
of
my
yeares
.
11
I
said
,
I
shall
not
see
the
Lord
,
euen
the
Lord
in
the
land
of
the
liuing
,
I
shall
see
man
no
more
among
the
inhabitants
of
the
world
.
IN
our
last
lesson
(
welbeloued
in
Christ
Iesus
,
As
to
the
maner
of
the
signe
,
how
he
sought
it
,
Anaximenes
Milesius
brought
them
in
;
Not
in
Rome
before
one
Marcus
Valerius
Messala
brought
them
in
.
And
he
brought
them
out
of
Sicilia
foorth
of
a
Citie
called
Catine
.
Marcus
Varro
brought
in
a
more
accurate
thereafter
.
Alwaies
this
was
the
first
;
but
I
leaue
these
particulars
,
I
insist
not
in
them
:
And
I
come
to
that
which
may
most
edifie
you
in
the
faith
of
God
.
The
profite
that
is
to
be
gathered
of
signes
,
This
is
the
signe
of
the
Lord
:
besides
this
,
it
is
certaine
that
there
is
no
force
nor
vertue
in
any
creature
,
yea
not
in
the
diuell
himselfe
to
worke
any
true
wonder
,
but
in
God
himselfe
onely
.
For
why
?
there
is
no
signe
or
wonder
which
is
a
true
wonder
,
but
it
passeth
the
force
,
bounds
,
and
compasse
of
nature
:
Therefore
there
is
no
creature
able
to
worke
any
wonder
:
For
why
,
they
are
bounded
within
the
compasse
and
bounds
of
their
nature
:
and
therefore
as
to
all
these
wonders
and
miracles
which
are
wrought
by
the
diuell
and
the
Pope
his
vicar
,
they
are
false
and
lying
wonders
;
I
say
it
not
,
but
the
Apostle
saith
it
,
2.
Thess.
2.
that
the
coming
of
Antichrist
shall
be
in
the
mightie
power
of
the
diuell
,
in
the
which
he
shall
worke
false
wonders
and
lying
signes
.
And
as
all
the
rest
are
false
and
lyes
,
so
these
legs
and
armes
which
ye
see
in
the
entries
and
porches
of
their
Churches
,
are
manifest
lies
and
deceits
of
Sathan
.
Now
as
to
the
manner
of
the
working
of
this
miracle
,
it
it
is
said
in
the
2.
Kings
.
20.
that
it
was
procured
by
the
Prophets
prayer
:
It
is
●aid
there
,
What
the
prayers
of
this
Country
,
The
word
of
the
Lord
is
good
,
but
yet
let
there
be
peace
and
rest
in
my
dayes
.
Now
take
heede
to
the
whole
course
of
this
Kings
life
,
and
ye
shall
see
his
whole
life
to
be
nothing
els
but
a
falling
and
rising
,
a
praying
and
praysing
of
God
continually
.
For
as
long
as
we
cary
about
with
vs
these
decaying
houses
of
clay
,
(
as
Iob
saith
)
&
are
clogged
with
them
,
yea
,
as
long
as
the
dregs
of
iniquity
remaine
in
our
soules
,
we
shall
be
subiect
to
a
continuall
falling
and
rising
,
by
the
grace
of
God
,
and
not
of
our selues
.
Of
the
which
this
his
continuall
praying
and
praysing
of
God
springeth
.
He
prayeth
for
strength
in
his
battels
,
and
he
prayseth
God
for
his
victory
and
deliuerance
.
Now
take
vp
the
lesson
,
and
learne
of
a
King
what
should
be
a
Christians
excercise
,
In
the
cutting
off
of
my
dayes
:
when
was
that
?
to
wit
,
at
what
time
the
P●ophet
told
him
,
that
it
behooued
him
to
die
.
Then
this
trouble
and
perturbation
came
on
me
.
From
the
time
he
had
once
said
,
it
behooued
him
to
die
,
he
fell
into
this
feare
,
suppose
a
godly
King
,
and
as
well
reported
of
as
any
other
King
in
the
Scriptures
:
yet
as
soone
as
he
heareth
the
sentence
of
death
pronounced
,
he
trembleth
and
feareth
exceedingly
.
And
surely
it
cannot
be
otherwise
;
for
death
is
a
violent
separation
and
tearing
asunder
of
that
which
the
Lord
hath
appoynted
to
be
conioyned
,
to
wit
,
the
soule
and
the
body
.
If
the
body
had
remained
in
the
first
estate
,
and
continued
vnder
obedience
,
these
two
had
neuer
bene
separated
;
but
by
reason
of
disobedience
and
breakeng
of
the
law
of
God
,
in
came
sinne
,
in
cometh
the
violent
separation
,
in
cometh
death
,
which
is
the
reward
of
sinne
,
as
the
Apostle
speaketh
.
Rom.
6.
I
come
to
the
next
,
what
saith
he
in
his
trouble
and
perturbation
?
The
effect
of
the
thing
he
saith
is
this
:
First
he
saith
He
saw
his
owne
death
prepared
for
him
:
Next
,
because
he
was
troubled
with
it
and
cast
in
a
great
perturbation
,
he
subioyneth
the
reasons
why
he
was
so
grieued
.
And
as
I
may
gather
them
,
they
are
three
in
number
.
But
ere
I
come
to
the
reasons
I
will
tell
you
his
owne
words
which
he
said
in
time
of
his
trouble
;
he
said
,
I
shall
go
downe
to
the
gates
of
the
graue
,
I
am
drawing
neare
to
the
gates
of
death
.
For
so
soone
as
I
heard
the
Prophet
say
that
I
should
die
,
so
soone
I
began
to
prepare
me
for
it
;
for
if
all
threatnings
come
to
passe
as
the
Prophet
hath
said
,
if
I
find
no
outgate
in
the
mercie
of
God
,
I
must
die
.
For
this
I
know
,
that
I
am
a
mortall
man
;
and
suppose
I
be
a
King
and
a
glorious
King
,
yet
I
am
not
exempted
from
death
,
and
therefore
I
will
prepare
me
for
it
.
He
knew
wel
,
that
suppose
he
made
himselfe
readie
,
he
was
not
one
haire
nearer
to
death
.
Now
surely
if
ye
would
follow
this
King
,
I
am
depriued
of
the
residue
of
my
yeares
.
He
was
a
man
at
that
time
of
38.
or
39.
yeares
,
and
of
such
age
as
he
might
haue
liued
twise
as
long
by
the
course
of
nature
,
as
Dauid
saith
O!
but
this
appeareth
to
be
a
slight
reason
,
&
it
is
slight
indeede
if
there
be
no
more
in
it
.
He
is
not
so
much
grieued
at
the
cutting
off
his
yeares
as
at
the
cutting
off
the
affaires
which
the
shortning
of
his
yeares
brought
with
it
.
So
there
were
two
respects
wherefore
this
King
was
so
grieued
at
the
cutting
off
of
his
dayes
:
The
first
,
because
the
worke
of
reformation
in
Church
&
policy
,
which
he
had
begun
,
would
ceasse
.
And
out
of
question
this
hastie
cutting
off
made
him
so
well
prepared
in
his
heart
to
die
,
as
he
would
haue
bene
if
he
had
had
leysure
.
So
in
respect
he
lacked
time
;
and
yet
he
was
not
so
voide
of
all
preparation
as
commonly
youth
is
,
that
cast
off
all
repentance
to
the
last
age
,
thinking
there
is
time
enough
before
them
:
In
these
respects
,
that
the
worke
of
reformation
by
the
cutting
off
of
his
time
would
be
imperfect
,
and
in
respect
he
should
not
haue
bene
so
well
prepared
in
his
heart
,
therefore
he
is
grieued
at
his
death
,
and
saith
,
I
am
depriued
of
the
residue
of
mine
yeares
.
Well
,
to
apply
this
vnto
our
cause
,
I
thinke
there
is
none
but
they
see
clearely
,
The
second
reason
wherefore
his
death
grieued
him
,
is
set
down
in
the
beginning
of
the
11.
verse
,
where
he
saith
,
I
shall
not
see
the
Lord
in
the
land
of
the
liuing
:
Then
this
is
it
that
grieued
him
,
because
he
should
not
see
the
Lord
.
How
can
this
be
?
I
am
assured
,
he
had
that
same
eye
in
seeing
of
the
Lord
that
Dauid
had
.
How
is
it
that
he
sayth
,
he
shal
not
see
the
Lord
?
What
kinde
of
eye
Dauid
had
is
declared
in
the
16.
Psal.
Where
he
sayth
,
that
he
set
the
Lord
before
him
in
all
his
works
,
he
reioyceth
exceedingly
in
his
heart
;
and
he
sayth
,
I
am
sure
that
my
soule
shall
be
gathered
with
the
rest
of
the
soules
of
my
faithfull
predecessors
,
who
are
in
the
presence
of
God
,
where
there
is
fulnesse
of
pleasure
,
and
sweetnesse
of
life
for
euer
.
I
am
assured
,
this
good
man
was
not
destitute
of
this
eye
,
but
in
some
m●asu●e
he
saw
with
it
,
as
his
father
Dauid
.
How
is
is
then
that
he
sayth
,
He
shall
not
see
the
Lord
?
He
expounde●h
himselfe
a
little
after
;
&
ye
see
a
cleare
commentary
in
the
end
of
the
verse
,
he
sayth
,
He
shall
not
see
the
Lord
in
the
Land
of
the
liuing
.
As
though
he
would
say
,
I
shall
no●
see
him
as
I
was
wont
to
see
him
before
,
I
shall
not
see
him
in
his
Church
,
as
the
rest
of
his
faithfull
seruants
see
him
.
How
this
was
,
ye
know
the
custome
of
the
Scriptures
in
this
matter
.
God
was
said
to
be
seene
of
old
,
I
shall
not
see
the
Lord
in
the
land
of
the
liuing
:
That
is
,
I
shal
be
taken
from
his
seruice
,
I
shall
not
see
him
in
his
Temple
as
I
was
wont
to
do
.
Surely
in
this
,
as
in
all
the
rest
,
he
followeth
the
footsteps
of
his
good
father
Dauid
.
As
we
may
read
in
all
the
Psalmes
,
made
in
time
of
his
greatest
persecution
.
There
was
nothing
grieued
him
so
much
as
because
he
had
not
liberty
to
assemble
with
the
rest
of
the
faithfull
,
as
Psalm
.
84.
and
112.
he
sayth
,
My
heart
reioyced
when
they
said
to
me
,
Let
vs
go
to
the
house
of
the
Lord
.
This
singular
&
godly
loue
of
the
word
of
God
,
among
many
vertues
,
is
extreme
losse
to
this
King
.
And
for
this
reason
he
is
now
grieued
.
he
shall
see
man
no
more
among
the
inhabitants
of
the
earth
.
Now
what
a
cause
is
this
?
This
appeareth
to
be
a
very
slight
cause
that
he
should
be
grieued
at
his
death
,
because
he
should
see
man
no
more
.
For
I
am
assured
,
there
were
men
in
his
daies
whom
he
tooke
no
pleasure
to
see
,
and
whom
he
could
not
see
without
great
griefe
,
euen
such
monsters
as
are
now
in
our
dayes
.
This
generall
must
be
restrained
to
this
,
as
if
he
would
say
,
I
shal
not
see
men
,
that
is
,
faithfull
men
,
honest
and
obedient
subiects
to
God
and
their
King
,
of
whose
company
I
had
delight
,
and
whose
protection
I
was
,
I
shall
see
these
good
men
no
more
.
He
had
such
a
care
of
the
Church
and
of
the
Christian
subiects
vnder
him
,
that
in
the
very
houre
of
his
death
he
sheweth
his
compassion
toward
them
,
and
is
grieued
that
they
should
lacke
his
protection
in
time
coming
.
Well
,
In
all
these
causes
,
some
things
are
worthy
of
praise
,
THE
NINTH
SERMON
VPON
ISAIAH
,
CHAPTER
38.
12
Mine
habitation
is
departed
,
and
is
remoued
from
me
,
like
a
shepheards
tent
:
I
haue
cut
off
like
a
weauer
my
life
:
he
will
cut
me
off
from
the
height
,
from
day
to
night
,
thou
wilt
make
an
end
of
me
.
13
I
reckoned
to
the
morning
,
but
he
brake
all
my
bones
like
a
Lion
:
from
day
to
night
wilt
thou
make
an
end
of
me
.
14
Like
a
Crane
or
Swallow
,
so
did
I
chatter
:
I
did
mourne
as
a
Doue
:
mine
eyes
were
lift
vp
on
high
;
O
Lord
it
hath
oppressed
me
,
comfort
me
.
IN
our
last
sermon
(
welbeloued
in
Christ
Iesus
)
the
Prophet
assureth
the
King
of
his
health
by
a
wonderfull
signe
,
There
is
no
creature
,
yea
not
the
diuell
himselfe
,
that
hath
power
to
shew
any
true
miracle
.
Then
all
those
miracles
that
are
in
the
popish
Churches
,
as
the
images
of
legs
and
armes
,
waxe
clothes
,
and
all
the
rest
of
that
sort
,
are
deceiuing
lies
of
the
diuell
.
The
King
purchaseth
this
signe
by
his
owne
prayer
,
to
learne
vs
this
lesson
,
That
suppose
the
Lord
be
of
minde
and
purpose
to
giue
vs
benefits
,
and
suppose
he
hath
promised
to
grant
benefits
vnto
vs
,
yet
he
will
not
giue
them
but
to
the
seekers
,
he
will
haue
vs
first
seeking
them
before
we
obtaine
them
.
And
so
he
would
learne
vs
this
exercise
,
to
stand
constant
in
honouring
and
worshipping
of
him
who
hath
these
benefits
to
giue
vs
.
Before
we
entred
into
the
song
,
we
declared
vnto
you
the
whole
course
of
this
Kings
life
from
the
14.
yeare
of
his
reigne
;
and
in
his
whole
course
ye
saw
,
that
his
whole
life
was
a
continuall
falling
and
rising
,
a
continuall
praying
and
praising
of
God
:
Praying
in
the
time
of
his
falles
and
of
his
trouble
,
that
the
Lord
would
strengthen
him
by
his
Spirit
:
And
praysing
God
for
his
victories
,
that
he
had
so
mightily
deliuered
him
.
In
this
we
see
an
image
of
a
Christian
life
,
and
of
a
Christian
exercise
,
to
assure
euery
one
of
you
that
while
ye
are
here
,
your
life
shall
be
but
a
continuall
falling
and
rising
,
rising
by
the
speciall
grace
and
mercie
of
God
in
Christ
Iesus
.
And
therefore
it
becometh
you
to
be
occupied
in
the
same
exercises
wherein
this
King
was
imployed
:
In
the
time
of
your
falles
and
troubles
to
be
diligent
in
prayer
,
seeking
strength
of
the
Lord
to
endure
;
and
praysing
him
in
your
victories
.
He
that
forgetteth
to
pray
,
forgetteth
to
rise
,
and
therefore
take
heed
that
in
all
your
troubles
ye
haue
euer
recourse
to
God
by
prayer
.
We
tooke
the
song
to
stand
of
these
three
parts
:
In
the
first
part
is
set
downe
the
great
trouble
,
perplexitie
and
perturbation
wherein
the
King
was
,
what
he
said
during
this
trouble
,
and
what
he
did
:
In
the
second
part
there
is
a
rehearsall
made
of
the
great
benefit
that
he
obtained
,
how
singular
and
how
excellent
it
was
:
In
the
third
part
he
maketh
a
faithfull
promise
,
to
be
thankfull
to
God
for
this
benefit
,
to
praise
him
all
the
dayes
of
his
life
,
&
that
so
long
as
he
liued
he
would
neuer
forget
him
.
In
the
first
part
we
marked
the
circumstance
of
time
when
this
trouble
of
mind
ouertooke
the
King
;
to
wit
,
at
what
time
the
seruant
of
God
came
to
him
,
&
told
him
it
behooued
him
to
die
:
from
the
time
he
heard
death
denounced
,
incontinently
the
mention
of
death
striketh
a
feare
and
a
trembling
in
him
.
It
casteth
him
in
a
great
perturbation
of
mind
.
Suppose
he
was
a
godly
King
,
and
indeed
such
a
King
of
whom
there
is
as
good
mention
made
as
of
any
other
King
in
the
Scriptures
of
God
,
yet
notwithstanding
at
the
hearing
of
death
he
feareth
and
trembleth
.
This
death
is
indeed
a
renting
asunder
of
those
two
parts
which
were
appointed
to
haue
remained
together
,
and
therefore
it
is
no
maruell
,
suppose
the
mention
of
it
strike
a
feare
in
the
heart
.
Our
owne
sinne
hath
procured
it
,
and
in
some
measure
it
is
good
that
we
taste
what
sin
hath
brought
with
it
.
It
is
true
indeed
,
our
death
that
are
Christians
,
is
fully
sanctified
in
the
death
of
Christ
Iesus
:
But
it
is
as
true
on
the
other
side
,
that
suppose
our
death
be
fully
sanctified
,
yet
so
long
as
we
remaine
in
this
earth
we
are
not
fully
sanctified
.
And
in
respect
there
remaineth
in
vs
(
yea
in
the
best
of
vs
all
)
a
remanent
of
corruption
,
yea
would
God
it
were
but
a
remanent
;
of
this
floweth
this
feare
,
trouble
&
perturbation
of
mind
.
It
is
true
,
that
this
faith
and
the
constant
hope
of
a
better
life
that
dwelleth
in
the
other
part
of
the
soule
,
do
temper
the
feare
,
mitigate
the
trouble
,
and
swallow
vp
the
paine
of
death
:
yet
in
respect
of
the
corruption
that
remaineth
,
some
feare
must
be
,
and
the
greater
the
corruption
is
,
the
greater
feare
falleth
vpon
the
conscience
.
The
chiefe
corruption
that
grieueth
vs
in
the
time
of
death
,
is
the
loue
of
the
world
,
the
cares
of
the
world
,
the
inordinate
loue
of
flesh
and
bloud
:
So
that
he
that
would
make
himselfe
voide
of
feare
,
must
prouide
to
rid
his
hands
and
his
heart
of
these
inordinate
affections
:
for
experience
(
although
vnhappie
)
teacheth
vs
,
that
there
is
no
man
that
can
part
with
that
he
loueth
without
exceeding
griefe
.
And
therefore
in
the
point
of
death
,
experience
teacheth
what
it
is
to
cast
our
affection
on
friuolous
things
that
suddainly
vanish
.
So
I
say
,
now
it
is
time
to
rid
your
hands
and
purge
your
hearts
of
such
preposterous
affections
,
that
death
which
vnto
others
is
so
terrible
,
when
it
cometh
it
may
be
a
blessing
vnto
you
.
I
shew
vnto
you
that
all
those
care
were
forbidden
goods
,
expresly
inhibited
by
the
King
of
heauen
,
which
are
neither
profi●able
for
you
nor
to
the
countrey
whither
ye
go
.
And
therefore
I
desired
you
to
carrie
with
you
the
loue
of
God
,
and
the
loue
of
your
neighbour
in
God
:
And
these
kind
of
commodities
shall
both
profit
you
,
and
be
welcome
to
the
countrey
whither
ye
go
.
In
this
trouble
the
first
thing
that
he
vttereth
,
he
sayth
with
himselfe
,
I
see
I
must
die
,
I
am
drawing
neere
to
the
ports
of
the
graue
.
Suppose
he
was
very
loath
to
die
,
as
his
words
do
testifie
,
yet
he
maketh
him
ready
.
It
is
foolish
&
false
to
thinke
,
that
preparation
to
death
is
a
furtherance
to
death
:
No
,
the
contrary
is
true
.
The
readier
ye
are
to
die
,
the
more
able
ye
are
to
liue
,
&
the
lesse
shall
be
your
anguish
when
the
Lord
calleth
.
As
to
the
reasons
I
will
not
insist
in
them
,
onely
the
last
reason
that
maketh
death
to
be
so
fearefull
to
this
good
King
,
was
the
great
loue
which
he
had
to
the
Church
that
was
in
his
country
;
the
great
care
which
he
had
of
his
faithfull
subiects
,
who
should
lacke
by
his
death
his
mercifull
protection
.
And
in
this
I
did
let
you
see
,
that
the
country
had
an
exceeding
blessing
,
where
the
Prince
is
so
carefull
for
the
Church
in
his
country
,
and
of
his
faithfull
subiects
,
that
in
his
death
he
hath
mind
of
them
,
and
is
grieued
to
depart
from
them
.
As
on
the
other
side
,
the
Church
must
be
as
heauily
cursed
,
where
the
Prince
hath
no
regard
of
the
Church
in
his
country
,
nor
of
his
faithfull
subiects
.
As
to
the
reasons
I
will
not
stand
precisely
in
iustifying
of
them
all
;
I
thinke
as
the
word
soundeth
,
that
there
is
some
thing
worthy
of
praise
and
commendation
in
them
,
and
some
thing
worthy
of
dispraise
and
reproofe
;
For
so
farre
as
they
flow
of
faith
and
of
the
good
spirit
of
God
,
no
question
they
are
worthy
of
praise
,
and
so
farre
as
they
flow
from
the
Kings
vnruly
affections
,
they
are
worthy
of
dispraise
.
And
surely
,
it
appeareth
by
the
words
,
that
his
affections
had
bene
somewhat
vnruly
.
Well
,
the
lesson
that
I
gathered
was
;
This
is
the
profite
that
we
reape
of
these
preposterous
affections
,
they
draw
our
loue
from
God
to
the
creatures
.
And
ere
these
affections
can
be
drawne
from
the
creature
,
they
bring
such
a
griefe
vnto
them
as
it
were
another
death
.
Therefore
the
thing
that
we
craued
was
,
that
ye
should
set
your
affection
vpon
God
.
The
truth
of
loue
is
in
God
,
and
therefore
it
becometh
you
to
bring
your
hearts
from
the
creature
vnto
God
,
and
imploy
your
affection
vpon
him
,
in
whom
onely
is
solid
ioy
.
Thus
farre
we
proceeded
in
our
last
exercise
.
Then
to
returne
to
the
12.
verse
:
I
say
in
the
beginning
of
it
,
he
returneth
to
his
lamentation
,
and
he
vttereth
his
complaint
as
he
had
wont
to
do
,
bursting
out
after
this
manner
:
Mine
habitation
(
saith
he
)
is
departed
and
transported
from
me
.
As
if
he
would
say
,
my
life
is
to
depart
,
and
the
Lord
is
to
transport
it
to
another
part
,
I
see
death
is
instant
,
and
the
Lord
is
cutting
off
this
present
life
of
mine
.
As
to
the
first
similitude
,
he
sayth
,
his
life
is
to
be
transported
from
him
like
a
shepheards
tent
:
Looke
how
the
tents
of
shepheards
are
remoued
,
transported
and
remoued
,
so
,
saith
the
King
,
he
saw
his
life
to
be
subiect
to
the
same
transportation
.
It
is
knowne
to
you
all
that
reade
histories
,
that
in
the
East
hote
countries
,
as
namely
among
the
Tartars
and
Arabians
where
the
shepheards
in
the
sommer
seasons
remaine
vnder
tents
,
so
often
as
they
remoue
their
flocks
,
they
remoue
their
tents
.
And
in
our
owne
countrie
here
,
when
our
shepheards
remoue
their
flockes
,
they
remoue
their
other
necessaries
,
alluding
to
that
same
custome
:
so
would
the
King
say
,
look
how
these
tents
are
remoued
in
the
sommer
season
&
transported
,
my
life
is
subiect
to
the
same
condition
.
Of
this
similitude
we
haue
matter
full
of
good
doctrine
:
For
this
similitude
doth
first
teach
vs
,
that
there
is
nothing
more
instable
&
vncertaine
,
then
is
the
life
of
man
here
beneath
:
There
is
nothing
more
subiect
to
instability
then
this
life
which
we
liue
in
this
body
:
For
,
as
to
the
nature
of
tents
,
ye
see
(
whether
ye
call
them
tents
,
pauillions
,
or
tabernacles
,
all
is
one
)
by
experience
there
is
nothing
more
vnstable
nor
vncertaine
to
dwell
in
then
is
a
tent
.
For
why
?
it
lacketh
a
ground
,
it
lacketh
a
foundation
and
stability
,
and
in
stead
of
a
ground
it
leaneth
onely
to
certaine
pinnes
which
enter
not
deepely
into
the
earth
;
and
consequently
by
the
lightest
blast
of
euery
wind
they
are
blowne
vp
,
and
when
the
pinnes
faile
the
tent
falleth
:
So
the
King
would
teach
vs
by
this
similitude
,
that
this
life
of
ours
lacketh
a
ground
,
lacketh
a
foundation
,
and
lacketh
a
stabilitie
.
And
therefore
the
King
in
this
comparison
,
would
send
vs
to
the
life
which
hath
the
sure
ground
,
foundation
and
stability
,
he
sendeth
vs
to
that
kingdome
which
as
the
Apostle
,
Heb.
12.
saith
,
cannot
be
shaken
by
no
kind
of
stormy
blasts
:
And
,
as
I
remember
,
Heb.
11
9.10
.
there
in
these
verses
the
Apostle
maketh
a
flat
opposition
betwixt
these
tents
that
lacke
a
ground
and
the
City
of
God
,
saying
;
that
as
tents
and
tabernables
lacke
a
foundation
and
ground
,
so
the
City
of
God
on
the
contrary
hath
a
ground
and
a
foundation
;
and
in
steede
of
one
,
he
calleth
them
in
the
plurall
number
,
foundations
,
Looke
,
(
saith
he
)
to
the
City
that
hath
the
foundations
,
whose
craftsman
and
builder
is
the
God
of
heauen
.
He
expoundeth
himselfe
what
he
meaneth
by
the
foundations
,
in
the
last
verse
,
where
he
saith
,
Such
a
kingdome
as
cannot
be
shaken
;
that
is
,
whose
ground
is
so
sure
,
that
it
cannot
be
shaken
nor
totter
by
no
processe
of
time
,
nor
stormy
blasts
.
Then
the
first
lesson
that
ye
haue
from
this
part
of
the
comparison
is
this
:
Learne
to
seeke
for
the
City
that
hath
sure
foundations
,
seek
for
the
City
that
can
not
be
shaken
.
The
Lord
giue
you
grace
so
to
do
.
In
the
other
part
of
the
comparison
he
letteth
vs
see
,
that
so
long
as
we
are
in
this
life
,
we
haue
no
pernament
abode
nor
certaine
remaining
whereunto
we
may
leane
.
For
as
ye
may
perceiue
by
the
historie
of
Genesis
,
the
Patriarkes
dwelled
in
tens
,
to
testifie
vnto
vs
two
things
:
First
,
The
other
similitude
is
taken
from
a
Weauer
and
his
web
.
And
in
the
words
he
saith
after
this
manner
:
I
haue
,
saith
he
,
wrought
my
life
,
or
wouen
the
web
of
my
life
to
the
off-cutting
.
As
the
Weauer
weaueth
his
web
,
so
is
my
life
wouen
readie
to
be
cut
off
:
as
if
he
would
say
in
effect
,
I
see
I
haue
shortned
my
dayes
,
there
is
no
remaining
for
me
,
I
haue
brought
my
life
to
the
off-cutting
;
I
haue
preuented
the
iust
time
by
mine
owne
doing
,
I
haue
procured
my
owne
death
.
In
whi●h
words
he
would
teach
vs
,
that
by
his
owne
doings
he
hath
procured
&
hastened
his
owne
death
,
and
by
his
euill
life
shortned
his
time
.
It
is
true
indeed
,
that
as
by
sinne
death
entred
into
the
world
,
so
by
the
multiplying
of
sinne
our
death
is
hastened
.
For
that
disease
is
not
that
striketh
on
bodie
or
soule
,
but
it
floweth
of
sinne
,
yea
the
death
of
soule
and
bodie
floweth
of
sinne
.
The
thing
that
shorteneth
our
dayes
is
sinne
,
the
thing
that
maketh
our
daies
euill
and
troublesome
,
is
sinne
,
saith
Iacob
.
Sinne
maketh
our
daies
full
of
anguish
and
griefe
,
full
of
trouble
and
sorrow
:
Sinne
wrappeth
vs
in
a
thousand
cares
and
exceeding
vanities
whereby
we
are
deceiued
,
and
sinne
consumeth
vs
with
vnprofitable
labors
and
trauels
which
are
not
necessarie
.
And
what
more
?
Sinne
weakneth
this
body
of
ours
by
deceiueable
pleasures
,
it
vexeth
our
mind
with
such
feare
and
terrors
as
I
cannot
expresse
them
:
Shortly
,
all
the
euill
that
euer
God
inflicteth
,
it
floweth
of
sinne
.
And
if
it
be
true
that
this
good
King
had
occasion
to
say
,
that
his
sinne
procured
his
death
:
He
goeth
forward
and
he
saith
,
He
hath
cut
him
off
from
his
beame
,
or
from
the
throombs
that
go
about
the
beame
,
as
ye
call
them
.
As
if
he
would
say
after
this
manner
:
As
the
Weauer
doth
cut
off
the
web
from
the
throombs
of
his
beame
,
so
the
Lord
hath
taken
resolute
purpose
to
cut
off
my
life
from
his
beame
.
In
this
changing
of
the
persons
he
letteth
vs
see
a
great
discretion
and
knowledge
in
himselfe
;
he
ascribeth
the
cutting
off
to
God
,
but
he
taketh
the
cause
to
himselfe
;
he
ascribeth
the
chastisement
to
God
,
but
he
taketh
the
sinne
which
is
the
cause
of
the
chastisement
,
to
himselfe
;
and
he
acknowledged
God
to
haue
his
beginning
in
this
worke
,
and
himselfe
to
haue
his
hand
in
it
also
:
he
acknowledgeth
God
to
be
a
doer
,
as
in
all
works
God
hath
his
working
:
And
there
is
no
worke
so
abhominable
as
it
floweth
from
the
instrument
,
but
as
it
floweth
from
God
it
is
both
holy
and
iust
.
So
this
wise
King
taketh
the
cause
of
his
chastisement
from
God
to
himselfe
:
Happie
is
he
that
in
time
condemneth
and
iudgeth
himselfe
;
that
he
may
eschue
the
condemnation
of
God
.
Thus
far
concerning
the
first
part
of
our
diuision
.
Now
in
the
end
of
this
verse
and
of
the
verse
following
,
the
King
setteth
downe
the
great
furie
and
rage
of
his
sicknesse
.
It
was
a
pestilent
feauer
,
and
so
the
raging
furie
behooued
to
be
exceeding
great
.
He
vttereth
the
vehemency
of
his
disease
in
the
words
following
,
and
he
speaketh
as
if
he
would
say
after
this
manner
;
If
God
hold
on
as
he
beginneth
,
by
the
same
sicknesse
ere
night
he
will
make
an
end
of
me
.
And
in
the
verse
following
he
saith
,
I
propound
to
my selfe
and
I
looked
for
it
,
That
like
a
deuouring
Lion
he
should
bruise
my
bones
,
he
should
bruise
them
shortly
,
yea
ere
night
.
For
I
take
all
this
to
be
spoken
on
one
day
.
Of
all
the
diseases
that
can
come
vpon
any
person
,
no
question
the
disease
of
the
soule
and
conscience
is
the
greatest
.
And
of
all
the
diseases
and
troubles
that
ouertake
the
conscience
,
no
question
this
is
the
greater
,
when
with
the
sight
of
sinne
which
is
enough
and
more
then
enough
for
any
to
sustaine
,
when
with
this
sight
there
is
a
feeling
of
the
wrath
of
God
ioyned
.
O!
then
this
sicknesse
is
insupportable
,
when
with
the
sight
of
sinne
is
ioyned
a
touch
and
feeling
of
the
wrath
of
God
:
Mercifull
God
,
if
the
horror
be
not
exceeding
great
and
terrible
,
so
t●at
it
is
a
wonderfull
matter
that
the
soule
can
stand
vpon
any
assurance
of
faith
,
but
it
should
incontinently
run
to
desperation
!
Yet
it
is
true
,
that
there
is
neuer
a
one
of
the
chiefe
seruants
of
God
but
he
hath
had
experience
of
this
either
lesse
or
more
:
and
he
hath
bene
touched
with
the
feeling
of
that
hell
which
the
reprobate
shall
haue
in
a
full
measure
.
The
ends
why
the
Lord
suffereth
his
deare
children
to
be
in
such
extremities
,
Ere
I
leaue
this
,
it
is
necessarie
for
you
all
that
ye
marke
the
examples
of
these
heauie
diseases
.
There
are
few
that
are
touched
with
them
,
although
they
are
very
worthy
of
marking
.
I
say
,
it
is
necessarie
that
the
examples
of
these
diseases
be
marked
,
whether
it
be
men
or
women
that
haue
them
,
we
should
marke
them
,
if
it
were
but
to
learne
this
lesson
:
We
may
see
how
easie
it
is
for
God
to
represse
the
pride
of
the
flesh
:
we
may
see
how
easie
it
is
to
the
Lord
to
daunt
the
foolishnesse
and
wantonnesse
of
youth
;
in
an
instant
of
time
,
in
the
space
of
twelue
houres
,
a
glorious
King
is
brought
to
the
gates
of
death
.
Then
ye
should
say
with
your selues
,
It
is
time
for
vs
to
change
our
course
,
we
see
how
easie
it
is
to
the
Lord
to
bring
high
conceits
low
.
The
Lord
doth
this
to
this
King
,
and
he
seeketh
no
fire
nor
sword
,
he
vseth
no
externall
armor
,
nor
he
seeketh
no
forreine
instrument
to
do
it
,
but
he
taketh
of
the
stuffe
that
is
within
him
,
he
taketh
the
matter
of
sinne
wherein
he
was
conceiued
&
borne
,
vnhappie
sinne
which
is
the
matter
of
all
iudgments
and
plagues
,
it
is
the
matter
of
death
both
in
bodie
and
soule
.
This
matter
within
our selues
is
as
readie
at
the
Lords
hand
as
if
it
were
in
his
owne
store-house
,
to
plague
thee
best
,
that
intendedst
to
gainstand
him
.
Then
ye
that
haue
your
health
and
the
benefit
of
it
,
learne
to
vse
it
well
:
for
if
ye
abuse
it
and
vse
it
to
defile
your
bodies
,
which
he
hath
appointed
to
be
the
temples
of
his
holy
Spirit
;
looke
how
easie
it
was
to
him
to
bring
the
King
low
,
as
easie
and
farre
easier
shall
it
be
to
him
to
bring
the
best
of
you
downe
.
Then
I
say
,
ye
that
haue
the
benefit
of
health
,
employ
it
to
the
honour
of
him
,
and
comfort
of
his
Church
,
that
gaue
you
it
.
Thus
farre
concerning
the
second
part
of
our
diuision
.
In
the
third
part
contained
in
the
14.
verse
,
he
letteth
vs
see
what
he
did
in
this
great
extremitie
,
the
raging
furie
of
his
sicknesse
being
so
great
,
he
letteth
vs
see
what
was
his
exercise
:
and
he
saith
(
as
ye
may
see
in
that
verse
,
)
that
notwithstanding
God
handled
him
so
,
yet
he
maketh
his
recourse
to
the
same
God
who
plagued
him
,
and
he
seeketh
and
presseth
friendship
at
the
same
God
who
threatned
him
.
He
seeketh
him
as
ye
may
see
in
that
verse
,
two
manner
of
waies
,
like
to
the
Doue
,
and
by
a
heauie
lamentation
,
like
to
the
chattering
of
the
Swallow
or
Crane
.
And
last
of
all
,
he
in
his
gesture
lifteth
vp
his
eyes
to
heauen
.
By
this
meanes
he
retireth
himselfe
to
God
when
the
benefit
of
the
tongue
was
taken
from
him
.
The
words
that
he
speaketh
so
long
as
libertie
is
granted
to
him
,
are
few
,
but
very
sententious
.
Where
he
saith
,
it
hath
oppressed
me
,
refresh
me
or
weaue
me
out
,
persisting
in
the
similitude
:
As
if
he
would
say
,
I
see
well
the
rage
and
furie
of
my
sicknesse
is
so
great
,
that
neither
force
of
nature
nor
any
naturall
meanes
is
able
to
comfort
me
,
the
force
of
the
disease
hath
ouercome
all
force
of
nature
and
naturall
meanes
:
Therefore
,
seeing
there
is
no
helpe
in
nature
,
I
make
my
recourse
to
the
God
of
nature
,
to
whom
it
is
very
easie
to
giue
helpe
where
nature
hath
refused
it
.
And
therefore
I
desire
of
the
omnipotent
God
that
he
would
weaue
out
the
rest
of
the
web
of
my
life
,
to
restore
me
to
my
health
,
to
his
glory
and
to
the
comfort
of
his
Church
.
This
I
thinke
be
the
summe
and
meaning
of
his
prayer
,
whether
he
mourned
,
whether
he
moned
,
whether
he
spake
or
chattered
.
As
to
the
generall
,
I
insisted
in
it
before
;
Of
this
I
shall
gather
one
or
two
notes
,
and
so
I
shall
end
this
present
exercise
.
The
first
thing
that
I
wil
you
to
marke
,
There
are
few
of
you
that
know
what
this
meaneth
,
although
it
is
certaine
ye
may
be
visited
this
way
;
therefore
keepe
in
memory
this
,
that
suppose
ye
haue
not
to
do
with
it
your selues
,
yet
ye
may
vse
it
when
you
visite
others
:
for
seeing
we
carry
about
with
vs
these
bodyes
of
sinne
,
(
for
the
spirit
of
faith
and
sanctification
filleth
not
all
the
soule
in
this
life
)
and
the
largest
part
of
the
soule
being
defiled
with
this
remanent
corruption
,
it
must
vtter
such
stuffe
as
it
hath
,
to
wit
doubting
and
stammering
.
Now
seeing
there
remaineth
in
the
greatest
part
this
corruption
,
of
necessity
it
must
be
occupied
in
doing
,
it
must
be
working
.
And
what
bringeth
it
forth
?
Sinne.
.
And
what
doth
the
multiplication
of
sinne
,
but
hindereth
our
faith
and
perswasion
,
and
casteth
a
veile
and
a
mist
betwixt
the
sight
of
God
and
vs
?
and
therefore
the
Prophet
calleth
it
a
separation
,
whereby
we
are
depriued
of
the
sight
of
God
which
we
haue
in
the
Mediator
Christ
.
Seeing
then
so
long
as
we
are
in
these
bodies
of
●lay
,
we
are
subiect
to
sinne
,
we
cannot
but
doubt
.
For
suppose
we
fall
not
into
these
grosse
iniquities
,
yet
sinne
and
the
guiltinesse
thereof
bringeth
a
doubting
,
and
casteth
a
veile
ouer
the
eye
of
our
faith
;
and
this
veile
being
on
the
eye
of
our
fayth
,
out
of
question
it
hindreth
our
perswasion
,
and
maketh
vs
not
to
be
so
stedfast
in
our
beliefe
as
otherwise
we
would
be
,
for
he
that
seeth
euill
,
will
oft
times
take
one
thing
for
another
.
So
this
corruption
is
the
cause
of
our
doubting
,
which
in
some
measure
is
euer
in
the
soule
.
Now
what
learne
we
of
this
?
first
we
learne
this
confort
,
that
it
is
no
new
thing
to
the
seruants
of
God
,
to
vtter
contrary
voices
in
their
great
trouble
,
to
vtter
voices
proceeding
of
a
deepe
sense
of
the
loue
and
the
mercy
of
God
in
one
word
,
and
in
another
word
to
vtter
a
fe●ling
of
his
hatred
and
wrath
,
as
if
he
were
our
deadly
enemy
.
Sometimes
this
King
vttereth
words
full
of
doubting
,
sometime
he
seeketh
benefites
of
him
as
he
were
his
good
friend
.
Christ
vsed
these
contrary
voices
.
There
was
neuer
a
speciall
seruant
of
God
,
but
they
had
them
:
And
Christ
had
them
himselfe
,
more
then
any
seruant
that
he
hath
;
not
proceeding
of
any
doubting
or
mistrust
in
the
mercy
of
his
Father
,
(
because
in
him
there
was
no
roote
of
infidelity
,
)
but
coming
of
the
feeling
of
his
extreme
wrath
for
a
time
.
Looke
Matthew
26.
There
he
sayth
twise
ouer
,
Let
this
cup
depart
from
me
.
Not
I
as
will
,
but
as
thou
wilt
:
These
are
quite
contrary
;
he
saith
to
God
,
why
hast
thou
forsaken
me
,
and
yet
he
calleth
him
,
my
God
,
my
God
.
So
I
say
,
it
is
no
new
thing
,
to
the
seruants
of
God
being
in
trouble
,
and
hauing
some
roote
of
infidelity
abiding
stil
in
them
,
to
vtter
voices
sometimes
full
of
doubting
,
and
sometimes
full
of
faith
.
Thus
farre
for
the
first
.
Now
againe
,
to
testifie
that
the
soule
hauing
faith
hath
bene
subiect
to
doubting
,
and
as
faith
is
on
the
one
part
,
so
doubting
is
on
the
other
:
this
is
a
thing
that
hath
bene
in
all
the
seruants
of
God
,
and
shall
be
to
the
end
of
the
world
.
The
example
of
this
ye
haue
in
Dauid
,
ye
haue
the
example
of
it
here
in
Hezechiah
,
&
in
all
the
rest
of
the
good
seruants
of
God
.
Then
suppose
many
of
you
know
not
what
I
say
,
yet
keepe
the
lesson
in
memory
,
for
it
shall
stand
you
in
great
good
steede
.
For
this
is
sure
,
that
suppose
the
paines
of
the
body
be
great
,
yet
there
is
as
great
difference
betwixt
the
paines
of
the
body
and
the
paines
of
the
soule
,
as
is
betwixt
God
and
the
creature
.
Ye
would
choose
rather
all
the
torments
of
the
body
that
can
be
deuised
,
ere
ye
felt
one
touch
of
the
consuming
wrath
of
God
in
the
soule
.
But
yet
these
words
will
not
effect
it
,
for
words
will
not
mollifie
the
heart
,
except
the
Lord
by
the
power
of
his
Spirit
worke
in
the
heart
.
And
therefore
I
haue
to
craue
of
God
,
&
ye
haue
by
your
prayers
to
assist
me
,
that
ye
be
not
vnfruitefull
hearers
of
the
word
;
but
seeing
there
is
a
Hell
,
ye
may
study
to
preuent
it
.
Now
last
of
all
,
THE
TENTH
SERMON
VPON
ISAIAH
,
CHAPTER
38.
15
What
shall
I
say
?
For
he
hath
said
it
to
me
,
and
he
hath
done
it
:
I
shall
walke
weaklie
all
my
yeares
in
the
bitternesse
of
my
soule
.
16
O
Lord
,
to
them
that
ouerliue
them
,
and
to
all
that
are
in
them
,
the
life
of
my
spirit
shall
be
knowne
:
that
thou
causest
me
to
sleepe
,
and
hast
giuen
life
to
me
.
IN
our
last
Sermon
,
(
welbeloued
in
Christ
Iesus
)
the
King
returned
to
his
wonted
griefe
,
It
hath
oppressed
,
refresh
me
,
or
weaue
me
out
.
As
if
he
would
say
,
The
force
of
this
disease
and
furie
of
this
feuer
is
so
great
,
that
it
ouercometh
all
force
of
nature
:
Therefore
,
seeing
nature
will
auaile
nothing
,
I
flie
to
the
God
of
nature
to
whom
it
is
easie
to
support
nature
,
and
of
this
God
I
craue
health
and
continuance
of
my
daies
;
I
craue
that
as
he
hath
begun
,
so
he
would
weaue
out
this
web
to
the
glorie
of
his
name
and
comfort
of
his
Church
.
From
this
last
part
we
shewed
you
two
things
;
we
marked
first
these
contrarie
voyces
into
which
the
seruants
of
God
burst
foorth
in
their
greatest
troubles
,
vttering
sometimes
words
full
of
doubting
,
and
sometimes
full
of
confidence
.
In
the
15.
verse
God
appeareth
to
haue
bene
a
consuming
fire
and
a
raging
Lion
to
him
.
In
the
14.
verse
,
he
maketh
his
recourse
to
the
same
God
,
and
suppose
he
threatned
him
,
yet
he
reposeth
vpon
him
.
Vpon
this
we
did
let
you
see
,
first
,
that
doubting
and
confidence
may
haue
place
both
in
one
and
the
selfesame
soule
:
There
was
neuer
a
seruant
of
God
but
had
experience
of
this
:
yea
it
is
proper
to
the
children
of
God
to
be
subiect
to
this
doubting
,
suppose
in
mercie
they
be
kept
from
desperation
.
For
seeing
this
faith
of
ours
as
long
as
we
are
here
is
imperfect
,
how
is
it
possible
that
anie
faithfull
soule
weighing
their
faith
with
that
perfection
which
is
in
God
,
to
whom
nothing
is
pleasant
but
that
which
is
perfect
,
how
is
it
possible
,
I
say
▪
but
that
soule
must
doubt
?
As
the
faithfull
againe
see
the
Scriptures
and
looke
to
that
perfection
that
is
required
therein
,
looke
to
the
progresse
and
increase
of
faith
that
is
required
therein
,
and
see
on
the
other
side
their
great
wants
,
how
farre
we
are
from
this
progresse
,
how
is
it
possible
but
the
soule
must
doubt
?
Againe
,
laying
aside
this
trial
,
and
looking
downe
vpon
our
behauiour
to
these
sinnes
that
are
in
our
flesh
,
and
to
the
lusts
whereunto
our
hearts
are
inclined
,
and
to
the
angrie
face
of
God
against
sinne
,
how
is
it
possible
but
we
must
doubt
?
Therefore
I
conclude
,
There
is
neuer
a
seruant
of
God
but
in
their
soules
they
had
this
doubting
;
looking
on
themselues
they
doubted
,
looking
on
the
mercy
of
God
in
Christ
Iesus
they
beleeued
.
That
notable
vessell
acknowledged
himselfe
to
be
subiect
to
this
doubting
.
1.
Cor.
4.8
.
where
he
saith
,
We
are
alwaies
in
affliction
,
but
not
in
distresse
,
we
doubt
,
but
we
despaire
not
.
That
good
vessell
acknowledged
doubting
,
onely
he
denieth
despaire
:
He
granteth
that
this
doubting
hath
place
in
the
soule
with
faith
,
but
not
despaire
;
seeing
despaire
cutteth
the
pillars
of
our
hope
,
and
consequently
of
our
faith
:
Therefore
it
cannot
remaine
in
the
soule
with
faith
.
Vnder
doubting
he
comprehendeth
all
other
errours
,
stammerings
and
wrastlings
whereby
the
soule
is
troubled
,
wrastling
betweene
hope
&
despaire
:
But
all
these
imperfections
are
freely
pardoned
in
the
righteous
merits
of
Christ
,
or
else
there
were
no
place
of
saluation
for
vs
.
I
wished
those
who
knew
this
,
to
confort
themselues
with
it
;
&
they
that
had
not
experience
of
this
,
to
remember
the
lesson
that
they
might
make
vse
thereof
,
if
at
any
time
it
shall
please
the
Lord
to
assault
them
with
these
terrible
visitations
.
The
last
lesson
that
we
gathered
of
the
last
part
was
this
:
We
learned
of
this
King
to
make
our
recourse
to
God
in
our
greatest
anguish
of
body
and
soule
,
and
when
the
benefite
of
our
speech
and
tongues
are
taken
from
vs
,
that
we
cannot
pray
to
God
in
distinct
language
,
yet
not
to
leaue
off
,
but
make
recourse
vnto
him
by
sighing
of
the
heart
,
by
lifting
vp
of
eies
,
by
continuall
groning
,
moning
and
lamentation
;
that
in
these
things
God
may
be
glorified
:
for
it
is
true
,
the
Lord
knoweth
the
meaning
of
thy
sigh
and
sob
,
as
well
as
thou
knowest
this
language
which
I
speake
.
And
how
is
this
?
because
they
are
raised
by
his
owne
Spirit
,
and
are
the
works
of
his
owne
Spirit
:
and
I
pray
you
,
knoweth
he
not
the
meaning
of
his
owne
Spirit
?
Therefore
when
the
benefit
of
the
tongue
is
taken
from
you
,
that
ye
may
not
praise
him
with
your
tongue
,
then
let
euery
member
of
the
body
and
soule
concurre
to
praise
him
as
long
as
there
is
any
of
them
free
.
There
is
none
exempted
from
these
troubles
,
there
is
none
can
enter
into
the
kingdome
of
heauen
,
except
first
he
taste
of
these
troubles
:
There
is
no
estate
,
Emperour
,
King
,
or
Prince
,
that
looketh
for
life
,
but
he
must
enter
in
that
narrow
way
.
Only
they
that
are
appointed
for
damnation
walke
in
the
broad
way
,
but
terrible
is
the
narrownesse
that
abideth
them
in
the
end
.
They
haue
a
short
time
of
largenesse
to
be
recompensed
with
euerlasting
straitnesse
:
Therefore
their
estate
is
rather
to
be
lamented
then
enuied
.
Alwaies
,
ye
that
make
you
for
the
citie
that
hath
her
foundations
,
&
for
the
kingdome
that
cannot
be
shaken
,
ye
should
not
be
wearie
to
go
forward
in
the
narrow
way
,
but
what
euer
trouble
he
hath
laid
vpon
the
soule
or
bodie
,
let
vs
take
it
in
patience
;
for
these
are
the
pledges
of
mercie
,
such
as
make
conformitie
betweene
vs
and
Christ
Iesus
,
in
whom
onely
is
true
comfort
and
saluation
.
Thus
farre
we
proceeded
in
our
last
exercise
.
Now
to
returne
to
the
15.
verse
,
I
say
,
while
as
the
King
is
musing
and
pawsing
vpon
the
greatnesse
of
the
benefite
,
rauished
in
an
admiration
of
the
wonderfull
works
of
God
,
he
cannot
containe
himselfe
,
but
he
bursteth
foorth
in
these
voyces
of
praise
and
thanksgiuing
:
What
shall
I
say
?
A
patheticke
and
cutted
kind
of
speech
,
signifying
that
his
heart
was
so
stuft
and
swolne
,
his
tongue
would
not
serue
him
to
expresse
the
matter
.
What
shall
I
say
?
As
if
he
would
say
,
Where
shall
I
borrow
any
words
to
expresse
the
matter
?
Where
shall
I
borrow
praise
,
that
I
may
answer
so
great
goodnesse
and
kindnesse
as
I
haue
found
in
my
particular
,
in
this
God
of
mine
?
I
turned
not
so
soone
vnto
him
,
and
the
teares
distilled
not
so
soone
from
mine
eyes
,
but
he
accepted
my
person
,
he
granted
my
health
,
and
promised
me
his
fauourable
and
mercifull
protection
all
the
rest
of
my
dayes
.
How
am
I
able
to
meete
these
benefits
in
word
,
much
lesse
in
deed
?
Yea
,
it
is
not
possible
to
the
tongue
to
vtter
that
which
the
heart
thinketh
.
But
suppose
I
cannot
as
I
would
,
I
shall
praise
thee
as
I
may
,
and
as
thou
hast
giuen
me
the
grace
.
A
notable
kinde
of
thanksgiuing
learned
of
his
predecessor
Dauid
,
who
when
he
was
in
like
case
,
Since
those
corporall
sacrifices
in
the
old
law
ceassed
,
there
is
not
a
spirituall
sacrifice
more
acceptable
to
God
then
is
the
sacrifice
of
praise
and
thanksgiuing
:
He
sheweth
in
the
next
words
the
greatnesse
of
the
benefit
,
and
he
taketh
it
vp
briefly
vnder
two
words
,
He
hath
said
it
,
and
himselfe
hath
done
it
:
he
said
it
in
his
promise
,
he
did
it
in
keeping
of
his
promise
;
he
both
said
and
did
it
himselfe
,
that
the
whole
glorie
of
the
worke
might
appertaine
to
him
:
he
said
it
freely
,
for
I
procured
the
contrary
;
he
kept
it
as
freely
:
for
the
Lord
is
true
,
suppose
all
the
world
be
false
.
Ye
see
how
properly
he
taketh
vp
vnder
these
two
words
,
the
mercie
and
truth
of
God
;
the
mercie
of
God
in
promising
,
the
truth
of
God
in
keeping
and
pe●forming
of
his
promises
:
The
mercy
of
God
in
promising
freely
,
for
he
is
debter
to
no
man
,
and
therefore
whatsoeuer
he
promiseth
,
he
promiseth
freely
:
for
there
is
none
of
vs
can
make
claime
to
any
better
condition
,
then
the
naturall
branches
might
haue
made
claime
to
;
and
if
ye
list
to
reade
of
their
naturall
inclination
,
ye
haue
many
places
of
Scripture
:
It
is
God
,
saith
he
,
that
hath
done
this
:
As
if
he
would
say
,
all
the
rest
are
lyars
;
onely
God
is
true
,
and
ere
he
faile
in
one
iot
of
that
he
saith
,
he
is
able
to
make
the
world
turne
vpside
downe
,
and
to
inuert
the
order
of
nature
,
as
ye
may
see
in
the
former
part
of
the
Chapter
,
in
bringing
backe
of
the
Sunne
by
ten
degrees
.
And
therefore
this
teacheth
vs
,
that
there
lacketh
not
in
God
neither
a
power
nor
a
will
;
onely
on
our
part
there
lacketh
an
hand
,
an
instrument
to
receiue
and
belieue
the
promises
:
And
therefore
suppose
there
be
carts
full
of
promises
,
and
as
sure
promises
that
there
can
be
nothing
surer
,
it
is
not
possible
that
these
promises
can
auaile
any
thing
,
except
the
Spirit
prepare
a
way
for
himselfe
,
except
the
Lord
create
in
the
soule
faith
.
Therefore
all
your
care
and
diligence
should
stand
in
this
,
to
craue
that
with
the
hearing
of
the
word
,
the
Lord
would
conioyne
the
working
of
his
Spirit
:
that
faith
being
wrought
,
and
the
heart
being
opened
fully
,
we
may
leane
and
repose
stedfastly
on
the
faithfull
promises
of
God
.
I
shall
henceforth
all
the
rest
of
my
yeares
walke
,
ouerpassing
the
bitternesse
of
my
soule
:
As
if
he
would
say
,
by
this
benefit
,
the
griefe
of
my
conscience
and
the
terrors
and
troubles
of
my
soule
are
remoued
.
He
maketh
no
mention
of
the
rest
of
the
benefits
,
of
the
health
of
his
bodie
,
of
his
sure
and
prosperous
estate
,
which
was
both
promised
and
giuen
vnto
him
.
But
he
touched
that
which
troubled
him
most
,
the
griefe
of
his
conscience
was
the
thing
that
troubled
him
most
,
and
therefore
he
maketh
mention
onely
of
it
.
This
bitternesse
made
such
a
deepe
impression
in
his
soule
,
that
in
the
17.
verse
he
calleth
it
bitter
bitternesse
,
he
hath
no
words
to
expresse
this
bitternesse
,
what
euer
it
was
.
Where
the
iudgements
of
God
make
such
a
print
in
the
soule
,
it
is
long
ere
sinne
can
blot
it
out
:
and
so
long
as
the
memory
of
the
iudgement
remaineth
,
it
is
easie
to
be
thankfull
,
it
is
easie
to
go
forward
in
doing
some
part
of
our
duty
,
it
is
easie
to
stand
in
aw
that
we
fall
not
into
the
hands
of
God
;
but
when
we
blot
out
this
memory
,
we
returne
to
that
same
puddle
out
of
the
which
we
were
deliuered
.
Therefore
I
commend
to
you
to
craue
of
God
a
sanctified
memory
,
that
ye
may
kepe
fresh
the
iudgements
of
God
which
either
ye
haue
seene
in
others
,
or
felt
in
your
owne
bodies
,
that
the
feeling
of
these
iudgements
,
may
serue
you
to
be
thankfull
to
him
,
and
may
make
you
to
stand
in
aw
;
and
beware
to
fall
into
the
hands
of
a
consuming
fire
.
Now
,
this
King
finding
this
benefite
so
sweete
,
Now
,
after
he
had
praised
it
from
the
generall
effect
,
he
goeth
forward
,
and
praiseth
it
from
his
owne
particular
experience
,
and
he
saith
in
the
conclusion
of
these
things
:
The
life
of
my
soule
standeth
;
that
is
,
in
thy
saying
and
doing
,
in
thy
truth
and
mercy
,
in
thy
promising
,
and
keeping
thereof
,
standeth
the
life
of
my
soule
:
as
if
the
King
would
say
:
Not
onelie
haue
I
this
naturall
life
which
I
liue
in
this
miserable
bodie
,
by
the
benefite
of
the
word
,
but
I
haue
a
more
precious
life
,
the
life
of
my
soule
and
spirit
,
which
discerneth
me
from
the
rest
of
mankind
,
which
putteth
me
in
a
better
estate
then
the
rest
of
the
world
,
which
maketh
mine
heauen
to
begin
here
,
which
neuer
shall
end
.
For
as
there
is
a
life
and
death
of
the
body
,
so
there
is
a
life
and
death
of
the
soule
.
The
life
of
the
body
may
be
conioyned
with
the
death
of
the
soule
,
and
the
death
of
the
body
,
may
stand
with
the
life
of
the
soule
.
The
life
of
the
body
standeth
in
the
presence
of
the
soule
;
the
life
of
the
soule
standeth
in
the
presence
of
the
Spirit
of
life
.
Except
the
soule
be
borne
againe
by
the
Spirit
of
life
,
ye
shall
neuer
see
the
face
of
God
;
before
the
soule
be
quickned
by
the
Spirit
of
life
,
it
remaineth
a
dead
carion
,
dead
in
sinne
,
dead
in
the
lusts
of
the
flesh
(
as
the
Apostle
saith
)
Ephes.
2.
Colos.
2.
And
consequently
,
there
remaineth
but
a
carrion
,
both
in
soule
&
body
:
the
soule
being
as
void
of
a
spirituall
and
heauenly
life
,
as
a
carion
is
of
a
naturall
life
.
The
words
of
the
Apostle
in
that
place
,
&
in
sundry
places
are
,
Dead
in
sinne
,
dead
in
trespasses
,
and
in
the
vncircumcised
lusts
of
the
flesh
:
Where
death
hath
place
,
life
must
be
wholly
extinguished
;
and
where
death
hath
place
,
there
can
neither
be
halfe
life
,
quarter
life
,
nor
a
breath
of
life
:
But
so
it
is
,
that
death
hath
place
in
our
soule
by
nature
:
Therefore
by
nature
there
cannot
be
so
much
as
a
sparke
of
that
heauenly
life
in
it
.
And
if
there
be
not
so
much
as
a
sparke
of
life
in
it
,
where
is
that
halfe
or
quarter
life
whereof
the
Papists
speake
?
They
will
not
haue
it
dead
,
but
lamed
or
crooked
:
The
Apostle
saith
in
plaine
tearmes
,
that
it
is
dead
;
and
therefore
that
spirituall
life
must
be
wholly
put
out
,
and
consequently
,
all
kind
of
will
to
good
,
and
all
sight
of
God
in
Christ
is
banished
away
;
&
this
death
of
the
soule
remaineth
perpetually
in
vs
,
vntill
such
time
that
the
participation
of
the
Spirit
of
life
,
which
is
in
the
body
of
Christ
Iesus
,
free
vs
from
the
law
of
sinne
and
from
the
law
of
death
which
is
in
our
owne
nature
.
Rom.
8.
Now
would
ye
know
whether
your
soule
liueth
or
not
?
inward
peace
of
conscience
.
There
is
next
,
that
ioy
and
reioycing
vnder
trouble
.
There
is
thirdly
,
a
loue
of
God
,
a
loue
of
vertue
,
and
an
hatred
of
vice
:
where
euer
any
of
these
three
hath
place
,
there
the
soule
liueth
,
where
thou
findest
thy
conscience
refreshed
,
and
thy
soule
recreate
from
the
great
terrors
&
manifold
pangs
of
sinne
,
no
question
the
soule
liueth
:
for
this
is
the
effect
of
the
right
Spirit
,
and
this
is
the
right
peace
whereof
the
world
is
ignorant
,
that
passeth
all
naturall
vnderstanding
.
The
more
thou
makst
this
peace
to
grow
,
the
more
thou
liuest
in
thy
soule
.
The
more
this
peace
groweth
,
the
more
sinne
decayeth
,
the
more
thou
castest
out
all
that
baggage
of
sin
,
that
troubleth
the
quiet
estate
of
the
conscience
.
In
a
word
,
the
onely
thing
that
troubleth
the
soule
,
that
disquieteth
the
conscience
,
and
that
we
haue
to
cast
out
,
is
sinne
:
For
sinne
is
the
onely
thing
that
seuereth
vs
from
God
,
in
whom
there
is
onely
true
peace
and
quietnesse
to
be
found
.
Therefore
our
exercise
should
chiefly
stand
in
this
,
to
expell
this
enemy
and
monster
sinne
,
and
to
possesse
that
sauing
iuice
and
wholsome
peace
that
passeth
all
vnderstanding
.
The
second
effect
,
whereby
we
may
know
that
the
soule
liueth
,
is
the
ioy
and
reioycing
vnder
trouble
.
For
we
know
by
experience
,
that
trouble
of
it
owne
nature
,
cannot
bring
forth
this
ioy
,
but
bringeth
forth
the
contrary
effects
,
as
sadnesse
,
heauinesse
and
sorrow
.
Now
,
where
the
Spirit
is
so
disposed
that
we
reioyce
vnder
trouble
,
this
is
a
sure
argument
of
the
blessed
Spirit
,
the
Spirit
of
life
,
which
onely
quickneth
the
soule
;
and
this
ioy
maketh
vs
not
onely
to
reioyce
in
trouble
,
but
to
glory
also
,
as
sayth
the
Apostle
:
For
surely
the
crosse
of
Christ
is
our
onely
ioy
,
&
the
shame
of
Christ
is
our
onely
honour
.
Hereby
we
perceiue
the
great
glory
that
the
Lord
hath
called
vs
to
,
that
not
onely
he
maketh
vs
to
beleeue
his
word
:
but
to
suffer
for
him
also
:
onely
ye
haue
to
take
heede
to
your
troubles
:
For
this
ioy
accompanieth
not
all
troubles
,
but
onely
those
troubles
that
are
suffred
for
Christs
cause
,
for
righteousnesse
sake
,
&
are
vndeserued
.
For
those
troubles
that
are
deserued
,
the
like
ioy
is
not
to
be
found
in
them
.
The
third
effect
,
whereby
we
may
know
that
the
soule
liueth
,
is
the
loue
of
God
,
and
hatred
of
euill
:
Where
this
loue
is
kindled
in
the
soule
,
where
we
beginne
to
know
God
,
to
loue
him
and
to
taste
of
him
,
(
for
it
is
not
possible
that
we
can
loue
him
,
except
we
haue
a
taste
of
his
sweetnesse
)
this
loue
make
vs
like
to
God
,
for
God
is
loue
,
(
as
Iohn
saith
.
)
If
loue
dwell
in
thine
heart
,
God
dwelleth
in
thine
heart
,
and
this
loue
is
a
sure
pledge
of
the
life
of
the
soule
;
where
this
loue
is
,
of
necessity
also
there
must
be
a
hatred
of
euill
.
Now
trie
and
examine
,
if
the
Spirit
of
life
hath
wrought
these
effects
in
thy
soule
in
any
measure
,
if
it
were
neuer
so
small
:
it
is
a
sure
argument
that
this
life
is
begunne
,
and
the
life
which
God
hath
begunne
,
he
will
perfect
it
.
If
the
loue
of
God
were
neuer
so
litle
,
and
the
hatred
of
euill
were
neuer
so
little
:
if
any
of
these
effects
were
but
in
a
small
measure
,
ye
may
be
sure
that
Christ
dwelleth
in
your
hearts
by
faith
,
and
that
the
soule
liueth
.
Ye
that
feele
this
,
(
as
I
would
that
ye
all
felt
it
)
prease
to
nourish
and
strengthen
this
life
;
not
weary
in
well
doing
,
but
go
forward
in
working
the
works
of
the
Spirit
.
Sow
not
in
the
flesh
,
go
not
forward
in
the
lusts
and
appetites
thereof
:
for
ye
may
learne
of
the
Apostle
,
what
aduantage
this
labour
bringeth
:
to
wit
,
shame
and
confusion
,
death
of
the
body
,
and
death
of
soule
.
Rom.
6.
But
on
the
contrary
,
go
forward
in
nourishing
of
the
Spirit
,
and
in
well
doing
.
Sow
in
the
Spirit
,
and
as
the
Apostle
sayth
,
ye
shall
reape
an
euerlasting
and
incomprehensible
life
.
This
Spirit
then
is
said
to
be
nourished
and
corroborate
in
our
hearts
,
Now
the
King
sayth
,
he
hath
this
life
,
and
he
hath
experience
of
the
good
word
in
this
(
for
I
take
this
to
be
a
different
life
from
the
other
,
whereof
he
spake
before
,
to
wit
,
this
is
the
life
of
the
soule
,
which
proceedeth
of
the
word
of
promise
,
)
for
this
word
is
the
power
of
God
to
saluation
,
to
all
them
that
beleeue
.
Rom.
1.
Set
your
hearts
,
saith
Moses
,
Deut.
32
,
vpon
this
word
,
for
it
is
not
a
vaine
word
;
it
is
your
life
and
felicity
.
The
words
which
I
speake
(
sayth
our
Master
,
Iohn
,
6.
)
are
Spirit
&
life
;
And
from
,
this
Iohn
calleth
him
the
word
of
life
,
the
bread
of
life
.
Peter
saith
,
whom
shall
we
go
to
?
for
in
thee
are
the
words
of
life
.
It
is
he
that
hath
life
in
himselfe
,
Iohn
,
5.
From
this
also
it
is
said
,
1.
Cor.
15.
that
as
the
first
Adam
was
made
a
liuing
soule
,
Who
so
looketh
vpon
the
precious
effects
of
this
word
,
and
on
the
other
side
,
looketh
vpon
our
vnhappy
behauior
;
I
am
assured
,
it
would
astonish
any
Christian
heart
,
to
behold
how
the
Lord
can
suffer
our
contempt
so
long
as
he
doth
.
For
formerly
,
whereas
there
was
skarsly
crummes
of
this
bread
of
life
to
be
had
in
this
countrie
,
men
sought
it
out
diligently
,
and
ran
to
haue
it
with
such
zeale
,
that
they
compassed
both
sea
and
land
,
they
spared
neither
trauell
nor
cost
;
but
forcibly
as
it
were
,
thronged
and
thrusted
in
,
and
made
irruption
in
this
kingdome
:
But
now
when
it
hath
pleased
the
Lord
to
offer
vnto
vs
great
plentie
of
this
foode
,
we
so
despise
the
bountie
and
liberality
of
this
good
God
,
that
we
turne
this
great
grace
and
mercie
of
his
,
into
iudgement
and
vengeance
vpon
our
owne
heads
.
And
as
to
the
greatest
part
of
the
multitude
,
they
disdain
it
so
spitefully
,
that
they
had
rather
embrace
the
leauen
of
the
Pharisies
,
and
draw
them
to
that
company
where
they
can
haue
no
other
foode
,
but
songes
,
maskes
,
mummings
,
and
vnknowne
Languages
:
And
so
thinke
to
feed
their
soules
by
the
mockery
of
God
.
Now
as
to
the
Gentlemen
,
Earles
,
Lords
,
and
Barrons
,
they
are
so
drunken
with
sacrilegde
,
that
ere
they
will
part
with
these
goods
,
they
had
rather
part
with
the
life
of
their
soule
;
yea
,
when
it
cometh
to
this
,
that
the
word
cannot
be
entertained
but
by
their
expences
,
they
make
no
choyse
,
but
had
rather
lose
their
soules
an
hundred
times
,
ere
they
would
bestow
a
halfepenny
vpon
the
Church
.
This
is
true
in
the
greatest
part
:
so
it
is
the
Lord
that
wonderfully
continueth
the
light
amongst
vs
,
that
keepeth
a
face
of
a
ministery
in
Scotland
.
There
is
no
good
entertainment
,
but
a
very
great
pouerty
in
the
most
part
of
the
Ministery
.
See
then
if
the
iudgement
of
God
pronounced
,
2.
Thes.
2.
goeth
not
fast
forward
,
who
hath
giuen
vs
ouer
,
as
appeareth
,
to
be
deceiued
by
the
mighty
power
and
working
of
the
Diuell
;
in
such
sort
,
that
euerie
man
striueth
,
who
shall
put
his
appetites
furthest
in
execution
.
Oh!
vnhappy
and
wrathfull
countrey
,
that
hath
so
abused
the
merciful
calling
and
great
benignitie
of
God
;
it
is
a
wonderfull
thing
to
looke
vpon
this
matter
,
and
to
consider
our
great
ingratitude
.
The
more
that
knowledge
groweth
,
the
more
conscience
decayeth
,
as
if
conscience
and
knowledge
could
not
both
rest
in
one
breast
:
looke
to
the
workes
of
all
men
,
it
appeareth
that
the
bringing
in
of
light
hath
banished
conscience
which
was
in
the
time
of
darknesse
.
What
can
be
the
cause
of
this
,
that
as
light
groweth
,
the
effect
of
light
decayeth
?
It
is
a
thing
that
passeth
the
vnderstanding
of
man
,
and
the
end
of
it
shall
be
more
then
terrible
.
Is
it
not
more
then
wonderfull
,
that
the
more
that
this
Countrey
is
watered
with
the
sauing
and
heauenly
dew
,
the
more
our
hearts
are
hardened
?
What
must
this
bring
forth
?
It
must
bring
forth
at
the
last
,
an
eternall
consumption
,
which
consumption
must
be
so
much
the
greater
,
the
greater
that
our
contempt
is
:
For
it
is
not
possible
,
but
that
ground
which
is
so
oft
refreshed
with
raine
and
dew
,
and
yet
bringeth
foorth
no
other
thing
but
thornes
and
bryars
,
but
at
the
last
it
must
be
burnt
vp
.
How
is
it
possible
that
thornes
that
are
prouided
for
the
fire
,
but
they
must
be
consumed
by
the
fire
?
And
seeing
our
deedes
testifie
that
we
are
nothing
but
thornes
,
of
necessitie
we
must
be
burnt
vp
,
except
the
Lord
worke
otherwise
then
I
haue
any
expectation
:
For
the
longer
that
iudgement
is
delayed
,
it
shall
be
heauier
when
it
lighteth
,
seeing
the
contempt
is
so
great
.
●herefore
the
Lord
giue
you
grace
,
that
as
ye
know
there
is
a
Hell
and
eternity
of
paine
,
and
as
ye
would
eschue
it
,
so
ye
may
take
vp
a
new
course
of
life
.
But
this
cannot
be
,
except
the
Lord
worke
it
by
his
holy
Spirit
,
except
he
forget
our
sinnes
,
and
assure
vs
of
the
remission
of
them
in
the
blood
of
Christ
.
And
therefore
,
I
haue
to
craue
with
you
,
and
ye
with
me
,
that
this
may
come
to
passe
,
that
in
the
bowels
of
his
mercie
we
may
eschue
that
terrible
damnation
,
from
the
which
the
Lord
preserue
vs
,
for
Christ
Iesus
his
Sonnes
sake
.
To
whom
with
the
Father
and
the
holy
Ghost
,
be
all
honour
and
praise
,
now
&
for
euer
.
Amen
.
THE
ELEVENTH
SERMON
VPON
ISAIAH
,
CHAPTER
38.
16
O
Lord
,
to
them
that
ouerliue
them
,
and
to
all
that
are
in
them
,
the
life
of
my
spirit
shall
be
knowne
:
that
thou
causest
me
to
sleepe
,
and
hast
giuen
life
to
me
.
17
Behold
,
for
felicitie
I
had
bitter
griefe
,
but
it
was
thy
pleasure
to
deliuer
my
soule
from
the
pit
of
corruption
,
for
thou
hast
cast
all
my
sinnes
behind
thy
backe
.
18
For
the
graue
cannot
conf●sse
thee
,
death
cannot
praise
thee
,
they
that
goe
downe
into
the
pit
,
cannot
hope
for
thy
truth
.
19
But
the
liuing
,
the
liuing
shall
confesse
thee
as
I
do
this
day
,
the
Father
to
the
children
shall
declare
thy
truth
.
20
The
Lord
was
readie
to
saue
me
:
therefore
I
will
sing
my
song
all
the
dayes
of
my
life
in
the
house
of
the
Lord
.
21
Then
said
Isaiah
,
Take
a
lump
of
dry
figs
,
and
lay
it
vpon
the
byle
,
and
he
shall
recouer
.
22
Also
Hezekiah
had
said
,
What
is
the
signe
that
I
shall
go
vp
into
the
house
of
the
Lord
?
IN
our
last
lesson
,
welbeloued
in
Christ
Iesus
,
the
King
entred
into
the
second
part
of
his
song
:
And
first
of
all
as
ye
heard
,
He
said
,
and
he
himselfe
did
it
:
he
said
it
in
his
promise
,
he
did
it
in
accomplishing
of
his
promise
;
he
did
it
and
said
it
himselfe
,
that
the
whole
glorie
of
the
worke
should
appertaine
to
him
;
he
said
it
freely
,
for
the
King
confessed
that
he
deserued
the
contrarie
;
he
did
it
as
freely
in
keeping
his
promise
.
For
suppose
all
the
world
be
false
,
yet
God
remained
true
:
ye
see
how
properly
he
taketh
vp
vnder
these
two
words
the
mercie
and
truth
of
God
:
his
mercie
in
promising
,
&
his
truth
in
accomplishing
.
All
the
promises
which
the
Lord
maketh
,
they
flow
from
his
mercie
,
and
all
his
accomplishings
,
they
flow
from
his
truth
.
His
promises
from
mercy
,
why
?
He
is
debtor
to
no
man
:
His
accomplishings
from
his
truth
,
why
?
He
is
truth
it selfe
,
and
there
is
no
promise
that
he
hath
made
but
he
will
keepe
,
yea
he
will
inuert
nature
rather
,
as
it
appeareth
in
the
drawing
backe
of
the
Sunne
whereof
ye
heard
:
and
heauen
and
earth
shall
perish
ere
a
iot
of
his
promise
faile
.
Yet
notwithstanding
this
is
true
,
that
there
is
such
a
constancie
and
fidelitie
in
him
,
all
these
promises
will
not
auaile
vs
,
except
the
Lord
prepare
our
hearts
;
yea
except
he
sanctifie
our
hearts
by
meanes
of
faith
,
that
in
our
soules
we
may
see
this
truth
,
we
shall
neuer
regard
it
;
and
except
he
giue
vs
a
heart
to
apply
this
truth
,
all
the
promises
which
he
hath
made
,
and
is
to
make
,
serue
for
no
vse
to
vs
.
Therefore
it
is
the
dutie
of
all
Christians
to
be
instant
in
crauing
,
that
the
Lord
would
prepare
their
hearts
by
faith
,
that
seeing
him
in
their
minds
,
and
feeling
him
in
their
hearts
,
they
may
find
his
mercie
and
truth
,
and
repose
in
them
for
euer
.
After
this
we
entred
into
the
recommendation
of
the
word
of
God
,
and
generally
we
praysed
the
word
from
this
,
that
we
haue
the
benefit
of
this
temporall
life
by
it
;
as
this
is
true
in
generall
,
so
he
goeth
forward
,
and
praiseth
the
word
from
his
owne
experience
in
particular
,
and
he
granteth
that
not
onely
he
hath
the
benefit
of
this
temporall
life
by
the
word
,
but
of
the
spirituall
also
.
And
as
he
hath
the
life
whereby
he
liueth
in
his
body
by
it
,
so
he
hath
by
it
the
life
whereby
he
liueth
in
the
soule
.
For
as
there
is
a
life
and
death
of
the
bodie
,
so
there
is
a
life
and
death
of
the
soule
.
The
life
of
the
bodie
may
be
conioyned
well
with
the
death
of
the
soule
;
for
we
may
liue
in
the
bodie
,
and
be
dead
in
the
soule
at
one
time
.
Also
,
the
death
of
the
bodie
may
stand
with
the
life
of
the
soule
:
for
we
may
depart
from
this
life
,
and
go
to
a
better
.
The
life
of
the
bodie
standeth
in
the
presence
of
the
soule
,
but
the
life
of
the
soule
standeth
in
the
presence
of
the
Spirit
of
life
:
except
our
soules
be
borne
anew
againe
by
the
vertue
of
that
Spirit
of
life
,
it
is
not
possible
that
we
can
see
God
and
taste
of
his
ioy
.
For
by
nature
we
are
not
onely
hurt
,
lame
&
maimed
,
but
altoge●her
dead
in
sinne
:
so
that
looke
how
voide
a
corps
is
of
a
naturall
life
,
as
voide
are
we
of
a
heauenly
and
spirituall
life
.
The
reason
is
this
,
where
death
hath
place
,
there
life
must
be
wholly
put
out
:
But
by
nature
death
hath
place
in
vs
:
therefore
the
spi●ituall
life
must
be
wholly
put
out
.
If
the
Spi●it
of
life
be
wholly
put
out
,
there
remaineth
not
so
much
as
a
breath
,
out
of
the
which
any
good
cogitations
or
actions
may
proceede
.
If
so
be
there
is
not
so
much
as
one
breath
,
where
is
all
that
free-will
of
the
Papists
,
where
is
that
integritie
which
remaineth
in
the
filthie
nature
?
Then
I
say
,
we
naturally
remaine
in
the
death
of
bodie
and
soule
still
,
vntill
that
by
the
pa●ticipation
of
the
Spirit
of
life
which
dwelleth
in
the
bodie
of
Christ
,
vntill
I
say
,
that
this
Spirit
free
vs
from
sin
and
death
:
And
so
vntill
this
time
we
shall
neuer
mount
aboue
the
clouds
,
nor
see
the
face
of
God
.
And
therefore
as
I
exhorted
you
the
last
day
,
so
I
insist
in
the
same
exhortation
now
,
that
euery
one
of
you
marke
and
perceiue
your selues
,
whether
you
haue
such
a
life
begun
in
you
or
not
.
I
gaue
you
three
effects
which
will
neuer
deceiue
you
.
The
first
is
,
if
ye
find
your selues
refreshed
and
recreate
in
your
spirits
from
the
terrours
of
your
conscience
and
the
feare
of
sinne
;
which
recreation
and
refreshment
of
the
spirit
,
is
called
that
peace
that
passeth
all
vnderstanding
,
whereof
the
world
is
ignorant
:
he
that
findeth
any
of
this
,
if
it
were
neuer
so
little
within
him
,
no
question
he
hath
this
life
begun
in
him
,
and
the
more
this
peace
is
augmented
,
the
more
the
life
groweth
.
But
this
peace
groweth
by
remoouing
of
sinne
.
Therefore
our
whole
studie
should
be
to
remooue
sinne
:
for
the
onely
thing
that
troubleth
the
conscience
is
sinne
.
Take
away
sinne
,
the
conscience
shall
be
at
rest
:
Wherefore
this
was
the
chiefe
effect
I
willed
you
to
take
heede
vnto
.
The
second
effect
is
ioy
and
reioycing
vnder
trouble
:
For
we
see
trouble
of
the
owne
nature
bringeth
not
foorth
this
effect
,
but
rather
bringeth
foorth
sorrow
,
heauinesse
and
lamentation
:
Then
when
our
spirit
is
so
disposed
,
that
vnder
trouble
we
reioyce
and
glorie
in
it
,
this
is
the
Spirit
of
life
.
This
ioy
is
not
in
all
troubles
,
it
is
not
in
the
trouble
which
we
procure
,
but
onely
in
the
trouble
which
we
sustaine
for
righteousnesse
sake
,
and
which
we
sustaine
for
Christ
his
sake
.
The
third
effect
is
,
if
ye
haue
a
loue
of
God
and
good
men
,
and
a
hatred
of
euill
;
where
these
effects
are
in
any
measure
,
no
doubt
but
the
Spirit
of
life
is
there
.
As
by
the
contrary
,
where
there
is
a
loue
of
wicked
and
euill
men
,
no
question
,
let
them
speake
of
Christ
as
they
will
,
the
spirit
of
the
diuell
hath
full
dominion
.
This
Spirit
of
life
we
shew
was
entertained
by
nourishing
of
the
knowledge
of
God
,
when
we
edifie
our selues
in
our
most
holy
faith
,
when
we
nourish
the
exercise
of
prayer
.
As
by
the
contrary
the
Spirit
is
put
out
,
when
by
our
euill
doings
we
put
out
the
knowledge
of
God
,
when
we
diminish
our
perswasion
of
his
mercie
in
Christ
,
&
fall
from
the
exercise
of
prayer
.
Then
ye
that
haue
this
life
begunne
nourish
it
by
well
doing
;
for
by
well
doing
,
no
question
our
faith
is
corroborate
.
Delight
therefore
in
well
doing
,
sow
in
the
Spirit
and
not
in
the
flesh
,
run
not
with
the
thiefe
,
nor
consent
not
with
the
murtherer
:
for
so
ye
shall
be
participant
of
their
punishment
;
but
sow
in
the
Spirit
,
and
of
this
ye
shall
reape
an
euerlasting
and
comfortable
life
,
where
otherwise
,
of
sinne
,
ye
shall
reape
nothing
but
shame
and
euerlasting
condemnation
.
I
haue
discoursed
long
on
this
head
,
because
it
is
very
necessarie
,
and
I
would
wish
you
to
consider
of
these
things
.
Thinke
on
the
great
benefits
of
God
granted
vnto
this
countrey
:
Thinke
againe
vpon
our
ingratitude
and
vnnaturall
behauiour
.
There
is
no
Christian
that
will
weigh
these
two
in
one
ballance
,
but
he
shall
conclude
that
it
is
wonderfull
why
the
Lord
suffereth
iniquitie
in
this
countrey
so
long
to
be
vnpunished
.
Formerly
when
there
was
but
crums
of
the
bread
of
life
,
they
ran
to
seeke
it
,
so
that
they
compassed
both
sea
and
land
,
and
spared
neither
trauell
nor
cost
to
be
ingrafted
into
the
kingdome
of
Christ
:
But
now
when
there
is
plentie
of
it
,
we
haue
taken
such
a
lothsomnesse
thereof
,
that
we
abuse
the
liberalitie
of
God
offered
to
vs
,
and
turne
his
grace
and
mercie
into
vengeance
on
our
owne
heads
.
For
as
to
the
multitude
,
ye
see
that
they
haue
alreadie
preferred
the
leauen
of
the
Pharises
,
and
gone
to
mumchances
,
mumries
,
and
vnknowne
language
wherein
they
pudled
before
.
As
to
the
noble
and
gentlemen
,
they
are
so
drunken
with
sacriledge
,
that
rather
then
they
will
render
these
goods
,
they
will
hazard
both
bodie
and
soule
.
There
is
none
but
they
see
this
,
and
haue
cause
to
lament
it
.
I
cannot
but
be
rauished
in
admiration
when
I
see
these
two
,
to
wit
,
the
more
that
light
is
offered
,
our
hearts
are
the
harder
;
the
more
that
light
groweth
and
knowledge
increaseth
,
conscience
decayeth
;
as
if
knowledge
and
conscience
could
not
dwell
both
in
one
country
.
The
more
light
increaseth
,
the
more
well
doing
decayeth
:
which
testifieth
that
the
darknesse
wherein
the
Papists
liued
,
keeping
a
conscience
in
respect
of
vs
,
shall
rise
and
condemne
vs
that
in
so
great
light
haue
lost
all
conscience
.
This
is
a
part
of
my
wonder
.
Now
what
must
follow
of
this
?
The
Apostle
,
Heb.
6.
letteth
vs
see
,
that
the
ground
which
is
often
watered
and
refreshed
with
raine
in
due
season
,
and
in
the
meane
time
bringeth
nothing
foorth
but
briers
and
thornes
,
which
are
onely
meete
faggots
for
the
fire
,
shall
be
burnt
vp
in
the
Lords
iudgement
.
Now
in
the
end
of
the
16.
verse
,
he
continueth
and
he
prayseth
that
same
blessed
word
of
God
,
from
other
effects
which
he
found
in
his
owne
person
,
and
in
the
end
of
this
verse
he
saith
;
By
the
benefit
of
the
word
I
haue
obtayned
health
of
bodie
:
For
as
sicknesse
had
taken
all
strength
from
me
,
and
had
spoiled
me
of
my
force
,
by
the
benefit
of
the
word
I
am
restored
to
my
strength
,
to
my
force
and
wealth
againe
:
Yea
not
onely
by
the
benefit
of
the
word
am
I
restored
to
my
health
,
but
by
the
same
benefit
I
am
preserued
in
my
health
,
and
continue
therein
.
So
that
looke
from
the
beginning
:
First
,
he
ascribeth
the
life
of
the
bodie
to
the
word
:
Secondly
,
he
ascribeth
the
life
of
his
soule
to
the
word
,
he
ascribeth
the
health
of
his
bodie
and
soule
to
the
word
:
And
last
of
all
,
he
ascribeth
the
continuance
of
the
health
of
bodie
and
soule
to
this
word
.
What
comfort
is
there
to
be
found
,
but
it
is
in
the
word
?
What
comfort
can
a
Christian
heart
wish
,
but
it
is
in
the
word
?
Yea
I
say
more
,
it
is
not
possible
to
the
mouth
nor
to
the
heart
of
man
to
expresse
the
comfort
which
the
soule
hath
in
this
word
.
It
is
not
possible
to
the
mouth
to
vtter
the
ioy
which
it
worketh
in
them
in
whom
this
Spirit
is
effectuall
.
Notwithstanding
all
this
great
benefit
that
floweth
of
the
word
,
let
vs
see
who
runneth
to
this
word
to
seeke
comfort
?
If
we
looke
to
the
prophane
multitude
,
yea
to
the
best
of
vs
all
,
there
is
neuer
a
one
that
runneth
to
this
word
vntill
all
worldly
comfort
do
faile
vs
:
But
when
nature
and
all
naturall
meanes
hath
left
vs
,
then
we
run
as
it
were
compelled
to
the
word
;
yea
we
are
so
late
in
running
,
that
oft
times
we
get
an
euill
answer
when
we
come
,
and
the
gates
are
violently
shut
vppon
vs
,
as
they
were
on
the
foolish
virgins
.
Well
,
the
word
is
daily
and
continually
sounded
:
Therefore
seeke
to
get
comfort
of
this
word
in
time
.
Looke
that
ye
heare
this
word
with
great
reuerence
,
and
studie
to
practise
it
dayly
more
and
more
in
your
daylie
life
and
conuersation
.
Now
in
the
17.
verse
of
this
Chapter
he
noteth
the
time
:
I
marked
in
the
entry
of
this
Chapter
some
things
vpon
this
circumstance
.
And
therefore
I
content
me
onely
with
this
obseruations
;
We
may
perceiue
by
this
same
circumstance
,
how
hard
a
thing
it
is
to
flesh
and
bloud
to
beare
the
cup
of
great
wealth
and
long
health
euen
.
Yea
it
is
a
thing
altogether
impossible
to
flesh
,
to
beare
the
cup
of
prosperitie
and
health
equally
any
long
space
,
but
except
the
Lord
exercise
vs
by
one
exercise
or
other
,
hold
vs
in
awe
and
tune
our
eare
,
like
fed
horse
we
begin
to
repine
.
Therefore
I
say
,
seeing
this
is
a
common
sicknesse
vnto
all
flesh
(
as
I
haue
spoken
)
we
haue
to
seeke
our
counsell
of
Agur
the
sonne
of
Iake
,
who
fearing
to
fall
into
these
inconueniences
desireth
two
things
of
God
:
first
he
prayeth
that
he
will
remooue
all
vanitie
and
lying
words
from
him
;
that
is
,
that
he
will
remooue
and
forget
his
sinnes
,
and
deliuer
him
from
euill
.
Secondly
,
that
he
will
neither
tempt
him
with
ouer
great
abundance
,
nor
yet
with
ouer
great
pouerty
;
that
he
would
not
tempt
him
with
ouer
great
abundance
,
lest
should
forget
him
,
nor
yet
with
ouer
great
pouertie
,
lest
he
should
speake
euill
of
him
;
but
chiefly
he
craueth
of
God
that
he
will
grant
vnto
him
his
daily
bread
;
that
is
,
vnto
euery
one
of
vs
according
to
the
nature
of
our
calling
and
estate
,
so
much
of
these
temporall
goods
as
he
knoweth
meetest
for
his
glory
and
our
saluation
.
Then
to
eschue
the
inconueniences
of
abundance
,
which
do
make
vs
forget
God
,
&
of
pouertie
that
maketh
vs
to
blaspheme
God
,
beg
of
God
that
he
would
grant
you
your
dayly
bread
.
But
I
pray
you
,
what
maruell
is
it
,
In
the
end
of
the
verse
he
letteth
vs
see
the
manner
how
he
was
deliuered
,
In
the
manner
of
his
deliuerance
,
this
King
acknowledged
three
things
which
are
worthy
of
marking
.
First
,
the
King
acknowledgeth
,
The
second
thing
that
he
acknowledgeth
is
this
;
he
acknowledgeth
the
remission
of
his
sins
,
The
third
thing
the
King
acknowledged
,
is
,
that
it
is
not
his
owne
integrity
that
procured
his
deliuerance
;
he
acknowledgeth
,
that
it
was
not
his
innocency
in
life
,
nor
his
good
deedes
,
as
may
appeare
in
the
beginning
of
the
chapter
:
For
in
his
prayer
he
appeareth
to
haue
made
an
ostentation
of
his
good
deedes
and
innocency
of
life
:
but
here
in
the
end
of
this
verse
he
resolueth
this
doubt
,
he
letteth
vs
see
it
was
the
mercie
of
God
in
Christ
Iesus
,
that
was
the
onely
cause
of
his
deliuerance
.
Thus
farre
for
the
meaning
of
the
words
.
Now
let
vs
marke
the
forme
of
speech
:
The
forme
is
this
,
because
(
saith
he
)
he
hath
cast
all
my
sinnes
behinde
his
backe
.
This
forme
of
speach
is
borrowed
from
our
custome
.
For
those
things
that
men
may
not
behold
,
that
are
filthy
and
abhominable
,
we
cast
them
behind
our
backe
that
we
may
not
see
them
.
He
hath
cast
all
his
sinnes
,
&c.
he
saith
not
,
he
hath
cast
a
part
,
and
l●ft
another
part
:
he
saith
not
,
that
he
hath
forgiuen
veniall
sinnes
,
and
left
mortall
sinnes
;
but
he
sayth
,
all
sinnes
,
of
what
sort
,
ranke
,
or
degree
soeuer
they
be
,
he
hath
cast
them
all
behinde
his
backe
.
Al
these
sorts
of
sinnes
that
seuer
vs
from
God
,
and
deteine
vs
from
his
countenance
,
may
be
all
brought
vnder
these
three
sorts
.
Vnder
the
first
I
vnderstand
this
originall
corruption
,
this
foule
puddle
,
this
rotten
root
,
of
the
which
all
these
rotten
fruits
do
flow
and
proceede
:
This
corruption
,
in
the
which
we
are
both
conceiued
and
borne
,
which
maketh
vs
the
children
of
wrath
,
dead
in
sinne
,
and
in
●he
vncircumcision
of
our
flesh
.
Vnder
the
second
sort
,
I
comprehend
all
motions
,
cogitations
,
and
actions
of
our
whole
life
,
whereby
we
decline
neuer
so
little
,
and
go
aside
from
that
perfect
duty
which
we
owe
to
God
and
to
our
neighbour
:
So
,
in
a
word
,
I
comprehend
vnder
this
second
sort
,
all
our
actuall
sinnes
.
This
naturall
corruption
,
which
we
call
originall
sinne
;
by
the
which
it
cometh
to
passe
,
that
suppose
the
substance
of
our
body
and
soule
be
not
abolished
,
yet
both
body
and
soule
is
so
hurt
,
changed
and
altered
,
that
they
appeare
not
to
be
the
thing
they
were
at
the
first
.
For
as
to
the
body
,
by
reason
of
this
corruption
it
is
subiect
to
death
,
and
from
death
it
is
resolued
to
powder
and
ashes
:
As
to
the
soule
,
suppose
the
substance
of
it
decay
not
,
yet
ye
see
the
qualities
of
it
are
so
altered
and
changed
,
that
the
light
of
the
vnderstanding
is
turned
in
darkenesse
,
the
integrity
of
the
will
in
wickednesse
,
the
vprightnes
and
intention
to
good
,
is
turned
in
a
declining
from
good
,
and
in
a
bent
purpose
to
do
euill
.
And
shortly
,
in
a
word
,
by
this
corruption
we
haue
lost
the
image
of
God
,
which
shined
so
brightly
in
vs
in
our
creation
.
Vnder
the
third
sort
of
sin
,
I
vnderstand
the
lacke
of
the
obedience
,
and
want
of
the
accomplishment
of
the
Law
.
For
by
nature
in
our
first
creation
,
we
were
not
onely
bound
to
abstaine
from
sinne
,
but
to
accomplish
all
righteousnes
,
and
to
conforme
vs
to
the
will
of
God
perfectly
in
all
things
.
Now
by
this
corruption
we
faile
in
this
poynt
,
as
well
also
as
in
the
rest
,
and
so
we
are
guilty
of
all
sortes
of
sinne
;
and
being
guiltie
of
all
sortes
of
sinne
,
of
necessity
we
must
be
subiect
to
death
and
condemnation
,
for
the
reward
of
sinne
(
as
the
Apostle
saith
)
is
death
.
Now
the
King
sayth
not
,
that
the
Lord
hath
freed
him
from
one
or
two
sorts
,
and
not
deliuered
him
from
the
third
;
bur
he
saith
he
hath
deliuered
him
from
all
his
sinnes
,
and
consequently
from
death
and
condemnation
.
For
this
is
the
custome
of
God
in
Christ
,
if
ye
mark
it
wel
,
from
the
time
he
beginneth
to
call
his
children
to
repentance
,
and
to
worke
with
them
inwardly
,
he
forgiueth
them
not
a
part
of
their
sins
,
but
from
the
time
he
enters
to
this
worke
,
at
an
instant
he
forgiueth
them
all
the
sinnes
of
their
whole
life
past
,
present
,
and
to
come
;
as
the
Parable
,
Mat.
18.23
.
testifieth
,
where
ye
see
the
Lord
forgiueth
the
whole
debt
.
The
reason
of
this
is
Christ
his
Sonne
,
who
tooke
our
debt
on
him
,
and
was
surety
for
vs
;
he
died
not
for
a
part
of
our
sinnes
onely
,
nor
satisfied
not
his
Father
for
a
part
onely
,
but
for
the
whole
businesse
:
And
therefore
the
debt
being
once
payed
,
the
Father
cannot
require
further
;
and
so
when
he
beginneth
to
forgiue
vs
our
sinnes
,
he
forgiueth
vs
all
our
sinnes
,
simul
&
semel
.
The
remission
of
sinnes
is
freely
offered
to
all
flesh
in
Christ
,
by
the
publishing
of
the
Gospell
,
and
is
freelie
applied
by
the
working
of
the
Spirit
of
God
,
and
is
receiued
onely
by
the
hand
of
faith
which
is
in
the
heart
.
Except
the
Lord
purifie
the
conscience
,
cleanse
the
heart
,
and
open
it
,
as
he
did
Lydias
heart
,
offer
what
remission
ye
will
,
it
is
not
possible
we
can
apply
it
vnto
our selues
,
except
the
conscience
and
soule
be
recreated
in
the
sweetnes
and
peace
that
floweth
out
of
Christ
.
Offer
remission
neuer
so
oft
,
the
conscience
dare
not
be
so
bold
as
to
apply
it
to
it selfe
.
And
therfore
the
whole
study
of
a
Christian
should
stand
in
this
,
that
he
be
not
deceiued
with
presumption
in
steed
of
faith
,
which
presumption
in
the
end
,
tendeth
to
desperation
.
And
l●t
vs
not
be
flattered
by
euery
sleight
faith
&
light
opinion
that
flieth
in
the
fantasie
:
For
iustifying
faith
must
open
the
heart
and
be
digested
in
the
heart
inwardly
,
that
the
heart
may
be
turned
thereby
.
For
where
the
heart
is
onely
touched
with
a
light
taste
which
is
not
stedfast
,
incontinently
as
soon
as
the
truth
cometh
,
this
taste
is
spued
forth
:
but
where
this
grace
is
digested
in
the
heart
,
in
such
sort
that
the
stubbornnesse
of
our
will
is
abated
,
our
vnderstanding
changed
,
&
our
affections
altered
,
no
question
,
we
haue
accesse
to
God
,
and
seeing
him
in
our
minde
,
and
feeling
him
in
our
heart
,
there
is
no
storme
that
can
make
vs
to
runne
from
him
,
but
the
greater
the
storme
is
,
the
nearer
we
will
draw
to
him
.
Seeing
we
know
there
is
a
better
life
with
him
then
is
here
,
all
this
is
the
duty
of
a
Christian
:
therfore
euery
one
of
you
,
trie
your
hearts
and
mindes
,
vrge
God
continually
,
by
importunate
suiting
,
and
wring
this
grace
out
of
him
,
that
it
may
please
him
to
open
our
hearts
.
For
except
the
heart
be
opened
,
that
yee
may
feele
the
sweetnesse
,
&
that
your
will
and
affections
be
altered
,
it
is
not
possible
that
ye
can
be
inclined
to
good
.
Desire
of
God
therefore
increase
of
faith
,
that
we
may
abide
the
storme
,
blowe
when
soeuer
it
will
.
Now
,
ere
we
go
from
the
words
of
this
verse
,
he
sayth
,
It
is
he
that
hath
cast
all
my
sinnes
,
&c.
What
a
blasphemy
is
this
?
Who
hath
power
to
forgiue
sinnes
,
but
God
onely
?
Now
,
looke
to
the
behauiour
of
Christ
after
these
words
,
who
pa●tlie
by
his
silence
approueth
them
,
&
partly
by
a
miracle
he
ratifieth
their
speach
to
be
true
,
that
God
in
heauen
hath
onely
power
to
forgiue
sinnes
;
&
there
is
a
good
reason
,
euen
in
our
naturall
iudgement
,
that
ratifieth
this
to
be
true
;
for
who
hath
power
to
forgiue
the
debt
,
but
the
creditor
?
Now
,
God
onelie
is
our
creditor
,
therefore
God
onely
hath
power
to
forgiue
;
for
it
is
the
law
of
God
that
is
transgressed
:
For
all
sin
is
the
transgression
of
the
Law
,
&
therfore
al
sin
offendeth
him
,
mediatly
,
or
immediatly
:
and
seeing
he
prope●ly
is
offended
,
he
onelie
must
forgiue
.
As
to
Christ
Iesus
man
,
he
hanging
on
the
crosse
,
craueth
mercie
for
his
murtherers
,
o●
God
his
Father
,
and
saith
,
Forgiue
them
Lord
,
for
they
know
not
what
they
do
.
And
when
he
himselfe
forgiueth
sinnes
,
in
this
he
testifieth
,
that
he
is
true
God
,
as
the
Ancients
gathered
well
by
this
effect
that
he
forgaue
sinnes
,
that
he
was
not
a
simple
creature
,
but
true
God
also
:
&
where
the
Church
is
said
to
forgiue
sinnes
,
they
remit
in
the
name
&
authority
of
Christ
Iesus
;
or
else
when
they
forgiue
,
they
may
be
called
pronouncers
and
publishers
of
Gods
remission
.
For
in
vttering
his
word
,
they
shew
themselues
to
be
his
mouth
,
&
not
their
owne
mouth
.
As
to
vs
that
are
brethren
,
we
are
said
to
forgiue
others
,
&
we
forgiue
others
indeede
,
but
our
remission
relieueth
not
the
man
of
his
guiltinesse
,
but
the
guiltinesse
remaineth
euer
in
the
soule
,
vntill
God
remoue
it
:
And
in
respect
the
guiltinesse
remaineth
vntill
it
be
remoued
by
God
,
&
none
hath
power
to
wash
away
the
guiltinesse
but
God
;
therefore
it
is
God
properly
that
is
the
forgiuer
of
sinnes
:
and
for
this
cause
it
is
,
that
Dauid
in
his
51
Psalme
cryeth
out
and
sayth
,
Against
thee
,
against
thee
onely
I
haue
sinned
.
Now
seeing
it
is
he
onely
that
forgiueth
sinnes
,
let
vs
seeke
remission
at
God
and
no
other
.
The
last
thing
that
I
marke
,
is
the
cause
that
moued
God
to
forgiue
him
his
sinnes
:
Secondly
,
he
deliuered
vs
from
the
puddle
and
rotten
roote
,
from
the
which
they
proccede
.
For
ye
see
Christ
Iesus
was
conceiued
in
the
wombe
of
the
Virgin
,
and
that
by
the
mighty
power
of
his
holy
Spirit
.
So
that
our
nature
in
him
was
fully
sanctified
by
that
same
power
.
And
this
perfect
purity
of
our
nature
in
his
person
,
couereth
our
impurity
:
for
he
was
not
conceiued
in
sin
and
corruption
as
we
are
,
but
by
the
power
of
the
holy
Spirit
,
who
perfectlie
sanctified
our
nature
in
him
,
euen
in
the
moment
of
his
conception
.
So
he
being
throughly
purged
,
his
purity
couereth
our
impurity
.
Now
in
the
third
point
also
he
is
a
perfect
Mediatour
,
for
he
not
onely
satisfied
for
our
sinnes
,
but
he
accomplished
the
whole
law
for
vs
,
yea
and
more
then
the
law
required
;
for
the
second
Table
requireth
onely
that
we
should
loue
our
neighbour
as
our selfe
.
But
Christ
did
more
then
this
:
for
none
loueth
his
neighbour
so
,
that
willingly
he
will
die
for
him
.
So
Christ
in
dying
for
vs
,
sheweth
that
he
loueth
vs
more
then
the
law
required
:
And
so
he
not
onely
accomplished
the
law
for
vs
,
but
did
more
then
the
law
required
.
Now
this
perfect
righteousnesse
of
his
cometh
in
betweene
vs
and
his
Father
,
and
couereth
our
rebellion
and
disobedience
;
or
else
we
could
not
be
free
from
condemnation
in
this
point
also
.
All
these
,
to
wit
,
perfect
puritie
,
perfect
satisfaction
,
and
perfect
righteousnesse
,
are
to
be
found
in
Christ
perfectly
.
And
therefore
onely
mercie
and
remission
of
sinne
is
to
be
sought
for
in
him
,
and
he
that
hath
not
Christ
to
be
his
intercessor
,
that
man
shall
neuer
taste
of
mercie
.
Now
let
vs
go
to
the
application
:
what
manner
of
intercession
can
Christ
make
for
that
man
that
blasphemeth
his
Father
?
It
is
not
possible
that
the
Son
can
interceede
where
the
Father
is
blasphemed
wilfully
and
willingly
.
Yea
of
all
iudgements
this
is
a
most
terrible
iudgment
,
where
the
spirit
of
blasphemie
hath
such
power
,
that
he
maketh
a
man
to
vtter
such
voyces
against
his
maker
.
Thus
farre
concerning
these
words
.
Now
in
the
next
two
verses
he
giueth
two
reasons
,
I
take
vp
the
reasons
in
these
two
verses
,
the
18.
and
19.
And
the
first
reason
is
taken
vp
in
the
18
,
and
beginning
of
the
19.
for
there
he
saith
,
The
graue
cannot
confesse
thee
,
death
cannot
praise
thee
:
As
if
he
would
say
,
dead
men
and
buried
cannot
praise
thee
,
as
we
do
in
these
bodies
of
ours
in
the
land
of
the
liuing
,
liuing
in
thy
Church
here
.
Dead
men
that
rest
in
their
graues
cannot
looke
for
the
accomplishment
of
thy
promises
.
And
if
I
were
dead
and
my
bodie
in
the
graue
,
I
could
not
looke
for
the
accomplishment
of
thy
promise
in
giuing
me
a
sonne
.
It
is
onely
the
liuing
,
the
liuing
that
is
able
to
praise
thee
.
There
he
doubleth
the
word
,
to
let
you
see
that
they
must
be
endued
with
a
double
life
that
praise
the
Lord
aright
.
They
must
not
onely
be
endued
with
the
life
of
the
bodie
,
but
also
they
must
liue
in
their
soule
.
Now
the
King
saith
,
I
being
restored
to
this
double
life
,
both
in
body
and
soule
,
I
shall
praise
thee
.
For
none
can
praise
thee
worthily
as
I
do
this
day
,
but
they
that
are
aliue
as
I
am
.
This
is
the
first
reason
.
Now
of
this
I
shall
marke
one
or
two
things
.
The
second
thing
that
I
marke
:
In
this
conclusion
the
King
testifieth
,
that
he
will
not
onely
praise
God
for
the
present
,
for
the
benefit
which
he
hath
receiued
,
but
he
maketh
a
solemne
promise
,
that
so
long
as
he
liueth
he
will
neuer
forget
this
benefit
,
all
the
dayes
of
his
life
he
will
praise
him
,
yea
praise
him
in
his
song
,
he
shall
praise
him
with
his
instrument
,
and
he
shall
praise
him
publikely
in
the
house
and
congregation
of
the
Lord
,
because
the
benefit
is
publike
:
he
shall
praise
him
in
his
bodie
,
because
he
receiued
the
health
thereof
,
and
he
shall
praise
him
in
his
soule
,
because
he
is
restored
to
the
wonted
ioyes
thereof
.
This
I
thinke
be
the
meaning
of
the
last
verse
.
The
King
in
thus
doing
sheweth
himselfe
to
be
verie
thankfull
;
and
if
that
good
seruant
of
God
shew
himselfe
so
thankfull
,
how
much
more
should
we
whom
he
deliuereth
,
notwithstanding
we
cast
our selues
headlong
into
our
diseases
by
our
owne
follie
?
But
there
is
neuer
a
man
so
soone
as
the
heauie
hand
of
God
is
off
him
,
but
he
returneth
with
the
Sow
to
that
same
puddle
wherein
he
was
,
&
with
the
dogs
to
that
same
vomit
againe
.
As
to
the
praise
I
haue
spoken
of
it
before
.
I
insist
no
further
,
but
go
to
the
last
.
The
last
two
verses
are
added
to
,
and
as
it
appeareth
,
appertaine
not
to
the
song
,
but
to
the
historie
;
howsoeuer
they
are
added
to
I
will
not
dispute
,
it
hath
pleased
the
Spirit
of
God
so
to
do
,
and
so
it
should
please
vs
.
I
haue
spoken
of
the
last
verse
of
these
two
alreadie
,
and
will
not
repeate
.
As
to
the
first
of
the
two
:
ye
see
there
is
an
iniunction
giuen
by
the
Prophet
to
the
King
,
to
take
a
lumpe
of
drie
figs
and
make
a
plaister
,
and
lay
it
vnto
the
byle
,
and
it
shall
be
whole
:
This
iniunction
is
obeyed
by
the
King
.
Of
this
iniunction
it
would
appeare
,
that
the
Prophet
playeth
the
part
of
a
Physition
,
rather
then
of
a
Prophet
of
God
.
For
this
Simple
which
he
biddeth
him
apply
,
pertaineth
to
the
Physition
of
the
bodie
:
so
that
it
appeareth
,
he
rather
doth
the
office
of
a
Doctor
of
Physicke
then
of
a
Prophet
.
Yet
howsoeuer
it
would
appeare
so
,
it
is
not
so
:
for
the
Prophet
was
occupied
at
this
time
in
vttering
of
his
commission
:
in
the
which
he
doth
nothing
whereof
he
hath
not
a
warrant
.
Therefore
in
the
same
words
he
doth
nothing
vnbeseeming
the
part
of
a
true
Prophet
,
and
he
hath
his
speciall
warrant
in
this
doing
.
Now
what
is
the
reason
,
The
third
end
is
,
THE
TWELFTH
SERMON
,
VPON
THE
76.
PSALME
,
BY
M.
ROBERT
BRVCE
,
(
IN
THE
Church
of
Edinborow
,
)
at
a
thanksegiuing
to
God
for
deliuery
from
the
tyranny
of
the
Spaniards
.
The
text
.
1
God
is
knowne
in
Iurie
:
his
name
is
great
in
Israel
.
2
For
in
Shalem
is
his
Tabernacle
:
and
his
dwelling
in
Zion
,
2
There
brake
he
the
arrowes
of
the
bow
:
the
shield
,
and
the
sword
,
and
the
battell
.
Selah
.
4
Thou
art
more
bright
and
puissant
,
then
the
mountaines
of
prey
.
5
The
stout
hearted
are
spoyled
,
they
haue
stept
their
sleepe
:
and
all
the
men
of
strength
haue
not
found
their
hands
.
6
At
thy
rebuke
,
ô
God
of
Iacob
,
both
the
chariot
and
horse
are
cast
asleepe
.
7
Thou
,
euen
thou
art
to
be
feared
:
and
who
shall
stand
in
thy
sight
when
thou
art
angry
?
8
Thou
didest
cause
thy
iudgement
to
be
heard
from
heauen
,
therefore
the
earth
feared
and
was
still
.
I
Haue
chosen
this
song
,
which
is
a
song
of
praise
and
of
thansegiuing
,
(
Welbeloued
in
Christ
Iesus
)
as
a
song
that
is
most
meete
for
our
purpose
,
and
that
agreeth
best
with
the
businesse
and
holy
action
that
we
haue
in
hand
this
day
.
For
in
this
song
the
Psalmist
praiseth
God
for
his
singular
benefites
bestowed
from
time
to
time
vpon
his
owne
people
:
As
namely
,
by
reason
he
hath
chosen
them
to
be
his
people
,
This
Psalme
hath
three
speciall
parts
.
In
the
first
part
,
Therefore
there
is
no
way
to
seeke
God
truely
,
but
in
the
mirrour
of
his
owne
word
and
Spirit
coniunctly
:
that
is
,
by
the
word
piercing
the
eare
,
and
the
Spirit
piercing
the
heart
.
The
word
to
work
outwardly
,
and
to
pierce
the
eare
,
and
the
Spirit
to
worke
inwardlie
an
eye
in
the
minde
,
and
to
open
adore
in
the
heart
:
Where
this
coniunct
and
ioyned
working
is
,
it
cometh
to
passe
,
that
the
veile
of
ignorance
is
taken
out
of
our
mindes
;
it
cometh
to
passe
,
that
our
hard
hearts
are
mollified
;
it
cometh
to
passe
that
the
filthines
of
our
affections
are
mortified
;
it
cometh
to
passe
,
that
our
soules
are
renewed
;
our
conscience
getteth
this
boldnesse
,
that
with
ioy
we
dare
open
these
mouthes
of
ours
which
otherwise
we
durst
neuer
open
,
and
call
the
Father
of
Iesus
Christ
,
Our
Father
.
This
heauenly
reuelation
we
haue
by
the
working
of
the
worde
and
Spirit
coniunctly
;
and
still
the
more
we
get
of
the
Spirit
,
the
more
clearely
we
see
him
,
and
the
better
know
we
our
God
.
Then
let
vs
come
to
the
matter
:
by
this
heauenly
reuelation
of
God
by
his
word
and
by
his
Spirit
,
it
cometh
to
passe
that
God
is
well
knowne
in
Iudah
;
that
is
,
in
his
Church
.
And
of
this
good
knowledge
,
which
is
no
other
thing
but
faith
,
againe
it
cometh
to
passe
,
that
his
name
is
great
in
Israel
;
that
is
,
that
his
name
is
greatly
praised
,
highly
extolled
,
and
his
remembrance
is
euer
continually
in
memory
in
Israel
.
Then
to
take
vp
the
doctrine
of
this
first
benefit
,
we
see
,
this
heauenly
&
familiar
reuelation
of
God
only
,
and
no
other
thing
,
maketh
this
God
well
knowne
in
Israel
.
Of
this
heauenly
and
familiar
reuelation
springeth
true
knowledg
,
which
is
no
other
thing
but
our
iustifying
faith
;
and
of
this
iustifying
faith
&
benefite
of
knowledge
,
springeth
a
continuall
praysing
and
louing
of
God
:
for
these
two
further
others
mutually
:
the
true
knowledge
of
God
,
and
the
true
praysing
of
God
.
God
is
well
knowne
in
Iudah
:
Therefore
his
name
is
greatly
praised
there
.
So
that
it
is
not
possible
but
that
man
who
knoweth
God
rightlie
,
must
praise
him
truely
.
God
is
not
like
our
countrymen
:
For
many
of
our
men
,
where
they
are
best
knowne
,
Now
let
vs
see
,
Pharaoh
,
Who
is
the
great
Iehouah
,
that
we
should
obey
him
?
And
on
the
other
part
,
we
doubt
as
much
of
his
Son
the
Sauiour
of
the
world
;
so
that
we
are
still
asking
with
the
blindeman
,
Iohn
.
9.
Who
is
the
Lord
,
that
we
should
beleeue
in
him
?
I
say
,
if
marueilous
or
wonderous
workes
might
haue
moued
vs
to
know
&
praise
him
,
he
hath
shewed
a
worke
lately
,
which
euen
the
more
we
heare
of
it
,
it
is
the
more
marueilous
.
And
yet
I
am
assured
,
a
great
part
of
the
circumstances
that
should
aggrauate
this
matter
,
are
not
as
yet
come
to
our
knowledge
.
We
are
assembled
this
day
for
that
end
,
and
to
praise
him
for
this
benefite
,
that
his
name
may
be
great
in
Edinborough
.
The
Lord
grant
that
euery
one
of
you
,
in
some
measure
,
may
burst
forth
in
thansgiuing
:
that
ye
may
answer
to
our
expectation
,
as
God
hath
giuen
you
grace
.
And
on
the
other
side
,
accursed
be
he
,
as
he
is
accursed
from
the
heauen
,
that
presenteth
himselfe
here
to
scorne
God
,
that
cometh
here
,
and
bringeth
not
his
heart
and
minde
ready
prepared
in
some
measure
to
praise
him
.
I
stand
not
here
vpon
the
degrees
of
preparation
,
howsoeuer
it
be
,
so
it
be
true
:
otherwise
here
I
pronounce
him
accursed
from
the
heauen
,
that
cometh
not
here
to
praise
God
in
some
measure
.
Since
these
corporall
Sacrifices
ceassed
in
the
which
God
was
honoured
,
there
is
no
spirituall
Sacrifice
more
acceptable
to
him
then
the
Sacrifice
of
thanksgiuing
:
For
as
to
this
Sacrifice
;
I
am
sorie
in
my
heart
that
our
disposition
is
so
euill
,
that
we
cannot
praise
him
as
we
would
;
yet
howsoeuer
it
be
that
we
can
do
it
as
we
would
,
let
vs
do
it
as
we
may
according
to
that
measure
of
grace
that
is
granted
to
euerie
one
of
vs
.
And
for
this
default
that
is
in
vs
,
let
euery
one
of
vs
desire
pardon
,
The
second
benefit
whereby
he
sheweth
himselfe
gracious
to
his
people
,
followeth
in
the
second
verse
:
to
wit
,
He
made
his
residence
with
them
,
he
dwelt
at
Shalem
,
as
his
Tabernacle
placed
in
Sion
doth
testifie
.
He
dwelt
at
Ierusalem
which
at
that
time
was
called
Shalem
,
where
his
Tabernacle
was
placed
.
This
dwelling
of
God
with
his
Church
is
the
second
benefit
wherein
he
sheweth
himselfe
gracious
to
her
.
For
suppose
it
be
true
that
the
maiestie
of
our
God
replenisheth
heauen
and
earth
,
and
is
euery
where
,
yet
it
is
as
true
that
this
God
of
ours
dwelleth
not
euery
where
,
for
he
dwelleth
onely
in
his
Church
and
among
his
faithfull
.
For
the
Lord
is
farre
off
continually
from
the
hearts
of
the
wicked
(
as
the
Apostle
saith
.
)
Therefore
the
Lord
had
made
as
yet
his
residence
and
dwelling
to
be
in
Sion
:
He
dwelt
in
the
hearts
and
consciences
of
his
owne
people
of
old
,
he
gaue
them
ensignes
of
his
visible
presence
,
as
was
the
Tabernacle
,
the
Arke
,
as
types
and
ceremonies
which
were
seates
of
his
oracles
;
and
gaue
many
miracles
and
wonders
for
the
confirming
of
his
presence
.
Now
it
hath
pleased
the
Lord
to
translate
his
Tabernacle
from
the
Iewes
to
vs
,
and
to
set
downe
the
ensignes
of
his
presence
among
vs
;
such
as
the
preaching
of
his
word
,
as
ye
heare
it
this
day
;
the
ministring
of
his
Sacraments
,
as
ye
see
this
day
;
and
the
exercise
of
discipline
,
as
we
haue
at
this
time
.
These
are
the
visible
ensignes
of
his
presence
whereby
your
senses
are
informed
that
the
inuisible
God
dwelleth
here
,
he
maketh
his
residence
properly
in
the
hearts
of
faithfull
men
and
women
:
And
the
Lord
dwelleth
in
his
Saints
two
manner
of
waies
:
to
wit
,
by
faith
,
and
by
his
holy
Spirit
.
It
is
by
the
benefit
of
faith
&
the
Spirit
of
God
,
that
we
become
the
Church
of
God
,
Temples
of
his
holy
Spirit
,
Citizens
with
the
Saints
,
and
domesticks
of
heauen
.
For
by
this
faith
our
hearts
(
as
Peter
speaketh
,
Act.
15.
)
are
purified
,
whereby
Christ
Iesus
may
haue
residence
in
them
,
and
as
Ephes.
3.17
.
whereby
Christ
may
dwell
in
vs
.
By
the
same
faith
againe
we
are
builded
on
the
doctrine
of
the
Prophets
and
Apostles
,
that
we
may
be
an
habitation
to
God
by
his
holy
Spirit
,
as
in
the
last
verse
,
Ephes.
2.
Then
I
say
,
if
the
Lord
dwelleth
in
his
Saints
by
these
two
manner
of
waies
,
by
faith
and
by
his
holy
Spirit
.
he
dwelleth
not
substantially
in
his
Saints
,
but
he
dwelleth
so
onely
in
his
owne
Sonne
:
For
the
fulnesse
of
the
Godhead
dwelleth
in
him
corporally
.
By
faith
and
his
holy
Spirit
therefore
he
maketh
his
residence
with
you
,
by
the
ministerie
of
his
word
and
Sacraments
he
testifieth
his
presence
here
.
And
vpon
this
we
haue
also
a
petition
in
the
second
place
,
to
craue
of
God
as
in
the
first
place
;
Now
in
the
second
part
of
this
Psalme
which
beginneth
at
the
third
verse
:
he
praiseth
God
for
a
singular
deliuerance
which
he
had
granted
to
his
Church
,
for
a
deliuerance
in
the
which
he
shewed
himselfe
more
then
wonderfull
:
a
deliuerance
accomplished
by
his
owne
power
and
force
,
without
the
helpe
or
aide
of
any
creature
;
a
deliuerance
in
the
which
he
shewed
himselfe
a
mightie
preseruer
of
his
owne
,
and
a
terrible
Iudge
to
the
enemie
.
What
deliuerance
it
was
in
particular
he
expresseth
not
:
I
agree
well
to
thinke
it
the
same
deliuerance
which
was
purchased
against
Senacherib
.
I
will
not
insist
in
the
particular
,
but
if
ye
take
it
to
be
so
,
ye
shall
take
it
well
.
Thou
,
euen
thou
art
terrible
,
&c.
To
come
backe
then
to
the
third
verse
:
in
it
there
are
two
things
.
First
he
setteth
downe
the
ouerthrow
generally
,
and
he
noteth
the
place
next
where
the
ouerthrow
was
done
.
As
to
this
ouerthrow
he
saith
,
He
brake
their
bowes
and
their
arrowes
,
their
shields
and
their
battell
.
As
if
he
would
say
in
one
word
,
he
vtterly
ouerthrew
the
enemies
&
put
them
to
flight
,
he
made
them
to
leaue
all
their
armour
behinde
them
that
came
to
inuade
his
dwelling
place
:
For
the
breaking
of
the
armor
had
serued
to
little
purpose
,
except
he
had
broken
the
men
also
that
managed
the
armor
.
And
therefore
by
that
accustomed
figure
he
vnderstandeth
by
the
breaking
of
the
armor
,
the
breaking
of
all
them
that
did
beare
the
armour
.
As
to
the
place
where
this
ouerthrow
was
done
,
he
noteth
it
in
the
first
word
by
an
aduerbe
of
place
,
pointing
it
out
,
as
it
were
by
his
finger
.
Where
was
it
done
?
It
was
done
where
God
dwelt
,
where
he
made
his
residence
at
Salem
,
which
is
Ierusalem
;
he
testified
to
his
owne
people
,
and
bare
Senacherib
witnesse
that
he
dwelt
there
.
There
is
no
man
that
will
suffer
himselfe
to
be
cast
out
of
his
dwelling
place
willingly
:
These
men
,
to
wit
,
the
King
of
Ashur
and
his
complices
,
came
to
cast
out
God
out
of
his
dwelling
place
;
but
he
stoode
to
the
defence
of
his
owne
house
,
&
shewed
them
that
he
would
not
remooue
for
their
pleasure
.
For
the
Church
then
,
and
the
Church
now
,
haue
found
in
experience
,
that
there
is
no
externall
force
in
the
world
able
to
dislodge
God
against
his
will
,
nor
make
him
to
change
his
dwelling
place
,
if
we
dislodge
him
not
our selues
;
if
they
had
not
cast
him
out
by
their
actions
,
he
had
neuer
bene
dislodged
.
So
long
as
the
Iewes
left
him
a
cleane
footstep
to
remaine
in
,
so
long
he
dwelt
and
lodged
with
them
:
But
from
time
all
was
defiled
,
therefore
(
as
ye
haue
heard
sometimes
from
this
place
,
and
may
reade
in
that
9.10
.
and
11.
of
Ezechiel
)
at
last
he
is
compelled
to
take
his
leaue
.
How
loath
he
was
to
depart
,
his
manie
good-nights
,
his
manie
rests
which
are
there
set
downe
do
clearely
testifie
.
I
thinke
,
betweene
the
Cherubims
and
the
mount
of
Oliues
he
made
foure
rests
,
as
ye
haue
in
that
prophecie
of
Ezechiel
,
and
all
to
testifie
how
loath
he
was
to
depart
,
and
how
ready
he
was
to
abide
,
if
they
had
turned
vnto
him
:
But
they
turned
not
vnto
him
,
and
therefore
he
departed
.
Thus
farre
concerning
the
text
.
Now
if
we
shall
compare
deliuerie
with
deliuerie
,
O
then
,
what
is
the
remedie
of
this
?
and
how
shall
this
matter
be
helped
?
for
if
he
depart
we
lose
all
.
There
is
no
other
remedie
but
to
prepare
a
lodging
for
his
remaining
.
And
how
shall
this
be
?
I
will
tell
you
.
Looke
how
much
more
excellent
our
God
and
his
blessed
Spirit
is
then
any
Monarch
or
Prince
in
the
earth
,
let
vs
be
so
much
the
more
carefull
that
our
hearts
and
consciences
may
be
cleane
and
holy
for
his
remaining
.
Let
not
our
hearts
be
a
closet
and
a
dunghill
of
all
corruption
.
It
is
not
possible
for
him
to
dwell
there
.
For
the
blessed
Spirit
of
God
cannot
rest
but
in
a
cleane
place
.
Then
I
say
,
looke
what
reuerence
thou
bearest
to
earthly
men
:
for
is
it
possible
that
the
face
and
countenance
of
a
Prince
should
strike
thee
with
such
feare
,
that
the
reuerence
thou
bearest
to
him
will
make
thee
not
onely
to
compose
thy
gesture
,
but
so
to
temper
thy
talke
,
that
thy
tongue
vtter
neither
euill
nor
filthie
communication
?
And
hath
the
reuerence
of
man
,
(
suppose
he
be
at
odds
with
thee
)
such
force
?
How
much
more
should
the
presence
of
the
mighty
God
by
his
holy
Spirit
(
not
being
neare
by
thee
as
commonly
Princes
are
,
but
within
thy
heart
and
mind
)
make
thee
greedie
and
earnest
to
take
order
with
thy
cogitations
and
affections
,
that
the
wickednes
of
them
dislodge
him
not
?
It
is
not
possible
that
the
Spirit
of
God
can
dwell
where
he
hath
so
great
molestation
;
For
when
the
heart
is
continually
set
on
mischiefe
,
what
rest
can
there
be
for
the
good
Spirit
of
God
?
Therefore
take
vp
thy selfe
in
time
,
and
desire
of
God
with
me
,
as
I
am
to
desire
in
this
last
point
.
And
what
is
that
,
that
I
haue
to
desire
?
I
haue
to
desire
that
God
would
shew
himselfe
present
continually
in
our
hearts
,
that
the
maiestie
of
his
presence
may
make
vs
to
haue
a
regard
to
our
cogitations
and
affections
.
I
wish
that
his
blessed
Spirit
would
so
mortifie
our
sinfull
lusts
and
affections
,
that
he
may
rest
in
our
soules
quietly
without
molestation
.
Euery
one
of
you
all
in
this
third
point
,
desire
for
the
mortifying
of
your
lusts
and
affections
,
that
he
may
make
his
residence
in
you
,
and
pray
for
an
eye
to
see
his
glorious
presence
,
that
the
sight
thereof
may
make
you
to
stand
in
awe
.
And
this
being
done
,
ye
shall
keepe
God
with
you
;
otherwise
if
this
be
not
done
,
adieu
with
God
.
Thus
farre
concerning
our
third
verse
.
As
to
the
4.
verse
ye
see
,
in
it
he
will
not
leaue
this
matter
yet
,
but
he
amplifieth
this
matter
,
and
setteth
out
this
great
worke
by
way
and
forme
of
a
comparison
.
And
he
addresseth
his
speech
to
God
,
euen
as
if
he
saw
him
before
him
,
and
he
saith
,
Thou
art
more
puissant
,
bright
,
and
glorious
,
then
the
mountaines
of
prey
.
As
if
he
would
say
,
thou
art
more
glorious
and
mighty
then
the
greatest
King
or
Monarch
of
the
earth
:
thou
hast
not
a
match
in
maiestie
,
nor
a
fellow
in
dignitie
,
thou
hast
no
match
in
power
nor
in
glorie
.
Now
,
what
is
the
sence
and
meaning
of
this
?
There
is
no
King
nor
kingdome
in
the
earth
,
that
may
come
neare
in
power
and
maiestie
to
our
great
King
.
If
this
be
●rue
,
that
no
King
o●
Monarch
may
come
neare
in
maiesty
to
our
great
God
Iehoua
,
this
also
must
be
true
:
he
that
hath
God
with
him
hath
helpe
enough
.
This
also
must
be
true
,
if
we
keepe
God
on
our
side
,
there
is
no
counsell
,
force
,
policie
,
nor
indeuour
,
(
suppose
all
these
foure
excell
in
the
enemy
.
)
can
preuaile
against
his
Church
.
This
Balak
the
King
of
Moab
knew
wel
,
that
so
long
as
God
stood
by
his
people
,
his
people
was
inuincible
,
and
therefore
as
ye
haue
there
in
that
history
,
he
taketh
consultation
with
his
neighbours
the
Midianites
,
and
aduiseth
with
them
what
should
be
best
.
And
surely
he
tooke
a
right
consultation
,
they
concluded
,
that
except
God
were
corrupted
,
it
was
not
possible
to
get
victory
ouer
them
.
And
the●fore
he
compasseth
to
get
God
to
be
corrupted
.
And
how
?
he
addresseth
him
to
corrupt
Balaam
,
thinking
that
way
God
should
lie
by
also
,
by
reason
Balaam
was
counted
to
be
his
Prophet
,
and
so
come
to
his
purpose
.
Indeed
if
God
had
bene
corrupted
from
his
people
,
as
Balaam
was
,
he
had
attained
to
his
purpose
;
but
seeing
God
stood
by
his
people
,
alhough
his
Prophet
disappointed
them
yet
the
people
were
preserued
.
In
the
5.
and
6.
verses
he
setteth
down
more
particularly
,
As
to
the
other
sort
,
they
fought
on
horses
and
chariots
,
and
these
were
the
great
men
,
the
princes
and
rulers
of
the
army
:
The
meanes
that
he
vseth
against
these
,
is
told
in
the
end
of
the
6.
verse
:
He
striketh
them
with
a
deadly
sleepe
,
with
such
a
sleepe
that
the
rider
was
as
dead
as
the
Chariot
.
I
will
not
insist
;
the
Chariot
is
here
placed
for
the
rider
,
by
the
same
figure
whereof
we
spake
before
.
Thus
farre
concerning
the
manner
.
As
to
the
other
thing
,
how
easily
he
brought
this
about
,
he
letteth
vs
see
it
in
the
beginning
of
the
6.
verse
,
all
this
was
done
at
his
rebuke
.
All
this
great
ouerthrow
cost
him
but
a
word
:
There
was
no
matter
to
weary
him
here
,
nor
to
make
any
trouble
to
him
.
There
was
was
no
more
desired
in
it
,
but
onely
the
word
of
his
mouth
.
To
take
vp
this
now
,
and
apply
it
to
this
ouerthrow
:
As
to
the
particulars
of
their
ouer●hrow
,
for
the
which
we
praise
God
this
day
,
they
are
not
all
come
as
yet
to
our
knowledge
,
after
what
so●t
,
and
in
what
manner
the
Lord
hath
ouerthrowne
that
nauy
of
ships
.
There
are
two
things
that
are
certaine
,
who
hath
done
this
feate
,
and
how
easily
he
hath
done
it
.
As
to
him
who
did
worke
this
ouerthrow
,
I
thinke
there
is
no
man
but
he
seeth
,
there
is
no
creature
on
the
earth
had
a
hand
in
this
worke
,
or
can
claime
any
portion
in
it
,
and
so
go
betwixt
God
and
his
glory
.
The
most
that
the
creature
can
speake
of
is
this
;
we
hea●e
of
an
engyn
of
fyre
deuised
by
the
English
,
which
scattered
the
ships
while
they
lay
at
anchor
;
but
yet
notwithstanding
few
or
none
perished
by
that
engyn
.
The
whole
slaughter
&
drowning
of
ships
hath
followed
since
:
at
the
least
the
most
part
.
So
that
it
was
the
mighty
hand
of
God
from
heauen
,
who
this
way
testified
his
anger
against
them
.
And
there
are
none
vnder
the
Sunne
can
come
betwixt
him
and
it
.
Then
we
see
clearely
,
who
hath
wrought
the
worke
,
God
immediately
from
heauen
.
As
to
the
other
thing
,
how
easily
he
hath
done
it
,
I
think
none
of
you
can
be
ignorant
of
it
.
It
hath
not
taken
him
vp
13.
or
.14
.
yeares
preparation
.
It
hath
not
cost
millions
of
Gold
,
or
thousands
of
men
.
What
then
?
It
cost
him
but
a
word
.
And
what
word
?
He
commanded
the
windes
onely
,
and
the
windes
did
disperse
them
.
Then
ye
see
how
mightily
&
how
easily
God
hath
done
this
worke
:
And
vpon
the
sight
of
these
particulars
,
ye
may
take
vp
two
notable
lessons
.
The
first
lesson
is
this
,
God
neuer
armeth
his
creatures
in
vaine
,
he
neuer
sendeth
them
out
to
do
his
errand
that
they
returne
emptie
:
but
as
he
directeth
them
,
so
they
accomplish
his
direction
.
As
this
is
true
in
God
,
and
faileth
neuer
on
his
part
:
so
we
see
,
it
faileth
commonly
on
mans
part
.
Look
to
all
the
expeditions
,
great
preparations
,
and
armies
of
puissant
Princes
these
many
yeares
by-past
;
euery
one
of
them
hath
bene
frustrate
in
the
end
.
For
notwithstanding
all
the
shippes
of
all
the
army
of
Spaine
,
his
leuying
of
men
partly
in
Spaine
,
and
partly
in
the
low
Countries
:
notwithstanding
all
his
great
army
,
which
was
so
long
in
setting
forth
,
wherby
he
thought
no
doubt
to
haue
rooted
out
the
Church
,
while
he
is
fully
bent
to
haue
put
in
execution
that
bloody
decree
of
the
councell
of
Trent
;
howsoeuer
he
pretendeth
another
purpose
in
the
meane
time
;
yet
what
cometh
to
passe
I
pray
you
?
When
he
was
of
minde
to
fight
with
the
Church
,
he
meeteth
with
the
winde
,
and
he
findeth
the
winde
more
then
party
,
as
the
dead
corpses
of
men
and
broken
ships
in
all
coasts
do
testifie
.
As
this
letteth
vs
see
,
that
God
is
neuer
disappointed
of
his
purpose
:
so
it
letteth
vs
see
,
that
men
are
commonly
disappointed
of
their
purpose
.
The
other
thing
is
this
:
I
say
,
it
hath
bene
the
custome
of
God
from
time
to
time
,
Now
what
profite
and
commodity
haue
the
enemies
of
God
in
all
these
great
assaults
,
long
preparations
,
wearisome
trauell
,
and
great
cha●g●s
?
wha●
profite
reape
they
in
this
?
They
rush
their
heads
against
a
wal
,
and
haste
themselues
to
an
euill
end
.
They
prouoke
t●e
furie
of
the
Holy
one
,
and
make
both
soule
and
body
to
perish
.
Is
not
this
the
profite
?
and
yet
they
are
so
blinde
in
this
matter
,
that
neuer
a
one
of
them
can
teach
an
other
.
What
are
the
ends
wherefore
the
Lord
appointed
enemies
to
his
Church
.
First
end
.
The
Lord
was
not
sleeping
when
he
appointed
enemies
to
his
Church
,
but
foresaw
and
appointed
their
ends
:
and
beyond
these
ends
they
might
not
passe
.
And
wherefore
appointed
he
the
enemies
,
what
are
the
ends
,
let
vs
see
,
vnto
the
which
he
appointed
them
?
The
first
end
,
is
to
exercise
his
Church
:
as
Spaine
hath
put
vs
in
an
exercise
this
twelue
moneths
by-past
;
that
is
one
end
.
This
is
very
good
.
Now
what
resteth
?
ye
see
in
the
7.
verse
,
he
is
rauished
in
admiration
of
the
great
work
and
of
this
great
benefit
;
Thou
,
euen
thou
art
terible
;
as
if
he
would
say
,
Thou
only
,
euen
thou
art
terrible
,
&
hast
not
any
match
or
companion
.
For
the
proudest
man
in
the
earth
,
&
he
that
is
most
high
in
his
own
conceit
,
is
not
able
to
strike
any
such
terror
as
to
dash
a
man
or
stupifie
his
senses
.
This
terror
is
proper
to
God
only
,
it
is
he
only
that
giueth
the
heart
to
men
,
and
spoyleth
them
of
this
heart
when
he
pleaseth
,
and
casteth
them
into
a
dead
sleepe
.
Therefore
,
this
onely
is
proper
to
God
;
And
wherefore
is
it
that
he
doubleth
the
Pronoune
,
Thou
,
thou
,
but
to
testifie
that
it
is
he
onely
that
is
terrible
?
He
proueth
this
in
the
end
of
the
verse
,
&
how
?
By
an
interrogation
there
,
saying
,
Who
is
able
to
stand
and
abide
in
his
presence
,
if
once
his
anger
beginneth
neuer
so
little
to
kindle
?
Looke
to
the
diuell
,
what
became
of
him
from
the
time
he
presumed
to
make
himselfe
companion
to
him
?
He
was
cast
downe
out
of
heauen
perpetually
.
Looke
to
Adam
,
from
the
time
he
beganne
to
follow
the
wit
of
the
diuell
,
and
presumed
in
himselfe
,
he
was
cast
out
of
Paradise
.
And
so
,
there
is
no
creature
that
can
abide
in
the
presence
of
God
of
it selfe
.
For
how
is
it
possible
that
we
that
are
stubble
,
can
abide
in
the
presence
of
a
consuming
fire
?
Is
not
stubble
the
mater
of
fyre
?
euen
so
we
that
are
conceiued
in
sinne
,
borne
in
sinne
,
and
are
but
a
masse
of
sinnes
;
we
are
no
more
but
as
stubble
is
to
the
fyre
,
so
are
we
in
the
presence
of
God
who
is
a
consuming
fire
,
except
we
haur
a
sconce
,
except
we
haue
Christ
Iesus
to
stand
betwixt
vs
and
him
.
And
therefore
he
is
appointed
to
be
a
mediator
and
intercessor
,
to
stand
betwixt
vs
and
God
the
Father
;
to
make
our
prayers
acceptable
,
his
merits
step
in
betwixt
the
Father
and
vs
,
his
iustice
couereth
our
wickednesse
,
his
purity
couereth
our
impurity
,
that
vnder
this
couerture
the
Father
may
be
well
satisfied
,
&
we
may
stand
in
his
presence
,
&
be
defended
from
the
diuel
and
all
enemies
:
Otherwise
,
there
is
no
creature
able
to
stand
in
the
presence
of
God
.
What
teacheth
this
vs
?
It
letteth
vs
see
the
great
weaknesse
&
infirmity
of
the
creature
in
respect
of
the
Creator
.
Is
not
this
a
great
weaknesse
,
when
the
blessed
Angels
,
although
they
stand
&
shal
stand
by
grace
,
yet
they
are
not
able
to
behold
his
countenance
,
but
must
couer
their
faces
with
their
wings
?
how
much
more
are
other
creatures
vnable
to
stand
in
his
presence
?
And
yet
notwithstanding
all
this
great
infirmity
which
is
in
vs
,
which
are
but
wormes
of
the
earth
,
sinfull
flesh
will
sometime
forget
it selfe
,
so
that
in
it
owne
conceit
it
will
match
it selfe
with
God
,
and
in
his
word
despite
him
,
and
prouoke
him
to
the
combat
as
it
were
,
as
Iulian
did
:
I
haue
heard
of
him
that
hath
prouoked
God
to
combat
,
and
it
hath
come
to
mine
eares
:
this
is
blasphemy
.
If
it
be
true
,
that
man
is
fallen
into
the
hands
of
the
liuing
God
;
And
suppose
he
be
delayed
,
because
the
Lord
is
long
suffering
to
try
his
repentance
,
if
he
abuse
the
Lords
patience
,
that
by
blasphemies
his
wrath
be
nourished
and
his
anger
as
it
were
with
coales
incensed
,
heauy
shall
his
end
be
.
Well
,
it
is
an
heauy
thing
that
he
is
fallen
into
the
hands
of
such
a
God
:
Iest
not
with
the
maiesty
of
God
,
whateuer
ye
do
with
flesh
.
Indeed
,
it
is
no
new
thing
for
flesh
to
misse-know
it selfe
,
and
specially
whilest
he
hath
cast
them
into
a
reprobate
sense
,
and
spoyled
them
not
onely
of
supernaturall
light
,
but
of
naturall
also
.
Alas
,
they
know
not
what
torments
abideth
them
,
nor
the
terrible
hell
that
is
prepared
for
them
,
except
God
preuent
them
in
his
mercy
.
Indeed
,
I
wish
that
God
may
preuent
them
who
vtter
these
blasphemies
;
and
if
it
be
possible
,
they
may
be
reclaimed
,
that
their
life
may
testifie
their
repentance
.
And
now
to
end
this
present
exercise
,
THE
THIRTEENTH
SERMON
,
VPON
THE
76.
PSALME
.
8
Thou
diddest
cause
thy
iudgment
to
be
heard
from
heauen
,
therefore
the
earth
feared
and
was
still
:
When
thou
O
God
,
arose
to
iudgement
,
to
helpe
all
the
meeke
of
the
earth
.
Selah
.
10
Surely
,
the
rage
of
man
shall
turne
to
thy
praise
:
the
remnant
of
the
rage
shalt
thou
restraine
.
11
Vow
and
performe
vnto
the
Lord
your
God
,
all
ye
that
be
round
about
him
,
let
them
bring
presents
vnto
him
that
ought
to
be
feared
.
12
He
shall
cut
off
the
spirit
of
Princes
:
he
is
terrible
to
the
Kings
of
the
earth
.
WE
deuided
(
welbeloued
in
Christ
Iesus
)
this
Psalme
in
three
parts
.
This
spirituall
light
is
so
proper
to
the
Church
,
that
it
discerneth
her
from
all
false
Churches
vpon
the
face
of
the
earth
:
for
as
the
Apostle
saith
;
Faith
which
is
no
other
thing
but
this
light
,
appertaineth
not
vnto
all
;
but
this
gift
of
iustifying
faith
,
is
nothing
else
but
that
very
light
which
is
giuen
to
those
,
who
before
all
eternitie
were
appointed
for
saluation
.
This
speciall
reuelation
is
not
obtayned
or
purchased
by
any
naturall
force
:
for
so
it
were
common
to
all
men
.
It
is
not
purchased
by
naturall
wit
or
vnderstanding
:
for
the
wisdome
of
this
world
cannot
know
those
things
that
are
of
God
:
Yea
,
the
wisedome
of
the
world
is
the
greatest
enemie
to
the
wisedome
of
God
,
and
the
wit
of
the
world
esteemeth
the
wit
of
God
to
be
plaine
foolishnesse
.
This
light
is
not
gotten
by
the
sight
of
the
works
of
God
,
or
by
looking
vpon
this
great
Vniuerse
;
we
get
a
light
indeed
by
looking
on
the
works
of
God
,
but
this
light
conueigheth
vs
not
a
far
off
;
we
lose
it
in
the
threshold
,
in
the
very
entrie
it
is
choked
by
our
affections
,
and
the
vile
appetites
that
are
in
vs
do
choke
it
.
Now
we
get
not
this
supernaturall
light
onely
by
the
outward
ministerie
of
the
word
;
no
:
seuer
me
the
Spirit
from
the
word
,
the
word
is
nothing
else
but
a
minister
of
death
to
my
soule
,
and
a
slaying
letter
,
it
serueth
for
nothing
,
but
to
be
a
further
testimonie
of
my
iust
condemnation
.
Therefore
this
heauenly
light
whereby
we
are
made
heires
of
heauen
,
and
the
children
of
God
,
is
purchased
by
the
word
and
Spirit
of
God
ioynctly
:
By
the
word
striking
and
piercing
the
eare
outwardly
,
and
the
Spirit
penetrating
the
heart
inwardly
.
So
where
these
two
are
conioyned
,
that
heauenly
light
is
wrought
,
and
it
is
an
earnest-pennie
of
thy
euerlasting
saluation
.
Of
this
light
and
reuelation
it
cometh
to
passe
,
that
God
is
well
knowne
in
Iudah
:
that
is
,
in
his
owne
Church
;
and
of
this
knowledge
it
cometh
to
passe
that
his
Name
is
great
in
Israel
:
that
is
,
his
praise
is
highly
extolled
,
and
his
name
renowmed
among
all
them
that
know
him
rightly
.
By
the
Name
of
God
is
vnderstood
God
himselfe
,
as
he
maketh
himselfe
knowne
in
the
wonderful
works
which
he
worketh
:
as
when
he
hath
mercie
on
his
Church
,
he
is
called
a
mercifull
God
;
when
he
keepeth
his
promises
,
he
is
called
a
true
God
;
when
he
deliuereth
her
mightily
,
he
is
called
a
potent
God
.
And
so
as
many
works
as
he
worketh
,
so
many
Names
he
hath
.
Now
of
this
reuelation
cometh
the
knowledge
of
God
.
For
,
except
the
Spirit
of
God
take
away
the
ignorance
of
our
hearts
,
it
is
as
impossible
for
me
to
know
God
rightly
,
as
the
dumbe
element
.
Except
this
veile
of
ignorance
which
sticketh
so
fast
vnto
our
hearts
be
taken
off
,
that
in
time
the
mighty
power
of
God
may
be
reuerenced
,
there
remaineth
no
further
sight
then
serueth
vnto
our
eternall
condemnation
.
Therefore
the
Spirit
must
concurre
mightily
to
take
off
this
veile
of
ignorance
,
that
our
hearts
and
minds
being
renewed
,
we
may
begin
to
be
new
creatures
in
Christ
Iesus
.
Of
this
knowledge
it
cometh
to
passe
,
that
God
is
reuerenced
and
his
praises
are
sounded
:
for
it
is
impossible
that
these
who
know
God
aright
,
but
they
must
praise
him
and
reuerence
his
Name
.
God
is
not
like
the
great
men
of
this
countrey
:
for
they
,
where
they
are
best
knowne
,
there
are
worst
loued
:
But
God
by
the
contrary
,
where
he
is
best
knowne
,
he
is
best
loued
.
And
this
loue
of
God
can
neuer
be
idle
,
but
it
must
burst
foorth
into
his
praises
.
So
these
two
are
ioyned
together
:
the
Spirit
of
God
bringeth
knowledge
,
which
knowledge
is
helpefull
to
faith
,
and
true
faith
euer
praiseth
God
.
Then
examine
your
knowledge
from
the
effect
,
the
praise
of
God
,
and
see
whether
the
knowledge
of
God
be
in
this
countrey
or
not
.
This
conclusion
must
hold
fast
;
where
God
is
highly
praised
,
he
is
well
knowne
:
and
the
contrary
must
hold
as
fast
,
where
God
is
no
waies
praised
,
he
is
not
knowne
there
.
Assume
now
,
But
so
it
is
,
that
he
is
no
waies
praised
in
this
countrey
;
Therefore
he
was
neuer
well
knowne
of
vs
,
his
goodnesse
and
mercie
was
neuer
well
tasted
of
vs
.
And
surely
,
if
multitude
of
benefits
,
or
multitude
of
miracles
might
haue
made
God
knowne
to
vs
,
we
haue
had
our
large
part
:
Yea
to
omit
all
the
rest
,
I
thinke
,
though
there
were
no
more
but
this
deliuerie
past
,
it
is
a
sufficient
argument
to
mooue
the
hearts
of
all
creatures
to
praise
his
name
.
But
such
is
our
horrible
ingratitude
that
for
lacke
of
praise
we
bring
not
onely
a
curse
vpon
the
benefit
,
but
a
curse
vpon
our
owne
persons
.
And
therefore
mine
exhortation
is
now
,
as
then
,
That
with
such
hearts
as
the
Lord
hath
giuen
vs
,
we
be
readie
to
sound
his
praise
for
this
great
deliuerie
:
the
thankfull
memorie
of
this
last
benefit
shall
be
the
readie
way
to
purchase
the
next
:
therefore
with
thankfull
hearts
let
vs
praise
him
.
And
where
they
are
not
so
disposed
,
as
the
worthinesse
of
the
benefit
requireth
,
let
vs
beg
mercie
for
our
euill
disposed
hearts
,
let
vs
desire
pardon
for
our
vnprepared
hearts
;
and
wish
that
it
would
please
the
Lord
to
sanctifie
them
further
and
further
to
his
owne
praises
;
that
being
couered
with
his
mercifull
protection
,
we
may
at
all
times
rest
vnder
his
wings
and
sauegard
,
so
that
we
shall
be
sure
to
assaile
the
enemy
when
he
pleaseth
.
Thus
farre
for
the
first
benefit
.
The
second
benefit
wherein
the
Lord
shewed
himselfe
gracious
toward
his
people
is
this
:
he
made
his
residence
with
this
people
,
which
he
did
with
no
other
nation
of
the
earth
;
he
taketh
his
abiding
at
Shalem
,
as
the
tokens
and
ensignes
of
his
presence
did
testifie
.
God
maketh
his
residence
with
no
sort
of
people
in
the
earth
but
with
his
Church
:
he
hath
espied
out
and
select
to
himselfe
a
people
among
all
the
nations
of
the
earth
,
and
with
them
he
hath
made
his
residence
.
It
is
no
strange
language
to
say
,
that
God
hath
chosen
a
people
to
himselfe
,
and
doth
make
his
residence
with
such
a
people
.
For
albeit
the
maiestie
of
God
fill
and
replenish
both
heauen
and
earth
,
and
his
power
reach
euery
where
,
yet
is
it
as
true
;
our
God
dwelleth
euery
where
,
he
hath
selected
a
sort
of
people
,
&
a
number
of
persons
,
with
whom
he
maketh
his
residence
.
And
among
all
nations
he
selected
this
nation
of
the
Iewes
,
vnto
whom
he
gaue
the
visible
ensignes
of
his
presence
,
and
in
whose
hearts
he
dwelt
.
Now
it
hath
pleased
him
in
mercie
to
translate
his
Tabernacle
,
&
to
make
his
residence
with
vs
:
and
he
hath
chosen
a
few
of
the
hearts
of
this
countrey
,
where
he
hath
begun
his
dwelling
place
:
for
God
dwelleth
now
in
the
hearts
and
consciences
of
his
owne
by
his
holy
Spirit
:
and
surely
,
so
he
hath
dwelt
with
vs
these
30.
yeares
,
and
in
such
puritie
that
he
hath
not
done
the
like
with
any
nation
in
the
earth
.
He
hath
not
remained
with
any
nation
without
error
or
heresie
to
long
as
he
hath
done
with
vs
:
So
that
of
all
nations
we
may
be
counted
most
vnworthie
,
for
this
entertainment
which
we
giue
to
God
:
it
is
not
possible
that
he
can
continue
his
●esidence
with
vs
if
he
be
handled
after
this
sort
:
For
we
all
,
King
,
Priest
,
and
people
,
haue
made
defection
from
God
.
Well
,
the
Lord
will
not
wearie
himselfe
still
with
vs
,
he
will
not
vexe
his
righteous
Spirit
in
offering
pearles
to
dogs
&
swine
,
he
cannot
dwell
here
.
Now
ye
see
he
is
beginning
to
giue
a
great
part
of
this
nation
ouer
to
a
strange
delusion
;
ye
see
by
reason
they
loued
not
the
truth
,
he
hath
made
them
to
prefer
the
leauen
of
the
Pharisies
to
the
truth
;
and
this
is
the
righteous
iudgement
of
God
.
And
whereunto
see
ye
all
things
worke
,
but
vnto
an
vniuersall
confusion
?
So
we
haue
this
petition
to
desire
of
God
,
That
he
in
his
mercie
would
preuent
this
vtter
extermination
,
which
the
confusion
both
in
Church
and
policie
visibly
portendeth
;
and
that
he
would
put
it
in
the
hearts
of
the
Magistrates
to
set
to
their
hand
,
to
disburthen
the
earth
of
this
horrible
confusion
.
Now
in
the
second
part
of
this
Psalme
he
testifieth
,
that
he
made
his
residence
at
Shalem
by
a
wonderfull
miracle
,
a
worke
wrought
by
himselfe
onely
.
Againe
,
in
the
4.
verse
we
see
the
place
noted
where
this
ouerthrow
was
giuen
.
As
to
the
place
,
he
noteth
it
by
an
aduerbe
of
place
,
There
he
brake
,
pointing
it
out
with
his
finger
as
it
were
:
It
was
done
there
where
God
dwelleth
;
there
where
he
hath
chosen
a
lodging
to
himselfe
,
there
this
notable
ouerthrow
was
giuen
.
Ye
know
this
and
nature
hath
taught
it
;
there
is
no
man
will
be
cast
out
of
his
dwelling
place
willingly
,
but
if
they
presume
to
cast
him
foorth
,
he
will
stand
to
the
defence
of
his
lodging
.
So
when
these
men
came
to
cast
God
out
of
his
dwelling
place
,
he
stood
to
the
defence
thereof
.
I
compared
like
with
like
,
and
I
shewed
that
this
question
flieth
in
all
mens
mouthes
:
Where
was
yonder
great
ouerthrow
giuen
?
It
is
answered
and
will
be
answered
,
about
the
coasts
of
the
Lords
dwelling
place
,
there
yonder
nauie
perished
:
They
came
to
cast
God
out
of
his
Isle
,
but
he
stood
to
the
defence
thereof
,
and
shewed
he
was
not
ready
to
remooue
.
And
it
is
certaine
,
there
is
no
external
force
in
the
earth
that
can
cast
out
God
,
except
we
cast
him
out
by
our
wicked
liues
&
diuellish
conuersations
,
he
will
neuer
be
cast
foorth
.
What
great
comfort
&
commoditie
we
haue
by
this
dwelling
of
God
with
vs
,
iudge
ye
.
Would
God
he
had
good
neighbourhood
:
For
suppose
he
maketh
his
residence
with
vs
,
yet
he
getteth
euill
neighbourhood
:
and
greater
vnquietnesse
is
not
out
of
hell
then
he
getteth
on
all
sides
.
Well
,
I
tell
you
it
is
not
possible
that
the
Lord
can
be
dislodged
by
any
externall
force
,
except
we
dislodge
him
by
our
wicked
liues
and
conuersations
,
he
will
neuer
be
dislodged
:
And
how
farre
we
are
gone
forward
in
this
worke
,
the
doings
of
this
countrey
clearely
testifie
.
Let
vs
see
where
he
may
rest
,
where
he
may
make
his
residence
,
where
the
cries
of
murther
and
blood
shall
not
amaze
him
?
Where
shall
he
sit
,
where
the
clamours
of
bloud
,
the
great
complaints
&
cries
of
oppression
shall
not
astonish
him
?
What
part
is
cleane
,
let
vs
see
,
without
horrible
blasphemies
?
Wel
,
how
is
it
possible
but
this
way
we
must
lose
God
?
and
losing
God
we
lose
all
.
I
shewed
you
,
the
readie
way
to
entertaine
him
,
was
,
that
seeing
he
hath
chosen
his
dwelling
place
in
the
hearts
and
consciences
of
his
owne
,
it
is
not
possible
he
can
be
entertained
,
except
we
take
vp
a
new
fashion
of
doing
.
The
manner
of
doing
that
we
ought
to
take
vp
is
this
;
Looke
what
reuerence
thou
bearest
vnto
any
Prince
or
Magistrate
in
the
earth
externally
,
let
the
like
reuerence
be
giuen
to
God
inwardly
:
although
there
be
no
proportion
betweene
these
two
.
And
if
the
externall
reuerence
which
thou
bearest
vnto
a
man
be
of
such
force
,
that
it
will
make
thee
to
compose
thy
gesture
,
and
refraine
thy
tongue
,
that
thou
burst
not
foorth
into
euill
speech
which
may
offend
him
:
How
much
more
ought
the
reuerence
which
we
beare
to
God
,
dwelling
within
vs
by
his
holy
Spirit
,
make
vs
to
refraine
from
euill
thoughts
,
and
from
wicked
and
filthie
affections
?
For
the
affections
of
the
heart
are
as
good
language
to
God
,
as
the
words
of
the
mouth
are
to
any
Prince
.
Then
I
say
,
should
not
our
third
petition
be
this
,
that
the
Lord
would
rule
our
hearts
so
by
his
presence
,
that
the
cogitations
thereof
molest
him
not
,
nor
the
canker
of
our
affections
disturbe
him
not
?
If
this
be
done
,
then
God
shall
make
his
residence
with
you
.
Now
after
he
hath
noted
the
place
in
the
5.
verse
,
he
enlargeth
this
worke
by
a
notable
comparison
;
in
the
which
he
letteth
vs
see
,
that
there
is
no
maiestie
nor
power
in
heauen
or
earth
that
can
come
neare
in
glorie
,
maiestie
,
or
power
to
our
great
God
:
that
is
,
there
are
no
armes
,
force
,
counsell
,
nor
endeuour
,
that
can
preuaile
against
God
.
So
the
nations
that
haue
God
vpon
their
side
,
haue
moe
with
them
then
be
against
them
.
Vpon
this
I
desired
you
,
seeing
we
haue
such
an
aduantage
of
the
dwelling
of
God
,
to
prepare
a
cleane
chamber
where
he
may
make
his
residence
;
he
maketh
his
residence
onely
in
the
hearts
of
his
owne
:
The
heart
is
onely
made
cleane
by
faith
,
therefore
let
vs
beg
faith
,
that
God
may
rest
with
vs
;
and
God
being
with
vs
,
the
enemie
shall
find
moe
with
vs
then
with
them
,
surprise
vs
when
they
will
.
In
the
6.
and
7.
verses
he
setteth
downe
more
particularly
,
the
manner
of
this
great
ouerthrow
,
after
what
sort
,
how
easily
he
accomplished
this
great
worke
:
he
letteth
vs
see
,
all
this
great
victorie
did
cost
him
but
a
word
,
it
cost
him
no
more
trauell
,
but
he
commanded
the
winds
,
and
the
winds
did
vndoe
them
:
For
the
Lords
rebukes
are
euer
effectuall
,
he
proffereth
not
against
his
enemies
,
but
he
layeth
on
.
S●
this
great
victorie
cost
him
not
14.
or
15.
yeares
preparation
;
it
cost
him
not
millions
of
gold
and
leuyings
of
men
,
part
in
Spaine
,
and
part
in
the
Low-countries
;
it
cost
him
but
one
word
.
So
it
could
not
be
that
this
worke
which
was
so
mightily
&
easily
done
,
could
haue
bene
done
except
the
Lord
had
done
it
.
Thus
farre
we
proceeded
in
our
last
lesson
.
Now
to
come
to
our
text
.
After
that
he
hath
shewed
in
particular
the
manner
of
this
deliuerie
,
and
letten
vs
see
after
what
sort
,
and
how
easily
God
hath
done
this
worke
;
and
after
he
hath
cried
out
,
Thou
,
thou
art
terrible
:
being
rauished
by
the
greatnesse
of
the
worke
,
and
after
that
he
hath
shewed
the
great
infirmitie
and
weakenesse
of
the
creature
,
so
oft
as
it
dare
presume
to
oppose
it selfe
and
match
it selfe
with
the
great
Creator
:
after
he
hath
done
this
,
he
insisteth
yet
in
setting
foorth
of
this
wonderfull
iudgement
;
and
in
the
8.
verse
he
letteth
vs
see
,
that
this
great
and
terrible
iudgement
was
wrought
by
the
power
and
force
of
God
onely
;
it
was
done
extraordinarily
from
the
heauen
by
himselfe
onely
.
So
that
the
whole
world
saw
the
finger
and
hand
of
God
in
it
.
Then
in
the
beginning
of
this
eight
verse
,
I
say
,
Then
to
rerurne
to
the
8.
verse
:
Then
the
chiefe
reason
that
moued
God
to
do
this
extraordinarily
and
immediatly
with
his
owne
hand
,
is
this
:
Although
our
God
hath
infinite
wayes
and
as
many
meanes
in
his
hand
,
at
all
times
ready
to
destroy
his
enemies
:
yet
such
is
the
malice
of
man
,
and
the
enuy
of
the
Diuell
(
that
possesseth
man
)
to
the
glory
of
God
,
that
so
long
as
God
worketh
his
worke
ordinarily
,
and
imployeth
this
or
that
instrument
in
doing
of
his
worke
,
so
long
man
spoyleth
God
of
his
Glory
,
and
spoyleth
him
of
a
part
of
his
praise
.
So
that
man
will
sometime
ascribe
the
glory
to
his
owne
industry
and
wit
,
or
to
fortune
,
or
to
one
occasion
or
other
:
so
that
ere
they
suffer
God
to
haue
his
whole
glory
,
they
will
giue
a
part
of
it
to
any
creature
of
the
earth
.
For
this
cause
the
Lord
worketh
extraordinarily
,
and
from
heauen
,
that
the
mouthes
of
all
the
world
,
yea
of
the
very
enemies
,
may
be
compelled
to
say
,
(
and
this
confession
must
be
wrung
out
of
them
,
)
that
it
is
the
finger
of
God
that
wrought
this
,
without
the
support
of
any
creature
.
After
what
sort
he
wrought
this
ouerthrow
I
wil
not
dispute
in
particular
,
whether
it
were
by
lightning
,
thunder
,
earthquake
,
vpon
this
I
insist
not
.
The
generall
is
sure
and
certaine
,
that
it
was
a
worke
that
flowed
from
heauen
immediatly
.
The
earth
feared
,
and
was
still
.
By
the
earth
,
the
inhabitants
of
the
earth
is
vnderstood
:
or
if
we
will
hold
vs
in
our
particular
,
the
remanent
of
Senacheribs
army
is
vnderstood
,
I
meane
the
remanent
of
the
armie
that
were
saued
from
the
iudgement
:
This
remanent
beganne
to
feare
,
and
be
afraid
with
a
terrible
feare
,
and
the
tongues
of
them
that
were
so
stout
the
night
before
,
held
themselues
quiet
.
They
that
lifted
and
hoissed
their
armes
the
night
before
,
&
prouoked
God
,
as
it
were
,
to
the
combat
,
after
the
sight
of
this
iudgement
,
they
haue
their
hands
to
seeke
;
and
they
who
boasted
so
much
of
their
valiantnesse
,
and
filled
the
very
earth
with
their
blasphemies
the
night
before
,
when
they
saw
this
terrible
iudgement
,
were
silent
,
and
had
not
a
word
to
speake
.
It
is
wonderfull
,
the
Lords
manner
of
doing
and
proceeding
is
a
hid
manner
of
doing
against
his
enemies
,
and
few
perceiue
the
fashion
of
the
bringing
about
of
his
iudgements
.
For
ye
see
,
he
taketh
his
enemies
in
an
instant
at
vnawares
:
whilest
a
man
is
in
the
height
of
his
pride
,
he
bereaueth
him
of
his
counsell
,
he
bereaueth
him
of
his
force
,
and
spoyleth
him
both
of
heart
and
hand
,
in
such
sort
,
that
he
hath
no
wit
to
deuise
more
then
an
Asse
,
and
hath
not
a
hand
to
performe
any
more
then
if
he
wanted
hands
.
So
he
bereaueth
him
of
his
policy
&
exquisite
iudgement
.
And
how
is
this
done
?
It
is
by
a
blinde
feare
that
he
striketh
them
with
:
he
casteth
them
into
such
anguish
and
blindnesse
of
minde
,
that
they
neither
see
God
who
is
the
striker
,
nor
,
can
finde
any
way
out
,
but
are
cast
into
a
desperate
estate
,
and
vtter
darkenesse
remedilesse
.
And
so
it
commeth
to
passe
,
that
these
miserable
men
lay
violent
hands
on
themselues
,
thinking
that
the
soule
which
now
is
in
prison
,
as
it
were
,
will
be
in
a
better
estate
,
if
it
were
out
of
the
body
:
but
alas
,
they
are
deceiued
.
So
I
say
,
the
iudgement
of
God
when
it
lighteth
,
how
long
soeuer
it
be
delayed
,
terrible
shall
it
be
when
it
lighteth
on
the
enemie
.
It
is
a
fearefull
thing
to
cast
our selues
willingly
into
the
hands
of
a
consuming
fire
.
Therefore
now
seeing
ye
haue
courses
in
hand
,
The
greatest
impediment
,
that
stayeth
men
from
the
conioyning
of
these
two
in
their
doings
,
is
the
affection
they
haue
to
their
own
person
,
the
affection
and
loue
they
haue
to
themselues
hindreth
this
trill
:
For
we
see
that
such
is
the
superiority
and
dominion
which
that
affection
hath
,
that
it
carrieth
reason
whither
it
pleaseth
;
and
it
is
so
strong
that
it
suffereth
not
the
grace
of
God
to
enter
into
vs
,
but
moueth
man
to
giue
obedience
to
the
wickednes
of
her
lust
of
appetite
;
and
to
say
,
Ere
I
will
want
the
seruice
of
my
lust
&
pleasure
of
mine
appetites
,
I
wil
make
subiect
rather
the
word
to
mine
appetite
,
then
subdue
my
appetite
to
the
word
,
&
so
to
want
my
pleasure
.
(
Iudge
ye
what
conscience
this
is
.
)
They
make
the
word
to
serue
their
appetites
,
and
neuer
suffer
the
word
to
mortifie
their
appetites
.
And
of
this
what
cometh
to
passe
?
By
this
kind
of
dealing
it
cometh
to
passe
,
that
at
last
they
lose
their
conscience
,
so
that
it
can
neither
accuse
nor
excuse
,
because
they
are
cast
asleepe
&
ly
in
this
dead
sleepe
till
they
be
wakened
with
a
terrible
wakening
by
God
,
the
righteous
iudge
from
heauen
.
Take
heede
,
for
this
is
the
truth
.
And
at
that
wakening
,
he
shall
make
the
terrours
of
these
same
sinnes
(
which
,
if
they
had
followed
counsel
,
they
might
haue
eschued
)
terrribly
to
ouerwhelme
them
.
Now
the
conscience
is
at
quietnesse
and
rest
,
and
holdeth
thee
in
security
;
But
alas
,
it
is
a
festered
security
.
The
inward
heart
is
full
of
filth
,
which
filthinesse
shall
bring
such
terrours
in
the
end
with
it
,
that
it
shall
multiply
thy
torments
,
and
so
oppresse
thee
,
except
in
time
thou
search
out
the
bottome
of
thy
conscience
.
Therefore
be
not
deceiued
;
as
ye
are
come
into
this
world
to
serue
&
glorifie
him
,
so
euery
one
in
your
owne
rankes
and
callings
be
vpright
.
Ye
deale
vprightly
in
you
calling
when
ye
haue
the
warrant
of
the
word
,
for
the
warrant
of
the
word
is
not
changeable
,
it
cometh
not
vnder
alteration
:
But
once
haue
the
warrant
,
and
haue
it
full
.
So
whosoeuer
obtaineth
the
warrant
of
the
word
in
this
world
,
that
blessed
mouth
shall
be
a
warrant
to
them
in
a
greater
place
.
Then
take
heede
to
this
terrible
iudgement
,
looke
in
time
,
that
out
of
time
it
ouert●ke
thee
not
with
a
terrible
wakening
.
The
time
of
his
sitting
,
I
call
the
time
of
his
patience
,
the
time
of
his
long
suffering
,
To
come
to
the
particular
:
The
Lord
is
not
risen
as
yet
in
this
country
,
albeit
he
hath
sitten
long
.
And
why
hath
he
sitten
,
but
to
see
if
his
enemies
will
repent
?
And
hath
this
taken
effect
?
No
;
for
he
hath
not
greater
enemies
in
any
part
then
the
great
men
in
this
countrey
,
where
his
word
is
so
clearely
preached
.
So
that
the
greater
the
knowledge
is
,
the
greater
is
the
contempt
;
and
the
greater
the
contempt
is
,
the
heauier
must
the
iudgement
be
that
abideth
them
.
Now
in
all
this
time
of
the
Lords
sitting
,
what
are
they
doing
?
They
are
burning
and
scalding
,
slaying
and
murthering
,
and
vsing
all
kinde
of
oppression
,
and
raging
so
,
as
if
there
were
not
a
King
in
Israel
.
Well
,
the
Lord
sitteth
not
to
this
end
,
that
they
should
abuse
his
patience
;
he
sitteth
not
that
they
should
be
confirmed
in
their
cruelty
,
that
they
should
lose
their
knowledge
,
or
thinke
that
either
there
were
not
God
,
or
God
were
become
like
themselues
.
Alwayes
I
say
,
this
is
not
the
end
wherefore
he
sitteth
,
but
he
sitteth
onely
to
this
end
,
that
he
may
draw
them
by
the
hand
to
repentance
.
And
now
seeing
they
haue
abused
the
time
of
his
sitting
,
he
is
euen
at
the
rising
;
And
assuredly
the
Lord
shall
rise
to
be
reuenged
vpon
the
iniquities
of
the
great
men
of
this
Country
,
whose
sinnes
do
so
abound
.
And
whereby
know
ye
this
?
By
one
argument
which
is
infallible
.
Examine
by
your
owne
wit
and
iudgement
which
ye
haue
of
the
booke
of
God
,
and
by
your
naturall
iudgement
:
Is
it
possible
that
the
ground
of
this
country
is
able
to
beare
a
greater
birth
of
iniquitie
,
both
in
Hie-land
&
Low-land
?
Is
it
possible
that
it
can
be
heauier
loaden
with
mischiefe
in
all
corners
then
it
is
now
?
Yea
the
ground
must
be
disburdened
of
this
iniquity
,
where
the
Leiutenant
whom
God
hath
placed
,
ouerseeth
it
,
and
will
not
disburden
the
earth
of
her
birth
:
where
the
Magistrates
that
are
inferiors
neglect
their
duties
,
of
necessity
he
must
extraordinarily
from
the
heauen
disburden
the
earth
thereof
.
And
surely
to
let
this
passe
,
if
there
were
no
more
but
these
horrible
confusions
in
all
parts
,
which
no
man
can
ouertake
,
it
appeareth
that
the
Iudge
of
the
world
himselfe
shall
come
downe
shortly
to
disburden
it
.
And
why
?
Because
I
see
all
tokens
that
go
immediatly
before
his
comming
,
to
be
already
passed
;
faith
is
skarslie
to
be
found
,
yea
no
faith
in
promises
,
much
lesse
faith
in
Christ
Iesus
.
For
iniquity
aboundeth
so
,
and
there
are
so
many
confusions
left
vnouertaken
by
the
Magistrate
,
that
it
appeareth
clearely
,
●he
Iudge
himselfe
must
needes
come
,
and
that
the
Iudge
of
the
world
shall
be
the
first
that
shall
redresse
this
confusion
.
And
seeing
it
is
so
,
it
becometh
not
vs
to
be
idle
,
for
surely
the
time
draweth
neare
.
And
if
the
time
shall
be
shortened
for
the
elects
cause
,
now
I
thinke
it
shall
be
shortened
for
the
cries
of
the
poore
of
this
land
.
Therfore
it
is
no
time
for
vs
to
sleepe
.
It
is
time
for
vs
to
prepare
to
go
&
meete
that
great
Iudge
now
,
whilst
oyle
is
offered
abundantly
:
buy
oyle
to
your
lamps
;
for
so
soone
as
the
Trumpet
blowes
,
and
that
he
is
making
homeward
from
the
cloudes
to
his
Fathers
dwelling
,
from
whence
he
shall
come
,
it
is
no
time
to
haue
our
oyle
to
seeke
.
Now
we
haue
this
oyle
of
gladnesse
freely
offered
:
Therfore
it
becometh
you
to
prepare
your selues
,
that
when
he
cometh
,
whether
it
be
at
night
or
in
the
morning
,
by
night
or
by
day
,
he
may
not
finde
you
vnawares
.
These
iniquities
and
wickednesse
of
the
heart
of
man
are
so
deepe
,
that
if
the
Ethnik
might
say
iustlie
,
that
the
labyrinths
&
deceits
of
the
hart
of
man
are
infinite
;
how
much
more
may
we
speak
it
,
hauing
Ierem.
his
warrant
,
who
calleth
it
deepe
and
inscrutable
aboue
all
things
?
Ierem.
17.
It
is
time
therefore
,
that
we
be
busie
in
seeking
the
renewing
,
breaking
and
humiliation
of
our
hearts
,
for
the
outward
scarre
,
suppose
it
appeareth
to
be
whole
,
where
the
inward
is
festered
,
it
auaileth
nothing
,
but
maketh
it
to
fester
againe
.
Therefore
now
it
is
time
to
study
to
haue
your
hearts
broken
,
for
once
they
must
be
broken
ere
they
be
healed
.
Once
they
must
be
low
ere
they
be
high
.
For
thine
heart
that
was
neuer
touched
with
any
sense
of
thine
owne
sinne
,
and
feeling
of
Gods
iudgement
,
knew
neuer
what
the
taste
of
mercy
meant
:
For
there
is
no
way
to
go
to
heauen
,
but
by
the
gates
of
hel
.
Therefore
it
is
time
to
beg
of
God
,
that
he
would
bring
your
hearts
to
that
estate
,
that
ye
may
know
your
sin
,
&
sorrow
for
it
;
and
that
he
may
prepare
your
hearts
so
,
that
ye
may
looke
for
the
accomplishment
of
your
happinesse
in
his
coming
:
And
where
the
hart
is
so
desirous
of
that
day
,
it
may
be
welcome
,
come
when
it
will
.
The
Lord
of
heauen
prepare
your
hearts
:
It
is
not
possible
that
this
can
be
done
,
O
Lord
;
except
thou
by
the
mighty
power
of
thy
Spirit
,
humble
them
,
and
hammer
downe
this
naturall
hardnes
that
is
in
them
,
otherwise
our
hearts
wil
neuer
giue
obedience
to
thee
.
Therfore
,
O
Lord
,
worke
it
.
Now
in
the
end
of
the
verse
he
letteth
vs
see
,
to
what
end
the
Lord
rise
and
executed
iudgment
:
The
chiefe
cause
that
mooued
him
to
rise
,
was
the
poore
and
oppressed
in
all
corners
of
the
earth
.
The
great
complaint
and
crie
of
the
people
in
all
countries
,
was
the
cause
why
God
did
rise
.
Examine
then
and
try
,
hath
not
God
good
cause
to
rise
in
this
countrie
?
I
know
wel
there
can
not
be
more
complaints
of
the
poore
in
a
countrie
then
in
this
:
so
that
it
is
no
maruell
,
but
he
rise
and
that
suddainlie
,
he
is
like
vnto
himselfe
no
was
of
before
:
Then
these
great
complaints
and
cries
of
the
poore
,
must
make
him
to
rise
as
ye
haue
it
,
Psal.
12.
And
if
they
preuent
no●
his
rising
,
terrible
shall
it
be
to
the
wicked
:
for
euer
with
the
saluation
of
his
owne
the
destruction
of
his
enemies
is
ioyned
.
And
out
of
these
,
both
saluation
&
destruction
,
he
maketh
himselfe
to
be
glorified
.
Then
I
would
these
bloudie
men
and
oppressors
(
that
renowne
themselues
with
shame
and
ignominie
)
knew
that
the
Lord
will
ris●
and
that
shortly
,
except
they
preuent
him
,
whereof
I
see
no
appearance
.
In
the
tenth
verse
he
letteth
vs
see
to
what
purpose
the
great
furie
of
these
men
serueth
;
and
in
the
beginning
he
letteth
vs
see
it
with
a
constant
affirmation
,
Surely
,
surely
,
the
rage
of
men
shall
turne
to
his
praise
:
Their
greatest
rage
and
highest
furie
is
the
highest
matter
of
the
Lords
praise
.
That
same
fury
and
rage
whereby
they
thinke
to
dishonour
God
and
ouerwhelme
his
Church
,
he
turneth
to
the
contrary
,
and
maketh
out
of
that
same
furie
his
owne
glorie
and
the
deliuery
of
his
Church
to
shine
.
The
Lord
is
a
wonderfull
workman
,
he
bringeth
about
his
purpose
in
such
sort
,
that
he
can
draw
out
light
out
of
darknesse
,
and
bring
forth
his
owne
praise
out
of
their
greatest
rage
.
Haue
ye
not
seene
this
from
time
to
time
?
hath
he
not
made
his
greatest
enemies
to
testifie
it
,
and
drawne
a
confession
out
of
their
owne
mouthes
?
Ye
reade
in
the
historie
of
Iulian
the
Apostata
,
when
he
was
in
his
greatest
rage
,
and
in
the
top
of
his
fury
prouoking
Christ
to
the
combat
:
in
that
high
rage
whilest
he
draweth
his
weapon
to
strike
our
head
,
he
striketh
himselfe
:
and
after
he
had
giuen
himselfe
a
deadly
wound
,
he
bursteth
foorth
and
saith
at
the
last
,
Thou
hast
won
ô
Galilean
:
so
out
of
his
owne
mouth
the
Lord
drew
a
confession
of
this
praise
.
Ye
reade
in
the
6.
of
Exod.
of
those
inchanters
that
opposed
themselues
to
Moses
and
Aaron
,
and
counterfeited
all
that
they
did
vntill
it
came
to
the
plague
of
Lice
:
there
they
stand
and
say
,
It
is
the
finger
of
the
Lord
;
as
if
they
would
say
,
This
plague
is
done
by
the
mightie
hand
and
power
of
God
onely
,
we
are
not
able
to
counterfeit
it
.
Here
we
see
they
are
compelled
out
of
their
owne
mouth
to
confesse
the
praise
of
the
Lord
.
Senacherib
was
compelled
to
say
,
(
who
list
to
reade
that
historie
)
and
it
is
said
that
his
graue
hath
this
superscription
,
that
he
confessed
it
was
the
great
God
of
heauen
that
fought
against
him
.
Now
heare
ye
at
the
same
present
,
what
say
the
Spaniards
?
They
are
compelled
to
say
,
that
it
was
the
finger
of
the
Lord
,
the
mightie
hand
of
the
God
of
Iacob
that
hath
wrought
this
ouerthrow
without
the
helpe
of
any
creature
.
So
by
these
examples
and
manie
moe
ye
see
the
veritie
of
this
proposition
:
God
maketh
the
greatest
rage
and
furie
of
his
enemies
to
be
the
greatest
matter
of
his
praise
.
Now
in
the
end
of
the
verse
he
meeteth
an
obiection
,
Who
shall
restraine
the
remnant
of
the
rage
of
the
enemies
?
For
although
that
here
they
be
called
a
remnant
,
yet
in
respect
of
vs
they
are
not
a
remnant
,
but
an
huge
multitude
.
Therefore
seeing
it
is
so
that
they
are
possessed
with
this
spirit
that
will
make
them
to
conioyne
their
forces
,
they
will
renew
their
assault
,
and
who
shall
restraine
them
?
Now
in
the
third
part
which
is
in
the
last
two
verses
,
Vow
,
and
performe
your
vowes
;
Vow
to
testifie
your
thankfulnesse
:
Performe
your
vowes
to
testifie
your
obedience
,
and
how
readie
ye
are
to
serue
so
good
a
God
.
By
vowes
here
he
vnderstandeth
not
these
foolish
vowes
,
but
the
action
of
praise
and
t●anksgiuing
:
for
so
oft
as
the
Spirit
of
God
maketh
mention
of
vowes
,
so
oft
he
meaneth
of
vowes
of
thanksgiuing
;
as
ye
may
see
clearely
in
this
booke
of
the
Psalmes
,
as
namely
in
the
50.55.60.61.65
.
and
66.
Psalmes
.
And
to
vow
to
thanke
God
,
it
is
a
part
of
our
dutie
,
we
are
bound
to
it
,
yea
we
haue
our
warrant
for
it
.
And
these
sorts
of
vowes
are
very
profitable
,
for
we
haue
two
great
benefits
by
them
.
First
they
stirre
vp
&
confirme
our
faith
:
For
when
a
man
is
in
any
great
extremitie
,
and
promiseth
to
be
thankfull
to
God
if
he
be
deliuered
,
it
strengtheneth
his
faith
,
and
maketh
him
to
looke
the
more
for
his
deliuerie
.
And
againe
,
when
the
deliuery
is
past
that
we
are
returned
to
our
owne
home
,
if
it
were
no
more
but
for
very
shame
&
keeping
of
the
promise
that
we
made
,
we
cannot
but
be
thankful
.
So
these
sorts
of
vowes
are
good
,
&
ought
to
be
vowed
and
performed
:
but
those
vnlawfull
vowes
of
the
Papists
haue
no
ground
here
.
Neither
ought
any
wicked
vowes
ought
to
be
kept
,
vowes
which
are
rashly
vowed
to
be
wickedly
performed
,
for
in
so
doing
they
make
a
double
fault
:
First
,
they
do
a
fault
in
vowing
rashly
:
secondly
,
they
make
a
fault
in
performing
their
rash
vow
:
All
these
vowes
are
beside
the
warrant
of
the
word
;
we
should
promise
to
be
thankfull
to
God
,
and
to
performe
.
Then
the
exhortation
riseth
vnto
vs
after
the
example
of
the
Prophet
here
;
that
seeing
in
this
great
benefit
(
although
we
had
neuer
receiued
moe
benefits
)
the
Lord
hath
deserued
so
well
of
you
,
ye
ought
euery
one
of
you
to
frame
your
hearts
to
grow
in
thankfulnesse
to
him
,
whereby
he
may
grow
in
mercie
and
loue
towards
you
,
and
in
hatred
and
anger
towards
his
enemies
.
And
although
ye
be
thankfull
,
thinke
not
that
ye
deserue
any
thing
,
for
when
ye
haue
done
this
,
ye
cannot
adde
any
thing
to
his
estate
,
ye
enrich
not
God
one
whit
:
It
is
not
possible
that
he
who
is
absolutely
perfect
of
himselfe
can
neede
any
thing
whereby
his
estate
may
be
enriched
;
yea
suppose
we
adde
nothing
to
his
estate
,
our
best
thanksgiuing
is
no
waies
acceptable
to
him
but
by
way
of
grace
;
if
Christ
Iesus
step
not
in
betwixt
vs
and
him
,
it
is
not
possible
that
our
persons
or
any
action
that
floweth
from
our
person
can
be
acceptable
vnto
him
.
Therefore
it
is
onely
by
way
of
grace
and
mercie
in
Christ
Iesus
,
in
whom
he
cannot
be
displeased
with
vs
,
that
our
thankfulnesse
is
accepted
by
him
:
So
it
is
not
for
our
merits
,
as
the
Papists
foolishly
alledge
,
nor
by
way
of
our
deseruing
,
that
he
accepteth
of
vs
;
it
is
by
way
of
mercie
and
grace
that
he
alloweth
of
vs
and
our
thankfulnesse
.
Indeed
he
accepteth
so
of
our
thanksgiuing
,
that
vnlesse
we
praise
him
nothing
can
please
him
:
And
therefore
seeing
all
our
actions
are
acceptable
to
him
onely
in
his
welbeloued
,
let
vs
praise
him
in
Christ
.
Ye
see
,
we
will
thanke
him
for
meate
and
drinke
after
dinner
and
supper
:
and
why
should
ye
not
thanke
him
for
the
rest
of
the
creatures
?
As
for
this
benefit
of
your
deliuerie
and
preseruation
both
of
Church
&
countrey
,
the
Lord
giue
vs
hearts
to
thanke
him
.
Now
in
the
end
of
this
verse
he
saith
,
Let
them
bring
presents
to
him
that
ought
to
be
feared
.
We
haue
no
other
presents
to
bring
,
but
this
sacrifice
of
praise
and
thanksgiuing
,
which
is
called
calues
of
the
lips
,
Psal.
51.
Would
God
that
this
were
truly
giuen
,
although
not
in
such
measure
as
is
required
.
Alwaies
let
vs
bring
these
sacrifices
,
and
present
them
to
him
onely
,
who
is
fearefull
,
not
onely
to
meane
men
,
but
to
the
greatest
Princes
and
Monarchs
of
the
earth
.
And
how
prooueth
he
this
?
He
prooueth
this
in
the
last
verse
,
where
he
saith
,
He
cutteth
off
the
spirit
of
Princes
:
that
is
,
he
spoyleth
them
of
their
wit
and
force
:
and
last
of
all
,
when
it
pleaseth
him
,
he
spoyleth
them
of
the
life
it selfe
,
he
taketh
all
from
them
,
euen
from
these
same
Princes
that
oppose
themselues
most
against
him
;
he
spoyleth
them
in
an
instant
of
heart
&
hand
and
all
forces
,
and
maketh
them
a
spectacle
to
all
nations
.
Well
,
they
will
not
learne
in
time
,
it
is
terrible
for
Princes
to
fall
into
his
hands
:
For
when
they
fall
into
his
hands
,
he
is
not
satisfied
to
spoile
them
both
of
heart
and
hand
,
but
after
he
hath
spoiled
them
both
of
heart
and
hand
,
he
taketh
the
very
life
from
them
.
Senacherib
found
this
,
for
his
owne
sonnes
laid
hands
on
him
&
slue
him
.
Our
great
men
thinke
they
will
eschue
his
hands
:
There
is
no
example
or
proclamation
of
iudgement
that
will
make
them
leaue
off
from
burning
,
slaying
and
murther
.
This
is
not
looked
to
by
the
Councell
,
and
he
who
should
punish
this
,
ouerseeth
it
;
and
they
that
are
inferiour
magistrates
ouersee
it
:
so
that
this
land
is
so
ouerwhelmed
with
sinne
,
that
it
cannot
be
discharged
,
vntill
the
great
God
himselfe
doth
it
.
Terrible
is
he
therefore
to
Kings
,
&
looke
how
terrible
Kings
are
to
meane
men
,
farre
more
terrible
is
he
to
them
.
The
Kings
of
the
earth
,
at
least
since
the
Gospell
began
,
haue
euer
conspired
to
expell
Christ
out
of
the
number
of
Kings
,
and
so
to
roote
out
his
kingdom
,
that
he
should
not
beare
rule
in
the
earth
.
And
this
conclusion
hath
bene
laid
by
them
.
So
by
Kings
here
to
whom
he
is
terrible
,
is
to
be
vnderstood
,
those
mischieuous
Kings
that
will
not
acknowledge
Christ
as
King
,
nor
submit
their
scepter
to
his
scepter
:
but
haue
all
conspired
and
assayed
their
forces
to
put
him
out
of
their
number
.
What
profit
they
haue
gotten
of
this
,
time
hath
tried
.
Ye
see
what
the
King
of
Spaine
hath
gained
,
ye
see
what
his
predecessors
gained
.
And
what
followeth
?
There
is
a
second
assault
to
be
made
:
and
it
is
not
possible
but
the
second
assault
must
be
;
For
the
diuell
must
be
euer
like
to
himselfe
.
So
the
second
assault
shall
come
,
&
in
great
rage
he
shall
push
at
that
same
stone
,
as
he
and
his
predecessors
haue
done
oft
before
.
Is
it
sure
that
Spaine
shall
make
the
second
assault
?
It
is
sure
,
and
yonder
argument
letteth
me
see
it
:
for
the
spirit
of
the
diuell
cannot
be
at
rest
.
And
what
shall
come
of
this
?
The
next
thing
that
ye
shall
heare
,
God
shall
cut
off
his
life
;
he
that
hath
spoiled
him
first
of
his
heart
and
hand
,
shall
spoyle
him
of
all
:
and
so
the
second
thing
that
ye
shall
heare
,
the
great
Monarch
of
Spaine
shall
die
.
And
so
he
shall
be
disappointed
in
the
second
assault
,
and
all
the
kingdomes
which
are
vnder
the
protection
of
this
King
shall
be
let
loose
:
For
rather
shall
heauen
and
earth
go
together
,
ere
God
suffer
his
Church
to
be
rooted
out
,
if
we
remaine
in
any
part
of
our
obedience
.
O
then
we
ought
earnestly
to
prepare
vs
to
reuerence
him
who
is
onely
fearefull
:
For
if
they
who
haue
the
supreame
place
will
not
reuerence
him
,
he
shall
take
their
reuerence
out
of
the
hearts
of
men
.
It
is
onely
for
Gods
sake
that
they
are
reuerenced
:
whosoeuer
therefore
honoureth
not
God
,
he
shall
not
honour
him
.
So
we
ought
to
honour
God
and
giue
him
his
due
reuerence
and
his
owne
place
,
that
we
reuerence
no
man
nor
the
lawes
of
any
man
but
God
,
and
for
Gods
cause
.
And
so
honouring
God
,
God
shall
honour
vs
and
extoll
vs
,
and
that
in
the
righteous
merits
of
his
Sonne
.
To
whom
with
the
Father
and
the
holy
Spirit
,
be
all
honour
and
praise
,
both
now
and
euer
,
Amen
.
THE
FOVRTEENTH
SERMON
,
VPON
THE
40.
PSALME
:
PREACHED
IN
THE
time
of
publicke
fast
.
1
I
waited
patiently
for
the
Lord
,
and
he
inclined
vnto
me
,
and
heard
my
crie
.
2
He
brought
me
also
out
of
the
horrible
pit
,
out
of
the
mirie
clay
,
and
set
my
feete
vpon
the
rocke
:
and
ordered
my
goings
.
3
And
he
hath
put
in
my
mouth
a
new
song
of
praise
vnto
our
God
:
many
shall
see
it
and
feare
,
and
shall
trust
in
the
Lord
.
4
Blessed
is
the
man
that
maketh
the
Lord
his
trust
,
and
regardeth
not
the
proud
,
nor
such
as
turne
aside
to
lies
.
5
O
Lord
my
God
,
thou
hast
made
thy
wonderfull
works
so
many
,
that
none
can
count
in
order
to
thee
,
thy
thoughts
toward
vs
:
I
would
declare
and
speake
of
them
,
but
they
are
moe
then
I
am
able
to
expresse
.
6
Sacrifice
and
offering
thou
didst
not
desire
:
(
for
mine
eares
hast
thou
prepared
)
burnt
offering
and
sinne
offering
hast
thou
not
required
.
7
Thou
said
I
,
Loe
,
I
am
come
,
for
in
the
rolle
of
the
booke
it
is
written
of
me
.
8
I
desired
to
do
thy
good
wil
,
O
my
God
:
yea
thy
law
is
within
mine
heart
.
9
I
haue
declared
thy
righteousnesse
in
the
great
Congregation
:
Loe
,
I
will
not
refraine
my
lips
,
O
Lord
,
thou
knowest
.
10
I
haue
not
hid
thy
righteousnesse
within
my
heart
,
but
I
haue
declared
thy
truth
and
thy
saluation
:
I
haue
not
concealed
thy
mercie
and
thy
truth
from
the
great
Congregation
.
11
Withdraw
not
thy
tender
mercie
from
me
,
O
Lord
:
let
thy
mercie
and
thy
truth
alway
preserue
me
.
12
For
innumerable
troubles
haue
compassed
me
,
my
sinnes
haue
taken
such
hold
vpon
me
,
that
I
am
not
able
to
looke
vp
:
yea
,
they
are
moe
in
number
then
the
haires
of
mine
head
:
therefore
mine
heart
hath
failed
me
.
13
Let
it
please
thee
,
O
Lord
to
deliuer
me
:
make
haste
,
O
Lord
,
to
helpe
me
.
14
Let
them
be
confounded
and
put
to
shame
together
that
seeke
my
soule
to
destroy
it
,
let
them
be
driuen
backward
and
put
to
rebuke
that
desire
mine
hurt
.
15
Let
them
be
destroyed
for
a
reward
of
their
shame
,
which
say
vnto
me
,
Aha
,
aha
.
16
Let
all
them
that
seeke
thee
,
reioyce
and
be
glad
in
thee
:
and
let
them
that
loue
thy
saluation
,
say
alway
,
The
Lord
be
praised
.
17
Though
I
be
poore
and
needy
,
the
Lord
thinketh
on
me
:
thou
art
mine
helper
and
my
deliuerer
:
my
God
,
make
no
tarying
.
THis
Psalme
for
the
most
part
,
tendeth
to
praise
and
thankesgiuing
:
For
the
Author
of
it
(
Dauid
)
partly
praiseth
God
from
his
owne
late
experience
,
and
partly
from
the
publike
experience
of
the
whole
Church
.
Therefore
for
this
his
experience
,
he
offereth
his
seruice
to
God
,
protesting
to
be
thankefull
to
him
,
as
he
had
bene
thankfull
in
times
past
.
And
in
the
end
of
the
Psalme
,
he
retireth
himselfe
to
prayer
,
and
commendeth
his
estate
to
the
protection
of
God
,
that
as
he
had
deliuered
him
in
time
past
,
so
he
would
continue
the
same
in
mercy
to
him
in
time
to
come
.
This
I
take
to
be
the
summe
of
this
Psalme
.
Touching
the
parts
of
it
,
we
haue
three
:
in
the
first
wherof
we
haue
the
praise
and
commendation
of
the
mercy
and
kindnesse
of
God
,
whereby
it
commeth
to
passe
,
that
he
reiecteth
not
them
that
depend
vpon
him
.
In
the
second
,
for
this
experience
that
he
hath
found
,
he
offereth
his
seruice
to
God
;
&
as
he
had
proclaimed
his
iustice
&
mercy
in
time
past
,
so
he
protesteth
that
he
is
ready
to
do
the
same
in
time
to
come
.
In
the
third
,
as
I
spake
before
,
he
retireth
to
prayer
,
he
commendeth
his
estate
to
God
,
that
as
it
had
pleased
him
to
preserue
him
in
time
past
,
so
it
would
please
him
to
preserue
him
in
time
to
come
.
Following
the
literall
meaning
,
this
is
the
effect
of
the
Psalme
.
If
you
take
it
otherwise
,
there
is
a
notable
prophecy
concerning
the
office
of
Christ
Iesus
;
concerning
the
abolishing
of
the
old
couenant
,
and
establishing
of
the
new
:
and
concerning
the
sacrifice
of
our
high
Priest
,
the
Priest
of
the
new
Testament
,
Christ
Iesus
.
Then
to
returne
to
the
first
part
:
therein
we
haue
a
singular
experience
set
downe
:
Indeed
,
if
the
circumstances
were
well
considered
,
his
experience
is
more
then
singular
;
for
by
the
last
Psalme
,
the
estate
and
care
wherein
he
was
at
this
time
may
be
easily
gathered
.
He
was
pursued
by
the
treason
of
his
owne
sonne
Absalon
,
he
was
pursued
by
the
skornes
and
Iests
of
his
owne
seruants
.
In
this
great
extremity
,
he
bursteth
out
into
prayer
,
&
beggeth
of
God
,
that
he
would
withdraw
his
hand
from
him
for
a
space
:
and
why
?
He
was
consumed
with
his
owne
iniquity
,
he
desireth
,
that
at
the
last
he
would
incline
his
eares
to
his
prayers
,
and
keepe
no
longer
silence
at
his
teares
,
in
respect
he
knew
he
was
but
a
soiourner
and
a
pilgrime
in
the
earth
,
as
the
rest
of
his
fathers
were
:
he
sayth
,
Withdraw
thine
heauie
hand
,
O
Lord
,
and
let
the
mercy
that
I
looked
for
,
appeare
to
me
.
Now
,
in
this
Psalme
he
letteth
vs
see
,
what
issue
and
end
his
long
wayting
obteined
,
to
wit
,
a
most
blessed
and
happy
end
:
For
in
this
Psalme
we
see
,
that
the
Lord
at
last
inclined
his
eare
vnto
him
,
and
shewed
in
experience
that
though
he
answereth
him
not
at
first
,
yet
he
was
not
deafe
,
but
accomplished
his
desire
,
in
drawing
him
out
of
his
misery
in
the
which
he
lay
;
which
misery
he
describeth
by
two
proper
similitudes
.
The
first
similitude
is
taken
from
the
pit
.
The
second
is
taken
from
the
myre
of
clay
.
At
the
last
,
the
Lord
drew
him
out
of
this
horrible
pit
,
and
placed
him
vpon
the
shore
:
he
opposeth
the
rocke
vnto
the
pit
,
and
the
faire
way
to
the
myrie
clay
,
and
placed
him
vpon
a
plaine
and
faire
way
,
and
directed
his
iourney
.
So
his
long
expectation
obtayned
a
most
happy
issue
.
In
this
his
experience
,
there
are
three
things
that
offer
themselues
to
be
considered
:
First
,
what
was
this
that
he
susteyned
in
this
long
wayting
,
what
was
it
that
made
him
to
continue
without
despaire
.
Secondly
,
what
was
Dauids
exercise
all
the
time
of
this
long
wayting
.
Thirdly
,
what
issue
&
end
this
long
wayting
obtayned
.
As
for
the
wayting
,
there
was
no
other
thing
that
susteined
him
,
but
that
same
which
we
Christians
call
a
Christian
hope
,
or
a
Christian
expectation
;
which
hope
is
the
worke
of
the
holy
Spirit
,
wrought
in
vs
by
the
power
therof
,
whereby
it
cometh
to
passe
,
that
we
with
great
patience
abide
the
performance
of
the
Lords
promises
.
in
Sanctasanctorum
.
It
must
take
hold
on
Christ
sitting
at
the
right
hand
of
his
Father
.
Th●re
is
no
sure
ground
for
our
anchor
,
except
it
enter
within
the
veile
.
And
if
we
obtaine
accesse
that
we
enter
within
the
veile
,
there
is
no
storme
nor
continuance
of
storme
,
(
blow
as
it
pleaseth
,
)
that
wil
raise
it
vp
,
&
consequently
cause
vs
to
make
shipwra●ke
of
our
soules
.
●he
Lord
of
his
mercy
grant
vnto
euery
one
of
vs
,
vnderstanding
that
we
may
cast
the
Anchor
of
our
hope
aright
.
As
for
the
second
thing
,
concerning
the
exercise
wherein
he
was
exercised
enduring
his
wayting
on
,
he
noteth
in
the
end
of
the
ve●se
,
that
he
was
imployed
in
crying
;
and
in
the
last
Psalme
,
he
was
busied
in
praying
,
sighing
and
sobbing
,
enduring
the
time
of
his
long
wayting
.
This
was
his
exercise
.
And
if
this
exercise
had
not
continued
,
it
had
not
bene
possible
that
his
patience
should
haue
continued
.
By
this
exercise
he
entertaineth
patience
,
and
by
patience
he
entertaineth
hope
.
For
as
to
this
sighing
and
mourning
,
it
is
no
waies
contrary
to
the
nature
of
hope
,
As
touching
the
third
thing
,
ye
heare
what
end
&
issue
this
long
waiting
of
his
tooke
,
to
wit
;
a
prosperous
and
a
happy
end
.
The
Lord
enclined
his
eare
to
him
,
and
not
onely
enclined
he
his
eare
,
but
granted
him
his
hearts
desire
.
Vppon
this
ground
I
marke
one
or
two
things
,
and
so
I
shall
go
forward
.
The
first
thing
I
would
haue
you
to
learne
,
is
this
;
learne
of
Dauid
,
your
kinde
of
exercise
in
extremity
of
troubles
:
Learne
of
Dauid
the
right
meanes
whereby
ye
may
entertaine
patience
in
greatest
calamity
.
The
meanes
that
he
setteth
downe
here
,
are
crying
,
sighing
,
lamenting
and
praying
vnto
God
:
and
in
other
parts
of
the
Psalme
he
addeth
also
many
other
meanes
,
though
these
be
speciall
.
And
if
thou
wouldest
do
well
in
these
great
agonies
,
thou
shalt
call
to
memory
,
the
examples
of
the
seruants
of
God
,
who
haue
passed
the
like
straites
.
If
thou
do
well
,
thou
shalt
call
to
memory
the
testimonies
of
the
fauour
of
God
,
shewed
to
thy selfe
,
if
thou
hast
felt
any
in
thy
life
past
:
If
thou
do
wel
,
thou
shalt
call
to
memory
,
that
the
decree
of
the
Lords
election
is
vnchangeable
;
call
to
memory
that
his
power
is
omnipotent
;
call
to
memory
the
singular
workes
of
the
Lord
toward
his
Elect.
Let
this
be
thine
exercise
in
trouble
.
If
this
way
thou
be
directed
,
thou
mayst
be
assured
,
thou
shalt
obteyne
that
issue
&
end
that
Dauid
did
.
Thus
for
the
first
lesson
.
The
second
thing
I
marke
here
,
is
this
;
I
see
here
,
This
doctrine
is
so
necessary
for
the
troubled
conscience
,
that
I
thinke
it
is
the
meetest
bridle
in
the
Scripture
to
restraine
our
impatiencie
:
It
is
the
meetest
bit
to
hold
vs
in
continuall
exercise
of
patience
.
For
if
the
heart
vnderstand
,
that
the
Lord
hath
reiected
our
prayer
altogether
,
it
is
not
possible
to
continue
in
prayer
:
The
third
thing
that
I
marke
is
this
,
his
crying
and
weeping
obteineth
a
prosperous
issue
:
Vpon
this
in
the
third
verse
he
taketh
occasion
to
praise
God
by
reason
of
this
his
singular
experience
,
which
gaue
him
the
matter
&
argument
of
a
new
song
;
This
song
is
called
a
new
song
,
by
reason
of
the
new
occasion
of
the
new
deliuery
,
which
occasioneth
to
him
the
matter
of
new
praise
.
In
the
end
of
the
verse
,
he
setteth
downe
two
speciall
vses
of
this
praise
whereunto
it
tendeth
.
The
first
vse
is
,
it
tendeth
to
stirre
vp
the
Church
to
follow
his
example
in
praysing
God
.
The
second
vse
of
it
tendeth
to
the
edification
of
euery
member
of
the
Church
in
the
feare
and
worshipping
of
God
.
Of
this
verse
I
gather
shortly
two
lessons
,
and
so
I
shall
go
forward
.
The
first
,
who
is
it
that
putteth
this
song
of
praise
in
our
mouth
,
who
maketh
vs
to
sing
this
new
song
in
our
heart
?
The
second
thing
that
I
marke
,
is
vpon
the
end
of
this
verse
.
It
is
not
enough
to
praise
God
thy selfe
;
Blessed
is
the
man
that
maketh
the
Lord
his
trust
,
and
regardeth
not
the
proude
.
Surely
,
that
man
is
exceedingly
blessed
,
who
is
not
caried
with
the
example
of
the
proud
and
vaine
in
the
earth
:
for
why
?
by
nature
there
is
neuer
a
one
of
vs
,
but
we
are
all
proud
&
vaine
.
Secondly
,
how
forcible
euill
example
is
,
all
men
by
experience
know
.
Thirdly
,
we
know
the
multitude
accounteth
common
custome
and
example
for
law
.
Therefore
of
necessitie
,
that
man
must
be
exceedinglie
blessed
,
that
in
such
a
sight
of
euill
examples
,
putteth
his
trust
in
God
:
Surely
,
these
few
in
number
that
depend
vpon
God
,
if
they
be
compared
with
the
rest
of
the
world
,
of
all
men
of
the
earth
they
will
be
counted
most
miserable
and
vnhappy
:
and
as
the
Apostle
sayth
,
they
were
the
ofscourings
and
sweepings
of
the
world
.
For
as
long
as
they
are
here
beneath
in
the
kingdome
of
patience
,
their
life
is
hid
with
Christ
,
and
will
not
appeare
vntill
the
Lord
appeare
,
to
be
maruellous
in
his
Saints
,
2.
Thes.
1.
At
the
which
time
their
bodies
shall
shine
as
the
Sunne
,
and
their
soules
shall
shine
as
the
Angels
.
In
hope
of
this
estate
,
the
poore
members
of
the
Church
repose
in
the
present
peregrination
.
There
are
here
two
waies
set
downe
;
There
is
a
broad
and
an
open
way
,
wherein
the
proud
and
vaine
men
of
the
earth
walke
.
There
is
a
narrow
and
a
strait way
,
wherein
the
simple
and
they
that
depend
on
God
walke
.
Indeed
the
broad
way
is
large
,
easie
and
pleasant
,
there
is
no
throng
nor
trouble
in
it
,
as
would
appeare
for
a
while
;
but
the
end
of
it
is
straitnesse
,
euerlasting
and
terrible
straitnesse
.
On
the
other
side
,
the
other
way
is
strait
in
the
entry
,
and
many
impediments
are
in
that
way
,
yet
the
end
is
large
and
pleasant
,
and
bringeth
a
ioyfull
eternity
.
I
thinke
that
the
soiourner
,
that
is
certaine
of
a
good
lodging
,
may
well
endure
the
difficulties
of
the
way
:
And
therefore
,
seeing
we
are
certaine
of
our
lodging
,
&
that
the
way
is
short
,
let
euery
one
striue
to
enter
into
it
,
how
strait
so
euer
it
be
,
the
end
is
large
.
The
Lord
of
his
mercy
worke
in
euery
one
of
vs
,
that
we
may
both
know
the
way
,
and
walke
in
it
till
our
liues
end
.
In
the
fift
verse
the
Lord
is
praised
from
the
publike
experience
of
the
Church
;
for
the
number
of
his
blessings
which
he
bestoweth
,
&
is
to
bestow
vpon
his
Church
,
cannot
be
expressed
.
There
is
no
heart
able
to
conceiue
,
nor
mouth
able
to
expresse
the
infinite
number
of
his
blessings
.
The
eare
hath
not
heard
(
saith
the
Apostle
,
)
the
eye
hath
not
seene
,
nor
hath
it
entred
into
the
heart
to
conceiue
the
ten
thousandth
part
of
the
ioy
prepared
for
the
children
of
God
:
for
if
this
heart
of
ours
were
able
to
conceiue
any
part
of
that
ioy
,
we
should
possesse
more
of
it
here
then
we
do
.
The
little
sparkes
of
that
ioy
and
the
feeling
thereof
,
haue
such
force
in
the
children
of
God
,
that
they
carrie
their
hearts
out
of
their
bodies
as
it
were
,
and
lift
them
vp
to
the
very
heauens
;
then
how
great
shall
the
full
ioy
be
,
I
pray
you
,
when
the
whole
soule
shall
be
possessed
fully
?
As
for
the
greatnesse
and
excellencie
of
the
blessings
of
God
,
the
heart
of
man
is
no
way
able
to
conceiue
,
or
the
tongue
to
expresse
.
Albeit
how
euer
we
are
not
able
to
conceiue
them
,
let
euery
one
trauell
to
make
a
further
and
a
greater
progresse
in
this
knowledge
:
for
the
more
we
profite
in
this
exercise
,
the
more
thankfull
may
we
be
to
God
.
Thus
much
concerning
the
first
part
of
the
Psalme
.
In
the
second
part
(
I
shall
be
short
by
Gods
grace
,
)
for
this
his
experience
which
he
hath
found
,
he
offereth
his
seruice
freely
to
God
,
he
offereth
himselfe
most
voluntarily
;
as
one
who
delighted
in
the
law
of
the
Lord
;
as
one
who
hath
proclaimed
his
mercie
and
iustice
,
and
the
rest
of
his
vertues
in
time
past
.
And
he
confesseth
in
the
6.
verse
,
that
this
obedience
flowed
not
out
of
himselfe
,
but
of
the
piercing
of
the
eare
of
his
heart
.
It
pleaseth
the
Lord
to
prepare
and
open
the
eares
of
his
heart
,
that
he
might
obey
him
:
for
as
to
outward
sacrifice
and
externall
worshipping
,
when
it
is
disioyned
from
the
inward
seruice
of
the
heart
,
the
Lord
hath
no
liking
of
it
.
Therefore
it
pleased
the
Lord
to
pierce
the
eare
of
his
heart
:
And
of
this
it
cometh
to
passe
that
he
cometh
and
offereth
his
seruice
willingly
,
saying
:
I
heare
thee
crying
on
me
(
Lord
)
in
thy
booke
.
In
the
first
word
of
thy
booke
,
hearken
and
take
heede
(
ô
Dauid
,
)
and
here
he
saith
,
I
am
coming
.
If
we
follow
the
literall
meaning
of
the
words
,
this
is
the
effect
and
meaning
;
but
if
we
follow
the
mysticall
sence
,
Then
the
effect
and
summe
of
the
Prophecie
may
be
this
:
Christ
would
testifie
to
vs
,
that
he
is
now
by
the
benefit
of
the
Father
become
our
high
Priest
,
not
to
offer
legall
sacrifices
,
the
bloud
of
lambs
and
goats
as
before
;
but
to
offer
his
owne
bodie
which
was
the
veritie
of
all
other
sacrifices
,
that
by
this
sacrifice
our
conscience
might
be
purged
.
We
haue
the
abolishing
of
the
old
Testament
set
down
in
the
6.
verse
:
the
establishing
of
the
new
Testament
in
the
7.
verse
:
the
office
of
Christ
in
the
8.
verse
.
Now
as
to
the
lessons
,
I
marke
two
or
three
shortly
,
and
so
I
shall
end
.
The
first
lesson
riseth
out
of
the
6.
verse
;
he
saith
in
the
6.
verse
,
it
is
not
the
worthinesse
of
externall
worshipping
,
it
is
not
the
worthinesse
of
legall
sacrifices
,
that
made
the
prayers
of
the
ancients
to
be
heard
:
It
was
not
the
worthinesse
of
their
ceremonies
that
made
their
deliuerie
to
be
purchased
:
It
is
not
the
worthinesse
of
our
merits
and
satisfactions
that
maketh
our
prayers
to
be
heard
;
it
is
onely
the
bloud
of
the
Lambe
that
made
Dauid
to
be
heard
at
that
time
,
and
vs
to
be
heard
now
,
The
second
thing
that
I
marke
,
The
last
thing
that
I
marke
is
this
,
whereof
cometh
this
willingnesse
and
free
offering
of
our selues
to
the
seruice
of
God
?
Dauid
noteth
it
in
a
word
:
It
proceedeth
not
of
externall
worshipping
,
but
of
the
boring
of
the
eare
;
except
the
Lord
had
prepared
the
eare
of
his
heart
,
it
was
not
possible
for
him
to
haue
brought
with
him
a
mind
or
a
will
to
serue
God
.
Then
this
willingnesse
is
wrought
by
the
Spirit
of
God
,
and
not
onely
this
willingnesse
,
but
the
doing
and
execution
of
his
will
is
wrought
by
the
Spirit
of
God
:
For
by
nature
we
are
hard
hearted
;
and
more
vnfit
then
brute
beasts
to
do
the
Lords
will
.
And
therfore
whosoeuer
would
be
partaker
of
the
grace
of
the
new
Testament
,
let
him
looke
into
himselfe
how
farre
his
will
is
reformed
:
For
the
more
we
submit
our
will
●o
the
will
of
God
,
the
more
we
are
partakers
of
the
grace
of
the
new
Testament
.
So
long
as
we
make
the
will
of
man
a
rule
to
our
will
,
we
testifie
that
we
haue
not
tasted
of
the
grace
of
the
new
Testament
:
Onely
then
are
we
partakers
of
the
grace
of
the
new
Testament
when
the
Spirit
of
grace
boweth
our
will
,
and
maketh
it
to
obey
in
some
part
the
will
of
God
.
For
I
meane
not
that
our
whole
will
can
obey
the
will
of
God
:
It
is
not
possible
so
long
as
we
are
here
,
that
we
can
runne
one
way
:
if
the
affections
could
runne
one
way
,
and
bend
themselues
wholly
to
God
,
in
a
maner
we
should
possesse
life
eternall
in
this
life
.
But
so
long
as
we
are
here
,
we
are
compassed
with
two
wils
,
from
the
which
proceedeth
●wo
sorts
of
motions
;
affections
and
cogitations
:
In
this
battel
the
regenerate
man
continueth
to
the
end
.
I
require
not
a
perfection
of
the
will
,
or
a
perfection
of
the
heart
;
but
I
desire
a
delight
in
the
law
and
in
the
loue
of
God
:
a
will
to
loue
,
and
a
preasing
more
and
more
to
subdue
our
will
to
the
loue
of
God
.
Where
this
resisting
is
,
the
battell
is
;
O
then
!
it
is
a
matter
of
great
consequence
to
subdue
&
tame
that
great
idoll
of
euill
will
.
We
may
speake
of
it
as
we
please
,
and
say
,
that
we
are
able
to
do
it
,
but
of
all
the
works
of
the
earth
it
is
the
greatest
:
for
such
is
the
stubbornnesse
of
our
will
,
that
it
will
do
nothing
but
what
it
liketh
it selfe
.
Well
,
the
perfection
of
a
Christian
standeth
in
striuing
;
we
must
either
striue
,
or
we
shall
not
be
crowned
.
Therefore
let
euery
one
beg
of
God
,
that
he
would
worke
by
his
Spirit
in
this
life
,
that
he
may
resist
the
motions
and
cogitations
of
his
heart
;
that
he
would
arme
him
against
the
enticements
thereof
;
that
resisting
here
we
may
be
crowned
hereafter
.
In
the
last
part
of
the
Psal.
he
returneth
to
prayer
;
and
as
he
had
found
the
mercifull
deliuerie
of
God
in
time
past
,
so
he
desireth
that
the
Lord
would
continue
the
same
mercie
toward
him
in
time
to
come
,
and
vndertake
his
protection
against
the
troubles
that
were
to
ensue
as
well
as
he
had
done
against
the
troubles
past
.
In
this
part
he
letteth
vs
see
this
lesson
,
which
if
it
were
well
learned
,
might
stand
vs
in
great
stead
the
whole
course
of
our
life
:
THE
FIFTEENTH
SERMON
,
VPON
THE
SECOND
CHAPTER
OF
THE
SECOND
Epistle
to
Timothie
,
beginning
at
the
22.
verse
;
preached
the
ninth
of
Nouember
,
1589.
at
the
which
time
●he
Ea●le
Bothwell
made
his
publike
repentance
in
the
Church
of
Edinborough
.
22
Flee
also
from
the
lusts
of
youth
,
and
follow
after
righteousnesse
,
faith
,
loue
and
peace
,
with
them
that
call
on
the
Lord
with
pure
heart
.
23.
And
put
away
foolish
and
vnlearned
questions
,
knowing
that
they
ingender
strife
.
24
But
the
seruant
of
the
Lord
must
not
striue
:
but
must
be
gentle
toward
all
men
,
apt
to
teach
,
suffering
the
euill
men
patiently
.
25
Instructing
them
with
meekenesse
that
are
contrary
minded
,
proouing
if
God
at
any
time
will
giue
them
repentance
,
that
they
may
know
the
truth
.
26
And
that
they
may
come
to
amendment
out
of
the
snare
of
the
diuell
,
which
are
taken
of
him
at
his
will
.
IN
these
two
Epistles
which
the
Apostle
directeth
vnto
his
Disciple
Timothie
,
he
taketh
a
very
great
care
to
informe
Timothie
,
that
he
may
behaue
himselfe
accordingly
in
all
his
proceedings
;
that
he
might
behaue
himselfe
as
well
in
his
owne
person
,
as
in
his
office
towards
others
beside
:
In
his
owne
person
,
in
respect
he
was
a
yong
man
,
yong
in
yeares
,
although
though
no
other
way
yong
:
neither
yong
in
knowledge
nor
in
manners
,
but
somewhat
yong
in
yeares
.
In
respect
of
his
youth
,
and
of
the
imperfections
that
accompanie
youth
:
In
respect
of
the
continuall
follie
whereunto
youth
is
drawne
,
he
biddeth
him
first
remember
,
that
he
take
heede
to
his
youth
:
that
he
be
not
caried
with
those
vices
,
with
those
affections
and
lusts
that
vse
violently
to
carry
yong
men
away
.
As
towards
others
,
he
willeth
him
to
haue
a
discretion
&
foresight
of
their
estate
,
to
discerne
the
persons
with
whom
he
hath
to
do
:
And
first
of
all
that
he
consider
,
whether
these
persons
be
friends
or
aduersaries
,
whether
they
be
of
one
familie
with
himselfe
in
the
familie
of
faith
,
or
otherwise
strangers
as
yet
and
aduersaries
to
this
faith
.
If
they
be
friends
and
of
the
family
of
faith
,
as
he
is
,
he
willeth
him
to
keepe
Charitie
,
to
keepe
peace
in
Christ
Iesus
and
vnity
with
them
:
that
as
he
keepeth
his
faith
to
God
,
so
he
may
keepe
vnity
in
loue
and
peace
with
them
.
If
againe
those
men
be
not
of
the
family
of
faith
,
but
aduersaries
to
this
faith
;
they
are
either
obstinate
with
knowledge
,
or
else
ignorant
,
and
obstinate
with
ignorance
.
Obstinate
with
knowledge
,
such
as
are
heretickes
:
Apostates
that
had
knowledge
,
and
haue
lost
it
.
In
case
these
men
be
heretickes
,
he
teacheth
in
the
Epistle
to
Titus
how
he
should
behaue
himselfe
toward
them
.
If
they
be
Apostates
,
he
teacheth
in
the
person
of
Hymenaeus
and
Philetus
,
how
he
should
behaue
himselfe
toward
them
;
to
wit
,
he
should
first
trauell
to
winne
them
,
if
it
be
possible
:
And
if
thy
trauell
succeedeth
not
,
that
thou
get
no
gaines
at
their
hands
this
way
,
then
he
willeth
Timothie
and
the
Pastors
in
Timothie
,
to
go
another
way
to
worke
;
to
proclaime
their
names
;
yea
at
the
last
to
giue
their
flesh
(
as
he
speaketh
)
to
the
diuell
,
that
their
soule
may
be
safe
,
if
it
be
possible
in
the
day
of
the
Lord
:
To
proclaime
their
names
,
and
make
their
names
manifest
to
the
people
,
that
the
people
may
be
warie
of
such
persons
,
and
feare
to
fall
into
such
offences
.
If
the
persons
againe
be
ignorant
,
they
are
either
ignorant
with
simplicity
,
or
ignorant
with
a
wilful
stubbornnes
.
In
both
these
cases
he
informeth
his
Disciple
.
If
they
be
ignorant
with
simplicity
,
he
recommendeth
vnto
the
teacher
three
vertues
,
meeknesse
,
gentlenesse
,
and
patience
:
Patience
not
of
their
euill
,
nor
of
their
vices
;
but
patience
toward
their
persons
,
suffering
them
to
come
and
heare
.
And
suppose
thou
suffer
him
to
come
&
heare
,
yet
he
willeth
thee
not
to
suffer
his
vices
,
he
willeth
thee
not
to
conceale
his
vices
,
nor
yet
to
flatter
his
vices
.
But
this
is
his
meaning
;
reproue
his
vices
,
aduertise
him
of
his
faults
;
And
in
thine
admonition
do
the
thing
that
lyeth
in
thee
,
that
he
who
is
admonished
,
may
perceiue
that
the
admonition
floweth
from
loue
;
and
that
we
seeke
nothing
lesse
then
his
shame
and
losse
:
and
nothing
more
then
his
weale
and
honour
.
This
ought
to
be
the
behauiour
of
those
who
haue
to
do
with
simple
ignorants
:
for
if
it
were
so
that
any
man
would
beare
with
vices
or
iniquities
that
he
knoweth
to
be
in
any
person
;
it
were
the
ready
way
,
not
onely
to
lose
the
person
with
whom
he
beareth
,
but
to
lose
himselfe
also
,
in
concealing
that
part
of
his
office
and
duty
which
is
enioyned
to
him
.
And
therefore
it
is
not
such
a
patience
that
is
required
in
the
Pastor
or
Minister
,
that
he
suffers
his
vices
,
or
conceale
the
persons
vices
;
but
onely
this
kinde
of
moderate
,
meeke
and
good
behauiour
is
required
in
him
,
that
in
his
reproofe
he
may
let
the
person
see
,
●o
far
as
in
him
lyeth
,
that
he
desireth
nothing
lesse
then
his
shame
,
and
nothing
more
then
his
amendment
.
In
case
againe
,
the
person
be
ignorant
and
wilfull
with
ignorance
;
as
there
are
many
that
are
obstinate
in
ignorance
,
in
such
sort
that
the
person
of
the
Pastor
is
troubled
and
wearied
with
continuall
admonition
and
reproofe
,
and
maketh
no
speed
at
his
hands
;
in
such
sort
that
at
last
the
Pastor
himselfe
,
through
the
long
trauell
that
he
hath
taken
,
conceiueth
a
despaire
of
the
recouery
of
that
person
:
The
Apostle
in
this
place
admonisheth
the
Pastor
not
to
faint
,
nor
to
conceiue
by
his
long
trauels
a
despaire
,
but
though
he
remaine
stubborne
,
yet
to
abide
vpon
him
,
pronounce
the
thre●tnings
and
promises
of
God
indifferently
,
to
tary
vpon
him
at
list
and
leasure
,
why
?
Because
the
gift
of
repentance
which
turneth
the
heart
of
man
,
is
not
in
his
owne
hand
,
nor
is
it
in
the
hands
of
the
Pastor
to
giue
it
;
but
the
gift
of
repentance
,
which
turneth
the
heart
of
man
,
is
in
the
hands
of
God
;
and
God
will
bestow
this
gift
at
such
time
as
he
pleaseth
,
&
not
at
that
time
when
the
Pastor
pleaseth
.
In
like
manner
the
gift
of
repentance
is
not
visibly
wrought
,
it
is
not
a
corporall
gift
,
that
it
may
be
rceeiued
by
the
Pastor
at
the
first
hand
when
it
is
giuen
and
wrought
in
the
heart
of
man
:
But
it
is
a
spirituall
gift
,
and
inuisibly
wrought
in
the
soule
of
man
.
And
oft
times
it
is
wrought
then
,
when
the
Pastor
least
thinketh
,
and
that
by
the
mighty
and
gracious
prouidence
of
our
God
.
Therefore
seeing
it
falleth
out
so
oft
times
,
that
the
Lord
will
bestow
this
gift
when
the
Pastor
least
thinketh
,
he
willeth
the
Pastor
albeit
the
man
be
stubborne
,
not
to
despaire
.
And
when
the
Lord
shall
giue
him
the
gift
of
repentance
,
there
is
no
question
,
but
many
commodities
shall
accompany
this
gift
,
which
commodities
are
sette
downe
in
the
end
of
this
Chapter
.
By
this
gift
,
first
he
shall
be
delyuered
from
the
snare
of
the
Diuell
,
in
the
which
he
was
holden
captiue
to
do
him
seruice
.
By
this
gift
,
secondly
,
he
shall
come
to
knowledge
;
not
only
to
the
knowledge
of
God
in
Christ
,
but
of
himselfe
&
his
own
misery
.
Thirdly
by
this
gift
of
repentance
,
where
his
soule
was
sick
&
diseased
before
,
his
conscience
terrified
and
exceedingly
astonied
;
that
soule
by
the
enioying
of
this
gift
,
shall
be
restored
to
health
,
he
shall
come
to
amendement
,
and
to
a
wholsome
disposition
of
heart
,
minde
and
conscience
.
This
I
take
to
be
the
summe
of
all
that
I
haue
read
.
The
matter
is
large
and
the
heads
are
many
that
might
be
handled
vpon
this
text
:
But
I
purpose
not
to
insist
in
euery
head
,
but
to
content
me
onely
with
such
points
as
are
most
necessary
for
our
edification
and
instruction
.
Therfore
,
I
select
out
of
the
whole
,
two
points
to
speak
of
by
the
grace
of
God
at
this
time
,
as
his
Spirit
shall
assist
me
for
the
present
.
The
two
points
that
I
am
to
speake
of
,
are
these
:
The
chiefe
and
principall
thing
that
yong
men
should
flee
,
euery
youth
in
the
world
,
is
the
lusts
and
affections
of
the
minde
whereunto
youth
is
inclined
,
he
should
flee
from
the
lusts
of
his
youth
;
And
first
concerning
the
lusts
of
youth
,
As
for
example
,
if
any
man
be
inclined
vnto
aspiring
and
addicted
in
his
heart
to
promotion
,
if
he
would
be
in
worldly
honour
,
in
such
sort
that
that
vice
commandeth
him
;
in
this
point
ambition
hath
as
ordina●y
a
command
of
him
,
as
mighty
and
potent
a
command
to
enioyne
him
,
as
any
master
hath
ouer
his
seruant
.
In
like
maner
if
a
mans
heart
be
set
vpon
the
drosse
of
this
world
,
vpon
the
paltry
that
is
in
it
,
couetousnesse
commandeth
that
man
as
ordinarily
,
and
more
constantly
then
any
master
is
able
to
command
his
seruant
.
If
a
man
be
addicted
to
the
pleasure
of
his
flesh
&
to
defile
his
body
,
that
lust
commandeth
that
man
as
ordinarily
and
more
continually
,
then
any
master
can
do
his
seruant
.
And
so
fareth
it
in
all
the
rest
of
the
vices
:
looke
to
what
vice
thou
hast
addicted
thee
in
seruice
,
the
affection
of
that
vice
ordinarily
commandeth
thee
.
The
ground
of
this
floweth
from
the
heart
of
man
,
and
from
the
nature
of
man
which
is
corrupted
in
the
first
Adam
.
For
such
is
the
condition
and
estate
of
the
heart
of
man
,
so
long
as
we
remaine
in
our
naturall
estate
,
That
the
heart
of
euery
man
&
of
euery
woman
,
that
euer
was
begotten
and
borne
,
carrieth
about
in
it
the
feede
of
all
kinde
of
vice
and
impiety
.
That
vice
is
not
so
monstrous
,
nor
that
wickednes
so
vgly
,
which
our
eares
or
any
of
our
senses
abhorre
to
heare
or
see
,
but
the
seede
of
that
same
vice
lurketh
and
lieth
naturally
in
the
heart
.
It
is
true
indeede
,
that
all
these
seedes
do
not
budde
out
,
that
all
these
seedes
spring
not
,
that
men
burst
not
foorth
into
all
high
impieties
in
their
externall
and
outward
actions
:
but
there
commeth
a
restraint
into
the
soule
,
whereby
we
are
restrained
from
these
same
actions
,
whereunto
some
men
burst
foorth
,
and
shew
what
they
are
to
the
world
.
This
restraint
whereby
I
abstaine
;
and
thou
fallest
in
;
The
wayes
whereby
he
restraineth
impiety
,
The
restraint
againe
which
is
made
by
the
Spirit
of
God
,
by
the
Spirit
of
Christ
Iesus
,
which
we
call
the
Spirit
of
sanctification
,
the
restraint
that
is
made
by
this
Spirit
,
taketh
away
the
soueraignty
and
tyranny
which
mine
affections
had
before
it
came
:
it
taketh
away
the
dominion
and
kingdome
which
mine
affections
had
before
it
came
:
In
such
sort
,
that
where
the
worldling
is
restrained
from
the
outward
impiety
against
his
will
,
I
,
by
the
power
of
the
Spirit
of
Christ
Iesus
,
abstaine
willingly
.
But
take
heede
I
pray
you
;
the
coming
of
the
Spirit
of
God
into
mine
heart
and
minde
,
suppose
it
take
away
the
full
empire
and
soueraignty
whi●h
mine
affections
had
in
my
soule
before
it
came
;
yet
it
taketh
not
away
the
lodging
&
dwelling
of
sin
in
my
soule
.
To
take
vp
this
matter
,
that
the
long
discourse
of
it
carrie
vs
not
from
our
purpose
.
There
is
no
youth
,
yea
,
more
then
youth
,
there
is
no
age
nor
part
of
mans
life
,
but
carrieth
the
owne
affections
,
the
owne
vices
and
imperfection●
with
it
,
vnto
the
which
affections
and
vices
euery
one
of
vs
are
either
slaues
and
seruants
,
rather
then
enemies
:
seruants
without
contradiction
to
sin
,
rather
then
enemies
vnto
it
without
battell
.
All
the
powers
of
the
soule
and
members
of
the
body
in
that
man
,
where
Christ
hath
not
begun
to
worke
,
content
and
agree
to
the
euill
action
,
runne
in
a
rage
to
the
performance
of
the
will
of
the
flesh
:
For
thou
art
either
an
ordinary
slaue
and
seruant
to
sinne
,
or
else
thou
art
a
contradictor
of
sinne
.
And
this
contradiction
sheweth
the
battell
that
ye
haue
within
your selues
.
It
is
true
,
that
in
the
naturall
man
,
reason
and
the
light
that
is
left
in
nature
,
maketh
some
opposition
,
but
not
long
.
For
she
is
vnarmed
,
destitute
of
power
,
and
therefore
the
power
of
darknesse
that
is
in
the
affection
,
blindeth
the
eye
of
reason
incontinently
.
To
flie
from
thy selfe
,
&
to
flie
from
thy
affecions
,
it
is
not
possible
for
thee
,
except
that
grace
come
downe
out
of
the
heauen
,
except
the
Spirit
of
Christ
giue
thee
eyes
to
see
and
perceiue
that
these
same
lusts
of
thine
,
these
affections
of
thine
which
thou
thoughtsts
in
the
folly
of
thy
youth
to
be
no
sinne
,
except
that
he
giue
thee
eyes
to
see
that
they
are
sinne
,
thou
will
neuer
condemne
them
.
For
this
is
the
custome
of
the
naturall
man
,
if
he
burst
not
forth
into
the
outward
actions
which
are
to
plainely
damned
in
the
Law
of
God
,
his
inward
lusts
appeare
to
him
to
be
no
sinnes
:
and
it
is
onely
by
the
light
of
the
Spirit
of
Christ
,
by
the
knowledge
wrought
by
the
Spirit
of
Christ
,
that
he
beginneth
to
see
clearely
,
that
all
his
affections
and
his
lusts
are
vtterly
damned
in
the
sight
of
God
,
and
are
sinnes
.
And
this
sight
,
first
,
maketh
vs
flee
from
them
;
for
we
would
neuer
part
with
our
lusts
and
affections
,
if
the
Spirit
of
God
did
not
let
vs
see
the
vglinesse
of
them
.
And
beside
this
vglinesse
,
it
maketh
vs
to
feele
in
our
hearts
and
to
taste
of
the
bitternesse
of
them
,
where
the
diuel
and
our
corruption
made
vs
to
thinke
that
they
were
sweete
oft
before
.
When
the
Spirit
beginneth
to
rip
vp
our
hearts
and
to
discouer
the
secrets
of
our
hearts
and
blindnesse
of
our
minds
,
it
maketh
vs
to
feele
the
vglinesse
and
bitternes
that
is
in
them
:
and
this
is
the
first
thing
that
euer
maketh
man
to
repent
,
and
giueth
him
a
conscience
of
sinne
,
and
maketh
him
to
haue
an
earnest
desire
to
flie
from
himselfe
and
the
lusts
of
his
youth
.
If
thou
flie
not
in
time
,
and
take
not
on
this
flight
in
due
season
when
thou
art
called
to
flie
,
as
now
thou
art
called
to
flie
by
the
word
of
God
,
which
giueth
thee
a
cleare
light
&
an
eye
to
see
from
whence
thou
shouldest
flie
▪
If
thou
learne
not
now
to
flie
,
●o
question
,
thou
and
thine
affections
shall
both
perish
.
These
same
affections
wherin
thy
soule
through
long
custome
so
delighted
,
shall
putrifie
thy
soule
&
shall
corrupt
thy
soule
more
and
more
,
shall
bring
thy
bodie
the
tabernacle
wherein
thy
soule
lodgeth
,
to
greater
and
greater
decay
;
waste
thy
conscience
,
subuert
thy
faith
,
and
spoile
thee
of
thy
white
garments
whereby
onely
accesse
is
granted
thee
to
the
throne
of
grace
:
and
in
the
end
shall
bring
euerlasting
destruction
on
soule
and
bodie
both
.
Except
therefore
thou
learne
to
flie
,
there
is
no
escaping
from
euerlasting
death
both
in
bodie
and
soule
;
therfore
this
flight
is
necessary
.
And
now
it
is
time
that
euery
one
of
you
beg
the
Spirit
of
God
that
ye
may
flie
.
For
if
ye
knew
those
terrors
of
conscience
,
the
fire
of
Gods
wrath
,
and
the
feare
of
hell
&
damnation
,
whereunto
the
heart
of
euery
man
is
subiect
,
for
all
the
kingdomes
of
the
earth
ye
would
not
take
in
hand
to
offend
so
mightie
and
so
gracious
a
God
.
But
such
is
the
deceit
and
false
pleasure
of
sinne
,
and
such
is
the
canker
&
venime
which
the
diuel
hath
spewed
into
our
hearts
,
that
it
shutteth
our
eyes
,
letteth
vs
not
see
the
vglinesse
of
sinne
,
nor
taste
of
the
bitternesse
thereof
.
Therefore
euery
one
of
you
in
the
feare
of
God
examine
your
affections
,
examine
your
minds
,
and
see
whereunto
ye
are
addicted
:
suspect
euer
your
affections
what
euer
enticement
they
haue
to
cloke
the
same
with
:
suspect
euer
the
motion
of
them
,
for
the
diuell
is
in
them
:
for
when
they
appeare
to
be
most
quiet
,
yea
wholly
rooted
out
and
extinguished
,
Then
ye
see
the
exhortation
riseth
clearely
to
you
(
my
Lord
)
who
are
now
placed
to
beare
a
peece
of
charge
and
gouernment
in
the
absence
of
our
Prince
,
The
next
point
that
we
haue
to
speake
of
,
is
,
that
the
thing
that
Youth
should
chiefly
seeke
after
,
straitlie
pursue
and
follow
,
the
Apostle
here
sets
downe
;
to
wit
,
they
ought
to
seeke
after
the
gift
of
repentance
,
This
gift
of
repentance
here
is
called
the
gift
of
God
:
And
that
euery
one
of
you
may
vnderstand
the
better
what
this
repentance
meaneth
:
For
suppose
this
doctrine
sound
in
your
eares
daily
,
yet
it
soundeth
not
in
your
hearts
:
there
are
few
that
is
their
hearts
haue
a
feeling
what
the
spirit
of
repentance
meaneth
:
a
sadnesse
for
the
thing
done
,
such
a
dolor
for
the
thing
done
,
so
that
it
would
gladly
haue
it
vndone
againe
:
I
call
it
a
sadnesse
for
the
thing
done
,
whether
it
be
good
or
euill
,
or
howsoeuer
it
be
,
it
would
haue
it
vndone
againe
;
taking
the
word
generally
it
signifieth
this
dolor
.
The
Apostle
,
2.
Corinth.
7.
setteth
downe
two
sorts
of
dolor
,
I
call
it
blind
in
these
respects
,
When
it
is
increased
into
an
high
degree
,
desperation
is
the
end
of
it
,
and
it
maketh
them
as
Iudas
did
,
to
lay
hands
on
themselues
.
Sometimes
againe
it
is
not
so
increased
,
but
it
is
mitigated
that
they
may
beare
it
:
and
then
by
peece
&
peece
it
vanisheth
:
And
so
soone
as
it
departeth
,
so
soone
departeth
their
sorrow
and
their
teares
;
and
at
the
departure
of
their
paine
,
as
their
teares
depart
,
so
returne
they
to
the
puddle
out
of
which
they
came
,
as
the
Sow
doth
;
and
to
the
same
vomit
which
they
spewed
out
,
as
the
Dog
doth
.
So
this
dolor
and
torment
turneth
not
the
heart
,
it
altereth
not
the
soule
,
but
mooueth
the
soule
for
the
present
,
&
that
by
reason
of
the
paine
:
And
if
the
paine
were
away
,
they
would
returne
to
the
same
sinnes
wherein
they
offended
God
oft
before
,
as
greedily
as
euer
they
did
.
So
that
they
mourne
not
for
the
sinne
,
but
for
the
presence
of
the
paine
.
The
example
of
this
we
haue
in
Esau
,
he
wept
bitterly
for
a
while
,
so
long
as
he
felt
any
dolor
:
but
after
that
the
dolor
was
remooued
,
he
went
backe
to
his
old
sinnes
againe
.
And
what
did
he
?
he
addressed
himselfe
to
anger
his
father
worse
then
euer
he
did
,
and
specially
in
choosing
of
his
wife
;
which
testifieth
that
his
dolor
was
but
for
a
worldly
respect
.
So
I
say
,
this
worldly
dolor
is
either
conceiued
for
the
present
paine
and
torment
that
is
vpon
the
conscience
,
as
we
haue
an
example
in
Cain
;
for
in
his
repentance
,
wherfore
sorrowed
he
?
Not
that
he
had
offended
God
,
not
that
he
had
displeased
so
gracious
a
Father
:
but
for
the
greatnesse
of
his
paine
,
and
crieth
out
,
My
paine
is
greater
then
I
can
suffer
.
Mine
iniquitie
,
by
the
which
I
vnderstand
this
paine
;
either
my
paine
must
be
made
lesse
,
or
I
am
not
able
to
beare
it
.
So
I
say
,
this
kind
of
sorrow
is
either
conceiued
for
the
present
paine
,
or
for
a
worldly
and
ciuill
respect
.
Against
thee
,
against
thee
onely
haue
I
sinned
,
and
done
euill
in
thy
sight
.
Now
there
is
no
doubt
but
he
had
offended
against
the
man
whom
he
slue
,
against
the
wife
of
the
man
whom
he
had
defiled
.
Yet
as
if
he
had
offended
no
creature
,
he
addresseth
him
to
God
,
and
craueth
pardon
and
mercy
for
his
sinnes
of
him
onely
.
So
this
is
the
true
repentance
,
where
men
and
women
although
they
haue
offended
the
creatures
,
yet
they
run
to
God
onely
to
seeke
remission
.
And
indeed
this
is
the
right
way
:
for
why
?
it
is
onely
God
that
can
forgiue
them
their
sinnes
,
although
they
haue
offended
men
&
women
:
there
is
no
man
nor
woman
that
is
able
to
purge
the●r
conscience
,
to
take
away
the
guiltinesse
of
sinne
in
their
conscience
.
It
is
onely
God
,
who
by
the
vertue
of
the
bloud
of
his
Son
doth
purge
the
conscience
:
Therefore
they
addresse
them
to
God
onely
.
Properly
also
it
is
him
whom
they
haue
offended
,
for
as
for
men
and
women
they
may
escape
their
eies
:
but
it
is
not
possible
that
they
can
escape
the
all-seeing
eye
of
God
,
who
seeth
the
sins
of
the
heart
as
well
as
the
sins
of
the
body
.
Therefore
in
respect
of
his
all-seeing
eye
,
it
becometh
them
specially
to
haue
recourse
to
him
,
&
to
addresse
them
to
him
onely
.
This
is
called
the
godly
sorrow
.
In
this
part
ye
haue
onely
this
to
beware
of
,
Except
also
ye
repent
,
ye
shall
all
perish
also
:
that
is
,
except
ye
turne
also
.
This
conuersion
whereby
our
hearts
are
turned
vnto
God
,
floweth
from
this
godly
sorrow
:
But
take
heed
,
this
turning
is
not
the
first
effect
;
it
is
not
wrought
in
an
instant
of
time
.
It
is
not
possible
that
the
conscience
that
is
onely
terrified
with
the
sight
of
the
owne
sinnes
can
turne
vnto
God
.
It
is
a
great
matter
to
the
heart
that
feeleth
the
wrath
of
God
in
so
great
measure
,
to
wrastle
out
against
desperation
,
As
the
other
part
bringeth
forth
an
hatred
of
sin
:
so
this
part
bringeth
forth
a
loue
toward
God
.
This
loue
againe
bringeth
forth
a
care
and
studie
to
please
him
,
and
this
care
and
studie
bringeth
forth
an
appetite
of
reuenge
and
indignation
against
thy
corruption
,
so
that
thou
wouldest
be
reuenged
vpon
thy
corruption
which
made
thee
to
sinne
and
offend
against
him
.
This
is
not
spoken
for
this
Noble
mans
cause
onely
:
It
is
spoken
for
euery
one
of
you
that
are
in
inferiour
ranks
,
that
euery
one
of
you
may
confesse
your
owne
sinnes
.
And
seeing
this
is
the
craft
of
the
diuell
by
the
holding
you
backe
,
that
ye
may
damne
your
soules
,
be
ye
as
careful
to
win
your
soules
by
confessing
your
sinnes
to
the
world
.
The
confession
of
Dauid
,
Psal.
51.
serueth
it
to
his
shame
,
or
to
his
honour
?
No
;
of
all
the
deedes
that
euer
he
did
,
it
is
counted
in
all
ages
,
the
most
notable
and
honorable
deede
.
So
,
let
not
the
diuell
deceiue
men
in
this
poynt
.
As
to
the
kinde
of
repentance
,
which
proceedeth
of
desperation
,
it
is
nothing
wo●th
,
it
turneth
not
the
heart
nor
the
minde
;
but
this
repen●ance
which
turneth
the
hearts
of
men
,
proceedeth
of
the
Spirit
of
Christ
.
So
,
it
is
the
Spirit
of
Christ
that
is
the
worker
of
this
true
dolor
and
conuersion
.
As
to
the
instruments
which
he
vseth
in
working
of
it
,
they
are
two
:
First
,
the
Law
:
next
the
Gospell
.
He
must
first
bring
in
the
Law
,
to
bring
vs
to
the
acknowledging
of
our
sinne
:
For
,
except
the
Law
did
threaten
vs
,
we
would
neuer
come
to
the
knowledge
of
our
sinnes
.
Then
next
,
he
bringeth
in
the
Gospell
,
the
promises
of
mercy
and
grace
freely
offered
in
Christ
and
through
Christ
,
to
all
them
that
beleeue
.
So
the
Gospell
cometh
in
the
second
roome
.
By
the
Gospel
he
worketh
faith
,
&
after
he
hath
wrought
faith
,
he
draweth
out
exhortations
out
of
the
Law
and
out
of
the
Gospell
,
that
according
to
the
Law
we
may
conforme
our
liues
,
and
obey
the
same
in
all
time
to
come
.
So
,
the
Law
and
the
Gospell
are
the
means
,
whereby
repentance
is
wrought
in
the
soule
of
man
:
exhortations
out
of
the
Law
and
Gospell
,
are
the
meanes
whereby
a
good
life
and
conuersation
is
continued
among
men
.
As
to
the
Author
,
he
letteth
vs
see
that
this
gift
groweth
not
in
our
owne
breasts
,
nor
it
proceedeth
not
of
our selues
,
nor
from
any
creature
in
heauen
or
earth
,
but
from
God
onely
:
it
is
the
gift
of
God
,
giuen
freely
for
Christ
Iesus
his
sake
.
For
ye
may
consider
with
your selues
,
and
looke
how
impossible
it
was
to
make
our selues
the
sonnes
of
men
:
far
more
impossible
it
is
for
vs
to
make
our selues
the
sons
of
God
.
And
by
repentance
we
are
made
the
children
of
God
,
companions
to
the
Angels
,
and
sonnes
of
light
.
So
,
that
the
second
creation
which
is
wrought
in
vs
by
the
Spirit
of
repentance
,
is
a
farre
more
great
and
excellent
worke
,
then
our
first
creation
in
this
world
.
In
this
part
of
repentance
,
As
to
the
sorts
of
repentance
:
There
is
nothing
farther
to
be
spoken
of
this
head
,
Then
remember
the
things
that
haue
bene
spoken
.
What
is
the
chiefe
thing
that
yong
men
should
flie
,
to
wit
,
the
lusts
of
the
flesh
:
&
what
is
the
chiefe
thing
that
they
should
follow
and
strictly
pursue
,
the
gift
of
repentance
.
Therefore
from
your
hearts
seeke
this
gift
.
And
ere
we
go
forward
to
the
rest
of
our
action
,
let
vs
pray
for
it
,
and
pray
that
this
matter
may
haue
a
good
issue
and
succeede
well
,
&
that
for
the
righteous
merits
of
Christ
.
To
whom
with
the
Father
and
the
holy
Ghost
be
all
honour
,
praise
and
glorie
both
now
and
euer
.
The
Sermon
being
ended
,
the
Minister
directeth
his
speach
to
the
Auditory
assembled
for
the
time
,
in
effect
as
followeth
.
IT
is
not
vnknowne
to
you
all
(
welbeloued
in
Christ
Iesus
)
how
many
means
and
sundry
wayes
,
the
Lord
hath
to
waken
a
sleeping
conscience
,
to
bring
men
to
the
confession
of
their
sinnes
,
and
to
make
them
to
seeke
grace
and
mercy
at
his
hands
.
And
as
he
lacketh
no
store
of
instruments
and
meanes
,
so
it
hath
pleased
him
of
his
mercy
,
to
the
saluation
of
his
soule
who
is
penitent
,
and
to
your
good
example
who
heare
,
to
worke
this
motion
in
the
heart
of
this
noble
man
:
in
such
sort
that
he
is
content
from
his
hart
,
vpon
his
knees
to
acknowledge
and
confesse
those
sinnes
whereby
he
hath
offended
the
maiesty
of
God
,
and
giuen
euill
example
to
the
meanest
and
poorest
of
you
.
And
to
let
you
vnderstand
that
this
confession
is
willing
and
from
his
heart
.
It
is
true
,
and
none
of
you
can
pretend
ignorance
of
it
,
that
by
the
liberty
of
the
Actes
of
our
Church
and
custome
receiued
,
it
had
bene
lawfull
for
him
,
according
to
the
order
,
in
his
owne
Church
to
haue
made
satisfaction
:
yet
,
such
is
the
willingnesse
of
his
owne
heart
,
that
for
the
better
satisfaction
of
you
that
are
indwellers
in
this
City
,
he
is
content
in
this
chiefe
part
and
Church
of
the
country
,
and
in
that
same
place
,
where
he
last
shed
innocent
blood
,
to
repaire
the
same
,
and
in
the
presence
of
you
all
to
seeke
mercy
at
the
God
of
heauen
.
The
Lord
hath
put
this
motion
in
his
heart
,
and
that
not
suddenly
not
of
late
;
but
he
informed
our
brother
Iames
Gibson
,
a
long
time
before
his
Maiesties
departure
out
of
this
country
,
and
desired
him
to
come
and
shew
vnto
vs
,
that
he
was
willing
to
make
satisfactition
to
the
Church
,
not
onely
for
his
murther
and
bloodshed
,
but
for
taking
the
name
of
God
in
vaine
;
and
for
euery
thing
wherein
he
hath
abused
himselfe
;
and
for
all
his
offensiue
&
rash
speeches
:
generally
,
for
euery
thing
,
wherin
he
hath
offended
the
least
of
you
.
Which
if
we
had
vnderstood
,
we
had
made
more
hastle
to
require
the
practise
of
it
sooner
.
Alwaies
we
haue
euery
one
of
vs
to
thanke
God
,
that
he
hath
so
moued
his
heart
,
and
to
beseech
of
the
Lord
that
it
may
be
from
his
hatt
,
&
that
he
may
declare
the
effects
of
it
in
all
time
to
come
.
Therefore
(
my
Lord
)
ye
haue
no
further
ado
but
fall
on
your
knees
,
&
craue
of
God
mercy
and
pardon
for
your
sinnes
whereby
ye
haue
offended
him
.
The
Lord
of
his
mercy
grant
it
you
.
THE
WORDS
WHICH
THE
EARLE
Bothuell
,
&c.
vttered
,
being
vppon
his
knees
:
I
would
God
,
that
I
could
make
such
a
Repentance
as
my
heart
desireth
:
and
I
desire
you
all
to
pray
for
it
.
The
Lord
of
his
mercy
,
grant
it
to
him
,
and
to
vs
all
.
Amen
.
THE
SIXTEENTH
SERMON
,
VPON
2.
TIMOTHIE
2.15
.
IN
WAY
OF
EXHORTAtion
to
the
Prouinciall
assemblie
of
the
Presbyteries
of
Louthiane
,
holden
at
Edinborough
the
16.
of
September
,
1589.
2.
TIMOTHIE
,
2.15
.
Studie
to
shew
thy selfe
approoued
vnto
God
,
a
workeman
that
needeth
not
to
be
ashamed
,
deuiding
the
word
of
truth
aright
.
IT
is
not
vnknown
vnto
you
(
Brethren
)
that
in
Timothy
we
haue
the
true
patterne
of
a
Profitable
Pastor
set
down
,
how
he
should
behaue
himselfe
in
all
things
,
what
he
should
do
,
what
he
should
leaue
vndone
;
what
he
should
follow
,
what
he
should
flie
:
In
euery
thing
he
is
forewarned
,
but
chiefly
among
many
,
of
one
thing
,
that
he
study
not
to
please
men
,
that
he
hunt
not
for
their
praise
and
commendation
.
For
why
?
Experience
from
time
to
time
hath
taught
,
that
these
men
haue
not
onely
endangered
their
owne
estate
,
but
hazarded
also
the
whole
estate
of
the
Church
.
As
namely
,
there
were
two
in
his
owne
time
,
in
the
dayes
of
Timothy
,
who
to
get
a
name
among
men
,
that
they
were
very
curious
disputers
&
subtill
reasoners
,
moued
doubts
vpon
euery
thing
,
chopped
&
changed
with
the
truth
of
God
,
as
if
it
had
bene
the
prophane
word
of
man
:
&
at
the
last
,
they
began
to
moue
questions
,
&
raise
some
doubts
vpon
the
very
articles
of
our
beliefe
.
And
the
spirit
of
the
diuell
to
carried
them
forward
,
that
from
doubting
,
at
the
last
,
it
came
vnto
a
plaine
defection
.
They
denied
the
article
of
the
resurrection
in
particular
.
So
they
did
not
onely
lose
themselues
and
poysoned
the
Auditorie
,
but
they
peruerted
the
truth
of
God
,
so
farre
as
in
them
lay
.
From
these
mens
example
,
the
Apostle
forewarned
his
Disciple
,
and
in
him
euery
Pastor
,
that
they
beware
not
onely
of
this
vaine
iangling
about
wordes
,
(
specially
in
matters
of
conscience
,
)
but
chiefly
beware
of
the
roote
&
fountaine
,
from
whence
they
spring
,
to
wit
,
of
that
naturall
selfe-loue
,
which
we
nourish
all
in
our
bosomes
,
and
are
so
loth
to
part
with
in
our
whole
life
.
And
we
haue
an
example
before
our
eies
in
our
time
,
Now
as
he
hath
shewed
him
,
what
he
shall
eschue
;
and
that
this
is
the
vice
which
he
should
chiefly
flie
:
so
in
this
15.
verse
,
he
beginneth
to
admonish
him
,
that
the
contrary
of
it
is
the
chiefe
vertue
which
he
should
embrace
,
and
the
onely
thing
which
he
should
aime
at
,
during
his
whole
life
:
to
wit
,
he
should
Study
to
be
approoued
of
God
.
For
seeing
there
is
no
workman
,
but
he
wisheth
to
sute
his
worke
to
be
allowed
of
,
(
this
is
a
common
instinct
in
vs
with
the
rest
,
to
seeke
to
be
approued
:
)
therefore
the
Apostle
informeth
him
and
admonisheth
him
,
what
sort
of
approbation
he
shall
seeke
,
at
whose
hands
he
shall
seeke
it
,
and
after
what
manner
he
shall
come
by
it
.
is
not
approued
;
but
onely
he
is
approued
whom
God
commendeth
.
Therefore
,
let
vs
not
seeke
honour
one
from
another
,
but
let
vs
seeke
the
honour
which
cometh
from
God
onely
:
let
vs
studie
to
be
approued
of
him
onely
;
for
obtaine
we
his
approbation
,
we
shall
get
the
other
two
,
for
there
is
but
three
in
all
:
For
if
God
approue
vs
,
he
shall
make
our
owne
conscience
approue
vs
.
And
haue
we
our
owne
conscience
and
God
within
our
conscience
to
allow
of
vs
,
we
haue
two
of
the
best
;
for
these
two
will
neuer
leaue
vs
,
they
will
stand
by
vs
here
,
and
when
it
cometh
before
an
higher
Tribunall
,
they
wil
make
vs
ioyfull
.
And
as
to
the
third
sort
which
is
by
men
,
where
these
two
go
before
,
we
shall
haue
the
Church
of
God
(
no
doubt
)
and
good
men
to
upproue
vs
.
For
where
God
and
conscience
calleth
a
man
inwardly
,
this
God
maketh
his
Church
by
their
testimony
to
ratifie
his
calling
outwardly
.
As
ye
see
he
commanded
the
Church
to
separate
Paul
&
Barnabas
,
to
the
worke
whereunto
he
had
called
them
inwardly
;
so
,
obtaine
we
his
approbation
,
&
we
shall
haue
all
the
three
.
Therefore
let
vs
looke
to
none
but
his
;
we
looke
to
his
approbation
,
when
we
looke
to
our selues
:
then
honoureth
he
vs
,
when
we
honour
him
.
When
we
seeke
nothing
but
him
,
then
seeketh
he
vs
and
our
weale
.
And
it
is
for
better
for
vs
that
he
seeke
our
good
,
then
that
we
our selues
seeke
it
.
For
he
can
and
may
seeke
it
best
.
Therefore
let
vs
studie
to
seeke
God
and
his
honor
,
that
God
may
seeke
vs
and
our
honor
.
And
will
we
looke
who
hath
sent
vs
forth
,
who
employeth
vs
,
who
made
vs
Embassadors
in
stead
of
Christ
?
we
shall
find
that
we
ought
to
studie
to
please
none
but
him
.
We
are
not
subiect
to
render
account
to
any
but
to
him
.
To
him
we
are
subiect
indeed
:
therefore
it
is
necessarie
that
we
studie
to
be
approued
of
him
.
Now
to
come
by
his
approbation
,
the
Apostle
sheweth
vs
what
way
we
may
proceede
,
&
how
we
shall
behaue
our selues
;
namely
,
that
we
do
two
things
.
First
,
that
we
studie
,
that
is
,
that
we
haue
a
sound
care
to
present
our selues
before
him
;
Next
,
that
we
studie
to
present
our
worke
of
the
ministery
before
him
;
as
he
would
say
,
that
we
studie
to
take
heed
to
our selues
and
to
our
office
.
To
our selues
,
that
we
be
good
Christians
,
to
our
office
,
that
we
be
good
Pastor
:
for
he
will
neuer
be
a
goo●
Pastor
that
is
not
a
good
Christian
:
Therefore
the
first
thing
that
he
must
take
heed
to
,
is
to
his
person
,
that
he
studie
to
present
himselfe
,
get
accesse
to
his
countenance
and
stand
before
him
.
Now
there
is
no
standing
before
God
but
in
puritie
,
and
by
puritie
of
the
heart
:
it
is
the
pure
heart
only
that
looketh
vpon
God
and
standeth
before
him
.
For
Blessed
are
the
pure
in
heart
,
(
saith
our
Maister
,
Math.
5.
)
for
they
shall
see
God
.
The
heart
againe
is
no
way
purged
but
by
faith
;
so
it
is
by
faith
onely
that
we
stand
&
present
our selues
vnto
God
.
The
good
Pastor
to
get
himselfe
approoued
,
must
studie
for
the
increase
of
faith
and
sanctification
.
For
he
shall
neuer
teach
with
authority
and
power
,
except
he
feele
in
himselfe
the
thing
that
he
would
haue
wrought
in
others
:
how
shall
he
prease
to
sanctifie
others
,
who
is
not
sanctified
hims●lfe
?
how
shall
he
teach
holily
who
is
not
holie
?
So
we
must
studie
for
our
owne
particular
sanctification
,
that
while
as
we
preach
saluation
to
others
,
we
be
not
reprobates
our selues
.
Next
we
must
studie
to
present
our
works
,
and
how
we
haue
trauelled
before
him
.
That
is
,
we
must
studie
to
shew
our selues
good
Pastors
as
well
as
good
Christians
;
and
to
this
effect
he
letteth
vs
see
what
properties
are
required
in
particular
of
vs
,
to
do
the
part
of
a
Pastor
.
And
first
of
all
he
sheweth
vs
,
that
we
must
be
workmen
,
not
idle
;
for
the
ministerie
is
a
worke
and
no
idle
businesse
:
And
in
respect
that
men
may
worke
and
all
out
of
frame
and
out
of
order
,
therefore
he
adioyneth
,
we
must
be
such
sort
of
workmen
that
neede
not
be
ashamed
,
that
is
,
workmen
without
reproofe
.
The
worke
of
the
ministery
standeth
in
two
points
,
in
ruling
&
teaching
;
the
third
thing
that
he
must
do
,
as
he
must
be
a
worthie
workman
,
so
he
must
be
a
skilfull
workman
,
that
can
cut
aright
and
worke
rightly
;
and
in
the
end
of
the
verse
he
sheweth
him
whereupon
he
shall
worke
,
&
wherein
he
shall
trauell
;
to
wit
,
vpon
the
word
of
truth
.
And
because
these
things
cannot
be
done
without
great
trauell
,
he
biddeth
him
studie
for
them
all
.
So
to
come
backe
,
the
first
thing
that
we
must
take
heed
to
:
We
must
take
heed
that
we
be
not
idle
.
And
it
is
required
of
vs
that
we
be
workemen
,
that
is
,
the
ministerie
as
I
haue
said
,
is
a
worke
and
no
idle
businesse
.
That
it
is
a
worke
,
I
haue
many
places
to
proue
it
,
but
there
is
one
in
speciall
out
of
the
1.
Thessa.
5.12
.
where
the
Apostle
saith
,
I
pray
you
acknowledge
those
that
labor
among
you
,
and
haue
them
in
great
estimation
for
their
works
sake
.
So
the
ministerie
is
a
worke
,
and
that
we
are
workmen
,
Acknowledge
,
saith
he
,
those
that
labor
among
you
,
and
haue
them
in
most
great
estimation
for
their
works
sake
.
The
worke
of
the
ministerie
standeth
in
two
points
,
in
ruling
,
and
in
teaching
;
and
these
are
the
two
points
:
for
ruling
we
haue
1.
Thes.
5.12
.
where
it
is
said
,
And
rule
you
in
the
Lord
.
And
as
for
teaching
,
the
17.
verse
1.
Tim.
5.
Chap.
letteth
vs
see
that
they
must
labor
in
the
word
.
Now
by
reason
that
men
may
worke
,
and
worke
out
of
frame
;
and
that
men
may
labour
diligently
,
and
yet
out
of
order
:
he
adioyneth
,
that
they
must
be
such
workmen
as
neede
not
to
be
ashamed
;
as
he
would
say
,
worthie
workmen
and
without
reproofe
.
For
the
ministerie
is
a
worthie
worke
,
He
that
seeketh
the
office
of
a
Bishop
,
(
saith
the
Apostle
)
1.
Tim.
3.
doth
seeke
a
worthie
worke
.
So
he
must
be
a
faithfull
and
a
worthy
workman
.
To
do
the
part
of
a
faithfull
and
worthie
workeman
,
he
must
do
two
things
;
he
must
not
onely
rule
,
but
rule
rightly
;
he
must
not
onely
teach
,
but
teach
skilfully
:
That
he
must
rule
rightly
,
we
haue
the
Apostle
for
vs
,
1.
Tim.
5.17
where
he
saith
:
The
Elders
that
rule
well
(
and
not
onely
simply
the
Elders
that
rule
)
are
worthie
,
&
c..
Now
to
rule
rightly
,
it
is
as
the
Apostle
speaketh
,
1.
Thes.
5.
To
rule
in
the
Lord
,
is
not
to
rule
as
a
Lord
:
For
we
preach
Christ
Iesus
to
be
our
Lord
,
(
saith
the
Apostle
)
and
we
are
your
seruants
for
his
sake
.
So
to
rule
in
the
Lord
,
is
not
to
rule
as
a
Lord
,
but
vnder
the
Lord
as
a
seruant
.
To
rule
in
the
Lord
,
is
to
rule
as
he
did
.
Now
he
saith
of
himselfe
,
Math.
18.
That
he
came
not
downe
to
do
his
owne
will
,
but
his
Fathers
will
who
sent
him
:
So
as
the
Lord
ruled
not
after
his
owne
will
,
much
lesse
must
we
rule
after
our
will
:
yea
not
after
the
will
of
the
Prince
.
We
must
lay
all
sorts
of
wils
aside
,
and
follow
the
will
of
God
onely
.
For
so
many
conclusions
and
determinations
as
flow
from
the
will
of
man
,
yea
although
they
were
the
will
of
the
Prince
,
beside
the
warrant
of
Gods
word
:
they
are
as
many
nullities
,
and
haue
no
power
to
strike
vpon
the
conscience
,
no
more
then
the
Popes
Buls
.
So
he
must
lay
aside
all
sort
of
will
,
and
rule
after
the
Lords
will
.
For
his
wil
is
perfect
,
good
and
holy
,
(
as
the
Apostle
speaketh
.
Rom.
12.2
.
)
Further
,
if
he
will
rule
as
the
Lord
did
,
he
must
rule
carefully
and
very
diligently
;
for
as
it
was
his
meate
and
drinke
(
as
he
speaketh
himselfe
)
to
do
the
worke
of
his
Father
,
so
we
must
be
carefull
and
preferre
his
worke
before
any
worke
of
our
owne
,
although
it
concerne
our
body
neuer
so
neare
.
To
mooue
vs
to
diligence
we
should
remember
,
that
we
haue
the
Citie
of
God
to
watch
ouer
,
we
should
remember
that
we
haue
the
spouse
of
Christ
to
present
as
a
pure
virgin
,
and
we
haue
the
lambs
of
Christ
committed
to
our
feeding
;
for
that
threefold
repetition
of
our
Maister
bidding
Peter
feede
his
lambes
,
what
required
it
but
diligence
?
And
who
is
able
to
answer
to
the
meanest
of
these
things
?
And
yet
I
haue
not
spoken
the
halfe
of
the
things
that
are
requisite
.
So
that
I
maruell
not
if
of
old
and
of
late
also
,
there
be
many
loth
to
enter
their
shoulders
vnder
so
heauie
a
burthen
.
But
it
is
a
great
maruell
that
any
should
be
found
that
can
intrude
himselfe
to
so
weightie
and
hard
a
worke
.
Who
euer
he
be
that
runneth
so
vnsent
,
he
will
neuer
do
good
in
this
worke
.
As
he
must
rule
rightly
,
so
he
must
teach
skilfully
;
and
this
is
set
downe
in
the
end
of
this
verse
,
where
he
biddeth
them
deuide
the
word
and
deuide
aright
.
As
to
the
former
speech
it
is
a
borrowed
kind
of
phrase
,
wherin
the
Apostle
alludeth
to
two
things
,
first
to
the
bread
of
the
familie
,
comparing
the
word
to
houshold
bread
,
&
vs
to
stewards
,
who
are
the
deuiders
of
that
bread
.
As
it
is
required
in
a
steward
of
a
great
familie
that
he
be
discreet
:
in
such
sort
that
he
haue
a
respect
to
euery
mans
age
,
abilitie
and
disposition
,
and
deuide
to
them
thereafter
:
So
in
vs
that
are
the
dispensers
of
this
blessed
word
,
there
is
a
speciall
kind
of
dexteritie
wished
,
that
is
,
the
gift
of
discretion
,
whereby
we
may
skilfully
and
fruitfully
deuide
to
euery
one
.
He
that
will
do
the
part
of
a
skilfull
Teacher
,
must
be
a
faithfull
interpreter
,
and
a
skilfull
applyer
,
to
interpret
faithfully
:
he
must
take
heede
to
three
things
chiefly
:
first
he
must
take
heede
to
the
meaning
of
the
Author
,
that
he
take
vp
his
true
meaning
so
neare
as
he
can
.
To
take
vp
his
meaning
truly
,
he
must
first
take
heed
to
the
words
what
they
signifie
,
he
must
trie
their
signification
,
&
after
triall
gather
such
a
meaning
as
the
words
may
beare
,
and
as
their
signification
may
agree
with
:
for
if
he
gather
a
contrary
meaning
,
or
another
then
they
may
import
,
he
is
not
an
interpreter
of
these
words
,
but
a
peruerter
of
them
.
Next
,
to
see
if
the
meaning
be
right
,
he
must
confer
them
with
other
parts
&
places
of
the
Scripture
:
see
how
it
agreeth
with
the
analogy
of
faith
.
And
if
he
finde
any
harmony
,
there
is
no
doubt
but
the
sence
is
true
.
The
third
thing
that
he
must
do
,
he
must
take
heed
how
the
words
are
placed
,
in
what
order
they
come
in
,
what
relation
they
haue
to
the
things
that
go
before
,
and
also
how
they
are
fastened
with
the
things
that
follow
.
But
he
that
would
interprete
truly
,
must
chiefly
take
heede
to
the
Scriptures
:
for
all
true
interpretations
must
be
sought
out
of
the
Scriptures
:
for
seeing
that
all
truth
is
contained
in
the
Scriptures
,
there
can
be
no
true
interpretation
but
that
which
floweth
from
thence
.
Men
should
not
be
leaned
to
where
they
want
Scriptures
;
for
no
man
should
vse
a
lie
to
interpret
a
truth
:
and
the
words
of
men
without
Scripture
are
onely
lyes
and
vanities
.
Also
if
the
interpreter
would
be
sensible
as
he
ought
and
should
be
,
of
force
he
must
vse
Scripture
,
he
must
conferre
place
with
place
:
and
that
thing
which
he
findeth
obscurely
spoken
in
one
place
,
he
wil
finde
it
more
clearely
spoken
in
another
.
So
,
many
Scriptures
are
necessary
,
and
he
that
would
interprete
truely
,
must
haue
many
Scriptures
in
his
memory
.
Therefore
we
should
pray
for
holy
memories
;
for
our
old
memories
wil
not
keep
these
things
,
they
must
be
sanctified
memoryes
that
shall
keep
holy
things
.
As
he
must
be
a
faithtull
interpreter
,
so
he
must
be
a
skilfull
applier
:
for
he
must
Deuide
the
word
aright
.
It
is
not
ynough
that
he
apply
,
except
he
apply
it
also
skilfully
:
So
application
is
necessary
,
skilful
application
,
I
say
,
is
necessary
.
As
it
is
not
possible
that
we
can
feede
vpon
food
,
except
it
be
applied
to
our
mouth
;
as
little
is
it
possible
,
that
our
soules
can
feede
,
except
the
food
of
them
be
applyed
.
Indeed
things
would
be
applyed
skilfully
:
for
as
if
the
foode
be
applied
to
any
other
part
but
the
mouth
,
the
application
serueth
not
;
euen
so
it
is
in
spirituall
things
,
if
they
be
not
applied
to
the
right
parts
,
and
to
the
right
diseases
,
the
application
may
do
them
more
euill
then
good
.
Therefore
it
is
necessary
,
that
he
who
would
do
the
part
of
a
skilfull
applyer
,
do
know
the
faults
and
diseases
of
his
flocke
;
which
is
not
possible
to
be
done
in
this
Towne
,
except
it
were
deuided
into
parishes
,
that
euery
one
might
haue
a
reasonable
number
to
come
to
him
,
that
he
were
acquainted
with
,
and
accustomed
with
their
manners
and
behauiour
.
This
application
,
is
a
chiefe
point
of
the
Pastors
office
:
for
there
is
no
edifying
beside
it
:
there
is
no
obedience
to
God
but
by
it
.
And
therefore
,
as
by
interpretation
he
informeth
the
mind
,
and
maketh
it
to
vnderstand
what
he
should
do
,
what
he
should
leaue
vndone
:
So
by
application
he
should
subdue
the
will
,
that
it
may
giue
obedience
and
follow
the
vnderstanding
.
Then
in
a
word
,
we
see
that
the
gift
of
gouernment
,
and
the
gift
of
exhortation
,
are
necessarily
requisite
to
be
in
a
Pastor
in
some
measure
,
in
such
sort
,
that
he
canot
be
a
Pastor
,
except
he
haue
a
part
of
both
these
gifts
,
as
I
haue
said
,
in
some
measure
:
And
therefore
ye
haue
to
take
heede
to
your
admission
in
admitting
of
yong
men
,
ye
should
see
how
they
haue
profited
in
both
thes●
gifts
.
And
that
act
which
was
made
in
the
last
prouinciall
assembly
,
would
be
taken
heede
to
,
that
none
be
placed
in
this
office
,
except
he
haue
learned
by
time
the
gift
of
gouernment
,
together
with
the
gift
of
teaching
in
some
measure
.
And
as
for
application
it
is
so
necessary
,
if
it
were
no
more
but
to
turne
ouer
the
very
words
of
the
text
vpon
the
Auditory
,
it
must
not
be
left
;
yea
,
and
the
nearer
that
we
go
to
Gods
word
,
the
application
is
so
much
the
better
:
for
his
word
must
euer
haue
a
greater
force
with
it
then
any
other
word
.
And
when
the
people
heare
that
God
speaketh
,
and
not
man
,
it
striketh
a
great
reuerence
in
the
hearts
of
the
auditory
:
And
so
much
the
more
,
when
we
consider
the
worthinesse
and
dignity
of
the
subiect
,
whereupon
we
ought
to
take
these
paines
and
are
to
intreate
.
The
Apostle
calleth
it
here
the
word
of
truth
.
The
more
notable
that
any
subiect
is
,
it
would
be
so
much
the
more
wisely
handled
;
And
we
haue
not
such
a
notable
subiect
as
this
,
for
there
is
not
a
subiect
that
hath
these
epithetes
,
to
be
called
sound
,
wholesome
,
holy
and
true
,
but
this
.
And
beside
this
,
there
is
neither
health
,
soundnesse
,
truth
nor
holinesse
:
Therefore
we
should
not
choppe
nor
change
with
the
word
,
as
if
it
were
a
vaine
word
,
but
with
great
humility
it
would
be
handled
.
But
who
is
able
to
do
these
things
,
or
to
answer
to
the
meanest
part
of
them
?
These
things
craue
an
exact
diligence
,
a
singular
care
and
a
painefull
trauell
.
They
are
not
purchased
by
sluggishnes
,
they
will
not
giue
vs
leaue
to
employ
our selues
else-where
,
but
they
take
the
whole
man
,
yea
the
whole
thing
that
he
may
do
,
if
it
were
more
.
And
therefore
in
respect
of
this
,
the
Apostle
vseth
the
word
Study
,
shewing
vs
that
these
things
are
not
gotten
without
study
;
that
is
,
without
an
earnest
care
and
great
diligence
.
All
things
whereunto
a
Pastor
should
study
may
be
taken
vp
in
two
words
:
In
faith
,
and
in
a
good
conscience
.
Study
we
for
these
two
,
there
is
no
doubt
but
we
shall
take
heede
both
to
our selues
,
and
to
our
office
.
And
these
two
we
cannot
keep
,
except
we
study
for
the
third
also
,
which
is
the
keeper
of
all
the
rest
;
to
wit
,
the
holy
Spirit
.
We
must
study
to
entertaine
and
nourish
him
,
and
this
is
done
chiefly
,
by
praying
in
the
holy
Spirit
:
Therefore
,
we
should
be
acquainted
with
prayer
,
and
be
instant
in
it
,
that
the
Lord
would
not
withdraw
his
holy
Spirit
from
vs
;
but
rather
increase
the
power
thereof
from
day
to
day
,
that
we
might
finde
by
experience
,
and
by
a
sensible
feeling
,
the
truth
of
his
heauenly
promises
within
our selues
,
and
speciallie
of
that
promise
of
life
euerlasting
.
To
the
which
life
,
Christ
Iesus
,
that
great
Pastor
of
the
sheepe
,
who
gaue
his
life
for
his
flocke
,
bring
vs
.
To
whom
with
the
Father
and
the
holy
Spirit
,
be
all
honor
,
praise
and
glory
,
for
euer
and
euer
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
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