OF
THE
NATVRE
AND
END
OF
REpentance
:
shadowed
in
the
Ministerie
of
IOHN
the
BAPTIST
.
IOHN
1.
Ver.
31.
Therefore
am
I
come
,
Baptizing
with
Water
.
THe
life
of
a
Christian
in
this
world
is
a
medlie
,
consisting
of
much
varietie
,
a
continuall
entercourse
of
changeable
succession
.
Iohn
Baptist
,
the
Ministerie
of
humiliation
and
repentance
,
the
better
to
prepare
the
soules
of
men
to
entertaine
that
heauenly
guest
,
for
which
in
that
estate
they
naturally
were
in
,
they
were
most
vnfit
.
For
indeede
it
was
the
meere
scope
of
Iohns
Ministerie
to
prepare
those
by
repentance
,
which
by
the
ministerie
of
Christ
were
afterwards
to
be
sanctified
by
faith
and
other
graces
of
the
spirit
:
Which
thing
as
the
Baptist
vpon
occasion
diuers
times
in
sundrie
passages
of
this
Chapter
specifieth
and
witnesseth
of
himselfe
;
so
specially
in
this
place
,
vpon
the
sight
of
Iesus
comming
towards
him
,
as
you
may
see
in
the
coherence
:
he
inferreth
this
same
testimonie
of
his
owne
Ministerie
,
in
the
words
which
I
haue
now
read
vnto
you
,
[
Therefore
am
I
come
,
Baptizing
with
water
,
]
intimating
vnto
his
Disciples
two
things
,
which
are
now
also
of
vs
to
be
considered
.
His
Office
;
and
the
end
of
his
office
:
His
Office
and
Ministerie
in
these
words
,
[
I
am
come
,
Baptizing
with
water
,
]
and
the
end
of
his
Office
implied
and
included
in
the
illatiue
particle
[
therefore
,
]
that
is
to
say
[
that
Christ
might
be
made
manifest
vnto
Israel
,
therefore
am
I
come
,
Baptizing
with
water
.
]
So
that
in
these
words
now
read
vnto
you
,
I
haue
occasion
giuen
to
speake
of
the
Office
of
Iohn
Baptist
in
a
twofold
respect
.
First
,
of
the
positiue
&
absolute
nature
of
it
,
what
it
is
,
and
the
parts
thereof
:
And
secondly
,
of
the
relatiue
nature
of
it
,
how
of
it selfe
it
is
but
a
rudiment
,
and
a
preparatiue
to
a
further
degree
of
perfection
;
and
yet
notwithstanding
so
necessarie
,
that
the
other
without
it
is
likewise
imperfect
,
The
absolute
nature
of
his
office
and
ministerie
,
is
here
noted
out
vnto
vs
to
be
the
[
Baptisme
of
water
;
]
which
as
it
is
many
times
taken
figuratiuely
in
the
Scriptures
in
diuers
significations
,
so
especially
in
this
place
by
a
synechadoche
.
it
is
taken
for
the
whole
course
of
Iohns
calling
and
Ministerie
.
Whereof
thereare
two
parts
:
The
substance
of
it
,
which
was
the
doctrine
of
repentance
for
the
remission
of
sinnes
:
And
secondly
,
the
ceremonie
of
it
,
or
the
seale
of
that
doctrine
,
the
outward
administration
of
the
Sacrament
of
Baptisme
.
To
speake
therefore
properly
of
the
substance
of
Iohns
Baptisme
,
is
to
speake
of
Repentance
,
which
hee
Preached
onely
in
the
whole
course
of
his
Ministerie
.
Now
what
repentance
is
,
where
should
we
better
learne
then
of
him
,
who
was
the
Preacher
of
Repentance
?
of
the
Baptist
himselfe
,
the
precursor
of
the
worlds
Sauiour
,
who
teacheth
it
first
by
Precept
;
secondly
,
by
the
parts
of
it
;
and
thirdly
by
Patterne
in
his
owne
example
.
By
Precept
shewing
that
it
must
be
:
by
parts
of
it
,
shewing
what
it
must
be
,
and
by
patterne
shewing
how
it
must
be
practised
of
all
that
hope
to
reape
benefit
by
the
incarnation
of
Christ
Iesus
.
And
first
he
taught
it
by
precept
in
the
third
of
Mathew
,
ver
.
3.
When
he
saith
,
Repent
,
for
the
Kingdome
of
God
is
at
hand
.
Which
sentence
seemeth
not
so
much
a
precept
imposing
by
commandment
a
duety
necessarily
to
be
performed
,
as
a
counsell
,
because
a
reason
is
annexed
:
for
then
he
might
haue
said
,
Repent
,
and
no
more
:
Neither
doth
it
onely
seeme
to
be
a
counsell
,
but
rather
a
louing
perswasion
,
because
the
reason
is
so
amiable
and
louely
,
for
it
might
haue
beene
otherwise
proposed
as
it
was
in
another
place
by
our
Sauiour
,
Repent
least
yee
perish
:
But
here
it
is
,
Repent
,
for
the
kingdome
of
God
is
at
hand
:
as
if
he
should
haue
said
,
The
time
was
when
as
the
hardnesse
of
mens
hearts
had
lockt
vp
and
fast
barr'd
the
doores
of
grace
,
so
that
then
there
was
neither
hope
of
expecting
,
nor
meanes
of
obtaining
mercie
or
fauour
at
the
hands
of
God
.
But
behold
!
now
(
such
is
the
goodnesse
of
God
)
the
time
approacheth
and
is
nigh
at
hand
,
when
as
the
gates
of
the
kingdome
of
heauen
shall
be
set
wide
open
;
and
therefore
now
;
if
euer
,
is
the
acceptable
time
;
now
is
the
day
of
Saluation
:
to
day
if
yee
will
heare
his
voice
harden
not
your
hearts
,
&
.
A
most
forceable
perswasion
and
sweete
allurement
,
agreeable
to
the
glad
tydings
of
the
Gospell
:
yea
,
euen
to
the
beginning
of
the
Gospell
(
as
Saint
Marke
cals
it
)
the
Doctrine
of
Repentance
:
which
albeit
for
the
most
part
it
be
a
doctrine
of
sharpe
rebukes
and
seuere
discipline
,
yet
is
it
mixed
with
such
gracious
motiues
,
and
incitations
of
encouragement
to
the
vndertaking
of
it
,
as
driues
away
all
thoughts
and
doubts
of
danger
or
despaire
,
howsoeuer
it
be
branded
by
prophane
Libertines
with
an
imputation
of
crueltie
,
working
desperate
horrour
and
distraction
in
the
soule
and
consciences
of
man
.
For
although
the
duetie
of
repentance
imposed
,
be
very
troublesome
&
harsh
vnto
flesh
and
blood
,
yet
is
the
end
of
our
repentance
so
full
of
comfortable
successe
as
doth
alleuiate
all
forrowes
and
make
the
yoake
easie
and
the
burden
light
.
And
therefore
if
Christ
doe
call
vs
,
though
it
be
with
Peter
to
walke
vpon
the
Sea
,
yet
let
vs
goe
vnto
him
;
and
though
mighty
windes
,
whether
outward
crosses
of
the
world
,
or
inward
terrors
of
conscience
,
through
our
infirmitie
&
infidelity
may
afright
&
wel-nigh
ouerwhelme
vs
;
yet
if
,
when
we
begin
to
sinke
,
we
can
but
say
with
Peter
,
Maister
saue
vs
,
pleading
that
Abraham
is
our
Father
,
that
shall
helpe
vs
;
God
is
able
euen
of
these
stonges
to
raise
vp
children
vnto
Abraham
.
Now
also
is
the
axe
laid
vnto
the
roote
of
the
tree
,
and
therefore
euery
tree
that
bringoth
not
foorth
good
fruite
,
shall
be
hewne
downe
and
cast
into
the
fire
.
Implying
this
much
,
that
they
who
will
not
kisse
the
Sonne
,
as
friendly
subiecta
,
and
be
ruled
by
his
Scepter
now
in
his
kingdome
;
shall
hereafter
be
subdued
by
the
Sonne
,
as
his
enemies
,
and
bruised
in
peeces
with
his
iron
rodde
in
the
day
of
his
wrathfull
indignation
.
Now
because
the
reward
is
so
great
,
which
is
proposed
to
repentance
,
euen
the
kingdome
of
heauen
;
and
on
the
other
side
the
punishment
so
great
if
we
doe
not
repent
as
thereby
to
incurre
the
danger
of
euerlasting
fire
:
it
will
haply
so
fall
out
,
that
as
Herod
heard
Iohn
gladly
vntill
he
was
rebuked
for
his
incestuous
marriage
;
so
many
it
may
be
will
willingly
entertaine
with
reuerence
the
doctrine
of
Iohn
,
vntill
their
dearest
sinnes
be
reproued
;
and
then
,
rather
then
they
will
be
deuorced
from
that
adulterous
broode
,
which
with
so
great
liking
and
delight
they
nourish
,
as
chaste
spouses
,
in
their
bosomes
;
rather
(
I
say
)
then
they
will
suffer
rebuke
for
them
,
or
be
drawne
to
forsake
them
,
they
will
not
onely
seeke
to
contemne
the
calling
and
disgrace
the
persons
,
but
euen
if
they
could
also
take
the
heads
of
those
Ministers
that
shall
so
boldely
censure
and
shew
themselues
vnto
themselues
.
And
therefore
wee
cannot
well
tell
what
we
shall
be
,
vntill
we
know
what
repentance
is
in
the
parts
of
it
.
And
that
the
Baptist
teacheth
in
the
third
of
Lukes
Gospell
,
and
the
fifth
verse
,
distinguishing
the
same
into
foure
seuerall
speciall
parts
;
comprising
therein
all
particular
braunches
that
respectiuely
may
be
referred
thereunto
.
When
he
saith
,
Euery
valley
shall
be
filled
and
euery
mountaine
and
hill
shall
be
brought
low
,
and
the
crooked
things
shall
be
made
straight
,
and
the
rough
waies
shall
be
made
smooth
,
and
so
all
flesh
shall
see
the
saluation
of
God
:
Wherein
he
doth
not
onely
intimate
and
inferre
the
end
and
fruit
of
Repentance
in
generall
,
that
it
is
a
propertie
thereof
to
pull
those
scales
of
ignorance
and
sensualitie
from
off
the
eyes
of
our
vnderstanding
,
without
which
we
could
not
otherwise
apprehend
and
see
the
saluation
by
Christ
offered
vnto
vs
:
but
also
by
an
allegorie
doth
manifestly
declare
wherein
true
repentance
doth
consist
,
and
doth
likewise
particular
the
parts
thereof
.
For
whereas
the
nature
of
repentance
is
nothing
else
but
a
mortification
of
all
sinne
,
and
a
generall
amendment
of
life
:
there
is
no
irregularitie
whatsoeuer
whereby
the
soule
of
man
is
diuerted
from
the
righteous
rule
of
Gods
law
,
but
the
reformation
thereof
may
be
reduced
vnto
one
of
these
foure
heads
:
either
in
filling
the
vallies
,
or
in
leuelling
the
mountaines
;
in
making
straight
the
crooked
,
or
the
rough
in
being
made
smooth
:
for
the
vallies
are
filled
,
when
as
our
affections
are
raised
from
the
things
on
the
earth
,
and
are
set
on
those
things
that
are
aboue
.
Col.
3.2
.
The
mountaines
are
brought
low
,
when
the
proud
thoughts
of
man
are
captiuated
to
the
obedience
of
Christ
.
2
Cor.
10.5
.
The
crooked
things
are
made
straight
when
the
vnrighteousnesse
of
our
actions
are
brought
within
such
compasse
as
that
we
doe
not
otherwise
vnto
others
then
we
would
haue
others
to
doe
vnto
vs
,
Mat.
7.12
.
And
lastly
,
the
rough
things
become
smooth
when
as
we
willingly
take
the
yoake
of
Christ
vpon
vs
.
and
learne
of
him
to
be
lowlie
and
meeke
.
Math.
11.29
.
For
by
Valleyes
,
Mountaines
and
crooked
waies
and
rough
,
(
as
farre
as
I
can
conceiue
there
of
)
can
be
vnderstood
nothing
better
then
the
base
earthlinesse
of
our
affections
,
the
swelling
pride
of
our
hearts
,
the
vniust
iniquitie
of
our
actions
,
and
the
peruerse
frowardnesse
of
our
wils
.
These
foure
containing
within
them
the
whole
disorder
of
the
frame
of
mans
nature
.
For
inasmuch
as
the
directing
spirit
of
grace
hath
forsaken
vs
,
because
first
we
had
forsaken
him
:
there
is
now
no
better
desires
in
the
heart
of
man
;
but
first
an
eager
pursuite
and
delight
which
he
hath
onely
in
the
things
of
this
world
.
Secondly
,
a
vaine-glorious
pride
and
boasting
which
he
taketh
in
them
hen
he
hath
them
.
Thirdly
,
the
meanes
whereby
he
doth
attaine
vnto
them
are
indirect
and
iniurious
:
And
lastly
,
if
he
fade
or
be
crost
in
the
prosecution
of
them
,
his
passions
are
troublesome
and
boysterous
.
Vnder
which
soure
vices
,
all
other
are
comprehended
;
as
all
graces
are
vnder
these
foure
,
that
are
directly
opposite
vnto
them
,
for
indeede
they
are
ex
diametro
,
directly
opposed
vnto
those
foure
generall
diuine
graces
,
from
whence
all
other
doe
spring
.
Faith
,
Obedience
,
Loue
and
Patience
.
Our
earthly
and
base
affections
being
so
fastened
vnto
the
pleasures
and
delights
of
this
world
,
that
our
faith
cannot
be
stedfast
concerning
the
pleasures
of
a
better
world
;
and
so
we
sinne
against
our
Lord
and
Sauiour
.
Secondly
,
our
pride
and
high
conceit
of
our selues
is
repugnant
vnto
that
obedience
which
wee
owe
vnto
Gods
Law
,
and
so
we
offend
our
Lord
and
Creatour
.
Thirdly
,
by
the
vnrighteousnesse
of
our
actions
we
are
defectiue
in
our
Charitie
,
and
thereby
we
offer
wrong
vnto
our
Brethren
.
And
last
of
all
,
the
peruersenesse
and
frowardnesse
of
our
wils
doth
trouble
our
hope
and
patience
,
and
so
we
disquiet
our selues
and
the
peace
of
our
owne
consciences
.
Briefely
,
wee
are
hence
to
learne
,
Iohn
(
who
came
to
prepare
the
waies
of
the
Lord
,
and
to
make
his
pathes
straight
)
doth
in
that
place
intimate
thus
much
vnto
vs
,
that
all
these
foureirregularities
,
are
to
be
rectified
if
we
hope
to
haue
the
spirit
of
Christ
to
inhabite
and
possesse
vs
.
And
therefore
these
our
affections
must
be
wained
from
the
things
of
this
world
,
for
we
cannot
serue
two
Maisters
(
saith
our
blessed
Sauiour
;
)
We
cannot
serue
God
and
Mammon
.
Secondly
,
God
resisteth
the
proud
,
and
giueth
grace
vnto
the
humble
.
Thirdly
,
the
vnrlghteousnesse
of
our
actions
is
to
be
rectified
;
With
what
measure
we
meite
vnto
others
,
the
same
will
God
meite
vnto
vs
.
And
lastly
,
the
peruersenesse
of
our
wils
is
to
be
moderated
;
the
wrath
of
man
cannot
accomplish
the
will
of
God
,
but
a
meeke
and
a
quiet
spirit
is
a
thing
before
God
much
set
by
.
that
we
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
;
that
we
may
be
filled
withall
fulnesse
of
God
,
as
the
Apostle
speaketh
Ephes.
3
,
18.
And
the
Baptist
,
doth
not
onely
teach
wherein
Repentance
doth
consist
,
and
what
it
must
be
;
but
hee
also
confirmes
his
Doctrine
by
his
owne
example
,
shewing
how
it
must
be
practised
of
all
true
penitentiaries
;
and
that
especially
in
their
particulars
.
The
place
where
he
liued
and
Preached
,
and
that
was
in
the
wildernesse
.
The
meate
whichhe
ate
,
and
that
was
locusts
and
wilde
honie
.
And
lastly
,
the
garments
which
he
wore
,
and
that
was
a
rough
raiment
of
Camels
haire
,
girt
about
his
loynes
with
a
leatherne
girdle
.
In
all
which
he
signified
vnto
all
men
what
he
was
,
and
what
all
true
Repentants
should
be
;
euen
euery
way
mortified
vnto
this
world
;
for
All
that
is
in
this
world
(
saith
Saint
Iohn
)
is
the
lust
of
the
flesh
,
the
iust
of
the
eyes
,
or
the
pride
of
life
.
His
practise
is
an
example
vnto
vs
;
and
that
so
plaine
,
that
there
are
few
(
I
am
perswaded
)
but
doe
vnderstand
it
,
and
can
easily
make
application
thereof
vnto
themselues
:
and
therefore
(
the
time
calling
me
on
)
I
will
not
further
exemplifie
things
so
manifest
and
ordinary
,
as
the
necessitie
and
dueties
of
Repentance
,
which
though
practised
sincerely
of
few
,
yet
the
doctrine
thereof
is
a
high-way
so
much
beaten
and
so
plaine
,
that
a
further
guide
were
needelesse
.
Onely
afore
I
proceede
;
of
the
ceremoniall
part
of
Iohns
Doctrine
,
Now
these
things
being
considered
,
what
should
I
hence
inferre
,
but
euen
take
vp
the
complaint
of
the
Prophet
Esay
in
the
first
verse
of
his
53.
Who
will
beleeue
our
report
?
when
as
there
are
so
many
professours
and
so
few
practisers
of
true
and
vnfained
Repentance
:
Euery
man
almost
(
as
Herod
)
harbouring
in
his
brest
some
minion
sinne
or
other
,
from
whence
he
will
not
be
diuorced
;
when
as
the
vallyes
of
some
are
not
raised
,
but
that
their
affections
doe
yet
lie
groueling
vpon
the
earth
,
raking
and
rooting
in
the
mire
of
this
world
,
and
latogether
neglecting
the
golden
treasures
of
heauen
:
The
swesling
pride
of
others
being
such
,
that
they
can
thinke
worthily
of
none
but
themselues
:
The
iniquitie
of
others
likewise
,
banishing
all
truth
and
honesty
from
their
dealings
:
and
lastly
,
the
boisterous
and
outragious
passions
of
some
giuing
assured
testimony
,
that
as
yet
their
roughnesse
hath
not
beene
made
smooth
by
the
power
of
Repentance
.
Neither
doth
the
outward
face
of
mens
carriage
and
deportment
giue
other
witnesse
,
but
that
many
think
the
example
of
St
Iohn
doth
nothing
coeern
them
.
For
though
there
ought
(
I
confesse
)
to
be
an
orderly
distinction
of
degrees
by
outward
habits
and
other
the
needefull
concernements
of
this
life
:
Yet
in
these
times
it
seemes
mens
mindes
are
vncapable
of
moderation
,
when
as
in
euery
succession
euery
one
for
the
most
part
desireth
to
exceede
him
that
went
before
him
,
both
in
diet
,
apparell
,
and
other
complements
of
Nature
;
As
if
there
were
no
profit
vnto
a
man
(
as
the
wise
man
speakes
)
but
that
he
eate
,
and
drinke
,
and
delight
his
soule
in
the
varietie
of
this
worlds
vanitie
.
And
that
which
is
worst
of
all
,
the
vnteachablenesse
of
many
,
giues
strong
suspition
that
their
estate
is
wel-nigh
desperate
,
when
as
by
the
differeces
wherwith
the
Church
our
Mother
now
trauaileth
,
(
which
should
humble
vs
)
doe
they
take
aduantage
to
harden
their
hearts
the
more
For
the
one
side
(
say
they
)
are
too
licentious
,
the
other
too
curious
,
and
in
the
meane
time
they
will
bereformed
by
neither
:
much
like
those
wicked
Pharises
of
whom
our
Sauiour
speakes
in
the
eleuenth
of
Mathew
;
Iohn
came
neither
eating
nor
drinking
,
and
yet
they
said
he
had
a
Diuell
.
The
Sonne
of
man
came
eating
and
drinking
,
and
they
said
behold
a
glutton
,
a
drinker
of
wine
,
and
a
friend
vnto
Publicans
and
sinners
.
So
that
the
truth
is
,
that
when
mens
mindes
are
so
setled
vpon
the
things
of
this
world
,
that
neither
the
threatnings
of
the
law
,
nor
the
promises
of
the
Gospell
,
neither
the
restraints
of
the
one
,
nor
the
liberties
of
the
other
,
can
preuaile
to
make
men
forsake
their
sinnes
,
there
is
great
presumption
that
their
God
is
their
bellie
,
when
as
their
vnbrideled
appetite
is
their
sole
religion
.
The
exclamations
,
the
inuectiues
,
the
exhortations
of
the
messengers
of
God
,
from
and
against
these
courses
,
are
euery
where
so
frequent
,
that
its
hopelesse
,
and
therefore
needelesse
for
me
to
multiply
the
same
Onely
thus
much
to
conclude
this
point
.
Let
vs
all
remember
(
beloued
)
what
great
account
we
haue
to
passe
at
that
last
Audite
,
when
our
chiefe
fauourites
,
the
fancie-feeding
and
flattering
pleasures
of
this
world
shall
all
shrinke
from
vs
,
and
nothing
but
our
owne
deedes
and
deserts
shall
accompany
vs
before
the
iudgement
seate
of
God
.
And
so
I
passe
briefely
from
the
positiue
Doctrine
of
Iohn
,
the
nature
of
Repentance
;
to
the
other
part
thereof
,
its
relatiue
nature
,
the
end
of
it
,
why
it
was
,
that
is
to
say
,
That
Christ
might
be
made
manifest
vnto
Israel
.
And
surely
it
was
the
chiefest
intendment
of
the
Baptist
in
this
place
,
not
to
shew
what
,
but
wherefore
his
Ministerie
serued
.
For
indeede
of
it selfe
it
was
almost
as
nothing
;
it
was
but
a
bare
beginning
of
that
which
was
to
be
made
perfect
by
another
Ministerie
.
For
although
at
that
time
Christ
was
come
into
the
world
,
Our
inserence
therfore
from
this
place
shal
be
that
Christ
could
not
be
manifested
vnto
Isracl
,
neither
is
it
possible
that
we
should
euer
come
to
the
true
knowledg
of
Christ
without
the
Ministerie
of
Iohn
Baptist
,
the
preaching
and
practise
of
(
at
least
one
degree
of
)
Repentance
going
before
,
For
the
same
reason
which
was
affirmatiuly
giuen
of
the
abrogation
of
the
old
Sacrament
which
did
prefigure
this
,
that
if
yee
be
circumcised
,
Christ
shall
prosit
you
nothing
,
Verely
,
verely
,
I
say
vnto
thee
,
except
that
a
man
be
brone
of
water
and
of
the
Spirit
,
bee
cannot
enter
into
the
kingdome
of
God
.
For
,
there
is
a
two-fold
Baptisme
:
the
one
,
by
the
Ancients
called
Baptismus
flaminis
,
the
Baptisme
of
water
:
the
other
,
Baptismus
flaminis
,
the
Baptisme
of
the
Spirit
and
fire
.
The
first
is
a
preparation
to
the
second
.
And
therefore
saith
the
Baptist
;
I
indeede
baptize
you
with
water
to
repentance
,
but
hee
that
commeth
after
mee
,
is
mightier
then
I
,
whose
shooes
I
am
not
worthy
to
beare
:
he
will
baptize
you
with
the
holy
Ghost
and
with
fire
.
And
that
wee
may
further
proue
it
necessary
to
the
manifestation
of
Christ
,
the
very
Inscription
of
Iohns
ministerie
makes
it
euident
,
The
voyce
of
a
Cryer
in
the
Wildernesse
,
prepare
the
way
of
the
Lord
,
make
his
paths
straight
.
That
as
wee
know
it
is
an
vsuall
thing
for
Princes
and
great
men
,
afore
they
come
to
any
place
,
to
haue
their
Harbingers
to
goe
before
them
,
to
make
euen
their
way
,
and
to
prepare
a
fit
place
to
entertaine
them
against
they
come
:
So
the
Lord
hauing
ordayned
the
sould
of
man
to
be
his
Temple
,
will
first
haue
it
swept
and
cleansed
by
somewhat
of
repentance
,
from
the
filth
and
pollution
of
sinne
,
afore
he
will
make
it
his
dwelling
place
.
And
it
is
very
consonant
vnto
reason
:
For
seeing
vpon
the
comming
of
Christ
wee
are
to
make
a
new
Gouenant
with
God
,
it
is
very
vnfit
it
should
be
done
without
some
kinde
of
preparation
.
For
,
looke
but
into
the
time
of
the
giuing
of
the
Law
,
and
yee
shall
see
how
the
people
were
to
be
prepared
afore
they
were
to
come
before
the
Lord
to
make
a
Couenant
with
him
at
the
mountaine
of
Sinai
,
Fuit
tamen
plusquam
Propheta
,
bee
was
more
then
a
Prophet
,
and
yet
not
so
much
as
a
Minister
of
the
Gospell
:
the
least
in
the
Kingdome
of
heauen
(
saith
our
blessed
Sauiour
)
is
greater
then
bee
,
as
concerning
the
subiect
of
his
Ministerie
:
Furit
autem
terminus
Legis
,
&
initium
Euangelij
,
Hee
was
the
ending
of
the
Law
,
forasmuch
as
it
was
impossible
vnto
the
Law
,
being
of
no
strength
because
of
the
flesh
,
the
spirit
also
that
dwelleth
in
vs
lusting
after
enuie
(
as
S.
Iames
speakes
)
God
sending
his
owne
Sonne
to
redeeme
vs
that
were
vnder
the
Law
,
Come
vnto
me
(
saith
our
Lord
Iesus
)
all
yee
that
are
weary
and
heauy
laden
,
and
I
will
ease
you
.
Now
,
can
the
Lord
ease
vs
of
sinne
,
when
we
are
already
at
so
much
ease
that
wee
feele
not
our
sinnes
;
they
trouble
vs
not
?
No
,
for
the
scope
(
I
say
)
of
Christian
doctrine
is
the
comfort
of
them
whose
hearts
are
ouer-charged
with
the
burden
of
sinne
.
Furthermore
,
if
this
will
not
suffice
,
let
vs
take
recourse
vnto
the
Ceremoniall
Law
,
which
was
but
a
shadow
:
for
shadowes
sometimes
may
be
better
discerned
then
the
substance
it selfe
,
if
the
sight
be
weake
.
As
(
for
example
)
wee
better
discerne
the
forme
of
the
Sunne
by
its
shadow
in
the
water
,
then
in
looking
vpon
its
owne
body
,
because
our
sight
is
weake
.
Prodigall
Sonne
,
This
therefore
being
so
,
if
wee
doe
but
reflect
our
thoughts
from
what
wee
should
be
,
vnto
what
wee
are
,
and
euery
one
examine
his
owne
heart
,
what
his
estate
is
,
and
how
many
are
there
,
that
eyther
will
be
assured
,
or
shall
greatly
doubt
that
they
haue
as
yet
no
clayme
,
no
interest
nor
benefit
at
all
by
the
merits
of
Christs
death
,
because
they
feele
no
alteration
in
themselues
from
what
they
haue
beene
at
the
first
,
they
haue
neuer
submitted
themselues
to
the
ministerie
of
Iohn
Baptist
;
they
haue
neuer
truely
and
throughly
repented
them
of
their
sinnes
;
and
therefore
as
yet
Christ
is
not
made
manifest
vnto
them
,
howsoeuer
they
haue
deluded
themselues
.
But
yet
here
is
not
all
:
profunda
Satanae
,
whereof
S.
Iohn
speakes
in
the
second
of
the
Reuelation
,
that
same
deepenesse
of
Sathan
which
euery
man
cannot
discouer
in
himselfe
.
For
it
were
well
,
if
being
in
a
damnable
estate
,
men
might
feele
and
know
they
were
what
they
are
;
for
then
there
might
be
better
hope
of
amendment
,
and
possibilitie
of
reconciliation
with
God
.
But
it
is
not
so
:
for
there
are
delusions
,
mysteries
,
mists
of
iniquitie
,
whereby
a
man
shall
be
so
deceiued
(
if
hee
looke
not
very
carefully
and
warily
vnto
himselfe
)
in
iudging
of
his
spirituall
estate
:
that
many
men
questionlesse
,
and
that
to
with
a
good
opinion
of
themselues
slip
sodainly
away
,
and
descend
vnto
the
deepe
at
vnawares
.
It
is
not
then
from
our
purpose
somewhat
to
vnmaske
the
vizard
of
hypocrisie
,
and
to
discouer
the
subtile
illusions
of
Sathan
;
that
seeing
the
deceit
and
danger
,
wee
may
the
better
auoyd
the
same
.
The
first
illusion
therefore
whereby
Hypocrites
are
deceiued
,
is
too
much
relying
and
trusting
in
the
outward
formes
of
Gods
seruice
.
For
it
is
true
,
that
they
acknowledge
the
doctrine
and
Baptisme
of
Iohn
to
be
necessarie
.
Yet
what
then
?
haue
they
not
sufficiently
submitted
themselues
vnto
it
,
when
they
haue
beene
baptised
?
what
need
they
then
(
thinke
they
)
to
make
any
further
seruple
of
being
in
the
fauour
of
God
?
Is
not
the
sacrament
of
Baptisme
that
same
Lauacrum
Regenerationis
,
To
which
I
answere
,
that
it
is
a
remarkable
signe
and
token
of
a
man
whose
heart
is
not
sincere
,
to
glory
and
please
himselfe
in
the
outward
performance
of
religsous
Ceremonies
,
neglecting
in
the
meane
time
the
true
subslance
of
Grace
,
and
the
feare
of
God
.
An
example
whereof
wee
haue
in
the
lewes
,
who
chiefely
insulted
in
the
Customes
and
Rites
of
the
Law
,
crying
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
when
as
the
Lord
witnesseth
,
that
hee
had
nothing
to
doe
with
their
new
Moones
,
and
their
Sacrifices
,
their
hearts
being
so
obdurate
,
and
their
liues
so
prophane
as
they
were
:
for
that
that
hee
especiall
required
of
them
,
was
to
amend
their
wayes
and
their
workes
.
So
it
is
in
like
manner
in
this
particular
of
Baptisme
,
wherein
wee
are
neuer
to
thinke
it sefe
to
presume
of
Gods
grace
by
bare
coniecturall
hopes
,
in
eleuating
the
outward
meanes
of
life
,
the
meanes
fayling
that
should
come
betweene
.
For
though
the
Sacraments
and
their
manner
of
administration
be
Gods
owne
ordinances
,
yet
notwithstanding
doe
they
include
a
subordination
of
meanes
,
without
which
wee
cannot
actually
be
brought
to
enioy
what
God
doth
secretly
intend
.
So
that
to
build
onely
vpon
notionall
conceits
,
and
outward
formalities
of
Gods
seruice
,
as
though
they
were
of
themselues
eyther
acceptable
to
God
,
or
any
whit
behoouefull
to
our
good
,
vnlesse
wee
keepe
our selues
in
the
wayes
wherein
hee
hath
appointed
vs
to
walke
,
is
but
a
selfe-deceiuing
vanitie
.
And
therefore
the
outward
forme
and
administration
of
this
Sacrament
of
Baptisme
is
ineffectuall
and
vnauaileable
without
repentance
true
and
serious
.
For
the
bare
forme
of
Baptisme
in
it selfe
is
but
a
meere
Ceremonie
,
and
though
after
a
sort
necessary
,
yet
not
absolutely
necessary
to
mans
saluation
,
although
the
graces
represented
by
it
be
indispensable
.
For
wee
may
be
saued
without
Baptismall
water
,
but
not
without
Baptismall
Grace
:
neyther
doth
euery
one
receiue
the
grace
of
God
,
that
receiues
the
Sacrament
of
his
grace
.
For
howsoeuer
God
vse
the
Sacrament
as
an
instrument
to
giue
and
assure
vs
of
these
graces
,
so
that
none
doe
ordinarily
partake
of
the
grace
of
remission
of
sinnes
,
without
the
Sacrament
of
Baptisme
duely
administred
:
yet
is
not
remission
of
sinnes
so
tyed
vnto
it
,
that
whosoeuer
hath
the
one
,
is
necessarily
made
partaker
of
the
other
,
but
that
thousands
receiue
the
outward
signe
,
which
neuer
shall
taste
of
the
fauour
of
God
.
Furthermore
,
that
wee
may
better
conceiue
the
errour
of
these
men
,
and
may
more
perfectly
apprehend
the
truth
of
this
poynt
,
wee
are
to
know
that
there
is
a
visible
Church
,
that
is
,
a
communitie
of
men
seperated
from
others
,
and
sanctified
through
the
profession
of
that
truth
which
God
hath
taught
the
world
by
his
Sonne
.
And
there
is
an
invisible
Church
,
that
body
mysticall
whereof
Christ
is
only
the
head
,
that
building
vndiscernable
by
mortall
eyes
,
wherein
CHRIST
is
the
chiefe
Corner-stone
.
In
the
visible
Church
there
are
outward
meanes
,
in
the
invisible
Church
there
are
inward
graces
required
as
meanes
to
assure
vs
of
the
fauour
of
God
.
Now
though
hee
can
neuer
be
a
member
of
the
invisible
Church
,
which
is
not
first
a
member
of
the
visible
,
yet
euery
one
that
is
a
member
of
the
visible
,
is
not
a
member
of
the
invisible
;
for
,
all
are
not
Israell
that
are
of
Israell
.
That
which
makes
vs
members
of
the
visible
Church
are
the
outward
visible
meanes
of
grace
,
and
our
submission
thereunto
,
the
preaching
of
the
Word
,
the
receiuing
of
the
Sacraments
,
and
the
like
.
That
which
makes
vs
members
of
the
invisible
Church
are
the
inward
graces
of
the
Spirit
,
Repentance
,
Faith
.
Hope
and
Loue
.
Professing
the
truth
in
the
one
.
in
the
other
obeying
the
truth
is
of
necessitie
required
.
Now
according
vnto
these
,
our
iudgement
of
our selues
and
others
ought
to
be
after
a
different
manner
:
of
others
,
Charitie
must
direct
vs
:
of
our selues
,
Faith
must
assure
vs
.
If
wee
see
others
submit
themselues
to
the
outward
ordinarie
meanes
of
life
,
the
rule
of
Charitie
that
hopeth
all
things
,
is
that
wee
hope
well
of
all
men
;
and
therefore
that
those
that
we
see
are
outwardly
baptised
,
wee
iudge
as
inwardly
regenerated
,
because
our
iudgement
of
others
can
extend
no
further
then
the
outward
appearance
:
But
if
wee
haue
no
other
assurance
of
our
owne
safetie
but
by
outward
meanes
,
our
hopes
are
but
vncertaine
.
For
,
that
which
wee
hope
of
others
,
wee
must
feele
in
our selues
;
wee
must
feele
that
inward
grace
within
vs
,
which
makes
the
outward
meanes
effectuall
vnto
vs
:
and
therefore
if
wee
feele
not
Repentance
in
our selues
,
our
Baptisme
is
ineffectuall
and
vnauaileable
.
Againe
in
the
second
place
,
although
men
of
dissolute
and
scandalous
carriage
,
may
by
enidence
of
reason
be
brought
to
confesse
,
that
their
outward
Bpatisme
is
vnauaileable
without
inward
and
true
Repentance
:
yet
doth
the
Diuell
,
through
their
owne
corruption
,
so
farre
preuaile
with
them
,
as
to
perswade
them
,
and
make
them
thinke
that
they
repent
,
when
as
indeede
they
doe
nothing
lesse
.
For
whereas
Repentance
doth
especially
consist
in
a
dying
to
sinne
:
how
shall
they
that
are
dead
to
sinne
(
saith
the
Apostle
)
yet
liue
therein
?
If
therefore
we
say
that
(
by
dying
to
sinne
)
we
haue
fellowship
with
Christ
,
and
yet
walke
in
darkenesse
,
we
lie
and
doe
not
truely
,
saith
Saint
Iohn
:
And
yet
for
all
this
,
such
is
the
misterie
of
imquitie
that
by
the
subtiltie
of
Satan
and
the
falsenesse
of
mens
owne
hearts
,
they
still
thinke
they
doe
repent
,
when
indeede
they
repent
not
.
For
there
may
be
some
generall
dispositions
vnto
Repentance
euen
in
Hypocrites
;
as
a
willing
submission
vnto
the
outward
means
of
life
,
a
desire
of
Saluation
,
a
kinde
of
hate
,
of
griefe
,
and
sorrow
for
some
sinnes
,
some
kinde
of
obedience
also
vnto
many
of
Gods
commandements
,
which
may
giue
them
some
cause
to
thinke
that
the
spirit
of
God
workes
in
them
the
grace
of
repentance
;
when
as
in
truth
it
is
nothing
so
,
because
there
is
euersome
great
defect
therein
which
makes
it
imporfect
,
and
so
vnacceptable
,
either
it
is
not
sincere
,
or
not
entire
,
or
built
vpon
some
indirect
and
oblique
respect
or
other
.
As
first
for
example
in
the
Pharises
that
came
to
Iohns
Baptisme
,
there
was
questionlesse
some
doubt
made
them
in
some
sort
think
well
of
themselues
,
but
yet
it
was
not
sincere
,
Iohns
reproofe
.
So
also
it
is
said
of
Horod
,
that
he
heard
Iohn
gladly
,
which
quieted
his
conscience
in
some
degree
,
yet
it
was
but
for
a
time
;
it
continued
not
.
Againe
,
in
Balaaem
,
there
was
both
a
feare
of
euill
.
and
a
desire
of
good
,
he
was
very
loath
,
vnwilling
and
fearefull
to
curse
the
children
of
Israel
,
and
he
also
desired
from
his
heart
he
might
die
as
the
righteous
:
but
yet
these
affections
in
him
were
not
true
,
they
proceeded
from
a
seruile
,
base
,
deiected
minde
,
onely
formidene
poenae
,
for
feare
of
the
danger
hee
should
incurre
if
he
did
otherwise
.
So
likewise
in
Saul
there
was
some
kinde
of
obedience
to
Gods
commandements
;
yet
was
not
his
obedience
entire
;
for
being
commanded
to
destroy
all
and
spare
nothing
of
Amelecke
,
which
for
the
most
part
he
did
;
yet
he
reserued
Agag
and
some
few
of
the
best
things
,
pretending
to
offer
them
in
sacrifice
vnto
the
Lord
at
his
returne
,
contrary
to
his
commission
:
so
that
though
a
wicked
impenitent
man
may
obay
God
in
much
,
ye
there
is
alwaies
something
he
loues
better
then
Gods
Commandement
,
and
that
also
must
be
cloaked
ouer
with
religions
pretence
.
And
lastly
,
Ananias
and
Saphira
,
vpon
whose
affections
the
doctrine
of
Repentance
tooke
such
impression
that
it
made
them
sell
their
possessions
and
all
they
had
,
&
lay
downe
the
price
at
the
Apostles
feete
,
onely
they
kept
backe
some
small
part
thereof
to
helpe
them
if
occasion
should
serue
,
which
one
would
haue
thought
would
not
haue
beene
censured
with
such
a
heauie
iudgement
as
it
was
:
for
it
s
euer
the
propertie
of
an
Hypocrite
to
guie
some
,
but
not
all
,
when
as
God
requires
all
,
or
none
at
all
.
Now
such
is
the
course
of
many
in
these
times
,
when
as
happily
the
Preaching
of
the
word
of
God
hath
so
stung
them
,
that
they
must
needes
submit
and
yeelde
:
they
haue
forsaken
much
of
their
former
vanities
and
sinfull
practises
;
yet
their
dearest
beloued
,
their
darling
Sinne
they
reserue
,
that
must
needes
be
dispensed
withall
:
either
couetousnesse
,
or
pride
,
reuenge
,
or
some
such
other
,
and
that
to
masked
ouer
with
some
plausible
pretence
or
other
,
as
frugalitie
,
hansomenesse
,
iustice
,
and
the
like
;
so
wilie
are
men
in
this
age
to
beguile
themselues
.
But
then
it
may
be
demaunded
that
if
these
motions
towards
Repentance
(
though
but
in
part
)
be
of
God
,
then
are
they
good
:
if
they
be
not
of
God
,
from
whence
doe
they
proceede
?
For
answere
whereunto
we
must
consider
,
that
there
are
three
principall
actiue
faculties
in
the
soule
of
man
,
the
vnderstanding
,
the
will
,
and
the
conscience
;
the
vnderstanding
to
direct
,
the
will
to
obey
;
and
the
conscience
a
faithfull
and
indifferent
arbitratour
betweene
God
and
man
,
conerning
both
.
Now
the
vnderstanding
being
inlightned
,
partly
by
the
grounds
of
nature
,
partly
by
the
word
of
God
,
of
dueties
to
be
done
,
of
euils
to
be
auoided
;
if
the
will
doe
obey
,
the
conscience
doth
continually
cheere
and
comfort
vs
in
what
estate
or
miserie
soeuer
we
are
:
But
if
the
will
be
peruerse
and
will
not
submit
and
obey
;
then
is
the
conscience
as
a
continuall
torment
euer
accusing
and
condemning
vs
of
high
treason
against
God
,
and
therefore
when
as
our
will
is
not
nor
cannot
be
brought
vnto
a
true
reformation
,
we
are
of
necessitie
forced
to
counterfeit
and
delude
the
conscience
with
some
kinde
of
degrees
of
deuotion
and
outward
seruices
,
euen
to
still
those
cries
which
if
they
were
not
staied
,
were
little
better
then
a
very
entrance
into
hell
.
So
that
for
the
most
part
those
same
vsuall
and
common
sighes
and
fained
groanes
which
many
men
would
faine
make
themselues
beleeue
are
signes
and
tokens
of
Repentance
,
are
but
the
vpbraidings
and
exprobrations
of
conscience
which
doe
then
accuse
them
,
and
those
same
flashes
of
light
and
hope
which
from
the
same
they
conceiue
vnto
themselues
of
the
loue
and
fauour
of
God
,
A
third
deceit
whereby
men
flatter
themselues
,
is
a
conceit
,
or
rather
a
misconceit
of
their
faith
,
attributing
so
much
vnto
it
,
that
they
thinke
there
is
scarce
any
thing
else
absolutely
and
necessarily
required
of
them
;
and
that
because
by
it
alone
they
are
ioyned
to
Christ
,
nothing
can
disioyne
them
;
and
therefore
that
the
strict
exaction
of
so
seuere
a
course
of
repentance
is
needelesse
.
Wherein
they
discouer
their
vaine
ignorance
that
though
they
thinke
they
see
,
yet
are
they
still
groaping
in
the
darke
,
and
are
going
they
know
not
well
which
way
.
For
without
Repentance
their
faith
is
false
and
vaine
.
For
we
must
know
that
there
are
three
seuerall
acts
or
degrees
required
to
the
perfection
of
faith
,
according
to
which
it
is
distinguished
to
be
threefold
:
either
fides
apprehensionis
,
or
fides
approbationis
,
or
fides
applicationis
,
the
one
being
the
act
of
the
vnderstanding
,
the
other
of
the
will
,
and
the
last
of
the
conscience
.
The
first
apprehends
the
promises
of
God
as
true
,
the
second
approues
them
as
good
,
and
the
third
applies
them
vnto
our selues
in
particular
,
assuring
vs
they
doe
belong
vnto
vs
.
All
these
seuerall
dueties
and
degrees
are
required
vnto
the
compleate
essence
of
faith
.
And
as
the
last
cannot
be
where
the
two
former
first
are
notso
the
two
first
without
it
are
fruitlesse
and
imperfect
.
Now
the
two
first
degrees
of
faith
,
namely
,
to
apprehend
the
promises
of
God
to
be
true
,
and
approue
them
as
good
,
may
be
in
a
man
without
repentance
:
But
neither
of
these
are
that
true
sauing
euangelicall
faith
,
which
can
assure
vs
that
the
benefits
of
Christs
merits
doe
belong
vnto
vs
in
particular
.
These
are
onely
generall
motiues
vnto
all
kinde
of
good
actions
;
these
are
that
generall
beliefe
which
is
required
by
the
Law
of
nature
of
euery
man
,
as
well
heathen
as
Christian
,
for
the
preseruation
of
a
good
conscience
in
all
actions
whatsoeuer
,
as
well
legall
as
euangelicall
.
To
illustrate
this
by
an
example
.
Suppose
this
to
be
the
proposition
.
Hee
that
confesseth
his
sinnes
,
and
forsaketh
them
,
shall
finde
mercie
.
Pro.
28.13
.
Where
the
promise
of
mercie
is
made
vnto
repentant
sinners
:
Now
the
first
act
of
faith
in
reference
therunto
,
is
by
the
vnderstanding
to
apprehend
it
as
true
;
the
diuels
beleeue
and
tremble
(
saith
Saint
Iames.
)
The
second
degree
of
faith
is
by
the
will
to
approue
and
like
it
as
good
;
and
yet
is
this
neither
that
true
sauing
faith
,
for
it
was
in
Balaam
,
Herod
,
Agrippa
,
and
it
is
in
euery
carnall
professour
,
none
excepted
.
He
that
repenteth
of
his
sinnes
,
(
saith
the
holy
Ghost
)
shall
finde
mercie
,
that
s
the
Thesis
:
Now
after
repentance
the
conscience
makes
the
assumption
,
but
I
haue
repented
of
my
sinnes
;
and
then
the
conclusion
directly
followeth
,
that
therefore
the
promise
of
mercie
belongs
vnto
me
.
This
then
is
that
true
,
liuely
,
and
sauing
faith
that
assures
vs
of
the
grace
of
God
;
this
is
that
faith
whereby
the
spirit
beares
witnesse
with
our
spirits
that
wee
are
the
adoped
sonnes
of
God
.
Yet
would
I
not
be
thought
to
inferre
hereby
that
there
are
in
a
Christian
three
kindes
,
but
onely
three
degrees
of
faith
.
For
although
that
both
the
apprehending
,
and
approuing
faith
,
as
they
are
in
diuels
and
wicked
men
are
things
different
from
a
true
sauing
faith
:
yet
in
a
regenerate
man
they
are
not
distinct
faiths
,
they
doe
not
differrespecie
,
they
are
not
of
different
kines
;
but
onely
in
reference
vnto
a
true
and
perfect
faith
are
as
disposuiones
in
ordine
ad
habitum
,
as
dispositions
towards
a
habite
;
or
as
media
tendentiaad
finem
,
as
meanes
tending
vnto
the
end
of
their
perfection
.
Differing
from
the
sauing
faith
no
otherwise
then
the
power
of
vegetation
and
sense
,
being
distinct
essences
in
other
creatures
,
doe
from
the
reasonable
soule
,
vnto
which
they
onely
are
as
subordinate
faculties
in
man
.
There
growes
many
difficulties
,
and
much
confusion
in
the
vnderstanding
of
the
sacred
misteries
of
our
saluation
,
for
want
both
of
obseruation
of
the
order
of
the
working
of
grace
within
vs
,
and
also
of
distinct
explication
what
kinde
or
degree
of
grace
the
seuerall
merits
of
Christ
doe
procure
vs
.
To
conclude
this
point
therefore
,
as
the
children
of
nature
walke
in
darkenesse
and
confusion
:
so
the
children
of
grace
should
walke
in
light
and
distinction
;
and
not
onely
talke
wildely
and
confusedly
of
their
faith
in
Christ
,
of
their
hope
,
and
other
their
great
vertues
,
but
also
be
able
to
discerne
of
the
manner
and
order
of
the
working
of
Gods
spirit
within
them
,
and
distinguish
of
the
seuerall
changings
of
their
affections
,
and
not
that
onely
,
but
also
feele
the
power
thereof
in
their
owne
soules
;
and
then
shall
they
know
whether
they
can
certainely
beleeue
that
their
sinnes
are
forgiuen
afore
they
be
repented
of
.
Fourthly
(
for
the
hypocriticall
heart
of
man
hath
many
windings
)
it
may
be
conceited
(
as
it
is
by
some
)
that
they
haue
already
repented
,
that
time
is
already
past
.
For
there
are
some
Anabaptisticall
and
fanaticke
spirits
,
that
haue
limited
a
certaine
time
for
sorrow
and
repentance
,
that
imagine
and
affirme
that
men
are
to
continue
and
lie
vnder
the
terrours
of
conscience
euen
vntill
they
be
ready
to
vndertake
some
desperate
attempt
,
and
then
affter
they
haue
once
escaped
that
danger
,
they
thinke
they
are
safe
;
they
are
so
throughly
seasoned
that
euer
after
they
remaine
secure
,
all
their
drosse
is
purged
out
;
going
on
continually
afterwards
in
a
course
of
obseruing
and
censuring
other
mens
imperfections
,
and
in
the
meane
time
neglect
themselues
altogether
.
Whereas
certaine
it
is
that
so
long
as
we
liue
in
this
world
,
we
shall
shew
our selues
,
euery
one
of
vs
to
be
but
men
full
of
frailtie
and
instabilitie
,
and
therefore
that
our
repentance
is
daily
to
be
renewed
.
For
as
the
naturall
life
of
man
doth
consist
vpon
that
which
is
called
by
the
Physitians
humor
radicalis
,
and
calor
naturalis
,
naturall
heate
and
radicall
moisture
(
for
indeede
all
life
is
sustained
by
motion
,
and
motion
is
betweene
contrarieties
:
)
so
in
our
spirituall
life
,
there
must
of
necessitie
be
two
contrary
qualities
,
repentance
continually
to
put
off
our
own
vnrighteousnesse
,
and
faith
to
put
on
Christs
righteousnesse
,
the
one
to
worke
vpon
the
other
,
so
to
preserue
life
by
mofect
of
good
within
vs
,
must
repentance
and
faith
be
encreased
,
which
must
be
vnto
the
end
of
our
liues
,
for
death
onely
is
the
end
and
complement
of
our
repentance
and
mortification
;
euen
as
our
resurrection
shall
be
the
end
and
complement
of
our
faith
and
viuification
.
Now
the
last
shift
(
worth
the
speaking
of
)
which
men
frame
vnto
themselues
,
thereby
to
slippe
the
bridle
of
mortification
,
is
one
vnworthy
any
man
that
is
euen
but
of
meane
capacitie
in
vnderstanding
the
sacred
misteries
of
his
saluation
,
and
vnworthy
also
either
the
answering
,
or
so
much
as
mentioning
were
it
not
so
common
as
it
is
,
indeede
being
fitter
to
scare
crowes
then
Chrislians
.
And
it
is
this
,
that
in
asmuch
as
repentance
is
so
harsh
vnto
flesh
and
blood
,
and
practised
of
so
few
,
and
that
the
auerse
nature
of
man
can
hardly
be
drawne
to
vndergoe
the
same
,
that
therefore
the
indispensable
&
necessary
exaction
therof
is
a
doctrine
which
might
bring
men
to
despaire
,
and
so
exceeding
dangerous
to
be
vrged
;
wherein
it
is
strange
to
see
that
men
should
be
so
strongly
deuoted
to
their
owne
distruction
that
they
should
not
acknowledge
the
meanes
of
their
restitution
:
but
the
Prophesie
of
the
Apostle
is
fulfilled
herein
,
where
he
foresheweth
that
the
time
should
come
when
men
would
not
suffer
wholesome
doctrine
,
But
to
returne
and
satisfie
this
great
doubt
.
What
needes
any
man
to
feare
despaire
?
The
foundation
of
God
remaineth
sure
(
saith
the
Apostle
)
and
hath
this
seale
,
The
Lord
knoweth
who
are
his
:
there
shall
not
one
hayre
of
their
heads
perish
.
How
then
?
shall
the
ordinance
of
God
disanull
and
ouerthrow
the
purpose
of
God
?
Indeed
if
any
man
should
goe
about
to
deceiue
and
ouercharge
simple
soules
by
a
deniall
or
extenuation
of
Gods
mercy
.
insinuating
that
it
were
eyther
hopelesse
or
a
hazard
to
trust
vnto
the
same
:
it
were
dangerous
and
like
enough
to
swallow
them
vp
with
distraction
or
dispaire
;
but
so
long
as
Repentance
is
but
taught
truely
for
the
remission
of
sinnes
,
and
that
remission
of
sinnes
is
not
obtayned
without
it
:
Let
Paul
plant
,
and
Apollos
water
,
let
euery
man
doe
his
duety
and
performe
his
charge
,
and
referre
the
euent
and
successe
to
him
that
is
able
to
dispose
of
all
things
to
his
owne
glory
,
worketh
all
things
after
the
counsell
of
his
owne
will
:
And
then
let
what
will
fall
out
,
it
is
our
part
to
giue
praise
vnto
God
thereby
;
knowing
this
,
And
therefore
this
scruple
is
but
a
cracke
that
doth
more
feare
then
hurt
,
discouering
both
folly
in
the
heads
and
prophanesse
in
the
hearts
of
those
that
obiect
the
same
.
For
it
is
certaine
,
that
when
mens
affections
are
so
strongly
set
vpon
vanitie
,
that
by
no
meanes
they
will
be
drawne
from
the
same
:
they
inuent
and
imagine
continually
how
to
oppose
,
and
disable
the
force
of
that
which
they
thinke
doth
any
way
checke
or
restraine
their
vnbridled
lusts
:
and
so
especially
ayme
to
disproue
and
gaine-say
the
necessitie
of
repentance
and
mortification
,
by
such
friuolous
and
ridiculous
arguments
as
these
:
and
yet
as
they
thinke
wisely
to
.
For
of
this
sort
some
there
are
that
are
in
their
owne
conceits
,
of
so
refined
and
sublimated
temper
,
that
they
thinke
they
are
too
wise
,
and
account
it
as
a
disparagement
for
their
high
spirits
,
to
submit
themselues
to
the
foolishnesse
of
God
(
for
,
the
preaching
of
the
Crosse
of
Christ
is
to
them
that
perish
foolishnesse
,
wee
repent
not
,
we
shall
all
surely
perish
.
The
least
sinne
,
eyther
in
thought
,
word
or
deed
,
is
death
without
repentance
.
Let
not
therefore
the
falsenesse
of
our
owne
hearts
delude
vs
,
nor
the
feare
of
despaire
discourage
vs
,
nor
the
imputation
of
mopish
Melancholy
,
which
the
world
casts
vpon
Repentance
,
withhold
vs
from
vndertaking
the
same
:
for
it
is
the
Harbinger
of
the
King
of
Heauen
:
it
is
the
beginning
of
the
Gospell
of
Christ
:
it
is
an
entrance
into
those
heauenly
&
spirituall
ioyes
,
wherewith
the
Saints
vpon
the
earth
are
endued
,
being
such
as
the
world
can
neyther
giue
vnto
vs
,
nor
take
away
from
vs
.
For
there
is
neuer
any
heart
more
filled
with
the
ioyes
of
the
Spirit
,
then
that
heart
that
hath
taken
the
greatest
sorrow
for
his
sinnes
.
Neyther
is
the
portion
of
Grace
giuen
vnto
any
by
a
greater
measure
then
vnto
him
in
whom
there
is
the
greatest
measure
of
repentance
.
And
though
the
naturall
man
(
that
perceiues
not
the
things
of
God
)
thinkes
it
a
Paradoxe
that
a
Christian
should
reioyce
in
mourning
:
yet
the
Holy
Ghost
hath
recorded
it
by
S.
Peter
,
as
a
consolation
for
the
Saints
of
God
vnto
the
end
of
the
world
,
though
for
a
season
they
be
in
heauinesse
(
if
need
require
)
through
manifold
tentations
,
yet
doe
these
beleeue
and
reioyce
with
ioyes
vnfpeakable
and
glorious
.
Humble
your selues
therefore
(
saith
S.
Peter
)
vnder
the
mighty
hand
of
God
,
that
hee
may
exalt
you
in
due
time
.
Sorrow
yee
and
weepe
(
saith
S.
Iames
)
let
your
laughter
be
turned
into
mourning
;
and
your
ioy
into
heauinesse
.
Cast
downe
your selues
before
the
Lord
,
and
hee
will
lift
you
vp
.
Else
will
hee
(
saith
Iob
,
)
who
sitteth
in
the
heauens
decked
with
maiestie
and
excellencie
,
and
arrayed
with
beauty
and
glory
,
cast
abroad
the
indignation
of
his
wrath
,
and
behold
euery
one
that
is
proud
,
and
abase
him
,
and
looke
on
euery
one
that
is
arrogant
,
and
bring
him
low
.
And
for
conclusion
of
all
,
let
euery
man
liuing
,
yea
,
euen
the
greatest
despiser
,
remember
,
that
it
is
an
euerlasting
truth
registred
in
the
sacred
Booke
of
God
,
Whereof
,
the
heauens
and
earth
shall
passe
afore
one
iot
or
tittle
shall
fall
away
,
That
,
woe
is
vnto
them
that
are
at
ease
in
Sion
:
and
,
woe
vnto
them
that
now
laugh
,
for
they
shall
weepe
:
And
on
the
contrary
,
They
that
sow
in
teares
shall
reape
in
ioy
:
blessed
are
they
that
mourne
,
for
they
shall
be
comforted
.
Now
the
Lord
for
his
infinite
mercy
sake
,
so
preuaile
in
vs
and
ouer-rule
vs
by
the
power
of
his
holy
Spirit
,
that
in
the
due
and
serious
consideration
of
our
owne
miserie
by
sinne
,
wee
may
so
partake
with
him
in
his
sorrowes
and
sufferings
in
this
life
,
that
wee
may
hereafter
be
made
partakers
with
him
of
those
vnspeakable
and
euerlasting
ioyes
in
the
life
to
come
,
which
hee
reserueth
in
the
Kingdome
of
heauen
,
for
all
those
onely
,
that
long
and
waite
for
his
apearing
.
Which
the
Lord
grant
vnto
vs
for
Chirst
his
sake
:
vnto
whom
with
the
Father
,
and
his
most
blessed
Spirit
,
bee
all
glory
and
maiestie
,
all
prayse
and
thanksgiuing
,
both
now
and
for
euer
.
FJNJS
.