DOVBTINGS
DOVNFAL
.
ROMANS
8.
vers.
38.
For
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
:
39.
Nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
seperate
vs
from
the
loue
of
God
which
is
in
Christ
Jesus
our
Lord
.
ALL
the
predictions
of
our
blessed
Sauiour
are
infallible
for
their
truth
,
and
for
their
accomplishments
haue
their
periods
:
one
among
the
rest
seemes
to
be
verified
in
our
daies
,
That
men
should
be
at
their
wits
end
,
or
their
hearts
should
faile
them
for
feare
,
and
for
looking
after
those
things
which
are
comming
on
the
earth
.
Not
that
Christ
would
haue
them
so
,
but
that
men
would
be
so
,
carryed
away
with
longing
for
certainties
in
things
,
rather
of
this
then
a
better
life
:
whereas
if
a
man
in
the
testimonie
of
a
good
Conscience
be
once
perswaded
that
in
Christ
Gods
present
loue
without
interruption
reflecteth
on
him
,
and
future
ioyes
without
intermission
doe
expect
him
:
Though
the
earth
be
remoued
,
and
though
the
Mountaines
be
caried
into
the
midst
of
the
Sea
:
yet
he
(
because
his
heart
is
wholly
taken
vp
with
the
Lords
Almightie
power
,
possessed
with
the
Almighties
mercifull
protection
,
and
fully
perswaded
that
the
worst
crosse
,
loosing
of
his
head
shall
not
produce
the
perishing
of
an
haire
,
but
all
things
shall
turne
to
his
good
,
though
some
through
needlesse
feares
make
Shipwracke
of
Faith
and
a
good
Conscience
:
for
how
shall
not
he
that
spared
not
his
owne
Sonne
,
but
deliuered
him
vp
for
vs
all
,
with
him
also
freely
giue
vs
all
things
,
verse
32.
nor
too
much
molested
with
any
enemies
that
are
hurtfull
,
whether
seuered
or
vnited
in
their
forces
.
Are
they
seuered
?
It
insults
first
ouer
the
malice
of
such
as
are
spirituall
,
whether
sinne
or
Satan
,
and
a
guilty
conscience
through
sinne
one
or
all
,
either
accusing
verse
33.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
iustifieth
;
or
condemning
verse
34.
Who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
againe
,
who
is
euen
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
vs
.
Secondly
,
ouer
the
mischiefe
of
such
as
are
corporall
,
verse
35
,
36
,
37.
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
distresse
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
as
it
is
written
,
for
thy
sake
we
are
killed
,
all
the
day
long
we
are
counted
as
sheepe
for
the
slaughter
;
nay
in
all
these
things
we
are
more
then
conquerours
,
through
him
that
loued
vs
.
Are
they
vnited
?
They
shall
preuaile
no
otherwise
,
speed
no
better
;
for
the
Apostles
conscience
told
him
that
Gods
loue
to
his
Saints
is
inseparable
,
and
so
inseparable
,
that
Neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
;
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
(
endeuour
what
it
will
,
attempt
what
it
can
)
to
seperate
vs
(
either
him
or
them
)
from
the
loue
of
God
which
is
in
Christ
Iesus
our
(
his
and
their
)
Lord
.
A
proposition
it
is
of
comfort
propounded
by
our
Apostle
in
such
a
manner
we
see
,
as
manifests
his
assured
and
infallible
persuasion
,
not
only
of
his
owne
,
but
of
th
Saints
then
in
Rome
,
and
consequently
of
all
Saints
that
either
then
were
,
or
after
should
be
vpon
the
earth
,
their
inseparability
from
the
loue
of
God
in
Christ
.
This
persuasion
was
assured
and
infallible
;
for
howsoeuer
the
word
here
vsed
be
sometime
taken
for
a
probabilitie
:
yet
other
sometimes
for
a
certaine
confidency
and
confident
certainty
as
may
be
gathered
by
the
Context
and
circumstances
of
the
places
where
we
finde
it
.
Now
the
Context
is
the
only
touch-stone
and
rule
to
know
the
true
interpretation
of
any
word
that
is
vsed
diuersly
,
and
if
this
be
not
duly
pondered
,
a
man
may
,
Toto
errare
Coelo
,
misse
his
marke
,
and
loose
his
aime
,
as
by
sundry
instances
might
be
made
apparent
in
words
,
which
in
diuers
places
of
Scripture
are
taken
in
diuers
senses
,
if
any
should
,
as
none
can
,
at
least
not
any
will
,
shew
themselues
of
so
weake
a
iudgement
,
so
sleight
acquaintance
with
the
Scripture
,
or
so
quarreling
&
exceptious
a
disposition
.
Shall
we
then
thinke
that
the
Apostle
aiming
at
the
comfort
of
the
Saints
at
Rome
,
and
all
other
Saints
,
against
all
enemies
whatsoeuer
,
insulting
before
ouer
great
and
mighty
enemies
,
and
euen
modestly
,
yet
truely
and
grauely
boasting
,
that
he
and
others
were
Conquerours
,
yea
more
then
Conquerours
,
as
if
the
victory
had
beene
already
gotten
,
would
now
finish
his
consolations
with
vncertainties
and
coniectures
?
What
coustancy
had
this
beene
in
an
Apostle
?
What
comfort
to
any
of
Gods
people
in
their
perplexities
?
should
not
he
,
if
here
in
the
closeing
he
be
doubtfull
,
haue
pulled
downe
all
that
heauenly
fabricke
and
spirituall
building
of
consolation
(
which
before
by
his
confidence
displayed
by
the
banners
of
the
Lords
turning
all
things
to
the
good
of
those
that
loue
him
)
of
conquering
and
victory
,
euen
in
being
killed
,
he
had
fairely
raised
and
set
vp
vpon
the
pillers
of
sound
arguments
?
either
his
former
boasting
was
vaine
,
or
hee
now
begun
to
bethinke
himselfe
,
in
meeting
on
the
sudden
with
some
bitter
assault
,
that
he
was
mistaken
,
or
else
in
this
argument
,
he
is
more
confident
then
he
was
.
But
surely
,
seeing
he
was
aswell
instructed
in
all
truth
,
as
strengthened
in
all
tryals
from
heauen
,
his
triumphing
was
holy
,
and
his
glorying
was
soundly
grounded
.
And
if
he
had
beene
so
vnexpectedly
assailed
,
with
such
fury
as
to
enforce
him
to
recall
himselfe
,
and
repent
his
former
affiance
,
without
doubt
it
would
haue
clearely
appeared
in
the
face
of
his
stile
here
,
aswell
as
elsewhere
,
in
that
euery
where
(
as
the
least
Conuersant
in
his
Epistles
may
perceiue
)
his
speciall
care
is
,
euer
to
preuent
what
may
be
obiected
or
misconceiued
:
because
then
we
see
no
change
in
his
countenance
,
nor
alteration
in
his
words
,
we
cannot
beleeue
he
either
had
any
such
cause
of
feare
or
occasion
to
distrust
he
was
before
in
error
:
or
if
that
will
not
be
yeelded
,
yet
without
all
contradiction
,
the
brunt
was
quickly
ouer
,
and
the
assault
did
not
surprise
him
,
or
was
so
farre
from
the
enfeebling
of
his
faith
,
hindering
of
his
hope
,
and
daunting
of
his
resolued
heart
,
that
he
is
not
only
a
man
still
of
the
same
minde
he
was
before
,
but
as
Dauid
vpon
his
good
successe
against
the
Lyon
and
the
Beare
durst
aduenture
to
encounter
with
them
,
the
loue
of
God
in
Christ
vnto
him
:
for
least
he
should
omit
any
enemy
or
opposite
,
he
challengeth
euery
creature
,
so
farre
is
he
in
his
confidence
from
a
doubtfull
coniecture
.
shall
be
able
(
saith
he
)
to
separate
,
not
me
,
but
vs
,
equally
interresting
them
with
himselfe
in
the
certainty
of
Gods
fauour
.
Now
whatsoeuer
in
this
kinde
the
Saints
then
at
Rome
might
challenge
,
al
&
euery
of
the
Saints
to
the
Worlds
end
,
may
as
iustly
(
euery
man
in
his
proportion
and
measure
)
claime
,
else
why
was
this
reserued
in
the
Church
,
and
propounded
to
euery
member
of
it
,
as
of
as
necessary
vse
as
any
other
part
or
portion
of
sacred
Writ
?
In
that
then
the
persuasion
of
the
Apostle
is
certaine
and
infallible
,
&
yet
(
as
the
Sun
by
the
beames
)
is
not
bounded
in
the
Spheare
of
that
heart
where
it
abideth
but
reflexeth
indifferently
vpon
the
Saints
at
Rome
,
and
interresteth
all
the
members
of
Christ
,
To
be
assured
of
euery
Grace
simply
necessary
to
saluation
,
is
common
to
all
Gods
Saints
,
not
proper
to
any
,
no
,
not
Pauls
peculiar
:
for
if
euery
Saint
may
be
assured
of
one
,
then
of
euery
,
grace
simply
necessary
to
saluation
:
but
euery
Saint
may
be
assured
of
his
owne
inseparabilitie
from
the
loue
of
God
in
Christ
;
and
therefore
it
followeth
,
as
necessarily
as
the
Sunne
is
accompanied
with
light
,
that
euery
Saint
may
be
assured
of
euery
grace
simply
necessary
to
saluation
.
Now
because
this
truth
is
obscured
,
and
this
Angelicall
persuasion
is
held
by
some
to
be
Satanical
presumption
,
it
will
be
no
lesse
profitable
then
necessary
to
driue
away
all
the
mists
of
error
and
misdoubting
by
drawing
the
curtaine
from
before
that
light
which
1.
the
Text.
2.
the
Context
.
3.
The
confession
of
the
Aduersaries
giue
vnto
this
conclusion
.
From
the
Text
we
may
draw
two
arguments
.
1.
The
first
is
thus
framed
:
It
followeth
not
,
Because
the
Apostle
was
persuaded
of
his
,
therefore
others
may
be
persuaded
of
their
,
inseparabilitie
.
But
that
cloude
is
dispersed
if
one
onely
beame
of
the
truth
reflex
vpon
it
,
for
the
ground
of
this
exception
failes
them
being
the
2.
Cor.
12.4
.
for
no
other
place
will
yeeld
them
so
much
as
any
colour
of
the
like
aduantage
,
where
the
Apostle
comming
to
speake
of
his
visions
and
reuelations
affirmeth
of
himselfe
,
that
,
He
was
rapt
vp
into
the
third
heauen
,
and
into
Paradise
,
when
and
where
they
imagine
he
had
this
and
other
things
,
concerning
himselfe
and
other
Saints
reuealed
to
him
,
but
how
iustly
they
say
it
,
let
the
place
it selfe
speake
,
which
affirmeth
that
he
heard
words
not
lawfull
and
not
possible
to
be
vttered
:
but
this
his
owne
persuasion
and
assurance
he
here
vttereth
,
which
if
it
had
beene
vnpossible
,
he
could
not
if
vnlawfull
he
would
not
haue
vttered
;
and
therefore
not
then
in
speciall
maner
reuealed
,
if
not
then
,
I
cannot
beleeue
at
all
,
because
the
word
of
God
doth
not
reueale
it
.
But
be
it
supposed
(
we
may
suppose
light
to
be
darkenesse
,
truth
to
be
error
)
that
he
had
it
reuealed
;
let
them
tell
me
the
cause
why
he
sets
downe
,
this
speciall
Reuelation
,
neither
here
nor
elsewhere
as
a
ground
of
his
assurance
or
as
the
foundation
of
his
comforts
,
but
only
such
as
are
common
with
him
to
euery
Christian
,
and
serue
for
the
comfort
and
persuading
any
of
the
Saints
of
their
inseparabilitie
from
the
loue
of
God
in
Christ
:
will
they
say
it
was
his
modesty
?
why
,
that
cannot
be
,
because
Apostolique
fidelity
is
,
neuer
seuered
from
,
euer
ioyned
with
,
Apostolique
modesty
,
which
appeares
in
this
,
that
where
he
so
speakes
of
himselfe
,
he
either
implyeth
or
expresseth
a
reason
of
his
so
speaking
:
But
he
that
hath
as
many
eyes
as
Argus
,
or
is
as
deep
sighted
as
Linceus
,
can
espy
no
such
reason
here
either
expressed
or
to
be
collected
.
Surely
then
this
must
be
the
reason
,
seeing
no
better
,
no
fitter
can
be
giuen
,
that
he
conceales
that
ground
of
assured
comfort
which
is
proper
,
and
vrgeth
those
that
are
common
,
least
hee
should
cast
a
scruple
into
the
mindes
of
them
(
whom
he
would
comfort
)
and
make
them
not
dare
to
apply
that
to
themselues
,
which
did
seeme
to
be
his
peculiar
,
and
so
depriue
them
of
that
consolation
,
wherewith
he
did
entend
to
fortifie
them
against
all
assaults
and
oppositions
;
and
thus
,
this
their
exception
yeelds
them
losse
for
gaine
,
and
confirmes
what
before
I
affirmed
,
namely
,
whereof
the
Apostle
for
himself
was
persuaded
,
euery
Romane
Saint
&
consequently
euery
regenerate
Christian
for
himself
may
be
persuaded
also
.
The
second
exception
is
thus
produced
.
Gift
of
discerning
The
Apostle
had
the
gift
of
discerning
,
of
which
he
speaketh
1.
Cor.
12.10
.
and
affirmeth
that
to
some
it
was
giuen
;
if
to
any
,
then
to
the
Apostles
;
if
to
any
of
the
Apostles
,
then
to
the
Apostle
Paul
;
in
nothing
was
he
inferiour
to
the
rest
of
the
Apostles
:
therefore
he
might
know
that
of
the
Romanes
,
which
they
could
not
know
of
themselues
.
But
this
cloude
with
another
of
the
truths
rayes
is
dissolued
into
ayre
:
for
though
we
will
yeeld
vnto
the
Apostle
,
the
preeminence
for
the
measure
by
reason
of
that
gift
,
yet
wee
affirme
for
the
truth
of
the
matter
,
that
they
,
aswell
as
hee
,
might
be
assuredly
persuaded
that
,
inseparabilitie
from
the
loue
of
God
in
Christ
did
belong
euen
vnto
them
.
For
what
is
true
of
the
Saints
at
Corinth
in
this
regard
,
is
true
also
of
the
Saints
at
Rome
,
and
what
may
be
said
of
the
one
,
may
be
likewise
affirmed
of
the
other
,
and
of
all
other
Saints
.
But
the
Apostle
affirmeth
,
euery
one
of
them
is
a
member
of
Christ
in
his
particular
,
that
the
Holy
Ghost
is
,
yea
dwelleth
,
in
them
,
that
they
were
washed
,
sanctified
,
and
iustified
,
and
consequently
had
faith
,
that
they
were
Christs
,
his
gift
of
Discerning
?
How
doth
it
agree
with
the
grauity
,
and
wisdome
,
integritie
,
and
sincere
dealing
of
an
Apostle
?
speake
all
things
to
them
in
truth
,
as
he
affirmeth
he
did
?
It
must
needes
then
be
graunted
,
that
seeing
he
said
it
,
he
certainely
knew
they
were
so
quallified
:
and
yet
notwithstanding
this
his
knowledge
and
persuasion
concerning
them
,
hee
presseth
vpon
them
,
a
fearching
and
diueing
into
their
owne
selues
,
their
owne
soules
,
for
the
finding
and
sensible
selfe-perceiuing
of
those
graces
wherewith
he
knew
they
were
endued
.
Now
if
they
could
not
haue
found
nor
beene
assured
of
them
in
themselues
,
I
would
know
the
reason
,
why
for
this
hee
doth
so
earnestly
presse
them
in
diuers
places
,
whether
they
knew
their
bodies
were
the
members
of
Christ
?
If
the
Spirit
of
God
was
dwelling
in
them
,
whether
they
were
in
the
faith
and
Christ
Jesus
were
in
them
?
yea
with
such
a
phrase
as
doth
more
then
imply
,
for
it
affirmes
,
nay
,
euen
assures
a
necessitie
;
for
he
tels
them
if
they
knew
not
this
they
were
reprobates
.
If
they
could
not
themselues
haue
seen
and
certainly
knowne
these
graces
in
them
,
these
priuiledges
to
belong
vnto
them
,
then
these
pressing
Interrogations
had
beene
either
very
superfluous
(
which
to
say
casts
vpon
the
Spirit
of
wisdome
,
the
Author
of
them
,
an
imputation
of
indiscretion
)
or
very
dangerous
,
vsed
rather
to
enforce
despaire
,
then
infer
comfort
,
or
adde
incouragement
,
which
is
blasphemous
,
seeing
it
accuseth
the
Lord
as
guilty
of
dissimulation
,
as
though
he
colourably
pretended
sure
comfort
,
when
he
purposely
entended
assured
distractions
.
My
demand
then
admits
no
other
answer
then
this
,
that
the
reason
of
his
earnest
vrging
of
them
,
was
,
to
stirre
them
vp
to
a
diligent
examination
of
themselues
as
he
himselfe
declareth
,
that
thereby
they
might
haue
experionce
of
these
graces
in
themselues
,
which
he
testified
,
and
testifying
persuaded
them
they
had
:
otherwise
hee
would
neuer
haue
gone
about
to
persuade
them
,
to
whom
he
wished
saluation
,
that
the
want
of
personall
knowledge
of
these
graces
in
them
,
and
priuiledges
belonging
to
them
,
was
a
signe
of
their
reprobation
.
But
lest
we
be
thought
altogether
to
roue
in
another
field
,
and
range
among
a
strange
people
(
though
indeed
and
truth
the
condition
of
all
the
Saints
in
regard
of
the
substance
and
matter
of
all
speciall
and
spirituall
graces
be
alike
)
let
vs
see
if
we
can
aime
so
right
,
and
keepe
home
so
well
as
to
cleare
this
truth
by
any
passage
(
besides
this
Text
)
betweene
the
Apostle
and
these
Romanes
concerning
whom
,
he
was
here
so
well
persuaded
.
Surely
there
is
one
among
others
that
addes
strength
to
this
assertion
,
that
notwithstanding
both
speciall
reuelation
,
and
the
gift
of
discerning
euery
Regenerate
Romane
might
be
assured
of
that
grace
in
himselfe
,
and
of
that
priuiledge
belonging
to
him
,
whereof
the
Apostle
was
assuredly
persuaded
in
respect
of
him
;
and
it
is
this
.
The
Apostle
giues
God
thankes
that
they
(
to
wit
which
,
the
seruants
of
sinne
,
that
they
were
free
from
sinne
,
and
become
the
seruants
of
God
,
free
from
death
,
and
interested
in
eternall
life
,
With
what
face
could
he
haue
come
before
the
Lord
(
though
with
praise
in
his
mouth
)
who
is
the
Iudge
of
all
,
who
knowes
the
very
hearts
and
reines
,
and
whom
hell
and
destruction
are
before
,
more
the
hearts
of
the
children
of
men
,
as
Salomon
truly
argueth
,
if
either
he
had
doubted
,
or
had
not
been
vpon
good
grounds
persuaded
of
,
aswell
their
freedome
from
death
,
as
the
end
of
their
holinesse
,
eternall
life
?
yet
euen
in
that
sixt
Chapter
,
he
is
euer
and
anon
calling
vpon
the
Romanes
,
the
best
among
them
,
in
that
maner
,
and
with
such
a
Phrase
,
Tone
and
Accent
,
as
not
only
imply
a
desire
he
had
to
excite
and
stirre
them
vp
to
a
cleare
and
distinct
knowledge
of
these
things
which
were
in
them
and
did
belong
vnto
them
,
but
also
a
sharpe
accusation
for
their
,
ignorance
of
them
in
themselues
,
and
not
discerning
their
good
estates
in
which
he
knew
they
were
,
and
for
which
he
powred
forth
the
sacrifice
of
thanksgiuing
to
the
Lord
;
for
in
the
3.
v.
of
the
6.
Chapter
,
his
words
are
these
,
Know
yee
not
that
so
many
of
vs
(
including
them
with
himselfe
)
as
were
baptized
into
Jesus
Christ
,
were
baptized
into
his
death
?
In
the
16.
v.
these
,
Know
ye
not
that
to
whom
you
yeeld
your selues
scruants
to
obey
,
his
seruants
ye
are
to
whom
ye
obey
,
whether
of
sin
vnto
death
,
or
of
obedience
vnto
righteousnesse
?
The
best
we
can
make
of
his
thus
Catechizing
them
,
and
the
least
we
can
gather
from
these
cutting
questions
,
is
an
earnest
calling
vpon
them
to
haue
in
themselues
experience
of
the
benefits
of
Christs
death
and
resurrection
,
which
through
the
whole
Chapter
are
to
die
vnto
sin
,
and
to
liue
vnto
righteousnesse
,
and
the
end
of
all
eternall
life
,
which
he
knew
did
belong
vnto
them
,
so
as
of
whatsoeuer
grace
the
Apostle
is
assured
to
be
in
,
or
to
appertaine
vnto
,
another
;
of
the
same
may
that
other
be
assuredly
persuaded
is
in
,
or
appertaines
vnto
,
himselfe
.
For
whether
they
be
Saints
at
Corinth
or
Rome
or
wheresoeuer
concerning
whom
the
Apostle
is
well
persuaded
,
hee
grounds
that
his
good
persuasion
alwaies
,
not
vpon
either
speciall
Reuelation
or
his
gift
of
discerning
,
but
vpon
such
signes
as
they
themselues
might
see
,
and
vpon
such
tokens
as
they
themselues
might
know
and
well
perceiue
in
themselues
:
for
how
knew
hee
that
the
Romanes
were
,
before
time
,
not
then
when
he
writ
vnto
them
,
the
seruants
of
sin
,
that
is
,
had
yeelded
themselues
once
wholly
to
the
commanding
power
of
sin
,
but
now
had
cast
off
his
yoke
?
He
himself
can
best
acquaint
vs
with
the
meanes
whereby
he
attained
to
that
knowledge
concerning
them
:
let
vs
aske
him
,
our
question
shall
not
be
so
ready
as
his
resolution
,
for
in
the
very
next
words
,
he
discouereth
them
,
obeying
of
the
truth
;
yee
haue
,
saith
he
,
obeyed
from
the
very
heart
that
forme
of
doctrine
which
was
deliuered
vnto
you
,
as
if
hee
had
said
,
would
you
vnderstand
what
moued
mee
to
giue
thankes
to
God
for
your
present
estate
,
and
how
I
know
you
are
free-men
in
respect
of
sins
bondage
;
I
will
tell
you
,
thus
it
is
,
I
saw
and
see
and
reioyce
at
it
,
that
you
with
al
the
powers
of
your
soules
haue
yeelded
obedience
to
that
truth
which
hath
beene
taught
you
.
How
knew
he
that
the
fruit
they
should
reape
was
the
fruit
of
holinesse
,
the
end
they
should
attaine
to
was
eternall
life
?
Then
himselfe
none
is
better
able
to
reueale
vpon
what
grounds
he
was
moued
to
hope
so
well
for
their
future
happinesse
;
and
before
wee
demand
he
answeres
,
there
were
certaine
markes
(
Gods
good
tokens
)
vpon
them
which
they
might
as
well
,
if
not
better
then
he
,
perceiue
in
themselues
,
and
they
were
these
,
that
they
were
made
free
from
sinne
,
were
become
the
seruants
of
God
,
that
is
,
with
all
submissiue
reuerence
,
and
renerent
diligence
did
resigne
themselues
ouer
vnto
God
in
minde
,
and
soule
,
and
spirit
,
and
the
whole
man
to
doe
his
will
,
of
which
change
,
no
childe
of
God
can
bee
lesse
ignorant
,
then
vsually
is
a
seruant
of
his
owne
remouing
from
a
tedious
painefull
,
and
no
way
contenting
,
to
a
ioyfull
,
easie
,
and
euery
way
peace-bringing
,
seruice
,
seeing
the
seruing
of
sin
and
Satan
is
bondage
,
and
the
seruice
of
the
Lord
is
perfect
freedom
.
As
for
the
Corinthian
Saints
,
the
Temple
of
God
,
and
that
the
spirit
of
God
dwelt
in
them
:
and
had
he
any
reason
for
it
?
God
and
his
Spirit
are
inuisible
,
how
then
can
mortall
eies
discouer
their
habitation
.
Though
we
doe
not
see
the
King
,
yet
we
can
tell
where
the
Court
is
,
by
the
Writs
that
proceede
from
him
,
and
the
Retinue
that
belong
vnto
him
.
They
could
not
but
feele
the
impression
of
the
Spirit
sealing
vpon
their
hearts
,
the
eternall
peace
of
their
consciences
,
the
neuer
expiring
patents
of
Celestiall
promises
in
Christ
,
neither
could
they
be
ignorant
of
God
and
his
Spirits
presence
within
them
,
seeing
he
could
discerne
that
a
spirituall
sanctitie
&
godly
graces
did
without
adorne
them
.
in
the
faith
,
Christ
in
them
,
and
a
blessing
which
in
the
end
bringeth
happinesse
without
compare
,
to
be
free
from
the
state
of
reprobation
.
In
all
these
regards
he
had
affirm'd
them
in
their
measure
to
be
happy
,
and
withall
these
prerogatiues
to
be
honoured
with
himselfe
:
established
in
Christ
,
anointed
,
sealed
,
and
receiued
the
earnest
of
the
Spirit
in
their
hearts
.
Neither
was
this
a
bare
affirmation
,
but
an
assured
persuasion
concerning
them
;
(
hope
is
not
of
things
seene
)
which
was
not
fleeting
but
firme
,
the
sufferings
of
Christ
,
&
then
Christs
powerfulnesse
in
them
.
Such
markes
as
are
not
only
to
be
discerned
,
to
be
,
where
they
be
(
for
who
can
suffer
and
not
know
it
,
No
lesse
,
For
the
1.
Freedome
from
condemnation
.
To
be
the
childe
of
God
,
Saluation
,
Intercession
of
the
holy
Ghost
,
and
of
Jesus
Christ
.
To
haue
all
things
worke
together
for
the
best
,
Victory
in
Tribulations
,
and
the
like
.
Inseparabilitie
from
the
loue
of
Christ
and
God
in
Christ
,
are
things
simply
necessary
.
Now
the
Apostle
vsing
these
as
arguments
of
comfort
,
he
doth
not
appropriate
them
,
nor
any
one
of
them
to
himselfe
,
but
applyeth
them
,
to
himselfe
indeed
,
for
he
is
included
,
yet
,
so
as
the
rest
of
the
faithfull
also
may
include
themselues
.
This
he
would
not
,
nay
could
not
,
haue
done
without
deluding
of
them
,
if
they
might
only
haue
seene
the
Combe
,
and
might
not
haue
tasted
of
the
Hony
,
but
to
delude
them
was
as
farre
from
his
intention
as
it
should
be
from
our
imagination
,
seeing
he
sought
to
approue
himself
in
the
consciences
of
all
,
which
he
could
not
haue
done
though
he
had
vsed
neuer
so
great
endeuor
,
nor
truly
haue
endeuoured
,
if
he
in
these
priuileges
mentioned
,
might
only
haue
chalenged
a
property
&
the
rest
of
the
faithfull
could
at
all
haue
claymed
no
interest
.
But
he
saith
not
;
There
is
no
condemnation
to
mee
but
to
them
,
be
what
they
will
be
,
so
they
be
in
Crrist
Jesus
,
&
walk
not
after
the
flesh
but
after
the
spirit
.
He
saith
not
that
he
only
is
the
child
of
God
,
but
as
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sons
of
God
.
He
saith
not
he
is
,
but
we
are
saued
by
hope
.
He
saith
not
all
things
worke
together
for
good
to
me
,
but
to
them
that
loue
God
,
to
them
who
are
called
according
to
his
purpose
.
He
saith
not
,
either
the
spirit
or
Christ
makes
intercession
for
mee
,
but
for
vs
.
Hee
saith
not
,
in
all
these
things
I
am
more
then
a
Conquerour
,
but
we
are
more
then
Conquerours
through
him
that
loued
not
me
but
vs
,
He
saith
not
who
shall
separate
me
but
vs
from
the
loue
of
Christ
?
nor
,
I
am
persuaded
,
that
neither
death
nor
life
&c.
shall
be
able
to
seperate
me
but
vs
from
the
loue
God
&c.
as
freely
interressing
and
fully
inuesting
the
Regenerate
Saints
then
in
Rome
and
all
others
,
who
had
or
shall
haue
the
conditions
which
are
added
,
in
those
priuiledges
and
graces
,
as
he
was
fully
and
certainly
persuaded
they
belonged
to
himselfe
.
For
the
second
,
Whatsoeuer
things
were
written
aforetime
were
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
might
haue
hope
:
which
things
(
patience
and
comfort
)
by
them
(
the
Scriptures
)
are
the
Spirits
aime
,
their
(
the
Scriptures
)
end
not
only
in
the
Apostles
time
,
but
to
the
worlds
end
.
Now
how
can
we
be
armed
with
patience
,
sustained
with
comfort
,
&
transported
to
the
hauen
of
happinesse
,
with
hope
by
this
Scripture
an
only
place
of
comfort
,
yea
euen
of
all
places
fullest
of
the
spirituall
Balme
of
Gilead
if
it
wholly
belongs
to
Paul
?
If
it
it
wholy
belongs
to
Paul
how
can
it
otherwise
be
thought
,
but
that
,
he
sought
only
himselfe
&
his
own
glory
,
neither
the
Saints
then
,
nor
vs
now
?
To
affirme
that
some
of
them
belonged
to
him
,
presupposeth
this
particular
confort
laid
downe
in
this
Text
,
the
inseparability
from
the
loue
of
God
in
Christ
,
which
is
the
greatest
,
and
comprehends
the
rest
,
&
therefore
if
any
,
then
this
;
if
this
,
how
is
not
the
Apostle
(
as
was
euery
one
of
the
three
friends
of
Iob
)
a
miserable
comforter
of
a
distressed
conscience
?
they
cast
dust
vpon
their
heads
,
and
sate
by
him
seauen
daies
and
seauen
nights
together
sorrowfull
,
yet
at
last
failed
in
applying
comfort
:
So
hee
hauing
animated
a
fainting
soule
,
refreshed
a
wearied
spirit
,
and
suppled
a
wounded
heart
with
sundry
spirituall
Cordials
against
the
rigour
of
the
law
,
the
frailtie
of
the
flesh
,
the
greatnesse
and
grieuousnesse
of
afflictions
a
long
time
,
should
leaue
that
soule
so
languishing
,
that
spirit
so
weary
,
that
heart
so
wounded
in
danger
of
the
last
enemie
,
and
in
doubt
of
none
of
the
least
mercies
:
for
not
one
but
euery
faithfull
soule
perceiuing
it
must
,
though
it
haue
foiled
many
aduersaries
,
faile
in
the
end
wholly
,
and
faint
vnder
the
burden
of
one
or
other
opposition
,
&
not
obtain
the
end
of
its
hope
and
expectation
,
the
loue
of
God
in
Christ
is
plunged
deep
in
the
gulfe
of
desperation
;
and
so
would
Paul
become
the
sauour
of
life
to
none
,
the
sauour
of
death
to
all
euen
those
which
are
coheires
with
him
in
Christ
,
which
must
not
so
much
as
once
into
our
thoughts
bee
admitted
or
in
our
minds
conceited
,
much
lesse
with
our
mouthes
be
vttered
,
seeing
the
holy
Ghost
affirms
,
sauour
of
life
to
the
Fathers
chosen
,
and
to
the
Sonnes
redeemed
.
For
the
3.
working
,
Gods
loue
&
mercy
,
Christs
merits
&
efficacie
;
the
other
witnessing
,
Gods
spirit
&
our
spirit
,
or
a
renued
conscience
.
Now
all
&
euery
of
these
cannot
but
be
affirmed
,
must
necessarily
be
confessed
,
to
be
common
to
all
,
not
only
proper
to
any
of
the
faithful
:
for
to
deny
these
,
one
or
any
of
them
to
one
or
any
belieuer
,
is
to
deny
him
,
to
be
elected
which
proceedes
from
Gods
loue
,
to
bee
redeemed
which
is
of
Christs
merit
,
to
be
sanctified
which
is
the
work
of
the
spirit
,
seeing
therfore
the
ground
,
of
this
his
inseparability
from
Gods
loue
in
Christ
,
&
of
the
other
priuiledges
is
common
,
I
conclude
that
,
To
be
persuaded
of
,
&
assured
in
,
these
,
is
also
common
with
the
Apostle
to
euery
truly
regenerated
Christian
.
Thus
the
Text
and
Context
cleare
our
conclusion
,
Bellar.
l.
3.
de
Iustof
.
c.
8.
saying
to
euery
particular
person
,
as
our
Sauiour
to
the
sicke
of
the
palsie
,
Sonne
thy
sins
be
forgiuen
thee
:
The
first
is
friuolous
,
The
first
is
friuolous
:
for
let
them
tell
me
,
is
not
the
Gospel
the
same
for
comfort
that
the
Law
is
for
terror
,
to
the
soule
?
must
the
soule
apprehend
,
and
apprehending
apply
in
particuler
to
it selfe
,
the
generall
precepts
prohibitions
and
threatnings
of
the
Law
,
and
may
it
not
in
like
maner
apprehend
and
apply
,
Lords
mercy
ouer
all
his
workes
?
is
his
hand
of
fauour
shorter
then
his
hand
of
fury
?
Hath
the
Lord
forgotten
to
be
mercifull
,
and
doth
he
thus
shut
vp
his
louing
kindnesse
in
displeasure
.
Is
his
Mercy
thus
smothered
by
Iustice
?
and
hath
his
Iustice
got
the
start
so
far
of
Mercy
?
Must
I
swallow
the
poyson
,
&
may
I
not
taste
the
Antidote
?
must
I
lay
to
my
sore
the
Corafiue
only
,
&
may
I
in
no
case
apply
the
Plaister
?
Shall
an
heire
into
whose
hands
the
entaile
of
his
Ancestors
inheritance
commeth
,
reading
the
euidence
(
knowing
there
is
none
other
to
debar
him
of
it
,
though
he
cannot
finde
his
owne
name
in
particuler
,
&
his
dead
Ancestors
being
so
tong-tied
that
they
cannot
speake
)
not
conclude
I
am
of
the
same
linage
,
and
therefore
this
inheritance
doth
belong
vnto
me
?
and
may
not
euery
Saint
and
member
of
Christ
in
particuler
,
knowing
himself
to
be
a
spiritual
heire
of
Abraham
,
It
is
the
practise
of
the
blessed
spirit
somtime
to
apply
a
particular
to
a
general
vse
,
I
beleeued
,
&
therefore
haue
I
spoken
,
wee
also
beleeue
&
therefore
speake
;
by
the
same
reason
whereby
the
Lord
encouraged
Iosuah
in
particular
against
all
enemies
,
euery
member
of
Christ
aswell
one
as
another
,
all
as
any
one
,
in
his
iudgement
,
must
be
moued
in
all
their
wants
to
eschew
couetousnesse
,
I
wil
in
no
case
faile
thee
,
neither
forsake
thee
,
Lord
was
his
helper
,
did
not
feare
what
man
might
do
vnto
him
,
both
he
and
other
may
not
only
account
the
Lord
as
their
helper
also
,
but
vpon
that
hope
take
heart
against
the
feare
of
all
wrongs
.
And
is
it
not
cleare
in
that
great
question
,
how
a
man
stands
righteous
in
the
sight
of
God
,
that
he
concludeth
,
iustified
by
Faith
,
therefore
all
belieuers
that
either
haue
been
,
are
,
or
shall
be
iustified
;
haue
beene
,
are
,
and
shall
be
iustified
by
faith
likewise
?
Aske
the
Apostle
Peter
why
he
persuaded
euery
particular
person
(
to
whom
he
spake
)
to
repent
and
to
be
baptized
(
now
euery
particular
convert
was
to
be
baptized
)
in
the
name
of
Iesus
Christ
,
for
the
remissiou
of
sinnes
,
receiue
the
gift
of
the
Holy
Ghost
?
was
it
not
this
?
because
the
promise
was
made
to
them
&
to
their
children
and
to
all
a
farre
off
.
Plainly
insinuating
that
by
how
much
more
large
the
promise
was
,
by
so
much
more
might
euery
one
of
them
in
particular
be
bold
,
by
obseruing
the
condition
&
suffering
the
seale
to
be
fixed
,
to
interest
,
&
establish
themselues
,
in
the
couenant
.
Dauid
in
his
perplexitie
almost
despaired
of
the
Lords
goodnesse
towards
him
,
as
appeareth
in
that
he
so
earnestly
expostulateth
the
case
concerning
Gods
dealing
with
him
,
when
he
saith
;
Will
the
Lord
absent
himself
for
euer
,
&
will
he
be
no
more
entreated
?
is
his
mercy
cleane
gone
for
euer
,
and
is
his
promise
come
vtterly
to
an
end
for
euer
more
?
hath
God
for
gotten
to
be
gracious
,
and
will
he
shut
vp
his
louing
kindnesse
in
displeasure
?
But
why
doth
he
correct
his
infirmitie
?
because
he
forgat
the
yeares
of
the
right
hand
of
themost
high
:
and
how
doth
he
recollect
his
spirits
?
by
remembring
the
workes
of
the
Lord
,
&
calling
to
mind
his
wonders
of
old
time
,
euen
those
(
for
them
he
mentioneth
)
which
he
had
done
for
that
whole
multitude
of
his
ancient
people
the
Israelites
when
he
deliuered
them
from
the
thraldome
of
Aegypt
,
applying
to
himself
that
power
which
was
made
apparent
for
,
&
that
Mercy
,
which
was
manifested
to
,
a
great
number
,
euen
a
whole
Nation
,
for
his
personall
comfort
.
Now
they
themselues
make
the
like
conclusion
:
Whosoeuer
sins
thou
or
yee
remit
,
they
are
remitted
.
And
now
inferres
he
from
hence
,
that
he
may
remit
sinnes
,
&
that
he
whom
he
absolues
may
be
persuaded
of
the
pardon
of
his
sins
seeing
neither
his
nor
the
others
name
is
there
particularly
expressed
?
He
cannot
but
answere
,
it
is
because
he
is
in
the
place
of
one
of
the
Disciples
,
and
what
was
said
to
Peter
and
the
other
Apostles
is
deriued
to
him
:
doth
not
he
now
from
a
generall
inferre
a
particular
,
or
if
they
will
from
one
particular
,
the
Apostle
Peter
,
interest
another
,
the
Pope
?
if
this
be
lawfull
for
them
and
not
for
vs
,
let
them
produce
their
charter
and
priuiledge
thus
to
conclude
,
or
if
it
may
be
done
in
this
case
and
not
in
any
other
,
let
them
shew
their
Prouiso
,
or
else
we
may
safely
hold
,
that
,
What
the
Holy
Ghost
in
this
kinde
vseth
and
they
practise
,
wee
may
lawfully
vse
the
same
,
and
they
haue
no
reason
to
except
against
it
,
namely
,
that
from
the
generall
promises
and
comforts
of
the
Gospell
wee
may
draw
particular
conclusions
for
the
assuring
and
establishing
of
our
hearts
in
any
necessary
sauing
grace
.
The
second
is
as
false
:
for
if
a
Saint
might
not
euidently
perceiue
his
own
conuersion
to
be
true
,
I
would
know
the
reason
why
in
the
Scriptures
we
haue
the
notes
of
repentance
together
with
the
proper
effects
of
the
same
declared
,
if
it
be
not
this
,
that
,
euery
Christian
looking
in
this
glasse
which
yeelds
the
fullest
and
truest
resemblance
of
the
heart
might
behold
by
due
examination
the
conformitie
of
his
soule
to
the
will
of
God
,
thereby
to
receiue
comfort
&
confidence
in
assurance
of
the
pardon
of
his
sins
,
future
happinesse
,
and
at
all
times
inseparabilitie
from
the
loue
of
God
in
Christ
,
and
the
like
:
for
can
the
fire
be
certainly
knowne
by
the
heat
,
the
tree
by
the
fruit
(
in
our
Sauiours
iudgement
not
a
doubtfull
and
coniecturall
signe
,
but
a
sure
and
infallible
note
)
and
shall
not
a
man
by
the
effects
manifestly
see
his
faith
vnfained
,
his
repentance
sound
?
yes
surely
:
for
is
true
repentance
a
sorrow
for
sins
past
,
a
striuing
with
sins
present
,
a
watching
to
preuent
sins
to
come
,
an
hearty
desire
,
full
purpose
and
constant
indeuour
to
auoid
euill
and
prosecute
that
which
is
good
?
and
shall
not
a
man
know
that
he
is
indued
with
it
?
Is
it
possible
that
a
man
should
grieue
and
not
take
notice
of
it
,
striue
and
not
feele
it
,
watch
and
not
perceiue
it
,
desire
and
not
discerne
it
,
purpose
and
not
discouer
it
,
endeuour
and
not
finde
it
,
and
doe
all
these
heartily
,
fully
and
constantly
,
&
not
euidently
know
it
?
It
is
not
possible
.
Besides
euery
regenerate
man
hath
a
a
new
heart
,
a
renued
spirit
,
which
is
a
faithfull
witnesse
,
giuing
testimony
not
to
God
,
for
that
it
needs
not
,
nor
to
others
,
for
that
it
cannot
,
but
to
the
man
who
hath
it
,
for
that
it
must
,
of
the
truth
of
those
things
,
which
it
knows
to
be
in
him
concerning
Gods
wil
,
&
his
own
eternal
welfare
;
a
faithfull
witnesse
will
not
lye
,
&
the
spirit
of
the
penitent
testifieth
the
truth
of
his
repentance
may
not
he
be
as
firmely
persuaded
,
as
his
heart
faithfully
witnesseth
the
sincerity
of
his
conuersion
.
But
the
heart
of
man
,
say
they
,
Is
deceitfull
aboue
measure
,
who
can
know
it
?
It
cannot
be
denyed
that
the
vnregenerate
heart
(
of
which
the
Prophets
speach
is
to
be
conceiued
)
is
like
a
filthy
puddle
,
at
the
bottome
wherof
through
the
thicknesse
&
impurity
of
the
water
,
neither
one
thing
nor
other
can
distinctly
,
if
at
all
,
be
seene
:
but
the
regenerate
heart
,
which
only
is
the
harbor
of
true
repentance
,
may
fitly
be
compared
to
a
clear
fountain
at
whose
bottom
euery
thing
as
it
is
sand
from
mud
,
base
from
better
mettals
,
being
cast
into
it
,
may
be
discerned
:
&
howsoeuer
the
vessels
which
are
in
an
house
,
are
not
in
the
night
season
through
darkenesse
by
the
eye
distinguished
;
yet
at
the
approach
of
either
Sunne
or
candle
,
a
man
may
take
notice
of
,
and
put
a
difference
betweene
,
those
vessells
which
are
appointed
to
honour
,
and
these
which
are
destinated
to
dishonourable
vses
:
so
that
heart
which
is
full
of
Spirituall
darkenesse
admits
noe
exact
knowledge
of
either
vice
or
vertue
,
but
mistakes
the
one
for
the
other
in
it selfe
,
yet
the
beames
of
the
Sunne
of
tighteousnesse
by
his
blessed
Spirit
entring
into
that
heart
which
is
become
the
Temple
of
the
Holy
Ghost
,
nay
,
euen
the
dwelling
and
abiding
place
of
the
euer
to
be
admired
Trinity
,
enlighten
euery
crany
and
corner
of
it
,
and
so
lay
vnto
open
view
the
sinnes
and
sanctities
of
the
same
,
as
they
are
indeed
.
How
else
could
a
Saint
sorrow
for
the
one
,
or
reioyce
in
the
testimony
of
a
good
conscience
,
be
solaced
&
giue
praise
vnto
God
,
for
the
other
?
And
was
not
(
so
they
doe
obiect
)
Peter
,
after
he
was
called
to
his
Apostleship
,
and
indued
with
sauing
grace
,
much
deceiued
when
he
boasted
:
Though
all
men
should
be
offended
,
because
of
Christ
,
yet
would
he
neuer
be
offended
,
and
though
he
should
dye
with
him
,
yet
he
would
not
deny
him
?
That
Peter
said
so
,
may
not
be
gainesaid
,
and
that
he
was
deceiued
,
must
needs
be
granted
:
but
that
,
they
inferre
hence
more
then
wee
affirme
,
may
thus
bee
plainly
manifested
:
for
that
wherein
Peter
failed
,
was
as
they
surmise
,
his
constant
confessing
of
Christ
;
but
it
is
only
their
surmise
:
for
in
euery
grace
,
in
euery
dutie
,
there
are
two
things
to
be
considered
,
the
grace
or
duty
it selfe
,
and
the
circumstances
of
it
,
now
these
circumstances
are
either
simply
and
absolutely
necessary
,
or
only
respectiuely
and
conditionally
requisite
to
saluation
.
Be
it
now
granted
,
that
the
grace
or
duty
wherof
Peter
made
so
faire
a
show
,
was
a
resolute
purpose
,
not
to
be
offended
with
,
but
to
be
a
confessour
of
,
Christ
his
Master
,
they
cannot
deny
,
but
must
confesse
,
that
those
circumstances
of
it
which
were
primary
,
were
,
that
he
would
not
do
the
one
,
and
that
he
would
doe
the
other
,
with
all
willingnesse
,
constantly
,
truly
and
sincerely
,
without
all
by-respect
:
those
which
were
secondary
were
,
the
continuing
in
either
of
them
at
this
or
that
moment
of
time
,
at
this
or
that
time
of
Christs
prosperity
or
aduersity
,
happy
or
miserable
estate
,
&
,
as
it
is
from
his
owne
mouth
at
Christs
death
,
in
this
or
that
maner
or
gesture
,
suppose
praying
with
Steuen
(
not
simply
praying
,
(
who
hath
put
the
times
&
seasons
in
his
own
power
,
&
whose
kingdome
consists
not
in
outward
but
inward
things
)
hath
neuer
promised
;
and
therefore
no
meruaile
if
he
failed
,
seeing
preuailing
and
presuming
are
seldome
or
neuer
met
walking
in
the
same
path
,
or
possessed
by
the
same
person
at
the
same
time
.
But
now
his
willingnesse
,
truth
,
sinceritie
&
the
like
(
conditions
,
without
which
a
grace
is
no
grace
,
a
duty
no
duty
promised
to
,
and
through
the
presence
of
Gods
gracious
Spirit
alwaies
in
some
measure
resident
,
in
,
the
Saints
)
in
that
his
resolute
promise
,
As
therefore
we
will
not
affirm
that
Peter
was
neuer
offended
because
of
Christ
,
for
euer
;
raging
against
the
Church
,
seeing
he
was
then
an
vnbelieuer
,
giue
almes
out
of
vain-glory
to
be
seene
of
men
,
and
other
suffer
their
bodies
to
bee
burned
for
heresie
wanting
,
in
doing
both
and
either
,
true
Charity
,
thinking
notwithstanding
they
doe
men
and
God
good
seruice
,
yet
this
doing
is
so
farre
from
any
measure
of
,
that
it
hath
no
affinitie
with
,
true
conuersion
,
which
causeth
a
man
if
he
fayleth
in
the
one
,
not
to
let
God
rest
till
it
be
pardoned
,
&
in
feare
of
the
other
,
to
pierce
the
cloudes
with
feruent
cryes
that
,
it
may
be
preuented
,
whose
humble
breathings
issuing
from
such
a
breast
,
draw
in
the
comforts
of
Gods
Spirit
,
&
are
refreshed
with
a
perusasion
grounded
vpon
Gods
promises
,
that
,
in
Christ
,
his
suit
shal
either
be
granted
or
his
desire
for
the
deed
freely
accepted
.
What
shall
we
say
then
to
those
who
would
haue
all
the
S
t
s
to
remain
in
a
wauering
doubt
,
&
that
of
duty
,
concerning
their
eternall
safety
?
Deale
they
not
like
watermen
in
their
opinions
,
&
are
they
not
enemies
,
dangerous
enemies
,
to
mens
souls
in
the
maintaining
of
them
?
Guesse
&
coniecture
,
taking
in
their
hands
the
two
oares
of
the
Law
&
the
Gospel
,
do
they
not
look
another
,
euen
the
quite
contrary
way
?
for
how
can
they
want
the
help
of
the
Law
for
their
certaine
assurance
of
life
eternall
,
seeing
they
teach
,
&
would
haue
no
man
to
doubt
that
they
may
yeeld
to
it
full
obedience
,
yea
,
and
performe
more
then
it
lyeth
vpon
them
towards
the
supplying
of
the
wants
of
other
?
and
how
is
it
possible
that
they
should
be
destitute
of
the
Gospels
furtherance
for
the
setling
of
their
confidence
when
as
they
of
all
the
men
in
the
world
,
&
none
but
they
,
if
we
shall
belieue
themselues
,
are
the
true
belieuers
?
Me
thinks
they
being
persuaded
resolutely
of
either
of
these
seuerally
,
should
not
be
in
suspition
to
be
damned
,
but
being
assured
of
both
these
ioyntly
together
,
how
is
it
possible
,
that
they
shold
only
be
in
a
coiecture
to
be
saued
?
vnles
it
be
iust
with
God
,
to
mingle
their
meanes
of
assurance
with
doubting
to
attaine
the
aime
and
end
of
their
obedience
&
pluck
downe
the
plumes
of
their
faith
with
a
feare
of
failing
in
their
hopes
,
seeing
they
ioyn
with
Christs
al-sufficient
,
their
own
al-deficient
merits
,
and
will
be
iustified
by
their
works
,
which
God
wil
not
.
But
to
leaue
them
to
their
strong
delusions
,
Aske
in
faith
nothing
doubting
,
and
taketh
it
for
vndenyable
,
howsoeuer
they
conceit
it
,
that
the
more
doubting
there
is
in
asking
,
the
lesse
hope
there
is
of
speeding
,
nay
,
if
there
be
nothing
but
doubting
,
there
cannot
be
any
expectation
of
enioying
when
he
positiuely
affirmeth
that
,
That
man
must
not
so
much
as
thinkee
that
he
shall
receiue
any
thing
of
the
Lord
.
To
haue
then
a
memer
of
Christ
,
be
the
assault
what
it
will
be
,
to
continue
necessarily
in
onely
a
coniecturall
and
vncertaine
guesse
,
that
He
shall
be
well
,
is
it
not
to
draw
on
the
soule
from
vncertain
doubting
to
certain
despairing
?
and
to
moue
the
Lord
not
only
to
a
denying
of
his
prayer
,
but
euen
a
distaste
of
both
prayer
and
person
?
for
is
it
not
a
calling
of
Gods
promises
into
question
,
as
if
they
were
either
only
pretended
or
impertinent
,
as
if
man
by
no
meanes
could
be
capable
of
them
?
Is
not
the
truth
of
God
hereby
impeached
,
peace
of
conscience
vnsetled
,
hope
disheartened
,
patience
deceiued
,
our
loue
to
God
diminished
,
&
the
best
man
discouraged
in
the
course
of
grace
?
what
difference
betwixt
him
that
liueth
by
,
and
him
that
hath
no
hope
in
the
time
of
tryall
?
Shall
not
both
pretend
a
Lyon
in
the
way
(
which
to
both
is
an
hedge
of
thornes
)
and
either
shun
the
combate
or
be
discomfited
in
the
conflict
?
not
feare
where
no
feare
is
,
and
fly
when
none
pursueth
,
and
beholding
the
fury
of
an
angry
Iudge
,
the
Mountains
might
fall
vpon
them
?
But
,
blessed
be
God
,
euery
one
of
the
righteous
is
so
far
from
hauing
cause
to
be
discouraged
in
his
trials
that
he
hath
,
through
an
holy
confidenc
,
hope
euen
in
his
death
;
for
it
is
the
nature
of
true
faith
to
be
confident
,
with
God
himselfe
,
and
not
to
cease
till
it
be
partaker
of
the
blessing
.
It
brings
the
promises
of
God
and
presents
them
to
the
eye
of
the
minde
,
not
suffering
them
to
depart
till
it
from
them
hath
sucked
some
comfortable
solace
.
How
is
it
then
that
we
seeke
such
certainety
in
earthly
things
?
In
them
we
wil
do
nothing
without
mature
aduise
&
great
consideration
;
for
to
inuest
vs
furely
in
our
temporall
inheritance
,
the
Euidence
must
be
carefully
drawne
,
what
is
superfluous
razed
out
,
what
is
wanting
supplyed
,
&
if
any
thing
may
only
be
suspected
to
ouer
throw
our
tenure
,
the
couenant
is
renued
,
other
conditions
are
concluded
,
&
if
about
these
any
doubt
arise
a
new
course
is
deuised
.
Thus
we
make
that
sure
we
are
sure
to
loose
,
carefull
to
haue
things
temporal
,
clods
of
clay
for
our
bodies
which
are
houses
of
earth
.
And
shall
we
not
aspire
vnto
certainty
in
our
spirituall
and
eternall
endowments
without
which
we
faint
in
miseries
,
faile
of
Gods
mercies
,
&
haue
no
interest
in
Christs
merits
?
Shall
we
not
endeuour
resolution
in
and
against
our
doubtings
concerning
our
heauenly
inheritance
,
through
which
the
soule
in
sufferings
is
comforted
,
the
conscience
in
tentations
is
quieted
,
and
the
whole
man
in
all
oppositions
is
secured
.
Assurance
is
a
gift
of
the
Spirit
,
Now
this
fire
will
be
known
if
we
find
in
other
,
our
daily
bread
,
before
our
sins
forgiuenesse
)
if
we
can
scorne
&
hold
all
things
in
this
life
,
nay
life
it self
,
contemptible
in
comparison
of
Christ
&
his
crosse
,
beare
the
brunt
of
the
greatest
oppositions
patiently
&
couragiously
for
his
truth
,
&
that
to
the
end
,
stand
vpon
God
only
his
power
&
prouidence
in
all
our
tryals
:
if
it
suppresse
all
naturall
feares
,
subdue
all
Diabolicall
assaults
,
proceed
from
an
apprehension
of
Gods
promises
after
repentance
,
&
if
that
apprehension
be
seconded
with
the
secret
testimony
of
Gods
spirit
,
rhere
is
no
doubt
of
this
sound
assurance
which
is
common
to
all
the
Saints
.
Common
to
all
the
Saints
?
euen
this
moue
them
to
make
themselues
equall
with
those
of
the
lower
sort
:
and
may
not
euen
the
meanest
among
Christs
members
solace
themselues
in
this
that
they
are
not
excluded
from
assurance
of
their
interest
in
life
eternall
,
God
in
Essence
,
three
in
Persons
,
be
ascribed
all
honour
,
praise
,
and
power
,
now
and
euer
.
Amen
.
FINIS
.