THE
FIRST
BOOKE
INTREATING
OF
THE
POWER
and
policies
of
our
spirituall
enemies
,
and
of
the
meanes
how
we
may
withstand
the
one
and
defeate
the
other
.
CHAP.
I.
That
all
the
godly
are
assaulted
with
the
spirituall
enemies
of
their
saluation
.
§
.
Sect.
1
THE
Apostle
hauing
shewed
the
mysterie
of
our
saluation
and
the
causes
thereof
for
the
confirmation
of
our
faith
in
the
three
first
chapters
of
his
Epistle
to
the
Ephesians
,
and
afterwards
in
the
other
chapters
hauing
set
downe
diuers
duties
both
generally
belonging
to
all
Christians
,
and
also
particularly
appertaining
to
men
of
sundrie
conditions
,
that
he
might
moue
them
to
repentance
and
amendment
of
life
;
in
the
next
place
like
the
Lords
Centinell
doth
discouer
and
giue
vs
warning
of
the
approch
of
mighty
enemies
,
willing
vs
to
arme
our selues
at
all
points
in
our
owne
defence
,
and
couragiously
to
stand
vnder
the
standerd
of
Christ
Iesus
,
that
we
may
be
continually
in
readines
to
endure
the
encounter
,
chap.
6.10
,
11
,
&c.
All
that
will
liue
like
Gods
seruants
must
prepare
themselues
for
the
spirituall
combat
.
Whereby
he
giueth
vs
to
vnderstand
,
that
as
soone
as
we
seeke
for
assurance
of
saluation
in
Christ
,
and
endeuour
to
serue
the
Lord
in
a
holie
and
a
Christian
life
,
wee
are
to
prepare
our selues
for
a
combat
,
vnlesse
we
would
suddenly
be
surprised
;
for
the
spiritual
enemies
of
our
saluation
bandie
themselues
against
vs
as
soone
as
we
haue
giuen
our
names
vnto
God
,
and
taken
vpon
vs
the
profession
and
practise
of
Christianitie
,
which
are
the
liuerie
and
cognisance
of
our
heauenly
Lord
and
Master
.
And
this
is
manifest
by
the
example
of
Gods
children
from
time
to
tim●
〈…〉
though
they
liued
in
peace
and
securitie
before
th●●
〈…〉
tained
into
Gods
familie
,
yet
no
sooner
were
〈◊〉
●itted
to
be
of
Gods
household
seruants
,
but
Sathan
and
the
world
haue
raged
against
them
,
laboring
both
by
inward
temptations
and
outward
furie
,
either
to
withdraw
them
from
Gods
seruice
by
flattring
inticements
,
or
vtterly
to
destroy
and
ouerthrow
them
by
open
violence
.
No
sooner
had
Abel
offered
a
sacrifice
of
sweete
smelling
sauour
vnto
God
,
Gen.
4.
but
Sathan
stirreth
vp
Cain
to
become
his
butcher
:
whilest
Moses
was
contented
to
be
reputed
the
sonne
of
Pharaohs
daughter
he
enioyed
all
prosperitie
,
but
as
soone
as
hee
ioyned
himselfe
to
Gods
people
and
Church
,
Pharaoh
seeketh
his
life
:
as
long
as
the
Israelites
worshipped
the
Egyptian
Idols
,
they
sate
by
their
flesh-pots
in
peace
,
and
quietly
enioyed
the
fruites
of
the
land
;
but
as
soone
as
they
made
but
a
motion
of
seruing
the
Lord
,
the
King
stirred
vp
by
the
diuell
,
doth
rage
against
them
with
more
then
barbarous
crueltie
:
whilest
Paul
persecuted
the
Church
of
God
,
Sathan
did
not
so
much
trouble
him
either
outwardly
in
bodie
or
inwardly
in
minde
;
but
no
sooner
was
he
truly
conuerted
to
the
faith
and
preached
the
Gospell
,
but
presently
he
setteth
his
wicked
impes
on
worke
to
take
away
his
life
,
which
the
Lord
not
permitting
,
he
mooueth
them
to
persecute
him
by
imprisoning
,
whipping
,
and
stoning
him
;
and
not
content
with
these
outward
afflictions
,
he
sendeth
his
messenger
to
buffet
him
,
2.
Cor.
12.
that
he
might
be
no
lesse
vexed
inwardly
in
minde
then
outwardly
in
bodie
.
Yea
he
spared
not
our
Sauiour
Christ
himselfe
,
but
as
soone
as
he
began
to
shew
himselfe
to
be
the
sonne
of
God
and
redeemer
of
mankinde
,
in
perfourming
the
duties
of
his
calling
,
then
especially
hee
bendeth
all
his
force
against
him
,
he
tempteth
and
assaulteth
him
fortie
daies
together
,
Matth.
4.
and
taking
the
foyle
himselfe
,
hee
stirreth
vp
his
wicked
instruments
to
persecute
him
,
and
at
length
to
take
away
his
life
.
Whosoeuer
therefore
resolue
to
be
Gods
seruants
,
must
make
account
to
be
his
souldiers
also
;
and
whilest
with
Nehemias
followers
,
with
one
hand
they
perfourme
the
workes
of
their
callings
and
Christianitie
,
they
must
●●●th
the
other
hand
hold
their
weapons
to
repell
th●●
〈…〉
ll
enemies
,
who
continually
labour
to
hinder
the
L●●
〈…〉ings
:
for
no
sooner
doe
we
become
friends
to
God
,
〈…〉
ently
Sathan
assaulteth
vs
as
his
enemies
;
no
sooner
doe
we
receiue
the
Lords
presse
money
and
set
foote
into
his
campe
,
but
Sathan
aduanceth
against
vs
his
flagges
of
defiance
,
labouring
both
by
secret
treacherie
,
and
outward
force
,
to
supplant
and
ouercome
vs
.
§
.
Sect.
2
Here
therefore
is
instruction
for
secure
worldlings
,
The
two
fold
vse
of
this
doctrine
.
and
consolation
and
incouragement
for
Gods
children
.
Worldly
men
in
steed
of
fighting
the
Lords
battailes
,
spend
their
time
in
chambering
and
wantonnes
,
in
lusts
and
vncleannes
,
in
Musicke
and
daliance
,
in
surfetting
and
all
voluptuousnes
,
in
couetousnes
and
idlenes
,
as
though
there
were
no
enemie
to
assault
them
,
and
as
if
Sathan
were
some
meeke
lambe
and
not
a
roring
lion
readie
to
deuoure
them
;
so
that
good
Moses
comming
neere
them
cannot
heare
the
noise
of
them
that
haue
the
victorie
,
nor
the
noise
of
them
that
are
ouercome
,
but
the
noise
of
singing
and
meriment
,
Exod.
32.
for
they
are
not
fighting
the
battailes
of
the
Lord
of
hoasts
,
but
solemnising
a
Sabbath
to
the
golden
Calfe
,
sitting
downe
to
eate
and
drink
and
rising
vp
to
play
.
The
spirituall
Cananites
are
quite
forgotten
,
and
they
remember
not
the
blessed
land
of
promise
,
whereunto
like
pilgrimes
they
should
bee
trauailing
,
but
make
this
world
,
this
wildernes
of
sin
,
the
place
of
their
ioy
and
delight
.
In
a
word
,
they
flourish
in
their
outward
states
,
and
neuer
in
their
mindes
feele
any
vexation
of
Sathans
temtations
.
And
what
is
the
cause
of
all
this
?
If
you
aske
them
they
will
say
,
that
they
haue
such
a
strong
faith
and
peace
of
conscience
,
That
the
worldlings
peace
proceedeth
not
from
strength
,
but
carnall
securitie
.
that
Sathans
temptations
haue
no
power
ouer
them
;
neither
were
they
euer
troubled
with
any
of
his
encounters
.
And
not
content
with
these
bragges
of
their
owne
happie
estate
,
they
censure
and
condemne
Gods
children
,
accounting
their
state
most
desperate
who
are
molested
with
Sathans
temptations
,
and
goe
mourning
vnder
the
burthen
of
sinne
all
the
day
long
;
supposing
either
that
they
are
in
Sathans
power
,
and
haue
more
grieuously
sinned
then
other
men
,
or
that
they
are
mad
and
frantick
so
to
vexe
themselues
with
such
needlesse
sorrow
.
But
let
such
men
know
that
of
all
others
their
state
is
most
daungerous
,
for
they
are
grieuously
sicke
,
and
haue
no
sense
of
their
disease
,
their
wounds
are
so
mortall
that
they
depriue
them
of
all
feeling
;
they
are
assaulted
,
yea
taken
prisoners
whilest
they
sleepe
soundly
in
securitie
,
and
discerne
not
the
approch
of
the
enemie
.
Non
ergo
repugnant
quia
se
impugnari
ignorant
:
They
make
no
resistance
because
they
are
ignorant
of
the
assault
.
And
what
can
be
more
daungerous
then
to
haue
the
enemie
approch
and
lay
hands
on
vs
before
we
be
aware
?
But
this
is
the
state
of
those
men
:
Hierom.
for
as
one
saith
,
Tum
maximè
impugnantur
cum
se
impugnari
nesciant
:
They
are
most
assaulted
when
they
feele
no
assault
.
Let
them
know
,
that
they
are
not
the
Lords
souldiers
but
the
diuels
reuellers
,
and
therefore
he
fighteth
not
against
them
because
they
are
his
friends
.
For
there
was
neuer
any
of
Christs
souldiers
in
the
Militant
Church
which
haue
not
been
exercised
in
this
warfare
;
there
was
neuer
any
so
strong
in
faith
but
Sathan
durst
encounter
him
,
euen
the
Apostles
,
yea
Adam
in
the
state
of
innocencie
,
yea
our
Sauiour
Christ
himselfe
;
there
were
neuer
any
so
constant
in
the
course
of
Christianitie
,
but
the
world
hath
sought
to
draw
them
out
of
the
right
way
by
her
baites
of
prosperitie
,
or
to
force
them
to
sinne
by
threatning
aduersitie
;
there
were
neuer
any
that
haue
had
in
them
one
sparke
of
Gods
spirit
(
Christ
excepted
)
who
haue
not
felt
it
assaulted
and
often
foiled
by
the
flesh
.
For
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
they
are
contrarie
the
one
to
the
other
,
as
it
is
Galath.
5.17
.
Yea
the
Apostle
Paul
himselfe
when
he
was
most
sanctified
,
Galat.
5.17
.
Rom.
7.23
.
saw
another
law
in
his
members
rebelling
against
the
law
of
his
minde
,
leading
him
captiue
to
the
law
of
sin
,
as
appeareth
Rom.
7.23
.
§
.
Sect.
3
It
is
not
therefore
their
strength
of
faith
,
but
their
carnall
securitie
which
so
lulleth
them
asleepe
in
the
cradle
of
worldly
vanities
that
they
cannot
discerne
this
fight
;
it
is
not
their
peace
with
God
nor
the
peace
of
conscience
which
makes
them
thus
quiet
,
for
there
is
no
(
such
)
peace
,
saith
my
God
,
to
the
wicked
,
Esa.
57.21
.
Esa.
57.21
.
but
it
is
a
peace
which
they
haue
made
with
Sathan
,
a
couenant
with
death
and
an
agreement
with
hell
,
as
the
Prophet
speaketh
,
Esa.
28.15
.
Esa.
28.15
.
When
the
strong
armed
man
Sathan
(
quietly
)
keepes
the
house
,
the
things
that
he
possesseth
are
in
peace
;
but
when
a
stronger
then
he
commeth
to
dispossesse
him
,
he
will
neuer
lose
his
possession
without
a
fight
;
and
we
cannot
chuse
but
feele
the
blowes
in
so
sharpe
an
incounter
.
Luk.
11.21
.
Luk.
11.21
.
If
a
man
neuer
enter
the
field
to
fight
against
Sathan
,
or
if
at
the
first
encounter
he
yeeld
himselfe
prisoner
,
and
be
content
to
be
tied
in
the
pleasing
fetters
of
sinne
,
it
is
no
marueile
that
hee
doth
not
rage
in
his
conscience
,
when
as
alreadie
hee
is
in
his
captiuitie
readie
to
perfourme
all
those
workes
of
darknes
wherein
he
employeth
him
;
but
if
when
Christ
the
redeemer
is
preached
vnto
them
by
his
Ambassadours
,
they
would
shew
any
desire
of
comming
out
of
his
thraldome
,
surely
this
spirituall
Pharaoh
would
neuer
lose
their
seruice
but
by
force
and
compulsion
,
neither
can
so
strong
a
man
be
forced
but
wee
must
needes
feele
the
conflict
.
While
the
prisoner
lieth
in
the
dungeon
,
loaded
with
bolts
and
tied
in
chaines
,
the
keeper
sleepeth
securely
,
because
he
knoweth
he
is
safe
;
but
if
his
bolts
being
filed
off
and
his
chaines
loosed
,
he
haue
escaped
out
of
prison
,
then
the
Iaylor
beginneth
to
bustle
and
pursueth
him
speedely
with
Huean
crye
:
so
whilest
Sathan
holdeth
vs
imprisoned
in
the
darke
dungeon
of
ignorance
,
loaded
and
tied
with
the
heauie
bolts
and
chaines
of
sinne
,
hee
is
retchlesse
and
secure
;
but
if
our
Sauiour
by
his
Ambassadours
in
the
preaching
of
the
word
,
loose
and
vnburthen
vs
of
these
chaines
and
bolts
,
and
by
the
light
of
his
spirit
so
illuminate
the
eyes
of
our
vnderstanding
,
that
we
see
the
way
out
of
Sathans
dungeon
of
ignorance
,
and
so
escape
out
of
his
captiuitie
,
then
he
rageth
against
and
pursueth
vs
as
Pharaoh
did
the
Israelites
,
that
either
he
may
bring
vs
backe
againe
into
his
bondage
,
or
els
destroy
vs
,
if
we
make
resistance
.
Lastly
they
feele
not
any
fight
betweene
the
flesh
and
the
spirit
,
because
the
flesh
wholie
ruleth
them
,
and
like
a
flood
which
hath
a
cleere
current
carrieth
them
wholie
into
a
sea
of
sinne
without
any
stop
or
resistance
,
and
therfore
no
marueile
they
feele
not
this
fight
,
when
the
spirit
which
is
one
of
the
combatants
hath
no
force
nor
residence
in
them
.
§
.
Sect.
4
Secondly
,
That
the
true
Christian
may
receiue
comfort
by
feeling
the
spirituall
conflict
.
Gods
children
who
continually
feele
the
assaults
of
their
spirituall
enemies
,
and
see
the
breaches
which
are
made
in
their
soules
with
the
continuall
batterie
of
their
temptations
,
may
receiue
no
small
consolation
hereby
,
when
as
they
consider
that
all
who
professe
themselues
Gods
seruants
,
and
resolue
to
serue
the
Lord
in
holines
and
righteousnes
are
thus
tempted
and
tried
.
Reuel.
12.17
.
For
the
Dragon
is
wroth
with
the
woman
(
that
is
Gods
Church
)
and
her
seede
which
keepe
the
commandements
of
God
,
and
haue
the
testimonie
of
Iesus
Christ
,
as
is
Reuel.
12.17
.
and
like
a
roring
lion
seeketh
their
destruction
,
because
they
haue
renounced
him
,
and
fight
vnder
the
standard
of
the
Lord
of
hoasts
whom
hee
maligneth
:
and
hence
it
is
that
whilest
we
liue
without
sense
of
sinne
,
we
eate
and
drinke
and
take
our
ease
without
disturbance
,
but
after
we
make
any
conscience
of
our
waies
and
endeuour
to
serue
the
Lord
,
then
Sathan
casteth
against
vs
the
firie
darts
of
his
temptations
,
and
we
feele
many
conflicts
betweene
the
flesh
and
the
spirit
,
with
which
the
worldly
man
is
neuer
troubled
.
So
that
when
we
are
thus
tempted
and
assaulted
by
Sathan
,
the
world
,
and
our
corrupt
flesh
,
it
is
a
strong
argument
to
perswade
vs
that
wee
are
intertained
for
Gods
souldiers
,
and
haue
receiued
the
presse
money
of
his
spirit
;
for
Sathans
kingdome
is
not
diuided
,
neither
doth
he
fight
against
those
who
are
his
friends
and
seruants
,
but
against
those
who
wage
warre
against
him
and
fight
vnder
the
Lords
standerd
.
True
it
is
,
that
when
his
seruants
haue
committed
such
abominable
and
grieuous
sinnes
,
as
haue
made
deepe
wounds
in
their
seared
consciences
,
whereby
they
are
awakened
out
of
their
sleepie
lethargie
of
securitie
,
then
Sathan
filleth
them
with
horrour
and
despaire
,
that
hee
may
keepe
them
from
true
repentance
,
when
he
can
hide
from
them
their
sinnes
no
longer
;
and
the
Lord
in
his
iust
iudgement
,
and
for
the
example
of
others
,
doth
suffer
Sathan
to
begin
in
them
the
torments
of
hell
in
this
life
;
but
if
hee
can
by
any
meanes
hide
their
sinnes
and
keepe
them
quietly
in
his
kingdome
,
he
will
neuer
vexe
them
.
And
hence
it
is
that
whereas
one
perisheth
through
despaire
,
many
thousands
perish
through
presumption
and
securitie
.
Let
all
those
therefore
who
feele
the
burthen
of
their
sinnes
,
and
are
vexed
with
the
continuall
assaults
of
their
spirituall
enemies
comfort
themselues
;
for
hereby
they
haue
assurance
that
they
are
members
of
the
Church
militant
,
into
which
none
but
souldiers
are
intertained
,
and
that
now
they
begin
to
be
Gods
friends
and
seruants
when
as
Sathan
opposeth
himselfe
against
them
.
CHAP.
II.
Why
God
suffereth
his
seruants
to
be
exercised
in
the
spirituall
conflict
of
tentations
.
BVt
here
it
may
be
demaunded
,
why
the
Lord
will
suffer
his
seruants
to
be
thus
tempted
and
assaulted
,
whereas
the
wicked
are
free
from
such
conflicts
.
I
answere
,
first
for
his
owne
glorie
,
for
whereas
our
enemies
are
strong
and
mighty
and
we
weake
and
feeble
,
hereby
is
the
Lords
omnipotent
power
manifested
to
all
the
world
,
by
whose
assistance
such
impotent
wretches
conquer
and
subdue
such
furious
and
puissant
enemies
.
Secondly
,
God
suffereth
his
children
to
be
tempted
,
that
so
those
spirituall
graces
which
he
hath
bestowed
vpon
them
may
the
more
cleerely
shine
to
his
glorie
.
For
who
can
know
whether
they
be
Gods
golden
vessels
before
they
be
brought
to
the
touchstone
of
temptation
?
Who
could
know
the
faith
,
patience
and
valour
of
Gods
souldiers
,
if
they
alwaies
lay
quietly
in
garrison
and
neuer
came
to
the
skirmish
?
Who
could
feele
the
odoriferous
smell
of
these
aromaticall
spices
,
if
they
were
not
punned
and
brused
in
the
morter
of
afflictions
?
For
example
,
who
would
haue
discerned
Abrahams
faith
,
Dauids
pietie
,
Iobs
patience
,
Pauls
courage
and
constancie
,
if
they
had
been
neuer
tempted
,
which
now
to
the
glorie
of
God
shine
to
all
the
world
?
And
as
the
Lord
suffereth
Sathan
and
his
impes
to
trie
his
children
for
his
owne
glorie
,
so
also
for
their
spirituall
and
euerlasting
good
:
for
first
hereby
he
chastizeth
them
for
their
sinnes
past
,
and
recalleth
them
to
their
remembrance
,
that
so
they
may
truly
repent
of
them
.
And
this
cause
Iob
speaketh
of
:
Iob.
13.26
.
Iob.
13.26
.
Thou
writest
(
saith
he
)
bitter
things
against
me
,
and
makest
me
to
possesse
the
iniquities
of
my
youth
.
Secondly
,
hereby
hee
manifesteth
vnto
vs
our
secret
and
hidden
sinnes
,
which
the
blind
eyes
of
our
iudgement
would
not
discerne
,
if
their
sight
were
not
quickned
with
this
sharp
water
of
temptation
.
For
so
long
as
wee
liue
in
peace
,
our
secure
consciences
neuer
summon
vs
to
the
barre
of
Gods
iudgement
;
but
when
wee
are
roused
vp
by
temptation
,
wee
enter
into
a
more
straight
examination
of
our selues
,
and
search
what
secret
sinnes
lie
lurking
in
the
hidden
corners
of
our
hearts
,
that
so
wee
may
repent
of
them
and
make
our
peace
with
God
,
without
whose
assistance
wee
can
haue
no
hope
to
stand
in
any
temptation
.
Thirdly
,
the
Lord
hereby
preuenteth
our
sinnes
to
come
:
for
when
we
haue
experience
,
that
the
most
sharp
weapons
,
which
Sathan
vseth
to
inflict
deepe
wounds
in
our
consciences
,
are
our
sinnes
;
this
will
make
vs
most
carefull
to
abstaine
from
them
,
least
thereby
we
strengthen
him
for
our
owne
ouerthrow
.
And
as
these
temptations
of
Sathan
are
in
this
regard
so
many
bridles
to
restraine
vs
from
sinne
;
so
also
they
are
so
many
prickes
to
let
out
the
winde
of
vaine
glorie
,
wherewith
like
bladders
we
be
puffed
vp
,
as
wee
may
see
in
the
example
of
Paul
,
who
lest
he
should
be
exalted
out
of
measure
through
the
abundance
of
reuelations
,
receiued
a
pricke
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
him
.
2.
Cor.
12.7
.
Fourthly
,
2.
Cor
▪
12.7
.
the
Lord
suffereth
Sathan
to
assault
vs
,
that
wee
may
hereby
come
to
the
fight
of
our
owne
weaknesse
and
infirmities
,
when
wee
haue
receiued
many
foiles
;
and
learne
to
relie
vpon
his
helpe
and
assistance
in
all
our
dangers
;
for
so
proud
we
are
by
nature
,
that
before
we
come
to
the
fight
we
think
that
we
can
repell
the
strongest
assaults
,
and
ouercome
all
enemies
which
oppose
themselues
against
vs
by
our
owne
power
;
but
when
wee
see
our selues
vanquished
and
foiled
with
euery
small
temptation
,
wee
learne
to
haue
a
more
humble
conceit
of
our
owne
abilitie
,
and
to
depend
wholy
vpon
the
Lord
.
And
this
end
is
set
downe
,
Deut.
8.2
.
and
13.3
.
Deut.
8.2
.
and
13.3
.
Fiftly
,
the
Lord
permitteth
Sathan
continually
to
assaile
vs
with
his
temptations
,
to
the
end
we
may
continually
buckle
vnto
vs
the
whole
armour
of
God
,
that
we
may
be
readie
for
the
battaile
.
For
as
those
who
haue
no
enemies
to
encounter
them
,
cast
their
armour
aside
and
let
it
rust
,
because
they
are
secure
from
daunger
;
but
when
the
enemies
are
at
hand
and
sound
the
alarum
,
they
both
wake
and
sleepe
in
their
armour
readie
for
the
assault
:
so
,
if
we
should
not
continually
skirmish
with
our
spirituall
enemies
,
we
would
lay
aside
the
spirituall
armour
;
but
when
wee
haue
continuall
vse
of
it
,
both
day
and
night
we
keepe
it
fast
buckled
vnto
vs
,
that
being
armed
at
all
points
,
we
may
be
able
to
make
resistance
that
we
be
not
surprised
at
vnawares
.
Lastly
,
by
this
conflict
the
Lord
strengthneth
and
increaseth
all
his
graces
in
vs
:
for
as
by
exercise
the
strength
of
the
body
is
preserued
and
augmented
,
and
in
short
time
decaieth
through
idlenesse
and
sloth
;
so
the
gifts
of
Gods
spirit
,
faith
,
affiance
,
hope
,
patience
and
the
rest
languish
in
vs
,
if
they
bee
not
exercised
with
temptations
.
Rom.
5.3.4
.
For
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
,
as
it
is
Rom.
5.3
,
4
,
5.
For
when
once
wee
haue
been
tempted
and
tried
,
and
the
Lord
hath
mercifullie
deliuered
vs
from
the
temptation
,
afterwards
being
so
assaulted
wee
patiently
endure
it
,
hoping
for
the
Lords
assistance
,
1.
Sam.
17.37
.
Psal.
27.9
.
beleeuing
and
assuring
our selues
that
the
Lord
who
hath
deliuered
vs
will
againe
deliuer
vs
,
as
it
is
Psal.
27.9
.
Moreouer
,
when
wee
see
the
great
neede
of
the
graces
of
Gods
spirit
,
this
will
be
a
strong
motiue
to
intice
vs
to
a
carefull
vse
of
all
good
meanes
whereby
we
may
attaine
vnto
them
,
whereas
if
we
were
free
from
this
spirituall
conflict
,
we
should
not
so
cleerely
see
nor
apprehend
the
vse
and
necessitie
of
them
.
CHAP.
III.
Arguments
whereby
we
may
be
encouraged
to
enter
into
this
spirituall
conflict
.
§
.
Sect.
1
ANd
thus
haue
I
shewed
that
al
that
will
be
Gods
seruants
must
fight
his
battailes
against
his
and
our
spirituall
enemies
,
and
the
causes
why
the
Lord
presseth
vs
to
this
seruice
;
now
that
wee
may
goe
couragiously
into
the
field
,
let
vs
consider
of
some
reasons
and
motiues
which
may
make
vs
resolute
and
valiant
.
The
first
is
the
iustnesse
of
our
cause
.
For
though
souldiers
be
neuer
so
strong
and
well
furnished
,
yet
if
their
consciences
tell
them
that
they
fight
in
a
bad
quarrell
,
it
will
much
abate
their
courage
,
and
make
them
cowardly
and
timorous
.
But
our
cause
is
most
iust
,
and
our
warre
most
lawfull
,
for
God
who
is
iustice
it selfe
hath
proclaimed
it
by
his
Heraulds
the
Apostles
.
Eph.
6.10
.
So
Ephe.
6.10
.
Finally
my
brethren
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
11.
Put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
the
assaults
of
the
diuell
,
Iam.
4.7
.
1.
Pet.
5.8
.
&c.
And
Iam.
4.7
.
Resist
the
diuell
and
he
will
flie
from
you
.
And
1.
Pet.
5.8
.
Be
sober
and
watch
,
for
your
aduersarie
the
diuell
as
a
roring
lion
walketh
about
seeking
whom
he
may
deuoure
:
9.
Whom
resist
stedfast
in
the
faith
.
The
cause
of
our
spirituall
warre
of
great
importance
.
Secondly
,
the
cause
of
our
warre
is
of
great
waight
,
as
namely
for
the
glory
of
God
and
our
owne
saluation
;
for
in
all
sathans
skirmishes
,
he
seeketh
to
impeach
Gods
glory
with
false
imputations
,
and
to
bring
vs
to
vtter
destruction
.
And
this
may
appeare
by
his
first
conflict
with
our
mother
Eue
,
Gen.
3.4.5
.
Gen.
3.4.5
.
where
he
accuseth
God
of
a
lye
,
who
is
truth
it selfe
;
and
of
impotencie
and
enuious
disdaine
,
saying
,
that
the
cause
why
he
did
forbid
them
to
eate
of
the
fruite
of
the
tree
of
the
knowledge
of
good
and
euill
,
was
not
(
as
he
had
said
)
because
they
should
die
,
but
because
he
knew
that
when
they
should
eate
thereof
,
their
eyes
should
be
opened
,
and
they
should
be
as
Gods
knowing
good
and
euill
.
Where
first
he
seeketh
to
dimme
the
beames
of
Gods
glorie
by
accusing
him
of
a
lie
,
and
to
perswade
them
that
he
was
not
omnipotent
,
seeing
that
he
was
not
able
to
hinder
them
from
being
Gods
,
if
they
tasted
of
this
fruite
:
lastly
,
that
he
therefore
forbad
them
to
eate
thereof
,
because
he
enuied
them
so
glorious
an
estate
.
And
secondly
he
laboureth
to
destroy
our
first
parents
both
bodie
and
soule
,
by
tempting
them
to
disobedience
and
the
transgression
of
Gods
commandement
:
and
therefore
our
Sauiour
Christ
Ioh.
8.44
.
doth
very
fitly
ioyne
these
two
together
,
saying
,
Ioh.
8.44
.
that
he
was
a
liar
and
a
manslaier
from
the
beginning
.
A
liar
,
in
that
he
falsely
accused
God
of
lying
;
a
manslaier
,
because
he
did
it
to
this
end
,
that
he
might
murther
our
first
parents
and
all
their
posteritie
both
bodie
and
soule
.
So
that
you
see
that
the
end
of
Sathans
fight
is
to
dishonour
God
and
destroy
vs
,
and
therefore
if
wee
haue
any
regard
of
Gods
glorie
(
which
should
be
more
deare
vnto
vs
then
our
owne
soules
)
or
any
respect
of
our
owne
saluation
,
if
we
would
not
treacherously
betray
them
both
by
our
slothfulnes
or
cowardize
into
the
hands
of
Gods
and
our
enemie
;
let
vs
valiantly
enter
the
field
,
and
neuer
cease
our
couragious
fight
till
we
haue
obtained
a
full
victorie
.
§
.
Sect.
2
The
second
reason
to
moue
vs
to
vndertake
this
fight
is
the
profit
which
will
accrew
vnto
vs
thereby
:
The
profit
of
this
spirituall
fight
.
for
if
the
getting
of
some
bootie
and
prize
,
or
the
receiuing
of
some
trifeling
pay
will
moue
the
souldiers
of
earthly
Princes
to
vndergoe
all
daungers
,
and
with
wonderfull
perill
of
life
to
fight
euen
at
the
Cannons
mouth
;
how
much
more
should
the
stipend
of
our
heauenly
king
moue
vs
to
fight
this
combat
how
terrible
soeuer
it
seemeth
to
flesh
and
bloud
?
For
first
that
is
truly
here
verified
,
Pax
belli
filia
,
Peace
is
the
daughter
of
warre
,
neither
can
we
sooner
enter
the
field
to
fight
against
these
enemies
,
but
presently
we
shall
haue
peace
with
God
,
and
soone
after
the
fruite
thereof
the
peace
of
conscience
.
Whereas
if
we
betray
Gods
cause
to
Sathan
and
our
soules
to
sinne
,
well
may
wee
be
lulled
asleepe
in
carnall
securitie
,
but
we
shall
neuer
enioy
this
peace
with
God
and
peace
of
conscience
:
for
there
is
no
peace
,
saith
my
God
,
to
the
wicked
.
Esa.
57.
And
whosoeuer
haue
taken
this
treacherous
truce
with
Sathan
,
Esa.
37.21
.
shall
finde
that
he
will
breake
it
for
his
best
aduantage
,
if
not
in
the
whole
course
of
their
liues
,
yet
at
the
houre
of
death
when
as
they
shall
be
able
to
make
no
resistance
.
Promises
made
to
those
that
fight
.
Apoc.
2.
&
3.
Secondly
,
if
wee
fight
against
these
enemies
and
valiantly
ouercome
,
the
Lord
hath
promised
to
giue
vs
to
eate
of
the
tree
of
life
which
is
in
Paradice
,
and
the
Manna
that
is
hid
,
and
that
he
will
write
our
names
in
the
booke
of
life
,
Apoc.
2
and
3.
that
is
,
he
will
in
this
life
bestow
on
vs
all
his
spirituall
graces
,
and
in
the
life
to
come
replenish
vs
with
such
ioyes
as
neither
eye
hath
seene
,
1.
Cor.
2.9
.
nor
eare
heard
,
nor
heart
of
man
conceiued
,
1.
Cor.
2.9
.
Let
vs
therefore
striue
that
wee
may
ouercome
,
Nam
breuis
est
labor
,
praemium
verò
aeternum
:
Our
labour
is
but
short
,
but
our
reward
shall
be
eternall
.
On
the
other
side
,
if
wee
consider
Sathans
pay
which
he
giueth
vnto
his
souldiers
,
we
shall
finde
that
it
is
nothing
but
the
pleasures
of
sin
for
a
season
,
and
in
the
end
euerlasting
death
and
destruction
of
bodie
and
soule
:
For
the
wages
of
sinne
is
death
,
as
it
is
Rom.
6.23
.
Who
therefore
is
so
slothfull
and
cowardly
that
would
not
be
encouraged
,
Rom.
6.23
.
to
fight
the
Lords
battailes
against
our
spirituall
enemies
,
with
such
promises
made
by
him
who
is
truth
it selfe
and
cannot
deceiue
vs
?
Who
is
so
desperate
and
foole-hardie
as
to
fight
vnder
Sathans
banner
,
seeing
the
pay
which
he
giueth
is
euerlasting
death
,
and
vtter
confusion
?
§
.
Sect.
3
The
third
reason
to
moue
vs
to
this
fight
,
The
honor
that
will
accompany
our
victorie
.
is
the
honour
which
will
accompanie
this
victorie
:
for
if
earthly
souldiers
will
purchase
honour
with
the
losse
of
life
,
which
is
nothing
els
but
the
commendation
of
the
Prince
,
or
applause
of
the
vaine
people
;
what
hazard
should
we
not
vndergo
in
fighting
the
spirituall
combat
,
seeing
our
grand
Captaine
the
Lord
of
hoasts
,
&
infinite
multitudes
of
blessed
Angels
look
vpon
vs
and
behold
our
combat
,
whose
praise
and
approbation
is
our
chiefe
felicitie
?
What
peril
should
we
feare
,
to
obtaine
a
crowne
of
glorie
which
is
promised
to
all
that
ouercome
,
and
to
become
heires
apparant
of
Gods
kingdome
?
On
the
other
side
,
the
shame
and
confusion
of
face
which
shall
ouertake
them
who
cowardly
forsake
the
Lords
standerd
and
yeeld
vnto
Sathan
,
when
as
they
shall
not
dare
to
looke
the
Lord
in
the
face
whose
cause
they
haue
betrayed
,
should
serue
as
a
strong
motiue
to
encourage
vs
to
the
fight
.
§
.
Sect.
4
The
fourth
reason
to
perswade
vs
,
The
necessitie
of
vndertaking
this
warfare
.
is
the
necessitie
of
vndertaking
this
combat
.
There
is
no
man
so
cowardly
that
wil
not
fight
when
there
is
no
hope
in
flight
,
no
mercie
to
be
expected
in
the
enemie
,
no
outrage
and
crueltie
which
will
not
be
committed
.
But
such
is
our
enemie
that
we
cannot
possiblie
flee
from
him
,
his
malice
is
vnreconcilable
,
his
crueltie
outragious
,
for
hee
fighteth
not
against
vs
to
the
end
that
hee
may
obtaine
soueraigntie
alone
,
abridge
vs
of
our
libertie
,
spoyle
vs
of
our
goods
;
but
he
aimeth
at
our
death
and
destruction
of
bodie
and
soule
:
if
therefore
wee
so
carefully
arme
our selues
against
carthly
enemies
,
who
when
they
haue
done
their
vttermost
rage
can
but
shorten
a
miserable
life
,
how
much
more
carefully
should
we
resist
this
enemie
,
who
seeketh
to
depriue
vs
of
euerlasting
life
,
and
to
plunge
vs
into
an
euerdying
death
?
Secondly
,
this
fight
is
necessarie
,
because
in
our
Baptisme
we
haue
taken
a
militarie
sacrament
,
and
promised
faithfullie
vnto
the
Lord
,
that
wee
will
continue
his
faithfull
souldiers
vnto
the
end
,
fighting
his
battailes
against
the
flesh
,
the
world
and
the
diuell
.
There
wee
haue
giuen
our
names
vnto
Christ
,
to
whom
wee
owe
our selues
and
liues
by
a
double
right
,
both
because
he
hath
giuen
them
vnto
vs
,
and
also
restored
them
the
second
time
when
wee
had
lost
them
.
There
wee
are
put
in
minde
of
his
bloudshed
for
our
redemption
,
which
should
encourage
vs
to
fight
couragiously
,
that
wee
may
be
preserued
from
falling
againe
into
the
cruell
slauerie
of
sinne
and
Sathan
.
Thirdly
,
vnlesse
wee
fight
this
spirituall
combat
,
and
in
fighting
ouercome
,
wee
shall
neuer
be
crowned
with
the
crown
of
glory
:
for
it
is
not
giuen
vnto
any
to
triumph
,
who
haue
not
fought
valiantly
and
subdued
their
enemies
.
The
euerlasting
peace
of
Gods
kingdome
is
not
promised
to
such
cowards
as
neuer
entred
the
field
,
or
being
entred
haue
presently
yeelded
themselues
to
be
the
captiues
of
Sathan
:
but
vnto
those
that
fight
couragiously
and
gloriously
ouercome
.
If
any
man
(
saith
the
Apostle
)
striue
for
a
maisterie
,
he
is
not
crowned
except
he
striue
as
he
ought
to
doe
,
2.
Tim.
2.5
.
So
the
Apostle
Iames
chap.
1.
vers.
12.
pronounceth
the
man
blessed
that
endureth
tentation
;
for
when
he
is
tried
(
or
rather
as
the
words
are
,
when
by
triall
he
shall
be
found
approued
)
he
shall
receiue
a
crowne
of
life
,
which
the
Lord
hath
promised
to
them
that
loue
him
.
Whereby
it
appeareth
,
that
none
are
crowned
vnlesse
they
striue
as
they
ought
,
and
therefore
much
lesse
they
which
striue
not
at
all
;
that
none
are
blessed
but
those
who
are
tempted
,
and
being
tempted
endure
the
temptation
;
that
first
we
must
be
tried
,
and
by
triall
approoued
,
before
were
we
can
receiue
the
crowne
of
life
.
§
.
Sect.
5
Lastly
,
Those
that
will
fight
against
our
spirituall
enemies
are
sure
of
victorie
.
wee
may
be
encouraged
to
this
fight
by
certaine
hope
of
victorie
,
for
we
fight
vnder
the
standerd
oof
Christ
Iesus
,
who
alone
is
mightier
then
all
our
enemies
that
assault
vs
.
If
wee
did
indeede
regard
our
enemies
strength
and
our
owne
weaknes
onely
,
wee
might
well
be
discouraged
from
vndertaking
this
combat
,
but
if
wee
looke
vpon
our
grand
Captaine
Christ
,
whose
loue
towards
vs
is
no
lesse
then
his
power
,
and
both
infinite
,
there
is
no
cause
of
doubting
,
for
he
that
exhorteth
vs
to
the
fight
,
will
so
helpe
vs
that
we
may
ouercome
;
August
.
Deficientes
subleuat
&
vincentes
coronat
:
When
wee
faint
he
sustaineth
vs
,
and
crowneth
vs
when
wee
ouercome
.
He
hath
alreadie
ouercome
our
enemies
to
our
hand
,
and
hath
cooled
their
courage
and
abated
their
force
.
He
hath
brused
the
serpents
head
,
so
that
he
shall
not
be
able
to
ouercome
the
least
of
his
followers
,
well
may
he
hisse
against
them
,
but
he
cannot
hurt
them
,
for
his
sting
is
taken
away
.
Sathan
was
the
strong
man
who
possessed
all
in
peace
,
but
our
Sauiour
Christ
who
was
a
stronger
then
he
,
comming
vpon
him
hath
ouercome
him
,
and
taken
from
him
all
his
armour
wherein
he
trusted
and
diuided
his
spoiles
,
Luk.
11.21
,
22.
We
fought
against
mightie
enemies
and
great
potentates
,
Eph.
66.12
.
but
our
Sauiour
hath
spoiled
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
vpon
the
crosse
,
Col.
2.15
.
and
so
through
death
hath
destroyed
him
that
had
the
power
of
death
,
that
is
the
diuell
,
that
he
might
deliuer
all
them
which
for
feare
of
death
were
all
their
life
subiect
to
bondage
,
as
it
is
Heb.
2.14
,
15.
He
was
indeede
a
mightie
prince
of
this
worldly
Canaan
,
Iosh.
10.24.25
but
our
good
Ioshua
hath
subdued
him
,
and
hath
left
nothing
for
vs
to
doe
who
are
his
souldiers
and
followers
,
but
to
tread
in
his
necke
in
token
of
victorie
.
But
we
alas
are
faint-harted
,
like
vnto
Iether
the
first
borne
of
Gedeon
,
Iudg.
8.20
,
21.
for
though
our
Sauiour
Christ
hath
conquered
these
our
spirituall
enemies
,
and
hath
put
the
sword
of
his
spirit
into
our
hands
,
wherewith
we
might
also
vanquish
them
,
yet
we
are
afraid
to
draw
the
sword
,
because
we
are
but
fresh
water
souldiers
and
white liuered
;
and
therefore
we
had
need
to
encourage
our selues
,
not
onely
by
looking
on
the
victorie
of
our
chiefe
Captaine
,
but
also
on
the
conquest
of
our
fellow
souldiers
,
who
were
weake
and
fraile
like
our selues
.
So
likewise
Christ
hath
ouercome
the
world
,
and
willeth
vs
to
be
of
good
comfort
,
seeing
we
shall
be
partakers
with
him
in
his
triumph
,
if
we
wil
ioyne
with
him
in
his
fight
,
Ioh.
16.33
.
Ioh.
16.33
.
And
though
our
flesh
be
a
treacherous
enemie
and
stronger
to
vs
then
the
spirit
,
yet
so
we
will
fight
against
the
lusts
thereof
we
shall
be
sure
of
victorie
,
for
he
will
assist
vs
with
his
holie
spirit
,
and
therewith
enable
vs
more
and
more
to
mortifie
this
old
man
and
bodie
of
sinne
.
Well
may
we
take
a
foyle
in
this
spirituall
combat
,
but
the
Lord
wil
raise
vs
vp
againe
;
For
though
we
fall
,
yet
shall
we
not
be
cast
off
,
because
the
Lord
putteth
vnder
his
hand
,
as
it
is
Psal.
37.24
.
And
the
Lord
hath
promised
,
that
he
will
not
suffer
vs
to
be
tempted
aboue
our
power
,
but
will
giue
the
issue
with
the
tentation
that
we
may
be
able
to
beare
it
,
as
it
is
1.
Cor.
10.13
.
and
he
that
hath
promised
is
faithfull
and
true
,
yea
truth
it selfe
,
and
therefore
he
will
be
as
good
as
his
word
.
Though
therefore
Sathan
incounter
vs
with
all
furie
,
let
vs
not
be
faint-harted
,
but
couragiously
endure
his
assaults
,
and
so
in
the
end
the
victorie
will
be
ours
:
for
if
wee
resist
the
diuell
he
will
flie
from
vs
,
Iam.
4.7
.
if
we
fight
the
Lords
battailes
valiantly
,
the
God
of
peace
shall
tread
Sathan
vnder
our
feete
shortly
,
as
it
is
Rom.
16.20
.
For
the
promise
of
brusing
the
serpents
head
made
by
the
Lord
,
Gen.
3.15
.
doth
belong
not
onely
to
Iesus
Christ
our
head
,
but
also
to
all
those
who
are
members
of
his
bodie
.
§
.
Sect.
6
Let
vs
not
therefore
feare
to
fight
against
beaten
and
conquered
enemies
,
slothfully
pretending
our
weaknes
to
withstand
these
sonnes
of
Anakim
,
for
as
one
saith
:
Nemo
hic
non
vincet
nisi
qui
vincere
noluit
:
Erasm.
in
Enchir
.
milit.
Christ
.
Euery
one
shall
be
a
conqueror
who
desireth
the
conquest
.
For
if
we
will
be
the
Lords
souldiers
,
he
will
not
suffer
himselfe
to
be
so
much
disgraced
,
as
to
let
vs
be
ouercome
by
his
mortall
enemies
.
He
hath
armed
vs
himselfe
with
his
owne
armour
,
and
sent
vs
out
to
fight
his
battailes
,
and
therefore
he
will
not
haue
vs
vanquished
,
being
fortified
with
his
strength
,
for
so
should
himselfe
be
ouercome
in
vs
,
and
his
weapons
would
be
esteemed
weake
and
insufficient
.
Yea
he
hath
ingrafted
vs
into
his
own
bodie
,
and
we
are
liuely
members
thereof
,
and
therefore
let
vs
neuer
think
that
all
the
power
of
hell
shall
be
able
to
ouercome
vs
:
for
what
head
can
with
patience
suffer
his
sound
members
to
be
pulled
from
his
bodie
,
if
he
be
able
to
defend
them
?
CHAP.
IIII.
Of
the
malice
of
our
spirituall
enemie
Sathan
.
§
.
Sect.
1
ANd
so
much
concerning
the
reasons
which
may
encourage
vs
to
vndertake
this
combat
;
now
we
are
to
speake
of
the
spirituall
warfare
it self
,
wherein
(
as
in
all
other
warres
)
we
are
to
consider
of
our
preparation
to
the
conflict
,
and
the
conflict
it selfe
.
In
our
preparation
we
are
first
to
consider
of
the
state
,
qualitie
,
and
condition
of
our
enemies
,
and
of
our
meanes
how
we
may
withstand
and
ouercome
them
.
Concerning
the
first
,
in
an
enemie
who
proclaimeth
warre
against
vs
we
are
to
consider
two
things
:
first
of
his
will
,
and
secondly
of
his
power
.
For
if
he
haue
will
to
hurt
vs
and
no
power
,
he
is
not
to
be
greatly
regarded
;
if
power
and
no
malitious
and
vnreconcilable
will
,
he
is
not
so
much
to
be
feared
,
but
if
his
power
be
great
and
puissant
,
and
his
will
malitious
,
then
is
it
time
to
looke
about
vs
,
and
to
muster
all
our
forces
,
that
we
may
be
readie
to
endure
the
incounter
.
First
therefore
concerning
the
will
of
our
grand
and
arch
enemie
Sathan
,
if
wee
consider
thereof
aright
,
wee
shall
finde
that
it
is
most
malitiously
bent
against
vs
,
Sathans
will
most
malicious
.
so
that
there
is
no
hope
of
truce
or
reconciliation
with
him
,
though
wee
could
finde
in
our
cowardly
hearts
to
labour
and
sue
for
a
dishonorable
peace
with
Gods
and
our
enemie
.
For
his
malice
is
not
newly
conceiued
but
inueterate
,
euen
as
ancient
within
a
few
daies
as
the
world
it selfe
,
and
much
more
durable
;
for
the
world
shall
haue
an
end
,
but
Sathans
malice
to
mankinde
is
endlesse
,
because
the
cause
thereof
,
namely
the
loue
and
fauour
of
God
toward
the
faithfull
(
whose
estate
he
doth
enuie
and
maligne
,
himselfe
being
eternally
reprobated
)
shall
be
endlesse
and
eternall
.
And
this
appeareth
in
the
example
of
our
first
parents
,
who
were
no
sooner
placed
in
the
garden
of
pleasure
,
and
possessed
of
Paradise
,
but
Sathan
being
almost
burst
with
enuie
to
see
their
happie
estate
,
neuer
rested
till
he
had
disgorged
his
malice
,
and
dispossessed
them
of
that
happinesse
which
they
enioyed
.
Neither
doth
he
lesse
maligne
and
hate
those
who
being
fallen
in
Adam
are
raised
vp
in
Christ
,
and
haue
the
fee
simple
of
euerlasting
glorie
,
purchased
by
Christs
merit
,
assured
vnto
them
by
the
spirit
of
God
and
a
liuely
faith
.
And
hence
it
is
that
the
Lord
knowing
Sathans
malice
towards
his
children
,
and
that
whether
he
fawneth
or
frowneth
,
he
alwaies
seeketh
their
destruction
,
hath
proclaimed
open
warres
betweene
vs
,
Gen.
3.15
.
Gen.
3.15
.
that
we
may
alwaies
stand
vpon
our
guard
,
and
not
be
surprised
at
vnawares
;
that
also
wee
may
not
entertaine
a
thought
of
peace
,
though
Sathan
offer
it
on
whatsoeuer
conditions
:
for
what
peace
can
there
be
betweene
the
children
of
God
and
the
children
of
Belial
,
betweene
the
seede
of
the
woman
and
the
seede
of
the
serpent
,
seeing
God
himselfe
from
the
beginning
hath
put
enmitie
betweene
them
?
§
.
Sect.
2
But
as
the
malice
of
Sathan
is
inueterate
,
Sathans
malice
ioyned
with
violence
.
so
also
it
is
mortall
and
deadly
,
not
to
be
satisfied
by
offering
a
small
iniurie
,
by
taking
away
our
goods
and
good
name
,
or
afflicting
vs
with
sicknesse
,
no
not
by
taking
away
our
liues
;
for
nothing
will
satisfie
him
but
our
finall
destruction
of
body
and
soule
.
And
this
his
malice
is
liuely
deciphered
vnto
vs
by
diuers
names
which
are
giuen
him
in
the
Scriptures
.
For
he
is
called
Sathan
,
that
is
an
aduersarie
,
still
readie
to
crosse
vs
in
all
our
suites
which
we
make
vnto
God
,
Zach.
3.1
.
Matth.
13.39
.
as
he
did
Iehoshua
the
high
Priest
,
Zach.
3.1
.
He
is
called
an
enemie
,
Matth.
13.39
.
and
that
a
malitious
one
;
for
where
Christ
the
good
husbandman
soweth
wheate
,
there
hee
soweth
tares
,
that
is
,
hypocrites
amongst
true
professors
;
to
the
dishonour
of
God
,
the
discredit
of
the
Gospell
,
and
the
reproch
of
the
true
professours
thereof
.
And
least
we
should
thinke
that
he
is
some
milde
natured
enemie
who
will
be
satisfied
with
some
small
reuenge
,
he
is
called
a
murtherer
and
a
manslayer
,
as
though
this
were
his
profession
and
occupation
.
And
least
we
should
imagine
him
to
be
one
lately
fallen
to
this
trade
,
our
Sauiour
telleth
vs
that
he
hath
been
so
from
the
beginning
,
Ioh.
8.44
.
so
that
like
an
old
hangman
he
is
flesht
in
bloud
and
crueltie
;
and
therefore
seeing
wee
can
hope
for
no
mercie
at
his
hands
,
let
vs
so
much
the
more
couragiously
oppose
our selues
against
him
.
But
for
as
much
as
the
most
sauage
man
hath
some
reliques
of
humanitie
left
in
him
,
therefore
the
holie
Ghost
compareth
him
to
beasts
,
that
wee
may
expect
nothing
from
him
but
brutish
crueltie
;
as
first
to
a
lion
,
yea
a
lion
roring
after
his
pray
,
who
is
so
hungrie
and
rauenous
,
that
he
desireth
nothing
more
then
to
seaze
vpon
that
which
he
pursueth
,
1.
Pet.
5.8
.
1.
Pet.
5.8
.
Now
who
would
not
be
most
carefull
to
keepe
himselfe
out
of
the
pawes
of
such
a
rauenous
beast
?
or
if
hee
were
incountred
by
him
,
who
would
not
resist
him
if
hee
had
any
hope
of
victorie
?
But
in
truth
Sathan
is
farre
more
cruell
then
the
roring
lion
,
who
(
if
wee
may
giue
credit
to
histories
)
spareth
those
that
fall
downe
flat
before
him
;
whereas
if
he
should
get
vs
at
such
aduantage
,
he
would
proudly
trample
vs
vnder
foot
,
and
make
vs
sure
for
euer
rising
;
and
therefore
least
we
should
looke
for
any
mercie
at
his
hands
by
submission
,
the
holie
Ghost
calleth
him
the
great
red
dragon
,
Apoc.
12.3
.
Apoc.
12.3
.
which
beast
beareth
such
naturall
malice
to
mankinde
,
that
he
deuoureth
them
not
onely
for
hunger
;
but
also
for
sport
or
hatred
,
in
satisfying
whereof
hee
taketh
great
delight
;
such
a
beast
is
our
enemie
,
who
is
so
flesht
in
bloud
and
crueltie
,
and
so
ouerca●●ed
with
malice
and
hatred
,
that
he
esteemeth
it
his
chiefe
sport
and
pastime
to
destroy
vs
.
Yea
he
is
far
more
daungerous
,
for
the
other
rageth
but
against
the
bodie
,
this
against
both
body
and
soule
;
that
beast
we
may
easily
auoid
,
but
it
is
impossible
to
flee
from
this
winged
Dragon
,
and
therefore
there
is
no
other
meanes
to
escape
his
furie
,
but
by
arming
our selues
strongly
,
and
fighting
valiantly
til
we
haue
put
him
to
flight
.
§
.
Sect.
3
And
thus
you
see
Sathans
malice
ioyned
with
crueltie
and
raging
violence
,
Sathans
malice
ioyned
with
treacherous
falsehood
.
which
he
vseth
when
hee
hath
any
hope
of
surprising
vs
by
assault
;
but
if
hee
finde
vs
strongly
fortified
with
Gods
graces
,
and
at
all
points
armed
with
the
compleate
armour
of
a
Christian
,
if
he
perceiue
that
we
are
hedged
in
and
fenced
on
all
sides
(
as
he
speaketh
of
Iob
chap.
1.10
)
that
is
,
Iob.
1.10
.
guarded
and
protected
by
Gods
almightie
and
al-ruling
prouidence
,
so
that
he
hath
no
hope
of
ouercomming
vs
by
assault
and
force
,
then
he
sheweth
no
lesse
malice
and
more
subtiltie
in
seeking
our
destruction
,
by
fauning
vpon
vs
,
and
alluring
vs
to
sinne
,
by
offering
the
baites
of
honour
,
pleasure
and
commoditie
,
that
so
he
may
make
entrance
as
it
were
by
a
posterne
gate
,
and
subdue
vs
while
we
are
abandoned
of
the
Lords
assistance
,
and
disarmed
of
our
spirituall
weapons
,
whereby
we
should
make
resistance
.
And
thus
hee
dealt
with
our
first
parents
,
who
being
inticed
to
sinne
,
and
also
yeelding
to
the
inticement
,
and
so
being
depriued
of
Gods
protection
and
the
breast-plate
of
righteousnes
,
were
laid
open
to
those
deadly
wounds
which
he
inflicted
on
them
.
For
assoone
as
they
had
tasted
of
the
forbidden
fruite
,
they
perceiued
their
nakednes
,
and
therefore
couered
themselues
with
figge
leaues
,
too
weake
an
armour
to
repell
the
firie
darts
of
Sathan
.
Thus
he
disarmed
the
Israelites
,
by
tempting
them
to
worship
the
golden
Calfe
,
so
that
Moses
saw
that
they
were
naked
,
that
is
,
disarmed
of
Gods
fauour
and
protection
,
Exod.
32.25
.
Exod.
32.25
.
And
this
his
policie
hee
taught
his
seruant
Balaam
,
who
when
he
could
not
curse
them
whom
God
had
blessed
,
gaue
this
cursed
counsaile
to
Balaak
,
that
the
Moabitish
women
should
intice
the
Israelites
to
commit
with
them
first
carnall
and
then
spirituall
whoredome
,
knowing
that
to
be
the
onely
meanes
to
bring
Gods
curse
vpon
them
.
Numb.
25.1.2
.
and
31.16
.
Apoc.
2.14
.
As
wee
may
see
if
we
compare
Numb.
25.1
,
2.
with
the
31.
chapter
and
16.
verse
,
and
Apoc.
2.14
.
And
thus
also
this
wilde
boare
would
haue
broken
downe
the
hedge
which
defended
Iob
,
by
tempting
him
to
blaspheme
God
.
And
thus
our
fubtill
enemie
Sinon-like
inticeth
vs
with
deceiuing
allurements
,
euen
with
our
owne
hands
to
breake
downe
the
wall
of
our
defence
,
and
to
make
an
open
passage
for
whole
troupes
of
sinnes
to
enter
and
furprize
vs
,
whilest
we
(
ouercome
with
a
false
ioy
)
glut
and
make
our selues
drunke
with
the
cup
of
voluptuous
pleasures
,
and
lie
snorting
in
the
dead
sleepe
of
carnall
securitie
,
not
so
much
as
once
dreaming
of
our
approching
ruine
and
destruction
.
§
.
Sect.
4
And
hereof
he
hath
the
name
of
tempter
giuen
him
,
yea
he
is
not
onely
called
a
tempter
,
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
tempter
,
Matth.
4.2
.
1.
Thess.
3.5
.
because
he
is
a
tempter
of
tempters
,
and
as
it
were
a
tempter
by
profession
,
Matth.
4.2
.
1.
Thess.
3.5
.
The
consideration
whereof
should
make
vs
most
carefull
to
withstand
all
his
temptations
,
whereby
he
allureth
vs
vnto
sinne
.
For
if
we
yeeld
vnto
them
,
he
will
surely
disarme
vs
of
Gods
fauour
and
protection
,
and
so
deadly
wound
our
soules
when
he
hath
made
them
naked
.
There
is
no
wise
man
will
put
off
his
armour
and
cast
away
his
weapons
in
the
presence
of
his
cruell
enemie
,
though
hee
perswade
him
thereto
with
many
flattring
speeches
and
faire
promises
;
and
shall
we
let
Sathan
disarme
vs
,
because
he
allureth
vs
thereto
,
by
promising
some
vnlawfull
profit
or
vaine
pleasure
,
especially
seeing
we
know
him
to
be
an
enemie
no
lesse
treacherous
then
malitious
?
But
as
he
is
a
tempter
to
intice
vs
vnto
sinne
,
so
also
he
is
our
accuser
after
that
we
haue
sinned
,
requiring
of
God
that
he
will
execute
his
iustice
vpon
the
offenders
who
haue
deserued
punishment
.
Of
this
there
nee
de
no
further
proofe
then
his
owne
testimonie
,
Iob.
1.7
.
Iob.
1.7
.
where
hee
professeth
that
he
had
been
compassing
the
earth
about
;
like
a
promoter
to
spie
out
faults
,
that
he
might
informe
against
the
offenders
.
But
because
wee
will
not
rest
in
his
testimonie
,
who
is
the
father
of
lies
,
wee
will
adde
thereunto
another
of
vndoubted
authoritie
:
Apoc.
12.10
.
for
Apoc.
12.10
.
it
is
said
,
that
the
Saints
reioyce
,
because
Sathan
,
who
was
the
accuser
of
their
brethren
,
was
cast
downe
,
which
accused
them
before
God
day
and
night
.
So
that
Sathan
can
spare
no
time
,
from
accusing
vs
for
sinne
,
but
that
which
hee
imployeth
in
tempting
vs
thereunto
,
or
in
inflicting
those
punishments
which
God
permitteth
him
to
lay
vpon
vs
.
Whereby
we
may
perceiue
the
malice
and
treachery
of
our
enemie
,
who
though
he
be
the
chiefe
cause
which
moueth
vs
to
sinne
,
yet
himselfe
is
the
first
that
accuseth
vs
for
it
,
and
that
vncessantly
.
Which
may
serue
as
a
strong
argument
to
make
vs
warie
of
our
waies
,
least
falling
into
sinne
,
we
giue
Sathan
occasion
to
insult
ouer
vs
,
and
to
preferre
bils
of
inditement
before
our
heauenly
Iudge
,
whose
exact
iustice
will
not
let
sinne
goe
vnpunished
.
If
there
were
a
promoter
continually
prying
into
all
our
actions
,
who
were
most
malitiously
disposed
against
vs
,
and
readie
to
infourme
of
all
our
misdemeanour
vnto
the
Magistrate
,
how
fearefull
would
wee
be
to
doe
any
thing
which
would
bring
vs
within
the
compasse
of
the
law
?
But
such
an
informer
continually
obserueth
all
our
behauiour
,
euen
in
our
secret
chambers
;
who
will
not
faile
to
accuse
vs
euen
of
those
sinnes
which
he
himselfe
hath
tempted
vs
vnto
:
and
therefore
seeing
this
malitious
blab
still
prieth
into
our
actions
,
this
should
be
of
more
force
to
withhold
vs
from
all
sinne
,
then
if
all
the
world
did
look
vpon
vs
.
But
he
is
not
onely
an
accuser
,
but
a
slaunderer
also
,
and
thereof
he
hath
his
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
therefore
he
can
spie
but
an
apparance
of
euill
in
vs
,
he
will
not
sticke
to
say
,
that
wee
haue
or
will
commit
that
euill
which
he
suspecteth
vs
of
,
for
he
will
wrest
and
misconster
all
we
do
to
the
worst
sense
,
and
make
of
euery
molehill
an
huge
mountaine
.
Thus
wrongfully
did
he
slaunder
Iob
,
that
hee
serued
God
for
that
end
for
which
Demetrius
seru'd
his
Goddesse
,
namely
for
aduantage
,
because
he
preserued
him
and
blessed
all
he
had
;
affirming
that
if
he
would
take
away
his
goods
,
and
a
little
afflict
his
bodie
,
he
would
blaspheme
him
to
his
face
,
Iob.
1.10
.
And
this
also
teacheth
vs
to
look
warily
to
our
actions
,
Iob.
1.10
.
abstaining
not
onely
from
euill
,
but
also
from
all
apparance
thereof
,
as
the
Apostle
exhorteth
,
1.
Thess.
5.22
.
that
so
wee
giue
not
to
our
malitious
enemie
the
least
aduantage
.
Neither
is
Sathan
onely
an
accuser
and
slaunderer
,
but
also
an
executioner
or
hangman
,
readie
with
all
alacritie
and
sauage
crueltie
to
inflict
that
punishment
the
which
the
Lord
adiudgeth
vs
vnto
,
as
wee
may
see
in
the
historie
of
Iob
;
and
this
also
sheweth
vnto
vs
the
extreame
malice
of
our
enemy
,
which
maketh
him
to
forget
that
glorious
state
wherein
hee
was
created
,
&
with
al
willingnes
to
execute
so
base
an
office
.
§
.
Sect.
5
By
all
which
appeareth
that
our
enemie
Sathan
is
most
malitious
,
Eph.
6.12
.
yea
malitiousnesse
it selfe
,
as
he
is
called
Eph.
6.12
.
that
is
,
the
father
and
author
of
all
malice
and
enuie
,
who
laboureth
might
and
maine
to
dishonour
God
and
worke
our
destruction
.
The
consideration
whereof
should
rouze
vs
out
of
our
carnall
securitie
(
whereby
men
behaue
themselues
,
as
though
either
they
had
no
enemie
at
all
,
or
els
such
a
gentle
natured
one
,
that
they
may
haue
peace
with
him
at
their
own
pleasure
)
seeing
there
is
no
hope
of
peace
and
truce
,
vnlesse
we
can
be
content
to
liue
in
his
thraldome
to
our
vtter
destruction
:
for
whomsoeuer
he
keepeth
as
his
prisoners
in
this
life
,
he
will
at
the
houre
of
death
and
iudgment
bring
out
to
execution
.
Let
vs
therefore
oppose
against
Sathans
malice
,
Christian
resolution
;
stedfastly
purposing
and
endeuouring
to
continue
our
fight
in
resisting
Sathan
to
our
liues
end
,
how
troublesome
soeuer
it
seemeth
to
flesh
and
bloud
.
For
seeing
there
is
no
truce
to
be
hoped
for
,
nor
to
be
desired
if
it
were
offered
,
by
reason
of
the
enmitie
which
is
betweene
vs
and
our
enemie
;
seeing
his
malice
is
so
inueterate
and
mortall
,
that
there
is
no
mercie
to
be
expected
,
but
all
barbarous
and
raging
crueltie
;
seeing
also
wee
fight
the
Lords
battailes
,
who
hath
assured
vs
of
victorie
in
the
end
:
This
should
make
vs
so
resolute
,
that
though
we
be
foyled
,
wounded
,
and
as
it
were
beaten
downe
on
our
knees
,
yet
wee
should
neuer
yeeld
,
but
make
resistance
euen
to
the
last
gaspe
.
For
what
more
honorable
death
then
to
dye
in
fighting
the
Lords
battailes
?
What
death
more
profitable
,
seeing
by
dying
we
shall
ouercome
and
obtaine
a
finall
victoric
ouer
all
our
enemies
,
and
receiue
the
crowne
of
glory
,
euerlasting
happinesse
,
promised
to
all
those
who
fight
valiantly
in
this
combat
vnto
the
end
?
CHAP.
V.
Of
the
strength
of
our
spirituall
enemie
Sathan
.
§
.
Sect.
1
ANd
thus
haue
I
shewed
the
malitious
will
of
our
enemie
;
let
vs
now
consider
of
his
power
.
For
though
he
be
most
malitious
,
yet
if
hee
wanted
power
to
execute
his
malice
,
wee
might
well
contemne
him
,
and
rest
secure
,
making
no
great
preparation
to
resist
his
weake
assault
.
But
with
our
enemie
it
is
farre
otherwise
:
for
as
his
will
is
most
malitiously
bent
to
hurt
,
so
is
he
strong
and
mightie
to
effect
his
will
.
And
this
his
power
and
abilitie
to
execute
his
will
,
consisteth
partly
in
his
strength
,
and
partly
in
his
skill
and
warlike
policie
,
whereby
he
imployeth
all
his
strength
to
his
best
aduantage
.
His
strength
may
be
considered
both
in
himselfe
and
in
his
aides
.
In
respect
of
his
owne
strength
he
is
very
mightie
,
Of
Sathans
strength
considered
in
himselfe
.
so
that
if
the
Lord
permitteth
him
he
is
able
to
raise
the
winds
,
stirre
vp
tempests
,
bring
downe
fire
from
heauen
,
and
vtterly
destroy
vs
in
a
moment
.
And
this
his
strength
the
holie
Ghost
expresseth
,
by
comparing
him
to
things
most
strong
,
either
in
the
sea
or
on
the
land
,
that
so
we
may
be
more
carefull
to
arme
our selues
against
him
.
He
is
compared
to
the
great
Leuiathan
or
Whale
,
Esa.
27.1
.
Esa
27.1
.
Iob.
41.
whose
inuincible
force
is
described
by
the
Lord
himselfe
,
Iob.
41.
He
is
compared
to
a
lion
,
yea
to
a
roring
lion
.
1.
Pet.
5.8
.
1.
Pet.
5.8
.
which
rauenously
hunting
after
his
pray
hath
his
force
redoubled
with
his
hunger
.
And
also
to
a
great
red
Dragon
,
hauing
seuen
heads
and
tenne
hornes
,
whose
strength
is
so
great
,
that
with
his
very
taile
hee
drew
the
third
part
of
the
starres
of
heauen
,
and
cast
them
to
the
earth
,
Apoc.
12.4
.
Apoc.
12.4
.
that
is
,
he
vanquisheth
and
subdueth
many
in
the
visible
Church
which
make
some
profession
of
religion
,
but
in
their
liues
denie
the
power
thereof
.
And
this
his
strength
is
so
much
the
more
dangerous
,
by
reason
of
his
mortall
malice
and
deadly
poyson
which
he
casteth
out
of
his
mouth
in
great
abundance
.
§
.
Sect.
2
And
least
we
should
contemne
this
brutish
might
,
which
a
weake
man
may
with
policie
defeate
,
therefore
he
is
compared
to
a
strong
armed
man
,
Luk.
11.21
.
Luk.
11.21
.
who
keepeth
in
peace
all
that
he
possesseth
.
And
least
wee
should
despise
him
because
hee
is
but
one
,
the
holie
Ghost
telleth
vs
that
hee
is
a
mightie
prince
,
not
of
one
land
or
countrie
,
but
of
the
whole
world
,
Ioh.
12.31
.
Ioh.
12.31
.
who
therefore
hath
infinite
multitudes
at
his
commaundement
,
neither
is
there
one
of
these
princes
alone
,
but
huge
multitudes
of
them
;
and
therefore
the
holie
Ghost
speaking
of
them
vseth
the
plurall
number
,
saying
,
that
we
fight
against
principalities
,
Eph.
6.12
.
against
powers
,
and
against
the
worldly
gouernours
,
&c.
Whereas
therefore
the
holie
Ghost
doth
call
him
the
strong
man
,
Sathan
,
and
the
diuel
in
the
singular
number
;
he
would
not
haue
vs
to
conceiue
that
there
is
onely
one
,
but
it
is
partly
to
note
the
chiefe
of
the
kingdome
of
darknes
,
Matth.
25.41
.
according
to
that
Matth.
25.41
.
Depart
from
me
ye
accursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
angels
.
And
in
this
sense
he
is
called
Beelzebub
the
prince
of
diuels
,
Matth.
12.24
.
Matth.
12.24
.
And
partly
to
intimate
vnto
vs
their
great
consent
and
agreement
in
seeking
the
destruction
of
mankinde
;
for
though
they
be
an
huge
multitude
,
yet
they
combine
themselues
together
,
as
if
they
were
but
one
,
in
seeking
our
destruction
.
Otherwise
the
Scriptures
euidently
shew
vs
,
that
there
is
not
one
alone
,
Matth.
12.45
.
but
many
to
assault
vs
.
Matth.
12.45
.
One
spirit
taketh
vnto
him
seuen
more
,
and
they
al
enter
into
one
man
.
Mark
.
16.9
.
Mark
.
16.9
.
Luk.
8.30
.
It
is
said
that
Christ
had
cast
out
of
Mary
dalen
seuen
,
that
is
,
many
diuels
.
So
Luk.
8.30
.
there
is
mention
made
of
a
man
possessed
with
an
whole
legion
,
that
is
,
with
an
huge
multitude
.
So
that
as
our
enemies
are
powerfull
in
strength
,
so
are
they
in
numbers
numberlesse
,
enow
to
beset
vs
all
,
on
all
sides
and
in
all
places
,
and
therefore
our
fight
must
needes
be
daungerous
:
which
daunger
the
Apostle
aggrauateth
,
by
telling
vs
that
they
are
the
princes
of
darknes
,
and
therefore
as
well
able
to
assault
vs
in
the
night
as
in
the
day
,
Eph.
6.12
.
which
sight
of
all
other
is
most
terrible
,
when
we
cannot
see
our
enemies
,
and
therefore
cannot
tell
on
which
side
to
defend
our selues
.
Secondly
,
he
telleth
vs
that
wee
wrastle
not
with
enemies
of
flesh
and
bloud
like
vnto
our selues
,
but
with
spirituall
wickednesses
,
which
are
most
daungerous
;
because
being
spirits
they
can
with
incredible
swiftnes
passe
from
place
to
place
which
are
farre
distant
,
and
therfore
the
more
fitly
take
all
aduantages
,
either
in
assaulting
vs
at
their
pleasure
,
or
withdrawing
themselues
when
they
finde
resistance
;
being
spirits
they
can
lie
secretly
in
ambushment
,
euen
in
our
bed-chambers
,
and
so
surprize
vs
when
they
finde
vs
most
retchlesse
and
secure
,
for
we
cannot
discouer
them
before
we
feele
their
assaults
.
Thirdly
,
he
telleth
vs
that
they
are
in
high
places
,
to
note
vnto
vs
that
they
haue
gotten
the
aduantage
of
the
vpper
ground
;
and
therefore
the
fight
must
be
daungerous
,
when
our
enemie
fighteth
against
vs
from
an
high
place
or
fort
,
we
standing
so
low
that
we
are
scarce
able
to
reach
him
.
But
because
earthly
things
cannot
sufficiently
shew
the
power
of
our
enemie
Sathan
,
therefore
he
is
called
the
god
of
this
world
,
2.
Cor.
4.4
.
2.
Cor.
4.4
.
to
note
vnto
vs
,
that
in
respect
of
worldly
strength
and
humane
resistance
,
hee
is
after
a
sort
omnipotent
,
that
is
,
able
to
doe
what
he
list
,
if
he
were
not
restrained
by
Gods
diuine
power
,
who
alone
is
omnipotent
,
and
ouerruled
by
no
superiour
.
§
.
Sect.
3
And
thus
you
see
the
puissant
power
of
this
our
spirituall
enemie
;
but
though
he
were
strong
,
Of
the
courage
and
audaciousnes
of
Sathan
.
yet
if
withall
he
were
a
dastard
and
voide
of
courage
,
he
were
the
lesse
to
be
feared
;
but
as
he
is
very
strong
,
so
also
he
is
exceeding
desperate
and
audacious
,
for
there
was
neuer
man
that
liued
,
whom
he
durst
not
encounter
,
yea
and
that
after
(
by
Gods
assistance
)
he
had
taken
many
ouerthrowes
.
Though
Dauid
were
a
most
holie
man
and
according
to
Gods
owne
hart
,
yet
he
assaulted
him
,
and
gaue
him
diuers
foyles
,
by
tempting
him
to
adulterie
,
murther
,
and
in
pride
of
heart
to
number
the
people
.
Though
Iob
was
by
Gods
owne
testimonie
the
iustest
man
on
earth
,
and
therefore
the
best
armed
with
the
breast-plate
of
righteousnes
,
yet
Sathan
durst
encounter
him
as
long
as
God
would
suffer
him
.
He
resisted
Iehoshua
the
good
high
Priest
,
Zach.
3.1
.
He
buffeted
Paul
the
chosen
vessell
of
the
Lord
,
Zach.
3.1
.
2.
Cor.
12.7
.
2.
Cor.
12.7
.
Yea
so
ventrous
hee
is
,
that
he
assaulted
our
first
parents
in
the
state
of
innocencie
,
when
they
were
armed
with
free
will
,
and
might
if
they
would
haue
resisted
his
temptations
.
Nay
,
so
desperately
audacious
is
this
our
enemie
,
that
he
durst
encounter
our
grand
Captaine
Christ
Iesus
,
who
was
God
and
man
able
to
destroy
him
with
a
word
of
his
mouth
;
and
that
not
once
but
many
times
,
after
he
was
shamefully
foyled
and
ouerthrowne
:
yea
so
insolent
and
foole-hardie
he
is
,
that
he
did
not
onely
assault
him
here
on
earth
when
he
was
in
the
shape
of
a
seruant
,
and
whereas
in
respect
of
his
outward
state
he
might
haue
some
hope
of
preuailing
;
but
also
he
wageth
warre
against
him
in
heauen
,
sitting
at
the
right
hand
of
his
father
in
all
glorie
,
power
and
maicstie
,
when
as
he
hath
no
appearance
of
hope
to
preuaile
,
but
is
most
sure
that
he
shall
haue
the
ouerthrow
.
And
this
appeareth
Apoc.
12.7
.
Apoc.
12.7
.
And
there
was
a
battaile
in
heauen
:
Michael
and
his
angels
fought
against
the
dragon
;
and
the
dragon
fought
and
his
angels
,
but
they
preuailed
not
,
&c.
Where
by
Michael
we
are
to
vnderstand
Christ
himselfe
,
for
he
onely
is
the
prince
of
Angels
;
and
this
name
signifying
such
an
one
as
is
equall
with
God
almightie
,
can
agree
to
no
other
but
vnto
Christ
alone
.
And
by
the
Dragon
wee
are
to
vnderstand
Sathan
,
as
appeareth
vers.
9.
who
fought
against
our
Sauiour
,
though
he
preuailed
not
.
If
therefore
hee
durst
encounter
the
most
valiant
souldiers
that
euer
fought
the
Lords
battailes
,
yea
if
hee
durst
set
vpon
our
Sauiour
Christ
himselfe
;
then
surely
there
is
no
doubt
but
that
he
hath
courage
enough
to
set
vpon
vs
who
are
weake
and
feeble
,
altogether
vnable
in
our selues
to
make
resistance
.
Seeing
therefore
our
enemies
are
so
puissant
in
strength
,
so
innumerable
in
multitude
,
so
dangerous
and
so
audacious
,
let
vs
shake
off
all
securitie
,
and
continually
stand
in
readines
to
endure
the
encounter
:
for
what
follie
is
it
for
vs
with
secure
worldlings
to
contemne
,
and
make
no
reckoning
of
such
enemies
?
Seeing
euery
one
of
vs
must
resist
a
huge
multitude
;
seeing
wee
which
are
weake
and
feeble
are
to
withstand
those
which
are
strong
and
mightie
;
seeing
wee
which
are
flesh
and
bloud
must
enter
combat
with
those
which
are
spirituall
wickednesses
,
principalities
,
powers
,
and
princes
of
darknes
;
seeing
wee
who
are
cowardly
and
fearefull
must
sustaine
the
encounter
of
those
who
are
desperate
and
audacious
;
lastly
,
seeing
wee
haue
in
our selues
no
aduantages
against
them
,
and
they
want
no
aduantages
against
vs
:
let
vs
not
therefore
foolishly
contemne
such
puissant
enemies
,
but
with
all
care
and
diligence
let
vs
arme
our selues
against
them
,
and
worke
out
our
saluation
with
feare
and
trembling
,
Phil.
2.12
.
as
the
Apostle
exhorteth
,
Phil.
2.12
.
§
.
Sect.
4
But
as
we
are
not
securely
to
contemne
these
enemies
:
so
we
are
not
faintly
to
yeeld
vnto
them
,
nor
cowardly
to
despaire
of
victorie
.
For
as
all
those
which
securely
contemning
them
neuer
stand
vpon
their
guard
,
are
most
sure
to
be
surprised
and
ouerthrowne
;
so
whosoeuer
arme
themselues
against
them
,
and
enter
into
the
spirituall
combat
with
a
desire
to
ouercome
,
shall
most
certainly
obtaine
victorie
:
for
though
their
power
be
great
,
yet
it
is
not
infinite
,
and
that
which
they
haue
,
it
is
not
from
themselues
but
from
the
Lord
,
who
so
curbeth
them
with
his
all-ruling
prouidence
,
that
they
are
not
able
to
goe
one
iot
further
then
he
looseth
out
the
raines
;
as
it
plainly
appeareth
both
by
examples
and
testimonies
of
Scripture
.
Though
Sathan
were
most
malitiously
disposed
against
Iob
,
so
that
he
did
with
all
extremitie
execute
that
which
God
suffered
him
to
doe
,
yet
he
could
not
goe
one
iot
further
then
his
commission
,
he
could
not
touch
his
substance
till
the
Lord
had
said
,
All
that
he
hath
is
in
thy
hand
,
Iob.
1.12
.
And
therefore
not
preuailing
against
him
by
depriuing
him
of
his
goods
and
substance
,
he
commeth
againe
to
the
Lord
to
haue
his
commission
inlarged
,
Iob.
2.1
.
and
then
hauing
gotten
authoritie
to
afflict
his
bodie
,
yet
could
he
not
touch
his
life
,
because
the
Lord
had
not
giuen
him
so
much
liberty
.
Though
Saul
were
a
wicked
man
,
yet
Sathan
could
not
hurt
or
vexe
him
,
till
the
Lord
sent
him
,
1.
Sam.
16.14
.
And
hence
it
is
that
he
is
called
the
spirit
of
God
,
vers.
15.
and
chap.
18.10
.
because
he
is
Gods
slaue
and
wholie
at
his
appointment
.
So
hee
could
not
deceiue
the
false
prophets
of
Ahab
,
till
he
had
gotten
licence
of
the
Lord
,
1.
King
.
22.22
.
Nay
,
so
farre
is
Sathan
from
hauing
absolute
authoritie
and
power
ouer
the
faithfull
,
that
it
is
limited
and
restrained
in
respect
of
the
meanest
creatures
;
for
a
whole
legion
of
diuels
could
not
so
much
as
enter
into
one
heard
of
swine
,
till
by
earnest
intreatie
they
had
obtained
leaue
of
our
Sauiour
Christ
,
Luk.
8.31
,
32.
And
therefore
much
lesse
can
they
preuaile
against
any
of
Gods
children
,
seeing
the
very
haires
of
their
head
are
numbred
,
Matth.
10.29
.
Well
may
Sathan
maligne
vs
and
earnestly
desire
our
destruction
;
well
may
he
secke
to
sift
vs
like
wheate
,
as
hee
did
Peter
;
but
our
Sauiour
Christ
maketh
intercession
for
vs
,
so
that
our
faith
shall
neuer
faile
,
Luk.
22.31
.
This
also
is
manifest
by
plaine
testimonies
.
Iude
6.
it
is
said
,
that
the
Lord
hath
reserued
the
wicked
angels
in
euerlasting
chaines
vnder
darknes
,
vnto
the
iudgement
of
the
great
day
.
2.
Pet.
2.4
.
God
spared
not
the
Angels
that
had
sinned
,
but
cast
them
downe
into
hell
,
and
deliuered
them
into
chaines
of
darknes
to
be
kept
vnto
damnation
.
So
Apoc.
20.2
.
Sathan
is
said
to
haue
been
bound
by
the
Angell
of
the
Lord
for
a
thousand
yeres
,
so
that
hee
could
not
stirre
till
the
Lord
suffered
him
to
be
loosed
.
By
all
which
the
holie
Ghost
noteth
vnto
vs
,
that
Sathan
is
no
more
able
to
doe
vs
hurt
,
then
a
malefactor
who
being
bound
hand
and
foote
is
cast
into
a
deepe
dungeon
,
or
then
a
band-dog
which
is
fast
tied
vp
in
strong
chaines
,
till
the
Lord
looseth
him
and
giueth
him
leaue
.
But
here
some
man
may
obiect
,
that
Sathan
is
said
in
the
Scriptures
,
to
resist
God
and
to
oppose
himselfe
against
him
,
and
euen
to
fight
a
battaile
against
our
Sauiour
Christ
himselfe
and
his
blessed
Angels
,
Apoc.
12.7
.
I
answere
,
that
this
resistance
and
fight
dependeth
on
Gods
permissiue
prouidence
,
neither
could
hee
so
much
as
stirre
against
God
,
if
hee
did
not
suffer
him
.
He
is
indeede
most
malitiously
disposed
against
the
Lord
,
and
by
this
his
malice
is
stirred
vp
to
doe
those
things
which
hee
thinketh
most
displeasant
in
Gods
eyes
:
but
because
the
Lord
chaineth
and
curbeth
him
in
with
his
omnipotent
power
,
he
is
onely
able
to
doe
those
things
that
God
permitteth
him
,
and
,
will
he
nill
he
,
he
is
constrained
to
obey
his
Creator
and
to
be
at
his
commandement
.
Seeing
therefore
Sathans
power
is
restrained
by
the
omnipotent
power
of
God
,
this
may
serue
as
a
strong
reason
to
strengthen
our
faith
in
the
assurance
of
victorie
;
especially
considering
that
the
Lord
is
not
only
omnipotent
in
power
,
but
also
in
respect
of
his
will
most
readie
to
aide
and
support
vs
in
all
our
conflicts
.
For
he
hath
promised
vs
,
that
wee
shall
not
be
tempted
aboue
our
power
,
1.
Cor.
10.13
.
for
he
will
giue
a
good
issue
to
the
temptation
,
though
the
beginning
and
middle
are
dangerous
and
troublesome
,
1.
Cor.
10.13
.
He
hath
promised
,
that
if
wee
will
but
resist
the
diuell
,
wee
shall
put
him
to
flight
,
Iam.
4.7
.
Iam.
4.7
.
Though
therefore
in
our selues
wee
are
very
weake
,
yet
God
will
assist
vs
in
this
combat
,
which
as
well
concerneth
his
owne
glorie
as
our
good
,
and
being
armed
with
his
power
,
the
gates
of
hell
cannot
preuaile
against
vs
.
Well
may
the
Lord
suffer
vs
to
take
a
foyle
,
that
thereby
learning
to
know
our
owne
weakenes
,
wee
may
the
more
carefully
rest
on
his
power
,
and
more
earnestly
craue
his
assistance
,
but
then
hee
will
raise
vs
vp
though
wee
be
neuer
so
feeble
;
for
the
more
apparant
our
infirmities
are
,
the
more
cleerely
will
the
omnipotent
power
of
the
Lord
shine
vnto
all
the
world
,
when
by
his
helpe
we
haue
obtained
victorie
.
§
.
Sect.
5
If
we
will
ouercome
we
must
wholy
relie
on
the
Lord.
Col.
1.11
.
Would
we
therefore
resist
Sathans
force
and
strength
?
then
let
vs
not
goe
armed
in
our
owne
power
,
for
we
are
so
weakned
with
sinne
and
corruption
,
that
wee
are
not
able
to
withstand
his
least
assault
;
but
despairing
in
our
owne
abilitie
,
let
vs
relie
our selues
wholie
on
the
Lord
:
for
we
are
strengthened
with
all
might
through
his
glorious
power
,
as
it
is
Col.
1.11
.
and
though
in
our selues
wee
are
able
to
doe
nothing
,
yet
wee
are
able
to
doe
all
things
,
through
the
helpe
of
Christ
which
strengtheneth
vs
,
as
it
is
Phil.
4.13
.
Phil.
4.13
.
Of
our selues
we
are
not
able
to
endure
the
least
incounter
of
our
spirituall
enemies
,
but
yet
if
wee
trust
in
the
Lord
,
1.
Cor.
15.57
.
he
will
giue
vs
victorie
through
Iesus
Christ
,
1.
Cor.
15.57
.
And
hence
it
is
that
the
Apostle
preparing
vs
for
this
spirituall
combat
,
doth
exhort
vs
to
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
;
Rom.
8.37
.
and
to
put
on
the
whole
armour
of
God
,
Eph.
6.10.11
.
that
we
may
be
able
to
stand
against
the
assaults
of
the
diuell
,
Ephes.
6.10
,
11.
If
therefore
wee
would
be
safely
protected
from
the
furie
of
Sathans
power
,
let
vs
not
oppose
against
it
our
owne
strength
,
for
then
surely
we
shall
be
ouercome
,
〈…〉
but
let
vs
relie
our selues
on
the
almightie
power
of
God
,
professing
with
the
Prophet
Dauid
,
Psal.
18.2
.
that
the
Lord
is
our
rocke
and
fortresse
,
Psal.
18.2
.
and
he
that
deliuereth
vs
,
our
God
and
our
strength
,
in
him
will
we
trust
,
our
shield
,
the
horne
of
our
saluation
and
our
refuge
.
Let
vs
with
him
call
vpon
God
which
is
worthie
to
be
praised
,
and
so
shal
we
be
safe
from
al
our
enemies
,
ver.
3.
In
like
manner
,
when
wee
consider
of
the
infinite
number
of
our
enemies
,
which
daily
assault
euery
one
of
vs
,
let
vs
thereby
be
awakened
out
of
the
slumber
of
carelesse
retchlesnes
,
and
be
stirred
vp
to
stand
vpon
our
guard
more
carefully
:
but
yet
let
not
this
discourage
vs
from
the
fight
,
because
there
are
many
to
one
,
for
the
Lord
is
with
vs
whilest
we
fight
his
battailes
,
and
therefore
what
mattreth
it
who
oppose
themselues
against
vs
?
Rom.
8
31.
Exod.
14.14
.
Rom.
8.31
.
The
Lord
will
fight
for
vs
,
therefore
let
vs
hold
our
peace
,
Exod.
14.14
.
The
battell
is
not
ours
but
Gods
,
and
therefore
let
vs
not
be
afraid
of
this
great
multitude
,
2.
Chro.
20.15
.
as
it
is
2.
Chro.
20.15
.
for
the
greater
the
number
is
which
fighteth
against
vs
,
the
more
will
the
Lord
glorifie
himselfe
in
our
victorie
,
the
greatnes
of
his
power
shining
so
much
the
more
cleerely
in
the
weakenes
of
the
meanes
,
and
our
infirmities
seruing
as
a
foile
,
to
make
the
riches
of
his
omnipotencie
and
glorie
appeare
more
glorious
.
So
that
the
Lord
standing
on
our
side
,
it
is
not
materiall
how
many
wicked
spirits
assaults
vs
;
if
he
take
vpon
him
our
preseruation
,
we
neede
not
care
though
the
whole
power
of
hell
seeke
our
destruction
.
But
if
such
be
the
frailtie
of
our
faith
,
that
wee
would
oppose
number
against
number
,
let
vs
consider
that
if
we
will
fight
the
Lords
battailes
,
he
wil
send
as
many
blessed
Angels
to
our
aid
&
rescue
,
as
there
are
wicked
spirits
which
assault
vs
;
for
the
Angels
of
the
Lord
pitch
their
tents
round
about
them
that
feare
him
,
Psal.
34.7
.
and
deliuer
them
,
as
it
is
Psal.
34.7
.
So
that
if
the
Lord
open
our
eyes
,
as
hee
did
the
eyes
of
Elishaes
seruant
,
we
shall
plainly
perceiue
that
there
are
more
with
vs
then
against
vs
,
2
King
.
6.16
.
2.
King
.
6.16
,
17.
§
.
Sect
;
.
6
So
when
we
consider
that
we
wrestle
not
against
flesh
and
bloud
,
but
against
spirituall
wickednesses
,
this
should
make
vs
labour
that
our
care
and
diligence
may
counteruaile
the
disaduantage
which
we
haue
in
the
fight
.
But
wee
are
not
to
be
discouraged
hereby
from
entring
the
combat
:
for
though
we
be
but
flesh
and
bloud
,
yet
the
spirit
of
God
dwelling
in
vs
,
can
easily
discerne
and
defeate
all
Sathans
ambushments
;
for
light
and
darknes
are
to
him
alike
.
And
whereas
Sathan
can
with
great
agilitie
giue
the
assault
and
retire
back
for
his
best
aduantage
,
Gods
spirit
farre
excelleth
him
,
for
he
is
present
in
all
places
at
all
times
;
so
that
Sathan
can
no
sooner
offer
to
strike
,
but
Gods
spirit
is
readie
to
defend
;
no
sooner
can
the
diuell
tempt
,
then
the
Lord
enableth
vs
to
endure
the
temptation
.
And
though
Sathan
fighteth
from
high
places
,
and
so
taketh
the
aduantage
of
the
vpper
ground
,
yet
let
not
this
dismay
vs
in
our
fight
,
for
there
is
one
higher
then
hee
who
laugheth
him
to
scorne
,
and
maketh
frustrate
all
his
enterprises
.
Lastly
,
when
we
consider
that
our
enemie
is
desperate
and
audacious
,
wee
are
not
to
cast
away
our
spirituall
weapons
and
forsake
the
field
,
but
let
it
rather
serue
as
a
strong
motiue
to
make
vs
arme
our selues
with
Christian
resolution
:
for
seeing
sathan
is
so
audacious
and
venterous
in
the
assault
,
surely
we
should
be
as
valiant
and
bold
in
giuing
him
the
repulse
;
if
he
be
desperate
in
seeking
our
destruction
,
it
behooueth
vs
to
be
resolute
in
seeking
our
preseruation
,
seeing
this
much
more
concerneth
vs
then
the
other
him
;
especiallie
considering
that
though
wee
take
many
foyles
,
and
be
often
beaten
downe
with
the
violent
blowes
of
his
temptations
,
yet
in
the
end
we
shall
haue
assured
victorie
.
And
why
therefore
should
Sathan
shew
more
resolution
when
he
is
sure
to
be
vanquished
,
then
we
who
are
sure
of
the
victorie
,
if
we
doe
not
cowardly
yeeld
?
CHAP.
VI.
Of
Sathans
aides
:
and
first
of
the
world
.
§
.
Sect.
1
ANd
so
much
concerning
Sathans
strength
,
being
considered
in
himself
.
But
besides
himself
he
hath
the
aide
of
other
enemies
to
supplant
vs
,
who
though
they
doe
not
make
so
terrible
a
shew
,
yet
they
are
no
lesse
dangerous
,
and
all
these
are
led
vnder
the
conduct
of
two
Captaine
Generals
,
the
World
and
the
Flesh
.
By
the
world
I
vnderstand
impious
carnall
and
vnbeleeuing
men
,
with
all
their
baites
and
inticements
vnto
vanitie
,
and
all
their
discouragements
,
afflictions
and
miseries
wherewith
they
hinder
Gods
children
in
trauailing
the
path
of
righteousnes
which
leadeth
to
Gods
kingdome
.
This
wicked
world
,
the
diuels
darling
and
chief
champion
,
doth
assault
vs
on
both
sides
;
on
the
right
hand
it
encountreth
vs
with
prosperitie
,
offering
vs
the
baite
of
pleasure
,
How
the
world
tempteth
by
prosperitie
.
that
thereby
it
may
allure
vs
to
swallow
the
hooke
of
sinne
;
it
casteth
before
vs
the
golden
apples
of
riches
,
that
by
stooping
down
to
gather
them
,
we
may
be
hindred
in
running
the
Christian
race
,
and
so
lose
the
goale
and
garland
of
euerlasting
glorie
;
it
tempteth
vs
with
the
honours
and
glorie
thereof
to
dishonour
God
,
and
to
fall
before
Sathan
,
worshipping
him
by
our
sins
;
in
a
word
,
it
promiseth
whatsoeuer
our
corrupt
mindes
desire
,
if
we
will
liue
in
sinne
,
and
turne
aside
out
of
the
narrow
path
into
the
broad
way
,
which
leadeth
to
destruction
.
And
how
prone
wee
are
to
listen
to
these
Syrens
songs
,
it
is
but
too
manifest
by
lamentable
experience
:
for
doth
not
our
first
loue
waxe
cold
,
and
our
former
zeale
of
Gods
glorie
freeze
as
soone
as
the
world
fauneth
vpon
vs
,
and
quencheth
in
vs
the
heate
of
Gods
spirit
,
by
casting
on
vs
the
watrish
vanities
of
pleasures
,
honours
and
riches
?
Doe
not
hereby
religious
seruants
become
irreligious
masters
?
and
yong
saints
in
shew
,
old
diuels
in
truth
?
Doe
we
not
see
that
as
soone
as
Demas
hath
imbraced
the
world
,
he
forsaketh
Christ
?
yea
that
Peter
himselfe
denieth
his
Master
,
when
he
hath
basted
himselfe
by
the
fire
of
this
wicked
Caiphas
?
Are
there
not
many
who
haue
been
forward
professors
in
the
time
of
their
aduersitie
and
want
,
which
cast
off
the
cloake
of
their
profession
as
soone
as
the
warme
sunne
of
prosperitie
hath
shined
vpon
them
?
Is
there
not
many
amongst
vs
who
in
the
time
of
affliction
could
not
be
inforced
by
torments
to
prophane
Gods
name
,
by
swearing
an
idle
oath
;
or
his
Sabbaoths
by
following
their
pleasures
,
or
by
doing
the
workes
of
their
callings
;
and
yet
the
same
men
after
they
haue
fallen
into
wicked
companie
,
who
haue
inticed
them
by
their
words
and
euil
examples
to
taste
of
the
world
and
the
vanities
therof
,
will
not
sticke
to
sweare
with
the
swearer
,
and
follow
their
pleasures
on
the
Lords
Sabbaoth
with
the
most
prophane
?
so
hard
a
thing
it
is
to
resist
the
world
when
it
fauneth
on
vs
.
§
Sect.
2
But
how
hard
soeuer
it
seemeth
to
flesh
and
bloud
,
How
we
must
resist
the
temptations
of
prosperitie
.
yet
must
wee
oppose
our selues
against
this
enemie
also
:
for
without
a
fight
wee
can
neuer
obtaine
victorie
,
and
without
victorie
we
shall
neuer
receiue
the
crowne
of
glorie
.
And
to
the
end
that
we
may
be
prouoked
to
fight
against
the
world
and
the
vanities
thereof
,
we
are
to
know
,
that
though
it
faune
vpon
vs
,
yet
it
is
our
mortall
enemie
;
though
it
flatteringly
professe
it selfe
our
friend
,
yet
in
truth
it
fighteth
against
our
soules
vnder
Sathans
banner
,
for
hee
is
the
prince
thereof
,
Ioh.
12.31
.
though
it
haue
hony
in
the
mouth
,
Ioh.
12.31
.
yet
there
is
deadly
poyson
in
the
taile
,
for
the
end
thereof
bringeth
destruction
;
though
it
offer
vs
many
pleasing
things
to
allure
vs
,
yet
they
are
but
baites
which
intice
vs
to
come
within
the
compasse
of
Sathans
nets
of
perdition
.
Let
vs
consider
,
that
though
it
maketh
a
shew
,
and
seemeth
a
pleasant
place
like
the
paradise
of
God
,
yet
it
is
a
Sodome
of
sinne
,
which
one
day
the
Lord
will
destroy
with
fire
and
brimstone
:
Gen.
13.10
.
and
therfore
let
vs
with
righteous
Lot
haste
out
of
it
,
neuer
turning
back
with
a
desire
to
enioy
the
vanities
thereof
,
for
the
world
wholy
lieth
in
wickednesse
,
as
it
is
1.
Ioh.
5.19
.
1.
Ioh.
5.19
.
Let
vs
remember
that
it
is
impossible
to
serue
God
and
this
Mammon
,
Matth.
6.24
.
1.
Ioh.
2.15
.
Mat.
6.24
.
to
loue
the
world
and
God
also
:
For
if
any
man
loue
the
world
,
the
loue
of
the
father
is
not
in
him
,
1.
Ioh.
2.15
.
and
as
the
Apostle
Iames
telleth
vs
,
The
amitie
of
the
world
is
enmitie
with
God
:
and
whosoeuer
will
be
a
friend
of
the
world
,
Iam.
4.4
.
maketh
himselfe
the
enemie
of
God
,
Iam.
4.4
.
Neither
let
vs
desire
the
loue
of
the
world
,
for
it
loueth
those
onely
which
are
her
owne
,
as
for
those
whom
Christ
hath
chosen
out
of
it
,
Ioh.
15.19
.
those
the
world
hateth
:
nay
therefore
hateth
them
because
Christ
hath
chosen
them
,
as
it
is
Ioh.
15.19
.
Let
vs
remember
that
it
wil
be
to
smal
purpose
to
enioy
these
worldly
pleasures
of
sinne
for
a
season
,
and
in
the
end
plunge
our selues
into
euerlasting
death
;
that
the
worlds
musicke
is
but
the
Syrens
song
,
which
allureth
vs
to
make
shipwrack
of
our
soules
on
the
rockes
of
sinne
,
and
while
it
tickleth
the
eare
it
woundeth
vs
to
the
very
heart
;
that
though
the
cup
which
it
offereth
be
of
gold
,
and
the
drinke
sweete
in
taste
,
yet
it
is
deadly
poyson
in
operation
;
for
they
that
drinke
thereof
are
so
lulled
asleepe
in
pleasures
and
securitie
,
that
they
neuer
awake
out
of
their
spirituall
lethargic
;
or
if
they
doe
,
yet
like
Sampson
,
without
strength
to
resist
the
spirituall
Philistines
,
after
the
world
(
like
Dalila
)
hath
lulled
them
a
while
in
her
lap
of
carnall
pleasures
.
Let
vs
remember
,
that
they
who
drinke
of
this
cup
of
voluptuous
vanities
,
must
afterwards
drinke
of
that
cup
spoken
of
Psal.
75.8
.
that
is
,
Psal.
75.8
.
that
is
,
the
cup
of
Gods
wrath
;
and
shall
be
tormented
in
fire
and
brimstone
for
euermore
,
Apoc.
14.10
.
as
it
is
expounded
Apoc.
14.10
.
Let
vs
remember
that
the
worlds
chiefe
good
is
vncertaine
in
getting
,
and
momentanie
and
mutable
in
the
possession
,
it
being
euery
day
readie
to
leaue
vs
,
or
wee
to
leaue
it
.
Lastly
,
let
vs
remember
that
for
this
short
,
inconstant
,
and
vaine
ioy
,
we
lose
an
eternall
waight
of
vnspeakable
glorie
,
and
plunge
our selues
into
grieuous
and
endlesse
miserie
.
What
therefore
will
it
profit
vs
to
gaine
the
whole
world
,
and
lose
our
owne
soules
,
as
our
Sauiour
speaketh
,
Mark
.
8.36
.
Mark
.
8.36
.
And
if
wee
haue
these
meditations
continually
running
in
our
mindes
,
then
shall
we
easily
stop
our
eares
at
the
first
hearing
of
this
Syrens
song
;
then
shall
we
constantly
go
forward
in
our
pilgrimage
towards
our
heauenly
home
:
and
though
honours
stand
before
vs
,
riches
on
the
one
hand
,
pleasures
on
the
other
,
alluring
vs
to
enter
into
the
broad
way
which
leadeth
to
destruction
;
yet
shall
we
not
forsake
the
straight
path
which
leadeth
vnto
life
euerlasting
,
how
vnpleasant
soeuer
it
seemeth
to
flesh
and
bloud
.
§
Sect.
3
But
if
the
world
cannot
thus
preuaile
,
then
doth
she
turne
her
,
smiles
into
frowns
,
How
the
world
tempteth
by
aduersitie
.
her
allurements
into
threats
,
her
beds
of
pleasures
,
into
miseries
and
afflictions
,
her
glorious
offers
of
honours
and
riches
,
to
proude
menacings
of
pouertie
and
ignominie
;
all
which
being
terrible
in
the
eyes
of
flesh
and
bloud
so
farre
preuaile
with
some
,
that
they
moue
them
to
make
shipwracke
of
faith
and
a
good
conscience
;
and
being
wearie
in
trauailing
through
this
desart
and
vnpleasant
wildernesse
vnto
the
land
of
promise
,
they
desire
to
returne
back
into
the
bondage
of
the
spirituall
Pharaoh
,
that
they
may
quietly
sit
by
the
flesh-pots
of
Egypt
,
Numb.
11.5
.
and
glut
themselues
with
the
cucumbers
and
pepons
of
carnall
pleasures
:
that
is
,
they
chuse
rather
to
walke
in
the
broad
way
which
leadeth
to
destruction
,
because
it
is
delightfull
,
than
in
the
narrow
way
which
leadeth
to
euerlasting
life
,
because
they
must
passe
through
the
briars
of
affliction
and
thornes
of
tribulation
,
before
they
can
receiue
the
crowne
of
glorie
;
they
preferre
the
pleasures
of
sin
for
a
season
,
before
the
recompence
of
reward
,
which
God
hath
promised
,
euen
the
eternall
ioyes
of
the
kingdome
of
glorie
.
So
vnpleasant
a
thing
it
is
for
flesh
and
bloud
to
denie
it selfe
,
and
to
take
vp
the
crosse
and
follow
Christ
.
But
though
the
world
be
farre
more
terrible
to
looke
vpon
when
it
frowneth
,
then
when
it
fawneth
,
yet
is
it
farre
lesse
dangerous
.
For
oftentimes
this
poyson
of
aduersitie
is
so
tempered
and
corrected
with
those
holesome
preseruatiues
of
faith
,
hope
,
patience
and
humilitie
,
that
in
steed
of
killing
vs
,
it
doth
but
purge
away
our
corrupt
humours
of
sinne
;
though
the
world
whip
vs
,
yet
thereby
it
correcteth
vs
,
and
makes
vs
better
;
though
it
burne
vs
in
the
fire
of
afflictions
,
yet
it
doth
not
consume
,
but
rather
refine
vs
from
our
drosse
;
though
like
a
stormie
winde
it
shaketh
vs
,
yet
in
steed
of
blowing
vs
downe
,
it
causeth
vs
to
take
more
deepe
roote
in
all
vertue
and
goodnes
:
in
a
word
,
as
it
plaieth
the
schoolmaster
in
scourging
vs
,
so
also
in
instructing
&
teaching
vs
to
know
God
,
and
to
know
our selues
;
to
know
the
vanitie
of
the
world
,
and
to
labour
after
a
more
permanent
felicitie
.
§
.
Sect.
4
Notwithstanding
,
How
we
are
to
arme
our selues
against
aduersitie
.
howsoeuer
by
the
grace
and
blessing
of
God
,
aduersitie
(
the
worlds
churlish
sonne
)
oftentimes
worketh
these
good
effects
;
yet
in
it selfe
it
is
a
temptation
,
and
that
a
strong
one
,
to
draw
vs
from
God
,
by
causing
vs
to
murmure
and
repine
:
yea
as
Sathan
said
of
Iob
,
to
curse
God
to
his
face
,
to
enuie
all
who
seeme
vnto
vs
more
happie
then
our selues
,
to
despaire
of
Gods
mercie
,
and
to
vse
vnlawfull
meanes
,
that
thereby
we
may
better
our
estate
.
And
therefore
it
behoueth
vs
to
arme
our selues
against
the
violence
of
this
enemie
also
,
least
building
our
houses
vpon
the
sands
of
securitie
they
be
ouerturned
,
when
the
winds
of
afflictions
and
floods
of
aduersitie
and
persecution
blow
and
beate
against
vs
.
And
to
this
end
we
are
to
remember
,
first
,
that
these
fatherly
corrections
are
euident
testimonies
to
assure
vs
that
we
are
not
bastards
,
but
Gods
deare
children
,
whom
he
gently
chastiseth
,
that
wee
may
not
be
destroyed
with
the
world
;
Heb.
12.6
,
7
,
8.
that
now
Christ
hath
chosen
vs
out
of
the
world
,
seeing
the
world
hateth
vs
;
Ioh.
15.19
.
that
now
wee
are
the
friends
of
God
,
when
the
world
(
Sathans
eldest
sonne
)
becommeth
our
enemie
:
for
so
long
as
we
are
of
the
world
the
world
loueth
vs
,
for
it
loueth
her
owne
.
Secondly
,
let
vs
continually
remember
the
recompence
of
reward
,
&
then
shal
we
with
Moses
voluntarily
chuse
rather
to
suffer
aduersitie
with
the
people
of
God
,
Heb.
11.25.26
.
than
to
enioy
the
pleasures
of
sin
for
a
season
;
esteeming
the
rebuke
of
Christ
greater
riches
,
than
the
treasures
of
Egypt
,
as
it
is
Heb.
11.25
,
26.
Then
shall
we
endure
to
be
tried
and
purified
in
the
fornace
of
afflictions
,
if
we
know
that
after
we
are
found
to
be
pure
gold
,
the
Lord
will
lay
vs
vp
in
his
treasurie
of
euerlasting
happines
.
Lastly
,
let
vs
remember
,
that
eternall
blessednesse
is
promised
to
those
that
mourne
with
a
godly
sorrow
,
and
eternal
woe
denounced
against
those
who
pamper
themselues
with
worldly
delights
.
Matth.
5.4.10
.
Matth.
5.4
.
Blessed
are
they
that
mourne
,
for
they
shall
be
comforted
.
So
vers.
10.
Blessed
are
they
which
suffer
persecution
for
righteousnes
sake
,
for
theirs
is
the
kingdome
of
heauen
.
Luk.
6.21.25
.
Luk.
6.21
.
Blessed
are
ye
which
hunger
now
,
for
ye
shall
be
satisfied
:
blessed
are
ye
that
weepe
now
,
for
ye
shall
laugh
.
And
vers.
25.
Woe
be
vnto
you
that
are
full
,
for
ye
shall
hunger
:
woe
vnto
you
that
now
laugh
,
for
ye
shall
waile
and
weepe
.
And
least
the
tediousnesse
of
our
troubles
should
discourage
vs
,
or
the
waight
of
them
presse
vs
downe
,
the
Apostle
telleth
vs
,
that
they
are
but
light
and
momentanie
,
causing
notwithstanding
vnto
vs
a
farre
most
excellent
and
eternall
waight
of
glorie
,
2.
Cor.
4.17
.
2.
Cor.
4.17
.
Why
therefore
should
this
little
spot
of
foule
way
,
cause
vs
to
stand
still
,
or
goe
out
of
our
course
,
which
leadeth
to
euerlasting
happines
?
CHAP.
VII
.
Of
the
flesh
,
and
the
strength
thereof
.
§
.
Sect.
1
ANd
so
much
concerning
the
world
.
The
second
enemie
which
assisteth
Sathan
against
vs
is
the
flesh
,
which
is
that
inborne
traytor
which
wee
nourishing
in
our selues
,
doth
open
a
gate
in
our
soules
,
into
which
Sathan
and
the
world
may
easily
send
whole
troupes
of
temptations
to
enter
and
surprize
vs
.
By
the
flesh
we
are
not
to
vnderstand
the
bodie
alone
and
the
flesh
thereof
,
What
the
flesh
is
.
but
that
corruption
of
nature
which
hath
defiled
both
bodie
and
soule
,
being
spread
and
mixed
with
euery
part
of
both
,
euen
as
the
light
is
mingled
with
darknes
in
the
twilight
or
dawning
of
the
day
;
whereby
wee
are
made
prone
to
all
sinne
,
and
readie
to
entertaine
all
temptations
,
which
promise
the
satisfying
of
any
of
the
lusts
thereof
.
This
secret
traytor
conspiring
with
Sathan
and
the
world
to
worke
our
destruction
,
doth
entertaine
and
further
all
their
temptations
;
it
fighteth
and
lusteth
against
the
spirit
,
it
rebelleth
against
the
law
of
our
mindes
,
and
leadeth
vs
captiue
to
the
law
of
sinne
,
it
hindreth
vs
from
doing
the
good
we
would
,
and
maketh
vs
commit
the
euill
which
wee
hate
,
as
it
is
notably
set
downe
Rom.
7.
So
Gal.
5.17
.
Rom.
7.
Galat.
5.17
.
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
are
contrarie
the
one
to
the
other
,
so
that
ye
cannot
doe
the
same
things
that
ye
would
.
This
enemie
the
holy
Ghost
in
the
Scriptures
deciphereth
by
diuers
names
;
for
it
is
called
the
old
man
,
the
old
Adam
,
the
earthly
,
carnall
,
and
naturall
man
,
the
sinne
which
is
inherent
and
dwelleth
in
vs
,
the
adioyning
euill
,
the
law
of
the
members
,
the
lusts
of
the
flesh
which
fight
against
the
soule
;
by
all
which
is
signified
our
corruption
of
nature
,
which
is
deriued
from
our
first
parents
,
whereby
wee
are
made
backward
vnto
all
good
,
and
prone
vnto
all
euill
,
vnapt
to
entertaine
any
good
motions
of
Gods
spirit
,
but
most
readie
to
receiue
and
imbrace
all
the
suggestions
and
temptations
of
the
world
and
the
diuell
,
as
the
waxe
the
print
of
the
seale
,
or
the
tindar
fire
.
And
this
the
Apostle
Iames
sheweth
chap.
1.14
Euery
man
is
tempted
when
he
is
drawne
away
by
his
owne
concupiscence
and
is
enticed
:
Iam.
1.14.15
.
15.
Then
when
lust
hath
conceiued
,
it
bringeth
foorth
sinne
,
and
sinne
when
it
is
finished
bringeth
foorth
death
.
So
that
as
Sathan
is
the
father
,
so
the
flesh
is
the
mother
of
sinne
,
which
receiuing
Sathans
temptations
as
it
were
into
a
fruitfull
wombe
,
doth
conceiue
,
nourish
,
and
bring
forth
sinne
,
which
no
sooner
is
borne
,
but
like
a
deadly
stinging
serpent
,
it
bringeth
death
to
bodie
and
soule
,
vnlesse
the
poyson
thereof
be
ouercome
and
taken
away
by
the
precious
bloud
of
Christ
.
§
.
Sect.
2
And
thus
you
see
what
the
flesh
is
,
The
treacherie
of
the
flesh
.
and
how
it
conspireth
with
Sathan
in
seeking
our
destruction
,
whereby
appeareth
the
treacherie
and
dangerousnes
of
this
our
enemie
.
The
treacherie
thereof
is
hereby
manifest
,
in
that
being
in
outward
shew
a
deare
friend
,
and
more
neere
than
an
alter
idem
,
another
selfe
,
it
notwithstanding
aideth
Sathan
to
our
owne
ouorthrow
.
So
as
wee
may
complaine
with
Dauid
,
Psal
41.9
.
My
familiar
friend
whom
I
trusted
,
Psal.
41
▪
9.
which
did
eate
my
bread
,
hath
lift
vp
the
heele
against
me
.
For
this
Iudas
which
daily
followeth
vs
,
and
eateth
,
drinketh
and
sleepeth
with
vs
,
doth
betray
vs
into
the
hands
of
those
enemies
who
seeke
our
life
;
and
that
,
when
it
seemeth
louingly
and
kindly
to
kisse
vs
.
And
as
it
is
most
treacherous
,
so
also
most
dangerous
,
and
hard
to
be
ouercome
,
for
as
much
as
it
is
in
our self
,
and
the
greatest
part
of
our selfe
,
and
therefore
we
cannot
forsake
it
,
vnlesse
we
forsake
our selues
;
Mark
.
8.34
.
That
the
flesh
is
a
most
dangerous
enemie
.
we
cannot
fight
against
it
,
vnlesse
we
raise
intestine
and
ciuill
warres
in
our
owne
bowels
;
we
cannot
vanquish
it
,
vnlesse
wee
subdue
our selues
;
and
if
we
seeke
to
runne
away
from
it
,
wee
might
as
easily
flee
from
our
owne
shadowes
,
yea
from
our selues
,
for
wee
carrie
it
in
our
owne
bosomes
.
How
hard
therefore
is
this
enemie
to
be
ouercome
?
how
dangerous
and
irksome
must
this
fight
needs
be
,
wherein
our selues
must
be
enemie
to
our selues
?
So
that
we
cannot
obtaine
the
victorie
,
vnlesse
we
be
ouercome
;
we
cannot
be
sure
of
life
,
vnlesse
we
mortifie
and
kill
our
greatest
part
;
we
cannot
sustaine
our selues
,
but
we
nourish
our
enemie
;
we
cannot
famish
our
enemie
,
but
we
our selues
shall
pine
with
hunger
.
Who
would
not
thinke
the
estate
of
those
citizens
to
be
most
dangerous
,
who
being
besieged
by
forraine
forces
,
harbour
amongst
them
more
traytors
which
are
hourely
in
readines
to
open
the
gates
and
betray
the
citie
into
their
enemies
hands
,
than
true
subiects
and
loyall
citizens
to
stand
in
their
defence
?
But
this
is
our
case
,
we
are
besieged
with
forraine
forces
,
the
world
and
the
diuell
;
and
we
nourish
in
vs
secret
traytors
,
euen
the
flesh
,
with
whole
legions
of
the
lusts
thereof
,
which
are
continually
readie
to
open
the
gates
of
our
soules
,
euen
our
senses
of
seeing
,
hearing
,
touching
,
tasting
,
smelling
,
whereby
whole
troupes
of
temptations
enter
and
surprize
vs
.
§
Sect.
3
How
the
flesh
is
to
be
weakned
.
The
consideration
whereof
should
make
vs
most
watchfully
to
stand
vpon
our
guard
,
and
to
vse
such
Christian
policie
to
withstand
our
enemies
,
and
preuent
their
treacherous
attempts
,
as
true-hearted
citizens
would
vse
in
the
like
case
;
who
if
they
were
besieged
with
forraine
forces
,
and
knew
that
they
harboured
traytors
,
who
sought
all
opportunities
of
betraying
their
citie
into
their
enemies
hand
,
they
would
if
they
were
strong
enough
lay
hand
on
them
,
draw
them
to
the
place
of
iudgement
,
condemne
and
put
them
to
death
;
but
if
they
found
them
too
great
and
strong
a
partie
,
then
they
would
vse
all
good
policie
to
make
them
weaker
,
by
depriuing
them
of
their
foode
and
prouision
,
weapons
,
armour
and
munition
,
and
all
other
meanes
wherein
consisted
their
chiefe
strength
;
and
then
they
would
set
vpon
them
being
thus
disabled
,
and
proceede
in
the
course
of
iustice
before
mentioned
:
so
we
being
in
continuall
danger
to
haue
the
citie
of
our
soules
sacked
through
the
treacherousnes
of
our
flesh
,
must
,
if
wee
be
strong
enough
and
powerfull
through
Gods
spirit
,
mortifie
,
kill
,
and
abolish
the
flesh
,
and
the
lusts
thereof
;
but
if
we
finde
the
spirit
weake
and
the
flesh
strong
,
we
are
to
disable
it
by
fasting
and
watchfulnes
in
prayer
,
by
withdrawing
from
it
the
foode
with
which
it
is
nourished
,
that
is
,
voluptuous
pleasures
and
worldly
delights
,
but
especially
being
weake
in
our selues
,
wee
are
to
implore
the
aide
and
assistance
of
Gods
spirit
,
whereby
we
may
be
strengthened
and
enabled
to
subdue
and
mortifie
the
lusts
of
the
flesh
,
1.
Pet.
2.11
.
which
rebell
and
fight
against
our
soules
,
being
assured
by
Gods
mercifull
promise
,
that
if
we
aske
and
desire
his
spirit
,
he
will
giue
it
vs
,
Luk.
11.13
.
Luk.
11.13
.
and
hauing
the
spirit
of
God
to
assist
vs
,
we
shall
be
sure
of
victorie
.
But
if
in
steede
of
mortifying
and
taming
the
flesh
and
the
lusts
thereof
,
wee
pamper
them
like
Epicures
with
all
voluptuous
delights
;
Pro.
24.21
.
wee
shall
but
strengthen
our
enemies
to
cut
our
owne
throtes
:
if
wee
delicately
bring
vp
this
seruant
,
which
we
should
vse
as
a
slaue
,
at
length
it
will
be
not
onely
as
our
sonne
,
but
a
tyrannous
Lord
and
master
,
which
will
binde
vs
hand
and
foote
in
the
fetters
of
sinne
,
and
cast
vs
into
the
prison
of
hell
.
What
follie
therefore
is
it
to
nourish
and
arme
our
enemie
to
our
owne
destruction
?
CHAP.
VIII
.
Of
Sathans
policie
.
§
Sect.
1
ANd
thus
much
of
the
flesh
,
which
is
the
second
enemie
that
ioyneth
with
Sathan
in
working
our
destruction
;
and
thus
much
also
concerning
the
first
part
of
our
enemies
power
,
which
consisteth
in
the
strength
either
of
himself
or
of
his
aides
:
now
we
are
to
consider
of
the
second
part
,
which
consisteth
in
his
warlike
policie
and
skill
,
in
imploying
this
his
strength
to
his
best
aduantage
.
If
our
enemie
had
great
strength
,
and
yet
wanted
policie
,
he
might
the
more
easily
be
resisted
,
and
the
sooner
vanquished
;
for
strength
without
wit
is
like
a
giant
without
eyes
.
But
as
our
enemie
is
exceeding
strong
,
so
is
hee
also
no
lesse
subtill
and
politike
,
in
imploying
all
his
strength
to
his
best
aduantage
;
and
therefore
as
in
regard
of
his
strength
he
is
called
in
the
Scriptures
a
lion
,
and
a
mightie
dragon
;
so
in
respect
of
his
subtiltie
and
wilines
he
is
called
a
serpent
,
yea
an
old
serpent
,
which
being
the
subtillest
of
beasts
,
hath
his
craft
redoubled
by
his
age
and
experience
,
Apoc.
12.9
.
Apoc.
12.9
.
and
hereof
he
is
called
in
the
Scriptures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
signifie
vnto
vs
his
great
knowledge
.
No
marueile
therefore
though
Sathan
should
be
an
expert
souldier
,
seeing
he
is
not
onely
of
wonderfull
strength
,
but
also
of
great
knowledge
by
creation
;
which
though
in
respect
of
good
things
it
was
much
decreased
by
his
fall
,
yet
in
sleights
and
stratagems
it
is
much
increased
by
his
long
experience
from
the
beginning
of
the
world
,
euen
almost
sixe
thousand
yeeres
;
which
is
sufficient
to
make
one
wise
that
is
by
nature
foolish
and
simple
,
and
therefore
much
more
Sathan
,
who
is
by
nature
very
politike
;
being
also
a
spirit
,
and
hereby
fit
to
diue
as
it
were
into
the
secrets
of
nature
,
and
with
incredible
swiftnes
to
passe
from
place
to
place
,
readie
to
intrude
himselfe
into
all
companies
secretly
,
and
to
learne
the
nature
,
qualities
and
dispositions
of
al
men
,
against
whom
he
fighteth
.
And
though
he
cannot
know
our
thoughts
directly
and
certainly
,
for
this
is
proper
to
God
alone
to
bee
the
searcher
of
hearts
,
yet
he
hath
such
intelligence
from
our
affections
,
lusts
,
inclinations
and
outward
actions
,
that
hee
can
shrewdly
gesse
at
them
,
if
he
doe
but
a
while
keepe
vs
companie
,
and
see
our
disposition
and
conuersation
.
So
that
wee
cannot
giue
Sathan
the
least
aduantage
,
but
he
is
readie
to
take
it
and
make
vse
thereof
to
our
ouerthrow
;
we
can
lay
no
plot
against
him
but
he
discerneth
it
,
and
is
readie
to
preuent
it
.
And
therefore
in
this
respect
our
state
is
like
the
king
of
Arams
,
2.
King
.
6.12
.
2.
King
.
6.12
.
for
Sathan
our
enemie
knoweth
all
our
counsailes
and
consultations
which
wee
take
and
hold
in
our
most
secret
chambers
.
§
Sect.
2
And
thus
you
see
what
Sathans
policie
is
:
How
we
may
defeate
Sathans
policie
.
against
which
we
must
oppose
no
lesse
wisedome
and
skill
,
if
wee
will
haue
the
victorie
.
Whereas
therefore
wee
are
foolish
by
nature
,
or
wilie
to
beguile
our selues
;
that
wisedome
which
we
haue
naturally
being
worldly
and
carnall
,
which
is
enmitie
against
God
,
Rom.
8.7
.
Rom.
8.7
.
and
therefore
more
fit
to
betray
vs
into
the
hands
of
our
enemie
,
than
to
defend
vs
from
him
;
it
behooueth
vs
to
goe
out
of
our selues
into
the
Lords
treasurie
of
wisedome
,
and
there
to
furnish
vs
with
such
spirituall
sauing
wisedome
,
as
shall
be
fit
to
oppose
against
the
subtill
policie
of
our
spirituall
enemie
.
That
is
,
wee
must
continually
heare
and
meditate
in
Gods
word
,
which
will
make
vs
wise
and
skilfull
in
descrying
all
Sathans
stratagems
,
and
also
in
preuenting
them
being
discouered
.
For
howsoeuer
in
the
darke
night
of
ignorance
and
error
we
may
easily
fall
into
his
ambushments
,
yet
the
light
of
Gods
word
shining
vnto
vs
,
will
plainly
disclose
them
to
the
eyes
of
the
most
simple
.
But
besides
this
theoreticall
wisedome
seated
in
the
vnderstanding
,
there
is
also
a
practicall
or
operatiue
wisedome
required
in
Gods
word
,
which
sheweth
it selfe
in
our
affections
and
actions
.
And
it
consisteth
in
the
feare
of
the
Lord
,
that
is
,
true
godlinesse
and
sinceritie
of
heart
.
Of
this
Iob
speaketh
,
chap.
28.
verf.
28.
Iob.
28.28
.
Psal.
111.10
.
The
feare
of
the
Lord
is
wisedome
,
and
to
depart
from
euill
is
vnderstanding
.
So
Psalm
.
111.10
.
The
feare
of
the
Lord
is
the
head
or
beginning
of
wisedome
.
And
Pro.
28.7
.
he
is
called
a
wise
sonne
which
keepeth
the
law
.
Pro.
28.7
.
So
that
our
chiefe
wisedome
consisteth
in
the
feare
of
the
Lord
,
and
in
a
godlie
endeuour
of
performing
obedience
to
the
Lords
commandements
.
If
therefore
we
would
attaine
vnto
such
spirituall
wisedom
that
we
may
resist
our
spirituall
enemie
,
wee
must
be
conuersant
in
hearing
and
reading
the
word
of
God
,
meditating
therein
with
the
Prophet
Dauid
both
day
and
night
;
Psal.
1.2
.
and
withall
we
must
by
all
meanes
seeke
the
feare
of
the
Lord
,
labouring
to
leade
our
liues
in
a
constant
course
of
true
godlines
.
And
though
wee
are
full
of
infirmities
,
yet
at
least
let
vs
haue
an
holie
endeuour
to
perfourme
seruice
vnto
God
,
in
truth
,
vprightnes
,
and
integritie
of
heart
.
And
so
wee
may
assure
our selues
that
though
we
be
neuer
so
simple
and
foolish
by
nature
,
yet
shall
wee
be
wise
enough
to
withstand
and
ouercome
our
spirituall
enemies
:
for
the
Lord
who
is
wisedome
it selfe
will
direct
vs
in
our
waies
,
and
he
also
will
so
infatuate
this
cursed
Achitophel
,
and
turne
his
wisedome
into
foolishnes
,
that
wee
shall
neuer
thereby
be
hurt
or
circumuented
.
But
on
the
other
side
,
though
wee
be
neuer
so
wise
in
carnall
wisedome
,
and
though
our
heads
be
a
storehouse
of
politike
stratagems
,
yet
if
wee
neglect
Gods
word
,
and
voluntarily
giue
our selues
ouer
vnto
sinne
and
disobedience
,
we
shal
be
so
besotted
with
follie
,
that
Sathan
will
easily
deceiue
and
circumuent
vs
.
An
example
whereof
wee
haue
in
our
first
parents
,
who
though
they
were
more
wise
by
creation
than
euer
were
any
liuing
(
Christ
excepted
)
yet
when
they
cast
the
word
of
God
behinde
their
backe
,
giuing
more
credit
to
Sathans
suggestions
,
and
withall
transgressed
Gods
commandement
;
their
wisedome
was
turned
into
ignorance
and
follie
,
and
they
became
an
easie
pray
to
their
malitious
enemie
.
And
whereas
they
thought
by
that
meanes
to
haue
gone
beyond
the
Lord
in
policie
,
and
to
haue
obtained
a
farre
greater
measure
of
knowledge
and
glorie
,
they
were
in
steed
therof
besotted
with
follie
,
and
ouerwhelmed
with
ignominie
and
shame
,
by
being
made
the
bondslaues
of
sinne
and
Sathan
.
And
thus
also
the
heathen
neglecting
the
true
worship
of
God
,
and
giuing
themselues
to
idolatrie
,
became
fooles
,
whilest
they
professed
themselues
very
wise
,
Rom.
1.22
.
as
the
Apostle
witnesseth
,
Rom.
1.22
.
for
the
Lord
destroyeth
the
wisedome
of
the
wise
,
and
casteth
away
the
vnderstanding
of
the
prudent
,
1.
Cor.
1.19
.
as
it
is
1.
Cor.
1.19
.
Seeing
then
our
chiefe
wisedome
consisteth
in
the
studie
of
Gods
word
,
and
in
vprightnes
of
hart
,
integritie
,
Christian
sinceritie
and
simplicitie
,
and
in
a
holie
care
of
perfourming
obedience
to
Gods
will
,
let
vs
therefore
continually
meditate
in
Gods
word
,
Psal.
119.
and
with
the
Prophet
Dauid
make
it
our
counsellor
,
Psal.
119.
And
whensoeuer
Sathan
doth
assault
and
tempt
vs
to
sinne
,
let
vs
haue
recourse
to
this
our
counsellor
the
word
of
God
,
there
inquiring
whether
that
whereunto
we
are
tempted
be
lawfull
or
no
;
and
if
it
tell
vs
that
it
is
a
sinne
,
let
vs
with
all
care
and
conscience
auoide
it
:
for
though
Sathan
lay
ouer
it
neuer
so
faire
a
glosse
,
and
intice
vs
to
the
committing
thereof
,
by
offering
vnto
vs
the
greatest
pleasures
,
riches
and
honours
of
the
world
,
yet
let
vs
assure
our selues
that
he
thereby
seeketh
to
circumuent
vs
;
and
to
purchase
worldly
vanities
,
he
inticeth
vs
to
sell
our
soules
;
and
therefore
in
Christian
wisedome
let
vs
auoide
his
stratagems
.
CHAP.
IX
.
Of
the
spirituall
armour
described
,
Eph.
6.
§
Sect.
1
ANd
thus
haue
I
shewed
the
nature
and
qualitie
of
our
enemie
against
whom
wee
must
fight
;
both
in
respect
of
his
wil
,
and
also
his
power
,
consisting
in
his
strength
and
policie
;
and
also
I
haue
shewed
some
meanes
which
in
our
preparation
against
him
we
must
vse
carefully
,
that
wee
may
withstand
him
;
namely
,
by
opposing
against
his
malitious
will
,
christian
resolution
;
against
his
strength
,
the
omnipotent
power
of
Gods
might
;
against
his
subtil
policie
,
christian
wisedom
,
consisting
in
the
knowledge
of
Gods
word
,
and
true
integritie
and
simplicitie
of
heart
.
That
the
weapons
of
our
Christian
warfare
must
be
spirituall
.
Now
wee
are
to
speake
of
the
last
meanes
which
we
are
to
vse
in
our
preparation
immediatly
before
our
combat
;
that
is
,
we
are
to
arme
our selues
against
the
encounter
:
and
to
this
end
(
because
we
are
but
fresh-water-souldiers
&
of
small
experience
)
let
vs
take
the
counsaile
and
aduice
of
the
Apostle
Paul
,
one
of
Gods
chiefe
champions
and
expert
souldiers
,
as
he
setteth
it
downe
,
Eph.
6.11
.
&c.
Eph.
6.11
,
12
,
13
,
14
,
&c.
where
first
he
describeth
the
quality
,
and
as
it
were
the
mettall
of
our
armour
;
in
which
respect
hee
telleth
vs
,
that
wee
must
put
on
the
armour
of
God
which
is
spirituall
,
and
that
our
weapons
and
armour
must
not
be
carnall
.
2.
Cor.
10.4
.
For
being
of
this
nature
,
though
they
were
neuer
so
strong
,
they
were
to
no
purpose
,
seeing
our
enemie
is
spiritual
;
neither
do
we
wrestle
against
flesh
&
blood
,
but
against
principalities
,
Eph.
6.12
.
powers
and
spirituall
wickednesses
,
as
it
is
Eph.
6.12
.
In
vaine
therfore
it
were
with
the
Papists
to
seeke
to
defend
our selues
with
holy
water
,
or
Crucifixes
,
or
ragges
and
reliques
of
Saints
,
from
the
violent
assaults
of
this
our
enemie
;
or
els
with
desperate
hacksters
to
trust
in
our
sword
,
buckler
and
speare
:
for
well
is
that
verified
of
this
spirituall
Leuiathan
,
which
the
Lord
speaketh
of
the
earthly
Leuiathan
,
Iob.
41.17.20
.
When
the
sword
doth
touch
him
,
he
will
not
rise
vp
,
Iob.
41.17.20
.
and
he
laugheth
at
the
shaking
of
the
speare
.
And
therefore
when
we
are
to
encounter
this
great
Goliah
,
we
are
to
lay
aside
the
carnall
weapons
of
Saul
,
1.
Sam.
17.39.44
.
which
are
altogether
vnfit
for
a
Christian
,
seruing
rather
to
burthen
and
so
hinder
him
,
than
to
defend
and
further
him
in
this
spiritual
combat
;
and
we
are
to
go
against
him
in
the
name
of
the
Lord
,
strengthened
in
the
power
of
his
might
,
putting
on
vs
the
armour
of
God
,
that
is
,
such
diuine
and
spirituall
armour
as
the
Lord
hath
giuen
and
appointed
vs
to
vse
.
For
it
is
not
sufficient
that
we
prepare
vs
this
armour
,
if
we
let
it
lie
by
vs
,
or
suffer
it
(
as
it
were
)
to
hang
vpon
the
walles
,
there
to
rust
without
vse
;
but
we
are
to
put
it
on
,
and
keepe
it
fast
buckled
vnto
vs
both
night
and
day
,
that
wee
may
be
alwaies
in
readines
to
endure
the
assault
of
our
enemies
.
§
Sect.
2
Neither
is
it
enough
that
wee
put
on
one
peece
of
the
armour
,
That
we
must
put
on
the
whole
armour
of
God
.
and
like
young
souldiers
leaue
off
the
rest
for
lightnes
sake
,
or
els
through
foole-hardines
to
shew
needlesse
valour
;
we
must
not
put
on
the
helmet
of
saluation
,
and
leaue
off
the
breast-plate
of
righteousnes
;
nor
take
vnto
vs
the
girdle
of
veritie
and
the
shield
of
faith
,
and
cast
away
from
vs
the
sword
of
the
spirit
,
but
we
are
to
put
on
the
whole
armour
of
God
,
and
like
valiant
souldiers
,
who
meane
indeede
to
stand
to
it
,
wee
are
to
arme
our selues
at
all
points
in
compleat
armour
of
proofe
,
which
will
keepe
vs
from
fleeing
,
and
our
enemie
from
ouercomming
.
For
if
we
take
none
of
the
Christian
armour
,
or
but
some
of
the
lightest
parts
,
if
wee
take
the
shield
of
faith
,
and
leaue
behinde
vs
the
breast-plate
of
righteousnes
,
we
shal
either
desperatly
fight
and
be
ouerthrowne
in
the
battaile
,
or
els
cowardly
runne
away
and
forsake
the
field
.
But
on
the
other
side
,
if
we
buckle
vnto
vs
the
whole
armour
of
God
,
we
shall
not
neede
to
flee
away
for
feare
,
being
so
well
defended
;
nor
to
doubt
of
victorie
,
for
we
shall
surely
ouercome
;
the
Lord
hauing
hauing
giuen
,
and
we
hauing
receiued
this
armour
to
this
end
,
as
the
Apostle
noteth
vnto
vs
in
these
words
;
that
you
may
be
able
to
stand
against
the
assaults
of
the
diuell
,
or
his
treacherous
ambushments
,
as
the
word
here
vsed
,
signifieth
.
So
that
the
Lord
hath
giuen
vs
this
armour
,
and
we
put
it
on
,
to
the
end
that
we
may
be
enabled
to
resist
Sathan
;
and
therefore
seeing
it
is
armour
of
Gods
own
making
and
bestowing
,
we
may
assure
our selues
that
he
will
not
suffer
his
workmanship
and
gift
to
be
so
much
disgraced
,
as
that
sathan
should
pearce
thorow
it
and
wound
vs
.
For
the
Lord
knoweth
the
force
of
Sathans
darts
,
&
bullets
of
temptation
;
and
he
hath
made
his
armour
high
proofe
;
and
therefore
strong
enough
to
repell
all
the
batterie
of
Sathans
suggestions
.
§
Sect.
3
The
necessitie
of
the
spirituall
armour
.
And
that
we
may
be
the
rather
stirred
vp
with
all
care
and
diligence
to
prouide
and
buckle
fast
to
vs
the
armour
which
he
after
describeth
,
he
sheweth
the
necessitie
thereof
,
by
describing
the
daungerousnes
of
our
enemies
,
who
being
not
flesh
and
blood
,
but
principalities
,
powers
,
worldly
gouernours
,
princes
of
the
darknes
of
this
world
,
and
spirituall
wickednesses
,
which
are
in
high
places
,
cannot
possibly
be
resisted
by
our
owne
strength
and
meanes
.
And
(
therefore
)
for
this
cause
he
willeth
vs
to
take
vnto
vs
the
whole
armour
of
God
,
that
we
may
be
able
to
resist
in
the
euill
day
,
that
is
,
the
time
of
temptation
,
What
is
meant
by
the
euill
day
.
which
is
therefore
called
the
euill
day
,
partly
because
therein
Sathan
tempteth
vs
vnto
euill
,
and
partly
because
it
is
a
time
of
trouble
,
aduersitie
and
affliction
,
when
Sathan
sifteth
vs
with
his
temptations
.
And
thus
the
euill
day
is
taken
Psal.
41.1
.
Psal.
41.1
.
The
Lord
will
deliuer
him
in
the
euill
day
,
that
is
,
(
as
our
translation
also
reades
it
)
in
the
time
of
trouble
.
Eph.
5.16
.
And
thus
also
it
is
vsed
Eph.
5.16
.
Redeeming
the
time
,
because
the
daies
are
euill
,
that
is
,
full
of
troubles
and
afflictions
.
And
therefore
Beza
doth
translate
in
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tempore
aduerso
,
the
time
of
aduersitie
.
By
which
we
learne
not
to
esteeme
our
spirituall
fight
as
a
May-game
,
but
as
a
time
of
trouble
and
aduersitie
,
wherein
wee
are
assaulted
by
mightie
enemies
,
and
oftentimes
foyled
and
wounded
;
and
therefore
we
must
not
voluntarily
runne
into
temptations
,
seeing
the
time
of
them
is
euill
and
full
of
trouble
;
but
rather
feruently
pray
vnto
the
Lord
that
hee
will
not
leade
vs
into
temptation
,
considering
our
owne
weaknes
and
our
enemies
power
;
or
if
it
please
him
to
make
triall
of
vs
,
that
he
will
not
suffer
vs
to
fall
therein
,
but
that
he
will
deliuer
vs
from
euill
,
for
as
much
as
the
kingdome
and
power
and
glorie
is
his
alone
,
and
therefore
he
is
of
power
sufficient
to
saue
and
deliuer
vs
.
That
we
must
not
cowardly
flee
in
the
spirituall
conflict
.
But
as
we
are
not
securely
to
rush
into
the
field
of
temptation
against
our
spirituall
enemies
,
so
wee
are
not
when
our
enemies
sound
the
alarum
to
battaile
and
assault
vs
,
cowardly
to
cast
downe
our
weapons
and
to
runne
away
:
for
the
Apostle
would
not
take
away
from
vs
true
valour
and
Christian
fortitude
,
but
carnall
securitie
and
retchlesnes
;
and
therfore
though
our
enemies
be
mightie
,
and
the
time
of
temptation
full
of
trouble
,
yet
he
biddeth
vs
not
to
cast
off
our
armour
and
to
runne
away
,
wholie
despairing
of
victorie
,
but
he
exhorteth
vs
for
this
cause
,
to
take
vnto
vs
the
whole
armour
of
God
,
that
wee
may
be
able
to
resist
in
the
euill
day
,
and
hauing
finished
all
things
may
stand
fast
;
that
is
,
hauing
put
our
enemies
to
flight
and
obtained
the
victorie
,
we
may
like
conquerors
stand
last
in
the
field
,
as
it
were
triumphantly
insulting
ouer
them
;
whereby
hee
intimateth
thus
much
,
that
if
wee
will
take
vnto
vs
the
whole
armour
of
God
,
how
weake
soeuer
wee
be
in
our selues
,
yet
shall
wee
be
enabled
to
resist
our
spirituall
enemies
in
the
euill
day
;
and
not
onely
so
,
but
also
obtaine
victorie
and
triumph
ouer
them
.
§
Sect.
4
And
therefore
hee
willeth
vs
not
to
be
dismaied
,
That
euery
one
must
abide
in
his
vocation
.
neither
with
our
enemies
power
,
nor
our
owne
trouble
,
but
to
stand
to
it
,
saying
,
vers.
14.
Stand
therefore
:
by
which
word
hee
intimateth
vnto
vs
diuers
duties
:
first
,
as
in
the
campe
euery
man
hath
his
place
appointed
him
,
and
his
proper
colours
vnder
which
he
is
to
keep
him
;
so
all
Christian
souldiers
haue
their
stations
,
that
is
,
their
vocations
whereunto
they
are
called
of
God
,
within
the
limits
whereof
they
are
to
containe
themselues
:
and
these
are
first
their
generall
calling
whereby
they
are
intertained
into
the
Church
militant
,
which
is
Gods
campe
or
armie
,
where
they
are
to
fight
vnder
the
standerd
of
their
captaine
Christ
:
and
secondly
their
speciall
callings
,
whereby
there
is
appointed
to
euery
member
of
the
militant
Church
,
a
certaine
standing
,
and
particular
and
proper
duties
and
functions
which
he
is
to
execute
,
as
it
is
in
the
armies
of
earthly
princes
.
First
therefore
wee
must
containe
our selues
within
our
generall
vocation
and
station
,
that
is
,
wee
must
keepe
vs
in
Gods
armie
and
campe
,
the
Church
militant
:
for
as
those
stragling
souldiers
who
depart
from
the
armie
and
raunge
abroad
to
forrage
,
or
get
some
bootie
,
are
easily
vanquished
by
their
enemies
;
so
those
who
depart
and
make
an
apostasie
from
Gods
Church
,
to
gaine
or
retaine
their
pleasures
and
worldly
preferments
,
are
easily
ouerthrowne
,
falling
into
Sathans
ambushments
.
And
secondly
,
euery
one
is
to
containe
himselfe
within
the
limits
of
his
speciall
vocation
,
and
to
keepe
his
peculiar
standing
appointed
him
by
God
:
for
as
there
is
nothing
more
pernitious
to
an
armie
than
disorder
,
when
as
some
intrude
themselues
into
others
place
,
as
when
the
common
souldier
will
be
an
officer
,
the
Lieutenant
Captaine
,
and
the
Captaine
,
Generall
of
the
armie
;
so
nothing
is
more
hurtfull
to
the
Church
militant
,
than
when
disorderly
one
vsurpes
another
place
and
office
,
as
when
the
Ministers
will
be
Magistrates
,
and
the
Magistrates
Ministers
,
and
when
the
common
people
vsurpe
the
office
of
them
both
.
Secondly
,
when
as
he
biddeth
vs
stand
in
our
places
,
he
restraineth
vs
from
two
extreames
:
the
one
,
that
wee
doe
not
wilfully
thrust
our selues
into
the
combat
of
temptations
before
we
be
assaulted
,
and
so
as
it
were
runne
out
of
our
standings
to
seeke
an
enemie
:
and
secondly
,
that
when
wee
are
assaulted
we
doe
not
flee
away
,
but
stand
to
it
valiantly
and
endure
the
violence
of
the
assailants
.
Lastly
,
he
exhorteth
vs
to
watchfulnes
and
painfull
diligence
,
for
we
must
not
drowsily
and
securely
lay
vs
downe
and
giue
our selues
to
sleepe
,
nor
yet
sit
idlely
as
though
wee
had
nothing
to
doe
;
but
wee
are
to
stand
vpon
our
guard
,
and
to
watch
continually
,
that
wee
may
alwaies
be
in
readines
to
withstand
the
assaults
of
our
enemies
;
otherwise
if
wee
sleepe
in
securitie
,
they
will
suddenly
set
vpon
vs
and
surprize
vs
at
vnawares
.
CHAP.
X.
Of
the
particular
parts
of
the
Christian
armour
:
and
first
of
the
girdle
of
veritie
.
§
.
Sect.
1
ANd
thus
the
Apostle
hauing
taken
away
all
retchlesse
securitie
and
foole-hardines
,
and
also
strengthened
vs
with
true
valour
and
Christian
fortitude
,
Of
the
girdle
of
veritie
.
in
the
next
place
he
describeth
the
armour
of
God
which
wee
are
to
buckle
vnto
vs
.
Where
first
wee
are
generally
to
obserue
,
that
wee
are
not
curiously
and
scrupulously
to
search
out
the
reason
why
such
and
such
vertues
are
likened
to
these
or
those
peeces
of
armour
:
as
for
example
,
why
he
calleth
truth
a
girdle
,
righteousnes
a
breast-plate
,
faith
a
shield
,
&c.
for
it
was
not
the
Apostles
purpose
so
exactly
to
fit
the
similitudes
,
as
may
appeare
1.
Thess.
5.8
.
where
he
indifferently
ascribeth
the
name
of
breast-plate
both
to
faith
and
charitie
,
by
which
here
hee
vnderstandeth
righteousnesse
;
but
onely
briefly
and
generally
to
shew
what
vertues
and
graces
of
Gods
spirit
are
most
necessarie
for
a
Christian
,
wherewith
hee
may
be
enabled
to
resist
his
spirituall
enemies
,
continuing
his
former
allegorie
taken
from
warres
.
But
let
vs
come
to
the
armour
it selfe
,
which
is
both
defensiue
and
offensiue
:
the
first
part
is
the
girdle
of
veritie
.
The
word
here
vsed
signifieth
a
broad
studded
belt
vsed
in
warres
in
ancient
times
,
wherewith
the
ioynts
of
the
breast-plate
,
and
that
armour
which
defended
the
bellie
,
loynes
and
thighes
were
couered
.
And
by
this
,
truth
is
resembled
:
whereby
some
vnderstand
the
truth
of
religion
and
of
the
doctrine
which
we
professe
,
others
vnderstand
hereby
truth
and
vprightnes
of
heart
,
or
the
integritie
of
a
good
conscience
,
whereby
wee
perfourme
all
duties
of
religion
belonging
to
God
and
our
neighbour
in
simplicitie
,
without
all
hypocrisie
and
dissimulation
.
But
because
both
are
notable
and
necessarie
parts
of
our
Christian
armour
;
I
see
no
reason
why
wee
may
not
take
it
in
both
senses
,
What
we
are
to
vnderstand
by
the
girdle
of
veritie
.
seeing
the
Apostle
doth
of
purpose
set
downe
vnder
these
metaphoricall
words
,
the
chiefe
vertues
and
graces
wherewith
wee
are
to
arme
our selues
against
our
spirituall
enemies
.
First
therfore
here
is
required
truth
of
our
religion
which
we
professe
:
and
secondly
,
that
we
professe
it
truly
,
that
is
,
with
vpright
&
simple
hearts
.
§
Sect.
2
For
the
first
:
That
our
religion
must
be
grounded
on
Gods
truth
.
it
is
the
foundation
vpon
which
all
other
duties
to
God
or
man
are
to
be
built
;
for
if
they
be
not
grounded
on
Gods
truth
,
but
deuised
by
mans
braine
,
they
are
but
humane
dotages
which
the
Lord
will
not
accept
;
neither
is
it
to
any
purpose
that
wee
shew
our selues
earnest
and
forward
in
religion
,
vnlesse
it
be
true
and
consonant
to
Gods
word
.
For
as
the
faster
that
those
trauaile
which
are
out
of
the
way
,
the
further
they
are
from
their
iourneys
end
;
so
the
more
earnest
and
forward
that
wee
are
in
trauailing
the
by-paths
of
error
,
the
further
we
are
from
Gods
kingdome
:
and
therefore
Sathan
careth
not
greatly
whether
we
be
of
no
religion
or
of
a
false
religion
,
whether
wee
worship
no
God
at
all
,
or
a
false
God
,
or
at
least
the
true
God
after
a
false
manner
,
whether
wee
perfourme
no
dueties
vnto
God
,
or
such
as
being
not
agreeable
to
Gods
truth
are
abominable
vnto
him
.
First
then
wee
must
containe
all
our
actions
within
the
compasse
of
Gods
word
,
and
whatsoeuer
wee
professe
and
practise
,
it
must
haue
his
ground
and
warrant
from
this
truth
,
if
wee
will
be
accounted
true
members
of
Gods
militant
Church
,
1.
Tim
3.15
.
which
is
therefore
called
the
pillar
of
truth
,
1.
Tim.
3.15
.
because
contemning
all
errours
and
doctrines
of
men
,
it
faithfully
keepeth
the
truth
of
Gods
word
.
And
as
souldiers
were
girt
about
with
that
strong
and
broad
studded
belt
,
wherewith
their
loynes
were
strengthened
,
and
so
enabled
to
sustaine
the
fight
without
wearines
;
so
wee
are
to
compasse
our selues
about
with
truth
,
whereby
wee
may
be
strengthened
when
as
we
know
that
we
fight
in
a
iust
quarrell
;
neither
shall
wee
easily
be
deceiued
with
Sathans
temptations
and
false
suggestions
,
if
we
be
girt
about
with
the
girdle
of
verity
.
And
hereby
appeareth
the
necessitie
of
this
peece
of
armour
:
for
seeing
Sathan
is
a
liar
from
the
beginning
,
it
behooueth
vs
to
be
compassed
about
with
truth
,
that
the
bright
beames
thereof
may
discouer
and
disperse
all
the
foggie
mists
of
Sathans
errors
and
lies
.
§
Sect.
3
But
it
is
not
sufficient
that
wee
professe
the
truth
,
That
we
must
professe
the
truth
,
in
truth
and
simplicitie
of
heart
.
vnlesse
it
be
in
truth
,
that
is
,
in
integritie
and
simplicitie
of
heart
,
without
all
hypocrisie
and
dissimulation
.
For
how
glorious
soeuer
our
profession
euen
of
the
true
religion
be
before
men
,
yet
it
is
abominable
in
the
eyes
of
God
,
if
it
be
not
in
truth
and
from
an
vpright
heart
,
but
counterfeite
and
hypocriticall
.
Whatsoeuer
duties
and
good
workes
we
perfourme
,
though
neuer
so
excellent
in
themselues
,
yet
are
they
not
acceptable
in
Gods
sight
,
if
they
be
not
ioyned
with
integritie
and
simplicitie
.
For
example
,
prayer
is
a
notable
part
of
Gods
worship
;
but
if
we
doe
not
call
vpon
God
in
truth
,
but
with
fained
and
deceitfull
lips
,
that
we
may
haue
the
praise
of
men
,
Matth.
6.
our
praiers
are
odious
and
Pharisaicall
,
Matth.
6.
Thanksgiuing
is
an
excellent
dutie
,
but
if
with
the
Pharisie
wee
giue
thankes
rather
to
boast
of
our
gifts
,
then
to
shew
true
thankfulnes
to
the
giuer
,
Luk.
18.
we
shall
not
be
approoued
of
God
.
Giuing
of
almes
is
a
worke
acceptable
vnto
God
,
for
it
is
a
sacrifice
wherewith
he
is
well
pleased
,
Heb.
13.16
.
Heb.
13.16
.
but
if
they
be
not
giuen
in
simplicitie
of
heart
,
but
in
hypocrisie
,
that
we
may
be
seene
of
men
,
it
shall
haue
the
hypocrites
reward
,
Matth.
6.
In
a
word
,
Matth.
6.
this
truth
and
simplicitie
of
heart
is
so
necessarie
,
that
without
it
,
whatsoeuer
we
doe
it
is
not
regarded
;
for
God
is
a
spirit
,
Ioh.
4
24.
and
he
will
be
worshipped
in
spirit
and
in
truth
,
Ioh.
4.24
.
According
to
that
,
Iosh.
24.14
.
Feare
the
Lord
,
Iosh.
24.14
.
and
serue
him
in
vprightnes
and
in
truth
.
Which
if
wee
perfourme
,
our
seruice
of
God
will
be
acceptable
in
his
sight
,
though
perfourmed
in
great
weaknes
,
and
mingled
with
many
imperfections
:
otherwise
,
though
wee
offer
thousands
of
rammes
,
and
whole
riuers
of
oyle
,
that
is
,
omit
no
outward
cost
and
labour
in
Gods
worship
,
Mich.
6.7.8
.
yet
will
it
be
abominable
in
his
eyes
,
Mich.
6.7.8
.
Let
vs
therefore
with
our
Sauiour
pray
vnto
God
,
Ioh.
17.17
.
that
wee
may
bee
sanctified
with
his
truth
,
that
not
onely
whatsoeuer
wee
doe
may
be
grounded
on
Gods
truth
,
but
that
woe
may
doe
it
in
truth
and
vprightnes
of
heart
.
CHAP.
XI
.
Of
the
breast-plate
of
righteousnes
,
and
Gospell
of
peace
.
§
.
Sect.
1
THe
second
part
of
our
armour
is
the
breast-plate
of
righteousnes
;
whereby
we
are
to
vnderstand
a
good
conscience
,
true
sanctification
and
a
godly
life
,
which
also
we
are
to
put
on
according
to
the
example
of
our
grand
Captaine
Christ
.
Esa.
59.17
.
He
put
on
righteousnes
as
an
habergeon
,
Esa.
59.17
.
and
an
helmet
of
saluation
vpon
his
head
.
The
excellencie
of
this
breast-plate
of
righteousnes
.
And
then
shall
not
Sathans
darts
pearce
vs
,
so
long
as
we
are
armed
with
a
good
conscience
,
and
a
godly
and
innocent
life
.
Yea
as
long
as
our
breasts
and
hearts
are
armed
with
righteousnes
,
though
our
other
members
fall
into
sinne
,
our
wounds
shall
not
be
mortall
:
for
as
the
breast-plate
doth
defend
the
breast
and
vitall
parts
of
a
souldier
,
so
the
studie
and
holie
endeuour
of
a
Christian
to
liue
in
righteousnesse
and
true
sanctification
,
doth
so
arme
his
minde
,
that
Sathan
cannot
deadly
wound
the
heart
with
any
of
his
temptations
.
True
it
is
that
the
Saints
doe
receiue
wounds
and
foyles
,
when
as
Sathan
hath
drawne
them
to
commit
sinne
,
but
they
are
not
wounded
at
the
heart
,
because
they
doe
not
sinne
with
full
consent
of
will
;
for
they
allow
not
that
which
they
doe
,
neither
doe
they
what
they
would
,
but
what
they
hate
,
and
they
delight
in
the
law
of
God
concerning
the
inner
man
,
Rom.
7.15.22
.
when
the
flesh
leadeth
them
captiue
to
the
law
of
sin
.
And
hence
it
is
that
Paul
saith
he
did
not
transgresse
Gods
law
,
Rom.
7.17
.
1.
Ioh.
3.9
.
and
vers.
6.8
.
but
sinne
that
dwelled
in
him
,
Rom.
7.17
.
And
the
Apostle
Iohn
affirmeth
,
that
they
who
are
borne
of
God
sinne
not
,
1.
Ioh.
3.9
.
and
that
they
who
are
in
Christ
sinne
not
:
and
that
whosoeuer
sinneth
is
of
the
diuell
,
vers.
6.8
.
Not
that
Gods
children
are
exempted
from
all
sinne
,
but
because
they
sinne
not
with
the
full
consent
and
swinge
of
their
will
;
and
when
they
doe
fall
,
their
hearts
are
defended
with
the
breast-plate
of
righteousnes
,
that
is
,
with
an
holie
endeuour
and
desire
of
seruing
God
.
Dauid
,
a
man
according
to
Gods
owne
heart
,
may
be
a
notable
example
hereof
:
for
euen
after
he
was
indued
with
the
knowledge
of
the
truth
,
and
had
this
godlie
endeuour
of
seruing
God
,
he
notwithstanding
fell
grieuously
many
times
,
and
was
wounded
often
with
Sathans
darts
;
but
his
wounds
were
not
mortall
,
neither
did
they
pearce
the
heart
,
because
he
was
armed
with
the
breast-plate
of
righteousnes
;
for
he
kept
Gods
law
in
his
heart
,
and
it
was
sweeter
than
honey
vnto
his
mouth
,
Psal.
119.
he
meditated
therein
,
and
sought
after
it
continually
,
as
appeareth
Psal.
119.
Would
we
therefore
be
preserued
from
the
deadly
wounds
of
Sathans
darts
of
temptation
?
then
let
vs
studie
and
labour
after
true
holines
,
let
vs
keepe
a
good
conscience
;
and
howsoeuer
wee
fall
often
through
infirmitie
,
yet
let
the
heart
alwaies
be
armed
with
the
breast-plate
of
righteousnes
,
that
is
,
with
an
earnest
desire
and
holie
endeuour
of
seruing
God
;
and
so
shall
Sathan
neuer
mortally
wound
vs
.
§
.
Sect.
2
But
on
the
other
side
,
That
the
lacke
of
this
armour
is
most
pernicious
.
if
we
once
lay
aside
the
breast-plate
of
righteousnes
,
not
so
much
as
endeuouring
to
serue
the
Lord
in
holines
of
life
,
but
imbrace
sinne
with
full
consent
of
will
,
we
shall
lay
our
breasts
open
and
naked
to
all
Sathans
thrusts
,
yea
and
as
it
were
put
swords
in
his
hands
wherewith
hee
may
wound
and
murther
vs
:
for
vntill
wee
disarme
our selues
,
and
put
weapons
into
the
hands
of
Sathan
by
our
sinnes
,
he
cannot
hurt
vs
;
as
wee
may
see
in
the
example
of
our
first
parents
,
who
whilest
they
continued
in
their
righteousnes
and
integritie
,
Sathan
could
not
offer
them
any
violence
by
assault
and
force
,
and
therefore
he
allured
them
to
entertaine
a
treacherous
parley
,
wherein
hauing
inticed
them
to
disarme
themselues
of
this
breast-plate
of
righteousnes
,
by
wilfull
transgressing
Gods
commandement
,
hee
inflicted
on
them
deadly
wounds
,
pearcing
them
through
to
the
verie
heart
,
and
so
like
Ioab
whilest
he
seemed
louingly
to
imbrace
them
,
he
did
most
treacherously
stab
them
.
The
consideration
whereof
should
make
vs
repell
most
carefully
all
Sathans
temptations
,
whereby
he
inticeth
vs
to
sinne
;
but
especially
let
vs
neuer
bee
allured
to
put
off
the
breast-plate
of
righteousnes
,
and
then
though
Sathan
wound
our
soules
with
sinne
,
yet
his
wounds
will
not
be
mortall
so
long
as
wee
doe
not
fall
into
sinne
with
full
consent
of
will
,
but
through
infirmitie
;
in
the
meane
time
loathing
the
sinne
which
wee
commit
,
and
delighting
our selues
in
the
law
of
God
,
in
respect
of
the
inner
man
:
for
though
we
fall
,
yet
the
Lord
will
raise
vs
vp
by
vnfained
repentance
,
so
that
though
sinne
dwell
in
vs
,
yet
shall
it
neuer
raigne
in
vs
.
CHAP.
XII
.
Of
the
preparation
of
the
Gospell
of
peace
.
§
.
Sect.
1
THe
third
part
of
our
Christian
armour
is
,
What
the
Gospell
of
peace
is
.
that
wee
haue
our
feete
shod
with
the
preparation
of
the
Gospel
of
peace
;
where
he
alludeth
to
the
custome
of
souldiers
in
former
times
,
who
going
into
the
field
,
strongly
armed
their
legges
and
feete
with
legge-harnesse
,
wargreaues
or
buskins
,
to
preserue
them
from
the
iniurie
of
the
weather
,
the
pearcing
of
briars
,
thornes
,
and
such
other
things
as
might
hurt
them
in
their
way
as
they
marched
,
and
from
the
violence
also
of
their
enemies
blowes
when
they
were
incountred
;
for
all
which
vses
the
Gospell
serueth
in
our
spirituall
warfare
:
for
they
who
are
armed
with
the
true
knowledge
thereof
,
and
are
assured
of
the
merciful
promises
therein
contained
,
they
will
walke
and
march
valiantly
in
the
waies
of
godlinesse
and
Christianitie
,
though
they
are
full
of
the
briars
and
thornes
of
afflictions
and
persecution
;
preferring
the
rebuke
of
Christ
before
the
riches
of
Egypt
,
because
they
haue
an
eye
to
the
recompence
of
reward
,
which
they
shall
receiue
at
the
end
of
their
iourney
.
And
this
maketh
them
little
to
regard
the
foulenes
and
vnpleasantnes
of
the
way
;
and
though
Sathan
trouble
them
in
their
march
,
setting
vpon
and
assaulting
them
,
yet
they
easily
resist
the
furie
of
his
temptations
,
and
goe
on
forward
in
the
profession
and
practise
of
Christianitie
,
if
they
be
armed
with
the
knowledge
of
the
Gospell
of
peace
;
for
it
is
therefore
called
the
Gospell
of
peace
,
Luk.
10.5
.
because
it
bringeth
peace
to
our
soules
,
not
onely
as
it
is
the
ambassage
of
God
,
whereby
wee
being
reconciled
vnto
God
,
Rom.
10.15
.
Luk.
1.7.9
.
haue
peace
with
him
,
from
the
assurance
whereof
we
haue
the
peace
of
conscience
,
but
also
because
if
we
be
armed
therewith
,
we
shall
obtaine
a
finall
victorie
ouer
our
spirituall
enemies
,
after
which
shall
follow
euerlasting
peace
,
which
shall
not
so
much
as
be
disturbed
with
the
attempts
of
any
enemies
.
§
.
Sect.
2
But
it
is
not
sufficient
that
we
know
and
beleeue
this
Gospell
of
peace
,
vnlesse
we
be
alwaies
prepared
to
make
confession
and
profession
therof
,
though
thereby
we
incurre
worldly
shame
,
losses
,
afflictions
and
persecution
.
And
this
the
Apostle
signifieth
,
What
it
is
to
be
prepared
with
this
Gospell
.
by
telling
vs
that
our
feete
must
be
shod
with
the
preparation
of
the
Gospell
of
peace
;
that
is
,
as
those
who
are
well
shod
are
in
readines
to
goe
through
rough
and
vnpleasant
waies
:
so
those
that
are
indued
with
the
knowledge
of
the
Gospell
,
must
alwaies
be
in
readines
to
make
profession
thereof
in
the
middest
of
affliction
and
persecution
.
For
as
with
the
heart
man
beleeueth
vnto
righteousnes
,
Rom.
10.10
.
so
with
the
mouth
he
must
confesse
vnto
saluation
,
Rom.
10.10
.
And
this
is
that
which
the
Apostle
Peter
requireth
of
vs
,
1.
Pet.
3.15
.
1.
Epist.
3.15
.
That
we
doe
not
onely
sanctifie
the
Lord
in
our
hearts
,
but
also
that
we
be
readie
alwaies
to
giue
an
answere
to
euery
man
that
asketh
vs
a
reason
of
the
hope
that
is
in
vs
.
But
if
we
lay
aside
this
armour
,
we
shal
be
as
vnfit
to
trauell
in
the
afflicted
way
which
leadeth
to
Gods
kingdome
,
as
those
souldiers
who
are
barefoote
be
vnfit
to
march
through
waies
which
are
full
of
briars
and
thornes
;
neither
shall
wee
be
readie
to
make
confession
and
profession
of
our
faith
in
the
time
of
persecution
and
trouble
,
but
rather
to
slide
backe
into
a
generall
apostasie
from
all
religion
,
vnlesse
we
be
confirmed
and
comforted
with
the
sweete
promises
of
the
Gospell
,
made
to
those
who
suffer
affliction
for
Christs
sake
,
namely
,
that
if
we
confesse
him
before
men
,
Matth.
10.32
.
Mark
.
8.35
.
he
will
confesse
vs
before
his
father
in
heauen
,
Matth.
10.32
.
That
whosoeuer
shall
lose
his
life
for
Christs
sake
and
the
Gospels
,
shall
saue
it
,
Mark
.
8.35
.
That
whosoeuer
shall
forsake
houses
,
or
brethren
,
or
sisters
,
Matth.
19.29
.
or
father
or
mother
,
or
wife
and
children
,
or
lands
for
his
names
sake
,
shall
receiue
an
hundred
fold
more
,
and
shall
inherit
euerlasting
life
,
Matth.
19.29
.
CHAP.
XIII
.
Of
the
shield
of
faith
.
§
.
Sect.
1
THe
fourth
peece
of
the
Christian
armour
which
the
Apostle
exhorteth
vs
aboue
all
to
put
on
,
is
the
shield
of
faith
,
which
of
all
other
parts
is
most
necessarie
,
because
how
weake
soeuer
it
be
in
it selfe
,
yet
it
doth
defend
and
protect
vs
against
all
the
temptations
of
Sathan
;
for
he
that
putteth
on
faith
,
doth
put
on
Iesus
Christ
also
,
it
being
a
propertie
inseparable
of
faith
,
to
applie
vnto
vs
Christ
Iesus
and
all
his
benefits
,
that
is
,
his
merits
and
righteousnes
,
and
euerlasting
life
it selfe
.
And
this
will
be
not
onely
a
glorious
garment
to
couer
our
deformitie
out
of
Gods
sight
,
to
preserue
vs
from
the
heate
of
Gods
wrath
,
and
to
obtaine
the
euerlasting
blessing
of
our
heauenly
father
,
but
also
it
is
armour
of
proofe
to
defend
vs
from
the
violent
assaults
of
our
spirituall
enemies
.
Let
vs
therefore
take
vnto
vs
the
shield
of
faith
,
that
wee
may
also
put
on
the
Lord
Iesus
Christ
,
Rom.
13.14
.
as
the
Apostle
exhorteth
vs
,
Rom.
13.14
.
for
hauing
him
wee
shall
want
nothing
,
which
may
either
defend
our selues
or
offend
our
enemies
;
the
Lord
himselfe
will
be
our
shield
and
buckler
,
and
therefore
it
will
be
impossible
for
our
foes
to
preuaile
against
vs
.
What
is
meant
by
quenching
Sathans
firie
darts
.
But
let
vs
consider
further
of
the
excellencie
and
necessitie
of
this
shield
of
faith
,
which
appeareth
by
the
vertue
thereof
,
in
repelling
all
the
firie
darts
of
Sathan
.
The
Apostle
saith
,
that
thereby
wee
may
quench
his
firie
darts
,
alluding
to
the
custome
of
souldiers
in
ancient
time
,
who
malitiously
poysoned
their
darts
,
whereby
the
bodies
of
those
who
were
wounded
were
so
inflamed
,
that
they
could
hardly
be
cured
,
or
eased
of
their
raging
and
burning
paine
.
And
such
darts
are
all
Sathans
temptations
,
whereby
wee
are
wounded
with
sinne
;
for
if
they
bee
not
repelled
and
quenched
with
the
shield
of
faith
,
they
will
inflame
our
lusts
to
sinne
,
and
one
sinne
will
inflame
our
hearts
to
another
,
till
there
be
kindled
in
vs
a
world
of
wickednesse
.
And
this
wee
may
see
in
the
example
of
Dauid
,
who
after
that
he
gaue
himselfe
to
idlenesse
and
sloth
,
and
so
was
pearced
with
one
of
Sathans
firie
darts
,
it
presently
inflamed
his
heart
to
commit
adulterie
,
and
hauing
giuen
place
to
that
,
hee
was
prouoked
to
murther
;
so
that
if
wee
admit
one
of
these
firie
darts
,
they
will
inflame
vs
to
receiue
another
,
and
so
our
burning
wounds
will
torment
our
consciences
,
and
most
hardly
admit
of
any
cure
.
And
therefore
it
behooueth
vs
to
take
vnto
vs
the
shield
of
faith
,
whereby
we
may
quench
these
firie
darts
.
But
why
doth
the
Apostle
vse
this
improper
speech
,
seeing
the
shield
doth
not
quench
,
but
repell
the
darts
that
beate
vpon
it
?
I
answere
,
partly
to
shew
the
nature
of
our
enemies
temptations
,
namely
,
that
they
are
firie
,
mortall
,
raging
,
and
pernitious
(
as
before
I
said
)
and
partly
to
set
foorth
a
double
vertue
of
faith
;
for
first
thereby
wee
repell
and
beate
backe
his
temptations
,
and
so
resist
him
stedfastly
in
the
faith
,
1.
Pet.
5.9
.
as
the
Apostle
speaketh
,
1.
Pet.
5.9
.
And
secondly
,
if
Sathans
darts
haue
pearced
and
wounded
vs
,
faith
also
doth
coole
the
scorching
heate
of
sinne
,
by
applying
vnto
vs
the
precious
baulme
of
Christs
blood
,
so
that
our
wounds
are
not
mortall
vnto
vs
,
though
mortall
in
themselues
,
if
they
were
not
cured
by
this
soueraigne
salue
of
sinne
,
which
being
applied
by
faith
,
doth
ease
the
burning
torments
of
our
euill
consciences
,
and
preserueth
vs
from
all
danger
of
death
.
The
first
of
these
vertues
is
signified
hereby
,
in
that
he
calleth
faith
a
shield
,
which
repelleth
Sathans
temptations
,
as
the
shield
doth
the
darts
that
are
cast
against
it
:
the
second
by
the
word
(
quenching
)
namely
,
that
as
water
quencheth
the
fire
,
so
faith
quencheth
the
firie
darts
of
Sathans
temptations
,
as
is
aforesaid
.
Why
Sathan
is
called
the
wicked
one
.
Lastly
,
wee
are
to
note
that
he
calleth
Sathan
the
wicked
one
,
to
shew
vnto
vs
that
hee
is
the
father
and
author
of
all
wickednesse
and
sinne
,
both
by
sinning
himselfe
,
and
prouoking
others
to
sinne
by
his
temptations
.
And
therefore
he
is
called
the
wicked
or
euill
one
both
here
and
Matth.
6.13
.
But
deliuer
vs
from
the
euill
one
.
Matth.
6.13
.
and
13.38
.
Ioh.
8.44
.
So
Matth.
13.38
.
The
tares
are
the
children
of
the
wicked
one
,
as
also
Ioh.
8.44
.
CHAP.
XIIII
.
Of
the
helmet
of
saluation
.
THe
fift
peece
of
our
Christian
armour
is
the
helmet
of
saluation
,
which
is
so
called
by
a
metonymie
of
the
effect
,
because
it
bringeth
saluation
to
them
that
weare
it
,
Esa.
59.17
.
Rom.
8.24
.
1.
Thess.
5.8
.
for
we
are
saued
by
hope
,
as
it
is
Rom.
8.24
.
which
we
are
to
vnderstand
by
the
helmet
of
saluation
,
as
appeareth
1.
Thess.
5.8
.
where
he
exhorteth
vs
to
put
on
the
hope
of
saluation
for
an
helmet
.
Hope
,
the
helmet
of
saluation
.
As
therefore
souldiers
when
they
goe
into
the
field
put
on
their
helmet
,
that
thereby
they
may
defend
their
head
,
which
is
their
chiefe
part
,
from
the
cruell
blowes
of
the
enemie
;
so
we
being
to
fight
the
spirituall
battaile
,
must
put
on
hope
both
of
victorie
,
and
the
glorious
crowne
belonging
thereunto
,
and
so
shall
wee
neuer
turne
our
backes
when
wee
are
assaulted
,
seeing
by
the
Lords
assistance
we
doe
assuredly
hope
for
victorie
,
and
through
his
mercie
and
the
merits
of
Christ
do
expect
after
our
combat
is
finished
,
the
garland
of
euerlasting
happines
,
promised
to
all
that
ouercome
.
For
though
Sathan
assault
vs
on
the
one
side
,
by
offering
vnto
vs
the
riches
,
honours
and
pleasures
of
the
world
,
that
thereby
he
may
intice
vs
to
sinne
,
and
so
yeeld
our selues
his
captiues
,
he
shall
not
preuaile
against
vs
,
if
we
be
armed
with
this
helmet
of
saluation
:
for
as
no
man
in
his
right
wits
would
sell
his
certaine
interest
vnto
a
goodly
inheritance
for
a
bright
shining
counter
;
so
much
lesse
will
any
man
,
who
is
not
starke
mad
,
sell
his
assured
hope
of
the
eternall
kingdom
of
glorie
,
by
yeelding
himselfe
the
slaue
of
sinne
and
Sathan
,
to
purchase
for
the
present
the
worlds
counterfaite
shining
excellencies
,
which
are
in
truth
but
mutable
,
or
at
least
momentanie
vanities
.
And
though
he
assault
vs
on
the
other
side
with
afflictions
,
Act.
28.20
.
crosses
and
persecutions
as
he
did
Paul
,
yet
wee
will
with
him
,
for
the
hope
of
Israel
,
be
content
to
bee
bound
in
the
chaines
of
miserie
and
affliction
.
For
the
heauiest
crosse
will
seeme
tolerable
,
yea
an
easie
yoke
and
a
light
burthen
,
2
Cor.
4.17
.
to
those
who
doe
expect
and
hope
for
a
farre
most
excellent
and
an
eternall
waight
of
glorie
;
neither
can
the
straight
way
and
the
narrow
gate
discourage
those
,
that
in
the
end
of
their
iourney
assuredly
expect
a
palace
of
pleasure
and
neuer
fading
felicitie
.
But
on
the
other
side
,
if
we
doe
not
put
on
this
helmet
,
wee
shall
not
dare
to
lift
vp
our
heads
in
the
day
of
battaile
:
for
as
those
who
are
encouraged
with
hope
of
victorie
and
the
spoyle
ensuing
,
doe
fight
valiantly
;
so
those
who
are
quite
forsaken
of
hope
,
doe
forsake
also
the
field
,
and
casting
downe
their
armour
and
weapons
,
doe
either
runne
away
,
or
cowardly
yeeld
vnto
the
enemie
.
CHAP.
XV.
Of
the
sword
of
the
spirit
.
§
.
Sect.
1
Of
the
sword
of
the
spirit
.
ANd
so
much
for
the
defensiue
armour
which
wee
must
put
on
;
that
which
followeth
is
both
defensiue
and
offensiue
,
fit
to
defend
our selues
,
and
repell
and
foyle
the
enemie
.
The
first
is
the
sword
of
the
spirit
,
the
word
of
God
.
This
the
Apostle
calleth
the
sword
of
the
spirit
,
because
it
is
a
spirituall
and
not
a
carnall
weapon
,
which
the
spirit
of
God
himself
hath
as
it
were
tempered
,
made
,
sharpened
,
and
put
into
our
hands
,
to
repell
our
spirituall
enemies
whensoeuer
they
assault
vs
.
If
therefore
we
would
defend
our selues
and
driue
backe
Sathan
,
wee
must
not
onely
buckle
vnto
vs
the
defensiue
armour
before
spoken
of
(
for
he
that
standeth
altogether
vpon
defence
,
standeth
vpon
no
defence
)
but
wee
must
take
vnto
vs
the
sword
of
the
spirit
,
wherewith
we
may
repell
and
deadly
wound
our
spirituall
enemies
.
Wherein
we
are
to
imitate
the
example
of
our
chiefe
Captaine
Iesus
Christ
,
who
though
he
was
able
to
haue
confuted
Sathan
by
other
arguments
,
or
to
haue
confounded
him
by
the
omnipotent
power
of
his
deitie
,
Matth.
4.
yet
as
he
suffered
himselfe
to
be
tempted
in
all
things
like
vnto
vs
,
so
he
vsed
also
the
same
weapons
,
which
he
hath
appointed
vs
to
vse
in
this
spirituall
combat
of
temptations
,
to
the
end
that
we
might
be
taught
how
to
handle
them
,
hauing
his
example
for
our
imitation
,
and
also
may
conceiue
assured
hope
of
victorie
,
considering
that
our
Captaine
subdued
Sathan
with
the
selfesame
weapons
.
§
.
Sect.
2
Whensoeuer
therefore
wee
are
assaulted
by
Sathan
,
let
vs
draw
out
the
sword
of
the
spirit
,
That
the
sword
of
the
spirit
is
a
most
fit
weapon
to
repell
Sathans
temptations
.
that
wee
may
defend
our selues
,
and
giue
him
the
foyle
,
as
being
the
most
fit
weapon
for
this
purpose
:
for
if
Sathan
seeke
to
blind
the
eyes
of
our
vnderstanding
with
ignorance
,
that
thereby
hee
may
leade
vs
as
it
were
hoodwinkt
into
sinne
,
the
word
of
God
is
a
lanthorne
to
our
feete
,
and
a
light
vnto
our
pathes
to
discouer
Sathans
darke
illusions
and
secret
ambushments
,
and
to
guide
our
feete
in
the
way
of
peace
.
If
he
seeke
to
deceiue
vs
with
his
lies
,
and
to
seduce
vs
into
errors
;
the
word
of
God
is
the
touchstone
of
truth
,
by
which
wee
discerne
the
pure
golden
veritie
from
the
drossie
conceits
of
humane
inuentions
;
and
the
subtill
delusions
of
Sathans
probable
falsehoods
,
from
the
vndoubted
certaintie
of
Gods
infallible
truth
.
If
he
transforme
himselfe
into
an
angell
of
light
,
Gods
word
doth
pull
off
his
vizard
,
and
maketh
him
appeare
in
his
owne
likenes
:
if
he
come
vpon
vs
like
a
roring
lion
to
deuoure
vs
,
it
protecteth
vs
from
danger
,
and
maketh
vs
strong
enough
to
withstand
his
violence
.
Seeing
therefore
this
weapon
is
so
excellent
,
let
vs
most
highly
esteeme
it
,
and
manfully
vse
it
whensoeuer
Sathan
doth
assault
vs
and
tempt
vs
vnto
sinne
.
How
we
are
to
vse
the
sword
of
the
spirit
in
the
conflict
of
temptations
.
For
example
,
when
he
inticing
vs
to
commit
sinne
,
doth
extenuate
and
mince
it
as
though
it
were
but
a
May-game
and
a
tricke
of
youth
which
God
regardeth
not
;
let
vs
draw
out
the
sword
of
the
spirit
,
saying
,
it
is
written
,
that
all
they
are
accursed
who
continue
not
in
all
that
is
written
in
the
booke
of
the
law
to
doe
it
,
Galat.
3
10.
Rom.
8.8
.
Gal.
3.10
.
that
they
who
liue
according
to
the
flesh
,
cannot
please
God
,
Rom.
8.8
.
that
the
burthen
of
sinne
cannot
be
light
,
seeing
it
pressed
out
of
Christ
himselfe
a
bloudie
sweate
,
&c.
On
the
other
side
,
if
hee
aggrauate
the
hainousnes
of
our
sins
,
to
the
end
hee
may
draw
vs
into
despaire
of
Gods
mercie
;
let
vs
say
,
Ezec.
18.23.32
it
is
written
,
I
will
not
the
death
of
a
sinner
(
saith
the
Lord
)
but
that
he
repent
and
liue
,
Ezech.
18.23.32
.
And
,
that
Iesus
Christ
came
into
the
world
to
saue
sinners
,
1.
Tim.
1.15
.
Matth.
9.13
.
1.
Tim.
1.15
.
And
that
he
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
Matth.
9.13
.
Ioh.
3.16
.
If
he
tempt
vs
to
the
loue
of
the
world
,
and
to
the
seruice
of
this
vnrighteous
Mammon
;
let
vs
answer
him
,
Matth.
6.24
.
that
it
is
impossible
to
serue
two
masters
of
such
contrarie
disposition
,
as
it
is
written
Matth.
6.24
.
That
if
wee
loue
the
world
,
1.
Ioh.
2.15
.
Iam.
4.4
.
the
loue
of
the
father
abideth
not
in
vs
,
1.
Ioh.
2.15
.
That
the
amitie
of
the
world
is
enmitie
against
God
,
Iam.
4.4
.
Contrariwise
,
if
renouncing
the
world
,
and
endeuouring
to
serue
the
Lord
in
vprightnes
and
in
truth
,
hee
seeke
to
draw
vs
from
our
integritie
,
by
threatning
afflictions
and
persecution
;
wee
are
to
strengthen
our selues
and
resist
him
with
the
sword
of
the
spirit
,
remembring
that
they
are
blessed
which
suffer
persecution
for
righteousnes
sake
,
Matth.
5.10
.
1.
Tim.
3.12
.
for
theirs
is
the
kingdom
of
heauen
,
Mat.
5.10
.
That
all
that
will
liue
godly
in
Christ
Iesus
shall
suffer
persecution
,
1.
Tim.
3.12
.
That
whosoeuer
loseth
any
thing
for
Christs
sake
,
Matth.
19.29
.
shall
receiue
in
recompence
an
hundreth
fold
more
,
and
haue
euerlasting
life
to
boote
,
Matth.
19.29
.
If
he
tempt
vs
to
the
neglect
of
Gods
word
,
wee
are
to
tell
him
,
that
all
Christs
sheepe
heare
his
voyce
and
follow
him
,
Ioh.
10.27
.
Ioh.
8.47
.
Ioh.
10.27
.
That
whosoeuer
is
of
God
heareth
Gods
words
,
Ioh.
8.47
.
that
they
who
know
God
heare
his
ministers
,
whereas
he
that
is
not
of
God
heareth
them
not
,
1.
Ioh.
4.6
.
And
if
he
obiect
that
wee
cannot
heare
it
without
great
labour
and
cost
,
wee
are
to
remember
,
that
whosoeuer
is
a
wise
Merchant
fit
for
the
kingdome
of
God
,
will
rather
sell
all
he
hath
to
buy
this
precious
pearle
,
than
be
without
it
,
Matth.
13.44
,
45
,
46.
Mat.
13.44.45
.
On
the
other
side
,
if
he
tempt
vs
to
content
our selues
with
the
bare
hearing
thereof
,
neglecting
obedience
thereunto
,
we
are
to
tell
him
that
not
the
hearers
of
the
word
,
Rom.
2.13
.
but
the
doers
thereof
shall
be
iustified
,
Rom.
2.13
.
that
they
who
are
hearers
of
the
word
and
not
doers
also
,
doe
deceiue
themselues
,
Iam.
1.22
.
if
they
thinke
hereby
to
haue
any
assurance
of
eternall
life
,
Iam.
1.22
.
That
not
euery
one
who
saith
Lord
,
Lord
,
(
that
is
,
Matth.
7.21
.
maketh
a
goodly
profession
of
religion
)
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
the
father
who
is
in
heauen
.
Matth.
7.21
.
So
when
he
tempteth
vs
to
pride
,
wee
are
to
say
vnto
him
,
Sathan
I
may
not
yeeld
vnto
thy
temptation
,
for
it
is
written
;
God
resisteth
the
proude
,
but
giueth
his
grace
to
the
humble
,
1.
Pet.
5.5
.
1.
Pet.
5.5
.
If
he
tempt
vs
to
couetousnes
,
we
are
to
resist
him
,
saying
,
it
is
written
,
1.
Tim.
6.10
.
that
the
desire
of
money
is
the
roote
of
all
euill
,
1.
Tim.
6.10
.
If
to
carking
care
,
wee
are
to
tell
him
,
that
the
Apostle
exhorteth
vs
to
cast
all
our
care
on
the
Lord
,
for
he
careth
for
vs
,
1.
Pet.
5.7
.
1.
Pet.
5.7
.
If
to
vnthriftie
mispending
of
Gods
gifts
,
and
carelesse
consuming
of
our
estates
,
wee
are
to
tell
him
,
that
he
that
prouideth
not
for
his
familie
,
1.
Tim.
5.8
.
is
worse
than
an
Infidell
,
1.
Tim.
5.8
.
§
.
Sect.
3
And
thus
may
we
repell
the
violence
of
all
Sathans
temptations
and
giue
him
the
soyle
,
if
wee
will
take
vnto
vs
the
sword
of
the
spirit
,
That
it
behooueth
vs
to
be
skilfull
in
handling
the
sword
of
the
spirit
.
and
skilfully
vse
the
same
in
the
fight
;
for
it
is
not
sufficient
that
we
haue
this
sword
lying
by
vs
,
nor
to
be
able
to
shew
the
goodnes
thereof
in
discourse
,
if
in
the
meane
time
we
neuer
draw
it
out
to
fight
the
spirituall
combat
,
but
let
it
rust
in
the
scabberd
;
but
we
must
alwaies
haue
it
readie
for
the
combat
,
and
(
as
it
were
)
naked
in
our
hands
,
that
wee
may
strike
home
,
and
cut
off
all
the
temptations
of
Sathan
,
and
the
lusts
of
our
owne
flesh
when
they
doe
assault
vs
.
And
to
this
end
we
must
be
skilfull
in
the
vse
thereof
:
for
though
a
man
haue
an
excellent
weapon
,
yet
if
he
know
not
how
to
vse
it
,
it
will
little
helpe
him
either
to
defend
himselfe
or
offend
his
enemie
:
so
if
a
man
haue
this
two
edged
sword
of
Gods
word
,
and
haue
no
skill
to
rule
it
,
he
will
strike
flatlong
and
not
cut
,
and
sometime
wound
himselfe
in
stead
of
hurting
his
enemie
;
yea
so
politike
a
warriour
is
Sathan
,
against
whom
we
fight
,
that
if
wee
be
not
skilfull
in
the
vse
of
this
sword
,
he
will
turne
the
edge
and
point
thereof
against
our selues
,
and
so
in
stead
of
defending
vs
,
it
will
,
like
the
sword
of
Goliah
,
be
readie
for
the
enemie
to
cut
off
our
owne
head
.
And
therefore
it
behooueth
vs
to
come
into
Gods
schoole
continually
,
that
there
we
may
learne
how
to
vse
and
handle
this
sword
of
Gods
word
so
cunningly
,
that
wee
may
resist
Sathan
in
all
his
assaults
,
and
giue
him
no
aduantage
in
the
fight
.
Otherwise
he
will
vse
it
to
our
own
ouerthrow
;
for
if
hee
durst
fight
against
our
Sauiour
Christ
with
his
owne
weapon
the
word
of
God
,
whose
knowledge
was
exquisite
and
without
measure
,
saying
,
It
is
written
;
how
much
more
busie
will
he
be
in
vsing
it
against
vs
,
who
haue
not
attained
vnto
the
least
part
of
his
skill
?
The
folly
of
those
who
neglect
this
spirituall
weapon
.
Whereby
appeareth
first
the
carnall
retchlesnesse
of
many
men
,
who
,
as
though
there
were
no
enemie
to
assault
them
,
haue
not
this
weapon
in
their
houses
at
all
,
or
if
they
haue
,
yet
they
bestow
more
time
in
prophane
exercises
,
than
in
studie
how
to
vse
the
sword
of
the
spirit
for
their
owne
defence
;
or
at
least
trusting
to
their
owne
skill
as
sufficient
in
it selfe
,
they
seldome
come
to
the
Lords
schoole
,
where
they
might
learne
to
vse
the
weapon
of
Gods
word
for
their
best
aduantage
.
Secondly
,
hereby
appeareth
the
wicked
practise
of
the
enemies
of
Gods
truth
,
who
take
from
Gods
people
this
sword
of
the
spirit
,
which
the
Lord
hath
giuen
vnto
all
for
their
defence
.
Neither
doth
the
Apostle
in
this
place
exhort
onely
the
Clergie
to
take
this
weapon
,
but
all
Christians
whatsoeuer
,
who
are
assaulted
with
their
spirituall
enemies
:
but
they
notwithstanding
conspiring
with
Sathan
to
worke
the
ouerthrow
of
Gods
Church
,
depriue
them
of
the
vse
of
the
sword
of
the
spirit
,
the
word
of
God
,
and
so
betray
them
into
the
power
of
Sathan
,
being
able
to
make
no
resistance
,
when
their
chiefe
weapon
is
taken
from
them
.
CHAP.
XVI
.
Of
Prayer
.
§
.
Sect.
1
THe
last
and
chiefe
meanes
wherby
we
may
both
defend
our selues
and
offend
our
enemie
,
Eph.
6.18
.
That
prayer
is
the
meanes
of
obtaining
Gods
assistance
,
and
the
rest
of
the
spirituall
armour
.
is
feruent
and
effectual
prayer
,
which
the
Apostle
exhorteth
vs
to
vse
,
Eph.
6.18
.
And
pray
alwaies
with
&c.
The
necessitie
and
profit
of
which
exercise
is
exceeding
great
in
this
spirituall
combat
,
because
thereby
we
doe
obtaine
all
our
strength
to
fight
,
and
victorie
also
ouer
our
enemies
.
For
first
wee
cannot
endure
the
least
assault
of
Sathan
by
our
owne
strength
,
vnlesse
wee
be
armed
with
the
power
of
Gods
might
,
as
before
I
haue
shewed
.
And
the
Lords
assistance
,
whereby
onely
we
can
ouercome
,
is
obtained
by
earnest
and
effectuall
prayer
,
according
to
that
Psal.
50.15
.
Call
vpon
me
in
the
day
of
trouble
;
Psal.
50.15
.
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
our
Sauiour
prescribeth
vs
this
meanes
to
free
our selues
from
temptation
,
or
at
least
from
being
ouercome
by
them
,
by
crauing
the
Lords
assistance
,
saying
,
Leade
vs
not
into
temptation
,
Matth.
6.13
.
but
deliuer
vs
from
euill
,
Matth.
6.13
.
So
hee
exhorteth
his
disciples
vnto
prayer
,
least
they
should
enter
into
temptation
.
Luk.
22.40
.
Luk.
22.40
,
46.
Secondly
,
we
cannot
obtaine
the
spirituall
armour
(
before
described
)
by
any
meanes
of
our
owne
,
but
those
graces
of
Gods
spirit
are
his
gifts
,
from
whom
euery
good
and
perfect
gift
descendeth
,
Iam.
1.17
.
Iam.
1.17
.
and
therefore
are
to
be
begged
at
his
hands
by
earnest
and
effectuall
prayer
,
we
hauing
his
gracious
promise
,
Matth.
7.7
.
that
if
we
aske
we
shall
receiue
,
Math.
7.7
.
And
our
Sauiour
hath
assured
vs
,
that
whatsoeuer
wee
aske
the
father
in
his
name
,
Ioh.
16.23
.
he
will
giue
it
vs
,
Ioh.
16.23
.
And
to
this
his
promise
he
addeth
his
commandement
in
the
verse
following
,
saying
,
Vers.
24.
Luk.
11.13
.
Aske
and
you
shall
receiue
.
Yea
,
if
we
doe
but
truly
desire
the
holy
Ghost
,
the
Father
will
giue
him
vnto
vs
,
Luk.
11.13
.
And
hee
commeth
not
alone
,
but
bringeth
with
him
our
spirituall
armour
,
euen
all
his
graces
fit
for
to
arme
vs
in
the
spirituall
combat
,
against
all
the
assaults
of
Sathan
and
his
assistants
.
§
.
Sect.
2
But
whereas
these
graces
are
in
this
life
but
weake
and
imperfect
in
vs
;
The
rest
of
the
spirituall
armour
is
not
sufficient
without
prayer
.
our
truth
being
mixt
with
will-worship
and
hypocrisie
,
the
puritie
of
our
conscience
being
stained
with
our
corruption
;
our
knowledge
of
the
Gospell
but
in
part
,
and
shadowed
with
the
vaile
of
ignorance
;
our
faith
mixt
with
doubting
,
and
weakened
with
incredulitie
;
our
hope
shaken
from
our
anker-hold
,
when
the
promises
of
God
are
delaied
;
and
whereas
we
also
are
vnskilfull
to
vse
this
spiritual
armour
for
our
best
aduantage
;
therefore
it
behooueth
vs
after
wee
haue
armed
our selues
at
all
points
,
not
to
trust
altogether
in
our
armour
,
but
to
haue
our
recourse
vnto
our
grand
Captaine
Christ
Iesus
,
acknowledging
our
owne
weakenesse
,
and
desiring
his
aide
and
assistance
,
that
being
armed
with
his
power
,
we
may
obtaine
a
glorious
victorie
ouer
our
spirituall
enemies
.
And
as
Moses
ioyned
with
Iosuahs
sword
his
owne
effectual
prayer
,
which
was
of
farre
greater
efficacie
;
for
when
he
held
vp
his
hands
in
prayer
,
Israel
preuailed
;
but
when
he
fainted
,
Amaleck
had
the
vpper
hand
:
so
wee
being
to
fight
against
the
spirituall
Amalekites
,
are
not
wholie
to
trust
in
our
spirituall
weapons
,
but
we
are
to
implore
continually
the
Lords
assistance
by
heartie
prayer
,
assuring
our selues
that
if
we
lift
vp
our
hands
and
hearts
vnto
God
,
we
shal
in
the
end
obtaine
a
full
victorie
;
but
if
we
faint
,
the
spirituall
Amaleck
will
preuaile
against
vs
.
Whilest
our
mindes
lie
groueling
on
the
earth
,
it
is
an
easie
matter
for
these
spirituall
wickednesses
to
ouercome
vs
,
seeing
they
fight
against
vs
from
high
places
;
but
if
wee
lift
vp
our
hearts
in
prayer
vnto
God
,
our
mindes
and
soules
shall
be
as
it
were
transported
into
heauen
,
which
is
a
tower
of
strength
,
into
which
our
spirituall
enemies
cannot
approch
.
Whensoeuer
therefore
wee
are
assaulted
by
Sathan
,
let
vs
lift
vp
our
soules
into
heauen
by
effectuall
prayer
,
and
so
we
shall
be
out
of
his
reach
.
§
.
Sect.
3
Now
that
our
prayers
may
bee
effectuall
,
there
are
diuers
conditions
and
properties
required
in
them
by
the
Apostle
in
this
place
.
First
,
that
wee
pray
continually
,
Luk.
18.1
.
1.
Thess.
5.17
.
The
properties
required
in
prayer
.
which
also
our
Sauiour
Christ
enioyneth
vs
,
Luk.
18.1
.
And
Paul
also
1.
Thess.
5.17
.
not
that
wee
must
neglect
all
other
exercises
and
doe
nothing
but
pray
;
for
there
is
a
time
to
heare
the
word
,
to
do
the
workes
of
mercie
and
of
our
callings
;
but
his
meaning
is
that
we
be
alwaies
readie
to
pray
vpon
all
good
occasions
:
especially
in
the
time
of
temptation
this
dutie
is
required
,
according
to
that
Psal.
50.15
.
Psal.
50.15
.
And
therefore
the
Apostle
saith
not
,
that
wee
must
pray
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
euery
particular
time
and
season
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
euery
fit
time
when
iust
occasion
and
opportunitie
is
offered
.
Seeing
therefore
in
the
time
of
temptation
we
doe
especially
need
the
Lords
helpe
;
therfore
,
that
aboue
al
other
is
the
opportune
and
conuenient
time
wherein
we
are
to
implore
the
Lords
assistance
.
Where
by
the
way
the
stinted
prayers
of
the
popish
rabble
,
which
they
restraine
to
set
houres
is
confuted
,
for
the
Apostle
willeth
vs
alwaies
to
be
in
readines
when
any
fit
occasion
is
offered
.
The
second
thing
required
,
is
,
that
wee
pray
with
all
manner
of
prayers
and
supplication
.
The
former
word
here
vsed
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
the
earnest
desiring
of
any
good
thing
:
the
other
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
deprecation
of
some
euill
;
so
that
whether
wee
want
any
thing
that
is
good
,
or
would
be
deliuered
from
any
thing
which
is
euill
,
wee
must
haue
recourse
vnto
God
by
prayer
,
that
we
may
obtaine
the
one
and
auoide
the
other
;
but
more
especially
when
we
feele
the
want
or
weaknes
of
any
part
of
the
spirituall
armour
,
the
graces
of
Gods
spirit
,
wee
are
to
begge
them
at
Gods
hand
,
that
so
wee
may
be
enabled
to
stand
in
the
encounter
;
and
when
wee
apprehend
the
extreame
malice
,
ioyned
with
the
great
power
and
cunning
policie
of
our
spirituall
enemies
,
wee
are
earnestly
to
pray
that
the
Lord
will
not
leade
vs
into
temptation
;
or
if
he
doe
,
yet
that
he
will
not
suffer
vs
to
fall
therein
and
to
be
ouerthrowne
.
And
these
our
prayers
must
not
onely
be
publike
in
the
Church
,
but
also
priuate
in
our
chambers
;
neither
must
wee
be
alwaies
begging
these
benefits
at
Gods
hand
,
but
hauing
obtained
them
,
we
must
be
as
readie
to
giue
him
thankes
,
and
to
ascribe
the
glorie
of
all
vnto
him
,
who
is
the
author
and
bestower
of
all
vertue
and
grace
which
is
in
vs
;
and
so
calling
vpon
God
with
all
manner
of
prayer
,
he
will
be
continually
readie
to
assist
vs
in
our
spirituall
combat
.
The
third
thing
required
,
is
,
that
we
pray
in
or
by
the
spirit
,
for
the
word
here
vsed
may
signifie
both
.
First
therefore
we
must
pray
in
the
spirit
;
to
which
is
required
first
that
we
pray
with
vnderstanding
;
in
which
respect
the
ignorant
Papists
offend
,
who
pray
in
an
vnknowne
tongue
;
and
the
ignorant
Protestants
also
,
who
though
they
pray
in
their
owne
language
,
yet
know
not
the
sense
and
meaning
of
that
they
speake
.
Secondly
,
that
we
pray
with
attentiue
mindes
,
ioyning
our
hearts
with
our
tongues
,
and
thoughts
with
words
,
to
which
is
opposed
the
prayer
of
the
lippes
alone
,
when
as
wee
draw
neere
vnto
God
with
our
mouthes
,
our
hearts
in
the
meane
time
being
farre
from
him
,
Esa.
29.13
.
as
it
is
Esa.
29.13
.
Which
kinde
of
prayer
is
odious
and
abominable
vnto
God
:
for
what
more
grosse
discord
than
when
the
tongue
and
heart
disagree
from
one
another
,
which
should
be
tuned
in
vnisone
?
And
as
the
carcasse
being
seuered
from
the
soule
is
presently
corrupt
and
stinketh
;
so
the
prayer
of
the
lips
being
seuered
from
the
prayer
of
the
heart
,
which
is
the
life
and
soule
of
it
,
is
but
a
dead
carcasse
of
prayer
,
and
stinketh
in
Gods
nostrels
.
Thirdly
,
that
we
pray
with
a
pure
conscience
and
faith
vnfained
,
lifting
vp
pure
hands
to
God
,
1.
Tim.
2.8
.
without
wrath
or
doubting
,
as
it
is
1.
Tim.
2.8
.
to
which
is
opposed
prayer
proceeding
from
a
polluted
conscience
,
when
as
men
liue
in
their
sinnes
without
any
true
sorrow
for
those
which
are
past
,
or
any
sincere
purpose
to
forsake
them
in
the
time
to
come
;
which
prayers
must
needes
proceede
from
an
heart
full
of
incredulitie
,
seeing
they
haue
no
promise
in
the
word
whereupon
they
may
ground
their
faith
:
nay
,
contrariwise
it
is
said
,
that
God
heareth
not
sinners
,
Ioh.
9.31
.
that
is
,
Ioh.
9.31
.
such
as
go
on
in
their
sinnes
without
repentance
,
hauing
no
purpose
of
heart
to
leaue
and
forsake
them
.
And
thus
you
see
what
it
is
to
pray
in
the
spirit
,
which
wee
cannot
perfourme
,
vnlesse
we
pray
through
and
by
the
spirit
of
God
,
which
helpeth
our
infirmities
,
and
teacheth
vs
to
pray
as
wee
ought
,
yea
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
,
Rom.
8
26.
§.
Sect.
4.
Of
watchfulnes
Matth.
26.
as
it
is
Rom.
8.26
.
The
fourth
thing
required
is
watchfulnes
;
which
dutie
is
required
ioyntly
with
prayer
in
many
places
.
Our
Sauiour
three
times
ioyneth
them
together
,
saying
,
Watch
and
pray
that
ye
enter
not
into
temptation
,
Matth.
26.
And
the
Apostle
Peter
1.
Epist
4.7
.
saith
,
Now
the
end
of
all
things
is
at
hand
:
1.
Pet.
4.7
.
Be
ye
therefore
sober
and
watching
vnto
prayer
.
As
though
hee
should
say
,
your
enemie
the
diuell
as
a
roring
lion
walketh
about
,
seeking
whom
he
may
deuoure
,
and
therefore
it
behooueth
you
at
all
times
like
valiant
and
carefull
souldiers
,
who
are
still
in
daunger
to
be
assaulted
by
their
enemies
,
to
be
sober
and
watch
,
1.
Pet
5.8
.
as
it
is
1.
Pet.
5.8
.
but
now
more
especially
seeing
the
end
of
all
things
is
at
hand
,
for
Sathan
knowing
that
his
time
is
but
short
,
will
redouble
all
his
forces
to
work
our
destruction
,
euen
as
souldiers
will
most
fiercely
assault
a
town
,
when
as
they
cannot
long
lie
at
the
siege
,
either
by
reason
of
winter
drawing
on
,
or
the
approching
of
new
forces
to
relieue
the
towne
or
raise
the
siege
.
Seeing
therefore
Sathan
redoubleth
his
force
and
care
in
working
our
destruction
,
let
vs
redouble
our
care
and
watchfulnes
in
seeking
to
preuent
his
force
and
malice
.
For
if
Sathan
watch
continually
that
he
may
murther
vs
,
shall
not
wee
be
watchfull
in
withstanding
his
assaults
?
He
is
continually
in
armes
to
ouerthrow
vs
,
and
shall
not
wee
watch
night
and
day
in
our
Christian
armour
,
that
we
may
defeate
his
forces
and
obtaine
victorie
?
Now
this
our
watchfulnes
is
partly
of
the
bodie
,
and
partly
of
the
soule
.
The
bodily
watching
is
the
abstaining
from
naturall
sleepe
,
to
the
end
that
wee
may
giue
our selues
vnto
prayer
;
Psal.
6.6
.
Psal.
88.1
.
when
as
with
Dauid
we
water
our
couch
with
teares
,
Psal.
6.6
.
and
call
vpon
God
not
onely
in
the
day
,
but
in
the
night
also
,
as
it
is
Psal.
88.1
.
And
when
as
euen
at
midnight
we
rouze
vp
our selues
to
giue
thankes
vnto
God
for
his
mercie
and
benefits
,
Psal.
119.62
.
as
it
is
Psal.
119.62
.
The
watchfulnes
of
the
soule
is
when
as
wee
doe
not
sleepe
in
our
sinnes
,
being
rocked
in
the
cradle
of
carnall
securitie
,
but
shake
off
our
drowsines
by
vnfained
repentance
,
rising
vp
to
newnes
of
life
.
And
to
this
watchfulnes
the
Apostle
exhorteth
vs
Eph.
5.14
.
Awake
thou
that
sleepest
,
Eph.
5.14
.
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
,
&c.
for
wee
are
dead
in
our
sinnes
,
till
Christ
by
his
spirit
mortifie
them
and
reuiue
vs
,
Eph.
2.1
.
raising
vs
vp
to
newnes
of
life
,
as
it
is
Eph.
2.1
.
Though
therefore
wee
take
our
rest
and
sleepe
in
that
measure
which
nature
requireth
,
1.
Thess.
5.6
.
yet
let
vs
not
sleepe
as
doe
other
,
(
to
wit
,
in
carnall
securitie
)
but
let
vs
watch
and
be
sober
,
as
it
is
1.
Thess.
5.6
.
because
in
this
respect
it
is
time
that
we
should
arise
from
sleepe
,
for
the
darke
night
of
ignorance
is
past
;
and
the
bright
sun-shine
day
of
the
Gospel
is
come
,
Rom.
13.12
.
&c.
let
vs
therefore
cast
away
the
workes
of
darknes
,
and
let
vs
put
on
the
armour
of
light
:
So
that
we
walke
honestly
as
in
the
day
:
not
in
gluttony
and
drunkennes
,
neither
in
chambering
and
wantonnesse
,
nor
in
strife
and
enuying
:
but
putting
on
the
Lord
Iesus
Christ
,
taking
no
thought
for
the
flesh
,
to
fulfill
the
lusts
thereof
,
as
it
is
Rom.
13.12
,
13
,
14.
And
this
is
the
Christian
watch
which
we
are
to
ioyne
with
prayer
:
but
as
I
would
not
haue
vs
put
our
whole
confidence
in
the
spirituall
armour
,
so
much
lesse
in
our
owne
care
and
watchfulnes
;
for
wee
must
relie
our selues
vpon
God
onely
,
desiring
him
to
watch
ouer
vs
while
we
sleepe
;
but
yet
with
the
Lords
assistance
wee
must
ioyne
our
endeuour
,
and
not
drowsily
and
sleepely
receiue
his
aide
:
and
as
the
godly
husbandman
expecteth
the
fruites
of
the
earth
from
the
blessing
of
God
,
and
yet
notwithstanding
vseth
all
paines
,
care
and
diligence
in
plowing
,
harrowing
and
sowing
his
ground
;
so
we
are
to
seeke
deliuerance
from
the
force
and
malice
of
our
spirituall
enemies
of
God
alone
,
but
yet
wee
are
to
ioyne
our
good
endeuour
carefully
and
diligently
,
vsing
all
the
good
meanes
which
are
ordained
of
God
for
this
purpose
.
§
.
Sect.
5
The
fift
thing
required
is
perseuerance
in
prayer
:
Of
perseuerance
in
praier
.
for
it
is
not
sufficient
to
pray
earnestly
and
feruently
for
a
spirt
,
but
we
must
continue
therein
,
expecting
the
Lords
leisure
.
And
vnto
this
we
are
exhorted
Rom.
12.12
.
continuing
in
prayer
.
Rom.
12.12
.
So
the
Prophet
Dauid
perswadeth
to
expect
and
waite
for
the
Lord
,
Psal.
27.14
.
and
to
bee
strong
in
continuing
constantlie
in
our
course
,
and
then
in
the
end
God
will
comfort
our
hearts
,
Psal.
27.14
.
And
the
Apostle
Paul
willeth
vs
to
pray
incessantly
,
1.
Thess.
5.17
.
like
importunate
suiters
who
will
haue
no
nay
,
though
they
receiue
many
denials
.
To
this
dutie
our
Sauiour
encourageth
vs
by
the
parable
of
the
vnrighteous
Iudge
,
who
though
hee
neither
cared
for
man
nor
feared
God
,
Luk.
18.1
.
yet
was
moued
through
importunitie
to
do
the
poore
widow
iustice
;
and
therefore
our
heauenly
father
will
much
more
graunt
the
importunate
suites
of
his
elect
,
Why
the
Lord
delaieth
to
graunt
the
petitions
of
his
children
.
especially
hauing
bound
himselfe
thereunto
by
his
most
gracious
promises
.
True
it
is
that
the
Lord
doth
many
times
deferre
to
graunt
the
prayers
of
his
children
,
as
though
he
heard
or
regarded
them
not
;
when
as
in
truth
he
neuer
delayeth
any
of
their
lawfull
suites
,
vnlesse
it
be
to
this
end
that
hee
may
thereby
either
conuay
vnto
them
greater
benefits
than
they
desire
,
as
when
hee
giueth
spirituall
graces
in
stead
of
earthly
benefits
;
or
els
that
thereby
he
may
moue
them
to
pray
more
feruently
,
and
so
exercise
and
increase
their
faith
,
hope
and
patience
;
or
that
he
may
shew
these
his
graces
to
the
praise
of
his
glorie
who
hath
bestowed
them
,
both
to
others
and
the
parties
themselues
;
or
that
hee
may
moue
vs
more
thankfully
to
receiue
and
highly
to
esteeme
his
benefits
,
after
by
long
suite
wee
haue
obtained
them
,
which
wee
would
not
so
greatly
regard
if
he
bestowed
them
at
the
first
motion
.
A
notable
example
hereof
we
haue
in
the
Canaanitish
woman
,
both
for
our
comfort
and
imitation
,
Matth.
15.
Matth.
15.
To
whose
prayers
our
Sauiour
Christ
gaue
(
as
it
seemed
)
no
eare
;
and
when
he
did
take
notice
of
her
suite
he
giueth
her
a
double
repulse
,
first
by
telling
her
that
he
was
sent
onely
to
the
lost
sheepe
of
the
house
of
Israel
;
and
when
this
would
not
moue
her
to
surcease
her
suite
,
he
vseth
a
more
bitter
deniall
,
telling
her
that
it
was
not
fit
to
take
the
childrens
bread
and
to
cast
it
to
whelpes
:
but
when
she
was
not
hereby
discouraged
,
nor
her
faith
extinguished
,
but
rather
of
a
sparke
increased
to
a
great
flame
,
at
the
last
she
doth
not
onely
receiue
what
she
desired
,
but
also
was
sent
away
with
great
commendation
.
But
wherefore
did
not
our
Sauiour
graunt
her
petition
at
the
first
hearing
?
Surely
not
that
he
grudged
her
her
suite
,
or
was
loth
to
entertaine
it
,
but
to
the
end
that
he
might
make
her
more
earnestly
implore
his
helpe
,
and
manifest
to
all
the
world
her
singular
faith
;
and
lastly
,
that
she
might
be
an
example
to
vs
for
our
imitation
,
both
to
encourage
vs
in
asking
of
God
the
supplie
of
our
wants
,
and
also
to
perseuere
in
prayer
,
though
at
the
first
God
seemeth
not
to
regard
vs
,
yea
though
wee
receiue
diuers
repulses
and
many
discouragements
:
which
if
we
perfourme
wee
shall
haue
a
notable
testimonie
of
a
true
faith
,
when
as
we
can
patiently
abide
the
Lords
leisure
,
though
hee
doe
deferre
his
helpe
,
Esa.
28.16
.
for
he
that
beleeueth
,
will
not
make
haste
,
as
it
is
Esa.
28.16
.
and
in
the
end
wee
shall
be
sure
to
obtaine
our
godly
and
honest
desires
,
if
not
as
we
would
,
yet
as
it
shal
be
most
for
our
good
,
and
withall
eternall
blessednes
.
For
the
Lord
is
the
God
of
iudgement
;
and
blessed
are
all
they
that
waite
for
him
,
Esa.
30.18
.
as
it
is
Esa.
30.18
.
When
therefore
we
are
assaulted
by
our
spiritual
enemies
,
and
readie
to
faint
in
the
combat
of
temptations
,
let
vs
call
vpon
the
Lord
for
his
assistance
,
that
wee
may
be
freed
from
danger
and
deliuered
from
them
;
and
if
the
Lord
doe
seeme
to
deferre
his
helpe
,
and
suffer
vs
still
to
beare
the
brunt
of
the
battaile
,
after
wee
haue
many
times
implored
his
assistance
,
yet
let
vs
not
be
discouraged
,
but
constantly
perseuere
in
prayer
,
assuring
our selues
that
the
Lord
will
either
free
vs
from
the
temptation
,
or
els
giue
vs
strength
to
endure
and
ouercome
it
:
for
hee
hath
promised
that
he
will
not
suffer
vs
to
be
tempted
aboue
our
power
,
but
that
he
will
giue
a
good
issue
to
the
temptation
that
wee
may
be
able
to
beare
it
,
and
he
is
faithfull
and
true
of
his
word
:
1.
Cor.
10.13
.
as
it
is
1.
Cor.
10.13
.
It
may
be
that
the
Lord
wil
not
quite
free
vs
from
the
skirmish
of
temptation
,
though
we
haue
often
desired
it
of
him
,
either
because
he
would
further
trie
our
Christian
valour
,
and
exercise
our
faith
,
or
restraine
vs
from
sinne
,
especially
spirituall
pride
,
to
which
wee
are
too
too
subiect
;
as
wee
may
see
in
the
example
of
Paul
,
who
being
buffeted
by
the
messenger
of
Sathan
,
besought
the
Lord
thrice
that
he
might
depart
from
him
:
but
the
Lord
answered
,
that
his
grace
which
he
bestowed
on
him
was
sufficient
,
and
that
his
power
was
made
manifest
in
the
Apostles
weaknes
,
as
appeareth
2.
Cor.
12.8
,
9.
1.
Cor.
12.8.9
.
Now
the
cause
why
the
Lord
would
not
altogether
release
him
,
was
,
that
he
might
be
humbled
hereby
,
the
pricke
of
the
flesh
letting
out
the
winde
of
vaine
glorie
,
which
would
haue
puffed
him
vp
,
by
reason
of
the
multitude
of
reuelations
which
hee
had
receiued
.
Let
vs
not
therefore
send
for
the
Lords
assistance
(
as
it
were
)
by
poste
;
and
prescribe
the
Lord
a
time
with
the
Bethulians
,
wherein
if
we
be
not
relieued
we
will
faint
and
cowardly
yeeld
:
for
that
which
the
Prophet
speaketh
from
the
Lord
concerning
the
vision
,
may
fitly
bee
spoken
of
the
Lords
aide
and
helpe
;
Though
it
tarie
,
watch
;
Hab.
2.3
.
for
it
shall
surely
come
and
not
stay
,
Habac.
2.3
.
§
.
Sect.
6
The
last
thing
required
in
our
prayers
,
is
,
Prayer
to
be
made
for
all
the
Saints
.
that
wee
doe
not
onely
pray
for
our selues
,
but
also
for
all
the
Saints
.
For
wee
are
fellow
members
of
the
same
bodie
,
wee
are
fellow
souldiers
which
fight
vnder
the
same
Captaine
Iesus
Christ
,
and
consequently
their
victorie
is
our
victorie
,
and
their
foyles
are
our
foyles
.
As
therefore
souldiers
do
not
only
stand
vpon
their
seuerall
guards
,
but
ioyne
their
forces
together
,
whereby
it
commeth
to
passe
,
that
they
who
being
scattered
might
easily
be
ouercome
,
hauing
vnited
their
forces
are
vnresistable
;
so
wee
are
not
onely
to
stand
vpon
our
owne
defence
,
but
to
ioyne
in
prayer
with
the
whole
Church
militant
,
and
then
shall
not
our
spirituall
enemies
stand
against
vs
:
for
of
the
praier
of
one
righteous
man
auaileth
much
,
Iam.
5.16
.
being
feruent
and
effectuall
;
of
what
efficacie
and
power
are
the
prayers
of
all
the
righteous
ioyned
together
?
No
armour
appointed
for
the
backe
.
And
thus
haue
I
described
the
Christian
armour
,
which
euery
man
is
to
put
on
before
hee
enter
into
the
combat
with
our
spirituall
enemies
:
amongst
all
which
there
is
not
any
peece
appointed
for
the
backe
,
to
note
vnto
vs
that
wee
must
neuer
retire
,
but
manfully
stand
to
it
euen
in
the
face
of
our
enemie
.
For
if
wee
resist
Sathan
,
he
will
flee
from
vs
,
Iam.
4.7
.
Iam.
4.7
.
but
if
we
giue
ground
and
betake
our selues
to
flight
,
he
will
pursue
vs
swiftly
and
deadly
wound
vs
;
for
wee
haue
no
armour
on
the
backe
to
defend
vs
from
the
violence
of
his
blowes
,
neither
will
the
Lord
protect
such
faint-hearted
cowards
as
runne
away
from
his
standerd
,
not
daring
to
trust
and
relie
vpon
his
almightie
power
and
neuer
failing
assistance
,
which
he
hath
promised
to
all
that
fight
his
battailes
.
Seeing
therefore
there
is
no
safetie
in
flight
,
and
assured
victorie
to
those
that
faint
not
but
endure
the
brunt
of
the
skirmish
vnto
the
end
,
let
vs
manfully
stand
vpon
our
guard
,
neither
fleeing
nor
yeelding
to
our
spirituall
enemies
;
for
where
can
wee
be
more
safe
,
than
vnder
the
Lords
standerd
?
where
can
we
be
more
honourably
imployed
,
than
in
fighting
his
battailes
?
how
can
our
state
be
more
dangerous
,
than
when
we
flee
and
Sathan
pursueth
vs
?
how
can
it
be
more
desperate
,
than
when
wee
yeeld
our selues
captiue
to
Sathan
to
be
bound
in
the
fetters
of
sinne
,
vntill
the
sentence
of
condemnation
be
pronounced
on
vs
in
the
general
sessions
at
the
day
of
Christs
appearing
?
CHAP.
XVII
.
Of
Sathans
stratagems
.
§
.
Sect.
1
ANd
so
much
concerning
our
spirituall
armour
,
as
also
our
preparation
to
the
spirituall
warfare
;
now
we
are
to
speake
of
the
battaile
it selfe
:
where
first
we
are
to
consider
of
Sathans
stratagems
,
and
the
manner
of
his
fight
;
and
secondly
,
of
the
speciall
conflicts
or
temptations
wherewith
he
assaileth
vs
.
Concerning
Sathans
stratagems
,
wee
are
to
know
that
they
are
many
and
dangerous
;
with
which
he
will
easily
circumuent
and
ouerthrow
vs
,
if
wee
doe
not
carefully
preuent
or
cunningly
auoide
them
.
For
first
he
dealeth
not
with
all
alike
,
neither
vseth
the
same
weapons
to
foyle
euery
one
,
Sathan
worketh
vpon
our
owne
corrupt
affections
.
but
he
obserueth
the
qualitie
and
disposition
of
his
enemies
,
and
accordingly
he
fitteth
his
temptations
,
so
as
they
may
be
most
forcible
to
preuaile
against
them
.
And
to
this
end
he
obserueth
to
what
sinnes
wee
are
most
inclined
,
either
by
nature
,
or
by
present
occasion
,
and
to
those
he
inciteth
vs
,
thrusting
vs
as
it
were
downe
the
hill
,
where
we
are
apt
to
runne
headlong
of
our
owne
accord
;
and
seconding
his
assault
with
the
aide
of
our
corrupt
flesh
,
which
intertaineth
willingly
his
suggestions
,
and
vrgeth
vs
violently
to
yeeld
to
his
temptations
.
So
that
Sathan
neuer
striueth
against
the
streame
,
but
vseth
the
tide
of
our
affections
to
carrie
vs
swiftly
into
a
sea
of
sinne
.
For
example
,
if
he
finde
a
man
ambitiously
affected
,
then
he
couereth
his
hooke
with
the
baite
of
honours
:
and
thus
he
tempted
Abimelech
to
murther
all
his
worthie
brethren
,
Iudg.
9.
that
hee
might
obtaine
the
soueraigntie
:
thus
hee
tempted
Ioab
to
stab
traiterously
Abner
and
Amasa
,
that
hee
might
still
be
Captaine
Generall
:
thus
he
tempted
Absalon
to
vsurp
the
kingdome
,
1.
Sam.
14.
though
it
were
by
the
vtter
destruction
of
his
owne
father
.
And
thus
he
tempted
our
Sauiour
Christ
to
worship
him
,
by
offering
him
all
the
kingdomes
of
the
world
,
thinking
belike
that
he
was
inclined
to
ambition
,
seeing
hee
professed
himselfe
a
great
King
,
and
had
no
worldly
kingdome
in
his
possession
.
So
in
our
daies
he
tempteth
the
ambitious
subiect
to
aspire
,
without
iust
title
,
to
the
Crowne
of
their
lawfull
Princes
;
and
those
who
are
Kings
alreadie
to
affect
a
Monarchie
,
by
vsurping
wrongfully
their
neighbour
kingdomes
:
so
hee
tempteth
the
Spiritualtie
to
come
by
Church-preferments
,
rather
commended
by
the
gifts
of
the
purse
than
of
the
minde
;
and
the
Laytie
to
buy
great
offices
at
so
high
a
rate
that
they
cannot
liue
of
them
,
vnlesse
they
sell
iustice
by
taking
bribes
to
betray
the
innocent
,
and
their
honestie
also
by
vsing
all
extorsion
.
If
he
find
that
men
are
addicted
to
voluptuousnes
,
then
he
tempteth
them
to
sinne
by
offering
carnall
pleasures
;
and
thus
hee
tempted
Noah
to
drunkennes
,
Dauid
to
adulterie
,
Salomon
to
idolatrie
and
all
wickednesse
.
And
thus
now
hee
tempteth
some
to
good
fellowship
,
that
is
,
to
spend
their
whole
time
in
drunkennes
,
belly-cheare
,
and
all
riotous
excesse
and
Epicurisme
;
some
to
lust
,
incontinencie
,
and
all
voluptuous
pleasures
of
the
flesh
.
Or
if
he
cannot
bring
them
to
such
carnall
grossnes
,
hee
will
intice
them
to
vse
lawfull
recreations
vnlawfully
,
and
immoderatly
spending
all
their
time
in
pleasure
,
which
they
should
bestow
in
the
seruice
of
God
,
by
imploying
themselues
in
the
generall
duties
of
Christianitie
,
and
in
the
speciall
duties
of
their
callings
.
§
.
Sect.
2
But
if
he
finde
that
men
are
giuen
to
couetousnesse
,
then
hath
hee
matter
enough
to
worke
vpon
:
for
as
the
Apostle
saith
,
1.
Tim.
6.9
,
10.
They
that
will
be
rich
fall
into
temptations
and
snares
,
1.
Tim.
6.9.10
How
Sathan
worketh
vpon
mens
couetousnes
.
and
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
:
for
the
desire
of
money
is
the
roote
of
all
euill
.
With
this
baite
hee
allured
Laban
to
deale
churlishly
and
vniustly
with
Iacob
,
and
his
owne
children
;
and
to
inrich
himselfe
by
impouerishing
them
,
for
whose
sake
he
should
haue
gathered
his
riches
.
He
inticed
Balaam
to
curse
the
people
whom
God
had
blessed
,
by
offring
him
money
the
wages
of
wickednesse
.
He
tempted
Gehazi
to
take
the
talent
and
chaunge
of
raiment
of
Naaman
,
selling
for
this
small
trifle
Gods
honour
and
his
masters
credit
.
He
allured
Achab
to
murther
Naboth
,
that
he
might
purloyne
his
vineyard
,
and
so
purchase
the
iuyce
of
the
grape
with
the
blood
of
his
faithfull
subiect
.
With
this
baite
he
inticed
Iudas
to
betray
his
master
,
selling
him
for
thirtie
peeces
of
siluer
,
whose
worth
could
not
be
valued
with
many
worlds
.
And
hereby
also
hee
prouoked
Demetrius
to
oppose
himselfe
to
the
preaching
of
the
Gospell
,
Act.
19.25
.
because
hee
would
not
lose
his
gaine
in
making
siluer
shrines
to
the
Idoll
,
Act.
19.25
.
Neither
was
this
argument
drawne
from
profit
forcible
onely
in
former
times
,
but
now
also
it
doth
no
lesse
perswade
to
sinne
.
For
whom
almost
doth
not
Sathan
catch
,
or
at
least
intangle
in
this
golden
net
?
Doth
he
not
insnare
as
well
professors
of
religion
,
as
professed
worldlings
,
so
that
in
greedie
seeking
of
gaine
it
is
not
easie
to
discerne
the
one
from
the
other
?
Doth
hee
not
ouercome
all
sorts
and
conditions
of
men
,
as
well
those
who
abound
in
al
things
,
as
those
that
enioy
little
,
by
proportionating
his
●●●ers
of
riches
,
according
to
their
seuerall
estates
;
much
to
those
that
haue
much
,
and
little
to
those
that
possesse
little
?
For
hee
commeth
to
Princes
,
and
promiseth
them
huge
summes
of
money
,
if
they
will
lay
intollerable
taxations
on
their
s●…cts
,
or
rob
the
Church
of
her
liuings
,
that
is
,
God
himselfe
of
his
right
.
He
commeth
to
Magistrates
and
Iudges
,
and
offreth
vnto
them
great
bribes
,
if
they
will
peruert
iustice
,
and
so
purteth
out
their
eyes
that
they
cannot
see
right
from
wrong
;
for
,
Deut.
16.19
.
reward
blindeth
the
eyes
of
the
wise
,
and
peruerteth
the
words
of
the
iust
,
as
it
is
Deut.
16.19
.
If
he
see
one
in
office
couetous
,
he
promiseth
great
reuenewes
and
stately
houses
,
if
hee
will
deceiue
the
Prince
of
their
right
,
and
oppresse
the
subiect
with
grieuous
extortion
:
and
the
like
offers
he
maketh
to
couetous
gentlemen
,
if
they
will
build
their
houses
with
the
blood
of
their
tenants
,
and
by
grinding
the
faces
of
the
poore
,
and
by
inhaunsing
their
rents
,
and
increasing
their
fines
to
such
vnreasonable
rates
,
that
the
poore
tenant
can
scarce
with
the
sweate
of
his
face
earne
his
bread
.
Neither
doth
hee
angle
with
this
baite
in
the
Court
and
countrie
onely
,
but
he
thinketh
it
fit
for
the
citie
also
:
for
he
commeth
to
the
couetous
Merchant
,
and
promiseth
him
that
in
such
a
countrie
he
shall
haue
good
trafficke
,
if
hee
will
dissemble
his
religion
,
that
is
,
denie
Christ
before
men
:
he
offereth
to
the
shop-keeper
increase
of
wealth
,
if
hee
will
vse
false
waights
&
measures
,
and
false
lights
,
or
els
sell
such
wares
as
are
neither
profitable
for
the
Church
nor
Common-wealth
;
or
adulterate
and
falsifie
his
stuffe
by
mixing
bad
with
good
;
or
aske
double
the
price
,
swearing
that
it
cost
him
more
than
afterwards
himselfe
is
contented
to
take
:
in
a
word
,
if
in
buying
and
selling
he
will
vse
fraud
,
lying
,
swearing
and
forswearing
,
hee
promiseth
to
make
him
a
rich
man
,
though
oftentimes
hee
dēceiueth
him
,
for
in
stead
of
increasing
in
wealth
by
these
vngodly
practises
,
oftentimes
he
becomes
bankerupt
,
the
Lord
laying
his
curse
on
those
wicked
meanes
,
without
whose
blessing
the
builder
buildeth
and
the
labourer
laboureth
but
in
vaine
,
as
it
is
Psal.
127.
1.2
.
Psal.
127.1.2
.
So
also
he
commeth
to
the
Artificer
,
and
telleth
him
that
if
he
will
be
rich
,
he
must
make
sale
ware
:
and
what
is
that
?
such
as
is
sleight
and
altogether
vnfit
for
vse
;
as
though
that
were
most
fit
for
sale
which
is
sleight
and
altogether
vnprofitable
.
And
so
common
nowadaies
is
this
fault
,
that
no
greater
dispraise
can
be
giuen
,
than
to
say
it
is
sale
ware
,
as
though
now
nothing
which
is
good
and
substantiall
were
fit
to
be
sold
.
And
with
these
and
such
like
snares
doth
Sathan
intangle
those
that
are
couetous
,
and
haue
set
their
hearts
vpon
the
earthly
Mammon
;
which
I
haue
the
longer
stood
vpon
,
because
it
is
a
temptation
most
dangerous
;
neither
doth
Sathan
by
any
meanes
more
easily
sacke
our
soules
,
and
spoile
vs
of
Gods
graces
,
than
when
hee
ascendeth
by
these
golden
ladders
,
or
maketh
a
breach
in
our
hearts
with
these
rich
bullets
.
§
.
Sect.
3
If
Sathan
see
men
proud
and
vaine-glorious
,
How
Sathan
tempteth
the
vaine-glorious
to
sinne
.
then
he
inticeth
them
to
sinne
,
by
offring
them
gorgeous
attire
farre
vnfitting
their
state
and
callings
,
and
so
causeth
them
to
commit
a
great
absurditie
:
for
whereas
our
Sauiour
Christ
saith
,
that
the
bodie
is
of
more
worth
than
raiment
,
they
make
their
raiment
of
more
worth
than
their
bodies
,
in
other
mens
iudgement
,
and
preferre
gay
apparell
before
the
health
of
their
soules
,
in
their
owne
estimation
;
for
that
they
may
iet
it
out
in
rich
attire
,
they
vse
vnlawful
meanes
,
either
by
iniuring
and
oppressing
their
inferiours
,
or
at
least
by
keeping
the
poore
from
their
right
:
(
for
their
superfluitie
of
wealth
was
not
giuen
them
to
spend
in
such
excesse
,
but
that
they
should
like
the
Lords
Almners
relieue
the
poore
with
their
surplussage
)
and
by
both
,
they
wound
their
soules
with
sinne
,
and
without
repentance
plunge
them
into
euerlasting
death
.
So
also
Sathan
taketh
aduantage
of
our
complexion
and
temperature
;
by
tempting
the
Sanguine
to
pleasure
and
lust
;
the
Flegmaticke
to
idlenes
and
sloth
;
the
Melancholicke
to
enuie
and
malice
;
the
Cholericke
man
he
prouoketh
to
quarrels
and
braules
,
and
inticeth
him
to
take
reuenge
by
aggrauating
the
iniurie
,
and
suggesting
that
it
will
be
great
disparagement
to
put
vp
such
a
wrong
.
In
a
word
,
Sathan
carefully
obserueth
to
what
sinne
we
are
most
prone
by
nature
,
custom
or
occasion
;
and
to
that
he
eggeth
vs
forward
vnto
which
our
owne
lusts
leade
vs
,
changing
his
temptations
as
we
change
our
affection
.
And
therefore
the
Apostle
Iames
telleth
vs
,
that
whosoeuer
is
tempted
,
Iam.
1.14
.
is
drawne
away
by
his
owne
concupiscence
,
because
Sathan
neuer
assaulteth
vs
,
but
he
is
sure
that
the
flesh
will
further
him
in
his
temptations
.
§
.
Sect.
4
And
thus
haue
I
discouered
Sathans
first
stratagem
,
which
he
vseth
in
tempting
vs
to
sinne
;
Of
the
meanes
to
defeate
Sathans
former
policies
.
which
if
wee
would
withstand
and
defeate
,
we
are
as
carefully
to
obserue
our
own
nature
and
disposition
,
that
wee
may
finde
to
what
vices
we
are
most
prone
,
and
so
with
greater
watchfulnes
we
may
auoide
them
.
For
as
when
a
citie
is
besieged
,
the
inhabitants
will
most
strongly
man
that
place
,
which
by
nature
is
most
weake
and
assaultable
,
because
they
know
that
the
enemie
will
giue
the
onset
there
where
he
is
like
to
finde
the
easiest
entrance
:
so
wee
being
besieged
with
our
spirituall
enemies
,
are
most
carefully
to
obserue
where
our
soules
are
weakest
to
make
resistance
,
and
ouer
that
part
wee
are
to
watch
with
greatest
diligence
,
assuring
our selues
that
there
Sathan
will
plant
all
his
engines
of
batterie
,
that
hauing
made
a
breach
hee
may
enter
and
surprize
vs
.
Ierem.
17.9
.
And
because
the
heart
of
man
is
deceitfull
aboue
all
things
,
and
none
but
God
know
it
,
let
vs
summon
it
often
before
the
throne
of
Gods
iudgement
,
and
examine
it
by
his
law
,
that
thereby
wee
may
see
our
secret
corruptions
,
and
after
labour
to
kill
and
mortifie
them
.
If
we
finde
that
wee
be
ambitiously
affected
,
wee
are
to
vse
all
good
meanes
that
true
humilitie
may
bee
wrought
in
our
hearts
,
and
whensoeuer
(
honours
being
offred
)
we
are
tickled
with
ambitious
and
aspiring
thoughts
,
let
vs
suspect
that
vnder
honour
Sathan
hath
hid
a
hooke
to
catch
vs
.
And
therefore
before
wee
accept
it
,
wee
are
to
examine
our selues
whether
we
be
fit
for
so
high
a
place
,
and
whether
we
can
attaine
thereto
by
honest
and
lawfull
meanes
,
and
whether
the
place
it selfe
be
such
,
that
therein
we
may
glorifie
God
,
benefit
his
Church
,
and
keepe
a
good
conscience
.
So
if
we
finde
that
we
are
addicted
vnto
pleasures
,
wee
are
with
all
care
to
studie
and
practise
true
mortification
;
and
when
any
pleasures
are
offred
vs
,
wee
are
to
looke
narrowly
into
them
,
that
we
may
discerne
if
Sathan
hath
not
laid
vnder
them
a
snare
to
intrap
vs
,
either
by
tempting
vs
to
pleasures
which
are
vnlawfull
,
or
to
the
immoderate
vse
of
those
which
be
lawfull
;
and
as
we
loue
the
saluation
of
our
soules
,
let
vs
auoide
the
baite
when
we
see
the
snare
.
In
like
manner
if
wee
finde
that
we
are
prone
to
couetousnes
,
let
vs
carefully
labour
to
weane
our selues
from
this
vice
,
by
considering
that
it
is
idolatrie
,
1.
Tim.
6.9.10
.
Eph.
5.5
.
Col.
3.5
.
Matth.
19.24
.
and
the
roote
of
all
euill
;
that
the
rich
(
that
is
,
such
as
set
their
hearts
vpon
riches
)
shall
as
hardly
enter
into
Gods
kingdome
as
a
Camell
thorow
an
needels
eyes
;
that
riches
are
momentanie
and
mutable
,
and
wee
mortall
,
Luk.
12.20
.
and
therefore
haue
no
assurance
of
them
for
the
space
of
one
day
.
And
when
any
commoditie
is
offred
vs
,
we
are
to
looke
twice
on
it
before
we
accept
thereof
,
examining
whether
wee
may
compasse
it
by
honest
and
good
meanes
,
and
without
the
hurt
of
our
brethren
,
and
then
wee
may
take
it
as
sent
from
God
;
otherwise
we
may
assure
our selues
,
that
how
pleasantly
soeuer
the
baite
looketh
,
yet
Sathan
hath
hid
vnder
it
a
deadly
hooke
,
and
therfore
if
we
swallow
the
baite
the
hooke
will
choake
vs
.
And
thus
also
are
we
to
behaue
our selues
in
respect
of
all
other
sinnes
,
to
which
we
finde
after
due
examination
we
are
addicted
,
if
wee
will
be
safe
from
the
diuels
malice
and
cunning
furie
,
knowing
that
where
we
are
most
weake
,
there
he
will
giue
the
most
violent
assaults
.
CHAP.
XVIII
.
How
Sathan
fitteth
his
temptations
to
our
state
and
conditions
.
§
.
Sect.
1
BVt
as
Sathan
fitteth
his
temptations
to
our
nature
and
disposition
,
so
also
to
our
state
and
condition
:
for
this
also
he
obserueth
,
and
according
to
the
qualitie
thereof
he
tempteth
vs
to
such
sinnes
,
as
by
reason
thereof
wee
are
most
inclinable
:
and
this
he
doth
both
in
respect
of
our
worldly
and
also
our
spirituall
estate
.
In
regard
of
our
worldly
estate
,
he
obserueth
whether
we
are
in
prosperitie
or
aduersitie
.
How
Sathan
fitteth
his
temptations
to
our
worldly
estate
.
If
we
be
in
prosperitie
,
then
he
tempteth
vs
to
those
sinnes
whereunto
that
estate
is
most
subiect
,
namely
to
pride
and
forgetfulnes
of
God
,
to
contempt
of
our
poore
brethren
,
to
the
loue
of
the
world
,
to
coldnes
in
religion
,
and
carnall
securitie
;
for
he
will
perswade
vs
,
how
wickedly
soeuer
we
liue
,
that
we
are
highly
in
Gods
fauour
,
otherwise
he
would
not
bestow
so
great
and
manifold
benefits
vpon
vs
,
as
pawnes
and
pledges
of
his
loue
.
If
we
be
in
aduersitie
,
then
he
will
labour
to
perswade
vs
to
vse
vnlawfull
meanes
for
the
repairing
of
our
estates
,
distrusting
in
Gods
al-ruling
prouidence
and
neuer
deceiuing
promises
.
If
we
be
poore
,
he
inticeth
vs
to
steale
,
defraud
and
oppresse
our
brethren
,
that
so
wee
may
become
rich
by
others
spoyles
.
If
wee
haue
lost
any
thing
by
theeues
or
other
casualtie
,
he
tempteth
vs
to
goe
to
witches
and
wizards
,
that
so
we
may
hazard
our
soules
,
which
are
of
more
value
than
the
whole
world
,
for
the
recouerie
of
some
earthly
trifle
.
If
wee
suffer
any
great
crosse
or
affliction
,
hee
will
perswade
vs
that
God
hath
forsaken
and
hateth
vs
,
or
els
he
would
not
so
grieuously
afflict
vs
;
and
hereby
hee
moueth
vs
to
despaire
,
murmuring
and
repining
against
God
.
Which
temptation
he
findeth
so
forcible
,
that
he
confidently
presumed
that
he
could
thereby
haue
caused
Iob
to
haue
blasphemed
God
to
his
face
.
Yea
hee
thought
it
a
fit
weapon
to
vse
against
our
Sauiour
Christ
;
for
,
wanting
ordinarie
meanes
to
sustaine
his
hunger
,
Sathan
tempteth
him
to
distrust
Gods
prouidence
,
and
to
shift
for
himselfe
,
by
turning
stones
into
bread
,
Matth.
4.
§.
Sect.
2.
How
we
are
to
defeat
Sathans
former
policie
.
Matth.
4.
Now
if
wee
would
withstand
Sathan
in
this
his
cunning
practise
,
wee
also
are
carefully
to
obserue
our
estates
,
and
to
arme
our selues
against
those
temptations
,
to
which
that
estate
wherein
we
liue
is
most
subiect
.
In
the
time
of
prosperitie
we
are
continually
to
meditate
,
that
whatsoeuer
wee
haue
it
is
the
gift
of
God
,
bestowed
on
vs
not
for
our
desarts
,
but
of
his
free
mercie
and
goodnesse
,
that
by
the
consideration
hereof
we
may
be
stirred
vp
to
true
thankfulnes
,
and
as
often
as
wee
looke
vpon
the
gifts
may
thinke
vpon
the
giuer
,
and
praise
his
name
for
his
benefits
,
and
imploy
them
to
his
glorie
,
and
the
good
of
our
brethren
the
poore
members
of
Iesus
Christ
.
Let
vs
remember
that
wee
are
but
stewards
of
these
earthly
treasures
,
and
therefore
must
one
day
be
called
to
an
account
,
and
consequently
the
greater
our
receipts
be
,
the
greater
will
be
our
reckoning
;
that
these
earthly
things
are
momentanie
and
mutable
,
and
we
also
mortall
,
and
therfore
there
is
no
reason
that
wee
should
be
proud
of
them
,
or
contemne
our
brethren
who
want
them
,
seeing
in
an
instant
they
may
abound
,
and
we
may
be
stripped
of
all
we
possesse
.
So
if
we
be
in
aduersitie
,
wee
are
to
relie
our selues
on
the
Lords
prouidence
,
who
hath
promised
to
all
that
depend
vpon
him
all
things
necessarie
,
so
farre
foorth
as
they
tend
to
the
saluation
of
our
soules
:
neither
are
we
to
beleeue
Sathan
when
he
telleth
vs
that
afflictions
are
signes
of
Gods
hatred
,
seeing
there
are
innumerable
examples
of
Gods
deare
children
grieuously
afflicted
,
and
plaine
testimonies
of
Scriptures
which
proue
the
contrarie
,
as
shall
appeare
hereafter
.
§
.
Sect.
3
In
respect
of
our
spirituall
estate
Sathan
obserueth
whether
wee
be
meere
worldlings
or
professors
.
How
Sathan
frameth
his
temptations
in
respect
of
our
spiritual
estate
.
If
worldlings
,
then
whether
we
be
notoriously
wicked
,
or
ciuil
honest
men
;
those
that
be
notoriously
wicked
he
plungeth
headlong
into
a
gulfe
of
all
wickednesse
and
outragious
rebellion
against
God
,
hee
tempteth
them
to
Atheisme
,
and
to
contempt
of
Gods
worship
and
seruice
,
to
swearing
and
blaspheming
,
to
the
prophaning
of
the
Sabbaoth
,
and
scorning
of
all
religion
,
to
murthers
,
adulterie
,
drunkennes
,
theft
,
and
all
diuellish
practises
,
because
they
are
his
slaues
readie
at
his
appointment
to
execute
all
those
workes
of
darknes
wherein
he
will
imploy
them
.
For
such
men
it
is
but
lost
labour
to
shew
them
how
they
may
resist
Sathan
,
seeing
they
take
their
whole
delight
in
seruing
and
obeying
him
;
and
therefore
before
they
be
taught
how
to
resist
him
,
they
must
be
perswaded
to
a
desire
of
comming
out
of
his
thraldome
,
of
whom
they
are
taken
prisoners
to
doe
his
will
,
as
it
is
2.
Tim.
2.26
.
2.
Thess.
2.26
.
If
they
be
ciuill
honest
men
,
he
perswadeth
them
that
it
is
sufficient
if
they
deale
iustly
and
vprightly
with
their
neighbours
both
in
their
words
and
actions
;
and
for
Gods
seruice
consisting
in
the
duties
of
pietie
,
which
is
commanded
in
the
first
table
,
that
it
is
enough
if
they
haue
a
good
meaning
,
though
they
be
vtterly
ignorant
of
the
principles
of
religion
,
and
that
it
is
onely
required
of
preachers
and
those
that
be
book-learned
,
to
be
able
to
render
an
account
of
their
faith
;
as
for
them
God
will
haue
them
excused
,
so
they
leade
an
honest
life
amongst
their
neighbours
,
and
be
not
tainted
with
grosse
and
outragious
sinnes
.
§
.
Sect.
4
But
beloued
,
How
we
may
resist
the
former
temptations
.
if
we
would
not
be
subdued
by
Sathan
,
let
vs
be
most
carefull
in
withstanding
this
dangerous
assault
:
for
there
is
not
any
one
temptation
wherewith
Sathan
preuaileth
more
,
than
by
perswading
men
to
content
themselues
with
a
ciuill
kinde
of
honestie
,
which
is
destitute
of
religion
and
the
true
feare
of
God
.
And
to
this
end
let
vs
consider
,
that
ciuill
honestie
seuered
from
true
pietie
is
but
glorious
iniquitie
:
for
when
wee
haue
attained
to
as
great
a
measure
thereof
,
as
possibly
we
can
in
this
age
of
corruption
,
we
shall
come
short
in
diuers
duties
of
many
of
the
Heathens
,
who
haue
excelled
in
these
morall
and
ciuill
vertues
:
and
consequently
when
we
are
at
the
best
we
shall
be
but
honest
Infidels
and
good
natured
worldlings
,
if
wee
doe
not
ioyne
thereunto
the
duties
of
pietie
.
And
how
goodly
a
shew
soeuer
our
workes
make
in
the
eyes
of
men
,
yet
are
they
odious
in
Gods
sight
,
if
they
be
not
done
in
knowledge
,
and
grounded
on
Gods
word
and
commandement
,
but
in
ignorance
and
according
to
our
own
inuentions
and
the
fond
conceit
of
our
blind
vnderstanding
;
if
they
proceede
not
from
the
true
loue
of
God
,
which
is
the
onely
fountaine
of
all
acceptable
obedience
,
but
from
the
loue
of
our selues
and
other
carnall
respects
;
if
they
bee
not
the
fruites
of
a
liuely
faith
,
but
done
in
ignorance
and
infidelitie
;
for
,
what
soeuer
is
not
done
in
faith
,
is
sinne
,
Rom.
14.23
.
Heb.
11.6
.
as
it
is
Rom.
14.23
.
and
therefore
cannot
please
God
,
Heb.
11.6
.
By
which
we
are
not
to
vnderstand
an
historicall
faith
,
whereby
wee
know
and
are
assured
that
those
workes
wee
doe
are
commanded
in
Gods
word
;
but
a
true
iustifying
faith
which
doth
applie
vnto
vs
Christ
Iesus
,
and
all
Gods
mercifull
promises
made
in
him
.
For
,
that
our
workes
may
be
acceptable
before
God
,
there
is
required
first
that
our
persons
bee
acceptable
vnto
him
,
neither
can
any
thing
we
doe
please
him
,
so
long
as
we
remaine
his
enemies
,
in
which
state
we
are
by
nature
,
till
wee
are
reconciled
in
Christ
our
Mediatour
,
as
appeareth
Rom.
5.10
.
Rom.
5.10
.
Col.
1.20
.
Now
vnlesse
we
haue
faith
,
we
cannot
apply
vnto
vs
Christ
nor
his
merits
and
righteousnes
,
by
whom
onely
wee
are
reconciled
vnto
God
,
and
consequently
we
remaine
Gods
enemies
,
who
can
doe
nothing
pleasing
in
his
sight
.
Secondly
,
the
best
of
our
workes
are
imperfect
,
and
mingled
with
many
corruptions
,
and
therefore
cannot
abide
the
examination
of
Gods
exact
iustice
,
till
their
imperfections
be
couered
by
Christs
righteousnesse
,
and
their
corruption
washed
away
with
his
most
precious
bloud
;
now
Christ
and
his
merits
cannot
by
any
other
meanes
be
applied
vnto
vs
,
but
by
the
hand
of
a
liuely
faith
.
Lastly
,
if
all
our
works
and
honest
dealing
be
not
done
in
zeale
of
Gods
glorie
,
&
referred
to
this
end
that
Gods
name
may
be
magnified
,
they
are
not
acceptable
before
God
:
for
,
the
cause
why
he
would
haue
our
light
shine
before
men
,
is
,
that
he
our
heauenly
father
may
be
glorified
,
Matth.
3.16
.
as
it
is
Matth
5.
16.
and
the
maine
and
wherefore
wee
should
haue
our
conuersation
honest
amongst
the
Gentiles
and
vnbeleeuers
,
is
,
that
they
which
speake
euill
of
vs
,
as
of
euill
doers
,
may
,
by
our
good
works
which
they
shall
see
,
glorifie
God
in
the
day
of
their
visitation
,
1.
Pet.
2.12
.
as
it
is
1.
Pet.
2.12
.
And
therefore
let
not
Sathan
deceiue
vs
,
in
perswading
vs
to
rest
in
ciuill
honestie
;
for
if
it
be
seuered
from
true
pietie
,
from
sauing
knowledge
,
from
sincere
loue
of
God
,
iustifying
faith
,
and
a
zeale
of
Gods
glorie
,
it
will
not
be
acceptable
in
Gods
sight
;
as
proceeding
from
the
loue
of
our selues
,
and
other
carnall
respects
,
namely
to
obtaine
praise
or
profit
thereby
.
§
.
Sect.
5
And
thus
Sathan
dealeth
with
ciuil
worldlings
.
But
if
those
which
he
incountreth
be
professors
of
religion
,
How
Sathan
dealeth
with
professors
of
religion
.
then
hee
seeketh
to
perswade
them
,
that
if
they
outwardly
perfourme
the
duties
of
pietie
,
as
the
hearing
of
Gods
word
,
the
publike
and
priuate
calling
vpon
Gods
name
,
the
frequent
receiuing
of
the
Sacraments
;
if
they
attaine
to
the
knowledge
and
profession
of
religion
,
and
can
tip
their
tongues
with
godlinesse
;
then
they
may
liue
how
they
list
amongst
their
brethren
,
neglecting
all
the
duties
of
the
second
table
,
so
they
outwardly
obserue
the
first
;
for
though
they
be
barraine
of
good
workes
,
destitute
of
charitie
,
filled
with
pride
,
addicted
to
couetousnesse
,
oppression
,
and
all
deceitfull
dealing
,
yet
they
shall
be
iustified
by
their
faith
,
and
approoued
of
God
for
their
outward
profession
sake
.
But
let
such
men
know
that
this
is
a
notable
stratagem
of
Sathan
,
to
cause
vs
to
fall
into
his
secret
ambushments
to
our
destruction
,
That
pietie
and
honestie
are
inseparable
.
which
if
they
would
preuent
and
auoide
,
let
them
consider
that
pietie
and
charitable
honestie
are
two
such
twinnes
as
are
borne
,
liue
,
and
dye
both
together
,
that
they
are
the
life
and
soule
of
a
Christian
which
cannot
possiblie
be
seuered
;
that
it
is
as
possible
for
the
good
tree
to
bring
foorth
bad
fruite
,
for
the
fire
to
be
without
heate
,
and
the
Sunne
without
light
,
as
it
is
for
a
liuely
faith
to
be
voide
of
good
workes
,
true
profession
to
be
seuered
from
holie
practise
,
and
iustification
before
God
from
sanctification
and
holinesse
of
life
before
men
;
that
whosoeuer
braggeth
of
his
loue
to
God
and
loueth
not
his
brethren
is
a
liar
,
and
there
is
no
truth
in
him
,
1.
Ioh.
4.20
.
1.
Ioh.
4.20
.
that
though
they
professe
themselues
the
children
of
God
,
yet
if
they
doe
not
the
workes
of
righteousnes
as
well
as
the
workes
of
pietie
,
and
loue
their
brethren
,
they
are
in
truth
the
children
of
the
diuell
,
1.
Ioh.
3.10
.
Rom.
2.13
.
as
appeareth
1.
Ioh.
3.10
.
that
not
the
hearers
of
the
word
,
but
the
doers
thereof
are
iustified
,
Rom.
2.13
.
that
not
euery
one
who
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
Matth.
7.21
.
but
they
who
doe
the
will
of
the
father
which
is
in
heauen
,
Matth.
7.21
.
that
they
deceiue
themselues
who
looke
to
be
saued
by
hearing
the
word
,
Iam.
1.22
.
if
they
practise
not
that
which
they
heare
,
Iam.
1.22
.
for
in
stead
thereof
they
shall
plunge
themselues
into
deeper
condemnation
:
For
the
seruant
that
knoweth
his
masters
will
and
doth
it
not
,
Luk.
12.47
.
shall
be
beaten
with
many
stripes
,
Luk.
12.47
.
And
it
shall
be
more
easie
for
Tyre
and
Sidon
,
Sodome
and
Gomorrah
,
Mat.
11.21
.
who
had
not
the
Gospell
preached
amongst
them
,
nor
saw
Christs
miracles
,
than
for
Corazin
and
Bethsaida
which
enioyed
both
,
Matth.
11.21
.
for
there
as
he
giueth
great
meanes
of
knowledge
,
there
hee
expecteth
great
fruites
in
practise
,
and
as
hee
will
be
honoured
in
all
,
so
especially
in
those
that
come
nigh
vnto
him
;
as
it
is
Leuit.
10.3
.
Lastly
,
Leu.
10.3
.
that
the
sentence
of
saluation
and
damnation
shall
not
be
giuen
according
to
our
words
and
profession
,
but
according
to
our
deedes
and
the
holie
practise
of
the
workes
of
mercie
and
Christianitie
,
which
are
the
inseparable
fruites
and
vndoubted
signes
of
true
faith
.
And
therefore
let
not
Sathan
delude
vs
,
Matth.
25.
by
perswading
swading
vs
that
pietie
without
honestie
,
profession
without
practise
,
faith
without
workes
are
sufficient
for
our
saluation
.
§
.
Sect.
6
But
if
they
be
sincere
professors
,
How
Sathan
dealeth
with
sincere
professors
,
and
first
with
the
weake
Christian
.
then
hee
obserueth
whether
they
be
babes
or
strong
men
in
Christ
;
if
he
finde
them
babes
,
then
he
seeketh
to
abuse
their
simplicitie
,
by
drawing
them
either
into
errours
and
heresies
,
or
at
least
into
blinde
zeale
and
superstition
.
If
he
cannot
so
preuaile
,
by
reason
that
the
bright
beames
of
the
Gospell
shining
in
the
preaching
of
the
word
doe
discouer
his
errours
and
lies
,
giuing
light
to
those
that
sit
in
the
darknes
of
ignorance
,
and
in
the
shadow
of
death
,
whereby
their
feete
are
guided
into
the
way
of
peace
,
then
he
laboureth
to
ouerwhelme
them
with
the
burthen
of
their
sinnes
,
and
to
plunge
them
into
the
bottomlesse
gulfe
of
horrour
and
despaire
,
by
aggrauating
the
odiousnes
of
their
rebellion
,
and
huge
multitudes
of
their
outragious
transgressions
,
by
setting
before
them
the
curse
of
the
law
,
the
vengeance
of
God
due
vnto
them
,
his
infinite
and
exact
iustice
which
must
be
satisfied
,
and
the
vnspeakable
and
endlesse
torments
prepared
for
the
damned
.
But
if
he
cannot
aggrauate
their
sins
,
which
in
truth
they
haue
committed
,
and
make
of
them
such
an
huge
mountaine
as
may
serue
to
ouerwhelme
them
,
he
addeth
vnto
them
his
owne
sinnes
,
by
casting
into
their
minds
outragious
blasphemies
against
God
,
and
such
horrible
suggestions
of
impietie
,
as
it
will
make
their
haires
to
stand
on
end
when
they
do
but
think
of
them
,
perswading
them
that
they
are
their
owne
thoughts
,
and
therefore
horrible
sinnes
,
whereas
in
truth
they
are
but
his
suggestions
,
and
therefore
if
wee
doe
repell
and
reiect
them
,
they
are
not
our
sinnes
but
the
sinnes
of
the
tempter
:
for
as
it
is
not
our
fault
if
a
theefe
intice
vs
to
steale
,
so
wee
doe
not
intertaine
his
motion
,
but
shew
our
detestation
of
his
sinne
;
so
it
is
not
a
sinne
to
be
tempted
,
if
wee
presently
doe
repell
the
suggestion
,
and
doe
not
yeeld
vnto
the
temptation
.
And
this
may
appeare
by
our
Sauiour
Christ
himselfe
,
who
though
he
were
free
from
sinne
,
yet
hee
was
tempted
in
all
things
like
vnto
vs
,
and
so
not
free
from
Sathans
suggestions
,
for
he
was
tempted
to
diffidence
,
to
tempting
God
,
yea
to
the
worshipping
of
the
diuell
himselfe
;
but
resisting
Sathans
suggestions
,
he
was
not
guiltie
of
sinne
.
Whose
example
if
we
imitate
,
Sathans
blasphemous
temptations
shal
neuer
be
laid
to
our
charge
;
neither
is
it
possible
to
be
free
from
temptations
,
although
it
be
possible
by
Gods
grace
to
resist
them
.
But
more
of
this
hereafter
.
§
.
Sect.
7
If
by
this
meanes
he
cannot
ouerthrow
their
faith
&
bring
them
to
despaire
,
How
Sathan
inticeth
the
weake
Christian
to
commit
sinnes
of
ignorance
.
then
hee
taketh
aduantage
of
their
simplicitie
,
by
inticing
them
to
commit
sinnes
of
ignorance
.
For
example
,
he
will
tell
them
that
it
is
lawfull
,
nay
expedient
to
vse
their
Christian
libertie
,
when
he
tempteth
them
to
licentiousnesse
;
and
to
the
end
he
may
more
easily
deceiue
them
,
he
will
set
a
faire
glosse
vpon
foule
sinnes
,
and
seeke
to
iustifie
them
by
Gods
word
,
apparelling
vices
in
the
habite
of
those
vertues
which
most
resemble
them
.
He
will
tempt
to
couetousnes
,
vnder
shew
of
frugalitie
,
telling
them
that
they
who
prouide
not
for
their
familie
are
worse
than
Infidels
;
and
to
prodigalitie
,
vnder
the
pretence
of
liberalitie
,
alleaging
that
they
who
sow
plentifully
shall
reape
plentifully
.
He
will
allure
them
to
tempt
God
,
by
neglecting
those
meanes
which
he
hath
graunted
them
,
vnder
the
colour
of
affiance
in
God
;
and
to
trust
in
the
meanes
,
vnder
the
vizard
of
carefull
prouidence
.
He
will
tempt
them
to
propound
this
end
of
their
good
workes
,
that
they
may
be
saued
by
them
,
because
God
hath
promised
to
reward
them
;
or
to
neglect
good
workes
,
as
vnnecessarie
to
saluation
,
because
faith
alone
iustifieth
.
Which
temptations
if
wee
would
withstand
,
wee
must
labour
after
true
sauing
knowledge
that
we
may
discerne
betweene
vertue
and
vice
,
truth
and
error
,
that
which
God
hath
forbidden
as
vnlawfull
,
from
that
which
hee
hath
commanded
as
lawfull
;
to
this
end
vsing
diligently
all
good
meanes
which
tend
to
this
purpose
,
as
hearing
,
reading
,
meditating
,
and
conferring
of
Gods
word
,
that
so
the
clowdes
of
ignorance
being
dispelled
with
the
light
of
knowledge
,
wee
may
discouer
Sathans
delusions
and
deceits
.
Otherwise
if
he
depriue
vs
of
knowledge
,
which
is
the
eye
of
the
soule
,
he
may
easily
seduce
vs
out
of
the
right
way
into
the
gulfe
of
perdition
.
§
.
Sect.
8
And
thus
Sathan
dealeth
with
the
weake
Christian
:
but
if
he
finde
those
whom
he
assaulteth
strong
men
in
Christ
,
so
that
he
cannot
take
any
aduantage
of
their
ignorance
,
How
Sathan
dealeth
with
the
strong
Christian
.
nor
ouerthrow
their
faith
,
then
he
laboureth
to
make
them
wound
their
conscience
,
by
committing
sins
of
presumption
against
their
knowledge
,
vsing
the
violence
of
their
affections
,
to
abuse
their
reason
and
misleade
their
iudgement
;
the
daunger
of
which
temptation
Dauid
well
discerning
by
his
owne
wofull
experience
,
doth
earnestly
intreat
the
Lord
to
preserue
him
from
presumptuous
sins
,
Psal.
19.13
.
Psal.
19.13
.
And
thus
hath
Sathan
preuailed
with
so
many
of
Gods
owne
children
,
that
he
durst
therewith
assault
our
Sauiour
Christ
himselfe
,
by
offring
him
the
whole
world
and
the
glory
thereof
,
if
he
would
fall
down
and
worship
him
;
that
his
affections
tickled
with
ambition
,
might
moue
him
to
commit
this
sin
for
the
satisfying
his
desires
.
But
if
he
cannot
thus
preuaile
,
2.
Cor.
11.14
.
he
wil
transforme
himself
into
an
angell
of
light
,
and
tempt
them
to
the
doing
of
a
lesse
good
,
that
they
may
neglect
a
greater
;
or
that
which
is
in
it selfe
lawfull
and
commanded
in
his
due
time
&
place
,
he
will
tempt
them
to
performe
it
vnseasonably
,
when
as
other
duties
in
respect
of
present
occasion
are
more
necessary
;
and
so
vseth
one
vertue
or
dutie
to
shoulder
another
,
&
thrust
it
disorderly
out
of
it
own
place
and
standing
.
For
example
,
in
the
hearing
of
the
word
he
will
cast
into
their
minds
meditations
,
in
their
owne
nature
good
and
acceptable
to
God
in
their
due
time
and
place
,
to
the
end
hee
may
distract
their
mindes
and
make
them
heare
without
profit
:
in
the
time
of
prayer
hee
will
not
stick
to
recall
to
their
memories
some
profitable
instructions
which
they
haue
heard
at
the
sermon
,
to
the
end
he
may
disturbe
them
in
that
holy
exercise
,
and
keep
them
from
lifting
vp
their
hearts
wholy
vnto
God
.
Moreouer
,
in
all
his
temptations
he
will
alleage
scripture
;
but
then
either
hee
depraueth
the
place
by
adding
or
distracting
,
as
when
he
alleageth
scripture
to
our
Sauiour
Christ
,
Matth.
4
:
6.
It
is
written
he
will
giue
his
angels
charge
ouer
thee
,
&c.
and
leaueth
out
to
keepe
thee
in
all
thy
waies
,
which
is
expressed
in
the
place
he
quoteth
,
Psal.
90.11
.
because
that
made
quite
against
him
;
or
if
hee
recite
them
right
,
he
will
wrest
the
words
vnto
another
sense
,
than
the
holie
Ghost
hath
written
them
,
that
so
he
may
deceiue
vs
and
leade
vs
into
error
.
CHAP.
XIX
.
How
Sathan
allureth
vs
into
sinne
by
degrees
,
and
draweth
vs
from
one
extreme
to
another
.
§
.
Sect.
1
ANd
thus
haue
I
shewed
at
large
Sathans
first
polliticke
stratagem
,
which
he
vseth
to
circumuent
vs
by
fitting
his
temptations
according
to
our
nature
and
disposition
,
or
our
state
and
condition
.
A
second
pollicie
which
Sathan
vseth
to
circumuent
vs
,
is
this
;
if
he
cannot
at
the
first
intice
vs
to
fall
into
outragious
wickednes
,
Sathan
laboreth
to
draw
vs
into
outragious
sinnes
by
degrees
.
he
will
seeke
to
draw
vs
thereunto
by
degrees
,
beginning
at
the
least
,
and
so
bringing
vs
from
that
to
a
greater
,
till
at
last
we
come
to
the
highest
step
of
wickednes
:
whereby
it
commeth
to
passe
,
that
as
those
who
walke
to
the
top
of
an
high
hill
,
whose
ascent
ariseth
by
little
and
little
,
come
to
the
top
without
wearines
,
before
they
well
perceiued
that
they
did
ascend
;
so
they
who
goe
forward
in
the
waies
of
wickednes
by
degrees
,
do
without
any
controulment
or
checke
of
conscience
clime
vp
to
the
highest
top
thereof
,
whence
Sathan
casteth
them
down
headlong
into
the
pit
of
destruction
.
For
example
,
if
he
see
a
professor
of
religion
which
maketh
conscience
of
his
waies
,
he
doth
not
vsually
seeke
at
first
to
draw
him
into
heinous
sinnes
,
vnlesse
the
cordes
of
his
temptations
be
exceeding
strong
;
but
first
he
allureth
him
to
come
into
the
companie
of
wicked
men
,
by
offering
some
pleasure
or
profit
,
or
by
occasion
of
affinitie
and
marriage
,
ioyning
him
if
he
can
with
such
a
yokefellow
as
wil
draw
him
faster
backe
than
he
can
draw
her
forward
in
the
course
of
godlines
.
If
he
thus
farre
preuaile
,
then
he
tempteth
him
to
winke
at
their
sins
which
in
conscience
he
condemneth
,
that
he
may
still
inioy
his
pleasure
and
profit
,
or
continue
in
their
loue
and
fauour
;
then
in
the
next
place
he
moueth
him
to
thinke
them
tollerable
sinnes
which
they
commit
,
and
nothing
so
outragious
as
others
fall
into
;
and
when
he
hath
made
this
progresse
,
then
he
inticeth
him
to
taste
of
sinne
,
which
he
so
sweetneth
with
the
sugred
delights
of
this
vaine
world
that
he
swalloweth
it
downe
without
all
loathsomnesse
,
and
neuer
tasteth
the
bitternesse
thereof
till
the
heat
of
Gods
spirit
doe
cause
it
worke
in
his
conscience
,
so
as
he
is
neuer
at
rest
till
he
haue
cast
it
vp
againe
by
vnfained
repentance
.
Otherwise
if
he
be
not
preuented
thus
by
Gods
spirit
,
Sathan
will
by
this
meanes
cause
his
conscience
to
swallow
and
to
digest
such
loathsome
sinnes
,
which
in
former
times
he
abhorred
to
see
others
commit
.
And
as
those
who
from
their
infancie
are
accustomed
to
take
poysons
in
small
quantities
doe
enable
their
stomackes
to
digest
more
,
till
by
long
custome
and
increasing
the
quantitie
by
degrees
,
it
becommeth
so
familiar
to
their
stomackes
,
that
instead
of
poysoning
them
they
are
nourished
thereby
,
as
histories
doe
record
of
some
of
the
Indian
Kings
:
so
Sathan
inticeth
vs
to
swallow
downe
the
poyson
of
sinne
at
the
first
in
such
small
quantitie
,
that
our
consciences
may
not
be
sicke
thereof
:
but
hauing
well
digested
the
least
,
he
increaseth
the
measure
till
by
long
custome
he
hath
made
it
so
familiar
to
our
consciences
,
that
those
sinnes
are
euen
meate
and
drinke
vnto
vs
,
which
at
the
first
we
loathed
as
deadly
poysons
.
Now
if
we
would
defeate
this
pollicie
of
Sathan
,
we
must
continually
watch
ouer
our
owne
hearts
and
pull
them
backe
when
wee
see
that
they
but
incline
vnto
any
sinne
;
we
must
not
lightly
esteeme
of
any
sinne
,
nor
willingly
giue
entertainment
to
the
least
wicked
thought
,
for
though
in
it selfe
it
be
not
so
hainous
,
yet
it
will
inlarge
our
consciences
and
make
roome
for
a
greater
,
til
at
last
we
keepe
open
house
,
readie
to
receiue
all
wickednes
which
offereth
it selfe
vnto
vs
;
and
as
we
are
carefull
to
auoyde
the
sinnes
themselues
,
so
with
as
much
diligence
we
are
to
shunne
the
occasions
and
meanes
by
which
we
might
be
drawne
,
or
inticed
thereunto
.
But
of
this
point
more
hereafter
.
§
.
Sect.
2
A
third
pollicie
which
Sathan
vseth
to
circumuent
vs
,
Sathans
third
pollicie
in
drawing
men
out
of
one
extreme
into
another
.
is
to
bring
vs
from
one
extreme
to
another
.
For
example
,
when
we
see
the
vilenesse
of
prodigalitie
,
so
as
we
will
no
longer
be
possessed
of
that
vice
,
then
will
Sathan
make
it
as
odious
as
he
can
,
and
indeauour
to
bring
vs
into
extreame
hatred
thereof
,
that
so
he
may
the
more
easily
draw
vs
into
the
contrarie
vice
of
couetousnesse
.
If
he
cannot
any
longer
keepe
vs
asleepe
in
sinne
,
by
rocking
vs
in
the
cradell
of
carnall
securitie
,
and
singing
vnto
vs
the
sweete
tunes
of
Gods
mercie
and
Christs
merits
,
them
will
he
labour
to
plunge
vs
in
despaire
,
by
setting
before
our
eyes
the
heynousnesse
of
our
sinnes
,
and
sounding
in
our
eares
the
thundring
threatnings
of
the
law
.
If
he
cannot
any
longer
nuzzle
vs
in
superstition
,
and
cause
vs
to
place
all
our
religion
in
ceremonies
,
and
in
restrayning
our selues
of
the
vse
of
things
indifferent
,
he
will
draw
vs
to
the
other
extreame
by
mouing
vs
to
thinke
all
ceremonies
vnlawfull
,
and
to
practise
all
licenciousnes
vnder
pretence
of
christian
libertie
.
If
he
can
no
longer
perswade
vs
to
seeke
for
iustification
by
the
workes
of
the
law
to
the
end
wee
may
not
rely
on
Christs
merits
and
righteousnes
,
he
will
bring
vs
into
vtter
dislike
of
this
doctrine
,
by
shewing
vs
the
absurdities
thereof
,
that
he
may
draw
vs
to
the
other
extreme
,
namely
to
neglect
good
workes
,
as
altogether
vnnecessarie
to
saluation
because
faith
alone
iustifieth
.
If
he
cannot
hide
out
of
our
sight
the
shining
graces
of
Gods
spirit
by
casting
before
our
eyes
the
cloude
of
our
sinnes
and
corruptions
,
then
he
will
cause
vs
to
looke
on
them
through
the
spectacles
of
selfe
loue
and
affection
to
the
end
we
may
imagine
them
much
greater
than
in
truth
they
are
,
and
so
be
puffed
vp
in
pride
,
and
too
securely
rest
in
those
gifts
we
haue
,
not
seeking
for
increase
.
If
he
cannot
perswade
vs
to
diffidence
and
distrust
,
he
will
moue
vs
to
tempt
God
vpon
no
necessarie
occasions
:
and
thus
he
dealt
with
our
Sauiour
Christ
,
for
first
he
tempted
him
to
distrust
Gods
prouidence
,
and
to
prouide
for
himselfe
by
turning
stones
into
bread
;
but
when
he
could
not
so
preuaile
,
he
moued
him
to
make
an
vnnecessarie
experiment
of
his
prouidence
and
care
,
by
casting
himselfe
downe
headlong
from
the
pinacle
of
the
temple
,
whereas
there
were
ordinarie
meanes
whereby
he
might
descend
.
Now
the
end
why
Sathan
vseth
this
pollicie
is
,
more
violently
to
cast
vs
into
one
extreame
of
sinne
,
when
with
full
swinge
of
will
we
do
auoyde
the
other
:
as
also
to
make
vs
beleeue
that
the
latter
temptation
is
the
motion
of
Gods
spirit
,
seeing
it
is
cleane
contrarie
to
the
former
suggestion
of
Sathan
,
whereas
in
truth
they
are
but
vnlike
children
of
the
same
father
.
§
.
Sect.
3
The
daunger
of
which
tentations
if
we
would
auoyde
,
That
we
are
to
auoyde
the
former
temptation
by
keeping
vs
in
the
golden
meane
.
we
must
keepe
vs
in
the
golden
meane
auoyding
both
extreames
;
and
because
we
are
ignorant
and
vnskilfull
in
trauayling
the
straight
path
which
leadeth
to
Gods
kingdome
,
and
euery
hower
readie
to
take
the
bywaies
of
errour
which
leade
to
destruction
,
let
vs
vse
the
word
of
God
for
our
guide
:
and
as
the
Israelites
trauayling
towards
the
land
of
promise
,
were
directed
by
the
cloud
and
piller
of
fire
,
going
forward
when
that
went
before
them
,
and
pitching
their
tents
where
that
stayed
;
so
let
vs
constantly
and
boldly
trauaile
in
our
christian
pilgrimage
so
long
as
we
haue
the
word
of
God
for
our
direction
,
not
staying
where
it
biddeth
goe
,
nor
going
when
it
stayeth
.
Let
this
be
the
touchstone
to
discerne
the
golden
truth
from
the
drossie
extreames
on
either
side
;
let
it
be
the
line
to
leade
vs
out
of
this
laborinth
of
errours
;
let
it
be
the
starre
of
Bethlehem
to
conduct
vs
in
our
tedious
iourney
vnto
the
place
where
our
Sauiour
Christ
is
,
not
now
lying
in
the
armes
of
his
mother
,
but
sitting
at
the
right
hand
of
his
father
in
all
glorie
power
and
maiestie
.
And
because
we
are
vnskilfull
pilots
in
failing
the
daungerous
sea
of
this
tempestuous
world
,
readid
to
fall
vpon
the
rockes
while
we
auoyde
the
sands
;
lot
Gods
word
be
our
card
,
to
direct
vs
to
the
holy
land
:
otherwise
Sathan
will
raise
against
vs
such
stormie
tempests
,
and
contrarie
blasts
of
temptations
,
that
our
soules
will
suffer
shipwracke
vpon
the
rockes
of
sinne
,
and
be
drowned
in
a
sea
of
destruction
.
CHAP.
XX.
Of
three
other
stratagems
which
Sathan
vseth
.
§
.
Sect.
1
A
Fourth
pollicie
which
Sathan
vseth
to
entrap
vs
in
his
secret
ambushments
is
this
.
How
Sathan
moueth
vs
to
propound
bad
ends
to
good
actions
.
When
by
the
violence
of
his
tentations
he
cannot
altogether
restraine
vs
from
doing
that
which
is
good
:
then
he
will
tempt
vs
to
doe
good
actions
to
bad
ends
.
In
giuing
of
almes
he
will
moue
men
to
propound
this
end
that
they
may
be
seene
of
men
;
in
doing
of
good
workes
,
he
will
tempt
them
to
forget
Gods
glorie
,
and
to
set
before
them
as
their
maine
end
of
all
their
good
actions
,
the
meriting
of
heauen
;
and
if
men
will
needes
appeare
vertuous
and
religious
,
he
will
intice
them
to
vse
outward
vertues
as
a
cloake
to
hide
their
inward
vices
,
and
religion
as
a
faire
vizard
to
couer
their
foule
impietie
.
And
thus
he
tempteth
men
to
vse
all
outward
shewes
of
humilitie
,
to
the
end
they
may
the
better
disguise
their
hidden
pride
and
ambition
,
as
we
may
see
in
the
example
of
Absolon
;
and
all
complements
of
curtesie
and
loue
,
as
a
maske
to
hide
their
enuie
and
malice
.
And
thus
he
allureth
men
to
professe
religion
,
heare
sermons
,
and
vse
glorious
speeches
,
that
they
may
(
seeming
religious
and
men
of
good
consciences
)
haue
their
shoppes
the
better
customed
,
and
their
words
credited
,
and
so
haue
the
fitter
opportunitie
of
deceiuing
them
who
for
their
profession
repose
trust
in
them
.
§
.
Sect.
2
A
fift
pollicie
whereby
hee
seeketh
to
surprise
vs
is
by
tempting
men
to
vse
wicked
meanes
for
the
accomplishing
of
good
ends
,
and
to
doe
euill
th●●
good
may
come
thereof
;
How
Sathan
moueth
vs
to
vse
euill
meanes
for
the
effecting
good
ends
.
and
thus
he
tempted
Saul
to
transgresse
Gods
commaundement
in
reseruing
the
fat
of
the
cattell
to
the
end
he
might
sacrifice
therewith
vnto
the
Lord
;
and
Isaac
to
say
that
Rebecca
was
his
sister
to
saue
his
life
;
and
Peter
to
vse
dissimulation
that
he
might
not
offend
the
Iewes
.
Galat.
2.
And
thus
he
tempteth
men
to
tell
officious
and
profitable
lies
for
the
auoyding
of
greater
euils
;
he
moueth
seruants
to
giue
their
maisters
goods
to
the
poore
without
their
priuitie
or
liking
,
and
so
to
commit
theft
that
they
may
giue
almes
;
he
tempteth
non-residents
to
possesse
many
liuings
that
they
may
keepe
good
hospitalitie
,
and
so
starue
the
foule
to
feede
the
body
;
and
citizens
to
vse
all
fraud
and
deceite
that
they
may
prouide
for
their
familie
.
Which
pollicies
of
Sathan
are
exceeding
daungerous
;
for
hardly
can
we
escape
them
both
,
namely
doing
good
things
to
bad
ends
,
or
vsing
of
euill
meanes
for
the
atchieuing
of
good
purposes
:
but
the
more
difficult
the
thing
is
,
the
greater
must
be
our
care
;
the
more
secret
and
daungerous
Sathans
ambushments
are
,
the
more
diligent
and
watchfulnes
must
we
vse
in
auoyding
them
.
In
all
our
actions
therefore
let
vs
be
carefull
to
propound
vnto
our selues
good
ends
,
and
vse
good
meanes
for
the
accomplishing
of
our
honest
and
godly
purposes
;
for
if
we
neglect
the
first
,
we
shall
bewray
our
hypocrisie
and
impietie
,
if
the
latter
we
shall
pollute
a
faire
worke
with
filthie
tooles
,
and
shew
our
diffidence
in
God
in
not
dairing
to
vse
those
godly
and
honest
meanes
which
he
hath
commaunded
and
commended
vs
,
vnlesse
we
boulster
and
prop
them
vp
by
our
owne
foolish
inuentions
,
and
wicked
practises
.
And
whensoeuer
wee
are
moued
to
propound
euill
ends
of
our
good
actions
,
or
to
vse
euill
meanes
for
the
accomplishing
of
good
ends
,
let
vs
assure
our selues
,
that
they
are
not
the
motions
of
Gods
spirit
,
but
the
suggestions
of
Sathan
,
at
least
so
farre
forth
as
we
are
tempted
to
the
euill
of
the
end
or
meanes
;
and
therefore
we
are
to
purge
the
wheate
from
the
chaffe
,
the
pure
gold
from
the
drosse
,
and
to
doe
the
workes
of
God
for
those
ends
,
and
by
those
meanes
,
which
he
hath
appointed
.
§
.
Sect.
3
A
sixt
pollicie
which
Sathan
vseth
,
How
Sathan
tempteth
vs
to
be
proud
of
our
vertues
.
is
to
take
aduantage
of
our
vertues
to
plunge
vs
headlong
into
vice
;
for
example
when
we
haue
mortified
our
sinnes
,
and
are
plentifull
in
all
good
workes
,
he
taketh
occasion
thereby
to
puffe
vs
vp
with
pride
,
and
a
pharisaicall
conceite
that
wee
are
not
as
other
men
are
;
yea
if
we
be
so
humble
that
hee
cannot
make
vs
proud
of
any
thing
else
,
he
will
labour
to
make
vs
proud
of
our
humilitie
.
Let
vs
not
therefore
be
retchlesse
and
secure
,
but
haue
an
eye
to
our
hearts
,
euen
in
our
good
actions
:
and
when
we
entertaine
any
excellent
vertue
,
let
vs
take
heede
least
pride
thrust
in
with
it
,
seeing
most
commonly
it
attendeth
vpon
vertue
,
and
taketh
vp
his
standing
where
it
lodgeth
,
for
we
are
not
quite
at
libertie
,
and
out
of
the
daunger
of
Sathans
thraldome
,
so
long
as
pride
like
a
iaylour
attendeth
on
vs
.
CHAP.
XXI
.
Of
the
manner
of
Sathans
fight
.
§
.
Sect.
1
ANd
so
much
concerning
Sathans
stratagems
and
warlike
policies
:
now
let
vs
consider
of
the
manner
of
his
fight
.
In
which
we
are
first
to
obserue
that
it
is
most
cruell
and
cowardly
,
for
he
obserueth
no
complements
of
true
valour
,
That
Sathan
obserueth
no
complements
of
true
valour
.
but
then
most
violently
assaulteth
vs
when
we
are
least
prouided
;
if
he
cannot
preuaile
when
we
are
waking
,
he
will
set
vpon
vs
while
we
are
sleeping
;
if
he
cannot
hurt
vs
when
we
are
readie
in
the
field
armed
with
the
compleat
armour
of
a
Christian
,
the
girdle
of
veritie
,
the
breast-plate
of
righteousnes
,
the
shield
of
faith
,
the
sword
of
the
spirit
,
&c.
he
wil
watch
a
time
when
he
can
spie
vs
vnarmed
,
and
then
he
will
assaile
vs
;
if
he
cannot
ouercome
vs
in
the
time
of
prosperitie
,
when
God
hath
hedged
vs
in
with
his
blessings
,
Iob.
1.10
.
as
it
is
Iob.
1.10
.
then
he
will
watch
till
wee
be
cast
downe
with
some
aduersitie
,
and
then
he
will
lay
load
on
vs
whilest
wee
are
vnder
foote
;
and
whereas
all
our
hope
of
victorie
is
in
the
Lords
assistance
,
he
will
perswade
vs
to
yeeld
vnto
him
,
for
as
much
as
the
Lord
is
become
our
enemie
.
Now
if
wee
would
resist
Sathan
,
wee
must
so
prepare
our selues
that
he
doe
not
hurt
vs
by
this
his
dastardly
fight
.
Seeing
therefore
he
vseth
to
set
vpon
vs
on
all
aduantages
,
wee
are
alwaies
to
be
so
prouided
as
that
we
giue
him
no
aduantage
;
being
awake
,
wee
are
alwaies
to
stand
vpon
our
guard
,
readie
armed
with
the
graces
of
Gods
spirit
;
being
to
sleepe
,
we
are
to
desire
the
Lord
to
watch
ouer
vs
,
and
to
commaund
his
angels
to
pitch
their
tents
about
vs
,
that
so
we
may
be
defended
from
Sathans
furie
;
seeing
he
is
readie
to
assault
vs
when
he
seeth
vs
disarmed
,
we
are
alwaies
to
keepe
the
coate-armour
of
a
Christian
buckled
vnto
vs
:
lastly
,
seeing
in
the
time
of
prosperitie
he
is
readie
to
puffe
vs
vp
with
pride
,
and
in
the
time
of
aduersitie
to
plunge
vs
into
despaire
,
let
vs
humble
our selues
when
God
exalts
vs
,
by
thinking
of
our
vnworthines
to
receiue
the
least
of
Gods
mercies
;
and
comfort
our selues
in
the
time
of
our
affliction
,
by
remembring
that
it
is
the
portion
of
all
that
will
liue
godly
in
Christ
Iesus
,
and
that
whosoeuer
suffer
with
Christ
,
2.
Tim.
3.12
.
and
2.12
.
§.
Sect.
2.
Sathan
assaulteth
vs
when
we
are
most
secure
.
shall
also
raigne
with
him
,
2.
Tim.
3.12
.
and
2.12
.
The
second
thing
to
be
obserued
in
his
manner
of
fight
,
is
,
that
he
setteth
vpon
vs
when
wee
are
most
secure
,
and
then
soundeth
the
alarum
to
battaile
,
when
wee
most
flatter
our selues
with
hope
of
peace
,
and
that
not
drowsily
and
faintly
,
but
with
all
celeritie
and
speede
,
whereby
hee
ouercommeth
oftentimes
,
or
at
least
foyleth
vs
,
before
we
can
arme
or
prepare
our selues
to
make
any
resistance
.
And
thus
he
assaulted
our
first
parents
in
paradise
,
when
they
securely
promised
vnto
themselues
the
continuance
and
increase
of
their
happines
;
and
Dauid
also
after
all
his
troubles
when
he
was
retchlesse
and
idle
,
sleeping
in
the
day
,
and
after
walking
on
his
house
top
,
letting
his
eyes
wander
after
pleasures
.
If
therefore
we
would
withstand
Sathan
,
let
vs
shake
off
all
drowsie
and
carnall
securitie
,
and
continually
watch
,
standing
on
our
guard
to
resist
his
encounters
whensoeuer
he
setteth
vpon
vs
:
and
as
in
calme
weather
the
carefull
Mariner
prouideth
all
things
against
a
tempest
,
and
the
valiant
souldier
doth
arme
and
furnish
himselfe
with
al
necessaries
before
the
assault
;
so
when
Sathan
seemeth
to
offer
vs
a
time
of
truce
,
let
vs
therein
prepare
our selues
more
strongly
against
the
day
of
battaile
;
for
when
this
raging
lion
seemeth
to
sleepe
as
though
he
did
not
regard
vs
,
then
if
through
retchlesnesse
we
giue
him
the
least
aduantage
,
hee
will
suddenly
runne
vpon
vs
and
deuoure
vs
,
if
he
get
vs
within
his
cruell
pawes
.
§
.
Sect.
3
The
third
thing
to
be
obserued
,
Sathan
neuer
wearie
in
assaulting
vs
.
1.
Pet.
5.8
.
Iob.
1.7
.
is
his
indefatigable
paines
in
tempting
and
assaulting
vs
,
for
he
neuer
taketh
rest
,
but
still
goeth
about
like
a
roring
lion
seeking
whom
hee
may
deuoure
;
and
this
is
euident
by
his
owne
confession
,
Iob.
1.7
.
where
he
professeth
that
he
had
been
compassing
the
earth
to
and
fro
,
and
walked
from
place
to
place
.
So
that
he
omitteth
no
paine
nor
labour
in
seeking
our
destruction
.
And
though
he
ouercome
vs
not
at
the
first
,
but
retire
foyled
,
yet
he
will
gather
his
forces
againe
and
againe
,
and
incessantlie
set
vpon
vs
.
And
therefore
if
we
would
obtaine
victorie
,
wee
must
not
thinke
much
of
our
labour
,
but
vse
all
paines
,
diligence
and
watchfulnes
in
repelling
his
assaults
.
And
seeing
Sathan
is
so
vigilant
and
painfull
in
seeking
our
destruction
,
let
vs
thinke
no
paines
too
great
in
seeking
our
preseruation
;
and
considering
that
Sathan
after
one
,
or
two
,
or
twentie
foyles
is
as
readie
to
set
vpon
vs
againe
as
at
the
first
,
let
vs
neuer
faint
,
but
like
valiant
fouldiers
alwaies
stand
readie
in
the
field
to
endure
his
incounters
.
But
alas
,
the
practise
of
most
is
farre
otherwise
,
for
they
watch
and
drudge
night
and
day
to
attaine
vnto
riches
and
preferment
,
and
in
the
meane
time
little
regard
this
dangerous
foe
,
but
to
the
end
they
may
attaine
vnto
their
worldly
desires
,
they
intangle
themselues
in
the
snares
which
hee
hath
laid
to
intrap
them
to
their
vtter
destruction
.
§
.
Sect.
4
The
fourth
thing
to
be
obserued
in
Sathans
fight
,
is
his
often
changing
of
his
temptations
,
That
Sathan
often
changeth
his
temptations
for
his
better
aduantage
.
and
taking
as
it
were
into
his
hand
another
weapon
,
when
he
perceiueth
the
first
woundeth
not
.
For
example
,
he
will
tempt
vs
to
the
contempt
of
Gods
word
;
if
he
cannot
so
preuaile
,
he
will
intice
vs
at
least
to
neglect
it
;
and
if
thus
he
cannot
hurt
vs
,
he
will
,
if
he
can
,
choake
the
seede
of
Gods
word
with
the
thornie
cares
of
the
world
,
and
so
make
it
vnfruitfull
.
He
will
moue
vs
to
thinke
that
Christ
was
no
Sauiour
;
if
he
cannot
perswade
vs
to
this
,
then
he
will
tell
vs
he
is
not
our
Sauiour
.
Yea
so
shamelesse
is
this
tempter
,
that
he
will
now
tempt
vs
to
beleeue
one
lie
of
his
coyning
,
and
presently
after
when
hee
seeth
wee
giue
no
credit
to
that
,
he
wil
tell
vs
the
cleane
contrarie
.
For
example
,
he
will
sometimes
tell
vs
that
wee
are
such
grieuous
sinners
that
there
is
no
way
but
damnation
:
and
if
we
withstand
this
assault
,
hee
will
soone
after
perswade
vs
to
an
ouerweening
conceit
of
our
owne
excellencie
,
and
to
a
pharisaicall
opinion
that
wee
are
not
as
other
men
are
.
Sometimes
he
will
moue
vs
to
doubt
of
our
election
,
and
if
he
cannot
thus
preuaile
,
he
will
presently
perswade
vs
to
thinke
our
election
so
sure
,
that
though
wee
follow
our
owne
lusts
,
and
giue
our selues
ouer
to
all
outragious
wickednesse
,
yet
in
the
end
wee
shall
be
saued
.
In
a
word
,
this
wicked
Protheus
will
transforme
himselfe
into
a
thousand
diuers
shapes
,
and
in
a
short
space
will
varie
many
waies
his
temptations
,
that
if
hee
cannot
preuaile
by
one
meanes
,
he
may
ouercome
vs
by
another
.
And
therefore
it
behooueth
vs
,
if
we
will
withstand
him
,
to
arme
our selues
,
not
on
one
side
alone
,
nor
to
bee
prepared
against
two
or
three
assaults
of
our
spirituall
enemie
,
but
wee
must
be
readie
to
answere
all
obiections
,
and
not
so
wholie
incline
to
one
side
and
to
the
defending
one
part
,
as
that
in
the
meane
time
wee
leaue
the
other
naked
to
bee
wounded
with
Sathans
blowes
.
And
to
the
end
we
may
the
rather
be
encouraged
to
stand
constantly
in
our
defence
,
wee
are
to
know
that
when
Sathan
doth
so
often
shift
his
temptations
,
and
in
a
short
distance
of
time
doth
seeke
to
bring
vs
into
quite
contrary
vices
,
The
oft
changing
of
Sathans
temptations
a
probable
signe
that
he
doth
not
preuaile
.
it
is
a
manifest
signe
that
he
doth
not
yet
preuaile
:
for
as
no
enemie
is
so
foolish
as
will
after
that
hee
hath
made
one
sufficient
breach
for
entrie
,
or
forced
one
gate
of
the
citie
,
go
from
that
to
another
,
but
rather
enter
where
the
way
is
made
;
so
Sathan
laying
siege
to
our
soules
,
would
not
seeke
to
make
a
new
battrie
with
his
temptations
,
if
the
former
had
made
way
for
him
to
enter
and
surprize
vs
;
he
would
not
tempt
vs
to
pride
and
presumption
,
if
he
had
ouercome
our
faith
and
plunged
vs
into
despaire
;
hee
would
neuer
transforme
himselfe
into
an
angell
of
light
,
if
he
could
haue
ouercome
vs
in
his
owne
likenes
;
he
would
neuer
tell
vs
of
Gods
mercie
,
if
hee
had
alreadie
ouerwhelmed
vs
with
the
sight
of
our
sins
,
and
consideration
of
Gods
iustice
;
nor
yet
of
Gods
iustice
,
if
he
could
keepe
vs
in
carnall
securitie
,
by
setting
before
vs
his
mercie
:
but
that
way
whereby
he
perceiues
he
any
whit
preuailes
,
he
will
follow
and
continue
earnest
in
the
same
pursuite
,
till
he
perceiue
he
cannot
catch
vs
.
As
therefore
when
the
fit
of
the
ague
shifteth
from
time
to
time
,
it
is
a
good
signe
that
our
nature
waxing
strong
doth
preuaile
against
the
disease
;
so
when
Sathans
temptations
in
a
short
time
often
change
,
and
that
from
one
contrarie
to
another
,
it
is
a
signe
that
Gods
spirit
being
strong
in
vs
,
doth
resist
Sathan
and
putteth
him
to
these
shifts
,
whereas
he
would
hold
on
a
constant
course
if
he
preuailed
against
vs
.
§
.
Sect.
5
The
fift
thing
to
be
obserued
in
the
maner
of
Sathans
fight
,
is
,
That
Sathan
assaulteth
vs
sometime
himselfe
,
and
sometime
by
his
instruments
.
that
sometimes
he
setteth
vpon
vs
immediatly
in
his
owne
person
,
&
sometimes
mediatly
vsing
for
his
instruments
the
world
&
the
flesh
.
Of
the
first
we
haue
an
example
1.
Chr.
21.1
.
where
it
is
said
that
Sathan
prouoked
Dauid
to
number
Israel
.
So
Ioh.
13.2
.
the
Euangelist
sheweth
that
the
diuell
did
put
in
the
heart
of
Iudas
Iscariot
to
betray
Christ
.
And
the
Apostle
Peter
Act.
5.3
.
telleth
Ananias
that
Sathan
had
filled
his
heart
with
his
suggestions
that
he
should
lie
vnto
the
holie
Ghost
.
And
thus
also
he
tempted
our
Sauiour
Christ
immediatly
fortie
daies
together
in
the
wildernes
,
Mat.
4.
When
he
thus
fighteth
against
vs
in
his
owne
person
,
he
giueth
the
assault
either
in
his
own
likenes
,
or
els
transformeth
himself
into
an
angell
of
light
.
When
he
incountreth
vs
in
his
owne
likenes
and
like
a
diuell
indeede
,
then
he
doth
as
it
were
proclaime
open
warres
,
tempting
vs
not
onely
to
those
sinnes
which
,
hauing
some
apparance
of
good
in
them
,
our
corrupt
conscience
doth
approue
of
,
or
at
least
can
without
any
great
terrour
winke
at
,
but
also
to
all
outragious
wickednesse
and
hellish
impietie
,
which
euen
a
ciuil
worldling
would
abhorre
to
thinke
of
;
namely
,
to
Atheisme
,
Idolatrie
,
contempt
of
all
religion
,
blasphemies
against
God
,
periurie
,
sacriledge
,
persecuting
the
knowne
truth
,
heresie
,
murther
,
adulterie
,
and
such
like
:
all
which
at
the
first
sight
may
easily
be
discerned
to
be
the
suggestions
of
Sathan
,
because
this
hellish
broode
do
resemble
their
wicked
father
in
their
very
countenance
and
outward
appearance
.
And
therefore
Sathan
who
subdueth
more
with
the
serpents
wiles
than
with
the
lions
force
,
doth
seldome
vse
this
fight
against
any
which
haue
but
the
ciuill
restraining
grace
of
God
,
vnlesse
he
intice
them
thereunto
by
degrees
(
as
before
I
haue
shewed
)
or
except
hee
finde
them
exceeding
ignorant
,
to
the
end
he
may
make
them
beleeue
that
his
suggestions
are
their
owne
thoughts
;
but
hee
practiseth
these
temptations
,
for
the
most
part
,
against
those
who
haue
euen
sold
themselues
to
worke
wickednes
,
hauing
their
hearts
hardened
and
consciences
seared
with
their
customable
sinning
.
§
.
Sect.
6
And
therefore
most
commonly
hee
transformeth
himselfe
into
an
angell
of
light
tempting
vs
to
sinne
,
by
vsing
friendly
perswasions
,
How
Sathan
transformeth
himselfe
into
an
angell
of
light
.
and
making
liberall
offers
of
pleasure
,
profit
or
preferment
,
or
els
minsing
those
sinnes
to
which
he
tempteth
vs
as
though
they
were
nothing
,
or
masking
them
vnder
the
vizard
of
vertue
.
Neither
doth
hee
often
moue
vs
to
commit
those
sins
which
nature
(
restrained
by
Gods
common
grace
,
or
sanctified
by
his
spirit
)
doth
abhorre
and
tremble
to
think
of
;
vnlesse
it
be
either
to
vexe
Gods
children
with
such
suggestions
,
rather
than
for
any
hope
of
ouercomming
them
;
or
els
that
whilest
their
mindes
are
wholy
intent
in
withstanding
his
outward
violence
,
hee
may
more
cunningly
intrap
them
in
his
secret
ambushments
,
which
they
regard
not
:
but
otherwise
hee
vsually
tempts
vs
to
commit
such
sinnes
,
as
through
our
corruption
wee
are
prone
vnto
,
as
not
thinking
them
to
be
sinnes
,
or
but
small
,
or
rather
neuer
entring
into
any
consideration
of
them
at
all
;
as
namely
,
carnall
securitie
,
hardnesse
of
heart
,
infidelitie
,
impenitencie
,
neglect
of
Gods
word
,
prophaning
of
his
Sabbaoths
,
couetousnes
,
ambition
,
pride
,
neglect
of
the
generall
duties
of
Christianitie
and
speciall
duties
of
our
callings
;
all
which
are
not
much
lesse
hainous
in
the
sight
of
the
Lord
than
the
other
grosse
outward
sinnes
,
and
much
more
dangerous
vnto
vs
,
as
being
Sathans
secret
snares
which
hee
laieth
to
intrap
vs
at
vnawares
;
in
which
when
we
are
caught
wee
are
content
to
lie
bound
,
because
they
do
not
so
much
pinch
and
torment
the
conscience
as
the
other
outward
sinnes
,
they
being
not
seene
,
or
not
regarded
.
As
therefore
those
diseases
which
by
disturbing
the
braine
doe
take
away
all
sense
of
paine
,
are
of
all
others
most
desperate
,
namely
,
the
dead
paulsie
,
the
falling
sicknesse
,
and
sleepie
lethargie
,
and
in
other
diseases
the
patient
is
most
dangerously
sicke
when
he
hath
no
feeling
thereof
;
so
there
is
no
sicknes
of
the
soule
so
desperat
and
dangerous
,
as
those
that
afflict
not
our
consciences
with
any
sense
of
paine
,
to
wit
,
carnall
securitie
,
hardnesse
of
heart
,
and
the
rest
aboue
named
.
§
.
Sect.
7
And
thus
haue
I
shewed
Sathans
disguised
and
subtill
manner
of
fight
,
That
Sathan
is
most
to
be
feared
when
he
most
flattreth
.
wherein
like
a
Pirate
he
hangeth
out
flags
of
truce
,
to
signifie
peace
and
friendship
,
till
hee
haue
gotten
vs
within
his
reach
and
commaund
:
and
then
he
grapleth
with
vs
,
and
ransacketh
vs
of
all
Gods
graces
,
and
casteth
vs
ouer
boord
into
the
sea
of
destruction
.
And
therefore
it
behooueth
vs
with
no
lesse
care
to
withstand
Sathan
when
he
fawneth
,
than
when
hee
frowneth
;
when
hee
fighteth
by
ambushment
,
than
when
he
assaulteth
vs
by
open
violence
;
when
he
offreth
to
stab
vs
to
the
heart
,
than
when
hee
doth
but
(
as
it
were
)
pricke
a
vaine
,
letting
vs
blood
to
death
without
sense
of
paine
;
when
hee
tempteth
vs
to
outragious
sinnes
,
than
when
he
inticeth
vs
to
secret
and
hidden
sinnes
;
when
he
allureth
vs
like
a
friend
to
commit
sinne
,
by
offring
pleasure
,
riches
,
or
honours
,
than
when
like
an
enemie
a
roring
lion
,
or
cruell
dragon
he
raungeth
about
and
rageth
against
vs
;
Nam
cum
delectabile
proponit
,
molestum
supponit
,
&
dum
vngit
pungit
;
He
propoundeth
things
delightfull
to
bring
vs
to
griefe
and
miserie
,
he
fawneth
on
vs
that
he
may
bemire
vs
,
and
killeth
while
he
embraceth
vs
.
Neither
doth
man
know
his
time
,
but
as
the
fishes
which
are
taken
in
an
euill
net
,
Eccless
.
9.12
.
and
as
the
birds
which
are
caught
in
the
snare
,
so
are
the
children
of
men
snared
in
the
euill
time
,
when
it
falleth
vpon
them
suddenly
,
as
it
is
Eccles.
9.12
.
Nay
,
seeing
this
fight
is
farre
more
dangerous
,
because
hee
couereth
his
hooke
with
an
alluring
baite
;
and
those
snares
of
sinne
more
pernicious
which
lie
hidden
,
than
those
which
lie
in
open
view
;
Temptations
vnto
secret
sins
most
dangerous
.
seeing
wee
are
more
easily
tempted
to
those
sinnes
which
are
secret
and
disguised
in
the
habite
of
vertue
,
than
vnto
those
grosse
sinnes
which
haue
their
names
as
it
were
branded
in
their
foreheads
;
seeing
also
we
can
more
hardly
repent
of
them
,
both
because
they
do
not
appeare
so
horrible
and
grieuous
vnto
vs
,
as
the
other
open
and
outward
sinnes
,
and
also
because
they
worke
in
vs
no
shame
after
we
entertaine
and
liue
in
them
,
neither
can
any
of
our
christian
brethren
admonish
or
rebuke
vs
for
them
,
they
being
secret
&
vnknown
:
therfore
is
Sathan
made
more
audacious
to
tempt
vs
,
and
wee
more
bold
to
admit
of
his
temptation
,
and
after
we
are
fallen
wee
lacke
meanes
to
raise
vs
vp
againe
by
vnfained
repentance
,
for
our selues
doe
approoue
our
sinnes
,
and
our
brethren
know
them
not
:
which
Bernard
well
discerning
,
vttereth
this
speech
fit
for
this
purpose
:
Extimesco
magis
occulta
peccata
quae
clam
committo
quam
manifesta
quae
perpetro
palam
,
clam
enim
si
pecco
nemo
me
redarguit
.
Vbi
autem
reprehensio
non
metuenda
est
,
ibi
tentatori
patet
aditus
liberrimus
,
&
peccatum
cum
voluptate
admittitur
.
I
am
more
affraid
(
saith
he
)
of
my
secret
,
then
of
my
open
sinnes
;
for
if
I
sinne
secretly
there
is
no
man
to
reproue
me
;
and
where
reprehension
is
not
feared
,
there
the
tempter
hath
most
free
accesse
and
the
sinne
is
entertained
with
pleasing
delight
.
In
a
word
,
seeing
we
are
more
easily
drawne
into
these
sinnes
;
and
after
we
are
enthralled
with
them
,
make
no
hast
to
get
out
of
our
captiuitie
:
therefore
let
vs
be
much
more
warie
and
heedfull
in
discouering
and
auoyding
these
hidden
snares
and
secret
sinnes
,
into
which
we
doe
most
commonly
fall
vnwittingly
,
and
being
fallen
,
doe
most
willingly
continue
in
them
.
§
.
Sect.
8
Secondly
,
How
Sathan
assaulteth
vs
by
his
instruments
the
world
and
the
flesh
.
Sathan
assaulteth
vs
sometimes
by
his
deputies
and
instruments
;
especially
he
employeth
in
these
seruices
,
the
world
and
the
flesh
.
In
the
world
he
doth
not
onely
make
choyse
of
our
enemies
and
prophane
irreligious
men
,
which
he
stirreth
vp
to
afflict
and
persecute
vs
,
to
the
end
we
may
be
discouraged
from
the
profession
and
practise
of
true
godlinesse
;
but
also
of
our
deare
friends
and
acquaintance
and
our
neere
kindred
:
sometime
our
brother
or
sister
,
our
parents
and
children
,
yea
sometimes
a
mans
wife
which
lieth
in
his
boo
some
,
playeth
the
part
of
the
tempter
.
As
we
may
see
in
the
example
of
Iob
,
who
was
not
so
much
vexed
by
all
his
outward
afflictions
,
as
by
the
temptation
of
his
wife
,
and
three
friends
.
The
same
is
euident
in
the
example
of
Eue
,
whom
Sathan
vsed
as
his
instrument
to
intice
Adam
to
the
breach
of
Gods
commaundement
:
and
Iesabel
who
was
the
diuels
deputie
,
in
prouoking
her
husband
to
oppression
and
horrible
murther
.
Neither
doth
he
onely
vse
to
these
ends
our
carnall
friends
,
but
also
our
spirituall
kindred
in
Christ
,
who
are
of
the
same
religion
,
and
make
the
same
profession
with
vs
;
and
thus
by
the
old
Prophet
,
he
inticed
the
young
Prophet
to
transgresse
Gods
commaundement
.
1.
King
.
13.
1.
King
.
13.
And
thus
hee
tempted
our
Sauiour
Christ
to
neglect
the
worke
of
our
redemption
,
vsing
the
Apostle
Peter
as
his
instrument
;
and
therefore
because
he
supplied
the
diuels
place
,
our
Sauiour
calleth
him
by
his
name
saying
,
Matth.
16.23
.
Get
thee
behinde
me
Sathan
,
thou
art
an
offence
to
me
,
Matth.
16.23
.
And
thus
nowadaies
he
vseth
professors
,
yea
preachers
of
the
Gospell
,
as
meanes
to
tempt
men
to
sinne
,
both
by
their
words
and
euill
examples
:
which
temptation
is
farre
more
daungerous
and
of
greater
force
,
then
if
all
worldlings
should
combine
themselues
together
,
and
labour
both
by
perswasion
and
example
to
seduce
them
;
for
when
they
can
say
I
am
a
professor
as
well
as
thou
,
1.
King
.
13.18
.
I
am
a
seruant
of
God
who
make
conscience
of
my
waies
as
well
as
thou
,
I
am
a
Prophet
as
well
as
thou
,
and
therefore
thou
needest
not
to
make
any
doubt
or
scruple
in
following
my
councell
or
example
;
it
is
a
most
strong
temptation
to
intice
vs
to
sinne
:
for
like
sheepe
we
are
most
apt
to
follow
after
when
any
of
our
owne
companie
leade
vs
the
way
.
And
therefore
if
we
would
resist
this
temptation
,
we
must
labour
after
true
knowledge
,
that
we
may
not
depend
vpon
others
for
our
direction
,
but
vpon
the
word
of
God
alone
,
and
not
liue
by
example
,
but
by
precept
;
for
the
straightest
rule
that
euer
was
of
the
most
holy
mans
life
(
our
Sauiour
Christ
excepted
)
is
often
and
in
many
places
crooked
(
for
who
is
it
that
hath
not
erred
and
gone
astray
?
)
and
therefore
if
we
alwaies
follow
their
examples
in
all
particulars
,
we
shall
erre
with
them
besides
all
our
owne
errors
.
§
.
Sect.
9
So
also
he
vseth
the
helpe
of
our
owne
flesh
to
betray
the
spirit
,
and
leade
vs
captiue
into
sinne
;
and
that
so
cunningly
,
That
Sathan
vseth
the
helpe
of
our
owne
flesh
in
tempting
vs
to
sin
.
that
we
can
hardly
discerne
between
Sathans
suggestions
and
our
owne
corrupt
motions
and
desires
:
for
being
a
spirit
,
he
doth
not
appeare
in
a
corporall
shape
and
perswade
vs
to
sinne
with
reall
words
,
which
are
conuayed
to
the
heart
by
the
eare
,
but
he
commeth
to
vs
after
a
spirituall
manner
,
and
suggesteth
secretly
his
temptations
into
the
heart
and
minde
directly
and
immediatly
,
so
as
wee
can
seldome
distinguish
his
motions
from
our
owne
thoughts
.
For
as
the
spirit
of
God
doth
so
moue
vs
to
all
vertuous
and
holy
actions
,
as
that
in
the
meane
time
we
would
thinke
his
motions
to
be
our
owne
godly
cogitations
,
2.
Cor.
3.9
.
but
that
we
are
sufficiently
instructed
out
of
Gods
word
,
that
we
cannot
of
our selues
so
much
as
thinke
a
good
thought
vnlesse
it
proceede
from
God
;
so
much
lesse
can
we
discerne
betweene
the
suggestions
of
Sathan
and
our
owne
fleshly
thoughts
,
because
they
are
both
corrupt
and
alike
wicked
.
By
reason
whereof
it
commeth
to
passe
that
Sathan
wanteth
no
opportunitie
of
circumuenting
vs
,
because
we
can
put
no
difference
betweene
his
temptations
and
our
owne
carnall
desires
:
and
therefore
he
hauing
gotten
(
as
it
were
)
our
owne
watchword
,
we
are
readie
to
open
the
gates
of
our
soules
when
he
offereth
to
enter
,
and
to
yeeld
to
his
temptations
as
soone
as
he
assaulteth
vs
;
where
as
no
man
almost
is
so
outragiously
desperat
that
would
wittingly
and
willingly
entertaine
Sathans
suggestions
,
whom
he
knoweth
to
be
a
common
enemie
to
mankinde
,
continually
seeking
their
destruction
,
though
hee
should
intice
him
hereunto
by
offering
much
riches
and
great
preferments
.
Yea
hence
it
is
that
after
Sathan
hath
many
times
deceiued
and
circumuented
vs
,
yet
cannot
we
beware
of
him
,
nor
auoyde
his
deceits
.
For
whereas
if
a
man
doe
giue
vs
euill
counsell
,
or
any
way
cousin
vs
,
yet
after
once
or
twice
he
come
vnto
vs
,
we
can
take
heede
of
him
,
and
though
he
make
faire
shewes
of
honestie
and
friendship
,
we
will
notwithstanding
be
very
iealous
and
suspicious
least
againe
hee
ouerreach
vs
;
when
Sathan
commeth
to
vs
this
day
and
tempteth
vs
to
such
grosse
wickednes
,
that
we
cannot
chuse
but
discerne
them
to
be
his
suggestions
,
yet
this
is
no
impediment
to
him
but
that
he
may
come
againe
to
morrow
,
and
deceiue
vs
with
some
more
subtill
pollicie
,
because
we
cannot
discerne
betweene
his
suggestions
and
our
owne
thoughts
,
and
therefore
doe
acknowledge
no
other
author
of
his
temptations
but
our selues
.
Hence
also
it
is
that
he
will
not
sticke
to
tempt
the
most
godly
vnto
the
grossest
impietie
,
and
the
most
learned
and
sound
in
iudgement
,
to
entertaine
the
absurdest
heresie
or
error
.
For
if
he
preuaile
(
which
sometime
he
doth
as
we
may
see
in
the
example
of
Dauid
whom
he
tempted
to
adulterie
and
murther
,
though
hee
were
a
man
according
to
Gods
owne
heart
;
and
of
Peter
whom
,
hee
tempted
to
deny
and
forsweare
Christ
,
though
hee
were
a
most
worthie
Apostle
)
then
he
getteth
a
great
victorie
,
and
giueth
them
a
singular
foyle
;
but
if
he
be
repulsed
,
yet
this
is
no
hinderance
vnto
him
,
why
he
may
not
entrap
them
in
some
more
secret
ambushment
.
Hence
it
is
that
though
he
begin
his
fight
with
cunning
pollicie
,
taking
vpon
him
the
person
of
a
friend
,
and
transforming
himselfe
into
an
Angell
of
light
,
yet
this
is
no
impediment
but
that
he
may
afterwards
againe
appeare
and
violently
assault
vs
in
his
owne
likenes
;
as
he
assaulted
our
Sauiour
,
first
with
subtill
and
secret
temptations
,
like
a
friend
and
welwiller
;
and
when
he
could
not
so
preuaile
,
he
doth
not
sticke
to
appeare
like
himselfe
,
tempting
him
to
outragious
grosse
idolatrie
,
saying
,
all
this
will
I
giue
thee
if
thou
wilt
fall
downe
and
worship
me
.
And
contrariwise
though
he
begin
his
assault
like
a
diuell
and
professed
enemie
,
this
is
no
hinderance
but
that
he
may
end
it
like
an
Angell
of
light
,
and
a
flattering
treacherous
friend
.
So
when
he
hath
inticed
vs
to
one
extreme
and
preuaileth
not
,
this
is
no
impediment
but
that
soone
after
he
may
allure
vs
to
the
cleane
contrarie
;
because
though
we
thinke
the
first
motion
to
be
his
suggestion
,
yet
we
may
imagine
the
other
to
be
our
owne
thought
,
or
(
as
I
said
)
the
motion
of
Gods
spirit
,
because
it
is
quite
contrarie
to
the
former
.
§
.
Sect.
10
Seeing
therefore
the
matter
standeth
thus
;
How
we
may
auoide
danger
,
though
we
cannot
discerne
Sathans
temptations
from
our
owne
lusts
.
how
may
we
resist
Sathan
,
considering
that
we
cannot
discerne
his
suggestions
from
our
owne
cogitations
?
I
answere
;
wee
must
be
skilful
in
Gods
word
,
and
thereby
able
to
iudge
what
is
good
and
what
is
euill
,
to
discerne
what
is
vertue
and
what
is
vice
,
what
God
hath
commaunded
and
what
he
hath
forbidden
,
which
be
the
motions
of
Gods
spirit
,
and
which
the
suggestions
of
Sathan
,
and
the
thoughts
of
our
corrupt
flesh
;
and
then
are
we
carefully
to
imbrace
that
which
our
conscience
approoueth
as
good
,
being
enformed
by
Gods
word
,
and
to
auoyde
and
reiect
those
motions
which
we
know
to
be
euill
,
whether
they
doe
proceede
from
Sathan
or
from
our selues
;
for
it
is
not
greatly
materiall
to
know
who
is
the
author
of
them
,
so
we
are
assured
that
they
are
euill
and
wicked
;
neither
is
it
any
dangerous
error
to
ascribe
Sathans
suggestions
to
our
corrupt
flesh
;
or
to
attribute
the
wicked
thought
of
our
owne
flesh
vnto
Sathan
:
for
though
he
be
not
the
next
and
immediat
cause
,
yet
he
is
the
first
and
principall
cause
of
all
sinne
and
wickednes
.
And
hence
it
is
that
in
the
Scriptures
the
same
wicked
motion
and
action
is
sometimes
ascribed
to
man
,
and
sometimes
to
Sathan
indifferently
as
appeareth
,
Act.
5.3.5
.
Act.
5.3.5
where
first
Peter
affirmeth
Sathan
to
be
the
author
of
Ananias
sinne
,
by
filling
his
heart
with
his
suggestions
,
whereby
he
was
tempted
to
lie
vnto
the
holy
Ghost
,
and
after
he
saith
that
Ananias
had
conceiued
this
lie
in
his
owne
heart
.
§
.
Sect.
11
But
though
most
commonly
it
be
very
hard
to
discerne
betweene
the
suggestions
of
Sathan
,
How
Sathans
suggestions
may
be
discerned
from
our
owne
fleshly
lusts
.
and
of
our
corrupt
flesh
,
yet
sometimes
they
may
be
distinguished
by
apparant
differences
;
as
first
when
the
temptations
are
so
cunning
and
exceeding
subtill
,
that
it
is
not
possible
they
should
be
the
thoughts
of
a
seely
ignorant
man
,
but
the
apparant
suggestions
of
the
old
wily
serpent
.
Secondly
,
when
as
the
suggestion
is
vrged
with
great
force
and
violence
,
and
leaueth
behind
it
a
deepe
impression
,
which
seemeth
to
bring
a
necessitie
of
doing
that
which
is
euen
contrarie
to
naturall
reason
,
whereas
the
suggestions
of
the
flesh
doe
rather
leade
and
intice
vs
then
draw
and
inforce
vs
vnto
sinne
.
Thirdly
,
the
temptations
of
Sathan
moue
vs
oftentimes
to
such
outragious
wickednes
,
and
hellish
impietie
,
that
euen
nature
corrupted
doth
condemne
as
abhominable
,
and
euen
trembleth
with
feare
and
horror
,
when
they
are
first
suggested
.
Fourthly
,
the
flesh
taketh
occasion
of
things
present
and
subiect
to
the
senses
to
intice
vs
vnto
sinne
;
but
Sathans
suggestions
sometimes
are
farre
fetcht
and
so
strange
vnto
vs
,
that
before
the
instant
they
are
suggested
we
neuer
thought
or
so
much
as
dreamed
of
them
.
Lastly
,
the
things
whereunto
we
are
tempted
by
the
flesh
,
are
alwaies
delightfull
and
pleasing
vnto
vs
;
but
sathan
tempteth
vs
also
to
those
things
which
are
irksome
and
grieuous
:
as
namely
to
superstitious
abstinence
whereby
the
body
is
almost
starued
;
to
punishing
of
our
owne
bodies
,
as
he
tempted
the
Baalitish
priests
,
to
cut
and
launce
themselues
before
their
idol
;
and
the
supersttious
papists
to
whip
themselues
before
their
images
,
and
to
take
vpon
them
tedious
and
daungerous
pilgrimages
to
idols
and
reliques
of
Saints
;
and
the
idolatrous
heathen
to
burne
in
sacrifice
their
deare
children
.
So
also
he
tempteth
some
to
despaire
of
Gods
mercie
and
so
torment
themselues
with
horror
and
feare
;
yea
sometimes
to
lay
violent
hands
vpon
themselues
,
murthering
and
taking
away
their
owne
life
,
which
by
nature
is
so
deere
and
precious
vnto
them
.
All
which
being
contrarie
to
our
naturall
inclinations
and
the
desires
of
the
flesh
,
manifestly
appeare
to
be
the
suggestions
of
Sathan
.
And
these
are
the
chiefe
differences
betweene
the
temptations
of
Sathan
and
the
flesh
;
otherwise
they
are
commonly
so
like
one
to
the
other
that
they
can
hardly
be
discerned
:
and
therefore
let
vs
not
be
so
carefull
,
curiously
to
distinguish
them
,
as
to
auoyde
or
resist
them
;
knowing
that
Sathan
is
the
captaine
generall
,
and
the
flesh
and
the
lusts
thereof
Sathans
chiefe
aides
and
assistants
,
which
continually
fight
against
the
spirit
and
labour
to
plunge
both
bodie
and
soule
into
euerlasting
destruction
.
CHAP.
XXII
.
Of
the
generall
meanes
whereby
we
may
be
inabled
to
withstand
our
spirituall
enemies
.
§
.
Sect.
1
ANd
so
much
concerning
the
manner
of
Sathans
fight
:
The
circumstances
to
be
considered
in
this
spirituall
conflict
.
now
we
are
to
speake
of
the
conflict
it selfe
;
wherein
(
as
I
haue
shewed
)
the
parties
assaulting
and
oppugning
are
the
diuell
and
his
assistants
the
world
and
the
flesh
;
the
partie
defending
and
resisting
is
the
christian
souldier
.
The
cause
of
the
fight
is
not
for
lands
and
dominions
,
nor
for
riches
and
mines
of
gold
;
for
these
would
Sathan
be
content
to
giue
if
he
had
them
in
his
possession
,
if
we
would
renounce
Gods
seruice
,
and
fall
downe
and
worship
him
;
but
for
the
euerlasting
saluation
of
our
soules
which
Sathan
laboreth
by
all
meanes
possible
to
hinder
,
and
to
plunge
vs
into
endlesse
destruction
.
The
weapons
which
the
assailants
vse
in
this
fight
are
not
the
sword
&
speare
,
or
any
other
carnall
furniture
,
but
spirituall
temptations
,
whereby
they
seek
to
intice
,
draw
,
and
prouoke
man
to
sin
,
that
consequently
he
may
receiue
the
wages
therof
euerlasting
death
.
The
weapons
which
the
Christian
souldier
vseth
to
defend
himself
and
repell
his
enemies
,
is
the
spiritual
armour
before
spoken
of
,
namely
,
the
girdle
of
veritie
the
breast-plate
of
righteousnes
,
the
knowledge
&
profession
of
the
Gospel
of
peace
,
the
shield
of
faith
,
the
helmet
of
saluation
,
the
sword
of
the
spirit
,
and
feruent
and
effectuall
prayer
.
§
.
Sect.
2
Now
in
this
conflict
of
temptations
,
Of
two
common
affections
to
be
considered
of
in
this
spirituall
conflict
.
there
are
first
two
common
affections
or
generall
properties
to
be
considered
of
;
the
Christian
souldiers
manfull
resistance
,
or
els
his
fainting
and
receiuing
the
foile
;
for
either
he
couragiously
standeth
vpon
his
defence
,
armed
with
the
graces
of
Gods
spirit
,
and
putteth
Sathan
to
flight
by
withstanding
his
temptations
;
or
els
being
surprized
at
vnawares
,
whilest
he
is
disarmed
of
these
spirituall
weapons
and
Christian
armour
,
hee
is
soiled
by
his
spirituall
enemies
,
yeelding
vnto
their
temptations
and
falling
into
sinne
.
Of
the
first
meanes
to
withstand
our
spirituall
enemies
,
to
wit
,
Gods
commandement
.
That
we
may
withstand
our
spirituall
enemie
valiantly
in
all
his
temptations
,
and
obtaine
a
finall
victorie
,
there
are
certaine
general
means
to
be
vsed
;
which
may
serue
as
strong
forts
and
bulworkes
,
vnto
which
we
may
retire
our selues
as
often
as
we
faint
,
and
be
readie
to
receiue
any
disaduantage
in
the
fight
.
First
,
we
are
continually
to
haue
in
memorie
the
commandement
of
our
chiefe
captaine
Christ
Iesus
,
whereby
he
inciteth
vs
to
a
continuall
fight
without
fainting
or
yeelding
.
So
Eph.
Eph.
6.10.11
.
6.10.11
.
Be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
Put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
all
the
assaults
of
the
diuell
.
1.
Pet.
5.8
.
And
1.
Pet.
5.8
.
Your
aduersarie
the
diuell
as
a
roring
lion
walketh
about
seeking
whom
he
may
deuoure
.
Whom
resist
stedfast
in
the
faith
.
The
second
meanes
,
hope
of
victorie
.
Secondly
,
let
vs
be
incouraged
to
withstand
our
spirituall
enemies
with
assured
hope
of
victorie
;
for
we
fight
the
Lords
battailes
vnder
the
standerd
of
Iesus
Christ
,
whose
power
is
omnipotent
,
and
therefore
able
to
defend
vs
,
&
to
ouerthrow
our
enemies
with
a
word
of
his
mouth
;
who
also
is
our
head
and
we
his
members
,
and
therefore
we
may
assure
our selues
that
he
hath
no
lesse
will
than
power
to
succour
vs
.
As
also
let
vs
alwaies
haue
in
minde
the
crowne
of
victorie
promised
to
all
that
ouercome
,
euen
a
crowne
of
glorie
and
euerlasting
happines
in
Gods
kingdom
,
Apoc.
2.7
.
&
3.5.12.21
.
And
this
will
make
vs
resolue
neuer
to
faint
in
the
battell
,
Apoc.
2.7
.
and
3.5.12.21
.
nor
cowardly
yeeld
vnto
Sathans
temptations
,
though
he
should
intice
vs
to
sinne
by
offring
vs
the
whole
world
,
because
we
would
not
thereby
hazard
the
losse
of
this
eternall
waight
of
glorie
.
The
third
meanes
,
to
be
alwaies
in
readines
.
Thirdly
,
we
are
alwaies
to
stand
in
readines
armed
with
the
christian
armour
,
the
graces
of
Gods
spirit
,
and
to
vse
al
good
means
that
we
may
be
more
and
more
strengthened
&
confirmed
in
them
:
but
yet
when
we
are
at
the
strongest
,
we
are
not
to
presume
vpon
our
own
strength
,
but
to
relie
our selues
wholy
vpon
the
Lords
assistance
,
and
when
wee
are
tempted
and
assaulted
,
we
must
continually
implore
his
help
,
that
being
armed
with
the
power
of
his
might
,
wee
may
withstand
the
temptation
and
obtaine
victorie
.
The
fourth
meanes
,
to
take
occasion
of
Sathans
temptation
vnto
sinne
of
doing
the
contrary
vertue
.
Fourthly
,
when
we
are
assaulted
by
our
spirituall
enemies
and
tempted
vnto
any
sinne
,
we
must
not
only
abstaine
from
committing
thereof
,
but
also
take
occasion
thereby
of
doing
the
contrary
vertue
.
For
example
,
when
we
are
tempted
to
vnlawful
pleasures
,
we
must
not
only
abstaine
from
them
,
but
also
we
are
somewhat
to
abridge
our selues
of
those
that
be
lawfull
,
and
the
more
feriously
and
painfully
to
follow
the
works
of
our
lawfull
callings
;
when
we
are
tempted
to
couetousnes
,
we
must
the
more
carnestly
exercise
the
works
of
mercie
and
christian
liberalitie
;
when
we
are
tempted
to
ambition
,
we
must
not
only
refraine
from
vainglorie
,
but
we
must
labour
after
true
humilitie
and
mortification
,
refusing
not
only
vnlawfull
honours
,
but
those
also
which
are
lawfull
,
so
oft
as
we
haue
iust
cause
to
feare
that
Sathan
wil
(
taking
occasion
of
our
corruption
)
hereby
cause
vs
to
forget
God
;
when
we
are
tempted
to
neglect
the
hearing
of
Gods
word
on
the
Lords
Sabbaoth
,
wee
are
the
more
diligently
to
heare
it
,
not
only
then
,
being
bound
hereunto
by
Gods
commandement
,
as
being
one
of
the
chief
means
of
sanctifying
this
day
consecrated
to
Gods
seruice
;
but
also
on
the
weeke
daies
,
if
the
Lord
giue
vs
fit
opportunitie
,
when
as
we
might
lawfully
be
exercised
in
the
duties
of
our
callings
.
In
a
word
,
when
we
are
tempted
to
any
vice
,
wee
are
to
take
occasion
thereby
of
doing
the
contrarie
vertue
;
in
the
meane
time
carefully
auoiding
the
policie
of
Sathan
,
before
spoken
of
,
whereby
hee
laboureth
to
draw
vs
from
one
vice
to
his
contrarie
extreame
.
And
so
like
valiant
souldiers
we
shall
not
onely
auoide
the
daunger
and
violence
of
Sathans
strokes
,
but
also
wee
shall
giue
Sathan
the
foyle
with
his
owne
weapon
,
yea
and
make
him
afraide
to
assault
vs
againe
with
his
temptations
,
least
when
hee
prouoketh
vs
vnto
sinne
,
we
take
occasion
thereby
to
serue
God
,
and
more
constantly
to
imbrace
vertue
.
§
.
Sect.
3
Fiftly
,
The
fift
meanes
to
withstand
temptations
when
they
are
first
suggested
.
we
are
most
carefully
to
withstand
Sathans
temptations
when
they
are
first
suggested
;
and
to
giue
him
the
repulse
as
soone
as
wee
perceiue
that
he
is
but
beginning
to
make
an
entrance
.
For
this
gliding
serpent
if
he
can
but
thrust
in
his
head
,
will
easily
make
roome
for
his
whole
bodie
:
and
therefore
we
must
nip
and
bruse
him
in
the
head
,
and
vse
his
temptations
like
the
serpents
broode
,
which
if
men
desire
to
kill
,
they
doe
not
tread
vpon
their
tailes
,
for
so
they
would
turne
againe
and
sting
them
,
but
vpon
their
heads
,
and
then
they
haue
no
power
to
hurt
them
.
So
wee
are
not
fondly
to
thinke
that
we
can
without
hurt
vanquish
Sathans
temptations
in
the
end
when
wee
haue
long
entertained
them
:
for
vnlesse
they
be
nipped
in
the
head
,
and
withstood
in
the
beginning
,
they
will
mortally
poyson
vs
with
the
sting
of
sinne
.
For
as
theeues
comming
to
breake
into
a
house
,
if
they
can
but
finde
roome
for
the
point
of
their
wrench
to
enter
,
will
easily
by
turning
and
winding
about
the
vice
make
the
doores
,
though
very
strong
,
flie
open
and
giue
them
entrance
;
so
if
this
cunning
theefe
Sathan
can
finde
any
entrance
for
his
first
temptations
,
so
as
wee
can
be
content
to
thinke
vpon
them
,
and
reuolue
them
in
our
mindes
with
any
liking
,
hee
will
easily
burst
open
the
gates
of
our
soules
,
and
entring
further
will
rob
vs
of
all
Gods
graces
.
Let
vs
therefore
if
wee
would
resist
Sathan
,
follow
the
aduice
of
the
heathen
Poet
in
a
farre
different
matter
:
Principijs
obsta
:
serò
medicina
paratur
,
Cum
mala
per
longas
conualuêre
moras
.
Or
rather
the
counsell
of
the
Apostle
giuen
vs
in
this
selfesame
respect
,
Eph.
4.27
.
Giue
no
place
to
the
diuell
.
Eph.
4.27
.
And
as
wise
citizens
being
besieged
,
doe
not
let
their
enemies
scale
their
walles
and
enter
the
towne
,
with
a
purpose
then
to
repell
and
beate
them
backe
againe
;
but
they
withstand
them
as
soone
as
they
giue
the
first
assault
,
and
keepe
them
,
if
they
can
,
from
approching
neere
their
walles
with
sconces
and
bulwarkes
:
so
we
are
not
to
suffer
Sathan
our
enemie
and
the
troupes
of
his
temptations
to
enter
into
our
hearts
,
but
to
giue
them
the
repulse
at
their
first
approching
,
least
it
be
too
late
afterwards
when
they
haue
surprized
and
wounded
vs
with
sinne
.
Blessed
are
they
therefore
who
take
this
Babylonish
brood
of
Sathans
temptations
and
dash
them
euen
whilest
they
are
young
against
the
stones
,
Psal.
137.9
.
least
waxing
old
and
strong
they
furiously
fight
against
vs
,
and
leading
vs
captiue
in
the
chains
of
sinne
,
grieuously
afflict
and
vex
vs
.
§
.
Sect.
4
Sixtly
,
The
sixt
means
is
after
one
temptation
is
past
to
prepare
:
our selues
for
another
.
if
we
would
not
be
surprized
and
foiled
by
Sathan
,
we
must
after
we
haue
resisted
him
in
one
temptation
,
be
readie
prepared
to
withstand
another
,
and
after
we
haue
once
or
twice
giuen
Sathan
the
repulse
,
wee
are
not
securely
to
giue
our selues
to
rest
,
as
though
the
warre
were
at
an
end
:
but
we
must
continually
expect
his
returne
with
fresh
supplies
,
and
prepare
our selues
for
a
new
assault
,
vsing
the
time
of
Sathans
intermission
,
as
a
breathing
time
to
recouer
strength
against
the
next
encounter
.
And
as
souldiers
besieged
after
they
haue
sustained
one
assault
,
and
giuen
their
enemies
the
repulse
,
doe
not
securely
giue
themselues
to
idlenes
and
sleepe
,
but
prepare
all
things
readie
for
the
next
conflict
,
mending
the
breaches
,
and
repairing
those
places
which
in
the
time
of
fight
they
found
to
be
most
weake
;
so
when
wee
haue
withstood
some
of
Sathans
temptations
,
and
giuen
him
the
repulse
,
we
are
not
to
giue
our selues
to
rest
,
sleeping
in
retchlesse
securitie
,
as
though
our
enemies
were
quite
ouercome
,
but
rather
in
the
intermission
of
the
spirituall
combat
,
we
are
to
prepare
our selues
for
the
next
assault
,
vsing
all
meanes
to
confirme
our selues
,
where
wee
discerned
in
the
time
of
fight
that
wee
were
most
weake
,
and
more
strongly
to
arme
our
felues
with
the
shield
of
faith
and
the
sword
of
the
spirit
,
against
those
temptations
which
wee
found
most
forcible
to
preuaile
against
vs
.
1.
Pet.
5.8
.
For
our
enemie
like
a
roring
lion
continually
raungeth
about
seeking
whom
hee
may
deuoure
;
his
malice
will
neuer
let
him
rest
,
but
euen
then
when
he
seemeth
to
entertaine
a
truce
,
hee
is
most
busie
in
plotting
meanes
whereby
he
may
worke
our
finall
destruction
:
and
therefore
wee
are
neuer
more
carefully
to
stand
vpon
our
guard
,
than
when
this
enemie
seemeth
to
proclaime
a
peace
,
or
when
he
fleeth
away
as
though
he
were
vanquished
;
for
when
he
talketh
of
peace
,
he
maketh
himselfe
readie
for
the
battaile
,
and
this
wicked
Parthian
doth
more
hurt
in
flying
than
in
fighting
.
Here
therefore
the
Christian
souldier
must
auoide
two
dangerous
euils
:
the
one
,
that
hee
doe
not
faint
or
yeeld
in
the
time
of
the
fight
;
the
other
,
that
he
doe
not
after
one
victorie
waxe
insolent
and
secure
:
but
when
he
hath
once
ouercome
,
he
is
so
to
behaue
himselfe
as
though
he
were
presently
againe
to
be
assaulted
.
For
,
Sathans
temptations
like
the
waues
of
the
sea
doe
follow
one
in
the
necke
of
the
other
,
and
when
one
is
past
,
another
is
readie
to
ouerwhelme
vs
,
if
like
skilfull
Pilots
we
be
not
readie
as
well
to
breake
the
violence
of
that
which
followeth
,
as
of
that
which
went
before
.
Neither
must
we
look
for
any
sound
truce
or
firme
peace
,
till
we
haue
the
euerlasting
peace
in
Gods
kingdom
;
for
as
long
as
wee
continue
in
this
life
our
spirituall
enemies
will
continually
assault
vs
:
and
therefore
let
vs
neuer
be
secure
,
vntill
by
death
we
haue
obtained
a
finall
victorie
.
Reasons
to
perswade
vs
to
perseuere
in
fighting
this
spirituall
battaile
.
And
to
the
end
that
wee
may
the
rather
be
perswaded
to
continuall
care
and
Christian
perseuerance
in
this
spirituall
fight
vnto
the
end
of
our
liues
;
let
vs
consider
that
Gods
promises
and
the
crowne
of
victorie
are
not
promised
to
those
that
enter
into
this
spirituall
fight
,
but
vnto
those
that
continue
fighting
,
till
they
haue
obtained
a
full
victorie
ouer
their
enemies
.
To
him
that
ouercommeth
will
I
giue
to
eate
of
the
tree
of
life
,
Apoc.
2.7.10.11.17
.
and
3.5.21
.
Reu.
2.7
.
Be
thou
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
crowne
of
life
.
Vers.
10.
He
that
ouercommeth
shall
not
be
hurt
of
the
second
death
.
Vers.
11.
To
him
that
ouercommeth
will
I
giue
to
eate
of
the
Manna
that
is
hid
,
&c.
Vers.
17.
He
that
ouercommeth
shall
be
clothed
in
white
aray
,
and
I
will
not
put
out
his
name
out
of
the
booke
of
life
.
cap.
3.5
.
To
him
that
ouercommeth
will
I
graunt
to
sit
with
me
in
my
throne
,
euen
as
I
ouercame
and
sit
with
my
father
in
his
throne
.
As
it
is
vers.
21.
So
that
it
is
not
sufficient
that
we
enter
the
lists
and
sustaine
the
first
and
second
encounter
,
if
afterwards
we
shamefully
forsake
the
standard
of
Christ
and
cowardly
runne
away
,
or
else
trayterously
yeeld
vnto
sinne
and
Sathan
:
but
if
we
would
be
made
partakers
of
Gods
promises
,
we
must
ouercome
,
that
is
,
obtaine
a
full
victorie
ouer
the
flesh
,
the
world
,
and
the
diuell
.
There
is
none
triumpheth
for
making
his
enemies
once
or
twice
to
retire
,
or
for
getting
the
better
in
some
skirmish
;
because
they
may
gather
their
dispersed
forces
,
and
ioyne
with
them
new
supplies
,
and
so
giuing
a
fresh
assault
,
obtaine
victorie
:
but
those
onely
triumph
who
obtaine
a
full
victorie
;
neither
shall
any
triumph
in
the
kingdome
of
glorie
,
who
resist
Sathan
in
one
temptation
onely
or
bridle
one
lust
of
the
flesh
,
but
they
who
subdue
them
finally
and
wholy
not
once
alone
,
but
vnto
the
end
of
their
liues
;
for
as
it
falleth
out
in
worldly
warres
,
oftentime
the
enemie
doth
retire
backe
,
and
counterfeiteth
a
flight
,
to
the
end
the
other
may
pursue
him
securely
and
disorderly
with
full
assurance
of
victorie
;
and
then
he
makes
a
stand
and
reuniting
all
his
forces
doth
ouercome
his
retchlesse
enemie
:
so
oftentimes
Sathan
faineth
himselfe
to
be
put
to
flight
,
to
the
end
we
may
conceiue
an
opinion
of
his
great
weakenes
,
and
our
owne
inuincible
strength
,
and
so
be
brought
to
negligence
and
securitie
;
and
then
he
knits
together
all
his
force
,
and
ouerthroweth
vs
when
we
are
retchlesly
secure
fearing
no
danger
.
Yea
sometimes
he
is
in
truth
foiled
,
but
yet
not
so
as
that
he
will
surcease
his
fight
;
for
if
he
cannot
preuaile
one
way
,
he
will
try
another
,
so
long
as
our
continuance
in
this
earthly
weake
tabernacle
giueth
him
any
hope
of
ouercomming
or
foyling
vs
:
and
therefore
we
are
alwaies
to
stand
vpon
our
guarde
,
and
to
keepe
our
standing
continually
,
watching
and
preparing
our selues
against
the
fresh
assaults
of
our
spirituall
enemies
.
If
Iob
had
been
secure
after
he
had
resisted
Sathans
first
temptation
,
in
taking
away
his
oxen
,
asses
and
sheepe
,
surely
those
which
followed
would
haue
made
him
blaspheme
God
as
Sathan
imagined
,
but
like
a
good
souldier
after
that
he
had
receiued
one
blow
,
he
did
not
cast
away
his
sheild
of
faith
and
patience
,
as
though
hee
had
no
further
neede
of
it
,
but
still
held
it
vp
expecting
more
,
till
the
combate
was
ended
;
whose
example
wee
must
imitate
,
if
we
would
obtaine
victorie
,
and
inioy
the
crowne
of
victorie
euerlasting
happines
in
Gods
kingdome
.
Otherwise
if
we
sleep
in
securitie
after
we
haue
giuen
Sathan
one
ouerthrow
,
wee
shall
be
sure
to
be
assaulted
and
surprised
before
we
be
aware
;
for
as
one
saith
,
Ioan.
Riu.
Atthend
.
de
luct
.
Christ
.
Diabolus
victus
quoque
vincit
,
euen
whilest
the
diuell
is
vanquished
,
he
obtaineth
victorie
;
and
therefore
non
victor
magis
quàm
victus
est
extimescendus
.
Nam
saepo
se
prostratum
afflictumque
simulat
,
vt
acriùs
insurgat
;
fugit
vt
in
insidias
pertrahat
&
incautos
adoriatur
;
palam
cedit
vt
clam
vincat
:
he
is
no
more
to
be
feared
when
he
ouercommeth
,
than
when
he
is
ouercome
;
for
oftentimes
he
faineth
himselfe
to
be
foyled
that
he
may
the
more
fearcely
renew
the
assault
,
he
flyeth
that
he
may
draw
vs
into
his
ambushments
,
and
assaile
vs
at
vnawares
;
he
retireth
openly
that
he
may
secretly
ouercome
.
§
.
Sect.
5
Seauenthly
,
The
seauenth
meanes
not
to
beleeue
Sathans
suggestions
.
Ioh.
8.44
.
if
we
would
not
be
circumuented
by
Sathan
,
we
must
not
giue
any
credit
vnto
him
whether
he
lyeth
or
speaketh
true
,
whether
he
accuseth
or
flattereth
,
whether
he
indeauoreth
to
puffe
vs
vp
with
pride
and
selfe
conceite
,
or
whether
he
laboreth
by
aggrauating
our
sinnes
to
plunge
vs
into
the
gulfe
of
hellish
despaire
;
for
he
abode
not
in
the
truth
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lie
he
speaketh
of
his
owne
,
for
he
is
a
lyer
and
the
father
thereof
,
as
it
is
,
Ioh.
8.44
.
And
if
at
any
time
he
speake
the
truth
,
it
is
to
the
end
he
may
be
the
better
credited
when
he
lyeth
,
Nam
verum
dicit
vt
fallat
,
blanditur
vt
noceat
,
bona
promittit
vt
malum
tribuat
,
vitam
pollicetur
vt
perimat
,
he
speaketh
the
truth
that
he
may
deceiue
,
he
flattereth
that
he
may
hurt
vs
,
he
promiseth
good
things
that
he
may
giue
vs
euill
,
he
promiseth
life
that
he
may
kill
vs
.
And
therefore
we
are
not
to
beleeue
the
truth
it selfe
,
because
he
speakes
it
,
but
because
it
is
grounded
on
Gods
word
;
nor
to
receiue
it
from
his
mouth
as
his
assertion
,
but
from
the
mouth
of
God
,
and
his
holy
Prophets
and
Apostles
,
guided
and
inspired
with
his
spirit
;
for
either
he
speaketh
the
truth
to
gaine
credit
vnto
his
lies
,
or
propoundeth
true
promises
that
he
may
sophistically
gather
out
of
them
false
conclusions
.
And
hence
it
is
that
our
Sauiour
Christ
did
reiect
his
testimonie
though
true
,
and
inioyned
him
silence
when
he
confessed
him
to
bee
the
holy
one
of
God
,
Mark
.
1.24.25
.
Mark
.
1.24.25
And
the
Apostle
Paul
would
not
suffer
the
diuining
maide
to
giue
them
her
approbation
though
she
spake
truth
,
Act.
16.17.18
.
in
confessing
them
the
seruants
of
the
most
high
God
,
which
did
shew
vnto
vs
the
way
of
saluation
.
Act.
16.17.18
.
because
Sathan
did
it
,
either
to
this
end
,
that
by
his
testimonie
and
approbation
he
might
cause
them
the
rather
to
be
suspected
and
reputed
imposters
and
deceiuers
,
who
did
their
miracles
by
telling
this
truth
,
be
the
rather
credited
when
he
did
bely
and
slaunder
them
.
§
.
Sect.
6
Eightly
,
The
eight
meanes
,
neither
to
despise
Sathans
temptations
,
nor
too
deepely
to
apprehend
them
.
if
we
would
withstand
al
Sathans
temptations
,
we
must
auoyde
two
extreames
,
the
one
to
despise
them
,
the
other
too
deepely
to
apprehend
and
too
greatly
to
feare
them
.
For
if
we
securely
contemne
Sathans
temptations
,
we
will
neuer
arme
and
prepare
our selues
to
make
resistance
,
and
so
he
will
ouercome
vs
before
we
be
aware
;
if
we
take
them
too
much
to
hart
continually
meditating
vpon
their
strength
and
violence
,
and
vpon
our
owne
infirmitie
and
weaknesse
,
they
will
fill
vs
with
feare
,
and
plunge
vs
into
despaire
;
if
we
despise
the
temptation
,
Sathan
will
easily
subdue
vs
:
for
there
is
no
enemie
so
weake
and
feeble
which
will
not
preuaile
against
those
who
securely
contemne
them
,
though
exceeding
mightie
;
because
they
neglect
all
meanes
of
their
preseruation
,
and
neuer
stand
vpon
their
guard
for
their
defence
;
and
therefore
much
more
will
Sathan
preuaile
against
vs
,
if
wee
regard
not
his
temptations
,
hee
being
strong
and
mightie
,
and
we
feeble
and
weake
.
On
the
other
side
if
we
so
feare
his
temptations
as
that
we
despaire
of
victorie
,
Sathan
shall
not
neede
to
fight
against
vs
,
for
we
will
ouercome
our selues
,
fainting
before
the
fight
,
and
casting
away
our
weapons
as
soone
as
Sathan
doth
but
muster
his
forces
and
march
against
vs
.
And
therefore
let
vs
so
much
feare
the
temptations
,
as
that
we
doe
not
securely
contemne
them
;
and
not
so
much
feare
them
as
that
we
should
despaire
of
victorie
:
let
vs
feare
them
so
much
as
that
thereby
we
be
stirred
vp
with
more
care
&
diligence
to
resist
and
ouercome
them
;
but
not
somuch
as
that
we
should
cowardly
faint
,
distrusting
Gods
helpe
:
let
vs
feare
them
in
respect
of
our
weaknes
and
their
violence
,
but
let
vs
boldly
striue
against
them
,
trusting
in
Gods
almightie
power
&
merciful
promises
of
his
aide
and
assistance
,
being
hereby
assured
of
certaine
victorie
.
§
.
Sect.
7
Lastly
,
The
ninth
meanes
,
to
obiect
Christ
against
all
temptations
.
Matth.
9.13
.
Esa.
53.5
.
if
we
would
withstand
Sathan
,
we
must
obiect
our
Sauiour
Christ
against
al
his
temptations
:
for
if
we
apply
him
vnto
vs
by
a
liuely
faith
,
he
will
be
our
sheeld
and
buckler
to
defend
vs
from
all
Sathans
blowes
.
For
example
,
if
Sathan
tell
vs
that
we
are
miserable
sinners
,
and
therfore
in
the
state
of
damnation
:
we
are
to
answere
that
our
Sauiour
Christ
came
into
the
world
to
saue
sinners
,
&
that
he
was
wounded
for
our
transgressions
&
broken
for
our
iniquities
&c.
and
with
his
stripes
we
are
healed
,
and
so
he
which
knew
no
sin
,
2.
Cor.
5.21
.
was
made
sin
for
vs
,
that
we
might
be
made
the
righteousnes
of
God
in
him
.
If
he
say
that
we
are
subiect
to
the
curse
of
the
law
;
Galat.
3.13
.
we
are
to
answere
that
Christ
hath
redeemed
vs
from
the
curse
of
the
law
when
he
was
made
a
curse
for
vs
.
If
he
obiect
that
we
are
subiect
to
Gods
wrath
,
we
are
to
tell
him
that
Christ
did
beare
his
fathers
displeasure
,
that
he
might
make
our
peace
:
Col.
1.21.22
.
and
whereas
we
were
strangers
and
enemies
,
because
our
minds
were
set
on
euill
works
,
he
hath
now
reconciled
vs
in
the
body
of
his
flesh
through
death
.
If
he
tell
vs
that
we
are
his
bondslaues
,
we
are
to
answere
,
that
we
were
so
indeede
in
time
past
,
but
our
Sauiour
christ
hath
paied
vnto
his
father
the
price
of
our
redemption
,
1.
Cor.
1.30
.
&
hath
set
vs
free
.
If
he
affirme
that
we
are
vniust
and
therefore
shall
be
condemned
before
Gods
iudgment
seate
;
we
are
to
answere
that
Christ
who
was
innocent
was
condemned
,
that
we
who
are
guiltie
might
be
acquitted
;
that
though
we
are
wicked
in
our selues
,
yet
we
are
most
iust
being
clothed
with
his
righteousnes
;
that
he
that
came
to
saue
vs
shall
come
to
iudge
vs
,
and
therefore
we
neede
not
doubt
of
mercie
,
if
wee
pleade
his
merits
forsaking
the
plea
of
our
owne
righteousnesse
and
renouncing
all
selfe
confidence
.
If
he
say
that
we
shall
be
held
captiue
of
death
and
neuer
rise
to
take
possession
of
our
heauenly
inheritance
,
we
are
to
answere
that
our
Sauiour
Christ
hath
broken
the
bonds
of
death
and
led
captiuitie
captiue
;
that
he
is
risen
againe
,
being
the
first
fruites
of
them
that
slept
,
Ioh.
14.2
.
and
is
ascended
into
heauen
,
to
prepare
vs
a
place
there
.
If
he
obiect
that
Christ
and
all
his
benefits
doe
not
appertaine
vnto
vs
,
for
euery
man
shall
liue
by
his
owne
righteousnes
,
Ezech.
18.
and
the
soule
that
sinneth
shall
die
the
death
;
we
are
to
answere
that
by
the
spirit
of
God
and
a
liuely
faith
,
Christ
is
become
our
head
and
we
his
members
,
so
that
he
is
ours
and
we
his
,
and
our
sins
he
hath
taken
vpon
him
,
&
bestowed
on
vs
his
righteousnes
,
he
is
become
our
husband
and
we
his
spouse
,
and
therfore
as
he
hath
communicated
himself
vnto
vs
,
so
likewise
al
his
benefits
,
his
merits
,
righteousnes
,
sanctification
,
&
euerlasting
happines
.
§
.
Sect.
8
But
if
Sathan
will
not
thus
be
answered
,
we
are
not
to
entertaine
any
further
disputation
with
him
,
but
to
send
him
to
our
Sauiour
Christ
who
hath
taken
vpon
him
to
be
not
onely
our
redeemer
and
our
mediator
and
intercessor
vnto
God
his
father
,
That
to
auoyde
Sathans
importunitie
,
we
must
leaue
to
dispute
with
him
and
send
him
to
our
aduocate
.
1.
Ioh.
2.1
.
but
also
our
aduocate
to
pleade
our
cause
and
to
answere
all
suites
made
against
vs
both
by
Gods
iustice
and
the
handwriting
of
the
law
,
and
also
by
Sathan
and
all
his
adherents
.
as
it
is
,
1.
Ioh.
2.1
.
Seeing
therefore
our
Sauiour
Christ
who
is
the
wisedome
of
his
father
hath
taken
vpon
him
the
defence
of
our
cause
in
all
our
suites
,
let
not
vs
our selues
be
ouer
busie
in
disputing
with
this
wrangling
sophister
,
but
send
him
for
an
answere
to
our
Sauiour
Christ
who
hath
fully
satisfied
his
fathers
iustice
,
in
all
,
which
it
had
against
vs
,
and
cancelled
the
handwriting
of
the
law
,
whereby
we
were
obliged
and
bound
,
and
therefore
much
more
able
is
he
to
answere
al
accusations
which
this
cauelling
accuser
hath
against
vs
.
Neither
are
we
to
doubt
but
that
our
Sauiour
will
be
our
aduocate
to
pleade
our
cause
,
especially
considering
that
it
doth
principally
concerne
himselfe
,
and
his
owne
glorie
and
sufficiencie
.
For
the
questions
and
causes
controuersall
betweene
vs
and
Sathan
,
are
not
about
our
owne
worthinesse
,
merits
,
righteousnes
,
and
satissactions
,
all
which
we
renounce
and
cast
away
from
vs
as
polluted
cloutes
,
in
respect
of
being
any
causes
of
our
iustification
and
saluation
:
but
concerning
Christs
righteousnes
,
merit
,
and
the
sufficiencie
and
efficacie
of
his
death
and
obedience
,
for
the
saluation
of
al
repentant
sinners
which
do
apply
them
vnto
themselues
by
a
liuely
faith
:
and
therefore
we
may
assure
our selues
he
wil
defend
his
owne
cause
against
all
Sathans
obiections
and
imputations
.
§
.
Sect.
9
But
if
Sathan
continue
his
importunitie
,
If
we
will
auoide
Sathans
importunitie
,
we
must
imploy
our selues
in
holy
exercises
.
and
will
admit
of
no
answere
,
we
are
as
much
as
in
vs
lieth
to
banish
his
temptations
out
of
our
mindes
,
and
not
to
thinke
and
meditate
on
them
:
and
to
this
end
we
are
continually
to
exercise
our selues
in
feruent
prayer
,
desiring
the
Lords
gracious
assistance
whereby
wee
may
be
enabled
to
withstand
all
the
assaults
of
our
enemie
,
as
also
to
heare
reade
and
meditate
in
Gods
word
,
and
diligently
to
vse
holy
conferences
with
our
christian
brethren
,
and
painfully
to
imploy
our selues
in
the
workes
of
our
callings
,
that
so
we
may
haue
no
leasure
to
entertaine
Sathans
temptations
.
For
as
a
vessell
which
is
alreadie
full
can
receiue
no
more
,
and
whatsoeuer
is
powred
thereinto
spilleth
vpon
the
ground
:
so
when
our
mindes
are
replenished
with
holy
thoughts
,
and
occupied
in
godly
and
honest
exercises
,
there
is
no
roome
left
for
Sathans
suggestions
and
therefore
as
soone
as
they
offer
to
enter
,
we
presently
reiect
them
.
Whereas
on
the
other
side
if
we
spend
our
times
in
idlenes
,
and
doe
not
diligently
exercise
our selues
in
the
duties
of
christianitie
,
and
of
our
seuerall
callings
;
then
are
our
mindes
fit
groundes
to
receiue
the
seedes
of
Sathans
temptations
,
and
to
nourish
them
till
they
bring
forth
the
fruites
of
sinne
:
and
if
Sathan
finde
vs
like
emptie
houses
cleane
swept
and
voyde
of
all
holy
meditations
and
godly
exercises
,
he
will
easily
enter
,
and
if
himselfe
be
not
strong
enough
he
will
take
vnto
him
seuen
other
spirits
worse
than
himselfe
,
Matth.
12.45
.
that
so
he
may
be
more
strong
to
keepe
possession
.
If
therefore
we
would
not
be
ouercome
by
Sathans
temptations
,
let
vs
beware
of
idlenes
;
for
when
the
minde
is
emptie
of
that
which
is
good
,
it
is
most
fit
to
receiue
that
which
is
euill
.
But
if
Sathans
temptations
be
at
any
time
entertained
into
our
mindes
,
let
vs
most
carefully
take
heede
that
we
doe
not
suffer
them
(
as
it
were
)
to
take
vp
their
lodging
,
That
we
must
not
reuolue
in
our
mindes
Sathans
temptations
,
but
rather
meditate
on
the
contrarie
preseruatiues
.
by
reuoluing
them
in
our
thoughts
,
not
to
meditate
too
earnestly
on
them
,
but
rather
on
the
preseruatiues
which
may
strengthen
vs
against
their
violence
;
neither
are
we
so
seriously
to
thinke
on
Sathans
obiections
,
as
that
in
the
meane
time
we
forget
how
to
answere
them
.
For
example
,
when
he
setteth
before
our
eyes
the
haynousnesse
of
our
sinnes
,
we
are
not
to
bend
all
our
thoughts
to
meditate
and
call
to
minde
all
our
sinnes
both
new
and
old
,
both
which
we
haue
fallen
into
through
infirmitie
,
and
which
we
haue
willingly
committed
,
for
so
the
huge
cloude
of
our
sinnes
being
neere
our
eyes
,
will
hide
from
our
sight
the
shyning
beames
of
Gods
mercie
and
Christs
merit
,
though
they
are
without
comparison
greater
:
but
as
soone
as
we
cast
one
eye
vpon
our
sinnes
for
our
humiliation
,
let
vs
cast
the
other
presently
vpon
Christ
Iesus
who
hath
payed
the
price
of
our
redemption
,
and
suffered
all
the
punishment
which
we
by
our
sinnes
had
deserued
.
For
if
when
this
fierie
serpent
Sathan
hath
stung
vs
with
the
sting
of
sinne
,
we
spend
our
time
in
looking
vpon
the
wound
,
and
neuer
thinke
vpon
the
remedie
,
euen
the
true
brasen
serpent
Iesus
Christ
hanging
on
the
crosse
:
the
poyson
of
sinne
will
so
inflame
our
consciences
,
that
the
wound
will
proue
mortall
,
which
at
the
first
might
easily
haue
been
cured
if
we
would
haue
applied
thereunto
the
precious
balme
of
our
Sauiours
blood
.
So
when
Sathan
setteth
before
our
eyes
our
owne
wickednes
and
infirmities
,
to
the
end
we
may
despaire
of
victorie
,
as
being
neuer
able
to
withstand
such
strong
temptations
,
we
are
not
to
spend
our
time
in
thinking
hereupon
,
but
presently
to
call
to
minde
the
almightie
power
of
God
who
hath
promised
vs
his
assistance
in
this
spirituall
fight
.
So
when
he
obiecteth
vnto
vs
the
iustice
and
wrath
of
God
,
in
punishning
of
sinne
,
and
the
curse
of
the
law
and
torments
of
hell
prepared
for
the
damned
;
we
are
not
ouer
seriously
to
reuolue
these
things
in
our
mindes
;
but
presently
to
call
to
minde
Gods
infinit
mercie
and
Christs
merits
,
whereby
Gods
iustice
is
fully
satisfied
,
his
wrath
appeased
,
the
curse
of
the
law
cancelled
,
and
we
made
of
fire
brands
of
hell
heires
of
heauen
.
And
thus
if
as
soone
as
Sathan
inflicteth
the
wound
we
apply
the
cure
,
it
will
neuer
be
mortall
vnto
vs
;
but
if
we
let
the
poyson
of
his
temptations
runne
in
our
mindes
and
neuer
thinke
of
any
remedie
,
though
at
the
first
it
seemed
but
a
small
scratch
,
it
will
so
inflame
our
consciences
with
scorching
heate
that
they
will
afterwards
very
hardly
admit
of
any
cure
.
When
therefore
Sathan
doth
cast
into
our
mindes
his
temptations
,
let
vs
repell
them
,
and
indeuour
to
quench
them
whilest
they
be
but
small
sparkes
:
for
our
corrupt
mindes
are
like
vnto
tinder
,
and
Sathans
temptations
like
the
fire
,
and
therefore
if
in
stead
of
putting
them
out
we
blow
vpon
them
,
though
they
be
but
as
a
small
sparke
at
the
first
,
within
a
while
they
will
increase
to
an
vnquenchable
flame
which
will
torment
our
consciences
with
scorching
heate
:
neither
is
there
any
thing
but
the
blood
of
Christ
,
and
the
water
of
the
spirit
which
will
extinguish
this
wilde-fire
when
once
it
hath
taken
deepe
hold
on
vs
.
CHAP.
XXIII
.
How
the
christian
being
foyled
by
Sathans
temptations
may
be
raised
againe
.
§
.
Sect.
1
ANd
these
are
the
meanes
whereby
the
christian
souldier
may
be
strengthened
and
encouraged
to
stand
in
the
combate
of
temptations
.
But
sometimes
it
commeth
to
passe
that
by
reason
they
neglect
these
meanes
,
or
else
doe
not
so
carefully
vse
them
as
they
should
,
they
are
foyled
by
Sathan
,
ouercome
by
his
temptations
,
and
led
captiue
vnto
sinne
.
How
therefore
must
the
christian
thus
ouertaken
behaue
himselfe
?
surely
he
is
not
desperatly
to
cast
away
all
hope
of
victorie
and
cowardly
to
yeelde
himselfe
to
be
the
slaue
of
Sathan
,
lying
contentedly
in
the
chaines
of
sinne
,
without
any
desire
or
indeauour
of
comming
out
of
his
captiuitie
:
but
being
fallen
he
is
to
labour
and
striue
that
he
may
rise
againe
,
and
being
taken
prisoner
by
sinne
and
Sathan
,
he
is
not
willingly
to
remaine
in
their
bonds
but
earnestly
to
desire
his
freedome
and
libertie
.
Now
the
meanes
whereby
being
fallen
he
may
rise
againe
,
is
by
vnfained
repentance
,
when
as
he
is
hartily
sorie
for
his
sinne
,
because
thereby
hee
hath
displeased
his
louing
and
gracious
father
,
and
stedfastly
purposeth
for
the
time
to
come
to
leaue
and
forsake
those
sinnes
,
into
which
by
the
malice
of
Sathan
and
his
owne
infirmitie
he
is
fallen
;
and
by
a
liuely
faith
,
when
as
he
doth
apply
vnto
himselfe
all
the
mercifull
promises
made
vnto
all
repentant
sinners
.
For
though
faith
in
nature
goe
before
repentance
,
yet
the
act
and
frute
of
faith
,
whereby
we
are
assured
of
Gods
mercie
in
the
free
forgiuenes
of
our
sinnes
,
alwaies
commeth
after
.
A
difference
betweene
the
child
of
God
and
the
wicked
.
Where
by
the
way
we
may
note
a
difference
betweene
the
state
of
Gods
children
and
the
wicked
:
both
fall
into
sinne
very
often
,
both
also
commit
heynous
and
grieuous
sinnes
;
yea
sometimes
the
child
of
God
falleth
into
more
fearefull
and
horrible
sinnes
,
than
a
meere
worldling
;
but
herein
the
chiefe
difference
betweene
them
consisteth
,
that
the
child
of
God
after
his
fall
is
vexed
and
grieued
,
and
laboreth
to
rise
againe
by
leauing
and
forsaking
the
sinne
which
is
odious
vnto
him
;
but
the
wicked
man
after
his
fall
neuer
soroweth
nor
grieueth
,
but
rather
resolueth
to
liue
still
in
his
sinne
,
and
to
commit
it
againe
and
againe
with
greedines
and
delight
when
he
hath
any
occasion
offered
.
§
.
Sect.
2
But
here
the
weake
christian
whose
soule
is
oppressed
with
the
heauie
waight
of
sinne
will
say
vnto
me
;
The
complaint
of
the
weake
christian
.
alas
this
is
small
comfort
vnto
me
which
you
speake
,
neither
can
I
hereby
haue
any
assurance
that
I
am
the
childe
of
God
;
for
after
I
am
fallen
into
sinne
,
such
is
the
hardnes
of
my
heart
that
I
cannot
bewaile
nor
be
sorie
for
it
;
and
whereas
euery
small
worldly
losse
or
crosse
maketh
me
mourne
,
weepe
and
waile
,
when
by
my
sinne
I
haue
offended
God
,
I
cannot
shed
a
teare
nor
shew
any
true
signe
of
hartie
sorrow
;
and
such
is
mine
vntowardnes
and
corruption
that
in
stead
of
forsaking
my
sinne
,
I
am
readie
to
fall
againe
vpon
the
next
occasion
.
And
therefore
I
cannot
haue
any
faith
or
full
assurance
of
Gods
promises
made
in
Christ
,
seeing
they
are
all
limited
and
restrained
to
those
sinners
which
repent
and
amend
.
That
the
desire
of
Gods
graces
is
accepted
for
the
graces
which
we
desire
.
That
therefore
these
mourning
soules
may
receiue
some
comfort
,
let
them
know
first
,
that
if
they
haue
an
earnest
desire
of
repentance
,
faith
,
and
the
rest
of
Gods
graces
;
if
they
haue
a
good
purpose
to
leaue
and
forsake
their
sinnes
,
and
to
spend
their
liues
in
the
seruice
and
worship
of
God
:
if
they
are
displeased
with
their
corruptions
,
and
according
to
the
measure
of
grace
giuen
,
pray
vnto
God
,
desiring
the
assistance
of
his
holy
spirit
,
whereby
they
may
more
and
more
mortifie
the
old
man
,
and
crucifie
the
flesh
,
and
the
lusts
thereof
:
if
they
hate
the
sinne
they
commit
,
and
loue
the
good
which
they
cannot
doe
:
if
they
can
grieue
because
they
are
no
more
grieued
for
their
sinnes
,
and
be
displeased
with
themselues
,
because
their
sinnes
doe
no
more
displease
them
:
then
may
they
be
assured
that
they
are
Gods
children
,
who
are
acceptable
vnto
him
in
Iesus
Christ
.
For
he
respecteth
not
so
much
our
actions
as
our
affections
;
nor
our
workes
,
as
our
desires
and
indeuours
:
so
that
he
who
desires
to
be
righteous
is
righteous
;
he
that
would
repent
,
doth
repent
;
hee
that
striueth
to
leaue
and
forsake
his
sinnes
,
hee
rep●teth
of
him
,
as
if
he
had
left
and
forsaken
them
;
they
that
would
neuer
fall
,
nor
bee
foiled
by
their
spirituall
enemies
,
God
esteemeth
as
his
inuincible
souldiers
,
and
valiant
worthies
,
who
were
neuer
vanquished
.
For
the
Lord
accepteth
the
desire
for
the
deede
;
and
if
there
be
first
a
willing
minde
,
2.
Cor.
8.12
.
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
a
man
hath
not
,
as
it
is
.
2.
Cor.
8.12
.
So
he
is
accounted
blessed
,
not
who
hath
attained
vnto
perfect
inherent
righteousnesse
indeede
,
Matth.
5.6
.
but
he
who
hungreth
after
righteousnesse
,
Matth.
5.6
.
that
is
,
who
hath
a
sence
and
feeling
of
his
wants
and
imperfections
,
and
withall
an
earnest
desire
to
haue
his
wants
supplied
.
§
.
Sect.
3
But
yet
we
must
not
imagine
,
The
conditions
required
vnto
that
desire
which
is
acceptable
.
that
euery
flickering
and
vnconstant
desire
,
proceeding
from
suddaine
passion
,
and
some
extraordinary
occasion
,
is
pleasing
vnto
God
;
for
so
euery
worldling
might
imagine
himselfe
to
be
in
the
state
of
grace
:
but
vnto
this
desire
I
speake
of
,
there
are
diuers
things
required
.
As
first
,
that
this
desire
be
ioyned
with
an
holy
indeuour
,
and
earnest
striuing
and
labouring
in
the
vse
of
the
meanes
,
whereby
wee
may
attaine
vnto
those
graces
which
we
doe
desire
:
for
it
is
not
sufficient
that
wee
wish
for
faith
,
repentance
,
and
other
graces
,
vnlesse
we
indeuour
to
attaine
vnto
them
,
and
to
this
end
carefully
vse
all
good
meanes
ordained
of
God
for
the
obtaining
our
desires
.
Secondly
,
this
desire
must
not
be
suddaine
like
a
flash
of
lightening
,
vanishing
away
as
soone
as
it
entreth
into
vs
,
but
we
must
constantly
perseuere
in
it
,
till
it
be
satisfied
.
Thirdly
,
it
must
not
bee
a
slight
,
and
indifferent
desire
,
as
though
we
would
haue
these
graces
,
if
we
could
easily
attaine
vnto
them
,
otherwise
wee
doe
not
greatly
care
whether
wee
haue
them
or
no
:
but
it
must
bee
very
earnest
,
at
least
sometime
,
though
not
alwayes
:
So
as
we
may
say
with
Dauid
:
My
soule
longeth
after
thee
,
O
Lord
,
as
the
thirstie
land
.
Psal.
63.1
.
And
,
As
the
Hart
brayeth
for
the
riuers
of
water
,
so
panteth
my
soule
after
thee
,
O
God
:
as
it
is
Psal.
42.1
.
Fourthly
,
this
desire
is
true
,
and
pleasing
vnto
God
,
when
as
it
proceedeth
from
a
sense
of
our
owne
want
and
penurie
,
in
regard
whereof
we
are
truely
humbled
.
And
hereof
it
is
compared
to
hungering
and
thirsting
;
in
which
two
things
concurre
,
first
,
a
sence
of
want
which
afflicteth
vs
,
and
,
a
desire
to
haue
it
supplied
.
Fiftly
,
it
is
not
sufficient
that
we
haue
a
continuall
and
earnest
desire
of
our
saluation
,
vnlesse
wee
desire
as
earnestly
the
subordinate
causes
and
meanes
tending
thereunto
;
namely
,
vocation
,
iustification
,
sanctification
,
faith
,
repentance
,
and
the
rest
of
the
graces
of
Gods
spirit
:
for
euen
Balaam
himselfe
did
wish
that
he
might
die
the
death
of
the
righteous
,
but
his
desire
was
not
acceptable
to
God
,
because
he
wished
not
also
to
liue
their
life
:
he
desired
to
die
like
them
,
that
he
might
be
saued
;
but
hee
desired
not
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
,
whereby
he
might
haue
been
assured
of
saluation
.
If
therefore
wee
would
haue
our
desires
acceptable
to
God
,
they
must
be
ioyned
with
an
holy
indeuour
to
obtaine
those
spirituall
graces
which
we
doe
desire
,
they
must
be
constant
,
earnest
,
and
proceede
from
a
true
sence
and
feeling
of
our
owne
want
,
and
be
referred
as
well
to
the
meanes
,
as
to
the
ende
,
and
then
the
desire
of
grace
is
the
grace
it selfe
;
the
desire
of
faith
is
faith
;
the
desire
of
repentance
is
repentance
;
not
in
it
owne
nature
,
but
in
Gods
acceptation
,
who
accepteth
the
will
for
the
deede
.
§
Sect.
4
And
in
truth
this
is
the
chiefe
perfection
of
our
righteousnes
,
The
Christians
perfection
consisteth
in
desiring
and
labouring
after
perfection
.
when
as
we
feele
our
imperfections
,
and
labour
earnestly
after
more
perfection
:
for
,
Christiani
sumus
potius
affectu
quàm
effectu
:
We
are
Christians
rather
in
our
affections
and
desires
,
than
in
our
workes
and
abilities
:
neither
doth
the
Lord
bestow
vpon
his
children
the
full
measure
of
his
spirit
and
the
graces
thereof
in
this
life
,
but
onely
the
first
fruites
,
which
are
as
it
were
but
an
handfull
of
corne
in
respect
of
the
whole
field
;
and
the
earnest
to
assure
vs
of
the
rest
,
which
is
but
as
a
peny
in
respect
of
many
thousands
,
which
are
confirmed
vnto
vs
thereby
,
Rom.
8.23.2
.
Cor.
1.22
.
and
5.5
.
as
the
Apostle
speaketh
Rom.
8.23.2
.
Cor.
1.22
.
and
5.5
.
True
it
is
indeede
that
God
bestoweth
his
spirit
and
the
graces
thereof
vpon
some
of
his
children
in
greater
measure
,
and
vpon
some
in
lesse
,
euen
as
the
first
fruites
may
be
a
greater
or
lesser
handfull
,
and
the
earnest
is
sometimes
a
peny
,
and
sometimes
a
shilling
,
sometimes
more
and
sometimes
lesse
;
but
yet
the
greatest
measure
which
any
receiue
,
is
but
as
an
handfull
of
the
first
fruites
,
and
an
earnest
peny
in
respect
of
the
maine
summe
and
full
measure
,
which
the
Lord
hath
hereby
assured
vs
that
he
wil
bestow
vpon
vs
in
his
kingdom
:
and
hee
that
hath
receiued
the
least
earnest
,
hath
as
full
and
perfect
assurance
of
the
whole
bargaine
,
which
God
hath
couenanted
to
make
good
vnto
vs
,
as
he
who
hath
receiued
the
greatest
,
according
to
the
nature
of
an
earnest
,
to
which
the
measure
of
grace
here
receiued
is
compared
.
But
wherein
doth
this
measure
of
grace
and
chiefe
perfection
of
a
Christian
consist
in
this
life
?
Surely
,
not
in
their
workes
,
for
they
are
all
imperfect
,
and
so
full
of
corruptions
that
they
are
odious
in
Gods
sight
,
being
considered
in
themselues
,
and
examined
by
the
rule
of
his
exact
iustice
;
neither
in
their
inherent
righteousnes
,
and
begun
sanctification
,
for
when
they
are
at
the
holiest
they
are
polluted
with
the
reliques
of
originall
corruption
,
which
bring
foorth
the
fruites
of
actuall
transgressions
,
and
make
vs
vnable
to
doe
the
good
we
would
,
in
that
manner
and
measure
which
we
should
,
and
therefore
those
which
are
most
righteous
are
not
in
this
respect
acceptable
to
God
:
but
herein
the
perfection
of
a
christian
consisteth
,
when
as
seeing
his
imperfections
,
wants
and
sinnes
,
he
is
grieued
and
truly
humbled
with
the
sight
and
sense
of
his
owne
miserie
and
wretchednesse
,
and
disclaiming
and
reiecting
his
owne
righteousnes
and
good
workes
,
doth
flee
vnto
our
Sauiour
Christ
,
hungring
after
his
righteousnes
,
and
by
a
liuely
faith
applying
vnto
his
wounded
soule
his
merit
and
obedience
,
doth
looke
for
saluation
in
him
alone
;
and
lastly
,
when
as
in
obedience
to
his
commandement
,
and
in
true
thankfulnes
for
his
infinite
mercies
he
hath
an
earnest
desire
to
glorifie
his
name
,
by
a
godly
and
Christian
life
,
striuing
and
endeuouring
continually
to
forsake
his
sinnes
,
to
mortifie
his
corruption
,
and
to
attaine
vnto
more
and
more
perfection
in
righteousnes
and
holines
.
For
,
Maxima
pars
Christianismi
est
toto
pectore
velle
fieri
Christianum
;
It
is
the
greatest
part
of
Christianitie
to
desire
with
the
whole
heart
to
become
a
Christian
.
§
Sect.
5
If
therefore
we
doe
keepe
the
couenant
of
the
Lord
,
nay
,
if
we
but
thinke
vpon
his
commandements
,
to
the
end
we
may
doe
them
,
the
louing
kindnes
of
the
Lord
shall
endure
for
euer
vpon
vs
,
as
it
is
Psal.
103.17.18
;
if
we
can
from
our
harts
say
with
good
Nehemiah
,
Nehem.
1.11
.
Nehem.
1.12
.
O
Lord
I
beseech
thee
let
thine
eare
now
hearken
to
the
prayer
of
thy
seruant
,
and
to
the
prayer
of
thy
seruants
who
desire
to
feare
thy
name
,
the
Lord
will
heare
vs
indeed
and
graunt
our
requests
.
If
with
the
Prophet
Dauid
we
haue
but
a
respect
to
Gods
commandements
,
with
a
care
to
fulfill
them
,
we
shal
not
be
confounded
,
Psal.
119.6
.
as
it
is
Psal.
119.6
.
If
wee
but
desire
to
obey
Gods
commandement
,
the
Lord
will
accomplish
our
desire
,
and
quicken
vs
in
his
righteousnes
,
40.
though
we
be
dull
,
yea
dead
vnto
all
goodnesse
,
as
it
is
vers.
40.
Rom.
7.
If
with
the
Apostle
Paul
wee
doe
the
euill
which
we
would
not
,
and
consent
to
the
law
that
it
is
good
,
delighting
therein
in
the
inner
man
;
then
though
we
are
with
him
led
captiue
vnto
sinne
,
yet
it
is
not
wee
that
offend
,
but
sinne
that
dwelleth
in
vs
,
that
is
,
our
old
man
,
our
corrupt
and
vnregenerate
part
,
That
neither
the
name
,
nor
actions
of
the
flesh
,
can
properly
be
ascribed
to
the
spirituall
man
.
which
cannot
fitly
be
called
by
our
name
,
because
it
is
mortified
alreadie
in
some
measure
,
and
shall
be
fully
abolished
by
the
spirit
of
God
;
neither
doth
it
liue
the
same
spirituall
life
with
vs
,
seeing
it
is
not
quickened
by
the
same
spirit
:
and
therefore
as
those
who
haue
diuers
soules
,
which
giue
vnto
them
life
and
motion
,
are
themselues
diuers
and
also
called
by
diuers
names
;
so
the
new
and
old
man
liuing
as
it
were
by
diuers
soules
,
the
one
being
quickned
with
Gods
spirit
,
the
other
by
Sathan
(
whereof
it
commeth
to
passe
,
that
the
more
the
one
liueth
the
other
dieth
,
the
more
strong
the
spirit
is
,
the
weaker
is
the
flesh
;
and
the
actions
of
both
are
quite
contrarie
)
therefore
they
may
fitly
be
called
by
diuers
names
:
neither
can
the
actions
of
the
flesh
bee
ascribed
to
the
spirit
properly
,
seeing
they
are
contrarie
the
one
to
the
other
.
For
as
if
a
science
of
a
crab
tree
,
and
another
of
a
pepin
tree
being
grafted
into
the
same
stocke
doe
both
bring
foorth
their
seuerall
fruites
,
the
one
crabs
,
the
other
pepins
,
it
may
fitly
be
said
this
tree
bringeth
foorth
either
pepins
or
crabs
,
because
they
grow
in
the
same
stocke
;
but
yet
it
cannot
bee
truly
said
that
the
crab
tree
science
bringeth
foorth
pepins
,
or
the
pepin
science
crabs
:
so
because
the
flesh
and
the
spirit
are
ioyned
together
in
the
same
bodie
and
soule
,
we
may
in
this
respect
say
that
this
man
sinneth
,
or
doth
that
which
is
good
;
but
yet
when
we
speak
of
the
regenerate
or
carnall
man
properly
and
seuerally
,
as
we
cannot
truly
say
that
the
flesh
doth
any
good
,
so
neither
can
we
truly
affirme
that
the
spirit
and
regenerate
man
doth
commit
that
which
is
euill
,
but
(
as
the
Apostle
speaketh
)
sin
which
dwelleth
with
him
.
And
though
the
flesh
be
the
farre
greater
part
,
yet
doth
it
not
denominate
&
giue
the
name
to
the
christian
&
his
actions
,
because
it
is
partly
mortified
,
partly
in
mortifying
,
and
partly
to
be
mortified
,
that
is
,
deputed
and
destinated
to
death
and
destruction
;
and
also
because
it
is
the
worse
and
more
vnworthie
part
without
compare
,
and
consequently
not
to
giue
the
name
:
for
as
wine
mixt
with
water
is
called
still
wine
,
though
the
water
exceede
the
wine
in
quantitie
,
because
it
is
the
more
excellent
substance
;
so
the
flesh
being
mixt
with
the
spirit
,
though
it
be
in
greater
quantitie
,
it
doth
not
giue
the
name
to
vs
and
our
actions
,
but
the
spirit
,
as
being
our
most
excellent
and
worthie
part
;
and
of
it
wee
are
called
spirituall
,
regenerate
and
new
men
,
though
the
least
part
be
spirituall
,
regenerate
and
renewed
.
If
therefore
we
are
regenerate
,
and
haue
in
vs
the
spirit
of
God
,
and
the
graces
thereof
in
the
least
measure
,
wee
may
boldly
say
with
Paul
,
that
it
is
no
more
we
that
do
offend
God
,
but
sinne
that
dwelleth
in
vs
,
neither
shall
we
receiue
punishment
but
the
flesh
,
that
is
,
our
vnregenerate
and
corrupt
part
,
which
shall
be
mortified
and
fully
abolished
by
the
spirit
of
God
;
as
for
the
spirituall
and
regenerate
part
,
it
shall
daily
bee
more
and
more
strengthened
and
confirmed
in
the
spirituall
life
,
and
the
more
punishments
,
afflictions
and
torments
the
flesh
hath
inflicted
on
it
,
the
more
shall
the
spirituall
man
grow
vp
in
grace
and
goodnes
,
till
our
corruption
being
by
little
and
little
mortified
,
and
in
the
end
fully
abolished
by
death
,
we
shall
be
perfect
men
in
Christ
,
liuing
a
spirituall
and
euerlasting
life
in
all
glorie
and
happines
in
his
kingdome
.
When
therefore
the
Lord
suffreth
Sathan
to
afflict
vs
in
our
goods
,
bodies
,
and
in
our
soules
and
consciences
as
hee
did
Iob
,
it
is
not
because
hee
hath
forsaken
vs
and
giuen
ouer
his
whole
interest
hee
hath
in
vs
to
this
wicked
spirit
,
but
,
as
the
Apostle
speaketh
in
another
matter
,
he
deliuereth
vs
vnto
Sathan
(
to
be
afflicted
)
for
the
destruction
of
the
flesh
,
1.
Cor.
5.5
.
that
the
spirit
may
be
saued
in
the
day
of
the
Lord
Iesus
,
1.
Cor.
5.5
.
§
Sect.
5
It
may
be
that
the
worke
of
mortification
and
regeneration
doth
goe
slowly
forward
,
Though
our
spirituall
growth
be
show
,
yet
it
is
certaine
.
and
the
Lord
may
for
a
time
let
our
corruptions
beare
great
sway
in
vs
,
to
the
end
he
may
hereby
truly
humble
vs
with
the
sight
of
our
infirmities
,
and
take
away
from
vs
all
selfe-confidence
,
presumption
and
cause
of
boasting
,
and
cause
vs
wholy
to
relie
vpon
his
mercie
and
Christs
merits
:
but
though
it
go
on
slowly
,
yet
it
shall
goe
surely
,
because
it
is
not
begun
and
continued
by
our selues
,
for
we
cannot
so
much
as
thinke
a
good
thought
;
but
all
our
sufficiencie
is
of
God
,
as
it
is
2.
Cor.
3.5
.
2.
Cor.
3.5
.
neither
can
we
so
much
as
will
and
desire
that
which
is
acceptable
in
Gods
sight
,
for
it
is
he
that
worketh
in
vs
the
will
and
the
deed
,
Phil.
2.13
.
euen
of
his
good
pleasure
,
as
it
is
Phil.
2.13
.
And
therefore
these
holie
desires
,
which
are
the
beginnings
and
first
fruites
of
regeneration
,
being
the
worke
of
Gods
spirit
;
he
will
finish
and
perfect
that
which
he
hath
begun
,
till
at
last
we
be
fully
freed
from
our
corruption
,
and
indued
with
vnspotted
holines
and
sanctification
.
Phil.
1.6
.
According
to
that
Phil.
1.6
.
I
am
perswaded
of
this
same
thing
,
that
he
who
hath
begun
this
good
worke
in
you
,
will
performe
it
vntill
the
day
of
Iesus
Christ
.
For
as
with
the
Lord
himselfe
there
is
neither
change
nor
shadow
of
change
,
Iam.
1.17
.
Mal.
3.6
.
Rom.
11.29
.
Iam.
1.17
.
Mal.
3.6
.
so
also
are
his
gifts
and
calling
without
repentance
:
as
it
is
Rom.
11.29
.
§
.
Sect.
7
If
therefore
we
haue
but
a
desire
to
forsake
our
sinnes
,
If
we
earnestly
desire
perfection
,
the
Lord
will
perfect
vs
,
and
in
the
meane
time
pardon
our
imperfections
.
and
to
attaine
vnto
true
sanctification
,
this
desire
is
Gods
worke
,
which
he
wil
finish
&
accomplish
,
according
to
that
Psal.
145
19.
He
wil
fulfill
the
desire
of
them
that
feare
him
.
For
if
the
Lord
doe
euen
presse
vpon
vs
whilest
we
doe
not
desire
his
companie
;
if
hee
stand
waiting
and
knocking
at
the
doore
of
our
hearts
,
calling
and
crying
vnto
vs
that
we
will
open
and
giue
him
entrance
:
when
his
holie
spirit
hath
inflamed
vs
with
true
loue
of
him
,
and
opened
our
hearts
with
an
earnest
desire
to
haue
him
enter
,
will
he
now
thinke
you
goe
away
and
refuse
to
come
in
when
wee
inuite
him
?
Nay
assuredly
,
for
he
hath
promised
the
contrarie
,
Reuel.
3.20
.
Behold
(
saith
he
)
I
stand
at
the
doore
and
knocke
:
if
any
man
heare
my
voice
and
open
the
doore
,
I
will
come
in
vnto
him
and
sup
with
him
,
and
he
with
me
;
that
is
,
I
will
make
him
a
rich
banquet
of
my
heauenly
graces
,
and
giue
him
to
drinke
the
water
of
life
,
of
which
whosoeuer
drinketh
shall
neuer
be
more
a
thirst
,
but
it
shall
be
in
him
a
well
of
water
springing
vp
into
euerlasting
life
,
as
our
Sauiour
speaketh
Ioh.
4.14
.
So
our
Sauiour
Christ
calleth
such
as
thirst
vnto
him
,
Ioh.
7.38
.
Reu.
21.6
.
If
any
man
thirst
,
let
him
come
to
me
and
drink
:
And
,
I
will
giue
to
him
that
is
a
thirst
of
the
well
of
the
water
of
life
freely
.
If
therefore
we
haue
a
thirsting
desire
after
Gods
spirit
and
the
graces
thereof
,
we
shall
in
Gods
good
time
be
satisfied
,
and
filled
with
the
full
measure
of
them
.
And
in
the
meane
time
though
our
infirmities
be
neuer
so
great
and
manifold
,
yet
in
Christ
God
wil
be
well
pleased
with
vs
,
when
as
our
corruptions
do
displease
our selues
,
so
that
we
earnestly
desire
to
be
freed
from
them
,
and
to
serue
the
Lord
in
righteousnes
and
holines
of
life
.
For
the
Lord
esteemeth
more
of
our
will
than
of
our
deedes
,
and
of
our
holie
endeuour
,
than
of
our
best
workes
,
because
this
is
the
seruice
and
sacrifice
of
our
hearts
,
wherewith
aboue
all
other
things
hee
is
most
delighted
:
and
therefore
,
Da
cordi
Deo
&
sufficit
,
Pro.
23.26
.
Giue
thy
hart
to
God
and
it
sufficeth
,
Prou.
23.26
.
For
the
Lord
is
our
most
gracious
father
,
whose
loue
farre
exceedeth
the
loue
euen
of
tender
mothers
,
Esa.
49.15
.
Esa.
49
15.
and
66.13
.
Looke
therefore
what
affection
the
tender
father
or
mother
beareth
and
sheweth
towards
their
childe
:
and
such
,
nay
infinit
more
will
the
Lord
shew
towards
vs
,
as
himselfe
professeth
Mal.
3.17
.
And
I
will
spare
them
,
Mal.
3.17
.
as
a
man
spares
his
owne
sonne
that
serueth
him
.
Now
we
know
that
if
a
child
endeuour
to
to
his
dutie
,
and
striue
to
doe
his
best
,
though
through
want
of
power
or
skill
hee
is
not
able
to
doe
as
he
would
,
those
things
which
his
father
inioyned
him
;
there
is
no
louing
father
but
will
winke
at
his
imperfections
,
and
accept
his
wil
;
commending
his
obedience
and
dutifull
endeuour
,
though
the
worke
in
it self
deserue
no
commendations
:
how
much
more
therefore
will
our
heauenly
father
,
whose
loue
is
infinite
and
without
all
compare
,
be
wel
pleased
with
vs
in
the
middest
of
our
infirmities
,
if
we
haue
a
desire
and
care
to
serue
him
?
The
Lord
is
our
shepheard
,
Psal.
23.1
.
Ioh.
10.
and
we
his
flock
and
the
sheep
of
his
pasture
;
as
it
is
Psal.
23.1
.
and
Ioh.
10.
Now
if
a
sheepe
be
intangled
in
the
briars
,
so
as
hee
cannot
follow
the
shepheard
,
though
he
heare
his
voyce
calling
vnto
him
,
yet
if
hee
struggle
and
striue
to
come
out
to
the
vttermost
of
his
power
,
and
bleat
for
the
shepheards
helpe
,
when
he
cannot
help
himselfe
,
hereby
it
appeareth
that
hee
is
one
of
his
flocke
,
which
the
good
shepheard
will
not
suffer
to
be
lost
;
whereas
indeed
if
he
want
not
power
alone
,
but
will
also
to
be
freed
and
to
follow
after
,
it
is
cleere
that
he
belongeth
to
another
sheepfold
:
so
if
when
wee
are
intangled
in
the
briars
of
our
corruptions
,
and
so
hindred
with
our
imperfections
,
that
wee
cannot
follow
the
great
shepheard
of
our
soules
Iesus
Christ
in
the
path
of
righteousnes
,
which
leadeth
to
the
sheepfold
of
euerlasting
happines
,
though
wee
heare
his
voyce
calling
vnto
vs
;
yet
if
with
the
sillie
sheepe
we
struggle
and
striue
to
be
freed
from
the
snares
of
sinne
,
and
when
wee
cannot
free
our selues
by
our
power
,
doe
as
it
were
bleate
,
and
after
our
sheepish
manner
implore
the
help
of
our
carefull
shepheard
;
crying
out
with
the
Apostle
Paul
,
(
that
blessed
sheepe
of
Christ
)
Wretched
man
that
I
am
,
Rom.
7.24
.
who
shall
deliuer
me
from
the
bodie
of
this
death
,
as
it
is
Rom.
7.24
.
then
will
our
louing
shepheard
Iesus
Christ
in
his
good
time
come
and
loose
vs
,
and
if
with
strugling
in
the
briars
of
sinne
we
are
so
disabled
that
we
cannot
goe
,
he
will
take
vs
like
the
straied
sheepe
vpon
his
shoulders
,
and
carrie
vs
by
the
waies
of
righteousnesse
into
his
sheepfold
of
euerlasting
happinesse
.
Neither
can
it
possibly
be
that
our
heauenly
shepheard
,
who
of
purpose
came
into
the
world
to
seeke
vs
whilest
wee
were
lost
,
and
spent
three
and
thirtie
yeeres
in
following
and
finding
vs
,
who
were
wandring
and
straied
sheepe
,
crying
and
calling
vnto
vs
euen
till
he
became
hoarce
with
lowd
cries
,
and
passing
thorow
the
thornie
waies
of
troubles
and
persecution
,
till
he
had
shed
his
precious
blood
,
and
finally
laid
down
his
life
for
our
sakes
;
should
now
turne
away
his
eyes
and
stop
his
eares
when
his
sheepe
desire
to
follow
him
,
and
earnestly
implore
his
helpe
,
finding
their
owne
weaknesse
and
vnabilitie
to
come
so
swiftly
to
him
as
they
should
.
The
Lord
is
our
Sauiour
and
Redeemer
,
who
hath
not
spared
his
owne
precious
blood
,
but
hath
giuen
it
to
his
father
as
the
price
of
our
redemption
,
that
wee
might
bee
deliuered
out
of
the
captiuitie
of
the
diuell
,
in
which
we
were
detained
,
as
it
is
1.
Tim.
2.6
.
1.
Tim.
2.6
.
If
therefore
we
haue
a
sense
of
our
captiuitie
,
and
a
desire
to
be
set
at
libertie
,
being
wearie
of
our
miserie
,
and
vnwilling
to
stay
any
longer
in
this
cruell
bondage
;
our
Sauiour
Christ
will
redeeme
vs
,
for
to
this
end
hee
came
into
the
world
,
Luk.
4.18
.
as
appeareth
Luk.
4.18
.
And
though
like
vnto
poore
captiues
who
(
hauing
long
time
been
clogged
with
heauie
bolts
,
and
galled
with
strong
chaines
)
haue
their
lims
so
benummed
and
sore
,
that
they
cannot
goe
after
they
are
freed
out
of
prison
;
so
we
after
we
haue
long
been
detained
in
Sathans
captiuitie
,
fettred
with
chaines
of
sinne
,
and
clogged
with
the
heauie
bolts
of
our
corruptions
,
be
so
galled
and
benummed
,
that
wee
cannot
swiftly
follow
Christ
our
Redeemer
in
the
waies
of
righteousnes
vnto
his
kingdome
of
glory
,
but
halt
and
stumble
euery
step
through
our
infirmitie
and
weaknes
;
yet
if
we
haue
an
earnest
desire
of
comming
after
him
,
then
surely
he
that
hath
giuen
this
inestimable
price
for
our
redemption
,
will
not
now
leaue
vs
in
the
hands
of
his
and
our
enemies
;
but
will
feede
vs
with
the
foode
of
his
word
and
Sacraments
,
&
strengthen
and
support
vs
with
his
holy
spirit
,
inabling
vs
with
the
graces
thereof
to
follow
his
steps
,
till
hauing
obtained
full
libertie
wee
arriue
at
his
kingdome
of
euerlasting
glorie
.
§
.
Sect.
8
Lastly
,
That
these
are
Christs
souldiers
who
haue
a
desire
of
ouercomming
their
spirituall
enemies
.
that
I
may
fit
the
similitude
to
the
spirituall
conflict
whereof
we
speake
.
If
we
haue
an
earnest
desire
of
ouercomming
our
spirituall
enemies
,
and
withstanding
their
temptations
,
whereby
they
labour
to
draw
vs
to
sinne
:
wee
may
be
assured
wee
are
Christs
souldiers
,
how
weakly
soeuer
we
fight
when
we
come
to
the
encounter
.
For
though
a
souldier
through
sicknes
be
so
infeebled
that
he
cannot
weld
his
weapon
against
the
enemie
:
yet
if
hee
march
forward
,
and
shew
a
couragious
heart
and
earnest
desire
to
ouercome
,
it
will
hereby
plainly
appeare
that
hee
is
faithfull
to
his
Captaine
,
and
therefore
hee
shall
receiue
his
pay
,
though
at
the
first
onset
his
lims
should
faint
vnder
him
.
And
so
if
through
sinne
we
haue
our
spirituall
man
so
weakned
,
that
he
is
ready
to
faint
at
the
first
encounter
with
our
spirituall
enemies
,
yet
if
we
march
vnder
Christs
standerd
,
and
fight
the
battailes
of
the
Lord
of
hoasts
,
hauing
an
earnest
desire
euen
aboue
our
strength
to
ouercome
our
enemies
,
surely
Christ
our
grand
Captaine
will
acknowledge
vs
for
his
souldiers
,
and
will
giue
vs
our
pay
,
euen
a
crowne
of
victorie
:
and
seeing
his
power
is
omnipotent
and
his
loue
incomprehensible
,
we
may
make
sure
account
that
if
in
the
fight
wee
receiue
a
foile
,
hee
will
stand
ouer
vs
to
defend
vs
with
the
shield
of
his
prouidence
and
raise
vs
vp
againe
;
yea
if
we
be
taken
prisoners
and
led
away
captiue
by
sinne
and
Sathan
,
hee
will
rescue
and
deliuer
vs
.
There
is
no
discredit
accreweth
to
a
souldier
by
receiuing
wounds
,
or
by
being
by
vnresistable
violence
taken
prisoner
;
nay
rather
it
argueth
his
valour
,
and
sheweth
that
the
inuincible
courage
of
his
minde
doth
farre
surpasse
the
weak
force
of
his
bodie
;
but
rather
hereby
is
a
souldier
disgraced
,
if
either
he
dare
not
march
into
the
field
,
or
being
entred
the
battaile
doth
shamefully
flee
away
,
or
cowardly
yeeld
vnto
the
enemie
:
so
in
this
spirituall
warfare
it
is
no
dishonour
to
receiue
foiles
and
wounds
of
our
spirituall
enemies
,
for
the
most
valiant
souldiers
that
euer
fought
the
Lords
battailes
,
haue
sustained
the
like
:
nay
if
in
the
fight
they
be
taken
prisoners
,
yet
so
they
resist
to
the
vttermost
of
their
power
,
and
shew
an
earnest
desire
to
be
out
of
the
captiuitie
of
sinne
and
Sathan
,
this
is
acceptable
to
their
captaine
Christ
,
and
he
will
in
pitie
and
compassion
restore
them
to
libertie
.
But
if
rather
than
they
would
endure
the
danger
of
the
fight
,
they
professe
themselues
friends
to
sinne
and
Sathan
;
or
if
hauing
professed
themselues
Christs
souldiers
,
they
at
the
first
encounter
of
their
spirituall
enemies
tempting
them
to
any
sinne
,
doe
forsake
Christs
standerd
shamefully
,
or
cowardly
yeeld
to
sinne
and
Sathan
,
voluntarily
liuing
in
their
slauerie
without
desire
of
liberty
:
then
either
they
shew
themselues
notable
cowards
,
worthie
to
be
cassered
out
of
Gods
campe
:
or
traiterous
rebels
,
who
though
outwardly
they
made
a
profession
that
they
were
Christs
souldiers
,
yet
in
heart
they
desired
to
serue
Sathan
.
§
Sect.
9
Here
therefore
is
incouragement
for
the
weake
Christian
,
who
is
discouraged
and
ashamed
to
looke
his
Redeemer
Iesus
Christ
in
the
face
,
because
of
the
manifold
foiles
which
he
receiueth
in
this
spirituall
combat
;
for
howsoeuer
before
the
fight
of
temptations
he
resolueth
manfully
to
make
resistance
and
to
ouercome
,
yet
when
the
diuell
strongly
assaulteth
,
the
world
flattreth
or
frowneth
,
and
the
flesh
trecherously
betraieth
him
,
fighting
secretly
with
whole
legions
of
vnlawful
lusts
against
the
spirit
,
then
is
hee
foiled
and
often
taken
captiue
of
sinne
:
But
let
such
to
their
comfort
know
,
that
if
they
continue
their
earnest
desire
of
fighting
still
the
Lords
battailes
,
and
ouercomming
their
spirituall
enemies
,
they
are
accepted
of
Iesus
Christ
,
and
in
the
end
hee
will
giue
them
strength
to
obtaine
a
finall
victorie
.
And
that
their
manifold
foyles
and
griesly
wounds
which
they
receiue
of
sinne
and
Sathan
may
not
discourage
them
;
let
them
consider
that
neuer
any
entred
the
battaile
(
our
chiefe
captaine
Christ
excepted
)
but
they
haue
beene
subiect
to
the
like
.
That
Gods
most
valiant
souldiars
haue
receiued
soyles
.
Adam
who
was
the
strongest
champion
in
his
owne
strength
that
euer
entered
the
lists
,
was
ouerthrowne
at
the
first
encounter
,
and
taken
captiue
of
sinne
:
in
which
bondage
he
should
euer
haue
remained
,
had
not
Christ
redeemed
him
.
Noah
was
ouercome
with
drunkennes
;
and
Lot
added
thereunto
incest
.
Dauid
a
notable
souldier
in
fighting
the
Lords
battailes
,
was
made
a
slaue
to
his
owne
lusts
.
Peter
a
stout
champion
,
ranne
away
and
forsooke
his
maister
.
In
a
word
there
was
neuer
any
that
liued
,
who
haue
not
been
foyled
by
Sathan
,
and
wounded
with
sinne
.
One
perhaps
receiueth
more
and
deeper
wounds
,
or
is
longer
held
captiue
in
the
chaines
of
sinne
than
another
;
but
none
haue
escaped
altogether
.
And
those
who
haue
receiued
the
most
grieuous
hurts
,
so
they
haue
an
earnest
desire
to
haue
those
wounds
healed
which
sinne
hath
made
in
their
consciences
,
to
the
end
they
may
be
enabled
to
renew
the
fight
against
their
spirituall
enemies
;
may
assure
themselues
that
Christ
the
good
Samaritane
and
their
most
carefull
captaine
,
will
power
the
oyle
of
his
grace
and
mercie
,
and
the
precious
balme
of
his
blood
into
their
woundes
,
which
will
as
easily
cure
them
,
though
they
be
many
and
greisly
,
as
if
they
were
but
few
,
and
(
as
it
were
)
but
small
scratches
.
§
.
Sect.
10
And
so
much
concerning
the
first
consolation
which
may
serue
for
the
comforting
and
raising
vp
of
those
who
are
fallen
.
That
Sathan
preuaileth
against
vs
not
by
his
absolute
power
,
but
by
Gods
permission
.
In
the
second
place
wee
are
to
consider
that
Sathan
foyleth
vs
and
causeth
vs
to
fall
into
sinne
,
not
at
his
pleasure
nor
by
his
owne
absolute
power
,
but
because
the
Lord
hath
said
,
thou
shalt
thus
preuaile
,
for
the
further
manifestation
of
my
glorie
:
for
therefore
the
Lord
doth
leaue
his
children
sometimes
to
themselues
,
so
that
being
assaulted
by
Sathan
they
fall
into
sinne
,
and
bewray
their
infirmities
and
corruption
;
to
the
end
he
may
shew
hereby
and
declare
the
riches
of
his
power
,
mercie
,
and
goodnes
,
which
otherwise
would
not
so
manifestly
appeare
.
And
this
the
Apostle
plainly
sheweth
,
2.
Cor.
12.8.9
.
2.
Cor.
12.8.9.10
.
where
he
saith
that
he
besought
the
Lord
thrice
that
he
might
be
deliuered
from
the
pricke
in
the
flesh
and
the
messenger
of
Sathan
,
which
did
buffet
him
:
but
the
Lord
returned
him
this
answere
,
my
grace
is
sufficient
for
thee
,
for
my
power
is
made
perfect
through
weakenesse
;
after
which
answere
receiued
,
the
Apostle
quieteth
himselfe
,
notwithstanding
his
infirmities
,
nay
glorieth
in
them
,
rather
than
in
his
reuelations
,
as
he
professeth
saying
,
Very
gladly
therefore
will
I
reioyce
rather
in
mine
infirmities
,
that
the
power
of
Christ
may
dwell
in
me
.
That
the
Lord
suffereth
vs
to
fall
for
the
manifestation
of
of
his
owne
power
,
mercy
and
goodnesse
,
and
for
our
humiliation
.
Though
then
our
infirmities
be
great
and
our
falles
many
,
yet
are
we
not
to
be
altogether
discouraged
thereby
,
seeing
it
is
the
will
of
God
that
we
should
thus
bewray
our
infirmities
and
corruptions
,
to
the
end
his
power
mercie
and
goodnesse
,
may
be
made
the
more
manifest
,
and
that
both
vnto
our selues
,
and
vnto
others
.
For
such
is
our
spirituall
blindnes
and
secret
pride
,
that
if
we
should
alwaies
alike
withstand
the
temptations
of
Sathan
,
without
receiuing
any
foyle
,
and
neuer
fall
into
any
sinne
,
we
would
be
readie
to
thinke
that
we
stoode
by
our
owne
strength
,
and
so
ascribe
the
praise
of
victorie
to
our selues
,
thereby
robbing
God
of
the
honour
due
vnto
him
:
and
also
for
the
time
to
come
,
we
would
rely
vpon
our selues
rather
than
on
the
Lords
assistance
;
than
the
which
nothing
could
bee
more
dishonorable
vnto
God
,
nor
pernicious
vnto
our
owne
soules
.
But
when
as
in
the
spirituall
combate
of
temptations
,
we
sometimes
stand
and
sometimes
fall
,
sometimes
resist
those
assaults
which
are
strong
and
violent
,
and
another
time
faint
and
yeeld
in
the
lightest
trials
:
this
maketh
it
apparant
that
it
is
not
our
owne
power
,
which
in
it selfe
is
not
much
vnlike
at
all
times
;
but
the
power
of
God
,
which
sustaineth
vs
sometimes
,
that
we
may
not
be
wholy
discouraged
;
and
sometimes
withdraweth
it selfe
,
that
we
may
by
receiuing
foyles
learne
to
know
our
infirmities
,
and
wholy
to
rely
our selues
on
the
Lords
assistance
,
returning
all
the
praise
of
victorie
to
the
Lord
,
who
onely
hath
sustained
vs
.
As
therefore
our
infirmities
in
respect
of
our selues
,
should
serue
to
abate
our
pride
,
and
to
worke
in
vs
true
humiliation
and
vtter
despare
in
our
owne
strength
:
so
in
respect
that
they
shew
vnto
vs
the
Lords
power
supporting
vs
,
they
should
the
rather
incourage
vs
to
fight
the
spirituall
combate
,
with
assured
hope
of
victorie
,
seeing
it
is
manifest
that
we
stand
not
by
our
owne
power
,
which
like
a
broken
staffe
or
crackt
weapon
would
faile
vs
when
we
did
most
trust
and
rely
vpon
it
,
but
by
the
almightie
power
of
God
,
against
which
neither
Sathan
nor
the
gates
of
hell
can
any
iot
preuaile
.
And
in
this
regarde
wee
may
well
reioyce
in
our
infirmities
with
the
Apostle
Paul
,
because
by
reason
of
them
it
more
manifestly
appeareth
that
the
power
of
Christ
dwelleth
in
vs
,
which
is
able
to
defend
vs
from
Sathans
malice
and
violent
rage
,
not
onely
when
we
stand
manfully
in
the
encounter
,
but
also
when
we
are
foyled
and
put
to
the
worst
.
§
.
Sect.
11
Yea
in
this
respect
the
more
weake
and
full
of
infirmities
the
poore
christian
is
,
Gods
power
most
cleerely
appeareth
in
our
weakenes
.
the
more
is
the
praise
of
Gods
glorious
might
manifested
and
magnified
;
for
when
Sathan
,
who
is
so
malitious
puissant
and
pollitike
an
enemie
,
hath
long
time
assaulted
a
seely
weake
man
or
owman
,
and
yet
cannot
wholy
preuaile
,
but
returneth
away
foyled
and
ouercome
;
it
must
needes
be
confessed
that
they
are
assisted
and
strengthened
by
some
superior
power
which
farre
excelleth
Sathan
in
strength
and
pollicie
:
whereas
it
seemeth
no
such
wonder
when
as
the
strong
christian
,
who
hath
obtained
a
great
measure
of
knowledge
,
faith
,
and
other
graces
,
giueth
Sathan
the
repulse
;
neither
are
men
so
readie
to
ascribe
the
praise
of
victorie
to
the
Lord
,
because
his
immediate
power
and
helping
hand
doth
not
so
manifestly
appeare
;
although
in
truth
their
victorie
also
commeth
wholy
from
him
,
for
without
his
gifts
and
graces
,
they
were
as
feeble
and
vnable
to
stand
as
the
weakest
;
but
yet
the
weaker
and
smaller
the
meanes
are
,
the
more
manifest
is
the
Lords
power
and
wisedome
,
who
hereby
doth
accomplish
things
which
are
aboue
the
power
of
men
and
Angels
.
For
example
;
the
power
and
goodnesse
of
God
appeareth
great
,
when
as
he
prouideth
for
vs
foode
conuenient
,
and
giueth
strength
thereto
to
nourish
and
sustaine
vs
;
and
yet
it
is
more
manifest
,
when
as
he
so
strentheneth
vs
by
vertue
of
one
meale
that
we
neede
no
more
in
fortie
daies
,
as
he
did
Elias
;
but
then
it
shineth
as
it
were
in
his
full
strength
,
when
as
he
sustaineth
vs
without
any
foode
at
all
,
as
he
did
Moses
and
our
Sauiour
Christ
.
So
it
is
made
manifest
when
as
he
giueth
vs
victorie
ouer
our
enemies
,
though
there
be
some
equalitie
in
the
numbers
,
and
other
preparations
,
Psal.
144.1
.
for
it
is
he
that
teacheth
our
hands
to
warre
and
our
fingers
to
fight
:
but
it
is
more
euident
when
as
our
number
is
small
,
as
when
he
deliuered
the
Israelites
by
Gedeon
and
his
three
hundred
men
,
from
an
innumerable
armie
;
and
ouercame
the
whole
host
of
the
Philistimes
,
by
the
weake
meanes
of
Ionathan
and
his
armour-bearer
:
but
then
it
is
most
cleere
and
manifest
,
when
as
he
ourcommeth
our
enemies
by
his
owne
immediate
power
,
as
he
did
the
Aegyptians
in
the
red
sea
,
and
the
host
of
Senacherib
at
the
siege
of
Ierusalem
.
And
so
when
he
giueth
the
strong
christian
who
is
full
of
grace
,
victorie
ouer
Sathan
,
his
power
appeareth
;
for
vnlesse
he
were
strengthned
with
his
graces
,
he
could
not
stand
:
but
when
one
who
seemeth
in
his
owne
eyes
destitute
of
grace
,
and
full
of
sinne
and
corruption
(
so
,
that
he
plainely
seeth
that
he
is
altogether
vnable
to
withstand
the
least
assault
)
is
notwithstanding
so
supported
by
Gods
almightie
hand
,
and
immediate
power
,
that
he
doth
not
onely
stand
in
the
battaile
,
but
in
the
end
obtaineth
victorie
;
hereby
the
power
and
goodnesse
of
God
most
cleerely
appeares
to
themselues
and
all
the
world
.
Seeing
then
our
sinnes
and
falles
do
shew
vnto
vs
our
owne
infirmities
&
weakenes
,
and
these
doe
declare
Gods
vnresistable
power
and
might
,
which
notwithstanding
our
feeblenesse
doth
vphold
vs
:
therefore
let
vs
so
despaire
in
our selues
,
as
that
thereby
we
may
be
mooued
to
rely
wholy
vpon
the
Lord
,
hauing
so
much
more
hope
of
victorie
,
as
the
strength
of
God
excelleth
the
strength
of
man
;
let
vs
be
so
humbled
with
a
true
sense
,
and
sorrow
for
our
owne
infirmities
and
corruption
,
as
that
in
the
meane
time
we
may
receiue
more
sound
consolation
and
true
ioy
,
because
we
stand
not
by
our
owne
strength
,
which
euery
hower
would
faile
vs
,
but
by
the
power
of
Gods
might
:
and
therefore
though
Sathan
and
all
the
power
of
hell
conspire
and
bande
themselues
against
vs
,
yet
shall
they
not
preuaile
;
and
though
they
foyle
vs
,
yet
shall
they
neuer
finally
ouercome
;
for
he
that
is
with
vs
is
stronger
than
all
they
who
are
against
vs
;
and
the
greater
our
weaknesse
is
,
the
fitter
occasion
shall
the
Lord
haue
of
shewing
his
omnipotent
power
in
giuing
vs
victorie
.
Horror
,
feare
and
despaire
,
following
our
falles
,
argue
our
diffidence
in
God
,
and
selfe-confidence
.
But
if
hauing
bewrayed
thine
infirmities
,
and
gotten
a
foyle
in
the
spirituall
conflict
,
thou
presently
be
discouraged
and
despaire
of
victorie
,
surely
it
is
a
manifest
signe
that
thou
diddest
trust
too
little
in
Gods
assistance
,
and
too
much
in
thine
owne
strength
,
which
because
it
hath
failed
,
thou
hast
cast
away
all
hope
:
and
the
greater
thy
horror
and
despaire
is
which
followeth
thy
fall
,
the
greater
was
thy
selfe-confidence
,
and
the
lesse
thy
affiance
in
God
.
For
he
that
altogether
relieth
vpon
the
Lords
assistance
,
and
wholy
distrusteth
his
owne
strength
,
when
he
falleth
in
the
time
of
temptation
,
is
not
much
astonished
with
any
great
wonder
,
knowing
that
through
his
owne
infirmitie
and
weakenes
,
he
is
most
apt
to
fall
when
God
leaueth
him
to
himselfe
;
neither
is
he
vtterly
discouraged
and
ouerwhelmed
with
despaire
,
as
though
now
there
were
no
meanes
to
stand
in
the
spirituall
combate
,
and
to
obtaine
victorie
;
but
hating
and
with
a
peaceable
and
quiet
sorrow
mourning
for
his
sinne
,
because
thereby
he
hath
dishonored
his
God
,
and
offended
his
diuine
maiestie
,
he
doth
not
abate
his
hope
;
but
with
lesse
confidence
in
himselfe
and
more
confidence
in
God
,
he
renewes
the
fight
against
his
spirituall
enemies
,
with
vndanted
courage
;
knowing
that
the
Lord
in
whom
he
trusteth
and
wholy
relieth
will
neuer
faile
him
.
And
therefore
let
vs
no
more
rest
in
our selues
,
if
euer
we
would
inioy
the
peace
of
conscience
,
or
would
haue
any
assurance
of
the
Lords
assistance
;
for
he
will
be
all
in
all
,
neither
can
he
abide
any
sharing
in
the
glorie
of
the
victorie
:
and
therefore
so
long
as
we
trust
in
our
owne
strength
,
and
fight
with
our
owne
forces
,
he
will
withdraw
his
helpe
,
till
our
often
falles
and
foyles
haue
taught
vs
to
know
our
owne
infirmities
and
corruptions
,
that
so
despairing
wholy
in
our
owne
strength
,
we
may
peaceably
rest
wholy
vpon
his
almightie
power
,
and
promised
assistance
.
§
.
Sect.
12
Lastly
,
The
last
consolation
,
taken
from
the
experience
which
we
haue
had
of
the
Lords
assistance
.
let
those
who
are
truely
humbled
in
regarded
of
those
foyles
which
they
receiue
in
the
spirituall
conflict
,
comfort
themselues
by
the
experience
of
Gods
loue
,
care
,
and
goodnesse
,
both
in
others
and
in
themselues
;
for
how
many
haue
been
cast
downe
as
well
as
they
,
and
yet
haue
in
the
end
been
raised
vp
?
how
many
haue
sorrowed
and
mourned
,
that
now
reioyce
and
haue
receiued
comfort
?
how
many
haue
taken
notable
foyles
and
grieuous
falles
in
the
spirituall
conflict
,
and
yet
in
the
end
haue
obtained
victorie
?
In
a
word
,
who
hath
depended
vpon
the
Lord
,
and
hath
been
reiected
?
who
hath
been
truely
humbled
,
and
hath
not
been
comforted
?
who
hath
fought
against
their
spirituall
enemies
,
and
hath
not
by
the
Lords
assistance
ouercome
?
And
is
the
Lords
arme
now
shortned
,
or
are
his
mercies
come
to
an
end
?
hath
he
forgotten
to
be
gracious
,
or
hath
he
shut
vp
his
louing
kindnes
in
displeasure
?
Nay
rather
say
it
is
thine
owne
infirmitie
,
for
the
Lord
is
the
same
he
was
,
without
change
or
shadow
of
change
,
and
therefore
as
he
hath
comforted
and
strengthened
and
giuen
victorie
vnto
others
,
so
will
he
comfort
and
strengthen
and
giue
vnto
thee
a
famous
victorie
ouer
thy
spirituall
enemies
,
if
thou
wilt
depend
vpon
him
and
waite
his
leasure
.
But
if
this
will
not
comfort
thee
when
thou
hearest
of
Gods
mercie
and
assistance
in
supporting
others
,
yet
at
least
let
thine
owne
experience
confirme
thee
in
the
assurance
of
Gods
loue
and
succor
:
for
,
hast
thou
not
indured
many
assaults
of
thy
spirituall
enemies
,
and
yet
thou
standest
in
the
incounter
?
but
I
pray
thee
by
whose
strength
?
surely
not
thine
owne
,
for
thou
art
weake
and
feeble
,
and
thine
enemies
strong
and
mightie
,
and
therefore
able
to
destroy
thee
euery
minute
,
if
the
Lord
did
not
support
thee
by
his
almightie
power
.
Hast
thou
not
also
receiued
many
foyles
,
and
bewrayed
notable
corruptions
,
and
yet
thou
art
not
quite
ouerthrowne
nor
swallowed
vp
by
thy
sinnes
?
And
who
hath
preserued
thee
?
surely
not
thy selfe
;
for
if
thou
canst
not
stand
against
Sathan
whilest
thou
art
fighting
,
much
lesse
couldest
thou
rise
vp
againe
when
thou
art
cast
downe
;
but
it
is
the
spirit
of
the
Lord
who
hath
raised
thee
vp
by
vnfained
repentance
,
and
hath
renewed
thy
strength
,
so
that
againe
thou
art
readie
to
withstand
and
resist
Sathan
and
his
temptations
.
Why
therefore
shouldest
thou
feare
least
Sathan
will
in
the
end
ouercome
and
destroy
thee
?
why
shouldest
thou
doubt
of
the
Lords
assistance
in
the
time
to
come
,
of
which
thou
hast
had
sufficient
experience
in
times
past
?
seeing
himselfe
is
vnchangeable
and
his
gifts
without
repentance
,
and
therefore
those
whom
he
hath
defended
he
will
defend
,
those
that
he
hath
once
raised
vp
,
he
will
euer
raise
vp
,
and
to
whomsoeuer
he
hath
giuen
grace
to
withstand
their
spirituall
enemies
,
to
those
he
will
continue
and
increase
his
grace
,
till
in
the
end
they
haue
a
finall
victorie
,
and
the
crowne
of
victorie
,
euerlasting
glorie
.
The
end
of
the
first
booke
.
THE
SECOND
BOOKE
,
INTREATING
OF
SATHANS
speciall
and
particular
temptations
,
which
he
suggesteth
against
the
seuerall
causes
of
our
saluation
;
and
of
the
answers
whereby
they
are
to
be
refuted
and
repelled
.
CHAP.
I.
Answeres
to
those
temptations
of
Sathan
,
whereby
he
perswadeth
carnall
men
of
Gods
loue
.
§
.
Sect.
1
ANd
so
much
concerning
the
common
affections
of
the
Christian
conflict
,
That
Sathans
temptations
impugne
all
the
causes
and
meanes
of
our
saluation
.
namely
his
manfull
withstanding
Sathans
encounters
,
and
also
his
fainting
and
falling
into
sinne
.
Now
we
are
to
speake
of
the
speciall
temptations
themselues
,
and
the
meanes
whereby
wee
may
be
strengthened
against
them
.
Where
first
wee
are
to
consider
that
Sathans
temptations
are
not
alwaies
one
and
the
same
,
neither
impugne
one
or
two
points
onely
of
our
faith
and
religion
;
but
as
the
causes
and
the
meanes
of
our
saluation
are
manifold
,
so
also
doth
he
gather
manifold
obiections
against
euerie
one
of
them
,
if
they
truly
appertaine
vnto
vs
,
that
so
hee
may
impugne
and
race
our
faith
;
or
els
doth
fill
vs
with
vaine
presumption
,
perswading
vs
that
all
the
causes
and
meanes
of
saluation
concurre
together
in
vs
,
when
as
in
truth
wee
are
voide
and
destitute
of
them
all
.
Let
vs
therefore
consider
of
the
seuerall
causes
of
our
saluation
,
and
obserue
what
temptations
Sathan
suggesteth
in
our
minds
against
euery
one
of
them
.
The
first
and
principall
cause
of
our
saluation
is
Gods
eternall
loue
and
immutable
goodwill
,
wherewith
he
hath
loued
his
creatures
from
before
the
foundations
of
the
world
were
laid
;
the
which
loue
and
goodwill
in
himselfe
did
moue
him
to
elect
them
to
saluation
,
whom
he
so
loued
without
any
deserts
in
themselues
:
for
how
could
they
deserue
any
thing
at
Gods
hath
before
they
were
?
or
what
good
could
the
Lord
foresee
in
them
,
but
that
which
in
his
eternall
counsaile
hee
purposed
to
bestow
and
impart
vnto
them
?
Sathans
temptation
whereby
he
perswadeth
carnall
men
,
that
they
are
beloued
of
God
.
First
therefore
we
will
speake
of
those
temptations
which
concerne
the
loue
of
God
toward
vs
,
which
are
of
two
sorts
;
the
first
leading
vs
to
vaine
presumption
and
carnall
securitie
;
the
other
,
to
horrour
and
desperation
.
For
if
Sathan
see
men
liuing
in
carnall
securitie
,
frozen
in
the
dregges
of
their
sinnes
,
so
as
in
truth
there
is
no
signe
that
they
are
beloued
of
God
;
he
will
perswade
them
that
they
are
highly
in
his
fauour
and
loue
,
and
therefore
though
they
runne
on
in
their
wicked
courses
,
yet
they
shall
be
saued
.
Doest
thou
not
perceiue
(
will
he
say
)
that
God
dearely
loueth
thee
?
Why
,
consider
that
hee
hath
made
thee
one
of
his
chiefest
creatures
,
whereas
otherwise
hee
would
haue
made
thee
a
toade
or
serpent
;
he
hath
also
like
a
tender
father
preserued
and
nourished
thee
from
thy
infancie
,
and
which
is
more
,
he
hath
sent
his
dearely
beloued
sonne
to
die
for
thee
,
and
hee
hath
made
choise
of
thee
amongst
many
others
to
be
a
member
of
his
Church
,
where
thou
inioyest
the
preaching
of
the
Gospell
,
and
the
vse
of
the
Sacraments
,
to
the
end
thou
maist
be
assured
of
thy
saluation
without
all
question
or
doubting
.
Neuer
therefore
take
care
nor
trouble
thy selfe
concerning
thy
saluation
,
vse
not
such
strictnes
and
precisenes
of
life
,
but
take
thy
pleasure
,
and
follow
those
delights
which
the
Lord
hath
bestowed
vpon
thee
as
pledges
of
his
loue
;
for
thou
art
not
now
a
slaue
but
a
sonne
,
and
therefore
maist
more
freely
follow
thine
owne
desire
,
and
vse
thy
libertie
:
cast
away
all
seruile
feare
,
which
maketh
thee
take
such
paines
in
vsing
all
meanes
whereby
thou
maist
be
assured
of
saluation
;
for
thou
art
assured
of
the
principall
,
namely
of
Gods
loue
,
and
therefore
thou
needest
not
to
doubt
of
the
rest
,
nor
to
debarre
thy selfe
of
thy
pleasures
,
spending
thy
time
in
feare
and
care
,
to
the
end
thou
maist
get
the
assurance
of
that
which
thou
needest
not
to
call
into
question
.
The
answere
to
the
former
temptation
.
And
thus
doth
the
diuell
fill
men
with
presumption
,
and
lull
them
asleepe
in
carnal
securitie
to
their
vtter
destruction
;
and
therefore
it
behooueth
vs
to
arme
our selues
against
him
,
that
we
be
not
circumuented
.
And
to
this
end
let
vs
consider
that
Gods
loue
goeth
not
alone
,
neither
is
it
idle
in
those
whom
he
loueth
:
but
as
the
first
linke
of
a
chaine
draweth
all
the
rest
of
the
chaine
with
it
,
so
the
loue
of
God
,
which
is
the
first
cause
of
our
saluation
,
is
accompanied
with
all
the
other
causes
which
are
subordinate
thereunto
;
for
whom
God
loueth
,
them
he
electeth
;
whom
he
electeth
,
those
in
his
good
time
he
calleth
;
whom
hee
effectually
calleth
,
them
he
iustifieth
;
and
whom
he
iustifieth
,
those
hee
sanctifieth
:
if
therefore
we
be
not
sanctified
,
we
are
not
iustified
;
if
wee
are
not
iustified
,
we
are
not
called
;
if
we
are
not
called
,
we
can
haue
no
assurance
that
wee
are
elected
,
nor
yet
of
Gods
loue
and
fauour
;
and
consequently
whosoeuer
liue
in
their
blind
ignorance
,
in
their
infidelitie
,
and
wallow
themselues
in
the
filthie
puddle
of
their
sinnes
,
without
any
true
sorrow
for
those
which
are
past
,
or
any
good
purpose
of
heart
to
forsake
them
in
the
time
to
come
;
they
can
haue
no
assurance
of
Gods
loue
,
but
are
rather
iustly
to
feare
least
they
are
in
the
number
of
those
whom
the
Lord
hath
eternally
reiected
,
if
they
continue
in
this
their
miserable
and
desperate
estate
.
§
.
Sect.
2
Neither
let
Sathan
bewitch
them
with
that
vaine
opinion
of
Gods
loue
towards
them
,
Temporall
benefits
no
infallible
signes
of
Gods
loue
.
because
of
those
generall
benefits
,
which
like
the
raine
and
Sunne-shine
are
bestowed
both
vpon
the
good
and
bad
;
for
what
in
this
respect
can
they
promise
more
to
themselues
than
Esau
,
and
Saul
?
Were
not
they
created
men
according
to
Gods
own
likenes
?
were
they
not
preseured
and
nourished
by
God
,
and
that
more
liberally
than
many
Gods
owne
children
?
For
Esau
had
so
much
the
he
professed
to
his
brother
Iacob
that
he
had
enough
,
and
was
attended
vpon
by
foure
hundred
men
.
And
was
not
Saul
a
mightie
King
,
who
had
all
at
commaund
?
Were
not
all
these
in
the
Church
of
God
,
and
outwardly
enioyed
the
word
and
Sacraments
as
well
as
any
other
;
and
yet
God
himself
saith
that
he
hated
Esau
,
and
had
reiected
Saul
.
And
therefore
let
vs
neuer
bragge
of
our
assurance
of
Gods
loue
,
because
of
these
outward
and
common
benefits
which
he
indifferently
bestoweth
both
vpon
the
elect
and
reprobate
;
but
if
we
would
be
assured
indeed
of
Gods
loue
,
let
vs
looke
into
our selues
,
and
consider
if
he
haue
bestowed
vpon
vs
his
spirituall
graces
,
faith
,
hope
,
patience
,
loue
of
him
and
our
brethren
,
true
repentance
for
our
sinnes
,
and
holinesse
of
life
and
the
rest
;
and
then
by
the
fruites
of
sanctification
we
may
be
assured
that
we
are
sanctified
,
and
consequently
iustified
,
called
,
elected
,
and
eternally
loued
of
God
.
§
.
Sect.
3
And
thus
doth
Sathan
falsely
perswade
the
carnall
man
that
he
is
highly
in
the
loue
and
fauour
of
God
:
How
Sathan
perswadeth
weake
christians
that
th●y
are
not
belou●
of
God
.
but
contrariwise
when
he
assaulteth
the
weake
Christian
,
hee
changeth
his
copie
,
and
goeth
about
to
perswade
him
that
he
is
not
beloued
of
God
,
but
subiect
to
his
wrath
and
heauie
displeasure
.
And
this
he
inforceth
by
two
sorts
of
arguments
:
the
one
drawne
from
his
manifold
corruptions
,
whereby
hee
is
vnworthie
of
Gods
loue
;
the
other
from
those
grieuous
afflictions
and
crosses
which
the
Lord
in
this
life
inflicteth
on
him
;
both
which
he
thus
vrgeth
against
him
.
Canst
thou
vild
wretch
conceiue
the
least
hope
that
thou
art
beloued
of
God
?
Why
,
doe
but
take
a
view
of
thy selfe
,
and
thou
shalt
see
that
originall
corruption
hath
ouerspread
both
thy
bodie
and
soule
like
a
filthy
leprosie
;
vnto
which
thou
hast
added
actuall
transgressions
more
in
number
than
the
haires
of
thy
head
,
or
the
starres
of
heauen
;
for
daily
,
nay
hourely
thou
omittest
some
dutie
which
thy
God
hath
commanded
thee
,
and
committest
some
sinne
which
hee
hath
forbidden
.
Can
therefore
the
Lord
,
who
abhorreth
wickednesse
,
loue
the
wicked
?
canst
thou
obtaine
his
fauour
,
and
yet
doest
nothing
but
displease
him
?
He
that
loueth
God
keepeth
his
commandements
;
but
thou
by
transgressing
them
all
,
doest
shew
that
thou
louest
him
not
:
and
will
the
Lord
loue
them
who
hate
and
rebell
against
him
?
Can
iustice
it selfe
loue
wickednes
,
and
perfect
holinesse
impure
corruption
?
No
verely
;
for
in
his
word
hee
hath
threatned
his
wrath
against
all
such
notorious
sinners
,
and
hee
is
no
lesse
true
in
his
threatnings
than
in
his
promises
.
But
if
all
this
will
not
perswade
thee
that
the
Lord
abhorreth
thee
,
yet
at
least
bee
perswaded
by
thine
owne
experienc
.
For
,
hath
not
thy
iust
God
begunne
already
to
make
thee
taste
the
cuppe
of
his
wrath
,
of
which
hereafter
thou
shalt
drinke
in
full
measure
;
hath
hee
not
spoyled
thee
of
thy
goods
,
taken
away
thy
good
name
,
made
thee
an
abiect
amongst
men
,
afflicted
thee
in
body
with
grieuous
and
continuall
sicknesse
,
and
filled
thy
soule
full
of
horror
and
despayre
?
Is
not
thy
conscience
stung
with
sinne
,
and
hath
not
the
poyson
thereof
drunke
vp
thy
spirit
?
Doest
thou
not
plainely
apprehend
his
wrath
,
and
is
not
thy
soule
as
it
were
set
vpon
the
racke
,
so
that
there
is
not
one
part
of
thee
,
either
of
body
and
soule
which
is
not
full
of
misery
and
wretchednesse
.
Doe
not
therefore
fondly
flatter
thy selfe
with
a
vaine
opinion
of
Gods
loue
,
but
beleeue
,
if
not
my
words
,
yet
at
least
thine
owne
senses
;
and
seeing
thou
hast
no
hope
of
Gods
loue
,
if
thou
beest
wise
loue
thy selfe
,
follow
thy
pleasures
,
eate
and
drinke
and
cheere
vp
thine
heart
,
and
doe
not
vainely
macerate
and
turmoyle
thy selfe
in
labouring
after
impossibilities
,
and
in
striuing
for
the
assurance
of
Gods
loue
,
of
which
,
when
thou
hast
done
what
thou
canst
,
yet
shalt
thou
neuer
be
assured
.
§
.
Sect.
4
And
thus
you
see
the
manner
of
Sathans
temptations
,
How
we
may
answere
the
former
temptation
.
whereby
he
laboureth
to
perswade
vs
that
we
are
out
of
the
loue
and
fauour
of
God
;
against
which
we
must
most
carefully
arme
our selues
,
as
being
most
odious
and
iniurious
vnto
God
,
and
most
pernicious
vnto
our
owne
soules
.
It
is
most
iniurious
vnto
God
,
if
we
doubt
of
his
loue
towards
vs
,
seeing
he
hath
giuen
vs
innumerable
pledges
and
most
certaine
testimonies
thereof
,
and
omitted
nothing
which
might
doe
vs
good
.
He
hath
created
vs
after
his
owne
image
,
he
hath
continually
preserued
and
sustained
vs
,
giuing
vs
our
meate
in
due
season
,
and
oft
time
hath
succoured
and
defended
vs
before
we
craued
his
helpe
;
but
which
is
more
,
he
hath
giuen
his
dearely
beloued
sonne
to
dye
a
bitter
death
,
to
redeeme
vs
out
of
the
hands
of
our
spirituall
enemies
:
and
to
the
end
we
should
be
made
partakers
of
Christ
and
all
his
benefits
,
he
hath
giuen
vs
his
word
,
and
made
his
couenant
with
vs
,
that
in
Christ
he
will
be
our
God
,
and
we
his
people
,
he
our
father
,
and
we
his
children
:
And
least
yet
there
should
be
any
place
left
to
doubting
,
he
hath
added
to
his
word
,
his
sacraments
,
which
like
seales
may
assure
vs
of
his
loue
and
fauour
.
What
iniurie
therefore
shall
we
offer
vnto
God
,
if
notwithstanding
all
this
we
doubt
of
his
good
will
,
of
which
he
hath
assured
vs
by
so
many
pledges
,
testimonies
and
seales
?
We
know
that
a
kinde
friend
will
take
it
most
vnkindely
,
if
after
he
hath
heaped
vpon
a
man
innumerable
benefits
,
and
shewed
all
testimonies
of
true
loue
,
hee
notwithstanding
doubt
of
his
good
will
,
and
suspect
his
friendship
:
and
so
surely
the
Lord
will
take
it
ill
at
our
hands
;
and
thinke
himselfe
much
abused
,
if
after
he
hath
bestowed
such
infinite
benefits
,
euen
his
dearely
beloued
sonne
to
dye
for
vs
,
we
now
suspect
his
good
will
,
and
growe
iealous
of
his
loue
;
if
we
doubt
of
his
loue
,
who
is
loue
it selfe
,
as
the
Apostle
speaketh
,
1.
Iohn
4.8
.
§
.
Sect.
5
But
against
this
which
I
haue
said
,
there
are
two
obiections
,
That
carnall
men
haue
no
assurance
of
Gods
loue
though
they
boast
thereof
.
the
first
is
made
by
the
worldling
,
the
other
by
Sathan
.
The
worldly
man
will
say
,
that
the
Lord
hath
made
him
also
partaker
of
all
these
benefits
,
and
therefore
there
is
no
cause
why
he
should
doubt
of
his
loue
;
nor
any
reason
why
he
should
be
censured
or
condemned
for
his
faith
.
I
answere
,
that
he
is
not
reprehended
for
his
perswasion
of
Gods
loue
,
nor
for
his
assurance
of
Gods
promises
in
Christ
;
but
for
his
boasting
of
this
faith
,
perswasion
,
and
assurance
,
whereas
there
is
nothing
in
him
in
truth
but
a
dead
carcase
of
faith
,
carnall
security
,
and
vaine
presumption
.
For
true
faith
purifieth
the
heart
,
Acts
15.9
.
and
worketh
by
loue
,
Gal.
5.6
.
it
is
plentifull
in
good
workes
,
and
prouoketh
vs
to
performe
all
good
duties
to
God
and
our
neighbours
:
and
it
is
impossible
that
wee
should
be
truely
perswaded
of
Gods
loue
,
and
not
loue
him
againe
:
it
cannot
be
that
we
loue
God
,
if
we
shew
no
care
in
glorifying
his
name
,
by
letting
our
lights
shine
before
men
,
nor
any
desire
to
performe
obedience
to
his
will
.
For
as
our
Sauiour
saith
,
He
that
loueth
me
keepeth
my
Commaundements
,
and
he
that
loueth
me
not
,
keepeth
not
my
words
,
as
it
is
Iohn
14.23
,
24.
If
therefore
we
liue
in
our
sinnes
without
repentance
,
if
we
make
no
conscience
of
our
waies
,
and
shew
no
zeale
in
glorifying
Gods
name
;
if
our
faith
be
destitute
of
the
fruites
of
good
workes
,
then
is
our
perswasion
but
fond
presumption
;
our
assurance
,
carnall
securitie
;
our
faith
dead
,
and
like
a
carcase
which
breatheth
not
,
as
Iames
speaketh
,
chap.
2.26
.
Wee
doe
not
then
reprehend
any
for
being
perswaded
of
Gods
loue
,
gathering
his
assurance
out
of
Gods
manifolde
mercies
,
and
innumerable
benefits
bestowed
on
his
Church
:
nay
,
contrariwise
wee
affirme
that
notwithstanding
all
our
sinnes
and
vnworthinesse
,
we
are
to
be
perswaded
of
Gods
loue
in
Christ
,
yea
,
and
to
beleeue
against
beleefe
,
and
to
hope
against
hope
,
when
as
there
is
no
ground
or
reason
of
either
in
our selues
:
but
this
we
maintaine
,
that
whosoeuer
hath
this
assurance
and
faith
,
in
the
least
measure
begunne
in
him
,
doth
truly
loue
God
againe
,
and
earnestly
laboureth
after
mortification
and
newnesse
of
life
;
and
whosoeuer
is
destitute
of
Gods
loue
,
and
liueth
in
his
sinnes
,
without
any
sorrowe
for
those
which
are
past
,
or
purpose
to
leaue
them
for
the
time
to
come
,
he
may
well
brag
of
his
faith
and
assurance
of
Gods
loue
,
but
in
very
trueth
there
is
as
yet
nothing
in
him
but
carnall
securitie
and
vaine
presumption
.
§
.
Sect.
6
Secondly
,
That
euery
particular
christian
may
assure
himselfe
of
Gods
loue
.
the
tempter
will
obiect
that
the
Lord
hath
giuen
all
these
testimonies
and
pledges
of
his
loue
vnto
his
Church
,
and
that
it
therefore
may
well
be
assured
thereof
;
but
as
for
particular
men
,
they
notwithstanding
may
iustly
doubt
of
his
loue
,
seeing
they
haue
no
speciall
reasons
to
perswade
them
that
these
testimonies
and
pledges
were
giuen
vnto
them
.
But
I
answere
that
this
is
a
fond
of
obiection
.
For
what
is
the
Church
,
but
the
whole
company
of
Gods
saints
?
What
is
it
but
a
body
consisting
of
many
members
,
which
are
particular
christians
?
how
therefore
can
the
whole
Church
be
perswaded
of
Gods
loue
,
if
all
the
seuerall
members
doubt
thereof
?
How
can
any
thing
belong
to
the
whole
,
which
belongeth
not
to
the
particular
parts
?
as
though
a
whole
citie
could
be
assured
of
the
Princes
fauour
,
and
yet
all
the
particular
men
in
the
citie
should
thinke
themselues
in
his
displeasure
.
Saint
Paul
teacheth
vs
another
lesson
in
his
owne
person
,
saying
;
Gal.
2.20
.
Gal.
2.20
.
Who
hath
loued
me
and
giuen
his
life
for
me
:
he
saith
not
,
who
hath
loued
and
giuen
his
life
for
the
Church
,
but
for
himselfe
.
Neither
doth
the
Apostle
here
speake
this
by
reuelation
,
whereby
he
might
extraordinarily
be
assured
of
Gods
loue
:
but
he
vseth
for
his
argument
a
reason
common
to
all
Christians
;
namely
,
that
God
loued
him
,
because
hee
had
giuen
himselfe
to
death
for
him
:
whosoeuer
therefore
beleeueth
with
Paul
that
Christ
dyed
for
him
,
may
bee
assured
also
with
him
of
Gods
loue
.
§
.
Sect.
7
Secondly
,
if
we
doe
not
beleeue
that
God
loueth
vs
,
That
doubting
of
Gods
loue
,
is
iniurious
vnto
him
.
wee
make
him
a
lyar
,
for
he
hath
professed
his
loue
,
and
giuen
vs
many
testimonies
thereof
in
his
word
,
neither
doth
he
require
any
condition
at
our
hands
but
that
we
beleeue
him
.
For
his
mercifull
promises
doe
not
exclude
any
for
their
vnworthinesse
,
but
for
their
vnbeleefe
:
according
to
that
,
Iohn
3.16
.
So
God
loued
the
world
,
that
hee
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
Ioh.
3.16
.
but
haue
euerlasting
life
.
Seeing
then
there
is
no
other
condition
required
but
faith
,
for
the
assurance
of
Gods
loue
and
euerlasting
life
;
surely
most
desperately
doe
we
sinne
against
our
owne
soules
,
and
most
blasphemously
against
God
,
if
we
will
not
beleeue
his
word
confirmed
by
his
seale
,
no
not
his
oath
whereby
he
hath
ratified
his
couenant
betweene
him
and
vs
,
but
make
him
,
who
is
truth
it selfe
,
a
liar
,
a
couenant
breaker
,
yea
,
a
periured
person
.
For
so
the
Apostle
speaketh
,
1.
Iohn
5.10
.
He
that
beleeueth
not
God
,
hath
made
him
a
lyar
,
1.
Ioh.
5.10
.
because
hee
beleeued
not
the
record
,
that
God
witnessed
of
his
Sonne
.
Though
therefore
we
sinne
,
yet
let
vs
not
thus
blaspheme
;
though
we
be
grieuous
sinners
,
and
vnworthy
Gods
loue
,
yet
let
vs
not
adde
this
to
all
our
other
sinnes
and
vnworthinesse
,
to
distrust
Gods
trueth
in
his
gracious
promises
:
for
if
we
put
all
our
other
sinnes
into
the
one
scole
,
and
this
alone
into
the
other
,
yet
will
it
weigh
downe
all
the
rest
;
neither
are
we
damned
for
our
other
sinnes
,
if
we
doe
not
adde
vnto
them
infidelitie
.
For
whereas
the
precious
baulme
of
our
Sauiours
blood
is
a
soueraigne
salue
to
cure
all
other
sores
of
sinne
;
yet
this
it
cannot
helpe
,
because
it
doth
refuse
the
cure
,
and
as
it
were
pulleth
off
this
precious
plaister
when
it
is
laid
on
it
.
§
.
Sect.
8
But
as
this
distrusting
and
doubting
of
Gods
loue
is
iniurious
vnto
him
,
Doubting
of
Gods
loue
,
pernicious
vnto
our selues
.
so
also
it
is
pernitious
vnto
our
owne
soules
.
For
first
,
it
tormenteth
our
mindes
,
and
setteth
our
consciences
vpon
the
racke
,
when
as
we
haue
no
other
assurance
of
Gods
loue
,
but
onely
so
farre
foorth
as
we
finde
our selues
worthy
of
it
:
for
so
often
as
wee
fall
,
and
the
sight
of
our
sinnes
commeth
before
our
eyes
,
hauing
no
other
ground
of
Gods
loue
but
our
owne
deserts
,
wee
doubt
and
stagger
like
a
ship
tossed
with
the
billowes
of
the
sea
,
and
in
the
end
sinke
into
the
gulfe
of
despaire
,
being
ouer
balanced
and
too
heauily
laden
with
the
vnsupportable
waight
of
our
sinnes
;
whereas
if
we
were
throughly
perswaded
of
Gods
free
loue
and
goodwill
,
grounded
on
his
owne
good
pleasure
,
and
not
on
our
worthinesse
,
if
we
did
fall
we
would
be
grieued
in
deede
euen
at
the
very
heart
,
because
wee
had
displeased
our
gracious
God
and
louing
Father
;
but
yet
our
sinnes
would
not
make
vs
despaire
or
doubt
of
his
loue
towards
vs
,
because
it
hath
not
it
ground
on
our
worthinesse
,
but
vpon
Gods
owne
free
mercie
,
grace
,
and
good
will
.
That
we
cannot
loue
God
,
if
we
haue
no
assurance
of
his
loue
towards
vs
.
Secondly
,
if
we
doubt
and
distrust
of
Gods
loue
towards
vs
,
we
shall
neuer
loue
him
from
our
hearts
:
for
who
loueth
him
intirely
,
of
whose
loue
he
is
not
perswaded
?
or
who
can
performe
the
dueties
of
loue
to
such
an
one
as
hateth
and
abhorreth
him
?
Cos
amoris
amor
,
Loue
is
the
whetstone
of
loue
.
And
if
this
be
true
amongst
men
,
then
much
more
betweene
God
and
vs
:
1.
Ioh.
4.19
.
for
we
loue
him
because
he
loued
vs
first
,
as
the
Apostle
sayth
,
1.
Ioh.
4.19
.
As
therefore
the
cold
stone
can
of
it selfe
cast
foorth
no
heate
,
till
it
be
first
warmed
by
the
Sunne
beames
,
and
then
it
reflectsth
againe
some
of
the
heate
which
it
receiued
:
so
no
more
can
our
cold
hearts
cast
any
beames
of
hearty
loue
towards
God
,
till
they
be
warmed
with
the
apprehension
of
his
loue
towards
vs
,
and
then
they
begin
to
returne
some
sparkes
of
loue
towards
God
,
after
they
are
inflamed
with
the
beames
of
his
loue
cleerely
shining
in
them
.
Vnlesse
therefore
wee
be
assured
of
Gods
loue
we
cannot
loue
him
,
Rom.
13.8
.
and
consequently
cannot
performe
any
duetie
of
loue
in
obedience
to
his
will
:
for
as
loue
is
the
fulfilling
of
the
Law
,
as
it
is
,
Rom.
13.8
.
so
the
want
of
loue
is
the
transgressing
of
all
the
commandements
:
for
all
consist
in
the
loue
of
God
,
which
is
the
fountaine
of
all
true
obedience
;
and
in
the
loue
of
our
neighbour
,
which
as
a
spring
issueth
from
it
.
Nay
,
when
we
dispaire
of
Gods
loue
,
then
doe
we
despaire
of
our
saluation
,
and
therefore
hauing
no
hope
of
happinesse
in
the
life
to
come
,
wee
are
ready
to
seeke
al
the
pleasures
and
delights
which
this
life
wil
affoord
vnto
vs
,
giuing
our selues
ouer
to
the
satisfying
of
all
the
filthy
lusts
of
the
flesh
,
and
spending
our
times
in
all
Epicurisme
and
fensuality
.
§
.
Sect.
9
Lastly
,
The
manifold
euils
which
accompanie
,
our
doubting
of
Gods
loue
,
and
the
benefits
which
follow
our
perswasion
thereof
.
our
doubting
and
distrusting
of
Gods
loue
doeth
ouerthrow
our
patience
in
the
time
of
affliction
,
and
causeth
vs
to
murmure
and
repine
against
God
,
blaspheming
him
to
his
face
;
it
hindereth
all
Christian
resolution
in
suffering
any
thing
for
the
Name
of
Christ
;
for
how
should
we
suffer
any
thing
patiently
for
his
sake
of
whose
loue
we
are
not
assured
?
It
maketh
the
day
of
death
horrible
,
when
as
we
are
not
perswaded
that
we
shall
render
vp
our
soules
into
the
hands
of
a
gracious
father
,
but
into
the
hands
of
a
seuere
iudge
:
whereas
on
the
other
side
,
when
we
are
throughly
perswaded
of
Gods
loue
,
then
may
we
patiently
,
yea
,
ioyfully
suffer
all
afflictions
,
because
wee
know
that
they
are
but
gentle
trials
,
and
fatherly
chastisements
,
which
our
gracious
God
doth
inflict
on
vs
for
our
euerlasting
good
:
when
we
are
persecuted
for
our
profession
of
the
Gospel
,
we
will
triumph
with
ioy
,
because
we
are
thought
worthy
to
suffer
any
miserie
for
the
Name
of
Christ
,
who
hath
laid
downe
his
life
for
our
sake
:
Act.
5.14
.
when
the
day
of
our
departing
approacheth
we
reioice
,
because
we
desire
nothing
more
than
to
be
dissolued
,
Phil.
1.23
.
and
to
be
with
Christ
,
who
so
tenderly
loueth
vs
.
In
a
word
,
come
prosperitie
,
come
aduersitie
,
come
affliction
,
come
persecution
,
come
fire
,
come
sword
,
come
life
,
come
death
,
nothing
can
come
amisse
,
nothing
can
dismay
or
discourage
vs
,
if
wee
be
once
fully
assured
of
Gods
loue
in
Christ
,
both
because
our
loue
of
God
,
which
by
his
loue
is
wrought
in
vs
,
will
make
the
heauiest
and
most
tedious
burthen
seeme
light
and
momentanie
,
which
it
shall
please
our
heauenly
father
to
lay
vpon
vs
:
Rom.
8.28
.
and
also
because
we
know
that
all
things
(
euen
miseries
,
afflictions
,
persecutions
,
yea
death
it selfe
)
worke
together
for
the
best
vnto
them
that
loue
God
.
As
it
is
Rom.
8.28
.
CHAP.
II.
That
our
sinnes
and
vnworthinesse
should
not
make
vs
doubt
of
Gods
loue
.
§
.
Sect.
1
SEeing
therefore
that
our
doubting
and
distrusting
of
Gods
loue
towards
vs
,
is
both
iniurious
vnto
God
and
pernicious
vnto
our selues
;
let
vs
in
no
case
admit
of
Sathans
temptations
whereby
he
laboureth
to
perswade
vs
that
the
Lord
hateth
vs
.
But
forasmuch
as
there
is
no
perswasion
without
knowledge
and
faith
,
neither
can
we
know
and
beleeue
that
we
are
in
Gods
fauour
,
vnlesse
we
haue
some
ground
and
warrant
out
of
Gods
word
,
whereupon
we
may
cast
our
wauering
mindes
,
and
confirme
our
fainting
faith
against
the
boysterous
blasts
of
Sathans
temptations
:
therefore
let
vs
examine
Sathans
reasons
,
whereby
he
goeth
about
to
perswade
vs
that
we
are
not
beloued
of
God
,
by
the
touchstone
of
Gods
word
;
and
waigh
his
obiections
in
the
scoles
of
the
sanctuarie
,
to
see
if
they
be
of
any
waight
or
substance
,
or
els
but
frauthie
,
light
,
and
of
no
sound
consequence
.
Answere
to
Sathans
temptations
grounded
vpon
our
vnworthines
.
First
therefore
whereas
Sathan
obiecteth
that
we
are
miserable
sinners
,
vnworthie
altogether
of
Gods
loue
,
and
most
worthie
of
his
wrath
and
heauie
displeasure
;
that
God
is
infinitly
iust
,
and
therefore
cannot
nor
will
not
loue
vs
being
notoriously
wicked
:
we
are
to
answere
,
that
indeede
we
are
in
our selues
vnworthie
the
least
dram
of
Gods
loue
,
by
reason
of
our
originall
corruption
,
and
actuall
transgression
;
and
therefore
if
our
assurance
of
Gods
fauour
,
had
no
other
foundation
but
our
owne
deserts
,
we
had
great
reason
not
onely
to
doubt
,
but
also
vtterly
to
despaire
of
Gods
loue
towards
vs
.
But
the
loue
of
God
is
not
grounded
vpon
our
worthines
which
is
nothing
,
Gods
loue
not
grounded
on
our
worthines
.
but
vpon
his
owne
good
will
and
pleasure
,
which
is
infinit
as
himselfe
is
infinit
;
and
therefore
though
in
our selues
we
are
most
miserable
and
wretched
,
yet
this
is
no
reason
why
we
should
distrust
or
in
the
least
degree
doubt
of
Gods
loue
,
seeing
it
ariseth
not
from
any
thing
in
vs
,
but
from
himselfe
who
is
vnchangeable
.
The
truth
hereof
manifestly
appeareth
by
the
scriptures
,
where
it
is
said
that
the
Lord
hath
loued
vs
not
for
our
excellencie
and
worthinesse
,
but
of
his
free
grace
and
louing
kindnesse
.
So
Hos.
14.5
.
I
will
heale
their
rebellion
;
Hos.
14.5
.
I
will
loue
them
freely
,
&c.
And
the
Apostle
Iohn
telleth
vs
that
herein
Gods
loue
appeareth
,
in
that
when
we
loued
not
him
,
he
so
deerely
loued
vs
,
1.
Ioh.
4.10
.
that
he
sent
his
sonne
to
be
a
reconciliation
for
our
sinnes
;
1.
Ioh.
4.10
.
And
Paul
saith
,
that
hereby
God
setteth
out
his
loue
towards
vs
,
seeing
that
whilest
we
were
yet
sinners
,
Rom.
5.8.10
.
Christ
died
for
vs
,
and
when
we
were
enemies
God
reconciled
vs
vnto
himselfe
by
the
death
of
his
sonne
.
Rom.
5.8.10
.
If
therefore
the
Lord
loued
vs
when
we
were
enemies
vnto
him
and
dead
in
our
sinnes
;
how
much
more
will
he
loue
vs
now
being
reconciled
in
Christ
,
and
in
some
measure
purged
from
our
corruption
,
and
quickned
by
his
spirit
to
newnesse
of
life
?
If
when
we
were
most
vnworthie
,
he
freely
shewed
such
exceeding
fauour
towards
vs
:
how
much
more
hauing
by
his
spirit
and
the
graces
thereof
made
vs
more
worthie
,
will
he
continue
his
loue
vnto
vs
?
If
he
hath
hetherto
loued
vs
not
for
any
deserts
of
ours
,
but
of
his
free
mercie
,
because
he
is
loue
it selfe
,
as
Iohn
calleth
him
,
1.
Ioh.
4.8
.
1.
Pet.
5.10
.
1.
Ioh.
4.8
.
and
the
God
of
grace
,
as
Peter
maketh
him
,
1.
Pet.
5.10
:
why
should
we
doubt
of
Gods
loue
in
respect
of
our
vnworthinesse
,
seeing
his
loue
hath
not
his
ground
vpon
our
worthinesse
,
but
vpon
his
owne
nature
which
is
immutable
,
and
therefore
whom
he
once
loueth
,
he
loueth
them
vnto
the
end
,
though
in
themselues
they
are
miserable
and
wretched
.
Ioh.
13.1
.
Ioh.
13.1
.
§
.
Sect.
2
But
as
the
Scriptures
shew
that
God
hath
loued
vs
freely
from
all
eternitie
;
so
also
doe
they
as
plainely
declare
,
that
God
hath
manifested
this
loue
in
the
worke
of
our
saluation
freely
,
and
without
any
respect
of
our
worthines
:
as
may
appeare
in
the
seuerall
causes
thereof
.
Gods
election
not
grounded
on
our
works
and
worthines
.
Rom.
11.5
,
6.
As
first
he
hath
elected
vs
of
his
owne
free
loue
and
good
will
,
and
not
for
any
of
our
deserts
;
and
therefore
it
is
called
the
election
not
of
vertue
and
works
but
of
grace
.
Rom.
11.5
.
Nay
it
is
flatly
opposed
to
workes
in
the
verse
following
.
And
if
(
saith
the
Apostle
)
it
be
of
grace
it
is
no
more
of
works
,
or
els
were
grace
no
more
grace
:
but
if
it
be
of
works
it
is
no
more
grace
,
or
els
were
worke
no
more
worke
.
So
that
our
election
is
not
grounded
vpon
our
worthinesse
,
but
on
Gods
grace
and
goodwill
:
and
therefore
it
cannot
be
ouerthrowne
by
our
vnworthinesse
,
so
we
wholy
rely
vpon
Gods
free
mercie
in
Christ
.
Our
worthinesse
is
not
the
condition
of
Gods
couenant
.
Secondly
the
couenant
betweene
God
and
vs
,
wherein
he
professeth
himselfe
our
God
,
and
taketh
vs
for
his
people
and
heires
of
his
promises
,
is
not
the
couenant
of
workes
,
but
the
couenant
of
grace
:
in
which
hee
offereth
freely
in
Christ
,
his
grace
and
mercy
to
all
who
will
receiue
it
,
by
the
hand
of
a
liuely
faith
.
And
this
the
Lord
himselfe
expresseth
Ierem.
31.31
.
Beholde
the
dayes
come
saith
the
Lord
,
that
I
will
make
a
new
couenant
with
the
house
of
Israel
(
that
is
,
my
Church
.
Ierem.
31.31
.
)
32.
Not
according
to
the
couenant
which
I
made
with
their
fathers
(
that
is
,
the
couenant
of
workes
)
the
which
my
couenant
they
breake
,
&c.
but
this
shall
be
my
couenant
that
I
will
make
with
the
house
of
Israel
,
after
those
daies
saith
the
Lord
;
I
will
put
my
law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
So
the
Apostle
Paul
saith
,
that
the
promise
made
to
Abraham
and
his
seede
,
was
not
giuen
through
the
lawe
,
but
through
the
righteousnesse
of
faith
,
Rom.
4.13
.
Rom.
4.13
.
and
that
it
was
therefore
by
faith
that
it
might
come
by
grace
,
and
the
promise
might
be
sure
to
all
the
seede
.
For
if
the
couenant
were
of
workes
and
not
of
faith
,
of
deserts
and
not
of
grace
,
we
should
continually
disanull
and
make
it
of
no
effect
.
§
.
Sect.
3
Thirdly
,
Our
redemption
not
caused
by
our
worthinesse
.
Eph.
1.7
,
8.
as
we
are
elected
before
all
times
,
so
were
we
in
time
redeemed
freely
,
and
without
respect
of
our
owne
worthinesse
,
of
the
meere
mercy
and
loue
of
God
;
although
our
Sauiour
Christ
payed
the
full
price
of
our
redemption
vnto
God
his
father
for
vs
:
and
this
appeareth
,
Ephes.
1.7
.
By
whom
we
haue
redemption
through
his
blood
,
euen
the
forgiuenesse
of
sinnes
,
according
to
his
rich
grace
.
8.
Whereby
he
hath
been
abundant
towards
vs
in
all
wisedome
and
vnderstanding
.
So
that
our
redemption
was
not
free
vnto
our
Sauiour
Christ
,
for
it
cost
him
the
inestimable
price
of
his
most
precious
bloud
;
but
it
was
free
vnto
vs
,
without
any
respect
of
our
workes
and
worthinesse
.
For
we
were
like
desperate
debters
,
deeply
ingaged
vnto
God
,
and
not
able
to
pay
the
least
farthing
;
and
therefore
were
cast
into
the
prison
of
euerlasting
death
,
there
to
be
detained
till
we
had
discharged
the
whole
debt
:
which
being
impossible
vnto
vs
,
it
pleased
our
Sauiour
Christ
of
his
meere
pitie
and
free
goodwill
to
become
our
suretie
,
and
to
make
full
satisfaction
to
his
father
,
euen
to
the
least
mite
,
that
so
we
might
be
released
and
set
free
.
We
were
all
of
vs
miserable
captiues
,
held
in
the
thraldome
of
sinne
,
Sathan
and
death
,
vnable
to
deserue
in
any
measure
to
be
set
at
libertie
;
for
wee
were
the
children
of
wrath
,
who
were
not
sick
only
,
but
euen
dead
in
our
sinnes
,
Eph.
2.1.5
.
as
it
is
Eph.
2.1.5
But
our
Sauiour
Christ
of
his
vndeserued
loue
did
pay
the
price
of
our
redemption
,
and
set
vs
out
of
our
captiuitie
,
quickning
and
raising
vs
vp
from
sinne
to
newnesse
of
life
;
as
the
Apostle
setteth
it
downe
Eph.
2.3
.
And
you
were
by
nature
the
children
of
wrath
as
well
as
others
.
Eph.
2.3.4
4.
But
God
which
is
rich
in
mercie
,
through
his
great
loue
wherewith
he
loued
vs
,
5.
Euen
when
we
were
dead
by
sinnes
,
hath
quickened
vs
together
in
Christ
,
by
whose
grace
ye
are
saued
,
6.
And
hath
raised
vs
vp
together
in
heauenly
places
in
Christ
Iesus
.
7.
That
he
might
shew
in
ages
to
come
the
exceeding
riches
of
his
grace
,
through
his
kindnesse
towards
vs
in
Christ
Iesus
.
So
that
there
is
no
worthinesse
in
our selues
which
the
Lord
respected
,
for
we
were
all
alike
the
children
of
wrath
,
and
dead
in
our
sinnes
;
but
onely
of
his
free
mercie
and
great
loue
,
he
hath
redeemed
vs
by
Christ
.
§
.
Sect.
4
Fourthly
,
Our
worthines
no
cause
of
our
calling
.
as
the
Lord
hath
freely
redeemed
vs
,
so
also
hee
hath
freely
called
vs
to
the
knowledge
of
the
mysterie
of
our
redemption
wrought
by
Iesus
Christ
,
and
chosen
vs
amongst
all
nations
to
be
his
Church
and
peculiar
people
,
and
that
of
his
meere
grace
and
free
goodwill
,
without
any
respect
of
our
worthines
,
as
appeareth
2.
Tim.
1.9
.
Who
hath
saued
vs
,
2.
Tim.
1.9
.
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
of
grace
which
was
giuen
vs
through
Christ
Iesus
before
the
world
was
.
So
Moses
telleth
the
children
of
Israel
,
that
the
Lord
had
called
and
made
choise
of
them
aboue
all
other
nations
to
bee
his
Church
and
people
,
not
for
any
respect
of
themselues
,
or
their
owne
worthinesse
,
but
of
his
free
loue
and
vndeserued
mercie
,
Deut.
7.7.8
.
as
it
is
Deut.
7.7.8
.
Psal.
44.3
.
Our
works
and
worthinesse
no
causes
of
our
iustification
.
Fiftly
,
as
the
Lord
hath
freely
called
vs
,
so
being
called
he
hath
freely
iustified
vs
:
not
for
any
inherent
righteousnesse
in
our selues
,
but
of
his
owne
grace
and
goodwill
,
through
the
righteousnesse
and
obedience
of
Iesus
Christ
which
he
imputeth
vnto
vs
.
And
this
is
euident
Rom.
3.24
.
where
it
is
said
,
that
we
are
iustified
freely
by
Gods
grace
,
Rom.
3.24
.
through
the
redemption
which
is
in
Christ
Iesus
.
And
Tit.
3.7
.
where
the
Apostle
saith
,
that
we
are
iustified
by
his
grace
.
Tit.
3.7
.
And
least
wee
should
ioyne
with
Gods
grace
our
owne
workes
and
worthines
,
he
telleth
vs
that
Abraham
himselfe
,
though
a
most
righteous
and
holy
man
in
respect
of
his
sinceritie
and
integritie
of
heart
,
was
notwithstanding
not
iustified
by
his
workes
,
but
Abraham
beleeued
God
,
Rom.
4.3.5
.
and
that
was
imputed
vnto
him
for
righteousnesse
,
Rom.
4.3
:
&
ver.
5.
he
flatly
excludeth
works
from
being
any
causes
of
our
iustification
;
To
him
(
saith
he
)
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
.
So
that
wee
are
freely
iustified
of
Gods
grace
and
goodwill
,
without
any
respect
of
our
owne
works
and
worthinesse
,
as
being
any
causes
of
our
iustification
,
although
they
are
necessarie
and
inseparable
fruites
thereof
.
For
the
same
death
and
bloudshed
of
Christ
,
whereby
we
are
freed
from
the
guilt
and
punishment
of
sinne
and
euerlasting
death
,
doth
free
vs
also
from
the
death
of
sin
to
newnesse
of
life
,
and
doth
not
onely
iustifie
but
also
sanctifie
vs
,
as
the
Apostle
plainly
sheweth
,
Tit.
2.14
.
Who
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
Tit.
2.14
.
(
that
is
,
free
vs
from
the
guilt
and
punishment
of
sinne
to
which
we
were
subiect
)
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
Sixtly
,
our
sanctification
and
inherent
righteousnesse
it selfe
,
what
is
it
els
but
the
free
gift
of
God
,
begun
,
increased
,
and
finished
by
his
gracious
spirit
?
That
our
sanctification
is
the
free
gift
of
God
.
what
are
the
graces
in
vs
but
Gods
free
and
vndeserued
gifts
?
what
are
our
best
works
but
the
fruites
of
his
spirit
working
in
vs
?
for
by
nature
wee
are
dead
in
our
sinnes
,
and
the
children
of
wrath
as
well
as
the
vnbeleeuing
heathen
or
most
prophane
worldling
,
Eph.
2.1.3
.
Eph.
2.1.3
.
By
nature
we
are
not
able
so
much
as
to
thinke
a
good
thought
,
or
to
will
that
which
is
good
,
no
more
than
those
who
remaine
in
the
state
of
condemnation
,
as
appeareth
2.
Cor.
3.5
.
Phil.
2.13
.
but
it
is
our
Sauiour
Christ
,
2.
Cor.
3.5
.
Phil.
2.13
.
Eph.
3.25.26
.
who
so
loued
his
Church
,
that
he
gaue
himselfe
for
it
,
that
he
might
sanctifie
it
and
cleanse
it
,
by
the
washing
of
water
through
the
word
,
&c.
as
it
is
Eph.
5.25.26
.
So
that
when
we
haue
attained
to
the
highest
measure
of
sanctification
that
wee
can
possibly
attaine
vnto
,
we
must
in
all
humilitie
confesse
with
Paul
,
1.
Cor.
15.10
.
that
by
the
grace
of
God
we
are
that
we
are
,
as
it
is
1.
Cor.
15.10
.
Neither
must
wee
attribute
any
thing
in
the
worke
of
our
saluation
,
vnto
our
sanctification
and
good
workes
,
but
ascribe
all
to
the
free
grace
and
vndeserued
loue
of
God
in
Christ
,
whereby
we
are
sanctified
and
stirred
vp
to
new
obedience
,
who
were
altogether
polluted
,
yea
dead
in
our
sinnes
;
so
that
our
sanctification
and
worthinesse
is
not
the
cause
of
Gods
loue
and
mercie
towards
vs
,
but
his
loue
and
free
goodwill
is
the
cause
of
our
sanctification
,
and
maketh
vs
,
who
were
vnworthie
in
our selues
,
worthie
in
Christ
of
his
loue
and
fauour
.
And
therefore
we
must
not
measure
Gods
loue
by
our
worthines
and
abundance
of
grace
as
being
a
cause
thereof
;
nor
despaire
of
his
fauour
and
mercie
,
when
wee
see
our
vnworthines
and
weaknes
in
sanctifying
graces
;
for
these
are
no
causes
of
his
loue
but
effects
,
and
consequently
when
wee
want
them
altogether
,
though
there
be
no
cause
of
hope
whilest
we
remaine
in
this
state
,
yet
wee
are
not
vtterly
to
despaire
for
the
time
to
come
,
seeing
the
Lord
in
his
good
time
may
begin
his
good
worke
in
vs
;
and
when
it
is
begun
,
and
we
haue
receiued
the
least
measure
of
sanctification
,
euen
a
desire
and
holie
endeuour
to
liue
in
holinesse
and
righteousnesse
,
wee
may
be
assured
that
it
is
Gods
worke
,
which
he
hauing
begun
will
finish
and
accomplish
,
Phil.
1.6
.
according
to
that
Phil.
1.6
.
In
the
meane
time
let
vs
possesse
our
soules
with
patience
,
and
with
a
quiet
and
peaceable
minde
labour
after
the
increase
of
grace
,
vsing
all
good
meanes
ordained
of
God
for
this
purpose
,
submitting
our selues
,
in
regard
of
the
measure
of
grace
which
wee
doe
desire
,
to
his
good
will
and
pleasure
,
who
will
dispose
of
all
so
,
as
shall
be
most
for
his
glory
and
our
good
.
And
in
any
case
let
vs
beware
that
wee
doe
not
so
impatiently
and
violently
desire
encrease
of
more
grace
,
as
that
in
the
meane
time
we
forget
to
be
thankfull
to
God
for
that
wee
haue
,
turning
our
songs
of
praise
for
Gods
great
benefits
,
into
murmuring
and
repining
.
Let
vs
not
be
like
vnto
rich
misers
,
who
haue
their
mindes
so
intent
vpon
the
getting
of
that
riches
they
haue
not
,
as
that
they
forget
to
enioy
and
take
comfort
of
that
they
haue
;
let
vs
not
resemble
those
vnthankful
men
,
who
when
they
haue
receiued
many
benefits
,
doe
still
desire
more
,
and
when
their
desires
are
not
presently
satisfied
,
vngratefully
murmure
against
their
benefactors
,
as
though
they
had
receiued
nothing
:
but
let
vs
make
vse
of
those
graces
which
we
haue
receiued
,
to
Gods
glory
&
our
comfort
;
let
vs
desire
more
,
that
we
may
more
glorifie
him
with
his
own
gifts
;
and
though
our
desires
be
not
presently
satisfied
,
let
vs
not
fall
into
impatiencie
,
but
submit
our selues
vnto
his
goodwill
and
pleasure
,
and
be
truly
thankfull
for
that
portion
of
grace
,
which
it
hath
pleased
him
of
his
abundant
mercie
to
bestow
vpon
vs
.
§
Sect.
6
Lastly
,
Our
owne
worthinesse
no
cause
of
our
saluation
.
Rom.
6.23
.
Eph
2.8
.
Tit.
2.11
.
our
saluation
it selfe
dependeth
not
vpon
our
owne
worthinesse
,
but
vpon
Gods
free
mercy
and
vndeserued
loue
;
for
saluation
is
the
free
gift
of
God
,
and
not
the
wages
of
our
owne
worthinesse
,
as
death
is
the
wages
of
sinne
,
as
appeareth
Rom.
6.23
.
And
wee
are
saued
by
grace
through
faith
,
and
that
not
of
our selues
;
it
is
the
gift
of
God
,
as
it
is
Eph.
2.8
.
And
the
Apostle
telleth
vs
,
Tit.
2.11
.
that
the
grace
of
God
bringeth
saluation
,
and
teacheth
vs
to
denie
vngodlinesse
and
worldly
lusts
,
and
that
wee
should
liue
soberly
and
righteously
and
godly
in
this
present
world
:
so
that
our
forsaking
sinne
and
imbracing
holinesse
and
righteousnesse
is
not
the
cause
of
our
saluation
,
but
the
grace
of
God
,
by
which
all
these
effects
are
also
wrought
in
vs
.
But
most
plaine
is
that
of
the
Apostle
2.
Tim.
1.9
.
where
he
excludeth
our
owne
workes
and
worthinesse
,
2.
Tim.
1.9
.
to
the
end
he
might
ascribe
the
whole
worke
of
our
saluation
to
Gods
grace
and
goodwill
.
Who
hath
saued
vs
(
saith
he
)
not
according
to
our
workes
,
but
according
to
his
own
purpose
and
grace
.
So
Tit.
3.5
.
Not
by
the
works
of
righteousnesse
which
we
had
done
,
Tit.
3.5
.
but
according
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
renuing
of
the
holy
Ghost
.
Seeing
therefore
Gods
loue
is
not
grounded
vpon
our
owne
worthinesse
,
seeing
he
electeth
,
redeemeth
,
calleth
,
iustifieth
,
sanctifieth
,
and
finally
saueth
vs
of
his
meere
mercie
and
free
goodwill
,
without
any
respect
of
our
owne
merits
or
good
workes
,
let
vs
not
restraine
the
infinite
loue
of
God
to
our
deserts
,
nor
measure
his
vnmeasurable
goodwill
by
the
short
ell
of
our
owne
merits
;
but
as
the
Lord
hath
freely
loued
vs
,
so
let
vs
acknowledge
his
free
and
vndeserued
loue
,
and
relie
wholy
thereupon
,
notwithstanding
our
vnworthinesse
,
seeing
our
worthinesse
is
no
cause
of
his
loue
,
but
it
is
his
loue
which
maketh
vs
,
and
will
surely
make
vs
worthie
to
be
beloued
,
if
we
rest
wholy
vpon
him
in
Christ
by
a
true
and
liuely
faith
.
For
,
so
much
as
we
despaire
in
respect
of
our
own
vnworthinesse
,
so
much
would
wee
ascribe
to
our
owne
worthinesse
;
and
looke
how
much
we
attribute
vnto
our selues
in
the
worke
of
our
saluation
,
so
much
wee
detract
from
Gods
free
mercie
and
Christs
merit
:
and
therefore
let
vs
humbly
acknowledge
our
owne
vnworthinesse
,
and
become
nothing
in
our
own
eyes
,
that
we
may
wholy
rely
vpon
God
,
that
hee
may
bee
all
in
all
.
For
well
worthie
are
we
to
thirst
if
wee
leaue
the
fountaine
of
liuing
waters
,
and
dig
vnto
our selues
broken
cesternes
which
will
hold
no
water
;
Iere.
2.13
.
well
worthie
are
we
to
fall
into
the
gulfe
of
despaire
,
if
we
forsake
the
firme
pillar
of
our
saluation
Gods
mercie
and
Christs
merit
,
relying
and
resting
vpon
the
broken
staffe
of
our
owne
righteousnesse
;
well
worthie
are
we
to
be
damned
,
if
wee
enuie
the
Lord
the
praise
and
glorie
of
our
saluation
,
desiring
rather
to
ascribe
it
vnto
our selues
.
§
Sect.
7
But
here
the
tempter
wil
obiect
that
God
is
iust
,
and
therfore
in
his
iustice
cannot
loue
,
elect
,
iustifie
and
saue
vs
who
are
vnworthie
his
loue
,
polluted
with
sinne
,
and
destitute
of
righteousnesse
.
I
answere
,
that
God
doth
not
loue
,
elect
,
iustifie
and
saue
vs
in
our selues
,
That
being
vnworthie
in
our selues
,
we
are
loued
,
elected
,
and
saued
in
Christ
.
but
in
our
sauiour
Christ
,
in
whom
being
vnworthie
of
our selues
wee
are
made
worthie
;
being
vniust
in
our selues
,
wee
are
made
iust
,
after
wee
are
adorned
with
the
rich
robe
of
his
righteousnesse
;
being
in
our selues
the
children
of
wrath
and
firebrands
of
hell
,
wee
are
made
children
of
God
and
heires
of
heuaen
.
For
he
is
made
vnto
vs
of
God
,
1.
Cor.
1.30.31
wisedome
,
righteousnesse
,
sanctification
and
redemption
,
that
he
who
reioyceth
might
reioyce
in
the
Lord
,
as
it
is
1.
Cor.
1.30.31
.
And
therefore
the
Apostle
teacheth
vs
,
that
God
hath
giuen
his
grace
,
not
simply
vnto
vs
,
who
were
altogether
vnworthie
thereof
,
but
in
Iesus
Christ
,
1.
Cor.
1.1.4
.
and
that
in
all
things
we
are
made
rich
in
him
,
1.
Cor.
1.4
.
vers.
5.
Rom.
5.21
.
as
it
is
vers.
5.
So
he
telleth
vs
,
that
grace
doth
raigne
by
righteousnesse
vnto
eternall
life
,
through
Iesus
Christ
our
Lord
,
Rom.
5.21
.
And
that
he
hath
shewed
the
exceeding
riches
of
his
grace
,
through
his
kindnesse
towards
vs
in
Christ
Iesus
,
Eph.
2.7
.
Eph.
2.7
.
And
as
God
is
gracious
to
vs
in
Christ
,
so
hath
he
declared
this
his
loue
towards
vs
in
Christ
onely
,
as
may
appeare
in
the
seuerall
causes
and
meanes
of
our
saluation
.
For
in
him
God
hath
elected
vs
to
saluation
,
Eph.
1.5
.
as
appeareth
Eph.
1.5
.
In
him
is
made
the
couenant
of
grace
,
as
being
that
seede
of
Abraham
in
whom
all
the
nations
of
the
earth
are
blessed
,
Galat.
3.16
.
Eph.
1.9.10
.
2.
Tim.
1.9
.
Rom.
5.18.19
.
Esa.
53
▪
5.
1.
Cor.
1.30
.
Col.
1.20.21
.
Eph.
1
6.
and
2.12.13
.
&c.
Gal.
4.4.5
.
&c.
Eph.
1.5
.
1.
Cor.
1.30
.
1.
Ioh.
5.11
.
and
to
whom
all
the
promises
were
made
,
as
it
is
Gal.
3.16
.
In
him
are
wee
called
and
gathered
together
into
one
bodie
,
whereof
he
is
the
head
,
as
it
is
Eph.
1.9.10
.
2.
Tim.
1.9
.
In
him
are
wee
iustified
,
as
appeareth
Rom.
5.18.19
.
Esa.
53.5
.
1.
Cor.
1.30
.
In
him
we
are
reconciled
vnto
God
,
Col.
1.20.21
.
Eph.
1.6
.
and
2.12.13.14
.
&c.
In
him
we
are
adopted
to
be
the
sonnes
of
God
,
Gal.
4.4.5.6.7
.
Eph.
1.5
.
In
him
we
are
sanctified
,
1.
Cor.
1.30
.
In
a
word
,
in
him
wee
are
saued
,
as
appeareth
1.
Ioh.
5.11
.
God
hath
giuen
vs
eternall
life
,
and
this
life
is
in
his
sonne
.
Though
therefore
the
Lord
could
not
in
his
iustice
bestow
vpon
vs
these
his
benefits
,
because
wee
were
vnworthie
of
the
least
of
them
,
and
most
worthie
of
al
his
iudgments
and
punishments
:
yet
in
Christ
wee
haue
fully
satisfied
his
iustice
,
&
performed
perfect
obedience
,
and
therfore
euen
in
his
iustice
he
could
not
but
bestow
these
his
mercies
and
graces
vpon
vs
,
because
in
him
wee
deserued
his
loue
,
though
in
our selues
we
haue
deserued
eternall
shame
and
confusion
.
And
therefore
not
trusting
in
our
owne
worthinesse
,
nor
yet
distrusting
in
Gods
mercie
and
free
loue
in
regard
of
our
vnworthinesse
,
let
vs
cast
off
all
selfe-conceit
and
opinion
of
our
owne
righteousnesse
,
so
that
wee
may
put
on
the
righteousnesse
of
Christ
;
and
acknowledging
our
owne
weaknesse
,
yea
our
nothing
,
let
vs
neuerthelesse
be
strong
in
the
grace
which
is
in
Christ
Iesus
,
2.
Tim.
2.1
.
as
the
Apostle
exhorteth
2.
Tim.
2.1
.
In
his
name
let
vs
goe
boldly
vnto
the
throne
of
grace
,
Heb.
4.16
.
that
we
may
receiue
mercie
,
and
finde
helpe
in
time
of
neede
:
for
though
in
our selues
we
are
the
childre
of
wrath
,
yet
are
we
reconciled
and
accepted
of
God
,
as
his
beloued
in
his
best
beloued
,
Eph.
1.6
.
as
it
is
Eph.
1.6
.
CHAP.
III.
That
temporall
afflictions
are
rather
signes
of
Gods
loue
,
than
of
his
hatred
.
§
.
Sect.
1
THe
second
argument
whereby
Sathan
seeketh
to
perswade
vs
that
we
are
out
of
the
fauour
of
God
,
Afflictions
markes
rather
of
our
adoption
than
of
our
reprobation
.
is
taken
from
the
manifold
afflictions
which
are
laid
vpon
many
of
Gods
children
,
whilest
they
remaine
in
this
vale
of
miserie
.
But
it
is
easie
to
answere
this
obiection
,
if
we
be
but
a
little
conuersant
in
the
book
of
God
;
for
there
we
may
learne
that
afflictions
and
crosses
are
rather
signes
of
Gods
loue
than
of
his
hatred
;
and
markes
rather
of
our
election
and
adoption
,
than
of
reprobation
and
eternall
damnation
.
For
the
Lord
hath
foreshewed
vs
that
his
children
should
mourne
when
the
world
shall
reioyce
;
that
they
should
be
hated
and
persecuted
for
his
name
sake
;
2.
Tim.
3.12
.
that
all
who
will
liue
godly
in
Christ
Iesus
,
shall
suffer
persecution
and
affliction
,
2.
Tim.
3.12
.
That
they
who
will
be
conformable
to
him
in
glorie
,
must
also
be
conformable
vnto
him
in
his
suffrings
,
Rom.
8.29
.
Rom.
8.29
.
That
this
short
and
momentanie
affliction
,
shall
cause
vnto
vs
a
farre
most
excellent
and
eternall
waight
of
glorie
,
2.
Cor.
4.17
.
2.
Cor.
4.17
.
That
if
we
suffer
with
Christ
,
we
shall
also
raigne
with
him
,
2.
Tim.
2.12
.
2.
Tim.
2.12
.
That
whom
the
Lord
loueth
he
chasteneth
:
and
scourgeth
euery
son
that
he
receiueth
,
Heb.
12.6.8
.
as
it
is
Heb.
12.6
.
That
those
whom
he
doth
not
thus
correct
,
are
bastards
and
no
sonnes
,
vers.
8.
And
to
these
wee
may
adde
the
examples
of
Gods
children
from
time
to
time
,
as
of
Abraham
,
Iacob
,
Ioseph
,
Moses
,
Dauid
,
Iob
,
the
Apostles
,
but
especially
our
Sauiour
Christ
himselfe
,
who
was
hungrie
,
harbourlesse
,
despised
,
scoffed
,
reuiled
,
buffeted
,
spit
vpon
,
crowned
with
thorne
,
and
lastly
crucified
;
and
yet
euen
whilest
he
suffered
al
these
afflictions
,
he
was
the
only
begotten
and
best
beloued
sonne
of
his
heauenly
father
.
§
.
Sect.
2
So
that
both
by
testimonies
and
examples
it
is
manifest
,
That
afflictions
,
though
in
their
owne
nature
euill
,
turne
to
the
good
of
Gods
children
.
that
afflictions
are
signes
rather
of
Gods
loue
,
than
of
his
hatred
;
and
markes
of
the
children
of
God
,
rather
than
of
the
children
of
wrath
.
But
here
the
tempter
will
demaund
how
this
can
be
,
considering
that
the
Lord
promiseth
to
his
children
all
good
things
;
whereas
afflictions
are
euils
,
and
punishments
inflicted
on
the
wicked
.
To
this
we
may
answere
,
that
though
in
their
owne
nature
they
be
euill
,
yet
through
the
wisedome
and
gracious
prouidence
of
our
God
,
they
turne
to
the
good
of
his
children
;
and
though
to
the
wicked
they
are
plagues
and
punishments
,
yet
to
the
godly
they
are
but
trials
and
fatherly
chastisements
;
for
all
their
sinnes
are
punished
in
Christ
,
neither
will
it
stand
with
Gods
iustice
to
punish
them
againe
in
the
faithful
:
and
therfore
there
is
no
other
end
of
them
but
the
manifestation
of
Gods
glory
,
and
our
spiritual
good
and
euerlasting
saluation
.
For
as
they
are
trials
they
serue
to
shew
vnto
all
the
world
,
and
especially
to
our selues
,
our
faith
,
hope
,
patience
,
obedience
,
constancie
,
and
the
rest
of
the
graces
of
Gods
spirit
,
to
the
praise
of
his
glory
who
hath
bestowed
them
,
and
to
the
comfort
of
our
owne
soules
who
haue
receiued
them
.
And
as
they
are
chastisements
they
serue
for
sharpe
eye-salues
to
cleere
our
dimme
sight
,
so
as
we
may
see
our
sinnes
,
and
truely
repent
of
them
.
They
serue
for
sowre
sauces
,
to
bring
vs
out
of
loue
with
our
sweete
sinnes
,
and
for
fire
and
files
,
whereby
wee
are
purged
and
scoured
from
the
drosse
and
rust
of
our
corruptions
.
They
are
sharpe
pruning
kniues
,
to
lop
and
trimme
vs
,
that
we
may
bring
forth
plentifull
fruits
in
godlinesse
.
They
are
spurres
to
pricke
vs
forward
in
the
Christian
race
,
and
hedges
to
keepe
vs
from
wandering
out
of
the
way
.
They
are
sharp
salues
to
draw
out
our
secret
corruptions
,
and
bitter
potions
to
cure
our
desperate
diseases
.
They
are
that
wormewood
,
wherby
the
Lord
weaneth
vs
from
the
loue
of
the
world
,
whose
pleasing
delights
we
would
euer
sucke
without
wearinesse
,
if
our
mouthes
were
not
distasted
with
some
afflictions
.
They
are
roddes
,
wherewith
being
scourged
,
wee
are
made
more
circumspect
in
our
wayes
,
and
more
carefull
to
performe
obedience
vnto
all
the
commandements
of
our
heauenly
Father
.
In
a
word
,
they
are
the
straight
path
which
leadeth
to
euerlasting
happinesse
,
and
a
bridle
to
restraine
vs
from
running
headlong
in
the
broade
way
,
which
leadeth
to
endlesse
wo
and
miserie
.
And
therfore
seeing
our
momentany
afflictions
do
serue
for
the
manifesting
of
Gods
glorie
,
for
the
increasing
of
spirituall
graces
,
and
the
furthering
of
our
eternall
saluation
,
let
not
Sathan
perswade
vs
that
wee
are
out
of
Gods
loue
and
fauour
because
of
our
afflictions
,
but
rather
let
vs
repute
them
as
they
are
indeede
signes
of
his
gracious
prouidence
and
fatherly
care
which
he
hath
ouer
vs
.
§
.
Sect.
3
But
here
the
tempter
will
obiect
that
this
I
speake
is
true
of
the
outward
afflictions
of
the
bodie
,
Sathans
temptations
grounded
vpon
our
spirituall
afflictions
.
for
thereby
the
flesh
is
mortified
and
subdued
,
and
the
spirituall
graces
of
Gods
spirit
exercised
and
increased
in
vs
;
but
thy
afflictions
(
will
he
say
)
are
farre
different
,
for
thy
soule
is
filled
with
horrour
and
feare
,
thy
conscience
is
mortally
stung
with
sinne
,
and
the
waight
thereof
ouerwhelmeth
thee
;
thou
seest
thy selfe
subiect
to
the
curse
of
the
law
,
and
art
alreadie
tormented
with
the
paines
of
hell
;
thy
God
who
looketh
vpon
his
children
with
an
amiable
countenance
,
frowneth
vpon
thee
like
a
seuere
Iudge
,
and
thou
tastest
of
nothing
but
of
his
heauie
wrath
and
displeasure
;
in
a
word
,
thou
hast
not
one
sparke
of
true
consolation
wrought
in
thee
by
Gods
spirit
,
with
which
those
that
are
Gods
children
are
fully
replenished
,
and
wherby
they
are
incouraged
patiently
to
abide
all
afflictions
,
but
thy
inward
vexations
are
the
torments
of
an
euill
conscience
,
and
the
flashings
of
hell
fire
wherewith
hereafter
thou
shalt
eternally
be
burned
.
To
this
temptation
we
must
answere
,
that
it
cannot
be
denied
but
that
the
afflictions
of
the
minde
are
farre
more
grieuous
than
the
afflictions
of
the
bodie
;
That
our
spirituall
afflictions
are
no
signes
of
Gods
hatred
.
and
that
the
torments
of
conscience
caused
by
the
waight
of
sinne
,
and
the
apprehension
of
Gods
fearefull
wrath
,
are
as
it
were
Gods
three-stringed
whip
,
in
respect
of
the
gentle
rod
of
outward
afflictions
;
for
a
sorrowfull
mind
drieth
vp
the
bones
,
Pro.
17.12
.
Pro.
18.14
.
as
it
is
Pro.
17.12
.
and
the
spirit
of
a
man
may
sustaine
his
other
infirmities
,
but
a
wounded
spirit
who
can
beare
,
as
the
wise
man
speaketh
,
Prou.
18.14
.
Neuerthelesse
,
though
these
corrections
are
more
sharp
and
grieuous
,
than
the
outward
afflictions
of
the
bodie
,
yet
it
cannot
be
denied
but
that
these
also
are
the
chastisements
which
our
heauenly
Father
inflicteth
vpon
his
children
:
somtimes
for
his
owne
glorie
,
and
sometime
for
their
triall
or
chastisement
,
when
more
light
correction
will
not
reclaime
them
.
For
first
those
places
of
scripture
before
quoted
,
are
spoken
generally
of
all
afflictions
whatsoeuer
,
and
therefore
are
not
to
be
restrained
to
the
outward
afflictions
of
the
bodie
,
seeing
they
extend
themselues
also
to
the
afflictions
of
the
minde
;
neither
doth
our
heauenly
Father
correct
all
alike
,
but
some
he
rebuketh
onely
by
his
word
,
and
goeth
no
further
when
as
this
reclaimeth
them
;
but
if
this
will
not
preuaile
,
hee
goeth
a
step
further
,
and
chastizeth
them
with
gentle
correction
,
as
with
outward
crosses
and
afflictions
;
but
if
this
will
not
reforme
them
,
he
taketh
his
whippe
into
his
hand
,
wherewith
hee
grieuously
scourgeth
them
,
to
the
end
they
may
more
sensibly
taste
of
his
displeasure
,
and
amend
that
which
is
amisse
;
and
this
he
doth
by
making
them
feele
the
waight
of
sinne
,
Reu.
3.19
.
Heb.
12.6
.
and
appehend
his
wrath
and
heauie
displeasure
,
which
by
their
sinnes
they
haue
iustly
incurred
;
and
yet
notwithstanding
all
this
he
still
remaineth
their
gracious
Father
,
who
seeketh
not
their
destruction
but
their
reformation
.
Neither
need
this
dealing
of
our
heauenly
Father
seeme
strange
vnto
vs
,
seeing
earthly
parents
take
the
same
courses
with
their
children
whom
they
tenderly
loue
;
for
when
they
offer
them
,
they
first
seeke
their
amendment
by
words
and
fatherly
admonitions
;
and
when
this
will
doe
no
good
they
proceed
to
blowes
,
and
in
a
gentle
manner
do
correct
them
;
and
if
this
preuaile
not
with
them
,
then
they
vse
more
sharpe
and
seuere
chastizement
;
but
if
all
this
be
to
no
purpose
,
then
will
they
disguise
their
fatherly
affection
vnder
the
vizard
of
wrath
and
heauie
displeasure
;
they
banish
out
of
their
countenance
all
signes
of
loue
,
and
assume
terrible
looks
and
bitter
frownes
;
yea
they
will
sometimes
thrust
them
out
of
doores
,
and
reiect
them
a
while
,
leauing
them
to
shift
for
themselues
,
and
to
endure
all
miserie
.
And
whence
proceedeth
all
this
?
surely
not
from
hatred
,
but
from
loue
and
tender
care
which
they
haue
ouer
them
for
their
good
.
And
this
maketh
them
vse
the
bridle
of
correction
,
to
restraine
them
from
running
into
all
licentiousnesse
;
this
causeth
them
to
pretend
wrath
in
the
countenance
,
that
they
be
not
by
their
lewdnesse
forced
to
entertaine
it
into
their
hearts
;
this
mooueth
them
to
reiect
them
for
a
time
,
that
they
may
reclaime
and
retaine
them
for
euer
.
Neither
doth
our
heauenly
Father
,
who
is
infinite
in
loue
,
deale
otherwise
with
his
disobedient
children
;
hee
vseth
but
his
word
if
his
word
will
suffice
;
hee
goeth
no
further
then
gentle
chastizement
if
that
be
inough
;
but
if
hee
sharply
scourge
vs
,
yea
if
hee
looke
vpon
vs
with
a
frowning
countenance
,
and
shew
nothing
in
outward
appearance
but
his
wrath
and
heauie
displeasure
;
if
he
seeme
to
reiect
vs
for
a
time
,
and
to
giue
vs
ouer
to
be
tormented
by
Sathan
:
yet
vndoubtedly
all
this
proceedeth
from
his
loue
and
that
fatherly
care
hee
hath
ouer
vs
,
for
our
euerlasting
good
and
saluation
;
hee
seeketh
not
our
destruction
,
but
amendment
;
he
frowneth
on
vs
for
a
time
,
that
hee
may
looke
graciously
on
vs
for
euer
;
he
seemeth
to
reiect
vs
for
a
while
,
that
like
the
prodigall
sonne
we
may
returne
againe
,
and
be
receiued
into
his
euerlasting
loue
and
fauour
.
§
.
Sect.
4
Secondly
,
That
spirituall
afflictions
tend
to
our
mortification
.
the
Lord
sendeth
afflictions
to
mortifie
in
vs
the
old
man
,
the
flesh
and
vnregenerate
part
:
now
the
flesh
is
not
onely
in
our
bodie
,
but
also
in
our
soule
and
euery
part
and
facultie
thereof
,
and
therefore
the
Lord
doth
not
afflict
the
bodie
alone
with
outward
calamities
,
but
euen
the
soule
also
with
griefe
of
minde
and
horrour
of
conscience
,
with
the
waight
of
sinne
and
sense
of
his
wrath
,
to
the
end
that
our
corruptions
both
in
bodie
and
soule
may
be
mortified
,
the
old
man
with
the
lusts
thereof
crucified
,
and
in
the
end
fullie
abolished
.
Iere.
4.4
.
And
therefore
doth
the
Lord
breake
our
hard
and
stonie
hearts
,
therefore
doth
he
plowe
and
teare
them
vp
like
fallow
ground
,
to
the
end
that
the
seede
of
his
grace
being
sowne
in
them
may
take
roote
,
fructifie
and
bring
forth
a
plentifull
haruest
of
godlinesse
,
to
his
glorie
and
our
comfort
.
It
is
not
therefore
for
want
of
loue
,
that
our
heauenly
father
doth
thus
bruse
vs
and
euen
crush
vs
in
peeces
;
it
is
not
because
he
will
reiect
vs
and
cast
vs
of
:
but
when
we
are
truely
humbled
,
when
our
hard
hearts
are
softned
,
and
our
spirits
broken
and
made
contrite
,
then
will
he
regard
vs
and
shew
his
tender
loue
and
mercifull
kindnesse
vnto
vs
as
he
hath
graciously
promised
.
Matth.
12.20
.
The
brused
reede
will
he
not
breake
,
Matth.
12.20
.
Psa.
51.17
.
and
smoking
flax
shall
he
not
quench
.
So
Psal.
51.17
.
The
sacrifices
of
God
are
a
contrite
spirit
,
a
contrite
and
broken
heart
O
God
thou
wilt
not
despise
.
And
the
Prophet
telleth
vs
that
our
Sauiour
Christ
was
sent
into
the
world
to
preach
glad
tidings
vnto
the
poore
,
to
binde
vp
the
broken
harted
,
&c.
to
comfort
all
that
mourne
,
Esa.
61.1
,
2
,
3.
to
giue
them
beautie
for
ashes
,
the
oyle
of
ioy
for
mourning
,
the
garment
of
gladnes
for
the
spirit
of
heauines
&c.
as
it
is
Esa.
61.1.2.3
.
Luk.
4.18
.
§
.
Sect.
5
Lastly
,
Gods
dearest
children
subiect
to
spirituall
affliction
.
that
the
afflictions
of
the
minde
,
the
apprehension
of
Gods
wrath
,
the
sting
of
sinne
,
and
torments
of
conscience
,
are
not
any
true
and
certaine
signes
of
Gods
hatred
,
hereby
it
plainely
appeareth
:
in
that
the
most
deare
children
of
God
haue
been
subiect
to
them
,
and
that
in
great
measure
.
For
example
,
Iob
who
by
Gods
own
testimony
was
the
iustest
man
that
liued
on
the
earth
,
Iob.
1.8
.
Iob.
1.8
.
notwithstanding
was
so
grieuously
afflicted
both
in
body
and
minde
,
that
he
bursteth
out
into
these
grieuous
complaints
,
Iob.
6.4
.
&
9.17
,
18.
&
13.24.26
.
&
16.9
.
&
19.11
.
Iob.
6.4
.
The
arrowes
of
the
almightie
are
in
me
,
the
venime
whereof
doth
drinke
vp
my
spirit
,
and
the
terrors
of
God
fight
against
me
.
And
chap.
9.
vers.
17.
He
destroyeth
me
with
a
tempest
and
woundeth
me
without
cause
.
18.
He
will
not
suffer
me
to
take
my
breath
,
but
filleth
me
with
bitternesse
.
So
,
c.
13.24
.
Wherefore
hidest
thou
thy
face
and
takest
me
for
thine
enemie
?
And
v.
26.
Thou
writest
bitter
things
against
me
,
and
makest
me
to
possesse
the
iniquities
of
my
youth
.
And
c.
16.9
.
His
wrath
hath
torne
me
,
and
he
hateth
me
and
gnasheth
vpon
me
with
his
teeth
;
mine
enemie
hath
sharpned
his
eyes
against
me
.
And.
c.
19.11
.
He
hath
kindled
his
wrath
against
mee
and
counteth
mee
as
one
of
his
enemies
.
Looke
also
vpon
the
example
of
the
Prophet
Dauid
,
who
though
he
were
a
man
according
to
Gods
own
heart
,
yet
was
he
made
to
drinke
a
deep
draught
in
this
cup
of
inward
afflictions
,
and
was
vexed
not
only
outwardly
in
his
estate
,
goods
,
and
body
,
but
also
in
his
soule
,
with
the
sense
of
Gods
wrath
,
with
the
waight
of
sinne
,
and
the
terrors
and
torments
of
conscience
,
which
make
him
to
vtter
these
and
such
like
pittifull
complaints
in
the
booke
of
the
Psalmes
.
Psal.
6.3
.
Psal.
6.3
.
My
soule
is
also
sore
troubled
:
but
Lord
how
long
wilt
thou
delay
?
And
v.
6.
I
fainted
in
my
mourning
:
I
cause
my
bed
euery
night
to
swim
,
and
water
my
couch
with
my
teares
.
So
Psal.
38.2
.
Psal.
38.2.3
.
Thine
arrowes
haue
light
vpon
me
,
and
thine
hand
lieth
vpon
me
.
3.
There
is
nothing
sound
in
my
flesh
,
because
of
thine
anger
:
neither
is
there
any
rest
in
my
bones
because
of
my
sinne
.
4.
For
mine
iniquities
are
gone
ouer
mine
head
,
and
as
a
waightie
burthen
they
are
too
heauie
for
me
.
&c.
And
Psal.
88.7
.
Thine
indignation
lieth
vpon
me
,
Psal.
88.7.14
,
15
,
16.
and
thou
hast
vexed
me
with
all
thy
waues
.
And
v.
14.
Lord
,
why
dost
thou
reiect
my
soule
,
and
hidest
thy
face
from
me
?
15.
I
am
afflicted
and
at
the
point
of
death
:
from
my
youth
I
suffer
thy
terrors
,
doubting
of
my
life
.
16.
Thine
indignations
goe
ouer
me
,
and
thy
feare
hath
cut
me
off
.
So
in
the
77
Psalme
he
taketh
vp
this
lamentable
complaint
.
vers.
7.
Psal.
77.7
,
8
,
9
,
10.
Will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
8.
Is
his
mercie
cleane
gone
for
euer
?
doth
his
promise
faile
for
euermore
?
9.
Hath
God
forgotten
to
be
mercifull
?
hath
he
shut
vp
his
tender
mercies
in
displeasure
?
10.
And
I
said
,
this
is
my
death
.
Looke
also
vpon
the
Apostle
Paul
,
who
though
he
were
a
chosen
vessel
,
whom
God
had
seperated
from
his
mothers
wombe
to
carrie
his
name
before
the
Gentils
,
and
is
is
Act.
9.15
.
Act.
9.15
.
Gal.
1.15
.
2.
Cor.
6.4
,
5
,
6
,
7
,
8.
Gallat.
1.15
;
yet
was
hee
afflicted
grieuously
,
not
onely
outwardly
in
body
,
as
hee
professeth
2.
Corinth.
6.4.5.6.7.8
.
&c.
but
also
in
minde
;
for
the
messenger
of
Sathan
was
sent
to
buffet
him
,
2.
Cor.
12.7
,
8.
and
hee
had
a
long
time
a
pricke
in
the
flesh
,
from
which
hee
could
not
be
freed
,
though
he
often
begged
this
fauour
at
Gods
hand
,
as
appeareth
,
2.
Cor.
12.7.8
.
And
the
burthen
of
sinne
grieuously
afflicting
his
conscience
,
forced
him
to
cry
out
Rom.
7.24
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
his
death
?
§
.
Sect.
6
So
that
by
these
and
many
such
like
examples
,
That
Christ
himselfe
indured
these
spirituall
afflictions
.
1.
Cor.
10.13
.
1.
Pet.
5.9
.
Esa.
53.3
.
that
is
manifest
vnto
our
comforts
which
the
Apostle
speaketh
,
1.
Cor.
10.13
.
There
hath
no
temptation
taken
you
but
such
as
appertaineth
to
man
;
for
the
same
afflictions
(
which
we
suffer
)
are
accomplished
in
our
brethren
which
are
in
the
world
,
as
it
is
,
1.
Pet.
5.9
.
Yea
the
same
and
farre
greater
were
indured
by
our
head
Iesus
Christ
himselfe
,
who
receiued
deepe
and
grisly
woundes
,
in
respect
of
those
small
scratches
which
we
suffer
,
and
drunke
the
full
cupe
of
Gods
heauie
displeasure
,
of
which
we
onely
sip
or
taste
;
for
he
was
not
onely
in
his
outward
state
deiected
and
reputed
as
an
abiect
amongst
men
,
nor
persecuted
by
his
cruell
enemies
alone
,
euen
to
the
takeing
away
of
his
precious
life
,
by
a
cruell
and
shamefull
death
;
but
also
inwardly
in
his
soule
he
sustained
farre
more
heauie
crosses
than
that
which
he
outwardly
carried
on
his
shoulders
,
though
the
waight
thereof
caused
him
to
faint
for
wearines
.
for
to
say
nothing
of
Sathans
temptations
and
the
power
of
hell
which
was
set
against
him
,
let
vs
consider
of
that
bitter
agonie
which
he
sustained
in
the
garden
,
where
the
burthen
of
Gods
anger
,
for
our
sinnes
was
so
heauie
vpon
him
,
that
it
pressed
out
of
his
blessed
body
a
sweate
of
water
and
blood
;
neither
was
he
presently
cased
of
this
vnsupportable
waight
,
but
he
was
faine
to
beare
it
euen
vnto
his
crosse
;
neither
was
he
comforted
in
minde
when
the
panges
of
death
had
taken
hold
of
his
body
,
but
euen
then
he
was
so
vexed
with
the
sense
of
his
fathers
displeasure
,
that
in
bitternesse
of
soule
he
crieth
out
my
God
,
My
God
why
hast
thou
forsaken
me
:
Not
that
he
despaired
vtterly
of
Gods
loue
and
assistance
,
or
thought
himselfe
a
reprobate
and
castaway
,
for
he
calleth
him
stil
his
God
:
but
the
deitie
hauing
for
a
time
withdrawne
it selfe
,
to
the
end
the
humane
nature
might
suffer
that
punishment
which
we
had
deserued
euen
vnto
death
it selfe
,
which
otherwise
it
could
not
haue
been
subiect
vnto
,
he
vttereth
this
speech
truely
according
to
his
present
sense
and
apprehension
.
Now
if
we
consider
who
it
is
that
was
thus
grieuously
afflicted
both
in
body
and
minde
,
we
shall
finde
that
it
was
not
one
hated
of
God
,
but
his
onely
begotten
and
best
beloued
sonne
,
in
whom
he
professeth
himselfe
to
be
well
pleased
.
Matth.
3.17
.
Matth.
3.17
.
Seeing
therefore
our
Sauiour
Christ
who
was
the
natural
sonne
and
heyre
of
God
,
and
so
tenderly
beloued
of
his
heauenly
father
that
in
him
hee
loueth
all
his
children
,
did
notwithstanding
indure
not
only
grieuous
afflictions
of
body
,
but
the
intollerable
burthen
of
his
fathers
displeasure
in
his
soule
also
.
Why
should
we
imagine
that
either
our
outward
or
inward
afflictions
are
any
signes
or
arguments
that
God
hateth
or
hath
reiected
vs
?
especially
considering
that
he
hath
predestinated
vs
to
be
made
like
to
the
image
of
his
sonne
,
not
only
in
his
glory
,
but
also
in
his
afflictions
;
so
that
first
we
must
suffer
with
him
,
&
after
raigne
with
him
,
Rom.
8.29
.
2.
Tim.
2.12
.
Obiection
.
1.
Pet.
2.22
.
as
it
is
Ro.
8.29
.
2.
Tim.
2.12
.
But
it
may
be
obiected
that
our
Sauiour
Christ
suffered
all
this
not
for
any
sinne
that
was
in
himselfe
,
for
he
did
no
sinne
,
neither
was
their
guile
found
in
his
mouth
.
1.
Pet.
2.22
.
but
he
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
as
it
is
Esa.
53.5
.
Esa
53.5
.
And
therefore
considering
that
the
Lord
did
thus
hate
sinne
,
euen
when
his
dearely
beloued
sonne
did
take
it
vpon
him
;
how
much
more
will
he
hate
it
in
vs
?
Answere
.
1.
Pet.
3.18
.
if
he
so
seuerely
punished
his
deare
darling
when
he
had
taken
the
sinnes
of
others
vpon
him
,
how
fearefull
punishments
are
prepared
for
the
sinners
themselues
?
I
answere
,
that
indeede
Christ
who
was
iust
did
suffer
for
vs
who
were
vniust
,
as
it
is
1.
Pet.
3.18
.
and
that
sinne
is
so
odious
to
Gods
eyes
that
rather
then
it
should
not
be
punished
,
he
would
punish
it
in
his
deerely
beloued
sonne
;
the
consideration
whereof
should
make
vs
also
to
hate
and
fly
from
it
as
the
greatest
euill
:
but
yet
this
should
be
so
farre
of
from
discouraging
vs
,
or
from
making
vs
doubt
of
Gods
loue
,
that
nothing
in
the
world
doth
more
assure
vs
thereof
,
no
consolation
can
be
imagined
more
comfortable
,
for
what
greater
testimonie
of
Gods
loue
can
be
imagined
,
then
that
when
we
were
strangers
yea
enemies
to
God
,
Rom.
5.10
.
he
should
send
his
deare
beloued
son
to
die
for
vs
,
to
the
end
that
by
this
meanes
his
iustice
might
be
satisfied
,
his
wrath
appeased
,
and
we
being
receiued
into
grace
&
fauour
,
might
be
made
heires
of
euerlasting
life
?
what
greater
assurance
can
we
haue
that
our
sins
are
forgiuen
vs
then
that
they
are
alreadie
punished
in
Christ
?
it
being
against
the
iustice
of
God
to
punish
the
same
sinnes
twice
?
What
stronger
argument
can
be
brought
,
to
proue
that
we
shall
neuer
be
subiect
to
Gods
wrath
,
nor
be
cast
away
in
his
heauie
displeasure
;
than
that
our
Sauiour
hath
borne
his
fathers
anger
,
to
the
end
hee
might
reconcile
vs
vnto
him
?
and
therefore
though
our
Sauiour
suffered
these
outward
and
inward
afflictions
,
not
as
he
was
the
dearely
beloued
sonne
of
God
who
was
free
from
sinne
,
but
as
he
was
our
mediator
,
who
had
taken
vpon
him
our
sinnes
,
to
the
end
he
might
satisfie
his
fathers
iustice
;
yet
seeing
he
indured
these
things
in
our
stead
,
to
the
end
we
might
be
freed
from
them
,
hence
ariseth
vnto
every
true
christian
sound
comfort
,
and
certaine
assurance
of
Gods
loue
and
goodnes
towards
him
.
¶
.
Sect.
7.
A
daungerous
temptation
grounded
vpon
our
not-profiting
by
affliction
.
But
the
tempter
will
further
vrge
his
obiection
after
this
manner
:
let
it
be
graunted
(
will
he
say
)
that
God
doth
chastise
sometime
his
children
whom
he
loueth
,
both
with
outward
and
inward
afflictions
,
and
that
they
suffer
euen
the
same
miseries
which
thou
indurest
;
yet
seeing
they
are
sometimes
punishments
also
which
he
inflicteth
vpon
the
wicked
,
hence
thou
canst
not
gather
that
they
are
fatherly
chastisements
and
signes
of
his
loue
to
thee
:
nay
contrariwise
thou
maiest
assure
thy selfe
,
that
they
are
fearefull
punishments
and
signes
of
Gods
hatred
,
which
God
in
iustice
inflicteth
on
thee
for
thy
sinnes
,
that
others
may
bee
warned
by
thine
example
.
For
if
they
were
chastisements
and
fatherly
corrections
,
then
would
they
indeede
correct
thee
,
that
is
,
reforme
and
amend
thee
;
for
this
is
the
end
why
God
inflicteth
them
on
his
children
,
and
his
end
cannot
be
frustrate
:
but
in
thee
there
is
no
reformation
wrought
,
nor
any
increase
of
patience
;
whereas
in
the
faithfull
,
tribulation
bringeth
forth
patience
,
Rom.
5.3
.
as
euen
by
the
Scriptures
it
is
manifest
.
Nay
contrariwise
when
the
hand
of
God
is
vpon
thee
,
thou
bewraiest
great
impatiencie
,
and
vtterest
inconsiderate
speeches
,
which
tend
to
Gods
dishonor
,
giue
offence
to
the
world
and
wounde
thine
owne
conscience
.
And
therefore
howsoeuer
to
other
these
are
fatherly
chastizements
,
yet
to
thee
they
are
seuere
punishments
,
which
mooue
thee
rather
to
despare
,
than
assure
thee
of
Gods
loue
.
That
it
is
no
fit
time
to
iudge
of
our
spirituall
graces
in
the
conslict
of
temptations
.
To
this
we
answer
,
that
it
cannot
be
denied
,
but
that
Gods
corrections
doe
correct
and
amend
his
children
,
and
that
afflictions
serue
to
the
encreasing
of
their
patience
,
faith
and
other
graces
;
but
yet
let
vs
know
that
Sathan
playeth
the
false
deceauer
,
when
he
moueth
vs
to
looke
for
the
assurance
of
Gods
loue
,
and
for
our
amendment
&
increase
of
Gods
grace
,
in
the
very
time
when
the
hand
of
God
is
vpon
vs
,
whilest
the
conflict
lasteth
,
and
the
temptation
grieuously
shaketh
and
battereth
vs
:
as
if
he
should
come
to
a
man
who
hath
endured
much
and
tedious
sicknesse
and
should
say
vnto
him
,
thou
diddest
imagine
thy selfe
awhile
agoe
very
beautifull
and
exceeding
strong
,
but
thou
wast
much
deceiued
,
for
if
thou
lookest
in
a
glasse
thou
shalt
presently
perceaue
that
thou
art
leane
,
pale
,
and
deformed
,
and
if
thou
makest
triall
of
thy
strength
,
thou
shalt
finde
that
it
is
scarce
sufficient
to
sustaine
the
waight
of
thine
owne
body
.
Now
who
would
not
deride
such
fond
reasoning
?
who
could
not
easily
answere
,
that
iudgement
is
not
to
be
taken
of
the
beautie
and
strength
of
the
bodie
in
the
time
of
sicknes
,
but
in
the
time
of
health
?
but
this
is
the
very
like
case
,
and
thus
sottishly
doth
Sathan
conclude
,
or
rather
delude
Gods
children
in
the
time
of
temptation
;
for
he
sayeth
thus
vnto
them
,
thou
diddest
perswade
thy selfe
that
thou
art
the
childe
of
God
,
and
in
his
loue
and
fauour
,
that
thou
art
indued
with
faith
,
patience
,
and
other
graces
,
and
daily
increasest
in
them
;
but
now
thou
art
come
to
the
triall
it
proueth
farre
otherwise
;
for
thy
faith
is
turned
into
doubting
or
infidelitie
,
and
thy
patience
to
impatiencie
,
and
therefore
there
is
no
likelyhoode
that
thou
art
beloued
of
God
,
for
then
thou
wouldest
profit
by
afflictions
,
and
increase
in
grace
and
strength
,
whereas
thou
bewrayest
nothing
but
thy
manifould
corruptions
.
But
we
are
to
know
that
we
are
not
to
iudge
of
our
grace
and
strength
,
in
the
time
of
temptation
,
and
of
the
spirituall
conflict
,
when
as
our
soules
are
grieuously
sicke
with
the
sense
of
sinne
and
apprehension
of
Gods
heauie
displeasure
incurred
thereby
,
when
as
the
fire
of
Gods
spirit
is
couered
with
the
ashes
of
our
corruptions
,
and
the
fruites
and
graces
thereof
nipped
with
the
coulde
winter
and
boysterous
blasts
of
temptations
,
but
we
are
to
looke
into
our selues
when
the
fit
is
past
and
the
conflict
ended
,
and
then
shall
we
finde
our
patience
by
experience
of
Gods
loue
confirmed
,
our
faith
renewed
,
all
other
graces
strengthened
and
increased
:
and
then
shall
we
clear●●y
discerne
the
bright
beames
of
Gods
loue
and
fauour
,
shining
vpon
vs
,
when
the
cloudes
of
temptation
are
past
away
which
did
hide
them
from
vs
.
§
Sect.
8
That
Gods
dea●●
children
in
g●eiuous
temptations
shew
impatiencie
,
and
vtter
some●●●●
inconsiderate
speeches
.
But
if
in
the
time
of
triall
and
temptation
we
iudge
according
to
our
present
sense
and
feeling
,
we
must
needes
be
deceiued
:
for
it
cannot
be
denied
but
that
euen
the
deare
children
of
God
who
haue
receiued
a
great
measure
of
grace
,
when
the
hand
of
God
is
vpon
them
doe
doubt
of
his
loue
and
fauour
,
and
when
they
are
grieuously
afflicted
doe
bewray
their
corruption
,
and
shew
their
impatience
by
vttering
inconsiderate
speeches
;
for
while
we
continue
in
this
life
,
we
haue
the
reliques
of
sinne
hanging
on
vs
,
and
we
are
partly
flesh
and
partly
spirit
,
yea
the
flesh
is
the
stronger
part
,
and
therefore
it
is
no
maruaile
if
the
flesh
being
pinched
in
the
time
of
temptation
doth
complaine
,
and
being
launced
deepely
with
the
rasor
of
sharpe
afflictions
doth
cry
out
for
paine
,
complaining
of
the
Surgeon
that
he
dealeth
too
rigorously
with
him
.
And
if
men
through
bodily
sicknes
haue
their
iudgements
blinded
,
their
vnderstanding
dasled
and
misled
,
their
memorie
ouerthrowne
,
so
that
they
can
put
no
difference
betweene
their
friends
and
their
enemies
,
but
euen
raile
vpon
those
whom
in
the
time
of
their
health
they
dearely
loued
,
and
thinke
none
so
much
their
enemie
as
their
physition
,
rauing
and
inconsiderately
speaking
they
know
not
what
;
what
wonder
is
it
if
the
like
effects
follow
the
sicknesse
of
the
soule
,
when
it
is
as
it
were
set
vpon
the
racke
,
pressed
with
the
burthen
of
sinne
,
and
tormented
with
the
apprehension
of
Gods
anger
,
considering
that
these
kinde
of
afflictions
are
faire
more
grieous
and
without
comparison
more
intollerable
,
Pro.
28.14
.
for
a
man
may
sustaine
his
infirmities
,
but
a
wounded
spirit
who
can
beare
?
as
it
is
Pro.
28.14
.
What
meruaile
then
is
it
if
they
take
God
for
their
enemie
,
when
they
feele
his
sharpe
medicines
,
though
in
truth
he
be
their
louing
Phisition
,
who
by
this
meanes
cureth
them
of
their
diseases
of
sinne
and
corruption
?
what
wonder
is
it
if
they
vtter
rauing
speeches
when
the
sense
of
paine
presseth
them
so
sore
?
how
is
it
possible
but
that
they
should
doubt
of
Gods
gracious
loue
and
fauour
,
when
as
they
presently
taste
of
nothing
but
his
rigor
and
iustice
?
§
Sect.
9
Example
to
cleere
the
former
point
.
Iam.
5.11
.
We
must
not
therefore
iudge
of
our
state
while
the
crosse
is
vpon
vs
,
for
so
should
we
condemne
the
generation
of
the
iust
to
be
most
wicked
,
then
should
we
imagine
those
who
haue
excelled
in
patience
to
be
most
wayward
and
impatience
.
Looke
vpon
Job
who
is
renowned
for
patience
,
and
you
shall
finde
that
while
the
hand
of
God
was
vpon
him
,
he
bewrayeth
the
corruption
of
the
flesh
and
sheweth
notable
impatiencie
,
cussing
the
day
of
his
natiuitie
,
and
wishing
that
he
had
neuer
been
borne
,
or
else
that
he
had
presently
after
his
birth
been
swallowed
vp
in
the
lawes
of
death
,
Iob.
3
&
6.8.9.10
.
Iob.
3.
So
chap.
6.8.9
.
he
thus
crieth
out
like
a
man
vtterly
desperat
.
O
that
I
might
haue
my
desire
,
and
that
God
would
graunt
me
the
thing
that
I
lung
for
9.
That
is
,
that
God
would
destroy
me
:
that
he
would
let
his
hand
goe
and
cut
me
off
.
10.
Then
should
I
yet
haue
some
comfort
,
though
I
burne
with
sorrow
,
let
him
not
spare
&c.
Where
Iob
seemeth
to
deale
with
God
as
a
condemned
malefactor
with
a
iust
&
seuere
iudge
,
who
seeing
the
anger
of
the
iudge
incensed
against
him
for
his
crime
,
hath
no
hope
that
he
can
by
intreatie
and
perswasions
mooue
him
to
reuoke
his
sentence
of
death
,
and
therefore
onely
desireth
a
mitigation
of
the
tortures
,
and
that
he
may
quickly
be
dispatched
and
ridde
out
of
his
paine
;
nam
misericordae
genus
est
citò
occidere
,
it
is
a
kinde
of
mercie
to
be
speedie
in
execution
.
So
Iob
hauing
no
hope
to
be
freed
from
his
miseries
,
desireth
onely
this
fauour
at
Gods
hands
,
that
he
would
not
(
as
it
were
)
corment
him
peece
meale
,
but
make
a
quicke
dispatch
of
him
by
laying
on
a
greater
waight
of
afflictions
,
till
by
their
vnsupportable
burthen
the
breath
were
pressed
out
of
his
body
.
And
chap.
10.18
.
Iob.
10.18
.
Wherefore
hast
thou
brought
me
out
of
the
wombe
?
Oh
that
I
had
perished
,
and
that
none
eye
had
seene
me
!
19.
And
that
I
were
as
I
had
not
been
,
but
brought
from
the
wombe
to
the
graue
.
Looke
vpon
the
Prophet
Dauid
who
was
a
man
according
to
Gods
owne
heart
,
endued
with
a
stedfast
faith
and
constant
patience
;
and
you
shall
perceiue
that
Gods
loue
,
and
the
graces
of
Gods
spirit
in
him
,
were
so
shadowed
with
the
grieuousnesse
of
his
present
afflictions
,
that
he
could
not
discerne
them
.
For
he
complaineth
like
a
man
vtterly
cast
off
and
reiected
of
God
.
Psal.
88.14
.
Lord
why
dost
thou
reiect
my
soule
,
Psal.
88.14
.
and
hidest
thy
face
from
me
?
16.
Thine
indignation
is
gone
ouer
me
,
and
thy
feare
hath
cut
me
off
.
&
77.8.9
.
The
like
complaint
he
taketh
vp
.
Psal.
77.8.9.10
.
Neither
had
the
Prophet
in
these
times
alwaies
the
spirit
of
supplication
and
prayer
,
but
sometime
the
grieuousnesse
of
his
paine
did
shut
his
mouth
so
as
he
could
not
confesse
his
sinne
,
Psal.
32.3.4
.
nor
humble
himselfe
before
his
God
;
though
through
the
waight
of
affliction
,
his
bones
were
consumed
,
and
he
roared
for
griefe
all
the
day
long
,
as
appeareth
Psalm
.
32.3.4
.
So
Ieremie
seeing
the
word
of
God
contemned
,
Ierem.
20.14.15.18
.
and
himselfe
who
was
Gods
ambassador
despised
,
could
not
beare
it
but
bursteth
out
into
great
impaciencie
,
cursing
the
day
of
his
birth
,
and
euen
the
man
that
brought
newes
thereof
to
his
father
,
because
he
was
borne
to
see
labour
and
sorrow
,
and
that
his
daies
should
be
consumed
with
shame
.
Ierem.
20.14
,
15.18
.
If
therefore
we
iudge
of
Iob
,
Dauid
,
and
Ieremie
,
acording
to
their
outward
behauiour
,
and
their
owne
inward
feeling
in
the
time
of
afflictions
,
and
in
the
combate
of
temptations
;
we
should
thinke
them
voyde
of
faith
,
impatience
,
and
destitute
of
all
assurance
and
hope
of
Gods
loue
and
fauour
:
but
the
Scriptures
teach
vs
otherwise
,
propounding
them
vnto
vs
as
patternes
of
patience
and
true
godlinesse
;
and
themselues
also
at
other
times
doe
shew
their
singular
faith
,
patience
,
and
the
rest
of
the
graces
of
Gods
spirit
.
Seeing
then
this
is
not
our
case
alone
,
but
the
state
of
Gods
dearest
children
,
let
vs
not
beleeue
the
tempter
telling
vs
that
we
are
not
Gods
children
because
we
see
not
Gods
graces
so
plainely
in
the
time
of
temptation
and
triall
,
but
contrariwise
bewray
our
impatiencie
and
other
corruptions
:
but
let
vs
be
truely
humbled
in
the
sight
of
our
infirmities
,
laboring
and
striuing
to
reforme
them
;
and
iudge
of
our
state
,
not
as
we
finde
it
in
the
time
of
the
conflict
,
but
as
it
was
or
is
before
or
after
the
combate
is
ended
.
§
.
Sect.
10
Lastly
,
the
tempter
obiecteth
,
The
obiection
out
of
Eccles.
9.1
.
answered
.
and
hath
stirred
vp
his
wicked
instruments
the
enemies
of
Gods
truth
to
defend
,
that
though
wee
are
not
wholy
to
despaire
of
Gods
loue
,
yet
wee
must
doubt
thereof
:
and
to
this
purpose
they
alleadge
that
saying
Eccles.
9.1
.
which
they
reade
thus
:
I
haue
handled
all
these
things
in
my
heart
that
I
might
curiously
vnderstand
:
Iust
and
wise
men
and
their
workes
are
in
the
hand
of
God
;
and
notwithstanding
,
a
man
knoweth
not
whether
he
be
worthie
of
loue
or
hatred
,
but
all
things
are
kept
vncertain
for
the
time
to
come
&c.
I
answere
,
that
if
Gods
loue
or
hatred
did
depend
vpon
our
owne
vnworthinesse
,
wee
might
well
doubt
;
nay
I
will
say
more
,
wee
might
iustly
despaire
of
his
grace
and
goodwill
,
and
certainly
assure
our selues
that
we
were
hated
and
abhorred
of
God
;
for
this
,
if
any
thing
,
wee
haue
deserued
.
But
the
truth
is
,
that
as
Sathan
tempting
our
Sauiour
,
and
quoting
scripture
for
his
purpose
,
left
out
that
which
made
against
him
;
so
here
by
his
instruments
assaulting
his
members
,
he
addeth
to
the
scriptures
that
which
maketh
for
him
:
for
neither
in
the
Hebrew
,
which
is
the
originall
,
nor
in
the
Greeke
translation
is
there
any
one
word
of
our
worthinesse
or
vnworthinesse
;
but
thus
it
is
in
the
text
as
it
is
truly
translated
in
our
Bibles
;
No
man
knoweth
either
loue
or
hatred
of
all
that
is
before
them
:
and
whereas
they
reade
the
words
following
thus
;
But
all
things
are
kept
vncertain
for
the
time
to
come
,
they
most
grosly
depraue
the
text
,
which
is
thus
to
be
read
as
wee
haue
it
translated
;
All
things
come
alike
to
all
,
and
the
same
condition
is
to
the
iust
and
the
wicked
;
and
thus
also
doth
Arias
Montanus
one
of
the
most
learned
amongst
themselues
translate
it
.
Neither
wil
their
corrupt
translation
stand
with
the
sense
and
truth
of
the
place
:
for
,
as
he
saith
,
no
man
knoweth
whether
he
be
worthie
of
loue
,
so
also
,
that
no
man
knoweth
whether
he
be
worthie
of
hatred
:
but
this
is
vtterly
false
;
for
so
should
wee
say
that
wee
could
not
know
whether
the
Sodomites
for
their
filthinesse
,
the
Canaanites
for
their
idolatrie
,
Iulian
for
his
apostasie
were
worthie
to
be
hated
of
God
;
whereas
the
scriptures
witnesse
the
cleane
contrarie
,
and
euen
they
themselues
doe
confesse
,
that
they
who
desperatly
giue
ouer
themselues
into
all
sinne
and
wickednesse
,
are
not
to
doubt
but
that
they
are
worthie
of
Gods
anger
and
heauie
displeasure
;
why
therefore
on
the
other
side
may
not
those
who
are
truly
conuerted
vnto
God
,
and
indued
with
a
liuely
faith
which
worketh
by
loue
,
be
assured
of
Gods
loue
and
fauour
,
seeing
he
hath
assured
them
hereof
in
his
word
?
Nay
in
the
same
chapter
vers.
7.
their
corrupt
exposition
is
ouerthrowne
;
for
there
he
biddeth
vs
to
eate
our
bread
with
ioy
,
and
to
drinke
our
wine
with
a
cheereful
heart
,
for
God
now
accepteth
our
works
.
Now
,
though
God
did
indeede
accept
ourworkes
,
yet
wee
could
not
be
moued
to
ioy
and
cheerefulnesse
of
heart
hereby
,
vnlesse
also
we
might
be
assured
of
his
acceptation
.
But
let
vs
examine
these
words
and
shew
the
true
sense
of
them
.
The
exposition
of
Eccles.
9.1
.
There
are
two
expositions
giuen
,
which
may
stand
with
the
analogie
of
faith
and
the
circumstances
of
the
text
.
For
some
vnderstand
these
words
not
of
Gods
loue
or
hatred
,
but
of
mans
loue
towards
those
things
he
desires
,
and
of
his
hatred
towards
those
things
he
flieth
;
and
then
this
is
the
sense
of
the
place
;
A
man
knoweth
not
whether
those
things
which
he
loueth
,
as
pleasures
,
honours
and
riches
,
or
those
things
which
hee
hateth
,
namely
crosses
and
afflictions
shall
happen
vnto
him
,
because
they
are
not
disposed
by
his
owne
power
,
but
by
the
prouidence
of
God
who
giueth
these
outward
things
indifferently
to
all
both
iust
and
vniust
.
So
that
if
the
words
are
thus
to
be
vnderstood
,
there
is
no
shew
of
reason
in
the
Papists
exposition
.
Secondly
,
let
it
be
granted
that
it
is
to
be
vnderstood
of
Gods
loue
towards
vs
,
yet
it
will
make
nothing
for
their
purpose
:
for
then
this
is
the
plaine
sense
of
the
words
;
no
man
can
know
whether
hee
bee
loued
or
hated
of
God
by
these
common
outward
things
which
happen
alike
to
al
,
and
in
respect
whereof
there
is
the
same
condition
to
the
iust
and
the
wicked
,
and
to
the
pure
and
polluted
,
to
those
that
worship
God
and
those
that
worship
him
not
:
there
is
no
iudgement
that
can
bee
giuen
,
either
of
our selues
or
others
in
respect
of
our
outward
state
,
for
sometime
the
iust
are
poore
,
the
vniustrich
,
the
wicked
aduanced
to
honour
,
and
the
godly
afflicted
and
persecuted
.
For
example
,
Esau
enioyed
his
delights
and
plentie
of
all
things
,
Iacob
like
a
poore
pilgrime
went
into
a
strange
countrie
,
hauing
no
other
riches
but
his
clothes
on
his
backe
and
his
staffe
in
his
hand
,
&
when
he
was
come
amongst
his
friends
he
endured
tedious
labours
,
&
many
miseries
;
and
so
Dauid
was
persecuted
,
whilest
Saul
did
sit
on
the
throne
;
yea
our
Sauiour
Christ
himselfe
was
arraigned
at
the
barre
and
condemned
,
whilest
Pilate
and
the
chiefe
Priests
and
Pharisies
sate
in
the
seate
of
iustice
,
ouerswaying
all
at
their
owne
pleasures
:
and
yet
at
the
same
time
,
Iacob
was
beloued
,
Esau
hated
;
Dauid
chosen
of
God
,
Saul
reiected
;
our
Sauiour
Christ
the
deare
sonne
of
his
heauenly
father
,
and
his
enemies
the
instruments
and
limmes
of
Sathan
.
So
that
it
is
most
true
that
Salomon
speaketh
,
namely
,
no
man
can
haue
assurance
of
Gods
loue
and
fauour
by
these
outward
benefits
bestowed
both
vpon
the
godly
and
wicked
;
neither
by
his
aduersities
and
afflictions
can
gather
that
the
Lord
hateth
him
:
for
these
befall
all
indifferently
,
as
it
pleaseth
God
to
punish
the
reprobate
,
or
to
chastize
his
owne
children
.
But
though
we
can
gather
no
sound
argument
from
these
outward
things
of
Gods
loue
,
yet
it
followeth
not
that
there
is
no
other
meanes
to
assure
vs
hereof
:
for
by
the
same
reason
wee
may
conclude
that
man
is
no
better
than
brute
beasts
,
and
that
there
is
no
immortalitie
of
the
soule
,
Eccles.
3.19
.
because
it
is
said
,
Eccles.
3.19
.
that
the
condition
of
the
children
of
men
and
the
condition
of
beasts
is
the
same
.
But
as
the
Wiseman
speaketh
there
of
their
outward
mortalitie
alone
,
and
not
absolutely
in
all
respects
;
and
therefore
he
saith
that
they
are
alike
to
see
to
,
that
is
,
in
outward
appearance
,
vers.
18.
and
explaineth
himselfe
in
the
words
following
;
for
(
saith
hee
)
as
one
dieth
so
dieth
the
other
:
so
he
doth
not
meane
here
simply
that
there
is
no
assurance
of
Gods
loue
,
but
onely
in
respect
of
these
outward
things
,
and
therefore
he
addeth
,
that
in
these
outward
respects
all
things
come
alike
to
all
,
and
the
same
condition
is
to
the
iust
and
the
wicked
.
Though
then
there
is
no
assurance
of
Gods
loue
to
be
gathered
out
of
our
worldly
estate
,
yet
it
cannot
hence
be
concluded
that
therefore
there
is
no
meanes
whereby
we
may
be
assured
hereof
:
for
the
Lord
hath
giuen
vnto
vs
his
word
and
mercifull
promises
,
he
hath
giuen
vnto
vs
his
holy
spirit
crying
in
our
harts
Abba
father
,
and
witnessing
to
our
spirits
that
we
are
the
sonnes
of
God
,
Rom.
8.
Rom.
8.
He
hath
manifested
his
loue
by
giuing
vs
his
onely
sonne
,
and
begetting
in
vs
by
his
word
and
spirit
a
liuely
faith
,
whereby
wee
may
apply
him
and
all
his
benefits
vnto
vs
.
Whosoeuer
therefore
beleeueth
truly
in
Iesus
Christ
,
he
may
be
assured
of
Gods
loue
and
euerlasting
life
,
according
to
that
Ioh.
3.16
.
So
God
loued
the
world
,
that
he
gaue
his
onely
begotten
sonne
,
Ioh.
3.16
.
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
If
therefore
we
beleeue
in
Iesus
Christ
,
we
need
not
to
despaire
,
no
nor
to
doubt
of
Gods
loue
and
fauour
towards
vs
;
notwithstanding
our
vnworthinesse
,
nor
yet
in
regard
of
the
manifold
afflictions
which
God
inflicteth
on
vs
,
neither
in
respect
of
those
manifold
infirmities
which
we
bewray
whilest
the
hand
of
God
is
vpon
vs
:
but
wee
may
soundly
and
assuredly
conclude
with
the
Apostle
Paul
,
Rom.
8.38
.
I
am
perswaded
that
neither
death
nor
life
,
Rom.
8.38
.
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
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
.
And
so
much
concerning
the
first
cause
of
our
saluation
,
namely
Gods
loue
and
goodwill
,
and
also
the
temptations
of
Sathan
,
whereby
hee
laboureth
to
impugne
our
assurance
thereof
:
the
second
cause
is
Gods
free
election
,
which
proceedeth
from
the
other
;
for
whom
he
loueth
,
those
hee
electeth
vnto
euerlasting
life
and
happinesse
,
it
being
an
inseparable
fruite
of
loue
to
seeke
the
good
and
felicitie
of
the
partie
beloued
.
Election
therefore
is
that
part
of
Gods
eternal
and
immutable
decree
,
whereby
of
his
free
loue
and
vndeserued
grace
he
hath
preordained
some
in
Christ
vnto
saluation
,
and
to
the
vse
of
the
meanes
tending
thereunto
,
for
the
praise
of
the
glorie
of
his
grace
.
CHAP.
IIII.
Of
Gods
election
,
the
causes
,
subiect
,
obiect
,
and
properties
thereof
.
IN
this
definition
is
set
downe
first
the
efficient
cause
or
author
of
our
election
,
namely
God
himselfe
,
the
Father
,
the
Sonne
and
the
holy
Ghost
;
and
this
appeareth
Eph.
1.4
.
He
hath
chosen
vs
in
him
before
the
foundation
of
the
world
,
that
we
should
be
holy
&c.
And
Ioh.
15.16
.
Ye
haue
not
chosen
me
,
but
I
haue
chosen
you
,
and
ordained
you
that
ye
goe
and
bring
foorth
fruite
,
&c.
Secondly
,
the
motiue
or
impulsiue
cause
of
Gods
election
is
expressed
,
namely
,
Gods
free
loue
,
meere
goodwill
and
vndeserued
grace
.
And
this
also
is
manifest
Luk.
12.32
.
Feare
not
little
flocke
,
for
it
is
your
fathers
pleasure
to
giue
you
a
kingdome
.
And
Eph.
1.5
.
who
hath
predestinated
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
.
Here
therefore
are
excluded
all
other
causes
,
wherewith
diuers
haue
imagined
God
was
moued
to
elect
vs
;
as
namely
our
owne
will
,
the
foreseeing
of
our
workes
worthinesse
or
faith
,
and
the
merits
of
our
Sauiour
Christ
.
And
that
these
were
not
the
causes
which
mooued
the
Lord
to
elect
vs
,
it
may
be
prooued
by
manifest
testimonies
of
scripture
.
First
,
our
owne
will
is
expressely
excluded
,
Rom.
9.16
.
It
is
not
in
him
that
willeth
or
runneth
,
but
in
God
that
sheweth
mercie
.
Secondly
,
not
the
foresight
of
our
owne
workes
,
for
the
Apostle
plainly
affirmeth
Rom.
9.11.12
.
that
before
the
children
were
borne
,
and
when
they
had
neither
done
good
or
euill
,
that
the
purpose
of
God
might
remaine
according
to
election
,
not
by
workes
,
but
by
him
that
calleth
.
12.
It
was
said
vnto
her
,
the
elder
shall
serue
the
younger
,
13.
As
it
is
written
,
I
haue
loued
Iacob
and
hated
Esau
.
And
chap.
11.5.6
.
he
saith
,
that
Gods
election
is
of
grace
,
and
if
it
be
of
grace
it
is
no
more
of
workes
,
or
els
were
grace
no
more
grace
.
Thirdly
,
not
the
foresight
of
any
worthinesse
in
vs
more
than
in
others
;
For
there
is
no
difference
,
for
all
haue
sinned
and
are
depriued
of
the
glorie
of
God
:
as
it
is
Rom.
3.23
.
And
the
Apostle
affirmeth
both
of
himselfe
and
others
,
that
they
were
all
dead
in
their
sinnes
,
and
by
nature
the
children
of
wrath
as
well
as
others
,
Eph.
2.1.3
.
Fourthly
,
the
Lord
respected
not
our
faith
as
an
impulsiue
cause
mouing
him
to
elect
vs
,
but
only
as
an
effect
of
our
election
;
neither
was
the
Lord
mercifull
vnto
vs
in
making
choise
of
vs
to
bee
partakers
of
euerlasting
happinesse
,
because
we
were
faithfull
,
but
,
that
we
might
be
faithfull
,
as
Paul
professeth
of
himselfe
1.
Cor.
7.25
.
And
the
holy
Ghost
affirmeth
,
Act.
13.46
.
that
as
many
of
the
Gentiles
as
were
ordained
vnto
eternall
life
beleeued
.
Lastly
,
although
the
merit
of
Christ
was
the
onely
meritorious
cause
of
our
saluation
,
yet
it
was
not
the
cause
of
Gods
election
,
for
Gods
election
was
from
all
eternitie
,
and
the
cause
of
Christs
merits
,
which
were
in
time
and
the
effects
of
Gods
election
,
and
therefore
that
which
came
after
could
not
be
the
cause
of
that
which
was
from
all
eternitie
,
neither
can
the
effect
produce
the
cause
,
but
the
cause
the
effect
.
Moreouer
,
we
are
not
said
in
the
scriptures
to
be
chosen
for
Christ
,
but
in
Christ
,
Eph.
1.4
.
And
the
Apostle
Iohn
affirmeth
,
that
Gods
eternall
loue
was
the
cause
which
moued
the
Lord
to
send
his
sonne
to
redeeme
vs
by
his
death
,
and
not
that
his
death
was
the
cause
of
his
loue
,
Ioh.
3.16
.
And
so
much
concerning
the
efficient
cause
of
our
election
.
The
materiall
cause
thereof
was
the
purpose
or
counsaile
of
God
himselfe
,
whereby
hee
determined
to
elect
vs
.
The
formall
cause
was
the
seuering
and
setting
apart
of
certaine
men
which
were
to
bee
saued
,
§
Sect.
2
selected
from
the
rest
who
were
reiected
.
The
end
of
Gods
election
was
two-fold
:
the
first
and
chief
end
was
the
glorie
of
God
,
set
forth
by
manifesting
his
grace
and
mercie
in
the
saluation
of
the
faithfull
.
And
this
the
Apostle
plainly
expresseth
Rom.
9.23
.
namely
,
that
the
end
of
Gods
election
is
,
that
he
might
declare
the
riches
of
his
glorie
in
the
vessels
of
mercie
,
which
he
hath
prepared
vnto
glorie
.
And
Eph.
1.4
,
5
,
6.
he
saith
,
that
he
hath
chosen
vs
in
Christ
,
and
predestinated
vs
,
to
the
praise
of
the
glorie
of
his
grace
.
The
second
end
which
is
inferiour
and
subordinate
to
the
other
,
is
the
saluation
of
the
elect
,
and
this
also
is
expressed
by
the
Apostle
Rom.
9.23
.
where
hee
saith
,
that
the
elect
are
prepared
vnto
glorie
.
And
Act.
13.48
.
the
holy
Ghost
saith
,
as
many
as
were
ordained
to
eternall
life
:
thereby
implying
that
the
saluation
of
the
elect
is
the
end
of
Gods
election
.
And
these
are
the
causes
of
Gods
election
.
The
effects
which
inseparably
follow-hereupon
,
are
Christ
the
Mediatour
,
and
the
whole
worke
of
his
mediation
and
our
redemption
wrought
by
him
,
our
adoption
,
effectuall
calling
,
iustification
,
sanctification
,
and
glorification
;
and
these
are
the
degrees
and
meanes
of
our
election
,
which
are
as
well
contained
in
Gods
decree
as
our
saluation
it selfe
.
The
subiect
in
which
we
are
elected
,
is
Christ
Iesus
our
Mediatour
and
head
;
not
in
regard
of
his
deitie
alone
,
for
so
he
is
the
efficient
cause
;
nor
in
respect
of
his
humanitie
alone
,
but
as
he
is
God
and
man
.
And
wee
are
therefore
elected
in
him
,
both
because
in
our selues
we
were
not
capable
of
such
glorious
dignitie
,
as
also
because
hee
alone
is
a
fit
Mediatour
in
whom
we
should
be
elected
,
seeing
with
our
election
there
is
an
vnion
&
coniunction
of
vs
with
God
who
hath
elected
vs
.
The
obiect
of
Gods
election
are
all
those
who
are
preordained
vnto
euerlasting
life
,
and
whom
the
Lord
will
eternally
saue
;
which
being
considered
in
themselues
are
a
great
number
,
but
yet
in
respect
of
the
number
of
the
reprobates
but
a
small
and
little
flocke
;
for
though
many
be
called
,
yet
few
are
chosen
,
as
Christ
himselfe
affirmeth
,
Matth.
22.14
.
The
last
thing
,
which
also
is
expressed
in
the
definition
,
are
certaine
properties
attributed
to
Gods
election
;
namely
,
that
it
is
eternall
,
free
and
immutable
.
That
this
decree
is
eternall
,
it
appeareth
Eph.
1.4
.
He
hath
chosen
vs
in
him
before
the
foundation
of
the
world
.
So
Rom.
9.11
.
Secondly
,
that
it
is
free
and
of
his
meere
grace
,
it
is
manifest
Rom.
9.18
.
He
hath
mercie
on
whom
he
will
,
and
whom
he
will
he
hardneth
.
So
Eph.
1.11
.
In
whom
we
are
chosen
when
wee
were
predestinate
,
according
to
the
purpose
of
him
which
worketh
all
things
after
the
counsaile
of
his
owne
will
.
Lastly
,
that
it
is
immutable
and
most
firme
and
certaine
,
it
plainly
appeareth
2.
Tim.
2.19
.
The
foundation
of
God
remaineth
sure
;
and
hath
this
seale
,
the
Lord
knoweth
who
are
his
.
Where
we
may
obserue
,
that
this
immutabilitie
and
certaintie
of
Gods
decree
,
doth
not
depend
vpon
vs
or
our
perseuerance
,
but
vpon
Gods
good
pleasure
and
foreknowledge
,
for
it
is
a
foundation
in
it selfe
firme
and
stable
,
and
hath
not
the
seale
of
our
worthinesse
or
perseuerance
in
grace
,
but
of
Gods
foreknowledge
whereby
he
knoweth
who
are
his
.
CHAP.
V.
Sathans
temptations
concerning
Gods
election
answered
,
and
first
those
wherewith
he
assaulteth
carnall
worldlings
.
§
.
Sect.
1
Sathans
temptation
whereby
he
perswadeth
worldlings
that
all
in
the
end
shall
be
saued
,
answered
.
NOw
concerning
this
decree
of
election
and
the
assurance
thereof
,
there
are
two
sorts
of
Sathans
temptations
:
the
first
he
suggesteth
into
the
minds
of
carnall
worldlings
,
to
nourish
in
them
fond
presumption
and
carnall
securitie
:
the
other
,
into
the
minds
of
weak
christians
,
whereby
he
moueth
them
to
doubt
&
despaire
of
their
election
to
euerlasting
life
.
The
worldly
man
he
assaulteth
with
two
principal
temptations
:
first
,
he
perswadeth
him
that
there
is
no
election
at
al
or
reprobation
,
but
that
all
in
the
end
shall
be
saued
.
Which
grosse
absurditie
that
hee
may
make
more
plausible
and
probable
,
hee
setteth
before
them
the
infinite
mercie
of
God
,
and
the
generall
promises
and
consolations
in
the
Gospell
:
Ezech.
13.
and
18.
1.
Tim.
2.4
.
as
,
that
he
will
not
the
death
of
a
sinner
,
and
that
he
will
that
all
men
shall
be
saued
,
in
both
places
cunningly
dissembling
that
which
followeth
;
for
to
the
first
place
is
added
,
but
that
he
repent
,
and
in
the
latter
,
that
they
who
shall
be
saued
must
also
come
to
the
knowledge
of
the
truth
.
But
this
temptation
is
so
palpably
absurd
,
that
it
becommeth
not
Sathans
policie
to
vse
it
to
any
,
but
those
onely
whose
hearts
are
hardned
,
their
eyes
blinded
,
their
consciences
seared
,
and
who
hauing
not
beleeued
and
loued
the
truth
,
are
giuen
ouer
of
God
to
beleeue
strong
delusions
;
and
therfore
I
will
not
spend
much
time
in
answering
this
temptation
:
onely
let
such
men
as
are
seduced
with
Sathans
lyes
know
thus
much
,
that
Gods
mercie
is
a
iust
mercie
,
as
his
iustice
is
a
mercifull
iustice
;
that
God
is
infinite
in
both
,
and
no
lesse
glorified
in
the
manifestation
of
the
one
than
of
the
other
.
Let
them
know
that
there
are
no
promises
of
the
Gospell
so
generall
,
which
are
not
limited
with
the
condition
of
faith
,
and
the
fruite
thereof
vnfained
repentance
.
Let
them
know
,
that
God
who
is
not
onely
mercifull
but
also
true
,
yea
truth
it selfe
,
hath
in
his
word
reuealed
his
will
,
as
well
concerning
the
eternall
death
and
destruction
of
the
wicked
,
as
the
saluation
of
the
godly
:
he
hath
said
,
Matth.
22.14
.
and
7.13
.
that
many
are
called
and
few
chosen
;
that
the
gate
of
heauen
is
so
straight
,
that
there
are
few
who
finde
it
;
that
he
will
say
to
the
workers
of
iniquitie
,
Goe
your
waies
I
know
you
not
;
23.
that
hee
will
make
a
separation
betweene
the
sheepe
and
the
goates
,
and
as
hee
saith
to
the
one
,
Come
ye
blessed
of
my
father
,
inherit
ye
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
,
Mat.
25.34.41
.
so
hee
will
say
to
the
other
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
angels
.
Let
them
know
that
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
not
theeues
,
nor
couetous
,
1.
Cor.
6.9.10
.
nor
drunkards
,
nor
railers
,
nor
extortioners
,
nor
any
that
liue
in
the
like
sinnes
,
without
repentance
,
shall
inherit
the
kingdome
of
God
,
for
truth
it selfe
hath
spoken
it
,
1.
Cor.
6.9.10
.
but
they
shall
haue
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
Reu.
21.8
.
which
is
the
second
death
,
as
it
is
Reuel.
21.8
.
And
therefore
let
not
Sathan
bewitch
them
,
by
setting
before
their
eyes
Gods
mercie
;
for
as
sure
as
God
is
iust
and
true
of
his
word
,
so
surely
shall
such
as
continue
in
their
sinnes
,
without
repentance
,
bee
eternally
condemned
;
neither
is
it
any
impeachment
to
Gods
mercie
,
if
hee
exercise
his
iustice
in
inflicting
due
punishment
vpon
obstinate
and
rebellious
sinners
,
seeing
it
is
sufficiently
manifested
in
the
saluation
of
those
who
repent
and
beleeue
.
§
.
Sect.
2
The
second
temptation
which
Sathan
suggesteth
into
the
minds
of
carnall
men
,
to
the
end
they
may
runne
on
in
their
desperate
courses
,
and
wallow
still
in
the
pleasing
filth
of
their
corruptions
,
hee
thus
frameth
;
Why
enioyest
thou
not
(
saith
he
)
thy
pleasures
?
why
art
thou
afraid
to
satisfie
all
thy
desires
?
what
needest
thou
to
take
any
paines
in
perfourming
Gods
worship
and
seruice
,
Sathans
temptation
,
grounded
vpon
the
vnchangeablenesse
of
Gods
predestination
.
and
to
what
purpose
shouldest
thou
forsake
thy
pleasing
sinnes
,
studying
and
striuing
after
mortification
and
newnesse
of
life
,
which
is
so
bitter
and
vnpleasant
vnto
thee
?
for
Gods
decree
of
predestination
is
sure
and
most
vnchangeable
as
himselfe
is
without
change
,
and
therefore
if
thou
art
elected
of
God
thou
maiest
follow
thy
delights
,
goe
on
in
thy
sinnes
,
liue
as
thou
list
,
yet
surely
thou
shalt
be
saued
,
and
he
will
giue
thee
repentance
,
though
it
be
deferred
to
the
last
gaspe
.
But
if
on
the
other
side
thou
art
a
reprobate
,
reiected
of
God
in
his
eternall
councell
,
then
take
what
paines
thou
wilt
,
make
thy
throte
horce
with
praying
,
and
thy
bagges
emptie
with
giuing
almes
,
be
neuer
so
diligent
in
Gods
seruice
,
neuer
so
carefull
in
mortifying
thy
sins
,
yet
all
is
in
vaine
,
for
those
whom
he
hath
reprobated
shall
be
condemned
.
And
therefore
much
better
were
it
to
take
thy
pleasure
and
to
follow
thine
owne
desires
whilest
thou
art
in
this
life
:
for
the
punishments
of
the
life
to
come
will
be
enough
,
though
thou
addest
no
torments
of
this
life
vnto
them
.
That
the
former
temptation
is
both
foolish
and
ridiculous
false
and
impious
.
And
thus
doth
Sathan
reason
in
the
minde
of
a
carnall
man
,
partly
to
continue
and
increase
his
securitie
in
the
course
of
sinne
,
and
partly
to
discredit
the
holy
doctrine
of
Gods
eternall
predestination
,
as
though
it
opened
a
dore
to
all
licentiousnesse
.
But
if
we
consider
of
this
temptation
aright
,
and
sound
it
to
the
bottome
,
we
shall
finde
first
that
it
is
most
foolish
and
ridiculous
,
secondly
that
it
is
most
false
and
impious
.
That
it
is
most
foolish
it
will
easily
appeare
,
if
we
vse
the
like
manner
of
reasoning
in
worldly
matters
;
for
it
is
all
one
as
if
a
man
should
thus
say
:
thy
time
is
appointed
,
and
the
Lord
in
his
counsaile
hath
set
downe
how
long
thou
shalt
liue
;
if
therefore
it
be
ordained
that
thy
time
shall
be
short
,
vse
what
meanes
thou
wilt
of
phisicke
and
good
diet
,
yet
shalt
thou
not
prolong
it
one
day
;
but
if
God
hath
decreed
that
thou
shalt
liue
to
olde
age
,
take
what
courses
thou
wilt
,
runne
into
all
desperate
daungers
,
vse
surfetting
and
all
disorder
of
diet
,
nay
eate
no
meate
at
all
,
and
yet
thou
shalt
liue
till
thou
art
an
old
man
.
Or
as
if
he
should
say
;
God
hath
decreed
alreadie
whether
thou
shalt
be
rich
or
poore
,
and
if
he
hath
appointed
thee
to
be
poore
,
take
neuer
so
much
paines
,
follow
thy
calling
as
diligently
as
thou
wilt
,
abstaine
from
all
wastfulnesse
and
prodigalitie
,
yet
shalt
thou
neuer
get
any
wealth
:
but
if
thou
art
preordained
to
be
rich
,
sell
all
thou
hast
and
scatter
it
abroade
in
the
streetes
,
spend
thy
time
in
gaming
,
drinking
and
whoring
,
neuer
troubling
thy
head
with
care
,
nor
thy
hands
with
worke
,
yet
shalt
thou
be
a
welthie
man
.
Now
who
would
not
laugh
at
such
absurd
manner
of
reasoning
if
any
should
vse
it
?
because
euery
man
knoweth
,
that
as
God
hath
decreed
the
time
of
our
life
,
so
he
hath
decreed
also
that
we
should
vse
the
meanes
,
whereby
our
liues
may
be
preserued
so
long
as
he
hath
ordained
that
we
should
liue
,
namely
auoyding
of
daungers
,
good
diet
,
and
phisicke
;
and
as
he
hath
decreed
that
a
man
should
be
rich
,
so
he
hath
decreed
also
that
he
should
vse
all
good
meanes
of
attaining
vnto
riches
,
namely
prouidence
and
paines
in
getting
,
and
care
and
frugalitie
in
keeping
that
he
hath
gotten
;
and
whosoeuer
vse
not
the
meanes
,
doe
make
it
manifest
that
they
were
not
ordained
vnto
the
end
.
Although
indeede
,
because
the
Lord
would
shew
his
absolute
and
almightie
power
,
he
doth
not
alwaies
tie
himselfe
vnto
meanes
,
but
sometimes
crosseth
and
maketh
them
vneffectuall
to
their
ends
,
and
sometime
he
effecteth
what
he
will
,
without
or
contrarie
to
all
meanes
;
and
hence
it
is
that
some
quickly
die
who
vse
all
meanes
to
preserue
health
,
and
some
become
poore
who
vse
al
meanes
of
obtaining
riches
,
whereas
others
being
depriued
of
the
meanes
attaine
vnto
long
life
and
riches
by
the
immediate
blessing
of
God
.
But
ordinarily
the
meanes
and
end
goe
together
,
and
therefore
it
is
fond
presumption
to
imagine
or
hope
,
without
the
vse
of
the
meanes
,
to
attaine
vnto
the
end
.
And
thus
it
is
also
in
spirituall
matters
appertaining
to
euerlasting
life
;
those
whom
God
hath
elected
,
he
hath
ordained
also
that
they
should
attaine
vnto
and
vse
all
good
meanes
tending
thereunto
,
namely
faith
,
repentance
,
sanctification
,
and
newnesse
of
life
:
and
therefore
it
is
as
absurd
for
any
to
imagine
,
that
they
shall
be
saued
continuing
in
their
ignorance
,
infidelitie
,
vnrepentancie
,
and
filthie
corruptions
,
as
it
is
for
a
man
to
thinke
that
he
shall
liue
to
be
old
,
and
yet
runneth
into
all
daungers
,
forsaketh
phisicke
yea
and
foode
also
whereby
his
life
should
be
sustained
.
For
the
spirituall
meanes
of
saluation
are
as
well
(
nay
much
more
)
contained
in
Gods
decree
,
as
the
corporall
meanes
of
preseruing
life
:
for
it
hath
been
heard-of
,
that
some
haue
liued
in
the
middest
of
daungers
,
and
in
the
absence
of
meate
,
for
a
long
time
;
but
it
was
neuer
heard
that
any
haue
attained
vnto
euerlasting
life
without
faith
,
repentance
,
and
sanctification
:
for
euen
the
thiefe
vpon
the
crosse
beleeued
in
Christ
,
and
shewed
the
fruites
of
his
faith
in
acknowledging
his
owne
sinne
reproouing
his
fellow
,
in
confessing
our
Sauiour
Christ
euen
then
when
his
Apostles
denied
and
forsooke
him
,
in
calling
vpon
his
name
and
desiring
by
his
meanes
euerlasting
life
.
§
.
Sect.
3
But
as
this
temptation
is
foolish
,
Sathans
temptation
grounded
vpon
the
vnchangeablenesse
of
Gods
decree
false
and
impious
.
so
also
it
is
false
;
for
whereas
he
saith
that
though
we
liue
in
our
sinnes
without
repentance
,
yet
we
may
be
elected
and
therefore
shall
be
saued
;
and
though
we
take
neuer
so
great
paines
in
Gods
seruice
,
and
most
carefully
indeauour
to
spend
our
liues
in
holinesse
and
righteousnesse
,
yet
we
may
be
reprobates
and
therefore
shall
bee
condemned
;
this
is
vtterly
vntrue
:
for
,
whomsoeuer
the
Lord
hath
ordained
to
euerlasting
life
,
those
also
he
hath
ordained
to
vse
the
meanes
whereby
they
may
be
saued
,
and
consequently
whosoeuer
carefully
vse
these
meanes
may
be
assured
of
their
saluation
,
whosoeuer
neglect
and
despise
these
meanes
they
manifestly
declare
that
they
are
not
in
the
number
of
the
elect
,
so
long
as
they
continue
in
their
neglect
and
contempt
:
for
the
end
and
the
meanes
tending
to
the
end
,
are
inseparably
ioyned
in
Gods
decree
;
so
that
they
who
vse
the
one
shall
obtaine
the
other
,
they
who
neglect
and
contemne
the
meanes
shall
neuer
attaine
vnto
the
end
.
The
end
of
Gods
election
two
fold
.
Eph.
1.5.6
.
Now
the
end
of
Gods
election
is
two
fould
.
The
chiefe
and
principall
is
his
owne
glorie
,
as
appeareth
Ephes.
1.5.6
.
Who
hath
predestinate
vs
to
bee
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
;
to
the
praise
of
the
glorie
of
his
grace
.
And
this
end
the
Lord
will
not
suffer
to
be
frustrate
:
for
his
glorie
shall
shine
in
all
his
elect
,
and
therefore
we
also
are
most
carefully
to
labour
that
we
may
further
this
end
;
for
the
more
that
the
praise
of
Gods
mercie
doth
shine
in
vs
,
the
better
assurance
we
haue
of
our
election
.
And
seeing
God
is
most
glorified
when
as
our
lights
shine
brightest
before
men
in
a
godly
and
christian
life
,
Mat.
6.16
.
1.
Pet.
2.21
.
therefore
let
vs
be
most
carefull
to
spend
our
time
in
holinesse
and
righteousnesse
,
that
thereby
we
may
glorifie
our
heauenly
father
,
and
also
make
our
owne
election
sure
;
Eph.
1.4
.
for
he
hath
chosen
vs
that
we
should
be
holy
,
and
therefore
if
we
be
holy
it
is
a
most
certaine
signe
that
he
hath
chosen
vs
.
The
second
end
of
Gods
election
.
The
second
end
of
Gods
election
is
the
saluation
of
his
elect
;
for
the
iust
accomplishing
whereof
,
he
hath
preordained
diuers
subordinate
causes
or
meanes
,
which
are
the
inseparable
effects
and
fruites
of
his
election
;
all
which
are
so
linked
one
with
another
,
as
that
the
precedent
meanes
is
the
cause
of
that
which
next
in
order
followeth
,
and
Gods
decree
the
cause
of
all
.
The
effects
of
Gods
election
,
which
are
the
subordinate
causes
or
meanes
of
our
saluation
,
are
principally
three
;
Vocation
,
Iustification
,
and
Sanctification
.
By
vocation
we
are
separated
from
the
world
,
made
members
of
the
Church
,
&
ingrafted
in
to
the
body
of
Christ
;
and
this
is
ordinarily
done
by
the
preaching
of
the
word
being
made
effectual
by
the
inward
operation
of
Gods
spirit
,
or
extraordinarily
by
some
other
meanes
,
or
immdiately
by
the
illumination
of
the
holy
Ghost
.
In
our
iustification
we
haue
the
pardon
and
remission
of
all
our
sinnes
by
vertue
of
Christs
merit
,
and
are
adorned
with
his
righteousnesse
imputed
vnto
vs
:
and
this
is
done
,
principally
by
God
himselfe
,
&
instrumentally
by
a
liuely
faith
.
Our
sanctification
consisteth
in
our
dying
to
sin
,
and
rising
vp
to
newnes
of
life
;
which
is
begun
,
increased
,
and
finished
in
vs
by
Gods
spirit
.
Whosoeuer
therefore
are
predestinate
to
saluation
,
they
also
are
effectually
called
,
that
is
separate
from
the
world
▪
and
ingrafted
into
the
body
of
Christ
;
and
this
they
attaine
vnto
by
diligent
and
attentiue
hearing
of
the
word
.
Whosoeuer
are
effectually
called
,
are
also
iustified
;
and
therefore
haue
obtained
a
true
and
liuely
faith
.
Whosoeuer
are
iustified
are
also
sanctified
,
that
is
,
die
vnto
their
sinnes
,
and
rise
againe
to
newnes
of
life
,
and
consequently
whosoeuer
are
still
meere
worldlings
and
no
true
members
of
Christs
bodie
(
as
all
those
are
who
make
no
conscience
of
hearing
Gods
word
diligently
,
reuerently
,
and
attentiuely
,
nor
of
treasuring
it
vp
in
their
hearts
)
they
are
not
truly
called
;
whosoeuer
haue
not
Christs
righteousnesse
and
obedience
imputed
and
applied
vnto
them
(
which
none
haue
that
are
destitute
of
a
true
and
fruitfull
faith
)
are
not
iustified
;
whosoeuer
liue
in
their
sinnes
,
without
repentance
,
without
any
earnest
desire
and
hartie
endeuour
of
seruing
the
Lord
in
holinesse
and
righteousnesse
of
life
are
not
sanctified
;
and
whosoeuer
are
not
called
,
iustified
and
sanctified
,
shall
neuer
be
saued
;
for
the
end
and
the
meanes
tending
thereunto
are
ioyned
together
in
Gods
predestination
.
So
that
where
the
one
is
,
there
the
other
is
;
where
the
one
neuer
is
,
there
the
other
shall
euer
be
wanting
.
And
therefore
as
by
our
sanctification
,
iustification
,
and
vocation
,
wee
may
certainly
conclude
that
we
are
elected
and
shall
be
saued
;
so
if
we
be
without
these
,
wee
may
as
certainly
inferre
that
wee
are
reiected
,
and
shall
be
condemned
if
wee
liue
and
die
in
this
state
.
Seeing
then
this
is
Gods
truth
,
let
not
Sathan
lull
vs
in
securitie
with
that
sophisticall
cauill
;
if
wee
be
elected
we
shall
be
saued
liue
how
wee
list
;
if
we
be
reprobates
wee
shall
be
condemned
,
be
we
neuer
so
earnest
in
labouring
after
godlinesse
:
for
these
principles
may
well
stand
together
,
it
is
impossible
that
the
elect
should
perish
,
and
as
impossible
also
that
any
who
beleeue
not
in
Christ
,
and
bring
not
foorth
the
fruites
of
their
faith
in
a
godly
and
Christian
life
should
bee
saued
;
it
cannot
bee
that
the
reprobate
should
attaine
vnto
euerlasting
happinesse
,
and
that
any
should
not
attaine
thereunto
,
who
desireth
and
endeuoureth
to
serue
and
feare
the
Lord
:
because
predestination
and
saluation
are
so
coupled
together
with
the
meanes
that
come
betweene
them
,
that
they
cannot
possibly
be
seuered
from
one
another
,
nor
the
meanes
from
either
of
them
,
nor
yet
amongst
themselues
;
euen
as
the
first
lincke
of
a
chaine
is
ioyned
with
the
last
by
those
which
are
betweene
them
,
and
these
which
are
in
the
middle
one
with
another
.
CHAP.
VI.
Sathans
temptations
whereby
he
moueth
the
weake
Christian
to
doubt
of
his
election
,
answered
.
§
.
Sect.
1
ANd
these
are
the
temptations
where
with
Sathan
assaulteth
the
worldling
:
The
causes
which
moue
Sathan
and
his
instruments
to
perswade
the
weake
Christian
to
doubt
of
his
election
.
but
if
he
haue
to
deale
with
a
true
Christian
,
who
is
indeede
elected
of
God
,
and
sheweth
the
fruites
of
his
election
,
by
desiring
and
endeuouring
to
serue
the
Lord
in
holinesse
and
righteousnes
,
then
he
perswadeth
him
to
doubt
of
his
election
,
and
to
hang
as
it
were
wauering
in
the
ayre
,
sometime
lifted
vp
with
hope
,
sometime
deiected
and
cast
downe
with
feare
,
till
at
last
he
being
wearie
and
tired
with
his
doubtful
thoughts
,
and
hauing
no
where
to
rest
himselfe
,
is
swallowed
vp
of
desperation
:
like
vnto
a
sillie
bird
which
flieth
ouer
the
maine
Ocean
,
and
one
while
hopeth
to
attaine
vnto
the
land
,
another
while
feareth
seeing
no
place
where
to
light
,
till
at
last
being
so
weary
that
she
can
flie
no
further
,
she
falleth
downe
and
is
drowned
in
the
sea
.
So
these
one
while
hope
,
and
soone
after
finding
their
owne
infirmities
,
and
not
seeing
where
they
may
rest
their
wauering
minds
,
doubt
and
feare
,
till
at
last
through
wearinesse
they
sinke
downe
and
are
swallowed
vp
in
the
gulfe
of
desperation
,
where
they
are
drowned
and
destroyed
,
if
it
doe
not
please
the
Lord
to
lift
them
vp
again
,
and
to
shew
them
the
firme
Rock
Iesus
Christ
,
whereupon
they
may
rest
their
wearie
mindes
and
refresh
their
fainting
soules
;
which
hee
alwaies
doth
perfourme
to
those
that
belong
to
his
election
;
for
it
is
impossible
that
any
of
them
should
perish
,
though
Sathan
and
all
the
power
of
hell
seeke
their
ruine
and
destruction
.
But
at
this
marke
Sathan
aimeth
though
hee
neuer
hitteth
it
,
and
though
he
neuer
finally
preuaile
,
yet
to
this
doubting
,
and
in
the
end
despairing
,
he
laboureth
to
perswade
the
true
Christian
;
neither
doth
hee
content
himselfe
with
the
forces
of
his
owne
temptations
,
but
he
ioyneth
with
him
the
world
,
which
is
as
readie
as
Sathan
himselfe
to
oppugne
the
certaintie
of
our
election
,
and
our
owne
trayterous
flesh
which
is
easily
moued
to
doubting
and
despaire
,
when
as
it
seeth
nothing
in
it selfe
whereupon
it
may
rest
.
In
the
world
he
maketh
his
choise
not
of
sillie
ignorant
men
,
but
of
the
most
subtill
Sophisters
and
learned
Doctors
,
the
true
successors
of
the
Scribes
and
Pharisies
,
euen
the
whole
rabble
of
the
Popish
clergie
;
who
stand
on
Sathans
part
stoutly
fighting
his
battailes
,
being
perswaded
and
ouercome
by
that
temptation
which
our
Sauiour
Christ
withstood
,
All
this
will
I
giue
thee
.
For
to
what
end
(
I
pray
you
)
doe
these
great
Doctors
so
stifly
stand
in
the
defence
of
Sathans
cause
,
perswading
men
might
and
maine
to
doubt
of
their
election
,
and
consequently
of
their
saluation
?
Surely
that
by
emptying
mens
minds
of
all
true
comfort
,
they
may
fill
their
own
chests
,
and
get
the
treasures
of
the
earth
into
their
possessions
.
For
when
the
weake
conscience
wauereth
and
doubteth
of
his
election
,
and
not
finding
any
true
consolation
whereupon
it
may
rest
,
commeth
vnto
them
for
some
comfort
and
better
assurance
;
they
behaue
themselues
like
vnto
vngracious
Surgeons
,
who
intending
to
make
a
pray
of
their
patients
,
and
to
get
their
gains
out
of
their
pains
and
tortures
,
do
one
day
heale
,
and
the
next
day
hinder
the
cure
,
making
the
wound
worse
than
it
was
when
they
took
it
in
hand
,
til
at
last
they
haue
so
poysoned
the
sore
that
it
is
past
their
cure
,
whereas
they
could
easily
haue
healed
it
,
if
they
had
not
regarded
their
profit
more
than
their
own
credit
,
or
their
patients
health
:
or
like
vnto
deceitfull
Lawyers
,
who
somtimes
speake
in
their
clients
cause
,
and
sometimes
betray
it
,
going
about
in
a
tedious
circuit
,
whereas
the
direct
way
lieth
open
before
them
,
that
so
their
clients
cause
being
made
more
doubtfull
&
tedious
,
&
themselues
impatient
of
delaies
,
are
faine
to
double
and
trebble
their
fees
,
and
yet
oftentimes
to
no
purpose
,
because
the
more
they
receiue
,
the
fitter
they
thinke
them
to
be
their
perpetuall
Clients
.
So
doe
these
Popish
Chirurgeons
and
Romish
counsailers
deale
with
their
Pacient
and
Client
;
for
shewing
his
wounded
conscience
,
and
desiring
some
comfort
at
their
hands
,
they
will
not
make
any
soueraigne
salue
of
the
simples
which
they
might
gather
out
of
Gods
word
,
whereby
he
might
soone
be
healed
,
for
then
their
cure
,
and
consequently
their
gaines
were
at
an
ende
:
but
they
holde
him
in
suspense
,
and
increase
his
disease
of
doubting
,
applying
thereunto
poysons
in
stead
of
salues
,
whereby
at
last
his
wound
is
made
desperate
.
Thou
canst
not
(
will
they
say
)
attaine
vnto
any
certaine
assurance
of
thine
election
,
for
that
were
fond
presumption
;
but
thou
art
to
hope
well
:
and
that
thou
maist
confirme
thy
hope
,
thou
must
make
vowes
and
goe
on
pilgrimage
,
to
inuocate
and
offer
vnto
these
and
these
saints
,
thou
must
doe
these
workes
of
supererogation
,
build
such
a
Monastery
,
repaire
such
a
Church
,
giue
so
much
money
to
such
a
Cloister
,
buie
these
Indulgences
,
whereby
thou
maist
receiue
pardon
for
thy
sinnes
;
and
for
more
surety
sake
,
thou
shalt
at
thy
death
bequeath
so
much
money
to
the
Priests
,
for
Masses
,
Trentals
and
Dirges
,
that
if
it
happen
thou
goe
into
Purgatorie
,
thou
maist
speedely
be
deliuered
:
but
all
this
while
they
speake
not
a
word
of
Gods
vndeserued
grace
and
free
election
,
not
a
syllable
of
Christs
death
and
satisfaction
for
our
sinnes
;
no
,
this
were
too
soueraigne
a
salue
,
and
would
too
soone
heale
the
wounded
conscience
,
and
so
marre
the
market
of
these
mount-bankes
,
making
their
Vowes
,
Pilgrimages
,
Masses
,
Dirges
,
Indulgences
,
and
other
trumpery-ware
not
worth
the
cheapning
.
§
.
Sect.
2
But
let
vs
consider
the
state
of
the
question
betweene
vs
and
Sathan
,
with
his
Doctors
and
Proctors
,
The
state
of
this
question
betweene
the
Christian
and
Sathan
with
his
assistants
.
whom
he
feeth
with
worldly
riches
to
pleade
his
cause
.
We
hold
that
a
man
truly
conuerted
,
indued
with
a
liuely
faith
and
sanctified
,
may
ordinarily
be
assured
that
he
is
the
child
of
God
,
elected
to
saluation
:
but
they
affirme
that
it
is
presumption
for
such
to
haue
any
certaine
assurance
hereof
,
vnlesse
it
be
by
extraordinary
reuelation
;
he
may
hope
indeede
that
he
is
elected
and
shall
be
saued
,
but
this
hope
must
he
tempered
with
feare
,
and
mixt
with
doubting
;
and
this
doubting
they
call
humilitie
,
which
they
doe
not
account
an
infirmitie
,
but
rather
a
vertue
which
doth
commend
their
faith
,
esteeming
firme
assurance
to
be
but
hereticall
confidence
and
damnable
presumption
,
and
pronouncing
him
accursed
in
their
councell
of
Trent
,
who
affimeth
that
we
are
to
beleeue
without
doubting
the
remission
of
our
owne
sinne
and
euerlasting
life
in
particular
.
And
because
they
cannot
but
confesse
,
that
doubting
and
beleeuing
,
in
themselues
are
opposed
one
against
another
;
they
teach
,
that
their
faith
is
assured
of
Gods
mercy
and
Christs
merits
,
as
in
themselues
infinite
and
sufficient
;
but
it
doubteth
(
in
respect
of
our
vnworthinesse
and
manifold
imperfections
)
to
apply
them
particularly
vnto
our selues
:
so
that
when
we
looke
vpon
God
and
Christ
,
there
is
cause
of
firme
assurance
,
but
when
we
looke
vpon
our selues
,
there
is
nothing
but
matter
of
doubting
,
there
is
in
deed
some
place
left
to
their
staggering
hope
,
but
none
to
assurance
of
faith
:
as
though
our
faith
were
grounded
on
our
owne
worthinesse
,
and
not
vpon
Gods
free
mercy
and
Christs
merits
;
and
as
though
resting
vpon
these
alone
,
it
could
not
haue
certaine
assurance
of
our
election
and
saluation
,
notwithstanding
our
vnworthinesse
and
corruptions
.
But
let
vs
arme
our selues
against
this
their
doctrine
,
which
containeth
nothing
else
but
principles
whereupon
sathan
may
ground
his
temptations
,
whereby
he
perswadeth
vs
first
to
doubting
,
and
afterwards
to
despairing
of
our
election
and
saluation
;
for
when
the
troubled
conscience
hath
no
other
assurance
of
Gods
loue
and
his
owne
election
,
but
that
which
is
gathered
from
his
owne
worthinesse
and
workes
,
he
still
doubteth
whether
yet
he
be
worthy
,
or
haue
fulfilled
the
measure
of
workes
required
;
and
then
further
examining
himselfe
to
cleare
his
doubt
,
and
finding
his
best
workes
exceeding
imperfect
,
and
that
his
sinnes
and
corruptions
are
innumerable
,
then
is
his
conscience
set
vpon
the
racke
,
and
his
soule
plunged
into
deepe
despaire
,
hauing
no
other
stay
but
the
broken
staffe
of
his
owne
righteousnesse
,
which
most
deceiueth
him
when
he
most
trusteth
to
it
.
§
.
Sect.
3
And
that
we
may
be
confirmed
against
sathans
temptations
,
The
points
to
be
considered
of
in
this
controuersie
.
and
the
subtill
sophistrie
of
these
his
Doctors
,
I
will
handle
this
poynt
at
large
,
and
will
plainely
proue
,
first
,
that
the
childe
of
God
being
conuerted
,
iustified
and
sanctified
,
may
be
certainely
assured
of
his
particular
election
,
and
that
without
any
speciall
reuelation
after
an
ordinarie
manner
.
Secondly
,
I
will
shew
the
meanes
whereby
we
may
attaine
vnto
this
assurance
;
and
the
infallible
signes
of
our
election
.
Lastly
,
I
will
answere
such
obiections
as
are
made
against
it
by
sathan
and
his
adherents
.
That
we
may
be
certainly
assured
of
our
election
,
proued
by
the
testimonies
of
the
Scriptures
.
Concerning
the
first
,
namely
,
that
we
may
be
certainely
assured
of
our
election
and
saluation
,
it
may
be
proued
by
testimonies
of
Scriptures
,
and
also
by
infallible
reasons
grounded
vpon
them
.
For
we
must
not
thinke
that
we
can
haue
this
assurance
,
by
ascending
into
heauen
,
and
there
searching
into
Gods
secret
decree
,
but
we
must
gather
it
out
of
Gods
word
,
wherein
the
Lord
hath
reuealed
his
will
vnto
vs
:
and
in
regard
hereof
,
though
Gods
will
in
it selfe
be
secret
,
so
that
we
may
aske
who
hath
knowne
the
will
of
the
Lord
?
1.
Cor.
2.16
.
yet
seeing
the
Lord
hath
reuealed
his
hidden
will
in
his
word
,
we
may
say
with
Paul
,
that
we
haue
knowne
the
minde
of
Christ
.
Now
this
knowledge
of
Gods
will
concerning
our
election
,
is
not
to
be
gathered
out
of
the
lawe
,
as
the
Papists
would
haue
it
;
for
by
reason
of
the
condition
annexed
to
the
promise
of
euerlasting
life
(
Doe
this
and
liue
)
it
leaueth
our
consciences
in
perpetuall
doubting
,
nay
,
rather
in
vtter
desperation
,
because
we
knowe
that
we
are
farre
from
the
exact
obedience
thereof
:
but
out
of
the
gracious
promises
of
the
Gospell
,
The
couenant
of
grace
made
to
assure
vs
of
our
election
.
freely
made
to
euery
one
who
beleeueth
,
without
any
condition
of
our
owne
workes
and
worthinesse
.
And
therefore
if
wee
beleeue
the
promises
of
the
Gospell
made
in
Christ
,
we
may
be
assured
of
our
election
and
saluation
,
though
in
our selues
we
are
miserable
sinners
,
who
haue
transgressed
all
Gods
commaundements
:
for
the
couenant
and
promises
of
God
made
to
Abraham
and
his
seede
,
was
not
through
the
lawe
,
but
through
the
righteousnesse
of
faith
,
as
it
is
Rom
4.13
.
and
therefore
it
is
by
faith
,
that
it
might
come
by
grace
,
and
the
promise
might
be
sure
,
not
in
selfe
onely
,
and
in
respect
of
the
sufficiencie
of
Gods
mercie
and
Christs
merits
,
as
the
Papists
dreame
;
but
to
all
the
seede
,
that
is
,
to
all
that
beleeue
,
and
be
the
children
of
Abraham
,
who
was
the
father
of
the
faithfull
both
Iew
and
Gentill
.
For
otherwise
we
should
haue
no
better
assurance
of
saluation
by
the
Gospell
than
by
the
Law
;
for
euen
the
promise
of
the
Law
was
most
sure
in
it selfe
and
on
Gods
part
,
yet
not
sure
to
vs
who
could
not
perfourme
the
condition
:
and
therefore
the
Lord
made
a
new
couenant
,
not
of
workes
but
of
grace
,
onely
on
the
condition
of
faith
;
that
so
the
promise
might
be
sure
,
not
onely
in
it selfe
and
on
Gods
behalf
,
but
also
vnto
vs
who
are
Abrahams
seede
,
that
is
,
true
beleeuers
,
as
appeareth
Rom.
4.16
.
And
this
also
notably
appeareth
Heb.
6.17.18
.
where
the
Apostle
saith
,
Rom.
4.16
.
Heb.
6.17.18
.
that
God
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
stablenes
of
his
counsaile
,
bound
himselfe
by
an
oath
,
18.
That
by
two
immutable
things
wherein
it
is
impossible
that
God
should
lie
,
wee
might
haue
strong
consolation
,
which
haue
our
refuge
to
hold
fast
the
hope
that
is
set
before
vs
,
19.
Which
we
haue
as
an
anchor
of
the
soule
both
sure
and
stedfast
.
In
which
words
the
Apostle
plainly
sheweth
,
that
the
Lord
hath
added
his
oath
to
his
promise
,
not
to
the
end
that
in
it self
it
should
be
confirmed
,
or
needed
any
confirmation
on
Gods
part
(
for
his
bare
word
is
yea
and
Amen
,
so
infallible
and
sure
,
that
though
heauen
and
earth
passe
away
and
perish
,
yet
not
one
iot
or
title
of
his
word
shall
faile
till
all
things
be
fulfilled
)
but
to
the
end
that
we
to
whom
the
promises
are
made
,
Mat.
5.18
.
might
be
assured
of
the
stablenesse
of
his
counsaile
,
and
thereby
receiue
strong
consolation
,
and
might
rest
our
soules
in
the
tempests
of
temptations
vpon
firme
hope
,
as
it
were
vpon
a
stedfast
and
sure
anchor
.
Now
what
stabilitie
,
what
strong
consolation
,
what
stedfastnesse
of
hope
,
if
wee
are
still
vncertaine
of
our
election
,
sometimes
hoping
,
as
when
wee
looke
vpon
Gods
mercie
and
Christs
merits
,
and
sometimes
doubting
,
as
when
wee
looke
vpon
our
owne
sinnes
and
vnworthinesse
?
For
what
is
this
but
to
be
shaken
from
our
anchor
hold
,
and
to
be
tossed
vp
and
downe
with
the
waues
of
doubting
,
till
at
last
wee
dash
against
the
rockes
of
despaire
,
and
so
make
shipwrack
of
our
soules
?
§
.
Sect.
4
And
thus
you
see
that
the
couenant
of
grace
was
therefore
made
with
vs
,
Particular
testimonies
prouing
this
point
.
that
wee
might
be
assured
of
our
election
,
and
that
the
whole
Gospell
is
nothing
els
but
Gods
ambassage
,
whereby
he
certifieth
vs
of
his
free
and
vndeserued
loue
in
Iesus
Christ
:
but
let
vs
further
consider
of
some
speciall
testimonies
whereby
this
assurance
is
confirmed
.
Rom.
5.1
.
it
is
said
,
Rom.
5.1
.
that
being
iustified
by
faith
,
wee
haue
peace
towards
God
through
our
Lord
Iesus
Christ
.
But
what
peace
can
we
haue
,
if
wee
be
not
assured
of
our
election
,
but
haue
our
mindes
distracted
and
racked
betweene
faith
and
doubting
,
hope
and
despaire
?
Rom.
8.38
.
the
Apostle
professeth
,
Rom.
8.38
.
that
he
is
perswaded
that
neither
death
nor
life
,
nor
angels
,
nor
principalities
,
&c.
nor
any
other
creature
should
be
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
.
It
is
true
(
wil
the
tempter
say
)
that
Paul
had
this
assurance
of
his
election
and
saluation
,
but
it
was
by
some
speciall
reuelation
,
and
nor
ordinarily
;
and
therefore
it
followeth
not
hereof
that
euery
particular
Christian
can
haue
this
assurance
.
I
answere
,
that
the
Apostle
groundeth
not
his
faith
on
reuelations
in
that
place
,
but
on
a
foundation
common
to
him
with
all
true
Christians
,
namely
on
the
death
of
Christ
,
vers.
32.
Vers.
23.33.34
.
on
Gods
free
iustification
,
ver.
33.
and
vpon
Christs
intercession
,
ver.
34.
and
from
hence
hee
confirmeth
his
and
our
resolution
,
that
nothing
should
separate
vs
from
the
loue
of
Christ
,
vers.
35.
from
the
loue
of
God
in
him
.
Whosoeuer
therefore
with
Paul
beleeueth
that
Christ
died
for
him
,
that
God
freely
iustifieth
him
through
Christs
merits
,
and
that
our
Sauiour
fitteth
at
the
right
hand
of
his
Father
to
make
intercession
for
him
,
he
may
be
assured
of
Gods
loue
,
and
consequently
of
his
election
.
Secondly
,
Paul
speaketh
this
not
of
himselfe
alone
,
but
also
of
all
the
faithfull
,
and
therefore
he
vseth
the
plurall
number
,
I
am
perswaded
that
nothing
shall
be
able
to
separate
vs
.
So
Eph.
3.12
.
the
Apostle
saith
,
that
wee
haue
through
Christ
boldnesse
and
entrance
with
confidence
by
faith
in
him
.
Eph.
3.12
.
Heb.
4.16
.
and
10.22
.
And
Heb.
4.16
.
he
exhorteth
vs
to
goe
boldly
vnto
the
throne
of
grace
,
that
wee
may
receiue
mercie
&c.
And
chap.
10.22
.
Let
vs
draw
neere
with
a
true
heart
in
assurance
of
faith
,
&c.
But
I
would
faine
know
what
entrance
with
confidence
,
what
boldnesse
and
assurance
of
faith
,
when
we
draw
neere
vnto
God
,
and
present
our selues
before
his
throne
of
maiestie
,
if
we
remaine
doubtfull
of
his
loue
and
our
election
?
So
Heb.
6.19
.
he
saith
that
our
hope
is
a
sure
and
stedfast
anchor
of
the
soule
;
Heb.
6.19
.
but
what
certaintie
or
stedfastnes
is
there
in
it
,
if
it
wauer
and
stagger
through
doubtfulnes
,
so
often
as
wee
looke
vpon
our
sinnes
and
vnworthinesse
?
The
Apostle
Peter
also
doth
tell
vs
,
that
the
trust
which
we
haue
through
Iesus
Christ
must
be
perfect
,
1.
Pet.
1.13
.
that
is
,
entire
and
perpetuall
,
till
we
enioy
the
thing
which
we
hope
for
,
1.
Pet.
1.13
.
And
2.
Pet.
1.10
,
he
exhorteth
vs
to
vse
all
diligence
that
we
may
make
our
calling
and
election
sure
:
which
if
we
could
not
doe
,
he
should
perswade
vs
to
the
vndertaking
of
a
needelesse
labour
.
Nay
he
plainely
assureth
vs
,
that
if
we
doe
these
things
(
to
wit
if
we
ioyne
vertue
with
our
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
brotherly
kindnesse
,
and
with
brotherly
kindnesse
loue
)
we
shall
neuer
fall
;
because
these
are
effects
and
vndoubted
signes
of
our
election
.
And
the
Apostle
Iohn
would
not
haue
it
a
matter
doubtfull
,
whether
we
are
elected
and
shall
be
saued
or
no
;
but
certainely
knowne
and
vndoubtedly
beleeued
:
and
therefore
he
aimeth
principally
at
this
marke
,
and
propoundeth
this
as
the
chiefe
end
of
his
epistle
,
namely
to
shew
how
we
might
know
ordinarily
,
and
be
fully
assured
that
we
are
beloued
of
God
,
1.
Ioh.
3.14
.
elected
,
and
shall
be
saued
.
So
1.
Ioh.
3.14
.
We
know
that
we
are
translated
from
death
to
life
because
we
loue
the
brethren
.
And
therefore
in
the
latter
end
of
his
epistle
he
saith
,
that
he
had
written
it
to
this
end
,
that
we
might
know
that
we
haue
eternall
life
.
chap.
5.13
.
and
5.13
.
Seeing
then
the
Scriptures
doe
commend
vnto
vs
a
stedfast
and
assured
faith
,
whereby
we
particularly
are
assured
and
perswaded
of
our
election
and
saluation
,
notwithstanding
our
sinnes
and
vnworthinesse
:
therefore
let
not
the
tempter
perswade
vs
to
cast
away
this
certaine
perswasion
,
and
to
wauer
in
doubting
;
but
let
vs
say
with
the
Apostle
Paul
2.
Tim.
1.12
,
2.
Tim.
1.12
.
Though
I
am
vnworthie
yet
I
know
whom
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
to
him
.
§
.
Sect.
5
But
against
that
which
hath
been
said
the
tempter
obiecteth
,
An
obiection
grounded
vpon
the
indefinitnesse
of
Gods
promises
answered
.
that
the
promises
of
the
Gospell
are
generall
and
indefinit
,
and
therefore
no
man
can
gather
out
of
them
any
certaine
assurance
of
his
particular
election
.
I
answere
that
this
consequence
is
false
:
for
out
of
a
generall
and
indefinit
proposition
,
we
may
truely
and
by
the
lawes
of
reason
gather
and
inferre
a
particular
conclusion
,
though
not
contrariwise
.
For
example
,
if
I
thus
conclude
;
all
men
are
reasonable
creatures
:
but
I
am
a
man
;
therefore
I
am
a
reasonable
creature
:
it
is
rightly
and
truely
inferred
.
Though
therefore
the
promises
of
the
Gospell
be
contained
in
generall
propositions
,
yet
may
euery
faithfull
man
as
certainely
conclude
,
that
they
belong
vnto
him
,
as
if
they
were
particularly
applied
vnto
him
by
name
.
Ioh.
3.16
.
For
when
the
Lord
by
his
ambassadors
maketh
this
generall
proposition
in
the
preaching
of
the
word
;
whosoeuer
truely
beleeue
in
Christ
,
they
are
all
elected
vnto
euerlasting
life
;
the
faithfull
hearer
maketh
this
assumption
in
his
minde
,
but
I
by
the
grace
of
God
,
and
by
the
preaching
of
his
word
made
effectuall
by
his
spirit
,
haue
a
true
faith
begotten
in
me
,
whereby
I
beleeue
in
Christ
my
Sauiour
;
and
therefore
Gods
promise
of
life
and
saluation
belongeth
vnto
me
.
And
thus
also
doth
the
conscience
of
man
out
of
the
generall
curses
of
the
law
conclude
that
he
is
accursed
;
for
when
the
law
deliuereth
this
proposition
in
generall
,
Cursed
is
euery
one
who
abideth
not
in
all
things
which
are
written
in
the
booke
of
the
law
to
doe
them
;
Deut.
27.26
.
Gal.
3.10
.
euery
particular
man
maketh
this
assumption
in
his
owne
conscience
,
but
I
haue
not
continued
in
all
to
doe
it
,
nay
in
stead
of
doing
all
,
I
haue
neglected
all
,
in
sted
of
continuing
in
obedience
,
I
haue
been
continually
disobedient
,
in
sted
of
doing
the
duties
commaunded
,
I
haue
committed
the
sinnes
forbidden
,
and
therefore
by
the
sentence
of
the
law
I
am
accursed
.
So
that
though
both
the
threatnings
of
the
law
,
and
the
promises
of
the
Gospell
be
generall
and
indefinit
,
yet
doth
euery
mans
conscience
truely
informed
by
Gods
word
,
gather
out
of
them
most
certaine
particular
conclusions
.
§
.
Sect.
6
But
here
the
tempter
will
obiect
further
;
That
we
may
be
assured
that
we
are
the
faithfull
,
vnto
whom
the
promises
of
the
Gospell
are
made
.
it
is
true
indeede
that
euery
faithfull
man
,
may
apply
the
generall
promises
of
the
Gospell
vnto
himselfe
,
but
all
the
question
is
whether
thou
canst
know
that
thou
hast
faith
or
no
,
seeing
many
who
continue
in
their
infidelitie
,
bragge
most
of
their
faith
.
I
answere
that
it
cannot
be
denied
but
that
many
are
deceiued
,
by
contenting
themselues
with
their
carnall
securitie
,
in
stead
of
a
liuely
faith
;
but
hence
it
followeth
not
,
that
because
many
are
deceiued
with
an
opinion
of
faith
,
therefore
those
that
beleeue
indeede
cannot
be
assured
that
they
haue
faith
;
no
more
then
this
followeth
,
some
men
dreame
that
they
are
rich
,
and
are
not
so
indeede
when
they
awake
,
therefore
no
man
knoweth
whether
he
be
rich
or
no
;
for
what
is
their
secure
opinion
,
but
an
idle
dreame
of
their
owne
braines
,
which
hath
no
warrant
out
of
Gods
word
?
where
as
faith
certainely
and
euidently
perswadeth
,
and
like
a
candle
doth
not
only
manifest
other
things
,
but
also
it selfe
appeareth
by
his
owne
light
.
So
that
as
a
man
who
seeth
and
feeleth
the
fier
and
the
heate
thereof
,
doth
certainly
know
that
hee
seeth
and
feeleth
it
,
so
he
that
beleeueth
in
Christ
doth
know
that
he
beleeueth
indeede
:
yea
as
much
more
certaine
is
this
knowledge
,
as
the
knowledge
of
faith
grounded
vpon
Gods
word
which
is
infallible
,
is
more
certaine
than
the
knowledge
of
the
senses
,
which
are
often
deceiued
.
Furthermore
if
we
could
not
be
assured
that
we
haue
faith
,
then
to
what
purpose
serues
the
admonition
of
the
Apostle
2.
Cor.
13.5
.
2.
Cor.
13.5
.
Try
your selues
whether
you
are
in
the
faith
,
examine
your selues
:
know
you
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
except
ye
be
reprobates
?
In
which
words
the
Apostle
plainely
implieth
,
that
we
may
know
that
we
haue
a
true
and
liuely
faith
,
or
els
this
triall
and
examination
were
vaine
:
nay
hee
plainely
saith
that
we
may
know
that
Christ
is
in
vs
,
except
we
be
reprobates
,
and
consequently
that
we
haue
faith
;
for
this
onely
is
the
hand
whereby
we
apply
Christ
vnto
vs
and
all
his
benefits
.
1.
Cor.
11.28
.
So
1.
Cor.
11.28
.
the
Apostle
willeth
vs
to
examine
our selues
before
we
come
to
the
Lords
table
,
that
so
we
be
not
vnworthie
guests
;
in
which
examination
the
chiefe
thing
which
we
are
to
respect
,
is
whether
we
haue
a
true
faith
;
for
this
is
the
mouth
of
the
soule
,
whereby
we
feede
vpon
the
body
and
blood
of
our
Sauiour
Christ
;
and
therefore
vnlesse
we
can
know
whether
we
haue
faith
when
we
are
truely
indued
therewith
,
this
admonition
of
the
Apostle
were
to
no
purpose
;
neither
can
we
haue
any
assurance
to
our
owne
soules
,
that
we
are
worthie
guests
of
the
Lords
table
,
and
consequently
we
rest
doubtfull
whether
we
receiue
the
Sacrament
to
our
spirituall
good
and
saluation
,
or
to
our
iudgement
and
condemnation
.
Thirdly
,
we
are
assured
of
this
by
Gods
word
that
whatsoeuer
is
not
done
of
Rom.
14.23
.
faith
is
sinne
.
Rom.
14.23
.
Heb.
11.6
.
And
without
faith
it
is
impossible
to
please
God
Heb.
11.6
.
If
therefore
we
cannot
be
assured
that
we
haue
faith
,
we
can
haue
no
assurance
that
our
best
actions
,
our
calling
vpon
Gods
name
,
our
hearing
of
his
word
,
and
all
other
duties
of
pietie
and
iustice
,
are
any
better
than
sinnes
and
odious
in
Gods
sight
:
whereof
it
must
needes
follow
that
these
actions
,
how
good
so
euer
in
themselues
,
will
be
done
of
vs
in
doubting
,
because
we
know
not
whether
they
be
done
in
faith
;
and
being
done
doubtingly
they
become
sinnes
indeede
,
and
therefore
displeasing
in
Gods
sight
.
Lastly
,
if
I
can
know
whether
I
beleeue
a
man
vpon
his
word
,
and
whether
I
trust
and
rely
my selfe
vpon
his
promise
or
no
;
why
may
I
not
much
more
know
whether
I
beleeue
Gods
gracious
promises
made
vnto
all
repentant
sinners
,
and
amongst
the
rest
vnto
my selfe
,
namely
,
that
for
the
obedience
and
merits
of
Christ
,
I
shall
haue
remission
of
my
sinnes
and
euerlasting
life
?
seeing
this
faith
is
not
out
of
our selues
,
but
a
gift
of
God
wrought
in
vs
by
his
holy
spirit
,
which
is
not
idle
in
vs
,
for
it
pu●ifieth
the
heart
,
and
worketh
by
loue
;
it
mooueth
vs
to
hate
and
flie
from
those
sinnes
we
haue
loued
,
and
to
imbrace
and
loue
that
holinesse
and
righteousnesse
of
life
which
heretofore
hath
been
loathsome
vnto
vs
.
As
therefore
the
fier
is
knowne
by
his
heate
,
the
sunne
by
the
light
,
the
good
tree
by
his
fruites
,
so
when
our
cold
hearts
are
inflamed
with
the
loue
of
God
,
and
a
feruent
zeale
of
his
glorie
,
when
our
blinde
vnderstandings
are
inlightned
with
the
knowledge
of
God
,
and
of
the
true
religion
,
when
we
bring
forth
the
fruites
of
our
profession
in
a
godly
and
christian
life
,
then
may
we
certainely
know
that
we
are
indued
with
a
true
and
liuely
faith
.
§
.
Sect.
7
But
here
the
tempter
will
take
occasion
to
perswade
the
weake
christian
and
the
troubled
conscience
,
A
temptation
grounded
vpon
our
assurance
of
faith
,
answered
.
that
he
hath
no
faith
,
seeing
he
doth
not
certainely
know
that
he
hath
it
,
nor
discerneth
these
signes
and
fruites
of
faith
in
himselfe
.
To
this
suggestion
we
are
to
answere
,
that
we
doe
not
say
that
the
weake
christian
may
be
assured
at
all
times
,
that
he
hath
faith
by
his
present
sense
;
for
first
when
we
are
newly
conuerted
,
and
the
seedes
of
faith
are
sowne
in
our
hearts
,
we
doe
not
presently
discerne
it
;
but
as
the
corne
which
is
cast
into
the
ground
,
is
for
a
time
couered
and
after
springeth
vp
the
blade
,
and
then
the
eare
;
so
faith
being
sowen
in
our
hearts
,
which
first
like
fallow
grounds
are
plowed
vp
,
and
as
it
were
harrowed
and
broken
with
the
threatnings
of
the
law
,
and
apprehension
of
Gods
anger
due
vnto
our
sinnes
,
doth
in
the
time
of
our
humiliation
and
contrition
,
lie
couered
so
as
we
cannot
discerne
it
,
till
being
more
and
more
watered
with
the
water
of
the
spirit
,
and
the
heauenly
promises
of
the
Gospell
,
which
in
the
preaching
of
the
word
,
like
sweete
dewes
and
pleasant
showers
distill
vpon
it
,
it
sendeth
forth
the
blade
,
namely
an
holy
desire
and
earnest
indeauour
to
serue
God
,
and
afterwards
the
fruite
,
euen
a
plentifull
haruest
in
godlinesse
and
righteousnesse
of
life
.
And
secondly
,
sometime
after
that
faith
is
begun
in
vs
,
and
we
haue
seene
the
frutes
thereof
to
our
comfort
,
it
is
after
hid
from
vs
againe
,
as
when
either
we
wounde
our
conscience
by
committing
some
grieuous
sinne
against
knowledge
wittingly
and
willingly
,
or
when
it
pleaseth
the
Lord
to
exercise
vs
in
the
spirituall
conflict
of
temptations
;
for
then
sometimes
it
commeth
to
passe
that
our
faith
for
a
time
lieth
hid
vnder
the
ashes
of
our
corruptions
;
and
the
cloude
of
our
sinnes
,
and
the
apprehension
of
Gods
anger
,
doth
so
ouershadow
the
eyes
of
our
vnderstanding
that
we
cannot
discerne
the
beames
of
Gods
loue
and
fauour
shining
vpon
vs
;
although
when
the
conflict
is
ended
,
our
faith
againe
flameth
out
in
the
loue
of
God
,
and
zeale
of
his
glorie
,
and
the
louing
countenance
of
the
Lord
shineth
graciously
vpon
vs
when
these
cloudes
of
temptations
are
ouerpast
.
And
therefore
though
we
do
not
certainely
know
our
faith
by
the
fruites
therof
,
either
soone
after
our
conuersion
,
or
in
the
time
of
temptation
,
yet
this
must
not
discourage
vs
,
because
these
are
no
fit
times
to
iudge
thereof
:
onely
when
we
want
this
knowledge
and
full
assurance
,
let
vs
vse
all
good
meanes
ordained
of
God
that
we
may
attaine
thereunto
if
we
neuer
had
it
;
or
recouer
and
againe
renew
it
,
if
after
we
haue
once
had
it
,
we
lose
the
sense
and
feeling
thereof
,
either
by
falling
into
hainous
sinnes
,
or
by
the
violence
of
Sathans
temptations
.
CHAP.
VII
.
That
we
may
be
assured
of
our
election
,
prooued
by
diuers
arguments
.
§
.
Sect.
1
ANd
thus
haue
I
shewed
by
plaine
testimonies
of
scriptures
,
First
,
because
the
Gospell
manifestly
sheweth
that
we
are
elected
.
that
we
may
infallibly
be
assured
of
our
election
;
now
I
will
also
prooue
the
same
by
strong
arguments
,
drawne
from
the
same
fountaine
.
First
therefore
we
may
thus
reason
;
Whatsoeuer
is
manifestly
shewed
vnto
vs
in
the
Gospel
,
that
we
are
bound
to
beleeue
,
and
of
that
we
may
be
assured
:
but
it
is
manifestly
declared
in
the
Gospel
,
that
wee
are
elected
vnto
euerlasting
life
:
and
therefore
we
are
bound
to
beleeue
it
,
and
may
be
assured
that
we
are
elected
.
The
proposition
or
first
part
of
this
reason
containeth
two
branches
:
the
first
is
,
that
we
are
bound
to
beleeue
whatsoeuer
the
Gospell
reuealeth
;
the
second
,
that
we
may
be
assured
of
it
;
both
which
are
euident
truths
.
For
that
which
Christ
commandeth
,
that
wee
are
bound
to
perfourme
:
but
he
commandeth
vs
to
beleeue
the
Gospell
,
Mar.
1.15
.
Repent
and
beleeue
the
Gospell
.
Mark
.
1.15
.
1.
Ioh.
3.23
.
So
this
is
his
commandement
that
we
beleeue
&c.
1.
Ioh.
3.23
.
The
breach
of
which
commandement
is
punished
with
euerlasting
death
.
For
he
that
will
not
beleeue
shall
be
damned
,
as
it
is
Mar.
Mar.
16.16
.
16.16
.
And
as
we
are
bound
to
beleeue
it
,
so
wee
may
also
come
to
be
assured
thereof
;
seeing
the
Gospell
commandeth
vs
nothing
,
which
it
doth
not
also
by
the
inward
and
ordinarie
cooperation
of
Gods
spirit
enable
vs
to
perfourme
.
For
this
difference
is
betweene
the
commandements
of
the
Law
and
the
commandements
of
the
Gospell
:
the
Law
sheweth
vs
the
duties
which
we
should
perfourme
,
but
ministers
vnto
vs
no
power
whereby
wee
may
be
enabled
to
perfourme
them
;
but
the
Gospell
being
assisted
with
the
operation
of
Gods
spirit
,
doth
command
and
withall
giueth
vs
abilitie
to
perfourme
the
commandement
,
for
the
words
of
the
Gospell
are
spirit
and
life
,
as
our
Sauiour
speaketh
,
Ioh.
6.63
.
6.63
.
and
with
the
preaching
thereof
the
spirit
inwardly
worketh
,
quickning
and
strengthening
vs
to
perfourme
that
which
it
enioyneth
.
The
assumption
or
second
part
of
the
reason
is
also
cleere
,
namely
,
that
the
Gospell
manifesteth
vnto
vs
our
election
;
for
what
els
is
the
whole
Gospell
but
a
declaration
of
Gods
loue
,
and
of
our
election
and
redemption
in
and
by
Iesus
Christ
?
what
is
it
els
but
the
ambassage
whereby
God
reconcileth
vs
vnto
himselfe
?
what
els
is
contained
therein
,
but
Gods
mercifull
promises
of
life
and
saluation
,
made
on
no
other
condition
but
on
the
condition
of
faith
,
which
we
need
not
feare
to
perfourme
,
seeing
it
is
commanded
vs
of
God
?
and
therefore
though
we
had
no
other
reason
to
beleeue
,
yet
wee
should
beleeue
in
obedience
to
Gods
commandement
,
seeing
,
he
commandeth
nothing
which
is
not
good
in
it selfe
,
tending
to
his
owne
glorie
and
our
saluation
;
and
if
we
doe
beleeue
,
though
our
vnworthinesse
bee
neuer
so
great
,
yea
though
our
faith
bee
neuer
so
weake
and
small
,
yet
may
wee
thereby
be
assured
of
our
election
and
saluation
;
for
this
is
Gods
will
,
Ioh.
6.40
.
and
3.36
.
that
whosoeuer
beleeueth
in
his
sonne
shall
haue
euerlasting
life
,
as
it
is
Ioh.
6.40
.
So
Ioh.
3.36
.
He
that
beleeueth
in
the
sonne
hath
euerlasting
life
.
But
most
notable
is
that
place
1.
Ioh.
1.
Ioh.
5.10
.
5.10
.
He
that
beleeueth
in
the
sonne
of
God
,
hath
the
witnesse
in
himselfe
:
that
is
,
they
neede
no
other
reasons
to
perswade
them
,
that
the
testimonie
which
God
hath
giuen
of
his
sonne
(
namely
,
that
whosoeuer
beleeue
in
him
shall
haue
euerlasting
life
)
is
true
;
for
they
haue
full
and
sufficient
assurance
hereof
by
their
faith
.
Whosoeuer
therefore
can
be
assured
that
they
beleeue
in
Iesus
Christ
(
as
all
may
who
bring
forth
the
fruits
of
faith
in
sanctification
and
holines
of
life
,
or
at
least
desire
and
endeuour
to
serue
the
Lord
in
the
duties
of
pietie
and
righteousnesse
)
they
may
be
assured
,
nay
they
are
bound
by
Gods
expresse
commandement
,
vndoubtedly
to
beleeue
they
are
elected
and
shall
be
saued
,
because
all
the
promises
of
the
Gospell
are
made
vnto
them
without
any
other
condition
.
§
.
Sect.
2
Secondly
,
whosoeuer
are
bound
to
beleeue
that
Iesus
Christ
is
their
Sauiour
and
Redeemer
,
Secondly
,
we
are
assured
that
we
are
redeemed
,
and
consequently
that
we
are
elected
.
they
are
also
vndoubtedly
to
beleeue
and
may
also
be
assured
of
their
election
;
but
euery
Christian
is
bound
by
Gods
expresse
commandement
to
beleeue
that
Iesus
Christ
is
their
Sauiour
and
Redeemer
,
as
appeareth
1.
Ioh.
3.23
.
and
therefore
they
are
vndoubtedly
to
beleeue
and
may
bee
assured
of
their
election
.
The
proposition
is
manifest
,
seeing
all
those
and
those
onely
are
saued
and
redeemed
by
Christ
,
Rom.
8.30
.
Matth.
25.34
.
Act.
13.48
.
who
are
elected
to
saluation
in
Gods
eternall
decree
.
The
assumption
is
most
certaine
,
for
whereas
God
commaunds
vs
to
beleeue
in
Iesus
Christ
,
hee
doth
not
onely
enioyne
vs
to
beleeue
that
he
is
a
Sauiour
of
his
Church
in
generall
,
or
of
the
Patriarchs
,
Prophets
,
and
Apostles
alone
,
for
this
also
the
diuels
beleeue
as
well
as
wee
;
but
wee
are
to
beleeue
that
he
is
our
Sauiour
and
Redeemer
,
and
to
applie
all
the
promises
of
life
and
saluation
made
in
him
,
particularly
vnto
our selues
;
for
otherwise
how
should
wee
haue
that
assurance
of
faith
and
that
bold
confidence
when
we
approach
vnto
the
throne
of
grace
,
Heb.
4.16
.
and
10.22
.
which
the
Apostle
requireth
of
vs
,
Heb.
4.16
.
and
10.22
.
if
wee
cannot
be
assured
that
he
is
our
Sauiour
and
Redeemer
,
in
whom
God
loueth
and
hath
elected
vs
?
§
.
Sect.
3
Neither
must
this
faith
and
assurance
of
our
election
and
saluation
be
mixt
with
doubting
,
That
our
assurance
should
not
be
mixt
with
doubting
.
as
the
Papists
would
beare
vs
in
hand
,
who
make
doubting
not
an
infirmitie
,
but
a
commendable
vertue
of
their
faith
:
for
faith
&
doubting
though
they
are
often
mixt
in
Gods
children
,
yet
in
respect
of
their
owne
natures
they
are
opposed
in
the
scriptures
one
against
the
other
.
So
it
is
said
of
Abraham
,
Rom.
4.20
.
that
he
doubted
not
of
Gods
promise
through
vnbeleefe
,
but
was
strengthened
in
the
faith
,
Rom.
4.20
.
where
the
Apostle
sheweth
,
that
doubting
is
a
fruite
of
vnbeleefe
and
not
a
commendable
vertue
;
nay
,
hee
opposeth
it
to
faith
,
saying
,
that
hee
doubted
not
of
the
promise
,
but
was
strengthened
in
the
faith
.
So
the
Apostle
Iames
chap.
1.5
.
saith
,
If
any
man
lacke
wisedome
,
Iam.
1.5
.
let
him
aske
in
faith
and
wauer
not
;
where
he
opposeth
faith
to
wauering
or
doubting
.
And
our
Sauiour
Christ
also
maketh
this
opposition
,
Matth
,
21.21
.
saying
,
If
ye
haue
faith
and
doubt
not
.
Matth.
21.21
.
So
that
though
faith
and
doubting
are
not
opposed
in
respect
of
the
subiect
wherein
they
are
,
for
euen
the
most
deare
children
of
God
haue
their
faith
often
mixt
with
doubting
,
they
being
partly
flesh
and
partly
spirit
;
yet
these
two
in
their
owne
natures
are
opposed
one
against
the
other
;
and
euen
in
respect
of
their
subiect
they
thus
far
disagree
,
that
though
they
haue
their
subsistance
in
the
same
subiect
,
yet
not
in
the
same
part
;
that
is
,
though
they
be
in
the
same
man
,
yet
not
in
the
same
part
,
for
faith
is
in
the
regenerate
and
spirituall
part
,
doubting
in
the
vnregenerate
or
fleshly
part
.
Doubting
a
fruite
of
vnbeleefe
opposed
vnto
faith
.
Doubting
then
is
no
vertue
of
faith
,
but
opposed
thereunto
as
a
fruite
of
vnbeleefe
;
it
proceedeth
not
from
the
spirit
but
from
the
flesh
,
and
as
a
fruite
of
the
flesh
it
is
condemned
in
Gods
word
,
though
the
Papists
highly
commend
it
.
So
Matth.
14.31
.
our
Sauiour
reprehendeth
Peter
for
his
doubting
;
O
thou
of
little
faith
,
Matth.
14.31
.
wherefore
diddest
thou
doubt
?
And
Luk.
12.29
.
he
telleth
vs
that
wee
must
not
stand
in
doubt
,
or
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
)
be
not
like
vnto
meteors
which
are
carried
about
in
the
ayre
with
euery
winde
.
Luk.
12.29
.
And
the
Apostle
Iames
chap.
Iam.
1.7
.
1.7
.
compareth
him
that
wauereth
or
doubteth
,
to
a
waue
of
the
sea
tost
of
the
winde
and
carried
away
.
And
Paul
is
so
farre
from
commending
doubting
for
a
vertue
,
that
hee
doth
not
onely
condemne
it
as
a
sinne
in
it selfe
,
but
also
as
a
cause
which
maketh
our
actions
which
are
indifferent
or
good
in
themselues
to
become
sinnes
.
So
the
eating
of
this
or
that
meate
is
a
thing
indifferent
and
lawfull
if
it
be
recciued
with
prayer
and
thanksgiuing
,
but
yet
the
Apostle
telleth
vs
Rom.
14.23
.
that
he
who
doubteth
is
condemned
if
he
eate
;
Rom.
14.23
.
and
he
rendreth
this
reason
,
because
he
eateth
not
of
faith
,
and
whatsoeuer
is
not
of
faith
is
sinne
.
So
that
by
this
hee
sheweth
,
that
he
who
doubteth
,
eateth
not
of
faith
;
and
that
whatsoeuer
is
not
done
of
faith
is
sinne
.
Seeing
therefore
doubting
is
opposed
vnto
faith
,
and
is
in
it selfe
not
onely
a
sinne
,
but
also
a
cause
of
sinne
;
let
vs
not
intertaine
it
though
it
bring
letters
commendatorie
from
the
Pope
and
all
his
shauelings
;
but
labour
to
banish
it
out
of
our
harts
,
and
striue
after
faith
and
full
assurance
of
our
election
and
saluation
in
Christ
Iesus
;
and
though
we
finde
our
great
vnworthinesse
of
the
least
of
Gods
mercies
,
and
cannot
see
any
reason
in
our selues
why
we
should
beleeue
that
wee
are
elected
and
shall
be
saued
,
yet
let
vs
hope
against
hope
,
and
beleeue
against
beleefe
,
for
it
is
not
a
thing
left
to
our
choise
but
inioyned
vs
by
God
,
as
the
chiefe
and
maine
dutie
required
in
the
Gospell
:
and
therefore
laying
aside
all
reasoning
and
disputing
,
let
vs
resolue
to
beleeue
in
obedience
to
Gods
commandement
;
and
then
though
we
are
neuer
so
full
of
corruptions
,
Act.
15.9
.
yet
will
this
faith
purifie
vs
;
though
wee
are
most
backward
in
perfourming
any
good
worke
,
yet
will
it
be
fruitfull
in
vs
,
Galat.
5
6.
and
will
worke
by
loue
;
though
wee
be
most
vnworthie
,
it
will
make
vs
more
worthie
,
by
applying
vnto
vs
the
righteousnesse
of
Christ
and
the
merits
of
his
death
and
bloudshed
,
which
will
not
onely
free
vs
from
the
guilt
and
punishment
of
sinne
,
but
wil
also
purge
vs
from
the
vices
and
corruptions
themselues
.
§
.
Sect.
4
Thirdly
,
the
certaintie
of
our
election
may
be
prooued
,
Thirdly
,
faith
is
a
certaine
and
particular
perswasion
,
and
not
a
doubtfull
opinion
or
generall
notion
.
by
an
argument
drawne
from
the
nature
of
faith
:
which
is
not
a
doubtfull
opinion
,
but
a
certaine
perswasion
;
not
a
generall
notion
,
but
a
particular
assurance
,
whereby
we
do
applie
and
appropriate
vnto
our selues
those
things
which
wee
doe
beleeue
.
Whosoeuer
therefore
hath
true
faith
,
he
doth
certainly
beleeue
and
is
particularly
assured
of
his
election
,
iustification
and
saluation
.
That
faith
is
a
certaine
perswasion
,
it
may
appeare
first
by
those
properties
and
names
which
are
giuen
vnto
it
in
the
word
.
Heb.
11.1
.
faith
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Heb.
11.1
.
a
subsistance
or
present
being
of
things
hoped
for
;
so
that
hope
waiteth
for
them
in
time
to
come
,
but
faith
enioyeth
them
as
being
present
,
namely
in
respect
of
the
certaine
assurance
and
particular
application
of
the
promises
vnto
ourselues
:
and
therefore
the
Apostle
saith
,
1.
Ioh.
5.13
.
that
hereby
we
may
know
(
not
that
wee
shall
haue
,
but
)
that
we
haue
eternall
life
,
1.
Ioh.
Heb.
11.1
.
5.13
.
not
in
possession
but
in
assurance
of
faith
.
It
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
same
place
,
which
word
is
quite
contrarie
to
doubting
,
as
signifying
a
manifest
demonstration
which
doth
not
only
shew
a
thing
probably
,
but
also
doth
conuince
with
strong
arguments
,
and
make
that
truth
cleere
and
manifest
,
which
was
otherwise
obscure
and
secret
,
and
therefore
in
the
text
it
is
called
a
demonstration
of
things
not
seene
.
So
there
is
ascribed
vnto
it
fulnesse
of
perswasion
,
Heb.
Heb.
10.22
.
10.22
.
Let
vs
draw
neere
with
a
true
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
full
assurance
of
faith
:
and
also
boldnesse
with
confident
trust
,
Eph.
Eph.
3.12
.
3.12
.
by
whom
we
haue
boldnesse
and
entrance
with
confidence
(
not
by
extraordinarie
reuelations
,
but
)
by
faith
in
Christ
:
which
full
assurance
,
boldnesse
and
confidence
wee
could
not
haue
,
if
wee
were
not
assured
of
Gods
loue
and
our
election
,
but
remained
doubtfull
whether
we
were
beloued
of
God
and
elected
or
no.
To
these
names
and
properties
of
faith
,
we
may
adde
some
plaine
testimonies
of
Scriptures
,
which
cleerely
shew
that
faith
is
not
a
doubtfull
hope
,
but
a
certaine
perswasion
.
1.
Iohn
3.14
.
1.
Ioh.
3.14
.
The
Apostle
saith
,
that
we
knowe
that
we
are
translated
from
death
to
life
(
not
by
reuelation
but
)
because
we
loue
the
brethren
;
he
doth
not
say
that
we
knowe
that
we
shall
be
,
but
that
we
are
translated
from
death
to
life
,
to
note
the
certainty
of
this
knowledge
and
perswasion
.
Rom.
3.2
.
the
Apostle
saith
,
Rom.
5.2
.
that
by
Christ
we
haue
accesse
through
faith
vnto
Gods
grace
,
wherein
we
stand
and
reioyce
vnder
hope
,
or
,
as
the
word
signifieth
,
glory
and
triumph
with
ioy
:
so
that
we
doe
not
wauer
and
stagger
,
but
stand
firmely
through
faith
,
we
doe
not
feare
and
timorously
hope
,
but
euen
glory
and
triumphe
in
our
reioycing
:
saying
with
the
Apostle
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
Rom.
8.33
,
34.35
,
38.
it
is
God
that
iustifieth
.
34.
Who
shall
condemne
?
it
is
Christ
which
is
dead
:
yea
,
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs
.
35.
Who
shall
separate
vs
from
the
loue
of
Christ
,
&c.
So
,
that
though
our
sinnes
be
manifold
,
our
vnworthinesse
great
,
and
our
faith
weake
;
yet
if
it
be
true
,
it
may
also
be
certaine
in
the
assurance
of
Gods
loue
and
our
election
:
because
it
is
not
grounded
on
our
worthinesse
,
but
vpon
Gods
free
iustifying
and
accepting
of
vs
,
as
righteous
in
Christ
,
Heb.
6.18
.
and
vpon
Christs
death
,
resurrection
,
and
intercession
for
vs
vnto
God
his
father
;
which
is
a
most
sure
foundation
that
cannot
faile
.
In
deede
if
our
faith
and
the
anchor
of
our
hope
,
did
pitch
,
rest
,
and
fasten
it selfe
,
vpon
the
light
and
hollow
sands
of
our
owne
merits
and
worthinesse
;
the
surging
waues
and
boysterous
blasts
of
Sathans
temptations
,
would
disanchor
and
tosse
vs
too
and
fro
,
till
at
length
we
should
make
shipwracke
of
our
faith
,
against
the
rockes
of
despaire
:
but
seeing
we
take
holde
and
rest
vpon
the
firme
and
sure
anchor-hold
Christ
Iesus
his
merits
and
righteousnesse
;
well
may
the
tempests
of
Sathans
temptations
shake
vs
,
but
they
shall
neuer
remoue
vs
from
our
firme
hold
and
certaine
assurance
which
wee
haue
in
Christ
;
because
wee
apprehend
him
,
nay
rather
,
are
apprehended
or
taken
hold
of
by
him
,
as
the
Apostle
speaketh
,
Phil.
3.12
.
Phil.
3.12
.
And
no
man
(
no
not
the
whole
power
of
hell
)
is
able
to
plucke
vs
out
of
his
hands
,
as
our
Sauiour
speaketh
,
Iohn
10.28
.
For
though
they
be
mighty
to
destroy
,
yet
Christ
is
almightie
to
saue
,
Ioh
10.28
.
Esa.
63.1
.
as
it
is
Esa.
63.1
.
and
therefore
let
vs
not
suffer
our
soules
to
be
racked
betweene
hope
and
feare
;
1.
Pet.
1.13
.
but
let
vs
trust
perfectly
on
the
grace
that
is
brought
vnto
vs
by
the
reuelation
of
Iesus
Christ
,
as
the
Apostle
exhorteth
,
1.
Pet.
1.13
.
§
.
Sect.
5
Lastly
,
The
certainty
of
faith
proued
by
the
examples
of
beleeuers
.
that
we
may
be
most
certaine
of
this
certainty
of
faith
,
we
will
adde
to
these
testimonies
,
some
examples
of
beleeuers
mentioned
in
Gods
word
.
And
first
let
vs
consider
the
faith
of
Abraham
:
which
was
not
wauering
and
doubtfull
,
but
most
certaine
and
assured
;
for
aboue
hope
he
beleeued
vnder
hope
,
and
hee
was
not
weake
in
faith
,
neither
did
hee
doubt
of
the
promise
of
God
through
vnbeleefe
,
Rom.
4.18
,
19
,
20
,
21
,
22
,
23.
but
was
strengthened
in
the
faith
,
and
gaue
glory
vnto
God
,
being
fully
assured
that
hee
which
had
promised
was
able
to
performe
it
;
and
therefore
it
was
imputed
vnto
him
for
righteousnesse
;
as
the
Apostle
setteth
it
downe
,
Rom.
4.18
,
19
,
20
,
21
,
22.
Now
,
Abraham
was
not
onely
a
bare
beleeuer
,
but
the
father
of
the
faithfull
;
neither
was
his
faith
propounded
vnto
vs
as
a
wonder
to
admire
at
,
but
as
an
example
for
all
his
sonnes
to
imitate
.
And
therefore
it
is
said
,
vers.
23.
That
this
is
not
written
for
him
onely
that
his
faith
was
imputed
to
him
for
righteousnesse
.
24.
But
also
for
vs
to
whom
it
shall
be
imputed
for
righteousnesse
,
which
beleeue
in
him
,
who
hath
raised
vp
Iesus
our
Lord
from
the
dead
.
But
it
may
be
obiected
,
that
Abraham
is
not
said
here
to
beleeue
thus
certainely
his
owne
election
or
saluation
,
but
that
he
should
haue
a
sonne
,
and
become
a
father
of
many
nations
:
I
answere
,
though
this
were
the
next
and
immediat
obiect
of
his
faith
,
yet
this
was
not
the
chiefe
and
principall
;
but
the
promise
of
blessednesse
and
happinesse
,
which
was
made
to
him
and
all
the
nations
of
the
earth
,
in
his
seede
Christ
.
For
Abraham
could
not
bee
iustified
by
beleeuing
that
he
should
haue
a
sonne
,
but
by
beleeuing
in
the
Messias
which
should
come
out
of
his
loynes
,
by
whose
righteousnesse
and
obedience
he
should
be
saued
.
And
therefore
the
Apostle
Gal.
3.16
.
doth
appropriate
that
promise
made
vnto
Abraham
,
Gal.
3.16
.
Gen.
22.18
.
Gen.
22.18
.
In
thy
seede
shall
all
the
nations
of
the
earth
bee
blessed
,
vnto
the
promised
seede
Iesus
Christ
.
Looke
also
vpon
the
prophet
Dauid
,
and
you
shall
see
,
that
though
his
faith
was
often
shaken
with
doubting
,
yet
in
it selfe
it
remayned
certaine
:
like
a
tree
shaken
with
the
windes
,
which
is
not
ouerthrowne
,
but
taketh
more
firme
and
deepe
roote
:
Psalm
.
23.4
.
Psalm
.
23.4
Though
I
walke
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
euill
,
for
thou
art
with
mee
.
So
Psalm
.
27.1
.
Psalm
.
27.1
.
The
Lord
is
my
light
and
my
saluation
,
whom
shall
I
feare
?
The
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraide
?
Neither
had
he
onely
this
assurance
in
himselfe
,
but
sheweth
that
it
is
also
the
state
of
all
the
faithfull
,
Psal.
125.1
.
They
that
trust
in
the
Lord
shall
be
as
mount
Sion
,
Psalm
.
125.1
.
which
cannot
be
remoued
,
but
remaineth
for
euer
.
So
Iob
in
the
middest
of
his
afflictions
sheweth
his
certaine
assurance
and
faith
,
saying
,
Iob.
13.15
.
Iob.
13.15
.
and
19.25
,
26.
Loe
,
though
hee
slay
mee
yet
will
I
trust
in
him
:
And
chap.
19.25
.
I
am
sure
that
my
redeemer
liueth
,
and
he
shall
stand
the
last
on
the
earth
.
26.
And
though
after
this
skinne
,
wormes
destroy
this
body
,
yet
shall
I
see
God
in
my
flesh
,
&c.
And
Paul
speaking
not
onely
of
his
owne
assurance
of
Gods
loue
,
and
euerlasting
life
,
but
of
all
the
faithfull
,
saith
,
that
he
is
perswaded
that
nothing
in
the
world
should
be
able
to
separate
vs
from
Gods
loue
in
Christ
,
Rom.
8.38
.
Rom.
8.38
.
§
.
Sect.
6
And
thus
haue
I
shewed
,
that
faith
is
a
certaine
assurance
of
Gods
loue
and
fauour
in
Christ
.
That
faith
particularly
perswadeth
vs
of
our
election
.
Now
I
will
also
proue
that
it
particularly
perswadeth
vs
of
our
owne
election
and
life
euerlasting
.
For
first
;
such
a
faith
is
begot
now
in
our
hearts
,
by
the
Preaching
of
the
word
,
as
was
begot
in
the
hearts
of
men
,
by
our
Sauiour
Christ
himselfe
;
for
as
there
is
but
one
God
,
so
there
is
but
one
true
and
iustifying
faith
,
Ephes.
4.5
:
Ephes.
4.5
.
but
by
that
faith
they
were
particularly
perswaded
of
the
remission
of
their
sinnes
,
and
consequently
of
their
iustification
and
saluation
,
as
appeareth
Luke
.
7.42.50
.
where
our
Sauiour
saith
thus
to
the
woman
:
Luk.
7.48.50
.
Thy
sinnes
are
forgiuen
thee
,
thy
faith
hath
saued
thee
,
goe
in
peace
.
So
Matth.
9.2
.
he
saith
to
the
sicke
of
the
Paulsie
,
Be
of
good
comfort
,
Matth.
9.2
.
thy
sinnes
are
forgiuen
thee
.
And
therefore
the
faith
which
is
now
begot
in
vs
by
the
Preaching
of
the
word
,
doth
also
particularly
perswade
vs
of
the
remission
of
our
sinnes
and
eternall
saluation
.
For
as
our
Sauiour
Christ
by
his
owne
absolute
authoritie
,
did
remit
the
sinnes
of
those
that
did
beleeue
;
so
he
hath
left
this
authoritie
to
his
ministers
(
not
absolutely
by
their
owne
power
to
remit
sinnes
,
which
the
man
of
sinne
doth
chalenge
vnto
himselfe
,
but
)
to
declare
and
pronounce
their
sinnes
forgiuen
who
truly
beleeue
in
the
sonne
of
God
,
and
repent
them
of
their
sinnes
:
the
which
their
sentence
is
ratified
in
Heauen
,
according
to
that
Matth.
16.19
.
Matth.
16.19
.
I
will
giue
vnto
thee
the
keyes
of
the
kingdome
of
Heauen
,
and
whatsoeuer
thou
shalt
binde
in
earth
shall
be
bound
in
Heauen
,
and
whatsoeuer
thou
shalt
loose
in
earth
shall
be
loosed
in
Heauen
;
which
authoritie
is
not
giuen
to
Peter
alone
and
his
successors
,
as
the
Papists
dreame
;
but
as
Peter
answered
,
not
onely
for
himselfe
,
but
also
in
the
behalfe
of
all
the
rest
,
so
he
receiueth
this
power
both
for
himselfe
and
for
all
the
Apostles
;
yea
,
for
all
Gods
true
Ministers
,
the
vndoubted
successors
of
the
Apostles
,
as
our
Sauiour
expoundeth
himselfe
,
Iohn
20.23
.
where
hee
giueth
this
authoritie
to
all
the
Apostles
;
saying
,
Whose
sinnes
so
euer
yee
remit
,
they
are
remitted
vnto
them
,
Ioh.
20.23
.
and
whose
sinnes
so
euer
yee
retaine
,
they
are
retained
.
So
that
,
the
Ministers
of
Gods
word
,
by
the
Preaching
thereof
,
may
assure
men
particularly
of
the
remission
of
their
sinnes
:
for
when
he
maketh
this
generall
proposition
,
whosoeuer
beleeueth
and
repenteth
him
of
his
sinnes
shall
haue
them
remitted
,
and
bee
made
an
heyre
of
euerlasting
life
;
and
the
particular
hearer
doth
truely
assume
that
he
beleeueth
and
repenteth
,
the
Minister
hath
authoritie
giuen
him
of
God
to
make
this
conclusion
:
therefore
bee
thou
assured
that
thy
sinnes
are
forgiuen
thee
in
Christ
,
and
that
thou
art
an
vndoubted
heyre
of
euerlasting
life
.
Secondly
,
as
the
Lord
doth
offer
vnto
vs
his
gracious
promises
of
life
and
saluation
,
so
doe
we
receiue
them
by
faith
;
but
the
Lord
doth
not
only
generally
in
the
word
offer
these
his
gratious
promises
to
all
that
will
receiue
them
,
but
also
particularly
in
the
right
vse
of
the
Sacraments
to
euery
faithfull
receiuer
:
for
in
the
Sacraments
wee
must
consider
a
relation
and
correspondencie
betweene
the
outward
signes
and
things
signified
:
as
therfore
the
Minister
doth
offer
and
giue
,
and
I
receiue
and
eate
the
outward
signes
of
bread
and
wine
;
so
am
I
as
certainly
to
beleeue
that
God
doth
offer
and
giue
,
and
that
I
doe
receiue
and
feede
vpon
Christ
Iesus
and
all
his
benefits
,
with
the
hand
and
mouth
of
faith
,
vnto
the
nourishing
of
my
particular
soule
to
euerlasting
life
,
as
my
bodie
is
nourished
with
these
outward
elements
of
bread
and
wine
.
Lastly
,
the
Apostle
saith
,
that
through
faith
wee
haue
entrance
vnto
God
with
boldnesse
and
confidence
,
Eph.
3.12
.
and
therefore
by
faith
the
beleeuer
is
particularly
perswaded
of
the
remission
of
his
sinnes
and
of
his
reconciliation
with
God
:
for
with
what
boldnesse
or
confidence
can
the
poore
sinner
come
before
God
,
who
is
terrified
with
the
threatnings
of
the
Law
,
with
the
temptations
of
Sathan
,
and
with
the
confideration
of
his
owne
vnworthinesse
and
selfe-guiltinesse
;
if
hee
bee
not
particularly
assured
that
his
curse
is
borne
by
Christ
,
that
hee
is
forgiuen
the
whole
debt
of
his
sins
,
and
reconciled
vnto
God
?
What
assured
comfort
can
hee
receiue
,
if
hee
beleeue
that
God
hath
elected
Peter
and
Paul
and
all
his
Church
,
if
hee
be
not
also
assured
that
he
is
in
this
number
?
If
a
whole
Citie
should
rebel
and
commit
high
treason
against
a
Prince
,
and
the
Prince
should
send
out
a
proclamation
,
declaring
that
vpon
some
conditions
he
would
receiue
them
to
mercie
;
with
what
boldnesse
or
confidence
can
any
in
this
citie
come
before
him
,
if
he
be
not
assured
that
he
hath
perfourmed
these
conditions
?
But
this
is
our
case
,
wee
haue
rebelled
against
God
,
and
hee
hath
proclaimed
in
his
Gospell
the
pardon
of
our
sinnes
,
so
wee
lay
hold
vpon
Christ
by
a
true
and
liuely
faith
,
and
repent
vs
of
our
sinnes
:
If
therefore
we
could
not
be
assured
that
wee
haue
a
liuely
faith
and
true
repentance
,
and
consequently
that
Gods
mercifull
promises
belong
particularly
vnto
vs
;
with
what
boldnesse
or
confidence
can
we
come
before
him
?
But
the
Apostle
faith
,
that
by
faith
we
haue
this
boldnesse
and
confidence
,
and
therefore
it
followeth
that
we
may
be
assured
that
we
haue
faith
and
repentance
,
and
thereby
may
certainly
be
perswaded
of
Gods
loue
and
our
particular
election
.
§
.
Sect.
7
Fourthly
,
that
we
may
certainly
be
assured
of
our
election
,
The
fourth
argument
,
drawne
from
the
doctrine
and
vse
of
the
Sacraments
.
it
may
be
proued
by
an
argument
drawne
from
the
doctrine
and
vse
of
the
Sacraments
;
for
the
Lord
hath
added
to
the
couenant
of
grace
,
his
Sacraments
as
seales
,
not
to
confirme
Gods
promises
in
themselues
,
which
are
so
vndoubtedly
true
that
they
neede
no
confirmation
,
but
to
strengthen
our
faith
in
this
full
assurance
that
they
belong
particularly
vnto
vs
.
For
whereas
in
the
word
the
promises
of
grace
and
saluation
are
generally
propounded
to
all
beleeuers
;
in
the
vse
of
the
Sacraments
,
they
are
particularly
applied
to
euery
worthie
receiuer
;
to
the
end
that
all
doubting
being
remooued
,
they
may
certainly
bee
assured
that
all
the
promises
of
the
Gospell
doe
belong
particularly
vnto
themselues
.
Now
if
the
Lord
would
haue
vs
doubt
of
our
election
and
saluation
,
and
if
this
doubting
were
a
vertue
of
faith
,
as
the
Papists
teach
,
then
surely
there
were
no
vse
of
the
Sacraments
;
for
the
word
is
sufficient
to
beget
that
generall
faith
which
is
mixt
with
doubting
,
and
the
Sacraments
which
doe
further
assure
vs
and
applie
vnto
vs
Gods
promises
,
would
be
rather
hurtfull
than
profitable
,
because
they
take
away
doubting
,
which
is
a
vertue
of
their
faith
.
But
we
are
otherwise
instructed
by
Gods
truth
,
namely
,
that
the
Lord
would
not
haue
vs
doubt
of
his
promises
:
and
therefore
he
hath
not
onely
written
his
couenant
,
but
also
hath
confirmed
it
by
his
seale
,
and
hath
thereby
particularly
applied
it
to
the
vse
and
benefit
of
euery
one
who
receiueth
it
by
the
hand
of
a
liuely
faith
,
that
there
may
be
no
place
left
to
doubting
.
And
hence
it
is
that
the
Sacrament
of
Circumcision
is
called
the
seale
of
the
righteousnesse
of
faith
,
Rom.
4.11
.
Rom.
4.11
.
because
thereby
as
by
a
seale
Abraham
was
confirmed
in
the
trueth
of
Gods
promises
,
and
assured
that
the
righteousnesse
of
faith
,
that
is
,
the
righteousnes
of
Christ
,
who
was
the
promised
seede
,
did
belong
vnto
him
.
And
answerable
to
this
Sacrament
is
Baptisme
,
wherein
Christ
and
all
the
gratious
promises
of
life
and
saluation
made
in
him
,
are
particularly
applied
to
the
partie
baptized
;
and
therefore
the
Apostle
saith
,
that
all
that
are
baptized
into
Christ
haue
put
on
Christ
,
Gal.
3.27
.
Gal.
3.27
.
where
the
Apostle
compareth
Christ
to
a
garment
,
which
by
the
hand
of
faith
is
put
on
by
euery
particular
beleeuer
.
So
in
the
administration
of
the
Lords
Supper
,
the
bread
and
wine
is
particularly
deliuered
vnto
all
the
communicants
,
to
signifie
vnto
them
,
that
euery
one
who
stretcheth
foorth
the
hand
of
faith
doth
receiue
Christ
and
all
his
benefits
,
whereby
his
soule
is
nourished
vnto
euerlasting
life
.
Whosoeuer
therefore
hath
faith
,
he
may
be
assured
that
he
receiueth
Christ
;
and
whosoeuer
receiueth
Christ
,
he
may
be
assured
of
his
election
and
saluation
;
for
to
as
many
as
receiue
him
,
to
them
he
giueth
power
to
be
the
sonnes
of
God
:
and
who
are
those
?
Ioh.
1.12
.
euen
those
that
beleeue
in
his
name
,
as
it
is
Ioh.
1.12
.
And
whosoeuer
eates
his
flesh
and
drinkes
his
bloud
hath
eternall
life
,
Ioh.
6.54.47
.
as
our
Sauiour
saith
Ioh.
6.54
.
Now
if
wee
would
know
how
we
feede
vpon
him
,
it
is
by
the
mouth
of
faith
,
as
he
expoundeth
himselfe
vers.
47.
§
Sect.
8
Fiftly
,
The
fift
argument
taken
from
prayer
.
1.
Ioh.
5.14.15
.
whatsoeuer
we
are
bound
to
pray
for
;
that
wee
may
be
assured
of
,
0198
0153
nay
we
ought
stedfastly
to
beleeue
that
we
shall
receiue
it
:
and
this
is
euident
1.
Ioh.
5.14
.
This
is
the
assurance
that
wee
haue
in
him
,
that
if
wee
aske
any
thing
according
to
his
will
he
heareth
vs
.
15.
And
if
we
know
that
he
heareth
vs
whatsoeuer
we
aske
,
we
know
that
wee
haue
the
petitions
that
wee
haue
desired
of
him
.
And
the
Apostle
Iames
would
haue
vs
to
aske
in
faith
without
wauering
,
Iam.
1.5
.
Mat.
6.12
.
that
is
,
not
doubting
to
receiue
that
we
aske
.
But
we
are
taught
to
pray
for
the
remission
of
our
sins
:
and
therefore
we
are
certainly
to
beleeue
that
our
sinnes
are
remitted
,
and
consequently
that
we
are
iustified
,
called
,
elected
,
and
shall
be
saued
;
for
whom
he
did
predestinate
,
them
also
he
called
,
Rom.
8.30
.
and
whom
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
,
as
it
is
Rom.
8.30
.
§
.
Sect.
9
Sixtly
,
The
sixt
argument
taken
from
the
confession
of
our
saith
.
whatsoeuer
we
professe
in
the
Articles
of
our
faith
,
that
we
should
beleeue
,
and
of
that
we
may
and
ought
particularly
to
be
assured
:
but
euery
man
professeth
that
he
beleeueth
the
remission
of
sinnes
and
life
euerlasting
,
that
is
,
that
the
Lord
doth
not
onely
forgiue
sinne
,
and
granteth
vnto
some
the
fruition
of
euerlasting
life
,
for
this
the
diuels
beleeue
as
well
as
we
,
but
also
that
he
doth
particularly
forgiue
me
my
sinnes
,
and
that
he
will
make
me
an
heire
of
eternall
happinesse
:
for
this
is
the
nature
of
faith
,
to
assure
vs
certainlie
and
particularlie
of
that
which
wee
beleeue
,
as
wee
haue
shewed
;
and
therefore
we
ought
particularly
to
be
assured
of
the
remission
of
our
sinnes
,
and
that
wee
shall
attaine
vnto
euerlasting
life
,
and
consequently
that
wee
are
elected
,
seeing
none
enioy
it
but
Gods
chosen
.
But
it
may
be
obiected
,
that
if
euery
one
be
bound
to
beleeue
as
an
article
of
his
faith
that
his
sinnes
are
forgiuen
,
and
that
hee
is
an
heire
of
euerlasting
life
,
then
some
are
bound
to
beleeue
that
which
is
false
,
for
those
who
liue
and
die
in
their
sinnes
without
repentance
,
shall
neuer
obtaine
either
the
one
or
the
other
.
I
answere
,
that
wee
are
not
bound
to
beleeue
,
being
destitute
of
a
true
and
a
liuely
faith
,
for
this
were
rather
fondly
to
presume
,
than
surely
to
bee
perswaded
of
the
promises
of
the
Gospell
,
but
wee
are
first
bound
to
haue
a
true
liuely
and
iustifying
faith
,
and
so
to
beleeue
and
applie
vnto
our selues
the
promises
of
the
Gospell
;
but
those
that
liue
in
their
sinnes
without
repentance
,
they
are
altogether
destitute
of
true
faith
,
which
wheresoeuer
it
is
purifieth
the
heart
,
and
worketh
by
loue
,
moouing
the
beleeuer
to
endeuour
and
striue
to
mortifie
his
corruptions
,
and
to
rise
from
the
death
of
sinne
to
newnesse
of
life
:
and
therefore
well
may
they
securely
presume
,
but
it
is
impossible
that
they
should
truly
beleeue
,
because
they
are
vtterly
destitute
of
a
liuely
faith
,
and
where
the
cause
is
not
the
effect
cannot
follow
:
and
consequently
for
their
infidelitie
they
are
subiect
to
eternall
plagues
and
punishments
,
because
they
doe
not
that
which
they
are
bound
to
perfourme
.
Neither
must
we
thinke
that
euery
kind
of
faith
,
or
rather
euery
fond
perswasion
of
faith
is
enioyned
vs
,
but
such
a
faith
as
is
grounded
vpon
Gods
word
;
but
the
word
of
God
doth
teach
vs
,
that
whosoeuer
liue
in
the
flesh
cannot
please
God
,
and
if
we
liue
after
the
flesh
we
shall
dye
,
Rom.
8.8.13
.
Rom.
8.8.13
.
1.
Cor.
6.9
.
That
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
,
1.
Cor.
6.9
.
That
the
workers
of
iniquitie
shall
be
reiected
of
Christ
,
Matth.
7.23
.
And
that
no
vncleane
thing
,
Mat.
7.23
.
Reuel.
21.27
.
nor
whatsoeuer
worketh
abomination
and
lies
shall
enter
into
the
kingdome
of
heauen
,
Reuel.
21.27
.
And
therefore
those
who
liue
in
the
flesh
,
those
who
are
workers
of
iniquitie
,
vnrighteous
and
vncleane
,
in
which
ranke
are
all
those
who
liue
in
their
sins
without
repentance
,
fulfilling
the
lusts
of
the
flesh
,
and
falling
continually
into
sinne
with
pleasure
and
delight
,
are
not
bound
simply
and
absolutely
to
beleeue
,
so
long
as
they
resolue
to
continue
in
this
state
,
for
so
should
they
be
bound
to
beleeue
that
which
is
false
and
repugnant
to
Gods
word
;
but
they
are
bound
to
haue
a
true
faith
,
which
being
wrought
in
their
hearts
will
moue
them
to
forsake
their
sinnes
by
vnfained
repentance
,
to
hunger
after
righteousnes
,
to
endeuour
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
,
and
so
to
beleeue
in
Christ
as
their
Sauiour
and
Redeemer
,
which
fruites
if
our
faith
bring
not
foorth
,
we
cannot
be
assured
that
we
haue
true
faith
,
or
do
truly
beleeue
.
For
though
in
nature
faith
be
before
repentance
,
yet
in
our
sense
and
feeling
it
alwaies
followeth
it
:
neither
doth
faith
euer
soundly
and
truly
perswade
vs
of
Gods
loue
,
till
we
haue
sorrowed
for
our
sinnes
,
and
at
least
in
purpose
of
heart
haue
forsaken
them
.
So
that
whosoeuer
liueth
still
in
his
sins
with
pleasure
and
delight
,
and
yet
beleeueth
that
he
is
elected
to
saluation
,
and
that
he
is
in
Gods
fauour
,
and
shall
continuing
in
this
state
be
made
an
heire
of
eternall
life
,
he
is
not
indued
with
true
faith
,
but
with
fond
presumption
and
carnall
securitie
,
which
maketh
him
to
beleeue
that
which
is
false
and
repugnant
to
Gods
word
.
Though
then
all
men
,
euen
carnall
worldlings
and
reprobates
are
bound
to
beleeue
,
and
because
they
doe
not
,
are
subiect
to
condemnation
,
as
committing
a
great
and
fearefull
sinne
;
as
appeareth
Ioh.
3.18
.
and
16.8.9
.
where
our
Sauiour
saith
,
that
the
holy
Ghost
should
reproue
the
world
of
sinne
,
Ioh.
3.18
.
and
16.8.9
.
because
they
beleeue
not
in
him
:
yet
they
are
not
bound
to
beleeue
continuing
in
their
worldlinesse
,
and
resoluing
to
goe
on
in
their
sinnes
,
for
such
a
faith
were
but
fond
presumption
;
but
they
are
bound
so
to
beleeue
as
that
their
faith
may
be
grounded
vpon
Gods
word
,
which
it
can
neuer
possibly
be
if
it
be
seuered
from
true
repentance
,
and
for
want
of
this
faith
they
are
condemned
.
CHAP.
VIII
.
The
last
argument
grounded
vpon
the
testimonie
of
Gods
spirit
.
§
Sect.
1
LAstly
,
whatsoeuer
the
spirit
of
God
doth
testifie
in
the
heart
and
conscience
of
a
man
,
and
doth
fully
assure
him
thereof
,
that
he
is
to
beleeue
,
and
of
that
he
ought
vndoubtedly
to
be
assured
:
but
the
spirit
of
God
doth
testifie
to
the
faithfull
,
and
doth
fully
assure
them
that
they
are
the
sonnes
of
God
by
adoption
and
grace
,
and
consequently
that
they
are
elected
;
for
none
are
the
sonnes
of
God
but
those
who
are
predestinate
to
be
adopted
through
Iesus
Christ
,
as
it
is
Ephes.
1.5
:
Eph.
1.5
.
and
therefore
the
faithfull
are
to
beleeue
,
and
ought
vndoubtedly
to
be
assured
that
they
are
the
sonnes
of
God
elected
to
euerlasting
life
.
The
prosition
is
manifest
;
for
,
what
more
certaine
truth
can
be
imagined
,
than
that
which
the
spirit
of
God
witnesseth
vnto
our
spirits
,
and
confirmeth
vnto
vs
,
seeing
all
the
properties
required
in
a
true
witnesse
,
doe
concurre
in
him
in
the
highest
degree
,
namely
knowledge
,
truth
,
and
faithfulnesse
?
for
knowledge
,
he
is
infinit
and
knoweth
all
things
,
euen
the
eternall
councell
,
and
decree
of
God
concerning
our
election
,
as
appeareth
1.
Cor.
2.10
.
1.
Cor.
2.10.12
.
The
spirit
searcheth
all
things
euen
the
deepe
things
of
God
;
and
this
spirit
doe
we
receiue
that
we
may
know
the
things
that
are
giuen
to
vs
of
God
.
As
it
is
vers.
12.
What
fitter
witnesse
therefore
can
be
imagined
in
this
respect
than
Gods
spirit
,
who
wholy
and
onely
knoweth
all
his
secret
counsailes
?
In
respect
of
truth
hee
is
most
true
,
yea
truth
it selfe
,
and
in
regarde
hereof
hee
is
called
the
spirit
of
truth
which
leadeth
vs
into
all
truth
.
Ioh.
16.13
.
Ioh.
16.13
.
And
therefore
as
in
respect
of
his
knowledge
he
cannot
bee
deceiued
,
so
in
respect
of
his
truth
he
cannot
deceiue
.
In
respect
of
faithfulnesse
he
is
most
faithfull
and
iust
in
all
his
waies
Psal.
145.17
.
1.
Cor.
1.9
.
especially
in
his
word
;
Psal.
145.17
.
for
his
testimonie
is
sure
as
it
is
,
Psal.
19.7
.
and
therefore
he
cannot
lie
,
1.
Cor.
1.9
.
Psal.
19.7
.
neither
will
he
conceale
the
truth
for
any
respect
of
persons
;
and
consequently
whatsoeuer
this
al-knowing
true
and
faithfull
witnesse
testifieth
,
we
are
vndoubtedly
to
beleeue
as
being
most
sure
and
certaine
.
If
an
Angell
sent
from
heauen
should
assure
vs
from
God
that
wee
are
elected
,
euen
the
Papists
themselues
could
not
deny
,
but
that
we
might
be
assured
thereof
by
such
a
reuelation
without
any
manner
of
doubting
:
but
the
testimonie
of
Gods
spirit
witnessing
to
our
spirits
that
we
are
the
sonnes
of
God
,
is
so
much
more
certaine
and
without
exception
than
the
testimonie
of
Angels
,
as
the
spirit
of
God
better
knoweth
the
counsels
of
God
than
Angels
,
as
it
excelleth
them
in
truth
and
faith
,
as
the
testimonie
which
is
imprinted
in
the
heart
is
more
firme
then
that
which
is
spoken
in
the
eare
,
which
may
easily
be
forgotten
.
And
therefore
if
by
their
doctrine
we
might
be
assured
of
our
election
by
the
extraordinarie
reuelation
of
an
Angell
;
then
much
more
certainely
may
wee
be
assured
hereof
by
the
ordinarie
testimonie
of
Gods
spirit
which
he
witnesseth
in
the
hearts
and
consciences
of
the
faithfull
.
§
.
Sect.
2
The
proposition
being
manifest
,
That
Gods
spirit
testifieth
that
we
are
the
sonnes
of
God
.
let
vs
proue
the
assumption
;
which
containeth
two
branches
,
first
that
the
spirit
of
God
testifieth
to
our
spirits
,
that
we
are
the
sonnes
of
God
;
and
secondly
doth
fully
assure
vs
of
this
testimonie
that
it
is
most
vndoubted
true
;
both
which
are
manifest
by
Gods
word
.
First
that
Gods
spirit
giueth
this
testimonie
in
the
hearts
of
the
faithfull
,
Rom.
8.15.16
.
it
is
euident
Rom.
8.15.16
.
For
ye
haue
not
receiued
the
spirit
of
bondage
to
feare
againe
;
but
ye
haue
receiued
the
spirit
of
adoption
whereby
we
crie
abba
father
:
the
same
spirit
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
Gal.
4.6
.
So
Gal.
4.6
.
Because
ye
are
sonnes
,
God
hath
sent
forth
the
spirit
of
his
son
into
your
hearts
which
crieth
abba
father
.
Which
places
doe
so
euidently
proue
this
point
,
that
there
needes
no
more
reasons
or
allegations
;
for
first
he
excludeth
the
spirit
of
bondage
,
which
like
the
Papists
faith
causeth
vs
to
feare
and
doubte
of
our
election
and
saluation
;
and
then
hee
telleth
vs
that
wee
haue
receiued
the
spirit
of
adoption
which
beareth
witnesse
vnto
our
spirit
that
wee
are
the
children
of
God
.
§
.
Sect.
3
Secondly
,
because
we
are
exceeding
weake
and
the
graces
in
vs
shadowed
with
imperfections
and
our
faith
mixt
with
doubting
,
because
we
are
saued
as
yet
but
by
hope
,
as
it
is
Rom.
8.24
.
And
we
walke
by
faith
and
not
by
sight
,
as
it
is
2.
Cor.
5.7
.
and
this
our
faith
is
continually
shaken
with
manifold
temptations
,
therefore
least
we
should
doubt
of
Gods
loue
and
our
election
adoption
and
saluation
,
the
Lord
hath
giuen
vs
his
spirit
to
seale
,
and
further
to
confirme
this
assurance
in
our
hearts
;
and
that
it
might
be
an
earnest
and
a
sure
pledge
vnto
vs
,
whereby
he
might
secure
vs
concerning
the
couenant
which
he
hath
made
with
vs
.
The
truth
hereof
appeareth
in
many
places
of
the
Scripture
.
2.
Cor.
1.22
.
2.
Cor.
1.22
.
Who
hath
sealed
vs
and
hath
giuen
the
earnest
of
the
spirit
in
our
hearts
.
So
Ephes.
1.13
.
In
whom
also
ye
haue
trusted
,
Eph.
1.13
.
after
that
ye
heard
the
word
of
truth
,
euen
the
Gospel
of
our
saluation
,
wherein
also
after
that
ye
beleeued
,
ye
were
sealed
with
the
holy
spirit
of
promise
.
14.
Which
is
the
earnest
of
our
inheritance
,
vntill
the
redemption
of
the
possession
purchased
vnto
the
praise
of
his
glorie
.
And
Ephes.
4.30
.
Eph.
4.30
.
The
Apostle
exhorteth
vs
not
to
grieue
the
holy
spirit
of
God
,
by
whom
we
are
sealed
vnto
the
day
of
our
redemption
.
And
2.
Cor.
5.5
.
2.
Cor.
5.5
.
he
saith
that
God
hath
giuen
vnto
vs
the
earnest
of
his
spirit
.
Which
wordes
doe
minister
vnto
euery
faithfull
man
no
small
consolation
,
if
they
bee
rightly
waied
;
for
first
wee
vse
to
seale
those
things
which
we
would
haue
most
certaine
and
out
of
all
controuersie
;
as
when
a
man
hath
made
a
promise
or
couenant
with
another
,
for
his
better
securitie
he
doth
commit
it
to
writing
,
and
least
yet
there
should
any
scruple
or
doubt
rest
in
his
minde
,
he
doth
confirme
it
by
adding
his
seale
,
to
put
the
matter
out
of
all
question
;
so
the
Lord
hath
added
to
the
written
couenant
of
his
word
,
whereby
he
hath
assured
vs
of
our
election
adoption
and
saluation
,
the
outward
seale
of
the
sacraments
,
and
the
inward
seale
of
his
spirit
,
whereby
he
hath
ratified
it
,
not
in
it selfe
,
but
in
our
hearts
,
that
so
all
cause
of
doubting
being
taken
away
,
we
might
certainely
be
assured
of
his
promises
,
that
they
belong
vnto
vs
not
after
a
generall
manner
as
the
Papists
teach
,
but
particularly
euen
as
this
assurance
is
particularly
sealed
by
Gods
spirit
in
the
heart
of
euery
true
beleeuer
,
Rom.
4.11
.
Rom.
4.11
.
The
end
therefore
why
we
are
sealed
to
saluation
by
Gods
spirit
,
is
not
that
we
should
doubt
thereof
,
but
that
it
might
be
out
of
all
question
fully
ratified
and
confirmed
vnto
vs
:
for
this
is
signified
by
this
metaphor
here
vsed
of
sealing
,
as
may
appeare
not
onely
by
the
ordinarie
custome
amongst
vs
,
but
also
by
the
vse
thereof
in
former
times
.
So
when
Ahashuerosh
would
haue
letters
written
in
the
Kings
name
,
which
no
man
might
reuoke
,
he
commaundeth
that
they
should
be
sealed
with
the
Kings
ring
.
Hest.
8.8
.
Ioh.
6.27
.
Hest.
8.8
.
And
Ioh.
6.27
.
it
is
said
that
God
the
father
had
sealed
our
Sauiour
Christ
,
that
is
,
confirmed
him
in
his
office
of
mediation
,
by
giuing
euident
testimonies
and
manifest
signes
that
the
people
might
not
doubt
of
his
calling
and
anoynting
.
Matth.
3.
17.
and
17.5
.
and
Ioh.
1.32
.
So
,
whereas
the
holy
Ghost
in
the
faithfull
is
called
the
earnest
of
our
inheritance
,
this
ministreth
vnto
euery
true
beleeuer
no
small
consolation
,
nor
doubtfull
assurance
of
their
saluation
;
for
we
know
that
an
earnest
is
giuen
amongst
men
to
ratifie
and
binde
a
bargaine
,
so
as
they
cannot
goe
from
their
agreement
after
earnest
is
giuen
and
receiued
.
The
word
arrhabo
which
is
here
translated
earnest
,
hath
also
other
significations
which
minister
vnto
.
Gods
faithfull
,
the
same
assurance
and
the
like
true
comfort
.
Gen.
38.17.18
Genes.
38.17.18
.
this
word
is
vsed
to
signifie
a
pledge
or
pawne
,
than
the
which
there
can
bee
no
better
assurance
of
performing
promise
:
and
2.
King
.
14.14
.
2.
King
.
14.14
.
it
signifieth
a
hostage
giuen
in
warres
which
is
giuen
for
assurance
to
confirme
couenants
agreed
vpon
.
Whereas
therefore
Gods
spirit
in
the
faithfull
is
called
arrhabo
,
which
signifieth
an
earnest
pawne
and
hostage
:
we
are
hereby
assured
that
the
Lord
will
performe
his
couenant
betweene
vs
and
him
;
that
he
will
not
misse
a
day
in
the
performing
of
his
promise
;
that
howsoeuer
we
were
enemies
,
yet
now
being
reconciled
by
the
death
of
his
sonne
,
he
hath
giuen
vs
an
hostage
to
assure
vs
of
eternall
peace
,
euen
his
holy
spirit
.
And
therefore
let
not
Sathan
nor
all
his
assistants
cause
vs
to
doubt
of
Gods
couenant
,
wherein
he
hath
assured
vs
of
our
election
,
adoption
,
and
saluation
;
seeing
he
hath
sealed
this
couenant
with
his
spirit
,
and
hath
giuen
vnto
vs
this
earnest
and
pawne
,
to
assure
vs
that
he
will
performe
his
promise
and
bargaine
.
§
.
Sect.
4
But
here
the
tempter
obiecteth
,
That
we
may
discerne
Gods
spirit
by
the
effects
thereof
.
that
we
cannot
know
and
discerne
whether
we
haue
the
spirit
of
God
,
vnlesse
it
should
bring
forth
in
vs
some
extraordinarie
effects
:
and
though
it
should
be
granted
that
we
were
indued
therewith
,
yet
we
cannot
discerne
the
testimonie
thereof
from
our
owne
thoughts
,
vnlesse
it
be
by
some
speciall
reuelation
.
To
the
first
I
answere
,
that
though
many
lulled
asleepe
with
carnall
securitie
,
doe
vainely
dreame
that
they
haue
Gods
spirit
,
and
so
are
deluded
with
their
owne
phantasies
;
yet
this
hindereth
not
,
but
that
he
who
hath
the
spirit
of
God
indeede
,
may
certainely
be
assured
that
it
dwelleth
in
him
;
for
it
sealeth
in
vs
the
assurance
of
Gods
couenant
,
2.
Cor.
1.22
.
and
who
can
receiue
this
seale
and
not
feele
the
impression
?
it
is
an
earnest
,
and
who
receiuing
an
earnest
cannot
know
whether
he
hath
receiued
it
?
for
otherwise
how
can
it
assure
vs
of
our
bargaine
,
if
of
it selfe
we
haue
no
assurance
?
it
is
a
pawne
of
Gods
loue
and
our
saluation
,
and
who
hauing
a
pawne
in
his
custodie
cannot
know
that
he
possesseth
it
?
it
is
a
heauenly
light
which
doth
illuminate
our
vnderstandings
,
Eph.
1.17.18
.
which
were
blinde
and
ignorant
in
the
knowledge
of
Gods
truth
,
and
who
cannot
discerne
betweene
blindnesse
and
sight
,
light
and
darknesse
?
it
is
a
water
which
purgeth
vs
from
our
corruption
,
Esa.
44.3
.
Ezech.
16.9
.
and
who
that
is
thus
washed
and
clensed
,
can
doubt
that
this
water
hath
touched
him
?
Matth.
3.11
.
Act.
2.3
.
it
is
a
sire
which
inflameth
our
cold
frosen
hearts
with
a
zeale
of
Gods
glorie
,
and
loue
of
our
brethren
,
and
how
can
fire
which
is
caried
in
our
brests
be
hidden
from
vs
?
1.
Ioh.
2.20.27
it
is
a
precious
oyle
which
mollifieth
our
hard
stonie
hearts
,
and
maketh
them
flexible
and
pliable
able
to
Gods
will
,
which
before
were
so
stiffe
and
obdurate
that
they
would
rather
haue
broken
then
bowed
to
obedience
;
it
suppleth
also
our
stiffe
ioynts
and
maketh
them
actiue
and
nimble
in
the
workes
of
holinesse
,
and
righteousnesse
,
and
who
finding
those
strange
alterations
in
himselfe
,
may
not
be
assured
that
he
is
annoynted
with
this
oyle
?
it
is
the
Lords
champion
fighting
in
vs
against
the
flesh
,
Gal.
5.17
.
and
subduing
the
lusts
thereof
,
and
who
feeling
this
intestine
warre
in
his
owne
bowels
can
doubt
that
the
combatants
haue
their
residence
in
him
?
in
a
word
it
is
onely
this
spirit
which
restrained
vs
from
the
euill
,
which
naturally
we
loue
,
and
prouoketh
vs
to
imbrace
that
good
,
which
through
naturall
corruption
we
loth
and
abhorre
:
if
therefore
sinne
growe
vnpleasant
vnto
vs
,
and
vertue
and
true
godlinesse
delightfull
,
we
may
be
assured
that
this
is
the
worke
of
Gods
spirit
dwelling
in
vs
.
Would
we
then
be
assured
that
we
are
indued
with
the
spirit
of
God
?
why
then
let
vs
consider
if
our
eyes
blinded
with
ignorance
are
inlightned
in
any
good
measure
,
with
the
knowledge
of
Gods
truth
;
if
our
soules
polluted
with
the
filth
of
sinne
,
are
purged
in
some
sort
from
our
corruptions
;
if
our
cold
hearts
are
inflamed
with
the
zeale
of
Gods
glorie
and
the
loue
of
our
brethren
;
if
our
hearts
more
hard
than
adamant
,
and
more
inflexible
than
steele
,
are
softened
and
made
obsequious
to
Gods
will
;
and
if
the
other
members
of
our
body
,
which
were
benummed
and
as
it
were
taken
with
a
dead
paulsie
,
be
made
nimble
and
actiue
in
the
workes
of
holinesse
and
righteousnesse
;
if
we
feele
a
fight
and
combate
betweene
the
flesh
and
the
spirit
,
the
one
striuing
to
leade
vs
captiue
vnto
sinne
,
the
other
resisting
and
drawing
vs
out
of
this
captiuitie
;
if
the
sins
which
heretofore
we
haue
loued
,
be
now
lothsome
vnto
vs
,
and
the
vertues
▪
which
we
haue
abhorred
be
delightfull
and
pleasant
;
and
then
we
may
assure
our selues
that
it
is
the
light
of
Gods
spirit
which
hath
shined
vpon
vs
,
it
is
this
heauenly
water
which
hath
washed
vs
,
it
is
this
diuine
fire
which
hath
inflamed
vs
,
it
is
this
precious
oyle
that
hath
mollified
and
foftned
vs
,
it
is
this
champion
of
the
Lord
of
hosts
which
maketh
warre
against
our
trayterous
flesh
,
and
subdueth
the
lusts
thereof
;
in
a
word
it
can
be
nothing
but
Gods
spirit
,
which
makes
vs
hate
that
sinne
which
naturally
we
so
dearely
loue
,
and
to
loue
vertue
and
godlinesse
which
by
nature
is
lothsome
and
bitter
vnto
vs
.
§
.
Sect.
5
And
thus
it
is
manifest
that
wee
may
be
assured
that
we
haue
Gods
spirit
,
by
the
ordinarie
fruites
thereof
in
euery
faithfull
man
.
Now
let
vs
consider
how
we
may
know
the
testimonie
of
Gods
spirit
,
witnessing
in
our
hearts
that
we
are
elected
adopted
and
shall
be
saued
,
How
we
may
discerne
the
testimonie
of
Gods
spirit
from
our
owne
presumption
.
2.
Cor.
3.6
.
1.
Cor.
3.5
.
from
our
owne
phantasies
caused
through
carnall
securitie
and
vaine
presumption
.
And
to
this
end
we
are
to
know
,
that
the
preaching
of
the
Gospell
is
the
ministerie
of
the
spirit
,
whereby
wee
are
sealed
and
confirmed
in
the
assurance
of
our
saluation
,
as
appeareth
2.
Cor.
3.6
.
And
hence
it
is
that
the
preachers
of
the
Gospell
are
called
the
ministers
by
whom
the
people
beleeue
,
1.
Cor.
3.5
.
And
the
words
of
the
Gospell
are
called
by
our
Sauiour
Christ
spirit
and
life
,
because
it
is
the
ministery
of
the
spirit
which
quickneth
vs
,
as
it
is
Ioh.
6.63
.
And
Gal.
3.2
.
Ioh.
6.63
.
Gal.
3.2
.
the
Apostle
saith
that
we
haue
receiued
the
spirit
by
the
hearing
of
faith
,
that
is
,
the
doctrine
of
faith
preached
in
the
ministery
of
the
Gospell
.
If
therefore
the
testimonie
of
saluation
in
the
mindes
of
the
faithfull
,
be
conceiued
by
the
preaching
of
the
Gospell
applied
vnto
them
by
faith
,
then
is
it
most
certainly
the
testimonie
of
Gods
spirit
;
for
the
inward
testimonie
of
Gods
spirit
is
not
different
from
the
outward
testimonie
of
the
word
:
but
if
this
perswasion
be
not
grounded
vpon
Gods
word
,
as
theirs
is
not
who
perswade
themselues
that
they
are
elected
,
adopted
,
and
shall
be
saued
,
notwithstanding
that
they
liue
in
their
sinnes
without
repentance
,
making
no
conscience
of
their
waies
,
nor
indeauoring
to
serue
the
Lord
in
holinesse
and
righteousnesse
of
life
;
then
is
it
not
the
testimonie
of
Gods
spirit
,
but
a
presumptuous
phantasie
,
and
a
secure
and
carnall
imagination
:
for
the
testimonie
of
Gods
spirit
in
the
conscience
,
is
the
same
with
the
testimonie
of
the
word
,
and
therefore
it
doth
not
beare
witnesse
nor
giue
any
assurance
that
they
are
saued
,
which
Gods
word
pronounceth
to
bee
in
the
state
of
damnation
.
When
therefore
this
testimonie
is
giuen
in
a
faithfull
man
and
,
agreeable
to
Gods
word
;
it
is
the
testimonie
of
the
spirit
which
sealeth
vs
in
the
full
assurance
of
that
wee
beleeue
:
according
to
that
Ephesians
.
1.13
.
where
the
Apostle
saith
,
Eph.
1.13
.
that
after
the
faithfull
had
receiued
the
word
of
truth
,
euen
the
Gospell
of
their
saluation
,
and
beleeued
therein
,
they
were
sealed
with
the
holy
spirit
of
promise
.
But
those
who
make
no
conscience
of
hearing
the
Gospell
preached
,
and
when
they
heare
it
,
doe
not
beleeue
it
,
nor
apply
it
to
themselues
by
a
true
and
liuely
faith
,
nor
bring
foorth
any
fruites
thereof
in
a
holie
and
Christian
life
,
they
haue
neither
faith
nor
Gods
spirit
:
and
therefore
if
they
haue
any
perswasion
of
their
election
and
saluation
,
it
is
not
the
testimonie
of
Gods
spirit
,
but
their
owne
phantasie
,
and
a
vaine
opinion
arising
from
carnall
securitie
and
presumption
.
§
.
Sect.
6
Secondly
,
Another
means
to
discerne
the
testimonie
of
the
spirit
.
the
testimony
of
Gods
spirit
may
hereby
bee
knowne
:
first
,
in
that
it
throughly
perswadeth
the
faithfull
of
their
election
and
saluation
;
secondly
,
by
the
manner
of
perswading
them
;
thirdly
,
by
the
effects
of
this
testimonie
and
perswasion
.
For
the
first
,
the
spirit
of
God
doth
not
only
giue
this
bare
testimonie
that
wee
are
elected
,
adopted
,
and
shall
be
saued
:
but
also
doth
fully
perswade
vs
hereof
,
as
being
a
thing
most
certaine
and
without
question
.
So
1.
Cor.
2.12
.
the
Apostle
saith
that
wee
haue
receiued
the
spirit
of
God
,
1.
Cor.
2.12
.
that
wee
might
know
the
things
that
are
giuen
to
vs
of
God
.
And
Eph.
1.
17
,
18.
Gods
spirit
is
called
the
spirit
of
wisedom
and
reuelation
,
Eph.
1.17.18
.
which
doth
inlighten
the
eyes
of
our
vnderstanding
,
that
we
might
know
what
the
hope
is
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
;
and
what
is
the
exceeding
greatnesse
of
his
power
,
particularly
towards
vs
that
beleeue
,
according
to
the
working
of
his
mightie
power
.
So
the
Apostle
Iohn
saith
,
1.
Ioh.
3.24
.
hereby
we
know
that
Christ
abideth
in
vs
,
euen
by
the
spirit
which
he
hath
giuen
vs
,
1.
Ioh.
3.24
.
So
that
wee
may
be
assured
that
we
haue
Gods
spirit
,
&
therby
be
throughly
perswaded
that
Christ
dwelleth
in
vs
,
and
consequently
that
wee
are
elected
and
shall
be
saued
.
And
chap.
4.13
.
Hereby
know
wee
that
we
dwell
in
him
and
he
in
vs
,
and
4.13
.
because
he
hath
giuen
vs
of
his
spirit
.
And
the
Apostle
Paul
by
the
spirit
of
God
was
so
stedfastly
assured
of
Gods
loue
,
that
he
professeth
that
he
was
firmely
perswaded
that
nothing
could
separate
him
from
it
,
Rom.
8.38
,
39.
Rom.
8.38
,
39.
So
that
the
spirit
of
God
throughly
perswadeth
the
faithfull
that
they
are
elected
and
shall
be
saued
;
whereas
the
wicked
who
are
destitute
of
Gods
spirit
,
may
wel
haue
a
fond
opinion
and
a
foolish
conceit
,
that
they
are
highly
in
Gods
loue
and
elected
to
saluation
,
through
carnall
securitie
and
vaine
presumption
;
but
they
are
neuer
throughly
perswaded
hereof
:
for
when
any
affliction
of
bodie
or
minde
is
inflicted
on
them
,
their
vaine
perswasion
vanisheth
away
,
and
nothing
remaineth
but
doubting
,
which
in
the
end
bringeth
them
to
vtter
desperation
.
But
here
the
tempter
will
take
occasion
to
discourage
the
weake
Christian
,
and
to
perswade
him
that
he
hath
not
Gods
spirit
,
seeing
he
doth
not
feele
in
himselfe
this
firme
perswasion
of
Gods
loue
and
his
election
and
saluation
.
The
perswasion
of
the
spirit
not
alwaies
discerned
in
our
sense
and
feeling
.
To
which
we
are
to
answere
,
that
Gods
spirit
doth
throughly
perswade
,
although
not
at
all
times
,
neither
in
our
present
sense
and
feeling
;
for
immediatly
after
our
conuersion
when
wee
are
newly
regenerate
,
and
like
new
borne
babes
in
Christ
,
the
motions
of
the
spirit
are
but
weake
in
vs
,
and
we
are
not
skilfull
in
vnderstanding
this
heauenly
language
of
the
spirit
,
wherewith
we
haue
been
altogether
vnacquainted
;
but
the
spirit
waxing
stronger
in
vs
,
and
we
growing
to
a
ripe
age
in
Christ
,
doth
crie
in
our
hearts
,
Abba
father
,
and
testifieth
to
our
spirits
that
we
are
the
sonnes
of
God
;
which
we
then
being
better
acquainted
with
this
heauenly
speech
,
do
well
vnderstand
,
and
are
throughly
perswaded
thereby
.
And
secondly
,
when
the
poore
Christian
who
hath
receiued
a
great
measure
of
the
spirit
is
exercised
in
the
spirituall
conflict
,
the
hideous
noise
of
Sathans
temptations
which
like
Cannon-shot
sound
in
his
eares
,
and
the
tumultuous
outcries
of
his
owne
passions
doe
so
disturbe
and
wholie
possesse
him
,
that
he
can
not
heare
the
voyce
of
the
spirit
perswading
him
that
hee
is
the
child
of
God
;
till
the
skirmish
bee
past
and
the
noise
of
temptations
ceased
,
and
then
againe
as
in
former
times
hee
heareth
to
his
comfort
the
spirit
of
God
perswading
him
of
Gods
loue
,
and
hereby
hee
is
againe
assured
thereof
.
So
that
wee
are
not
to
iudge
of
the
hauing
of
Gods
spirit
in
the
time
of
our
Christian
infancie
and
spirituall
nonage
,
nor
yet
according
to
our
present
sense
in
the
time
of
temptation
,
but
when
wee
are
come
to
perfect
age
,
and
when
the
conflict
of
temptations
is
ceased
.
Secondly
,
the
testimonie
of
Gods
spirit
perswading
vs
of
his
loue
and
our
election
,
is
knowne
by
the
manner
whereby
it
perswadeth
vs
:
namely
,
it
perswadeth
vs
hereof
with
arguments
grounded
vpon
Gods
word
,
and
drawne
not
from
any
worthinesse
in
our selues
,
but
from
Gods
free
grace
and
vnderserued
mercie
,
and
from
the
righteousnesse
and
merits
of
Christ
;
whereas
Sathan
and
our
owne
flesh
neuer
vse
such
reasons
,
but
either
mooue
vs
to
a
bare
and
vaine
opinion
which
hath
no
ground
at
all
but
selfe-loue
,
which
maketh
men
easily
beleeue
that
which
they
desire
;
or
els
with
some
arguments
drawne
from
some
outward
common
benefits
,
bestowed
indifferently
vpon
the
good
and
bad
;
or
lastly
from
a
pharisaicall
conceit
and
false
opinion
of
our
owne
worthinesse
and
deserts
.
§
.
Sect.
7
Lastly
,
The
3.
meanes
to
discerne
the
spirit
,
namely
by
the
fruites
thereof
.
the
testimonie
of
Gods
spirit
is
knowne
and
discerned
by
the
effects
thereof
;
for
after
that
it
hath
effectually
perswaded
vs
,
that
we
are
elected
and
the
deare
children
of
God
,
we
are
mooued
thereby
to
trust
wholie
in
God
,
and
to
loue
him
as
our
gratious
father
:
from
which
loue
proceedeth
a
zeale
of
his
glorie
,
and
a
true
hatred
of
sinne
,
because
thereby
our
heauenlie
father
is
dishonored
&
displeased
with
vs
;
and
a
true
loue
and
heartie
endeuour
of
imbracing
holinesse
and
righteousnesse
,
because
thereby
our
gratious
father
is
glorified
and
well
pleased
with
vs
.
If
therefore
these
effects
and
fruites
follow
this
perswasion
of
Gods
loue
and
our
election
,
wee
may
bee
assured
that
it
is
the
spirit
of
God
which
doth
perswade
vs
;
but
if
wee
haue
no
such
trust
and
affiance
,
no
such
loue
of
God
,
no
zeale
of
his
glorie
,
no
hatred
of
sinne
,
no
loue
nor
desire
of
embracing
righteousnesse
,
but
remaine
as
carnall
,
worldly
,
and
prophane
as
euer
we
were
,
then
let
vs
bragge
as
much
as
wee
will
of
our
perswasion
of
Gods
loue
and
our
election
,
yet
it
is
most
certaine
that
this
perswasion
is
not
wrought
in
vs
by
Gods
spirit
,
but
that
it
is
a
vaine
conceit
and
fond
opinion
which
proceedeth
from
selfe-loue
,
carnall
securitie
,
and
fond
presumption
,
which
in
the
end
vanishing
away
will
leaue
vs
in
despaire
.
CHAP.
IX
.
Of
the
meanes
whereby
we
may
be
assured
of
our
election
.
§
.
Sect.
1
ANd
thus
haue
I
proued
that
those
who
are
conuerted
vnto
God
,
iustified
,
The
first
means
the
testimonie
of
the
holie
Ghost
.
and
in
some
measure
sanctified
,
may
ordinarily
attaine
vnto
the
assurance
of
their
election
:
Now
I
will
shew
the
meanes
and
signes
whereby
wee
may
bee
thus
assured
.
The
first
and
principall
meanes
which
assureth
vs
of
our
election
,
is
the
inward
testimonie
of
Gods
spirit
which
crieth
in
our
hearts
Abba
father
,
Rom.
8.15
,
16.
and
witnesseth
vnto
our
spirits
that
we
are
the
children
of
God
,
as
it
is
Rom.
8.15
,
16.
Which
testimonie
it
doth
not
giue
by
extraordinarie
reuelation
,
but
by
a
secret
application
of
the
promises
of
the
Gospell
vnto
vs
,
and
by
an
inward
cooperation
whereby
it
maketh
the
outward
ministerie
of
the
word
effectuall
for
the
begetting
of
faith
in
vs
,
whereby
as
with
an
hand
wee
doe
appropriate
the
generall
promises
of
the
word
vnto
our
owne
selues
.
And
when
the
Ministers
vse
reasons
to
perswade
vs
of
Gods
loue
in
Christ
,
the
holy
ghost
openeth
our
deafe
cares
,
and
inlighteneth
our
blinde
vnderstandings
,
and
powerfully
inclineth
our
wils
,
so
that
we
may
attentiuely
heare
,
truly
vnderstand
,
and
bee
fully
assured
of
that
truth
which
is
deliuered
,
not
only
in
respect
of
the
whole
Church
,
but
also
in
respect
of
our selues
particularly
,
so
as
we
can
say
,
I
beleeue
that
these
promises
of
God
are
true
,
and
that
they
belong
to
all
the
faithfull
,
and
consequently
vnto
me
who
doe
beleeue
and
am
assured
of
them
,
seeing
they
are
promised
on
no
other
condition
.
Diuers
differences
between
the
testimonie
of
the
spirit
and
presumptuous
securitie
.
But
the
tempter
will
obiect
,
that
many
through
carnall
presumption
doe
perswade
themselues
,
that
al
the
promises
of
the
Gospell
doe
belong
vnto
them
,
and
therefore
we
may
easily
be
deceiued
,
not
being
able
to
discerne
betweene
the
testimonie
of
the
spirit
and
presumptuous
securitie
.
I
answer
,
that
those
who
are
indued
with
Gods
spirit
,
may
easily
discerne
the
testimonie
of
the
spirit
from
the
carnall
language
of
presumption
,
as
is
euident
by
that
which
before
I
haue
deliuered
,
and
also
may
more
plainly
appeare
by
manifest
differences
,
if
the
one
bee
compared
with
the
other
.
For
presumption
is
a
fruite
of
originall
corruption
which
accompanieth
vs
from
our
mothers
wombe
,
till
it
bee
beaten
downe
with
Gods
sanctifying
spirit
;
but
the
testimonie
of
the
spirit
is
a
thing
supernaturall
,
which
no
man
euer
feeleth
before
his
conuersion
vnto
God
,
when
as
by
the
preaching
of
the
word
he
is
humbled
vnder
the
burthen
of
sinne
,
sorrowing
and
grieuing
for
his
sinnes
past
,
and
detesting
them
from
his
hart
,
and
purposing
to
leaue
and
forsake
them
in
the
time
to
come
.
If
therefore
wee
haue
had
alwaies
this
testimonie
in
our
mindes
that
wee
are
in
Gods
fauour
and
elected
,
and
neuer
felt
our
conuersion
,
nor
discerned
any
fruites
thereof
;
then
doth
this
testimonie
proceede
from
carnall
presumption
and
not
from
Gods
spirit
.
Secondly
,
those
who
haue
the
testimonie
of
the
spirit
,
make
conscience
of
the
diligent
and
carefull
vse
of
the
outward
meanes
of
saluation
,
as
the
hearing
and
reading
of
the
word
,
the
receiuing
of
the
Sacraments
,
and
other
holie
duties
of
Gods
seruice
,
because
they
know
that
the
inward
testimonie
of
the
spirit
is
not
ordinarily
seuered
from
the
outward
testimonie
of
the
word
;
and
the
assurance
of
Gods
loue
and
our
election
is
not
wrought
immediatly
in
vs
by
reuelation
of
the
spirit
,
but
by
the
preaing
of
the
word
and
vse
of
the
Sacraments
,
made
effectuall
by
the
inward
cooperation
of
the
holy
Ghost
.
But
presumption
as
it
ariseth
not
from
the
vse
of
these
meanes
made
thus
effectuall
,
but
from
carnall
securitie
,
so
is
it
not
confirmed
thereby
:
for
the
lesse
that
the
presumptuous
man
heareth
the
word
and
perfourmeth
the
duties
of
pietie
and
Gods
seruice
,
the
more
confidently
doth
he
boast
of
his
faith
and
full
assurance
,
and
therefore
hee
maketh
no
conscience
of
vsing
these
meanes
ordained
of
God
;
nay
contrariwise
he
will
not
sticke
to
affirme
,
that
the
hearing
of
the
word
too
often
is
the
cause
that
troubleth
mens
mindes
and
afflicteth
their
consciences
,
moouing
them
to
doubt
of
Gods
mercie
,
which
before
they
neuer
called
into
question
:
and
why
is
this
,
but
because
hereby
men
are
rouzed
out
of
their
sleepe
of
securitie
,
and
haue
their
confident
presumption
beaten
downe
.
If
then
wee
are
carefull
to
vse
all
holie
meanes
ordained
of
God
to
assure
vs
of
our
saluation
;
that
assurance
and
testimonie
which
followeth
is
the
testimonie
of
Gods
spirit
:
otherwise
it
is
nothing
els
but
fond
presumption
.
Thirdly
,
presumption
is
most
confident
,
and
neuer
doubteth
nor
maketh
any
question
of
his
election
&
saluation
who
thus
presumeth
;
but
this
testimony
of
the
spirit
is
much
assaulted
with
doubting
,
and
oftentimes
thereby
so
exceedingly
weakened
that
wee
cannot
heare
the
voyce
thereof
:
as
wee
may
see
in
the
example
of
Iob
,
Dauid
,
the
father
of
the
possessed
child
,
the
two
Disciples
who
iourneyed
to
Emaus
,
and
in
all
Gods
children
who
haue
not
yet
attained
vnto
fulnesse
of
perswasion
,
vnto
which
none
can
come
but
by
degrees
.
And
therefore
if
wee
can
bragge
with
secure
worldlings
,
and
say
with
the
proud
Pharisie
,
I
neuer
was
troubled
I
thanke
God
with
any
doubting
of
mine
election
&
saluation
,
as
many
are
;
but
alwaies
haue
had
a
strong
beleefe
that
I
am
in
Gods
loue
and
shall
vndoubtedly
be
saued
:
wee
may
assure
our selues
that
this
is
the
voyce
of
presumption
,
and
not
the
testimonie
of
Gods
spirit
.
Fourthly
,
presumption
is
ioyned
with
worldlinesse
and
prophanesse
,
but
the
testimonie
of
Gods
spirit
is
neuer
seuered
from
sanctification
,
or
at
least
from
an
earnest
desire
and
holie
endeuour
of
seruing
the
Lord
in
holinesse
and
righteousnesse
:
for
(
as
I
said
)
the
testimonie
of
the
spirit
in
the
conscience
is
neuer
contrarie
to
the
testimonie
of
the
spirit
in
the
word
,
neither
doth
it
beare
witnesse
that
those
are
in
Gods
loue
and
elected
to
saluation
,
which
the
Scriptures
witnesse
to
bee
in
Gods
displeasure
and
in
the
state
of
condemnation
,
namely
,
all
vnrepentant
sinners
continuing
in
their
vnrepentancie
:
and
therefore
if
the
assurance
which
we
haue
of
our
election
and
saluation
be
not
ioyned
with
a
desire
to
leaue
our
sinnes
,
and
with
an
earnest
endeuour
of
seruing
God
in
the
duties
of
holines
and
righteousnes
,
then
it
doth
not
proceed
from
the
testimonie
of
Gods
spirit
,
but
from
carnall
securitie
and
fond
presumption
.
Lastly
,
presumption
no
longer
perswadeth
men
of
Gods
loue
and
fauour
,
than
they
enioy
the
outward
benefits
of
this
life
;
but
when
the
Lord
laieth
vpon
them
any
grieuous
affliction
,
either
outwardly
in
bodie
and
state
,
or
inwardly
in
mind
;
then
this
perswasion
vanisheth
,
and
nothing
remaineth
but
doubting
,
which
commonly
endeth
in
vtter
despaire
:
but
the
testimonie
of
the
spirit
is
constant
and
permanent
;
and
howsoeuer
wee
cannot
by
reason
of
the
grieuousnesse
of
afflictions
,
and
the
violent
noise
of
our
own
passions
heare
the
voyce
thereof
at
some
times
,
yet
afterwards
againe
it
crieth
alowd
in
our
hearts
Abba
father
,
and
witnesseth
vnto
our
spirits
that
we
are
the
sonnes
of
God
:
So
that
the
chiefe
meanes
whereby
wee
are
assured
of
our
election
is
the
spirit
of
God
.
But
seeing
we
haue
it
not
naturally
in
our selues
,
how
may
we
attaine
vnto
it
?
Surely
we
are
to
haue
our
recourse
vnto
the
Father
of
lights
by
earnest
prayer
,
Iam.
1.17
.
Matth.
7.7
.
Luk.
11.13
.
from
whom
descendeth
euery
good
and
perfect
gift
,
hauing
our
faith
grounded
vpon
Gods
gracious
promise
,
namely
,
that
if
we
aske
we
shall
receiue
,
and
more
especially
,
that
hee
will
giue
his
holie
spirit
to
them
that
aske
it
,
as
it
is
Luk.
11.13
.
§
.
Sect.
2
The
second
meanes
whereby
wee
may
attaine
to
the
certaintie
of
our
election
,
The
second
meanes
,
the
hearing
of
the
word
.
is
the
hearing
of
the
word
,
wherein
the
Lord
manifesteth
his
grace
and
goodwill
to
all
beleeuing
and
repentant
sinners
,
and
whereby
also
he
ordinarily
begetteth
this
faith
and
repentance
in
all
his
children
.
For
howsoeuer
Paul
may
plant
and
Apollos
may
water
,
but
God
alone
giueth
the
encrease
;
yet
Gods
blessing
ordinarily
accompanieth
his
owne
ordinance
,
making
it
effectuall
by
the
inward
operation
of
his
spirit
for
those
ends
for
which
he
hath
ordained
it
.
And
though
the
word
may
long
sound
in
our
eares
before
it
pearce
the
heart
,
or
beget
any
sauing
grace
in
vs
,
vnlesse
the
Lord
open
our
hearts
and
make
the
seed
of
his
word
fruitfull
:
yet
those
who
make
conscience
of
hearing
the
word
,
with
diligence
reuerence
and
attention
,
and
pray
for
the
assistance
of
Gods
spirit
,
whereby
it
may
become
profitable
to
their
saluation
,
may
constantly
expect
the
blessing
of
God
vpon
his
owne
ordinance
,
which
they
carefully
vse
in
obedience
to
his
will
;
whereas
those
who
neglect
and
contemne
Gods
word
haue
no
such
assurance
,
because
it
is
the
meanes
and
instrument
which
is
ordained
of
God
for
this
purpose
,
without
which
the
spirit
of
God
doth
not
ordinarily
beget
faith
or
any
sauing
grace
in
vs
.
Though
therefore
we
doe
not
after
long
hearing
of
the
word
,
feele
this
assurance
of
Gods
loue
and
our
election
,
yet
let
vs
not
giue
it
ouer
but
expect
Gods
blessing
vpon
it
,
and
waite
his
leasure
assuring
our selues
that
in
the
end
,
hee
will
make
this
his
owne
ordinance
effectuall
for
those
ends
,
for
which
he
hath
ordained
it
.
§
.
Sect.
3
The
third
meanes
whereby
we
may
attaine
to
the
assurance
of
our
election
,
The
third
meanes
,
the
vse
of
the
Sacraments
.
is
the
frequent
and
religious
vse
of
the
Sacrament
of
the
Lords
supper
,
whereby
our
faith
is
more
and
more
confirmed
the
in
truth
of
Gods
promises
.
For
the
Lord
to
the
preaching
of
his
word
which
is
the
couenant
of
grace
,
hath
added
these
seales
that
we
might
be
the
more
throughly
assured
of
his
loue
and
fauour
;
and
therefore
if
we
conscionably
frequent
this
holy
Sacrament
,
the
Lord
will
blesse
also
this
his
owne
ordinance
.
Moreouer
they
who
worthily
receiue
these
holy
misteries
,
doe
receiue
Christ
Iesus
,
and
haue
the
vnion
and
communion
which
is
betweene
him
and
them
,
more
and
more
strengthned
and
confirmed
,
for
hee
that
eateth
his
flesh
and
drinketh
his
blood
,
dwelleth
in
Christ
,
and
Christ
in
him
,
Ioh.
6.56
.
As
it
is
Ioh.
6.56
.
Now
there
is
no
condemnation
to
those
that
are
in
Christ
Iesus
Rom
8.1
;
Rom.
8.1
.
and
therefore
they
neede
not
doubt
of
their
election
and
saluation
.
§
.
Sect.
4
The
fourth
meanes
whereby
we
may
be
assured
of
our
election
,
The
fourth
meanes
,
the
effects
of
our
election
.
Zanch.
de
Attrib
.
l.
5.
c.
2.
are
the
effects
of
Gods
predestination
,
which
are
the
vndoubted
signes
thereof
;
for
the
effects
argue
the
cause
,
as
the
cause
the
effects
,
and
that
not
onely
in
naturall
things
,
but
also
in
those
which
are
supernaturall
and
spirituall
:
and
therefore
as
certainely
as
we
know
that
there
is
fire
because
it
casteth
forth
heate
,
and
the
sonne
by
his
casting
forth
of
bright
raies
whereby
the
world
is
lightned
,
and
that
a
tree
is
good
by
the
good
fruits
which
it
bringeth
forth
,
so
also
may
wee
as
certainely
be
assured
that
we
are
elected
of
God
,
when
wee
finde
in
our selues
the
effects
and
vndoubted
signes
of
our
election
.
Neither
are
these
effects
bare
signes
onely
of
our
election
,
but
also
manifest
seales
which
by
their
plaine
impression
,
doe
euidently
assure
vs
thereof
:
so
that
though
we
doe
not
directly
and
immediatly
know
Gods
election
,
predestination
,
and
eternall
decree
of
our
saluation
in
God
himselfe
,
electing
predestinating
,
and
decreeing
that
we
shall
be
saued
,
yet
we
may
plainely
see
apparant
seales
and
impressions
hereof
in
our selues
,
liuely
resembling
that
which
is
secret
in
Gods
hidden
councell
;
and
as
we
not
seeing
the
seale
which
maketh
the
impression
,
doe
easily
discerne
the
forme
,
fashion
,
and
quantitie
thereof
by
the
print
which
it
hath
made
;
so
wee
not
seeing
Gods
secret
decree
of
predestination
,
may
notwithstanding
attaine
to
the
euedent
knowledge
thereof
,
by
that
impression
which
it
maketh
in
vs
.
This
also
may
further
be
illustrated
by
a
familiar
similitude
;
namely
,
as
the
sunne
shining
vpon
vs
with
his
bright
beames
,
doth
imprint
as
it
were
in
our
eyes
the
image
of
his
light
,
whereby
we
see
the
sunne
and
the
light
thereof
(
the
beames
of
the
sunne
which
are
cast
vpon
vs
,
being
reflected
backe
againe
to
the
sunne
it selfe
;
)
so
the
foreknowledge
of
God
whereby
he
hath
decreed
that
we
shall
be
saued
before
all
eternitie
,
is
secret
in
it selfe
,
so
that
we
cannot
see
not
vnderstand
it
directly
,
but
yet
whilest
God
doth
acknowledge
vs
for
his
elect
,
he
doth
expresse
the
image
and
forme
of
this
his
foreknowledge
in
those
whom
he
hath
elected
,
whereby
we
doe
also
acknowledge
him
our
gracious
God
who
hath
elected
vs
;
and
so
it
commeth
to
passe
that
by
the
true
knowledge
of
God
,
which
is
communicated
vnto
vs
,
whereby
we
acknowledge
him
for
our
God
and
father
,
wee
also
know
his
foreknowledge
,
whereby
he
knoweth
and
acknowledgeth
vs
for
his
sonnes
and
children
.
For
first
God
knoweth
vs
,
and
then
by
the
light
of
this
knowledge
communicated
vnto
vs
,
he
inlightneth
our
hearts
with
the
true
knowledge
of
himselfe
,
as
the
sunne
first
inlightneth
our
eyes
,
and
by
this
light
we
see
the
sunne
it selfe
.
And
this
our
Sauiour
Christ
intimateth
,
Ioh.
10.14
.
where
first
he
saith
he
knoweth
his
sheepe
,
Ioh.
10.14
.
and
then
he
addeth
that
he
is
also
knowne
of
them
.
As
though
he
should
say
,
whilest
I
know
and
acknowledge
them
for
my
sheepe
,
hereby
I
bring
to
passe
that
they
in
like
manner
by
the
participation
of
this
my
light
and
knowledge
,
doe
acknowledge
me
for
their
true
pastor
.
If
therefore
we
know
and
acknowledge
God
,
for
our
gracious
God
&
louing
father
in
Christ
,
it
is
a
most
certaine
signe
,
that
he
also
by
his
foreknowledge
,
doth
know
and
acknowledge
vs
for
his
people
and
children
.
But
if
we
remaine
in
our
ignorance
,
without
the
knowledge
of
God
,
and
his
sonne
Christ
,
we
can
gather
no
assurance
vnto
our selues
of
our
election
;
for
if
the
foreknowledge
of
God
had
shined
vpon
vs
,
the
beames
thereof
would
haue
illuminated
our
hearts
,
so
as
wee
should
by
their
light
haue
knowne
God
also
.
Gods
loue
cause
of
our
loue
.
The
like
may
be
said
of
Gods
eternall
loue
,
wherewith
he
hath
loued
vs
in
Christ
;
for
God
louing
vs
,
hath
imprinted
the
image
of
his
loue
in
our
hearts
,
whereby
wee
loue
him
againe
:
and
when
this
heauenly
heate
of
Gods
loue
hath
descended
on
vs
,
and
warmeth
our
cold
hearts
,
frozen
in
the
dregges
of
sinne
,
then
doe
we
reflect
some
of
those
beames
of
Gods
loue
towards
him
againe
.
And
this
the
Apostle
Iohn
plainely
sheweth
1.
Ioh.
4.19
.
where
he
saith
that
we
loue
God
because
he
loued
vs
first
;
1.
Ioh.
4.19
.
that
is
,
by
that
eternall
loue
wherewith
God
loued
vs
in
Christ
,
there
is
imprinted
in
our
hearts
the
loue
of
God
.
Vers.
7.
And
hence
it
is
that
he
saith
vers.
7.
that
loue
commeth
from
God
:
because
we
can
neither
loue
God
,
nor
our
neighbours
aright
,
till
his
loue
towards
vs
hauing
shined
vpon
vs
,
hath
inflamed
our
hearts
.
So
the
Apostle
Paul
saith
,
Rom
5.5
.
that
the
loue
of
God
is
shed
abrode
in
our
hearts
,
Rom.
5.8
.
by
the
holy
Ghost
which
is
giuen
vnto
vs
,
whereby
loue
towards
God
is
begotten
in
vs
.
If
therefore
the
loue
of
God
be
in
our
hearts
,
we
may
be
assured
that
it
is
but
an
impression
which
is
made
in
vs
,
by
the
seale
of
his
loue
towards
vs
,
but
a
little
sparke
kindled
by
this
heauenly
flame
,
and
a
small
modell
or
little
counterfaite
resembling
the
infinit
loue
of
God
,
wherewith
from
all
eternitie
he
hath
loued
vs
in
Christ
.
Thus
also
Gods
eternall
election
,
whereby
before
all
worlds
he
hath
chosen
vs
in
Christ
,
doth
make
an
impression
,
and
sealeth
in
our
hearts
the
form
or
image
thereof
,
whereby
we
make
choyse
of
the
true
God
Iehouah
,
amongst
all
the
Gods
of
the
nations
to
be
our
onely
God
,
whom
we
will
serue
and
worship
.
And
therefore
if
we
haue
made
this
election
,
and
dedicated
our selues
wholy
to
Gods
worship
and
seruice
alone
,
it
is
a
most
certaine
signe
of
our
election
,
whereby
God
hath
chosen
vs
:
for
our
choosing
of
God
is
an
effect
of
his
choosing
of
vs
,
and
an
impression
or
print
wherewith
by
his
election
hee
hath
sealed
vs
.
§
.
Sect.
5
And
thus
it
appeareth
that
the
effects
of
Gods
election
doe
not
onely
as
signes
signifie
,
The
first
effect
of
our
election
is
our
sauiour
Christ
,
by
whom
we
are
assured
that
we
are
elected
.
but
also
as
seales
confirme
vnto
vs
the
assurance
thereof
:
but
let
vs
further
consider
the
special
effects
of
our
election
,
whereby
we
may
be
assured
that
we
are
chosen
of
God
.
The
first
effect
,
is
our
Sauiour
Christ
himself
,
set
apart
of
God
to
be
the
mediator
to
reconcile
all
Gods
elect
vnto
him
,
dwelling
in
vs
by
his
spirit
;
who
may
iustly
be
called
the
first
effect
of
Gods
election
,
because
all
the
other
,
namely
our
vocation
,
iustification
,
sanctification
,
and
saluation
,
are
by
him
and
through
him
alone
.
Whosoeuer
therefore
are
assured
that
Christ
dwelleth
in
them
and
they
in
him
,
they
haue
a
most
vndoubted
signe
of
their
election
:
and
whosoeuer
haue
not
Christ
dwelling
in
them
by
his
spirit
,
can
haue
no
assurance
that
they
are
chosen
,
as
the
Apostle
plainely
sheweth
2.
Cor.
13.5
.
know
you
not
(
saith
he
)
that
Iesus
Christ
is
in
you
except
you
be
reprobates
?
2.
Cor.
13.5
.
but
how
shall
we
know
whether
Christ
dwelleth
thus
in
vs
and
we
in
him
?
the
Apostle
telleth
vs
Rom.
8.1
.
Rom.
8.1
.
that
those
who
are
in
Christ
Iesus
walke
not
after
the
flesh
but
after
the
spirit
,
that
is
,
those
who
doe
not
willingly
submit
themselues
to
be
ruled
and
led
by
the
lusts
of
the
flesh
,
but
labour
and
striue
to
resist
and
subdue
them
,
studying
and
indeauoring
to
liue
a
spirituall
life
,
in
holinesse
and
righteousnesse
.
For
in
whomsoeuer
Christ
dwelleth
by
his
spirit
,
those
he
regenerateth
and
raiseth
from
the
death
of
sinne
,
to
newnesse
of
life
;
and
his
blood
is
effectuall
,
not
only
to
purge
them
from
the
guilt
of
sinne
,
but
also
to
cleanse
them
in
some
measure
from
the
corruptions
themselues
.
§
.
Sect.
6
The
second
effect
of
our
election
,
The
second
effect
of
our
election
,
is
our
effectuall
calling
.
is
our
effectuall
calling
;
whereby
we
are
separated
from
the
world
,
and
ingrafted
into
Christ
,
and
made
liuely
members
of
his
body
:
and
this
is
done
ordinarily
by
the
diligent
and
attentiue
hearing
of
the
word
,
ioyned
with
the
inward
operation
of
Gods
spirit
.
If
therefore
we
haue
heard
Gods
word
preached
,
diligently
and
attentiuely
;
if
thereby
wee
haue
attained
vnto
the
knowledge
of
the
worke
of
our
redemption
wrought
by
Iesus
Christ
,
and
are
delighted
therewith
;
if
by
this
meanes
wee
haue
our
hearts
somewhat
weaned
from
the
world
,
and
fixed
vpon
our
Sauiour
and
heauenly
things
;
and
thinking
it
sufficient
to
haue
spent
the
rest
of
our
liues
past
in
the
lusts
of
the
Gentiles
,
1.
Pet.
4.2.3
.
doe
liue
hence
forward
after
the
wil
of
God
:
then
are
we
truely
and
effectually
called
,
for
those
are
Christs
sheepe
that
heare
his
voyce
and
follow
him
Ioh.
10.4
.
Those
are
ingrafted
into
his
body
,
who
bring
forth
the
fruites
of
godlinesse
:
Ioh.
10.4
.
for
as
the
branch
can
bring
forth
no
fruite
except
it
abide
in
the
vine
,
so
neither
can
we
bring
forth
any
fruites
of
pietie
and
righteousnesse
except
wee
abide
in
Christ
;
and
therefore
if
we
doe
bring
forth
these
fruites
,
it
manifestly
appeareth
that
we
are
in
Christ
,
and
consequently
truely
called
and
elected
,
for
without
him
we
could
doe
nothing
,
Ioh.
15.4.5
.
as
it
is
Ioh.
15.4.5
.
§
.
Sect.
7
The
third
effect
of
Gods
election
,
The
third
effect
is
our
iustification
.
is
our
iustification
,
consisting
in
the
remission
of
our
sinnes
,
and
the
imputation
of
Christs
righteousnesse
:
and
to
this
is
required
a
true
and
liuely
faith
,
which
assureth
vs
of
the
remission
of
our
sinnes
,
and
applieth
vnto
vs
Christs
righteousnesse
.
If
therefore
we
beleeue
that
our
sinnes
are
forgiuen
,
if
we
doe
by
faith
apply
vnto
vs
Christ
and
his
righteousnesse
,
we
may
be
assured
that
we
are
iustified
,
and
consequently
elected
:
now
this
perswasion
and
liuely
faith
,
is
discerned
by
the
fruites
thereof
;
for
it
purifieth
our
hearts
,
and
worketh
by
loue
;
and
it
worketh
in
vs
an
hatred
of
sinne
,
and
loue
of
righteousnesse
,
which
is
our
sanctification
.
§
.
Sect.
8
So
that
our
sanctification
which
is
the
last
effect
of
Gods
election
wrought
in
vs
in
this
life
,
The
fourth
effect
is
our
sanctification
,
which
is
the
touchstone
of
all
the
rest
.
is
the
true
touchstone
of
all
the
rest
:
whereby
wee
may
certainely
know
whether
we
be
effectually
called
,
that
is
,
separated
from
the
world
,
and
ingrafted
as
liuely
members
into
the
body
of
Christ
;
and
whether
we
be
truely
iustified
,
that
is
,
purged
from
the
guilt
and
punishment
of
our
sinnes
by
Christs
blood
,
and
adorned
with
his
righteousnesse
imputed
vnto
vs
.
For
if
we
be
separated
from
the
world
,
then
doe
we
not
set
our
mindes
vpon
worldly
things
,
but
haue
our
conuersation
in
heauen
from
whence
we
looke
for
a
sauiour
,
euen
the
Lord
Iesus
Christ
;
Phil.
3.20
.
if
we
are
ingrafted
into
the
body
of
Christ
who
is
the
true
vine
,
then
doe
we
bring
forth
the
sweete
grapes
of
holinesse
and
righteousnesse
in
our
liues
and
conuersations
,
as
it
is
Ioh.
15.5
;
Ioh.
15.5
.
if
we
haue
by
a
true
faith
the
assurance
of
the
remission
of
our
sinnes
,
then
will
we
loue
God
who
hath
forgiuen
vs
so
great
a
debt
,
and
labour
to
expresse
our
loue
by
glorifying
his
name
,
in
causing
our
light
to
shine
before
men
;
and
if
the
blood
of
Christ
be
effectuall
vnto
vs
for
the
purging
away
of
the
guilt
and
punishment
of
sinne
,
then
will
it
also
in
some
measure
purge
away
the
corruptions
themselues
.
For
we
are
grasted
with
him
into
the
similitude
of
his
death
and
resurrection
,
Rom.
6.56
.
and
our
olde
man
is
crucified
with
him
and
the
body
of
sinne
destroyed
,
that
from
henceforth
we
should
not
serue
sinne
,
as
it
is
Rom.
6.5.6
.
And
as
our
sanctification
is
the
onely
vndoubted
signe
of
our
vocation
and
iustification
;
so
also
of
our
election
;
for
the
Lord
hath
chosen
vs
that
wee
should
bee
holy
,
Ephes.
1.4
.
And
therefore
if
wee
be
holy
wee
haue
a
manifest
effect
and
inseparable
fruite
of
our
election
,
Eph.
1.4
.
if
we
be
not
holy
nor
make
conscience
of
seruing
the
Lord
in
the
duties
of
pietie
and
christianitie
,
we
haue
no
assurance
that
we
are
elected
:
for
though
the
foundation
of
God
remaineth
sure
on
Gods
part
being
sealed
and
confirmed
in
his
eternall
counsell
,
yet
it
is
not
sealed
in
our
hearts
vntill
we
depart
from
iniquitie
,
2.
Tim.
2.19
.
as
it
is
,
2.
Tim.
2.19
.
Though
then
there
be
no
place
vnto
our
sanctification
in
Gods
decree
,
as
being
any
cause
thereof
;
and
therefore
when
the
question
is
asked
why
we
are
elected
,
we
must
answere
not
for
any
deserts
or
holinesse
in
our selues
,
but
because
of
Gods
good
pleasure
and
vndeserued
grace
;
and
when
it
is
demaunded
in
whom
we
are
elected
,
wee
must
reply
in
Christ
Iesus
only
:
yet
there
is
chiefe
place
vnto
our
sanctification
in
the
assurance
of
our
election
,
so
that
when
the
question
is
asked
who
are
elected
,
answere
is
to
be
made
,
those
onely
who
are
also
sanctified
in
Gods
good
time
by
his
gracious
spirit
;
Heb.
12.14
.
for
without
this
holinesse
no
man
shall
euer
see
God
,
as
it
is
,
Heb.
12.14
.
§
.
Sect.
9
Now
our
sanctification
doth
principally
consist
in
a
loue
of
righteousnesse
,
Wherein
our
sanctification
consisteth
.
and
a
true
hatred
of
sinne
;
from
whence
proceedeth
an
earnest
desire
,
and
hartie
indeauour
of
forsaking
that
which
is
euill
,
and
of
cleauing
vnto
that
which
is
good
:
and
for
the
better
effecting
hereof
,
a
carefull
studie
of
mortifying
the
flesh
and
the
lusts
thereof
,
and
painefull
diligence
in
vsing
all
good
meanes
whereby
the
spirit
may
be
strengthened
,
and
the
gifts
and
graces
thereof
encreased
,
that
so
wee
may
not
be
so
prone
to
fall
into
that
sinne
which
we
hate
,
nor
so
backward
in
imbracing
and
following
that
righteousnesse
and
holinesse
which
wee
loue
.
And
this
is
the
sanctification
which
is
an
inseparable
fruite
and
effect
of
Gods
election
in
all
his
children
,
That
those
who
will
be
assured
of
their
election
must
begin
their
assurance
at
their
sanctification
.
which
though
it
be
the
last
in
nature
and
next
vnto
saluation
it selfe
,
for
first
God
electeth
,
and
those
whom
he
hath
elected
,
in
his
good
time
he
calleth
,
and
whom
he
calleth
those
he
iustifieth
,
and
lastly
,
whom
he
iustifieth
those
he
sanctifieth
and
saueth
;
yet
when
we
are
to
gather
assurance
of
our
election
,
we
are
not
to
obserue
this
order
,
but
to
begin
where
the
Lord
endeth
,
and
so
ascend
from
the
lowest
degree
till
we
come
to
the
highest
.
For
as
it
is
a
foolish
thing
for
a
man
,
to
thinke
that
he
can
leap
to
the
top
of
an
high
ladder
at
the
first
step
,
and
therefore
euery
one
beginneth
with
the
lowest
,
and
so
ascendeth
step
by
step
till
he
come
to
the
highest
:
so
it
is
a
foolish
thing
for
a
man
to
imagine
,
that
he
can
leape
into
heauen
,
and
there
search
the
vnsearchable
councels
of
God
,
and
so
know
whether
he
is
elected
or
no
;
but
we
must
begin
at
the
lowest
step
,
namely
our
sanctification
which
being
attained
vnto
,
we
may
ascend
a
step
higher
in
our
assurance
,
namely
that
we
are
iustified
,
and
so
to
the
next
,
that
we
are
effectually
called
,
and
lastly
to
the
highest
that
we
are
elected
.
Otherwise
if
we
curiously
diue
into
the
bottomlesse
secrets
of
Gods
councels
,
we
shall
be
drowned
and
ouerwhelmed
;
if
we
approach
vnto
this
vnapproachable
light
,
the
eye
of
our
understanding
will
be
dazled
,
yea
starke
blinded
;
if
we
presume
to
vnderstand
beyond
sobrietie
,
we
shall
by
the
iust
iudgement
of
God
be
infatuated
,
and
thrust
our selues
into
an
endlesse
laborinth
,
out
of
which
we
shall
neuer
finde
way
,
wanting
the
line
of
Gods
word
to
guide
vs
.
And
therefore
if
we
would
haue
any
true
assurance
of
our
election
,
we
must
examine
our selues
whether
we
be
sanctified
;
and
if
we
finde
in
our selues
sanctification
by
the
fruites
thereof
,
wee
may
vndoubtedly
conclude
that
we
are
iustified
,
called
,
elected
,
and
shall
be
saued
.
If
we
walke
not
after
the
flesh
but
after
the
spirit
,
we
may
be
assured
that
we
are
in
Christ
Iesus
,
and
therefore
there
is
no
condemnation
belonging
vnto
vs
,
Rom.
8.1
.
Rom.
8.1
.
If
we
bring
forth
the
fruites
of
righteousnesse
and
holinesse
,
we
may
be
assured
that
we
are
good
trees
of
Gods
owne
planting
,
Matth.
7.17
.
Matth.
7.17
.
If
we
be
fruitfull
braunches
we
may
assuredly
know
,
that
we
are
ingrafted
into
the
true
vine
Iesus
Christ
,
Ioh.
15.4.5
.
Ioh.
15.4.5
.
§
.
Sect.
10
Seeing
then
our
sanctification
assureth
vs
of
our
election
and
saluation
,
and
without
it
there
is
no
assurance
;
what
stronger
argument
can
be
imagined
to
make
vs
flee
sinne
,
The
vse
of
the
former
doctrine
.
and
labour
after
mortification
and
newnesse
of
life
;
what
keener
knife
can
be
vsed
to
cut
insunder
the
cordes
of
vanitie
,
wherein
naturally
we
are
fettered
and
intangled
;
what
sharper
spur
to
pricke
vs
forward
in
the
course
of
godlinesse
;
than
to
know
and
consider
that
by
our
sanctification
and
holinesse
of
life
,
we
are
certainely
assured
that
God
hath
elected
vs
,
to
be
heires
of
the
vnspeakable
ioyes
of
his
kingdome
,
and
that
by
our
wickednesse
and
profanesse
wee
haue
no
lesse
certaine
assurance
that
we
shall
haue
our
portion
for
euer
in
the
lake
that
burneth
with
fire
and
brimstone
?
for
if
wee
liue
holily
like
true
christians
on
earth
,
we
shall
liue
happily
like
glorious
Angels
in
heauen
;
but
if
here
we
lie
forzen
in
the
dregges
of
our
sins
,
without
any
sense
of
sorrow
for
those
which
are
past
,
or
any
desire
and
purpose
of
heart
to
forsake
them
in
the
time
to
come
,
we
shall
be
thrust
from
the
Lord
amongst
the
workers
of
iniquitie
,
and
the
wrath
of
God
shall
pursue
,
ouertake
and
consume
vs
.
What
sinne
therefore
can
be
so
pleasant
to
our
taste
,
which
this
consideration
will
not
make
more
bitter
than
wormewood
?
what
dutie
of
holinesse
and
righteousnesse
so
displeasant
and
grieuous
,
which
this
will
not
make
sweete
and
delightfull
?
§
.
Sect.
11
Now
that
we
may
not
deceiue
our selues
with
a
counterfait
holinesse
,
Diuers
kinds
of
counterfait
holinesse
which
giue
no
assurance
of
our
election
.
in
sted
of
true
sanctification
,
we
are
to
know
that
this
assurance
of
saluation
,
doth
not
proceede
from
euery
kinde
of
holinesse
,
but
from
that
which
is
true
and
vnfained
:
for
there
is
an
holinesse
of
the
tongue
,
seuered
from
the
holinesse
of
the
heart
,
in
shew
but
not
in
deede
,
in
profession
but
not
in
practise
;
there
is
an
holinesse
in
performing
outward
duties
of
Gods
seruice
,
seuered
from
righteousnes
towards
our
bretheren
;
there
is
an
holines
in
leauing
some
or
the
most
sins
,
without
any
desire
or
purpose
to
forsake
some
one
or
two
sins
by
which
we
receiue
greatest
pleasure
or
profit
;
there
is
an
holines
in
tything
mint
and
cummin
,
which
neglecteth
the
waightie
things
of
the
law
,
and
which
maketh
cleane
the
outside
of
the
platter
&
cup
,
leauing
the
inside
full
of
rapine
and
excesse
;
and
outwardly
maketh
a
glorious
golden
shew
,
when
as
within
there
is
nothing
but
putrefaction
and
rottennes
:
there
is
an
holines
which
consisteth
in
the
pharisaicall
censuring
of
poore
publicanes
,
and
in
extolling
our
owne
vertues
.
The
first
kinde
is
of
those
whom
the
prophet
reproueth
Esa.
29.13
.
Esa.
29.13
.
who
drew
neere
vnto
God
with
their
lips
when
as
their
hearts
were
farre
from
him
:
and
of
those
whom
the
Apostle
brandeth
2.
Tim.
3.5
.
2.
Tim.
3.5
.
who
make
a
shew
of
godlinesse
,
but
in
their
liues
deny
the
power
thereof
:
in
which
ranke
many
professors
also
in
these
daies
may
fitly
march
.
The
second
kinde
is
of
those
who
are
content
to
serue
God
in
the
outward
duties
of
his
worship
,
because
they
finde
them
good
cheape
,
yea
often
gainefull
;
but
cannot
away
with
righteousnesse
,
because
that
is
sometimes
painefull
and
sometimes
requireth
cost
.
And
these
men
in
stead
of
making
godlinesse
their
gaine
,
make
a
gaine
of
godlinesse
.
The
third
kinde
is
Herods
holinesse
,
who
heard
Iohn
gladly
and
did
many
things
,
yet
could
not
abide
to
leaue
his
incest
:
and
such
holinesse
is
in
some
now
adaies
,
who
will
be
content
to
leaue
all
grosse
outward
sinnes
,
so
they
may
continue
in
their
couetousnesse
or
voluptuousnesse
.
The
fourth
is
the
holinesse
of
those
pharisies
which
are
most
zealouse
in
ceremonies
and
their
owne
traditions
,
but
key
colde
in
those
duties
which
most
concerne
Gods
glorie
and
their
neighbours
good
.
The
last
kinde
was
the
holinesse
of
the
auncient
pharisies
,
and
is
the
holinesse
of
our
new
brownists
,
who
place
the
most
of
their
religion
in
censuring
and
condemning
the
corruptions
of
the
Church
,
and
misdemeanors
of
priuate
men
,
not
looking
into
their
owne
sinnes
of
hellish
pride
,
bitternesse
,
enuie
,
and
want
of
charitie
.
§
Sect.
12
But
none
of
these
,
no
nor
yet
all
these
ioyned
together
,
will
euer
giue
vnto
vs
any
sound
assurance
of
our
election
;
The
fruites
and
properties
of
true
sanctification
.
but
it
is
that
true
sanctification
indeede
,
which
beginneth
not
in
the
mouth
but
in
the
heart
,
and
sanctifieth
our
will
and
affections
,
making
vs
to
loue
and
to
imbrace
to
our
vttermost
power
vertue
and
godlinesse
,
and
to
abhorre
and
flee
from
sinne
and
iniquitie
:
and
from
the
heart
it
proceedeth
to
the
tongue
and
hands
,
making
the
word
of
God
and
all
holy
conferences
honie
in
the
mouth
,
and
inciting
vs
to
the
practise
of
that
which
we
professe
.
It
alwaies
approueth
golden
pietie
to
be
pure
,
and
without
mixture
of
the
drosse
of
hipocrifie
,
by
the
touch
stone
of
righteousnesse
;
it
is
as
carefull
in
approuing
the
heart
and
secret
actions
vnto
God
,
as
the
outward
actions
vnto
men
;
it
causeth
vs
to
hate
as
well
one
sinne
as
another
,
and
that
sinne
most
of
all
into
which
we
are
most
prone
by
nature
to
fall
,
though
it
bring
neuer
so
much
pleasure
and
profit
;
it
embraceth
afflicted
godlinesse
when
it
is
attended
with
losse
pouertie
and
shame
,
as
well
as
when
it
is
waited
vpon
with
gaine
,
pleasure
,
and
the
praise
of
men
;
it
is
very
charitable
in
censuring
the
faults
of
others
,
but
most
seuere
and
strict
in
iudging
and
condemning
the
sinnes
which
our selues
haue
committed
.
And
therefore
if
our
sanctification
haue
these
properties
,
we
may
most
certainly
be
assured
thereby
that
wee
are
elected
and
shall
be
saued
;
but
if
these
be
wanting
,
it
is
but
a
counterfeit
holinesse
which
affoordeth
no
such
assurance
.
The
miserable
estate
of
those
who
haue
not
so
much
as
a
shew
of
godlinesse
.
Now
if
this
be
true
,
what
hope
can
they
haue
who
haue
not
so
much
as
a
shew
of
godlinesse
?
how
desperate
is
their
state
,
who
euen
in
outward
apparance
shew
nothing
but
wickednesse
and
prophanesse
?
If
the
figge
tree
which
beareth
faire
greene
leaues
be
accursed
,
what
curses
,
what
miscrie
and
wretchednesse
are
they
to
beare
and
suffer
,
who
haue
not
so
much
as
leaues
,
that
is
,
an
outward
profession
of
godlinesse
?
If
Herod
be
a
damned
wretch
in
hell
,
who
heard
Iohn
the
Baptist
willingly
,
and
did
many
things
according
to
his
doctrine
,
because
he
nourished
one
sinne
in
his
bosome
;
what
fearefull
condemnation
are
they
to
expect
,
who
contemne
and
neglect
Gods
word
,
not
thinking
it
worth
the
hearing
,
and
cannot
finde
in
their
hearts
to
submit
themselues
to
the
obedience
of
any
part
thereof
,
neither
will
be
brought
to
forsake
any
one
sin
wherewith
they
are
delighted
,
till
it
leaue
them
?
And
yet
such
is
the
blind
ignorance
,
carnall
securitie
,
and
vaine
presumption
of
such
men
,
that
they
will
not
sticke
to
bragge
that
they
are
sure
of
Gods
loue
,
and
that
they
are
elected
to
saluation
,
though
there
bee
no
shew
of
reason
whereupon
they
may
probably
ground
their
foolish
perswasion
.
But
the
truth
is
,
that
whilest
they
continue
in
this
damnable
estate
,
consolation
it selfe
can
not
giue
vnto
them
any
true
comfort
,
for
without
sanctification
there
is
no
hope
of
election
or
saluation
:
and
seeing
the
Lord
hath
elected
vs
that
wee
should
be
holie
,
Ephes.
4.14
.
therefore
without
holinesse
there
is
no
assurance
that
we
are
elected
:
seeing
he
hath
sworne
that
all
those
whom
he
hath
redeemed
and
saued
,
out
of
the
hands
of
their
spiritual
enemies
hell
,
death
and
the
diuell
,
Luk.
1.74
75.
shall
worship
him
in
holinesse
and
righteousnesse
all
the
daies
of
their
life
;
what
hope
of
redemption
and
saluation
can
they
conceiue
,
who
liue
in
impietie
and
vnrighteousnesse
,
seeing
by
Gods
oath
they
are
excluded
from
both
,
whilest
they
continue
in
this
state
?
CHAP.
X.
Of
the
signes
and
infallible
notes
of
our
election
.
§
.
Sect.
1
ANd
thus
haue
I
set
down
the
meanes
whereby
we
may
be
assured
of
our
election
:
The
first
signe
,
an
earnest
desire
after
the
meanes
of
our
saluation
.
now
let
vs
consider
of
some
speciall
signes
which
are
infallible
notes
of
those
that
are
elected
.
The
first
signe
is
an
earnest
desire
after
the
meanes
of
our
saluation
,
and
a
conscionable
endeuour
in
vsing
them
after
we
enioy
them
.
For
the
end
and
the
meanes
are
neuer
separated
in
Gods
decree
,
and
therefore
those
that
carefully
vse
the
meanes
may
be
assured
that
they
shall
attaine
vnto
the
end
.
For
example
,
the
hearing
of
Gods
word
is
the
chiefe
meanes
of
our
conuersion
,
being
made
effectuall
by
the
inward
operation
of
Gods
spirit
;
and
as
thereby
we
are
begotten
vnto
God
,
so
also
it
is
that
bread
of
life
,
wherewith
our
soules
are
nourished
and
strengthened
in
all
spirituall
graces
.
So
that
whomsoeuer
God
hath
elected
,
those
he
hath
decreed
to
call
ordinarily
by
these
meanes
;
and
by
the
same
also
to
furnish
with
his
graces
being
called
.
Whosoeuer
therefore
labour
to
purchase
this
precious
pearle
,
whosoeuer
hunger
after
this
heauenly
Manna
,
and
are
content
to
enioy
it
not
only
when
it
is
good
cheap
,
but
also
when
it
is
very
chargeable
,
whosoeuer
enioying
it
do
attentiuely
and
diligently
heare
it
and
receiue
it
with
delight
,
they
vse
the
meanes
of
their
saluation
,
and
therefore
may
bee
assured
that
they
are
elected
,
for
the
meanes
&
the
end
go
together
.
And
that
this
is
a
note
of
Gods
child
,
it
appeareth
Ioh.
10.3
,
4.
where
our
Sauiour
saith
that
his
sheep
heare
his
voyce
.
Ioh.
10.3.4
.
And
Matth.
13.45
.
he
compareth
the
true
member
of
the
kingdome
of
grace
to
a
Merchant
,
Matth.
13.45
.
who
rather
then
he
would
want
the
precious
pearle
of
Gods
word
,
selleth
all
he
hath
to
buy
it
.
Those
therefore
who
make
this
precious
account
of
Gods
word
,
and
carefully
diligently
and
attentiuely
heare
it
when
they
enioy
it
,
may
to
their
comfort
assure
themselues
that
they
haue
an
vndoubted
signe
of
their
election
.
And
on
the
other
side
,
those
who
had
rather
bee
without
it
than
enioy
it
,
those
who
wil
bestow
no
cost
to
obtaine
it
,
nor
forgoe
any
pleasure
or
commoditie
that
they
may
heare
it
,
nor
when
they
do
heare
it
are
affected
with
any
delight
,
but
are
glutted
with
loathing
satietic
,
hearing
no
part
of
the
sermon
with
any
pleasure
but
the
conclusion
onely
;
they
can
haue
no
assurance
of
their
election
,
because
they
neglect
the
means
of
their
saluation
,
which
are
ioyned
with
the
end
in
Gods
eternall
decree
.
The
like
also
may
bee
said
of
other
meanes
,
as
the
receiuing
of
the
Sacraments
,
meditating
in
Gods
word
,
the
workes
of
holinesse
and
righteousnesse
,
and
the
rest
.
§
.
Sect.
2
The
second
signe
of
those
that
are
elected
,
The
second
signe
,
the
spirit
of
supplication
.
is
the
spirit
of
supplication
,
when
as
they
can
powre
foorth
their
soules
in
feruent
and
effectuall
prayer
vnto
the
Lord
,
confessing
their
sinnes
,
and
imploring
his
grace
and
mercie
:
for
this
is
a
notable
fruit
of
Gods
spirit
working
in
vs
,
which
we
cannot
by
any
naturall
meanes
attaine
vnto
;
for
of
our selues
wee
know
not
what
to
pray
as
we
ought
,
Rom.
8.26
.
but
the
spirit
helpeth
our
infirmities
,
and
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
,
as
it
is
Rom.
8.26
.
Prayer
therefore
is
a
most
inseparable
fruite
and
vndoubted
signe
of
Gods
spirit
,
and
Gods
spirit
certainly
assureth
vs
of
our
election
and
adoption
,
for
it
beareth
witnesse
with
our
spirits
that
we
are
the
sonnes
of
God
,
Vers.
16.
as
it
is
vers.
16.
So
Rom.
10.13
.
it
is
said
,
Rom.
10.13
.
that
whosoeuer
call
vpon
the
name
of
the
Lord
shall
be
saued
.
But
this
prayer
must
proceede
from
faith
;
for
,
as
it
followeth
,
How
shall
they
call
on
him
in
whom
they
haue
not
beleeued
?
and
must
be
perfourmed
in
spirit
and
truth
,
and
not
with
deceitfull
lips
;
for
it
is
to
no
purpose
to
draw
neere
vnto
God
with
our
mouthes
,
Esa.
29.13
.
if
our
hearts
be
farre
from
him
,
Esa.
29.13
.
§
.
Sect.
3
The
third
signe
of
those
who
are
elected
and
adopted
to
be
the
children
of
God
,
The
third
signe
is
,
when
we
are
weaned
from
the
loue
of
the
world
,
and
minde
heauenly
things
.
is
,
when
as
their
hearts
are
somwhat
weaned
from
the
world
,
and
seated
in
heauen
minding
the
things
that
are
aboue
;
and
when
their
tongues
being
set
a
worke
by
the
heart
,
doe
gladly
entertaine
godly
and
religious
conferences
;
for
there
as
the
treasure
is
,
there
will
the
heart
be
also
,
and
with
whatsoeuer
the
heart
is
affected
,
the
tongue
is
delighted
.
Now
that
these
holie
meditations
and
religious
discourses
are
signes
of
the
child
of
God
,
hereby
it
plainly
appeareth
;
in
that
they
cannot
possibly
proceede
from
our
corrupt
nature
,
to
which
they
are
irksome
and
tedious
,
but
from
the
spirit
of
God
dwelling
in
vs
,
and
guiding
and
directing
vs
in
our
thoughts
and
words
;
and
whosoeuer
are
thus
led
with
the
spirit
of
God
,
they
are
the
sonnes
of
God
,
as
it
is
Rom.
8.14
.
Rom.
8.14
.
He
that
is
right
heire
to
a
roiall
kingdome
and
not
yet
possessed
thereof
,
is
neuer
wearie
of
thinking
on
it
,
nor
glutted
with
such
discourses
as
tend
to
the
extolling
the
riches
and
glorie
which
there
attend
him
,
or
shew
the
meanes
whereby
he
may
be
assured
to
come
into
speedie
and
peaceable
possession
of
his
right
:
and
so
those
who
are
elected
by
God
,
and
adopted
to
bee
the
heires
of
his
euerlasting
kingdome
of
glorie
,
are
neuer
satisfied
in
meditating
and
speaking
of
the
riches
and
ioyes
of
this
heauenly
inheritance
,
or
of
the
meanes
whereby
they
may
bee
assured
vndoubtedly
to
obtaine
it
;
whereas
those
who
haue
no
such
interest
nor
hopes
,
thinke
and
talke
of
these
things
with
loathsome
wearinesse
,
as
being
matters
not
concerning
them
;
and
therefore
when
such
thoughts
come
into
their
mindes
,
they
vanish
as
suddenly
as
a
flash
of
lightning
,
and
when
they
are
present
at
any
spirituall
discourses
the
time
seemeth
long
,
and
they
sit
vpon
thornes
vntill
they
bee
ended
;
and
they
remaine
dumbe
as
though
they
were
tongue-tyed
,
vnlesse
they
take
occasion
to
interrupt
such
holie
conferences
,
and
to
diuert
them
to
some
worldly
affaires
.
§
.
Sect.
4
The
fourth
signe
of
the
childe
of
God
who
is
elected
to
saluation
,
The
fourth
signe
,
is
the
sight
of
sinne
:
and
sorrow
for
it
.
is
,
when
he
seeth
his
sinnes
and
imperfections
,
and
truly
repenteth
of
them
,
that
is
,
bewaileth
those
which
are
past
,
and
endeuoureth
to
forsake
them
in
the
time
to
come
.
For
naturally
we
are
blinde
,
and
yet
doe
not
perceiue
our
blindnesse
,
we
are
most
sinfull
and
miserable
,
and
yet
doe
not
see
our
sins
and
miserie
,
but
with
the
proud
Pharisie
and
iusticiarie
Papist
wee
thinke
our selues
righteous
,
and
with
the
Church
of
the
Laodiceans
we
imagine
that
we
are
rich
and
haue
need
of
nothing
,
not
knowing
that
wee
are
wretched
,
miserable
,
Reuel.
3.17
.
pour-blind
,
and
naked
,
vntill
it
please
the
Lord
to
annoynt
our
eyes
with
the
eye-salue
of
his
spirit
,
whereby
we
are
enabled
to
discerne
the
pure
gold
of
Christs
merits
,
which
only
maketh
rich
,
from
the
drosse
of
our
owne
workes
,
and
the
white
raiment
of
Christs
obedience
from
the
polluted
ragges
of
our
owne
righteousnesse
.
And
though
wee
see
our
sinnes
,
yet
naturally
wee
are
not
sorie
for
them
,
nay
we
delight
our selues
with
their
remembrance
;
or
if
we
sustaine
any
griefe
,
it
is
not
for
the
sinne
,
but
for
the
punishment
which
either
wee
feele
presently
inflicted
,
or
feare
as
being
hereafter
threatned
,
vntill
it
please
the
Lord
to
adopt
vs
for
his
sonnes
,
and
to
giue
vs
the
spirit
of
adoption
,
which
mooueth
vs
to
grieue
and
sorrow
for
our
sinnes
,
not
so
much
for
feare
of
punishment
,
as
for
son-like
affection
,
because
by
our
sinnes
we
haue
dishonoured
and
displeased
our
gratious
and
louing
father
:
and
because
wee
cannot
wholie
mortifie
them
so
long
as
wee
continue
in
this
life
,
we
lamentably
crie
out
with
Paul
,
Wretched
man
that
I
am
who
shall
deliuer
me
from
this
bodie
of
death
?
And
because
we
know
that
we
shal
be
neuer
freed
from
it
altogether
so
long
as
wee
liue
,
wee
wish
earnestly
with
the
Apostle
that
we
may
be
speedily
dissolued
,
being
contented
to
part
with
our
liues
,
because
wee
can
no
otherwise
part
with
our
sinnes
.
Whosoeuer
therefore
hath
this
sorrow
for
sinne
;
hee
may
be
assured
of
his
election
and
saluation
:
for
,
2.
Cor.
7.10
.
as
it
is
2.
Cor.
7.10
.
this
godly
sorrow
causeth
repentance
vnto
saluation
not
to
be
repented
of
,
whereas
worldly
sorrow
causeth
death
;
and
all
the
promises
of
life
and
eternall
happinesse
,
are
made
onely
to
such
repentant
sinners
,
and
to
them
onely
they
appertaine
.
And
as
Gods
children
are
grieued
for
their
sinnes
past
,
so
doe
they
hate
and
detest
them
,
as
in
all
others
so
especially
in
themselues
,
which
hatred
causeth
them
to
flee
from
them
,
and
auoide
all
occasions
which
might
cause
them
to
fall
into
the
like
wickednes
,
striuing
and
endeuouring
to
mortifie
their
lusts
and
euill
concupiscences
,
and
to
leade
their
liues
in
holinesse
and
righteousnesse
,
because
herewith
their
heauenly
father
is
well
pleased
.
Whereas
the
wicked
man
,
if
hee
bee
not
restrained
with
a
seruile
feare
of
Gods
iudgements
,
or
of
temporarie
punishments
,
goeth
on
in
his
sinnes
with
pleasure
and
delight
,
adding
drunkennesse
vnto
thirst
,
and
drawing
iniquitie
vnto
him
with
the
cords
of
vanitie
.
Whosoeuer
therefore
haue
this
son-like
care
,
and
holie
endeuour
of
forsaking
their
sinnes
,
and
betaking
themselues
to
serue
the
Lord
in
the
duties
of
holinesse
and
righteousnesse
,
they
may
bee
assured
that
they
are
elected
and
adopted
to
be
the
sonnes
of
God
;
but
those
who
haue
no
such
purpose
can
neuer
haue
this
assurance
;
for
if
they
were
the
sonnes
of
God
,
they
would
be
affected
like
louing
children
to
such
a
gratious
father
.
§
.
Sect.
5
The
fift
signe
of
the
childe
of
God
elected
to
saluation
,
The
fift
signo
,
is
an
hungring
desire
after
Christs
righteousnesse
.
Ioh.
7.37
.
Reuel.
21.6
.
is
,
when
as
feeling
his
owne
miserie
and
wretchednesse
,
he
earnestly
desireth
and
euen
as
it
were
hungreth
and
thirsteth
after
Christs
righteousnesse
,
looking
for
life
and
saluation
in
him
alone
;
for
such
as
these
our
Sauiour
Christ
calleth
vnto
him
:
Ioh.
7.37
.
If
any
man
thirst
let
him
come
vnto
me
and
drinke
;
and
to
such
he
promiseth
euerlasting
happinesse
.
Reuel.
21.6
.
I
will
giue
to
him
that
is
a
thirst
,
of
the
well
of
the
water
of
life
freely
,
of
which
whosoeuer
drinketh
shall
neuer
be
more
a
thirst
,
Ioh.
4.
but
it
shall
be
in
him
a
well
of
water
springing
vp
vnto
euerlasting
life
.
And
to
this
we
may
adde
also
,
an
high
and
incomparable
estimation
of
Christ
and
his
righteousnesse
,
after
that
wee
are
assured
of
them
,
whereby
wee
prise
and
value
them
so
much
aboue
all
worldly
things
,
that
with
Paul
we
esteeme
them
all
but
drosse
and
dung
in
respect
of
gaining
Christ
,
Phil.
3.8
.
Phil.
3.8
.
and
are
content
not
onely
with
the
Merchant
to
sell
all
wee
haue
that
we
may
buy
these
precious
pearles
,
but
also
to
suffer
tribulation
,
anguish
,
persecution
,
famine
,
nakednesse
,
perill
,
sword
,
yea
death
it selfe
,
Rom.
8.35
.
rather
than
wee
would
be
separated
from
the
loue
of
Christ
,
as
the
Apostle
speaketh
Rom.
8.35
.
§
.
Sect.
6
The
sixt
signe
of
the
childe
of
God
,
The
sixt
signe
,
is
the
inward
fight
betweene
the
flesh
and
the
spirit
.
is
the
inward
combat
which
they
feele
,
betweene
the
flesh
and
the
spirit
,
whereby
on
the
one
side
they
are
drawne
vnto
sinne
,
and
on
the
other
side
incited
vnto
holy
obedience
;
now
delighted
in
the
lawe
of
God
,
and
yet
soone
after
led
captiue
vnto
sinne
;
one
while
rowing
against
the
tide
of
their
carnall
affections
,
and
another
while
carried
violently
downe
the
streame
,
by
reason
of
their
weakenesse
,
and
the
strength
of
their
in-bred
corruption
.
For
naturally
we
goe
al
one
way
,
without
any
stop
,
opposition
or
resistance
,
euen
the
broad
way
which
leadeth
to
hell
and
destruction
:
naturally
we
serue
sinne
,
and
willingly
subiect
our selues
to
liue
in
the
bondage
of
our
spiritual
enemies
,
vntil
the
Lord
doe
with
his
holy
spirit
renew
our
will
,
and
sanctifie
our
affections
,
working
in
vs
an
earnest
desire
to
come
out
of
this
miserable
captiuitie
,
that
we
may
attaine
vnto
the
glorious
liberty
of
the
sonnes
of
God
:
which
renewing
and
sanctification
,
because
it
is
done
but
in
part
,
therefore
is
it
opposed
by
the
contrary
corruption
which
wee
haue
by
nature
,
so
that
what
the
spirit
loueth
the
flesh
hateth
,
what
the
spirit
imbraceth
the
flesh
abhorreth
,
what
the
spirit
would
haue
vs
doe
,
the
flesh
hindreth
and
inforceth
vs
to
leaue
vndone
,
with
whatsoeuer
the
spirit
is
delighted
,
with
that
the
flesh
is
vexed
and
displeased
;
and
this
spirituall
fight
is
in
all
Gods
children
as
appeareth
Rom.
7.23
.
Gal.
5.17
.
which
should
bee
so
farre
from
discouraging
vs
,
Rom.
7.23
.
Gal.
5.17
.
that
nothing
more
can
assure
vs
of
our
election
;
for
naturally
we
are
all
flesh
,
wholy
submitting
our selues
to
be
ruled
by
Sathan
,
neither
is
there
any
fight
or
opposition
in
vs
,
for
Sathans
kingdome
is
not
deuided
against
it selfe
,
and
whilest
the
strong
man
wholy
keepeth
the
house
,
all
that
he
possesseth
is
in
peace
,
vntill
our
Sauiour
Christ
,
by
the
operation
of
his
spirit
,
thrusteth
him
out
of
his
possession
,
and
seeketh
to
rule
in
vs
by
the
scepter
of
his
word
;
and
then
the
diuell
rageth
and
striueth
to
keepe
his
hold
,
and
the
flesh
stormeth
,
desiring
still
to
serue
his
old
maister
.
When
therefore
we
feele
this
inward
fight
within
our selues
,
we
may
be
assured
that
Christ
is
come
to
dwell
in
our
hearts
by
his
holy
spirit
,
and
consequently
,
that
we
are
the
children
of
God
,
and
heires
of
euerlasting
life
,
for
as
many
as
receiue
him
,
to
them
he
giues
power
to
be
the
sonnes
of
God
,
Ioh.
1.12
.
euen
to
them
that
beleeue
in
his
name
,
as
it
is
Iohn
1.12
.
§
.
Sect.
7
The
seuenth
signe
of
the
childe
of
God
is
new
obedience
,
The
seuenth
signe
,
is
new
obedience
.
1.
Ioh.
2.5
.
when
as
he
applies
his
heart
to
the
keeping
of
Gods
commanmaundements
,
desiring
and
indeauouring
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
;
for
if
any
man
keepeth
Gods
word
,
in
him
is
the
loue
of
God
perfect
in
deede
,
and
hereby
we
know
that
we
are
in
him
,
as
it
is
1.
Iohn
2.5
.
And
whosoeuer
abideth
in
him
sinneth
not
,
whosoeuer
sinneth
hath
not
seene
him
,
neither
hath
knowne
him
,
chap.
3.
v.
6.10
as
it
is
chap.
3.
ver.
6.
So
vers.
10.
In
this
are
the
children
of
God
knowne
and
the
children
of
the
diuell
,
whosoeuer
doth
not
righteousnesse
is
not
of
God
,
&c.
So
that
our
new
obedience
is
a
signe
of
the
child
of
God
,
and
the
neglect
thereof
a
marke
of
the
child
of
darknesse
.
But
wee
are
not
to
vnderstand
this
of
that
exact
obedience
which
is
required
in
the
Law
;
for
thereby
none
liuing
can
haue
any
assurance
of
their
election
and
saluation
,
but
rather
of
reprobation
and
damnation
;
but
it
is
to
be
vnderstood
of
an
euangelicall
obedience
,
which
consisteth
in
an
holie
desire
and
earnest
endeuour
of
keeping
all
Gods
commandements
;
with
which
the
children
of
God
are
so
wholy
possessed
,
that
after
their
true
conuersion
it
is
impossible
that
they
should
fall
into
any
knowne
sinne
,
with
full
consent
of
will
and
with
their
whole
hearts
.
And
this
is
the
obedience
which
the
Gospell
requireth
,
and
of
which
the
Apostle
speaketh
,
and
thus
wee
neuer
sinne
but
keepe
all
Gods
commandements
,
namely
,
in
respect
of
our
desire
and
earnest
endeuour
.
This
is
that
righteousnesse
which
is
accepted
,
as
though
it
were
perfect
before
God
,
who
spareth
vs
as
a
man
spares
his
sonne
whom
hee
tenderly
loueth
,
Mal.
3.17
.
as
hee
professeth
Mal.
3.17
.
and
therefore
measureth
our
obedience
not
according
to
our
actions
,
but
according
to
our
offections
,
and
accepteth
of
the
will
for
the
deed
,
as
before
I
haue
shewed
.
§
.
Sect.
8
But
yet
that
we
may
not
deceiue
our selues
with
a
counterfeite
shew
,
The
properties
of
true
obedience
:
first
,
that
it
must
be
totall
and
entire
.
wee
are
to
know
that
this
euangelicall
obedience
hath
these
properties
;
first
,
it
must
be
totall
,
and
that
both
in
respect
of
the
subiect
and
of
the
obiect
;
that
is
,
wee
must
not
share
our selues
betweene
God
and
the
world
,
giuing
one
the
tongue
,
the
other
the
heart
;
one
our
outward
actions
,
and
the
other
our
inward
affections
;
but
we
must
perfourme
our
obedience
with
our
whole
hearts
,
yea
with
the
whole
man
bodie
soule
and
spirit
:
for
though
wee
be
regenerated
and
sanctified
but
in
part
,
yet
is
there
no
part
of
the
whole
man
vnregenerate
and
vnsanctified
,
howsoeuer
the
flesh
and
the
corruption
of
nature
be
spread
likewise
and
mixed
therewith
throughout
the
whole
bodie
&
soule
.
And
therfore
though
all
our
obedience
sauour
of
the
flesh
,
and
is
mingled
with
manifold
imperfections
,
yet
it
doth
proceede
from
the
whole
man
bodie
and
soule
,
because
regeneration
from
which
it
proceedeth
is
not
of
any
part
alone
,
but
of
the
whole
man
.
So
also
it
must
be
totall
in
respect
of
the
obiect
;
for
it
is
not
sufficient
that
with
Herod
we
obserue
many
things
,
if
we
nourish
willingly
any
one
sinne
taking
therein
pleasure
and
delight
,
but
wee
must
desire
and
endeuour
to
forsake
all
our
sinnes
,
and
to
performe
obedience
vnto
all
Gods
commandements
;
for
if
we
nourish
one
sinne
in
our
hearts
,
it
will
open
a
doore
to
let
in
more
when
wee
are
tempted
vnto
them
;
as
wee
may
see
in
the
example
of
Herod
and
Iudas
,
the
one
harbouring
incest
,
the
other
couetousnesse
;
if
we
neglect
willingly
,
obedience
to
one
precept
of
Gods
law
,
it
wil
so
harden
our
harts
and
seare
our
consciences
,
that
soone
after
we
shall
neglect
all
.
If
therefore
we
would
haue
our
obedience
acceptable
vnto
God
,
we
must
with
the
Prophet
Dauid
Psal.
119.6
.
haue
respect
vnto
all
Gods
commandements
;
Psal.
119.6
.
Iam.
2.10
.
The
second
propertie
,
that
it
must
be
perpetuall
and
constant
.
for
,
he
that
faileth
in
one
,
is
guiltie
of
all
,
as
it
is
Iam.
2.10
.
Secondly
,
this
obedience
must
be
perpetuall
,
continuing
in
a
constant
course
from
the
time
of
our
conuersion
to
the
end
of
our
liues
;
for
we
are
not
to
iudge
of
our selues
or
others
,
by
one
or
two
or
many
actions
whether
they
be
good
or
euil
,
but
by
the
whole
tenour
and
course
of
our
liues
,
so
that
he
who
in
this
respect
is
holie
and
righteous
,
hee
is
so
accepted
before
God
,
notwithstanding
his
many
falles
and
great
infirmities
;
he
that
in
the
course
of
his
life
is
wicked
and
prophane
,
is
so
esteemed
of
God
,
although
hee
seeme
to
himselfe
and
others
religious
by
fits
,
and
perfourmeth
many
excellent
duties
and
good
workes
.
It
is
therefore
not
sufficient
that
we
begin
in
the
spirit
,
Galat.
3.3
.
if
we
end
in
the
flesh
,
Gal.
3.3
.
It
is
not
sufficient
to
professe
and
practise
godlinesse
in
our
youth
,
if
wee
breake
off
in
our
age
;
it
is
not
enough
that
we
enter
into
the
Christian
race
and
runne
well
in
the
beginning
,
if
wee
stand
still
in
the
midst
,
or
before
we
come
to
the
goale
;
Matth.
24.13
Luk.
9.62
.
for
he
only
that
endureth
to
the
end
shall
be
saued
,
as
it
is
Matth.
24.13
.
As
for
him
that
laieth
his
hand
on
the
plough
and
looketh
backe
,
hee
is
not
fit
for
Gods
kingdome
,
as
our
Sauiour
affirmeth
Luk.
9.62
.
The
third
propertie
,
that
it
must
be
grounded
on
Gods
word
,
and
referred
to
his
glorie
.
Lastly
,
our
obedience
must
be
grounded
vpon
Gods
word
,
and
therefore
perfourmed
because
the
Lord
hath
enioyned
such
duties
vnto
vs
;
it
must
proceed
from
faith
,
which
first
purifieth
the
heart
,
and
then
worketh
by
loue
;
it
must
not
bee
done
for
any
worldly
respect
;
but
of
a
conscionable
care
of
perfourming
our
duties
,
and
in
a
feruent
zeale
of
Gods
glorie
,
which
is
magnified
when
as
our
lights
shine
before
men
;
which
zeale
will
make
vs
goe
forward
in
our
course
of
godlinesse
,
through
euill
report
,
2.
Cor.
6.8
.
and
good
report
,
honour
and
dishonour
.
And
if
our
obedience
spring
from
these
fountaines
,
and
be
referred
to
this
end
that
God
thereby
may
bee
glorified
;
then
will
we
make
no
lesse
conscience
of
secret
,
than
of
open
sinnes
;
then
will
wee
be
no
lesse
readie
to
serue
God
in
the
duties
of
pietie
and
righteousnesse
when
there
is
no
witnesse
of
our
actions
,
than
if
all
the
world
should
looke
vpon
vs
;
then
will
we
be
as
fearefull
to
offend
God
in
the
breach
of
any
of
his
commandements
in
our
secret
chambers
in
the
darke
night
,
as
in
the
Church
or
market
place
at
noone
day
.
§
.
Sect.
9
The
eight
signe
of
the
childe
of
God
,
The
eight
signe
,
is
the
loue
of
our
brethren
,
because
God
hath
commanded
vs
.
is
the
loue
of
our
brethren
in
obedience
to
Gods
commandement
;
when
as
a
man
loues
intirely
a
Christian
,
because
he
is
a
Christian
,
and
ingrafted
into
the
same
bodie
of
Christ
whereof
he
is
a
member
:
for
as
it
is
impossible
that
one
member
of
the
bodie
should
not
loue
,
cherish
,
and
defend
another
,
because
they
are
quickened
by
the
same
soule
and
gouerned
by
the
same
head
;
so
it
is
not
possible
but
that
one
true
Christian
should
loue
,
cherish
,
and
defend
another
,
because
they
are
quickned
by
the
same
spirit
,
and
ruled
by
the
same
head
Iesus
Christ
.
And
this
is
made
a
marke
of
Gods
child
by
the
Apostle
Iohn
,
1.
Ioh.
3.14
.
1.
Ioh.
3.14
.
We
know
that
we
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
:
as
the
want
of
this
loue
is
a
sure
note
of
the
childe
of
wrath
,
for
as
it
followeth
in
the
same
verse
,
he
that
loueth
not
his
brother
abideth
in
death
.
Now
the
vndoubted
signes
of
loue
and
christian
charitie
are
two
;
giuing
to
those
that
want
,
The
signes
of
true
loue
.
1.
Cor.
13.4
and
forgiuing
those
that
offend
:
for
it
is
a
propertie
of
true
loue
to
bee
bountifull
,
1.
Cor.
13.4
.
as
to
all
,
so
especially
to
those
that
are
of
the
household
of
faith
,
as
it
is
Gal.
6.10
;
and
on
the
other
side
,
Gal.
6.10
.
He
that
hath
this
worlds
good
,
and
seeth
his
brother
haue
neede
,
and
shutteth
vp
his
compassion
from
him
,
he
is
destitute
of
the
loue
of
God
,
1.
Ioh.
3.17
.
and
consequently
of
the
loue
of
his
brethren
,
which
is
but
a
streame
issuing
from
this
fountaine
,
1.
Ioh.
3.17
.
And
this
Christian
liberalitie
as
it
is
a
signe
of
true
loue
,
so
also
of
our
election
and
saluation
;
for
our
Sauiour
Christ
hath
shewed
vs
,
that
according
to
these
fruites
of
charity
,
and
actions
of
Christian
liberalitie
,
hee
will
pronounce
the
sentence
of
euerlasting
ioy
and
happinesse
at
the
day
of
iudgement
,
Matth.
25.34
,
35
,
&c.
Matth.
25.34
,
35
,
36.
and
on
the
other
side
,
that
he
will
pronounce
the
sentence
of
condemnation
against
the
neglectors
of
these
duties
of
Christian
charitie
,
vers.
41
,
42
,
43.
The
second
signe
of
true
loue
is
forgiuing
,
when
as
wee
are
readie
for
Gods
sake
and
in
obedience
to
his
commandement
to
remit
and
pardon
those
iniuries
which
are
offered
vs
;
for
,
loue
is
not
prouoked
to
anger
,
1.
Cor.
13.5.7
and
therefore
much
lesse
to
reuenge
;
it
suffreth
all
things
,
it
indureth
all
things
,
as
it
is
1.
Cor.
13.5
,
7.
Nay
,
it
doth
not
onely
not
render
euill
for
euill
,
but
it
ouercommeth
euill
with
goodnes
,
Rom.
12.19.21
.
leauing
reuenge
vnto
God
,
and
to
his
deputies
and
vicegerents
the
Magistrates
,
as
we
may
see
in
the
example
of
our
Sauiour
Christ
,
and
the
blessed
Martyr
Steuen
,
who
prayed
for
their
persecutors
;
whose
example
wee
are
to
imitate
,
as
the
Apostle
exhorteth
Rom.
12.14
.
Blesse
them
that
persecute
you
;
Rom.
12.14
.
blesse
I
say
and
curse
not
.
And
so
shall
wee
haue
a
certaine
signe
of
true
loue
,
and
an
vndoubted
note
of
Gods
spirit
dwelling
in
vs
,
of
the
remission
of
our
sinnes
,
and
consequently
of
our
election
and
saluation
.
For
naturallie
we
are
Wolues
,
Leopards
,
Lions
,
yea
Cockatrices
who
kil
with
their
lookes
,
Esa.
11.6.8
.
as
the
Prophet
speaketh
Esa.
11.6
,
8.
and
like
bruit
and
sauage
beasts
willing
to
offer
all
iniuries
,
but
impatient
of
suffring
any
:
and
therefore
when
our
sauage
crueltie
is
turned
into
charitie
,
and
wee
become
as
meeke
and
harmelesse
,
as
the
lambe
,
calfe
,
or
little
childe
,
it
is
a
manifest
signe
that
our
stoute
courages
are
abated
and
beaten
downe
with
the
rod
of
Christs
mouth
,
that
wee
are
borne
anew
and
quickened
by
his
spirit
,
and
that
now
wee
are
seated
in
the
mountaine
of
his
holinesse
,
and
shall
be
heires
of
his
kingdome
of
glorie
.
So
also
hereby
we
are
assured
of
the
remission
of
our
sinnes
,
when
we
find
our selues
readie
and
willing
to
forgiue
our
neighbours
;
for
our
Sauiour
Christ
hath
promised
,
Matth.
6.14
.
that
if
we
doe
forgiue
men
their
trespasses
,
our
heauenly
father
will
also
forgiue
vs
,
Matth.
6.14
.
and
consequently
wee
may
assuredly
gather
,
that
wee
are
iustified
,
called
,
elected
,
and
shal
be
glorified
.
§
.
Sect.
10
The
ninth
signe
of
the
child
of
God
elected
to
saluation
,
The
ninth
signe
,
is
the
loue
of
Gods
ministers
.
is
,
the
loue
of
Gods
true
Ministers
and
ambassadours
,
not
onely
because
they
are
Christians
,
but
also
because
they
are
sent
of
God
to
execute
these
holie
functions
,
for
the
gathering
together
of
Gods
elect
.
And
this
our
Sauiour
Christ
declareth
,
Matth.
10.41
.
Matth.
10.41
.
He
that
receiueth
a
Prophet
in
the
name
of
a
Pròphet
,
shall
haue
a
Prophets
reward
;
that
is
,
euerlasting
ioy
and
vnspeakable
happinesse
in
Gods
kingdom
;
for
,
they
that
turne
many
vnto
righteousnes
,
Dan.
12.3
.
shall
shine
as
the
starres
for
euer
and
euer
.
And
because
none
should
pretend
that
by
reason
of
their
pouertie
they
cannot
shew
their
loue
to
Gods
Ministers
,
therefore
the
Lord
encourageth
euen
the
poorest
,
to
shew
their
goodwill
and
affection
vnto
them
,
Matth.
10.43
.
saying
,
Matth.
10.43
.
Whosoeuer
shall
giue
to
any
of
these
little
ones
to
drinke
,
a
cup
of
cold
water
onely
,
in
the
name
of
a
disciple
,
verely
I
say
vnto
you
he
shall
not
lose
his
reward
,
namely
in
Gods
kingdome
.
Moreouer
,
those
that
loue
Gods
ambassadours
,
doe
prooue
vnto
themselues
and
shew
vnto
the
world
,
that
they
haue
receiued
good
by
their
ambassage
,
euen
reconciliation
with
God
,
peace
of
conscience
and
assurance
of
saluation
,
which
maketh
them
to
thinke
no
worldly
benefit
sufficient
to
requite
these
spirituall
graces
,
which
by
their
meanes
and
ministerie
they
haue
receiued
:
and
therefore
with
the
Galatians
they
could
bee
content
,
if
it
were
possible
to
doe
them
good
hereby
,
Gal.
4.15
.
to
pull
out
their
owne
eyes
and
to
giue
them
vnto
them
,
seeing
by
their
means
the
blind
eyes
of
their
vnderstandings
,
are
inlightened
with
the
knowledge
of
God
and
Christ
their
Sauiour
.
And
because
they
haue
receiued
from
them
to
their
comfort
,
the
glad
tidings
of
peace
and
good
things
;
therefore
their
feet
,
that
is
,
their
approaching
and
comming
vnto
them
,
seeme
beautiful
and
delightfull
,
as
the
Apostle
speaketh
Rom.
10.15
.
Rom.
10.15
.
If
an
ambassadour
were
sent
from
a
mightie
Prince
,
who
was
our
enemie
in
time
past
,
and
able
at
his
pleasure
to
destroy
vs
and
our
countrey
,
to
the
end
he
might
conclude
a
peace
;
and
not
only
so
,
but
to
offer
vs
the
free
vse
of
al
the
riches
and
commodities
of
his
kingdome
;
who
would
not
receiue
him
with
ioy
,
and
giue
him
royall
entertainment
,
if
they
were
perswaded
of
the
truth
of
his
ambassage
?
But
wee
by
our
sinnes
had
made
the
glorious
King
of
heauen
and
earth
our
enemie
,
who
is
able
euery
minute
to
destroy
vs
with
the
breath
of
his
nostrels
;
and
it
hath
pleased
the
Lord
to
send
his
ambassadours
,
not
only
to
offer
peace
,
but
also
to
beseech
vs
that
wee
would
be
reconciled
vnto
him
,
as
the
Apostle
speaketh
2.
Cor.
5.20
;
2.
Cor.
5.20
.
and
vpon
this
reconciliation
,
hee
assureth
vs
of
the
riches
of
his
kingdome
:
who
therefore
receiuing
and
beleeuing
this
ambassage
,
will
not
loue
the
Ambassadours
that
bring
these
blessed
tidings
vnto
them
?
Who
can
bee
assured
of
such
inestimable
benefits
,
and
yet
shew
no
token
of
thankfulnes
towards
them
,
who
are
the
meanes
whereby
they
are
deriued
vnto
them
.
The
great
contempt
of
Gods
ministerie
,
a
signe
that
few
prosit
by
their
ministerie
.
Where
by
the
way
we
may
note
,
how
few
the
number
is
in
these
daies
,
who
receiue
the
Lords
ambassage
to
their
spiritual
comfort
;
how
few
they
are
to
whome
it
is
effectuall
for
the
begetting
in
them
the
graces
of
Gods
spirit
;
how
few
hereby
come
to
the
true
assurance
of
the
remission
of
their
sinnes
and
euerlasting
happinesse
:
seeing
the
number
is
so
exceeding
small
who
loue
and
respect
the
Lords
ambassadors
in
regarde
of
their
ambassage
.
Nay
rather
the
most
,
euen
for
their
ministerie
sake
doe
contemne
those
,
whom
otherwise
in
respect
of
their
learning
,
wisedome
,
and
other
excellent
gifts
of
bodie
and
minde
,
they
would
respect
and
highly
esteeme
if
they
were
not
of
the
ministerie
.
So
that
their
honorable
calling
,
which
aboue
al
things
should
commend
them
,
doth
aboue
all
things
make
them
base
&
contemptible
:
and
no
maruell
,
seeing
the
most
are
flesh
and
not
spirit
,
the
children
of
Mammon
and
not
the
children
of
God
:
and
therefore
,
sauoring
onely
the
things
of
the
flesh
&
not
perceauing
the
things
of
the
spirit
of
God
,
1.
Cor.
2.14
.
they
seeme
foolishnesse
vnto
them
,
and
the
preachers
of
them
fooles
,
and
men
of
shallow
conceites
.
But
let
such
know
,
that
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
1.
Cor.
1.27.28
and
weake
things
to
confound
mightie
things
;
&
vile
things
of
the
world
,
and
things
that
are
despised
hath
God
chosen
,
and
things
that
are
not
,
to
bring
to
nought
things
that
are
,
that
no
flesh
should
reioyce
in
his
presence
,
as
it
is
1.
Cor.
1.27.28
.
Let
them
know
that
this
their
contempt
,
or
at
least
small
regarde
of
Gods
ambassadors
,
is
a
most
manifest
signe
that
they
neuer
receiued
good
by
their
ambassage
:
for
had
they
receiued
from
them
spirituall
things
,
they
would
neuer
grudge
to
bestowe
vpon
them
their
worldly
things
,
which
in
the
true
christians
estimation
are
not
to
be
compared
with
them
;
and
much
lesse
would
they
against
their
owne
conscience
defraud
them
of
their
owne
right
,
which
by
the
lawes
of
God
and
man
is
due
vnto
them
,
whereby
it
commeth
to
passe
that
whereas
all
men
being
industrious
and
frugall
,
may
liue
plentifully
euen
of
their
meanest
trades
,
onely
the
Lord
ambassadors
,
though
neuer
so
painefull
in
their
callings
,
liue
in
want
and
miserie
.
§
.
Sect.
11
The
last
signe
of
Gods
childe
elected
to
saluation
,
which
I
will
speake
of
,
The
tenth
signe
an
earnest
desire
of
Christs
comming
to
iudgement
.
Reuel.
22.20
.
Matth.
6.10
.
is
their
earnest
desire
that
our
Sauiour
Christ
should
come
to
iudgement
:
whence
proceedeth
that
patheticall
prayer
,
Come
Lord
Iesus
come
quicklie
,
Reuel.
22.20
;
and
that
prayer
which
our
Sauiour
hath
taught
all
the
faithfull
to
pray
daily
,
let
thy
kingdome
come
,
Matth.
6.10
.
Now
that
this
is
a
note
of
those
that
are
elected
to
saluation
,
it
appeareth
plainely
2.
Tim
4.8
.
Where
the
Apostle
saith
that
a
crowne
of
righteousnesse
is
laide
vp
for
all
those
that
loue
his
appearing
.
2.
Tim.
4.8
.
Rom.
8.23
.
And
Rom.
8.23
,
he
telleth
vs
,
that
those
who
haue
the
first
fruites
of
the
spirit
,
doe
euen
sigh
in
themselues
,
waiting
for
the
adoption
euen
the
redemption
of
their
body
,
when
as
their
corruption
shall
put
on
incorruption
,
and
the
mortall
body
immortalitie
,
as
he
speaketh
1.
Cor.
15.53
.
1.
Cor.
15.53
.
So
our
Sauiour
Christ
hath
tolde
vs
,
that
his
faithfull
children
should
at
his
comming
,
looke
vp
and
lift
vp
their
heads
,
Luk.
21.28
.
because
their
redemption
draweth
neere
,
Luk.
21.28
;
and
on
the
otherside
that
the
kingdome
of
the
earth
shall
mourne
,
and
that
the
prophane
worldlings
and
reprobates
shall
say
to
the
mountaines
and
rockes
,
Matth.
24.30
.
Reuel.
6.16
.
fall
on
vs
and
hide
vs
from
the
presence
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
lambe
;
Reuel.
6.16
.
So
that
by
these
places
it
is
manifest
,
that
if
we
loue
the
appearing
of
the
Lord
Iesus
,
and
desire
his
comming
to
iudgement
;
we
are
the
children
of
God
indued
with
his
spirit
,
which
assureth
vs
of
our
saluation
.
For
naturally
we
abhorre
to
thinke
of
this
fearefull
day
,
and
tremble
with
feare
when
mention
is
made
of
the
appearing
of
our
iudge
,
because
by
our
sinnes
we
haue
deserued
euerlasting
damnation
:
but
when
the
spirit
of
God
by
the
ministerie
of
the
word
,
hath
begot
faith
in
vs
,
whereby
we
apply
vnto
our selues
Christ
Iesus
,
and
all
his
merits
,
by
whom
we
are
reconciled
vnto
God
and
made
friends
who
before
were
enemies
,
and
sonnes
of
God
and
heyres
of
euerlasting
happinesse
who
before
were
the
children
of
wrath
and
firebrands
of
hell
,
then
doe
we
earnestly
desire
the
companie
of
our
heauenly
father
;
when
we
are
assured
that
our
iudge
shall
be
our
Sauiour
,
then
can
wee
goe
boldly
to
his
iudgement
seate
without
feare
of
condemnation
;
when
we
are
assured
that
we
are
the
beloued
spouse
of
Christ
,
then
we
long
for
nothing
more
then
for
the
comming
of
our
bridegroome
;
when
we
are
certainely
perswaded
that
by
Gods
spirit
we
are
ingrafted
into
the
bodie
of
Christ
,
and
are
become
liuely
members
of
his
body
;
then
doe
we
hartily
wish
with
the
Apostle
to
be
dissolued
,
that
we
may
be
with
Christ
our
head
in
his
kingdome
of
glorie
,
where
together
with
him
wee
shall
receiue
,
and
be
fully
satisfied
with
such
incomparable
ioyes
,
1.
Cor.
2.9
.
as
neither
eye
hath
seene
nor
eare
heard
nor
the
heart
of
man
conceiued
.
CHAP.
XI
.
The
obiections
alleadged
against
the
assurance
of
our
election
,
answered
.
§
.
Sect.
1
ANd
thus
much
concerning
the
signes
whereby
we
may
be
assured
of
our
election
:
Answers
vnto
testimonies
alledged
.
now
I
will
answere
such
obiections
as
are
brought
against
this
doctrine
by
the
enemies
of
Gods
truth
.
And
these
are
of
two
sortes
,
first
testimonies
of
Gods
word
,
and
secondly
reasons
.
The
testimonies
of
scriptures
are
diuers
:
1.
Cor.
10.12
.
Pro.
28.14
.
Rom.
11.20
.
first
they
obiect
such
places
as
these
;
1.
Cor.
10.12
.
Let
him
that
thinketh
he
standeth
,
take
heede
least
he
fall
.
Pro.
28.14
.
Blessed
is
the
man
that
feareth
alwaies
,
Rom.
11.20
.
Be
not
high
minded
but
feare
.
Phil.
2.12
.
Make
an
end
of
your
saluation
with
feare
and
trembling
.
Phil.
2.12
.
1
Pet.
1.17
.
1.
Pet.
1.17
.
Passe
the
time
of
your
dwelling
here
in
feare
:
to
all
which
and
many
other
such
like
places
,
we
may
answere
generally
,
that
the
holy
Ghost
would
not
hereby
take
away
our
certaintie
of
faith
,
but
carnall
securitie
;
he
would
not
depriue
vs
of
the
assurance
of
the
remission
of
our
sinnes
and
our
election
,
but
rather
by
these
admonitions
as
with
a
bridle
he
curbeth
in
our
vnrulie
affections
,
and
restraineth
vs
from
running
into
all
licentiousnesse
vnder
this
pretence
that
we
are
assured
of
our
election
;
he
would
not
haue
vs
doubt
of
Gods
grace
,
but
he
would
not
haue
vs
too
much
trust
and
rely
on
those
graces
which
wee
haue
receiued
;
and
therefore
he
putteth
vs
in
minde
of
our
owne
weakenesse
and
infirmitie
,
not
to
the
end
we
should
doubt
of
our
election
,
and
despaire
or
feare
our
perseuerance
,
but
to
the
end
that
distrusting
our
owne
strength
wee
may
wholy
rely
vpon
the
power
loue
and
promises
of
God
,
and
thereby
gather
so
much
more
certaine
assurance
of
our
election
and
perseuerance
,
as
the
power
of
God
is
aboue
the
power
of
man
;
lastly
he
giueth
vs
not
these
admonitions
to
bring
vs
into
doubting
,
but
would
hereby
stirre
vp
our
faith
vnto
the
exercise
of
holinesse
and
righteousnesse
,
that
it
may
not
through
idlenesse
faint
and
waxe
stiffe
and
benummed
,
and
vnable
to
performe
these
holy
actions
,
whereby
this
assurance
and
certaintie
of
our
election
,
would
bee
infeebled
and
not
so
sensibly
discerned
:
and
therefore
these
and
such
like
speeches
tend
not
to
this
end
that
wee
should
doubt
of
our
election
,
but
rather
that
wee
should
be
preserued
from
doubting
;
to
which
,
carnall
securitie
,
selfe
confidence
,
negligence
in
the
duties
of
holinesse
and
righteousnesse
,
and
continuance
in
sinne
would
in
the
end
bring
vs
;
all
which
the
spirit
of
God
by
these
admonitions
and
exhortations
preuenteth
.
Secondly
,
I
answere
that
these
.
and
such
like
admonitions
,
are
not
directed
onely
to
the
faithfull
,
who
may
and
ought
to
be
assured
of
their
election
,
but
in
generall
to
the
whole
Church
,
wherein
there
are
many
hypocrites
who
content
themselues
with
a
bare
shew
of
godlinesse
,
and
many
worldly
men
who
please
themselues
with
carnall
securitie
,
and
a
carcase
of
faith
,
which
neuer
so
much
as
breatheth
,
and
muchlesse
performeth
any
actions
of
holinesse
and
righteousnesse
:
and
therefore
as
it
was
necessarie
that
the
faithfull
should
be
more
and
more
confirmed
with
the
promises
of
the
Gospell
,
so
was
it
requisit
that
hypocrits
and
secure
worldlings
should
be
rouzed
out
of
their
securitie
,
with
these
and
such
like
admonitions
and
comminations
.
§
.
Sect.
2
Neither
were
they
necessarie
for
hypocrits
and
worldlings
alone
,
Admonitions
and
comminations
profitable
for
Gods
children
.
but
euen
for
the
deere
children
of
God
:
who
because
they
are
partly
flesh
and
partly
spirit
,
therefore
as
they
haue
neede
that
the
spirituall
man
should
be
comforted
and
their
faith
confirmed
against
diffidence
and
doubting
,
with
the
sweete
promises
of
the
Gospell
;
so
had
they
neede
to
haue
their
vnruly
flesh
curbed
in
,
and
restrained
from
falling
into
retchlesse
securitie
,
by
these
admonitions
and
comminations
.
And
because
by
reason
of
this
diuision
which
is
in
our selues
,
we
are
readie
as
it
were
to
mutinie
,
one
part
of
our
forces
being
readie
to
march
cheerefully
to
the
land
of
promise
,
the
other
to
forsake
the
way
,
sometimes
on
the
one
side
being
readie
to
turne
backe
againe
,
as
vtterly
despairing
of
attaining
to
the
end
of
our
iorney
,
when
wee
consider
the
sonnes
of
Anakim
our
spirituall
enemies
,
in
respect
of
whose
stature
and
strength
we
are
but
as
grashoppers
,
and
the
mightie
oppositions
which
are
made
against
our
weake
force
;
and
sometimes
to
goe
on
in
a
way
which
God
hath
not
appointed
,
presuming
vpon
our
owne
strength
and
abilities
.
Therefore
that
wee
may
keepe
the
straight
way
without
declining
on
either
hand
,
God
doth
as
it
were
hedge
vs
in
on
both
sides
,
to
restraine
vs
from
wandring
;
on
the
one
side
with
sweete
promises
,
that
we
may
not
despaire
,
but
rely
our selues
on
his
strength
and
assistance
;
on
the
otherside
with
sweete
admonitions
and
fearefull
comminations
,
that
we
may
not
trust
too
much
vnto
our
owne
power
,
nor
presume
vpon
our
owne
abilities
:
and
by
the
meanes
of
the
one
,
he
doth
as
it
were
pricke
vs
forward
in
our
iourney
,
keeping
vs
from
once
thinking
of
standing
still
,
or
returning
againe
into
Aegypt
;
and
by
the
other
as
with
an
hand
he
doth
vphold
vs
,
when
we
are
wearie
and
readie
to
faint
,
hauing
an
eye
to
the
crowne
of
glorie
,
and
the
garland
of
happinesse
,
which
is
prepared
for
vs
at
the
end
of
our
course
,
and
race
of
christianitie
.
And
as
a
skilfull
pilot
,
when
his
ship
is
in
a
tempestuous
and
straite
sea
,
in
daunger
to
runne
on
the
rockes
or
to
sinke
in
the
sandes
,
doth
cast
our
ancor
on
both
sides
,
or
most
caresully
looke
vnto
the
sterne
to
keepe
it
in
an
euen
course
;
so
we
sailing
in
the
tempestuous
sea
of
this
miserable
world
,
are
in
daunger
on
the
one
side
to
dash
vpon
the
rockes
of
presumptuous
securitie
,
and
on
the
otherside
to
sinke
in
the
sands
and
to
plunge
into
the
gulfe
of
desperation
:
and
therefore
the
Lord
doth
stay
vs
from
both
,
as
it
were
with
two
strong
cables
;
the
first
is
legall
comminations
and
strict
admonitions
,
to
keepe
vs
from
carnall
securitie
and
hypocriticall
presumption
,
the
other
is
sweete
promises
whereby
he
keepeth
vs
from
falling
into
doubting
and
desperation
;
neither
doth
one
of
these
hinder
another
,
but
both
stay
vs
from
falling
into
these
extremes
.
§
.
Sect.
3
So
that
these
admonitions
are
not
giuen
to
make
vs
doubtfull
of
our
election
,
True
true
meaning
of
the
seuerall
places
obiected
.
but
partly
to
take
away
the
presumption
and
securitie
of
hypocrites
and
carnall
worldlings
,
and
partly
to
bridle
and
restraine
the
flesh
from
running
headlong
into
sinne
,
and
from
growing
insolent
ouer
the
spirit
euen
in
Gods
children
,
whereby
in
deede
their
assurance
of
saluation
would
be
abated
and
languish
.
The
truth
whereof
appeareth
if
wee
examine
the
seuerall
places
.
For
first
,
whereas
the
Apostle
,
1.
Cor.
10.12
.
saith
,
Let
him
that
thinketh
he
standeth
,
1.
Cor.
10.12
.
take
heede
least
he
fall
;
he
doth
not
moue
those
that
are
faithfull
,
to
doubt
of
their
perseuerance
,
but
those
that
want
true
faith
,
not
to
deceiue
themselues
with
vaine
presumption
,
and
with
an
opinion
of
faith
in
stead
of
true
faith
in
deede
:
and
therefore
hee
saith
not
simply
,
let
him
that
standeth
,
but
let
him
that
thinketh
he
standeth
,
that
is
,
he
that
doth
not
stand
in
deede
but
in
his
owne
found
opinion
.
Neither
can
it
necessarily
be
proued
,
that
this
falling
is
to
bee
vnderstood
of
finall
falling
away
from
God
;
but
rather
as
the
coherence
of
the
text
sheweth
,
of
falling
into
those
sinnes
which
the
Israelites
fell
into
:
and
though
it
were
,
yet
is
it
but
an
admonition
to
take
away
carnall
security
,
not
giuen
to
make
vs
doubt
of
our
standing
,
but
to
preserue
vs
from
falling
.
Secondly
,
whereas
the
wise
man
saith
,
Pro.
28.14
,
Pron.
28.14
.
Blessed
is
the
man
that
feareth
allwaies
:
he
doth
not
vnderstand
thereby
a
doubtfull
feare
of
our
election
,
but
a
feare
to
sinne
,
and
a
conscionable
care
of
auoiding
those
things
which
are
displeasing
in
Gods
sight
;
which
feare
is
opposed
to
carnall
securitie
and
hardnesse
of
heart
,
as
appeareth
in
the
same
place
where
this
is
added
,
‛
But
he
that
hardneth
his
heart
shall
fall
into
euill
:
as
though
hee
should
say
,
that
man
is
blessed
which
feareth
the
Lord
,
for
this
will
worke
in
him
a
conscionable
care
of
auoiding
sinne
,
which
is
odious
in
the
eyes
of
God
,
and
of
imbracing
holinesse
and
righteousnesse
,
which
being
acceptable
vnto
God
,
hee
will
reward
with
eternall
blessednesse
;
but
hee
that
hardneth
his
heart
and
continueth
in
carnall
securitie
,
runneth
headlong
into
the
euill
of
sinne
,
and
consequently
the
euill
of
punishment
,
euen
euerlasting
condemnation
.
Thirdly
,
whereas
the
Apostle
,
Rom.
11.20
,
Rom.
11.20
.
exhorteth
,
vs
not
to
bee
high
minded
but
feare
;
hee
doth
not
meane
that
wee
should
doubt
of
our
election
and
saluation
,
but
doth
hereby
beate
downe
our
spirituall
pride
,
and
opinion
of
our
owne
righteousnesse
and
holinesse
,
whereby
we
are
ready
to
insult
ouer
the
Iewes
,
as
though
we
were
chosen
and
preferred
before
them
,
for
some
excellencie
or
worthinesse
in
our selues
,
and
so
derogate
from
the
free
grace
and
goodnesse
of
God
,
whereby
he
hath
chosen
vs
without
any
respect
of
our
deserts
.
And
that
this
is
the
meaning
of
these
words
,
appeareth
in
the
eighteenth
verse
,
where
he
willeth
the
Gentiles
not
to
boast
themselues
against
the
Iewes
who
were
the
naturall
branches
.
Neither
doth
the
Apostle
write
this
to
the
faithfull
onely
,
but
to
the
whole
Church
of
the
Gentiles
,
in
which
were
many
hypocrites
and
carnall
men
,
who
contenting
themselues
with
a
bare
name
of
Christians
,
would
insult
ouer
the
Iewes
,
whom
God
had
cast
off
from
being
his
Church
and
people
;
whom
he
warneth
,
not
to
be
puft
vp
in
pride
,
as
though
in
this
respect
their
state
were
most
secure
and
out
of
all
danger
;
for
as
(
saith
he
)
they
were
cast
off
for
their
infidelitie
,
euen
when
they
were
naturall
branches
,
so
shall
you
much
more
be
reiected
,
who
being
wilde
branches
were
grafted
in
their
places
(
that
is
,
called
to
be
the
members
of
the
visible
Church
)
if
you
continue
in
the
like
infidelity
,
contenting
your selues
with
vaine
confidence
and
fond
presumption
,
in
stead
of
a
liuely
faith
.
§
.
Sect.
4
Fourthly
,
Phil.
2.12
.
whereas
the
Apostle
,
Phil.
2.12
.
doth
exhort
vs
to
worke
out
our
saluation
with
feare
and
trembling
;
he
doth
not
hereby
take
away
from
vs
assurance
of
our
election
and
saluation
,
but
carnall
securitie
and
selfe
confidence
;
that
so
despairing
of
our
owne
strength
,
as
being
vnable
of
our selues
to
thinke
a
good
thought
,
or
to
will
that
which
is
good
,
we
may
in
all
humilitie
rest
and
rely
our selues
,
wholy
vpon
the
Lord
.
And
that
this
is
his
meaning
,
appeareth
by
the
reason
which
he
adioyneth
in
the
verse
following
:
for
saith
hee
,
it
is
God
which
worketh
in
you
both
the
will
and
the
deede
.
As
though
hee
should
say
,
there
is
no
reason
why
you
should
bee
secure
,
as
though
you
were
able
to
stand
by
your
owne
strength
;
there
is
no
cause
why
you
should
be
lifted
vp
with
fond
presumption
,
or
be
carried
away
with
selfe
confidence
,
for
of
your selues
,
you
are
not
able
so
much
as
to
will
that
which
is
good
,
or
to
performe
it
though
you
should
will
it
,
vnlesse
it
please
the
Lord
of
his
owne
good
pleasure
and
free
will
to
worke
both
in
you
,
and
therefore
respecting
your
owne
infirmities
and
imperfections
,
you
should
bee
so
farre
from
carnall
securitie
or
selfe
confidence
,
that
contrariwise
you
should
continually
feare
,
least
through
your
corruption
you
should
be
ouertaken
of
sinne
,
and
so
displease
the
Lord
which
is
your
soueraigne
King
and
gracious
Father
.
So
that
the
Apostle
doth
not
here
exhort
vs
to
doubt
of
our
election
and
saluation
,
but
to
a
godly
feare
that
we
doe
not
fall
into
sinne
:
he
would
not
haue
vs
to
doubt
of
Gods
grace
and
free
promises
,
but
of
our
own
strength
,
by
which
wee
are
altogether
vnable
to
stand
if
hee
leaue
vs
to
our selues
:
hee
would
not
haue
vs
feare
least
wee
should
be
reiected
and
damned
,
after
we
are
truely
conuerted
vnto
God
,
but
least
we
fall
into
sinne
,
and
neglect
that
duety
which
we
owe
to
our
heauenly
father
.
Feare
and
distruct
in
our
owne
weakenesse
,
and
assurance
of
our
election
,
may
well
stand
together
.
These
two
therefore
may
well
stand
together
:
for
the
more
we
distrust
our
owne
weakenesse
,
the
more
firmely
we
rest
vpon
the
power
and
assistance
of
God
,
and
the
more
we
rely
vpon
him
,
the
more
sure
we
are
of
standing
vnto
the
end
:
the
surer
we
are
of
Gods
loue
and
fauour
,
the
more
we
loue
him
againe
;
and
the
more
we
loue
him
,
the
more
fearefull
we
are
to
displease
him
:
the
more
we
see
our
pronenesse
to
sinne
,
the
more
we
feare
least
we
should
fall
into
it
;
and
the
more
we
suspect
our selues
,
the
more
earnestly
we
implore
the
assistance
of
Gods
spirit
,
whereby
wee
are
inabled
to
withstand
temptations
.
And
therefore
Dauid
ioyneth
these
together
,
Psal.
2.11
.
Serue
the
Lord
in
feare
,
and
reioyce
in
trembling
;
Psal.
2.11
.
noting
thereby
that
Gods
children
feare
,
yea
,
euen
tremble
in
regard
of
their
owne
infirmities
and
corruptions
,
and
yet
at
the
same
time
they
reioyce
and
are
filled
with
consolation
,
in
respect
of
that
full
assurance
which
they
haue
of
Gods
loue
and
fauour
,
and
their
election
and
saluation
.
And
as
he
ioyneth
them
in
precept
,
so
also
in
his
owne
practise
,
Psalm
.
5.7
.
Psalm
.
5.7
.
I
will
(
saith
he
)
come
into
thine
house
in
the
multitude
of
thy
mercy
;
and
in
thy
feare
will
I
worship
towards
thy
holy
temple
:
so
that
at
the
same
time
,
when
as
hee
was
incouraged
by
the
consideration
of
Gods
great
mercy
,
to
goe
boldly
and
with
a
liuely
faith
vnto
the
throne
of
grace
;
he
was
also
touched
with
a
godly
feare
in
regard
of
his
vnworthinesse
and
imperfections
;
not
that
he
doubted
least
hee
should
not
bee
accepted
of
God
,
but
least
in
worshipping
of
God
hee
should
bewray
his
corruption
,
and
not
doe
it
in
that
manner
and
measure
which
God
requireth
.
§
.
Sect.
5
But
against
this
it
may
be
obiected
that
Iohn
saith
,
Obiection
.
1.
Ioh.
4.18
.
Answere
.
1.
Epist.
4.18
.
There
is
no
feare
in
loue
,
but
perfect
loue
casteth
out
feare
,
&c.
I
answere
,
that
there
is
a
twofold
feare
mentioned
in
the
scriptures
;
the
first
is
a
seruile
feare
proceeding
from
incredulitie
,
whereby
men
feare
God
as
a
scuere
iudge
,
who
is
ready
to
inflict
on
them
those
iust
punishments
which
by
their
sinnes
they
haue
deserued
,
which
feare
is
expelled
when
as
we
are
assured
of
Gods
loue
and
loue
him
againe
.
The
other
is
a
sonne-like
feare
,
which
is
a
fruite
of
faith
,
whereby
we
doe
not
feare
God
as
an
enemy
or
an
angry
iudge
,
but
as
a
gracious
Father
,
whose
displeasure
we
would
by
no
meanes
incurre
;
not
that
we
feare
his
wrath
and
vengeance
,
as
though
it
were
ready
to
fall
vpon
vs
,
but
because
we
would
not
thus
abuse
his
mercy
and
goodnesse
towards
vs
,
nor
doe
any
thing
which
might
cause
him
to
looke
vpon
vs
with
a
frowning
countenance
:
or
if
we
doe
feare
Gods
iudgements
,
it
is
as
they
are
inflicted
on
another
subiect
,
and
not
as
being
ready
to
fall
vpon
vs
:
for
this
difference
is
betweene
the
feare
of
the
wicked
and
Gods
children
,
they
like
malefactors
which
are
led
out
to
punishment
,
are
filled
with
horror
and
feare
when
they
thinke
of
the
torments
which
they
are
to
indure
,
but
yet
did
neuer
feare
to
commit
such
crimes
as
descrued
the
punishments
,
and
though
they
should
escape
,
yet
this
would
be
no
warning
for
the
time
to
come
;
but
Gods
children
seeing
the
iudgements
which
are
exercised
vpon
the
wicked
,
doe
feare
,
not
least
they
should
be
inflicted
vpon
them
presently
,
but
least
they
should
so
offend
and
deserue
the
like
punishments
,
first
auoyding
sinne
,
that
they
may
not
receiue
the
wages
thereof
.
And
this
sonne-like
feare
is
commended
vnto
vs
in
the
scriptures
,
as
being
a
part
of
the
honour
and
seruice
which
we
owe
vnto
God
,
as
appeareth
Mal.
1.6
.
Mal.
1.6
.
A
sonne
honoureth
his
father
,
and
a
seruant
his
maister
,
if
I
be
a
father
where
is
mine
honour
,
if
I
be
a
maister
where
is
my
feare
saith
the
Lord
?
Psalm
.
34.9
.
and
112.1
.
So
Psalm
.
34.9
.
Feare
the
Lord
yee
his
saints
,
for
nothing
wanteth
to
them
that
feare
him
.
And
Psalme
112.1
.
Blessed
is
the
man
that
feareth
the
Lord
and
delighteth
greatly
in
his
commaundements
.
In
which
places
we
are
not
to
vnderstand
a
seruile
and
slauish
feare
,
but
an
ingenuous
and
sonne-like
feare
,
which
drawes
vs
backe
from
falling
into
sinne
,
and
incites
vs
to
performe
all
good
duties
of
holinesse
and
righteousnes
to
God
and
our
brethren
,
because
we
would
not
incurre
the
displeasure
of
our
heauenly
father
,
but
do
those
things
which
are
acceptable
in
his
sight
.
Lastly
,
whereas
the
Apostle
Peter
1.
epist.
1.17
.
exhorteth
vs
to
passe
the
time
of
our
dwelling
here
in
feare
,
1.
Pet.
1.17
.
hee
doth
not
vnderstand
such
a
feare
as
maketh
vs
to
doubt
of
our
election
and
saluation
,
but
such
an
one
as
prouoketh
vs
to
obey
Gods
commandements
,
and
restraineth
vs
from
wallowing
and
defiling
our selues
in
sinne
:
for
with
this
feare
in
the
verse
following
he
ioyneth
certaine
knowledge
of
our
redemption
,
and
consequently
of
our
election
and
saluation
,
knowing
(
saith
he
)
that
ye
were
not
redeemed
with
corruptible
things
,
as
siluer
and
gold
from
your
vaine
conuersation
,
&c.
but
with
the
pretious
bloud
of
Christ
.
So
that
this
feare
doth
not
take
away
the
certaine
knowledge
of
our
election
and
redemption
,
but
this
knowledge
causeth
vs
to
feare
least
we
fall
into
sinne
after
we
are
assured
of
this
great
benefit
of
our
redemption
,
and
thereby
displease
our
gracious
God
,
and
defile
our
soules
after
they
are
purged
with
the
pretious
bloud
of
Iesus
Christ
.
§
.
Sect.
6
Besides
these
places
,
there
are
others
also
obiected
,
Other
places
obiected
answered
.
Iob.
9.21
.
as
that
Iob.
9.21
.
Though
I
were
perfect
,
yet
I
know
not
my
soule
;
therefore
I
abhorre
my
life
.
To
which
I
answere
,
that
Iobs
scope
and
drift
in
this
place
is
to
shew
,
that
euen
the
most
iust
and
holie
man
cannot
stand
before
Gods
iudgement
seate
in
his
owne
righteousnesse
and
holinesse
,
which
is
polluted
and
imperfect
,
and
that
therefore
it
behooueth
euery
one
to
despaire
in
himselfe
and
his
legall
righteousnesse
,
as
not
being
able
to
iustifie
him
in
Gods
sight
,
in
respect
of
whose
puritie
euen
the
very
heauens
are
vncleane
,
that
so
he
may
wholy
rely
vpon
Gods
mercy
and
Christs
merits
;
and
this
appeareth
vers.
2.3
.
I
know
verely
(
saith
he
)
that
it
is
so
(
that
is
,
Iob.
9.2
.
that
God
is
iust
and
all
men
are
sinners
,
who
are
righteously
punished
for
their
demerits
,
as
Bildad
had
reasoned
in
the
former
chapter
)
and
therefore
how
should
man
compared
vnto
God
be
iustified
?
3.
Verse
3.
If
he
would
dispute
with
him
,
hee
could
not
answere
him
one
thing
of
a
thousand
.
And
vers.
20.
If
I
would
iustifie
my selfe
,
Verse
20.
mine
owne
mouth
should
condemne
me
;
if
I
would
bee
perfect
,
hee
shall
iudge
me
wicked
.
21.
And
though
I
were
innocent
or
perfect
,
(
that
is
,
though
I
seemed
iust
in
mine
own
eyes
,
and
knew
nothing
by
my selfe
)
yet
I
know
not
mine
owne
soule
,
nor
what
secret
corruptions
may
lurke
in
it
,
and
therfore
I
will
not
hereby
looke
to
be
iustified
,
nay
in
this
respect
I
abhorre
my
life
,
and
cast
mine
owne
righteousnesse
from
me
as
a
polluted
cloute
.
By
which
manner
of
reasoning
hee
confuteth
Bildads
obiection
,
who
affirmed
that
Iob
and
his
sonnes
were
punished
of
God
for
their
sinnes
and
that
iustly
,
and
therefore
they
were
not
so
iust
and
innocent
as
they
had
seemed
:
to
this
Iob
answereth
,
that
it
is
true
indeede
he
could
not
iustifie
himselfe
in
respect
of
his
owne
righteousnesse
,
if
hee
compared
himselfe
with
Gods
exact
iustice
,
but
must
needes
condemne
himselfe
for
a
wretched
sinner
;
yet
hence
it
followed
not
that
therfore
God
thus
afflicted
him
,
seeing
this
was
the
state
not
of
him
onely
but
of
all
men
whatsoeuer
:
and
therefore
this
could
not
be
the
onely
cause
of
his
extraordinarie
afflictions
.
So
that
this
place
makes
nothing
against
the
assurance
of
our
saluation
,
which
is
grounded
vpon
Gods
free
mercy
and
Christs
merits
;
but
against
that
presumption
which
relieth
it selfe
in
whole
or
in
part
,
vpon
our
owne
legall
righteousnesse
.
§
.
Sect.
7
The
like
place
to
this
is
that
saying
of
Paul
which
they
obiect
,
1.
Cor.
4.3
,
4.
1.
Cor.
4.3
4.
I
iudge
not
mine
own
selfe
,
for
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
,
but
he
that
iudgeth
me
is
the
Lord
.
For
answering
whereof
,
we
are
to
know
,
that
there
were
diuers
in
the
Church
of
Corinth
,
who
censured
Pauls
ministerie
and
disgraced
his
gifts
;
a
gainst
which
detractations
he
bendeth
his
speech
and
maketh
an
apologie
for
himselfe
,
saying
,
that
hee
would
not
take
vpon
him
to
iudge
himselfe
,
concerning
the
excellencie
and
worth
of
his
ministerie
and
gifts
,
but
would
leaue
the
iudgement
and
approbation
thereof
vnto
God
,
whose
ambassadour
hee
was
;
and
though
he
knew
nothing
which
might
bee
obiected
against
him
in
regard
of
his
ministerie
,
yet
hereby
hee
would
not
looke
to
bee
iustified
in
Gods
presence
:
So
that
if
this
be
the
sense
of
the
words
,
as
appeareth
by
the
coherence
and
the
drift
of
the
place
,
it
maketh
nothing
for
popish
doubting
.
But
let
it
bee
granted
that
Paul
speakes
not
of
his
ministerie
,
but
of
his
righteousnesse
and
obedience
to
the
law
,
yet
this
maketh
nothing
against
the
certaintie
of
our
election
;
for
the
Apostle
speaking
of
his
owne
righteousnesse
and
innocencie
,
doth
disclaime
it
from
being
any
cause
of
his
iustification
:
neither
doth
he
say
that
in
regard
therof
he
doubteth
,
as
the
Papists
would
expound
him
,
but
he
affirmeth
directly
that
he
is
not
thereby
iustified
,
and
rendreth
this
as
a
reason
,
that
it
is
God
who
iudgeth
him
:
and
therfore
though
he
were
vnblameable
before
men
,
yea
though
he
knew
nothing
by
himselfe
;
yet
hee
could
not
hereby
be
iustified
before
the
iust
iudgement
seate
of
God
,
who
requires
such
perfection
and
exact
obedience
as
can
be
found
in
no
man
liuing
;
for
he
that
but
once
breaketh
but
one
commandement
,
Iam.
2.10
.
is
guiltie
of
all
,
as
it
is
Iam.
2.10
.
And
therefore
it
behooued
the
Apostle
and
al
others
,
not
to
seeke
for
iustification
in
themselues
and
their
owne
righteousnesse
,
but
in
the
righteousnesse
and
obedience
of
Christ
,
which
wee
may
boldly
present
before
Gods
exact
iudgement
seate
,
and
there
bee
accepted
as
righteous
.
And
of
this
iustification
the
Apostle
speaketh
,
not
doubtfully
or
timorously
,
but
boldly
and
certainly
,
Rom.
5.1
.
Being
iustified
by
faith
,
we
haue
peace
towards
God
through
our
Lord
Iesus
Christ
.
2.
Rom.
5.1.2
.
By
whom
also
we
haue
accesse
through
faith
vnto
his
grace
wherein
we
stand
,
and
reioyce
vnder
the
hope
of
the
glorie
of
God
.
So
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
it
is
God
that
iustifieth
.
34.
Rom.
8.33
.
Who
shall
condemne
?
it
is
Christ
who
is
dead
,
yea
rather
which
is
risen
againe
,
&c.
§
Sect.
8
Moreouer
,
Ioel
2.14
.
Amos
5.15
.
they
obiect
these
places
to
moue
vs
to
doubt
of
our
election
and
saluation
.
Ioel
2.14
.
Who
knoweth
if
he
will
returne
and
repent
;
and
Amos
5.15
.
It
may
be
that
the
Lord
God
of
hoasts
will
be
mercifull
vnto
the
remnant
of
Ioseph
.
And
Ion.
3.9
.
Who
can
tell
if
God
will
turne
and
repent
,
Ionas
3.9
.
and
turne
away
from
his
fearce
wrath
that
wee
perish
not
?
To
which
I
answere
,
that
the
Prophets
in
these
places
doe
not
speake
of
the
election
or
eternall
saluation
of
those
that
truly
repent
,
but
of
their
deliuerie
from
outward
afflictions
,
and
temporarie
calamities
threatned
against
them
for
their
sinnes
:
which
sometimes
the
Lord
doth
inflict
on
his
children
after
their
true
repentance
,
either
for
their
chastizement
,
that
they
may
therby
hate
sinne
for
the
time
to
come
,
when
they
feele
the
smart
of
it
;
or
els
for
their
triall
:
and
sometimes
also
the
Lord
after
hee
hath
threatned
them
against
the
wicked
,
doth
notwithstanding
hold
backe
his
hand
,
and
as
it
were
put
vp
his
sword
of
iustice
againe
into
the
scabberd
,
which
he
had
drawne
out
to
punish
their
sinnes
,
vppon
on
their
outward
humiliation
and
fained
repentance
,
that
hee
may
shew
hereby
how
highly
hee
esteemeth
the
true
repentance
of
his
children
,
as
appeareth
in
the
example
of
the
Nineuits
and
of
Ahab
,
1.
King
.
21.29
.
1.
King
.
21.29
.
And
therefore
seeing
the
Lord
keepeth
no
certaine
course
in
these
temporarie
chastizements
,
but
sometimes
inflicteth
them
vpon
the
repentant
whom
hee
dearely
loueth
,
and
sometime
spareth
the
wicked
when
they
but
outwardly
humble
themselues
before
him
;
therfore
the
Prophets
speak
doubtfully
and
exhort
to
repentance
,
referring
the
euent
to
Gods
wise
and
gracious
prouidence
.
And
thus
doubtfully
doth
Dauid
speake
in
this
respect
2.
Sam.
12.22
.
2.
Sam.
12.22
.
and
16.12
.
Who
can
tell
(
said
he
)
whether
God
will
haue
mercie
on
me
that
the
child
may
liue
?
and
chap.
16.12
.
It
may
be
the
Lord
will
looke
vpon
mine
affliction
;
and
yet
though
hee
were
doubtfull
whether
hee
should
be
freed
from
these
temporall
crosses
,
hee
was
notwithstanding
certainly
perswaded
of
his
election
and
saluation
;
Psal.
16.11
.
as
hee
professeth
Psal.
16.11
.
So
that
these
places
speaking
of
temporarie
chastizements
,
make
nothing
against
the
certaintie
of
our
election
.
§
.
Sect.
9
And
like
vnto
these
,
Act.
8.22
.
is
that
which
they
alledge
to
the
same
purpose
,
Act.
8.22
.
where
Peter
exhorteth
Simon
Magus
to
repent
of
his
wickednesse
,
and
to
pray
vnto
God
,
that
if
peraduenture
the
wicked
thought
of
his
heart
might
be
forgiuen
him
.
To
which
I
answere
,
first
,
that
the
originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
translated
,
if
peraduenture
,
and
in
our
Bibles
,
if
it
be
possible
,
somtimes
also
signifieth
,
that
truly
,
and
in
this
sense
it
maketh
nothing
for
doubting
.
Secondly
,
though
wee
vnderstand
it
as
a
speech
of
doubting
,
yet
it
maketh
not
for
their
purpose
;
for
it
is
not
to
bee
referred
vnto
God
,
as
though
it
were
doubtfull
whether
he
would
forgiue
the
sinnes
of
the
Magician
,
if
he
did
truly
repent
and
call
vpon
him
;
for
hee
hath
certainly
assured
vs
by
his
gracious
promise
,
that
whosoeuer
truly
repenteth
him
of
his
wicked
waies
,
Ezech.
33.11
.
he
will
receiue
him
to
mercie
,
Ezech.
33.11
.
But
it
is
to
be
referred
to
Simon
Magus
,
of
whose
repentance
and
liuely
faith
Peter
might
well
doubt
,
least
either
they
would
be
none
at
all
,
or
els
fained
and
hypocriticall
,
seeing
his
heart
was
not
right
in
the
sight
of
God
,
but
in
the
gall
of
bitternesse
and
bond
of
iniquitie
.
Lastly
,
though
it
should
be
a
doubtfull
speech
and
bee
referred
also
to
God
,
yet
it
maketh
nothing
against
the
certaintie
of
faith
;
for
the
Apostle
seeing
him
in
the
gall
of
bitternesse
and
bond
of
iniquitie
,
thought
it
not
fit
to
raise
him
vp
suddenly
,
by
applying
vnto
him
the
sweete
promises
of
the
Gospell
,
nor
to
cast
those
pretious
pearles
before
such
a
filthie
swine
,
vnlesse
first
hee
preserued
them
as
it
were
in
the
casket
of
a
doubtsull
and
perplexed
speech
,
from
being
trampled
vnder
his
bemired
feete
,
till
hee
had
washed
them
in
the
teares
of
vnfained
repentance
.
Moreouer
,
he
thus
doubtfully
speaketh
to
giue
him
a
more
cleere
insight
of
the
hainousnesse
of
his
sinne
,
as
though
it
might
bee
well
doubted
of
,
whether
the
Lord
would
forgiue
it
or
no
,
that
so
his
minde
hereby
being
least
perplexed
,
might
by
the
consideration
of
his
horrible
sinne
bee
beaten
downe
and
truly
humbled
;
and
because
those
things
which
are
hardly
obtained
are
more
earnestly
sought
,
therefore
Peter
intimateth
vnto
him
by
this
doubtfull
speech
,
that
it
was
no
easie
matter
to
obtaine
forgiuenesse
for
such
outragious
wickednesse
,
that
hee
might
hereby
work
in
the
Magician
more
earnest
&
hearty
repentance
,
&
incite
him
to
call
vpon
the
Lord
for
mercie
with
more
vehemencie
and
feruencie
of
spirit
.
It
is
not
therfore
the
Apostles
meaning
to
ouerthrow
the
certaintie
of
faith
,
or
to
call
into
question
Gods
mercie
,
whether
hee
will
extend
it
or
no
to
hainous
offenders
who
truly
repent
of
their
sinnes
and
beleeue
,
for
this
were
contrary
to
the
whole
course
of
the
Gospell
;
but
he
vseth
this
doubtfull
speech
to
this
desperate
sinner
,
that
he
might
not
make
the
soueraigne
salue
of
Gods
gratious
promises
base
and
contemptible
,
by
applying
it
to
the
festred
sores
of
a
filthy
dogge
,
which
were
neuer
cleansed
with
the
sharpe
corrasiues
of
the
law
;
and
also
for
the
good
of
this
malitious
sinner
,
for
he
doth
not
absolutely
assure
him
of
mercie
and
forgiuenes
,
that
hee
might
be
stirred
vp
with
more
earnestnesse
and
care
to
seeke
it
;
for
the
easinesse
of
obtaining
maketh
the
suiter
carelesse
and
negligent
in
seeking
and
suing
;
neither
doth
hee
absolutely
exclude
him
from
all
hope
of
grace
,
least
hee
should
neuer
labour
after
it
,
but
desperately
run
on
in
his
wickednes
;
for
when
hope
is
cut
off
,
the
desire
also
fainteth
,
and
therefore
he
vseth
a
perplexed
and
wise
tempered
speech
,
which
on
the
one
side
might
preserue
him
from
secure
presumption
,
and
on
the
other
side
from
falling
into
hellish
desperation
.
§
.
Sect.
10
Lastly
,
Eccles.
5.5
.
they
obiect
that
saying
Eccles.
5.5
.
which
they
thus
reade
:
De
propitiato
peccato
noli
esse
sine
metu
,
neque
adijcias
peccatum
super
peccatum
.
That
is
,
be
not
without
feare
concerning
sinnes
forgiuen
,
neither
adde
sinne
vnto
sinne
.
To
which
,
first
I
answer
,
that
this
book
is
not
canonicall
scripture
,
and
therfore
not
to
bee
alledged
for
the
determining
of
questions
in
controuersie
,
nor
for
the
confirming
of
doctrines
of
faith
.
Secondly
,
I
answere
that
they
haue
corruptly
translated
the
originall
text
,
for
hee
willeth
vs
not
to
feare
concerning
our
sinnes
forgiuen
,
but
concerning
the
forgiuenesse
of
them
before
they
are
remitted
,
least
wee
should
securely
adde
sinne
vnto
sinne
,
because
forgiuenesse
is
promised
whensoeuer
wee
repent
,
and
so
abuse
the
mercie
and
long
suffring
of
God
to
our
iust
condemnation
.
So
that
he
forbiddeth
not
to
beleeue
certainly
,
that
our
sinnes
are
remitted
when
God
hath
pardoned
them
,
but
he
forbiddeth
vs
to
runne
on
in
sinne
securely
,
presuming
vpon
forgiuenes
,
as
plainly
appeareth
by
the
originall
text
and
the
whole
drift
and
scope
of
the
place
.
For
in
the
verse
going
before
he
vseth
this
speech
:
Say
not
I
haue
sinned
,
and
what
euill
hath
happened
vnto
me
,
for
the
Lord
is
long
suffring
,
but
yet
he
will
not
dismisse
or
acquit
thee
;
and
in
this
verse
hee
biddeth
vs
not
to
be
without
feare
concerning
the
forgiuenesse
of
sinne
,
adding
sinne
vnto
sinne
,
that
is
,
we
must
not
goe
on
in
sinne
presuming
vpon
forgiuenesse
:
and
vers.
6.
Doe
not
say
that
his
mercie
is
great
,
he
will
forgiue
my
manifold
sinnes
:
7.
For
mercie
and
wrath
are
swift
with
him
;
but
vpon
sinners
his
indignation
shall
rest
.
8.
Doe
not
deferre
to
turne
vnto
the
Lord
,
neither
put
it
off
from
day
to
day
;
for
suddenly
the
wrath
of
the
Lord
shall
breake
foorth
,
and
in
thy
securitie
thou
shalt
be
destroyed
,
and
thou
shalt
perish
in
the
time
of
vengeance
.
In
all
which
words
hee
doth
not
take
away
the
assurance
of
the
forgiuenesse
of
our
sinnes
after
we
haue
truly
repented
of
them
,
but
carnall
securitie
and
vaine
presumption
,
whereby
men
deferre
their
repentance
vpon
hope
of
mercie
and
forgiuenes
whensoeuer
they
repent
.
Lastly
,
though
this
place
were
to
be
vnderstood
concerning
sinnes
forgiuen
,
yet
the
scope
thereof
is
not
to
hinder
our
assurance
of
forgiuenesse
when
we
haue
truly
repented
,
but
only
that
we
doe
not
after
wee
haue
obtained
remission
of
our
sinnes
,
take
occasion
thereby
of
falling
into
sinne
againe
,
and
so
abuse
the
mercie
and
goodnesse
of
God
,
vsing
it
as
an
argument
to
mooue
vs
to
goe
on
in
sinne
,
because
the
Lord
vpon
our
repentance
is
alwaies
readie
to
receiue
vs
to
mercie
.
CHAP.
XII
.
The
reasons
alledged
against
the
assurance
ofour
saluation
,
answered
.
§
.
Sect.
1
ANd
so
much
concerning
the
testimonies
of
scripture
,
That
it
is
not
arrogancie
or
presumption
to
be
assured
of
our
saluation
.
which
are
alledged
against
the
certaintie
of
faith
:
now
let
vs
consider
their
reasons
.
First
,
they
obiect
that
it
is
proud
arrogancie
and
hereticall
presumption
for
a
miserable
sinner
,
without
all
doubting
to
assure
himselfe
that
he
is
elected
and
shall
be
saued
.
To
which
I
answere
,
that
if
with
the
pharisaicall
papists
and
proud
iusticiaries
,
we
did
build
our
assurance
vpon
our
owne
merits
and
worthinesse
,
it
were
indeede
intollerable
arragancie
and
proud
presumption
,
not
onely
certainely
to
beleeue
,
but
euen
to
doubt
whether
we
are
elected
and
shall
be
saued
(
for
where
as
doubting
is
there
is
some
hope
also
)
whereas
the
scriptures
peremptorily
conclude
,
that
they
who
looke
for
righteousnesse
and
saluation
by
the
law
,
are
vnder
the
curse
,
Gal.
3.10
;
Galat.
3.10
.
Rom.
3.20
.
and
that
by
the
workes
of
the
law
shall
no
flesh
be
iustified
in
Gods
sight
,
Rom.
3.20
;
and
that
we
are
iustified
not
by
our
deserts
,
in
whole
or
in
part
,
but
freely
by
Gods
grace
through
the
redemption
which
is
in
Christ
Iesus
,
as
it
is
,
vers.
24.
But
seeing
we
wholy
disclaime
our
owne
righteousnesse
,
and
humbly
acknowledging
our
owne
miserie
and
wretchednesse
,
doe
wholy
rely
our selues
vpon
the
gracious
promises
of
God
,
and
the
merits
of
Christ
Iesus
,
seeing
we
become
nothing
in
our selues
in
the
worke
of
our
saluation
that
God
may
be
all
in
all
,
seeing
we
cast
away
all
glorie
from
our selues
,
that
we
may
wholy
glorie
in
the
Lord
according
to
that
Ierem.
9.24
.
Let
him
that
glorieth
,
Ier.
9.24
.
glorie
in
this
that
hee
vnderstandeth
and
knoweth
me
:
This
is
not
proud
arrogancie
nor
hereticall
presumption
,
but
christian
humilitie
which
giueth
all
glorie
vnto
God
,
leauing
nothing
to
our selues
but
the
comfort
which
is
wrought
in
our
hearts
,
by
the
assurance
we
haue
of
Gods
promises
.
Nay
the
more
vndoubtedly
we
trust
in
Gods
promises
,
the
greater
is
our
humilitie
;
for
the
more
wretched
we
are
in
our
owne
eyes
,
the
more
we
see
our
imperfections
,
yea
our
nothing
in
Gods
sight
;
and
hereby
we
are
moued
to
goe
out
of
our selues
,
to
seeke
for
saluation
onely
in
Gods
free
grace
and
Christs
merits
,
and
to
rest
in
them
with
full
assurance
,
as
being
in
themselues
all
sufficient
without
our
workes
and
worthinesse
.
On
the
otherside
the
more
we
doubt
of
our
saluation
,
in
respect
of
our
vnworthinesse
,
the
more
is
our
pride
and
arrogancie
;
for
we
would
not
doubt
in
regarde
of
our
vnworthinesse
,
vnlesse
we
looked
for
saluation
by
our
worthinesse
,
and
therefore
we
come
so
farre
short
in
faith
and
hope
,
as
we
finde
our selues
short
in
merits
;
and
whence
can
this
proceede
but
from
arrogancie
and
pride
,
which
maketh
men
to
looke
for
saluation
in
themselues
,
and
to
doubt
of
Gods
mercie
and
Christs
merits
,
vnlesse
they
finde
that
they
haue
deserued
them
by
their
owne
workes
and
worthinesse
?
Let
vs
therefore
abhorre
this
proud
humilitie
of
the
papists
which
maketh
them
doubt
of
Gods
mercifull
promises
,
and
consequently
of
his
truth
;
1.
Ioh.
5.10
.
for
as
it
is
1.
Ioh.
5.10
.
He
that
beleeueth
not
God
,
hath
made
him
a
lyer
;
and
also
of
the
sufficiencie
and
valew
of
that
inestimable
price
which
Christ
Iesus
hath
giuen
for
our
redemption
,
as
though
it
were
imperfect
in
it selfe
,
vnlesse
it
be
eitched
and
patched
vp
with
our
owne
merits
and
worthinesse
:
and
though
we
are
most
abiect
,
wretched
,
and
in
a
desperate
case
in
respect
of
our selues
,
yet
let
vs
haue
assured
trust
and
confident
bouldnesse
,
yea
a
triumphant
boasting
and
glorying
in
respect
of
our
Sauiour
Christ
,
as
the
Apostle
speaketh
Ephes.
3.12
.
Rom.
5.2
.
Notable
is
the
saying
of
Austine
to
this
purpose
,
Eph.
3.12
.
Rom.
5.2
.
Serm.
28.
deuerbis
domini
.
Omnia
tibi
peccata
tua
dimissa
sunt
.
Ideo
praesume
non
de
operatione
tua
sed
de
christi
gratia
,
presume
therefore
(
saith
he
)
not
of
thine
owne
working
but
of
Christs
grace
,
for
ye
are
saued
by
grace
saith
the
Apostle
;
therefore
here
is
no
arrogancie
but
faith
,
to
shew
what
thou
hast
receiued
;
it
is
not
pride
but
deuotion
.
So
in
another
place
,
In
Psal.
88.
Hoc
dixit
deus
,
hoc
promisit
,
si
parum
est
hoc
,
iurauit
.
The
Lord
hath
said
this
,
he
hath
promised
it
,
and
if
this
be
not
enough
he
hath
sworne
it
.
Because
therefore
the
promise
is
sure
and
confirmed
,
not
according
to
our
merits
but
according
to
his
mercie
,
let
no
man
professe
that
with
feare
,
of
which
he
cannot
doubt
.
Doubting
proceedeth
from
pride
and
arrogancie
.
But
they
further
vrge
,
that
humble
doubting
is
better
than
presumptuous
assurance
;
I
answere
,
first
that
their
doubting
is
full
of
pride
,
which
maketh
them
looke
for
saluation
in
their
owne
worthinesse
,
rather
than
in
Gods
free
mercie
and
Christs
merits
:
secondly
that
our
faith
and
certaine
assurance
is
full
of
humilitie
;
for
wee
freely
confesse
our
owne
vnworthinesse
,
and
dare
not
offer
before
the
seate
of
Gods
iustice
any
righteousnesse
that
is
in
vs
,
as
desiring
in
whole
or
in
part
to
be
iustified
thereby
;
nay
rather
we
pray
with
the
Prophet
Psal.
143.2
.
Enter
not
into
iudgement
with
thy
seruant
,
for
in
thy
sight
shall
none
that
liueth
be
iustified
;
Psal.
143.2
.
and
though
we
know
nothing
by
our selues
yet
doe
we
plain●ly
affirme
with
the
Apostle
,
that
we
are
not
hereby
iustified
.
1.
Cor.
4.4
.
1.
Cor.
4.4
.
But
this
humilitie
doth
not
abate
our
faith
and
certaine
assurance
,
nay
rather
it
doth
confirme
and
increase
it
,
for
it
maketh
vs
to
goe
out
of
our selues
,
as
finding
no
hope
of
saluation
whereupon
we
may
rest
,
and
moueth
vs
to
seeke
for
saluation
in
Christ
,
who
is
such
a
sure
ancorhold
that
whosoeuer
pitch
the
ancor
of
their
hope
on
him
,
shall
finde
it
sure
and
steadfast
,
and
whosoeuer
build
their
faith
on
this
foundation
and
corner
stone
,
the
power
of
hell
shall
neuer
preuaile
against
them
.
§
.
Sect.
2
Secondly
,
they
obiect
that
we
are
vnworthie
of
Gods
loue
,
Our
vnworthinesse
no
cause
why
we
should
doubt
of
our
election
.
or
to
be
elected
,
and
therefore
we
cannot
be
assured
thereof
.
I
answere
,
this
were
true
if
Gods
election
depended
vpon
our
worthinesse
and
deserts
;
but
seeing
the
Lord
respecteth
not
any
thing
in
vs
,
but
elected
vs
freely
of
his
vndeserued
grace
and
meere
goodwill
;
our
vnworthinesse
in
our selues
may
well
stand
with
the
assurance
of
our
election
:
for
those
who
are
most
vnworthie
neede
not
to
doubt
of
Gods
loue
and
their
election
and
saluation
,
so
that
they
wholy
rely
vpon
Gods
mercie
and
Christs
merits
by
a
true
and
liuely
faith
;
forasmuch
as
they
are
not
grounded
vpon
their
worthinesse
,
and
therefore
cannot
be
ouerthrowne
by
their
vnworthinesse
.
Notable
is
the
saying
of
Austine
to
this
purpose
.
Tria
(
inquit
)
sunt
quae
sic
roborant
&
confirmant
cor
meum
,
vt
nulla
me
penuriae
meritorum
&c.
There
are
three
things
(
saith
he
)
which
so
strengthen
and
confirme
my
heart
,
that
no
want
of
merits
,
no
consideration
of
mine
owne
vilenesse
,
no
estimation
of
the
heauenly
blessednesse
,
can
deiect
me
from
the
height
of
my
hope
:
vpon
them
my
soule
is
surely
setled
.
Wilt
thou
know
what
they
are
?
I
consider
three
things
vpon
which
my
hope
wholy
relieth
,
to
wit
,
the
loue
of
adoption
,
Aug.
Manual
.
cap.
23.
the
truth
of
the
promise
,
the
abilitie
of
performance
.
Let
now
my
foolish
cogitation
murmur
as
much
as
it
will
,
saying
,
but
who
art
thou
,
or
how
great
is
that
glorie
;
or
with
what
merits
doest
thou
hope
to
obtaine
it
?
And
I
will
boldly
answere
,
I
know
whom
I
haue
beleeued
,
and
I
am
assured
,
because
God
hath
adopted
me
in
great
loue
,
because
he
is
true
in
his
promise
,
because
hee
is
powerfull
in
performance
,
for
he
may
doe
what
he
will
.
§
.
Sect.
3
Thirdly
,
Weakenes
of
faith
and
certaintie
may
well
stand
together
.
they
obiect
that
our
faith
is
weake
and
feeble
,
and
by
reason
thereof
the
faithfull
(
a●…peareth
by
continuall
experience
)
are
assaulted
with
doubting
,
and
grieuously
shaken
with
Sathans
temptations
,
so
as
there
can
be
no
such
certaintie
of
faith
as
we
speake
of
.
To
which
I
answere
,
that
weakenesse
of
faith
is
not
opposed
as
contrarie
to
certaintie
,
but
to
strongnesse
and
full
perswasion
,
and
therefore
weakenesse
and
certaintie
may
well
stand
together
.
Neither
doe
we
imagine
such
a
certaintie
of
faith
which
is
neuer
shaken
with
doubting
,
nor
assaulted
with
temptations
;
nay
rather
we
teach
that
those
whom
God
indueth
with
most
faith
,
he
most
exerciseth
in
the
conflict
of
temptations
,
like
a
wise
captaine
who
setteth
that
souldier
which
is
best
armed
and
strongest
,
to
beare
the
brunt
in
the
forefront
of
the
battaile
:
and
the
diuell
is
most
readie
to
assault
those
who
most
resist
him
,
and
most
violently
to
strike
where
he
seeth
the
shield
of
faith
held
vp
to
defend
;
and
therefore
our
Sauiour
hath
taught
all
his
faithfull
children
to
pray
,
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
But
withall
we
affirme
that
though
this
weake
faith
be
assaulted
with
Sathans
temptations
,
yet
is
it
neuer
ouercome
;
though
it
bee
opposed
with
doubting
yet
it
neuer
falleth
from
assurance
and
certaine
perswasion
;
though
it
bee
sometimes
shadowed
,
and
the
shining
light
thereof
dimmed
,
yea
though
it
be
for
a
time
hid
and
couered
,
yet
in
it
owne
nature
it
remaineth
firme
and
stedfast
;
like
the
sunne
which
alwaies
shineth
,
though
oftentimes
by
reason
of
the
interposition
of
the
cloudes
or
the
earth
,
we
cannot
discerne
the
beames
thereof
;
or
like
vnto
the
fire
which
being
hid
vnder
the
ashes
doth
retaine
his
naturall
heate
,
although
we
feele
it
not
:
So
our
faith
retaineth
in
it selfe
his
certaintie
and
assurance
as
it
were
his
light
and
heate
,
when
as
it
is
shadowed
with
the
cloudes
of
doubting
,
and
couered
vnder
the
ashes
of
Sathans
temptations
.
A
weake
faith
doth
as
truely
assure
vs
of
our
election
as
a
stronger
.
But
it
may
be
demaunded
how
a
weake
faith
assaulted
with
Sathans
temptations
can
continue
certaine
,
seeing
the
strongest
0
faith
can
doe
no
more
but
certainely
perswade
?
I
answere
,
that
our
certaintie
respecteth
not
our
faith
it selfe
but
the
obiect
thereof
,
namely
Gods
mercie
and
Christs
merits
:
and
therefore
seeing
a
weake
faith
doth
as
well
apply
vnto
vs
the
mercies
of
God
&
merits
of
Christ
as
a
stronger
,
therefore
also
it
certainely
perswadeth
vs
as
well
&
truely
,
though
not
so
strongly
and
fully
of
our
election
and
saluation
,
as
a
stronger
doth
.
So
that
when
we
haue
the
least
sparke
of
faith
,
it
doth
illuminate
our
mindes
,
so
as
we
can
truely
discerne
the
louing
countenance
of
the
Lord
shining
vpon
vs
though
somewhat
dimly
,
and
as
it
were
a
farre
of
;
euen
as
he
that
is
pore-blind
doth
as
certainely
see
the
sunne
,
as
he
who
is
most
sharpe
sighted
,
though
not
so
cleerely
;
and
as
he
who
is
in
a
darke
dungeon
doth
discerne
the
light
as
surely
at
a
little
hole
,
though
he
be
compassed
about
with
blacke
darkenesse
,
as
he
who
is
in
the
open
fieldes
;
so
when
we
are
as
it
were
pore-blind
,
and
compassed
about
with
the
darke
miste
▪
of
ignorance
,
yet
by
the
dimme
sight
of
faith
we
certainely
discerne
Gods
loue
and
fauour
shining
vpon
vs
,
though
the
more
we
encrease
in
knowledge
and
faith
,
the
more
cleerely
we
perceiue
it
,
till
at
last
hauing
attained
vnto
fulnesse
of
faith
,
we
see
him
neere
at
hand
and
as
it
were
face
to
face
.
True
it
is
that
our
faith
which
is
in
it selfe
weake
and
feeble
,
and
compassed
about
with
the
darkenesse
of
ignorance
,
is
mixt
and
turmoyled
with
much
feare
and
doubting
,
by
reason
of
our
naturall
inclination
vnto
diffidence
and
incredulitie
,
the
manifold
temptations
of
Sathan
,
and
the
burthen
of
our
sinnes
lying
heauie
vpon
our
consciences
:
which
maketh
Gods
deere
children
to
grone
and
complaine
,
yea
sometime
to
murmur
and
repine
against
God
himselfe
,
as
though
he
were
their
enemie
,
because
he
suffereth
them
thus
to
be
vexed
;
but
still
it
riseth
after
it
hath
receiued
a
foyle
,
and
gathereth
new
strength
against
all
new
assaults
,
vntill
in
the
end
it
obtaineth
full
victorie
,
so
as
all
the
faithfull
may
say
with
the
Apostle
2.
Cor.
4.8
.
We
are
afflicted
on
euery
side
,
2.
Cor.
4.8.9
.
yet
are
we
not
in
distresse
;
in
pouertie
but
not
ouercome
of
pouertie
.
9.
We
are
persecuted
but
not
forsaken
,
cast
downe
but
we
perish
not
.
For
though
their
faith
be
weake
,
and
their
temptations
vehement
and
violent
,
yet
this
brused
reede
is
not
broken
,
this
smoking
flax
is
not
quenched
;
for
as
the
reede
in
a
boysterous
tempest
is
blowne
downe
euen
to
the
ground
,
but
when
the
tempest
is
past
riseth
vp
againe
to
his
former
estate
;
so
though
the
boysterous
blasts
of
Sathans
temptations
beate
vs
downe
euen
to
earth
,
yet
by
faith
we
rise
againe
when
the
storme
is
ouerblowne
.
§
.
Sect.
4
Secondly
,
How
our
faith
though
assalted
with
doubting
may
be
certaine
.
it
may
bee
demaunded
how
the
faith
of
Gods
children
can
be
said
to
be
certaine
,
seeing
it
is
continually
assaulted
and
often
foyled
with
doubting
,
which
is
opposed
to
the
certaintie
of
faith
.
To
which
we
may
easily
answere
,
if
we
know
and
remember
that
euery
christian
is
divided
into
two
parts
,
the
flesh
and
the
spirit
,
which
continually
fight
and
striue
the
one
against
the
other
;
and
as
they
themselues
are
thus
opposed
,
so
are
their
qualities
and
fruites
,
for
in
the
spirit
is
faith
,
loue
,
hope
,
zeale
,
ioy
in
the
holy
Ghost
,
and
such
other
sanctifying
graces
;
in
the
flesh
is
doubting
,
and
infidelitie
,
hatred
of
God
,
presumption
and
desperation
,
coldnesse
,
dulnesse
,
yea
deadnesse
in
religion
,
feare
,
horror
,
and
such
like
corruptions
,
so
as
we
may
say
with
the
Apostle
,
I
know
that
in
my
flesh
,
that
is
,
in
my
vnregenerate
part
dwelleth
no
good
thing
,
Rom.
7.18
.
Rom.
7.18
.
Now
as
there
is
a
continuall
warre
betweene
the
flesh
and
the
spirit
,
so
also
betweene
their
qualities
and
fruites
;
for
faith
is
continually
assaulted
with
doubting
and
infidelitie
,
loue
of
God
with
the
hatred
of
God
,
hope
with
presumption
and
desperation
,
zeale
with
coldnesse
and
dulnes
in
religion
,
the
ioy
in
the
holy
Ghost
with
horror
and
feare
of
Gods
anger
,
the
curse
of
the
law
and
condemnation
;
and
sometimes
the
one
sometimes
the
other
hath
the
vpper
hand
,
both
in
the
meane
time
retaining
their
nature
and
properties
,
although
(
as
we
say
)
remissis
gradibus
,
not
exercising
them
in
that
measure
and
degree
,
as
they
doe
when
they
haue
victorie
and
giue
the
other
the
foyle
.
For
example
,
when
in
some
grieuous
affliction
,
the
hatred
of
God
doth
assault
the
loue
of
God
in
our
hearts
,
and
doth
so
foyle
and
wound
it
,
that
wee
can
scarce
discerne
that
it
breatheth
or
retaineth
life
,
yet
notwithstanding
the
loue
of
God
euen
at
that
instant
is
not
turned
into
hatred
,
nor
receiueth
any
properties
thereof
,
but
still
retaineth
his
owne
nature
and
properties
,
which
againe
cleerely
appeare
and
shew
themselues
when
the
conflict
is
ended
.
The
like
may
be
said
of
our
hope
,
zeale
,
ioy
in
the
holy
Ghost
,
and
other
graces
,
when
they
are
most
foyled
by
the
corruption
of
the
flesh
which
fight
against
them
,
so
as
they
cannot
possibly
exercise
their
owne
actions
and
functions
,
yet
doe
they
not
receiue
any
carnall
properties
,
nor
loose
any
of
their
owne
,
but
retaine
still
their
owne
nature
,
which
againe
manifesteth
it selfe
when
the
assault
is
ended
.
Euen
as
fire
couered
ouer
with
ashes
retaineth
still
his
owne
nature
of
light
and
heate
,
though
then
by
reason
of
the
ashes
the
light
be
not
seene
,
nor
the
heate
felt
;
but
when
the
ashes
are
remooued
and
new
matter
added
vnto
it
,
then
it
shineth
and
burneth
and
heateth
as
much
as
it
did
before
:
so
when
the
graces
of
Gods
spirit
are
couered
(
as
it
were
)
vnder
the
ashes
of
our
corruption
,
they
are
not
discerned
by
their
properties
and
effects
;
but
when
the
corruptions
are
remooued
by
vertue
of
Gods
spirit
,
and
the
graces
nourished
with
hearing
of
the
word
,
prayer
,
holy
conferences
,
and
such
like
spirituall
exercises
,
as
it
were
with
new
matter
added
vnto
them
,
then
doe
they
againe
shine
in
their
brightnesse
,
and
exercise
their
wonted
strength
in
all
good
duties
to
God
and
our
neighbour
.
§
.
Sect.
5
And
as
it
is
with
all
other
graces
,
Faith
assalted
with
doubting
,
retaineth
his
owne
nature
and
properties
.
so
also
with
faith
,
which
is
often
assaulted
with
doubting
and
infidelitie
,
and
sometimes
also
so
foyled
that
we
can
hardly
discerne
any
breath
or
life
in
it
;
but
yet
euen
then
it
retaineth
it
owne
nature
and
properties
,
and
doth
not
receiue
the
nature
and
properties
of
doubting
;
but
as
the
tree
which
is
shaken
with
boysterous
blasts
of
winde
and
is
not
ouerthrowne
,
doth
in
the
middest
of
the
tempest
liue
and
sucke
nourishment
out
of
the
earth
,
and
still
retaines
his
owne
nature
and
properties
;
so
when
our
faith
is
shaken
with
the
boysterous
blasts
of
Sathans
temptations
,
and
with
our
owne
naturall
doubting
and
infidelitie
,
yet
it
still
liueth
and
sucketh
nourishment
out
of
Gods
gracious
promises
,
and
still
it
retaineth
his
owne
propertie
of
certaine
perswasion
,
though
then
it
doe
not
exercise
it
in
action
,
so
manisestly
as
before
and
after
the
conflict
of
temptations
,
and
as
the
shaking
of
the
tree
is
not
of
the
nature
thereof
,
for
of
it selfe
it
standeth
firme
and
steadie
,
but
by
outward
accident
,
namely
the
winde
blowing
vpon
it
:
so
is
not
vncertaine
wauering
and
vnconstant
doubting
of
the
nature
of
faith
,
for
of
it selfe
it
is
firme
and
certaine
;
but
it
commeth
by
outward
accident
from
the
boysterous
blasts
of
infidelitie
,
and
the
temptations
of
Sathan
which
(
as
it
were
)
violently
blow
vpon
it
,
which
being
past
,
it
remaineth
like
the
tree
firme
and
constant
.
And
as
the
graces
of
Gods
spirit
,
and
the
flesh
and
the
corruptions
thereof
doe
still
retaine
in
themselues
their
owne
nature
and
properties
,
so
also
doe
they
most
commonly
shew
themselues
in
their
diuers
fruites
and
effects
,
and
that
oftentimes
in
the
conflict
and
time
of
temptation
,
so
that
the
regenerate
man
may
at
the
same
time
feele
in
himselfe
contrarie
affections
and
actions
;
for
the
spirit
acknowledging
Gods
goodnes
mercie
and
truth
in
his
promises
,
is
replenished
with
joy
,
being
in
hope
to
inioy
them
,
on
the
otherside
the
flesh
feeling
present
miserie
,
and
the
sharpnes
of
afflictions
,
sorroweth
and
grieueth
.
The
spirit
apprehending
and
applying
vnto
it
the
sweete
promises
of
the
Gospell
,
doth
quietly
rest
vpon
them
;
the
flesh
seeing
it
owne
corruption
,
and
the
huge
waight
of
sinne
that
presseth
it
downe
,
feareth
and
doubteth
:
the
spirit
being
assured
of
euerlasting
happines
,
triumpheth
with
ioy
,
desiring
nothing
more
than
to
be
dissolued
and
to
be
with
Christ
;
the
flesh
finding
it selfe
guiltie
of
sinne
,
and
in
this
respect
subiect
to
the
anger
of
God
and
condemnation
,
feareth
and
trembleth
to
thinke
vpon
death
:
The
spirit
conceiueth
of
God
as
of
a
mercifull
father
in
Christ
,
and
in
all
necessities
flyeth
vnto
him
by
heartie
prayer
;
the
flesh
conceiueth
of
him
as
of
an
angrie
and
seuere
iudge
,
and
therefore
flyeth
from
him
,
desiring
rather
to
seeke
for
helpe
any
where
else
than
of
the
Lord
:
so
that
the
christian
by
reason
hereof
,
at
the
same
time
findeth
in
himselfe
opposition
betweene
action
and
action
,
affection
and
affection
.
For
at
the
same
instant
,
while
the
flesh
,
hauing
in
it
the
conscience
of
sinne
and
sense
of
guiltinesse
,
doth
murmur
repine
and
complaine
vpon
God
,
as
an
enemie
which
is
readie
to
destroy
vs
;
the
spirit
doth
flie
vnto
God
by
a
liuely
faith
,
and
committeth
it selfe
to
his
prouidence
,
will
and
protection
,
expecting
saluation
from
him
onely
;
which
it
could
neuer
doe
,
if
it
were
not
assured
that
we
were
in
his
loue
and
fauour
.
And
in
this
the
christian
may
not
vnfitly
be
compared
to
a
childe
,
who
hauing
been
sharpely
corrected
by
his
father
,
doth
auoyde
his
presence
as
though
hee
were
his
enemie
;
but
if
at
the
same
time
some
suddaine
danger
affright
him
,
before
al
other
he
runneth
to
his
father
for
safegard
and
protection
:
so
when
our
heauenly
father
hath
sharpely
corrected
vs
,
either
with
some
outward
or
inward
afflictions
,
we
flee
from
his
presence
as
though
he
were
our
enemy
;
but
when
an
imminent
danger
ouertaketh
vs
,
and
we
be
in
perill
to
be
supplanted
with
sathan
and
his
assistants
,
who
are
our
enemies
in
deed
,
then
the
sonne-like
affection
which
is
wrought
in
our
hearts
by
Gods
spirit
,
doth
moue
vs
to
runne
vnto
him
before
all
other
,
desiring
and
crauing
his
ayde
and
assistance
.
And
thus
it
appeareth
,
that
though
the
flesh
and
the
spirit
be
mixt
together
,
yet
they
retaine
their
owne
natures
,
properties
and
effects
;
and
though
faith
which
is
a
grace
of
the
spirit
,
be
mingled
with
doubting
,
yet
this
doubting
is
not
of
the
nature
of
faith
,
which
in
it selfe
is
certaine
and
assured
,
nay
,
it
is
not
an
infirmity
of
faith
,
as
lamenesse
is
an
infirmity
of
the
ioynts
,
and
dimnesse
of
the
sight
,
for
it
is
not
any
way
incident
to
the
nature
thereof
:
and
therefore
much
lesse
is
it
a
commendable
virtue
of
faith
,
as
the
Papists
teach
,
but
it
is
a
fruite
of
vnbeleefe
,
which
is
in
the
part
vnregenerate
,
and
is
opposed
vnto
faith
,
as
appeareth
Rom.
4.20
.
and
consequently
,
Rom.
4.20
.
though
faith
be
assaulted
with
doubting
,
yet
in
it
owne
nature
it
may
and
doth
remaine
certaine
and
assured
.
§
.
Sect.
6
Fourthly
,
That
it
is
no
presumption
to
labour
for
the
assurance
of
our
election
.
1.
Cor.
2.16
.
they
obiect
that
it
is
rash
presumption
,
and
proud
boldnesse
for
any
man
to
search
into
the
mystery
of
Gods
secret
counsailes
,
or
to
take
vpon
him
peremptorily
to
determine
that
hee
is
one
whom
God
hath
elected
.
For
who
hath
knowne
the
minde
of
the
Lord
?
as
it
is
1.
Cor.
2.16
.
I
answere
that
it
is
true
indeede
,
whosoeuer
prieth
into
Gods
hidden
counsailes
and
secret
decree
of
predestination
,
is
proude
and
presumptious
,
and
shall
in
the
end
receiue
the
punishment
of
both
,
being
giuen
ouer
of
God
to
fall
into
many
errors
,
and
in
the
end
vtter
desperation
:
and
therefore
it
is
very
dangerous
,
yea
,
pernicious
to
our
soules
,
if
we
labour
after
the
assurance
of
our
election
by
vsing
these
meanes
,
and
iudge
of
Gods
decree
,
according
to
the
conceite
of
our
own
reason
&
doubtfull
speculations
.
But
yet
though
the
will
of
God
be
in
it selfe
secret
and
not
to
be
searched
into
;
this
must
not
hinder
vs
from
looking
into
his
will
reuealed
,
though
we
can
gather
no
certainty
of
our
election
by
searching
into
his
secret
decree
,
yet
this
is
no
impediment
why
wee
may
not
gather
it
out
of
his
word
,
where
hee
hath
reuealed
his
decree
and
the
execution
thereof
:
though
we
can
haue
no
assurance
by
our
owne
speculations
,
yet
we
may
attaine
vnto
it
by
the
testimony
of
Gods
spirit
,
Rom.
8.16
.
which
witnesseth
to
our
spirits
that
we
are
the
sonnes
of
God
,
which
also
searcheth
all
things
,
euen
the
deepe
things
of
God
,
and
is
giuen
vnto
vs
that
we
also
might
know
the
things
which
God
hath
giuen
vs
,
1.
Cor.
2.10.12
as
the
Apostle
teacheth
vs
,
1.
Cor.
2.10.12
.
and
therefore
it
is
no
pride
or
presumption
to
be
certaine
and
assured
of
that
which
the
Lord
hath
reuealed
in
his
word
,
to
this
end
that
we
might
be
certainely
assured
thereof
.
But
it
may
be
demanded
how
this
certainty
can
be
gathered
out
of
the
Scriptures
.
I
answere
,
that
if
we
would
attaine
vnto
it
,
we
must
not
seeke
it
in
the
law
,
where
the
promises
of
life
and
saluation
are
made
vpon
the
condition
of
our
own
works
and
worthinesse
,
which
condition
we
can
neuer
performe
,
and
therefore
can
neuer
be
assured
of
the
promise
:
But
out
of
the
Gospell
,
which
doth
not
only
shew
that
some
are
predestinated
to
life
,
and
some
reiected
,
neither
doth
it
only
speake
of
our
election
,
as
it
was
ordained
in
Gods
secret
decree
in
it selfe
,
or
reuealed
in
his
word
,
but
also
it
setteth
out
vnto
vs
the
execution
of
the
decree
,
with
the
causes
,
meanes
,
signes
and
effects
of
our
election
,
and
how
it
is
accomplished
for
the
bringing
vs
to
those
ioyes
to
which
God
hath
chosen
vs
.
First
therefore
it
sheweth
the
decree
of
God
concerning
our
election
.
Secondly
,
Gods
decree
concerning
our
redemption
by
the
death
and
obedience
of
Christ
our
mediator
.
Thirdly
,
the
decree
of
God
concerning
the
calling
of
his
Church
by
the
ministery
of
the
word
,
that
they
may
be
ingrafted
into
the
body
of
Christ
,
and
so
participate
with
him
in
all
his
benefits
to
their
saluation
.
Fourthly
,
the
decree
concerning
the
sending
of
his
spirit
into
the
hearts
of
his
chosen
,
by
the
inward
operation
whereof
the
word
is
made
effectuall
for
the
begetting
of
faith
and
repentance
.
Fiftly
and
lastly
,
his
decree
concerning
the
iustifying
and
sauing
of
those
who
repent
truely
of
their
sins
,
and
apprehending
and
applying
vnto
themselues
by
a
liuely
faith
,
Christ
and
his
merits
&
obedience
,
doe
approach
vnto
the
throne
of
grace
to
receiue
mercy
and
forgiuenesse
.
And
all
these
are
so
linked
together
that
they
can
neuer
possibly
be
seuered
,
so
that
he
who
is
assured
of
one
,
may
be
assured
of
all
;
whosoeuer
is
certaine
that
he
hath
faith
and
repentance
,
may
be
certaine
also
of
his
election
,
though
he
neuer
presumptuously
search
into
Gods
secret
counsaile
.
Fiftly
,
§.
Sect.
7.
That
the
Lord
particularly
assureth
vs
of
our
election
.
they
obiect
that
there
is
no
certainty
of
faith
,
which
is
not
grounded
vpon
Gods
word
:
but
there
is
no
place
of
Gods
word
which
assureth
vs
of
our
particular
election
and
saluation
:
and
therefore
we
can
haue
no
certainty
of
faith
concerning
our
particular
election
&
saluation
.
I
answer
;
though
the
Lord
giue
vs
no
particular
promise
in
his
word
,
yet
he
giueth
vs
that
which
is
equally
effectuall
,
and
of
like
force
;
namely
his
generall
promise
without
any
limitation
,
exception
or
condition
,
but
the
condition
of
faith
and
repentance
,
with
a
commaundement
to
applie
the
same
.
And
because
naturally
we
are
vnable
in
our selues
to
performe
this
,
therefore
he
hath
ordained
the
ministery
of
the
word
,
and
the
vse
of
the
sacraments
,
which
he
maketh
effectuall
by
the
inward
operation
of
his
spirit
,
for
the
begetting
and
confirming
of
our
faith
,
and
stirring
vs
vp
to
repentance
;
which
being
wrought
in
vs
,
we
may
as
certainely
be
perswaded
that
the
generall
promises
belong
vnto
vs
,
as
if
they
were
made
vnto
vs
particularly
and
by
name
.
§.
Sect.
8.
That
our
assurance
of
election
dependeth
not
vpon
the
sufficiency
of
our
faith
and
repentance
.
Sixtly
,
they
obiect
that
we
cannot
be
assured
of
the
sufficiencie
of
our
faith
and
repentance
,
and
therefore
we
can
haue
no
certaine
assurance
of
our
election
and
saluation
.
I
answere
;
this
reason
were
good
if
our
election
and
saluation
depended
vpon
the
worthines
or
measure
of
our
faith
and
repentance
;
but
seeing
that
they
depend
not
thereupon
,
but
vpon
Gods
free
mercy
,
and
the
worthinesse
and
sufficiency
of
Christs
merits
and
obedience
,
therfore
though
our
faith
be
neuer
so
weake
,
and
our
repentance
but
in
small
measure
,
yet
so
they
be
true
and
vnfained
,
not
dissembled
and
hypocritical
,
we
may
certainely
be
assured
of
our
election
and
saluation
,
for
a
weake
faith
doth
apply
Christ
&
all
his
benefits
vnto
vs
as
well
as
a
strong
,
though
not
in
so
strong
and
perfect
a
manner
,
as
shal
appeare
hereafter
.
But
yet
we
must
not
content
our selues
with
a
small
and
weake
measure
,
but
labour
to
growe
vp
from
faith
to
faith
,
till
we
become
perfect
men
in
Christ
.
Seuenthly
,
§.
Sect.
9.
The
sight
of
our
imperfections
no
cause
why
we
should
doubt
of
our
election
.
they
obiect
that
though
there
were
no
cause
of
doubting
,
so
long
as
we
looke
vpon
Gods
mercy
and
truth
in
his
promises
,
and
Christs
obedience
and
merits
,
yet
at
least
there
is
cause
of
doubting
when
we
looke
vpon
our selues
,
and
finde
our
great
indisposition
to
perfourme
the
condition
of
faith
and
repentance
,
which
God
requireth
of
all
who
shall
be
partakers
of
his
promises
,
and
our
manifolde
imperfections
and
great
vnworthines
of
the
least
of
Gods
mercies
.
And
thus
these
iugglers
play
fast
and
loose
,
making
their
faith
like
vnto
the
ignis
fatuus
,
or
going
fire
,
which
interchangeably
sometimes
shineth
cleerely
,
and
sometimes
vanisheth
and
leaueth
behind
it
nothing
but
blacke
darknesse
.
But
let
vs
constantly
oppose
our selues
against
such
inconstancie
,
and
in
no
wise
admit
of
such
mutable
variety
in
our
faith
,
which
maketh
it
more
changeable
than
the
Moone
,
which
one
while
shineth
with
full
bringhtnesse
,
and
in
small
distance
of
time
cannot
be
discerned
;
and
to
this
end
let
vs
know
,
first
,
that
though
in
our selues
wee
be
not
worthy
of
the
least
of
Gods
mercies
,
yet
our
vnworthines
maketh
vs
not
vncapable
of
the
greatest
,
for
al
Gods
benefits
are
his
free
gifts
,
which
he
promiseth
and
bestoweth
without
any
respect
of
our
worthines
or
deserts
,
of
his
meere
grace
and
vndeserued
loue
:
and
therfore
as
when
we
are
most
worthy
in
our
own
conceit
,
there
is
no
reason
why
we
should
presume
the
more
;
so
when
wee
finde
our selues
vnworthie
,
there
is
no
cause
why
wee
should
hope
the
lesse
,
or
be
more
weakly
assured
of
Gods
promises
;
for
as
they
are
not
made
vpon
the
condition
of
our
worthinesse
,
so
they
are
not
disanulled
and
made
voide
by
our
vnworthinesse
,
otherwise
no
man
liuing
could
haue
assurance
of
them
,
seeing
all
men
liuing
are
vnworthie
of
them
.
But
the
Lord
hath
made
al
his
promises
vnto
vs
in
Christ
,
who
was
sent
to
bee
our
Mediatour
,
to
the
end
that
wee
who
were
altogether
vnworthie
in
our selues
,
might
be
made
worthie
in
him
of
all
Gods
mercies
and
benefits
.
And
therefore
whosoeuer
lay
hold
vpon
Christ
,
with
a
true
though
a
weake
faith
,
and
bring
foorth
the
fruites
thereof
in
repentance
,
they
may
certainly
bee
assured
of
their
election
and
saluation
,
notwithstanding
their
vnworthinesse
.
Secondly
,
wee
are
to
know
that
our
faith
doth
not
respect
our selues
in
our selues
,
neither
are
wee
the
obiect
thereof
,
but
Christ
and
his
merits
and
obedience
;
whom
our
faith
doth
not
behold
standing
aloofe
of
(
as
the
Papists
dreame
)
but
as
hee
is
vnited
vnto
vs
,
and
become
our
head
and
we
his
members
;
so
as
now
we
cannot
look
vpon
our selues
but
we
must
looke
vpon
Christ
,
because
hee
is
in
vs
and
we
in
him
.
And
therefore
when
wee
consider
the
greatnesse
of
our
sinnes
we
despaire
not
,
because
now
we
look
vpon
them
as
they
are
translated
from
vs
and
laid
vpon
Christ
,
who
hath
fully
satisfied
his
fathers
iustice
by
his
alone
and
al-sufficient
sacrifice
vpon
the
crosse
;
when
we
consider
our
imperfections
we
doubt
not
of
Gods
promises
,
because
they
are
couered
with
his
perfect
righteousnesse
;
when
we
consider
our
vnworthinesse
wee
are
not
discouraged
,
seeing
by
communicating
of
Christs
worthinesse
wee
are
made
worthie
;
when
wee
consider
that
in
our selues
wee
are
subiect
to
the
curse
of
the
law
,
the
anger
of
God
and
eternall
condemnation
,
wee
are
neuerthelesse
assured
of
euerlasting
life
and
saluation
,
because
we
are
vnited
to
Christ
our
head
,
who
hath
taken
away
our
curse
and
nailed
it
to
his
crosse
,
borne
his
fathers
displeasure
to
reconcile
vs
vnto
him
,
and
was
condemned
and
suffred
death
to
free
vs
from
death
and
condemnation
,
and
to
make
vs
heires
of
life
and
saluation
.
So
that
now
we
behold
the
huge
debt
of
our
sinnes
,
as
it
is
discharged
and
cancelled
with
his
merits
and
full
satisfaction
;
we
behold
our
imperfections
,
but
as
perfected
by
his
perfections
;
wee
looke
vpon
our
vnworthinesse
,
but
as
it
is
ennobled
with
his
worthinesse
;
when
we
set
before
vs
the
curse
of
the
law
,
the
anger
of
God
and
sentence
of
condemnation
,
wee
consider
them
as
taken
away
and
swallowed
vp
of
Christs
death
and
full
obedience
;
because
now
wee
are
vnited
vnto
Christ
,
and
hee
is
become
ours
that
wee
might
become
his
;
hee
hath
taken
vpon
him
our
sinnes
and
vnworthinesse
,
that
hee
might
make
vs
partakers
of
his
righteousnesse
and
worthinesse
.
And
therefore
that
which
God
hath
wisely
ioyned
together
let
not
our
faith
fondly
separate
;
for
if
it
bee
vnlawfull
in
carnall
mariages
,
then
much
more
in
the
spirituall
mariage
betweene
Christ
and
his
Church
.
But
let
vs
looke
vpon
our selues
,
not
in
our selues
,
but
as
wee
are
vnited
vnto
Christ
,
and
then
our
selfe-worthinesse
of
hell
and
destruction
will
not
abate
our
assurance
of
life
and
saluation
.
Eightly
,
§.
Sect.
10.
Heretikes
and
worldlings
boasting
of
faith
,
no
cause
why
those
should
doubt
who
truly
beleeue
.
they
obiect
that
euery
heretike
,
epicure
and
worldling
,
continuing
in
their
sinnes
and
wickednesse
,
may
faine
vnto
themselues
such
a
perswasion
of
the
certaintie
of
election
:
but
this
is
nothing
to
the
purpose
;
for
the
question
is
not
of
epicures
and
worldlings
,
who
haue
no
faith
or
a
dead
faith
,
but
of
true
beleeuers
,
who
bring
foorth
the
fruites
of
their
faith
,
at
least
in
an
holie
desire
and
endeuour
of
seruing
the
Lord
in
holinesse
and
righteousnesse
.
For
they
that
cannot
be
assured
that
they
haue
faith
,
cannot
haue
any
certaintie
of
their
election
;
but
none
can
haue
any
assurance
of
faith
,
vnlesse
they
bring
foorth
the
fruites
of
their
faith
in
dying
to
sinne
and
rising
againe
to
newnesse
of
life
,
for
faith
purifieth
the
heart
and
worketh
by
loue
:
and
therefore
such
as
liue
in
their
sinnes
without
repentance
hauing
no
faith
,
can
haue
no
certaintie
of
their
election
,
though
they
may
delude
themselues
with
a
fond
perswasion
which
hath
no
other
ground
but
carnall
securitie
and
fond
presumption
:
but
hence
it
followeth
not
,
that
because
a
dead
faith
affoordeth
no
true
certaintie
,
therefore
a
liuely
faith
doth
it
not
;
because
a
prophane
epicure
or
carnal
worldling
,
deceiueth
himselfe
with
a
vaine
opinion
,
therefore
those
that
are
truly
conuerted
,
mortified
vnto
sinne
and
raised
vp
to
newnesse
of
life
,
can
haue
no
certaintie
of
their
election
and
saluation
.
For
what
similitude
is
there
betweene
light
and
darknes
,
righteousnesse
and
vnrighteousnesse
,
the
children
of
God
and
the
children
of
Belial
,
the
repentant
and
vnrepentant
,
faith
and
no
faith
?
Lastly
,
§.
Sect.
11.
That
this
doctrine
openeth
no
way
to
securitie
and
presumption
.
they
obiect
that
if
we
teach
this
doctrine
of
the
certaintie
of
election
,
men
will
abuse
it
to
nourish
in
them
carnall
securitie
and
presumption
.
To
which
I
answere
,
that
wicked
men
abuse
the
whole
doctrine
of
the
Gospell
to
their
destruction
;
for
when
they
are
taught
that
God
is
most
gratious
and
mercifull
,
that
Christ
hath
died
for
vs
,
and
giuen
himselfe
as
a
sufficient
price
to
redeeme
vs
out
of
the
power
of
sinne
,
Sathan
,
death
and
damnation
,
and
maketh
intercession
for
vs
to
God
his
father
;
that
the
Lord
is
slow
to
wrath
and
ready
to
forgiue
,
they
take
occasion
hereby
of
continuing
in
their
sins
,
and
deferring
their
repentance
,
till
God
take
them
away
and
consume
them
in
his
heauie
displeasure
:
but
hence
it
followeth
not
that
the
Gospell
must
not
bee
taught
,
because
carnall
men
abuse
it
to
their
iust
condemnation
;
for
though
to
these
it
be
the
sauour
of
death
vnto
death
,
yet
to
those
who
are
saued
it
is
the
sauour
of
life
vnto
life
,
2.
Cor.
2.16
.
1.
Cor.
1.18
.
as
it
is
2.
Cor.
2.16
.
Though
it
be
foolishnes
to
those
that
perish
,
yet
it
is
the
power
of
God
to
those
whom
God
hath
ordained
to
saluation
,
and
God
is
no
lesse
glorified
in
the
one
by
shewing
his
mercie
,
than
in
the
other
by
shewing
his
iustice
.
Though
worldly
men
abuse
it
to
carnall
securitie
,
yet
the
godly
are
the
more
incited
thereby
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
:
for
like
louing
children
,
the
more
they
are
assured
of
the
loue
of
their
heauenly
father
,
and
secured
of
his
mercie
and
bountifull
benefits
,
the
more
they
loue
him
againe
,
the
more
they
loue
him
the
more
zealous
they
are
of
his
glorie
,
and
the
greater
their
zeale
is
,
the
greater
is
their
care
in
making
the
light
of
their
godly
and
Christian
liues
to
shine
before
men
,
that
their
heauenly
father
may
bee
glorified
.
So
that
it
is
not
the
fault
of
this
precious
seede
,
but
the
barrennesse
of
the
ground
which
maketh
it
fruitlesse
,
or
els
for
good
wheate
sendeth
tares
cockle
and
darnell
;
it
is
not
any
defect
or
ill
disposition
in
this
sweet
smelling
flower
,
but
the
venemous
nature
of
these
spiders
which
turne
honey
into
poyson
:
and
therefore
the
seed
must
be
cast
vpon
the
earth
,
though
there
bee
stones
with
the
good
ground
which
will
neuer
bring
foorth
fruite
;
the
flowers
of
sweete
consolation
must
not
be
pulled
vp
by
the
rootes
and
cast
away
.
For
though
the
spider
gathereth
poyson
,
yet
the
profitable
Bee
wil
gather
honey
out
of
them
.
Secondly
,
when
wee
teach
the
certaintie
of
election
,
wee
doe
not
teach
that
men
must
gather
it
out
of
Gods
secret
counsaile
,
but
from
their
owne
sanctification
,
by
which
they
may
be
assured
that
they
are
iustified
,
called
and
elected
:
and
therefore
whosoeuer
are
not
sanctified
but
continue
in
their
sinnes
without
repentance
,
can
haue
no
assurance
by
our
doctrine
that
they
are
elected
or
shall
be
saued
;
nay
contrariwise
,
we
teach
out
of
Gods
word
,
that
whosoeuer
line
in
the
flesh
shal
die
,
Rom.
8.13
.
that
they
which
performe
the
lusts
thereof
shall
neuer
inherit
the
kingdome
of
God
,
Gal.
5.19.20
,
21.
that
none
who
continue
in
their
vnrighteousnesse
and
vncleannesse
shall
enter
into
the
heauenly
Ierusalem
,
1.
Cor.
6.9.10
.
Reu.
21.27
;
but
shall
haue
their
portion
in
the
lake
which
burneth
with
fire
and
brimstone
;
as
it
is
vers.
8.
Now
what
stronger
bridle
to
curbe
in
our
vnruly
flesh
when
it
is
ready
to
runne
into
sinne
,
than
to
be
assured
that
if
wee
liue
in
sinne
and
fulfill
our
carnall
lusts
,
wee
are
in
the
state
of
condemnation
?
what
sharper
spurre
to
pricke
vs
forward
when
wee
are
readie
to
faint
,
or
slacke
our
pace
in
the
Christian
race
of
holinesse
and
righteousnesse
,
than
to
consider
that
our
sanctification
and
newnesse
of
life
,
is
the
onely
meanes
whereby
wee
may
come
to
the
assurance
of
our
election
and
saluation
?
CHAP.
XIII
.
Of
our
Redemption
.
§
.
Sect.
1
ANd
thus
much
concerning
our
election
and
the
certaintie
thereof
.
The
next
cause
of
our
saluation
is
our
redemption
by
Iesus
Christ
:
for
as
the
Lord
hath
from
all
eternitie
elected
vs
to
saluation
,
of
his
meere
mercie
without
any
respect
of
our
works
or
worthines
;
so
he
hath
ordained
in
this
his
eternal
decree
,
our
Sauiour
Christ
to
bee
the
Mediatour
who
should
worke
the
worke
of
our
saluation
,
and
as
it
were
the
conduit
whereby
hee
would
conuey
his
grace
,
mercie
and
euerlasting
saluation
vnto
vs
;
and
hath
set
him
apart
to
be
our
Sauiour
and
Redeemer
,
who
should
saue
and
deliuer
vs
out
of
the
captiuitie
and
bondage
of
our
spirituall
enemies
,
and
restore
vs
to
the
glorious
libertie
of
the
sonnes
of
God
.
Redemption
what
it
is
.
This
our
redemption
is
an
effect
of
Gods
election
,
whereby
our
Sauiour
Christ
(
being
set
apart
of
his
father
for
this
purpose
)
hath
freed
and
deliuered
all
Gods
elect
out
of
the
captiuitie
of
their
spirituall
enemies
,
sinne
death
and
the
diuell
;
by
offring
himselfe
for
the
price
of
their
redemption
,
and
a
sufficient
sacrifice
for
sinne
,
for
the
appeasing
of
his
fathers
displeasure
and
satisfying
of
his
iustice
;
to
the
end
that
being
deliuered
,
they
may
serue
him
in
holinesse
and
righteousnesse
all
the
daies
of
this
life
,
and
afterwards
may
inherit
the
kingdome
of
glorie
,
and
the
crowne
of
eternall
happinesse
which
is
purchased
for
them
.
The
definition
explaned
.
First
I
say
,
that
it
is
an
effect
of
Gods
election
;
for
whom
he
had
chosen
to
euerlasting
life
in
Christ
,
those
by
Christ
he
hath
saued
and
redeemed
,
and
those
only
as
we
shall
see
afterwards
.
Secondly
,
I
shew
who
is
our
Sauiour
and
Redeemer
,
namely
Christ
Iesus
,
who
only
saueth
vs
from
our
sinnes
,
as
it
is
Matth.
1.21
;
Neither
is
there
saluation
in
any
other
,
as
it
is
Act.
4.12
.
Matth.
1.21
.
Act.
4.12
.
For
as
there
is
but
one
God
,
so
there
is
but
one
Mediatour
between
God
and
man
,
which
is
the
man
Iesus
Christ
,
as
it
is
1.
Tim.
2.5
.
1.
Tim.
2.5
.
And
by
him
alone
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenesse
of
sinnes
,
and
that
without
any
respect
of
our
worthinesse
,
but
according
to
his
rich
grace
,
Eph.
1.7
.
Eph.
1.7
.
Luk.
1.68
.
And
though
we
do
not
exclude
God
the
Father
,
from
the
worke
of
our
redemption
,
for
he
is
the
author
and
first
cause
,
who
hath
so
loued
vs
that
hee
sent
his
sonne
to
saue
and
redeeme
vs
;
nor
the
holy
Ghost
who
applieth
vnto
vs
the
merits
and
efficacie
of
Christs
death
,
making
them
effectuall
for
our
saluation
;
yet
if
we
speake
properly
,
our
Sauiour
Christ
onely
can
be
called
our
Redeemer
,
and
that
in
these
respects
;
first
,
because
he
alone
was
ordained
and
deputed
to
perfect
the
worke
of
our
redemption
;
secondly
,
because
he
onely
was
God
and
man
,
both
which
were
necessarily
required
in
our
Mediatour
and
Redeemer
,
that
hee
might
haue
full
right
and
abilitie
to
redeeme
vs
;
thirdly
,
because
hee
alone
gaue
himselfe
to
bee
the
price
of
our
redemption
;
and
lastly
,
because
in
him
onely
there
is
perfect
redemption
as
being
our
head
,
who
not
only
hath
saluation
in
himselfe
,
but
also
deriueth
it
to
all
the
members
of
his
bodie
.
Thirdly
,
I
set
downe
the
captiuitie
it selfe
out
of
which
wee
were
redeemed
;
namely
,
not
the
captiuitie
of
Egypt
or
Babylon
,
nor
out
of
the
slauerie
of
the
Turke
,
Spaniard
,
or
any
other
earthly
Tyrant
,
whose
thraldome
might
well
be
bitter
but
not
long
,
because
our
liues
are
short
;
and
grieuous
to
the
bodie
,
but
extendeth
not
to
the
soule
:
but
Christ
hath
deliuered
vs
out
of
the
bondage
of
sinne
,
Sathan
,
hell
and
death
,
in
which
we
should
haue
been
enthralled
and
fearefully
tormented
for
euer
and
euer
,
not
in
bodie
alone
but
in
soule
also
.
§
.
Sect.
2
Fourthly
,
1.
Pet.
1.18
.
How
Christ
is
said
to
haue
bought
vs
with
a
price
.
I
shew
the
price
which
hee
hath
giuen
for
our
redemption
,
namely
,
not
siluer
and
gold
,
or
any
corruptible
thing
,
but
himself
;
euen
his
bodie
to
be
crucified
and
his
bloud
to
bee
shed
,
that
so
his
fathers
iustice
being
satisfied
and
his
wrath
appeased
,
wee
might
be
set
free
out
of
the
thraldome
of
our
spirituall
enemies
.
But
it
may
be
demaunded
,
how
it
can
truly
be
said
that
Christ
hath
redeemed
vs
by
paying
the
price
of
our
redemption
,
seeing
the
scriptures
testifie
that
by
his
power
hee
hath
forcibly
deliuered
vs
out
of
the
hands
of
our
spirituall
enemies
.
So
Heb.
2.14
.
it
is
said
,
that
Christ
destroyed
him
who
had
the
power
of
death
,
that
is
the
diuell
.
And
Col.
2.15
.
the
Apostle
sheweth
,
that
hee
hath
spoyled
principalities
and
powers
,
and
hath
led
them
openly
and
triumphed
ouer
them
.
And
Luk.
11.22
.
hee
is
compared
to
a
valiant
champion
who
hath
thrust
the
strong
man
Sathan
out
of
his
possession
:
by
which
it
may
appeare
,
that
our
Sauiour
hath
not
redeemed
vs
by
giuing
a
price
after
a
legall
manner
,
but
by
force
,
and
as
it
were
by
conquest
.
I
answere
,
that
Christ
hath
both
paid
the
price
of
our
redemption
,
and
also
hath
deliuered
vs
forcibly
by
his
power
;
for
hee
paid
the
price
vnto
God
to
whom
hee
offered
the
sacrifice
of
himselfe
,
that
it
might
be
a
full
satisfaction
for
sinne
,
and
a
sufficient
price
to
redeeme
vs
out
of
the
captiuitie
of
our
spirituall
enemies
,
and
to
purchase
the
fauour
of
God
,
and
our
heauenlie
inheritance
in
his
kingdome
:
and
therefore
in
respect
of
God
the
Father
,
to
whom
our
Sauiour
offred
himselfe
,
hee
is
said
to
haue
redeemed
vs
by
giuing
a
ransome
for
vs
.
But
when
Gods
iustice
was
fully
satisfied
,
Christ
dealt
not
with
our
spirituall
enemies
by
intreatie
(
much
lesse
offred
hee
this
price
of
our
redemption
to
Sathan
;
for
if
no
sacrifice
might
lawfully
bee
offered
vnto
any
saue
God
alone
,
much
more
vnlawfull
was
it
that
this
sacrifice
of
Christs
bodie
,
should
be
offred
vnto
the
diuell
)
but
by
his
almightie
power
hee
ouercame
the
power
of
darknesse
,
vanquished
Sathan
,
subdued
death
,
and
broke
open
the
prison
of
the
graue
,
and
so
by
strong
hand
set
all
Gods
elect
at
libertie
.
For
after
that
the
debt
of
our
sinnes
was
discharged
,
our
ransome
paid
,
and
the
handwriting
of
ordinances
cancelled
and
nailed
vnto
the
crosse
,
these
our
spirituall
enemies
had
no
iust
interest
vnto
vs
,
nor
any
thing
to
alledge
why
they
should
longer
hold
vs
in
their
captiuitie
;
but
yet
the
strong
man
who
had
taken
possession
would
not
willingly
lose
it
,
vnlesse
hee
were
ouercome
with
a
greater
strength
:
and
therefore
our
Sauiour
Christ
hauing
bought
vs
of
his
father
,
and
so
become
our
true
owner
,
buckled
with
our
spirituall
enemies
,
ouercame
these
principalities
and
powers
,
triumphed
gloriously
ouer
them
,
and
freed
vs
out
of
their
tyrannicall
iurisdiction
.
But
it
may
bee
obiected
that
wee
were
captiues
vnto
Sathan
,
and
therefore
the
price
of
redemption
was
to
be
paied
vnto
him
,
and
not
vnto
God
the
father
who
held
vs
not
in
his
captiuitie
.
I
answere
that
though
Sathan
held
vs
in
his
captiuitie
,
yet
not
in
his
owne
right
,
for
wee
had
not
sinned
against
him
to
whom
we
were
not
bound
to
performe
obedience
,
nor
were
indebted
vnto
him
;
but
wee
had
sinned
against
God
,
whose
seruants
wee
were
by
right
of
creation
,
and
had
infinitly
runne
into
his
debt
,
which
we
were
altogether
vnable
to
pay
;
and
therefore
like
a
iust
iudge
he
condemned
vs
to
the
perpetuall
prison
of
death
,
and
committed
vs
to
the
custodie
of
Sathan
,
as
vnto
a
iaylor
,
to
be
kept
in
his
bondage
,
till
we
had
satiffied
for
our
sinnes
and
discharged
our
debt
:
which
being
impossible
to
vs
,
our
Sauiour
Christ
hauing
assumed
our
nature
and
become
our
suretie
and
mediator
,
payed
that
we
owed
,
and
suffered
that
which
we
had
descrued
,
and
so
fully
satisfying
his
fathers
iustice
,
hath
purchased
our
redemption
;
so
as
now
Sathan
had
no
more
anthoritie
to
retaine
vs
in
his
captiuitie
,
then
the
iaylor
hath
of
holding
him
in
prison
who
by
the
iudge
is
released
,
or
the
executioner
of
hanging
him
whom
the
iudge
hath
acquitted
or
pardoned
.
And
therefore
tyrannically
exercising
still
his
iurisdiction
,
our
Sauiour
by
strong
hand
ouercame
him
and
all
the
power
of
hell
,
that
so
he
might
set
vs
at
libertie
whom
his
fathers
iust
sentence
had
acquitted
and
his
mercie
pardoned
.
The
last
thing
to
be
considered
is
the
end
of
our
redemption
,
namely
that
we
should
no
longer
serue
sinne
and
Sathan
,
out
of
whose
bondage
wee
are
released
;
but
become
the
seruants
of
Christ
,
who
hath
redeemed
vs
,
seruing
him
in
holines
and
righteousnes
all
the
daies
of
our
liues
;
that
so
glorifying
him
here
on
earth
,
he
may
glorifie
vs
in
heauen
,
and
make
vs
partakers
of
those
euerlasting
ioyes
,
which
by
his
death
and
bloodshed
he
hath
purchased
for
vs
.
CHAP.
XIIII
.
Sathans
temptations
concerning
our
redemption
,
wherewith
he
moueth
the
worldling
to
presumption
,
answered
.
§
.
Sect.
1
ANd
thus
haue
I
shewed
what
our
redemption
is
:
The
temptation
.
now
let
vs
consider
of
those
temptations
of
Sathan
which
he
suggesteth
into
the
minds
of
men
,
whereby
he
laboreth
to
depriue
them
of
this
great
benefit
,
and
to
keepe
them
still
in
his
captiuitie
,
or
to
pul
them
back
againe
when
they
are
escaped
.
And
these
are
of
two
sortes
,
the
first
leading
to
securitie
and
presumption
,
the
other
to
doubting
and
desperation
.
For
if
he
haue
to
deale
with
worldlie
men
;
who
were
neuer
truely
conuerted
vnto
God
,
hee
laboreth
to
perswade
them
that
they
are
redeemed
by
Christ
,
and
therfore
though
they
liue
in
their
sinnes
,
yet
they
shall
bee
saued
,
for
Christ
came
into
the
world
to
saue
sinners
:
but
when
he
assaulteth
the
true
christian
,
who
is
indeede
the
redeemed
of
the
Lord
;
then
he
moueth
him
to
doubt
and
despaire
,
either
of
the
sufficiencie
or
of
the
efficacie
,
of
the
worke
of
our
redemption
wrought
by
Iesus
Christ
.
That
he
may
continue
the
worldly
man
in
his
carnall
securitie
,
and
fond
presumption
,
he
vseth
two
principall
reasons
;
the
first
,
that
the
redemption
wrought
by
Christ
is
vniuersall
,
and
effectuall
for
the
saluation
of
al
the
world
;
out
of
which
he
frameth
this
temptation
.
Christ
hath
shed
his
precious
blood
,
and
suffered
death
for
all
the
world
;
and
hath
redeemed
all
mankinde
which
were
lost
in
Adam
,
out
of
the
bondage
of
Sathan
death
and
hell
;
why
therefore
shouldest
thou
be
so
strict
in
flying
sinne
,
with
which
thou
art
so
much
delighted
?
why
dost
thou
striue
against
the
streame
of
thy
corruptions
?
and
wherefore
shouldest
thou
take
any
great
paines
in
the
workes
of
holines
and
righteousnes
,
which
are
so
bitter
and
vnpleasant
to
thy
taste
and
appetite
?
for
Christ
came
into
the
world
to
saue
all
men
,
and
not
those
onely
who
are
so
strict
in
their
waies
;
he
came
to
redeeme
the
whole
world
,
&
gaue
himselfe
as
a
sufficient
ransome
for
all
men
:
and
therefore
doubtlesse
he
will
not
lose
his
labour
,
nor
spill
his
blood
in
vaine
;
he
wil
not
willingly
let
any
perish
,
whom
he
hath
purchased
at
so
high
a
rate
,
and
redeemed
with
so
deare
a
price
:
he
is
also
so
powrefull
that
nothing
shall
be
able
to
pull
them
out
of
his
hand
,
Ioh.
10.28
.
as
himselfe
affirmeth
,
Ioh.
10.28
;
and
so
wise
that
hee
would
not
shed
his
blood
,
for
those
whom
he
would
not
saue
.
And
who
can
imagine
that
God
who
is
most
iust
,
will
impute
those
sinnes
vnto
thee
for
which
Christ
hath
suffered
,
inflict
death
on
thee
for
whom
Christ
died
,
and
require
that
debt
againe
which
is
alreadie
discharged
?
Or
who
can
imagine
that
God
,
who
is
immutable
,
should
shew
such
inconstancie
as
to
send
his
sonne
into
the
world
,
to
suffer
death
for
the
redemption
of
those
whom
hee
now
will
not
saue
;
for
if
he
would
who
could
resist
his
will
or
withstand
his
power
?
And
therefore
if
he
hath
redeemed
all
,
surely
he
will
saue
all
,
and
consequently
thee
amongst
the
rest
,
though
thou
liue
as
thou
list
and
follow
the
lusts
of
thine
owne
heart
:
for
thy
sinnes
and
vnbeliefe
cannot
make
his
purpose
voyde
,
nor
annihilate
the
worke
of
thy
redemption
;
nay
the
more
thy
sinnes
abound
,
the
more
his
grace
will
abound
also
.
§
.
Sect.
2
For
the
answering
of
which
temptation
,
we
are
to
know
,
The
answere
to
the
former
temptation
.
that
vniuersall
redemption
which
is
the
ground
and
foundation
thereof
,
is
an
idle
dreame
of
mans
braine
,
which
cannot
be
iustified
by
the
word
of
God
which
is
the
touchstone
of
al
truth
;
neither
hath
our
Sauiour
Christ
redeemed
any
other
,
than
those
whom
hee
effectually
calleth
vnto
the
sauing
knowledge
of
their
redemption
,
indueth
with
true
faith
and
vnfained
repentance
,
iustifieth
,
sanctifieth
,
and
lastly
saueth
,
if
we
respect
the
purpose
of
God
,
and
the
will
of
our
blessed
Sauiour
;
although
indeede
the
price
he
gaue
for
our
redemption
,
was
of
sufficient
value
for
the
sinnes
of
all
the
world
,
if
it
were
applied
by
a
liuely
faith
.
But
because
this
doctrine
hath
many
enemies
,
Testimonies
of
Scripture
alledged
against
vniuersall
redemption
.
it
is
not
sufficient
to
propound
it
vnlesse
I
proue
it
:
and
therefore
I
will
shew
first
by
testimonies
of
scriptures
,
and
after
by
strong
reasons
,
that
our
Sauiour
Christ
hath
died
for
,
and
by
his
death
redeemed
,
those
onely
whom
hee
indueth
with
true
faith
and
vnfained
repentance
,
and
not
for
al
the
world
as
they
imagine
.
Matth.
20.28
.
it
is
said
,
that
he
came
into
the
world
to
giue
his
life
a
ransome
for
many
.
Matth.
20.2
and
26.28
.
and
26.28
.
that
his
blood
was
shed
for
many
for
the
remission
of
sinnes
.
And
Esa.
53.11
.
that
Christ
should
iustifie
many
by
bearing
their
iniquities
.
So
that
he
hath
not
giuen
his
life
a
ransome
and
shed
his
blood
,
and
by
bearing
their
iniquities
iustified
all
,
but
many
,
that
is
,
part
of
all
.
Luk.
2.34
.
Simeon
saith
,
Luk.
2.34
.
that
Christ
was
appointed
by
Gods
decree
,
for
the
fall
and
rising
againe
of
many
,
that
is
for
the
fall
of
many
reprobates
,
and
the
rising
againe
of
many
who
are
elected
,
and
therefore
not
for
the
redemption
of
all
.
So
Christ
saith
that
he
layeth
downe
his
life
for
his
sheepe
,
Ioh.
10.15
.
and
therfore
not
for
wolues
and
goates
,
Ioh.
10.15
.
and
15.14
.
for
his
friends
,
Ioh.
15.14
.
&
therfore
not
for
his
wicked
enemies
;
for
vs
,
that
is
,
for
the
companie
of
the
faithfull
beleeuers
,
Rom.
8.32.33
.
and
therefore
not
for
the
sinagogue
of
Sathan
and
wicked
vnbeleeuers
.
Rom.
8.32.33
.
Matth.
1.21
.
So
Matth.
1.21
.
he
is
said
to
be
the
Sauiour
of
his
people
,
and
not
of
aliants
and
strangers
;
and
to
haue
giuen
himselfe
for
his
Church
,
Eph.
5.25
.
Eph.
5.25
,
and
not
for
those
who
haue
no
fellowship
in
the
communion
of
saints
;
that
he
should
die
for
the
nation
,
that
is
as
Iohn
saith
for
al
Gods
children
Iewes
and
Gentils
,
Ioh.
11.52
.
Rom.
3.22.25.26
.
Ioh.
11.52
.
and
therfore
not
for
the
wicked
,
and
the
children
of
Sathan
.
So
that
Apostle
Rom.
3.22
.
saith
that
the
righteousnes
of
God
(
that
is
,
the
righteousnes
of
Iesus
Christ
imputed
vnto
vs
by
God
,
or
the
righteousnes
of
Christ
God
and
man
)
is
manifested
vpon
all
and
vnto
all
that
beleeue
;
and
vers.
23.
that
God
hath
set
forth
Christ
to
be
a
reconciliation
through
faith
in
his
blood
,
and
verse
26.
That
he
is
the
iustifier
of
him
,
which
is
of
the
faith
of
Iesus
.
Where
the
imputation
of
Christs
righteousnesse
,
reconciliation
with
God
,
and
iustification
,
is
restrained
to
the
beleeuers
onely
.
And
to
the
same
purpose
is
that
of
the
Apostle
,
Heb.
5.9
.
Heb.
5.9
.
where
Christ
is
said
to
be
the
author
of
eternall
saluation
vnto
all
that
obey
him
,
and
therefore
not
vnto
them
who
continue
in
their
rebellion
not
obseruing
his
will
,
nor
submitting
themselues
to
bee
ruled
by
the
scepter
of
his
word
.
And
as
by
these
places
it
is
apparant
,
that
Christ
and
his
benefits
are
restrained
to
the
faithfull
,
so
also
in
other
places
the
vnbeleeuers
and
such
as
continue
in
their
wickednes
,
are
flatly
excluded
from
the
participation
of
them
.
Ioh.
3.18
.
He
that
beleeueth
in
him
shall
not
be
condemned
,
Ioh.
3.18
.
but
he
that
beleeueth
not
is
condemned
alreadie
.
vers.
36.
And
vers.
36.
He
that
beleeueth
in
the
sonne
hath
euerlasting
life
,
and
he
that
obeyeth
not
the
sonne
shall
not
see
life
,
Rom.
2.9
.
but
the
wrath
of
God
abideth
on
him
.
So
Rom.
8.9
.
If
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
not
his
;
and
consequently
it
followeth
that
if
he
be
not
Christs
,
then
Christ
and
his
benefits
belong
not
vnto
him
.
1.
Ioh.
3.8
.
And
the
Apostle
1.
Ioh.
3.8
.
plainely
affirmeth
that
he
who
committeth
sinne
(
that
is
,
he
who
liueth
in
sinne
without
repentance
)
is
of
the
diuell
,
and
that
he
who
is
borne
of
God
(
that
is
,
regenerate
by
his
spirit
)
sinneth
not
,
that
is
,
liueth
not
in
his
sins
,
neither
committeth
them
with
full
consent
of
will
.
And
Paul
willeth
Timothie
to
instruct
his
hearers
,
2.
Tim.
2.26
.
that
they
might
come
to
amendment
out
of
the
snare
of
the
diuell
;
whereby
it
is
manifest
that
those
in
whom
sinne
raineth
,
are
not
of
Christ
but
of
Sathan
,
and
that
notwithstanding
Christs
death
they
are
still
in
the
snare
of
the
diuell
til
they
come
to
amendment
of
life
;
because
the
blood
of
Christ
is
not
effectual
to
free
any
out
of
their
spirituall
bondage
,
till
it
be
applied
vnto
them
by
a
liuely
faith
.
§
.
Sect.
3
And
thus
it
appeareth
by
plaine
testimonies
,
Reasons
to
proue
that
redemption
is
not
vniuersall
.
that
the
redemption
wrought
by
Christ
belongeth
onely
to
the
faithfull
;
which
also
by
vertue
of
Christs
death
&
bloodshed
,
haue
their
sinnes
and
corruptions
in
some
measure
mortified
;
and
not
vnto
the
wicked
,
who
liue
and
die
in
their
sinnes
without
repentance
.
Now
I
will
also
confirme
this
truth
by
strong
reasons
.
First
,
those
who
were
neuer
knowne
of
Christ
(
that
,
is
acknowledged
for
his
)
were
neuer
redeemed
by
his
precious
bloodshed
;
neither
is
it
probable
that
the
father
would
giue
his
welbeloued
sonne
,
and
that
the
sonne
would
giue
himselfe
for
the
redemption
of
those
,
whom
in
his
eternall
councell
he
had
decreed
to
reiect
,
or
(
as
all
confesse
)
whom
he
foresaw
should
perish
:
but
our
Sauiour
will
professe
to
the
workers
of
iniquitie
that
he
neuer
knew
them
,
Matth.
7.23
.
Matth.
7.23
:
and
therefore
he
neuer
gaue
himselfe
for
their
redemption
.
Secondly
,
for
whomseouer
Christ
hath
offered
a
sacrifice
vnto
his
father
,
for
them
also
he
maketh
intercession
and
is
become
their
aduocate
;
neither
is
it
probable
that
Christ
would
die
for
those
for
whome
he
will
not
intreate
,
and
that
he
would
offer
the
sacrifice
of
his
body
for
those
for
whom
he
would
not
offer
the
sacrifice
of
his
lips
.
Besides
it
was
the
office
of
the
same
high
priest
to
offer
sacrifice
and
to
pray
for
the
people
,
and
consequently
of
our
Sauiour
Christ
,
1.
Ioh.
2.1.2
.
as
appeareth
1.
Ioh.
2.1.2
.
where
he
is
said
as
well
to
be
our
aduocate
,
as
the
propiciatory
sacrifice
for
our
sinnes
:
and
the
Apostle
Paul
Rom.
8.35
.
saith
,
Rom.
8.35
.
that
as
Christ
died
for
vs
,
so
he
maketh
intercession
for
vs
;
but
our
Sauiour
Christ
flatly
excludeth
,
from
all
participation
of
the
fruite
of
his
intercession
,
all
those
who
are
of
the
world
,
that
is
,
Ioh.
17.9
.
all
meere
worldlings
.
Ioh.
17.9
.
I
pray
not
for
the
world
but
for
them
which
thou
hast
giuen
me
;
and
the
Apostle
saith
,
that
as
he
perfectly
saueth
,
Heb.
7.25
.
so
also
he
maketh
intercession
for
those
who
come
vnto
God
by
him
,
that
is
,
true
beleeuers
onely
:
and
therefore
for
them
alone
he
hath
offered
himselfe
,
a
sacrifice
vnto
his
father
.
Thirdly
,
Christ
hath
died
for
those
alone
in
whom
he
hath
attained
vnto
the
end
of
his
death
;
for
whatsoeuer
attaineth
not
his
end
is
done
in
vaine
,
which
argueth
want
of
wisedome
,
or
power
,
in
the
agent
and
efficient
,
neither
of
which
without
blasphemie
can
be
ascribed
vnto
Christ
,
who
is
in
both
infinit
:
but
the
end
of
Christs
death
(
that
is
,
the
eternall
saluation
of
those
for
whom
he
died
)
is
attained
vnto
onely
in
the
elect
and
faithfull
;
Mark
.
16.16
.
Ioh.
3.36
.
for
as
it
is
Mark.
16.16
.
He
that
shall
beleeue
,
shall
be
saued
;
but
he
that
will
not
beleeue
,
shall
be
damned
.
And
Ioh.
3.36
.
He
that
beleeueth
in
the
sonne
hath
euerlasting
life
,
and
he
that
obeyeth
not
the
sonne
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
And
therefore
,
Christ
hath
died
for
those
alone
,
who
beleeue
and
bring
forth
the
fruites
of
their
faith
in
obedience
,
and
not
for
the
vnbeleeuers
and
disobedient
.
Forthly
,
if
all
were
redeemed
by
the
death
of
Christ
,
then
should
they
also
be
saued
:
for
what
should
hinder
them
from
saluation
,
who
are
redeemed
,
seeing
they
haue
receiued
the
pardon
and
remission
of
their
sinnes
,
as
appeareth
Ephes.
1.7
.
In
whom
we
haue
redemption
through
his
blood
,
Eph.
1.7
.
Col.
1.14
.
euen
the
remission
of
our
sinnes
.
Col.
1.14
.
And
consequently
whosoeuer
are
redeemed
are
iustified
,
and
also
heires
of
eternall
blessednes
;
for
blessed
are
those
whose
iniquitie
is
forgiuen
,
Psal.
32.1
.
and
whose
sinne
is
couered
,
as
it
is
Psal.
32.1
.
Seeing
also
Christ
who
hath
redeemed
vs
,
is
stronger
than
Sathan
and
all
the
power
of
hell
,
and
therefore
al
their
spiritual
enemies
conioyned
together
,
cannot
pluck
those
whom
he
hath
redeemed
out
of
his
hand
violently
and
against
his
will
,
neither
can
we
with
any
probable
shew
of
reason
imagine
that
he
would
willingly
lose
those
whom
he
hath
redeemed
with
the
inestimable
price
of
himselfe
,
neither
will
it
stand
with
the
iustice
of
God
to
impute
the
sinnes
of
any
to
their
condemnation
,
for
which
Christ
hath
fully
satisfied
,
nor
to
exact
that
debt
againe
which
hee
hath
paid
:
and
therefore
if
Christ
had
died
for
all
,
God
in
his
iustice
could
not
chuse
but
saue
all
:
and
Christ
might
well
say
to
his
father
,
to
what
purpose
haue
I
died
if
thou
destroyest
those
whom
I
haue
saued
?
what
profit
is
in
my
bloud
,
if
thou
condemnest
those
whom
I
haue
redeemed
?
Lastly
,
if
hee
died
and
by
his
death
redeemed
all
;
then
also
he
died
for
and
redeemed
the
Pagans
,
Turkes
,
Atheists
and
Epicures
,
who
were
out
of
the
Church
and
couenant
of
grace
;
and
so
iustification
,
redemption
and
saluation
should
be
out
of
the
Church
,
and
be
extended
to
those
whom
God
neuer
receiued
into
his
couenant
;
which
is
quite
contrarie
to
the
whole
course
of
the
scriptures
,
where
it
is
said
,
that
all
who
are
saued
are
also
added
vnto
the
Church
,
Act.
2.47
.
and
that
Christ
hath
giuen
himselfe
onely
for
his
Church
,
Act.
2.47
.
Eph.
5.25
.
Eph.
5.25
.
Yea
if
Christ
died
for
all
,
and
by
his
death
redeemed
them
,
then
it
must
necessarily
follow
that
hee
had
redeemed
euen
those
damned
soules
who
were
in
hell
before
his
comming
,
which
is
most
absurd
to
be
imagined
;
for
if
they
were
redeemed
,
how
did
they
againe
fall
into
condemnation
,
seeing
they
being
once
become
Christs
can
neuer
perish
,
neither
is
any
able
to
pull
them
out
of
his
hands
,
as
it
is
Ioh.
10.28
.
§
.
Sect.
4
But
against
this
it
is
obiected
,
In
what
sense
Christ
is
said
to
haue
died
for
all
men
.
1.
Tim.
2.6
.
Heb.
2.9
.
1.
Ioh.
2
,
2.
that
in
the
scriptures
Christ
is
said
to
haue
died
and
to
haue
giuen
himselfe
a
ransome
for
all
men
.
1.
Tim.
2.6
.
Who
gaue
himselfe
a
ransome
for
all
men
.
And
Heb.
2.9
.
he
is
said
to
haue
tasted
death
for
all
men
;
and
1.
Ioh.
2.2
.
he
is
said
to
be
a
reconciliation
for
the
sinnes
of
the
whole
world
.
To
which
I
answere
;
first
,
that
these
speeches
are
not
to
be
vnderstood
of
all
and
singular
men
,
but
of
all
the
faithfull
which
are
gathered
out
of
the
whole
world
;
for
the
drift
of
the
Apostles
is
to
shew
that
our
Sauiour
Christ
died
not
onely
for
the
beleeuing
Iewes
,
but
for
the
Gentils
also
,
of
what
countrie
,
nation
or
condition
soeuer
they
were
.
And
so
these
generall
speeches
are
expounded
Ioh.
11.52
.
where
our
Sauiour
Christ
is
said
to
haue
died
,
not
onely
for
the
Iewish
nation
,
Ioh.
11.52
.
but
that
also
he
might
gather
together
in
one
,
the
children
of
God
which
were
scattered
.
So
also
hee
is
said
Reu.
5.9
,
Reuel.
5.9
.
to
haue
redeemed
vs
(
that
is
all
the
faithfull
)
vnto
God
by
his
bloud
,
out
of
euery
Sathans
temptations
grounded
vpon
the
doctrine
of
&c.
kinred
,
tongue
,
people
and
nation
:
and
Galat.
3.26
.
that
all
are
the
sonnes
of
God
by
faith
in
Christ
Iesus
;
and
vers.
28.
Gal.
3.26.28
.
That
there
is
neither
Iew
nor
Grecian
,
bond
,
nor
free
,
male
nor
female
,
but
all
are
one
in
Christ
Iesus
.
So
that
these
places
are
not
to
be
vnderstood
of
all
and
singular
men
,
but
of
al
beleeuers
,
of
what
nation
or
condition
soeuer
they
be
.
For
all
the
promises
and
benefits
promised
in
the
Gospel
,
which
is
the
couenant
of
grace
,
are
to
be
restrained
to
the
condition
of
the
couenant
,
be
they
neuer
so
generall
and
vniuersall
;
and
this
condition
is
sometimes
expressed
and
sometimes
vnderstood
,
but
neuer
excluded
.
So
Ioh.
3.16
.
Ioh.
3.16
.
So
God
loued
the
world
,
that
he
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
life
euerlasting
.
Rom.
3.22
.
it
is
said
,
Rom.
3.22
.
that
the
righteousnesse
of
God
by
faith
in
Iesus
Christ
,
is
giuen
to
all
that
beleeue
.
So
Gal.
3.22
.
Gal.
3.22
.
The
scripture
hath
concluded
all
vnder
sin
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
,
be
giuen
to
them
that
beleeue
.
Act.
10.43
.
As
also
Act.
10.43
.
Secondly
I
answere
,
that
Christ
in
some
sense
may
be
truly
said
to
haue
died
for
all
the
world
,
namely
in
respect
of
the
sufficiencie
of
his
death
,
though
not
in
respect
of
the
efficacie
;
for
by
his
death
hee
paid
a
sufficient
price
for
the
sinnes
of
all
the
world
,
and
a
full
ransome
for
all
mankinde
,
if
all
would
or
could
applie
his
merits
and
obedience
vnto
themselues
by
a
liuely
faith
;
but
in
respect
of
Gods
counsaile
,
Christs
wil
,
and
the
euent
,
his
death
was
not
effectuall
for
the
redemption
of
all
,
but
the
faithful
only
.
Euen
as
a
soueraigne
salue
,
may
haue
sufficient
vertue
in
it selfe
to
cure
innumerable
wounds
and
sores
,
but
yet
it
is
effectuall
for
the
healing
of
those
onely
to
which
it
is
applied
;
so
the
precious
baulme
of
Christs
bloud
,
is
of
sufficient
vertue
to
heale
the
wounds
of
all
sinners
whatsoeuer
,
but
notwithstanding
it
is
effectuall
to
those
only
,
to
whom
it
is
applied
by
a
true
and
liuely
faith
.
§
.
Sect.
5
But
it
is
further
vrged
that
it
is
plainly
said
in
the
scriptures
,
The
former
obiection
vrged
and
answered
.
Mar.
1.5
.
that
hee
died
for
all
without
exception
.
I
answere
,
that
it
is
an
vsuall
thing
in
Gods
word
,
to
put
this
word
(
all
)
for
many
,
or
for
all
those
which
are
of
one
kinde
.
So
it
is
said
Mar.
1.5
.
that
all
the
countrey
of
Iudea
and
they
of
Ierusalem
,
went
out
vnto
Iohn
the
Baptist
and
were
baptized
of
him
;
that
is
,
not
euery
man
without
exception
,
but
great
multitudes
.
So
it
is
said
Mat.
4.23
.
that
our
Sauiour
Christ
healed
euery
disease
and
sicknesse
amongst
the
people
,
that
is
,
many
that
were
diseased
,
Matth.
4.23
.
or
diseases
of
all
kindes
.
And
Act.
10.38
.
it
is
said
,
Act.
10.38
.
that
Christ
healed
all
that
were
oppressed
by
the
diuell
,
that
is
,
very
many
,
for
otherwise
great
numbers
oppressed
of
the
diuell
neuer
came
into
our
Sauiours
presence
.
Thus
also
it
is
said
ver.
12.
that
there
was
in
the
sheete
which
Peter
saw
in
his
vision
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
all
fourefooted
beasts
,
that
is
,
beasts
of
all
kinds
.
And
thus
somtimes
,
by
all
,
we
are
to
vnderstand
all
the
elect
and
them
onely
,
and
sometimes
all
the
reprobate
and
them
alone
.
In
the
first
sense
are
these
places
to
bee
vnderstood
.
Ioh.
12.32
.
our
Sauiour
saith
,
that
after
he
is
crucified
he
will
draw
all
men
vnto
him
,
that
is
,
Ioh.
12.32
.
all
the
faithfull
and
elect
,
for
they
only
are
conuerted
vnto
God
and
drawne
vnto
Christ
.
So
it
is
said
Esa.
54.13
.
that
al
shall
be
taught
of
God
.
And
Iere.
31.34
.
Esa.
54.13
.
Iere.
31.34
.
Ioel.
2.28
.
that
all
shall
know
him
from
the
least
to
the
greatest
.
And
Ioel
2.28
.
the
Lord
saith
,
that
in
the
latter
times
he
will
powre
out
his
spirit
vpon
all
flesh
;
which
places
cannot
be
vnderstood
of
the
reprobates
and
wicked
,
but
of
all
Gods
elect
and
faithfull
.
Sometimes
also
we
are
hereby
to
vnderstand
all
the
reprobate
and
wicked
.
So
Phil.
2.21
.
the
Apostle
saith
,
that
all
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
,
that
is
,
Phil.
2.21
.
all
worldlings
and
wicked
men
.
And
Ioh.
3.32
.
the
Baptist
saith
,
that
no
man
hath
receiued
Christs
testimonie
,
that
is
,
Ioh.
3.32
.
none
of
the
wicked
and
reprobate
,
for
all
the
faithfull
and
elect
receiue
it
and
beleeue
.
By
all
which
places
it
is
euident
that
this
word
(
all
)
sometime
signifieth
many
,
and
sometime
all
of
one
kind
;
and
therefore
in
those
places
where
it
is
said
that
Christ
hath
died
for
al
men
,
we
may
vnderstand
it
of
many
,
as
it
is
expounded
Matth.
26.28
.
or
of
all
the
faithfull
,
Matth.
26.28
.
as
in
many
places
it
is
restrained
.
Secondly
,
it
is
obiected
that
Christ
died
euen
for
the
wicked
and
damned
;
for
it
is
said
that
some
shall
denie
the
Lord
who
hath
bought
them
,
2.
Pet.
2.1
.
chap.
1.2.9
.
2.
Pet.
2.1
.
that
some
who
are
purged
afterwards
become
blind
and
forgetfull
,
2.
Pet.
1.9
.
that
he
may
be
destroyed
for
whom
Christ
died
,
Rom.
14.15
.
Rom.
14.15
.
Heb.
10.29
.
that
they
who
are
sanctified
may
count
the
bloud
of
the
Testament
an
vnholie
thing
and
tread
it
vnder
their
feete
,
Heb.
10.29
.
To
which
I
answere
,
that
these
and
such
like
places
are
to
be
vnderstood
of
men
,
not
as
they
are
in
truth
and
in
Gods
sight
,
but
as
they
are
in
outward
shew
,
profession
,
and
in
the
estimation
of
men
,
who
according
to
the
rule
of
charitie
iudge
the
best
,
when
they
see
not
euident
reason
to
the
contrarie
;
or
it
may
bee
vnderstood
of
hypocrites
as
they
are
in
their
owne
opinion
,
or
according
to
their
vaine
boasting
;
and
so
those
that
are
in
shew
,
or
in
their
owne
opinion
redeemed
by
Christs
death
,
may
bee
reprobates
and
condemned
,
but
not
any
who
are
redeemed
in
truth
.
Secondly
,
those
hypocrites
that
are
in
the
outward
visible
Church
are
said
to
be
redeemed
,
in
respect
that
they
are
numbred
for
a
time
amongst
the
faithfull
,
till
they
bewray
their
hypocrisie
,
and
depart
from
the
communion
and
fellowship
which
they
haue
outwardly
with
the
Saints
,
though
they
are
not
in
truth
redeemed
,
vnlesse
they
be
of
the
Church
and
members
of
Christs
bodie
.
§
.
Sect.
6
Lastly
,
it
is
obiected
that
as
in
Adam
all
die
,
euen
so
in
Christ
shall
all
be
made
aliue
,
That
al
are
not
redeemed
by
Christ
,
who
perished
in
Adam
.
1.
Cor.
15.22
.
as
the
Apostle
speaketh
1.
Cor.
15.22
.
but
all
died
in
Adam
,
and
therefore
all
are
made
aliue
in
Christ
.
I
answere
,
that
the
Apostle
here
vnderstandeth
all
the
faithfull
,
of
whose
resurrection
he
here
disputeth
;
and
it
is
as
much
as
if
he
had
said
,
as
al
the
faithfull
died
in
Adam
,
so
al
shall
be
made
aliue
in
Christ
:
or
though
it
bee
vnderstood
of
all
,
that
they
died
in
Adam
,
yet
it
prooueth
not
that
all
are
redeemed
by
Christ
,
for
then
the
sense
is
thus
much
;
as
Adam
deriued
death
vnto
all
his
,
by
natural
propagation
,
so
Christ
hath
deriued
life
to
all
his
by
grace
:
and
this
appeareth
in
the
verse
following
,
where
hee
saith
,
that
first
Christ
rose
,
and
afterwards
they
that
are
of
Christ
shall
rise
at
his
comming
:
now
they
onely
are
Christs
who
are
led
by
his
spirit
,
and
therefore
they
who
haue
not
their
part
in
the
first
resurrection
,
whereby
being
sanctified
they
rise
againe
,
from
the
death
of
sinne
to
newnesse
of
life
,
shall
not
haue
their
part
of
the
second
resurrection
,
whereby
they
rise
to
inherite
those
ioyes
which
Christ
hath
purchased
for
them
.
But
it
may
bee
further
vrged
,
that
if
all
doe
not
liue
in
Christ
who
died
in
Adam
,
Adams
sinne
shall
bee
of
more
force
than
Christs
death
and
satisfaction
,
and
Adam
shall
be
more
strong
to
destroy
than
Christ
to
saue
.
I
answere
,
that
their
power
and
strength
is
not
to
bee
measured
by
the
number
of
those
who
are
destroyed
and
saued
;
but
according
to
the
manner
whereby
they
were
destroyed
and
saued
,
or
according
to
the
vertue
and
force
required
to
sauing
and
destroying
;
for
it
is
far
more
easie
to
hurt
many
than
to
helpe
a
few
,
to
kil
a
multitude
than
to
restore
one
to
life
;
for
euen
bruite
beasts
can
kill
and
destroy
,
but
neither
man
,
angel
,
nor
other
creature
can
giue
life
saue
God
alone
;
and
so
it
was
no
hard
matter
for
Adam
to
plunge
al
mankind
into
the
gulfe
of
perdition
,
but
to
saue
and
deliuer
vs
out
of
this
wretched
estate
,
neither
he
nor
any
other
could
perfourme
saue
Christ
alone
:
and
therefore
though
our
Sauiour
had
freed
and
restored
to
life
but
only
one
,
and
Adam
by
his
sinne
destroyed
all
,
yet
Christs
death
was
stronger
and
of
more
vertue
in
sauing
,
than
Adams
sinne
in
destroying
.
Secondly
I
answere
,
that
Christs
death
is
as
sufficient
for
the
redemption
of
all
the
world
,
as
Adams
sinne
for
their
condemnation
,
in
respect
of
the
infinite
value
and
price
thereof
;
if
,
as
Adams
sinne
was
deriued
vnto
all
by
naturall
propagation
,
so
Christs
death
and
merits
were
applied
vnto
them
by
faith
;
for
there
is
no
want
of
vertue
in
this
precious
salue
to
heale
,
but
the
cause
why
it
healeth
not
,
is
because
it
is
reiected
and
cast
away
through
incredulitie
.
Thirdly
,
Christs
death
is
of
far
more
vertue
and
force
than
Adams
sinne
,
in
that
it
bringeth
vnto
vs
farre
better
things
than
we
lost
in
Adam
;
for
we
lost
by
Adam
but
earthly
benefits
,
but
wee
haue
deriued
vnto
vs
by
Christ
heauenly
glorie
and
euerlasting
happinesse
;
Adam
cast
vs
out
of
the
possession
of
the
earthly
paradize
,
but
Christ
giues
vs
possession
of
the
heauenly
Ierusalem
;
Adam
made
vs
of
the
seruants
of
God
the
bondslaues
of
Sathan
,
but
Christ
made
vs
of
the
bondslaues
of
Sathan
,
the
sonnes
of
God
and
heires
of
his
kingdome
.
CHAP.
XV.
That
all
who
are
redeemed
are
also
sanctified
.
§
.
Sect.
1
ANd
thus
I
haue
taken
away
the
ground
of
Sathans
first
temptations
,
Sathans
temptation
to
perswade
men
to
all
licentiousnesse
.
whereby
hee
mooueth
carnall
men
securely
to
continue
in
their
sinnes
,
because
Christ
hath
redeemed
and
will
saue
the
wicked
as
well
as
the
godly
,
by
prouing
that
Christ
hath
redeemed
the
faithfull
onely
.
The
second
temptation
which
he
vseth
to
the
same
purpose
,
he
thus
frameth
;
Christ
hath
redeemed
all
,
at
least
who
beleeue
in
him
,
be
their
sinnes
neuer
so
many
and
grieuous
:
and
therefore
thou
maist
continue
in
thy
sinnes
with
pleasure
and
delight
,
and
satisfie
the
lusts
of
thine
owne
flesh
;
only
beleeue
and
thou
shalt
be
saued
,
for
Christ
requireth
no
other
condition
.
Neither
is
there
any
other
end
of
Christs
comming
,
but
that
he
should
by
his
suffring
take
away
thy
sinnes
;
and
therefore
why
shouldest
thou
vexe
and
torment
thy selfe
,
in
embracing
bitter
mortification
and
newnesse
of
life
,
and
in
shunning
thy
sweete
and
pleasing
sinnes
,
seeing
Christ
redeemeth
the
greatest
sinners
as
well
as
the
least
?
The
answere
.
To
this
we
are
to
answere
,
that
there
are
no
sins
so
innumerable
in
multitude
,
and
so
hainous
in
their
qualitie
and
nature
,
which
will
exclude
vs
from
the
benefit
of
our
redemption
wrought
by
Christ
,
so
we
applie
his
death
and
merits
vnto
vs
,
by
a
true
and
liuely
faith
:
but
yet
notwithstanding
,
this
can
be
no
encouragement
for
any
to
continue
in
their
sinnes
;
for
first
,
we
are
to
know
,
that
none
haue
part
in
this
redemption
wrought
by
Christ
,
but
those
onely
who
are
made
partakers
thereof
by
a
true
and
liuely
faith
;
which
is
neuer
separated
from
the
fruites
thereof
,
true
repentance
and
holinesse
of
life
;
neither
is
it
possible
that
any
should
bee
assured
of
Gods
loue
,
but
this
assurance
will
make
them
to
loue
God
againe
,
and
this
loue
will
worke
in
their
hearts
a
zeale
of
his
glorie
,
and
a
care
to
glorifie
his
name
,
by
causing
the
light
of
their
godly
liues
to
shine
before
men
;
it
is
not
possible
that
any
who
truly
beleeue
that
that
they
are
redeemed
with
the
precious
bloud
of
Christ
,
should
not
highly
esteeme
and
bee
exceedingly
thankfull
to
Christ
for
this
inestimable
benefit
,
which
none
can
doe
who
tread
the
bloud
of
Christ
vnder
their
feete
,
and
voluntarily
cast
themselues
into
the
bondage
of
sinne
,
out
of
which
we
are
redeemed
with
so
precious
a
price
,
and
so
scorne
this
benefit
and
despite
our
Sauiour
who
hath
bestowed
it
;
it
cannot
bee
that
any
should
bee
so
foolish
as
to
sell
their
soules
vnto
sinne
for
euery
vaine
pleasure
and
trifling
commoditie
,
if
they
bee
assured
that
Christ
redeemed
them
with
the
price
of
his
precious
bloud
,
which
was
of
more
value
than
many
worlds
;
and
therefore
whosoeuer
make
no
conscience
of
sinne
haue
no
true
faith
,
and
consequently
the
worke
of
our
redemption
wrought
by
Christ
,
doth
not
appertaine
vnto
them
.
§
.
Sect.
2
Secondly
,
That
whom
Christ
redeemeth
those
he
sanctifieth
.
whomsoeuer
Christ
redeemeth
with
his
bloud
,
those
hee
sanctifieth
with
his
spirit
;
and
in
whomsoeuer
his
death
is
effectuall
for
the
taking
away
of
the
guilt
and
punishment
of
sinne
,
in
them
it
is
effectuall
for
the
mortifying
of
their
corruptions
and
the
sinne
it selfe
;
for
,
being
the
members
of
Christ
,
Rom.
6.5.6
.
we
are
grafted
with
him
into
the
similitude
of
his
death
and
resurrection
,
and
our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
hencefoorth
we
should
not
serue
sin
,
as
it
is
Rom.
6.5.6
.
And
as
our
Sauiour
Christ
is
our
wisedom
,
righteousnesse
and
redemption
,
so
hee
is
our
sanctification
also
,
1.
Cor.
1.30
.
as
it
is
1.
Cor.
1.30
.
So
that
whomsoeuer
he
redeemeth
and
iustifieth
,
those
also
he
sanctifieth
,
as
it
may
further
appeare
by
many
&
euident
testimonies
.
Tit.
2.14
.
he
is
said
to
haue
giuen
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
Tit.
2.14
.
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
zealous
of
good
workes
.
Luk.
1.74.75
.
the
Lord
bindeth
it
with
an
oath
,
Luk.
1.74.75
.
that
whomsoeuer
hee
redeemeth
out
of
the
hands
of
their
spirituall
enemies
,
they
shall
worship
him
in
holinesse
and
righteousnesse
all
the
daies
of
their
life
.
1.
Pet.
2.24
.
the
Apostle
saith
,
1.
Pet.
2.24
.
that
our
Sauiour
bare
our
sinnes
in
his
bodie
on
the
tree
,
that
we
being
deliuered
from
sinne
should
liue
in
righteousnesse
.
Rom.
6.18
.
And
Paul
sheweth
Rom.
6.18
.
that
as
soone
as
we
are
freed
from
the
bondage
of
sinne
,
we
are
made
the
sernants
of
righteousnesse
.
So
Heb.
9.14
.
it
is
said
,
Heb.
9.14
.
that
the
bloud
of
Christ
doth
purge
our
consciences
from
dead
workes
,
that
we
may
serue
the
liuing
God
;
neither
are
we
onely
iustified
,
but
also
sanctified
by
the
offring
of
the
bodie
of
Christ
once
made
,
Heb.
10.10.14
.
as
it
is
chap.
10.
ver.
10.14
.
and
as
hee
is
appointed
of
God
to
be
a
prince
and
Sauiour
to
giue
remission
of
sinnes
,
so
also
to
giue
repentance
,
as
appeareth
Act.
5.31
.
So
the
Apostle
saith
,
Act.
5.31
.
that
Christ
gaue
himselfe
for
his
Church
,
not
that
it
might
continue
still
in
pollution
and
the
filthinesse
of
sinne
,
Eph.
5.25.26
.
but
that
he
might
sanctifie
it
and
cleanse
it
by
the
washing
of
water
through
the
word
,
Eph.
5.25.26
.
If
therefore
wee
walke
in
the
light
as
hee
is
in
the
light
,
then
his
bloud
purgeth
vs
from
all
our
sinnes
,
1.
Ioh.
1.7
.
1.
Ioh.
1.7
.
If
we
are
sprinkled
in
our
hearts
from
an
euill
conscience
,
then
we
may
draw
neere
with
a
true
heart
in
assurance
of
faith
,
Heb.
10.22
.
Heb.
10.22
.
But
if
wee
continue
in
our
sinnes
without
repentance
,
and
commit
them
with
delight
and
greedinesse
,
then
let
vs
brag
as
much
as
we
will
that
wee
are
redeemed
by
Christ
,
yet
wee
are
still
in
the
bondage
of
the
diuell
;
1.
Ioh.
3.8
.
for
Christ
appeared
not
onely
to
free
vs
out
of
his
captiuitie
,
but
also
that
he
might
loose
the
workes
of
the
diuell
,
as
appeareth
1.
Ioh.
3.8
.
He
hath
redeemed
vs
out
of
the
thraldome
of
Sathan
,
that
wee
might
become
his
owne
seruants
,
whom
he
wil
rule
and
gouerne
by
his
word
and
spirit
;
and
therfore
if
we
haue
not
this
spirit
to
leade
vs
,
Rom.
8.9
.
we
are
none
of
his
,
as
it
is
Rom.
8.9
.
if
we
wil
not
submit
our selues
to
the
scepter
of
his
word
,
we
are
none
of
his
subiects
,
but
continue
still
the
seruants
of
sinne
and
Sathan
.
Seeing
then
it
is
manifest
by
Gods
word
,
that
whosoeuer
are
redeemed
are
also
sanctified
,
and
whomsoeuer
Christ
hath
washed
with
his
bloud
,
from
the
guilt
and
punishment
of
sinne
,
he
doth
also
purge
and
cleanse
them
by
vertue
of
the
same
bloud
,
from
the
sinnes
and
corruptions
themselues
;
and
seeing
he
hath
redeemed
vs
out
of
the
hands
of
our
spirituall
enemies
,
to
the
end
we
should
become
his
seruants
,
worshipping
him
in
holinesse
and
righteousnesse
all
the
daies
of
our
life
:
let
vs
neuer
bee
perswaded
by
Sathans
temptations
,
foolishly
to
imagine
that
wee
may
the
more
securely
liue
in
our
sinnes
,
because
Christ
Iesus
hath
paid
a
sufficient
price
of
our
redemption
:
for
,
first
,
what
horrible
ingratitude
is
this
vnto
God
,
to
take
occasion
by
this
inestimable
benefit
the
more
to
offend
him
?
what
a
blasphemous
imagination
is
this
against
Iesus
Christ
,
to
thinke
that
he
came
into
the
world
,
to
be
a
bolster
whereupon
we
may
more
securely
sleepe
in
sinne
;
and
that
he
shed
his
precious
bloud
to
purchase
libertie
for
vs
,
that
we
may
liue
in
all
wickednes
;
that
hee
reconciled
vs
vnto
his
father
by
his
death
that
wee
might
the
more
freely
offend
him
;
that
hee
hath
redeemed
vs
out
of
the
bondage
of
Sathan
,
that
wee
may
more
diligently
serue
him
;
that
hee
hath
with
his
bloud
washed
vs
from
the
filth
of
sin
,
that
we
may
more
securely
wallow
in
this
stinking
puddle
againe
?
for
,
what
were
this
but
to
make
Christ
another
Sisiphus
,
who
assoone
as
he
hath
ended
his
labor
is
new
to
begin
again
?
what
is
it
but
euery
day
to
crucifie
the
Lord
of
life
afresh
,
and
to
tread
his
precious
bloud
vnder
our
feet
as
an
vnholy
thing
?
what
is
it
but
to
contemne
and
basely
to
esteeme
of
,
the
inestimable
price
of
our
redemption
,
if
wee
will
not
sticke
to
sell
againe
our
soules
vnto
sin
,
for
euery
beastly
pleasure
and
base
commoditie
,
which
Christ
hath
purchased
at
so
high
a
rate
?
Secondly
as
hereby
we
shall
shew
horrible
ingratitude
against
God
&
our
Sauiour
Christ
,
so
also
shall
we
be
most
iniurious
to
our
own
soules
,
seeing
we
can
neuer
attaine
vnto
any
true
assurance
of
our
redemption
,
till
we
finde
our selues
freed
in
some
measure
from
the
power
of
sin
,
&
sanctified
by
Gods
spirit
,
for
the
Lord
who
is
truth
it self
hath
said
it
,
&
if
this
be
not
enough
he
hath
solemnly
sworne
it
,
that
all
those
whom
he
hath
redeemed
out
of
the
hands
of
their
spirituall
enemies
,
shall
worship
and
serue
him
in
holines
and
righteousnes
all
the
daies
of
their
life
;
and
therefore
as
well
may
God
speake
,
nay
sweare
an
vntruth
,
as
those
may
be
redeemed
who
liue
in
their
sinnes
,
destitute
of
all
holines
towards
God
,
and
righteousnes
towards
their
neighbour
.
§
Sect.
3
Thirdly
,
A
twofold
end
of
our
redemption
,
Gods
glory
and
our
happinesse
.
we
are
to
consider
that
the
Lord
hath
redeemed
vs
to
a
twofold
end
:
the
first
and
principall
is
his
owne
glorie
,
the
second
which
is
subordinate
vnto
the
other
,
is
our
saluation
and
euerlasting
happines
:
both
which
concurre
in
all
those
,
to
whom
the
redemption
of
Christ
is
made
effectuall
.
Now
God
is
not
glorified
by
redeeming
such
as
continue
in
their
rebellion
towards
him
,
and
will
not
by
any
meanes
leaue
the
seruice
of
sin
and
Sathan
,
but
rather
in
shewing
his
iustice
and
power
,
in
punishing
their
sinnes
which
they
commit
with
greedines
:
but
he
is
glorified
when
hee
mercifully
deliuereth
repentant
sinners
,
out
of
the
bondage
of
sinne
and
Sathan
,
who
are
wearie
of
their
captiuitie
,
and
desire
nothing
more
then
freedome
,
that
they
may
in
the
rest
of
their
liues
serue
him
their
redeemer
in
the
duties
of
holines
and
righteousnes
.
And
therefore
they
who
liue
in
their
sinnes
without
repentance
,
continuing
still
traytors
to
God
&
seruants
of
Sathan
,
can
haue
no
assurance
of
their
redemption
;
for
the
Lord
hath
therefore
bought
vs
,
1.
Cor.
6.20
.
with
a
price
that
we
should
glorifie
him
both
in
our
bodies
and
soules
:
and
therfore
those
who
in
sted
of
letting
their
lights
of
holines
and
righteousnes
shine
cleerly
before
men
,
that
their
heauenly
father
may
be
glorified
,
doe
nothing
els
but
dishonor
him
by
their
sins
and
wicked
conuersation
,
shew
plainely
that
the
redemption
wrought
by
Christ
doth
not
as
yet
appertaine
vnto
them
.
§
.
Sect.
4
Fourthly
,
Three
degrees
of
our
redemption
which
alwaies
concurre
.
we
are
to
know
that
the
worke
of
our
redemption
wrought
by
Christ
,
consisteth
of
three
parts
or
degrees
;
for
first
Christ
redeemed
vs
by
paying
the
price
of
our
redemption
,
and
thus
he
is
said
in
the
Scriptures
to
haue
redeemed
vs
with
his
blood
.
Secondly
,
he
redeemeth
vs
when
as
he
applieth
this
benefit
of
our
redemption
vnto
vs
in
particular
,
and
doth
thereby
free
and
deliuer
vs
from
the
diuell
sin
and
death
,
so
as
we
are
no
longer
in
their
bondage
subiect
to
their
power
and
gouernment
,
although
we
be
continually
assaulted
and
often
foyled
by
them
;
thirdly
,
he
redeemeth
vs
when
as
he
perfectly
freeth
vs
,
not
onely
from
the
power
and
gouernment
,
but
also
from
the
assaults
and
molestations
of
all
our
spirituall
enemies
,
and
giueth
vs
eternall
peace
in
his
kingdome
.
The
first
was
wrought
immediatly
by
himselfe
,
when
as
he
paied
a
sufficient
price
for
our
redemption
,
and
thereby
fully
satisfied
his
fathers
iustice
;
the
second
he
worketh
by
his
owne
spirit
,
whereby
he
doth
dispell
out
of
our
minds
and
hearts
the
darke
mists
of
ignorance
and
infidelitie
,
and
by
the
glorious
light
thereof
doth
illuminate
our
vnderstandings
,
with
the
beames
of
true
knowledge
and
a
liuely
faith
,
so
that
we
know
acknowledge
and
beleeue
that
Christ
is
our
sauiour
and
redeemer
,
and
are
assured
that
he
hath
freed
vs
from
the
bondage
of
our
spirituall
enemies
:
after
which
assurance
hee
begetteth
in
vs
an
earnest
desire
,
of
beeing
more
and
more
freed
from
them
actually
,
and
an
holy
indeauour
of
withstanding
all
their
assaults
and
temptations
,
whereby
they
labour
againe
to
bring
vs
into
their
captiuitie
,
and
withall
enableth
vs
with
some
measure
of
strength
,
to
withstand
and
ouercome
them
;
and
reneweth
and
confirmeth
this
strength
receiued
,
when
in
the
conflict
of
temptation
we
are
weakned
,
and
haue
receiued
the
foyle
,
that
we
may
rise
vp
againe
and
afresh
maintaine
the
fight
.
Lastly
,
our
Sauiour
Christ
redeemeth
vs
,
when
as
he
perfectly
freeth
and
deliuereth
vs
from
our
spirituall
enemies
at
his
second
comming
,
when
as
we
shall
not
onely
not
be
ouercome
nor
foyled
of
them
,
but
also
not
so
much
as
once
assaulted
.
And
of
this
redemption
our
Sauiour
speaketh
Luk.
21.28
.
Luk.
21.28
.
When
(
saith
he
)
these
things
begin
to
come
to
passe
,
then
looke
vp
&
lift
vp
your
heads
;
for
your
redemption
draweth
neere
.
And
these
are
the
three
degrees
of
our
redemption
,
which
alwaies
follow
one
another
,
for
,
for
whomsoeuer
Christ
hath
giuen
himselfe
as
the
price
of
their
redemption
,
to
those
also
hee
giueth
his
holy
spirit
,
which
doth
illuminate
the
eyes
of
their
vnderstanding
blinded
with
ignorance
,
and
sanctifieth
their
will
and
affections
,
working
in
them
a
desire
and
holy
indeauour
of
seruing
the
Lord
in
holines
and
righteousnes
,
and
of
withstanding
the
temptations
of
the
flesh
,
the
world
and
the
diuell
.
And
whomsoeuer
he
thus
redeemeth
out
of
the
power
and
gouernment
of
their
spirituall
enemies
,
those
he
will
perfectly
redeeme
and
deliuer
from
all
their
malicious
attempts
,
and
giue
them
the
eternall
peace
of
his
kingdome
.
But
those
who
haue
not
their
part
in
the
second
degree
,
that
is
,
those
who
continue
in
their
blind
ignorance
,
and
in
the
naturall
pollution
of
their
will
and
affections
,
willingly
subiecting
themselues
to
the
seruice
of
sinne
and
Sathan
,
and
stubbornly
withdrawing
their
stiffe
neckes
out
of
the
yoke
of
holy
obedience
vnto
Gods
commaundements
;
they
can
neuer
haue
any
assurance
that
Christ
hath
redeemed
them
by
paying
the
price
of
his
blood
,
nor
will
deliuer
them
at
his
second
comming
out
of
the
bondage
of
Sathan
,
in
which
they
haue
liued
all
their
life
time
,
with
pleasure
and
delight
;
for
,
whomsoeuer
hee
ransometh
with
the
price
of
his
blood
,
those
he
freeth
out
of
the
gouernment
of
their
spirituall
enemies
,
sinne
,
death
,
and
the
diuell
;
and
therefore
they
that
still
liue
in
sinne
,
as
our
Sauiour
saith
Ioh.
8.34
,
Ioh.
8.34
.
1.
Ioh.
3.8
.
Rom.
6.16
.
yea
the
seruants
of
Sathan
also
,
as
the
Apostle
teacheth
,
1.
Ioh.
3.8
.
For
their
seruants
we
are
to
whom
we
obey
,
whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnes
,
as
it
is
Rom.
6.16
:
and
those
who
still
remaine
in
the
seruice
and
slauerie
of
sinne
and
sathan
,
haue
no
part
in
the
first
redemption
,
wrought
by
the
shedding
of
his
blood
,
nor
shall
haue
any
part
in
the
last
redemption
,
at
his
second
comming
to
iudgement
.
§
.
Sect.
5
Lastly
,
That
Christ
hath
redeemed
the
whole
man
.
we
are
to
know
that
Christ
hath
redeemed
the
whole
man
,
body
,
and
soule
,
and
hath
freed
and
deliuered
euery
part
and
facultie
of
them
,
out
of
the
bondage
of
our
spirituall
enemies
,
that
all
and
euery
of
them
may
performe
seruice
vnto
God
.
For
example
,
our
vnderstandings
were
captiued
in
the
darke
prison
of
ignorance
and
blindnes
,
and
appeareth
Ephes.
4.17.18
:
but
our
Sauiour
Christ
redeemed
vs
,
Eph.
4.17.18
.
and
hath
dispelled
these
mists
of
darkenes
with
the
preaching
of
the
Gospell
,
which
like
a
glorious
sunshine
hath
appeared
vnto
vs
,
and
by
the
operation
of
his
holy
spirit
,
he
hath
caused
the
scales
of
ignorance
to
fall
from
the
eyes
of
our
vnderstanding
,
so
that
we
can
see
the
misterie
of
our
redemption
,
and
worke
of
our
saluation
wrought
by
him
,
Luk.
1.77.78
.
as
it
is
Luk.
1.77.78.79
.
Our
wils
which
were
so
inthralled
that
wee
could
not
so
much
as
desire
any
thing
pleasing
and
acceptable
vnto
God
,
Phil.
2.13
.
hath
our
Sauiour
redeemed
and
freed
out
of
this
spirituall
bondage
,
and
by
the
good
motions
of
his
holy
spirit
doth
so
rule
and
incline
them
,
that
to
will
is
present
with
vs
,
and
we
are
delighted
in
the
law
of
God
concerning
the
innerman
;
as
the
Apostle
speaketh
of
himselfe
Rom.
7.18.22
.
Rom.
7.18.22
.
And
though
the
law
of
our
members
and
corruptions
of
the
flesh
,
doe
rebell
against
the
law
of
our
minde
,
leading
vs
captiue
to
the
law
of
sinne
,
yet
doe
we
abhorre
this
sinne
,
and
earnestly
desire
to
be
freed
from
it
,
and
to
serue
the
Lord
in
holines
and
righteousnes
,
indeauoring
and
striuing
to
mortifie
the
flesh
and
the
corruptions
thereof
,
and
to
rise
againe
to
newnes
of
life
.
Our
affections
also
were
wholy
corrupted
and
disordered
,
so
that
we
hated
God
,
and
loued
the
world
,
feared
man
,
and
not
the
Lord
,
trusted
vpon
the
inferior
meanes
,
neuer
regarding
the
fountaine
of
all
goodnes
;
in
a
word
wee
were
giuen
ouer
to
our
owne
harts
lusts
,
Rom.
1.24.26
.
and
vnto
vile
affections
,
as
it
is
Rom.
1.24.26
:
but
by
the
redemption
wrought
by
Christ
becomming
his
,
and
being
quickned
and
strengthened
by
his
holy
spirit
,
wee
haue
crucified
the
flesh
with
the
affections
and
lusts
thereof
,
Gal.
5.24
.
as
the
Apostle
speaketh
,
Gal.
5.24
.
Lastly
,
the
members
of
our
bodie
were
seruants
to
vncleanes
and
iniquitie
,
to
commit
iniquitie
,
Rom.
6.19
.
Rom.
6.19
.
our
eyes
full
of
adulterie
,
our
tongues
forges
of
lies
,
our
feete
swift
to
shed
blood
:
but
our
Sauiour
Christ
redeeming
vs
hath
deliuered
our
bodies
also
from
the
thraldome
of
sinne
and
Sathan
,
so
as
though
sinne
dwell
,
yet
it
shall
no
longer
raigne
in
our
mortall
bodies
,
Rom.
6.12
.
that
we
should
obey
the
lusts
thereof
,
as
appeareth
Rom.
6.12
.
In
a
word
,
both
body
and
soule
were
in
miserable
captiuitie
to
our
spirituall
enemies
:
but
our
Sauiour
hath
bought
vs
with
a
price
,
1.
Cor.
6.20
.
to
the
end
we
may
glorifie
God
in
our
bodies
and
in
our
spirits
,
for
they
are
Gods
,
as
it
is
1.
Cor
6.20
.
And
hath
redeemed
vs
not
with
corruptible
things
,
as
siluer
and
gold
,
from
our
vaine
couersation
,
1.
Pet.
1.18.19
.
but
with
his
owne
most
precious
blood
,
as
Peter
teacheth
vs
1.
Pet.
1.18.19
.
If
therefore
we
are
redeemed
by
Christ
,
then
our
blind
vnderstandings
are
inlightened
by
the
preaching
of
the
Gospell
,
and
we
freed
from
our
former
ignorance
:
our
willes
which
were
rebellious
are
inclined
to
obedience
,
so
as
we
earnestly
desire
to
leaue
our
sinnes
,
and
to
serue
the
Lord
in
the
duties
of
sanctification
,
and
haue
an
endeauor
of
mortifying
our
sins
,
and
rising
againe
to
newnes
of
life
;
our
affections
also
are
purged
from
their
corruptions
,
so
that
we
loue
,
feare
,
trust
in
,
hope
,
and
expect
all
good
from
him
,
who
is
the
fountaine
of
all
goodnes
;
our
bodies
which
were
giuen
as
seruants
vnto
sinne
,
are
now
become
the
seruants
of
righteousnes
vnto
holines
;
Rom.
6.29
.
vers.
22.
In
a
word
both
in
bodie
and
soule
we
are
freed
from
sinne
,
and
made
seruants
vnto
God
.
But
if
our
vnderstandings
are
still
blinde
and
ignorant
,
our
willes
backward
to
imbrace
any
goodnes
,
and
most
prone
vnto
all
euill
,
our
affections
as
corrupt
as
euer
they
were
,
and
our
bodies
the
readie
instruments
to
act
all
sinne
and
wickednes
,
then
haue
we
as
yet
no
fruite
of
the
redemption
wrought
by
Christ
,
for
it
is
not
a
titularie
but
a
powerfull
redemption
,
which
indeed
and
truth
deliuereth
vs
,
euen
in
this
life
,
from
our
spirituall
enemies
:
so
that
though
they
may
assault
,
and
grieuously
vexe
vs
,
yet
they
shall
neuer
gouerne
and
raigne
ouer
vs
;
and
therefore
whosoeuer
feele
not
the
redemption
wrought
by
Christ
,
powerfull
in
this
life
to
free
them
in
some
measure
,
from
the
rule
and
iurisdiction
of
sinne
,
Sathan
,
the
world
and
the
flesh
,
shall
neuer
finde
it
fruitfull
and
effectuall
to
free
and
deliuer
them
,
from
condemnation
hell
and
destruction
in
the
life
to
come
.
CHAP.
XVI
.
Of
those
temptations
which
Sathan
vseth
against
the
faithfull
concerning
their
redemption
.
§
.
Sect.
1
ANd
thus
much
concerning
those
temptations
which
Sathan
suggesteth
into
mens
mindes
to
nourish
in
them
carnall
securitie
:
That
it
is
not
repugnant
to
Gods
iustice
to
punish
Christ
for
vs
.
now
we
are
to
consider
of
those
which
he
vseth
to
moue
men
to
doubting
and
desperation
.
First
therefore
he
obiecteth
that
it
is
a
thing
vnreasonable
,
and
vtterly
repugnant
to
Gods
iustice
,
that
Christ
who
was
innocent
should
be
punished
for
vs
who
are
guiltie
,
that
we
should
deserue
the
blame
,
and
he
suffereth
the
stripes
,
that
the
righteous
should
be
condemned
,
and
the
wicked
acquitted
,
that
wee
who
like
barrabas
were
cruell
murtherers
and
wicked
sinners
should
be
let
lose
,
and
the
immaculate
lambe
of
God
in
whom
there
was
no
fault
should
be
deliuered
vp
to
be
crucified
;
for
what
were
this
but
to
make
the
iust
God
like
vniust
Pilate
?
what
were
this
but
to
deny
his
owne
word
,
hauing
said
that
the
righteous
should
liue
in
his
righteousnes
,
Ezech.
18.20
.
and
the
sinner
die
in
his
iniquitie
?
To
which
I
answere
,
first
,
that
it
would
not
indeede
haue
stoode
with
Gods
iustice
,
to
haue
punished
Christ
as
he
was
innocent
and
righteous
,
nor
to
haue
acquitted
and
absolued
vs
who
were
vnrighteous
and
wicked
;
but
he
punished
Christ
in
respect
that
he
had
taken
vpon
him
the
sins
of
all
the
faithfull
,
and
absolueth
vs
as
we
are
freed
from
our
sins
,
&
clothed
with
his
righteousnes
and
obedience
.
He
punished
Christ
,
not
as
he
was
most
iust
and
free
from
sin
,
but
as
he
was
our
suretie
who
had
taken
vpon
him
to
discharge
our
debt
,
and
to
satiffie
for
our
sinnes
;
and
thus
the
creditor
may
iustly
require
his
debt
of
the
suretie
though
in
respect
of
himselfe
he
owed
him
nothing
,
and
thus
he
may
,
nay
ought
to
release
the
principall
,
when
the
suretie
hath
allreadie
discharged
the
debt
.
Secondly
I
answere
that
it
had
bin
iniustice
in
God
,
if
he
had
forced
our
Sauiour
Christ
,
who
was
iust
and
innocent
,
to
vndergoe
the
punishments
which
were
due
vnto
vs
,
who
were
malefactors
and
offenders
;
for
this
were
to
condemne
the
righteous
,
and
to
iustifie
the
wicked
:
but
our
Sauiour
Christ
of
his
owne
free
accord
,
did
voluntarily
offer
himselfe
to
stand
in
our
place
,
and
to
discharge
that
debt
which
we
owed
,
and
to
make
satissaction
to
his
father
,
by
suffering
that
punishment
which
wee
had
deserued
.
Ioh.
10.18
.
And
this
apeareth
,
Ioh.
10.18
.
where
our
Sauiour
saith
,
that
no
man
tooke
his
life
from
him
,
but
that
hee
laied
it
downe
of
himselfe
.
And
the
Apostle
telleth
vs
that
he
humbled
himselfe
,
Phil.
2.8
.
and
became
obedient
vnto
death
,
Phil.
2.8
.
In
which
respect
,
his
death
is
called
a
sacrifice
or
free
oblation
,
which
he
voluntarily
offered
vnto
his
father
,
Heb.
9.14
:
Heb.
9.14
.
and
therefore
the
Lord
might
iustly
take
that
which
Christ
freely
gaue
,
nay
it
had
been
crueltie
and
iniustice
if
he
should
haue
refused
,
the
paiment
of
such
a
sufficient
suretie
,
when
he
voluntarily
offered
it
for
our
discharge
,
choosing
rather
still
to
haue
kept
vs
in
prison
,
bound
in
the
chaines
of
euerlasting
death
.
Lastly
,
there
might
haue
been
some
shew
of
rigor
and
iniustice
,
if
Christ
the
innocent
had
been
ouerwhelmed
,
in
suffering
the
punishments
which
were
due
vnto
vs
,
who
were
the
offendors
;
but
being
not
onely
man
which
suffered
but
God
also
,
and
therefore
of
infinit
power
and
maiestie
,
he
was
able
to
pay
our
great
debt
,
and
yet
is
neuer
the
poorer
;
to
suffer
death
and
ouercome
it
by
suffering
:
and
by
yeelding
a
while
to
the
malice
of
our
spirituall
enemies
,
he
finally
vanquished
and
gloriously
triumphed
ouer
them
all
;
and
therefore
it
was
not
iniustice
in
God
to
suffer
our
Sauiour
Christ
,
to
vndergoe
that
which
he
was
sure
to
ouercome
;
but
vnspeakable
mercie
towards
vs
,
in
sending
his
sonne
to
pay
that
debt
which
we
could
neuer
haue
discharged
,
and
to
suffer
punishments
for
a
time
,
which
otherwise
wee
should
haue
endured
for
euer
.
By
this
then
it
appeareth
,
that
God
might
iustly
receiue
the
price
of
our
redemption
,
which
Christ
freely
offered
.
But
seeing
by
the
lawes
of
redemption
there
is
required
,
not
onely
that
the
redeemer
pay
a
price
or
ransome
,
but
also
that
he
haue
right
to
that
which
he
doth
redeeme
,
it
may
be
demaunded
what
right
our
Sauiour
had
ouer
vs
,
that
hee
should
pay
this
price
for
vs
.
I
answere
,
that
as
our
Sauiour
Christ
consisteth
of
two
natures
,
so
also
he
had
a
twofold
right
vnto
vs
;
for
as
he
was
God
,
he
had
the
right
of
proprietie
,
&
was
our
true
owner
;
he
was
our
Lord
and
therefore
had
right
to
redeeme
his
owne
seruants
;
he
was
our
King
,
and
therefore
had
right
to
redeeme
vs
who
were
his
subiects
;
yea
he
was
our
creator
,
and
therefore
he
had
more
right
then
any
Lord
or
King
to
redeeme
vs
who
were
his
creaturs
;
as
he
was
a
man
he
was
our
kinseman
,
flesh
of
our
flesh
,
and
bone
of
our
bone
;
yea
he
was
our
brother
,
as
it
is
Heb.
2.11.12
.
and
Ioh.
20.17
;
Heb.
2.11
12.
Ioh.
20.17
.
Leuit.
25.25
.
and
therefore
had
also
the
right
of
propinquitie
,
which
was
required
by
the
law
of
redemption
.
Leuit.
25.25
.
§
.
Sect.
2
Secondly
,
That
Christ
hath
offered
a
sufficient
price
for
our
redemption
.
Sathan
may
obiect
that
the
death
of
Christ
is
not
a
sufficient
price
for
our
redemption
;
for
how
could
the
death
of
one
,
be
a
sufficient
satisfaction
for
the
sinne
of
al
the
faithful
,
seeing
euery
one
by
their
innumerable
sinnes
,
had
deserued
innumerable
deaths
?
and
how
could
the
temporary
and
short
punishment
which
Christ
indured
,
Act.
20.28
.
free
vs
all
that
beleeue
from
the
euerlasting
punishments
of
hell
fire
,
seeing
the
iustice
of
God
requireth
that
there
should
be
some
proportion
,
between
the
punishment
which
we
deserued
,
and
the
satisfaction
which
Christ
made
and
offred
?
I
answere
,
that
Christ
who
suffered
for
vs
,
was
not
man
only
but
God
also
;
in
which
respect
it
is
said
,
that
God
purchased
his
Church
with
his
blood
;
not
that
God
hath
blood
,
but
because
he
that
shed
his
blood
,
was
not
onely
man
but
also
God
;
and
therefore
his
short
sufferings
were
of
more
worth
,
vertue
and
valew
,
than
the
euerlasting
suffrings
of
al
the
world
;
for
they
should
euer
haue
suffred
,
but
could
therby
neuer
haue
satisfied
,
because
our
sins
deserued
infinite
punishments
,
in
that
we
had
by
them
offended
the
infinit
iustice
and
maiesty
of
God
;
which
because
finit
creatures
could
not
beare
,
Gods
iustice
required
that
they
should
be
infinit
in
time
and
euerlasting
,
seeing
they
could
not
be
infinite
in
measure
;
but
the
suffrings
of
Christ
,
though
short
in
time
,
yet
were
they
infinit
in
valew
,
worth
and
merit
,
because
he
was
not
man
alone
,
but
God
also
,
and
therfore
at
once
he
put
away
sin
by
the
sacrifice
of
himself
,
Heb.
9.26
.
&
by
his
one
oblation
he
took
away
the
sins
of
many
,
as
it
is
Heb.
9.26
,
28.
As
therefore
:
Adams
sinne
,
which
in
it selfe
was
finit
,
as
proceeding
from
a
finit
creature
,
notwithstanding
deserued
infinit
punishment
,
because
God
whom
by
his
sin
he
offended
was
infinit
;
so
contrariwise
Christs
suffrings
were
but
of
short
continuance
in
respect
of
time
,
but
yet
of
infinit
merit
and
worth
,
because
he
that
suffered
was
not
man
alone
,
but
also
God
,
and
therefore
infinite
.
§
.
Sect.
3
Lastly
,
That
Christs
death
and
merits
belong
to
euery
particular
beleeuer
.
the
tempter
will
obiect
that
Christs
death
and
merits
,
though
they
be
in
themselues
a
sufficient
price
for
our
redemption
,
yet
they
do
not
belong
vnto
vs
,
neither
wil
be
effectuall
for
our
saluation
.
Let
it
be
graunted
(
will
he
say
)
that
the
death
and
merits
of
Christ
are
sufficient
for
the
saluation
of
all
:
yet
what
comfort
canst
thou
receiue
hereby
,
seeing
thou
canst
haue
no
assurance
that
they
belong
vnto
thee
,
or
will
be
effectuall
for
thy
redemption
?
for
either
he
hath
redeemed
all
or
but
some
only
;
if
all
,
then
some
who
are
redeemed
may
perish
notwithstanding
,
seeing
the
scriptures
shew
that
the
greater
part
of
the
world
are
the
children
of
destruction
,
and
it
is
not
vnlikely
but
that
thou
art
in
the
greatest
number
.
But
if
he
haue
redeemed
some
only
,
how
canst
thou
conclude
that
thou
art
one
of
these
whom
he
hath
redeemed
,
seeing
out
of
mere
particular
propositions
thou
canst
not
inferre
any
sound
consequence
?
For
example
,
if
thou
dost
thus
conclude
,
some
men
are
redeemed
by
Christ
,
but
I
am
a
man
,
therefore
I
am
redeemed
:
thou
mightest
as
wel
reason
thus
,
some
men
are
kings
,
but
I
am
a
man
,
therefore
I
am
a
king
.
To
this
wee
must
answere
,
that
though
Christ
hath
only
redeemed
some
,
yet
wee
may
after
a
more
sound
manner
conclude
that
we
are
in
this
number
,
not
vsing
the
helpe
of
sathans
absurd
fallacions
;
but
inferring
our
conclusion
out
of
generall
propositions
grounded
vpon
Gods
word
after
this
manner
;
whosoeuer
beleeue
in
Christ
,
those
he
hath
redeemed
and
will
saue
;
for
this
is
the
voyce
and
promise
of
Christ
in
the
Gospell
:
but
I
(
may
euery
faithfull
man
say
)
doe
truely
beleeue
in
Christ
:
and
therefore
I
am
redeemed
and
shall
eternally
be
saued
.
§
Sect.
4
But
against
this
particular
application
of
Christ
&
his
merits
vnto
vs
,
the
tempter
vrgeth
diuers
obiections
;
first
,
Sathans
temptations
against
the
particular
application
of
Christs
merits
,
answered
.
Eph.
5.25.27
.
that
Christ
only
saueth
and
redeemeth
his
own
body
which
is
his
Church
,
and
that
this
his
Church
is
glorious
without
spot
or
wrinkle
,
holy
and
vnblameable
,
as
it
is
Ephes.
5.25.27
.
and
therfore
(
wil
he
say
)
what
hope
of
redemption
or
saluation
canst
thou
haue
,
who
art
defiled
not
onely
with
originall
corruption
,
but
also
with
innumerable
actuall
transgressions
?
To
this
we
must
answere
that
the
Apostle
saith
not
,
that
the
Church
which
Christ
redeemeth
and
saueth
,
is
now
already
without
spot
or
wrinkle
;
but
that
he
hath
by
giuing
himself
for
it
,
redeemed
it
,
that
hereby
he
might
wash
and
clense
it
from
all
spots
,
and
might
make
it
holy
and
without
blame
;
either
by
his
merits
and
righteousnes
imputed
vnto
it
which
is
done
in
this
life
;
or
by
freeing
it
altogether
from
corruptions
and
the
filthy
spots
of
sinne
,
wherewith
naturally
it
is
defiled
,
which
is
begunne
in
this
life
,
but
shall
not
be
perfected
vntill
the
life
to
come
.
Secondly
,
he
obiecteth
,
Our
falling
into
sinne
,
no
reason
to
proue
that
we
are
not
redeemed
.
Col.
1.14
.
that
if
Christ
had
redeemed
vs
out
of
the
thraldome
of
sinne
,
then
wee
should
not
still
be
ouercome
therby
,
nor
so
often
,
will
we
nill
we
,
transgres
Gods
commandements
.
To
which
we
are
to
answere
,
that
our
Sauiour
Christ
hath
deliuered
vs
from
our
sins
,
first
in
regard
that
for
his
merits
and
satisfaction
sake
,
the
Lord
hath
pardoned
and
remitted
them
,
so
as
they
shall
neuer
be
imputed
vnto
vs
,
nor
arise
vp
in
iudgement
to
our
condemnation
,
neither
in
this
world
nor
the
world
to
come
:
secondly
,
he
doth
deliuer
vs
from
our
sinnes
,
whilest
he
doth
giue
vnto
vs
his
holy
spirit
,
whereby
our
sinnes
are
in
some
measure
mortified
,
&
the
strength
of
them
abated
,
so
that
they
do
not
raigne
and
rule
in
vs
as
in
former
times
,
although
we
cannot
wholy
expell
them
from
dwelling
in
vs
,
according
to
that
Rom.
6.12
,
Rom.
6.12
.
Sinne
shall
not
raigne
in
your
mortall
bodie
that
you
should
obey
it
in
the
lusts
thereof
.
And
though
we
cannot
vtterly
subdue
this
Cananitish
brood
of
our
corruptions
,
but
that
still
whilest
we
continue
in
this
life
,
they
are
as
thornes
in
our
sides
,
alwaies
vexing
and
grieuing
vs
:
yet
by
the
helpe
of
Gods
spirit
assisting
vs
,
we
weaken
their
force
,
abate
their
courage
,
and
make
them
become
tributaries
;
and
if
at
any
time
they
rebel
,
we
curbe
them
in
,
&
giue
them
the
ouerthrow
;
yea
,
though
sometimes
they
gaine
ground
,
&
giue
vs
the
foile
,
yet
wee
rise
againe
by
vnfained
repentance
,
and
recouer
our selues
,
being
assisted
with
the
fresh
supply
of
Gods
spirit
,
till
at
last
by
death
we
obtaine
a
finall
victory
.
§
Sect.
5
Thirdly
,
That
our
obedience
to
the
Lawe
,
proueth
not
that
we
are
not
redeemed
.
Gal.
3.13
.
he
obiecteth
that
we
are
still
vnder
the
law
,
and
tied
to
the
obedience
thereof
,
and
therefore
Christ
hath
not
freed
vs
from
it
:
I
answer
,
that
though
Christ
hath
not
freed
vs
from
the
obedience
of
the
lawe
,
yet
he
hath
freed
vs
from
the
curse
and
malediction
,
as
it
is
Gal.
3.13
.
so
as
though
we
do
not
performe
it
in
that
exact
manner
and
measure
which
God
requireth
,
yet
our
transgression
shall
not
be
imputed
vnto
vs
;
for
he
hath
perfectly
fulfilled
the
law
for
vs
,
that
his
righteousnesse
might
become
our
righteousnesse
,
and
he
hath
suffred
death
,
that
by
his
blood
he
might
wash
away
our
sins
.
Rom.
8.3.4
.
And
thus
when
the
law
was
impossible
to
be
performed
,
by
reason
of
the
weaknes
and
corruptions
of
our
flesh
,
the
Lord
sent
his
Son
in
the
similitude
of
sinfull
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
righteousnesse
of
the
lawe
might
be
fulfilled
in
vs
,
as
it
is
Rom.
8.3
,
4.
Moreouer
,
we
are
not
now
tied
to
performe
obedience
to
the
lawe
,
to
the
end
that
thereby
we
may
be
iustified
,
nor
yet
shall
we
for
the
imperfections
of
this
our
obedience
be
in
danger
of
condemnation
,
but
now
onely
it
is
a
meanes
before
our
conuersion
to
bring
vs
to
Christ
,
by
shewing
vnto
vs
our
sinnes
and
insufficiency
in
our selues
,
and
after
our
conuersion
it
serueth
for
a
rule
or
square
,
according
to
which
we
are
to
frame
our
liues
in
holinesse
and
righteousnesse
,
that
so
we
may
shew
our
thankfulnes
vnto
our
heauenly
father
for
his
inestimable
benefits
,
by
glorifying
his
name
in
a
godly
life
.
And
because
this
also
is
bitter
and
vnpleasant
to
flesh
and
blood
,
therefore
the
Lord
hath
also
granted
and
giuen
vnto
vs
his
holy
spirit
,
which
mortifieth
our
corruptions
,
whereby
we
are
made
lesse
prone
vnto
sinne
;
and
quickneth
vs
in
the
inner
man
,
inabling
vs
to
performe
obedience
in
some
measure
to
the
law
of
God
,
with
alacrity
and
cheerefulnes
,
so
that
now
his
commandements
are
not
grieuous
vnto
vs
,
1.
Iohn
5.3
.
as
the
Apostle
speaketh
,
1.
Ioh.
5.3
,
but
his
yoke
which
so
much
galled
vs
while
we
were
rebellious
,
and
like
vntamed
oxen
,
is
now
become
easie
,
and
his
burthen
which
heretofore
was
so
heauy
and
irkesome
,
is
now
become
light
,
Matth.
11.30
.
as
our
Sauiour
telleth
vs
,
Matth.
11.30
.
§
.
Sect.
6
Fourthly
,
That
God
is
not
angry
with
the
faithfull
,
though
he
seemeth
to
frowne
vpon
them
.
the
tempter
may
obiect
to
the
weake
conscience
which
laboureth
vnder
the
burthen
of
sinne
,
that
our
Sauiour
Christ
hath
not
redeemed
vs
from
the
anger
of
God
due
for
sin
,
seeing
we
stil
see
his
frowning
countenance
,
and
apprehend
the
scorching
heate
of
his
wrath
inflamed
against
vs
:
but
let
all
know
,
that
if
they
truly
beleeue
in
Christ
,
and
onely
rely
themselues
vpon
this
their
mediator
,
if
their
sins
past
grieue
them
,
and
they
purpose
for
the
time
to
come
,
to
labor
that
they
may
forsake
them
;
then
they
are
reconciled
vnto
God
by
Christ
,
and
in
him
hee
is
become
their
louing
and
gracious
father
,
Col.
1.20.21
.
as
the
Apostle
telleth
vs
,
Col.
1.20.21
.
Let
not
such
therefore
be
discouraged
,
if
God
seeme
to
frowne
vpon
them
for
a
time
,
for
hee
will
not
frowne
for
euer
,
nor
alwaies
retaine
his
anger
,
as
the
Psalmist
speaketh
,
Psalm
.
103.9
.
Nay
,
Psalm
.
103.9
.
in
truth
he
is
not
angry
with
vs
at
all
as
a
Iudge
to
punish
,
but
as
a
Father
to
correct
and
amend
vs
:
and
if
we
will
speake
properly
,
he
alwaies
loueth
and
delighteth
in
vs
;
for
as
hee
is
well
pleased
with
Christ
our
head
,
so
is
he
alwaies
well
pleased
with
vs
in
him
,
as
being
members
of
his
body
:
notwithstanding
as
a
tender
Father
when
his
Sonne
offendeth
,
maketh
semblance
as
though
his
wrath
were
kindled
,
to
the
ende
that
hee
may
bee
carefull
in
the
time
to
come
,
to
auoyde
the
like
fault
,
and
to
amend
;
so
the
Lord
who
is
our
gracious
Father
,
seemeth
oftentimes
to
bee
grieuously
displeased
with
his
children
when
they
haue
sinned
against
him
,
hiding
from
them
his
amiable
louing
countenance
,
and
shewing
nothing
but
signes
of
wrath
,
not
that
hee
hath
in
truth
cast
them
out
of
his
loue
and
fauour
;
for
he
neuer
falleth
out
with
those
whom
Christ
hath
reconciled
vnto
him
,
neither
can
hee
cease
to
loue
the
members
of
Christ
,
nor
Christs
members
cease
to
bee
his
members
after
they
are
once
ingrafted
into
his
bodie
by
his
holie
spirit
and
a
liuely
faith
:
onely
like
a
wise
father
he
frowneth
vpon
them
and
seemeth
angrie
,
to
make
them
in
the
time
to
come
forsake
their
sinnes
,
whereby
they
haue
incurred
his
displeasure
.
§
.
Sect.
7
Fiftly
,
the
tempter
will
obiect
that
we
are
not
freed
and
deliuered
out
of
his
power
and
iurisdiction
,
That
though
Sathan
tempt
vs
,
yet
we
may
be
assured
that
we
are
redeemed
.
Heb.
2.14
.
seeing
he
doth
often
assault
and
ouercome
vs
with
his
temptations
,
and
leadeth
vs
captiue
fast
bound
in
the
fetters
of
sinne
.
To
which
wee
must
answere
,
that
our
Sauiour
Christ
by
his
death
hath
destroyed
him
that
had
the
power
of
death
,
that
is
the
diuell
;
that
he
might
deliuer
all
them
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
,
as
the
Apostle
sheweth
Heb.
2.14.15
.
That
God
hath
deliuered
vs
from
the
power
of
darknesse
,
and
hath
translated
vs
into
the
kingdome
of
his
deare
sonne
,
Col.
1.13
.
as
it
is
Col.
1.13
.
That
our
redeemer
Iesus
Christ
hath
spoiled
the
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
vpon
his
crosse
,
Col.
2.15
.
and
that
not
onely
for
himselfe
,
but
for
all
his
members
,
Col.
2.15
.
That
hee
hath
now
broken
the
Serpents
head
,
so
that
well
may
hee
hisse
against
vs
,
but
yet
hee
cannot
sting
vs
.
And
whereas
heretofore
hee
was
the
prince
of
the
world
,
Ioh.
12.31
.
who
did
rule
and
gouerne
vs
at
his
pleasure
and
according
to
his
will
,
now
he
is
cast
out
by
the
prince
of
princes
,
as
it
is
Ioh.
12.31
.
and
our
Sauiour
Christ
hath
established
his
kingdom
in
vs
,
ruling
and
gouerning
vs
with
the
scepter
of
his
word
and
holy
spirit
.
Whereas
hee
was
the
strong
man
who
quietly
kept
his
possession
in
vs
,
Luk.
11.21
.
Luk.
11.21
;
our
Sauiour
Christ
who
is
stronger
than
he
,
hath
spoyled
him
of
his
armour
wherein
hee
trusted
,
and
hath
thrust
him
out
of
his
possession
.
Whereas
hee
was
a
cruell
tyrant
who
held
vs
fast
bound
in
his
captiuitie
,
our
Sauiour
Christ
hath
redeemed
vs
out
of
his
thraldome
,
so
as
now
he
cannot
hurt
vs
though
hee
neuer
ceaseth
to
assault
vs
;
and
though
hee
goeth
about
like
a
roring
lion
seeking
whom
hee
1.
Pet.
5.9
.
may
deuoure
,
yet
now
we
are
enabled
by
Gods
spirit
to
resist
him
stedfastly
in
the
faith
,
and
so
armed
with
the
coat-armour
of
Gods
spiritual
graces
,
that
though
he
may
with
the
violence
of
his
assaults
foyle
vs
,
yet
shall
hee
neuer
be
able
to
ouercome
vs
.
That
God
turneth
Sathans
temptations
to
the
good
of
his
children
.
God
doth
indeed
suffer
this
wicked
enemie
to
make
warre
against
euen
his
dearest
children
,
and
that
sometimes
after
a
strange
and
extraordinarie
manner
,
not
that
he
will
giue
them
ouer
againe
vnto
his
thraldome
,
out
of
which
he
hath
purchased
them
with
so
deare
a
price
,
but
partly
to
driue
them
hereby
to
flie
vnto
him
by
earnest
and
effectuall
prayer
,
imploring
his
aide
against
Sathans
crueltie
,
and
that
hauing
receiued
it
they
may
ascribe
the
whole
glorie
of
the
victorie
to
him
alone
,
by
whose
strength
they
haue
ouercome
;
and
partly
to
shew
vnto
them
their
owne
weakenesse
,
that
they
may
not
relie
nor
rest
vpon
it
.
Sometimes
hee
suffreth
them
to
be
thus
assaulted
,
that
his
power
may
be
magnified
in
their
weakenesse
;
and
sometimes
that
the
graces
which
he
hath
bestowed
vpon
them
,
may
shine
gloriously
to
all
the
world
.
Sometimes
for
the
confirmation
of
others
who
shall
hereafter
be
tried
with
the
like
temptations
,
when
they
haue
in
their
brethren
often
experience
of
Gods
loue
power
and
fatherly
assistance
;
and
sometimes
the
more
to
strengthen
themselues
in
his
spirituall
graces
,
and
to
confirme
them
more
fully
in
the
assurance
of
his
loue
and
their
saluation
.
For
as
a
citie
which
hath
once
bin
besieged
and
not
sacked
,
wil
euer
after
be
more
strong
to
hold
out
if
it
be
assaulted
by
the
like
danger
,
because
the
citizens
will
carefully
fortifie
their
walles
and
increase
their
bulwarkes
;
and
as
he
who
hath
been
once
robbed
by
theeues
,
will
euer
after
ride
better
prouided
to
make
resistance
,
that
hee
doe
not
againe
fall
into
their
hands
;
so
those
who
are
besieged
and
assaulted
by
their
spirituall
enemies
,
will
euer
after
more
carefully
arme
themselues
against
them
with
the
graces
of
Gods
spirit
,
that
they
may
not
be
ouercome
nor
foiled
by
them
.
We
know
that
whilest
men
quietly
enioy
their
possessions
and
inheritance
they
rest
secure
,
keeping
their
writings
in
a
boxe
without
euer
looking
on
them
from
yere
to
yere
,
but
when
their
title
and
right
is
called
into
question
,
and
some
man
labours
to
thrust
them
out
of
their
possession
,
then
they
peruse
their
writings
and
deeds
with
al
diligence
;
&
,
not
satisfied
with
their
own
iudgement
they
resort
to
skilfull
Lawyers
,
crauing
their
counsaile
how
they
may
maintaine
their
right
,
and
answere
the
plea
which
their
aduersarie
makes
against
them
;
whereby
oftentimes
it
commeth
to
passe
that
they
make
their
title
not
onely
much
more
strong
in
it selfe
,
but
also
more
cleere
and
euident
vnto
al
others
,
so
that
afterwards
none
dare
once
aduenture
to
trouble
them
againe
,
or
call
their
right
into
question
:
so
whilest
we
neuer
doubt
of
our
heauenly
inheritance
we
rest
secure
,
and
let
the
book
of
God
which
is
our
best
deed
and
euidence
,
lie
vnder
our
cupbords
till
it
mould
for
want
of
vse
;
but
when
sathan
by
his
temptations
doth
call
our
title
into
question
,
and
pleades
that
we
haue
no
right
to
Gods
kingdome
,
then
do
we
most
carefully
and
diligently
peruse
the
booke
of
God
,
then
doe
we
goe
vnto
Gods
Ministers
,
desiring
their
counsaile
how
we
may
answere
Sathans
plea
and
cleere
our
title
,
then
doe
we
most
carefully
vse
all
good
means
to
increase
our
knowledge
,
that
thereby
wee
may
throughly
infourme
our selues
of
our
right
,
and
confirme
our
assurance
against
all
cauils
and
obiections
.
And
hereby
it
commeth
to
passe
,
that
those
who
before
had
very
weak
titles
to
their
heauenly
inheritance
,
whilest
they
remained
retchlesse
and
secure
,
and
but
slender
assurance
euer
to
enioy
it
;
now
,
by
their
care
,
paines
and
diligence
,
haue
so
confirmed
it
vnto
themselues
,
and
so
cleered
it
to
al
the
world
,
that
Sathan
dare
neuer
after
call
it
into
question
,
vnlesse
he
doe
it
(
like
many
contentious
men
in
these
dates
)
rather
that
he
may
trouble
and
vexe
them
with
a
tedious
suite
,
than
for
any
hope
of
preuailing
in
the
end
.
And
thus
you
see
that
Christ
hath
redeemed
all
the
faithfull
out
of
Sathans
thraldome
,
notwithstanding
that
he
stil
assaulteth
them
with
his
temptations
;
neither
doth
hee
hereby
ouercome
them
and
againe
inthrall
them
in
his
captiuitie
,
but
rather
by
Gods
blessing
they
serue
to
strengthen
them
in
the
spirituall
graces
of
Gods
spirit
,
and
to
confirme
them
in
the
full
assurance
of
their
saluation
.
§
.
Sect.
8
Sixtly
,
the
tempter
will
obiect
that
wee
still
die
,
and
therefore
are
not
redeemed
and
deliuered
out
of
the
bondage
of
death
.
That
though
we
die
,
yet
we
are
redeemed
from
death
.
Gen.
3.19
.
Heb.
9.27
.
To
which
we
may
answer
,
that
Gods
iust
sentence
once
denounced
could
not
be
reuoked
,
Gen.
3.19
,
Dust
thou
art
,
and
into
dust
thou
shalt
returne
;
and
therefore
the
Apostle
saith
Heb.
9.27
,
It
is
appointed
vnto
all
men
that
they
shall
once
die
.
But
as
Ahashuorus
,
Hest.
8.
though
he
could
not
reuoke
the
sentence
of
death
against
the
Iewes
after
it
was
once
pronounced
,
because
it
was
a
decree
of
the
Medes
and
Persians
which
might
not
be
altred
;
yet
at
Hesters
suite
sent
out
another
decree
,
whereby
hee
armed
and
strengthened
the
Iewes
against
their
enemies
,
to
the
end
they
might
resist
,
ouercome
,
and
destroy
them
:
so
the
Lord
hauing
pronounced
the
sentence
of
death
against
all
the
sonnes
of
Adam
,
could
not
reuoke
his
decree
and
sentence
,
as
being
farre
more
vnchangeable
than
the
decree
of
the
Medes
and
Persians
,
yet
at
the
suite
of
our
Sauiour
Christ
hee
made
another
decree
,
whereby
wee
might
be
armed
against
our
enemie
death
,
and
ouercome
him
.
So
that
now
though
we
die
,
yet
are
we
not
subiect
vnto
death
,
neither
shall
wee
be
held
vnder
the
dominion
thereof
;
though
wee
are
not
wholy
exempted
from
death
,
yet
now
the
nature
therof
is
quite
altred
;
for
heretofore
it
was
vnconquerable
,
but
now
easily
ouercome
;
heretofore
it
was
a
curse
for
sinne
,
but
now
turned
into
an
exceeding
blessing
,
as
deriuing
vnto
vs
many
benefits
:
for
first
it
freeth
vs
from
all
our
afflictions
,
with
which
in
this
life
wee
are
so
much
molested
;
it
deliuereth
vs
from
the
irksome
company
of
prophane
wicked
men
,
who
grieue
the
very
soules
of
the
righteous
,
and
make
them
to
crie
out
with
Dauid
;
Woe
is
me
that
I
remaine
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
;
Psal.
120.5
.
it
wholy
freeth
vs
from
sinne
,
and
purgeth
away
those
corruptions
which
in
this
life
cleaue
so
fast
vnto
vs
;
so
that
though
heretofore
there
was
great
amitie
betweene
sinne
and
death
,
for
sin
was
the
only
cause
which
inlarged
deaths
dominions
,
and
made
al
the
world
to
become
his
tributaries
,
yet
now
they
are
at
oddes
,
and
death
now
is
the
means
,
to
free
vs
out
of
sins
thraldome
and
vtterly
to
destroy
it
.
And
thus
hath
the
Viper
sinne
,
bred
a
yong
one
which
eateth
out
it
own
belly
;
for
sinne
brought
foorth
death
,
and
death
destroyed
sinne
:
had
it
not
bin
for
sinne
,
death
had
neuer
entred
into
the
world
,
and
were
it
not
for
death
,
sinne
would
neuer
go
out
of
the
world
.
Moreouer
,
by
death
wee
obtaine
a
full
and
perfect
victorie
ouer
the
flesh
,
the
world
,
and
the
diuell
;
for
whereas
in
this
life
we
are
in
a
continual
fight
,
and
sometimes
Ameleck
,
sometime
Israel
hath
the
vpper
hand
:
death
puts
an
end
to
this
battaile
,
and
giueth
vs
full
victorie
ouer
the
flesh
,
the
world
,
and
the
diuell
;
so
as
they
shall
neuer
afterwards
not
only
not
preuaile
,
but
not
so
much
as
assault
or
trouble
vs
:
and
thus
doth
euery
Christian
,
with
Dauid
cut
off
Goliahs
head
with
his
own
sword
;
for
death
was
the
weapon
which
Sathan
vsed
to
destroy
vs
,
and
with
this
weapon
we
giue
Sathan
a
finall
ouerthrow
.
Lastly
,
death
which
heretofore
was
the
high
way
to
hell
and
destruction
,
is
now
become
the
readie
entrance
into
Gods
kingdome
,
and
like
a
foule
gate
whereby
we
enter
into
a
faire
palace
;
heretofore
it
was
a
firie
serpent
which
by
stinging
killed
&
destroyed
vs
,
but
,
now
our
Sauiour
hath
pulled
out
the
sting
,
it
is
become
so
harmelesse
that
we
may
safely
put
it
into
our
bosoms
,
without
receiuing
any
hurt
:
and
in
this
respect
it
may
not
vnfitly
be
compared
to
the
brasen
Serpent
,
which
looked
like
other
Serpents
,
but
in
steed
of
wounding
it
presently
cured
,
in
steede
of
killing
it
preserued
life
;
so
though
death
retaine
his
former
shape
,
so
that
wee
are
afraid
and
readie
to
flee
from
it
,
yet
it
is
but
in
outward
appearance
;
for
in
steed
of
an
euer
dying
life
,
it
giueth
vs
possession
of
a
neuer
dying
life
and
endlesse
happinesse
.
Heretofore
it
was
the
diuels
sergeant
to
arrest
and
carrie
vs
without
baile
,
into
the
perpetual
prison
of
vtter
darknesse
,
but
now
it
is
the
Lords
gentleman-vsher
to
conduct
and
place
vs
in
the
kingdome
of
heauen
.
Heretofore
it
was
like
the
diuels
cart
wherein
we
were
carried
to
execution
,
now
it
is
like
Elias
firie
chariot
whereby
we
mount
vp
into
heauen
.
And
this
Paul
sheweth
2.
Cor.
5.1
.
We
know
(
saith
he
)
that
if
the
earthly
house
of
this
tabernacle
be
destroyed
,
2.
Cor.
5.1
.
we
haue
a
building
giuen
vs
of
God
,
a
house
not
made
with
hands
,
but
eternall
in
the
heauens
.
Why
therfore
shuld
we
feare
,
nay
why
should
we
not
desire
death
,
seeing
now
it
is
vnto
vs
aduantage
?
Phil.
1.23
.
as
it
is
Phil.
1.23
.
why
should
we
not
desire
to
be
dissolued
and
to
be
with
Christ
,
vers.
21.
seeing
that
is
best
of
all
?
as
it
is
vers.
21.
for
now
we
may
say
,
not
that
we
die
,
but
that
we
depart
and
goe
to
our
father
,
Ioh.
8.21
.
as
our
Sauiour
speaketh
Ioh.
8.21
.
But
yet
wee
must
take
heede
that
wee
doe
not
imagine
,
that
death
in
it
owne
nature
worketh
and
procureth
for
vs
these
great
benefits
;
for
in
it selfe
this
temporarie
death
is
but
a
step
to
euerlasting
death
,
and
as
it
were
a
fearefull
prologue
to
a
more
fearefull
tragedie
:
but
our
Sauiour
Christ
it
is
alone
who
hath
gathered
holesome
honey
out
of
this
pernitious
poyson
,
and
by
mingling
the
flesh
of
this
venemous
serpent
with
his
owne
most
precious
bloud
,
hee
hath
made
thereof
a
holesome
Triacle
.
§
.
Sect.
9
And
thus
haue
I
prooued
,
That
those
who
are
once
redeemed
cannot
againe
be
brought
into
bondage
.
notwithstanding
Sathans
temptations
and
obiections
,
that
Christ
hath
perfectly
redeemed
vs
,
out
of
the
hands
of
all
our
spirituall
enemies
;
now
in
the
last
place
Sathan
suggesteth
,
that
though
Christ
hath
once
redeemed
vs
,
yet
we
may
come
into
their
bondage
againe
,
and
then
there
is
no
hope
of
a
second
redemption
.
But
wee
are
to
know
that
our
Redeemer
is
God
omnipotent
,
whose
power
all
the
power
of
hell
cannot
withstand
;
and
therefore
nothing
is
able
to
pluck
vs
out
of
his
hand
,
Ioh.
10.28
.
as
himselfe
speaketh
Ioh.
10.28
;
neither
are
we
to
think
,
that
he
will
easily
&
willingly
lose
them
,
which
hee
so
intirely
loues
that
hee
spared
not
his
precious
bloud
,
but
freely
gaue
it
as
a
price
of
their
redemption
.
And
therefore
,
as
hee
is
able
,
Heb.
7.25
.
perfectly
to
saue
all
those
who
come
vnto
God
by
him
;
because
he
euer
liueth
to
make
intercession
for
them
,
as
it
is
Heb.
7.25
.
so
we
neede
not
doubt
of
his
will
,
seeing
hee
hath
redeemed
vs
with
so
d●●re
a
price
:
for
if
hee
would
not
lose
vs
when
we
were
his
enemies
,
much
lesse
will
hee
suffer
vs
to
perish
when
we
are
become
his
subiects
,
yea
his
spouse
,
nay
members
of
his
owne
bodie
:
and
therefore
we
may
assure
our selues
that
if
our
Sauiour
,
our
spouse
and
head
hath
once
redeemed
vs
,
then
he
hath
also
obtained
eternall
redemption
for
vs
,
Heb.
9.12
.
as
the
Apostle
affirmeth
Heb.
9.12
.
So
that
though
the
diuell
rage
like
a
roring
lion
,
and
the
flesh
betray
vs
and
harbour
whole
legions
of
vnlawfull
lusts
which
fight
against
our
soules
,
and
the
world
sometime
frowne
,
and
sometime
faune
,
and
all
of
them
by
all
meanes
labour
to
destroy
vs
;
yet
our
omnipotent
redeemer
,
our
louing
and
careful
spouse
and
head
,
will
not
suffer
vs
to
be
lost
whom
hee
hath
so
dearely
bought
,
but
will
giue
vs
the
possession
and
fruition
of
that
heauenly
inheritance
,
and
those
vnspeakable
ioyes
which
hee
with
his
owne
most
precious
bloud
hath
purchased
for
vs
.
CHAP.
XVII
.
Of
our
Vocation
.
§
.
Sect.
1
ANd
thus
much
concerning
our
redemption
;
the
next
cause
of
our
saluation
is
our
vocation
:
for
,
whomsoeuer
the
Lord
hath
elected
vnto
euerlasting
life
,
those
also
he
hath
redeemed
out
of
the
hands
of
their
spirituall
enemies
;
and
whom
he
hath
redeemed
,
those
in
his
good
time
he
effectually
calleth
,
and
applieth
this
great
benefit
of
their
redemption
vnto
them
,
by
separating
them
from
the
world
,
and
ingrafting
them
into
the
body
of
Christ
,
whereby
they
become
his
,
and
he
with
all
his
benefits
becometh
theirs
.
What
our
calling
is
.
In
speaking
hereof
,
I
will
shew
first
what
this
calling
is
,
and
afterwards
answere
Sathans
temptations
,
whereby
he
laboreth
to
make
it
frustrate
and
vnprofitable
vnto
vs
.
For
the
first
,
our
vocation
or
calling
is
an
effect
of
Gods
election
,
whereby
our
Sauiour
Christ
,
God
and
man
,
doth
by
his
kingly
authoritie
call
and
inuite
vs
whilst
we
liue
here
,
vnto
the
participation
and
imbracing
of
the
inestimable
benefit
of
our
redemption
,
that
thereby
we
may
attaine
vnto
euerlasting
life
.
And
thus
are
we
called
sometimes
sooner
,
and
sometimes
later
,
when
it
seemeth
good
vnto
the
Lord
:
as
appeareth
in
the
parable
of
the
householder
,
who
hired
laborers
into
his
vineyard
,
some
at
the
dawning
of
the
day
,
others
at
the
third
,
sixt
,
and
ninth
howre
,
Matth.
20.
others
at
the
eleuenth
howre
,
not
long
before
the
sunne
setting
,
as
it
is
Matth.
20.
A
twofold
calling
,
generall
and
effectuall
.
Moreouer
,
this
our
calling
,
is
either
commune
and
generall
,
or
els
speciall
and
effectuall
.
The
general
calling
,
is
whereby
all
indifferently
,
good
and
bad
,
elect
and
reprobate
,
are
outwardly
inuited
by
the
ministerie
of
the
Gospell
,
to
imbrace
the
benefit
of
our
redemption
wrought
by
Christ
:
which
outward
calling
is
vneffectuall
to
the
wicked
and
reprobates
,
because
being
inuited
to
the
supper
of
the
King
they
refuse
to
come
,
that
is
,
they
either
altogether
neglect
the
hearing
of
the
heauenly
ambassage
of
the
Gospell
,
or
els
contemne
those
inestimable
benefits
which
are
therein
offered
,
preferring
before
them
the
honors
,
riches
,
and
pleasures
of
this
life
;
whereby
it
commeth
to
passe
,
that
the
word
of
God
findeth
no
place
in
their
hearts
,
but
vanisheth
away
,
leauing
nothing
behinde
it
but
the
sauour
of
death
,
to
their
more
deepe
condemnation
.
§
.
Sect.
2
The
speciall
and
effectuall
calling
is
,
What
our
effectuall
calling
is
.
that
which
is
proper
to
Gods
elect
,
when
as
with
the
outward
ministerie
of
the
word
,
wherein
grace
and
saluation
is
offered
to
all
beleeuers
,
our
Sauiour
Christ
ioyneth
the
inward
operation
of
his
holy
spirit
;
which
openeth
our
deafe
eares
,
inlighteneth
our
blind
vnderstandings
,
and
softneth
and
sanctifieth
our
hard
and
corrupt
hearts
,
so
as
we
attentiuely
heare
,
truely
vnderstand
,
and
by
a
liuely
faith
apply
,
the
doctrine
of
grace
and
saluation
which
is
preached
vnto
vs
;
whereby
also
we
are
separated
from
the
world
,
giuen
to
Christ
and
he
to
vs
,
whereupon
followeth
that
neere
vnion
,
whereby
we
being
ingrafted
into
his
body
,
mistically
doe
become
his
members
,
and
he
our
head
.
Effectuall
calling
proper
to
the
elect
.
That
this
effectuall
calling
is
proper
to
those
that
are
elected
and
shall
be
saued
,
it
appeareth
by
the
parable
of
the
supper
,
where
many
,
outwardly
inuited
to
the
great
supper
of
the
king
,
refuse
to
come
,
Matth.
22.3.8
.
&
therefore
are
excluded
from
the
mariage
,
Mat.
22.3.8
.
And
Rom.
8
▪
30
,
the
Apostle
saith
that
whom
he
did
predestinate
,
them
also
he
called
,
and
these
also
he
iustifieth
.
Rom
8.30
.
So
Act.
13.48
.
it
is
said
that
as
many
as
were
ordained
to
euerlasting
life
,
beleeued
at
the
preaching
of
Paul
and
Barnabas
,
Act.
13.48
.
and
therefore
these
onely
were
effectually
called
.
Ioh.
6.45
.
And
Ioh.
6
45.
our
Sauiour
saith
,
that
euery
one
who
hath
heard
and
hath
learned
of
the
father
,
commeth
vnto
him
.
So
that
,
outward
hearing
is
not
sufficient
to
bring
vs
to
Christ
,
vnlesse
the
father
also
inwardly
instruct
vs
with
his
holy
spirit
,
opening
our
deafe
eares
,
inlightening
our
blynd
vnderstandings
,
inclining
our
willes
,
and
sanctifying
our
affections
,
that
we
may
attentiuely
heare
,
truely
vnderstand
,
and
heartily
imbrace
the
Gospell
preached
vnto
vs
.
And
this
appeareth
in
the
example
of
Lydia
,
Act.
16.14
.
Act.
16.14
.
whose
heart
the
Lord
is
said
to
haue
opened
,
that
she
might
attend
vnto
the
things
which
Paul
spake
,
and
bee
conuerted
:
by
which
speech
the
holy
Ghost
implyeth
thus
much
,
that
her
heart
was
(
as
it
were
)
close
shut
,
and
fast
locked
vp
,
so
as
he
could
not
receiue
the
word
preached
,
till
the
Lord
had
opened
it
by
the
inward
operation
of
his
holy
spirit
.
Which
matter
neede
not
seeme
strange
vnto
vs
,
seeing
it
is
continually
confirmed
by
our
owne
experience
:
for
how
comes
it
to
passe
that
many
amongst
vs
,
heare
the
word
preached
from
day
to
day
and
yeere
to
yeere
,
and
yet
are
neuer
the
nearer
,
but
still
remaine
as
ignorant
in
their
mindes
,
as
peruerse
in
their
willes
,
as
corrupt
in
their
affections
,
as
prophane
in
their
liues
as
euer
they
were
?
On
the
other
side
how
hapneth
it
that
some
attentiuely
heare
Gods
word
,
treasure
it
vp
in
their
memories
,
and
thereby
haue
their
minds
inlightned
with
the
knowledge
of
God
,
their
wils
inclined
to
holines
and
righteousnes
,
their
affections
sanctified
,
their
liues
reformed
?
surely
because
the
Lord
doth
ioyne
in
these
,
the
inward
operation
of
his
spirit
with
the
outward
ministerie
of
his
word
,
making
it
effectuall
for
their
true
conuersion
;
whereas
he
leaueth
the
other
to
their
owne
corrupt
affections
and
hardnes
of
heart
.
And
thus
it
appeareth
that
the
elect
onely
are
effectually
called
:
as
for
the
wicked
and
reprobate
,
though
they
heare
the
outward
preaching
of
the
word
,
by
which
they
are
inuited
vnto
Christ
;
yet
they
stubbornly
refuse
to
come
vnto
him
,
and
reiect
all
the
gracious
promises
of
the
Gospell
,
to
their
eternall
perdition
;
because
the
Lord
leaueth
them
to
their
owne
lusts
and
corruption
,
not
opening
their
hard
hearts
,
nor
inclining
their
peruerse
willes
nor
sanctifying
their
corrupt
affections
.
§
.
Sect.
3
In
the
next
place
let
vs
consider
,
Of
the
parts
of
effectuall
calling
,
and
first
of
our
separation
from
the
world
.
the
parts
of
our
effectuall
calling
;
the
first
is
our
separation
from
the
world
,
of
which
in
former
time
wee
were
citizens
and
true
members
,
that
from
henceforth
we
should
be
of
Gods
household
and
family
:
for
naturally
we
are
meere
worldlings
,
dead
in
our
sinnes
,
and
to
euery
good
worke
reprobate
,
liuing
without
God
and
seruing
Sathan
,
the
world
and
the
corrupt
lusts
of
our
flesh
,
vntill
it
please
the
Lord
to
make
choyse
of
vs
among
many
other
,
calling
and
separating
vs
from
this
corrupt
masse
of
mankind
,
that
he
may
make
vs
subiects
,
first
of
his
kingdome
of
grace
,
and
afterwards
of
his
kingdome
of
glorie
.
Of
this
our
Sauiour
speaketh
Ioh.
15.19
.
Ioh.
15.19
.
If
you
were
of
the
world
,
the
world
would
loue
his
owne
;
but
because
you
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
And
the
Apostle
saith
that
after
our
calling
and
conuersion
,
Eph.
2.19
.
we
are
no
more
strangers
and
forreners
,
but
citizens
with
the
saints
,
and
of
the
household
of
God
.
Now
the
Lord
maketh
this
choyse
of
vs
before
others
,
not
for
any
respect
of
worthines
or
excellencie
in
vs
more
then
in
them
,
but
of
his
meere
mercie
,
vndeserued
grace
,
That
the
Lord
calleth
vs
,
not
for
any
respect
of
our
own
worthines
.
and
free
good
will
;
neither
doth
he
therefore
intertaine
vs
into
his
Church
and
family
,
because
wee
are
alreadie
,
or
because
hee
knoweth
we
will
bee
hereafter
holy
and
righteous
;
but
hauing
freely
called
vs
without
any
our
deserts
,
he
doth
also
of
his
owne
vndeserued
loue
giue
vs
his
holy
spirit
,
whereby
we
are
purged
from
our
corruptions
,
sanctified
and
raised
vp
from
the
death
of
sinne
to
newnes
of
life
;
so
that
our
holines
is
not
a
cause
of
our
calling
,
but
Gods
election
and
calling
is
a
cause
of
our
holines
.
And
this
appeareth
both
by
testimonies
of
Scripture
and
examples
.
For
the
first
,
the
Lord
professeth
,
Esa.
65.1
.
Esa.
65.1
.
that
he
offered
himselfe
to
those
that
asked
not
after
him
,
and
was
found
of
them
that
sought
him
not
&c.
The
Apostle
Ephes.
2.1
.
affirmeth
that
euen
those
who
are
the
Church
and
people
of
God
,
were
before
their
calling
and
conuersion
,
not
sicke
only
,
but
euen
dead
in
their
sinnes
,
in
which
they
walke
according
to
the
course
of
the
world
;
Eph.
2.1.3.12
.
that
they
were
by
nature
the
children
of
wrath
as
well
as
others
,
as
it
is
vers.
3.
and
that
they
were
without
Christ
,
aliants
from
the
common-wealth
of
Israell
,
strangers
from
the
couenant
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
,
as
it
is
vers.
12.
So
1.
Cor.
6.11
.
he
saith
,
that
those
who
were
now
sanctified
and
iustified
,
were
in
time
past
fornicators
,
1.
Cor.
6.11
.
idolators
,
adulterers
,
wantons
,
buggerers
&c.
The
Apostle
Peter
like
wise
writing
to
the
Church
of
Christ
,
saith
both
of
himselfe
and
them
also
,
that
they
had
spent
the
time
past
before
their
conuersion
,
after
the
lust
of
the
gentiles
,
walking
in
wantonnesse
,
gluttonie
,
and
in
abominable
idolatries
,
1.
Pet.
4.3
.
1.
Pet.
4.3
.
And
the
Prophet
Esay
saith
,
that
we
all
were
wandering
sheepe
,
Esa.
53.6
.
vntill
the
Lord
gathered
vs
into
his
sheepefold
.
So
that
it
was
so
far
of
,
that
we
should
deserue
nay
grace
or
mercie
at
Gods
hand
,
that
in
his
iustice
he
might
rather
haue
consumed
vs
as
his
enemies
,
than
called
vs
to
be
his
Church
and
people
.
This
also
is
plaine
in
the
examples
specified
in
the
booke
of
God
:
for
,
what
excellencie
or
worthines
was
in
Abraham
who
before
his
calling
was
an
idolater
?
or
in
Rahab
who
had
spent
her
time
in
lust
and
filthines
?
or
in
Manasses
who
was
a
cruell
idolater
,
a
murtherer
,
a
sorcerer
?
or
in
Matthew
who
was
a
publicane
?
or
in
Paul
who
was
a
bloodie
persecutor
?
or
in
the
thiefe
,
who
had
spent
his
life
in
al
outrage
and
wickednes
?
what
excellencie
or
desert
was
in
any
of
vs
,
who
haue
not
so
much
as
a
thought
,
or
inclination
to
any
good
thing
,
or
any
power
to
performe
it
?
and
therefore
we
must
conclude
with
the
Apostle
,
that
we
are
called
with
an
holy
calling
,
not
according
to
our
workes
,
2.
Tim.
1.9
.
but
according
to
his
owne
purpose
of
grace
,
&c.
2.
Tim.
1.9
.
§
.
Sect.
4
The
second
part
of
effectuall
calling
,
is
that
reciprocall
donation
whereby
God
the
father
giueth
Christ
Iesus
his
onely
begotten
sonne
,
Of
the
second
part
of
our
effectual
calling
,
to
wit
,
our
reciprocall
donation
.
truely
and
effectually
to
al
his
elect
,
to
be
their
head
,
redcemer
,
and
Sauiour
;
and
also
whereby
he
giueth
his
elect
vnto
Christ
to
become
his
members
,
that
so
they
may
be
saued
and
redeemed
by
him
:
whereupon
all
Gods
elect
may
truly
say
,
that
this
Christ
Iesus
,
God
and
man
,
is
mine
head
,
my
Sauiour
and
redeemer
;
and
all
his
merits
obedience
and
benefits
,
purchased
by
both
,
are
become
mine
by
this
right
,
as
being
a
member
of
his
bodie
;
and
our
Sauiour
also
,
may
as
truely
say
of
Gods
elect
,
that
they
are
his
whom
he
hath
right
to
redeeme
and
saue
,
because
hee
is
their
head
and
they
his
members
.
Of
this
mutuall
donation
and
gift
,
the
Scriptures
speake
euidently
;
Esa.
9.6
.
Ioh.
3.16
.
and
first
that
Christ
is
giuen
vnto
vs
;
Esa.
9.6
.
Vnto
vs
a
childe
is
borne
,
and
vnto
vs
a
sonne
is
giuen
.
Ioh.
3.16
.
So
God
loued
the
world
,
that
he
gaue
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
Rom.
8.32
.
Secondly
,
Rom.
8.32
.
Ioh.
17.6
.
that
we
are
giuen
vnto
Christ
,
it
is
manifest
,
Ioh.
17.6
.
I
haue
declared
thy
name
vnto
the
men
which
thou
gauest
me
out
of
the
world
,
thine
they
were
and
thou
gauest
them
me
,
&c.
So.
Ioh.
10.29
.
My
father
which
gaue
them
me
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
fathers
hand
.
By
which
places
it
plainely
appeareth
,
that
Christ
is
giuen
vnto
vs
by
God
his
father
,
and
we
vnto
Christ
.
But
in
what
manner
is
this
mutuall
donation
made
?
surely
not
grosely
and
corporally
;
but
spiritually
&
after
a
celestiall
manner
:
for
the
meanes
whereby
it
is
brought
to
passe
on
Gods
parr
,
is
his
diuine
and
holy
spitit
,
and
on
our
part
a
true
and
liuely
faith
.
§
.
Sect.
5
The
third
part
of
effectuall
calling
,
is
the
vnion
and
communion
which
is
betwixt
Christ
and
Gods
elect
:
Of
the
third
part
viz.
our
vnion
with
Christ
.
which
followeth
vpon
the
donation
before
spoken
of
,
whereby
Christ
Iesus
and
they
are
mistically
coupled
together
into
one
body
,
hee
becomming
their
head
and
they
becomming
his
members
.
Of
this
the
Apostle
speaketh
Ephes.
4.15.16
.
where
hee
exhorteth
the
faithful
,
to
grow
vp
into
him
which
is
the
head
,
that
is
Christ
,
Eph.
4.15
.
by
whom
all
the
bodie
being
coupled
together
by
euery
ioynt
&c.
receiueth
increase
.
And
chap.
5.30
.
We
are
members
of
his
bodie
,
and
5.30
.
of
his
flesh
,
and
of
his
bones
.
And
of
this
our
Sauiour
Christ
speaketh
in
the
parable
of
the
vine
Ioh.
15.1
.
where
he
compareth
himselfe
to
the
stock
&
root
,
and
al
the
faithful
to
the
branches
;
Ioh.
15.1
.
and
the
Apostle
expresseth
it
by
a
metaphoricall
speech
taken
from
a
building
,
comparing
Christ
to
the
foundation
,
and
the
Church
to
the
rest
of
the
building
,
Eph.
2.20.21.22
.
Now
wee
must
not
conceiue
of
this
vnion
,
that
it
is
either
natural
,
Eph.
2.20.21
.
as
the
three
persons
in
Trinitie
are
vnited
in
the
same
diuine
nature
,
or
personall
as
the
bodie
and
soule
being
vnited
make
one
man
,
or
corporall
as
the
parts
of
a
building
are
coupled
one
with
another
:
but
this
coniunction
and
vnion
is
made
by
the
spirit
of
God
,
which
dwelling
in
the
manhood
of
christ
aboue
measure
,
filling
it
with
the
graces
thereof
,
is
from
it
deriued
vnto
all
the
faithfull
and
true
members
of
Christs
bodie
,
filling
them
with
the
like
graces
in
measure
;
and
on
our
part
by
a
true
and
liuely
faith
,
whereby
we
doe
applie
vnto
vs
Christ
Iesus
and
all
his
benefits
.
And
this
appeareth
Eph.
2.22
.
where
the
Apostle
saith
that
wee
are
the
habitation
of
God
by
the
spirit
.
Eph.
2.22
.
1.
Ioh.
4.13
.
And
1.
Ioh
4.13
.
Hereby
we
know
that
we
dwell
in
him
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
spirit
.
So
that
by
the
spirit
of
God
dwelling
in
vs
,
we
are
made
one
with
Christ
and
Christ
with
vs
.
Now
the
manner
whereby
this
vnion
is
made
is
this
;
the
faithful
man
,
body
and
soule
,
is
vnited
vnto
whole
Christ
God
and
man
;
but
first
and
immediatly
to
the
humane
nature
,
and
mediatly
thereby
to
the
diuine
nature
,
both
which
are
most
necessarie
;
for
life
and
saluation
is
wrought
for
vs
by
vertue
and
power
of
the
Deitie
,
but
it
is
deriued
and
communicated
vnto
vs
by
the
humane
nature
of
Christ
.
According
to
that
Ioh.
6.54
.
Ioh.
6.54
.
Whosoeuer
eateth
my
flesh
and
drinketh
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
And
this
is
the
vnion
which
is
betweene
Christ
our
head
and
vs
his
members
,
by
vertue
whereof
we
haue
sure
interest
and
iust
title
,
both
to
Christ
and
all
his
benefits
,
his
obedience
death
and
merits
,
by
which
we
are
iustified
,
sanctified
and
saued
.
And
so
much
concerning
the
parts
of
our
effectuall
calling
;
the
meanes
whereby
the
Lord
thus
calleth
vs
,
Of
the
meanes
of
our
effectual
calling
.
are
first
on
Gods
part
the
preaching
of
the
word
,
which
is
made
effectuall
by
the
inward
operation
of
his
spirit
;
first
to
mollifie
our
hard
hearts
,
and
truly
to
humble
vs
,
by
setting
before
vs
our
sinnes
and
corruptions
,
and
this
is
done
by
the
preaching
of
the
law
:
and
after
wee
see
our
inabilitie
and
insufficiencie
of
working
our
owne
saluation
,
we
are
thereby
brought
out
of
our selues
,
to
seeke
for
saluation
in
Christ
Iesus
,
applying
him
and
his
merits
vnto
vs
by
a
true
and
a
liuely
faith
,
and
this
is
done
by
the
preaching
of
the
Gospell
.
The
meanes
on
our
part
is
the
sauing
hearing
of
the
word
,
whereby
our
hard
hearts
are
mollified
,
and
we
truly
humbled
,
and
brought
out
of
our selues
to
seeke
for
saluation
in
Christ
,
whereby
also
true
faith
is
begot
in
vs
,
wherewith
wee
applie
,
Christ
vnto
vs
,
and
relie
vpon
him
alone
for
our
saluation
.
And
thus
haue
I
shewed
what
our
vocation
is
,
and
the
means
therof
.
Now
let
vs
consider
of
those
temptations
,
which
Sathan
suggesteth
into
mens
minds
in
respect
of
their
vocation
,
to
the
end
hee
may
hinder
them
from
the
participation
and
fruition
of
Christ
and
his
benefits
,
whereunto
in
the
preaching
of
the
word
they
are
called
and
inuited
.
And
these
are
of
two
sorts
,
first
those
wherewith
he
assaulteth
them
who
are
not
called
:
secondly
,
those
wherewith
he
assaulteth
them
who
are
truly
called
and
conuerted
.
CHAP.
XVIII
.
Sathans
temptations
whereby
he
seeketh
to
make
our
calling
vneffectuall
,
answered
.
§
.
Sect.
1
THose
who
are
not
called
hee
tempteth
diuers
waies
,
that
he
may
hinder
their
effectuall
calling
;
Of
the
necessity
of
our
effectual
calling
.
and
first
he
laboureth
to
perswade
them
,
to
neglect
this
their
calling
as
a
thing
not
necessarie
,
and
to
contemne
the
ministerie
of
the
word
,
which
is
the
meanes
whereby
we
are
effectuallie
called
.
But
we
are
to
withstand
these
temptations
:
and
to
this
end
wee
are
first
to
know
,
that
before
our
effectuall
calling
wee
are
not
true
members
of
the
Church
,
though
wee
may
outwardly
thrust
our selues
into
this
societie
;
for
what
els
is
the
Church
but
that
companie
or
congregation
which
is
truly
called
and
selected
out
of
the
world
?
and
from
hence
it
hath
it
name
,
for
it
is
called
Ecclesia
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
calling
thereof
:
vnlesse
therefore
we
be
called
we
are
not
members
of
the
Church
,
and
if
wee
bee
out
of
the
Church
there
is
no
saluation
;
for
our
Sauiour
gaue
himselfe
for
his
Church
alone
,
and
he
is
the
Sauiour
of
his
owne
bodie
,
Eph.
5.23.25
.
Act.
2.47
.
as
it
is
Eph.
5.23.25
.
and
he
addeth
daily
vnto
the
Church
such
as
shall
be
saued
,
as
it
is
Act.
2.47
.
Moreouer
,
vnlesse
we
be
truly
called
we
shall
neuer
be
truly
iustified
,
and
without
iustification
there
is
no
glorification
:
Rom.
8.30
.
for
this
is
the
golden
chaine
of
our
saluation
,
as
appeareth
Rom.
8.30
.
Lastly
,
wee
can
neuer
come
vnto
Christ
,
nor
communicate
with
him
in
any
of
his
benefits
,
nor
receiue
any
sanctifying
and
sauing
grace
of
Gods
spirit
,
till
by
the
grace
of
God
wee
are
made
partakers
of
this
holie
calling
;
for
naturally
wee
are
meere
worldlings
,
destitute
of
all
grace
and
goodnesse
,
and
so
we
remaine
till
by
this
holy
calling
we
are
separated
from
the
world
,
and
ingrafted
into
the
bodie
of
Christ
,
by
whose
spirit
we
are
quickened
who
were
dead
in
our
sinnes
,
and
haue
sanctifying
graces
begotten
nourished
and
increased
in
vs
.
Seeing
therefore
this
our
effectuall
calling
is
so
necessarie
,
let
not
Sathan
perswade
vs
to
neglect
it
,
neither
let
vs
when
the
Lord
inuiteth
vs
to
this
royall
feast
pretend
excuses
,
one
that
he
must
goe
see
his
farme
,
Matth.
22.
Luk.
14.
another
that
hee
must
goe
trie
his
oxen
,
a
third
that
he
must
goe
about
his
merchandize
,
and
a
fourth
that
he
is
hindred
by
a
carnall
mariage
:
for
if
we
will
not
come
when
the
Lord
inuiteth
vs
,
like
vnworthie
guests
we
shall
be
shut
out
of
the
doores
,
and
not
suffred
to
be
partakers
of
this
banquet
of
eternall
blessednesse
.
Psal.
95.7.8
.
Whilest
today
we
heare
his
voyce
let
vs
not
harden
our
hearts
,
for
hee
hath
not
promised
that
he
will
call
againe
to
morrow
,
whilest
now
he
standeth
at
the
doore
and
knocketh
and
calleth
for
entrance
,
let
vs
hearing
his
voyce
open
the
doore
of
our
hearts
,
that
he
may
come
in
and
sup
with
vs
and
we
with
him
;
Reuel.
3.20
.
for
if
vnkindly
wee
denie
him
entertainment
,
we
can
haue
no
assurance
that
hee
will
returne
againe
to
such
churlish
and
vngratefull
hoasts
.
In
a
word
,
seeing
the
Lord
passing
by
many
other
in
the
world
maketh
choise
of
vs
,
calling
and
inuiting
vs
to
the
participation
and
fruition
of
eternall
blessednesse
and
happinesse
,
let
no
worldly
businesse
,
though
it
seeme
as
necessarie
as
the
burying
of
our
deare
father
,
Matth.
8.21
.
hinder
vs
from
harkening
,
and
obeying
this
heauenly
call
;
let
no
transitorie
trifle
stay
vs
from
comming
to
God
,
when
hee
offreth
to
make
vs
good
assurance
of
his
royall
kingdome
:
for
though
many
things
bee
conuenient
,
yet
one
thing
is
necessarie
,
and
thrice
happie
are
they
which
make
choise
of
the
better
part
.
§
.
Sect.
2
Sathans
temptations
whereby
he
moueth
vs
to
neglect
the
meanes
of
our
effectuall
calling
.
But
it
is
impossible
that
euer
we
should
be
truly
called
,
vnles
we
carefully
vse
the
meanes
when
the
Lord
offreth
them
vnto
vs
,
and
attentiuely
listen
vnto
the
Lords
voyce
when
hee
inuiteth
vs
to
come
vnto
him
:
and
therfore
Sathan
laboureth
,
not
so
much
to
perswade
vs
that
our
vocation
is
in
a
thing
vnnecessarie
vnto
saluation
,
seeing
this
is
manifestly
repugnant
to
plaine
testimonies
of
scriptures
,
as
to
mooue
vs
to
neglect
the
meanes
whereby
we
are
called
,
namely
the
ministerie
of
Gods
word
:
partly
working
vpon
our
inbred
corruption
,
which
not
conceiuing
the
things
of
God
condemneth
them
of
foolishnes
,
and
not
being
delighted
with
those
things
which
it
vnderstandeth
not
,
they
seeme
irksome
and
tedious
;
and
partly
inticing
vs
with
the
commodities
and
pleasures
of
the
world
,
which
are
more
pleasant
to
carnall
men
than
their
meate
and
drinke
,
hee
causeth
vs
to
spend
that
time
in
our
earthly
businesses
or
vain
delights
,
which
we
should
bestow
in
the
hearing
of
Gods
word
,
whereby
we
should
be
effectually
called
,
that
is
,
separated
from
the
world
,
and
ingrafted
as
liuely
members
into
the
bodie
of
Christ
Iesus
.
Motiues
to
perswade
to
the
diligent
hearing
of
Gods
word
.
The
first
motiue
.
Let
vs
therefore
strongly
arme
our selues
against
this
temption
,
as
being
most
pernitious
vnto
our
owne
soules
:
and
to
this
end
let
vs
briefly
consider
of
some
reasons
,
whereby
wee
may
be
stirred
vp
diligently
to
frequent
Gods
holy
assemblies
,
to
be
made
partakers
of
this
heauenly
ambassage
.
First
therefore
were
are
to
know
,
that
the
ministerie
of
the
word
is
Gods
owne
ordinance
,
which
he
hath
instituted
and
ordained
for
the
gathering
together
of
the
Saints
,
and
building
the
bodie
of
his
Church
,
Eph.
4.11.12
.
as
appeareth
Eph.
4.11.12
.
Neither
doth
he
vse
ordinarily
any
other
meanes
(
especially
where
this
is
to
bee
had
)
for
the
true
conuersion
of
his
children
,
and
for
the
working
of
the
sanctifying
graces
of
his
spirit
in
them
.
And
therefore
though
he
could
by
extraordinary
meanes
,
haue
sufficiently
instructed
the
Eunuch
in
the
waies
of
saluation
,
yet
he
would
not
,
but
rather
vseth
his
owne
ordinance
,
and
sendeth
Philip
to
preach
vnto
him
,
Act.
8.
Though
hee
could
haue
illuminated
the
eyes
and
vnderstanding
of
Paul
,
Act.
8.
Act.
9.6.17
.
by
the
immediat
worke
of
his
spirit
,
yet
hee
chose
rather
to
send
him
to
Ananias
,
Act.
9.6.17
.
Though
hee
could
by
the
ministerie
of
his
Angel
,
haue
sufficiently
infourmed
Cornelius
in
things
necessarie
to
saluation
,
yet
he
would
not
offer
so
great
disparagement
to
his
owne
ordinance
,
Act.
10.5.6
.
and
therefore
he
causeth
him
to
send
for
the
Apostle
Peter
,
Act.
10.5.6
.
And
therefore
if
wee
would
haue
any
assurance
,
of
our
effectual
calling
and
true
conuersion
vnto
God
,
let
vs
with
all
care
all
diligence
heare
the
word
of
God
preached
vnto
vs
.
The
second
motiue
.
Secondly
,
let
vs
consider
that
it
is
euen
God
himselfe
,
who
speaketh
by
the
mouthes
of
his
Ambassadours
,
and
that
they
come
not
in
their
owne
names
but
in
Christs
stead
,
to
intreate
vs
that
we
would
be
reconciled
vnto
God
,
2.
Cor.
5.20
.
as
it
is
2.
Cor.
5.20
;
that
though
they
bee
but
earthen
vessels
,
yet
they
bring
from
the
world
,
and
is
yet
hid
to
those
that
perish
,
2.
Cor.
4.7
.
2.
Cor.
4.7
.
And
hence
it
is
that
the
Prophets
,
being
to
pronounce
their
prophecies
,
still
begin
with
,
The
word
of
the
Lord
,
and
,
Thus
saith
the
Lord
;
and
God
himselfe
sending
Ieremie
to
preach
,
saith
,
that
he
had
put
his
words
into
his
mouth
,
Iere.
1.9
.
Iere.
1.9
.
Whosoeuer
therefore
refuse
to
heare
the
word
of
God
preached
,
refuse
to
heare
the
Lord
himselfe
,
as
our
Sauiour
plainly
affirmeth
Luk.
10.16
.
He
that
heareth
you
heareth
me
,
Luk.
10.16
.
and
he
that
despiseth
you
despiseth
me
;
and
what
hope
can
they
haue
of
comming
vnto
God
,
who
cannot
endure
to
heare
his
voyce
calling
them
vnto
him
?
§
.
Sect.
3
Thirdly
,
The
third
motiue
.
2.
Cor.
5.18
.
the
titles
which
are
giuen
vnto
the
word
in
the
Scriptures
,
may
serue
as
strong
arguments
to
moue
vs
carefully
to
heare
the
same
:
for
it
is
called
the
ministerie
of
reconciliation
,
whereby
we
are
reconciled
vnto
God
,
2.
Cor.
5.18
.
and
therefore
without
it
,
there
being
no
other
ordinarie
meanes
of
reconciliation
,
we
remaine
still
Gods
enemies
.
It
is
called
the
Gospell
of
peace
,
Eph.
6.15
.
Eph.
6.15
.
without
which
wee
haue
neither
peace
with
God
,
nor
the
peace
of
conscience
;
It
is
called
the
word
of
grace
,
Act.
14.3
,
and
18.32
,
because
it
is
the
meanes
whereby
the
Lord
deriueth
vnto
vs
his
grace
and
mercie
,
Act.
14.3
.
and
all
the
spirituall
graces
of
his
sanctifying
spirit
;
Phil.
2.16
.
Act.
13.26
.
It
is
called
the
word
of
life
,
Phil.
2.16
.
and
the
word
of
saluation
,
Act.
13.26
.
because
it
is
the
meanes
wherby
we
are
saued
out
of
the
hands
of
spirituall
enemies
,
and
are
certainly
assured
of
euerlasting
life
and
happinesse
;
Matth.
13.44
.
It
is
called
the
kingdome
of
God
,
Matth.
13.44
.
because
thereby
we
are
brought
,
first
into
the
kingdom
of
grace
,
and
afterwards
into
the
kingdome
of
glorie
;
It
is
that
heauenly
seede
whereby
we
are
begotten
vnto
God
,
in
which
respect
the
ministers
thereof
are
called
spiritual
fathers
,
1.
Cor.
4.15
.
1.
Cor.
4.15
.
and
therefore
without
it
wee
can
neuer
be
regenerated
and
borne
vnto
God
;
It
is
the
foode
of
our
soules
,
euen
milke
for
babes
,
1.
Cor.
3.2
.
Heb.
5.12
.
and
strong
meate
for
men
of
ripe
yeares
,
1.
Cor.
3.2
.
Heb.
5.12
.
whereby
we
are
nourished
vnto
euerlasting
life
:
and
therefore
let
vs
not
refuse
this
heauenly
foode
like
waiward
children
when
our
heauenly
father
offreth
it
vnto
vs
,
for
so
our
soules
being
hunger-starued
,
nothing
can
follow
but
eternall
death
and
destruction
;
It
is
the
phisicke
of
our
soules
,
whereby
being
sicke
in
sinne
they
are
cured
and
restored
:
for
as
Christ
is
our
heauenly
physition
,
so
is
his
word
the
potion
which
hee
giueth
to
purge
vs
from
our
corruptions
,
and
the
preseruatiue
which
confirmeth
vs
in
health
,
and
preserueth
vs
from
the
leprous
infection
of
sinne
,
yea
this
physick
is
so
soueraigne
,
that
though
with
Lazarus
were
haue
lien
dead
in
our
graues
foure
daies
,
that
is
,
continued
long
in
our
naturall
corruptions
,
yet
this
physicke
being
applied
will
raise
vs
vp
to
newnesse
of
life
;
and
therefore
those
who
neglect
this
diuine
physicke
,
are
subiect
to
all
infection
of
sinne
,
and
being
infected
can
neuer
attaine
to
their
health
againe
.
It
is
the
square
and
rule
of
our
liues
,
from
which
we
must
not
decline
neither
on
the
right
hand
nor
on
the
left
,
Deut.
5.32
.
Deut.
5.32
.
and
therefore
without
it
our
workes
must
needs
be
crooked
in
Gods
sight
.
It
is
a
lanthorne
to
our
feete
,
Psal.
119.105
.
and
a
light
vnto
our
paths
,
Psal.
119.105
,
whereby
wee
are
guided
in
the
waies
of
holinesse
and
righteousnesse
which
leade
vs
to
euerlasting
happinesse
,
which
being
taken
away
we
shall
walk
in
darknesse
,
and
be
euery
step
readie
to
fall
into
sin
and
eternall
destruction
.
It
is
the
sword
of
the
spirit
,
wherewith
we
defend
our selues
and
offend
our
spirituall
enemies
,
Eph.
6.17
.
Eph.
6.17
;
which
being
neglected
,
or
not
skilfully
vsed
,
we
shall
lie
open
to
all
thrusts
and
blowes
,
and
be
easily
ouercome
.
In
a
word
,
it
is
profitable
for
all
vses
,
as
being
the
onely
ordinarie
meanes
ordained
to
conuey
vnto
vs
all
good
,
and
to
preserue
vs
from
all
euill
:
and
therefore
great
folly
it
is
for
any
man
to
contemne
it
,
or
to
preferre
before
it
vaine
pleasures
,
or
trifling
commodities
,
which
also
are
momentanie
and
vncertaine
.
§
.
Sect.
4
Fourthly
,
The
fourth
motiue
.
the
manifold
benefits
which
by
the
word
of
God
are
deriued
vnto
vs
,
may
serue
as
a
strong
argument
to
stirre
vs
vp
to
the
diligent
and
carefull
hearing
thereof
;
for
first
thereby
we
become
true
members
of
the
Church
,
out
of
which
there
is
no
saluation
,
and
being
ingrafted
into
the
body
of
Christ
,
are
made
partakers
of
all
his
benefits
.
And
this
appeareth
Eph.
4.11.12
,
Eph.
4.11.12
.
where
the
Apostle
sheweth
that
the
end
of
the
ministerie
is
for
the
gathering
together
of
the
saints
,
and
for
the
edification
of
the
body
of
Christ
.
A
notable
example
whereof
wee
haue
Act.
2.41
.
where
,
Act.
2.41
.
by
one
sermon
three
thousand
soules
were
added
to
the
Church
.
Secondly
,
hereby
we
are
regenerated
and
begotten
vnto
God
,
and
therefore
in
this
respect
Paul
professeth
himselfe
,
the
father
of
the
Corinthians
1.
Cor.
4.15
.
1.
Cor.
4.15
.
and
without
this
regeneration
and
new
birth
,
none
shall
euer
enter
into
the
kingdome
of
God
,
as
our
Sauiour
sheweth
vs
,
Ioh.
3.5
.
Thirdly
,
Ioh.
3.5
.
vnlesse
the
blinde
eyes
of
our
vnderstandings
be
illuminated
,
we
shall
fall
into
a
laborinth
of
errors
,
and
neuer
finde
the
hard
way
which
leadeth
to
Gods
kingdome
;
but
the
word
of
God
is
that
heauenly
light
,
which
shineth
vnto
vs
who
sit
in
darkenes
,
and
in
the
shadow
of
death
,
guiding
our
feete
into
the
way
of
peace
,
as
it
is
Luk.
1.79
.
and
in
this
respect
,
Luk.
1.79
.
Matth.
5.14
.
Act.
13.47
.
Gods
ministers
ars
called
the
light
of
the
world
,
Math.
5.14
.
Act.
13.47
.
because
,
as
lights
,
they
guide
and
direct
men
in
the
waies
of
saluation
,
and
reueale
vnto
them
the
great
light
,
euen
the
Sunne
of
righteousnes
,
Christ
Iesus
.
Fourthly
,
through
faith
we
are
saued
,
Ephes.
2.8
.
Neither
is
it
possible
,
Eph.
2.8
.
that
without
saith
wee
should
euer
attaine
vnto
saluation
,
for
this
is
the
condition
of
all
the
promises
of
the
Gospell
,
without
which
wee
cannot
haue
any
assurance
of
them
,
Ioh.
1.12
.
and
3.16.18
.
Rom.
14.23
.
Heb.
11.6
.
Ioh.
1.12
.
and
3.16.18
.
Moreouer
,
whatsoeuer
is
not
done
of
faith
is
sinne
,
Rom.
14.23
.
And
without
faith
it
is
impossible
to
please
God
,
Heb.
11.6
.
But
the
preaching
of
the
word
is
the
ordinarie
meanes
of
begetting
faith
in
vs
,
as
appeareth
Rom.
10.17
.
Faith
commeth
by
hearing
,
Rom.
10.17
.
and
hearing
by
the
word
of
God
.
And
therefore
whosoeuer
contemne
or
neglect
the
hearing
of
Gods
word
,
they
refuse
the
meanes
of
faith
;
and
being
without
faith
,
all
they
doe
is
sinne
,
and
cannot
please
God
,
neither
can
they
euer
haue
any
assurance
of
Gods
promises
,
or
their
owne
saluation
.
Lastly
,
by
the
hearing
of
Gods
word
we
are
saued
,
and
therefore
Gods
ministers
in
this
respect
are
called
Sauers
of
the
people
,
1.
Tim.
4.16
.
Take
heede
vnto
thy selfe
and
vnto
learning
;
1.
Tim.
4.16
.
continue
therein
,
for
in
so
doing
thou
shalt
both
saue
thy selfe
and
them
that
heare
thee
;
because
they
are
the
ministers
of
God
,
whom
he
vseth
as
meanes
,
and
instruments
in
working
the
saluation
of
the
elect
:
and
therfore
seeing
by
the
preaching
of
the
word
,
we
are
made
members
of
the
body
of
Christ
,
regenerated
&
inlightned
;
seeing
therby
we
attaine
vnto
faith
,
&
euerlasting
saluation
,
let
vs
as
we
loue
our
owne
soules
,
diligently
heare
the
word
,
and
not
suffer
our selues
to
be
hindred
from
frequenting
the
holy
assemblies
of
Gods
saints
,
with
euery
vaine
pleasure
and
base
commoditie
.
§
.
Sect.
5
But
here
the
tempter
wil
be
readie
to
obiect
,
Sathans
temptations
,
whereby
he
withdraweth
men
from
the
diligent
hearing
of
Gods
word
,
answered
.
that
though
the
word
preached
be
thus
necessarie
and
profitable
at
sometimes
when
we
are
at
leasure
,
yet
this
should
be
no
reason
to
moue
vs
to
neglect
our
busines
,
or
abandon
our
pleasures
;
for
when
once
by
the
hearing
thereof
we
are
conuerted
,
inlightned
with
the
knowledge
of
Gods
true
religion
,
and
indued
with
faith
,
it
is
sufficient
if
we
but
seldome
heare
it
;
for
what
in
substance
can
we
learne
,
which
we
haue
not
alreadie
learned
,
or
what
can
the
preacher
teach
vs
,
which
we
doe
not
know
as
well
as
he
?
Against
which
temptation
,
which
is
so
common
and
pernicious
,
it
behooueth
euery
christian
most
carefully
to
arme
himselfe
;
and
to
this
end
let
vs
know
,
first
that
this
neglect
of
Gods
word
is
a
manifest
signe
that
such
are
not
as
yet
truely
conuerted
,
nor
indued
with
any
measure
of
sauing
knowledge
and
true
faith
;
Ioh.
8.47
.
and
10.27
.
for
whosoeuer
are
of
God
heare
his
word
,
Ioh.
8.47
;
and
all
Christ
sheepe
heare
his
voyce
and
follow
him
,
as
it
is
Ioh.
10.3.4.27
.
Whosoeuer
haue
attained
vnto
knowledge
,
faith
,
and
the
rest
of
the
graces
of
Gods
sanctifying
spirit
,
they
will
be
so
rauished
with
the
excellencie
of
them
,
that
it
is
not
possible
for
them
to
content
themselues
with
a
small
measure
,
but
still
they
will
labour
to
grow
from
knowledge
to
knowledge
,
from
faith
to
faith
,
from
one
grace
to
another
,
till
they
become
perfect
men
in
Christ
.
And
as
those
who
haue
but
once
tasted
of
some
delicious
meate
,
are
not
satisfied
therewith
,
but
againe
and
againe
feede
vpon
it
if
easily
they
may
come
by
it
,
because
their
taste
is
exceedingly
delighted
therewith
;
so
if
euer
we
did
but
truely
taste
of
this
heauenly
Manna
,
and
spirituall
foode
of
our
soules
,
the
word
of
God
,
we
would
not
rest
so
contented
,
but
when
oportunitie
is
offered
,
we
would
often
feede
vpon
it
,
vntill
our
soules
were
fully
satisfied
,
and
nourished
vnto
perfect
strength
;
1.
Cor.
12.13
.
and
forasmuch
as
so
long
as
we
continue
here
,
our
knowledge
is
but
in
part
and
our
faith
weake
,
and
Gods
graces
but
in
small
measure
,
therefore
we
would
continually
feede
on
this
heauenly
nourishment
,
to
the
end
of
our
liues
,
that
thereby
our
knowledge
may
be
increased
,
our
faith
strengthned
,
and
all
other
graces
confirmed
and
multiplied
in
vs
.
But
if
on
the
otherside
we
loath
this
heauenly
Manna
,
it
is
a
manifest
signe
,
we
neuer
tasted
thereof
in
truth
,
or
that
our
soules
are
exceeding
sicke
in
sinne
,
which
maketh
them
that
they
cannot
rellish
this
daintie
and
delicious
foode
,
and
that
we
haue
not
knowledge
,
faith
,
or
any
grace
begotten
in
vs
,
neither
that
our selues
are
begotten
vnto
God
.
For
as
the
childe
being
begotten
and
conceiued
,
doth
presently
draw
nourishment
from
the
mother
;
and
the
bigger
it
waxeth
,
the
more
it
desireth
till
it
come
vnto
perfect
age
and
strength
:
so
as
soone
as
the
graces
of
Gods
spirit
are
begotten
in
vs
by
the
preaching
of
the
word
,
they
draw
nourishment
from
their
spiritual
mother
,
the
Church
;
and
the
stronger
they
waxe
in
grace
,
the
more
earnestly
they
desire
a
greater
pittance
till
they
become
perfect
men
in
Christ
.
And
therefore
where
there
is
no
desire
of
this
foode
,
there
is
no
regeneration
nor
new
birth
.
Gods
word
,
the
food
of
our
soules
,
often
to
be
receiued
.
Moreouer
the
word
of
God
is
the
foode
of
our
soules
,
whereby
we
are
nourished
,
and
the
graces
of
Gods
spirit
confirmed
and
increased
in
vs
;
and
therefore
it
is
not
sufficient
to
eate
of
this
foode
once
or
twice
,
but
continually
,
euen
as
often
as
the
Lord
calleth
vs
to
this
spirituall
banquet
.
For
as
the
body
will
waxe
faint
,
and
quickly
perish
,
vnlesse
that
which
wasteth
away
be
continually
supplied
by
nourishment
:
so
will
the
soule
languish
and
waxe
faint
in
spirituall
graces
,
vnlesse
it
be
often
nourished
with
this
heauenly
Manna
.
Let
not
therefore
Sathan
perswade
vs
,
that
seldome
hearing
of
Gods
word
is
sufficient
,
whereas
this
banquet
is
often
prouided
;
for
though
in
the
time
of
scarcitie
by
the
extraordinarie
blessing
of
God
,
wee
may
goe
with
Elias
fortie
daies
in
the
strength
of
one
meale
,
yet
if
we
feede
no
oftner
when
the
Lord
graunteth
vnto
vs
plentifull
prouision
of
the
spirituall
foode
,
our
soules
will
be
hungerstarued
.
Neither
let
our
often
receiuing
of
this
heauenly
nourishment
,
cause
vs
with
the
vnthankfull
Israelits
to
loath
it
,
or
like
wayward
children
,
or
impacient
sicke
patients
,
spit
it
out
of
our
mouthes
againe
;
for
if
our
appetites
be
thus
cloyed
through
a
surfet
of
satietie
,
surely
we
are
to
feare
,
least
the
Lord
who
is
a
cunning
physition
,
will
prescribe
vs
a
long
fast
,
till
we
haue
recouered
our
stomackes
,
as
he
threatneth
Amos
8.11
.
I
will
send
a
famine
in
the
land
,
Amos.
8.11
.
not
a
famine
of
bread
nor
a
thirst
of
water
,
but
of
hearing
the
word
of
the
Lord
.
And
then
we
shall
wander
from
sea
to
sea
,
and
from
the
North
euen
to
the
East
shall
we
runne
to
and
fro
to
seeke
the
word
of
the
Lord
and
shall
not
finde
it
.
§
.
Sect.
6
Lastly
,
That
we
should
often
heare
,
though
we
had
sufficient
knowledge
.
though
it
should
be
graunted
that
we
had
attained
vnto
such
a
measure
of
knowledge
,
that
we
should
neede
no
more
,
yet
are
there
many
reasons
why
we
should
continually
heare
Gods
word
with
as
great
diligence
as
euer
we
did
;
for
the
end
of
our
hearing
is
not
onely
to
know
,
but
also
to
practise
;
not
only
to
informe
our
iudgements
,
but
also
to
reforme
our
affections
;
not
onely
to
beget
the
graces
of
Gods
spirit
in
vs
,
but
also
to
nourish
and
increase
them
;
not
onely
to
teach
vs
what
we
should
doe
,
but
also
to
stirre
vs
vp
to
the
doing
thereof
;
and
the
word
of
God
is
not
onely
a
light
for
our
feete
to
shew
vs
the
way
,
but
also
a
pricke
in
our
sides
to
make
vs
goe
in
the
way
,
and
a
bridle
in
our
mouthes
to
keepe
vs
from
wandering
;
it
is
not
onely
profitable
to
teach
,
but
to
improue
,
to
correct
and
instruct
in
righteousnes
.
That
the
man
of
God
may
be
absolute
,
being
made
perfect
vnto
all
good
workes
,
2.
Tim.
3.16
.
as
it
is
,
2.
Tim.
3.16
.
it
is
not
onely
profitable
for
doctrine
,
but
for
edification
,
exhortation
and
consolation
,
as
appeareth
,
1.
Cor.
14.3
.
And
therefore
it
is
not
sufficient
to
come
once
or
twice
to
the
assemblies
of
Gods
saints
,
1.
Cor.
14.3
.
but
we
must
aboue
all
things
desire
with
the
prophet
Dauid
,
that
we
may
dwell
in
the
house
of
the
Lord
all
the
daies
of
our
life
,
Psal.
27.4
.
to
behold
the
beautie
of
the
Lord
,
and
to
visit
his
temple
,
Psal.
27.4
.
For
though
our
knowledge
be
neuer
so
great
,
yet
so
long
as
we
haue
any
sinne
hanging
on
,
or
any
grace
imperfect
in
vs
,
we
had
neede
to
be
continuall
hearers
of
Gods
word
,
for
the
suppressing
of
the
one
and
perfecting
of
the
other
.
CHAP.
XIX
.
Sathans
temptation
,
whereby
hee
perswadeth
men
that
the
Scriptures
are
not
Gods
word
,
answered
.
§
.
Sect.
1
THe
second
temptation
which
Sathan
suggesteth
into
mens
mindes
,
The
temptation
.
to
the
end
he
may
moue
them
to
neglect
the
hearing
of
Gods
word
,
or
though
they
doe
heare
it
,
to
reiect
it
through
vnbeliefe
,
he
thus
frameth
.
What
folly
is
it
to
take
such
paines
in
hearing
the
scripture
,
and
what
madnes
is
it
so
stedfastly
to
beleeue
it
,
seeing
thou
knowest
not
whether
it
be
Gods
word
,
or
the
subtill
deuise
of
mans
braine
,
to
keepe
the
people
in
awe
,
and
to
restraine
them
from
such
secret
faults
,
as
other
humane
lawes
ratified
and
confirmed
with
temporall
and
outward
punishments
and
rewards
cannot
keepe
them
from
;
because
the
lawes
of
princes
cannot
(
no
more
than
the
lawgiuers
themselues
)
either
fore
see
,
preuent
or
punish
any
faults
and
offences
,
which
are
not
open
and
manifest
?
why
shouldest
thou
thereby
be
moued
to
forsake
thy
delightfull
sinnes
,
and
to
imbrace
vnpleasant
godlines
,
to
abandon
thy
pleasures
,
and
to
vndertake
an
austere
and
strict
course
of
life
,
seeing
thou
knowest
not
whether
the
scriptures
be
true
or
false
,
the
word
of
the
euerlasting
God
or
the
inuention
of
mortall
man
.
The
answere
:
that
all
religion
dependeth
vpon
the
authoritie
of
the
Scriptures
.
Against
which
temptation
it
behoueth
euery
man
most
carefully
to
arme
himselfe
,
as
vndermining
the
very
foundation
of
all
true
religion
;
for
take
away
the
authoritie
of
the
scriptures
and
you
shall
open
a
wide
dore
to
all
carnall
worldlines
,
beastly
epicurisme
,
and
diuelish
atheisme
;
they
being
the
onely
true
rule
of
vertue
,
whereby
we
are
directed
to
chuse
the
good
and
refuse
the
euill
;
the
scepter
of
God
whereby
he
ruleth
all
the
subiects
of
his
kingdome
,
which
being
reiected
we
giue
ouer
our selues
to
be
ruled
by
the
diuell
,
and
the
lusts
of
our
owne
flesh
;
the
light
of
our
eyes
without
which
wee
are
blind
and
walke
in
darkenes
;
the
foode
of
our
soules
which
being
taken
away
,
they
languish
in
all
spirituall
graces
,
and
fall
into
miserable
death
and
destruction
;
and
the
sworde
of
the
spirit
whereby
wee
defend
our selues
,
and
beate
backe
our
spirituall
enemies
,
which
being
plucked
out
of
our
hand
,
we
are
easily
vanquished
and
led
captiue
vnto
all
sinne
and
wickednes
.
§
.
Sect.
2
Reasons
to
proue
that
the
scripture
was
indited
by
Gods
spirit
.
1.
The
antiquitie
of
the
scriptures
.
And
that
we
may
be
the
better
prouided
against
this
temptation
,
let
vs
propound
some
reasons
whereby
gainesayers
may
be
conuinced
,
and
Gods
children
perswaded
of
the
truth
and
authoritie
of
the
scripture
.
The
first
argument
to
proue
the
scriptures
to
be
written
by
the
motion
and
reuelation
of
Gods
spirit
,
is
the
antiquitie
thereof
;
for
whatsoeuer
religion
is
most
auncient
,
that
proceedeth
from
God
:
but
the
religion
contained
in
the
scriptures
,
is
of
all
other
most
auncient
:
and
therefore
God
was
the
author
thereof
.
The
first
part
of
this
reason
is
cleere
and
manifest
;
for
seeing
man
was
created
for
Gods
glorie
,
to
the
end
he
should
worship
and
serue
him
,
and
could
not
performe
acceptable
worship
and
seruice
vnto
God
,
vnlesse
he
reuealed
his
wil
vnto
him
;
therfore
,
that
man
might
attaine
vnto
the
end
of
his
creation
,
it
was
necessarie
that
the
Lord
should
from
the
beginning
reueale
vnto
him
his
true
religion
,
whereby
he
might
know
how
to
worship
and
serue
him
,
according
to
his
will
.
And
consequently
,
the
first
and
most
auncient
religion
is
the
true
religion
,
which
proceeded
from
God
;
and
all
other
are
false
and
counterfait
,
which
are
disagreeing
and
repugnant
hereunto
,
seeing
Gods
will
is
one
and
the
same
,
constant
and
immutable
.
The
second
part
of
this
reason
,
namely
that
the
religion
deliuered
in
the
scriptures
is
of
all
others
most
auncient
,
is
of
vndoubted
truth
;
for
it
is
within
a
few
daies
as
auncient
as
the
world
it selfe
,
taking
it
beginning
from
mans
creation
,
and
so
continuing
in
a
constant
and
vnchangeable
course
vnto
this
day
.
Now
all
other
religions
are
but
new
and
vpstart
in
comparison
hereof
,
taking
their
beginnings
diuers
thousand
yeares
since
the
creation
;
yea
euen
the
Gods
themselues
which
they
worship
(
which
intruth
were
men
like
themselues
)
had
their
beginning
for
the
most
part
,
long
since
the
time
of
Abraham
,
as
their
owne
histories
manifestly
declare
.
Neither
did
any
other
religion
of
the
heathen
continue
one
and
the
same
;
for
that
which
one
receiued
another
reiected
,
that
which
one
confirmed
another
changed
,
and
time
hath
worne
them
all
out
,
leauing
scarce
any
small
remnants
or
reliques
of
them
.
And
therefore
all
other
religions
,
sauing
that
which
is
deliuered
in
the
scriptures
,
are
false
and
counterfet
;
and
this
only
the
truth
of
God
.
§
.
Sect.
3
2.
Reasons
taken
from
the
puritie
and
perfection
of
the
Scriptures
.
Secondly
,
the
puritie
and
perfection
of
the
scriptures
,
doe
euidently
shew
that
they
are
the
word
of
God
,
indited
by
his
holy
spirit
;
for
they
manifest
vnto
vs
the
onely
true
God
,
and
propound
him
alone
vnto
vs
,
to
be
worshipped
,
expressing
also
the
manner
and
meanes
of
his
seruice
,
from
which
we
must
not
decline
on
the
right
hand
,
or
on
the
left
:
but
all
other
religions
teach
vs
either
to
worship
many
Gods
,
which
is
a
thing
absurd
in
reason
,
and
contrarie
to
the
light
of
nature
,
as
diuers
of
the
wisest
philosophers
well
discerned
;
or
to
worship
the
true
God
not
according
to
his
reuealed
will
,
but
according
to
their
false
imaginations
,
&
erroneous
superstitions
.
Now
,
nature
,
reason
,
and
experience
it selfe
teach
vs
,
that
there
is
no
wise
King
but
will
set
downe
rules
and
lawes
,
according
to
which
he
will
be
serued
and
obeyed
,
and
not
leaue
it
to
euery
ones
fantasie
and
vaine
imagination
;
and
shall
we
thinke
God
lesse
wise
then
man
,
that
he
should
not
haue
a
perfect
law
for
the
gouernment
of
his
people
,
but
suffer
euery
man
to
follow
his
owne
blind
conceite
and
ignorant
superstition
?
§
.
Sect.
4
3.
Reasons
taken
from
the
sinceritie
of
the
writers
of
the
Scriptures
.
Thirdly
,
the
sinceritie
and
vprightnes
of
the
writers
of
the
holy
scriptures
,
is
a
manifest
argument
that
they
were
guided
and
directed
by
Gods
spirit
;
for
they
deliuer
nothing
in
their
owne
name
,
but
in
the
name
of
the
Lord
,
not
arrogating
any
praise
vnto
themselues
,
but
ascribing
all
glorie
vnto
God
;
neither
did
they
in
their
preachings
or
writings
seeke
themselues
,
or
ayme
at
any
worldly
benefit
;
nay
rather
they
were
content
to
be
contemptible
,
subiect
to
scoffes
and
taunts
,
yea
to
offer
themselues
to
death
,
and
depriuation
of
all
worldly
felicitie
,
for
the
truth
of
God
which
they
had
deliuered
.
And
whereas
diuers
of
them
might
haue
liued
in
all
pompe
,
if
they
would
haue
followed
the
times
,
winked
at
the
sinnes
of
rulers
,
and
suppressed
the
word
of
the
Lord
,
which
they
had
receiued
of
him
;
they
chose
rather
to
suffer
persecution
,
yea
death
it selfe
,
then
they
would
keepe
backe
any
of
the
counsell
of
God
,
as
appeareth
in
the
example
of
Esay
,
Ieremie
,
Ezechiel
,
Michaeas
,
Zacharias
,
A●nos
,
and
many
others
of
the
Prophets
,
and
Apostles
.
Neither
doe
they
in
their
writings
abstaine
onely
from
seeking
their
owne
glorie
and
praise
,
but
also
set
downe
those
things
which
might
tend
to
their
discredit
,
to
the
end
God
might
be
glorified
in
their
infirmities
,
the
truth
confessed
and
preserued
,
and
the
Church
of
God
benefited
,
when
by
seeing
the
weakenes
of
the
most
strong
,
they
are
kept
from
presuming
on
their
owne
strength
,
and
from
desparing
in
Gods
mercie
.
And
thus
Moses
concealeth
not
the
fall
of
our
grand
parents
,
the
drunkennes
of
Noah
,
the
incest
of
Lot
,
the
lie
of
Isaack
,
the
whoredome
of
Iudas
;
nay
which
more
neerely
concerned
him
,
he
plainely
reuealeth
the
horrible
and
bloodie
sin
of
his
grandfather
Leuy
,
Gen.
49.5.6
.
and
Simeon
,
in
murthering
the
Sichemites
,
and
the
curse
of
their
father
Iacob
pronounced
against
them
for
this
their
outrage
,
Genes.
49.5.6
.
which
could
not
in
humane
reason
but
be
dishonorable
to
his
stocke
&
progenie
,
and
offensiue
to
all
who
were
of
that
tribe
:
furthermore
he
displayeth
the
corruptions
,
imperfections
,
and
often
rebellions
of
that
people
whose
saluation
hee
preferred
before
his
owne
soule
;
he
spareth
not
to
set
downe
the
Idolatrie
of
his
own
brothur
Aaron
,
nor
the
sinne
of
his
sister
Miriam
in
murmuring
against
him
,
nor
of
Aarons
sonnes
in
offering
with
strange
fire
.
Nay
hee
leaueth
the
remembrance
of
his
owne
sinne
of
impatiencie
and
vnbeliefe
,
for
which
hee
was
debarred
from
entring
into
the
land
of
promise
,
vnto
all
posterities
,
as
a
perpetuall
note
of
his
owne
weaknesse
and
infirmitie
.
Neither
sought
he
at
al
his
own
glorie
,
and
the
aduancement
of
his
posterity
,
but
the
glory
of
God
&
the
good
of
the
church
,
as
may
hereby
appeare
in
that
when
the
gouernment
was
established
in
his
hand
,
he
doth
not
make
his
owne
sonnes
his
successours
,
but
Iosua
his
seruant
,
because
God
had
so
appointed
it
.
The
like
may
be
said
of
Ieremie
,
who
hath
in
his
prophecie
left
recorde
of
his
murmuring
and
impatiencie
,
Ierem.
20.
Iere.
20
;
Of
Ionas
who
hath
set
downe
his
owne
rebellion
,
punishment
,
and
repining
against
God
;
Of
the
apostle
Paul
who
hath
not
spared
to
call
himselfe
a
cruell
persecuter
and
chiefe
of
al
sinners
.
Now
we
know
that
naturally
,
we
desire
to
conceale
the
faults
of
our
friendes
and
kindred
,
and
we
count
him
an
euill
bird
that
defileth
his
owne
nest
;
naturally
we
seeke
our
own
praise
and
the
aduancement
of
our
children
,
and
can
brooke
●othing
lesse
than
that
our
faults
should
bee
diuulged
and
become
table
talke
:
and
therefore
this
detection
of
their
owne
and
their
friends
falles
and
faults
could
not
proceed
from
nature
,
or
any
worldly
policie
,
but
from
the
direction
of
Gods
spirit
which
ouerruled
their
affections
,
and
tooke
away
all
partialitie
.
§
Sect.
5
The
fourth
reason
,
taken
from
the
concent
of
the
diuers
writers
of
the
Scriptures
.
Fourthly
,
the
wonderfull
concent
which
is
amongst
the
diuers
writers
of
the
Scriptures
,
doth
euidently
shew
that
they
were
guided
and
directed
,
by
one
and
the
same
spirit
of
God
:
for
whereas
it
is
truly
said
of
other
men
,
Quot
homines
tot
sententiae
,
Looke
how
many
men
there
be
,
and
so
many
mindes
there
be
;
wherof
it
commeth
to
passe
that
euery
writer
almost
varieth
from
another
,
gainsaying
and
confuting
that
which
another
hath
deliuered
,
that
so
out
of
the
ashes
of
their
credit
and
reputation
they
may
build
a
monument
of
their
owne
fame
:
the
quite
contrarie
is
to
be
obserued
in
the
writers
of
the
scriptures
,
who
successiuely
writing
one
after
another
the
space
of
diuers
thousand
yeeres
,
doe
notwithstanding
consent
together
in
the
same
truth
,
the
later
ratifying
and
confirming
that
which
the
former
had
deliuered
without
any
alteration
,
opposition
or
emulation
,
as
though
they
were
diuers
hands
set
on
worke
by
the
same
soule
,
which
could
not
possibly
come
to
passe
vnlesse
they
were
ouerruled
by
Gods
spirit
.
§
.
Sect.
6
The
sift
reason
,
taken
from
the
wonderfull
preseruation
of
the
Scriptures
against
all
oppositions
.
Fiftly
,
the
mightie
oppositions
which
haue
been
made
by
the
diuell
and
his
wicked
impes
against
this
doctrine
of
the
scriptures
,
and
yet
al
in
vaine
,
doe
euidently
shew
that
they
are
Gods
word
and
truth
,
the
patronage
and
protection
whereof
he
hath
himselfe
vndertaken
,
aboue
al
humane
reason
and
power
.
For
hath
not
the
diuell
in
former
times
,
and
doth
hee
not
still
at
this
day
oppose
himselfe
against
the
word
of
.
God
?
and
doe
not
his
cursed
instruments
,
vngodly
men
,
the
more
they
exceed
in
wickednesse
the
more
bend
their
whole
power
malitiously
to
oppugne
this
truth
,
persecuting
the
children
of
God
,
for
this
cause
onely
that
they
are
professors
and
practizers
of
Gods
true
religion
?
And
whence
proceedeth
this
malitious
opposition
but
from
this
,
that
the
scriptures
are
the
word
of
God
?
and
therefore
as
they
hate
and
oppose
themselues
against
God
himselfe
,
so
also
against
his
word
;
and
because
they
know
that
by
this
light
their
workes
of
darknesse
are
discouered
,
therefore
they
labour
to
put
it
cleane
out
,
that
their
wickednesse
may
not
be
descried
;
because
it
is
pure
and
holie
they
cannot
endure
it
,
they
themselues
being
corrupt
and
wicked
;
because
it
is
the
rule
of
iustice
which
sheweth
the
crookednes
of
their
waies
,
they
would
,
if
they
were
able
,
burne
it
or
cut
it
in
peeces
;
because
it
is
the
word
by
which
they
are
condemned
,
therefore
they
loathe
as
much
to
heare
it
,
as
the
prisoner
doth
abhorre
to
heare
the
sentence
of
the
iust
Iudge
.
And
hence
proceedeth
their
opposition
and
oppugning
of
the
holie
scriptures
with
all
their
force
and
might
;
but
all
in
vaine
,
for
the
more
the
diuell
and
wicked
men
rage
against
the
word
of
God
,
the
more
by
the
almightie
power
of
God
supporting
it
,
the
glorie
thereof
appeareth
and
spreadeth
it selfe
ouer
the
face
of
the
earth
;
the
more
they
labour
to
keepe
it
downe
,
the
more
it
florisheth
.
And
as
they
who
goe
about
to
stop
the
current
of
a
mightie
riuer
,
doe
but
make
it
to
swell
the
higher
and
ouerflow
all
the
countrey
,
whereas
before
it
was
contained
within
the
compasse
of
his
owne
bankes
:
so
when
Sathan
and
his
wicked
impes
,
do
seeke
to
stay
this
heauenly
streame
which
floweth
from
Gods
Sanctuarie
,
and
labour
might
and
maine
to
hinder
the
passage
&
propagation
of
Gods
truth
;
the
more
it
spreadeth
it selfe
,
maugre
their
malice
,
and
ouerfloweth
the
whole
earth
.
And
whence
can
the
defeating
and
frustrating
of
this
powerful
violence
proceede
,
but
from
a
greater
power
,
euen
the
power
of
God
?
for
though
all
men
should
combine
themselues
together
,
they
were
vnable
to
resist
Sathans
rage
,
or
protect
the
word
of
God
from
vtter
ruine
:
onely
the
Lord
whose
power
is
omnipotent
could
thus
vphold
it
,
and
make
it
preuaile
against
all
the
power
of
hell
.
And
as
the
Lord
by
preseruing
and
defending
the
scriptures
,
from
the
beginning
vnto
this
day
,
doth
euidently
shew
that
they
are
his
own
word
and
reuealed
wil
:
so
also
by
punishing
,
euen
in
this
life
,
with
vtter
ruine
and
destruction
,
al
those
who
haue
most
violently
and
malitiously
opposed
themselues
against
it
,
and
persecuted
the
Saints
of
God
for
the
profession
hereof
;
as
may
appeare
notably
in
the
examples
of
Antiochus
Epiphanes
,
Herod
,
Nero
,
Domitian
,
Dioclesian
,
Iulian
the
apostata
and
many
others
;
who
by
their
shamefull
and
horrible
deaths
testified
and
prooued
the
scriptures
to
bee
the
truth
of
God
,
which
they
had
oppugned
and
persecuted
the
whole
course
of
their
wicked
liues
.
§
Sect.
7
Sixtly
,
the
Lord
hath
approoued
the
scriptures
to
bee
his
truth
by
wonderfull
miracles
,
The
sixt
reason
taken
from
miracles
.
which
Sathan
himselfe
cannot
so
much
as
imitate
;
as
by
giuing
the
blind
their
sight
,
raising
the
dead
to
life
,
turning
backe
the
course
of
the
Sunne
in
the
firmament
,
diuiding
the
sea
in
two
parts
,
and
such
like
;
which
miracles
were
wrought
by
the
almightie
power
of
God
,
to
this
end
that
the
faithfull
might
be
confirmed
in
the
assurance
of
Gods
truth
,
and
the
wicked
conuinced
.
But
against
this
,
Sathan
will
be
readie
to
suggest
,
that
there
were
neuer
any
such
miracles
as
are
recorded
in
the
scriptures
.
To
which
I
answere
,
that
these
miracles
were
not
done
in
a
corner
,
or
in
hugger
mugger
,
but
in
the
presence
of
great
multitudes
;
otherwise
the
Prophets
and
Apostles
who
were
but
meane
and
simple
men
,
should
haue
laboured
in
vaine
to
haue
perswaded
men
,
to
haue
embraced
their
doctrine
and
religion
(
especially
being
so
contrarie
to
humane
wisedom
,
and
our
natural
disposition
and
affections
)
if
they
had
onely
themselues
reported
,
or
brought
some
few
witnesses
of
their
miracles
wrought
,
and
not
publikly
shewed
them
to
all
the
people
.
Moreouer
,
seeing
this
doctrine
hath
had
so
many
enemies
from
the
beginning
,
it
is
not
probable
but
that
they
would
haue
exclamed
,
and
written
against
the
writings
of
the
Prophets
and
Apostles
,
as
soone
as
they
were
published
,
for
writing
such
things
as
were
neuer
done
:
but
amongst
all
those
who
haue
opposed
themselues
against
the
scriptures
,
there
is
no
man
so
impudent
as
to
denie
that
such
miracles
were
done
,
of
which
so
many
were
eye-witnesses
:
nay
contrariwise
the
Heathen
themselues
,
who
neither
knew
God
nor
his
true
religion
,
haue
made
mention
of
them
in
their
writings
;
and
the
Iewes
who
to
this
day
withstand
the
worke
of
redemption
wrought
by
Christ
,
doe
notwithstanding
confesse
that
such
miracles
were
wrought
by
Christ
and
his
Apostles
;
neither
in
truth
are
they
able
to
gainsay
them
,
seeing
they
haue
receiued
this
truth
by
tradition
from
their
fathers
:
and
therfore
they
are
driuen
to
confesse
,
that
Christ
was
a
great
Prophet
,
though
not
the
promised
Messias
.
§
.
Sect.
8
Seuenthly
,
the
constant
testimonie
of
innumerable
Martyrs
,
who
haue
sealed
this
truth
with
their
dearest
bloud
,
The
seuenth
reason
,
taken
from
the
testimonie
of
Martyrs
.
is
a
notable
argument
to
assure
vs
that
it
is
indeede
the
word
of
God
:
for
it
is
not
likely
that
so
many
would
so
constantly
and
cheerefully
haue
suffred
for
their
profession
,
the
most
exquisite
torments
that
wit
and
malice
could
inuent
,
if
the
spirit
of
God
had
not
certainly
assured
them
that
it
was
the
truth
of
God
,
and
if
it
had
not
supported
them
in
suffring
these
torments
aboue
all
humane
power
and
strength
.
And
whereas
it
may
bee
obiected
,
that
wicked
men
haue
suffred
also
for
their
sects
,
opinions
and
heresies
,
we
are
to
know
that
there
is
great
differece
betweene
them
;
first
,
because
the
number
hath
been
few
who
haue
suffred
for
their
seuerall
sects
and
heresies
,
but
the
Martyrs
almost
innumerable
who
haue
suffred
for
the
same
truth
;
secondly
,
the
same
cheerefulnesse
,
constancie
and
reioycing
in
their
suffrings
hath
not
bin
in
them
who
haue
suffred
for
their
errors
,
which
hath
alwaies
been
obserued
in
Gods
Saints
.
And
lastly
,
these
heretikes
haue
alwaies
been
confuted
and
conuinced
of
their
errors
and
heresies
before
their
suffrings
,
whereas
Gods
Saints
directed
by
his
holie
spirit
,
haue
stopped
the
mouthes
of
their
aduersaries
with
the
wisedom
of
Gods
word
,
which
Sathan
himselfe
cannot
resist
,
and
through
violent
rage
being
vnconuicted
haue
been
led
to
the
slaughter
.
CHAP.
XX.
Other
reasons
to
proue
that
the
Scriptures
were
indited
by
Gods
spirit
,
taken
from
the
Scriptures
themselues
.
§
Sect.
1
THe
eight
reason
to
proue
that
the
scriptures
are
the
word
of
God
,
The
eight
reason
,
taken
from
the
argument
which
they
handle
.
is
the
argument
which
they
handle
,
and
the
end
whereunto
they
tend
.
For
the
subiect
whereof
they
intreate
are
the
great
workes
of
the
euerliuing
God
,
how
hee
exerciseth
his
mercie
towards
his
children
in
sustaining
,
defending
,
and
sauing
them
from
all
their
enemies
,
and
his
iustice
towards
the
wicked
in
turning
their
counsailes
to
foolishnes
,
in
ouerthrowing
their
designes
and
purposes
,
curbing
in
their
rage
and
violence
,
and
in
punishing
and
destroying
them
.
Now
if
you
consider
and
peruse
all
other
writings
in
the
world
besides
,
you
shall
finde
no
such
matter
contained
in
them
;
for
some
labour
in
polishing
humane
Arts
;
some
set
out
large
histories
of
the
actions
,
counsailes
,
successe
,
policies
,
enterprises
and
perturbations
of
men
like
themselues
:
so
that
at
the
first
sight
wee
may
know
that
they
are
indited
by
the
spirit
of
man
,
seeing
they
are
wholie
spent
in
humane
affaires
,
neuer
intermedling
with
any
spirituall
matter
appertaining
vnto
God
.
Moreouer
,
the
scriptures
attribute
the
gouerning
and
wise
disposing
of
all
things
to
Gods
al-ruling
prouidence
,
that
he
may
haue
the
whole
praise
of
his
owne
workes
;
as
when
they
speake
of
some
famous
victorie
,
they
doe
ascribe
it
neither
to
the
wisedome
of
the
Captaine
,
nor
to
the
valour
of
the
common
souldier
,
but
vnto
the
Lord
of
hoasts
alone
;
neither
doe
they
make
poems
in
the
praise
of
Moses
,
Iosua
,
Dauid
,
Ezechias
,
or
any
other
of
the
Kings
and
Leaders
,
but
in
the
praise
of
the
Lord
,
who
by
his
owne
strong
arme
hath
giuen
his
children
victorie
ouer
their
enemies
.
Now
whence
can
this
proceed
but
from
the
spirit
of
God
inditing
them
,
who
contrarie
to
the
nature
of
man
which
desireth
rather
all
praise
himselfe
,
doth
moue
him
to
refuse
all
glorie
attributed
to
himselfe
,
that
all
the
praise
may
bee
ascribed
vnto
God
?
So
when
they
speake
of
any
benefit
receiued
by
the
Church
,
they
doe
not
attribute
it
to
worldly
friends
,
their
good
fortune
,
or
their
owne
industrie
and
labour
,
but
to
the
blessing
of
God
proceeding
of
his
meere
mercie
&
goodnesse
towards
them
.
And
contrariwise
,
when
they
set
downe
the
destruction
of
the
wicked
,
they
doe
not
ascribe
it
to
any
want
of
their
owne
care
and
prouidence
,
nor
to
the
malice
or
power
of
their
enemies
,
nor
to
blind
chance
,
or
other
outward
accident
,
but
to
the
hand
of
God
exercising
his
iudgements
vpon
them
,
and
punishing
them
for
their
sinnes
.
Now
if
you
peruse
all
other
writings
,
you
shall
finde
that
they
aime
at
nothing
lesse
than
Gods
glorie
;
for
some
write
to
shew
their
eloquence
,
others
to
extoll
their
wits
and
deepe
learning
,
others
to
aduance
the
praise
of
mortall
men
aboue
the
clowdes
,
some
for
one
end
,
and
some
for
another
,
all
aiming
at
their
owne
praise
,
pleasure
or
profit
,
neuer
so
much
as
once
respecting
Gods
glorie
in
their
least
thought
;
and
hence
it
is
that
setting
downe
any
victorie
they
ascribe
it
to
the
weaknesse
or
want
of
wit
,
prouidence
or
courage
of
the
aduerse
part
,
or
to
the
fortitude
of
the
Captains
,
the
resolutenesse
of
the
souldiers
,
the
aduantages
of
the
place
,
Sunne
,
winde
,
and
such
like
circumstances
,
in
the
meane
time
excluding
the
God
of
battailes
,
as
though
he
had
no
stroke
in
this
busines
.
So
likewise
when
they
speake
of
any
other
affaires
or
accidents
which
fall
out
in
the
gouernment
of
the
world
,
they
ascribe
all
to
outward
circumstances
,
inferiour
meanes
and
subordinate
causes
,
as
though
God
had
giuen
ouer
the
gouernment
of
the
earth
,
and
had
committed
the
ruling
of
the
sterne
to
blind
fortune
.
Now
whence
can
this
exceeding
difference
proceede
,
that
they
should
altogether
aime
at
the
glorie
of
God
,
and
these
wholie
at
the
praise
,
pleasure
,
&
profit
of
man
?
that
they
should
alwaies
ascribe
the
gouernment
and
disposing
of
all
things
to
the
wise
prouidence
of
God
,
and
these
to
outward
accidents
,
naturall
causes
and
inferiour
meanes
?
Surely
because
they
were
indited
by
the
spirit
of
God
,
and
therefore
themselues
are
diuine
,
sauouring
wholie
of
the
author
of
them
:
and
these
by
the
spirit
of
man
,
and
therfore
al
contained
in
them
is
meerly
humane
carnall
&
natural
.
§
.
Sect.
2
The
ninth
reason
,
taken
from
the
stile
of
the
Scriptures
.
The
ninth
reason
may
be
taken
from
the
stile
and
manner
of
penning
the
Scriptures
,
in
which
they
much
differ
from
all
other
writings
whatsoeuer
:
for
whereas
men
in
their
writings
affect
the
praise
of
flowing
eloquence
and
loftinesse
of
phrase
,
the
holie
Ghost
in
penning
the
Scriptures
hath
vsed
great
simplicitie
and
wonderfull
plainnesse
,
applying
himselfe
to
the
capacitie
of
the
most
vnlearned
:
in
which
low
and
humble
maner
of
speech
,
he
doth
notwithstanding
set
foorth
the
deepe
wisedome
of
God
,
and
the
profound
mysteries
of
religion
,
the
bottome
whereof
the
most
wise
and
learned
in
the
world
can
not
search
into
:
and
vnder
the
vaile
of
simple
and
plain
speech
,
there
shineth
such
diuine
wisedom
and
glorious
maiestie
,
that
all
the
humane
writings
in
the
world
,
though
neuer
so
adorned
with
the
flowers
of
eloquence
,
and
sharpe
conceits
of
wit
and
learning
,
cannot
so
deeply
pearce
the
heart
of
man
,
nor
so
forcibly
worke
vpon
his
affections
,
nor
so
powerfully
incline
his
will
either
to
the
imbracing
of
that
which
is
good
,
or
auoiding
of
that
which
is
euill
,
as
the
word
of
God
:
and
whence
can
this
proceed
but
from
the
vertue
,
power
and
wisedome
of
the
spirit
of
God
who
is
the
author
of
them
?
Moreouer
,
wee
may
obserue
in
the
stile
of
the
Scriptures
,
a
maiesticall
authoritie
aboue
all
other
witings
,
which
onely
beseemeth
the
glorious
King
and
soueraigne
commander
of
heauen
and
earth
:
for
they
speake
in
the
same
manner
,
and
inioyne
the
like
obedience
,
to
prince
and
people
,
rich
and
poore
,
learned
and
vnlearned
,
without
any
difference
or
respect
of
person
;
not
vsing
any
arguments
,
reasons
,
or
perswasions
,
but
absolutely
commanding
that
dutie
which
is
to
be
done
,
and
forbidding
that
sinne
which
should
be
left
vndone
,
and
that
vnder
the
promise
of
euerlasting
life
and
blessednesse
,
and
the
paine
not
of
the
gallowes
,
racke
,
or
wheele
,
but
of
eternall
death
and
damnation
;
and
whom
beseemeth
it
to
promise
euerlasting
life
,
or
to
threaten
euelrasting
death
,
but
him
only
who
is
himselfe
eternall
and
euerlasting
?
and
who
hath
this
absolute
authoritie
of
commanding
all
without
any
difference
,
but
he
who
is
Lord
,
Creator
and
gouernour
of
the
prince
as
well
as
the
people
?
Lastly
,
this
word
of
God
doth
not
only
extend
it selfe
to
the
outward
actions
and
conuersation
,
requiring
onely
the
externall
obedience
which
is
in
fact
and
outward
behauiour
,
which
is
the
vttermost
that
humane
lawes
respect
,
because
the
lawgiuers
can
see
no
further
;
but
the
law
of
God
requireth
especially
the
obedience
of
the
heart
,
and
forbiddeth
not
only
consent
to
any
euill
,
but
euen
concupiscence
and
lust
?
now
who
can
make
lawes
for
the
heart
and
conscience
,
or
though
he
should
be
so
fond
to
make
them
,
who
could
either
reward
the
obedient
,
or
punish
the
disobedient
,
but
God
alone
who
searcheth
the
heart
and
reines
?
The
stile
therefore
of
the
scriptures
being
peculiar
vnto
themselues
,
shewing
maiestie
in
lowlinesse
&
meanesse
,
an
ouerruling
power
in
perswading
,
without
rendring
reason
or
bringing
any
argument
besides
absolute
authoritie
,
and
an
vniuersall
iurisdiction
ouer
all
without
difference
or
respect
,
and
that
as
well
in
regard
of
the
secret
thoughts
as
the
outward
actions
,
doth
manifestly
shew
that
they
are
not
the
inuention
of
man
,
but
the
word
of
God
indited
by
his
holy
spirit
.
§
.
Sect.
3
But
it
may
bee
obiected
,
Why
the
Scriptures
were
penned
in
a
simple
lowly
and
plain
stile
.
that
if
the
Lord
who
is
infinite
in
wisedome
were
the
author
of
the
Scriptures
,
they
would
haue
excelled
all
humane
writings
in
conceit
of
wit
,
and
excellencie
of
phrase
and
stile
,
as
farre
as
God
excelleth
man
,
whereas
wee
see
that
they
are
penned
after
a
most
simple
plaine
and
vnpolished
manner
.
To
which
I
answere
,
that
it
doth
not
become
a
Prince
to
play
the
Oratour
when
he
setteth
out
an
edict
,
nor
to
vse
Rhetoricall
figures
and
alluring
perswasions
when
he
hath
to
deale
with
his
subiects
,
but
rather
peremptorie
commandements
and
plaine
phrases
,
full
of
grauitie
and
authoritie
without
all
affectation
;
and
how
much
lesse
should
the
chiefe
commander
of
King
and
subiect
,
vse
such
a
stile
as
sauoured
any
whit
of
humane
eloquence
,
seeing
,
it
better
beseemeth
his
maiestie
plainly
to
commaund
,
than
to
perswade
,
or
allure
with
inticing
speeches
?
Secondly
,
the
Scriptures
were
penned
by
the
holy
Ghost
,
not
onely
for
the
wise
and
learned
,
but
also
for
the
simple
and
ignorant
:
and
therefore
howsoeuer
the
Lord
in
the
profunditie
of
his
wisedome
,
could
haue
written
in
such
a
loftie
stile
as
would
haue
filled
euen
the
most
learned
with
admiration
,
yet
hee
vseth
a
simple
easie
stile
fit
for
the
capacitie
of
all
,
because
it
was
for
the
vse
of
all
,
and
necessarie
to
saluation
to
be
vnderstood
of
all
sorts
and
conditions
.
As
therefore
he
frameth
himselfe
to
our
shallow
capacitie
in
the
penning
of
the
Scriptures
,
and
speaketh
not
according
to
his
vnsearchable
wisedome
,
but
after
the
manner
of
men
,
or
els
no
man
,
no
not
the
most
wise
and
learned
could
vnderstand
him
:
so
he
thought
it
fit
to
speake
aswell
to
the
capacitie
of
the
simple
as
the
wise
,
because
the
knowledge
of
his
word
was
no
lesse
necessarie
to
saluation
to
these
than
to
the
other
;
and
in
his
mercie
and
goodnesse
hee
vouchsafed
as
well
milke
to
the
babe
,
as
strong
meate
to
those
who
were
come
to
more
ripe
yeeres
in
knowledge
and
spirituall
wisedome
.
At
which
the
wise
and
learned
haue
no
reason
to
be
offended
,
seeing
the
saluation
of
one
is
as
deare
to
God
as
of
another
,
and
they
may
with
greater
facility
vnderstand
the
Scriptures
being
plaine
and
easie
,
which
could
not
be
vnderstood
of
the
simple
,
if
they
were
penned
in
a
lofty
eloquent
phrase
.
And
yet
if
they
examine
the
Scriptures
in
the
balance
of
a
true
iudgement
,
they
may
finde
food
therein
contained
fit
for
their
owne
pallat
and
taste
;
for
vnder
this
humilitie
they
shall
discerne
more
maiestie
,
vnder
this
simplicitie
more
deepe
wisedome
,
vnder
this
vnpolished
plainnesse
more
powerful
perswasions
to
work
vpon
and
incline
the
affections
,
than
in
all
humane
writings
whatsoeuer
.
Thirdly
,
humane
eloquence
and
wittie
sharpe
conceits
,
are
not
onely
vnfitting
the
graue
maiestie
of
our
heauenly
King
,
but
also
needlesse
in
respect
of
the
Scriptures
themselues
;
for
what
are
they
but
Gods
truth
,
and
what
is
more
agreeable
and
beseeming
truth
,
than
plainnesse
and
simplicitie
?
For
what
needes
beautie
the
helpe
of
painting
,
or
a
precious
Diamond
much
art
to
polish
it
,
seeing
they
are
glorious
in
their
own
nature
?
And
what
needs
the
truth
of
God
,
which
in
it selfe
shineth
cleerely
like
the
Sunne
in
his
chiefest
brightnes
,
the
goodly
ornaments
of
humane
eloquence
which
would
but
darken
the
beames
thereof
?
Or
what
needes
that
which
is
heauenly
and
diuine
,
any
helpe
from
that
which
is
earthly
and
carnall
to
commend
it
to
mans
iudgement
?
No
,
no
,
the
flowers
of
Rhetoricke
and
helpe
of
wittie
Sophistrie
,
is
more
fit
for
Tullies
orations
,
whereby
oft
times
a
good
cause
is
made
bad
,
and
a
bad
one
good
,
right
wrong
,
and
wrong
right
,
than
for
Gods
diuine
truth
,
which
like
the
Sunne
shineth
most
gloriously
when
it
is
bare
&
naked
.
Lastly
,
it
is
to
be
obserued
that
the
Lord
in
his
wisedome
doth
manifest
his
power
in
weaknesse
,
his
maiestie
in
basenes
;
and
his
wisedome
in
foolishnes
,
to
the
end
that
weaknes
basenes
,
and
follie
,
may
serue
as
foiles
to
make
his
power
,
maiestie
,
and
wisedom
appeare
to
vs
more
glorious
,
though
in
truth
in
themselues
they
are
infinite
,
and
nothing
can
be
added
to
their
excellencie
.
But
because
wee
lie
groueling
on
the
earth
,
and
are
readie
to
ascribe
al
to
the
inferiour
means
,
and
nothing
vnto
God
:
therefore
the
Lord
chuseth
weake
and
simple
meanes
,
that
his
own
power
and
wisedome
may
be
in
them
more
manifest
.
For
example
,
if
the
Lord
had
penned
the
Scriptures
in
such
an
eloquent
stile
as
would
haue
rauished
the
readers
with
delight
,
we
would
like
fooles
haue
stood
admiring
at
the
curious
worke
of
the
casket
,
and
neuer
opened
it
to
looke
vpon
the
precious
iewel
therin
contained
;
&
haue
bin
so
much
affected
with
the
words
,
that
in
the
meane
time
we
would
haue
neglected
the
matter
;
but
when
this
treasure
is
brought
vnto
vs
but
in
an
earthen
vessell
,
when
this
beautifull
feature
is
cloathed
in
meane
attire
,
and
the
diuine
wisedome
of
God
set
foorth
in
an
humble
and
simple
stile
,
wee
leaue
shadowes
and
behold
the
substance
,
neither
doe
we
rest
in
the
outward
letter
,
but
search
after
the
inward
truth
.
So
also
if
the
Lord
had
in
the
penning
of
the
Scriptures
vsed
inticing
eloquence
,
or
affected
humane
learning
,
men
would
haue
been
readie
to
haue
said
,
that
by
the
force
thereof
so
many
were
drawne
or
inticed
,
to
embrace
religion
and
to
spend
their
liues
in
Gods
seruice
;
but
when
as
in
outward
shew
there
is
nothing
but
vnpolished
plainnesse
and
simple
rudenesse
,
by
which
neuerthelesse
the
hearers
vnderstanding
is
more
inlightened
,
his
wil
more
powerfully
inclined
,
his
affections
more
strongly
ruled
,
than
by
all
the
eloquent
perswasions
which
wit
and
learning
can
inuent
,
they
are
driuen
to
confesse
that
the
wisedome
of
God
is
hidden
vnder
this
simplicitie
,
his
power
vnder
this
outward
weaknes
,
and
that
the
Scriptures
haue
their
vertue
and
force
,
not
from
the
inticing
speech
of
mans
wisedome
and
excellencie
of
words
,
but
from
the
power
and
plaine
euidence
of
Gods
spirit
,
who
was
the
author
and
inditer
of
them
.
§
.
Sect.
4
The
tenth
reason
,
The
tenth
reason
,
taken
from
the
Contents
of
the
Scriptures
,
which
in
many
things
are
aboue
the
reach
of
humane
reason
.
to
proue
that
the
Scriptures
are
not
the
inuention
of
man
,
but
the
word
of
God
indited
by
his
spirit
,
is
,
that
many
things
contained
therein
are
aboue
the
reach
of
humane
vnderstanding
,
and
so
deepe
that
mans
wisedome
and
reason
cannot
conceiue
them
nor
search
them
to
the
bottome
.
For
example
,
though
all
men
know
by
the
light
of
nature
that
there
is
a
God
,
seeing
this
truth
is
written
in
large
characters
in
the
faire
volume
of
the
creatures
,
so
as
none
can
behold
them
but
he
must
needes
know
and
acknowledge
it
;
yet
that
this
God
being
one
in
nature
should
be
distinguished
into
three
persons
,
the
Father
,
Sonne
,
and
holy
Ghost
,
without
any
diuision
of
substance
or
confusion
of
persons
,
mans
reason
cannot
conceiue
,
though
the
Lord
hath
reuealed
it
,
and
much
lesse
could
inuent
it
seeing
now
it
cannot
comprehend
it
.
So
,
that
the
world
and
the
creatures
therein
contained
were
created
,
the
light
of
nature
sufficiently
teacheth
vs
,
seeing
they
haue
an
end
and
therefore
had
a
beginning
,
a
time
of
corruption
and
therefore
a
time
of
generation
also
,
and
as
is
the
nature
of
euery
seuerall
part
,
so
is
the
nature
of
the
whole
vniuersall
;
seeing
also
one
effect
brings
vs
to
his
cause
,
and
that
cause
to
a
superiour
cause
,
and
that
to
another
vntill
we
come
to
the
highest
and
supreame
cause
which
is
God
,
who
hauing
his
being
of
himselfe
giueth
being
to
all
things
:
but
that
all
this
goodly
order
should
bee
brought
out
of
confusion
,
this
light
out
of
darknes
,
that
al
these
excellent
creatures
should
be
created
of
nothing
,
by
the
alone
word
of
their
omnipotent
Creator
,
it
passeth
the
conceit
of
humane
reason
,
&
therefore
his
inuention
also
.
So
,
that
we
are
wretched
and
full
of
miserie
,
not
only
our
reason
but
euen
our
senses
can
teach
vs
;
but
how
wee
should
be
freed
out
of
this
miserie
and
attaine
vnto
euerlasting
happinesse
,
is
a
thing
aboue
the
reach
of
mans
wisedome
.
And
that
we
are
vnable
to
performe
those
duties
we
ought
,
and
leaue
those
sinnes
vndone
which
we
should
omit
,
and
by
both
offend
God
,
the
law
of
nature
written
in
our
hearts
,
and
the
checks
and
feares
which
euery
one
feele
in
their
owne
consciences
doe
sufficiently
teach
vs
:
but
the
meanes
whereby
wee
should
be
reconciled
vnto
God
whom
we
haue
offended
,
as
they
are
set
down
in
his
word
,
namely
,
that
the
second
person
in
Trinitie
should
take
vpon
him
mans
nature
and
be
borne
of
a
pure
virgin
,
that
in
this
nature
hee
should
for
vs
perfourme
perfect
obedience
to
Gods
law
,
and
suffer
affliction
,
miserie
,
yea
death
it selfe
to
reconcile
vs
to
his
Father
and
procure
his
loue
,
to
free
vs
from
euerlasting
death
and
damnation
,
and
to
purchase
for
vs
euerlasting
life
and
happinesse
,
and
that
his
obedience
and
merits
should
become
ours
,
by
reason
of
that
vnion
whereby
hee
becommeth
our
head
and
wee
his
members
,
which
vnion
is
made
principally
by
his
spirit
,
and
instrumentally
by
faith
,
doe
all
seeme
strange
,
yea
absurd
to
humane
reason
;
and
therefore
the
Apostle
saith
,
that
the
natural
man
perceiueth
not
the
things
which
are
of
the
spirit
of
God
,
1.
Cor.
2.14
.
for
they
are
foolishnes
vnto
him
,
neither
can
hee
know
them
,
because
they
are
spiritually
discerned
;
as
it
is
1.
Cor.
2.14
.
And
if
he
cannot
know
and
conceiue
them
when
in
the
preaching
of
the
Gospell
they
are
reuealed
vnto
him
;
how
much
lesse
could
hee
inuent
them
hauing
neuer
heard
of
them
?
or
who
can
imagine
that
in
policie
he
would
haue
deuised
such
a
religion
to
keep
the
world
in
awe
and
obedience
,
as
to
euery
worldly
man
seemeth
foolish
and
absurd
,
yea
contrary
to
his
nature
?
For
what
can
be
more
against
the
haire
,
than
to
deny
our selues
and
to
take
vp
our
crosse
and
follow
Christ
?
than
to
reiect
our
owne
workes
and
worthinesse
,
and
to
seek
for
iustification
in
Christs
death
and
obedience
alone
?
than
to
imagine
that
manifold
afflictions
and
great
miserie
,
is
the
high
way
that
leadeth
to
glorie
and
endlesse
felicitie
?
and
that
pleasures
,
honours
,
and
riches
,
make
vs
vnfit
to
enter
into
Gods
kingdome
?
And
therefore
seeing
the
doctrine
of
the
Scriptures
are
not
onely
aboue
the
reach
of
humane
reason
,
but
also
flat
contrary
to
naturall
wisedome
,
it
plainly
prooueth
that
they
are
not
the
inuention
of
mortall
man
(
for
then
the
effect
would
bee
like
the
cause
)
but
the
word
of
the
euerliuing
God
,
which
sauoureth
of
his
hidden
and
spirituall
wisedome
.
§
Sect.
5
The
eluenth
argument
,
The
eleuenth
reason
,
taken
from
the
prophecies
of
holy
Scriptures
.
to
proue
that
the
Scriptures
were
indited
not
by
man
but
by
Gods
spirit
,
are
the
prophecies
therein
contained
,
which
were
fulfilled
in
their
due
time
;
as
that
there
should
be
enmitie
betweene
the
seed
of
the
woman
and
the
seed
of
the
Serpent
,
and
that
the
promised
seede
Christ
Iesus
should
vanquish
the
diuell
;
that
the
posteritie
of
Cham
should
be
accursed
;
that
Abraham
should
haue
a
sonne
by
his
wife
Sarah
,
when
they
were
both
old
,
and
she
past
the
time
of
child-bearing
;
that
his
posterity
should
be
bond
men
in
Egypt
foure
hundred
yeres
,
foretold
before
hee
had
Isaac
of
whom
they
came
;
that
Iudaes
posteritie
who
was
but
the
fourth
sonne
,
should
haue
soueraigntie
and
dominion
ouer
the
rest
;
that
the
scepter
should
not
be
taken
from
him
till
the
Messias
should
come
;
that
the
tribe
of
Ephraim
should
excell
the
tribe
of
Manasses
;
that
hee
who
should
reedifie
Iericho
after
it
was
destroyed
,
Iosh.
6.26
.
should
be
punished
with
the
death
of
his
sonnes
,
as
appeareth
Iosh.
6.26
,
which
was
fiue
hundred
yeeres
after
fulfilled
in
Hiel
the
Bethelite
,
1.
King
.
16.34
.
as
it
is
1.
King
.
16.34
;
that
Iosias
by
name
should
destroy
idolatrie
and
the
idolaters
,
and
restore
the
true
religion
,
1.
King
.
13.1.2
.
2.
King
.
22.
and
23.
foretold
almost
300
yeeres
before
he
was
borne
,
1.
King
.
13.1
,
2.
2.
King
.
22.
and
23
;
that
the
people
of
Israel
should
bee
led
captiue
into
Babylon
,
and
be
set
free
by
Cyrus
by
name
,
Esa.
44.26.27.28
.
prophecied
of
aboue
an
hundred
yeeres
before
Cyrus
was
borne
,
Esa.
44.26
,
27
,
28.
And
to
these
we
may
adde
the
prophecies
of
Ieremy
,
concerning
the
taking
of
Ierusalem
and
their
captiuitie
into
Babylon
,
and
the
time
of
seuentie
yeeres
limited
for
their
abiding
there
;
the
prophecies
of
Daniel
concerning
the
foure
Monarchies
,
which
are
so
cleere
and
perspicuous
as
if
hee
had
seene
them
in
his
time
;
the
prophecie
of
Christ
concerning
the
destruction
of
Ierusalem
;
the
prophecies
contained
in
the
Reuelation
of
S.
Iohn
,
many
of
which
we
see
fulfilled
in
our
time
,
especially
that
concerning
the
Antichrist
of
Rome
,
his
manner
of
comming
,
his
increasing
,
his
workes
,
seate
and
place
of
residence
;
and
which
are
so
manifestly
and
plainly
described
,
as
if
the
Apostle
had
written
an
historie
and
not
a
prophecie
.
Which
plainly
proueth
that
the
Scriptures
were
not
deuised
by
man
,
but
penned
by
the
inspiration
of
Gods
spirit
,
who
by
his
prouident
wise
dome
foreseeth
all
things
,
and
by
his
wise
prouidence
ruleth
all
things
.
§
.
Sect.
6
But
here
Sathan
will
be
readie
to
obiect
,
That
the
Scriptures
were
penned
by
the
holie
men
of
God
which
are
in
them
mentioned
,
and
not
forged
in
their
names
by
some
polititian
.
that
we
are
not
able
to
prooue
that
these
prophecies
were
written
by
any
such
Prophets
and
holy
men
as
are
mentioned
in
the
Scriptures
,
so
long
before
the
things
contained
in
them
were
done
,
and
that
for
ought
wee
know
they
might
be
forged
and
foysted
in
by
some
cunning
fellow
after
the
things
were
come
to
passe
.
The
like
obiections
also
he
maketh
against
the
rest
of
the
Scriptures
,
as
that
either
there
was
not
any
such
Moses
,
or
if
he
were
,
that
he
was
but
some
cunning
fellow
who
writ
of
miracles
and
wonders
neuer
done
,
to
gaine
credit
to
his
law
which
he
had
published
;
or
if
he
wrote
nothing
but
truth
in
his
time
,
yet
we
know
not
whether
these
books
which
goe
vnder
his
name
are
perfect
as
he
left
them
,
or
depraued
and
corrupted
,
hauing
many
things
altred
,
added
,
&
detracted
,
according
to
the
pleasure
of
those
who
haue
had
the
keeping
of
them
.
And
so
also
hee
obiecteth
against
the
other
parts
of
holy
Scriptures
.
To
this
I
answere
,
that
as
it
were
great
absurditie
to
call
in
question
the
writings
of
Cicero
,
Seneca
,
Plutarch
and
other
Heathen
men
whether
they
were
penned
by
any
such
men
or
no
,
because
the
next
age
receiued
them
from
the
authors
themselues
,
and
deliuered
them
to
the
next
insuing
,
and
so
by
tradition
from
hand
to
hand
they
are
come
vnto
vs
;
so
it
is
no
lesse
absurditie
to
call
into
question
whether
the
scriptures
were
written
by
the
Prophets
and
Apostles
who
liued
in
their
seuerall
times
,
seeing
the
Church
hath
receiued
them
from
time
to
time
,
and
deliuered
them
to
their
successors
to
this
day
.
Moreouer
,
the
law
published
by
Moses
was
not
in
secret
or
in
a
corner
before
some
few
witnesses
,
but
in
the
presence
of
sixe
hundred
thousand
men
,
besides
women
and
children
,
and
the
strange
miracles
and
workes
of
God
full
of
wonder
,
which
hee
wrought
for
the
better
confirmation
of
his
law
giuen
,
were
done
and
perfourmed
in
the
presence
of
many
thousands
,
who
made
relation
of
them
to
their
posteritie
,
and
they
to
theirs
to
this
day
.
Neither
was
it
easie
to
be
corrupted
,
altred
or
changed
,
seeing
the
lawgiuer
did
straightly
charge
all
men
that
they
should
not
adde
,
detract
,
or
alter
any
thing
vpon
paine
of
present
death
in
this
world
,
and
euerlasting
death
in
the
life
to
come
;
who
therefore
would
incurre
the
danger
of
such
fearfull
punishment
for
the
satisfying
of
his
fruitlesse
phantasie
?
Moreouer
,
this
book
of
the
law
was
safely
kept
in
the
Tabernacle
,
and
after
in
the
Temple
in
the
Arke
which
was
placed
in
the
holy
of
holiest
,
and
diuers
authenticall
copies
written
out
of
it
for
euery
one
of
the
twelue
tribes
,
which
were
euery
Sabbaoth
day
read
and
expounded
in
their
Sinagogues
;
yea
so
familiar
were
these
writings
with
the
Iewes
,
that
they
were
written
in
their
houses
,
and
vpon
their
garments
,
so
as
it
was
not
possible
for
any
man
to
falsifie
them
but
it
would
presently
bee
espied
.
Yea
(
will
the
tempter
say
)
but
though
they
could
not
be
depraued
or
corrupted
,
yet
they
might
at
first
bee
inuented
by
some
more
subtill
than
the
rest
,
and
so
thrust
vpon
men
vnder
the
authority
of
God
himselfe
,
as
being
the
writings
of
his
Prophets
and
Apostles
.
To
which
I
answere
,
that
there
is
no
probabilitie
of
truth
in
this
obiection
;
for
I
would
faine
know
in
what
age
this
man
should
write
.
In
the
time
of
Moses
?
how
then
could
he
write
the
historie
of
the
Iudges
who
succeeded
him
?
In
the
time
of
the
Iudges
?
how
then
could
he
write
the
historie
of
the
Kings
?
What
then
?
could
he
write
these
things
in
the
time
of
the
Kings
,
and
so
faine
a
relation
of
such
things
as
went
before
?
why
then
it
is
necessarie
that
hee
should
haue
liued
in
the
time
of
the
last
Kings
,
or
els
he
could
not
haue
penned
their
historie
also
:
but
before
this
time
,
there
were
many
copies
abroad
of
the
Scriptures
in
diuers
nations
,
by
reason
that
the
Iewes
were
scattered
abroad
through
their
captiuitie
,
where
they
as
constantly
professed
their
religion
as
in
their
owne
countrey
.
Besides
,
if
these
writings
had
been
fained
,
in
what
age
could
they
come
to
light
but
men
diligently
inquiring
into
them
,
as
being
matters
importing
no
lesse
than
their
eternall
saluation
or
condemnation
,
would
haue
found
them
counterfeit
?
For
if
they
had
been
penned
in
the
same
age
wherein
the
things
were
done
,
who
would
haue
beleeued
them
,
if
they
did
not
assuredly
know
that
they
contained
nothing
but
certaine
truth
?
If
in
an
after
age
,
who
would
haue
straight
subscribed
vnto
them
,
vnlesse
they
had
by
tradition
from
their
ancestors
bin
assured
that
such
things
were
done
in
former
times
?
Furthermore
,
it
is
not
probable
but
that
the
Iewes
would
haue
made
mention
of
such
an
author
if
they
had
known
him
;
or
if
they
had
by
some
accident
found
them
written
in
this
forme
,
it
is
not
likely
that
they
would
haue
been
so
simple
as
to
haue
built
their
faith
so
firmely
vpon
them
,
that
they
would
rather
chuse
to
suffer
all
torments
than
be
brought
to
denie
any
one
part
of
them
.
§
Sect.
7
Lastly
,
it
is
obiected
that
in
the
time
of
Antiochus
,
That
the
books
of
holy
Scripture
perished
not
in
the
time
of
Antiochus
.
the
books
of
the
Scriptures
were
by
his
tyrannie
and
extreame
crueltie
wholy
abolished
,
and
these
which
we
haue
,
afterwards
inuented
by
the
Iewes
to
grace
their
religion
.
To
which
I
answere
,
that
this
obiection
is
so
sotrishly
foolish
,
that
it
sauoureth
not
of
common
sense
,
much
lesse
of
any
force
of
reason
,
for
seeing
now
there
were
extant
almost
innumerable
copies
of
the
Scriptures
,
what
meanes
could
be
inuented
by
with
and
rage
vtterly
to
suppresse
them
,
especially
seeing
the
Iewes
made
farre
more
precious
account
of
them
than
of
their
liues
,
so
that
for
the
profession
of
this
truth
they
were
content
to
suffer
euen
in
this
tyrants
time
cruell
deaths
?
Besides
,
if
they
had
been
all
destroyed
and
abolished
in
his
time
,
how
came
it
to
passe
that
presently
after
his
death
they
were
againe
(
as
it
were
)
pulled
out
of
the
ashes
and
reuiued
?
Or
how
could
others
be
put
in
their
place
,
seeing
innumerable
men
liued
before
and
after
his
persecution
,
who
had
the
sight
and
perusing
of
the
same
bookes
before
they
were
suppressed
,
and
afterwards
againe
when
they
came
to
light
?
Lastly
,
though
it
should
be
granted
that
all
the
bookes
of
holy
Scriptures
had
bin
vtterly
defaced
in
al
the
dominions
of
Antiochus
,
yet
this
were
nothing
for
the
tempters
purpose
:
for
the
Iewes
were
now
scattered
far
and
wide
,
and
had
their
Sinagogues
and
schooles
in
sundrie
nations
where
he
had
no
authoritie
;
&
therfore
though
he
had
destroyed
all
the
copies
of
the
Scriptures
in
all
places
of
his
kingdome
,
yet
there
were
many
in
other
places
where
hee
bare
no
sway
.
Neither
were
they
now
in
the
Hebrew
tongue
alone
,
but
also
translated
into
the
Greeke
by
the
70
Interpreters
,
at
the
request
of
Ptolomey
Philadelphus
,
and
the
translation
carefully
kept
in
his
Librarie
long
before
the
time
of
this
Antiochus
.
By
al
which
it
is
more
then
manifest
,
that
the
Scriptures
are
the
same
which
were
penned
by
the
Prophets
and
holy
men
of
God
,
inspired
with
his
diuine
spirit
,
confirmed
with
so
many
and
wonderfull
miracles
,
and
sealed
with
the
bloud
of
innumerable
Martyrs
.
To
this
which
hath
been
said
,
I
might
adde
the
testimony
of
heathen
writers
,
who
in
their
seueral
times
haue
in
their
writings
made
mention
of
the
most
principal
things
which
are
contained
in
the
story
of
the
Bible
:
but
as
we
neede
not
the
helpe
of
a
candle
to
see
the
sunne
,
which
more
sufficiently
sheweth
it selfe
by
his
own
light
:
so
this
glorious
light
of
Gods
truth
is
in
it selfe
so
cleere
and
manifest
,
that
it
needeth
not
the
testimony
of
Infidels
to
confirme
it
,
vnlesse
it
be
to
those
who
farre
exceede
them
in
infidelitie
.
And
that
noble
learned
and
religious
Gentleman
,
Philip
Mornay
in
his
bookes
of
the
Trunesse
of
Christian
Religion
,
hath
eased
me
of
this
labour
,
from
whose
neuer
wasting
candle
I
haue
borrowed
the
chiefest
part
of
my
light
in
the
handling
of
this
question
.
CHAP.
XXI
.
That
the
testimony
of
Gods
spirit
,
doth
onely
perswade
vs
,
that
the
Scriptures
are
the
word
of
God
.
ANd
these
are
the
arguments
whereby
all
gainesaiers
may
be
conuinced
,
who
deny
the
Scriptures
to
be
the
word
of
God
,
and
his
infallible
trueth
;
but
though
they
are
sufficient
for
the
conuiction
of
all
opposers
,
and
for
stopping
the
mouthes
of
all
Atheists
,
Epicures
and
meere
naturals
;
yet
notwithstanding
,
not
any
of
these
,
nor
al
these
are
in
themselues
sufficient
,
to
beget
faith
in
the
heart
of
any
,
or
to
perswade
him
with
full
assurance
,
to
beleeue
that
the
Scriptures
are
the
word
of
God
,
vnlesse
there
be
adioyned
vnto
than
the
testimony
of
Gods
spirit
,
which
doth
not
only
conuince
,
but
also
throughly
perswade
vs
of
this
truth
;
and
this
alone
in
it selfe
is
al-sufficient
,
though
we
neuer
heard
any
other
of
the
former
reasons
,
for
the
working
of
faith
in
vs
,
and
a
full
perswasion
of
this
truth
.
§
.
Sect.
1
That
all
other
arguments
are
insufficient
without
the
testimony
of
Gods
spirit
,
That
all
other
arguments
are
without
this
vnsufficient
.
hereby
it
is
more
then
manifest
,
in
that
not
many
wise
,
nor
many
learned
in
the
world
doe
beleeue
the
Scriptures
,
which
is
the
cause
why
they
doe
not
submit
themselues
to
the
obedience
thereof
;
whereas
if
faith
might
be
wrought
in
men
by
force
of
arguments
or
naturall
reason
,
Matth.
11.25
.
they
who
best
conceiue
them
would
most
easily
be
perswaded
by
them
:
but
contrariwise
,
we
see
that
these
things
are
hid
from
the
wise
and
prudent
,
and
are
reuealed
vnto
babes
,
not
by
meanes
of
naturall
reason
,
but
by
the
testimony
of
Gods
spirit
.
For
naturally
we
are
all
blind
in
spirituall
things
,
neither
can
the
naturall
man
discerne
the
things
of
the
spirit
of
God
,
neither
can
he
know
them
,
1.
Cor.
2.14
.
because
they
are
spiritually
discerned
,
as
it
is
1.
Cor.
2.14
.
and
therefore
,
though
the
Scriptures
be
the
glorious
light
of
Gods
truth
,
shining
as
bright
as
the
sunne
in
the
firmament
,
to
those
whose
eyes
are
inlightened
with
Gods
spirit
;
yet
to
those
who
continue
in
their
naturall
blindnesse
,
and
were
neuer
annoynted
with
the
precious
eye-salue
of
Gods
spirit
,
this
glorious
light
appeareth
not
,
no
more
than
the
sunshine
to
those
who
want
their
sight
,
and
hence
it
is
that
they
grope
at
noone
dayes
.
And
as
the
poore
woman
,
of
whom
Seneca
speaketh
,
being
suddainely
in
the
night
stricken
with
blindnesse
,
desired
the
next
day
to
vndraw
the
curtaines
and
open
the
windoes
that
shee
might
see
,
whereas
the
cause
of
her
not
seeing
was
not
want
of
light
,
but
want
of
eyes
:
So
these
men
who
are
stricken
with
naturall
blindnesse
,
complaine
that
they
cannot
see
the
glorious
light
of
Gods
truth
shining
in
his
word
,
and
therefore
desire
to
haue
it
cleered
by
taking
away
the
clouds
of
obiections
which
seeme
to
shadow
it
,
and
by
adding
vnto
it
the
light
of
humane
reason
;
but
the
truth
is
,
the
fault
is
not
in
this
glorious
light
,
which
alwaies
shineth
,
but
in
their
blindnesse
who
cannot
discerne
it
;
and
yet
such
is
the
pride
,
selfe
loue
,
and
vaine
opinion
,
which
euery
one
hath
of
his
owne
gifts
,
that
they
will
sooner
imagine
that
the
sunne
wanteth
light
,
than
they
eyes
to
looke
vpon
it
.
§
.
Sect.
2
True
it
is
,
that
by
the
former
reasons
they
may
be
conuinced
,
Other
arguments
conuince
,
but
not
perswade
.
so
that
they
haue
nothing
to
obiect
,
and
perhaps
they
may
bee
brought
to
haue
a
good
opinion
of
the
Scriptures
,
&
to
a
doubtfull
conceite
that
they
are
the
word
of
God
in
deede
;
they
may
with
the
two
Disciples
which
trauailed
to
Emaus
,
when
they
heare
the
Scriptures
interpreted
,
haue
their
harts
burne
and
throb
within
them
,
imagining
that
which
they
heare
,
to
be
more
than
the
word
of
mortall
man
;
and
as
the
blind
man
in
the
Gospell
,
when
his
eyes
were
a
little
illuminated
by
our
Sauiour
,
discerned
men
,
not
as
men
,
but
as
moouing
trees
,
so
they
may
in
some
confused
manner
know
and
acknowledge
the
Scriptures
to
be
the
word
of
God
;
but
before
Christ
hath
fully
opened
their
eyes
,
and
by
the
precious
eye-salue
of
his
spirit
hath
dispelled
their
naturall
blindnesse
,
they
wil
neuer
certainely
be
perswaded
nor
assuredly
beleeue
,
that
the
Scriptures
are
not
the
word
of
man
,
but
the
infallible
truth
of
God
.
For
it
is
not
in
mans
power
to
beget
faith
in
any
,
neither
is
it
grounded
vpon
any
natural
reasons
or
perswasions
,
but
it
is
the
supernaturall
gift
of
Gods
spirit
,
who
illuminates
our
vnderstanding
,
and
inclines
our
will
,
so
that
we
see
,
and
stedfastly
beleeue
that
trueth
which
it
deliuereth
,
as
appeareth
Ephes.
2.8
.
2.
Thes.
1.11
.
Ephes.
2.8
.
2.
Thes.
1.11
.
And
when
we
haue
this
testimony
of
Gods
spirit
in
our
hearts
,
it
will
certainely
perswade
vs
of
this
truth
,
Gods
spirit
fully
perswadeth
vs
of
this
truth
.
1.
Cor.
2.15
.
though
we
had
no
other
reason
:
as
appeareth
by
testimonies
of
Scripture
,
and
by
our
owne
experience
.
For
the
first
it
is
said
,
1.
Cor.
2.15
.
That
the
spirituall
man
,
that
is
,
he
who
is
indued
with
Gods
spirit
,
iudgeth
all
things
,
and
yet
himselfe
is
iudged
of
no
man
.
So
1.
Iohn
2.27
.
But
the
annoynting
which
ye
receiued
of
him
,
1.
Ioh.
2.27
.
dwelleth
in
you
,
and
ye
neede
not
that
any
man
teach
you
,
but
as
the
annointing
teacheth
you
all
things
,
and
verse
20.
Vers.
20.
But
ye
haue
an
oyntment
him
that
is
holy
,
and
ye
haue
knowne
all
things
.
Where
by
hee
vnderstandeth
the
spirit
of
God
,
1.
Cor.
2.10.12
.
which
searcheth
all
things
,
euen
the
deepe
things
of
God
,
which
spirit
is
giuen
vnto
vs
that
we
might
know
the
things
which
are
giuen
vnto
vs
of
God
:
as
it
is
1.
Cor.
2.10.12
.
So
our
Sauiour
promiseth
to
send
a
comforter
vnto
vs
,
Ioh.
16
7.13
.
as
it
is
Iohn
16.7.13
.
And
in
deede
who
is
more
fit
then
the
spirit
of
God
to
confirme
vs
in
the
assurance
of
that
truth
,
which
he
himselfe
hath
indited
and
inspired
?
or
who
can
better
iudge
of
the
things
of
God
then
the
spirit
of
God
?
who
can
better
informe
vs
in
this
truth
then
hee
who
is
the
spirit
of
truth
?
And
therefore
if
we
haue
the
testimony
of
Gods
spirit
in
vs
,
we
shall
neede
no
other
witnesse
,
nor
any
reasons
inuented
by
mans
wit
,
to
confirme
vs
in
this
truth
,
that
the
Scriptures
are
the
word
of
the
euerliuing
God
.
Gods
spirit
perswadeth
vs
of
this
truth
by
our
owne
feeling
and
experience
.
For
whosoeuer
are
indued
with
Gods
spirit
,
doe
also
by
their
owne
experience
sensibly
feele
by
the
effects
and
operation
of
the
scriptures
in
themselues
,
that
they
are
not
the
word
or
inuention
of
mortall
man
,
but
the
word
of
the
almightie
and
most
wise
God
:
for
when
they
perceiue
that
the
eyes
of
their
vnderstanding
are
illuminated
,
which
before
were
blind
and
full
of
darkenes
;
that
their
will
is
inclined
to
the
obedience
of
Gods
commaundements
,
which
before
was
stubborne
and
rebellious
;
that
their
heart
is
become
soft
and
tender
,
so
as
like
the
heart
of
Iosias
it
melteth
at
the
preaching
of
the
law
,
which
before
was
obdurate
and
more
hard
then
the
Adamant
;
that
their
conscience
which
was
dead
and
seared
,
is
now
readie
to
checke
&
controule
them
when
they
commit
any
sinne
,
and
to
allow
and
approue
all
good
actions
;
that
their
affections
are
cast
in
a
new
mould
,
so
that
whereas
heretofore
they
loued
nothing
but
the
world
and
worldly
things
,
now
their
loue
is
fixed
on
the
Lord
and
those
things
that
are
aboue
;
and
whereas
nothing
was
more
odious
in
former
times
then
vertue
and
godlines
,
nothing
more
pleasing
then
finne
and
the
delights
thereof
,
now
contrariwise
,
nothing
is
more
lothsome
then
sinne
,
nothing
more
sweete
and
delightfull
,
then
obedience
to
Gods
commaundements
;
and
when
they
further
consider
,
that
this
great
alteration
is
made
in
them
onely
by
the
hearing
of
Gods
word
preached
,
they
neede
no
further
perswasions
,
nor
other
instructor
to
teach
them
,
that
the
scriptures
were
penned
by
the
diuine
operation
of
Gods
spirit
,
seeing
the
word
of
mortall
man
could
neuer
make
such
a
change
in
them
,
nor
any
thing
else
but
the
word
of
the
euerliuing
God
;
which
at
the
first
was
alone
sufficient
for
their
creation
and
generation
,
and
now
onely
of
power
sufficient
for
their
regeneration
,
and
new
birth
.
Ioh.
9.
As
therefore
the
blind
man
reasoned
with
the
Pharisies
,
Iohn
.
9
,
not
with
any
farre
fetcht
reason
,
but
from
his
owne
experience
,
to
proue
that
our
Sauiour
was
not
a
notorious
sinner
,
as
the
Pharisies
accused
him
,
but
some
great
Prophet
sent
from
God
;
saying
,
doubtles
this
is
a
maruelous
thing
that
ye
know
not
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
;
and
,
if
this
man
were
not
of
God
he
could
haue
done
nothing
:
so
may
we
reason
with
those
who
affirme
that
it
cannot
be
knowne
whence
the
scriptures
came
,
from
God
or
man
;
vsing
this
argument
taken
from
our
owne
experience
,
saying
,
doubtles
this
is
a
meruelous
thing
that
ye
doe
not
know
whence
the
scriptures
are
,
seeing
they
haue
opened
mine
eyes
which
were
blinde
from
my
birth
,
inclined
my
wil
to
obedience
which
before
was
rebellious
,
softned
my
heart
and
sanctified
and
quite
changed
mine
affections
,
so
that
I
now
loue
that
good
which
before
I
hated
,
and
hate
that
euill
which
before
I
loued
;
and
am
delighted
with
those
holy
exercises
which
heretofore
did
most
displease
me
;
and
am
displeased
with
those
vaine
pleasures
and
filthie
sinnes
,
which
in
times
past
did
most
delight
me
;
and
therefore
if
it
were
not
of
God
it
could
haue
done
no
such
thing
,
if
it
were
not
inspied
and
indited
by
his
holy
spirit
,
and
made
effectuall
by
the
vertue
and
power
thereof
,
it
could
neuer
haue
wrought
in
me
such
strange
alterations
.
CHAP.
XXII
.
Sathans
temptations
suggested
against
the
translations
of
holy
Scriptures
answered
.
§
.
Sect.
1
ANd
somuch
for
answering
Sathans
second
temptation
whereby
he
laboreth
to
make
men
neglect
the
hearing
of
Gods
word
,
That
the
Scriptures
are
truly
translated
.
that
so
they
may
neuer
be
effectually
called
.
Now
thirdly
,
if
he
cannot
perswade
men
that
the
Scriptures
are
not
the
word
of
God
,
that
so
he
may
take
away
all
the
authority
thereof
,
then
he
will
take
exceptions
against
the
translation
;
suggesting
into
their
minds
,
that
though
the
Scriptures
bee
the
word
of
God
as
they
were
penned
in
their
own
proper
languages
,
by
men
inspired
by
his
spirit
,
yet
for
ought
they
know
being
vnlearned
,
the
Scriptures
may
be
corruptly
translated
,
altered
from
their
first
originall
,
and
things
added
and
detracted
at
the
translators
pleasure
.
To
this
I
answere
,
that
not
onely
professors
of
religion
,
but
also
Pagans
,
Infidels
,
Epicures
and
Atheists
,
who
are
euen
the
very
limmes
of
the
diuell
,
haue
been
skilfull
and
learned
in
these
languages
;
and
therefore
if
the
translations
were
not
neere
the
originall
;
who
could
stop
their
mouthes
from
inueighing
against
such
falsehood
?
Who
could
restraine
them
from
declaiming
against
such
corruption
,
seeing
they
so
hate
and
abhor
this
truth
,
as
that
they
wish
the
vtter
extirpation
thereof
,
and
with
extreame
malice
oppose
themselues
against
it
,
persecuting
and
murthering
to
their
vttermost
power
,
whosoeuer
imbrace
and
professe
it
?
Moreouer
,
we
knowe
that
the
Iewes
who
more
malitiously
maligne
Christians
and
christianity
than
the
Turkes
and
Pagans
,
doe
notwithstanding
agree
with
vs
in
the
translation
of
the
old
Testament
,
and
can
take
no
exception
against
the
new
.
Thirdly
,
there
hath
been
euer
since
Christs
comming
many
sectaries
and
heretikes
,
who
for
the
maintenance
of
their
opinions
haue
but
sought
to
corrupt
some
few
places
of
the
Scriptures
,
but
still
God
hath
raised
vp
some
godly
learned
in
the
originall
tongues
,
who
haue
confuted
them
and
cleered
the
text
;
how
therefore
in
such
diuision
and
vehement
discord
should
such
a
thing
be
concealed
.
How
should
any
corrupt
the
whole
Scriptures
,
or
any
principall
places
;
seeing
there
is
such
controuersies
from
time
to
time
about
euery
letter
and
syllable
?
Lastly
,
this
truth
of
the
Scriptures
hath
been
sealed
and
confirmed
with
the
blood
of
many
Martyrs
,
who
haue
been
excellently
learned
in
the
originall
tongues
:
and
who
can
imagine
that
they
would
haue
been
so
foolish
,
as
to
haue
giuen
their
liues
for
the
maintaining
that
truth
which
is
contained
in
the
Scriptures
as
we
haue
them
translated
,
if
they
thought
them
corrupted
and
falsified
in
the
translation
?
§
.
Sect.
2
But
the
tempter
will
obiect
that
the
translations
exceedingly
differ
one
from
another
,
Of
the
difference
of
translations
.
and
therefore
some
of
them
must
needs
bee
false
,
and
who
would
ground
his
faith
vpon
any
,
vntill
hee
know
which
is
the
best
and
truest
?
I
answere
,
that
though
there
be
diuers
translations
,
and
one
better
than
another
;
yet
euen
that
which
is
most
corrupt
and
imperfect
is
sufficient
to
instruct
vs
in
the
knowledge
of
God
,
and
in
the
principles
of
Christian
religion
;
neither
is
there
amongst
them
all
,
many
errors
which
concerne
the
articles
of
our
faith
,
or
come
neere
the
substance
of
doctrine
which
we
are
bound
to
beleeue
,
for
all
the
translatours
haue
laboured
to
conforme
their
translations
according
to
the
analogy
of
faith
;
and
though
they
haue
not
in
all
places
deliuered
the
proper
sense
,
yet
they
haue
endeauored
to
come
as
neere
it
as
they
can
,
and
where
they
haue
fayled
,
it
is
rather
in
circumstances
than
in
substance
,
in
the
proper
and
speciall
truth
,
than
in
the
common
and
generall
;
and
though
in
one
place
they
do
not
so
cleere
the
truth
as
they
should
,
yet
they
doe
it
in
many
other
.
And
therefore
let
not
Sathan
perswade
vs
to
neglect
the
Scriptures
,
because
there
are
wants
and
imperfections
in
the
translations
;
for
if
we
studie
and
meditate
euen
in
the
meanest
,
and
conforme
and
frame
our
liues
according
to
that
trueth
which
wee
learne
out
of
them
,
wee
shall
attaine
vnto
euerlasting
life
and
happinesse
.
Men
doe
not
vse
to
neglect
their
businesse
,
because
by
reason
of
some
cloude
the
sunne
doth
not
shine
vpon
them
in
his
full
brightnesse
;
for
that
light
which
they
inioy
is
sufficient
,
though
not
so
gloriously
bright
as
when
it
shineth
in
his
full
cleerenesse
:
so
we
must
not
neglect
the
conforming
of
our selues
to
the
Scriptures
,
because
we
cannot
see
them
shine
in
their
own
glorious
brightnesse
,
as
they
were
penned
by
the
inspiration
of
the
holy
Ghost
in
the
originall
language
(
for
as
well
may
a
painter
expresse
in
his
table
with
artificiall
colours
the
glory
of
the
Sunne
,
as
any
man
liuing
can
expresse
that
perfect
beautie
and
diuine
glory
which
shineth
in
the
naturall
phrase
of
holy
Scriptures
in
a
translation
)
but
rather
wee
are
to
inioy
the
benefit
of
this
glorious
shining
Sunne
of
Gods
word
,
though
the
brightnesse
bee
as
it
were
vayled
and
somewhat
shadowed
with
the
cloude
of
another
language
;
for
notwithstanding
,
through
it
they
shine
and
afford
vs
such
light
,
as
may
be
sufficient
to
guide
and
direct
vs
in
the
waies
of
holinesse
and
righteousnesse
,
which
will
bring
vs
in
the
end
to
eternall
glory
and
endlesse
felicity
.
CHAP.
XXIII
.
Sathans
temptations
taken
from
the
euill
liues
of
the
Ministers
,
answered
.
§
.
Sect.
1
ANd
so
much
concerning
the
obiections
which
Sathan
maketh
against
the
Scriptures
themselues
,
That
Sathan
by
disgracing
the
ministers
seeketh
to
disgrace
their
ministerie
also
.
to
the
end
hee
may
make
men
neglect
to
heare
and
reade
them
.
But
if
this
will
not
preuaile
,
then
hee
leaueth
to
disgrace
the
word
it selfe
,
and
seeketh
by
discrediting
the
Ministers
thereof
,
to
make
them
to
contemne
their
Ministerie
;
and
to
this
ende
hee
vseth
all
his
skill
to
draw
them
into
some
grosse
and
scandalous
sinne
,
and
to
neglect
that
doctrine
themselues
which
they
teach
vnto
others
,
shewing
in
their
liues
and
conuersations
,
neither
zeale
of
Gods
glorie
,
nor
desire
of
their
neighbors
good
;
and
when
he
hath
attained
vnto
his
purpose
in
some
,
he
thinketh
it
a
sufficient
ground
for
the
slaunder
of
all
,
and
a
notable
foundation
whereupon
he
may
builde
a
most
pernitious
temptation
.
Art
thou
so
foolish
(
will
he
say
)
as
to
thinke
all
Gospell
which
the
ministers
teach
,
that
all
truth
commeth
from
their
mouthes
,
&
that
there
is
not
a
more
easie
way
of
attaining
to
euerlasting
life
,
then
that
which
they
shew
vnto
thee
?
why
,
do
but
looke
vpon
themselues
and
thoushalt
finde
their
liues
farre
dissonant
from
their
words
,
that
whilest
they
exhort
thee
to
stricktnes
,
they
take
their
libertie
,
whilest
they
disswade
thee
from
taking
thy
pleasure
,
affecting
honors
,
setting
thy
heart
vpon
riches
,
themselues
in
the
meane
time
are
as
voluptuous
,
ambitious
,
and
couetous
as
any
other
;
and
whilest
they
indeauour
to
make
sinne
to
appeare
vnto
thee
as
blacke
as
hell
,
themselues
imbrace
it
with
pleasure
and
delight
as
though
it
were
the
ioy
of
heauen
.
Who
therefore
can
imagine
that
they
thinke
as
they
speake
,
or
that
they
are
perswaded
that
heauen
gate
is
so
straight
,
and
the
way
so
troublesome
and
hard
to
finde
,
as
they
goe
about
to
perswade
thee
,
seeing
themselues
take
the
least
paines
in
walking
in
this
way
which
they
prescribe
vnto
others
?
Or
if
it
be
the
truth
which
they
teach
,
then
surely
they
are
not
worth
the
hearing
who
in
their
liues
deny
this
truth
which
in
their
words
they
professe
;
for
what
hope
canst
thou
haue
that
it
will
be
powerfull
to
worke
grace
in
thee
,
seeing
it
hath
no
power
to
worke
it
in
themselues
?
or
that
they
can
perswade
thee
to
that
holines
,
to
which
themselues
are
not
perswaded
?
§
.
Sect.
2
And
thus
doth
Sathan
seeke
to
keepe
men
from
hearing
of
Gods
word
,
The
answere
to
the
former
temptation
.
that
so
being
weakned
and
hungerstarued
for
want
of
this
heauenly
Manna
,
he
may
vanquish
them
at
the
first
onset
,
and
leade
them
captiue
vnto
all
sinne
;
and
being
still
hudwinckt
with
the
thicke
vaile
of
ignorance
,
he
may
leade
them
the
direct
way
to
hell
and
vtter
destruction
:
and
therefore
it
behoueth
euery
one
to
arme
themselues
,
that
so
they
may
beate
backe
the
violence
of
this
temptation
.
First
therefore
,
Ministers
subiect
to
all
humaine
imperfection
.
whereas
he
saith
that
the
ministers
speak
not
as
they
think
,
because
they
do
not
as
the
speak
;
we
are
to
know
for
the
answering
of
this
temptation
,
that
ministers
are
subiect
to
the
same
corruptions
and
infirmities
which
are
incident
vnto
other
men
,
and
though
they
are
called
in
the
scriptures
Angels
in
respect
that
they
are
Gods
messengers
to
bring
and
publish
the
glad
tidings
of
the
Gospell
,
yet
are
they
not
Angels
in
respect
of
their
puritie
and
perfection
:
but
as
they
are
flesh
and
blood
,
subiect
to
all
humane
frailtie
;
as
they
are
borne
in
sinne
and
defiled
with
originall
corruption
,
so
are
they
as
prone
as
others
to
fall
into
al
actuall
transgressions
,
if
the
Lord
restraine
them
not
.
Neither
must
we
imagine
that
learning
and
knowledge
doe
indue
men
with
sanctification
and
the
sauing
graces
of
Gods
spirit
,
for
then
we
might
attaine
vnto
them
by
our
studie
,
labour
and
industrie
;
whereas
the
Scriptures
teach
vs
that
they
are
Gods
free
gifts
which
hee
bestoweth
on
whom
he
will
;
then
it
would
follow
that
hee
who
is
indued
with
most
knowledge
and
learning
,
should
also
haue
most
grace
and
sanctification
,
whereas
our
owne
experience
teacheth
vs
,
that
many
of
the
greatest
Doctors
of
the
world
spend
their
liues
in
all
voluptuous
pleasures
and
licentiousnesse
.
What
then
?
doe
these
men
teach
one
thing
and
beleeue
another
.
Surely
it
may
be
the
case
of
many
,
for
faith
commeth
not
by
varietie
of
knowledge
,
neither
is
it
tied
to
learning
;
but
it
is
the
free
gift
of
God
bestowed
as
well
,
yea
and
as
often
also
,
vpon
the
simple
fisherman
as
vpon
the
learned
Pharisie
;
and
therefore
though
they
haue
such
great
learning
and
knowledge
,
that
they
are
able
to
instruct
others
and
defend
the
truth
against
all
opposers
,
yet
may
they
be
as
hard
hearted
and
full
of
infidelitie
,
as
the
most
ignorant
and
sottish
in
the
world
.
Shall
then
their
hardnesse
of
heart
and
infidelitie
moue
vs
to
call
the
truth
of
God
which
they
deliuer
into
question
,
as
though
it
were
a
matter
doubtfull
whether
it
is
the
word
of
God
or
no
?
God
forbid
.
Nay
,
let
God
be
true
and
euerie
man
a
liar
.
For
their
owne
consciences
are
conuinced
of
this
truth
though
not
perswaded
,
and
the
Lord
hath
giuen
them
eies
to
see
it
,
though
not
hearts
to
beleeue
it
;
to
the
end
that
the
praise
of
our
saluation
may
wholy
be
ascribed
to
his
owne
free
grace
,
who
calleth
and
iustifieth
,
sanctifieth
and
saueth
whom
he
will
,
and
not
vnto
humane
learning
or
knowledge
,
which
may
be
attained
vnto
by
mans
industrie
and
labour
.
It
may
bee
also
that
these
who
teach
one
thing
and
practise
the
cleane
contrarie
,
§.
Sect.
3.
That
not
learning
,
but
Gods
spirit
freeth
vs
from
our
naturall
corruptions
.
doe
notwithstanding
beleeue
,
that
is
,
know
and
giue
their
assent
to
that
which
they
deliuer
;
but
this
generall
faith
is
incident
as
well
to
the
diuels
themselues
as
vnto
men
,
and
therefore
those
who
haue
it
may
neuerthelesse
be
as
worldly
,
carnal
,
and
prophane
as
euer
they
were
;
for
before
we
attaine
vnto
a
true
iustifying
faith
,
and
be
sanctified
by
Gods
spirit
,
our
knowledge
and
learning
wil
not
free
vs
from
our
corruption
of
nature
,
wherein
wee
are
conceiued
borne
and
bred
;
and
therefore
though
wee
see
the
truth
,
yea
know
and
acknowledge
it
to
be
the
word
of
God
,
which
shall
one
day
either
iustifie
or
condemne
vs
,
yet
if
the
Lord
doe
not
ioyne
with
this
knowledge
the
inward
operation
of
his
spirit
,
making
it
effecttuall
for
our
sanctification
,
and
for
the
purging
of
vs
from
our
corruptions
,
wee
are
as
readie
to
fall
into
all
sinne
,
being
inticed
and
carried
away
with
the
riches
,
honours
and
pleasures
of
the
world
,
as
if
we
were
still
most
sottishly
ignorant
.
A
notable
example
hereof
we
haue
in
Salomon
,
who
though
hee
had
receiued
such
a
measure
of
wisedome
and
diuine
knowledge
,
That
neglect
of
dutie
doth
not
alwaies
argue
incredulitie
.
as
neuer
meere
man
attained
vnto
the
like
,
yea
though
he
were
a
penman
of
an
excellent
portion
of
holie
Scriptures
,
yet
the
Lord
leauing
him
to
the
corruption
of
his
owne
heart
,
he
fell
most
grieuously
into
all
abominable
wickednesse
:
and
yet
who
will
dare
to
say
,
that
Salomon
did
not
write
as
he
thought
,
and
not
rather
that
he
was
carried
away
through
the
violence
of
his
corruptions
,
to
commit
that
sinne
which
his
conscience
condemned
,
and
to
neglect
obedience
to
Gods
vndoubted
truth
?
So
Dauid
who
was
indued
with
notable
knowledge
and
no
lesse
grace
,
fel
notwithstanding
most
fearefully
into
adulterie
and
murther
;
but
shall
we
therefore
thinke
that
he
was
not
perswaded
that
these
were
horrible
sinnes
,
or
that
when
he
commended
mercie
,
innocencie
and
chastitie
,
he
spake
not
as
he
thought
?
And
Peter
likewise
denied
and
forswore
his
master
,
whom
before
hee
had
acknowledged
to
be
the
sonne
of
God
;
but
shall
wee
hence
conclude
that
Peter
dissembled
when
he
made
that
notable
confession
,
because
when
hee
came
to
the
triall
hee
vtterly
disclaimed
it
?
Nay
rather
we
may
certainly
be
perswaded
,
that
Dauid
was
carried
away
with
his
lust
and
concupiscence
,
and
Peter
ouercome
with
feare
and
frailtie
,
and
both
drawne
,
through
their
corruption
,
to
commit
those
sinnes
which
their
consciences
condemened
.
But
leauing
such
farre
fetcht
instances
,
let
euery
man
,
yea
euen
he
who
hath
attained
vnto
the
greatest
measure
of
faith
and
sanctification
,
enter
into
a
strict
and
due
consideration
with
himselfe
,
and
examine
his
owne
conscience
before
Gods
tribunall
seate
;
and
then
let
him
tell
me
whether
hee
perfourme
obedience
to
all
that
truth
which
hee
knoweth
and
beleeueth
,
or
whether
he
may
not
iustly
complaine
,
that
our
corruption
takes
occasion
by
the
knowledge
of
Gods
commandement
,
to
work
in
vs
all
manner
of
concupiscence
;
that
hee
doth
those
things
which
he
alloweth
not
,
nay
which
he
hateth
and
abhorreth
;
that
though
hee
doe
not
onely
know
the
law
of
God
,
but
also
is
delighted
therewith
in
the
inner
man
,
yet
that
there
is
another
law
in
his
members
which
rebelleth
atainst
the
law
of
his
mind
,
Rom.
7.8.15.23
.
and
leadeth
him
captiue
vnto
the
law
of
sinne
,
as
it
is
Rom.
7.8.15.23
.
And
if
this
be
the
case
of
Salomon
,
Dauid
,
Peter
,
and
of
all
Gods
children
,
who
haue
attained
to
the
greatest
measure
of
knowledge
and
sanctification
;
let
not
Sathan
perswade
vs
that
wee
may
safely
neglect
the
ministerie
of
the
word
,
because
the
ministers
thereof
seeme
not
perswaded
that
the
doctrine
which
they
deliuer
is
true
,
in
that
they
do
not
practise
it
in
their
own
liues
:
for
many
knowing
and
beleeuing
that
truth
which
they
deliuer
,
are
notwithstanding
destitute
of
the
sanctifying
graces
of
Gods
spirit
,
and
therefore
wholy
carried
away
into
all
licentious
wickednesse
;
and
many
also
who
are
sanctified
,
being
not
wholy
purged
from
their
naturall
corruptions
,
are
readie
to
shew
their
frailtie
and
infirmties
to
all
the
world
,
though
they
know
,
acknowledge
,
beleeue
,
and
from
their
hearts
embrace
,
that
truth
which
they
teach
and
professe
.
But
if
Sathan
cannot
thus
preuaile
,
nor
cause
vs
to
doubt
of
Gods
truth
,
§.
Sect.
4.
The
second
temptation
taken
from
the
euill
liues
of
Ministers
,
answered
.
because
the
ministers
liue
not
according
to
that
doctrine
which
they
teach
;
then
he
will
perswade
them
at
least
to
refuse
to
heare
such
whose
liues
are
scandalous
,
as
being
vnworthie
to
take
the
word
into
their
mouthes
,
and
vnable
to
conuert
or
amend
others
,
seeing
the
word
is
not
powerfull
which
they
deliuer
for
the
conuerting
and
refourming
of
their
owne
liues
.
Which
temptation
of
sathan
is
most
dangerous
and
pernicious
vnto
many
:
for
what
greater
discouragement
can
there
be
to
a
sicke
patient
,
than
to
take
physicke
of
such
a
Physition
who
can
not
cure
himselfe
of
the
same
disease
?
Or
who
will
willingly
eate
of
that
foode
,
which
he
who
giueth
it
vnto
him
so
loatheth
and
abhorreth
,
that
he
will
not
so
much
as
taste
of
it
?
Or
who
taketh
delight
in
hearing
him
discourse
of
mercie
,
chastitie
,
and
liberalitie
,
whom
he
knoweth
wholy
possessed
of
crueltie
,
lust
,
and
couetousnesse
?
And
therefore
it
were
to
be
wished
that
Gods
ministers
should
be
Physitions
to
themselues
,
before
they
take
vpon
them
the
cure
of
others
;
that
they
should
not
stand
like
Images
by
the
high
way
sides
,
directing
others
in
their
iourneys
,
themselues
neuer
mouing
foot
,
but
that
they
should
like
guides
goe
before
them
,
and
instruct
them
not
only
by
their
word
,
but
also
moue
them
to
receiue
their
instruction
by
their
example
.
But
yet
let
vs
take
heed
,
that
Sathan
doe
not
take
occasion
vpon
the
neglect
of
their
dutie
to
make
vs
neglect
ours
;
&
that
he
do
not
robbe
vs
of
the
inestimable
treasure
of
Gods
word
,
and
depriue
vs
of
this
heauenly
Manna
and
foode
of
our
soules
,
whereby
all
the
graces
of
Gods
spirit
are
begotten
,
That
the
Ministers
wickednesse
or
vnworthinesse
should
not
make
vs
neglect
hearing
.
nourished
and
increased
in
vs
,
because
the
minister
who
offreth
it
vnto
vs
doth
not
feede
vpon
it
himselfe
.
And
to
this
end
we
are
to
know
that
the
ministerie
of
the
word
is
Gods
ordinance
,
which
dependeth
not
vpon
the
worthinesse
of
him
who
deliuereth
it
,
neither
is
it
made
voide
and
vneffectuall
by
his
vnworthinesse
;
but
it
hath
it
vertue
force
and
power
from
the
blessing
of
God
,
and
from
the
inward
operation
of
his
spirit
,
who
applieth
it
to
the
hearts
and
consciences
of
men
,
and
thereby
illuminates
their
vnderstandings
,
begetteth
faith
in
them
and
all
sanctifying
and
sauing
graces
.
And
hence
it
is
,
that
the
minister
himself
,
findeth
not
the
word
which
he
deliuereth
,
effectual
for
the
begetting
of
faith
or
any
grace
in
him
,
which
notwithstanding
is
powerfull
in
many
of
the
hearers
for
these
purposes
,
because
the
Lord
vouchsafeth
not
the
assistance
and
inward
cooperation
of
his
holy
spirit
with
the
outward
ministerie
of
the
word
vnto
him
,
which
notwithstanding
he
mercifully
granteth
vnto
others
.
Seeing
then
the
ministerie
of
the
word
is
Gods
owne
ordinance
,
which
he
maketh
effectuall
to
whom
hee
will
by
the
inward
operation
of
his
holy
spirit
,
by
whomsoeuer
it
is
deliuered
;
and
seeing
those
ministers
which
are
most
holy
and
vertuous
cannot
at
their
pleasure
infuse
grace
into
their
hearers
;
for
Paul
may
plant
,
and
Apollos
may
water
,
but
God
giueth
the
increase
;
1.
Cor.
3.5
.
so
that
neither
the
one
nor
the
other
are
any
thing
in
themselues
without
Gods
blessing
;
seeing
also
those
who
are
loose
and
vicious
,
if
they
truly
preach
the
truth
it selfe
,
cannot
by
their
badnesse
hinder
Gods
ordinance
,
but
that
comming
from
their
mouthes
it
will
be
effectuall
for
the
conuersion
of
men
vnto
God
,
and
the
eternal
saluation
of
those
that
beleeue
;
for
though
vnto
himselfe
it
be
but
a
dead
letter
,
yet
the
spirit
of
God
may
giue
life
vnto
it
in
those
who
receiue
it
;
and
though
he
preacheth
for
glorie
or
gaine
,
or
for
enuie
and
strife
,
yet
we
must
with
the
Apostle
reioyce
that
Christ
is
preached
any
manner
of
way
,
Phil.
1.15.18
.
and
reape
the
fruite
thereof
to
our
eternal
comfort
.
Lastly
,
seeing
the
wisedome
of
God
thinketh
it
good
to
send
ambassadours
of
both
sorts
,
sanctified
and
vnsanctified
,
and
oftentimes
maketh
the
word
in
the
mouth
fo
a
faithfull
and
godly
minister
the
sauour
of
death
vnto
death
,
and
the
same
word
in
the
mouth
of
one
who
is
voide
of
grace
and
sanctification
the
sauour
of
life
vnto
life
,
to
the
end
that
we
should
not
depend
vpon
man
,
but
wholy
rest
and
relie
our selues
vpon
Gods
owne
ordinance
,
giuing
and
ascribing
vnto
him
the
whole
glory
and
praise
of
our
conuersion
and
saluation
;
let
not
Sathan
perswade
vs
to
thinke
the
worse
of
the
pure
word
of
God
,
because
of
his
corruption
who
deliuereth
it
:
for
what
were
this
but
to
refuse
a
comfortable
ambassage
from
a
gracious
prince
,
because
we
dislike
the
qualities
of
the
ambassadours
?
what
were
this
but
to
scorne
to
receiue
a
kind
letter
from
a
louing
father
,
because
the
carrier
doth
displease
vs
?
what
is
this
but
to
refuse
a
rich
treasure
,
because
it
is
brought
vnto
vs
in
an
earthen
vessell
which
is
fraile
and
brittle
?
what
is
it
but
like
proud
beggers
to
refuse
the
bountifull
almes
of
a
mercifull
prince
,
because
it
is
deliuered
vnto
vs
by
an
Amner
which
is
couetous
and
hard
harted
?
Yea
what
is
it
but
to
crosse
our
Sauiour
Christs
expresse
commandement
,
who
commanded
all
to
heare
euen
the
Scribes
and
Pharisies
who
sate
in
Moses
chaire
,
Matth.
23.
and
to
do
after
their
words
though
not
after
their
workes
?
In
a
word
,
what
is
it
els
than
to
pin
Gods
ordinance
vpon
mans
sleeue
,
and
to
make
the
preaching
of
the
Gospell
,
Rom.
1.16
.
which
is
the
power
of
God
to
saluation
vnto
euery
one
who
beleeueth
,
to
depend
vpon
the
weake
strength
of
fraile
flesh
,
either
to
bee
made
effectuall
by
his
worthinesse
,
or
to
bee
made
vaine
and
vnprofitable
by
his
vnworthinesse
?
CHAP.
XXIIII
.
Sathans
temptations
taken
from
sundrie
opinions
,
sects
,
and
religions
,
answered
.
ANd
thus
Sathan
may
be
answered
,
§.
Sect.
1.
Sathans
temptations
perswading
vs
to
professe
no
religion
.
when
he
taketh
occasion
of
discrediting
the
Gospell
and
hindring
the
course
thereof
,
by
obiecting
the
wickednesse
and
worldly
prophanenesse
,
or
the
infirmities
and
fraile
weaknesse
of
the
Ministers
thereof
.
But
if
he
cannot
thus
preuaile
,
he
leaueth
their
liues
and
commeth
to
their
doctrine
.
Doest
thou
not
see
(
will
he
say
)
that
there
are
innumerable
sects
and
contrary
factions
amongst
those
who
professe
Christianitie
?
some
Papists
,
some
Protestants
,
some
Arians
,
some
Anabaptists
,
some
Pelagians
,
some
Libertines
,
some
Familists
,
some
Donatists
,
&
many
other
who
all
cite
and
alledge
Scriptures
for
the
defending
of
their
contrarie
opinions
,
&
confidently
affirme
that
they
only
haue
the
truth
amongst
them
?
how
therfore
canst
thou
know
which
is
truth
and
which
is
falsehood
;
who
interpret
the
scriptures
aright
,
and
who
wrest
and
misconster
them
?
or
if
thou
wert
disposed
to
be
religious
,
what
religion
wilt
thou
professe
in
this
great
confusion
?
to
what
Church
wilt
thou
adioyne
thy selfe
seeing
one
is
contrarie
to
another
,
and
thou
knowest
not
which
is
in
the
truth
?
If
thou
beest
wise
therefore
keepe
thy selfe
quiet
and
let
all
alone
,
harken
not
to
any
of
them
,
or
if
thou
dost
,
beleeue
them
not
ouer
hastily
,
be
of
that
religion
which
will
best
stand
with
thine
aduantage
;
or
if
thou
wilt
needes
serue
God
,
follow
thine
owne
conscience
,
haue
a
good
intention
in
that
thou
doest
,
and
it
is
enough
;
but
professe
not
one
religion
more
than
another
,
till
thou
seest
those
who
are
learned
agree
amongst
themselues
,
for
vntill
then
thou
canst
haue
no
assurance
that
thou
professest
the
truth
.
For
the
answering
of
which
temptation
we
are
to
know
,
that
the
scriptures
haue
foretould
vnto
vs
that
there
should
be
sects
,
diuisions
,
1.
Cor.
11.19
.
1.
Tim.
4.1
.
2.
Pet.
2.1
.
heresies
&
false
teachers
,
euen
vnto
the
end
of
the
world
;
as
appeareth
1.
Cor.
11.19
.
1.
Tim.
4.1
.
2.
Pet.
2.1
.
And
the
experience
of
al
times
both
vnder
the
law
,
&
vnder
the
Gospel
,
may
sufficiently
teach
vs
that
wheresoeuer
the
truth
of
God
is
published
and
preached
,
there
it
is
opposed
by
innumerable
sectaries
and
heretikes
,
which
by
the
malice
and
subtiltie
of
Sathan
,
are
stirred
vp
to
impugne
and
discredit
the
true
religion
:
and
therefore
if
Sathan
can
still
keepe
vs
blindfoulded
in
ignorance
,
and
restraine
vs
from
the
confession
and
profession
of
our
faith
,
till
there
be
a
generall
vnitie
and
agreement
in
the
true
religion
,
without
all
opposition
or
gainesaying
,
then
he
hath
attained
his
desire
;
for
so
shall
we
neuer
ioyne
our selues
in
the
communion
of
the
saints
,
nor
bee
true
members
of
the
Church
,
professing
&
practizing
the
religion
of
Iesus
Christ
,
seeing
the
diuell
will
not
cease
to
stir
vp
his
wicked
instruments
,
false
Prophets
,
secraties
and
heretikes
,
to
the
end
they
may
oppugne
and
contradict
the
truth
when
it
is
sincerely
preached
,
and
make
it
frutelesse
in
the
hearts
of
vnbeleeuers
;
seeing
also
our
Sauiour
hath
taught
vs
that
his
Church
is
but
a
little
flocke
,
which
is
assaulted
and
grieuously
vexed
,
not
onely
with
Lyons
,
Tigers
and
open
enemies
,
but
also
with
Foxes
,
and
Wolues
in
sheepes
clothing
,
and
secret
enemies
who
vnder
the
shew
and
profession
of
religion
,
seeke
to
vndermine
and
bring
it
to
ruine
.
And
the
Apostle
also
hath
forewarned
vs
that
there
must
be
heresies
among
vs
,
1.
Cor.
11.19
.
that
they
who
are
approoued
might
be
knowne
.
1.
Cor.
11.19
.
Though
therefore
there
be
many
sects
,
and
heresies
,
many
false
religions
,
and
but
one
truth
,
this
must
not
make
vs
to
neglect
all
,
till
there
be
an
vniuersall
agreement
,
for
as
well
may
be
reconcile
light
and
darkenes
,
the
children
of
God
with
the
children
of
the
diuell
,
grace
&
naturall
corruption
,
truth
and
error
,
as
the
true
religion
with
those
which
are
false
,
or
the
professors
of
the
one
with
the
professors
of
the
other
.
Those
who
haue
important
businesses
abroad
,
doe
not
stay
at
home
and
refuse
to
trauaile
because
some
goe
out
of
the
way
;
but
therefore
they
are
more
carefull
to
informe
themselues
of
euery
turning
in
their
iourney
,
because
they
would
not
erre
with
others
:
those
that
haue
a
desire
to
liue
,
doe
not
refuse
all
meate
because
some
surfet
&
die
,
by
eating
that
which
is
vnwholsome
;
but
rather
hereby
they
are
made
more
warie
in
making
good
choyse
of
such
diet
as
is
fit
for
the
preseruation
of
their
health
:
those
also
who
are
sicke
,
doe
not
neglect
all
phisicke
,
because
there
are
many
cousening
Imposters
and
vnlearned
Emperickes
who
kil
in
sted
of
curing
;
but
this
maketh
them
with
more
circumspection
to
find
out
a
skilful
and
learned
phisition
.
Let
vs
therefore
follow
the
like
practise
in
these
spirituall
things
:
and
seeing
there
is
but
one
direct
way
which
leadeth
vnto
heauen
,
and
many
bywaies
which
leade
to
destruction
,
let
not
this
keepe
vs
from
trauayling
this
heauenly
iourney
,
but
rather
moue
vs
with
more
diligence
to
inquire
the
right
and
perfect
way
:
seeing
also
there
are
many
which
offer
vs
poyson
in
sted
of
the
wholesome
foode
and
phisicke
of
our
soules
,
let
vs
learne
with
more
care
to
make
choyse
and
to
put
a
difference
betweene
the
one
and
the
other
.
But
there
it
will
be
demaunded
how
those
who
are
simple
and
ignorant
can
iudge
which
is
the
true
religion
,
§.
Sect.
2.
How
the
vnlearned
may
discerne
the
true
religion
from
that
which
is
false
.
and
which
is
the
false
,
who
teacheth
the
truth
and
who
falsehood
?
to
which
I
answere
,
that
euery
one
must
labour
to
informe
himselfe
of
the
truth
,
by
studying
and
meditating
in
Gods
word
:
this
must
be
his
light
to
guide
him
,
his
counsaylor
to
informe
him
,
his
touchstone
whereby
he
may
discerne
the
stubble
and
straw
of
mens
inuentions
,
from
the
pure
gold
of
Gods
true
religion
.
Neither
are
we
to
receiue
all
doctrines
hand
ouer
head
,
but
as
the
Apostle
exhorteth
vs
,
we
must
trie
the
spirits
whether
they
be
of
God
or
no
:
and
with
the
men
of
Berea
,
we
must
search
the
scriptures
,
I.
Ioh.
4.1
.
Act.
17.
to
see
if
those
things
be
so
as
they
are
deliuered
,
and
accordingly
either
receiue
them
if
they
are
consonant
with
Gods
word
,
or
reiect
them
if
they
be
dissonant
thereunto
.
Yea
(
will
some
say
)
this
were
a
direct
course
if
those
onely
who
haue
the
truth
on
their
side
had
scripture
to
alledge
,
but
seeing
euery
heretike
is
as
readie
to
quote
scripture
,
for
the
vpholding
and
defending
of
his
heresie
,
as
the
professors
of
Gods
truth
for
the
maintenance
thereof
;
all
the
question
is
,
whose
interpretation
is
to
be
receiued
as
good
,
and
whose
to
be
reiected
as
false
and
erroneous
?
To
this
I
answere
,
that
though
there
be
some
places
in
the
scripture
hard
and
somewhat
doubtful
,
and
therefore
the
more
easie
to
be
wrested
vnto
a
wrong
sense
,
yet
are
there
others
cleare
end
euident
,
for
the
confuting
of
all
sects
,
heresies
,
and
errors
whatsoeuer
:
and
therefore
we
must
expound
those
places
which
are
darke
and
ambiguous
,
by
those
which
are
perspicuous
and
manifest
.
For
exmaple
,
if
we
would
know
whether
Poperie
be
the
true
religion
or
no
,
we
must
examine
the
doctrines
thereof
by
Gods
word
,
not
making
choyse
of
those
places
which
seeme
any
way
hard
and
doubtfull
,
but
of
those
which
are
cleere
and
manifest
;
and
so
we
shall
finde
that
their
doctrines
are
as
contrarie
to
Gods
truth
,
as
light
to
darkenes
.
For
whereas
they
teach
that
we
are
able
to
fulfill
the
law
,
and
to
merit
heauen
,
the
scriptures
affirme
the
cleane
contrarie
,
I
am
.
3.2
.
and
2.10
.
namely
that
in
many
things
we
sinne
all
,
I
am
.
3.2
.
and
whosoeuer
shall
keepe
the
whole
law
yet
faileth
in
one
point
is
guiltie
of
all
,
I
am
.
2.10
.
that
there
is
no
man
who
sinneth
not
,
1.
King
.
8.46
.
1.
King
.
8.46
.
that
in
Gods
sight
none
that
liueth
can
be
iustified
,
Psal.
143.2
.
Luk.
17
10.
Psalm
,
143.2
.
that
when
we
haue
done
all
those
things
that
are
commaunded
vs
,
we
are
vnprofitable
seruants
,
and
haue
done
but
our
dutie
,
and
therefore
merit
nothing
.
Luk.
17.10
.
So
whereas
they
teach
that
wee
must
pray
to
Saints
and
Angels
,
because
they
make
intercession
for
vs
,
the
Apostle
flatly
excludeth
all
other
from
this
office
,
but
Christ
alone
.
1.
Tim.
2.5
.
1.
Tim.
2.5
.
there
is
one
mediator
betweene
God
and
man
.
Where
as
they
teach
that
marriage
is
vnlawfull
for
some
men
at
all
times
,
and
some
meates
vnlawfull
for
all
men
at
some
times
,
the
holy
Ghost
telleth
vs
plainely
that
this
is
erroneous
and
a
doctrine
of
diuels
;
1.
Tim.
4.1.3.4
.
and
that
euery
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
,
if
it
be
receiued
with
thankesgiuing
.
1.
Tim.
4.1.3.4
.
And
that
marriage
is
honorable
for
all
men
and
the
bed
vndefiled
.
Heb.
13.4
.
Heb.
13.4
.
that
to
auoyde
fornication
euery
man
must
haue
his
wife
,
and
euery
woman
her
owne
husband
.
1.
Cor.
7.2
.
and
that
better
it
is
to
marrie
then
to
burne
.
v.
9.
1.
Cor.
7.2
.
Whereas
they
teach
that
our
Sauiour
Christ
is
carnally
and
corporally
present
in
the
sacrament
,
the
scriptures
teach
vs
the
contrarie
,
namely
that
he
is
ascended
into
heauen
,
and
therefore
not
vpon
the
earth
.
Matth.
28.6
.
Matth.
28.6
.
That
when
he
was
taken
into
heauen
he
was
taken
from
vs
,
Act.
1.11
.
Act.
1.11
.
That
the
heauens
must
containe
him
vntill
the
time
that
all
things
be
restored
,
Acts
3.21
.
Act.
3.21
.
Whereas
they
teach
that
we
must
make
and
worship
images
,
both
are
expresly
forbidden
in
the
second
commaundement
,
and
in
many
other
places
of
scripture
.
Whereas
they
teach
that
the
scriptures
should
be
kept
from
the
common
people
,
in
an
vnknowne
language
;
the
Apostle
plainely
affirmeth
that
he
had
rather
in
the
Church
speake
fiue
words
with
his
vnderstanding
,
that
he
might
also
instruct
other
,
1.
Cor.
14.19
.
than
ten
thousand
words
in
a
strange
tongue
;
and
flatly
inioyneth
that
the
Prophets
should
keepe
silence
in
the
Church
,
rather
than
speake
strange
lauguages
,
where
there
is
no
interpreter
,
1.
Cor.
14.19.27.28
.
Whereas
they
hold
that
the
cup
in
the
administration
of
the
Lords
supper
,
is
to
be
withheld
from
the
common
people
,
and
giuen
onely
to
the
Priests
,
the
quite
contrarie
is
to
be
obserued
in
the
institution
,
whereas
our
Sauiour
saith
,
Drinke
ye
all
of
it
,
because
it
is
his
blood
of
the
new
testament
that
is
shed
for
many
,
for
the
remission
of
sinnes
:
plainely
thereby
inferring
,
that
this
signe
and
sacrament
of
his
blood
belongeth
to
as
many
as
were
redeemed
by
it
,
Matth
,
26.28
.
Matth.
26.28
.
And
whereas
they
say
that
here
the
disciples
were
onely
,
and
that
to
them
alone
this
speech
was
directed
,
the
Apostle
plainely
taketh
away
this
cauill
:
for
setting
downe
the
words
of
institution
for
the
vse
of
the
whole
Church
of
Corinth
,
hee
willeth
euery
one
indefinitly
to
examine
himselfe
and
so
to
eate
of
this
breade
and
drinke
of
this
cuppe
.
1.
Cor.
11.28
.
1.
Corinth.
11.28
.
And
thus
if
wee
studie
and
meditate
in
Gods
word
,
wee
shall
find
most
cleere
&
manifest
places
for
the
confirmation
of
the
truth
,
and
confutation
of
all
sects
errors
and
heresies
.
But
what
if
this
meanes
be
taken
away
from
vs
,
of
reading
&
studying
the
scriptures
,
either
because
they
are
onely
to
bee
had
in
an
vnknowne
language
,
as
in
the
time
of
popery
,
or
because
we
cannot
reade
and
haue
no
body
to
teach
vs
?
What
if
both
reading
and
studying
them
,
we
finde
many
doubts
and
difficulties
,
and
diuers
places
which
seeme
to
fauour
diuers
and
opposite
opinions
and
religions
?
how
the
must
we
quit
our selues
out
of
this
laberinth
of
ambiguitie
and
doubtfulnesse
,
seeing
it
is
preiudiciall
to
appeale
to
the
iudgement
of
either
faction
?
I
answere
,
that
in
these
dayes
the
meanes
of
knowledge
are
not
so
scant
,
but
that
they
may
inioy
them
that
labour
for
them
;
for
either
they
may
obtaine
the
vse
of
the
Scriptures
in
their
owne
language
where
they
dwel
,
or
else
in
some
other
place
by
remouing
their
habitation
;
&
though
they
cannot
reade
,
yet
it
is
no
hard
matter
to
learne
,
to
those
who
will
vse
paines
and
diligence
,
or
at
least
to
get
the
helpe
of
others
to
supplie
their
want
and
defect
in
this
behalfe
.
But
let
it
bee
granted
that
we
were
abandoned
of
all
these
meanes
,
or
that
vsing
them
,
there
were
some
doubt
remaining
of
which
we
cannot
be
resolued
;
are
we
therefore
destitute
of
helpe
,
and
forsaken
of
all
meanes
,
whereby
wee
might
attaine
vnto
the
knowledge
of
the
truth
?
No
surely
.
For
,
if
when
allother
meanes
faile
vs
,
we
haue
our
recourse
vnto
God
by
earnest
&
effectual
prayer
,
instantly
crauing
his
holy
spirit
to
guide
and
direct
vs
,
we
haue
a
mercifull
promise
that
he
will
heare
our
request
and
graunt
vnto
vs
his
holy
spirit
,
as
it
is
Luke
11.13
.
Luke
11.13
.
and
that
thereby
he
will
illuminate
the
blinde
eyes
of
our
vnderstanding
,
inlighten
our
minds
with
the
knowledge
of
the
truth
,
and
take
away
from
vs
all
preiudice
of
opinion
and
forestalled
iudgement
,
so
as
we
shal
discerne
truth
from
falsehood
,
and
Gods
true
religion
,
from
errors
and
lies
,
sects
and
heresies
.
Iohn
16.13
.
For
this
spirit
of
truth
will
leade
vs
into
al
truth
,
as
it
is
Ioh.
16.13
.
He
searcheth
al
things
,
1.
Cor.
2.10.12
.
euen
the
deepe
things
of
God
;
and
to
this
end
we
receiue
him
,
that
we
may
knowe
the
things
which
are
giuen
vnto
vs
of
God
,
as
it
is
1.
Cor.
2.10.12
:
He
is
that
precious
eye-salue
,
wherewith
being
annointed
we
see
,
Reuel.
3.18
.
who
before
were
blinde
,
Reuel.
3.18
.
And
if
once
wee
haue
receiued
this
annoynting
,
we
neede
not
that
any
man
should
teach
vs
,
1.
Ioh.
2.27
.
for
this
annoynting
teacheth
vs
all
things
,
as
it
is
1.
Ioh.
2.27
.
Though
therefore
we
were
abandoned
of
all
other
meanes
,
yet
let
not
Sathan
perswade
vs
to
neglect
all
religion
,
because
we
cannot
discerne
the
true
religion
from
that
which
is
false
:
for
if
we
earnestly
and
sincerely
labour
after
the
knowledge
of
the
truth
,
and
with
good
Cornelius
continually
implore
the
assstance
and
direction
of
Gods
spirit
,
wee
shall
bee
sure
to
obtaine
our
desire
,
for
the
Lord
hath
promised
it
,
and
hee
will
vndoubtedly
be
as
good
as
his
word
.
CHAP.
XXV
.
Sathans
temptations
taken
from
our
vnworthinesse
and
vnfitnesse
to
heare
,
answered
.
§
Sect.
1
ANd
so
much
concerning
the
temptations
of
Sathan
,
That
our
sins
and
vnworthinesse
should
not
hinder
vs
from
hearing
Gods
word
.
which
he
draweth
from
the
Ministers
,
to
discredit
the
Gospel
,
and
to
diswade
men
from
the
hearing
thereof
;
but
if
he
cannot
thus
preuaile
,
he
will
leaue
the
Ministers
,
and
come
to
the
parties
themselues
,
suggesting
into
their
minds
that
they
are
vnworthy
,
in
respect
of
the
innumerable
number
of
their
sinnes
,
to
be
hearers
of
the
Gospell
,
which
is
so
pure
and
excellent
;
and
that
their
corruptions
are
so
great
,
their
vnderstandings
so
blind
,
their
memories
so
slippery
,
their
wils
so
peruerse
,
their
heart
and
affections
so
wicked
and
prophane
,
that
it
is
to
be
feared
in
regard
of
this
their
vnfitnes
to
heare
,
that
the
word
of
God
,
which
in
it selfe
is
the
sauour
of
life
vnto
life
,
will
become
vnto
them
the
sauour
of
death
to
their
more
deepe
condemnation
.
For
the
answering
of
which
temptation
,
wee
are
to
know
,
first
,
that
our
sinnes
and
vnworthinesse
should
be
so
farre
from
hindring
vs
from
the
hearing
of
Gods
words
,
that
they
should
rather
serue
as
forcible
arguments
to
moue
vs
more
attentiuely
and
diligently
to
heare
it
:
because
it
is
the
meanes
ordayned
of
God
to
pull
vs
out
of
our
sins
,
to
purge
vs
from
our
corruptions
,
to
worke
in
vs
true
sanctification
,
and
to
make
vs
of
the
sonnes
of
wrath
the
children
of
God
.
Moreouer
,
though
we
want
faith
and
all
other
sanctifying
graces
,
yet
we
are
to
heare
the
word
of
God
:
for
therefore
the
Lord
hath
ordained
the
ministery
of
the
word
,
not
onely
to
increase
grace
where
it
is
begun
,
but
also
to
beget
and
begin
it
where
it
is
wanting
;
so
that
we
must
not
only
heare
because
we
are
fit
,
but
also
that
we
may
be
made
fit
,
who
before
were
vnfit
.
Neither
are
we
to
imagine
that
faith
and
other
graces
goe
before
hearing
,
but
follow
after
as
fruits
and
effects
thereof
;
Rom.
10.14.17
.
as
the
Apostle
plainely
sheweth
,
Rom.
10.14
.
But
how
shall
they
call
on
him
in
whom
they
haue
not
beleeued
?
And
how
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
?
And
how
shall
they
heare
without
a
Preacher
?
And
verse
17.
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
If
then
there
be
no
faith
without
hearing
,
nor
no
grace
without
faith
,
it
must
needs
follow
,
that
before
we
heare
,
we
are
destitute
of
faith
&
all
sauing
grace
,
and
that
by
hearing
they
are
wrought
in
vs
,
God
preuenting
vs
with
his
grace
,
and
calling
vs
vnto
himselfe
,
not
only
when
we
had
no
deserts
to
merit
his
mercy
,
but
also
not
so
much
as
any
grace
to
desire
it
.
And
hence
it
is
that
the
Apostle
saith
,
2.
Tim.
1.9
.
That
God
hath
called
vs
with
an
holy
calling
,
not
according
to
our
works
,
2.
Tim.
1.9
.
but
according
to
his
own
purpose
and
grace
,
which
was
giuen
vnto
vs
through
Christ
Iesus
before
the
world
was
.
The
truth
hereof
may
appeare
in
all
the
examples
of
Gods
saints
,
who
before
their
calling
were
so
far
from
deseruing
any
grace
at
Gods
hand
,
that
rather
they
deserued
confusion
&
vtter
destruction
.
For
example
,
what
worthines
was
in
Abraham
before
his
conuersion
who
liued
in
grosse
idolatry
?
what
worthines
in
Rahab
the
harlot
?
in
Manasses
a
cruell
tirant
,
a
wicked
sorcerer
,
an
horrible
idolater
?
what
worthines
in
Marie
Magdalene
possessed
by
seuen
diuels
?
or
in
Matthew
and
Zacheus
the
Publicanes
?
or
in
Paul
who
persecuted
the
Church
of
God
?
In
a
word
,
what
worthines
is
in
any
of
Gods
saints
,
before
the
Lord
by
the
preaching
of
his
word
,
made
effectuall
by
the
inward
operation
of
his
spirit
,
hath
called
and
conuerted
,
and
pulled
them
out
of
their
sins
and
corruptions
in
which
they
wallowed
,
and
indued
them
with
some
measure
of
his
sanctifying
and
sauing
graces
?
§
.
Sect.
2
Secondly
,
That
our
vnfitnesse
to
heare
,
should
not
make
vs
neglect
hearing
.
whereas
he
obiecteth
our
vnfitnes
to
heare
,
because
our
eares
are
dull
,
our
eyes
blind
,
our
hearts
hard
,
and
our
wils
,
affections
,
and
all
the
powers
and
faculties
of
our
bodies
and
soules
wholy
corrupted
and
disordered
,
this
must
not
moue
vs
to
neglect
the
hearing
of
Gods
word
,
but
to
become
hearers
thereof
with
more
care
and
diligence
:
for
it
is
the
two-edged
sword
of
the
spirit
,
which
will
pearce
and
make
way
for
it selfe
to
enter
,
and
will
builde
a
lodging
for
it selfe
to
dwell
in
;
it
is
not
onely
a
light
to
guide
those
that
see
,
but
a
precious
eye-salue
to
giue
sight
vnto
those
who
were
borne
blinde
;
it
is
not
onely
the
heauenly
deaw
which
maketh
Gods
graces
to
spring
in
vs
,
but
also
that
diuine
seede
which
giueth
them
being
and
rooting
in
our
hearts
;
it
is
not
onely
the
foode
of
our
soules
to
preserue
and
increase
that
strength
which
wee
alreadie
haue
,
but
also
that
immortall
seede
by
which
wee
are
first
begotten
vnto
God
and
borne
againe
,
who
before
were
dead
in
our
sinnes
,
and
that
excellent
physicke
of
our
soules
by
which
they
are
purged
from
their
corruptions
and
restored
vnto
health
,
which
before
were
deadly
sicke
in
sinne
;
it
maketh
vs
first
to
will
that
which
is
good
,
and
then
further
to
desire
it
;
it
giueth
vs
life
who
before
were
dead
in
our
sinnes
,
and
then
preserues
this
life
;
it
begets
and
begins
faith
&
sanctification
and
all
other
graces
in
vs
,
and
being
begotten
and
begun
it
strengtheneth
&
increaseth
them
:
and
therefore
let
not
Sathan
disswade
vs
from
the
hearing
of
Gods
word
,
because
of
our
sinnes
,
vnworthinesse
and
vnfitnesse
;
for
as
it
is
a
notable
meanes
ordained
of
God
for
the
increasing
of
grace
where
it
alreadie
is
,
so
is
it
no
lesse
effectuall
for
the
begetting
of
grace
where
it
neuer
was
.
There
is
no
wise
man
that
will
neglect
his
trade
and
liue
idely
because
he
is
poore
,
but
rather
this
will
moue
him
to
be
more
painfull
therein
,
as
being
the
meanes
whereby
hee
may
become
rich
;
neither
doe
men
refuse
all
nourishment
,
because
they
haue
emptie
and
hungrie
stomackes
,
but
doe
more
earnestly
desire
meate
that
they
may
be
filled
and
satisfied
;
yea
euen
those
whose
stomackes
are
weake
doe
not
altogether
refuse
their
foode
,
but
eate
something
to
sharpen
their
appetite
,
and
so
by
little
and
little
in
vsing
their
stomackes
they
get
stomacks
:
let
vs
follow
the
like
practise
,
and
when
we
●●rceiue
our
beggerlinesse
in
Gods
graces
,
let
vs
more
earnestly
●●bour
after
this
heauenly
treasure
and
precious
pearle
,
that
we
may
be
made
rich
;
when
we
feele
our
emptines
of
all
vertue
a●●
goodnesse
,
let
vs
more
eagerly
hunger
after
this
spirituall
M●●na
that
we
may
be
filled
and
satisfied
;
when
we
finde
our
appetite
weake
and
our
stomacks
indisposed
to
eate
of
this
heauenly
foode
,
let
vs
a
little
force
our selues
against
the
appetite
,
or
〈◊〉
all
good
meanes
to
quicken
and
sharpen
it
,
and
so
wee
shall
finde
that
the
oftner
we
eate
,
the
oftner
we
shall
desire
,
the
more
wee
heare
the
word
of
God
,
the
more
wee
shall
desire
to
heare
,
and
the
greater
benefit
wee
shall
receiue
by
it
.
Whereas
neglect
of
hearing
will
make
vs
euery
day
more
vnfit
to
heare
,
euen
as
long
abstinence
doth
quite
spoyle
the
stomack
.
CHAP.
XXVI
.
How
wee
must
arme
our selues
against
Sathans
temptations
,
whereby
he
laboureth
to
make
the
word
of
God
fruitlesse
.
§
.
Sect.
1
ANd
these
are
the
temptations
which
Sathan
vseth
to
disswade
vs
from
hearing
the
word
;
That
Sathan
tempteth
vs
to
carelesse
negligence
in
hearing
.
but
if
we
breake
these
snares
and
cannot
bee
withheld
from
frequenting
Gods
holie
assemblies
;
then
hee
will
labour
by
all
meanes
to
make
the
word
of
God
which
we
heare
,
fruitlesse
and
vneffectuall
for
our
conuersion
and
saluation
;
and
to
this
end
hee
will
labour
to
work
in
vs
a
negligent
carelesnesse
in
hearkening
to
those
things
which
are
deliuered
;
and
this
is
vsually
accompanied
with
dulnesse
of
spirit
,
drowsinesse
and
sleepinesse
:
or
if
wee
set
our selues
to
heare
the
word
,
with
any
care
and
conscience
to
profit
thereby
,
then
he
wil
seeke
to
distract
our
mindes
with
wandring
thoughts
,
either
by
offring
and
suggesting
to
our
consideration
and
memorie
the
world
and
the
vanities
thereof
,
as
our
affaires
and
businesse
and
those
pleasures
wherewith
wee
are
most
delighted
;
or
if
this
will
not
preuaile
,
by
casting
into
our
mindes
things
in
their
owne
nature
good
and
religious
,
if
they
were
thought
vpon
in
time
conuenient
,
to
the
end
that
wee
may
be
distracted
,
and
be
made
vnfit
to
heare
the
word
with
profit
.
That
to
resist
Sathan
we
must
prepare
our selues
before
we
heare
.
Which
temptations
we
are
to
withstand
as
being
most
dangerous
and
pernicious
:
and
to
this
purpose
there
is
something
required
at
our
hands
to
be
perfourmed
before
our
comming
to
Gods
assemblies
,
and
something
afterwards
.
Before
wee
come
to
the
hearing
of
the
word
,
there
is
required
due
preparation
,
whereby
our
mindes
are
made
fit
vessels
to
receiue
the
spirituall
treasure
and
foode
of
our
soules
.
For
if
we
come
into
the
congregation
of
the
faithfull
,
without
any
premeditation
,
reuerence
,
or
regard
of
the
action
which
we
are
to
take
in
hand
;
if
we
present
our selues
rashly
and
vnaduisedly
,
as
if
we
went
to
a
play
,
or
to
dispatch
some
worldly
businesse
:
we
shall
hardly
keepe
our
minds
from
negligent
wandring
and
worldly
distractions
,
which
will
make
the
word
of
God
fruitlesse
and
vnprofitable
.
§
.
Sect.
2
Now
this
preparation
doth
principally
consist
,
first
in
the
purging
of
our
corrupt
affections
,
Wherein
this
preparation
consisteth
.
Eccl.
4.17
.
to
which
duty
the
wise
man
exhorteth
vs
;
Eccl.
4.17
.
Take
heed
to
thy
feete
when
thou
entrest
into
the
house
of
God
,
that
is
,
be
carefull
to
purge
thine
affections
which
are
the
feete
of
thy
soule
.
And
this
was
typically
signified
by
the
outward
washing
of
the
Israelites
before
the
promulgation
of
the
law
,
Exod.
19.10
.
Exod.
19.10
.
where
by
the
washing
of
their
clothes
and
bodies
,
the
purging
of
the
secret
corruptions
of
the
heart
was
signified
and
represented
.
Which
dutie
is
necessarily
to
be
performed
,
of
al
those
who
will
heare
the
word
with
profit
:
for
as
the
most
pure
liquor
is
defiled
and
made
vnprofitable
for
vse
,
if
it
bee
put
into
a
polluted
and
stinking
vessell
;
so
the
pure
liquor
of
Gods
word
is
defiled
and
made
fruitlesse
,
vnto
al
those
who
receiue
it
into
an
heart
polluted
with
vncleane
affections
:
As
therefore
Moses
was
enioyned
by
God
to
put
off
his
shooes
from
his
feete
,
before
he
might
tread
on
that
ground
made
holy
by
Gods
presence
,
or
receiue
the
Lords
ambassage
to
his
people
;
so
hee
requireth
of
vs
that
we
put
off
the
shooes
,
that
is
,
the
corruption
of
our
affections
,
before
we
tread
vpon
the
holy
ground
of
his
Church
,
there
to
heare
the
glad
tidings
of
the
Gospell
,
concerning
our
euerlasting
deliuerie
out
of
the
bondage
of
our
spirituall
enemies
.
What
these
affections
are
the
Apostle
Iames
partly
sheweth
,
Iam.
1.19
.
namely
wrath
,
Iam.
1.19
.
1.
Pet.
2.1
.
filthinesse
,
malitiousnesse
,
to
which
Peter
addeth
dissimulation
and
hypocrisie
,
enuie
and
euil
speaking
,
1.
Pet.
2.1
.
And
to
these
also
wee
may
adde
all
other
like
vnto
them
.
§
.
Sect.
3
Secondly
,
We
must
banish
all
forestalled
opinions
of
the
minister
wee
must
banish
out
of
our
mindes
all
preiudice
,
forestalled
opinions
,
and
sinister
conceits
,
of
the
minister
of
Gods
word
whom
wee
are
to
heare
;
whereby
men
are
either
carried
away
with
a
vaine
admiration
of
his
gifts
,
and
in
the
meane
time
make
no
conscience
of
feeding
vpon
that
foode
which
is
offred
;
like
vnto
them
who
in
steede
of
drinking
of
the
wine
,
stand
wondring
at
the
curious
workmanship
of
the
cup
;
or
els
with
a
preiudicate
opinion
of
his
insufficiencie
in
gifts
,
or
imperfections
of
life
,
whereby
they
are
so
forestalled
that
they
thinke
nothing
which
hee
can
deliuer
will
be
worth
the
hearing
.
We
must
expell
all
worldly
cogitations
.
Thirdly
,
we
must
expell
out
of
our
cogitations
,
the
remembrance
of
all
worldly
busineses
,
pleasures
&
delights
,
least
they
distract
our
mindes
in
the
hearing
of
the
word
,
and
so
choaking
this
heauenly
seede
make
it
fruitlesse
;
for
as
the
vessell
which
is
alreadie
full
,
will
receiue
no
more
,
and
whatsoeuer
is
powered
into
it
,
spilleth
vpon
the
ground
:
so
the
minde
that
is
full
of
worldly
meditations
,
is
not
fit
to
receiue
the
word
of
God
,
but
as
soone
as
it
offereth
to
enter
,
it
is
kept
backe
and
so
perisheth
;
for
God
and
Mammon
,
the
holy
word
of
God
and
the
cares
and
vanities
of
the
world
,
can
neuer
dwel
at
the
same
time
together
,
but
as
soone
as
one
entreth
it
expelleth
the
other
.
As
therefore
men
purposing
to
write
a
sermon
,
doe
make
cleane
their
writing
tables
,
by
blotting
out
that
which
was
written
in
them
before
,
for
otherwise
there
would
be
such
a
mixture
&
confusion
,
that
nothing
would
be
legible
;
so
when
we
purpose
to
carry
away
a
sermon
faire
written
in
the
tables
of
our
memories
,
we
must
first
blot
out
all
worldly
affaires
and
businesses
,
otherwise
there
will
be
nothing
but
confusion
,
and
we
shall
not
be
able
to
recall
any
thing
to
our
remembrance
.
§
.
Sect.
4
Fourthly
,
We
must
examine
our
sins
and
wants
.
before
the
hearing
of
the
word
wee
must
search
and
examine
our
hearts
both
concerning
our
sinnes
and
corruptions
,
as
also
concerning
our
wants
and
imperfections
;
for
the
first
we
must
consider
to
what
sins
we
are
most
addicted
,
and
with
what
temptations
we
are
most
easily
subdued
,
to
the
end
wee
may
bring
our
sinnes
to
bee
slaughtered
and
mortified
with
the
sword
of
Gods
spirit
,
being
otherwise
vnable
to
ouercome
them
our selues
;
and
that
we
may
also
thereby
so
strongly
arme
all
parts
,
both
of
our
bodies
and
foules
,
so
as
they
shall
not
in
time
to
come
,
bring
vs
againe
vnder
their
dominion
.
And
as
citizens
being
besieged
with
their
enemies
,
doe
learne
by
their
assaulting
which
part
of
the
citie
is
most
weake
,
and
so
with
more
care
and
labour
fortifie
it
,
with
men
and
munition
,
trenches
and
bulworkes
;
so
when
we
who
are
continually
besieged
by
our
spirituall
enemies
,
doe
learne
by
their
assaulting
of
vs
where
we
are
weakest
,
and
the
enemie
most
like
to
enter
,
then
we
must
goe
into
Gods
armorie
and
prouide
sufficient
weapons
and
munition
,
whereby
we
may
be
enabled
to
hold
out
and
make
resistance
.
So
also
we
are
to
consider
of
our
wants
and
imperfections
,
that
so
we
may
be
stirred
vp
with
an
earnest
desire
,
to
haue
them
supplied
,
and
hereby
may
be
moued
with
more
care
to
apply
vnto
our selues
such
foode
as
shall
be
most
fit
to
supply
these
our
wants
,
and
amend
our
imperfections
;
for
as
men
who
hunger
earnestly
desire
to
be
satissied
with
wholesome
foode
,
neither
will
they
willingly
without
any
difference
eate
of
all
meates
,
especially
if
they
haue
weake
stomackes
,
but
of
that
which
is
most
fit
and
best
agreeth
with
them
;
so
those
who
finde
their
spiritual
wants
earnestly
desire
to
be
satisfied
,
and
to
haue
their
defects
supplyed
:
and
for
as
much
as
all
foode
contained
in
Gods
word
,
is
not
fit
for
this
purpose
,
nor
agreeable
to
their
stomackes
,
to
the
end
that
Gods
graces
may
be
nourished
in
them
,
therefore
they
will
wisely
make
choyse
of
that
which
best
agreeth
to
their
present
state
,
and
apply
it
vnto
themselues
accordingly
.
For
example
,
he
who
findeth
his
heart
hard
and
secure
,
must
feede
vpon
the
threatnings
of
the
law
,
to
the
end
he
may
be
humbled
,
and
his
heart
molified
,
and
resolued
into
teares
of
vnfained
repentance
;
he
that
is
of
a
broken
heart
and
contrite
spirit
,
must
feede
vpon
the
sweete
and
gracious
promises
of
the
Gospell
;
he
that
is
ignorant
,
must
hunger
after
milke
,
and
desire
to
be
instructed
in
the
principles
of
religion
;
he
that
hath
a
good
measure
of
knowledge
,
may
desire
stronger
meate
,
that
is
,
attend
vnto
the
more
deepe
poynts
of
diuinitie
;
in
a
word
,
euery
man
is
to
examine
his
particular
state
,
and
to
search
out
his
greatest
wants
,
that
so
comming
to
heare
the
word
,
he
may
more
diligently
apply
such
doctrines
,
instructions
,
and
exhortations
as
shall
bee
most
fit
for
his
vse
and
benefit
;
for
that
which
is
foode
to
one
is
poyson
to
another
,
and
that
salue
which
is
fit
to
heale
one
sore
,
doth
make
another
to
fester
and
ranckell
,
and
one
part
of
the
word
of
God
being
applied
to
men
of
diuers
estates
,
doth
worke
diuers
effects
,
one
it
feedeth
,
another
it
poysoneth
,
one
it
healeth
another
it
woundeth
,
to
one
it
is
the
sauour
of
life
vnto
life
,
and
to
another
it
is
the
sauour
of
death
vnto
death
:
and
therefore
before
we
come
to
the
hearing
thereof
,
we
are
to
examine
our
states
that
we
may
apply
and
make
profitable
vse
to
our selues
of
that
which
is
most
fit
to
nourish
and
strengthen
vs
in
Gods
graces
.
Lastly
and
most
especially
we
are
to
vse
earnest
and
harty
prayer
vnto
the
Lord
that
he
may
open
our
blind
eyes
,
We
are
to
vse
earnest
praier
Ps.
119.18
.
so
as
we
may
see
the
wonderfull
things
of
his
law
,
that
he
will
take
away
our
stonie
harts
,
and
giue
vs
fleshly
hearts
in
which
his
word
may
more
easily
be
imprinted
;
that
hee
will
with
the
cyle
of
his
grace
bow
our
stubborne
willes
,
and
make
them
flexible
and
inclinable
to
perfourme
obedience
to
his
wil
,
reuealed
in
his
word
,
that
he
wil
sanctifie
our
affections
and
purge
them
from
their
naturall
corruptions
,
that
hee
will
distill
the
heauenly
dew
of
his
holy
spirit
into
our
mindes
and
barraigne
harts
,
that
so
the
seede
of
his
worde
being
watred
there
by
may
yeeld
a
plentifull
haruest
in
grace
and
godlinesse
.
§
.
Sect.
5
And
these
are
the
duties
which
we
must
perfourme
in
the
time
of
our
preparation
:
now
after
we
are
thus
prepared
and
haue
presented
our selues
into
Gods
holy
assemblies
,
Of
the
duties
which
we
must
performe
in
hearing
it
,
to
set
our selues
in
Gods
presence
.
there
are
also
other
duties
to
be
performed
to
the
end
that
Sathan
may
not
distract
our
minds
and
so
make
the
word
which
we
heare
fruitlesse
:
first
wee
are
to
set
our selues
in
the
presence
of
God
who
looketh
vpon
vs
,
&
beholdeth
all
our
behauiour
in
this
action
,
according
to
the
example
of
good
Cornelius
.
Act.
10.33
.
Here
(
saith
hee
)
wee
are
all
present
before
God
to
heare
all
things
that
are
commanded
thee
of
God
.
And
if
we
thus
doe
we
shall
not
carelesly
and
negligently
heare
the
word
of
the
Lord
,
but
with
feare
and
trembling
as
in
his
presence
,
before
whom
the
earth
trembleth
,
and
the
foundations
of
the
mountaines
moue
and
shake
as
it
is
Psal.
18.7
.
Secondly
,
wee
are
to
heare
the
word
preached
not
as
the
word
of
a
mortal
man
,
but
as
it
is
in
truth
the
word
of
the
euerliuing
God
,
2.
Wee
must
heare
it
as
the
word
of
God
.
according
to
the
example
of
the
Thessalonians
.
1.
Thes.
2.13
.
when
(
saith
the
Apostle
)
yee
receiued
the
word
of
God
which
ye
heard
of
vs
,
yee
receiued
it
not
as
the
word
of
men
,
but
as
it
is
indeed
the
word
of
God
.
For
the
minister
is
not
his
owne
spokesman
but
the
ambassadour
of
the
Lord
,
it
is
not
his
owne
message
which
he
bringeth
,
but
the
Lords
embassage
,
&
hence
it
is
that
the
Prophets
and
Apostles
prefixe
before
their
writings
;
these
&
such
like
speaches
,
The
word
of
the
Lord
,
the
burthen
of
the
Lord
,
thus
saith
the
Lord
;
so
also
the
Apostle
professeth
in
his
owne
name
,
and
in
the
behalfe
of
all
Gods
true
ministers
,
that
they
are
the
Lords
ambassadours
who
in
Christes
stead
beseech
their
hearers
that
they
will
be
reconciled
vnto
God
.
2.
Cor.
5.20
.
We
must
not
therefore
looke
vpon
the
man
but
on
God
who
sendeth
him
,
nor
on
the
earthen
vessell
,
but
on
the
heauenly
treasure
which
it
bringeth
,
nor
on
the
simplenesse
of
the
casket
,
but
on
the
precious
pearle
which
is
contayned
in
it
,
nor
vpon
the
meanesse
of
the
ambassadour
,
but
vpon
the
glorious
royalty
of
the
prince
who
sent
him
:
and
on
his
ambassage
which
is
the
glad
tidings
of
the
gospel
,
the
word
of
saluation
and
life
;
which
is
able
to
saue
our
souls
and
then
his
feete
will
seeme
beautifull
and
none
shall
be
better
welcome
,
then
shall
we
not
contemne
or
neglect
their
ministerie
but
receiue
ioyfully
,
reuerently
,
and
attentiuely
the
word
preached
by
them
,
remembring
what
our
Sauiour
Christ
hath
said
,
Luk.
10.16
.
Hee
that
heareth
you
heareth
mee
,
and
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
despiseth
him
that
sent
me
.
§
Sect.
6
Thirdly
let
vs
stirre
vp
our selues
to
reuerent
attention
by
the
consideration
of
those
inestimable
benefites
which
are
deriued
vnto
vs
by
the
hearing
of
the
word
,
3.
We
must
stirre
vp
our selues
with
meditation
of
the
benefite
of
hearing
.
as
that
it
is
the
liuely
seede
whereby
we
are
begotten
vnto
God
,
the
foode
of
our
soules
wherby
we
are
nourished
vnto
euerlasting
life
,
that
spirituall
physicke
wherby
we
are
purged
from
our
corruptions
,
that
light
which
guideth
vs
in
the
waies
of
holines
and
righteousnesse
,
in
a
word
that
it
is
the
cheife
meanes
to
worke
in
vs
all
Gods
graces
in
this
life
,
and
to
assure
vs
of
euerlasting
happinesse
in
the
life
to
come
.
And
if
these
and
such
like
meditations
come
to
our
remembrance
,
they
will
serue
to
stirre
us
vp
from
our
drowsie
dulnesse
and
to
heare
Gods
word
with
alacritie
and
chearefulnesse
,
fastening
our
eyes
on
Gods
ministers
according
to
the
example
of
Christs
hearers
.
Luke
4.20
.
and
euen
hanging
vpon
them
(
like
the
child
on
the
mothers
brest
)
to
sucke
our
soules
nourishment
,
as
the
people
hanged
on
our
Sauiour
.
Luke
19.48
.
Fourthly
wee
must
heare
the
word
as
if
wee
were
neuermore
to
heare
it
,
for
who
can
tell
whither
hee
shall
liue
till
the
next
sabboth
?
or
though
he
doe
,
yet
how
knoweth
hee
whether
hee
shall
haue
his
senses
,
vnderstanding
,
and
memorie
,
seeing
hee
will
not
vse
them
to
Gods
glorie
and
his
owne
good
?
or
though
hee
haue
,
yet
may
the
word
of
God
bee
taken
from
him
and
such
a
famine
bee
of
this
heauenly
foode
that
hee
may
wander
from
sea
to
sea
,
Am.
8.11
.
and
from
North
to
East
seeking
it
and
shall
not
find
it
,
and
therfore
whilst
the
Lord
speaketh
vnto
vs
,
today
let
vs
harken
and
not
harden
our
hearts
,
for
he
hath
not
promised
vs
to
morrow
that
we
shall
heare
it
,
whilst
wee
inioy
this
heauenly
light
let
vs
looke
vpon
it
and
be
directed
by
it
to
doe
the
workes
of
holynesse
,
for
it
may
be
it
will
shortly
set
and
neuer
rise
againe
vnto
vs
,
and
then
what
will
follow
but
eternall
darkenesse
?
Lastly
let
vs
be
stirred
vp
to
attention
by
the
consideration
of
Gods
iudgments
which
he
inflicteth
on
the
contemners
and
neglectours
of
his
word
which
he
may
iustly
euery
minute
poure
vpon
vs
whilst
our
minds
are
a
wandringe
not
regarding
that
which
hee
sayth
vnto
vs
,
hee
may
suddenly
strike
vs
with
frenzie
and
madnes
,
or
with
death
it selfe
,
and
then
how
fearefull
and
lamentable
were
our
state
if
such
a
iudgement
should
sease
vppon
vs
.
Actes
20.
Let
vs
remember
what
hapned
to
drowsie
Eutichus
,
and
consider
with
our selues
that
that
which
befalleth
vnto
one
may
happen
vnto
another
.
§
Sect.
7
And
thus
are
wee
to
stirre
vp
our selues
to
the
diligent
and
attentiue
hearing
of
Gods
word
that
so
it
may
bee
fruitful
in
our
heartes
and
effectual
for
our
conuersion
and
calling
vnto
God
;
How
we
are
to
behaue
our selues
after
we
haue
heard
the
word
.
but
when
wee
haue
gone
thus
farre
wee
must
not
heere
rest
,
for
if
our
enemie
sathan
can
no
hinder
the
seed
of
Gods
word
from
falling
into
our
heartes
then
hee
will
labour
to
steale
it
away
as
soone
as
it
is
sowed
that
it
may
neuer
take
roote
nor
bring
forth
any
fruite
,
as
appeareth
by
lamentable
experience
;
for
how
many
are
there
who
receiue
the
word
of
God
with
their
approbation
,
and
are
somewhat
affected
with
that
which
is
spoken
and
yet
soone
after
it
vanisheth
away
;
and
nothing
remaineth
but
their
old
corruptions
?
and
whenc
doth
this
proceed
but
from
the
malice
of
Sathan
who
when
hee
findeth
the
seed
of
the
word
not
throughly
entred
into
the
ground
of
the
heart
and
therein
couered
like
a
rauinous
bird
deuoureth
it
,
or
if
it
haue
a
little
rooting
,
yet
hee
choaketh
it
with
the
thornie
cares
of
the
world
so
as
it
neuer
springeth
vp
no
not
so
much
as
into
a
blade
of
profession
,
or
if
it
be
so
farre
growne
vp
,
yet
he
indeauoureth
to
keepe
it
from
euer
thriuing
further
,
by
causing
the
hot
sunne
of
persecution
to
arise
and
with
the
heate
thereof
to
make
it
wither
,
and
perishe
,
though
for
a
time
it
haue
made
a
flourishing
shewe
;
as
our
Sauiour
Christ
hath
taught
vs
in
the
parable
of
the
Sower
.
Mat
,
13.
And
therefore
it
behooueth
euery
one
of
vs
to
take
no
lesse
paines
after
the
hearing
of
the
word
to
keep
it
from
deuouring
and
to
preserue
and
nourish
it
,
that
it
may
take
deep
roote
and
bring
forth
much
fruit
,
then
we
did
in
the
time
of
preparation
,
and
in
the
time
when
we
receiued
it
;
for
as
the
carefull
husbandman
taketh
great
paines
in
stirring
vp
his
fallow
grounds
;
and
preparing
it
for
the
seed
,
as
also
in
the
seed
time
in
sowing
it
in
the
ground
thus
prepared
,
and
yet
all
this
were
to
no
purpose
if
hee
did
not
afterwards
harrowe
it
and
couer
it
in
the
ground
;
so
though
we
take
greate
paines
in
breaking
vp
and
preparing
the
fallowe
grounds
of
our
hearts
,
and
also
in
receiuing
the
seed
of
Gods
word
yet
if
we
be
not
as
carefull
after
all
this
to
couer
and
hide
this
seed
in
the
furrowes
of
our
heartes
that
it
may
take
deepe
rooting
it
will
neuer
bring
forth
any
fruite
of
true
godlinesse
.
Now
the
meanes
to
preserue
and
nourish
this
heauenly
seed
of
Gods
word
is
first
serious
mediation
;
wherby
wee
call
to
mind
that
which
wee
haue
heard
,
in
which
it
it
is
very
requisite
that
wee
examine
the
doctrines
which
were
deliuered
according
to
the
touchstone
of
Gods
word
,
and
turne
ouer
the
bible
to
those
proofes
which
we
remember
alledged
as
most
principall
for
the
confirmation
of
the
doctrines
which
were
deliuered
:
a
notable
example
whereof
we
haue
in
the
noble
men
of
Berea
.
Actes
.
17.10.11
.
Who
though
with
great
readinesse
they
receiued
that
doctrine
which
Paul
had
deliuered
yet
when
they
came
home
they
searched
the
scriptures
to
see
if
those
things
which
they
hard
were
consonant
and
agreeable
with
them
or
no.
Secondly
,
we
must
vse
holy
and
Christian
conference
one
with
another
,
about
those
matters
which
we
haue
heard
,
for
hereby
it
will
come
to
passe
that
what
one
did
not
obserue
or
hath
forgotten
,
the
other
remembreth
and
repenteth
,
and
so
likewise
the
other
helpeth
out
in
another
point
where
his
neighbourfaileth
,
till
at
last
they
recall
al
the
material
points
to
their
remembrance
,
euen
as
many
meeting
together
at
a
feast
do
euery
one
cast
in
his
shot
til
the
reckoning
be
made
,
so
many
ioyning
their
heads
together
for
the
recalling
of
a
sermon
to
mind
,
one
repeateth
a
little
and
another
as
much
more
,
till
at
last
all
be
repeated
.
And
secondly
,
this
benefit
redoundeth
hereof
that
all
which
euery
one
remembreth
by
this
repetition
is
more
surely
imprinted
in
his
memorie
and
is
not
afterwards
easily
forgotten
.
Lastly
,
the
best
and
surest
way
to
imprint
things
in
our
memorie
neuer
after
to
be
blotted
out
,
is
vpon
all
occasions
to
practise
it
in
our
liues
and
conuersation
,
for
as
we
only
truly
know
that
in
christianitie
that
which
we
practise
,
so
likewise
that
is
onely
well
remembred
which
is
well
practised
.
CHAP.
XXVII
.
Sathans
tentations
whereby
he
perswadeth
men
to
delay
their
repentance
answered
.
§
.
Sect.
1
The
tentation
alluring
to
deferre
repentance
.
ANd
so
much
concerning
the
subtill
tentations
of
Sathan
,
whereby
he
laboureth
to
make
the
word
of
God
fruitlesse
and
vneffectuall
for
our
conuersion
,
wherewith
if
he
cannot
preuaile
being
repelled
by
the
meanes
before
spoken
of
,
&
if
men
by
their
hearing
of
the
word
haue
learned
thus
much
knowledge
that
their
conuersion
and
turning
to
God
is
necessarie
to
saluation
;
then
he
will
in
the
next
place
labour
to
perswade
them
to
deferre
their
repentance
for
a
time
,
till
they
haue
better
opportunitie
and
are
more
fit
for
this
purpose
.
Let
it
be
graunted
(
will
he
say
)
that
it
is
necessarie
that
thou
shouldest
repent
&
turne
vnto
God
,
yet
thou
mayest
deferre
thy
repentance
vntill
thine
old
age
,
or
at
least
till
the
time
of
sicknesse
,
for
then
thou
wilt
be
more
fitte
to
perfourme
this
dutie
,
then
in
the
flowrishing
prime
of
thy
youth
,
when
as
the
exercises
of
religion
are
so
tedious
and
vnpleasant
,
and
the
pleasures
of
the
world
so
sweet
and
delightfull
;
neither
needest
thou
to
feare
any
in
conuenience
which
will
come
hereby
,
for
God
is
so
gratious
that
whensoeuer
thou
returnest
vnto
him
he
will
receiue
thee
to
mercy
,
for
he
hath
promised
in
his
word
,
that
whensoeuer
a
sinner
repenteth
him
of
his
sinnes
he
will
blot
all
his
wickednes
out
of
his
remembrance
:
And
therfore
thou
mayest
inioy
both
the
pleasures
of
this
life
and
the
life
to
come
,
thou
mayest
repent
time
inough
hereafter
and
liue
a
strict
and
religious
life
,
when
the
heate
of
youth
is
past
and
old
age
drawes
on
,
which
is
farre
more
fit
for
these
exercises
:
for
what
folly
is
it
so
to
dote
vpon
the
heauenly
ioyes
to
come
,
as
that
thou
shouldest
depriue
thy selfe
of
those
worldly
pleasures
which
are
present
seeing
thou
maiest
inioy
both
?
This
tentation
most
dangerous
.
Against
which
tentation
it
behoueth
euery
man
most
carefully
to
arme
himselfe
as
being
in
it selfe
most
daungerous
and
pernicious
to
great
multitudes
,
as
may
appeare
by
too
too
lamentable
experience
;
for
when
as
Sathan
can
no
longer
hudwinke
their
eyes
with
the
vayle
of
ignorance
but
that
they
plainly
see
,
that
it
concerneth
their
eternall
saluation
to
harken
vnto
the
Lord
calling
them
to
repentance
,
then
not
withstanding
thus
farre
he
preuaileth
with
them
that
they
are
content
to
delay
their
conuersion
and
turning
vnto
God
,
either
vntill
the
time
of
sicknesse
,
or
till
their
old
age
.
And
therefore
it
shall
not
be
amisse
to
set
downe
briefly
some
waighty
arguments
,
whereby
euery
Christian
may
be
moued
to
speedy
repentance
,
and
not
to
deferre
their
conuersion
from
day
to
day
,
Motiues
to
perswade
vs
to
hastenour
repentance
.
but
to
turne
vnto
the
Lord
when
he
first
calleth
them
.
§
.
Sect.
2
The
first
motiue
to
perswade
vs
to
the
hastening
of
our
conuersion
is
Gods
commandement
,
whereby
he
inioyneth
vs
speedily
to
turne
vnto
him
,
that
we
may
doe
him
seruice
all
the
daies
of
our
life
,
to
which
end
he
hath
created
and
redeemed
vs
and
doth
continuall
preserue
vs
.
Psal.
95.7.8
.
To
day
if
you
shall
heare
his
voyce
harden
not
your
hearts
,
so
as
he
chargeth
vs
not
to
resist
his
calling
no
not
till
to
morowe
,
for
if
today
we
will
not
harken
vnto
him
,
he
hath
not
promised
to
call
vs
againe
vnlesse
it
be
to
iudgment
.
So
Eccl.
12.1
.
Remember
now
thy
creatour
in
the
dayes
of
thy
youth
whiles
the
euill
dayes
come
not
,
nor
the
yeeres
approch
,
wherein
thou
shalt
say
I
haue
no
pleasure
in
them
,
that
is
their
old
age
,
as
afterwards
he
expoundeth
himselfe
.
And
Esa.
55.6
.
Seeke
yee
the
Lord
whilest
he
may
be
found
,
call
yee
vpon
him
whilest
he
is
neere
.
Matth.
3.2
.
Repent
;
for
the
kingdome
of
heauen
is
at
hand
.
Act.
3.19
.
And
our
sauiour
Christ
doth
inioyne
vs
,
first
to
seeke
the
kingdome
of
God
and
the
righteousnesse
thereof
.
Matth.
6.33
.
If
therefore
we
wil
not
wittingly
and
wilfully
breake
Gods
commaundement
,
let
vs
offer
vnto
him
the
seruice
of
our
youth
as
well
as
the
seruice
of
our
old
age
,
for
he
requireth
this
as
well
as
the
other
,
nay
before
the
other
,
and
this
was
signified
vnder
the
types
of
the
old
law
,
where
the
Lord
requireth
that
they
should
offer
vnto
him
the
principall
of
the
flocke
,
and
such
beasts
as
were
whole
and
sound
yong
and
without
blemish
.
So
Leuit.
3.1
.
the
Lord
requireth
that
the
sacrifice
which
they
offered
should
be
without
blemish
,
and
22.20
.
Ye
shall
not
offer
any
thing
that
hath
a
blemish
for
that
shall
not
be
acceptable
for
you
.
And
Deut.
15.21
.
if
there
be
any
blemish
therein
as
if
it
be
lame
or
blind
,
or
haue
any
euill
fault
thou
shalt
not
offer
it
vnto
the
Lord
thy
God
.
And
for
transgressing
this
law
the
Lord
reprehendeth
the
people
by
his
Prophet
.
Mal.
1.8
.
And
if
ye
offer
the
blind
for
sacrifice
is
it
not
euill
?
and
if
ye
offer
the
lame
and
sicke
is
it
not
euill
?
offer
it
now
to
thy
Prince
;
will
he
be
content
with
thee
or
accept
thy
person
saith
the
Lord
of
hoastes
.
And
vers.
14.
Cursed
be
the
deceiuer
which
hath
in
his
flocke
a
male
and
voweth
,
and
sacrificeth
to
the
Lord
a
corrupt
thing
.
Now
did
the
Lord
regard
the
beasts
,
and
hath
he
made
so
many
lawes
that
he
might
haue
the
best
of
them
?
surely
this
is
not
Gods
mayne
end
,
but
hee
would
thereby
teach
vs
to
offer
and
dedicate
vnto
his
seruice
euen
our
best
things
as
the
prime
of
our
youth
&
our
flourishing
age
,
for
was
the
Lord
greatly
offended
when
as
men
reserued
the
best
of
the
flocke
to
themselues
and
offred
the
old
,
blind
and
lame
vnto
him
;
and
will
he
be
well
pleased
that
we
should
dedicate
our
youth
and
the
strength
of
body
and
soule
vnto
Sathan
,
and
our
owne
lustes
and
reserue
for
him
onely
our
old
decrepit
lame
and
withered
age
,
when
as
our
bodies
are
full
of
diseases
and
our
mindes
of
infirmities
?
will
any
Prince
accept
of
vs
if
we
spend
the
whole
time
of
our
youth
and
strength
in
the
seruice
of
his
enemies
,
and
when
we
are
sicke
,
old
,
lame
&
blind
,
offer
him
our
seruice
,
and
will
the
Prince
of
Princes
thinke
hee
be
well
pleased
if
he
be
thus
vsed
?
if
Sathan
and
the
world
haue
all
the
pure
wine
will
he
be
contented
with
the
lees
and
dregs
,
if
they
haue
the
ripe
fruite
,
will
God
haue
that
which
is
rotten
and
putrified
.
If
they
haue
our
health
wil
he
haue
our
sicknesse
?
surely
it
is
not
likely
;
for
the
Lord
who
hath
created
vs
redeemed
vs
and
doth
preserue
vs
,
doth
looke
to
be
serued
with
our
youth
health
and
strength
which
he
hath
bestowed
on
vs
.
§
Sect.
3
a.
Motiue
taken
from
the
momentany
shortnesse
of
mans
life
.
The
second
argument
to
mooue
vs
to
hasten
our
repentance
and
turning
vnto
God
is
taken
from
the
momentanie
shortnesse
and
the
mutable
vncertainty
of
our
liues
;
in
respect
of
the
shortnesse
of
our
liues
they
are
compared
to
a
pilgrimage
,
to
the
flower
and
grasse
of
the
field
,
to
the
wind
,
a
cloud
,
smoke
,
vapour
,
to
a
dreame
,
a
tale
tould
,
a
spanne
shadow
,
and
the
passage
of
the
weauers
shuttle
,
yea
it
is
called
vanitie
it selfe
.
And
therefore
seeing
our
liues
are
so
short
surely
they
are
al
to
little
though
they
were
wholy
spent
in
Gods
seruice
;
but
seeing
wee
haue
spent
a
great
part
of
this
short
time
euen
our
whole
life
before
our
conuersion
after
the
lusts
of
the
gentiles
,
let
vs
thinke
that
inough
yea
farre
too
much
to
be
so
ill
bestowed
,
and
from
hence
for
ward
let
vs
liue
(
as
much
time
as
remaineth
in
the
flesh
)
not
after
the
lusts
of
men
but
after
the
will
of
God
,
as
the
apostle
admonisheth
vs
.
1.
Pet.
4.2.3
.
But
though
our
life
were
short
yet
if
this
short
time
were
certain
there
were
some
more
shew
of
reason
why
we
should
defer
our
conuersion
;
but
as
it
is
short
so
is
it
most
vncertaine
,
for
wee
haue
not
assurance
that
wee
shall
liue
one
hower
,
wee
are
tenants
at
will
in
these
earthly
tabernacles
,
neither
doe
wee
know
how
soone
our
great
landlord
will
turne
vs
out
of
them
;
wee
are
the
Lords
stewards
here
on
earth
and
we
know
not
how
soone
our
Lord
and
master
will
call
vs
to
a
reckoninge
and
therefore
it
behoueth
vs
to
haue
our
accompts
alwayes
perfect
and
the
bookes
of
our
consciences
made
vp
in
readinesse
.
We
are
vncertaine
when
death
will
arrest
vs
and
carry
vs
to
iudgment
and
therefore
we
should
be
prepared
for
it
all
times
;
when
wee
goe
to
bed
we
are
so
to
lay
vs
downe
as
though
we
were
neuer
to
rise
til
we
rise
to
receiue
our
last
sentence
,
when
we
rise
vp
in
the
morning
wee
are
so
to
spend
that
day
as
though
it
were
the
last
of
our
liues
,
for
how
many
haue
gone
well
to
bed
who
haue
beene
dead
before
the
morning
?
how
many
haue
risen
(
as
they
thought
in
perfect
health
)
and
yet
haue
beene
attached
by
death
before
the
euening
?
and
therefore
it
behooueth
euery
one
who
hath
any
regarde
of
the
eternall
saluation
of
his
soule
to
turne
speedily
vnto
God
,
and
while
today
they
heare
his
voice
not
to
harden
their
heartes
.
Men
vsually
delaie
matters
of
least
waight
and
in
the
first
place
dispatch
businesse
of
greatest
importance
,
and
therefore
vnlesse
we
thinke
the
preseruing
of
our
bodies
and
soules
from
the
eternall
torments
of
hell
fire
and
the
assurance
of
euerlasting
happinesse
and
blessednesse
in
Gods
kingdome
to
be
matters
of
lesse
importance
,
then
the
obtaining
of
some
vain
pleasures
,
vnconstant
honours
or
base
commodities
,
let
vs
turne
vnto
the
Lord
betimes
by
vnfained
repentance
and
according
to
our
sauiours
aduise
.
Matth.
6.33
.
Let
vs
first
seeke
the
kingdome
of
God
and
the
righteousnesse
therof
,
and
then
worldly
necessaries
shal
be
cast
vnto
vs
as
a
vantage
in
this
maine
bargaine
.
If
our
houses
were
on
fire
we
would
seeke
first
to
preserue
those
things
which
are
most
deare
and
pretious
vnto
vs
good
houshould
stuffe
before
lumber
,
Iewels
before
stuffe
,
and
children
before
Iewels
,
but
our
liues
are
dayly
in
a
consumption
et
dum
crescimus
vita
,
decrescit
,
whilst
wee
grow
and
increase
,
our
liues
decrease
,
and
therefore
in
the
first
place
let
vs
seek
to
preserue
our
soule
,
which
is
,
our
chiefe
Iewel
and
not
suffer
it
to
perish
through
impenitencie
,
whilst
we
gaine
some
earthly
vanities
.
But
most
lamentable
is
the
practise
of
most
who
liue
as
though
they
were
neuer
to
die
,
or
as
though
they
had
taken
of
God
a
long
lease
of
their
liues
which
is
to
expire
at
a
certaine
appointed
time
;
and
this
makes
them
deferre
their
repentance
and
to
put
the
euill
day
far
from
them
,
til
at
last
death
attacheth
them
&
carrieith
them
to
iudgment
;
and
this
appeareth
by
the
scripturs
and
continual
experience
.
Iob
speaking
of
earnal
secure
men
saith
,
that
they
take
the
tabret
&
harpe
&
reioyce
in
the
sound
of
the
organs
,
they
spend
their
days
in
wealth
&
suddainly
they
go
downe
to
the
graue
.
Iob
21.12.13
.
So
Eccl.
9.12
.
man
doth
not
know
his
time
but
as
the
fishes
which
are
taken
in
an
euill
nette
and
as
the
birds
that
are
caught
in
the
snare
,
so
are
the
children
of
men
snared
in
the
euill
time
when
it
falleth
vpon
them
suddainly
.
when
the
euill
seruant
shal
say
in
his
heart
my
maister
doth
deferre
his
comming
and
shall
beginne
to
smite
his
fellowes
and
to
eate
and
drinke
and
to
be
drunken
;
that
seruants
maister
will
come
in
a
day
when
he
loketh
not
for
him
and
in
an
howre
that
he
is
not
aware
of
,
and
will
cut
him
off
and
giue
him
his
portion
with
the
vnbeleeuers
.
as
our
sauiour
hath
taught
vs
.
Luke
12.45.46
.
And
we
know
what
hapned
to
the
rich
man
who
saide
vnto
his
soule
,
soule
thou
hast
much
goods
laid
vp
for
many
yeeres
,
liue
at
ease
,
eate
drinke
and
take
thy
pastime
,
euen
the
same
night
God
said
vnto
him
,
O
foole
this
night
will
they
fetch
thy
soule
from
thee
,
and
then
whose
shall
those
things
be
which
thou
hast
prouided
.
Luke
12.19.20
.
§
Sect.
4
Moreouer
how
many
may
we
obserue
in
our
owne
experience
who
haue
deferred
their
repentance
from
day
to
day
thinking
to
repent
either
in
their
old
age
or
in
the
time
of
their
sickenesse
,
That
many
purposing
to
repent
in
old
age
are
cut
of
in
the
meane
time
by
Gods
iudgment
.
and
haue
beene
preuented
and
cut
of
by
Godes
iudgment
?
doe
we
not
see
that
many
haue
beene
taken
away
with
suddaine
and
violent
deaths
,
many
depriued
of
the
vse
of
their
sences
,
memorie
,
and
vnderstanding
,
in
the
time
of
their
sicknesse
and
haue
so
dyed
mad
,
franticke
,
and
sensles
,
many
who
come
to
their
old
age
and
yet
are
further
from
repentance
then
in
the
time
of
their
youth
.
And
this
commeth
to
passe
by
the
iust
iudgment
of
God
for
what
can
be
more
righteous
then
that
the
Lorde
should
contemne
them
at
the
houre
of
death
who
haue
contemned
him
their
whole
life
?
that
they
should
loose
their
memorie
and
vnderstanding
in
the
time
of
sickenes
,
who
haue
continually
abused
them
to
the
dishonour
of
God
in
the
time
of
their
health
;
that
they
should
dye
impenitent
who
haue
liued
in
impenitencie
,
that
they
should
forget
God
when
they
are
readie
to
goe
out
of
the
worlde
,
who
would
neuer
remember
him
whilst
they
were
in
the
worlde
;
that
God
should
withdraw
his
grace
when
they
are
sicke
,
which
being
often
offered
they
despised
when
they
were
in
health
.
And
this
the
Lord
threatneth
Pro.
1.24
.
Because
I
haue
called
and
yee
haue
refused
,
I
haue
stretched
out
mine
hand
&
none
would
regard
.
v.
25.
but
ye
haue
despised
all
my
counsayle
and
would
none
of
my
correction
.
v.
26.
I
will
also
laugh
at
your
destruction
&
mocke
when
your
feare
commeth
.
v.
27.
when
your
feare
commeth
like
suddaine
desolation
,
and
your
destruction
shall
come
like
a
whirlewind
,
&c.
and
v.
28.
then
shall
they
call
vpon
me
,
but
I
will
not
answere
,
they
shall
seeke
me
early
but
they
shall
not
find
mee
.
v.
29.
because
they
hated
knowledge
and
did
not
choose
the
feare
of
the
Lorde
.
So
Zachar
.
7.11.12.13
.
the
prophet
saith
,
that
because
the
people
refused
to
harken
,
pulled
backe
their
shoulder
,
and
stopped
their
eares
that
they
should
not
heare
,
but
made
their
hearts
as
an
Adamant
stone
least
they
should
heare
the
words
of
the
lord
,
sent
in
his
spirit
by
the
ministerie
of
the
former
prophets
,
therfore
came
a
great
wrath
from
the
Lord
of
hostes
,
whereof
it
came
to
passe
that
as
hee
cried
and
they
woulde
not
heare
,
so
they
cried
and
the
Lord
would
not
heare
their
crie
.
And
therefore
when
the
Lord
calleth
,
let
vs
answere
Lorde
I
come
,
let
vs
not
delay
our
conuersion
from
day
to
day
,
but
seeke
the
Lord
whilest
he
may
be
found
,
and
call
vpon
him
whilest
he
is
neere
,
let
the
wicked
(
now
)
forsake
his
wayes
,
and
the
vnrighteous
his
owne
imaginations
and
returne
vnto
the
Lord
,
and
he
will
haue
mercy
vpon
him
,
and
to
our
God
,
for
he
is
very
ready
to
forgiue
,
as
it
is
.
Esay
55.6.7
.
But
if
we
contemne
the
ministerie
of
his
worde
,
and
when
God
calleth
to
refuse
answere
,
if
wee
harden
our
hearts
against
the
meanes
of
our
conuersion
,
&
quench
the
good
motions
of
his
spirit
when
he
putteth
them
into
our
mindes
,
surely
it
will
come
to
passe
,
that
as
we
neglect
the
Lord
,
so
he
will
neglect
vs
;
and
though
hee
call
vs
today
yet
he
will
not
call
againe
to
morrow
,
but
will
let
vs
die
in
our
sinnes
without
repentance
.
Let
vs
remember
the
fearefull
example
of
Esau
who
contemning
his
blessing
and
birthright
,
afterwards
when
he
would
haue
inherited
the
blessing
was
reiected
,
for
he
found
no
place
to
repentance
though
he
sought
it
with
teares
,
as
it
is
,
Hebr.
12.16.17
.
And
of
the
5.
foolish
virgins
who
neglecting
the
opportune
time
of
prouiding
oile
for
their
lamps
,
afterwards
went
to
buy
when
it
was
too
late
,
Matth.
25.
for
the
bridegrome
passed
by
and
they
were
shut
out
of
dores
.
Call
to
mind
the
fearefull
example
of
Pharaoh
,
who
still
hardening
his
hart
against
Gods
word
sent
vnto
him
and
confirmed
by
many
miracles
and
wonders
,
at
last
was
destroyed
with
his
whole
armie
.
So
Herode
hauing
hard
Iohn
Baptist
willingly
,
and
perfourmed
obedience
to
some
things
which
he
had
learned
,
yet
because
he
did
not
turne
to
the
Lord
with
his
whole
heart
nor
repented
of
his
incest
,
was
neuer
after
called
againe
but
left
of
God
to
his
owne
hardnesse
of
hart
;
the
like
may
be
said
of
Pilate
,
Agrippa
,
Foelix
,
Iudas
,
Demas
Iulian
the
Apostata
,
who
hauing
not
harkened
to
the
Lords
call
,
but
quenched
the
good
motions
of
his
spirit
,
afterwards
were
giuen
ouer
of
God
to
a
reprobate
sense
to
their
euerlasting
ruine
and
destruction
.
So
likewise
when
as
the
Lord
gaue
the
false
prophetesse
Iesabel
a
time
to
repent
,
Apoc.
2.21.22
.
and
shee
repented
not
,
he
threatneth
his
heauie
iudgements
against
her
;
in
a
word
this
is
manifest
in
the
examples
of
carnall
secure
men
in
these
dayes
,
who
hauing
abused
Gods
mercy
and
long
suffering
,
and
deferred
their
conuersion
from
day
to
day
,
at
last
they
are
taken
away
in
Gods
heauie
displeasure
,
and
as
they
liued
like
beastes
so
commonly
they
die
like
beastes
:
and
therefore
as
wee
loue
the
saluation
of
our
soules
let
vs
harken
when
the
Lord
calleth
,
and
not
harden
our
hearts
against
the
good
motions
of
his
spirit
,
for
if
we
be
like
these
men
in
our
wicked
practise
there
is
no
hope
we
should
be
vnlike
them
in
fearefull
punishments
.
§
.
Sect.
5
Thirdly
,
we
are
to
consider
that
our
conuersion
and
turning
vnto
godly
,
vnfained
,
and
true
repentance
:
The
3.
motiue
because
repentance
is
Gods
gift
.
is
the
gift
of
God
from
whom
euery
good
and
perfect
gift
descendeth
,
as
it
is
,
Iam.
1.17
.
And
therfore
we
are
to
accept
of
this
gift
when
he
offereth
it
vnto
vs
;
for
God
doth
not
promise
his
giftes
and
graces
,
with
condition
that
we
may
receiue
them
when
we
list
,
but
when
he
offereth
them
,
Psal.
95.7
.
To
day
if
yee
will
heare
his
voice
harden
not
your
hearts
,
he
doth
not
giue
vs
respite
till
to
morrow
:
now
God
calleth
and
inuiteth
vs
to
to
come
vnto
him
,
now
he
knocketh
at
the
dore
of
our
harts
,
desiring
to
enter
that
he
may
dwell
in
vs
by
his
holy
spirit
,
and
if
we
refuse
to
let
him
enter
,
how
know
we
whether
he
will
euer
knocke
againe
?
if
he
doe
not
;
what
gainest
thou
,
but
the
pleasures
of
sinne
for
a
season
,
and
in
the
end
eternall
death
?
and
what
loosest
thou
,
no
lesse
a
thing
then
euerlasting
life
and
an
eternal
waight
of
glory
in
Gods
kingdome
?
well
,
yet
Christ
knocketh
at
the
dore
of
our
hearts
,
and
if
we
will
open
he
wil
be
our
guest
and
suppe
with
vs
,
bringing
his
cheere
with
him
,
Apoc.
3.20
.
euen
an
heauenly
banquet
of
all
his
spirituall
graces
,
but
if
wee
rudely
shut
the
dores
against
him
,
what
hope
can
we
haue
that
he
will
come
againe
when
he
findeth
such
rude
and
vnciuill
entertainement
?
and
then
what
will
follow
but
that
eyther
wee
shall
neuer
seeke
after
him
,
and
then
our
case
wil
be
most
miserable
,
Cant.
5.
or
with
his
spouse
in
the
Canticles
we
shall
long
seeke
him
but
not
find
him
without
great
difficultie
,
yea
perhaps
wee
may
seeke
him
as
Esau
sought
his
blessing
with
teares
and
neuer
find
him
?
CHAP.
XXVIII
.
Of
the
fourth
motiue
taken
from
difficultie
of
repenting
,
caused
by
delayes
.
§
.
Sect.
I
That
the
longer
we
defer
repentance
,
the
more
hardly
we
shal
repent
.
THe
fourth
motiue
to
perswade
vs
to
speedy
repentance
and
turning
vnto
God
,
is
that
the
longer
we
deferre
it
the
harder
wee
shall
find
it
,
for
the
difficultie
thereof
wil
be
much
increased
by
delay
,
1.
Because
sinne
will
growe
customable
.
and
our selues
also
who
are
vnfit
today
will
be
more
vnfit
to
morrow
,
the
reasons
hereof
are
many
,
first
because
by
continuall
sinning
wee
get
a
custome
and
habite
of
sinning
,
and
if
a
custome
which
is
but
affected
be
hardly
left
,
what
shall
we
say
of
a
custome
which
is
confirmed
by
nature
or
what
is
nature
strengthened
by
custome
?
who
knoweth
not
that
the
drunkard
is
more
easily
reclaimed
from
his
drunkennesse
when
he
first
falleth
to
this
vice
then
when
he
hath
long
liued
in
it
,
that
the
swearer
the
longer
hee
vseth
and
inureth
his
tongue
to
swearing
,
the
more
hardly
can
hee
forbeare
it
,
and
the
couetous
man
as
he
increaseth
in
yeeres
increaseth
also
in
couetousnesse
,
and
the
like
may
be
sayd
of
all
other
vices
.
Neyther
neede
this
seeme
strange
vnto
vs
seeing
it
is
a
thing
apparent
in
reason
and
in
experience
;
for
the
longer
the
disease
hath
possessed
the
body
the
more
hardly
it
is
cured
,
and
therfore
that
counsaile
is
good
,
Venienti
occurrite
morbo
,
preuent
the
disease
before
it
hath
seased
on
thee
or
presently
after
it
hath
taken
place
remoue
it
.
The
longer
the
sore
is
neglected
the
more
it
festreth
&
the
greater
difficultie
there
is
to
heale
it
,
the
longer
the
tree
groweth
the
deeper
root
it
taketh
and
the
more
harde
it
is
to
pull
it
vpp
;
the
enemie
is
more
easily
kept
from
scaling
the
walls
,
then
beaten
backe
when
he
is
entred
into
the
middest
of
the
citie
;
&
so
it
is
with
sins
and
vices
,
facilius
repelluntur
quam
expelluntur
,
they
are
more
easily
kept
from
entrance
then
beaten
out
:
as
therfore
you
would
condemne
him
of
extreame
folly
who
would
not
regard
his
sickenesse
till
it
had
ouerthrowne
nature
and
then
thinke
to
cure
it
,
or
who
would
neglect
to
applie
any
salue
to
a
greisly
wound
till
it
were
festred
and
then
thinke
the
better
to
heale
it
;
or
that
should
assay
to
pull
vp
a
young
plant
and
being
vnable
should
deferre
it
till
it
were
growne
to
a
great
tree
,
thinking
then
more
easily
to
plucke
it
vp
by
the
rootes
,
or
that
would
let
the
enemie
quietly
enter
into
the
citie
with
a
purpose
then
to
expell
him
with
more
facilitie
and
lesse
losse
;
so
alike
nay
much
more
foolish
is
hee
,
who
finding
it
nowe
a
hard
matter
to
turne
vnto
God
and
to
forsake
his
sinnes
deferreth
it
for
many
yeares
togither
;
till
the
corruptition
of
nature
haue
receiued
double
strength
by
long
custome
imagining
that
then
hee
can
very
easily
attaine
vnto
his
purpose
,
let
vs
therefore
breake
of
our
sinnes
by
vnfained
repentance
,
and
take
heed
of
confirming
our
naturall
corruptions
by
long
custome
,
August
.
for
as
one
sayth
Dum
consuetudini
non
resistitur
fit
necessitas
,
whilst
custome
is
not
broken
it
becommeth
necessitie
,
and
as
another
,
Basil
.
Sicut
non
potest
aliquis
dediscere
maternam
linguam
,
sic
vix
longam
peccati
consuetudinem
,
as
a
man
cannot
easily
forget
his
mother
tongue
,
so
neither
can
he
leaue
customable
sinne
.
So
it
is
said
Iob
20.11
.
that
the
wicked
mans
bones
are
full
of
the
sinnes
of
his
youth
and
that
they
shall
lie
downe
with
him
in
the
dust
;
whereby
it
is
implied
that
as
diseases
after
they
are
entred
into
the
marrow
&
bones
are
incurable
in
so
much
as
they
goe
with
men
to
their
graues
;
so
sinnes
and
vices
which
are
the
sicknesses
of
the
soule
hauing
seased
and
taken
fast
hold
of
a
man
by
long
and
continuall
custome
from
his
youth
;
will
most
hardly
leaue
him
in
his
age
but
will
hang
fast
on
till
the
day
of
his
death
.
And
hence
it
is
that
the
Lord
by
his
Prophet
doth
note
it
to
bee
a
thing
impossible
in
respect
of
humaine
power
to
leaue
those
sinnes
which
are
customablely
commited
.
Ier.
1323.
Can
the
blacke
more
change
his
skin
;
or
the
leopard
his
spotts
?
then
may
yee
also
doe
good
that
are
accustomed
to
doe
euill
.
and
therefore
if
euer
we
meane
to
leaue
our
sinnes
&
to
turne
vnto
God
it
is
best
to
beginne
before
the
corruptions
of
nature
bee
confirmed
by
custome
.
§
.
Sect.
3
Secondly
while
wee
liue
in
our
sinnes
wee
continue
in
Sathans
thraldome
and
he
hath
full
possession
of
vs
;
2.
Because
Sathan
will
more
hardly
be
cast
out
of
his
possession
when
he
hath
long
held
it
.
which
possession
the
longer
he
holdeth
the
more
hardly
will
he
be
cast
out
;
for
as
those
who
haue
a
long
time
quietly
inioyed
their
houses
and
lands
though
their
title
be
but
weake
yet
are
more
hardly
dispossessed
then
if
at
their
first
entrance
their
right
had
bene
called
into
question
,
both
because
long
custome
hath
in
it
the
nature
of
a
law
,
and
the
parties
themselues
will
bee
more
earnest
in
vsing
all
meanes
to
retaine
their
possessions
which
they
haue
long
held
,
time
hauing
worne
out
al
doubting
of
their
right
:
so
sathan
is
more
hardly
thrust
out
of
his
possession
when
he
hath
long
kept
it
,
because
his
long
houlding
of
vs
in
his
thraldom
maketh
him
imagine
that
he
hath
right
to
hould
vs
still
,
and
hee
is
most
earnest
in
vsing
all
his
strength
and
pollicie
;
to
hould
that
which
he
hath
already
gotten
and
long
kept
in
his
possession
.
We
know
that
when
a
souldier
in
fight
hath
taken
another
captiue
,
at
first
he
vseth
al
meanes
to
breake
from
him
as
hauing
better
opportunitie
when
they
are
still
in
the
field
,
then
he
can
hope
for
after
when
he
is
carried
away
and
clapt
vp
in
prison
:
and
as
he
hath
lesse
meanes
,
so
also
he
hath
lesse
desire
to
escape
;
after
that
by
continuance
of
time
his
captiuitie
is
made
more
familiar
vnto
him
;
and
we
commonly
see
that
a
bird
as
soone
as
shee
is
taken
,
fluttereth
and
striueth
to
get
away
,
but
after
shee
hath
beene
a
while
in
the
cage
shee
is
content
to
stay
there
still
though
the
doore
be
open
;
and
so
it
is
in
our
spirituall
thraldome
,
at
the
first
wee
haue
best
meanes
to
escape
and
most
desire
also
,
for
after
wee
are
inured
to
sathans
captiuitie
wee
are
content
to
remaine
his
bondslaues
still
.
And
if
wee
desire
to
escape
hee
would
more
disdaine
that
wee
should
striue
and
oppose
our selues
against
him
,
after
he
hath
long
time
had
vs
at
commaund
,
and
ruled
vs
at
his
becke
,
then
when
at
the
first
we
fell
into
this
cruell
slauerie
.
§
.
Sect.
4
Thirdly
the
longer
that
sinne
hath
dominion
ouer
vs
the
more
it
increaseth
in
strength
,
3.
By
continuance
the
strength
of
sinne
increaseth
.
and
the
more
hardly
it
is
subdued
,
for
it
is
the
nature
of
sinne
as
soone
as
it
is
entertained
to
make
way
and
roome
for
more
and
those
worse
then
it self
as
wee
may
see
in
the
example
of
Dauid
,
for
when
hee
was
ouercome
of
idlenesse
,
it
made
way
for
adulterie
,
and
adulterie
for
murther
.
So
Herod
entertained
incest
;
and
that
opened
a
doore
in
his
heart
to
let
in
murther
,
and
both
these
made
open
way
for
all
hellish
impietie
;
so
Iudas
retayninge
still
his
couetousnesse
was
mooued
thereby
to
betray
his
maister
;
and
this
sinne
brought
him
first
to
desperation
,
&
then
to
hange
himselfe
;
yea
the
Apostle
Peter
after
that
he
ioyned
himselfe
in
companie
with
the
wicked
seruantes
of
the
more
wicked
high
Priest
;
at
first
was
mooued
hereby
to
denie
his
maister
,
Matth.
26.
and
when
hee
had
gone
thus
farre
,
then
hee
denieth
him
againe
with
an
oath
,
and
when
hee
had
thus
farre
proceeded
in
the
course
of
sinne
,
hee
maketh
no
conscience
of
redoubling
his
oathes
,
cursing
himselfe
if
hee
knew
the
man
;
so
that
the
longer
wee
let
sinne
haue
dominion
in
vs
,
the
more
it
will
increase
it selfe
in
strength
and
number
,
till
our
heartes
bee
full
of
sinne
and
wickednesse
.
As
therefore
those
citizens
were
to
bee
accounted
most
foolish
,
who
when
they
saw
an
hundred
enemies
entred
into
the
citie
,
should
deferre
the
beating
of
them
out
or
killing
of
them
,
till
they
had
opened
the
gate
to
let
in
ten
thousand
more
better
armed
and
more
strongly
prouided
,
thinking
then
to
haue
better
opportunitie
,
and
more
abilitie
to
giue
them
the
repulse
,
so
alike
foolish
are
those
who
finding
it
hard
and
defficult
to
subdue
some
few
sinnes
,
to
which
they
are
now
giuen
,
doe
deferre
it
till
the
time
to
come
,
when
as
they
are
increased
in
huge
multituds
imagining
then
to
doe
it
with
more
ease
.
Sinne
,
it
is
the
poyson
of
the
soule
,
as
therfore
poysons
being
drunke
are
presently
to
be
cast
vp
againe
,
otherwise
they
disperse
themselues
in
the
vaines
and
so
going
to
the
hart
cause
death
;
so
this
poyson
of
sinne
if
it
be
long
kept
in
vs
,
it
will
disperse
it selfe
ouer
the
whole
bodie
and
soule
,
and
seasing
vpon
the
heart
,
wil
plung
vs
into
euerlasting
death
and
destruction
.
Sinne
it
is
an
heauie
burthen
and
vpon
whomsoeuer
it
lieth
it
will
presse
them
downe
vnto
hell
;
as
therefore
the
way
to
ease
a
man
of
his
burthen
is
not
to
adde
more
vnto
it
but
to
cast
it
of
,
so
the
way
to
ease
vs
of
the
heauie
burthen
of
sinne
,
is
not
to
increase
the
waight
by
adding
still
more
and
more
vnto
it
but
by
casting
it
of
speedily
,
for
when
by
this
continuall
addition
our
sinnes
are
growne
to
an
vnsupportable
wayght
,
they
will
sooner
presse
vs
downe
then
we
shall
cast
them
of
.
Fourthly
,
the
longer
wee
liue
in
sinne
the
more
vnpleasant
will
vertue
and
godlinesse
be
vnto
vs
;
and
the
more
wee
are
delighted
in
the
fulfilling
the
lustes
of
the
flesh
,
the
more
bitter
it
wil
be
to
mortifie
them
,
and
to
imbrace
any
strict
course
of
sanctification
,
seing
these
are
contrary
the
one
to
the
other
;
he
that
hath
long
continued
in
darknesse
cannot
indure
the
light
of
the
sunne
;
hee
that
neuer
tasted
any
thing
but
sweet
and
pleasant
meats
,
cannot
abide
to
feed
vpon
those
which
are
sowre
and
bitter
;
hee
that
was
borne
and
bred
in
hote
countries
,
is
not
able
to
brooke
those
which
are
cold
;
and
so
those
who
haue
accustomed
themselues
to
sinne
wil
hardly
be
euer
brought
to
imbrace
vertue
and
godlinesse
,
these
being
as
contrarie
one
to
another
,
as
light
and
darkenesse
,
sweet
and
sower
,
hote
and
cold
,
especially
considering
that
sinne
is
as
delightful
to
the
tast
of
a
natural
man
,
as
drink
when
hee
is
extreamely
thirstie
,
or
meat
when
he
is
ready
to
pine
for
hunger
.
§
.
Sect.
5
Fiftly
,
5.
Because
the
longer
we
delay
the
more
we
are
disabled
.
the
longer
we
liue
in
our
sins
and
deferre
our
conuersion
vnto
God
,
the
more
are
our
vnderstandings
darkned
,
our
wils
peruerted
,
our
affections
more
corrupted
,
our
harts
hardned
,
and
our
consciences
seared
,
&
all
the
powers
and
faculties
of
our
bodies
and
soules
are
more
and
more
disabled
;
for
as
the
longer
that
sicknesse
hath
continued
,
the
more
it
weakneth
the
body
&
maketh
it
vnfit
for
any
worke
or
action
,
so
the
longer
sinne
which
is
the
sicknesse
of
the
soule
hath
seased
on
vs
,
the
more
vnable
we
are
to
shake
it
off
,
and
the
weaker
it
maketh
vs
to
performe
any
good
actions
.
When
men
at
first
fall
into
vnusuall
sinnes
,
their
consciences
checke
them
,
and
they
feare
least
the
Lord
will
poure
vpon
them
his
heauie
iudgements
,
but
when
they
haue
committed
the
same
sinnes
againe
and
againe
,
and
yet
are
not
punished
,
then
like
theeues
who
hauing
escaped
after
one
robberie
committed
,
are
ready
to
commit
another
,
so
they
hauing
not
tasted
of
Gods
iudgements
threatned
,
thinke
that
they
shall
neuer
be
inflicted
on
them
,
and
therefore
are
readie
to
sinne
againe
;
vntill
by
long
custome
in
sinning
their
hearts
are
hardned
and
their
consciences
seared
as
it
were
with
a
hote
iron
,
so
as
no●e
without
any
checke
or
remorse
,
yea
with
all
pleasure
and
delight
they
cannot
commit
those
sinnes
,
which
in
former
times
they
would
haue
trembled
,
to
haue
entertained
into
their
secrets
thoughts
.
§
.
Sect.
6
Sixtly
,
6.
Because
the
meanes
grew
vnessectuall
by
delayes
.
the
longer
wee
deferre
our
repentance
the
more
vneffectuall
will
the
meanes
be
of
our
conuersion
;
for
the
word
of
God
,
will
either
soften
our
hearts
like
waxe
,
or
harden
them
like
clay
,
either
it
wil
be
the
sauour
of
life
vnto
life
,
or
the
sauour
of
death
to
our
deeper
condemnation
,
as
is
2
Cor.
2.16
.
If
it
once
goe
out
of
Gods
mouth
it
shall
not
returne
vnto
him
voyde
,
but
it
shall
accomplish
that
which
he
will
,
and
it
shall
prosper
in
the
thing
whereto
he
sendeth
it
,
(
whether
it
be
for
the
conuersion
or
hardening
of
those
who
heare
it
)
as
it
is
Esa.
55.11
.
we
know
if
a
salue
be
applied
vnto
a
wound
eyther
it
healeth
it
,
or
els
the
sore
ouercomming
the
vertue
therof
doth
more
fester
and
ranckle
,
and
so
this
spiritual
salue
,
being
applied
vnto
our
soules
wounded
with
sinne
,
doth
either
cure
them
,
or
else
becomming
vneffectuall
they
waxe
worse
and
worse
.
When
men
sleepe
&
are
suddainly
wakened
with
some
strange
and
vnusual
sound
,
they
presently
start
vp
and
are
amased
,
but
after
a
long
time
they
haue
bene
acquainted
with
the
noyse
they
can
sleepe
securely
and
not
be
much
disquieted
;
so
when
men
sleeping
in
carnall
securitie
are
awaked
with
the
threatnings
of
the
law
preached
vnto
them
,
which
like
Canon
shot
thundreth
in
their
eares
,
they
are
at
first
somewhat
rouzed
vp
and
beginne
to
looke
about
them
,
but
giuing
themselues
to
sleepe
againe
in
their
sinnes
,
after
they
haue
bene
many
times
awakened
,
at
last
this
fearfull
sound
nothing
moues
nor
disquietts
them
neither
wil
any
thing
waken
them
out
of
this
spirituall
lethargie
,
but
the
voyce
of
the
Archangell
commanding
them
to
arise
and
to
come
vnto
iudgement
.
§
.
Sect.
7
Seuenthly
,
if
we
deferre
our
conuersion
vntil
our
old
age
,
7.
Because
old
age
is
more
vnfitt
for
repentance
then
youth
.
it
will
then
be
more
harde
and
difficult
then
in
the
time
of
youth
,
because
old
men
are
more
indocible
&
vnfit
to
learn
,
then
they
were
in
their
youthfull
dayes
,
and
therefore
whosoeuer
meane
to
attaine
vnto
learning
,
or
to
knowledge
of
any
science
,
trade
or
occupation
they
doe
not
deferre
it
to
their
old
daies
,
but
giue
themselues
vnto
it
in
the
time
of
their
youth
,
when
as
their
wits
are
most
fresh
,
&
their
capacitie
most
quicke
to
receaue
instruction
.
Seing
then
there
is
much
knowledge
necessarily
required
to
the
making
of
a
true
Christian
(
for
without
knowledge
we
can
haue
no
faith
,
and
without
faith
there
is
no
saluation
)
therefore
for
the
attaining
hereunto
it
is
very
needfull
that
we
beginne
betimes
and
set
our selues
to
learne
Gods
true
religion
in
the
time
of
our
youth
,
when
as
wee
are
most
fit
for
this
purpose
.
And
this
counsayle
the
wise
man
giues
vs
Prou.
22.6
.
Teach
a
child
in
the
trade
of
his
way
and
when
he
is
old
he
shall
not
depart
from
it
.
Secondly
,
as
old
men
are
more
vnfit
to
learne
,
so
also
they
are
more
forgetfull
to
remember
that
which
is
taught
them
,
and
therefore
if
they
doe
not
set
their
whole
mindes
vpon
Gods
word
,
and
continually
call
to
mind
that
which
hath
beene
deliuered
vnto
them
in
the
preaching
thereof
,
meditating
therein
with
the
prophet
Dauid
day
and
night
,
all
they
haue
learned
,
will
easily
slip
out
of
their
weake
and
decayed
memories
.
Which
thing
is
most
hard
for
them
to
perfourme
by
reason
of
manifold
distractions
,
which
that
age
is
subiect
vnto
,
as
the
infirmities
of
the
body
,
sicknesse
,
aches
,
and
innumerable
griefes
,
and
also
the
manifold
troubles
and
cares
of
mind
,
not
onely
in
respect
of
their
owne
state
,
but
also
in
the
behalf
of
their
children
,
yong
nephewes
&
neere
friends
,
whose
welfare
is
as
deere
vnto
them
as
their
owne
:
now
if
a
single
man
hath
cares
inow
to
distract
him
from
Gods
seruice
,
how
many
are
their
distractions
whose
cares
are
doubled
and
redoubled
:
and
therefore
if
we
would
make
choise
of
the
fittest
time
for
our
conuersion
we
must
not
deferre
it
till
our
old
age
,
but
turne
vnto
God
in
our
youth
,
when
as
our
wittes
are
most
fit
to
receyue
,
and
our
memories
to
retaine
instruction
.
§
.
Sect.
8
Lastly
if
wee
deferre
our
conuersion
vnto
God
till
our
old
age
,
8.
Because
the
hour
of
death
is
the
most
vnfit
time
for
repentance
.
or
till
we
lye
on
our
death
bed
,
we
shall
find
it
more
difficult
in
that
our
enemie
sathan
who
alwayes
goeth
about
like
a
roaring
lion
,
seeking
to
deuoure
vs
,
doth
then
redouble
his
malicious
diligence
in
working
our
destruction
when
as
hee
seeth
the
time
drawe
neere
wherein
hee
must
attaine
his
purpose
,
or
else
for
euer
faile
of
his
desire
,
what
,
therefore
will
now
our
malicious
powerfull
and
most
subtill
enemie
leaue
vnattempted
?
what
violence
will
hee
not
now
offer
?
what
pollicy
will
hee
not
assay
to
drawe
vs
from
God
,
to
his
kingdome
of
darknesse
?
wee
knowe
that
when
enemies
beseidging
a
citie
doe
heare
that
their
seidge
is
shortly
to
be
raysed
by
the
approaching
of
mighty
succours
;
or
within
a
while
will
become
vaine
and
bootelesse
,
by
reason
that
the
citie
well
bee
more
strongly
manned
and
better
victualed
,
howe
they
will
bend
all
their
ordinance
against
the
wall
to
make
a
breach
,
how
furiously
they
will
giue
the
assault
,
and
how
desperately
they
will
fight
that
they
may
not
bee
disapointed
of
their
hope
and
loose
all
their
former
labour
;
and
shall
wee
thinke
that
sathan
who
hath
longe
beseidged
vs
,
desiring
nothing
more
then
to
sacke
our
souls
,
and
to
spoile
them
of
al
Gods
graces
and
to
lead
them
captiue
to
hell
and
destruction
,
will
vse
lesse
politicke
furie
in
assaulting
vs
with
all
his
engines
of
battrie
when
hee
seeth
the
time
approach
when
as
now
or
neuer
he
is
to
accomplish
his
desire
?
But
let
vs
consider
moreouer
how
able
wee
are
to
indure
his
assaults
if
wee
doe
not
prepare
our selues
before
the
time
of
sicknesse
,
arming
our selues
with
the
whole
armour
of
God
;
surely
wee
are
naked
and
lie
open
to
all
his
violence
,
being
destitute
of
the
girdle
of
veritie
;
the
knowledge
of
Gods
truth
,
neither
armed
with
the
brestplate
of
righteousnesse
,
nor
hauing
our
feete
shod
with
the
preparation
of
the
gospell
of
peace
,
whereby
wee
might
bee
inabled
chearefully
to
march
in
the
afflicted
way
which
is
full
of
the
thornes
and
briars
of
tribulation
and
afflictions
,
wherin
we
must
trauaile
if
we
will
goe
to
Gods
kingdome
;
neither
yet
hauing
the
shield
of
faith
whereby
wee
might
quench
the
firie
dartes
of
the
wicked
one
,
nor
the
helmet
of
saluation
,
nor
yet
any
skill
to
vse
the
sword
of
the
spirit
,
the
word
of
God
:
eyther
for
the
defending
of
our
soules
;
or
the
offending
of
our
enemie
.
And
whereas
wee
may
hope
that
God
will
at
that
time
supply
all
our
wantes
and
giue
vnto
vs
all
his
spirituall
armour
whereby
wee
may
bee
defended
and
sathan
repulsed
,
wee
are
to
knowe
that
God
vseth
not
to
giue
his
heauenly
and
spirituall
graces
at
the
houre
of
death
to
those
,
who
haue
contemned
them
al
their
life
,
or
if
hee
doe
bestowe
them
vpon
any
it
is
ordinarily
by
meanes
which
hee
hath
ordayned
for
this
purpose
,
as
the
hearing
of
the
word
,
harty
prayer
,
holy
conferences
,
and
such
like
spirituall
excercises
:
now
let
it
bee
graunted
that
wee
may
haue
at
such
times
of
our
mortall
sicknesses
,
Gods
ministers
and
all
other
outward
helpes
to
further
vs
,
in
performing
of
these
duties
(
which
yet
notwithstanding
no
man
can
promise
to
himselfe
)
yet
howe
vnfit
is
any
man
in
this
case
for
the
effectuall
doing
of
these
holy
exercises
,
when
as
his
bodie
is
full
of
paine
,
and
his
minde
full
of
anguishe
,
partly
fearing
Gods
iudgments
and
eternall
damnation
,
partly
being
greeued
with
the
losse
of
all
his
delights
,
and
because
hee
is
to
parte
with
his
friendes
,
partly
being
troubled
and
distracted
with
disposing
of
his
worldly
estate
and
setting
all
things
in
order
;
and
when
to
all
these
incumbrances
there
is
added
sathans
dangerous
temptations
,
who
then
most
violently
assaulteth
,
and
most
subtilely
vndermineth
vs
that
hee
may
worke
our
finall
destruction
?
And
therefore
seeing
our
conuersion
in
the
time
of
our
sicknesse
is
so
hard
and
difficult
,
(
I
had
almost
sayd
desperate
,
)
let
vs
whilest
the
Lord
giueth
vs
the
outward
meanes
of
our
conuersion
,
and
withall
the
vse
of
our
senses
,
vnderstandings
,
and
memories
,
(
all
which
when
wee
are
grieuoussy
sicke
,
are
alwaies
exceedingly
weakened
,
and
sometime
quite
ouerthrowne
)
let
vs
(
I
say
)
vnfaynedly
turne
vnto
the
Lorde
by
vnfained
repentance
in
the
time
of
our
health
,
and
strength
,
and
not
by
our
delayes
,
hazard
and
desperately
indanger
the
eternall
saluation
of
our
soules
for
the
inioying
of
the
transitory
trifles
and
vaine
delightes
of
this
miserable
world
.
CHAP.
XXIX
.
Of
the
fift
Motiue
which
is
that
our
delay
will
bringe
more
sorrowe
or
vtter
destruction
.
§
.
Sect.
1
THe
fifth
argument
to
perswade
vs
to
speedy
repentance
and
turning
vnto
God
,
More
sorrow
followeth
sin
then
ioy
accompanieth
it
.
is
that
by
our
delay
eyther
wee
prepare
more
matter
for
our
owne
sorrow
and
griefe
,
or
else
treasure
vp
for
our selues
a
more
fearefull
measure
of
wrath
against
the
day
of
wrath
;
for
if
the
best
happen
that
wee
canne
hope
for
,
or
imagine
,
it
is
that
wee
truely
repent
vs
of
our
sinnes
without
which
,
there
is
no
forgiuenesse
,
and
what
is
this
repentance
,
but
an
harty
sorrowe
,
and
bitter
greefe
,
for
our
sinnes
past
,
and
an
earnest
desire
and
indeuoure
of
forsaking
them
in
time
to
come
?
and
therefore
seeing
whatsoeuer
pleasure
wee
haue
taken
in
sinninge
wee
must
after
loose
it
in
sorrowing
for
sinne
,
seeing
our
laughing
must
ende
in
weeping
,
and
our
hony
bee
turned
into
gall
,
and
wormewoode
,
let
vs
breake
off
our
sinnes
betimes
,
by
vnfained
repentance
,
and
not
heape
vp
matter
of
more
greefe
,
let
not
our
mindes
so
much
dote
to
taste
of
the
honie
which
sinne
bringeth
in
the
mouth
,
as
that
we
forgette
the
poyson
which
it
carrieth
in
the
tayle
;
let
vs
not
be
so
eager
in
drinking
of
this
poison
of
sinne
,
though
it
be
sweete
and
pleasant
to
the
tast
,
remembring
that
it
is
deadly
in
opperation
if
it
bee
not
(
as
it
were
)
cast
vp
againe
by
vnfained
repentance
;
let
not
our
gluttonous
appetites
cause
vs
to
surfet
on
the
pleasures
of
sinne
,
seeing
the
present
delight
will
not
countervaile
the
future
paine
,
when
as
being
sicke
in
sinne
,
and
tormented
in
conscience
,
wee
shall
vomit
that
with
greefe
,
which
wee
haue
eaten
with
pleasure
,
finding
more
bitternesse
in
the
casting
vp
,
then
sweetenesse
when
we
swallowed
it
downe
.
But
this
is
the
best
which
can
befall
vs
,
for
if
we
doe
not
thus
hartely
sorrowe
for
our
sinnes
,
but
still
liue
in
them
with
pleasure
and
delight
,
then
doe
wee
nothing
else
but
heape
vp
iudgement
,
and
punishments
,
which
shall
one
day
bee
powred
vpon
vs
in
full
measure
,
and
fill
vp
the
vialls
of
Gods
wrath
,
till
being
filled
vp
to
the
brimme
,
hee
will
powre
them
out
vpon
our
one
heades
.
And
this
the
Apostle
plainely
sheweth
.
Rom.
2.5
.
But
thou
(
saith
hee
)
after
thine
hardnesse
and
heart
that
cannot
repent
,
heapest
vnto
thy selfe
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgment
of
God
.
6.
Who
will
rewarde
euery
man
according
to
his
workes
.
&c.
And
this
is
all
the
treasure
which
sinners
,
by
deferring
their
repentance
heape
vp
vnto
themselues
for
the
last
daies
;
as
Iames
speaketh
.
Iame.
5.3
.
The
longer
therefore
wee
deferre
our
repentance
the
more
wee
increase
the
bills
of
accoumpts
,
of
which
wee
shall
neuer
bee
able
to
giue
a
reckoning
,
at
the
great
,
and
generall
audit
,
the
more
wee
heape
vp
our
sinnes
,
the
more
wee
heape
vp
Gods
wrath
;
and
increase
the
measure
of
our
condemnation
,
and
hellish
tormentes
euery
day
,
(
as
it
were
)
pyling
vp
wood
,
in
which
we
shall
eternally
be
burned
.
§
.
Sect.
2
The
sixt
motiue
to
perswade
vs
to
hasten
our
conuersion
vnto
God
with
all
speed
,
The
sixt
motiue
our
dangerous
estate
before
conuersion
.
is
the
consideration
of
the
dangerousnesse
of
our
estate
before
our
conuersion
;
for
wee
are
dead
in
our
sinnes
,
the
children
of
wrath
and
enemies
vnto
God
,
who
euery
minute
lye
open
to
his
iudgements
and
punishments
.
And
this
the
Lord
implieth
in
his
speach
to
Cain
,
Gen.
4.7
.
If
thou
doest
not
well
(
saith
he
)
sinne
lieth
at
the
dore
,
that
is
the
punishment
due
to
thy
sinne
,
like
a
cruell
wilde
beast
still
watcheth
and
waiteth
for
thee
,
so
as
thou
canst
nor
stirre
any
way
but
it
is
ready
to
sease
vpon
and
destroy
thee
.
Now
in
what
a
fearefull
state
are
those
who
euery
minute
liue
in
this
daunger
,
of
which
if
they
be
surprised
what
can
remaine
vnto
them
but
euerlasting
death
and
destruction
;
For
as
the
tree
falleth
so
shall
it
lie
,
as
it
is
Eccl.
11.3
.
that
is
;
as
the
day
of
death
leaueth
vs
,
so
shall
the
day
of
iudgment
find
vs
,
and
therefore
if
wee
be
taken
away
in
our
impaenitencie
whilest
we
are
dead
in
our
sins
,
children
of
wrath
,
and
enemies
vnto
God
,
such
shall
we
be
presented
before
the
tribunal
seate
of
iudgement
in
the
presence
of
the
great
iudge
of
heauen
and
earth
.
The
seuenth
motiue
taken
from
the
benefites
which
accompanie
our
conuersion
.
§
.
Sect.
3
The
seuenth
motiue
may
be
drawne
from
the
manifold
benefits
which
will
accompanie
our
speedie
conuersion
,
for
first
vertue
and
goodnesse
being
sowne
in
vs
in
the
time
of
youth
,
will
take
more
deepe
roote
in
vs
,
so
as
it
cannot
easily
be
left
or
lost
,
for
as
the
vessell
doth
longest
retaine
the
smell
and
tast
of
that
liquor
which
was
put
into
it
whilest
it
was
new
and
vnseasoned
,
so
they
will
longest
retaine
vertue
and
goodnesse
who
haue
it
planted
in
them
in
their
youth
,
according
to
that
Pro.
22.6
,
teach
a
child
in
the
trade
of
his
way
,
and
when
he
is
old
he
will
not
depart
from
it
.
Secondly
if
we
turne
to
God
betimes
the
exercises
of
religion
,
and
workes
of
sanctification
,
will
be
farre
more
pleasant
and
easie
then
if
we
deferre
them
till
our
old
age
,
for
often
vse
will
bringe
vs
to
a
custome
,
and
long
custome
will
worke
in
vs
an
habite
of
vertue
,
which
will
be
easie
and
familiar
,
if
children
from
their
youth
be
brought
vp
in
trades
and
occupations
which
are
exceeding
hard
and
difficult
,
they
do
attaine
to
the
skill
and
practise
of
them
with
exceeding
dexteritie
and
quicknesse
,
but
if
the
learning
of
them
be
deferred
till
old
age
they
can
neuer
attaine
vnto
them
,
or
at
least
performe
them
slowly
and
with
great
difficultie
,
and
so
if
from
our
childhood
wee
,
accustome
our selues
to
the
learning
and
practise
of
the
workes
of
holinesse
and
righteousnesse
,
they
will
growe
exceeding
easie
and
pleasant
,
whereas
being
deferred
they
wil
be
difficult
and
tedious
.
If
the
oxe
whilest
he
is
yong
be
accustomed
to
the
yoke
hee
draweth
in
it
quietly
and
with
no
great
paine
,
but
if
he
runne
long
in
the
pasture
vnbroken
and
vntamed
,
when
he
is
brought
to
the
yoke
he
strugleth
and
striueth
,
and
therewith
gaulling
his
necke
draweth
with
exceeding
payne
and
irksomenesse
;
and
so
if
in
our
youth
we
accustome
ourselues
to
beare
the
yoke
of
obedience
,
it
wil
be
easie
and
pleasant
,
but
if
we
vse
delayes
we
shall
grow
stubborne
and
stifnecked
like
vntamed
oxen
,
and
the
bearing
of
Christs
yoke
through
our
impaciencie
,
and
the
rebellion
of
our
nature
will
gaule
and
vexe
vs
.
Thirdly
,
the
sooner
wee
turne
vnto
God
,
the
more
ioy
,
peace
and
comfort
shall
we
haue
in
the
whole
course
of
our
liues
,
for
what
ioy
may
bee
compared
with
the
ioy
in
the
holy
Ghost
,
Pro.
15.15
.
what
peace
is
like
the
peace
with
God
;
&
the
peace
of
conscience
,
when
as
we
are
sure
that
we
are
now
friends
,
who
before
we
were
enemies
and
children
of
God
and
heires
of
his
euerlasting
kingdome
of
glory
,
who
in
time
past
were
children
of
wrath
and
fire
brands
of
hell
?
what
comfort
in
the
world
can
be
imagined
like
vnto
the
consolation
of
Gods
spirit
,
which
is
able
to
make
all
afflictions
light
;
and
euen
death
it selfe
sweet
and
pleasant
vnto
vs
,
but
this
ioy
,
peace
,
&
comfort
doe
all
companie
our
true
conuersion
vnto
God
,
and
therefore
who
would
deferre
it
for
one
day
,
seeing
it
bringeth
such
inestimable
benefits
and
such
surpassing
pleasures
as
none
sufficiently
vnderstand
them
,
but
they
who
feele
&
inioy
them
.
Whereas
on
the
other
side
if
we
deferre
our
conuersion
,
in
the
meane
while
wee
are
continually
subiect
to
the
checkes
and
terrours
of
an
euill
conscience
,
in
feare
of
Gods
iudgements
and
eternall
damnation
:
and
though
in
outward
shewe
wee
may
bee
exceeding
merie
and
pleasant
,
yet
our
mirth
is
ful
of
sorrow
,
and
our
ioy
of
bitternes
,
and
of
such
laughter
wee
may
say
,
thou
art
madde
,
and
of
this
ioy
what
is
that
which
thou
doest
?
as
the
Wise
man
speaketh
,
Eccle.
2.2
.
for
it
is
but
Sardonicus
risus
laughter
from
the
teeth
outward
,
which
is
straight
controuled
with
some
inward
pange
or
checke
of
conscience
.
Fourthly
,
the
sooner
wee
turne
vnto
the
Lord
;
the
longer
time
we
shall
spend
in
his
seruice
,
which
in
truth
is
perfect
liberty
,
now
what
can
bee
more
delightful
vnto
any
Christian
heart
,
then
to
serue
our
creatour
from
the
daies
of
our
youth
,
&
to
shew
our
thankfulnesse
to
God
our
redeemer
for
all
the
inestimable
benefits
which
he
hath
bestowed
vpon
vs
,
by
causing
our
lights
to
shine
before
men
,
and
by
glorifying
his
name
in
our
godly
&
Christian
liues
?
what
can
be
more
pleasing
to
a
thankfull
mind
then
to
take
all
occasions
of
expressing
thankfulfulnesse
to
him
vnto
whom
we
are
so
much
bounden
?
Lastly
,
as
by
our
speedy
conuersion
vnto
God
we
liue
in
sweete
comfort
and
ioyfull
peace
,
so
also
wee
securely
expect
death
and
giue
it
entertainement
when
it
commeth
with
cheerefull
countenance
,
for
being
conuerted
vnto
God
we
are
at
peace
with
him
and
in
his
loue
and
fauour
,
wee
are
assured
that
the
curse
of
the
law
is
nayled
to
Christes
crosse
,
that
he
was
condemned
that
we
might
be
iustified
and
put
to
death
that
wee
might
liue
eternally
,
that
he
is
gone
before
vs
into
heauen
to
prepare
vs
a
place
there
,
and
now
sitteth
at
the
right
hand
of
his
father
to
giue
vs
ioyfull
entertainement
when
we
come
vnto
him
,
that
he
hath
taken
away
the
sting
of
death
which
is
sinne
,
and
hath
made
a
soueraigne
medicine
against
this
poyson
with
his
precious
bloud
,
and
therefore
being
conuerted
vnto
God
we
need
not
to
feare
death
,
nay
rather
wee
may
wishe
with
the
Apostle
to
be
speedily
dissolued
that
we
may
be
with
Christ
seeing
that
is
best
of
all
.
As
it
is
Phil.
1.23
.
neyther
need
wee
to
feare
the
destruction
of
this
earthly
tabernacle
,
seeing
wee
are
assured
that
we
haue
a
building
giuen
vs
of
God
,
a
house
not
made
with
hands
but
eternall
in
the
heauens
.
as
it
is
2.
Cor.
5.1
.
Moreouer
we
shall
not
need
to
feare
either
suddaine
death
;
or
an
euill
death
,
for
it
cannot
be
suddaine
to
them
who
are
alwaies
prepared
,
Nee
potest
malè
mori
qui
benè
vixit
,
August
.
neither
can
he
die
ill
who
hath
liued
well
.
On
the
other
side
those
who
deferre
their
repentance
and
turning
vnto
God
,
when
death
approcheth
are
filled
with
horrour
&
feare
when
as
they
see
that
they
are
still
subiect
to
the
curse
of
the
law
and
euery
minute
in
danger
of
Gods
fearfull
iudgements
;
when
as
the
waight
of
sin
presseth
them
,
Sathan
and
their
owne
conscience
accuseth
them
,
death
waiteth
on
them
to
bring
them
to
euerlasting
death
,
hell
,
and
destruction
.
And
therefore
seeing
so
many
benefits
accompanie
our
speedy
conuersion
both
in
life
and
death
,
and
so
many
euils
follow
our
delayes
:
let
vs
not
be
moued
by
Sathans
tentations
,
the
sweetenesse
of
sinne
,
nor
with
the
alluring
vanities
of
this
deceitfull
world
to
deferre
our
repentance
from
day
to
day
,
but
let
vs
now
harken
whilest
God
,
yet
calleth
vs
,
and
take
the
good
and
acceptable
time
when
he
offereth
it
vnto
vs
.
§
Sect.
4
The
eight
motiue
to
perswade
vs
to
speedy
conuersion
,
The
8.
motiue
because
repentance
deferred
to
olde
age
is
not
so
excellent
or
acceptable
.
is
that
our
turning
vnto
God
being
deferred
to
our
olde
age
,
or
till
the
time
wee
lie
sicke
on
our
deathbeddes
,
is
not
so
excellent
in
it
one
nature
,
nor
so
acceptable
vnto
God
,
as
if
it
were
performed
in
the
time
of
our
youth
;
for
what
great
matter
is
it
if
wee
leaue
our
sinnes
,
when
they
,
are
readie
to
leaue
vs
,
to
renounce
the
world
with
the
riches
honoures
,
and
pleasures
thereof
,
when
they
are
readie
to
abandon
vs
;
to
imbrace
mortification
,
when
as
our
bodies
are
mortified
with
sickenesse
,
and
brought
to
the
gates
of
death
;
to
giue
to
the
pore
when
wee
can
keepe
our
goods
no
longer
,
to
forgiue
our
enemies
,
when
as
we
can
not
offer
them
any
further
wrong
,
or
violence
,
to
commend
our
wiues
,
and
children
,
into
the
hands
of
God
,
when
as
we
our selues
can
no
longer
defend
and
prouide
for
them
?
to
cease
to
sweare
and
blaspheme
Godes
name
,
when
as
soone
after
wee
shall
cease
to
speake
?
moreouer
how
can
wee
thinke
that
this
will
be
acceptable
vnto
God
when
as
wee
doe
not
come
vnto
him
before
all
the
world
forsakes
vs
,
nor
craue
his
helpe
till
wee
are
abandoned
of
all
other
succour
,
nor
offer
to
come
into
his
seruice
before
wee
are
ready
to
goe
out
of
the
worlde
,
and
that
rather
for
feare
of
punishment
;
and
hope
of
reward
,
then
for
any
loue
we
beare
to
our
Lord
and
maister
.
But
let
it
be
granted
(
as
in
trueth
it
cannot
bee
denied
)
that
whensoeuer
wee
truely
repent
vs
of
our
sinnes
and
turne
vnto
God
he
wil
receiue
vs
to
mercy
,
should
wee
take
occasion
hereof
to
deferre
our
conuersion
and
to
continue
in
our
sinnes
?
should
his
loue
and
mercy
towardes
vs
mooue
vs
to
rebellion
,
and
impietie
,
towards
him
,
and
because
hee
is
gratious
and
long
suffering
shall
we
therfore
the
more
offend
him
,
and
as
it
were
whet
the
edge
of
his
wrath
against
vs
?
be
it
farre
from
vs
.
Nay
rather
if
God
be
gratious
and
mercifull
,
let
vs
bee
ashamed
to
offend
so
gratious
and
mercifull
a
God
,
and
though
wee
shoulde
bee
so
hard
harted
as
not
to
feare
his
iustice
,
and
fearefull
iudgementes
,
yet
euen
in
common
humanitie
let
vs
blush
for
shame
to
offende
him
in
consideration
of
his
infinite
loue
,
and
mercie
.
If
wee
had
a
friende
who
by
reason
of
the
loue
hee
beareth
vs
,
would
hardly
bee
displeased
,
or
mooued
to
anger
against
vs
,
would
wee
make
this
vse
of
his
loue
and
patience
,
still
to
prouoke
him
with
new
iniuries
?
Nay
if
their
bee
any
good
nature
and
ciuilitie
in
vs
,
would
not
his
loue
towardes
vs
,
mooue
vs
to
loue
him
againe
,
and
woulde
not
this
loue
worke
in
vs
a
care
and
feare
not
to
displease
him
?
yes
assuredly
.
O
let
not
then
the
Lordes
loue
,
patience
,
and
long
suffering
,
who
is
our
friend
of
frindes
,
make
vs
to
take
occasion
of
offending
,
and
displeasing
him
,
but
rather
let
the
consideration
thereof
bee
a
forcible
and
stronge
motiue
to
mooue
vs
to
repentance
.
Lastly
though
the
Lorde
bee
so
gratious
,
Rom.
2.4
.
§.
Sect.
5.
The
last
motiue
because
repentance
in
time
of
sicknes
is
often
vnsound
.
and
mercifull
,
that
he
is
ready
to
receiue
vs
into
his
loue
,
and
fauour
whensoeuer
wee
vnfainedly
repent
,
and
truely
turne
vnto
him
;
yet
forasmuch
as
hee
extendeth
his
mercy
to
those
onely
,
who
are
truely
penitent
;
&
seing
the
repentance
of
the
most
is
fained
,
and
hypocriticall
,
which
then
onely
beginneth
when
death
or
some
extreame
daunger
approacheth
,
this
should
bee
a
stronge
motiue
to
perswade
vs
to
repent
,
and
turne
vnto
the
Lorde
,
when
wee
are
in
our
perfect
health
,
strength
,
and
prosperite
that
so
wee
may
haue
assurance
that
our
conuersion
is
sincere
and
vnfained
,
and
not
forced
or
dissembled
.
Wee
knowe
that
Pharaoh
himselfe
when
hee
was
vexed
with
Gods
fearefull
plagues
,
Exod.
9.27
.
&
10.16.17
.
could
say
I
haue
sinned
,
and
promise
amendment
,
And
Saul
,
when
God
threatned
to
cut
him
off
,
and
to
take
the
kingdome
from
him
,
could
acknowledge
his
wickednesse
,
and
pretend
a
desire
to
worship
the
Lord
.
And
Ieroboam
could
shewe
more
contrition
for
the
losse
of
his
hand
,
Sam.
15.14.25
.
then
he
euer
shewed
for
the
losse
of
his
soule
.
And
wicked
Achab
when
he
heard
heauie
iudgments
denounced
against
him
,
could
outwardly
humble
himselfe
,
1.
King
.
13.6
&
21.27
.
put
on
sackeloth
,
fast
and
goe
demurely
.
And
who
may
not
obserue
in
his
owne
experience
,
how
many
there
are
who
in
the
time
of
their
sickenesse
,
make
godly
shewes
of
repentance
,
promising
goulden
mountaynes
and
vowing
if
they
recouer
,
that
they
will
leade
a
newe
life
,
forsaking
their
sinnes
,
and
indeuouring
to
serue
the
Lorde
in
the
duties
of
holinesse
,
and
righteousnesse
,
and
yet
the
same
men
being
restored
to
their
heath
,
with
the
dogge
returne
to
their
vomit
,
and
with
the
sowe
to
wallowe
againe
in
the
filthie
puddle
of
sinne
,
becomming
as
prophaine
,
wicked
,
irreligious
,
and
negligent
in
all
duties
of
christianitie
,
as
euer
they
were
;
which
is
a
most
vndoubted
signe
,
that
there
repentance
was
but
faigned
,
and
dissembled
,
and
that
they
were
mooued
thereunto
not
for
any
loue
of
God
,
or
hatred
of
sinne
,
but
for
feare
of
Gods
iudgmentes
,
and
eternal
condemnation
,
and
therefore
as
soone
as
the
cause
of
their
feare
is
a
little
remooued
,
their
repentance
also
ceaseth
.
Moreouer
wee
knowe
that
true
repentance
is
the
gifte
of
God
,
and
that
we
haue
it
not
at
our
owne
beck
and
call
,
but
when
he
offereth
and
vouchsaueth
it
vnto
vs
,
and
therefore
it
is
no
maruaile
if
they
who
haue
scorned
this
gratious
gift
all
the
whole
course
of
their
liues
,
should
be
denied
it
at
the
time
of
death
,
&
left
so
to
the
hardnes
of
their
harts
,
that
though
with
Esau
they
seeke
repentance
with
teares
,
yet
they
shall
neuer
find
it
.
And
though
with
the
fiue
foolish
virgins
they
desire
to
buy
oyle
for
their
lamps
,
yet
the
time
of
grace
being
past
they
shall
be
shut
out
of
doores
and
excluded
from
the
mariage
.
Neither
doth
the
Lord
ordmarily
beget
faith
,
Eph
4.11.12
.
repentance
and
other
sanctifying
graces
in
any
man
,
but
by
the
vse
of
the
meanes
which
he
hath
ordayned
for
this
purpose
;
now
the
meanes
ordained
of
God
are
not
sicknesse
or
the
infirmities
of
old
age
,
but
the
ministerie
of
his
word
,
made
effectuall
by
the
inward
operation
of
his
spirit
for
our
conuersion
&
sanctification
;
and
therefore
if
the
Lord
hath
oftentimes
graunted
vs
this
meanes
,
and
they
haue
not
beene
effectuall
for
our
conuersion
if
hee
haue
often
called
vs
in
the
preaching
of
the
word
and
wee
haue
refused
to
come
,
what
hope
can
we
haue
that
wee
should
turne
vnto
God
,
John
6.44
.
without
this
meanes
in
the
time
of
sickenesse
,
who
by
the
continuall
hearing
of
the
word
haue
not
beene
conuerted
in
the
time
of
our
health
,
seeing
not
any
come
vnto
Christ
but
whom
the
father
draweth
,
and
the
meanes
whereby
he
draweth
vs
vnto
him
,
is
not
sickenesse
or
the
approching
of
death
ordinarily
,
but
the
ministerie
of
his
word
;
for
when
the
sheepe
heare
Christs
voyce
and
thereby
knowe
him
to
bee
the
true
sheepheard
.
then
(
and
not
before
)
they
follow
him
as
it
is
Iohn
.
10.27
.
So
that
though
we
were
sicke
and
certainely
assured
wee
should
die
to
morrow
,
yet
for
all
this
,
wee
are
neuer
the
neerer
our
conuersion
,
faith
,
and
repentance
then
we
were
before
;
as
appeareth
in
the
example
of
the
Epicures
.
1.
Cor.
15.32
.
Let
vs
eate
and
drinke
(
say
they
)
for
to
morrow
we
shall
die
a
man
would
thinke
they
should
rather
haue
sayd
,
let
vs
fast
and
pray
for
to
morrow
we
shall
die
;
but
this
plainly
sheweth
that
we
are
neuer
the
neerer
our
conuersion
vnto
God
,
and
true
repentance
though
we
are
certaine
that
death
approcheth
;
it
is
onely
the
worke
of
Gods
spirite
,
which
ordinarily
worketh
not
by
the
means
of
sicknesse
or
feare
of
death
,
but
by
the
ministerie
of
the
word
which
is
Gods
owne
ordinance
,
Eph.
4.11.12
.
instituted
of
God
for
the
gathering
together
of
the
Saints
,
and
for
the
edification
of
the
body
of
Christ
.
And
therefore
whilest
the
Lord
calleth
vs
in
the
preaching
of
the
word
,
let
vs
harken
vnto
his
voice
,
and
turne
vnto
him
by
vnfained
repentance
,
for
if
Gods
owne
ordinance
is
not
effectuall
for
our
conuersion
,
assuredly
there
is
no
hope
that
euer
we
will
be
conuerted
by
sicknes
or
any
other
extraordinarie
meanes
whatsoeuer
.
It
is
an
admirable
miracle
wrought
by
the
infinite
wisedome
and
almighty
power
of
God
,
that
a
poore
sinner
should
be
conuerted
vnto
him
by
the
preaching
of
the
word
,
for
hereby
we
who
were
dead
in
sinne
,
are
raised
vp
to
newnesse
of
life
,
we
who
were
borne
blind
,
are
indued
with
sight
,
our
hearts
more
hard
then
the
Adamant
are
made
flexible
,
and
soft
as
waxe
to
receaue
any
impression
,
which
the
Lord
wilimprint
in
them
,
and
wee
are
moued
to
denie
our selues
,
and
to
cast
away
our
owne
righteousnesse
,
and
to
rest
and
relye
vpon
Christ
Iesus
alone
for
our
iustification
and
saluation
,
which
is
quite
contrarie
to
our
naturall
disposition
:
but
it
were
a
miracle
of
miracles
that
all
these
things
should
be
wrought
in
vs
by
sicknesse
,
which
the
Lord
hath
not
ordayned
for
this
purpose
,
when
as
the
meanes
appointed
by
God
himselfe
the
ministerie
of
his
word
,
which
is
Gods
owne
ordinance
could
neuer
worke
them
in
vs
.
It
may
bee
indeed
that
Gods
hand
lying
heauy
vpon
vs
in
the
time
of
sicknesse
,
and
fearing
worse
iudgements
in
the
life
to
come
,
we
may
be
moued
hereby
to
make
a
goodly
shew
,
and
to
vowe
great
reformation
if
we
might
bee
restored
to
our
health
:
It
may
be
that
with
Pharaoh
we
may
make
a
fained
confession
of
our
sinnes
,
and
promise
to
amend
if
this
iudgement
may
be
remoued
,
or
that
we
may
with
Achab
outwardly
humble
our selues
before
God
,
to
the
end
we
may
escape
those
fearefull
punishments
which
are
threatned
in
his
word
;
but
it
is
a
thousand
to
one
if
we
then
truly
repent
who
haue
liued
our
whole
time
in
impenitency
,
or
then
turne
vnto
God
if
wee
were
not
before
that
time
effectually
called
and
conuerted
;
for
as
wee
liue
so
wee
commonly
die
,
neither
is
it
likely
that
hauing
led
our
liues
like
wicked
Balaam
we
should
die
the
death
of
the
righteous
,
that
hauing
alwaies
hitherto
been
thornes
and
thistles
we
should
now
bring
forth
sweet
figges
and
pleasant
grapes
when
wee
are
ready
to
be
cut
downe
and
to
be
cast
into
the
fire
,
that
hauing
all
our
life
sowed
the
seedes
of
wickednesse
we
should
at
our
death
reape
the
fruit
of
godlinesse
;
And
therefore
(
as
the
Apostle
exhorteth
)
let
vs
not
be
deceiued
:
God
is
not
mocked
;
for
whatsoeuer
a
man
soweth
that
shall
he
also
reape
;
for
he
that
soweth
to
his
flesh
,
shall
of
the
flesh
reape
corruption
,
but
he
that
soweth
to
the
spirit
,
shall
of
the
spirite
reape
life
euerlasting
.
as
it
is
Gal.
6.7.8
.
Let
vs
now
turne
vnto
God
while
he
calleth
vs
and
graunteth
vs
the
meanes
of
our
conuersion
the
ministerie
of
his
word
;
now
is
the
acceptable
time
,
now
is
the
day
of
our
saluation
;
and
if
wee
will
now
turne
vnto
God
and
truly
repent
whilest
we
might
continue
in
our
sinnes
,
we
may
be
assured
our
repentance
is
true
and
vnfained
,
and
not
pressed
out
of
vs
with
sence
of
present
paine
,
nor
forced
with
feare
of
future
punishment
,
and
that
turning
to
God
wee
shal
be
receaued
to
grace
and
mercy
,
seeing
we
then
offer
to
serue
him
,
when
wee
might
haue
serued
Sathan
,
the
world
and
our
owne
corrupt
flesh
.
CHAP.
XXX
.
Two
letts
which
hinder
worldlings
from
speedy
repentance
remooued
.
§
.
Sect.
1
ANd
so
much
concerning
these
Motiues
,
whereby
wee
may
bee
perswaded
to
speedie
repentance
,
The
first
let
,
is
the
misaplying
of
Gods
mercy
and
gratious
promisee
.
all
which
the
worldly
secure
man
wardeth
and
beareth
of
with
a
double
fence
,
so
as
they
can
neuer
beate
him
downe
with
true
humilitie
nor
pearce
his
heart
with
vnfained
sorrow
for
sinne
;
the
one
is
by
alleadging
Gods
mercy
manifestly
declared
vnto
vs
in
the
sweet
promises
of
the
Gospel
;
the
other
by
obiecting
the
example
of
the
conuerted
thiefe
,
who
though
hee
had
spent
his
whole
life
in
sinne
and
wickednesse
,
yet
at
the
last
hower
was
receiued
to
mercy
.
For
the
first
,
Ezech.
13.32
.
&
33.11
.
Math.
9.13
.
Math.
11.28
.
hath
not
the
Lord
(
will
they
say
)
protested
in
his
word
that
he
desireth
not
the
death
of
a
sinner
,
but
that
he
turne
from
his
way
and
liue
?
hath
not
our
Sauiour
tould
vs
that
he
came
not
to
cal
the
righteous
;
but
sinners
to
repentance
?
and
doth
he
not
inuite
such
vnto
him
as
labour
vnder
the
heauie
burthen
of
sinne
promising
that
hee
will
ease
them
?
And
hath
not
the
Apostle
Paul
taught
vs
,
1.
Tim.
2.4
.
that
Gods
will
is
that
all
men
should
be
saued
,
and
come
to
the
knowledge
of
his
trueth
.
Seeing
therefore
God
is
so
mercifull
why
should
we
doubt
of
our
saluation
?
Why
should
we
feare
to
deferre
our
repentance
&
follow
our
pleasures
and
delights
for
a
time
,
seeing
the
Lord
will
receiue
vs
to
mercy
whensoeuer
we
turne
vnto
him
?
The
first
let
remoued
.
I
answere
first
,
that
though
al
this
were
certaine
,
true
,
and
not
to
bee
doubted
of
,
yet
it
is
a
most
vnthankefull
part
and
horrible
ingratitude
against
our
gracious
God
and
louing
father
to
take
occasion
of
his
mercie
the
more
to
offend
him
,
as
before
I
haue
shewed
.
Secondly
I
answere
,
that
as
God
hath
shewed
his
mercy
in
the
gratious
promises
of
the
Gospell
,
so
also
he
hath
as
plainely
declared
his
iustice
in
the
seuere
threatnings
of
the
law
,
and
he
is
as
true
in
the
one
as
in
the
other
:
And
therefore
all
the
question
is
who
shal
tast
of
his
mercy
,
and
who
of
his
iustice
,
seing
that
is
promised
to
some
,
and
this
threatned
against
others
;
or
rather
in
truth
it
is
without
all
question
,
for
the
Lord
hath
plainely
shewed
in
his
word
that
hee
will
extend
his
mercy
to
all
repentant
sinners
and
to
them
onely
,
and
that
he
will
declare
his
iustice
in
powring
out
his
iust
iudgements
vpon
the
wicked
who
liue
in
their
sinnes
,
and
especially
vpon
those
who
take
occasion
of
Gods
mercie
to
continue
in
their
vnrepentancie
,
despising
the
riches
of
his
bountifulnes
,
his
patience
&
long
suffering
;
for
hereby
they
heape
vnto
themselues
wrath
against
the
day
of
wrath
and
the
declaration
of
the
iust
iudgment
of
God
,
as
the
Apostle
speaketh
,
Rom.
2.4.5
.
Though
then
there
be
neuer
so
many
sweet
promises
in
the
gospel
,
yet
they
who
continue
in
their
sinnes
without
repentance
can
reape
no
true
comfort
by
them
,
because
they
are
not
made
to
them
but
to
repentant
sinners
;
and
on
the
other
side
though
there
be
neuer
so
many
terrible
threatnings
denounced
in
the
law
,
yet
the
paenitent
sinner
need
not
to
feare
them
,
seeing
they
are
threatned
onely
against
those
who
continue
in
their
impaenitencie
;
though
God
be
of
infinit
mercy
let
not
the
wicked
man
who
liueth
in
his
sinnes
presume
,
seeing
it
is
sufficiently
declared
in
pardoning
the
sinnes
of
repentant
sinners
.
Neither
let
him
who
is
truly
paenitent
despaire
because
God
is
of
infinite
iustice
,
seeing
it
is
sufficiently
manifested
in
punishing
the
sinnes
of
those
who
continue
in
their
vnrepentancie
;
let
not
him
who
is
turned
vnto
God
from
his
wicked
waies
feare
Gods
iustice
,
for
it
is
fully
satisfied
in
Christ
and
therefore
it
shall
neuer
attach
him
,
neither
let
him
who
continueth
in
his
sinnes
without
repentance
hope
in
Gods
mercy
for
it
doth
not
belong
vnto
him
,
nor
yet
in
the
sweet
promises
of
the
Gospell
which
though
they
be
neuer
so
generall
,
yet
are
they
alwaies
to
be
restrained
to
the
condition
of
the
couenant
of
grace
,
faith
,
and
repentance
.
And
this
is
manifest
in
the
places
before
alleaged
which
worldly
men
so
much
abuse
to
nourish
in
them
carnall
securitie
;
for
whereas
the
Lord
saith
Ezech.
33.11
.
That
he
will
not
the
death
of
a
sinner
,
he
addeth
in
the
next
wordes
,
but
that
he
turne
from
his
way
and
liue
,
so
that
the
Lord
speaketh
not
of
all
sinners
but
of
those
who
turne
vnto
him
from
their
wicked
waies
.
So
our
sauiour
Christ
saith
Math.
9.13
,
that
hee
came
not
to
call
the
righteous
,
that
is
those
who
are
iust
&
righteous
in
their
owne
conceipts
,
but
sinners
to
repentance
,
so
that
whosoeuer
are
called
vnto
Christ
that
in
him
they
may
haue
saluation
are
called
also
to
repentance
.
And
Math.
11.28
.
our
sauiour
doth
not
call
all
sinners
vnto
him
without
difference
,
but
those
onely
who
are
wearie
and
heauy
laden
,
that
is
who
find
their
sinnes
irksome
and
grieuous
vnto
them
,
and
desire
nothing
more
then
to
be
freed
of
this
vnsupportable
burthen
.
And
the
Apostle
Paule
likewise
1.
Tim.
2.4
.
doth
not
say
simply
that
God
would
haue
all
men
to
besaued
,
but
that
he
would
also
〈◊〉
haue
them
come
to
the
knowledge
of
the
truth
,
that
is
to
the
knowing
,
acknowledging
,
&
beleeuing
of
the
principles
of
Christian
religion
concerning
God
,
themselues
,
and
the
worke
of
redemption
wrought
by
Christ
.
Let
therefore
no
carnall
secure
man
take
occasion
to
presume
vpon
Gods
mercy
in
regard
of
the
sweet
and
gratious
promises
of
the
Gospell
,
for
vnlesse
they
turne
vnto
God
from
their
euill
waies
and
truely
repent
them
of
their
sinnes
,
vnlesse
they
are
wearie
and
heauie
laden
,
desiring
nothing
more
then
to
be
eased
of
their
heauie
burthen
;
vnlesse
they
come
out
of
their
blind
ignorance
and
attaine
to
the
knowledge
of
the
truth
,
the
gratious
promises
of
the
Gospell
do
not
appertaine
vnto
them
.
§
.
Sect.
2
Secondly
,
whereas
they
alleadge
the
example
of
the
thiefe
conuerted
at
the
hower
of
death
we
are
to
know
that
this
is
but
one
particular
act
of
Gods
mercy
,
The
2.
let
is
presumption
vpon
the
example
of
the
conuerted
thiefe
.
and
therefore
we
can
make
thereof
no
generall
rule
,
especialy
seeing
to
this
one
we
may
oppose
many
thousands
of
those
who
hauing
deferred
their
repentance
to
the
last
hower
,
haue
beene
taken
away
in
their
sinns
and
impaenitencie
.
It
is
true
indeed
that
if
with
this
thiefe
we
truelyturne
vnto
the
Lord
by
vnfained
repentance
,
and
shew
our
faith
by
the
like
liuely
fruites
he
wil
pardon
our
sinnes
and
receaue
vs
to
mercy
according
to
his
gratious
promises
,
but
this
faith
and
repentance
are
not
in
our
owne
power
,
but
the
free
gifts
of
God
which
hee
very
seldome
bestoweth
on
those
at
the
hower
of
death
who
haue
neglected
&
contemned
them
their
whole
liues
:
sometimes
indeed
hee
calleth
and
conuerteth
some
at
the
last
hower
to
shew
the
infinite
riches
of
his
mercy
,
but
most
commonly
he
leaueth
those
who
haue
deferred
their
repentance
to
die
in
their
impaenitencie
that
they
may
be
examples
of
his
iustice
.
And
to
this
purpose
Austine
speaketh
well
;
there
is
(
saith
hee
)
mention
made
in
the
Scriptures
of
one
whome
the
Lord
receaued
to
mercy
that
none
might
despaire
,
and
but
of
one
that
none
might
presume
.
It
is
the
maner
of
princes
to
send
their
gratious
pardon
sometimes
to
those
who
are
led
out
to
execution
,
but
if
any
will
wilfully
offend
in
hope
hereof
,
or
hauing
offended
wil
deferre
to
sue
for
his
pardon
to
the
last
hower
,
surely
he
is
well
worthy
to
be
hanged
,
both
for
his
offence
;
and
also
for
his
presumption
,
so
the
Lord
mercifully
pardoneth
some
few
when
death
is
ready
to
cease
vpon
them
,
and
to
transport
them
into
the
eternall
torments
of
hell
fire
,
to
shew
the
riches
of
his
grace
,
but
if
any
shall
take
occasion
hereby
the
more
to
offend
against
his
maiestie
,
or
hauing
offended
deferreth
to
sue
for
pardon
by
powring
out
the
teares
of
vnfained
repentance
vntill
his
last
hower
,
hee
is
vndoubtedly
vnworthy
of
any
grace
and
mercy
,
and
in
all
likelihood
he
shall
be
deliuered
vp
to
suffer
eternal
torments
.
Moreouer
as
this
act
of
mercy
in
receiuing
this
thiefe
to
grace
was
very
extraordinary
,
so
was
it
reserued
as
being
most
fit
for
the
time
of
Christes
passion
;
for
as
great
Princes
at
the
time
of
their
coronation
pardon
such
notorious
offences
,
the
like
whereof
they
wil
hardly
euer
after
remit
,
to
the
end
that
their
clemencie
and
mercy
may
appeare
to
all
,
so
our
Sauiour
Christ
the
glorious
king
of
heauen
and
earth
,
being
ready
to
lay
downe
the
forme
of
a
seruant
and
to
take
vpon
him
the
crowne
of
endlesse
glory
and
maiesty
,
gaue
his
gratious
pardon
to
this
greeuous
offender
,
that
his
infinite
mercy
and
goodnesse
might
be
manifested
vnto
al
men
,
that
so
they
might
breake
of
their
sinnes
by
vnfained
repentance
,
and
by
a
liuely
faith
come
vnto
him
,
looking
and
expecting
for
life
and
saluation
onely
in
this
their
sauiour
and
redeemer
;
and
as
cunning
Surgeons
hauing
made
a
soueraigne
salue
,
do
vpon
the
next
occasion
make
experiment
thereof
by
curing
some
griesly
and
desperate
wound
,
that
so
they
may
commend
it
to
all
who
shal
haue
need
to
vse
it
,
so
the
Lord
hauing
made
a
pretious
plaister
and
soueraigne
salue
to
cure
all
soules
;
who
being
wounded
with
sinne
,
will
apply
it
vnto
them
by
a
liuely
faith
,
presently
tooke
occasion
of
curing
there
with
this
poore
theefe
grieuously
wounded
with
sinne
,
that
all
others
in
his
state
,
seing
the
vertue
thereof
,
might
more
earnestly
desire
it
and
more
carefully
seeke
after
,
and
apply
it
to
their
wounded
soules
.
And
therefore
seeing
the
occasion
of
this
cure
was
altogether
extraordinary
,
the
action
is
not
like
to
bee
ordinarie
,
the
occasion
being
remooued
,
and
the
mercy
of
God
and
vertue
of
Christes
death
and
bloodshed
being
sufficiently
manifested
to
al
the
world
.
Thirdly
,
we
are
to
know
that
the
estate
of
these
men
,
is
farre
vnlike
and
much
more
desperate
then
the
state
of
the
conuerted
theefe
;
for
hee
was
in
all
likelihood
neuer
before
this
time
called
,
and
presently
he
harkeneth
vnto
the
voyce
of
Christ
,
and
willingly
intertaineth
the
good
motions
of
his
spirit
,
but
these
men
being
often
called
,
haue
refused
to
come
,
and
haue
quenched
the
good
motions
of
Gods
spirit
;
he
persisted
in
his
sin
ignorantly
,
hauing
not
heard
the
doctrine
of
the
Gospell
,
whereby
he
might
be
inuited
to
come
vnto
Christ
by
a
liuely
faith
,
and
might
turne
vnto
God
by
vnfained
repentance
,
these
haue
often
heard
these
glad
tidings
,
and
haue
neglected
and
contemned
them
;
hee
continued
in
his
sinnes
through
ignorance
,
neither
did
hee
vngratefully
resolue
to
serue
the
diuell
his
whole
life
,
reseruing
the
time
of
his
old
age
and
sicknesse
for
the
seruice
of
God
,
only
for
his
own
aduantage
,
but
these
men
hauing
bin
often
instructed
in
the
law
of
God
,
and
wayes
of
godlinesse
,
notwithstanding
wittingly
and
wil
fully
persist
in
their
sinns
,
presuming
vppon
repentance
and
hope
of
mercy
at
the
last
houre
,
intending
then
to
turne
vnto
God
,
not
for
any
loue
they
beare
him
,
but
for
feare
of
hel
torments
and
eternall
damnation
,
lastly
his
repentance
was
most
vnfayned
and
exceeding
earnest
,
and
his
faith
brightly
shined
presently
after
his
conuersion
in
singular
fruits
thereof
.
For
he
made
a
notable
confession
of
his
sauiour
and
redeemer
,
euen
when
all
his
disciples
for
feare
forsooke
him
.
He
iustifieth
Christ
when
all
men
condemned
him
,
and
euen
his
Apostles
doubted
of
him
.
He
praieth
feruently
vnto
him
,
when
the
multitude
mocked
and
reuiled
him
,
hee
humbly
confesseth
his
owne
sinns
,
and
louingly
admonisheth
his
fellow
of
his
wickednesse
,
desiring
earnestly
that
as
they
had
bin
fellowes
,
and
copartners
in
sinne
,
so
they
might
be
partakers
in
pardon
,
and
in
the
benefitte
of
redemption
wrought
by
Christ
.
Whereas
most
commonly
their
repentance
is
forced
and
dissembled
for
feare
of
punishment
,
rather
then
for
hatred
of
sinne
,
or
loue
of
God
:
as
they
vsually
make
it
manifest
if
they
recouer
of
their
sickenesse
.
And
therefore
seing
there
is
such
great
dissimilitude
;
and
difference
in
their
purposes
,
liues
,
and
courses
,
it
is
not
probable
that
they
wil
euer
bee
like
in
their
conuersion
,
death
,
and
saluation
.
CHAP.
XXXI
.
Sathans
tentations
mouing
men
to
rest
in
a
counterfait
repentance
,
answered
.
§
Sect.
1
ANd
somuch
for
the
answering
of
those
tentations
wherby
Sathan
laboreth
to
make
vs
delay
and
deferre
our
repentance
from
day
to
day
:
That
the
promises
of
the
gospell
are
made
onely
to
those
who
repentseriously
.
with
which
,
if
he
cannot
preuaile
both
because
we
see
the
necessitie
of
repentance
vnto
saluation
,
and
also
plainly
perceiue
by
the
former
reasons
that
delayes
are
most
dangerous
,
then
hee
will
laboure
in
the
next
place
to
perswade
vs
to
content
our selues
with
a
smale
measure
of
repentance
,
or
rather
in
truth
with
a
counterfait
worke-repentance
,
which
is
only
in
outward
shew
and
neuer
pearceth
the
heart
;
making
vs
beleeue
that
if
when
wee
see
our
sinns
,
hauing
our
consciences
conuinced
out
of
Gods
word
we
doe
in
some
generall
tearmes
confesse
that
we
are
all
sinners
,
and
desire
God
after
a
formall
manner
to
haue
mercie
vppon
vs
,
if
we
can
sometime
straine
from
vs
a
broken
sighe
and
be
content
to
leaue
some
of
our
least
pleasing
sinnes
,
our
repentance
wil
be
very
acceptable
to
God
,
and
sufficient
for
our
saluation
.
And
with
this
tentation
Sathan
deludeth
,
and
destroyeth
,
innumerable
men
in
these
our
dayes
,
and
therefore
it
behooueth
euery
man
,
to
prepare
himselfe
for
this
incounter
.
And
to
this
ende
we
are
to
know
that
the
mercy
of
God
,
and
merits
of
Christ
,
dot●
not
belong
vnto
those
who
thus
slubber
ouer
their
repentance
;
neither
doth
Christ
Iesus
call
vnto
him
such
as
slightly
sorrow
for
their
sinnes
,
and
thinke
the
burthen
of
them
light
,
and
easie
to
bee
borne
,
but
such
as
labour
,
and
are
heauie
loaden
.
as
appeareth
Matth.
11.28
.
Come
vnto
me
all
ye
who
are
wearie
and
heauie
loaden
,
and
I
will
ease
you
.
In
which
wordes
our
sauiour
Christ
plainely
sheweth
whom
hee
calleth
to
the
participation
of
the
worke
of
redemption
wrought
by
him
,
and
what
measure
of
repentance
hee
requireth
of
them
;
for
the
first
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
such
as
labour
vntill
they
bee
wearie
,
and
the
other
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
such
as
are
heauie
laden
with
a
burthen
vnsupportable
and
therefore
,
being
grieuously
pressed
therewith
,
they
desire
nothing
more
,
then
to
bee
case
of
it
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
which
this
worde
is
deriued
properly
signifieth
the
burthen
of
a
shippe
,
and
is
taken
metaphorically
for
any
thing
which
is
very
troublesome
and
grieuous
.
So
that
by
ioyning
these
two
together
our
sauiour
euidently
declareth
whom
hee
calleth
,
and
inuiteth
vnto
him
.
Namely
those
onely
who
knowne
,
acknowledge
,
and
feele
,
that
their
sinnes
are
an
intollerable
heauie
burthen
,
and
being
exceedingly
vexed
with
them
,
most
earnestly
desire
to
bee
eased
,
and
released
of
them
,
and
to
this
purpose
flee
vnto
Christ
by
a
true
and
liuely
faith
finding
themselues
destitute
of
all
meanes
whereby
they
may
otherwise
be
eased
and
releeued
.
§
Sect.
2
If
then
wee
could
haue
any
assurance
that
wee
are
in
the
number
of
those
whom
Christ
calleth
and
inuiteth
vnto
him
,
wee
must
haue
first
a
sight
,
and
sense
,
of
our
sinnes
,
What
things
are
required
in
those
who
truly
repent
.
and
a
true
and
feeling
knowledge
of
our
miserable
,
and
wretched
estate
,
in
which
we
are
,
by
reason
of
them
,
and
the
punishment
due
vnto
them
.
Secondly
we
must
be
wearie
in
bearing
this
heauie
burthen
,
as
being
most
irkesome
and
grieuous
vnto
us
.
Thirdly
wee
must
haue
an
earnest
desire
to
be
eased
and
freed
from
it
.
Lastly
we
must
come
vnto
Christ
by
a
true
and
liuely
faith
,
to
the
ende
that
hee
may
ease
and
release
vs
.
1.
Knowledge
and
sight
of
their
sinnes
.
For
the
first
Wee
must
come
to
the
knowledge
of
our
sinnes
,
before
wee
can
truely
repent
of
them
,
for
we
cannot
sorrowe
for
them
,
vntill
wee
see
them
;
neither
is
it
sufficient
that
wee
see
,
and
know
,
that
wee
are
greeuous
and
hanious
sinners
,
vnlesse
we
also
feele
the
waight
of
this
intollerable
burthen
,
pressing
vs
downe
,
and
vexing
,
and
grieuing
vs
euen
to
the
verie
heart
;
for
wicked
and
prophane
men
may
see
their
sinnes
,
(
for
what
can
hide
them
from
their
eyes
being
so
innumerable
in
multitude
,
and
so
grieuous
and
hainous
in
respect
of
their
quantitie
,
and
quallitie
,
but
yet
they
feele
not
their
waight
,
neither
are
troubled
with
them
;
nay
it
is
a
pastime
to
a
foole
to
doe
wickedly
,
as
it
is
Prou.
10.23
.
and
the
abhominable
filthie
sinner
drinketh
iniquitie
like
water
,
as
it
is
Iob.
15.16
.
and
there
are
some
so
delighted
with
vngodlinesse
,
and
all
lewd
prophanesse
that
they
euen
drawe
vnto
them
iniquitie
with
the
cordes
of
vanitie
,
and
sinne
as
with
cart-ropes
,
as
the
prophet
speaketh
Esa.
5.18
.
and
though
they
bee
laden
with
their
sinnes
as
it
were
with
an
intollerable
burthen
,
yet
they
feele
them
not
,
neither
are
they
any
thing
vexed
with
their
waight
,
and
though
the
iniquitie
of
sinners
bee
so
heauie
that
the
earth
cannot
beare
it
but
reeleth
too
and
fro
like
a
drunken
man
,
and
is
remooued
like
a
tent
,
as
it
is
Esay
24.20
.
though
it
make
all
the
creatures
grone
and
trauaile
in
paine
together
,
as
the
Apostle
sheweth
Rom.
8.22
.
yea
though
it
euen
wearieth
God
himselfe
in
suffering
and
bearing
with
it
,
as
it
is
Esa.
43.24
.
yet
doe
they
walke
bolt
vpright
,
and
with
stretched
out
neckes
,
neuer
so
much
as
stooping
vnder
this
vnsupportable
burthen
,
till
at
last
it
growe
so
heauie
,
that
it
ouerwhelmeth
them
,
and
presseth
them
downe
to
the
bottome
of
hel
.
The
reason
here
of
is
because
they
are
wholy
plunged
yea
drowned
and
dead
in
their
sinns
,
and
therefore
as
those
who
being
diued
to
the
bottome
of
some
deepe
water
,
doe
not
feele
the
waight
of
that
which
is
aboue
them
,
whereas
if
they
were
pulled
out
of
the
waters
;
they
would
be
ouerwhelmed
with
the
burthen
of
one
tunne
,
so
those
who
are
deeply
plunged
into
the
gulph
of
sinne
and
wickednesse
,
doe
not
feele
the
waight
of
this
intollerable
burthen
,
but
if
once
they
come
out
of
their
sinns
by
vnfained
repentance
,
the
waight
of
some
few
of
them
woulde
presse
them
downe
vnto
the
gates
of
hell
,
if
they
bee
not
supported
and
freed
from
this
burthen
by
our
sauiour
Iesus
Christ
.
But
such
as
these
,
are
not
called
by
our
sauiour
,
neither
will
he
ease
them
,
though
their
burthen
be
neuer
so
intollerable
;
but
he
inuiteth
those
onely
who
are
heauie
laden
,
and
finding
their
burthen
irkesome
are
wearie
of
it
and
desire
to
be
eased
;
he
harkeneth
only
vnto
those
who
from
their
harts
cry
out
with
Dauid
.
psal.
38.4
.
mine
iniquities
are
gone
ouer
my
head
,
and
as
a
waighty
burthen
they
are
to
heauie
for
me
.
6.
I
am
bowed
and
crooked
very
sore
,
I
goe
mourning
all
the
day
.
He
respecteth
only
those
who
are
of
a
broken
heart
and
contrite
spirit
,
Psal.
51.17
.
Esay
66.2
.
for
these
only
perfourme
the
condition
of
the
couenant
and
consequently
to
them
alone
the
promises
contayned
in
the
couenant
doe
appertaine
.
§
Sect.
3
The
condition
of
the
couenant
is
faith
and
repentance
,
That
hee
who
feeleth
not
his
sinnes
hath
neither
faith
nor
repentance
.
neither
of
which
doth
hee
performe
who
doth
not
see
nor
feele
the
burthen
of
his
sinnes
;
for
wee
will
neuer
rest
vpon
Christ
for
our
saluation
,
vnlesse
wee
see
that
wee
haue
no
meanes
of
our
owne
to
escape
condemnation
,
wee
will
neuer
seeke
vnto
Christ
to
be
our
redeemer
vnlesse
wee
perceiue
that
we
are
the
bondslaues
of
sinne
and
Sathan
,
wee
will
neuer
labour
to
obtaine
the
riches
of
his
righteousnesse
,
vnlesse
we
discerne
our
owne
nakednesse
and
beggerie
,
we
will
neuer
come
vnto
Christ
to
be
washed
and
purged
from
the
pollution
of
our
sinnes
and
corruptions
with
his
bloud
,
vnlesse
we
see
our
naturall
filthinesse
,
wee
will
neuer
desire
to
be
eased
of
the
heauy
burthen
of
our
sinnes
,
vnlesse
wee
feele
the
waight
of
them
,
we
will
neuer
intreat
Christ
to
be
our
Physition
,
vnlesse
wee
find
that
our
soules
are
sicke
in
sinne
;
we
will
neuer
goe
vnto
him
who
is
the
author
of
life
,
vnlesse
we
see
that
we
are
dead
in
our
sinnes
,
in
a
word
we
will
neuer
intreat
Gods
mercy
,
vntill
wee
feele
our
owne
miserie
.
If
therefore
without
this
sense
of
sinne
we
will
neuer
come
vnto
Christ
,
then
consequently
without
it
we
shall
neuer
be
eased
,
for
he●●●●th
those
onely
from
condemnation
who
relie
themselues
wholy
vpon
him
for
their
saluation
,
he
came
to
be
their
redeemer
alone
who
feele
their
miserable
captiuity
,
and
earnestly
desire
to
be
released
,
he
wil
not
inrich
any
but
those
who
perceiue
their
owne
beggery
,
and
craue
reliefe
,
he
will
not
wash
any
with
his
precious
bloud
;
but
those
who
see
their
pollution
and
filthinesse
,
and
come
vnto
him
intreating
him
to
purge
and
cleanse
them
,
he
will
not
ease
any
but
those
who
finding
their
sinnes
to
be
a
heauie
burthen
,
are
wearie
and
come
vnto
him
to
be
freed
from
them
;
he
came
into
the
world
to
be
a
physition
,
not
to
those
who
feele
no
infirmitie
,
but
to
those
who
are
sicke
and
diseased
;
he
came
to
giue
life
to
those
alone
who
are
dead
in
their
sins
and
trespasses
;
neither
will
the
Lord
shew
mercy
vnto
any
,
but
vnto
those
alone
who
perceiue
their
estate
to
bee
most
wretched
and
miserable
.
For
who
can
imagine
that
the
Lord
who
is
most
infinite
in
wisedome
,
should
vnaduisedly
bestow
his
benefits
vpon
such
,
as
finding
no
want
of
them
,
do
not
desire
them
;
when
they
are
without
them
,
nor
esteeme
them
though
they
had
them
,
and
consequently
will
neuer
be
truely
thankefull
for
that
which
they
neither
want
,
desire
,
nor
esteeme
;
who
can
in
reason
conceiue
that
he
will
offer
himselfe
to
bee
a
Sauiour
,
to
such
as
doe
not
thinke
themselues
lost
and
condemned
,
or
to
be
their
redeemer
who
will
not
acknowledge
that
they
are
in
captiuitie
,
or
that
he
will
bestow
the
riches
of
his
righteousnesse
vpon
such
proud
beggers
,
as
find
no
need
thereof
,
being
righteous
inough
themselues
in
their
owne
conceipts
,
that
hee
will
vainely
spend
his
precious
bloud
in
washing
of
those
who
thinke
themselues
cleane
already
,
and
need
no
such
purging
,
that
he
will
in
compassion
ease
those
of
the
burthen
of
their
sinnes
who
were
neuer
troubled
with
bearing
of
them
;
that
hee
will
offer
them
any
physicke
who
will
not
acknowledge
themselues
sicke
;
or
to
giue
life
to
those
who
will
not
confesse
that
they
are
dead
in
sinne
;
and
who
can
imagine
that
the
Lord
will
euer
shewe
to
those
his
mercy
,
who
will
neuer
shew
to
the
Lord
their
wretched
miserie
.
Whosoeuer
therfore
haue
not
a
true
sense
and
feeling
of
the
heauie
burthen
of
their
sinnes
;
they
wil
neuer
come
vnto
Christ
,
neither
can
they
euer
haue
any
assurance
that
he
will
ease
them
,
&
consequently
they
are
destiture
of
a
true
faith
which
is
the
chiefe
condition
of
the
couenant
of
grace
;
but
as
they
want
faith
,
so
also
they
can
neuer
attaine
vnto
true
repentance
.
For
so
long
as
they
haue
not
the
sense
of
their
sinnes
they
are
not
grieued
with
them
,
neither
doe
they
desire
to
leaue
and
forsake
them
,
and
as
those
who
bearing
a
burthen
and
are
not
vexed
with
the
waight
,
they
are
not
wearie
of
bearing
it
,
nor
desirous
to
leaue
it
;
so
those
who
being
loaded
with
the
vnsupportable
burthen
of
their
sinnes
and
haue
no
sense
of
the
waight
they
are
not
grieued
with
wearinesse
nor
desirous
to
be
freed
from
it
,
and
consequently
they
are
destitute
of
true
repentance
which
is
nothing
els
but
an
harty
griefe
and
a
true
sorrow
for
our
sinnes
past
and
an
earnest
desire
and
indeuour
to
leaue
and
forsake
them
in
the
time
to
come
.
§
.
Sect.
4
So
that
whosoeuer
haue
not
a
true
sense
and
feeling
of
the
vnsupportable
waight
of
sinne
,
The
former
point
prooued
by
particular
testimonies
.
they
are
destitute
of
true
faith
and
repentance
,
and
therefore
the
promises
of
the
gospell
being
made
,
onely
to
the
faithfull
&
repentant
sinners
,
doe
not
appertaine
vnto
them
.
Which
may
more
euidently
appeare
if
wee
consider
some
of
the
particulars
;
Esay
61.1
.
It
is
said
that
our
sauiour
Christ
was
sent
to
preach
glad
tidings
vnto
the
poore
,
to
bind
vp
the
broken
harted
,
to
preach
libertie
to
the
captiues
,
and
to
them
that
are
bound
,
the
opening
of
the
prison
.
2.
To
comfort
all
that
mourne
,
and
to
giue
vnto
them
beautie
for
ashes
,
the
oyle
of
ioy
for
mourning
,
and
the
garment
of
gladnesse
for
the
spirit
of
heauinesse
.
Math.
9.13
.
our
sauiour
saith
that
he
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
and
the
apostle
witnesseth
of
him
,
that
he
came
into
the
world
to
saue
sinners
.
1.
Tim.
1.15
.
If
therfore
we
be
not
poore
in
spirit
and
broken
harted
,
if
we
be
not
miserable
captiues
,
heauie
mourners
,
&
wretched
sinners
,
our
sauiour
Christ
was
not
sent
to
preach
the
glad
tidings
of
the
gospell
vnto
vs
,
hee
will
not
giue
vs
libertie
nor
affoord
vs
any
comfort
,
hee
came
not
to
call
vs
neither
will
hee
saue
vs
.
So
our
Sauiour
professeth
,
Math.
18.11
.
that
he
came
to
saue
that
which
was
lost
,
and
to
fetch
home
the
wandring
sheepe
.
If
therefore
wee
bee
not
lost
in
our selues
wee
shall
neuer
bee
found
of
Christ
,
if
wee
doe
not
confesse
with
the
Prophet
Esay
,
that
wee
haue
gone
astray
like
wandring
sheepe
,
Esay
53.6
.
he
will
neuer
seeke
vs
,
nor
cary
vs
on
his
blessed
shoulders
to
the
sheepfould
of
eternall
happinesse
.
In
a
word
as
without
the
sense
of
sinne
,
we
can
neuer
attaine
vnto
faith
and
repentance
,
so
without
faith
and
repentance
,
we
can
neuer
haue
any
assurance
of
any
of
the
promises
of
the
Gospell
.
§
.
Sect.
5
And
therefore
it
behooueth
vs
as
we
tender
our
saluation
,
that
wee
labour
after
the
sight
and
sense
of
our
sinnes
,
The
meanes
whereby
wee
may
attaine
so
a
true
sight
of
our
liues
.
2.
King
.
22.19
.
Act.
2.37
.
that
with
good
Iosias
our
hearts
melt
within
vs
,
and
euen
resolue
themselues
into
the
teares
of
vnfained
repentance
;
that
we
euen
rent
our
heart
with
true
compunction
,
as
the
Prophet
exhorteth
.
Ioel.
2.13
.
and
that
with
the
Iewes
wee
haue
our
hearts
prickt
within
vs
,
when
we
come
to
the
sight
of
our
sinnes
,
and
all
this
not
so
much
in
regard
of
the
punishment
we
haue
deserued
,
as
that
by
our
sinnes
wee
haue
displeased
our
good
God
and
gratious
father
,
and
haue
caused
our
sauiour
Christ
who
is
the
Lord
of
life
,
to
be
put
to
a
shamefull
and
painefull
death
.
Zach.
12.10
And
that
wee
may
attaine
vnto
this
sense
and
feeling
of
our
sinnes
,
1.
Meanes
prayers
.
there
are
diuers
meanes
to
be
vsed
effectuall
for
this
purpose
;
as
first
we
are
to
haue
our
recourse
vnto
God
by
earnest
and
feruent
prayer
,
desiring
and
intreating
that
he
will
annoint
the
blind
eyes
of
our
vnderstandings
,
Reuel.
3.17.18
.
with
the
pretious
eye
salue
of
his
holy
spirit
,
that
we
may
see
our
owne
wretchednesse
,
miserie
,
pouertie
,
blindnesse
and
nakednesse
,
and
that
hee
will
soften
our
hard
hearts
,
with
the
oyle
of
his
grace
,
and
so
beate
these
stonie
rockes
,
that
out
of
them
may
flow
plentiful
streams
of
vnfained
repentance
.
Secondly
,
2.
Meditating
in
the
law
.
we
are
oftentimes
to
set
the
law
as
a
glasse
before
vs
that
so
we
may
see
our
deformities
,
and
to
examine
our
liues
thereby
as
it
were
by
a
rule
or
square
,
that
so
wee
may
know
both
how
often
we
haue
erred
&
transgressed
it
in
the
time
past
,
and
how
vnable
we
are
to
performe
it
for
the
time
to
come
in
that
exact
maner
which
God
requireth
.
For
as
the
deformities
and
spots
in
the
face
though
they
be
great
and
many
,
cannot
be
descerned
of
those
who
haue
them
,
vnlesse
they
looke
themselues
in
a
glasse
,
and
though
euery
one
els
doth
plainly
see
them
,
yet
the
party
himselfe
doth
least
of
all
perceiue
them
:
so
though
our
spirituall
deformities
and
filthy
spots
of
sinne
,
appeare
most
vgly
and
odious
in
the
eies
of
God
&
men
,
so
that
euery
one
seemeth
to
point
at
them
,
yet
wee
our selues
will
neuer
discerne
them
,
vnlesse
we
set
the
looking
glasse
of
the
law
before
vs
.
Thirdly
,
3.
Meditating
of
the
iustice
and
truth
of
God
.
Iob
4.18
.
&
15.15
.
Esa.
64.6
.
we
are
often
and
earnestly
to
meditate
vpon
the
iustice
and
truth
of
God
,
in
whose
presence
the
heauens
are
not
cleane
,
and
the
Angels
themselues
are
vnable
to
abide
the
rigour
of
his
iustice
,
and
how
much
more
is
man
abominable
and
filthy
,
who
drinketh
iniquitie
like
water
.
In
whose
sight
out
best
righteousnesse
is
like
a
polluted
cloth
,
and
how
much
more
filthy
then
are
our
sinnes
and
wickednesse
,
moreouer
as
he
is
most
iust
so
as
he
cannot
let
sinne
goe
vnpunished
,
so
also
hee
is
most
true
,
yea
truth
it selfe
,
neither
can
any
of
those
threatnings
fall
to
the
ground
vnexecuted
,
which
he
hath
denounced
against
those
who
liue
in
their
sinnes
,
and
therefore
there
is
no
meanes
to
escape
his
fearfull
iudgements
,
vnlesse
we
turne
from
our
sinnes
and
meete
the
Lord
by
vnfained
repentance
.
Fourthly
,
let
vs
continually
remember
that
we
must
once
appeare
before
Gods
tribunall
seate
of
iudgement
,
4.
Meditation
of
the
last
iudgement
.
there
to
render
an
accompt
not
onely
of
our
words
and
workes
but
euen
of
our
secret
thoughts
,
when
as
the
Lord
himselfe
who
searcheth
the
hearts
and
reignes
shal
be
our
iudge
who
will
not
acquit
the
guilty
,
nor
respect
the
person
of
man
,
neither
will
he
be
satisfied
with
faire
pretences
and
smooth
excuses
,
nor
corrupted
with
brides
and
gifts
.
1.
Cor.
11.
And
therefore
let
vs
iudge
our selues
that
we
may
not
be
iudged
of
the
Lord
,
and
in
bitternesse
of
soule
and
remorse
of
conscience
let
vs
condemne
our selues
to
be
miserable
sinners
,
that
the
Lord
may
acquite
vs
and
make
vs
tast
of
his
mercy
.
5.
Remembrance
of
those
punishments
due
to
the
wicked
.
Lastly
,
let
vs
seriously
meditate
on
those
fearefull
punishments
,
which
are
prepared
for
those
who
liue
and
die
in
their
sinnes
;
for
they
shall
for
euer
be
seperated
from
the
presence
of
God
,
the
ioyes
of
heauen
,
and
the
sweete
companie
of
the
Saints
and
Angels
,
and
be
cast
into
eternall
darknes
,
where
they
shall
for
euer
and
euer
be
tormented
in
flames
vnquenchable
,
all
which
horrible
punishments
are
due
vnto
all
,
Gal.
3.10
.
who
continue
not
in
all
which
is
written
in
the
booke
of
the
law
to
doe
them
,
and
therefore
how
shall
we
escape
who
in
stead
of
continuing
in
obedience
to
all
Gods
commandements
,
haue
continualy
broken
them
aland
done
the
clean
contrary
,
if
we
do
not
in
the
sense
of
the
heauy
burthen
of
our
sinnes
,
humble
our selues
before
God
by
vnfained
repentance
,
and
come
vnto
Christ
by
a
true
and
liuely
faith
,
that
we
may
bee
eased
of
this
intollerable
waight
,
and
adorned
with
his
righteousnesse
and
obedience
.
§
.
Sect.
6
And
so
much
concerning
the
first
signe
,
whereby
those
may
be
discerned
whom
Christ
calleth
,
The
2.
thing
required
is
that
our
sins
be
irksome
&
greeuous
vnto
vs
.
namely
the
sight
and
sense
of
their
sinnes
.
But
it
is
not
sufficient
that
we
feele
our
sinnes
like
a
heauie
burthen
,
pressing
vs
down
if
we
be
contentto
bear
it
stil
,
but
it
must
seeme
irksom
and
grieuous
vnto
vs
,
and
make
vs
exceeding
weary
of
bearing
it
,
we
must
with
the
Apostle
Peter
thinke
it
sufficient
that
we
haue
spent
the
time
past
of
our
liues
,
after
the
lust
of
the
Gentiles
in
abominable
sinnes
,
and
for
the
time
to
come
we
are
to
liue
after
the
will
of
God
,
dedicating
our selues
wholy
to
his
worship
and
seruice
.
Otherwise
,
though
we
haue
neuer
so
exquisite
a
sight
and
sense
of
our
sins
,
yet
if
they
seeme
vnto
vs
a
sweet
burthen
which
we
are
content
still
to
beare
without
any
great
wearinesse
,
nay
with
pleasure
and
delight
,
if
wee
bee
like
the
rich
miser
who
though
his
backe
should
be
almost
broken
with
the
waight
of
his
owne
gold
,
yet
would
not
thinke
it
any
trouble
,
nay
would
esteeme
it
for
his
chiefe
felicity
because
his
burthen
pleaseth
him
,
so
if
we
feeling
that
our
sinnes
are
an
huge
and
massy
burthen
,
are
neuerthelesse
not
troubled
nor
wearie
of
bearing
them
,
but
rather
take
our
chiefe
delight
in
being
so
loded
;
because
the
burthen
is
exceeding
sweet
and
delightfull
to
vs
,
we
may
assure
our selues
that
we
are
not
in
the
number
of
those
whom
Christ
calleth
,
for
hee
inuiteth
them
onely
vnto
him
?
who
being
heauy
laden
with
the
waight
of
their
sinnes
are
wearie
of
their
burthen
,
and
sorrow
and
greeue
,
that
they
cannot
shake
it
of
,
nor
be
freed
from
it
.
Crying
out
with
the
Apostle
Paule
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
.
§
.
Sect.
7
The
third
signe
,
The
3.
thinge
is
an
earnest
desire
to
be
freed
from
our
sinnes
.
whereby
wee
may
know
those
whome
Christ
calleth
,
is
that
being
vexed
with
the
heauy
burthen
of
sinne
,
they
earnestly
desire
to
be
eased
and
released
of
it
;
for
as
those
who
are
ouerpressed
with
a
heauy
burthen
,
desire
aboue
all
things
to
be
freed
from
it
,
so
those
who
feele
the
waight
of
sinne
pressing
them
downe
and
are
weary
&
tired
in
bearing
of
it
,
they
most
earnestly
desire
to
bee
eased
of
this
intollerable
burthen
,
and
will
neuer
bee
at
rest
till
their
desire
bee
accomplished
.
This
desire
resembled
to
hunger
and
thirst
.
This
desire
in
the
Scriptures
is
resembled
to
hunger
and
thirst
;
in
which
these
two
things
concurre
,
first
a
sense
of
our
want
,
and
secondly
an
appetite
or
earnest
desire
to
be
satisfied
,
and
to
haue
our
want
supplied
;
and
so
in
these
spirituall
things
,
first
we
feele
the
want
of
Gods
graces
and
Christes
righteousnesse
,
and
then
wee
earnestly
desire
that
wee
may
be
filled
and
satisfied
with
them
.
So
that
to
hunger
and
thirst
after
the
grace
of
God
,
and
the
righteousnesse
of
Christ
,
and
to
be
wearie
and
heauie
laden
are
much
alike
,
&
both
are
blessed
of
the
Lorde
;
for
as
those
who
hunger
,
and
thirst
after
righteousnesse
,
are
blessed
because
they
shall
bee
satisfied
,
as
it
is
,
Matth.
5.6
.
So
they
are
blessed
who
are
wearie
and
heauie
laden
,
with
the
burthen
of
their
sinnes
,
for
such
Christ
calleth
vnto
him
,
and
hath
promised
to
ease
them
,
that
is
,
to
giue
vnto
them
the
remission
of
their
sinnes
,
and
to
release
them
of
this
burthen
,
by
taking
it
vpon
his
owne
shoulders
.
And
as
our
Sauiour
calleth
and
inuiteth
vnto
him
such
as
are
wearie
and
heauie
laden
.
Matth.
11.28
.
So
in
diuers
other
places
,
he
inuiteth
and
calleth
those
,
who
hunger
and
thirst
after
his
righteousnes
So
Esa.
55.1
.
To
euery
one
that
thirsteth
come
yee
to
the
waters
,
and
yee
that
haue
no
siluer
come
buie
,
and
eate
,
come
I
say
buy
wine
,
and
milke
,
without
mony
.
and
Iohn
7.37
.
Iesus
cryed
saying
;
If
any
man
thirst
,
let
him
come
vnto
mee
and
drinke
.
Apoc.
21.6
.
I
will
giue
to
him
who
is
a
thirst
,
Apoc.
21.6
.
and
22.17
.
of
the
well
of
the
water
of
life
freely
.
and
22.17
.
Let
him
that
is
a
thirst
come
,
and
let
whosoeuer
will
,
take
of
the
well
of
the
water
of
life
freely
.
a
notable
example
of
this
thirsting
wee
haue
in
Dauid
.
Psal.
63.1
.
O
God
thou
art
my
God
,
early
wil
I
seeke
thee
,
my
soule
thirsteth
for
thee
.
and
42.1
.
as
the
hart
brayeth
for
the
riuers
of
water
,
so
panteth
my
soule
after
thee
O
God
.
2.
my
soule
thirsteth
for
God
,
euen
for
the
liuing
God
.
and
Psal.
143.6
.
my
soule
thirsteth
after
thee
,
as
the
thirstie
land
.
Which
thirst
whosoeuer
feeleth
,
he
may
boldly
assure
himselfe
,
that
hee
is
in
the
number
of
those
whom
Christ
calleth
,
and
that
will
satisfie
him
.
Whosoeuer
therefore
hungreth
and
thirsteth
after
the
grace
of
God
,
and
righteousnes
of
Christ
,
whosoeuer
is
wearie
and
heauie
laden
,
that
is
,
who
so
hath
a
true
sense
,
and
feeling
of
his
sinnes
,
and
is
vexed
,
and
greeued
,
with
the
burthen
thereof
,
and
withall
,
his
heart
desireth
to
to
be
eased
of
his
loade
,
though
he
thinke
himselfe
in
a
most
miserable
estate
,
yet
if
he
come
vnto
Christ
,
and
with
blind
Bartemaeus
crie
out
O
sonne
of
Dauid
haue
mercy
on
mee
,
I
may
fitly
say
vnto
him
,
as
it
was
say
do
vnto
this
blind
man
:
Bee
of
good
comfort
,
for
Christ
calleth
thee
.
§
.
Sect.
8
The
last
thing
required
in
those
whome
Christ
calleth
,
is
,
that
they
come
vnto
him
.
The
last
thing
required
is
that
we
come
vnto
Christ
.
for
to
whom
should
wee
come
for
ease
,
but
vnto
Christ
himselfe
,
seeing
their
is
neither
saint
nor
Angell
,
that
can
ease
vs
,
for
the
waight
of
one
sinne
would
presse
them
downe
into
hell
;
wheras
our
Sauiour
Christ
is
able
to
beare
the
burthen
of
our
sinnes
,
nay
he
hath
alreadie
borne
them
,
that
wee
might
bee
deliuered
from
them
.
As
it
is
,
1.
Pet.
2.24
.
neither
it
is
likely
,
that
either
saint
or
Angel
,
would
so
willingly
helpe
vs
as
our
Sauiour
Christ
Iesus
,
who
so
tenderly
loued
vs
that
hee
came
into
the
worlde
,
to
lay
downe
his
own
most
precious
life
as
a
price
for
our
redemption
;
and
though
they
were
willing
,
yet
they
haue
not
the
like
abilitie
vnto
him
,
who
hath
all
power
in
heauen
,
and
earth
committed
vnto
him
,
Mat.
11.27
.
for
working
the
worke
of
our
redemption
.
And
therfore
,
seeing
he
wanteth
neither
loue
,
nor
power
,
let
vs
goe
vnto
him
,
and
him
onely
.
Otherwise
we
shal
commit
a
double
follie
,
that
is
,
we
shall
leaue
Christ
,
who
is
the
fountaine
of
liuing
water
,
&
dig
vnto
our selues
broken
cisternes
,
which
will
hould
no
water
.
Iere.
2.13
.
For
there
is
not
saluation
in
any
other
,
neither
is
their
amonge
men
any
other
name
giuen
vnder
heauen
,
whereby
we
must
be
saued
.
as
it
is
,
Actes
4.12
.
Hee
is
the
way
which
leadeth
vnto
euerlasting
happinesse
,
he
is
the
truth
,
to
instruct
vs
in
all
the
counsailes
of
God
,
hee
is
the
life
to
reuiue
vs
,
who
were
dead
in
our
sinnes
,
yea
the
life
of
euerlasting
life
,
and
the
perfection
of
our
heauenly
happinesse
.
Iohn
14.6
.
Hee
hath
taken
vpon
him
our
infirmities
,
and
borne
our
paines
,
hee
was
wounded
for
our
offences
,
and
smitten
for
our
iniquities
,
the
paine
of
our
punishment
was
layd
vpon
him
,
and
with
his
stripes
wee
are
healed
.
Esa.
53.4.5.6
.
To
whom
therefore
should
wee
goe
in
our
sickenesse
,
but
to
this
our
heauenly
physition
?
whose
helpe
should
wee
seeke
for
the
curing
of
our
woundes
,
but
the
helpe
of
this
our
blessed
surgeon
who
will
easily
cure
them
all
,
with
the
precious
balme
of
his
bloud
?
whether
should
wee
returne
after
our
long
wandring
,
but
vnto
the
shepheard
of
our
soules
?
to
whome
should
wee
seeke
to
bee
preserued
from
death
,
and
damnation
,
but
to
him
,
who
is
the
Lorde
of
life
,
and
saluation
?
and
therefore
leauing
all
other
meanes
of
our
owne
diuising
,
let
vs
repaire
vnto
him
,
and
him
alone
,
for
hee
calleth
and
inuiteth
vs
,
promising
that
hee
will
ease
vs
.
But
how
should
we
come
vnto
Christ
,
and
what
is
meant
hereby
?
surely
wee
are
not
to
vnderstand
a
corporall
or
local
comming
vnto
him
,
for
hee
is
in
heauen
,
and
wee
are
vpon
the
earth
,
but
our
comming
is
spirituall
not
of
the
body
but
of
the
soule
.
§
.
Sect.
9
And
this
is
twofould
,
the
comming
of
repentance
,
and
the
comming
of
faith
,
This
comming
to
Christ
twofold
.
the
comming
of
repentance
,
is
perfectly
to
God
the
father
,
the
comming
of
faith
,
is
to
Christ
Iesus
,
both
which
are
mentioned
,
Act.
20.21
.
witnessing
repentance
towardes
God
,
and
faith
towards
Iesus
Christ
.
For
repentance
is
nothing
,
but
a
turning
from
our
sinnes
,
&
a
returning
to
God
,
&
faith
causeth
vs
to
goe
out
of
our selues
,
vnto
Christ
,
seeking
saluation
in
him
alone
.
So
that
our
comming
to
Christ
,
is
to
beleeue
in
him
,
for
thus
Christ
himselfe
expoundeth
it
,
Iohn
6.35
.
Hee
that
commeth
unto
mee
shall
not
hunger
,
and
he
that
beleeueth
in
me
,
shall
neuer
thirst
.
So
chap.
7.37.38
.
If
any
man
thirst
,
let
him
come
vnto
me
and
drinke
.
He
that
beleeueth
in
mee
as
saith
the
scriptures
,
out
of
his
bellie
shall
flow
riuers
of
the
water
of
life
.
This
then
doth
Christ
only
require
of
all
penitent
sinners
,
who
are
wearie
,
and
heauie
laden
,
with
the
burthen
of
their
sinnes
,
that
they
beleeue
in
him
,
that
is
,
that
by
a
liuely
faith
,
they
doe
apply
vnto
themselues
Christ
Iesus
,
and
all
his
benefites
,
and
assure
themselues
that
whatsoeuer
he
hath
done
in
the
worke
of
mediation
,
and
redemption
,
hee
did
it
for
their
sakes
;
namely
,
that
hee
left
the
boosome
of
his
father
,
and
taking
vpon
him
our
flesh
,
became
the
sonne
of
man
,
that
hee
might
make
vs
the
sonnes
of
God
,
and
heyres
of
his
euerlasting
kingdome
,
that
hee
was
conceiued
by
the
holy
Ghost
,
to
sanctifie
our
conception
,
that
hee
here
suffered
hunger
,
cold
,
wearinesse
,
and
other
miseries
of
this
life
,
that
hee
might
make
vs
partakers
of
all
happinesse
in
the
life
to
come
,
that
hee
performed
perfect
obedience
to
the
law
,
that
hee
might
decke
and
adorne
vs
with
the
rich
robe
of
his
righteousnesse
,
that
notwithstanding
,
hee
was
most
iust
and
innocent
,
yet
hee
was
condemned
to
death
,
before
an
earthly
iudge
,
that
we
who
were
wicked
,
and
vniust
,
might
bee
acquitted
,
and
absolued
,
before
the
iudgement
seate
of
God
,
that
he
died
vpon
the
crosse
,
to
preserue
vs
from
euerlasting
death
of
hell
,
that
hee
indured
his
fathers
anger
,
that
wee
might
bee
reconciled
vnto
him
,
that
hee
bore
the
cursse
of
the
law
,
that
he
might
cansell
the
hand-writing
of
ordinances
which
made
,
against
vs
,
that
hee
rose
againe
and
ascended
into
heauen
,
that
hee
might
bee
the
first
fruites
of
them
that
slept
,
and
by
his
entrance
into
heauen
,
might
make
way
for
vs
also
,
that
hee
sitteth
at
the
right
hand
of
God
,
to
make
intercession
for
vs
,
and
to
protect
and
defend
vs
against
all
our
enemies
,
that
hee
shall
come
to
iudge
both
the
quicke
and
the
dead
,
to
the
end
he
may
giue
vnto
vs
,
perfect
redemption
,
and
crowne
vs
with
euerlasting
glorie
;
And
if
wee
thus
beleeue
in
Christ
,
and
applie
him
with
all
his
benifites
vnto
vs
,
we
may
assure
our selues
that
he
will
ease
vs
of
the
heauie
burthen
of
our
sins
,
cloth
vs
,
with
the
glorious
aray
of
his
righteousnesse
,
and
giue
vnto
vs
the
eternal
possession
of
those
euerlasting
ioies
,
which
by
his
death
and
bloudshed
he
hath
dearely
purchased
for
vs
.
CHAP.
XXXII
.
Of
Sathan
tentations
which
he
vseth
against
those
which
are
called
,
to
bring
them
to
despaire
.
§
.
Sect.
1
ANd
somuch
concerning
those
tentations
of
Sathan
,
How
Sathan
tempteth
these
which
are
called
to
despaire
.
wherewith
hee
assaulteth
them
who
are
not
yet
effectually
called
,
to
the
ende
that
hee
may
keepe
them
from
turning
vnto
God
by
vnfained
repentance
,
and
comming
vnto
Christ
by
a
true
and
liuely
faith
:
now
wee
are
to
speake
of
those
tentations
which
he
vseth
against
those
who
are
called
.
And
first
,
when
as
he
perceiueth
that
he
can
no
longer
blind
them
with
ignorance
,
nor
keepe
them
still
in
carnall
worldinesse
&
presumptuous
securitie
,
when
as
he
seeth
that
they
are
resolued
no
longer
to
deferre
their
repentance
and
comming
vnto
Christ
by
a
true
faith
,
neither
can
be
perswaded
to
content
themselues
,
with
such
faith
and
repentance
as
are
false
and
counterfait
;
then
,
and
not
before
he
appeareth
in
his
owne
likenesse
,
and
sheweth
himselfe
a
diuell
indeed
;
for
then
he
accuseth
them
of
their
manifold
and
outragious
sins
,
where
in
they
haue
long
continued
,
then
he
telleth
them
of
their
sinnes
past
and
present
corruptions
,
whereby
they
are
readie
to
fall
into
the
like
againe
,
then
hee
reuealeth
vnto
them
their
sinnes
of
ignorance
,
and
calleth
to
their
remembrance
those
sinnes
which
they
haue
committed
against
their
knowledge
and
conscience
,
then
will
hee
aggrauate
their
sinnes
which
in
themselues
are
but
too
too
hainous
,
and
set
before
them
the
iustice
of
God
,
the
fearefull
threatnings
and
terrible
curse
of
the
law
,
the
wrath
of
God
and
the
intollerable
and
eternall
torments
of
hell
fire
,
which
by
their
sinnes
they
haue
iustly
deserued
;
all
which
terrblie
sights
being
in
one
view
represented
to
their
already
timorous
thoughts
,
he
taketh
occasion
of
them
al
,
to
moue
them
to
distrust
of
Gods
mercies
and
Christes
merites
,
and
so
to
plunge
them
into
vtter
desperation
.
Wouldest
thou
now
vile
wretch
(
will
hee
say
)
turne
vnto
God
hoping
to
bee
receaued
to
grace
and
mercy
?
why
assure
thy selfe
it
is
too
late
,
for
are
not
thy
sins
in
number
numberlesse
,
and
in
their
qualitie
and
nature
most
haynous
and
outragious
;
and
hast
thou
not
continued
in
this
thy
rebellion
against
God
a
long
time
,
refusing
to
come
vnto
him
though
he
hath
often
called
,
and
carelessy
neglecting
all
the
meanes
of
thy
saluation
,
when
thy
God
hath
gratiously
offered
them
vnto
thee
?
Now
therefore
the
acceptable
time
and
day
of
saluation
is
past
neuer
againe
to
be
recalled
,
and
though
with
Esau
thou
seekest
repentance
with
teares
yet
shalt
thou
neuer
find
it
.
Moreouer
to
the
consideration
of
thy
horrible
rebellion
adde
the
remembrance
of
Gods
iustice
,
which
can
in
no
wise
suffer
sinne
to
goe
vnpunished
,
the
terrible
curse
of
the
law
denounced
by
God
who
is
trueth
it selfe
,
against
those
who
continue
not
in
all
that
is
written
in
the
booke
of
the
law
to
doe
it
,
the
fearefull
torments
of
hell
prepared
for
sinners
amongst
which
number
thou
art
one
of
the
chiefe
;
and
therefore
doe
not
flatter
thy selfe
with
hope
of
mercy
,
but
rather
expect
those
fearefull
iudgements
and
endlesse
torments
which
are
due
vnto
thee
for
thy
rebellious
wickednesse
:
and
thus
doth
Sathan
labour
to
bring
the
poore
Christian
to
deepe
desperation
,
and
to
fill
his
conscience
with
horrour
and
feare
,
which
if
he
can
accomplish
he
resteth
not
there
,
but
like
a
cruell
coward
who
can
neuer
be
at
quiet
till
he
see
the
death
of
his
enemie
,
so
our
malitious
enemie
is
neuer
satisfied
till
he
see
our
death
and
vtter
destruction
.
And
therfore
when
he
hath
grieuously
vexed
the
Christians
consciences
with
fearefull
horrour
,
and
tormented
him
euen
with
the
flashings
of
hell
fire
,
in
the
next
place
he
will
perswade
him
to
seeke
some
ease
of
his
present
torments
by
imbruing
his
hands
in
his
owne
bloud
,
and
putting
himselfe
to
some
violent
death
:
which
is
nothing
els
but
(
as
the
Prouerb
is
)
to
leape
out
of
the
frying
pan
into
the
fire
,
and
in
seeking
to
ease
his
terrours
of
conscience
to
plunge
himselfe
into
the
torments
of
hell
.
§
.
Sect.
2
Against
which
tentations
whosoeuer
would
be
strengthened
and
enabled
to
withstand
their
force
and
violence
,
That
if
wee
will
withstand
the
former
tentation
,
wee
must
not
rest
on
our
owne
righteousnesse
.
they
must
not
rest
in
themselues
,
desiring
in
whole
or
in
part
to
be
iustified
by
their
legall
righteousnesse
,
neither
must
they
measure
out
vnto
themselues
Gods
mercies
according
to
their
owne
merites
and
worthinesse
,
they
must
not
looke
onely
vpon
Gods
iustice
,
and
vppon
that
exact
obedience
which
the
law
requireth
of
them
,
nor
yet
vpon
those
fearefull
punishments
which
by
their
sinnes
they
haue
iustly
deserued
,
for
then
Sathan
will
easily
attaine
vnto
his
purpose
,
and
speedily
bring
them
to
desperation
and
vtter
destruction
.
But
they
must
goe
out
of
themselues
and
reiecting
their
owne
righteousnesse
,
as
altogether
imperfect
&
insufficient
they
are
to
rest
and
relie
themselues
vppon
the
alone
righteousnesse
and
obedience
of
Christ
Iesus
,
as
being
in
it selfe
all
sufficient
both
for
our
iustification
and
saluation
.
And
as
they
haue
one
eye
on
Gods
iustice
to
keepe
them
from
secure
presumption
,
so
they
must
haue
the
other
firmly
fixt
on
his
infinite
mercy
to
preserue
them
from
falling
into
desperation
,
as
they
haue
one
eye
on
the
law
to
humble
them
,
and
to
bring
them
out
of
themselues
to
Christ
,
so
they
must
haue
the
other
eye
on
the
sweet
and
comfortable
promises
of
the
Gospell
to
comfort
and
rayse
them
vp
.
Finally
as
on
the
one
side
they
behold
the
curse
of
the
law
,
and
the
eternall
torments
prepared
for
the
wicked
:
so
on
the
other
side
they
must
stedfastly
looke
vpon
the
righteousnesse
,
death
,
and
obedience
of
Christ
,
and
also
vpon
those
euerlasting
ioyes
which
by
his
precious
bloudshed
hee
hath
purchased
for
them
.
And
if
thus
being
truely
humbled
and
brought
to
vnfained
repentance
they
goe
out
of
themselues
and
reiect
their
owne
righteousnesse
,
resting
and
relying
vpon
the
alone
righteousnesse
of
Christ
for
their
iustification
&
saluation
,
they
may
most
certainly
assure
themselues
that
they
haue
in
Christ
satisfied
Gods
iustice
,
&
are
by
his
death
reconciled
vnto
him
,
that
they
are
freed
from
the
curse
of
the
law
,
and
from
the
wrath
of
God
,
that
their
scarlet
sins
are
made
as
white
as
wooll
,
&
all
their
imperfections
perfected
by
Christs
righteousnesse
and
obedience
,
that
they
are
acquitted
from
the
sentence
of
condemnation
,
and
deliuered
from
the
fearefull
torments
of
hell
.
§
.
Sect.
3
But
forasmuch
as
those
who
labour
vnder
the
burthen
of
their
sinnes
,
Reasons
to
perswade
the
weake
Christian
of
the
forgiuenesse
of
his
sinnes
.
and
are
continually
vexed
and
mooued
to
desperation
,
by
Sathans
most
subtiland
violent
tentations
,
are
not
so
easily
perswaded
that
their
sins
are
forgiuen
them
,
&
they
reconciled
vnto
God
in
Christ
;
therfore
I
will
set
down
some
arguments
,
whereby
all
those
who
truly
repent
,
(
that
is
sorrow
for
their
sinnes
past
,
and
desire
,
and
indeauour
to
forsake
them
in
the
time
to
come
)
and
withall
going
out
of
themselues
,
doe
earnestly
hunger
after
Christ
and
his
righteousnesse
,
and
rest
and
relie
vpon
him
for
their
saluation
,
may
haue
full
assurance
that
their
sinnes
are
forgiuen
them
,
and
that
they
are
in
Christ
reconciled
vnto
God
,
and
receiued
into
his
loue
and
fauour
.
The
first
argument
drawne
from
Gods
mercy
.
The
first
argument
,
to
assure
all
of
the
pardon
and
forgiuenesse
of
their
sinnes
,
who
will
come
vnto
him
,
may
be
drawne
from
his
mercy
,
which
is
one
of
his
properties
and
attributes
,
so
often
attributed
vnto
him
in
the
scriptures
.
Exod.
34.6.7
.
God
thus
describeth
himselfe
:
The
Lord
,
the
Lord
,
strong
,
mercifull
and
gracious
,
slow
to
anger
,
and
abundant
in
goodnesse
&
truth
.
2
reseruing
mercy
for
thousands
,
forgiuing
iniquitie
,
transgression
and
sinne
.
Out
of
which
place
that
famous
&
godly
learned
man
H.
Zanchius
hath
obserued
matter
fit
for
our
purpose
,
Zanch.
de
Attrib
.
l.
2.
cap.
1.
q.
2.
&
therefore
it
shall
not
be
amisse
to
set
downe
his
owne
words
:
For
besides
(
saith
he
)
that
the
essence
of
God
is
only
one
,
&
that
eternal
most
simple
most
perfect
,
liuing
,
immortall
,
inuisible
,
incorruptible
,
infinite
,
omnipotent
,
most
wise
;
he
is
also
wholy
most
good
in
whom
nothing
is
wanting
;
a
louer
of
men
,
most
meeke
,
most
gentle
,
slow
to
anger
,
most
ready
to
forgiue
iniuries
,
most
patient
,
most
true
,
most
righteous
,
most
iust
,
most
faithfull
in
performing
his
promises
,
finally
hee
is
nothing
els
then
the
soueraigne
goodnesse
,
and
the
chiefe
clemencie
as
he
hath
described
,
and
liuely
deciphered
himselfe
.
Exod.
34.
and
elsewhere
.
And
therefore
we
must
note
,
although
anger
be
attributed
vnto
God
,
yet
notwithstanding
it
is
in
God
nothing
els
but
the
chiefe
goodnesse
and
iustice
,
whereby
he
abhorreth
euill
and
according
to
his
iust
iudgement
doth
at
length
punish
it
,
if
it
be
not
amended
by
his
long
suffering
and
patience
.
This
herehence
manifestly
appeareth
,
because
speaking
of
reuenge
or
taking
punishment
which
is
an
effect
of
anger
,
he
doth
not
say
that
he
doth
presently
inflict
punishment
,
or
that
hee
is
so
ready
to
inflict
it
as
to
shew
mercy
,
but
hee
saith
that
hee
is
slow
to
anger
.
Sign
fying
by
this
maner
of
speach
,
that
he
is
of
his
owne
nature
alwayes
most
ready
,
to
shew
mercy
,
to
graunt
pardon
,
to
be
beneficiall
;
but
not
so
ready
to
take
punishment
,
but
is
forced
here
vnto
as
of
himselfe
,
vnwilling
through
our
impenitencie
.
Hereunto
also
appertaineth
that
ancient
forme
of
prayer
;
O
Lord
whose
propertie
is
alwaies
to
haue
mercy
and
forgiue
.
Esa.
28.21
.
2.
Sam.
5.
1.
Chro.
14.
Ios.
10.
Herehence
also
we
read
in
Esai
.
ch.
28.21
.
The
Lord
shall
stand
as
in
mount
Perazim
,
hee
shal
be
angry
as
in
the
valley
Gibeon
.
That
he
may
doe
his
worke
,
his
strange
worke
,
that
he
may
effect
his
act
,
his
strange
act
.
(
that
is
,
he
shall
inflict
the
like
punishments
in
his
iust
anger
vpon
his
rebellious
people
,
which
hee
exercised
vpon
his
wicked
enemies
the
Philistines
in
mount
Perazim
,
when
as
he
ouerthrewe
them
,
by
his
seruant
Dauid
,
and
vpon
the
Amorites
in
the
valley
of
Gibeon
when
as
he
smote
them
with
stones
from
heauen
.
)
Where
the
Prophet
maketh
a
twofold
kind
of
Gods
workes
,
his
proper
and
strange
works
.
The
proper
worke
of
God
is
to
shew
mercy
,
and
to
spare
or
forgiue
;
his
strange
worke
is
to
be
angry
and
to
punish
.
And
therefore
whereas
hee
calleth
that
the
proper
worke
of
God
,
and
this
his
strange
worke
;
he
plainely
teacheth
that
mercy
,
goodnesse
&
long
suffering
are
according
to
the
nature
of
the
deitie
,
but
that
to
be
angry
is
diuers
from
Gods
nature
,
Yea
which
is
more
hee
maketh
it
not
his
worke
,
that
is
to
say
,
he
is
angrie
that
afterwards
he
may
bring
his
worke
to
passe
,
that
is
,
that
he
may
haue
mercie
and
preserue
;
for
whilest
(
saith
the
Apostle
)
wee
are
iudged
of
the
Lord
,
we
are
chastened
that
we
should
not
be
comdemned
with
the
world
.
1.
Cor.
11.32
.
And
what
doe
these
things
teach
vs
,
but
that
the
nature
of
God
is
nothing
els
then
goodnesse
,
1.
Cor.
11.32
.
mercy
,
loue
especially
of
men
,
patience
,
benignitie
,
and
most
farre
and
remote
from
all
vniust
seueritie
,
cruelty
,
tyrannie
,
and
pride
.
The
which
may
minister
vnto
euery
penitent
sinner
most
sweet
consolation
;
for
when
they
see
that
God
is
angry
by
reason
of
their
sins
,
&
that
he
doth
greeuously
afflict
them
,
&
euen
bring
them
as
it
were
to
the
gates
of
hell
,
this
must
not
make
the
to
cast
of
al
hope
&
to
fal
into
vtter
desperation
;
but
they
must
remember
,
that
these
are
not
the
Lords
proper
works
but
strange
vnto
him
,
which
he
doth
to
this
end
,
that
he
may
bring
to
passe
his
owne
proper
works
which
are
agreeable
to
his
nature
,
that
is
,
that
he
may
againe
shew
vnto
vs
the
glorious
beames
of
his
louing
countenan e
in
more
full
brightnesse
,
&
bring
vs
from
death
to
life
;
from
affliction
to
ioy
,
from
the
gates
of
hell
to
the
kingdome
of
heauen
.
According
to
that
1.
Sam.
2.6
.
the
Lord
killeth
,
&
maketh
aliue
,
he
bringeth
downe
vnto
hell
,
and
bringeth
vp
againe
.
As
therefore
when
we
see
carpenters
pulling
downe
a
ruinous
building
our
minds
do
not
rest
there
,
because
we
know
that
this
they
doe
is
not
their
proper
worke
,
but
we
goe
further
in
our
cogitation
thinking
of
a
new
house
which
they
will
build
in
the
place
of
the
old
,
for
as
much
as
wee
know
that
it
is
not
their
proper
worke
to
race
downe
but
to
build
,
or
to
race
downe
that
they
may
build
;
so
when
wee
see
the
Lord
angry
and
inflicting
corrections
let
vs
not
rest
here
,
but
with
the
like
foresight
of
mind
,
let
vs
consider
that
he
doth
these
his
strange
and
improper
works
,
that
afterwards
he
may
do
those
which
are
proper
and
naturall
,
that
is
that
he
afflicteth
that
he
may
bring
the
more
true
confort
,
that
he
bringeth
vs
to
the
gates
of
hell
,
to
the
end
hee
may
rayse
vs
vp
to
bee
partakers
of
the
ioyes
of
heauen
.
But
let
vs
consider
of
some
more
testimonies
of
Gods
infinite
mercies
.
As
the
Prophet
Dauid
likewise
saith
Psalm
.
103.8
.
that
the
Lord
is
full
of
compassion
and
mercy
,
slow
to
anger
,
and
of
great
kindnesse
.
and
Psal.
86.5
Thou
Lord
art
good
and
mercifull
,
and
of
great
kindnesse
vnto
all
them
that
call
vpon
thee
.
So
the
prophet
Ioel
2.13
.
testifieth
of
the
Lorde
,
that
hee
is
gratious
and
mercifull
,
slow
to
anger
and
of
great
kindnesse
.
And
the
apostle
saith
that
he
is
rich
in
mercie
.
Eph.
2.4
.
and
2.
Cor.
1.3
.
He
calleth
him
,
the
father
of
mercies
,
and
God
of
all
confort
.
§
.
Sect.
4
Seeing
then
,
mercie
is
one
of
Gods
attributes
,
That
God
is
delighted
in
exercising
his
mercie
.
therefore
it
is
also
of
his
essence
,
and
being
,
for
there
is
not
in
Godes
most
perfect
nature
,
any
qualities
or
accidentes
,
but
whatsoeuer
is
in
God
,
is
God
,
so
that
God
is
mercie
it selfe
,
and
consequently
,
to
shew
and
excercise
his
mercie
,
is
to
shew
and
exercise
his
owne
nature
.
Now
wee
know
that
naturall
actions
are
not
troublesome
,
norirksome
,
neither
is
the
sunne
troubled
with
giuing
lighte
,
nor
the
fire
with
giuing
heate
,
nor
the
tree
with
yeelding
fruite
,
nor
the
beast
with
nourishing
his
young
,
nor
man
with
receiuing
nourishment
,
and
sleepe
,
because
it
is
their
nature
to
be
excercised
in
these
actions
,
and
therefore
seeing
mercie
is
of
Gods
essence
,
it
is
not
painefull
and
troublesome
to
excercise
it
towardes
all
repentant
sinners
,
bee
their
sinnes
neuer
so
many
,
and
hanious
,
no
more
,
then
it
is
troublesome
to
exercise
his
iustice
,
in
punishing
of
those
who
are
obstinate
and
rebellious
,
nay
it
is
not
onely
not
troublesome
and
painefull
,
but
also
pleasant
and
delightfull
for
God
to
shewe
mercie
vnto
all
those
who
truely
turne
vnto
him
,
and
contrariwise
it
should
bee
troublesome
and
irksome
,
(
if
I
may
so
speake
,
)
for
God
not
to
shew
and
exercise
his
nature
,
and
mercie
,
towardes
repentant
sinners
;
for
as
the
eye
is
delighed
with
seeing
,
and
to
bee
restrayned
there
from
is
grieuous
vnto
it
,
as
the
care
is
delighed
with
hearing
,
and
is
much
molested
if
it
be
stoped
,
and
as
euerie
part
,
and
facultie
of
the
bodie
,
and
soule
,
are
delighted
in
excercising
their
seuerall
actions
,
and
functions
,
and
are
much
vexed
,
and
cumbred
,
if
by
any
meanes
they
should
bee
hindred
;
so
is
the
Lord
delighted
,
and
well
pleased
,
in
shewing
,
and
excercising
his
owne
nature
,
and
attributes
,
as
his
power
,
and
prouidence
,
in
gouerning
the
world
,
his
iustice
,
in
punishing
wicked
,
obstinate
,
and
rebellious
sinners
,
and
his
mercy
in
pardoning
,
and
remitting
the
sinnes
of
those
,
who
are
of
an
humble
spirite
and
broken
heart
,
and
are
wearie
of
this
intollerable
burthen
,
desiring
nothing
more
,
then
to
bee
eased
and
freed
from
it
.
And
not
to
thus
excercise
his
nature
,
and
attributes
,
woulde
rather
(
that
I
may
speake
after
the
manner
of
men
)
bee
vnto
the
Lord
tedious
and
troublesome
.
Of
this
pleasure
and
delight
,
which
the
Lorde
taketh
in
pardoning
repentant
sinners
,
the
Prophet
Micha
speaketh
,
chap.
7.10.18
.
who
(
saith
he
)
is
a
God
like
vnto
thee
;
that
taketh
away
iniquitie
,
and
passeth
by
transgression
of
the
remnant
of
his
heritage
:
he
retaineth
not
his
wrath
for
euer
,
because
mercie
pleaseth
him
.
So
the
prophet
Dauid
Psal.
147.11
.
saith
that
the
Lord
is
delighted
in
them
that
feare
him
and
attend
vpon
his
mercy
;
euen
as
though
he
reioyced
much
,
to
haue
an
occasion
offered
,
of
excercising
his
mercy
and
goodnesse
towardes
those
,
who
earnestly
desiring
it
,
wait
vpon
him
,
that
they
may
bee
made
partakers
of
of
it
.
For
the
obiect
of
Gods
mercy
,
about
which
it
is
exercised
,
is
mans
miserie
,
and
the
action
thereof
,
is
to
pittie
,
and
helpe
him
,
out
of
his
wretched
and
miserable
estate
;
and
therefore
,
if
there
were
no
miserie
,
and
wretchednesse
,
and
no
sinne
to
be
forgiuen
,
there
would
be
wanting
that
external
obiect
,
about
which
Gods
mercy
should
be
exercised
and
manifested
to
all
the
world
.
And
hence
it
is
,
that
the
Lorde
willingly
permitted
the
fall
of
our
first
parentes
,
to
the
ende
that
hee
might
make
a
way
for
the
manifestation
of
his
mercie
,
in
pardoning
repentant
sinners
,
and
his
iustice
in
punishing
the
contemners
of
his
grace
.
And
as
the
apostle
saith
,
Rom.
11.32
.
God
hath
shut
vp
all
in
vnbeleefe
,
that
hee
might
haue
mercie
on
all
,
that
is
to
say
,
on
all
the
elect
,
both
Iewes
,
and
Gentiles
.
Seeing
therfore
God
delighteth
himselfe
in
excercising
&
manifesting
his
mercy
,
to
the
praise
of
the
glorie
of
his
grace
,
by
pardōing
&
forgiuing
repentant
sinners
,
let
not
any
who
are
grieuously
laden
,
&
grone
for
wearines
vnder
the
heauie
burthen
of
their
sinnes
,
feare
to
come
vnto
the
Lorde
,
and
to
implore
his
mercy
for
the
forgiuenes
of
their
sinnes
,
though
neuer
so
grieuous
and
manifould
,
neither
let
them
doubt
,
least
God
will
reiect
their
suite
,
and
refuse
to
receiue
them
,
into
his
grace
,
and
fauoure
,
because
of
their
great
rebellions
and
vnworthinesse
.
For
although
there
were
not
(
as
in
truth
there
is
not
)
any
thing
to
bee
respected
in
vs
,
sauing
that
wee
are
the
creatures
of
God
,
and
worke
of
his
handes
,
yet
the
Lorde
will
haue
compassion
vpon
vs
,
euen
for
his
owne
sake
because
hee
is
exceedingly
delighted
in
shewing
mercy
to
all
those
who
turne
vnto
him
.
And
this
the
Lord
himselfe
professeth
Esa.
43.25
.
I
euen
I
am
he
that
putteth
away
thine
iniquities
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
.
And
therefore
the
prophet
Daniel
calling
vpon
the
Lord
for
mercy
,
in
the
behalfe
of
himselfe
and
the
people
,
disclaimeth
their
owne
righteousnesse
,
and
all
respect
of
their
owne
merits
and
worthinesse
;
saying
,
wee
do
not
present
our
supplications
before
thee
for
our
own
righteousnesse
,
but
for
thy
great
tender
mercies
:
O
Lord
heare
,
O
Lord
forgiue
,
O
Lord
consider
and
doe
it
;
deferre
not
for
thine
owne
sake
.
Dan.
9.18.19
.
§
.
Sect
5
But
here
sathan
will
be
ready
to
obiect
vnto
the
afflicted
conscience
,
labouring
vnder
the
burthen
of
sinne
,
That
the
grieuousnesse
of
sinne
cannot
debarre
the
repentant
sinner
of
Gods
mercy
.
that
God
indeede
is
mercifull
,
but
yet
he
will
neuer
extend
his
mercy
towards
such
haynous
offenders
,
whose
sinnes
are
in
number
numberlesse
,
and
in
qualitie
and
nature
most
grieuous
and
outragious
.
For
answering
of
which
tentation
,
we
are
to
know
that
though
our
sinnes
bee
neuer
so
innumerable
and
hainous
,
yet
this
should
not
discourage
vs
from
comming
to
God
by
vnfained
repentance
,
with
assured
hope
of
forgiuenesse
,
for
though
our
sinnes
be
great
,
his
mercies
are
infinite
,
and
consequently
though
it
were
imagined
that
all
the
sinnes
which
were
euer
committed
in
the
world
were
ioyned
together
,
yet
in
comparison
of
Gods
mercy
they
are
without
all
comparison
lesse
then
a
mote
in
the
Sunne
to
all
the
world
.
Neither
is
God
like
vnto
man
,
whose
bounty
&
mercy
are
limited
in
some
straight
bounds
which
they
will
not
passe
,
and
therefore
they
are
soone
weary
both
in
giuing
to
those
who
want
,
and
forgiuing
those
that
offend
,
but
his
bounty
is
endlesse
and
his
mercies
infinite
,
and
therefore
he
can
and
wil
as
easily
forgiue
vs
the
debt
of
ten
thousand
millions
of
pounds
as
one
pennie
,
and
as
soone
pardon
the
sinns
of
a
wicked
Manasses
as
of
a
righteous
Abraham
,
if
we
come
vnto
him
by
vnfained
repentance
,
and
earnestly
desire
and
implore
his
grace
and
mercy
.
And
this
our
Sauiour
Christ
sheweth
in
the
parable
of
the
poore
Publicāe
,
whose
hainous
sinnes
the
Lord
presently
forgaue
vpon
his
true
conuersion
.
Luke
7.41
.
And
in
the
parable
of
the
two
debters
,
where
the
lender
our
bountifull
God
as
easily
forgaue
the
500.
pence
as
the
fiftie
,
that
is
innumerable
great
sinnes
,
as
well
as
few
and
lesse
.
And
the
Apostle
Paule
teacheth
vs
,
that
where
sinne
hath
abounded
,
there
grace
hath
much
more
abounded
.
Rom.
5.20
.
That
we
must
not
so
aggrauate
our
sins
that
we
derogate
from
Gods
mercy
.
Seeing
therfore
Gods
mercy
is
infinite
and
without
al
limites
,
let
not
vs
restraine
it
,
neither
let
vs
so
aggrauate
our
sinnes
as
that
in
the
meane
time
wee
derogate
from
Gods
mercy
.
If
a
Prince
should
send
his
generall
pardon
vnto
a
number
of
offendors
,
without
any
exception
or
limitation
,
and
one
amongst
the
rest
should
say
this
pardon
doth
not
appertaine
vnto
me
,
because
I
am
so
great
an
offender
,
and
therefore
I
will
still
stand
in
doubt
of
my
Princes
mercy
,
and
suspect
his
word
,
who
would
not
accuse
such
an
one
both
of
folly
in
refusing
his
pardon
,
and
of
vngratefulnes
and
diffidence
in
distrusting
his
gratious
Prince
,
calling
his
great
mercy
and
truth
in
his
promisse
into
question
?
Who
would
not
thinke
this
offence
greater
then
all
the
rest
,
but
the
Lord
who
is
infinite
in
mercy
,
hath
sent
his
generall
pardon
to
all
repentant
and
beleeuing
sinners
without
all
exception
;
why
therefore
should
wee
make
question
of
his
mercy
,
because
of
our
hamous
sinnes
,
why
should
we
vnto
our
others
sinnes
adde
this
which
is
more
hainous
then
all
the
rest
,
indoubting
and
distrusting
his
word
and
promise
,
and
in
extenuating
his
infinite
and
endlesse
mercies
.
For
if
wee
thinke
our
debt
so
great
that
God
will
neuer
forgiue
it
,
what
doe
we
els
but
detract
from
Gods
rich
bounty
and
liberality
,
if
we
suppose
our
sinnes
may
not
bee
for
giuen
because
of
their
greatnesse
,
what
do
we
els
but
imagine
that
they
surpasse
Gods
infinite
mercy
,
which
is
a
most
horrible
blasphemy
once
to
conceiue
.
§
.
Sect.
6
The
mercy
of
the
Lord
extendeth
it selfe
to
the
beasts
of
the
field
,
That
Gods
mercy
is
ouer
all
his
works
.
and
hee
gratiously
feedeth
the
Rauens
and
young
Lions
,
which
in
their
brutish
maner
implore
his
helpe
;
&
shal
he
not
extend
his
mercies
to
reasonable
creatures
that
seeke
after
them
?
Psal.
36.6
.
&
104.21.27
&
147.9
.
&
145.9
.
Yea
the
Lord
is
good
to
all
and
his
mercies
are
ouer
all
his
workes
,
as
it
is
Psal.
145.9
.
and
will
not
the
Lord
be
gratious
to
man
,
who
is
his
most
excellent
workemanship
created
according
to
his
owne
image
,
if
hee
sue
vnto
him
for
grace
and
desire
to
be
partaker
of
his
mercy
?
His
goodnesse
stretcheth
it selfe
vnto
his
obstinate
enemies
,
for
he
causeth
his
rayne
to
fall
and
his
Sunne
to
shine
both
vpon
the
euill
and
the
good
,
on
the
iust
and
vniust
.
Matth.
5.45
.
And
shall
it
be
restrained
from
his
repentant
seruants
?
he
multiplieth
his
mercies
in
temporall
benefits
vpon
the
wicked
and
reprobate
,
and
shall
it
be
scanted
towards
his
elect
,
he
is
very
gratious
to
malitious
rebels
,
and
will
he
denie
grace
to
humble
suers
for
mercy
and
repentant
sinners
.
He
shewed
his
goodnesse
and
long
suffering
vnto
wicked
Achab
vpon
his
fained
and
hypocriticall
humiliation
,
and
will
he
not
extend
it
towards
those
who
being
truely
penitent
vnfainedly
turne
vnto
him
?
Yes
assuredly
,
for
though
hee
bee
good
to
all
euen
senselesse
creatures
,
brute
beasts
,
and
rebellious
sinners
,
yet
he
is
in
especiall
maner
good
to
those
who
are
of
the
houshold
of
faith
.
§
.
Sect.
7
But
if
we
cannot
behold
Gods
mercies
in
their
owne
glorious
brightnesse
,
That
euen
man
is
mercifull
towards
the
penitent
and
therefore
much
more
God
who
is
infinite
in
mercy
.
let
vs
looke
vpon
them
in
some
small
resemblance
and
little
counterfaite
,
if
we
cannot
comprehend
them
in
their
owne
infinite
nature
,
yet
let
vs
view
them
in
a
small
modell
.
Euen
man
himselfe
who
hath
but
a
sparke
of
this
mighty
flame
,
and
a
small
drop
of
this
bottomlesse
Ocean
spareth
his
sonne
when
he
offendeth
,
pardoneth
his
seruant
when
he
desireth
forgiuenesse
,
yea
is
oftentimes
reconciled
to
his
enemie
who
hath
many
waies
wronged
him
,
when
he
sueth
for
reconciliation
,
and
confesseth
his
faults
,
shall
therefore
man
who
hath
receaued
a
little
sparke
from
this
euer
burning
flame
of
Gods
goodnesse
,
a
small
drop
of
this
endlesse
and
bottomlesse
Ocean
,
and
but
a
little
modell
of
this
infinite
greatnesse
,
whose
greatest
mercy
compared
with
Gods
,
is
but
sauadge
and
barbarous
cruelty
;
shall
hee
I
say
bee
readie
to
spare
his
Sonne
,
forgiue
his
seruant
,
and
bee
reconciled
vnto
his
enemy
,
and
shall
not
God
spare
,
forgiue
,
and
bee
reconciled
vnto
those
who
turne
from
their
sinnes
by
vnfained
repentance
,
and
earnestly
sue
for
grace
;
shall
wee
see
,
and
acknowledge
,
the
mercies
of
man
,
and
shall
wee
doubt
of
the
mercies
of
God
which
is
the
plentifull
fountaine
,
from
which
like
a
pirling
streame
they
flow
;
shall
wee
confesse
,
that
a
droppe
of
water
is
moyst
,
and
affirme
that
the
ocean
is
drie
,
shall
wee
be
sharpsighted
in
seeing
the
light
of
a
small
sparke
,
and
bee
starke
blinde
,
in
behoulding
the
glorious
beames
of
the
sunne
.
Nay
let
vs
know
,
acknowledge
,
and
assure
our selues
,
that
as
much
as
the
whole
globe
of
the
earth
,
exceedeth
in
quantitie
the
least
mote
in
the
sunne
,
as
much
as
the
whole
ocean
exceedeth
the
smallest
drop
of
water
,
yea
,
asmuch
as
the
infinite
creatour
,
exceedeth
the
finite
creature
,
betweene
which
,
there
can
bee
imagined
no
degrees
of
comparison
,
so
much
doth
the
mercie
,
and
bountie
of
God
,
exceede
the
bountie
and
mercie
of
mortall
man
.
And
therefore
if
vpon
repentance
for
our
fault
and
earnest
desire
of
reconciliation
,
wee
hope
of
mercie
and
wounted
kindnes
,
from
our
frinde
or
neighbour
,
let
vs
not
make
any
question
,
nor
once
doubt
of
the
Lords
loue
and
fauour
towards
vs
,
though
our
sinnes
bee
neuer
so
grieuous
,
so
wee
truely
repent
and
vnfainedly
turne
vnto
him
.
§
.
Sect.
8
But
here
the
aflicted
conscience
wil
be
readie
to
say
,
that
though
there
bee
no
doubt
of
Gods
mercie
,
That
doubting
of
Gods
mercie●
in
respect
of
our
vnworthinesse
argueth
pride
but
that
it
is
in
it selfe
most
infinite
,
yet
I
doubt
,
least
I
shall
neuer
be
partaker
thereof
because
of
my
manifold
inperfections
,
and
great
vnworthinesse
.
To
which
I
answeare
,
that
this
distrusting
of
Gods
mercies
,
in
respect
of
our
vnworthinesse
,
proceedeth
not
from
true
humilitie
,
but
from
our
naturall
pride
,
for
if
wee
had
denied
our selues
,
and
were
nothing
in
our
owne
eyes
,
if
wee
had
wholy
remooued
our
owne
righteousnesse
,
and
did
wholy
,
and
onely
,
rest
on
our
sauiour
Iesus
Christ
for
our
saluation
,
wee
would
neuer
hope
the
more
in
regard
of
our
owne
worthinesse
,
nor
yet
doubt
in
respect
of
our
vnworthinesse
.
But
it
is
our
secret
and
inbred
pride
of
heart
,
which
makes
vs
to
doubt
of
Gods
mercy
,
vnlesse
wee
bring
him
a
bride
and
deserue
it
at
his
hands
,
and
to
desire
to
make
the
Lorde
beholding
vnto
vs
rather
then
we
would
be
any
whit
beholding
vnto
him
.
Which
is
nothing
els
but
to
disgrace
Gods
mercies
,
that
we
may
grace
our
own
merits
;
&
by
labouring
that
we
may
be
sōething
in
our
selus
,
we
wil
not
alow
that
God
should
be
al
in
al
&
haue
the
whole
praise
of
our
saluation
.
But
we
are
to
roote
out
of
our
hearts
this
spirituall
pride
,
and
to
plant
therein
true
humilitie
,
and
then
we
may
assure
our selues
though
our
sinnes
bee
great
,
yet
the
mercies
of
God
are
farre
greater
,
though
wee
bee
most
beggerly
in
merites
,
yet
wee
shall
bee
made
rich
by
Christ
Iesus
righteousnesse
;
for
the
poorer
wee
are
in
desert
,
the
richer
Gods
mercie
will
appeare
in
accepting
vs
to
his
grace
and
fauour
;
and
where
sinne
hath
abounded
,
there
grace
will
abound
much
more
.
Seeing
therefore
Gods
mercies
are
infinite
,
and
are
not
any
whit
restrayned
by
our
vnworthinesse
,
let
vs
seeke
vnto
the
Lord
by
vnfained
repentance
,
and
assure
our selues
of
his
loue
and
fauour
in
Iesus
Christ
;
Let
the
wicked
forsake
his
ways
&
the
vnrighteous
his
own
imaginations
,
and
return
vnto
the
Lord
and
he
will
haue
mercie
vpon
him
,
and
to
our
God
for
he
is
very
readie
to
forgiue
,
as
the
Prophet
exhoreth
vs
.
Esay
55.7
.
CHAP.
XXXIII
.
Of
the
second
Argument
grounded
vpon
Gods
iustice
.
§
.
Sect.
1
THe
second
argument
to
assure
those
of
the
forgiuenesse
of
their
sinnes
,
That
Gods
iustice
will
not
punish
those
sinnes
in
vs
which
are
already
punished
in
Christ
who
vnfainedly
repent
and
relye
wholy
vpon
Iesus
Christ
for
their
saluation
,
by
a
liuely
faith
may
bee
drawne
from
Gods
iustice
,
for
their
sinnes
are
fully
and
sufficiently
punished
in
Christ
Iesus
,
and
therefore
it
wil
not
stand
with
the
iustice
of
God
,
to
punish
them
againe
in
any
of
those
who
haue
applyed
vnto
them
the
merites
and
sufferings
of
Christ
by
a
liuely
faith
;
and
as
the
Lord
cannot
in
iustice
let
sinne
goe
vnpunished
,
and
therfore
hath
punished
the
sins
of
all
men
either
in
Christ
Iesus
,
or
will
throughly
punish
them
in
the
parties
themselues
,
so
the
same
iustice
will
not
admit
that
the
same
sinnes
should
be
twise
punished
,
once
in
our
Sauiour
;
and
againe
in
the
faithfull
.
Now
that
our
sauiour
Christ
hath
sufficiently
suffered
for
all
the
sinnes
of
the
faithfull
;
it
is
euident
by
many
places
of
the
Scriptures
.
Esay
53.4
.
Surely
hee
hath
borne
our
infirmities
and
carried
our
sorrowes
.
5.
But
hee
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chastisment
of
our
peace
was
vpon
him
,
and
with
his
stripes
wee
are
healed
.
2
Cor.
5.21
.
hee
hath
made
him
to
bee
sinne
for
vs
which
knewe
no
sinne
,
that
wee
should
be
made
the
righteousnes
of
God
in
him
.
So
the
apostle
He.
9.26
.
saith
that
our
sauiour
Christ
hath
appeared
once
to
put
away
sinne
by
the
sacrifice
of
himselfe
.
And
Pet.
1.
epistle
2.24
.
saith
that
his
own
selfe
bare
our
sinnes
in
his
bodie
on
the
tree
,
that
wee
being
deliuered
from
sinne
should
liue
in
righteousnesse
.
Seeing
then
our
sinnes
were
laide
vpon
Christ
and
seuerely
punished
in
him
,
God
in
his
iustice
will
not
inflict
any
more
punishmens
vppon
the
faithfull
but
will
pardon
and
forgiue
them
,
which
pardon
and
forgiuenesse
is
a
worke
of
his
iustice
as
well
as
of
his
mercie
,
and
therefore
it
is
said
,
Rom.
3.25
.
that
God
hath
set
forth
our
Sauiour
Christ
to
be
a
reconciliation
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
by
the
forgiuenesse
of
sinnes
that
are
passed
through
the
patience
of
God
.
26.
to
shewe
at
this
time
his
righteousnesse
that
hee
might
be
iust
,
and
a
iustifier
of
him
who
is
of
the
faith
of
Iesus
,
So
it
is
said
1.
Iohn
1.9
.
that
If
we
acknowledge
our
sinnes
,
hee
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
and
to
cleanse
vs
from
all
vnrighteousnesse
.
So
that
Gods
righteousnes
is
declared
in
the
forgiuenes
of
sins
,
and
hee
sheweth
his
iustice
in
iustifying
those
who
are
of
the
faith
of
Iesus
,
and
in
pardoning
all
their
offences
.
And
therefore
if
wee
will
beleeue
in
our
Sauiour
Christ
and
bring
forth
the
fruites
of
our
faith
in
vnfained
repentance
,
wee
need
not
seruilely
to
feare
Gods
iustice
,
nay
wee
may
be
assured
that
because
hee
is
iust
,
he
will
in
Christ
pardon
and
forgiue
our
sinnes
,
and
neuer
inflict
any
punishment
,
which
by
them
in
our selues
wee
haue
iustly
deserued
.
§
.
Sect.
2
But
that
the
equitie
hereof
may
bee
more
manifest
,
That
our
sins
are
debts
and
therefore
not
to
be
twice
paid
.
we
are
to
consider
that
our
sinnes
in
the
scriptures
are
called
debtes
;
for
the
Lord
in
our
creation
lent
vnto
vs
the
rich
talents
of
his
graces
,
to
be
imployed
for
the
setting
forth
of
his
glory
,
all
which
wee
wastfully
mispent
and
brought
our selues
into
such
extreame
beggerie
,
that
we
were
altogether
vnable
to
pay
to
God
the
least
part
of
that
which
we
owed
,
nor
to
render
accoumpt
vnto
our
Lord
&
maister
how
in
any
good
fort
we
had
bestowed
his
rich
treasures
;
&
therefore
in
his
iustice
he
sent
his
sergeant
death
to
arest
vs
,
and
to
cast
vs
in
the
prison
of
vtter
darkenes
,
there
to
remaine
in
the
custody
of
sathan
our
most
malitious
iaylor
,
till
we
had
fully
discharged
our
debt
and
made
full
satisfaction
to
his
iustice
;
which
when
we
were
altogeather
vnable
to
perfourme
,
it
pleased
our
sauiour
Christ
in
his
infinite
loue
towards
vs
,
to
become
our
suerty
,
and
to
take
vppon
him
the
answering
of
our
debt
,
which
he
fully
discharged
in
as
exact
a
manner
and
measure
as
the
iustice
of
God
required
,
for
whereas
wee
are
bound
to
performe
perfect
obedience
to
the
lawe
,
he
performed
it
for
vs
;
where
as
wee
for
our
disobedience
were
subiect
to
the
sentence
of
condemnation
,
the
curse
of
the
law
,
and
death
of
body
and
soule
,
he
was
condemned
for
vs
,
and
bore
the
curse
of
the
lawe
,
and
dyed
in
our
stead
an
ignominious
death
,
whereas
we
deserued
the
anger
of
God
,
and
to
bee
kept
prisoners
in
the
graue
vnder
the
dominion
of
death
,
he
endured
his
fathers
wrathfull
displeasure
,
and
himselfe
was
for
a
time
held
captiue
of
death
in
the
graue
,
that
so
he
might
reconcile
vs
to
his
father
and
set
vs
at
libertie
.
In
a
word
whatsoeuer
we
owed
Christ
discharged
,
whatsoeuer
wee
deserued
hee
suffered
,
if
not
in
the
selfe
same
punishments
,
(
for
hee
could
not
suffer
the
eternall
torments
of
hell
)
yet
in
proportion
,
the
dignity
of
his
person
giuing
value
vnto
his
temporarie
punishments
,
and
making
them
of
more
valew
and
worth
then
if
all
the
world
should
haue
suffered
the
eternal
torments
of
hell
.
Seing
therefore
our
Sauiour
Christ
hath
fully
discharged
our
debt
and
made
full
satisfaction
to
his
fathers
iustice
,
God
cannot
in
equitie
exact
of
vs
a
second
payment
,
no
more
then
the
creditours
may
iustly
require
that
his
debt
should
be
twice
payd
,
once
of
the
suerty
,
and
againe
of
the
principal
.
Neither
now
hath
Gods
iustice
any
thing
to
shew
against
vs
,
for
the
lawe
which
was
the
hand
writing
of
ordinances
which
made
against
vs
,
and
as
it
were
a
bond
whereby
wee
were
obliged
and
bound
to
God
the
father
either
to
performe
obedience
,
or
to
vndergoe
the
penaltie
;
euen
euerlasting
death
and
condemnation
,
is
now
cancelled
taken
away
;
and
fastened
to
the
crosse
of
Christ
,
as
the
Apostle
affirmeth
.
Col.
2.14
.
So
that
now
the
Lord
cannot
in
his
iustice
put
vs
in
suite
nor
recouer
any
debt
of
vs
,
seeing
our
sauiour
Christ
our
good
and
all
sufficient
suerty
hath
vndertaken
the
matter
in
our
behalfe
discharged
our
debt
to
the
vtmost
farthing
,
cancelled
the
handwriting
or
bond
in
which
wee
were
obliged
,
and
by
the
law
acquitted
vs
of
all
paimentes
which
Gods
iustice
by
vertue
of
the
law
might
require
of
vs
.
and
therefore
if
we
turne
vnto
God
by
vnfained
repentance
,
and
lay
hould
vpon
our
sauiour
Christ
and
his
merites
by
a
liuely
faith
,
we
haue
our
quietus
est
and
generall
acquittance
,
which
God
himselfe
hath
pronounced
from
heauen
in
the
presence
of
many
witnesses
,
saying
,
This
is
may
welbeloued
son
in
whom
I
am
well
pleased
,
that
is
in
whome
I
am
delighted
,
&
restfully
satisfied
,
&
wel
contented
.
Mat.
3.17
.
CHAP.
XXXIIII
.
Of
the
third
Argument
grounded
vpon
Gods
truth
.
§
.
Sect.
1
THe
third
argument
,
Of
Gods
truth
in
his
promises
.
whereby
all
those
who
repent
and
beleeue
may
bee
assured
of
the
pardon
&
remission
of
their
sins
,
is
grounded
vpon
Gods
truth
;
for
the
Lorde
is
most
true
yea
truth
it selfe
,
and
all
his
promises
in
Christ
are
yea
,
and
amen
.
2.
Cor.
1.20
.
Apoc.
1.7
.
hee
is
a
faithfull
and
true
witnesse
.
and
whatsoeuer
hee
hath
spoken
shall
be
accomplished
;
so
that
though
the
heauens
decay
and
waxe
olde
like
a
garment
,
though
the
sunne
loose
his
light
,
and
the
moone
be
turned
into
bloud
,
though
the
earth
tremble
and
quake
,
and
the
foundations
of
the
mountaines
bee
mooued
and
shake
,
yea
though
heauen
and
earth
and
all
things
therein
contained
perish
and
passe
away
,
Matth.
5
.
1●
.
yet
shall
not
one
iote
or
title
of
his
word
fal
to
the
ground
vnaccomplished
.
And
therefore
whatsoeuer
the
Lord
hath
promised
in
his
worde
that
he
wil
most
vndoubtedly
performe
,
for
he
is
Iehoua
,
who
hauing
his
essence
and
being
in
and
from
himselfe
alone
,
giueth
being
vnto
all
things
else
,
especially
to
his
worde
and
promises
.
But
hee
hath
promised
to
all
beleeuers
and
repentant
sinners
,
that
hee
will
in
Christ
Iesus
pardon
al
their
sins
,
and
will
receiue
them
into
his
grace
and
fauour
,
and
therfore
if
wee
beleeue
and
rest
vppon
our
Sauiour
Christ
alone
for
our
saluation
,
truly
repenting
vs
of
all
our
sinnes
,
wee
may
assure
our selues
that
though
our
sins
be
neuer
so
many
and
grieuous
,
yet
the
Lord
will
receiue
vs
to
mercy
,
and
pardon
and
forgiue
them
.
§
.
Sect.
2
But
that
the
poore
soule
wounded
with
sin
and
groning
for
wearines
vnder
this
vnsupportable
burthen
,
That
Gods
regal
stile
assureth
vs
of
mercie
and
forgiuenesse
.
may
haue
some
ground
whereupon
to
rest
,
when
it
is
ready
to
faint
,
&
some
spirituall
weapons
whereby
it
may
defend
it selfe
,
and
beate
backe
the
violence
of
Sathans
tentations
,
I
will
make
choise
of
some
amongst
many
of
the
comfortable
promises
of
the
gospell
,
made
vnto
all
repentant
sinners
.
First
therefore
let
vs
consider
,
that
when
the
Lorde
like
a
mightie
monarch
would
set
out
his
owne
stile
as
it
were
in
faire
text
letters
,
to
be
read
of
all
his
subiectes
,
he
thus
proclaymeth
it
,
Exod.
34.6
.
The
Lorde
,
the
Lord
,
strong
,
mercifull
and
gracious
,
slowe
to
anger
,
and
aboundant
in
goodnesse
and
truth
.
7.
Reseruing
mercy
for
thousands
,
forgiuing
iniquitie
,
and
transgression
,
and
sinners
.
wher
we
may
obserue
that
the
greatest
part
of
his
stile
consisteth
of
his
mercy
,
gratiousnes
,
long
suffering
,
goodnes
&
readines
to
forgiue
the
iniquities
of
repentant
sinners
;
as
therfore
wee
cannot
offer
a
greater
disgrace
to
a
mightie
prince
,
then
to
denie
or
call
into
question
any
part
of
his
tytles
or
regall
stile
,
so
we
cannot
more
dishonour
the
prince
of
princes
,
and
soueraigne
king
of
heauen
&
earth
,
then
by
doubting
of
or
denying
any
of
these
his
titles
which
in
his
owne
stile
hee
hath
attributed
vnto
himselfe
,
seeing
then
he
professeth
and
proclaymeth
himselfe
to
bee
a
gratious
,
mercifull
long
suffering
God
,
who
is
alwaies
readie
to
forgiue
repentant
sinners
when
they
implore
his
mercie
,
let
vs
not
offer
God
that
disgrace
to
rob
him
of
any
part
of
his
glorious
titles
,
nor
depriue
our
soules
of
that
true
comfort
which
the
Lorde
by
them
in
his
infinite
goodnesse
hath
graunted
vnto
vs
.
§
.
Sect.
3
Moreouer
this
is
one
maine
part
of
the
couenant
of
grace
,
That
Gods
●ouenant
assureth
vs
of
the
remission
of
our
sinnes
.
which
the
Lord
professeth
that
he
will
make
with
his
church
and
people
,
namely
that
he
will
forgiue
their
iniquitie
and
remember
their
sinnes
no
more
.
Ier.
31.34
.
the
counterpaine
of
which
couenant
we
haue
Heb.
10.16.17
.
and
therefore
if
we
on
our
part
performe
the
condition
of
this
couenant
betweene
God
and
vs
,
that
is
,
if
we
truely
and
vnfainedly
repent
vs
of
our
sinnes
,
and
a
rest
and
rely
on
Iesus
Christ
for
our
saluation
by
a
liuely
faith
,
wee
may
be
assured
that
God
on
his
part
will
not
goe
one
iote
from
his
word
,
nor
breake
the
couenant
which
he
hath
made
with
vs
.
For
he
hath
not
onely
made
this
his
couenant
with
vs
by
word
of
mouth
,
but
he
hath
also
committed
it
to
writing
,
and
not
contenting
himselfe
herewith
that
there
might
be
no
place
left
to
doubting
,
hee
hath
confirmed
and
ratified
his
hand
writing
by
adding
thereunto
his
seales
which
are
the
Sacraments
;
as
first
the
seale
of
Baptisme
,
whereby
he
assureth
vs
that
being
outwardly
receiued
into
the
body
of
the
Church
,
and
inwardly
ingrafted
into
the
body
of
Christ
,
wee
haue
all
our
sinnes
and
filthy
corruptions
washed
away
with
his
precious
bloud
,
as
the
outward
filth
of
the
body
is
washed
and
purged
by
the
washing
of
water
.
The
vertue
of
which
spirituall
washing
is
not
limited
and
restrained
to
the
time
past
or
present
,
as
though
it
washed
away
onely
our
originall
corruption
,
as
some
haue
foolishly
imagined
,
but
extendeth
it selfe
to
the
whole
course
of
our
liues
;
So
that
if
falling
into
many
and
greeuous
sinnes
we
vnfainedly
repent
vs
of
them
,
and
apply
Christ
Iesus
and
his
merites
vnto
vs
by
a
true
and
liuely
faith
,
we
may
be
assured
of
the
pardon
and
forgiuenes
of
them
all
,
for
this
was
promised
sealed
,
and
confirmed
vnto
vs
in
our
Baptisme
.
Secondly
,
the
Lord
hath
further
confirmed
this
his
couenant
by
the
Sacrament
of
his
Supper
,
for
he
hath
therefore
instituted
and
ordained
it
,
that
thereby
we
should
be
put
in
mind
of
our
sauiour
Christes
death
and
suffrings
,
to
the
end
that
we
may
gather
more
and
more
assurance
,
that
our
Sauiour
gaue
his
blessed
body
to
be
crucified
and
shed
his
most
pretious
bloud
,
that
hee
might
take
away
the
curse
of
the
law
,
and
naile
it
vnto
his
crosse
,
free
vs
from
his
fathers
anger
by
bearing
it
himselfe
,
and
by
his
death
deliuer
vs
from
euerlasting
death
,
and
by
his
bloudshed
wash
away
all
our
sinnes
and
corruptions
.
And
hence
it
is
that
the
Apostle
calleth
the
wine
in
the
Lords
supper
,
the
new
Testament
in
Christes
bloud
,
1.
Cor.
11.25
.
because
thereby
the
new
Testament
is
sealed
and
confirmed
vnto
vs
.
And
therefore
whensoeuer
wee
receaue
the
Sacrament
of
the
Lords
supper
,
the
Lord
doth
thereby
certainly
assure
vs
that
our
sinnes
in
Christ
are
pardoned
and
forgiuen
,
and
that
he
hath
receaued
vs
into
his
loue
and
fauour
,
yea
the
Lord
hath
not
onely
ratified
&
confirmed
his
couenant
with
vs
,
concerning
the
remission
of
our
sinnes
with
his
owne
hand
writing
and
seales
annexed
,
but
also
by
his
oath
;
For
God
willing
more
abundantly
to
shew
vnto
the
heires
of
promise
the
stablenesse
of
his
counsaile
,
bound
himselfe
by
an
oath
:
that
by
two
immutable
things
wherein
it
is
impossible
that
God
should
lye
,
we
might
haue
strong
consolation
;
as
the
Apostle
speaketh
,
Heb.
6.17.18
.
And
therefore
vnlesse
wee
would
conceiue
of
God
that
hee
is
vntrue
of
his
word
,
a
couenant
breaker
,
yea
a
periured
person
(
which
were
most
horrible
blasphemie
once
to
imagine
)
we
may
vndoubtedly
assure
our selues
that
he
will
pardon
and
forgiue
vs
all
our
sinnes
,
be
they
in
number
neuer
so
innumerable
nor
so
hainous
in
their
nature
and
qualitie
,
if
wee
will
turne
vnto
him
by
vnfained
repentanee
,
and
lay
hould
vpon
Christ
Iesus
our
sauiour
,
by
a
true
and
liuely
faith
.
§
.
Sect.
4
But
let
vs
more
particularly
consider
of
some
of
the
speciall
promises
of
God
,
Of
particular
promises
whereby
wee
may
be
assured
of
the
remission
of
our
sinnes
.
contained
in
the
couenant
of
grace
,
that
so
we
may
gather
vnto
our selues
more
full
consolation
and
firme
assurance
of
the
pardon
and
forgiuenesse
of
our
sinnes
.
The
Prophet
Dauid
who
had
in
himselfe
often
experience
of
Gods
mercy
telleth
vs
,
Psal.
32.10
.
that
whosoeuer
trusteth
in
the
Lords
mercy
shall
compasse
him
.
The
Prophet
Esay
exhorteth
the
wicked
to
forsake
his
wayes
,
and
the
vnrighteous
his
owne
imaginations
,
and
to
returne
vnto
the
Lord
,
assuring
them
that
he
will
haue
mercy
vpon
them
,
for
he
is
very
ready
to
forgiue
.
Esay
.
55.7
.
The
Lord
himselfe
also
doth
make
this
gratious
promise
Ezech.
18.21
.
But
(
saith
he
)
if
the
wicked
will
returne
from
all
his
sinnes
which
he
hath
committed
,
and
keepe
all
my
Statutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
liue
and
not
dye
.
22.
All
his
transgressions
that
he
hath
committed
shall
not
bee
mentioned
vnto
him
,
but
in
his
righteousnesse
that
he
hath
done
he
shall
liue
.
23.
Haue
I
any
desire
that
the
wicked
should
dye
saith
the
Lord
God
?
or
shall
he
not
liue
if
he
returne
from
his
wayes
?
vers.
32.
For
I
desire
not
the
death
of
him
that
dieth
saith
the
Lord
God
;
cause
therefore
one
another
to
returne
and
liue
yee
,
and
cap.
33.
ver.
11.
As
I
liue
saith
the
Lord
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
liue
.
So
Mal.
3.17
.
the
Lord
professeth
that
hee
will
spare
his
people
and
children
,
as
a
man
spareth
his
owne
Sonne
that
serueth
him
.
Now
we
know
that
a
louing
father
is
ready
to
forgiue
,
&
to
receaue
into
his
grace
and
fauour
his
repentant
Sonne
,
though
he
hath
very
often
offended
him
:
&
so
surely
the
Lord
who
is
infinitely
rich
in
mercy
,
wil
much
more
forgiue
his
children
when
they
turne
vnto
him
;
nay
he
is
not
onely
ready
to
receaue
them
into
his
grace
and
fauour
,
but
it
filleth
him
(
as
I
may
say
)
with
exceeding
ioy
and
delight
,
when
his
repentant
children
forsake
their
sinnes
and
euill
wayes
,
and
turne
vnto
him
by
vnfained
repentance
,
as
it
appeareth
most
euidently
in
the
parable
of
the
prodigall
Sonne
,
of
the
strayed
sheepe
,
and
the
lost
groat
.
Moreouer
our
Sauiour
Christ
had
his
name
Iesus
giuen
him
of
God
by
the
minister
of
an
Angell
,
because
hee
saueth
his
people
from
their
sinnes
:
as
appeareth
Math.
1.21
.
&
he
therfore
came
into
the
world
,
not
to
cal
the
righteous
but
sinners
to
repentance
.
As
it
is
Matt.
9.13
.
and
he
inuiteth
and
calleth
vnto
him
all
those
who
are
wearie
and
heauie
laden
with
the
burthen
of
their
sinnes
,
promising
that
hee
will
ease
them
.
Matt
11.28
.
yea
so
certaine
it
is
that
they
shal
haue
remission
of
their
sinnes
and
euerlasting
hapinesse
who
truly
repent
and
beleeue
,
that
our
sauiour
Christ
saith
they
haue
it
already
as
though
they
were
in
present
possession
.
Iohn
5.24
.
Verily
,
verily
I
say
vnto
you
,
he
that
heareth
my
word
and
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
but
hath
passed
from
death
to
life
.
So
chap.
6.47
.
and
chap.
11.26
.
whosoeuer
liueth
and
beleeueth
in
mee
shall
neuer
die
.
The
apostle
Peter
also
plainly
affirmeth
that
God
would
haue
no
man
to
perish
,
but
would
haue
all
men
to
come
to
repentance
.
Seeing
therefore
the
Lord
hath
made
so
many
gratious
promises
in
the
Gospel
to
all
repentant
and
beleeuing
sinners
,
let
vs
vnfainedly
turne
vnto
the
Lord
,
and
apply
Christ
and
his
meritts
vnto
vs
by
a
true
&
liuely
faith
,
and
then
we
may
assure
our selues
that
he
will
pardon
and
forgiue
vs
al
our
sinnes
,
and
receaue
vs
gratiously
into
his
loue
and
fauour
.
§
.
Sect.
5
But
against
this
which
hath
beene
alleaged
,
That
al
Gods
promises
are
made
indefinitely
to
all
that
beleeue
.
Sathan
wil
be
ready
to
obiect
to
the
afflicted
conscience
,
that
these
promises
were
made
to
the
prophets
,
apostles
and
holy
men
of
God
,
but
not
to
such
haynous
and
rebellious
sinners
who
haue
most
iustly
deserued
that
God
should
poure
out
vppon
them
the
violls
of
his
wrath
,
and
those
fearefull
punishments
threatned
in
the
law
,
because
of
the
innumerable
number
of
their
sinnes
and
the
outragiousnesse
of
their
wickednesse
;
and
therefore
such
haue
nothing
to
doe
with
the
sweet
promisses
of
the
Gospell
,
but
are
to
apply
vnto
themselues
the
terrible
threatnings
denounced
in
the
law
against
such
grieuous
sinners
.
For
the
answering
of
which
tentation
,
wee
are
to
know
that
the
Lords
promises
made
in
the
Gospell
,
are
general
,
indefinite
and
vniuersall
,
excluding
none
,
who
turne
from
their
sinnes
by
vnfained
repentance
,
and
beleeue
in
Christ
Iesus
,
resting
on
him
alone
for
their
saluation
.
Neither
is
there
any
limitation
or
exception
of
this
or
that
sinne
,
for
be
they
neuer
so
greiuous
and
manifold
,
yet
if
wee
performe
the
condition
of
faith
and
repentance
,
the
Lord
will
make
good
his
promises
vnto
vs
.
For
the
first
,
namely
that
the
promises
of
the
gospell
are
indefinite
,
and
generally
made
to
al
who
repent
and
beleeue
it
,
shall
manifestly
appeare
if
wee
consider
the
particulars
.
Esa.
55.1
.
the
Lord
calleth
all
vnto
him
indefinitly
,
saying
,
to
euery
one
who
thirsteth
come
to
the
waters
,
and
yee
that
haue
no
siluer
come
,
buy
and
eate
;
Come
I
say
buy
wine
and
milke
with
out
siluer
and
without
money
;
so
that
though
we
haue
no
worthinesse
and
righteousnesse
of
our
owne
,
yet
if
we
thirst
after
the
mercy
of
God
and
righteousnesse
of
Christ
,
and
come
vnto
God
by
vnfained
repentance
,
and
vnto
our
sauiour
by
a
liuely
faith
,
our
thirst
shall
be
satisfiyed
and
all
our
wantes
supplyed
.
So
Ezech.
33.11
.
the
Lord
solemnely
sweareth
that
hee
will
not
the
death
of
a
sinner
,
but
that
they
turne
from
their
wicked
wayes
and
liue
;
where
hee
speaketh
not
of
this
or
that
sinner
,
but
of
all
without
exception
who
turne
vnto
him
.
Our
sauiour
Christ
likewise
maketh
this
indefinite
promise
Marke
16.16
.
that
whosoeuer
shal
beleeue
and
be
baptised
shal
be
saued
.
and
Iohn
3.14
.
he
saith
,
that
as
Moses
lift
vp
the
serpent
in
the
wildernesse
,
so
must
the
sonne
of
man
be
lift
vp
15.
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
eternal
life
.
So
that
as
al
who
were
stunge
of
the
fyrie
serpent
were
healed
if
they
looked
vpon
the
brasen
serpent
,
neither
was
their
any
exception
or
distinction
between
those
who
were
deeply
,
or
but
a
little
pearsed
with
the
sting
,
for
if
they
were
stung
they
died
,
if
they
vsed
not
the
remedy
ordained
of
God
,
though
their
wound
were
but
small
and
shallow
,
but
if
they
looked
vp
to
the
brasen
serpent
according
to
God
ordinance
,
they
were
cured
though
their
wound
were
neuer
so
deadly
and
desperate
,
so
those
who
looke
not
vpon
Christ
Iesus
hanging
on
the
crosse
with
the
eye
of
faith
,
are
sure
to
fall
into
euerlasting
death
and
damnation
,
bee
their
sinnes
neuer
so
few
,
and
on
the
other
side
,
they
who
lay
hould
vpon
Christ
and
beleeue
in
him
,
are
sure
to
bee
saued
though
their
sins
bee
neuer
so
many
and
grieuous
.
So
in
the
16.
verse
it
is
said
,
that
God
so
loued
the
world
,
that
hee
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
euerlasting
life
.
and
ve
.
36.
He
that
beleeueth
in
the
sonne
hath
euerlasting
life
.
&c.
So
that
here
is
no
exception
of
sinnes
,
for
the
promises
are
made
indefinitely
to
all
that
beleeue
.
In
like
maner
our
Sauiour
hath
promised
Iohn
6.37
.
That
whosoeuer
come
vnto
him
hee
will
not
cast
them
away
.
and
ve.
40.
he
assureth
vs
that
it
is
the
will
of
his
father
who
sent
him
,
that
euery
man
who
beleeueth
in
him
should
haue
euerlasting
life
.
And
the
Apostle
Peter
Actes
10.43
.
saith
that
vnto
our
Sauiour
Christ
giue
all
the
prophets
witnesse
,
that
through
his
name
all
that
beleeue
in
him
shall
haue
remission
of
sinnes
.
And
the
Apostle
Iohn
likewise
saith
,
1.
Ioh.
2.1
.
that
if
any
man
sinne
wee
haue
an
aduocate
with
the
father
Iesus
Christ
the
righteous
,
and
hee
is
the
propitiation
for
our
sinnes
,
and
not
for
ours
onely
but
also
for
the
sinnes
of
the
whole
world
,
that
is
for
whosoeuer
repent
and
beleeue
of
euery
kingdome
,
countrey
,
and
nation
.
So
that
by
all
these
places
it
is
cleare
and
euident
that
none
are
excluded
from
being
partakers
of
Gods
mercifull
promises
,
but
those
who
exclude
themselues
through
their
infidelitie
and
vnrepentancie
.
§
.
Sect.
6
Neyther
is
there
any
sins
so
innumerable
in
multitude
&
so
hainous
&
grieuous
,
which
will
debarre
vs
from
receiuing
the
benefit
of
Gods
mercie
and
Christs
merites
so
wee
repent
and
beleeue
,
That
our
sins
cannot
debarre
vs
of
Gods
mercy
,
so
we
repent
and
beleeue
.
as
may
appeare
also
by
plaine
testimonie
,
Esay
.
1.18
.
the
Lord
thus
speaketh
to
the
Iewes
whom
hee
had
described
to
bee
rebellious
and
most
outragiously
wicked
.
Come
now
(
saith
the
Lord
)
&
let
vs
reason
together
,
though
your
sinnes
were
as
crimson
,
they
shal
be
made
white
as
snow
:
though
they
were
red
as
scarlet
,
they
shal
be
as
wooll
.
The
Apostle
Paul
likewise
witnesseth
.
Tit.
2.14
.
that
our
sauiour
Christ
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
;
And
the
Apostle
Iohn
saith
,
that
the
bloud
of
Christ
cleanseth
vs
from
all
sinne
,
and
if
wee
acknowledge
our
sinnes
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
1.
Ioh.
17.9
.
and
to
cleanse
vs
from
all
vnrighteousnesse
.
So
that
here
is
no
mention
made
of
any
sinnes
which
are
excepted
,
or
which
exclude
vs
from
Gods
mercy
&
Christs
merits
,
so
that
we
repent
&
beleeue
;
neither
are
the
promises
of
the
Gospell
limited
or
restrained
in
respect
of
the
number
or
greeuousnesse
of
our
sinnes
,
so
we
performe
the
condition
of
faith
and
repentance
,
for
whosoeuer
is
hartily
sorie
for
his
sinnes
past
,
and
purposeth
for
the
time
to
come
to
leaue
and
forsake
them
,
whosoeuer
doth
beleeue
Gods
promises
and
resteth
vpon
Christ
Iesus
alone
,
for
his
saluation
by
a
true
and
liuely
faith
,
he
may
be
certainly
assured
,
that
the
Lord
hath
pardoned
and
forgiuen
all
his
sinnes
,
and
receaued
him
into
his
grace
and
fauour
,
though
his
sinnes
be
neuer
so
many
and
hainous
;
and
on
the
other
side
whosoeuer
continueth
in
his
vnrepentancie
and
infidelitie
,
shal
be
condemned
though
his
other
sinnes
be
neuer
so
few
and
small
;
neither
will
all
our
other
sinnes
debarre
vs
of
Gods
mercy
,
vnlesse
they
bee
ioyned
with
vnrepentancie
and
vnbeliefe
,
for
obserue
the
condition
of
the
promises
,
faith
and
repentance
,
and
all
the
promises
of
the
Gospell
belong
vnto
thee
though
thou
were
the
greatest
sinner
that
euer
liued
.
For
whereas
it
may
be
obiected
that
the
sinne
against
the
holy
Ghost
is
vnpardonable
,
we
are
to
know
it
is
not
so
much
in
regard
of
the
hainousnesse
of
the
sinne
,
as
that
because
it
is
alwaies
seuered
and
disioyned
from
faith
and
repentance
,
God
denying
these
his
graces
to
those
who
vpon
desperate
malice
haue
made
a
generall
Apostasie
,
and
haue
persecuted
the
knowne
truth
.
So
that
if
it
were
possible
for
them
to
repent
and
beleeue
,
it
were
possible
also
that
they
should
be
saued
.
Seing
therefore
the
promises
of
the
Gospell
are
generall
excluding
none
,
let
not
any
man
who
is
laden
with
the
burthen
of
his
sinnes
,
exclude
himselfe
through
his
want
of
repentance
and
infidelitie
,
for
though
their
other
sinnes
are
grieuous
,
yet
this
is
more
hainous
and
damnable
then
all
the
rest
.
For
whereas
the
Lord
saith
,
that
he
wil
extend
his
mercy
vnto
all
who
come
vnto
him
;
if
wee
reply
,
no
he
will
not
extend
it
vnto
me
because
I
am
a
grieuous
sinner
,
what
do
we
els
but
contradict
the
Lord
,
and
giue
truth
it selfe
the
lie
;
not
giuing
credit
to
his
word
and
promises
.
And
therefore
let
vs
take
heed
that
wee
do
not
so
aggrauate
our
sinnes
as
that
in
the
meane
time
wee
extenuate
and
derogate
from
Gods
infallible
truth
.
CHAP.
XXXV
.
Of
other
arguments
drawne
from
the
persons
in
the
Trinity
.
§
.
Sect.
1
ANd
these
are
the
arguments
which
are
drawne
from
the
nature
of
God
,
Reasons
drawne
from
the
first
person
,
God
the
father
.
whereby
we
may
be
assured
of
the
remission
of
our
sinnes
;
there
may
also
other
arguments
bee
drawne
from
euery
person
of
the
Trinitie
.
First
God
the
father
hath
created
vs
of
nothing
,
euen
according
to
his
own
image
,
and
when
wee
had
defaced
this
his
image
in
vs
,
and
made
our selues
slaues
to
Sathan
,
he
so
tenderly
loued
vs
his
poore
miserable
creatures
,
that
he
spared
not
his
dearely
beloued
&
onely
begotten
Sonne
,
but
sent
him
into
the
world
to
take
our
nature
vpon
him
,
that
therein
he
might
suffer
all
misery
and
affliction
,
and
lastly
the
cursed
and
bitter
death
of
the
crosse
,
that
so
he
might
satisfie
his
iustice
for
our
sinnes
&
perfect
the
worke
of
our
redemption
.
And
this
the
Euangelist
witnesseth
,
Iohn
3.16
.
Al
which
loue
the
Lord
shewed
vnto
vs
euen
for
his
owne
names
sake
,
when
we
neither
deserued
it
nor
yet
desired
it
,
for
we
were
bondslaues
vnto
Sathan
,
and
well
contented
to
liue
in
his
bondage
,
wee
were
children
of
wrath
and
dead
in
our
sinnes
,
yea
wee
were
enemies
vnto
God
and
all
goodnesse
.
And
therefore
if
our
mercifull
God
so
loued
vs
whilest
we
were
in
loue
with
our
sinnes
,
at
league
with
his
enemie
Sathan
,
&
at
enmitie
with
him
,
that
hee
sent
his
dearely
beloued
and
onely
begotten
Sonne
to
dye
for
vs
,
that
by
his
death
and
bloudshed
hee
might
redeeme
and
saue
vs
out
of
this
miserable
estate
,
how
much
more
will
he
now
receiue
vs
to
mercy
and
pardon
,
and
forgiue
our
sinnes
if
we
seeke
and
sue
for
grace
?
if
hee
loued
vs
so
dearely
when
we
hated
him
,
and
sought
al
means
of
reconciliation
when
wee
were
professed
enemies
against
him
,
how
much
more
will
hee
receaue
vs
into
his
fauour
,
when
as
we
earnestly
desire
to
be
reconciled
?
If
he
so
loued
vs
that
he
sent
his
Sonne
to
die
for
our
sinnes
,
how
much
more
will
he
remit
those
sinnes
for
which
hee
hath
satisfied
,
when
as
with
harty
sorrow
we
doe
bewaile
them
,
and
earnestly
desire
to
be
freed
from
them
?
if
he
hath
giuen
his
Sonne
to
mankind
to
this
end
,
that
hee
should
saue
and
redeeme
repentant
sinners
,
why
should
any
doubt
of
their
redemption
and
saluation
if
they
turne
vnto
him
by
vnfained
repentance
,
and
lay
hould
on
Christ
by
a
liuely
faith
?
and
if
he
haue
giuen
vs
his
chiefe
Iewell
,
hiw
onely
begotten
and
best
beloued
Sonne
and
that
when
wee
were
his
enemies
,
what
will
he
denie
vs
when
in
Christ
we
are
reconciled
vnto
him
and
become
his
friends
?
And
thus
the
Apostle
reasoneth
,
Rom.
5.8
.
God
(
saith
he
)
setteth
out
his
loue
towards
vs
seeing
that
whilest
we
were
yet
sinners
Christ
died
for
vs
.
9.
much
more
then
being
now
iustified
by
his
bloud
we
shal
be
saued
from
wrath
through
him
.
10.
For
if
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Sonne
,
much
more
being
reconciled
we
shal
be
saued
by
his
life
.
§
.
Sect.
2
Secondly
wee
may
drawe
most
firme
argumentes
to
strengthen
our
assurance
of
the
remission
of
our
sinnes
from
the
second
person
in
trinitie
our
Sauiour
Iesus
Christ
;
Reasons
drawne
from
the
2.
person
God
the
sonne
for
first
hee
is
our
Sauiour
and
redeemer
,
1.
Because
he
came
into
the
world
to
saue
sinners
.
who
therefore
came
into
the
world
that
hee
might
saue
and
redeeme
vs
out
of
the
captiuitie
of
our
spirituall
enemies
,
sinne
,
death
,
and
the
diuell
,
and
that
hee
might
satisfie
his
fathers
iustice
,
obtaine
the
remission
of
our
sinnes
,
and
reconcile
vs
vnto
him
.
Though
then
our
sinnes
be
many
and
grieuous
,
this
should
not
hinder
vs
from
comming
to
Christ
by
a
true
faith
,
and
firme
assurance
,
that
in
him
wee
shall
haue
the
remission
of
our
sinnes
,
and
be
receaued
into
Gods
loue
and
fauoure
,
nay
rather
this
should
bee
a
forceible
argument
to
mooue
vs
,
to
seeke
his
helpe
,
when
wee
find
our selues
in
a
desperate
case
,
destitute
of
all
meanes
whereby
wee
may
attaine
vnto
saluation
,
seeing
our
Sauiour
Christ
came
into
the
world
to
saue
such
as
were
lost
in
themselues
,
and
inthralled
in
the
miserable
bondage
of
sinne
and
Sathan
.
And
this
is
euident
by
the
scriptures
,
Matth.
9.13
.
our
Sauiour
professeth
that
he
came
not
to
call
the
righteous
but
sinners
to
repentance
.
and
Luke
19.10
.
The
sonne
of
man
is
come
to
seeke
and
to
saue
that
which
was
lost
.
1.
Tim.
1.15
.
This
is
a
true
saying
and
by
all
meanes
worthie
to
bee
receiued
,
that
Iesus
Christ
came
into
the
worlde
to
saue
sinners
.
the
apostle
also
affirmeth
that
our
Sauiour
Christ
hath
quickned
vs
who
were
dead
in
our
sins
&
trespasses
.
Eph.
2.1.5
.
And
our
sauiour
Christ
Matth.
11.28
.
doth
not
only
call
vnto
him
smal
sinners
,
but
those
who
are
heauy
laden
with
an
intollerable
waight
or
sin
,
promising
that
he
will
ease
them
.
Seeing
therefore
hee
came
into
the
world
to
saue
and
redeeme
grieuous
and
hainous
sinners
,
and
to
giue
life
vnto
those
who
were
euen
starke
dead
in
their
sinnes
,
seeing
also
hee
calleth
and
inuiteth
such
vnto
him
as
are
heauily
laden
with
an
intollerable
waight
of
wickednesse
,
and
promiseth
to
ease
them
;
let
vs
not
excuse
our selues
from
comming
because
our
sinnes
are
hainous
and
grieuous
,
but
therefore
let
vs
the
rather
goe
vnto
Christ
because
wee
had
need
of
his
helpe
.
If
a
man
being
loded
with
a
waightie
burthen
,
should
refuse
the
helpe
of
a
friend
,
both
able
and
willing
to
ease
him
because
his
burthen
is
very
heauie
,
who
would
not
laugh
at
such
ridiculous
follie
,
for
therefore
he
should
more
earnestly
desire
,
and
more
thankfully
accept
of
his
friendes
offred
courtesie
,
because
himselfe
is
tyred
,
pressed
downe
,
and
altogether
vnable
to
beare
this
intollerable
waight
:
but
such
and
greater
follie
doe
they
commit
,
who
being
pinched
and
oppressed
with
the
heauie
burthen
of
their
sinnes
,
doe
through
their
infidelitie
refuse
the
healpe
of
Christ
,
offering
himselfe
to
release
and
ease
them
vnder
this
pretence
,
because
their
burthen
is
ouer
heauie
;
for
because
to
them
it
is
intollerable
,
therefore
they
should
rather
goe
vnto
Christ
and
ernestly
desire
to
be
eased
and
released
,
seeing
hee
is
not
onely
able
,
for
his
power
is
omnipotent
,
but
also
most
willing
,
for
he
hath
most
gratiously
promised
and
freely
offred
his
helpe
.
That
the
price
which
Christ
hath
paid
for
our
redemption
farre
exceedeth
all
our
sinnes
.
Moreouer
we
need
not
to
doubt
of
the
sufficiencie
of
the
price
which
our
Sauiour
hath
paid
for
our
redemption
,
for
it
is
of
infinite
value
and
of
more
vertue
and
power
to
iustifie
and
saue
,
then
all
the
sinnes
of
the
world
to
condemne
and
destroye
;
so
that
though
wee
were
the
greatest
sinners
that
euer
liued
,
yea
though
the
waight
of
all
sinne
which
euer
in
the
world
hath
beene
committed
did
lie
vpon
vs
,
yet
the
meritts
of
Christ
and
the
price
which
hee
paid
for
our
redemption
doe
farre
exceede
them
,
and
if
we
come
vnto
him
by
a
liuely
faith
resting
vpon
him
alone
for
our
saluation
,
hee
will
surely
ease
vs
of
this
intollerable
burthen
.
And
therefore
though
the
grieuousnesse
of
our
sinnes
shoulde
increase
our
repentance
,
yet
they
should
not
diminish
our
faith
and
assurance
of
pardon
and
forgiuenesse
,
for
though
our
debt
were
neuer
so
great
,
our
suerty
Christ
Iesus
hath
paid
it
to
the
vttermost
farthing
,
though
our
sinnes
are
neuer
so
many
and
grieuous
our
Sauiour
hath
borne
them
all
vpon
the
crosse
in
his
owne
bodie
and
fully
satisfying
Gods
iustice
for
them
,
1.
Pet.
2.24
.
hath
freed
and
deliuered
vs
from
this
heauie
burthen
.
Though
wee
were
neuer
so
deepely
inthraled
in
the
bondage
of
our
spiritual
enemies
,
yet
our
almightie
redeemer
hath
freed
vs
out
of
captiuitie
&
hath
paid
a
sufficient
price
for
our
raunsome
;
and
though
we
had
no
right
or
interest
in
the
kingdome
of
heauen
,
yet
our
sauiour
hath
dearely
purchased
it
for
vs
by
his
precious
death
and
bloudshed
,
and
therefore
seeing
in
Christ
we
haue
fully
satisfied
Gods
iustice
,
and
fully
merited
the
pardon
of
our
sinnes
,
seeing
in
him
wee
haue
not
onely
paied
our
debt
,
but
also
giuen
a
sufficient
price
for
the
purchasing
of
eternall
happinesse
,
wee
neede
not
to
make
any
doubt
of
the
pardon
of
our
sins
,
and
of
possessing
of
our
heauenvly
inheritance
,
for
the
Lord
cannot
in
iustice
hold
that
from
vs
which
of
right
appertaineth
vnto
vs
;
nay
we
may
assure
our selues
that
though
he
could
yet
he
would
not
;
for
who
can
imagine
that
the
Lord
who
of
his
bountious
liberallitie
giueth
vnto
vs
more
then
wee
can
deserue
or
desire
,
will
keepe
from
vs
that
which
of
right
appertayneth
to
vs
?
that
he
for
his
own
names
sake
without
any
respect
of
our
works
or
worthinesse
freely
multiplieth
his
benefites
vpon
vs
,
should
with
hould
our
rightfull
inheritance
in
his
heauenly
kingdome
from
vs
,
which
our
sauiour
Christ
hath
purchased
for
vs
by
his
pretious
death
&
bloudshed
?
and
therefore
seeing
wee
haue
vndoubted
right
to
the
pardon
of
our
sins
because
Christ
Iesus
hath
satisfied
for
them
,
&
iust
title
to
our
heauenly
inheritance
which
our
Sauiour
hath
purchased
for
vs
with
so
deare
and
all-sufficient
a
price
,
let
vs
in
the
name
of
Christ
goe
bouldly
vnto
the
throne
of
grace
,
desiring
a
generall
acquittance
of
that
debt
which
is
alreadie
paid
,
nay
let
vs
not
feare
to
approach
the
throne
of
Gods
seuere
iustice
,
and
to
claime
our
heauenly
inheritance
which
Christ
hath
so
dearly
purchased
.
§
.
Sect.
4
Furthermore
we
are
to
consider
that
our
sauiour
and
redeemer
is
so
gratious
and
bountifull
,
so
rich
in
mercy
,
That
Christs
power
,
mercy
,
and
merites
is
more
manifested
by
forgining
greeuous
sinners
.
and
so
full
of
all
power
vertue
and
perfection
,
that
our
sinnes
should
not
discourage
vs
from
comming
vnto
him
,
for
the
more
miserable
wretched
&
sinful
we
are
,
the
more
fitt
subiects
we
are
,
whereupon
he
may
exercise
and
shew
the
infinite
riches
of
bounty
,
mercy
,
vertue
and
all
sufficiencie
.
If
we
were
but
a
little
soyled
with
sinne
,
it
were
not
so
great
a
matter
to
make
vs
cleane
but
when
wee
are
most
filthily
defiled
,
and
our
polution
is
ingrayned
in
vs
as
it
were
with
a
scarlet
die
;
when
our
vncleane
corruption
sticks
as
fast
to
our
soules
,
as
the
Ethiopian
blacknesse
to
their
skins
,
then
is
the
vertue
of
the
excellent
lauer
of
Christs
bloud
sufficiently
manifested
,
when
as
he
purgeth
vs
and
maketh
vs
cleane
,
washing
away
all
our
filthy
corruptions
,
and
making
our
scarlet
sinnes
as
white
as
snow
.
Our
sauiour
Christ
is
our
spiritual
physition
who
can
as
easily
cure
desperate
diseases
euen
the
remediles
consumption
,
the
dead
apoplexie
&
the
filthy
leprosie
of
the
soule
,
as
some
small
maladie
,
or
little
faintnes
?
neither
is
he
only
able
but
also
as
willing
to
vndertake
such
desperate
cures
as
the
least
infirmities
,
because
his
skill
will
be
the
more
manifest
and
his
praise
the
more
extolled
,
for
the
more
desperate
the
disease
is
,
the
more
it
argueth
his
cunning
who
helpeth
it
,
and
the
more
commendations
he
shal
receaue
who
effecteth
such
a
cure
.
And
therefore
though
our
diseases
are
most
daungerous
&
desperate
,
yet
let
vs
resort
to
this
our
heauenly
physition
,
for
the
more
desperate
the
cure
is
,
the
more
fitt
occasion
shall
he
haue
of
shewing
his
neuer
failing
skill
,
and
of
aduancing
his
immortall
praise
.
He
is
our
heauenly
surgeon
,
euen
the
good
Samaritane
which
powreth
the
soueraigne
oyle
of
his
grace
,
and
the
pretious
baulme
of
his
bloud
into
our
wounded
soules
,
&
therfore
the
more
greisly
our
wounds
are
,
the
more
praise
and
glory
he
getteth
in
curing
them
,
the
more
is
the
vertue
of
the
soueraigne
salue
of
his
bloud
manifested
to
all
the
world
by
healing
of
them
.
Though
therefore
our
soules
are
most
filthy
&
polluted
,
yet
if
we
come
to
Christ
he
will
surely
wash
&
purge
vs
,
for
to
this
purpose
he
suffered
his
precious
water
and
bloud
to
issue
out
of
his
side
,
that
thereby
as
with
a
liuing
and
cleare
streame
issuing
from
a
most
pure
fountaine
,
he
might
cleanse
vs
from
al
our
sins
,
and
wash
away
all
our
filthy
corruptions
,
though
we
are
most
desperatly
sicke
,
let
vs
come
vnto
our
spirituall
physition
,
for
he
can
cure
the
most
remedilesse
diseases
as
perfectly
and
as
speedily
,
as
the
most
small
infirmitie
and
faint
weaknesse
:
though
our
soules
are
wounded
euen
to
the
death
,
with
the
deepe
pearcing
and
deadly
impoysoning
sting
of
sinne
,
yet
let
vs
seeke
helpe
of
this
our
heauenly
surgeon
,
who
with
the
precious
baulme
of
his
bloud
,
can
as
easily
heale
the
most
dangerous
wounds
,
as
small
scratches
or
little
cutts
.
Neither
is
he
more
able
then
willing
,
for
hereby
his
vertue
and
power
,
his
loue
and
bountie
,
is
the
more
manifested
to
his
endlesse
and
immortall
prayse
.
That
those
who
doubt
of
the
remission
of
their
sinnes
derogate
from
the
vert●●
of
Christs
merites
.
But
if
we
thinke
our
soules
so
filthy
that
he
cannot
purge
them
,
what
doe
wee
els
but
derogate
from
the
vertue
of
his
bloud
,
if
we
will
not
goe
to
this
heauenly
Phisition
to
craue
his
helpe
,
because
our
sicknesse
is
grieuous
and
dangerous
,
what
doe
we
els
but
call
his
skill
into
question
?
If
wee
will
not
shew
our
wounds
because
they
are
griesly
,
what
doe
we
els
but
notably
detract
from
the
cunning
of
this
our
spirituall
surgeon
,
and
doubt
of
the
vertue
and
efficacie
of
the
pretious
baulme
of
his
bloud
:
Whereas
on
the
other
side
if
we
see
our
polluted
filthinesse
,
and
yet
goe
vnto
Christ
that
we
may
be
washed
and
cleansed
,
we
acknowledge
the
vertue
and
excellencie
of
the
spirituall
lauer
of
his
bloud
?
if
wee
plainely
discerne
that
our
sicknesse
is
desperate
and
yet
goe
to
our
soules
Physition
not
doubting
of
recouery
,
we
thereby
extoll
our
Physitions
skill
,
if
our
woundes
be
in
themselues
griesly
and
incurable
,
&
yet
we
resort
to
our
heauenly
Surgeon
to
be
healed
of
them
,
wee
cannot
more
commend
his
all
sufficient
cunning
.
And
therefore
seing
it
is
in
these
our
extremities
to
our
Sauiour
Christ
most
honorable
and
acceptable
,
and
to
our selues
most
profitable
and
full
of
comfort
,
if
we
come
vnto
Christ
not
doubting
of
his
helpe
,
let
vs
not
pretend
excuses
eyther
because
we
are
vnfit
,
vnworthy
,
or
in
a
desperate
state
,
for
by
thus
aggrauating
our
owne
remedilesse
misery
we
extenuate
and
call
into
question
Gods
mercy
and
Christs
al-sufficiency
,
wee
spoyle
him
of
his
honour
,
glorie
,
&
our
owne
soules
of
all
ioy
&
consolation
.
§
.
Sect.
5
Secondly
,
we
may
gather
firme
assurance
of
the
pardon
of
our
sinnes
from
the
offices
of
Christ
,
That
the
offices
of
Christ
giue
vs
assurance
of
the
remission
of
our
sinnes
.
And
first
in
that
he
is
our
Prophet
.
for
first
he
is
our
prophet
who
hath
reuealed
vnto
vs
all
the
will
and
counsayle
of
his
father
,
he
hath
declared
vnto
vs
the
mysterie
of
our
redemption
and
the
meanes
of
our
saluation
,
how
we
may
attaine
vnto
the
remission
of
our
sinnes
,
and
how
wee
may
come
out
of
that
miserable
and
wretched
estate
,
in
which
we
are
by
nature
,
and
attaine
vnto
eternall
happinesse
,
he
it
is
who
by
the
bright
beames
of
his
word
doth
illuminate
our
vnderstandings
,
and
by
the
operation
of
his
holy
spirit
doth
cause
the
seales
of
ignorance
to
fall
from
our
eyes
,
Giuing
knowledge
of
saluation
to
his
people
by
remission
of
sinnes
.
He
is
that
glorious
and
bright
shining
day
starre
,
which
from
an
highe
hath
visited
vs
,
to
giue
light
vnto
them
who
sit
in
darkenesse
and
in
the
shadow
of
death
,
and
to
guide
our
feete
into
the
way
of
peace
.
If
therefore
we
will
walke
in
the
way
which
he
sheweth
vs
,
and
vse
those
meanes
which
hee
reuealeth
vnto
vs
in
his
Gospell
,
namely
turne
vnto
God
by
vnfained
repentance
,
and
beleeue
in
him
by
a
liuely
faith
,
wee
shall
not
need
to
feare
our
sinnes
though
neuer
so
grieuous
and
manifold
,
for
this
our
heauenly
Prophet
hath
truely
reuealed
vnto
vs
a
plaine
way
how
wee
may
come
out
of
our
sinnes
and
be
reconciled
vnto
God
,
how
we
may
be
adorned
with
the
glorious
robe
of
his
righteousnesse
and
bee
made
partakers
of
all
his
merites
;
how
we
may
become
of
the
children
of
wrath
and
firebrands
of
hell
,
the
children
of
God
,
and
heires
of
heauen
.
And
therefore
let
vs
walke
in
this
way
and
assure
our selues
that
wee
shall
come
to
the
iourney
end
of
our
desires
,
for
truth
it selfe
is
our
guide
so
that
we
need
not
to
doubt
of
the
way
.
§
.
Sect.
6
Secondly
our
sauiour
Christ
is
our
high
priest
,
Reasons
drawn
from
Christes
priesthood
.
who
hath
offered
vp
vnto
his
father
an
all-sufficient
sacrifice
and
full
satisfaction
for
our
sinnes
,
whereby
Gods
iustice
is
fully
satisfied
and
his
wrath
appeased
,
who
also
sitting
at
the
right
hand
of
his
father
,
continually
maketh
intercession
for
vs
.
The
sacrifice
which
this
our
high
priest
offered
was
himselfe
,
as
the
apostle
testifieth
Heb.
9.26
.
euen
his
body
to
be
crucified
,
and
his
bloud
to
be
shed
for
the
putting
away
of
our
sinnes
?
the
which
oblation
was
offred
on
the
altar
of
his
diety
which
sanctified
the
sacrifice
,
&
gaue
vnto
it
such
sufficiency
and
valew
,
that
it
was
a
perfect
price
&
ful
satisfaction
for
the
sins
of
al
the
faithful
,
as
the
apostle
witnesseth
.
1.
Ioh.
2.2
.
Hee
is
the
propitiation
for
our
sinnes
,
and
not
for
ours
only
,
but
for
the
sinnes
of
the
whole
world
.
Seeing
therefore
this
our
high
priest
hath
giuen
himselfe
for
vs
,
euen
his
body
to
be
crucified
,
and
his
bloud
to
be
shed
to
this
end
,
that
it
might
bee
a
propitiatorie
sacrifice
and
full
satisfaction
for
our
sinnes
,
and
seeing
he
was
once
offered
to
take
away
the
sinnes
of
many
,
as
the
Apostle
speaketh
Heb.
9
28.
wee
need
not
doubt
of
the
remission
of
our
sinnes
if
wee
come
vnto
him
by
a
liuely
faith
,
for
to
this
end
hee
hath
shed
his
bloud
,
that
he
therby
might
offer
vnto
God
a
full
satisfaction
for
our
sinnes
and
purge
away
all
our
wickednesse
,
and
therefore
if
hee
should
not
attaine
vnto
his
end
,
that
is
if
hee
should
not
satisfie
Gods
iustice
and
appease
his
wrath
,
by
purging
and
takeing
away
all
our
sinnes
,
his
precious
bloud
should
be
shed
in
vaine
.
§
.
Sect.
7
Moreouer
he
is
our
mediatour
and
intercessour
,
Reasons
drawn
from
Christer
intercession
.
who
continually
sitteth
at
the
right
hand
of
his
father
making
intercession
for
vs
,
by
shewing
and
pleading
his
owne
meritts
righteousnesse
and
obedience
whereby
hee
pacifieth
his
fathers
displeasure
,
and
worketh
vs
into
his
loue
and
fauour
.
And
this
the
apostle
witnesseth
.
Rom.
8.34
.
It
is
Christ
which
is
dead
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
for
vs
.
So
also
Heb.
9.24
.
it
is
said
that
our
high
priest
Iesus
Christ
is
entred
into
heauen
,
to
appeare
in
the
sight
of
God
for
vs
.
and
the
Apostle
Iohn
sayth
.
1.
Ioh.
2.1
.
If
any
man
sinne
wee
haue
an
aduocate
with
the
father
Iesus
Christ
the
iust
,
and
hee
is
the
propitiation
for
our
sinnes
.
neither
need
wee
to
doubt
of
his
effectuall
dealing
for
vs
,
for
if
hee
loued
vs
so
dearely
that
hee
spared
not
to
giue
his
precious
life
for
vs
,
there
is
no
question
but
he
wil
be
exceeding
earnest
in
making
request
for
vs
,
neither
will
hee
be
sparing
in
wordes
who
hath
not
spared
his
dearest
bloud
.
And
therfore
seing
our
high
priest
doth
continually
make
intercession
for
vs
,
wee
need
not
to
doubt
but
that
hee
will
obtaine
his
suite
,
and
procure
the
pardon
of
our
sinnes
,
and
his
fathers
loue
and
fauour
.
Especially
considering
that
hee
intreateth
nothing
which
hee
hath
not
deserued
and
by
his
death
purchased
for
vs
,
and
consequently
when
like
an
aduocate
hee
pleadeth
his
full
payment
of
our
debt
,
and
alleadgeth
his
all
sufficient
meritts
and
sufferings
,
God
cannot
in
his
iustice
but
graunt
his
most
lawfull
request
;
considering
also
that
he
maketh
his
suite
not
to
a
stranger
or
some
common
friend
who
will
either
preuent
his
suite
with
a
strange
and
sterne
countenance
,
or
denie
it
with
some
vaine
excuse
,
but
vnto
his
most
gratious
&
dearely
louing
father
who
willingly
harkeneth
vnto
,
and
redily
graunteth
all
his
requests
.
And
this
our
Sauiour
himselfe
testifieth
Ioh.
11.41
.
father
(
saith
he
I
thanke
thee
because
thou
hast
heard
me
.
42.
But
I
knowe
thou
hearest
mee
alwaies
&c.
And
therefore
considering
Christs
merit
in
deseruing
,
and
Gods
mercie
in
graunting
,
Christs
importunitie
in
asking
,
and
his
fathers
facilitie
in
yeelding
;
seeing
hee
that
intreateth
for
vs
loued
vs
so
intirely
that
hee
dyed
for
vs
,
and
will
vndoubtedly
bee
most
earnest
in
soliciting
our
suite
,
and
hee
who
is
intreated
so
hartily
affecteth
vs
that
he
spared
not
to
giue
vnto
vs
his
onely
begotten
and
dearely
beloued
sonne
,
that
by
his
death
he
might
purchase
for
vs
euerlasting
life
,
let
vs
shake
of
all
doubting
and
goe
bouldly
vnto
the
throne
of
grace
,
that
wee
may
receiue
mercie
and
finde
grace
to
helpe
in
time
of
need
.
as
the
Apostle
exhorteth
vs
Heb.
4.16
.
For
our
good
high
priest
is
able
perfectly
to
saue
them
who
come
vnto
God
by
him
,
Reasons
drawn
from
Christes
kingly
office
.
Mat.
11.25
.
seeing
hee
euer
liueth
to
make
intercession
for
them
.
as
it
is
Heb.
7.25
.
§
.
Sect.
8
Thirdly
as
our
Sauiour
Christ
is
our
prophet
and
priest
so
likewise
he
is
our
king
,
and
this
also
may
assure
vs
of
the
pardon
and
remission
of
our
sins
if
we
will
come
vnto
him
,
for
hee
who
is
our
aduocate
is
also
our
soueraigne
,
hee
that
is
our
mediatour
is
our
iudge
,
hee
that
intreateth
for
vs
,
hath
power
in
his
handes
both
to
obtaine
and
graunt
his
owne
suite
,
hee
that
gaue
his
life
a
ransome
for
our
sinnes
hath
all
power
in
heauen
and
earth
committed
vnto
him
,
so
as
he
is
able
to
remit
all
our
sinnes
and
to
blot
out
all
our
iniquities
,
for
(
now
)
the
father
iudgeth
no
man
,
but
hath
committed
all
iudgment
vnto
the
sonne
.
as
himselfe
testifieth
Ioh.
5.22
.
and
euen
when
he
was
vpon
the
earth
he
excercised
this
authoritie
,
as
appeareth
Matth.
9.2
.
whereas
hee
saith
to
the
sick
of
the
palsie
.
Sonne
bee
of
good
comfort
thy
sinnes
are
forgiuen
thee
.
For
which
being
chalenged
hee
defendeth
his
regall
priuiledges
,
affirming
ver.
6.
that
the
sonne
of
man
hath
authoritie
euen
on
earth
to
forgiue
sinnes
.
Now
what
can
bee
more
comfortable
vnto
any
soule
wounded
with
sinne
then
the
consideration
of
this
vndoubted
truth
.
For
seeing
our
Sauiour
who
so
tenderly
loued
vs
,
that
hee
spared
not
to
giue
his
owne
most
precious
bloud
for
the
price
of
our
redemption
hath
all-sufficient
power
in
his
owne
handes
to
saue
and
deliuer
vs
out
of
the
handes
of
all
our
enemies
,
who
can
imagine
that
hee
will
suffer
vs
to
bee
lost
whom
he
hath
so
dearely
bought
?
seeing
he
gaue
his
life
to
purchase
for
vs
the
remission
of
our
sinnes
,
who
can
doubt
that
hauing
thus
dearely
purchased
it
hee
will
not
bestowe
it
and
so
suffer
his
bloud
to
be
spilt
in
vaine
,
seeing
he
was
content
for
our
sakes
to
indure
all
miserie
,
mockings
,
reuilings
,
whipping
,
crucifying
death
it selfe
,
&
the
anger
of
his
father
more
bitter
then
death
,
to
this
end
that
by
all
these
his
sufferings
,
he
might
procure
the
remission
of
our
sinnes
&
euerlasting
life
,
and
that
when
we
were
rebellious
traitours
who
did
flee
away
from
him
;
who
can
make
any
question
,
but
that
now
hee
will
bestow
these
inestimable
benefits
which
he
hath
of
purpose
bought
for
vs
,
they
being
in
his
owne
power
and
custodie
,
if
like
humble
seruants
and
penitent
children
we
turne
vnto
him
and
implore
his
grace
?
if
a
malefactour
had
a
deare
friend
who
loued
him
so
intirely
,
that
he
would
not
spare
to
giue
his
whole
substance
to
procure
his
pardon
,
would
this
miserable
offendour
feare
death
or
condemnation
,
if
he
were
assured
that
now
his
pardon
were
in
his
friends
hand
,
and
that
the
matter
were
by
his
Prince
referred
to
him
,
as
vnto
a
supreame
iudge
absolutely
to
determine
what
hee
will
?
But
our
Sauiour
hath
not
giuen
goods
or
gold
,
or
any
corruptible
thing
,
but
euen
his
owne
most
pretious
body
to
be
crucified
,
&
his
bloud
to
be
shed
,
that
by
this
inestimable
price
he
might
purchase
our
pardon
of
God
our
soueraigne
king
,
now
he
hath
the
law
in
his
own
hands
,
and
is
appointed
of
God
for
our
supreame
Iudge
to
acquit
vs
at
his
owne
pleasure
,
who
therefore
can
make
any
doubt
of
grace
and
pardon
,
seeing
his
iudge
is
his
Sauiour
who
hath
loued
him
so
dearely
,
that
to
this
end
he
hath
shed
his
precious
bloud
,
that
he
might
procure
for
him
the
remission
of
his
sinnes
and
euerlasting
happinesse
,
and
therefore
if
he
would
not
sticke
to
buy
it
at
so
high
a
rate
,
how
much
more
hauing
bought
it
onely
for
this
purpose
will
he
now
bestow
it
if
we
seeke
vnto
him
,
and
earnestly
desire
to
bee
partakers
of
his
grace
and
mercy
.
§
.
Sect.
9
Reasons
drawne
from
Christs
promises
,
confirmed
by
experience
.
Moreouer
as
this
our
most
gratious
king
and
louing
Sauiour
hath
sufficient
power
to
pardon
all
our
sinnes
,
and
in
respect
of
his
inestimable
loue
,
is
most
certainely
willing
to
blot
out
all
our
wickednesse
,
if
wee
repent
and
come
vnto
him
,
so
also
he
hath
bound
himselfe
hereunto
by
most
free
and
faithfull
promises
.
Matth.
11.78
.
Come
vnto
me
all
ye
that
labour
and
are
heany
laden
,
and
I
will
ease
you
.
Iohn
3.36
.
Hee
that
beleeueth
in
the
Sonne
hath
euerlasting
life
.
And
Ioh
6.37
.
He
hath
assuredly
promised
,
that
whosoeuer
commeth
vnto
him
he
will
not
cast
away
.
These
and
many
such
like
gratious
promises
he
hath
made
,
of
the
performance
wherof
we
need
not
to
doubt
,
especially
considering
that
he
gaue
continuall
experience
in
his
practise
here
on
earth
,
of
his
loue
,
goodnesse
,
mercy
and
trueth
,
for
who
euer
came
vnto
him
with
any
lawful
suite
and
receaued
a
repulse
?
who
euer
intreated
his
help
,
&
was
abandoned
?
who
euer
asked
any
thing
of
him
which
was
profitable
for
him
to
receiue
and
did
not
obtaine
his
suite
?
whatsoeuer
sicke
came
vnto
him
receaued
their
health
,
whatsoeuer
lame
desired
his
helpe
receaued
their
lims
,
whatsoeuer
blind
resorted
vnto
him
receaued
their
sight
,
whatsoeuer
sinner
implored
the
forgiuenesse
of
his
sinnes
receaued
full
remission
and
pardon
.
Yea
so
gratious
mercifull
and
louing
was
this
our
king
and
redeemer
,
that
he
preuented
his
poore
miserable
subiectes
with
his
grace
,
and
sought
all
occasions
of
extending
his
loue
and
mercie
towards
them
,
giuing
vnto
them
more
then
they
desired
;
the
sicke
of
the
paulsie
comming
vnto
him
not
onely
was
cured
of
his
disease
,
but
also
receaued
the
remission
of
his
sinnes
.
Matth.
9.
Zacheus
desired
but
to
see
his
face
,
and
he
offereth
vnto
him
his
company
and
therewith
eternall
saluation
.
Luke
19.
The
woman
of
Samaria
requested
but
elementall
water
,
and
hee
offereth
vnto
her
the
water
of
life
.
Ioh.
4.
The
people
followed
him
to
be
sed
by
miracle
with
corporall
foode
,
and
Christ
offereth
vnto
them
the
bread
of
life
.
Ioh.
6.
Iohn
9.
The
poore
blinde
man
desired
that
he
might
be
by
Christ
restored
to
his
bodily
sight
,
and
Christ
also
illuminates
the
eyes
of
his
soule
,
so
that
as
with
his
bodily
eyes
hee
discerned
him
to
be
a
man
so
by
the
eie
of
faith
he
knew
him
to
be
his
redeemer
and
Sauiour
.
By
all
which
it
clearly
appeareth
that
there
was
neuer
any
more
ready
to
aske
then
Christ
to
giue
,
nay
such
was
his
goodnesse
and
loue
,
that
he
was
alwaies
more
ready
to
graunt
then
they
to
intreat
,
and
to
graunt
more
then
they
euer
desired
.
Now
wee
must
not
thinke
that
our
Sauiour
is
altered
in
nature
,
or
that
(
as
it
is
vsuall
amongst
men
)
honours
haue
changed
manners
,
for
he
is
God
immutable
in
goodnesse
,
and
without
change
or
shadowe
of
change
,
as
it
is
Iam.
1.17
.
and
therefore
wee
may
assure
our selues
if
wee
turne
from
our
sinnes
by
true
repentance
,
and
come
vnto
him
by
a
liuely
faith
,
we
shal
be
receaued
to
grace
and
mercy
,
and
receaue
the
pardon
of
our
sins
be
they
neuer
so
hainous
and
innumerable
.
§
.
Sect.
10
Reasons
drawne
from
our
Communion
with
Christ
.
Lastly
,
the
vnion
and
communion
which
is
betweene
Christ
and
all
the
faithful
,
may
giue
vnto
them
full
assurance
of
the
pardon
and
remission
of
all
their
sinnes
;
for
first
they
are
coupled
vnto
him
in
spirituall
matrimonie
,
and
hee
becommeth
the
Bridegroome
,
they
the
spouse
,
he
the
husband
,
they
the
wife
,
now
we
know
that
in
law
there
will
no
action
of
debt
lie
against
the
wife
whilest
the
husband
liueth
,
because
she
is
vnder
couert
barne
,
and
therefore
her
husband
who
hath
taken
vpon
him
to
maintaine
and
defend
her
,
must
answere
and
follow
all
her
suites
,
and
his
goods
are
liable
for
the
paying
of
her
debts
.
And
thus
it
is
also
betweene
Christ
the
husband
and
the
Church
his
spouse
being
married
vnto
her
,
he
hath
taken
her
vnder
his
charge
and
protection
,
and
hath
vndertaken
to
answere
all
suites
and
to
satisfie
all
her
debts
,
nay
he
hath
discharged
them
already
,
and
therefore
wee
need
not
to
feare
any
action
which
Sathan
,
the
Law
or
Gods
iustice
may
lay
against
vs
,
for
our
husband
Iesus
Christ
hath
taken
vpon
him
to
follow
all
our
suites
,
and
to
satisfie
all
our
debts
,
so
that
if
eyther
the
Law
,
Gods
iustice
,
or
our
enemy
Sathan
doe
commence
any
suits
against
vs
,
we
are
not
now
to
take
vpon
vs
the
answering
of
them
in
our
owne
persons
,
but
wee
are
to
send
them
to
our
husband
Iesus
Christ
,
who
hath
taken
our
causes
in
hand
and
will
giue
vnto
them
a
sufficient
answere
.
The
faithfull
Christs
members
.
Secondly
the
faithfull
are
vnited
vnto
Christ
in
a
more
neere
vnion
,
for
he
is
there
head
and
they
his
members
,
as
appeareth
Ephe.
5
23.30
.
hee
is
the
true
vine
and
wee
the
branches
,
as
himselfe
speaketh
Iohn
15
1.
he
is
the
fruitfull
Oliue
tree
,
we
the
sciences
which
are
grafted
into
him
.
as
it
is
Rom.
11.
he
is
the
foundation
,
wee
the
building
,
as
the
apostle
affirmeth
Ephe.
2.20.21
.
by
reason
of
which
neere
vnion
,
it
commeth
to
passe
that
those
things
which
appertaine
vnto
Christ
belong
vnto
vs
,
and
ours
vnto
him
,
for
as
the
head
deriueth
sence
and
motion
vnto
the
members
;
and
as
the
Oliue
tree
and
vine
doe
communicate
their
vertue
,
farnesse
,
and
sap
vnto
their
branches
and
sciences
,
by
which
they
liue
and
bring
forth
fruite
,
and
as
the
foundation
doth
sustaine
and
vphold
all
the
building
;
so
doth
our
Sauiour
Christ
our
head
,
roote
,
and
foundation
communicate
vnto
vs
his
members
and
branches
,
the
vertue
of
his
merits
and
the
iuce
and
sap
of
his
precious
bloud
,
whereby
we
are
quickned
and
reuiued
who
were
dead
in
trespasses
,
our
sins
washed
away
and
purged
and
wee
made
fruitfull
in
all
righteousnesse
and
holinesse
,
as
in
that
his
imputed
righteousnesse
whereby
we
are
iustified
before
God
,
and
that
inhaerent
righteousnesse
begunne
in
vs
by
his
holy
spirit
,
whereby
we
are
iustified
before
men
.
And
as
he
hath
bestowed
and
communicated
vnto
vs
his
righteousnesse
,
death
and
obedience
,
so
hath
he
taken
vpon
him
from
vs
al
our
sins
originall
and
actuall
,
of
commission
and
omission
,
and
in
his
owne
person
hath
suffered
all
that
punishment
,
which
we
by
them
had
deserued
,
so
as
now
he
hauing
taken
vpon
him
our
sinnes
,
and
indued
vs
with
his
righteousnesse
,
merit
,
and
obedience
,
wee
need
not
to
feare
the
exact
rigour
of
Gods
iustice
,
for
by
him
and
in
him
we
are
without
sinne
,
pure
and
vndefiled
,
and
perfectly
righteous
in
Gods
sight
.
Neither
shall
we
need
to
feare
the
violence
of
all
our
spirituall
enemies
,
for
our
head
Iesus
Christ
is
God
almighty
,
and
therefore
none
shal
be
able
to
plucke
vs
out
of
his
hands
against
his
will
,
and
we
are
as
deare
vnto
him
as
the
members
of
his
body
,
and
therfore
looke
how
loath
any
careful
head
would
be
to
haue
any
of
the
members
pulled
from
it
by
force
and
violence
,
so
loath
and
vnwilling
will
our
Sauiour
and
head
be
,
to
haue
any
of
his
members
plucked
from
him
.
And
therefore
seing
he
wanteth
neither
will
nor
power
to
defend
vs
,
wee
need
not
feare
the
raging
malice
and
cunning
violence
of
any
of
our
spirituall
enemies
,
sinne
,
the
Diuell
,
the
world
and
the
fleshe
,
for
our
head
is
all-sufficient
,
and
also
most
willing
to
saue
and
defend
vs
,
from
all
their
force
and
malice
.
§
.
Sect.
11
Reasons
drawne
from
the
3.
person
the
holy
spirit
.
And
somuch
concerning
the
reasons
drawne
from
the
second
person
,
wherby
euery
repenting
and
beleeuing
sinner
may
be
assured
of
the
pardon
and
remission
of
all
his
sinnes
.
Now
we
are
to
speake
of
those
which
may
be
drawne
from
the
third
person
the
holy
spirit
.
First
therefore
wee
are
to
know
that
though
our
sinnes
be
manifold
,
and
our
corruptions
exceeding
filthy
,
yet
this
holy
spirit
will
sanctifie
and
purge
vs
from
all
our
pollution
;
so
that
though
in
times
past
wee
were
most
hainous
sinners
,
idolaters
,
adulterers
,
theeues
,
drunkards
,
raylers
,
extortioners
,
yet
now
wee
are
washed
,
now
wee
are
sanctified
now
wee
are
instified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
.
As
the
Apostle
speaketh
,
1.
Cor.
6.11
.
he
is
that
heauenly
fire
which
consumeth
and
purgeth
vs
from
all
the
drosse
of
our
corruptions
,
hee
is
that
diuine
water
which
washeth
away
all
our
filthy
pollution
,
it
is
hee
who
doth
regenerate
and
beget
vs
a
new
who
were
dead
in
our
sinnes
,
and
whosoeuer
are
thus
regenerated
shal
be
heires
of
the
kingdome
of
heauen
.
Secondly
,
we
may
hereby
be
assured
of
the
remission
of
our
sinnes
,
in
that
the
spirit
of
God
ioyneth
with
vs
in
our
suite
and
together
with
vs
,
maketh
request
vnto
God
in
our
behalfe
,
and
whereas
wee
are
ignorant
and
know
not
how
to
pray
as
we
ought
,
the
spirit
it selfe
helpeth
our
infirmities
and
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
But
God
who
searcheth
the
hearts
,
knoweth
what
is
the
meaning
of
the
spirit
:
for
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
As
the
Apostle
speaketh
.
Rom.
8.26.27
.
who
therefore
can
doubt
of
obtaining
his
suite
,
euen
the
remission
of
his
sinnes
and
reconciliation
with
God
,
seeing
his
suite
is
framed
and
indited
by
Gods
spirit
,
and
consequently
is
most
wise
,
iust
,
and
as
the
Apostle
saith
according
to
the
will
of
God
?
yea
it
is
sollicited
and
followed
with
great
earnestnesse
by
the
same
spirit
;
and
therefore
our
suite
being
wise
,
iust
,
and
framed
by
the
spirit
according
to
the
will
of
God
,
and
by
the
same
spirite
in
most
earnest
manner
,
sollicited
and
furthered
,
there
is
no
question
but
wee
shall
obtaine
it
.
CHAP.
XXXVI
.
Other
reasons
to
perswade
the
weake
Christian
of
the
remission
of
his
sinnes
.
§
.
Sect.
1
ANd
these
are
the
reasons
which
may
be
drawn
from
euery
of
the
persons
of
the
Trinitie
,
1.
That
wee
are
to
beleeue
the
remission
of
our
sinnes
,
because
it
is
an
article
of
our
Creede
.
to
assure
vs
of
the
remission
of
our
sinnes
;
to
which
we
may
ad
diuers
others
.
First
,
the
beleeuing
of
the
remission
of
our
sinnes
in
an
article
of
our
Creede
,
which
we
doe
daily
confesse
and
professe
,
which
is
not
left
vnto
our
choise
to
beleeue
or
not
to
beleeue
,
but
as
we
confesse
it
with
the
mouth
,
so
we
are
bound
to
beleeue
it
with
the
heart
,
if
we
would
be
reckoned
in
the
number
of
Christians
.
Why
then
should
we
doubt
of
that
which
we
are
bound
to
performe
;
and
if
wee
doe
not
wee
grieuously
sinne
through
infidelitie
,
which
is
more
daungerous
&
damnable
then
all
our
other
sins
whatsoeuer
?
And
therefore
though
there
were
no
other
reason
to
mooue
vs
,
though
our
hainous
and
manifold
sinnes
should
make
it
seeme
vnto
vs
neuer
so
incredible
,
yet
let
vs
set
aside
all
impediments
and
breake
through
the
violence
of
all
obiections
,
and
beleeue
in
obedience
to
Gods
commaundements
,
and
because
it
is
our
dutie
,
the
performance
whereof
is
very
acceptable
vnto
God
,
and
the
neglect
whereof
is
a
sinne
most
daungerous
and
damnable
.
Which
that
we
may
perfourme
,
let
vs
carefully
obserue
the
condition
of
the
couenant
of
grace
,
that
is
,
let
vs
rest
and
rely
vpon
Christ
Iesus
alone
for
our
saluation
by
a
liuely
faith
,
and
turne
vnto
God
by
vnfained
repentance
,
and
then
there
is
no
place
left
to
doubting
of
that
which
in
dutie
we
are
bound
to
beleeue
.
§
.
Sect.
2
Secondly
the
afflicted
soule
labouring
vnder
sinne
may
receiue
no
small
assurance
by
the
testimonie
of
Gods
faithfull
ministers
;
2.
The
testimonie
of
Gods
faithfull
ministers
.
Matth.
16.
for
the
keyes
of
the
kingdome
of
heauen
are
committed
vnto
them
,
and
they
haue
power
giuen
them
of
God
here
on
earth
to
bind
and
loose
;
not
as
though
they
could
by
their
owne
authoritie
and
in
their
owne
name
giue
pardon
of
sinnes
to
whom
they
list
(
as
the
papists
teach
and
practise
,
for
this
is
proper
and
peculiar
vnto
God
alone
,
as
euen
the
Pharises
well
knew
whereof
it
was
,
that
seeing
our
Sauiour
Christ
take
vpon
him
to
forgiue
sinnes
whom
they
imagined
to
bee
a
meere
man
,
they
affirmed
that
he
blasphemed
.
For
who
(
say
they
can
forgiue
sinne
but
God
onely
)
but
they
haue
authoritie
giuen
them
of
God
vpon
due
examination
and
tryall
of
their
faith
by
the
fruites
thereof
vnfained
repentance
,
certainely
to
declare
and
pronounce
vnto
them
that
their
sinnes
are
forgiuen
.
Whosoeuer
therefore
haue
this
testimonie
of
Gods
faithful
ministers
who
are
well
acquainted
with
their
estates
giuen
vnto
them
,
they
may
assure
themselues
that
it
is
vndoubtedly
true
and
most
certaine
;
for
who
is
it
that
dare
oppose
himselfe
and
contradict
the
testimonie
of
Gods
spirite
in
the
mouth
of
so
many
his
faithfull
ambassadours
?
who
dare
bee
so
presumptuous
as
to
take
vppon
him
the
discerning
of
his
state
better
then
the
ministers
of
God
,
who
being
appointed
of
God
to
this
function
are
indued
with
a
great
measure
of
his
spirit
,
whereby
they
are
inabled
to
discerne
and
iudge
of
mens
estates
better
then
they
themselues
?
for
he
that
is
spiritual
discerneth
all
things
,
and
is
made
acquainted
with
the
mind
of
Christ
,
as
the
Apostle
speaketh
1.
Cor
2.15.16
.
And
therefore
if
diuers
of
Gods
faithfull
ministers
with
one
consent
pronounce
vnto
any
paenitent
sinner
the
remission
of
their
sinnes
,
and
assure
them
after
the
examination
of
their
estate
that
they
are
in
the
loue
and
fauour
of
God
,
it
should
be
vnto
them
ten
thousand
times
more
forcible
an
argument
to
perswade
than
&
to
confirme
their
faith
in
the
assurance
of
Gods
loue
,
then
the
contrarie
testimonie
of
Sathan
or
their
timorous
vnbeleeuing
flesh
to
moue
them
to
doubting
thereof
,
if
our
bodies
be
sicke
we
committ
our selues
to
the
skill
and
care
of
the
phisition
,
and
good
reason
,
because
wee
knowe
he
is
better
able
to
discerne
of
our
estate
then
we
our selues
,
and
beleeuing
his
iudgment
to
bee
good
wee
suffer
him
to
applie
such
remedies
as
hee
thinketh
most
fitt
;
why
then
should
wee
not
committ
the
discerning
of
our
estate
to
the
phisition
of
the
soule
no
lesse
careful
,
and
in
this
respect
much
more
skilful
?
for
the
others
rules
in
some
patients
may
faile
him
,
but
the
grounds
whereupon
the
spirituall
physition
buildeth
,
are
most
infallible
being
the
vndoubted
truth
of
God
.
Why
should
we
not
rather
beleeue
their
often
approoued
iudgment
then
our
owne
timorous
phantasies
,
or
Sathans
testimonie
who
is
our
malitious
enemie
?
§
.
Sect.
3
Thirdly
the
afflicted
soule
may
gather
assurance
of
the
remission
of
sinnes
from
the
contrarie
testimonie
of
the
diuel
.
The
3.
Reason
drawne
from
the
contrarie
testimonie
of
Sathan
.
For
when
ther
is
any
suggestion
cast
into
our
mindes
which
is
repugnant
to
the
word
of
God
and
the
testimonie
of
Gods
spirit
in
the
heartes
of
the
faithfull
,
we
may
assure
our selues
that
it
is
the
speech
of
Sathan
or
of
our
corrupt
fleshe
the
messenger
of
Sathan
both
which
come
to
one
end
;
but
those
motiues
and
suggestions
,
that
God
will
not
receiue
vs
to
mercie
,
that
our
sinnes
are
vnpardonable
,
that
wee
are
reprobates
and
castawayes
,
that
now
it
is
too
late
to
turne
vnto
God
,
proceed
not
from
Gods
spirit
,
for
they
are
quite
contrarie
to
that
which
the
scriptures
teach
vs
,
namely
that
the
mercies
of
God
are
infinite
,
and
hee
alwaies
readie
to
receiue
vs
to
grace
when
we
turne
vnto
him
;
that
if
we
wil
earnestly
repent
and
in
the
mediation
of
Christ
sue
for
mercie
,
hee
will
make
our
scarlet
sinnes
as
white
as
snow
,
that
it
is
neuer
to
late
to
turne
vnto
God
,
for
if
wee
repent
hee
hath
promised
to
remit
our
sins
,
and
to
receiue
vs
into
his
fauour
.
Neither
are
wee
to
imagine
that
the
testimonie
of
Gods
spirit
in
our
consciences
is
contrarie
to
the
testimonie
of
the
same
spirit
in
the
holy
scriptures
,
and
therefore
seeing
these
suggestions
are
flatly
repugnant
to
the
worde
of
God
and
testimonie
of
the
spirit
,
wee
are
to
assure
our selues
that
they
are
the
temptations
of
Sathan
,
eyther
immediately
suggested
by
himselfe
or
mediately
by
his
messenger
our
corrupt
fleshe
.
Seeing
then
these
suggestions
come
from
Sathan
who
is
our
malicious
enemie
,
Ioh.
8.44
.
Sathan
either
lyeth
or
else
speaketh
the
truth
to
deceiue
.
and
a
lyar
from
the
beginning
yea
the
father
of
lies
we
are
not
to
beleeue
them
,
nay
rather
we
may
gather
certaine
assurance
that
the
contrarie
is
true
;
for
the
speaketh
onely
lyes
,
or
if
at
any
time
hee
speake
the
trueth
it
is
to
this
ende
that
hee
may
deceiue
vs
.
For
example
hee
telleth
the
secure
carnall
may
that
hee
is
in
the
state
of
grace
,
and
highly
in
Gods
fauour
,
but
vnto
the
humbled
sinner
hee
saith
,
that
he
is
a
reprobate
&
shal
most
certainly
be
damned
;
vnto
the
worldly
secure
man
hee
saith
that
God
is
most
mercifull
,
then
the
which
nothing
can
bee
more
true
,
but
doth
not
speake
this
in
his
conscience
,
because
hee
would
haue
him
to
tast
thereof
but
to
lull
him
a
sleepe
with
this
sweete
syren
song
to
his
eternall
perdition
.
On
the
other
side
when
hee
hath
to
deale
with
the
brused
heart
and
contrite
spirite
,
hee
telleth
him
of
nothing
but
of
Gods
exact
iustice
,
to
the
ende
that
hee
may
plunge
him
into
vtter
desperation
:
In
a
word
whatsoeuer
hee
speaketh
in
the
conscience
of
man
,
it
is
eyther
false
in
it selfe
or
if
true
in
them
yet
false
in
hypocrisie
,
if
true
in
the
generall
,
yet
false
in
the
particular
application
.
As
what
can
bee
more
true
then
that
God
is
iust
?
and
what
more
false
then
that
hee
will
excercise
his
iustice
in
punishing
repentant
and
humbled
sinners
?
what
can
be
more
true
then
that
God
is
most
merciful
?
and
what
more
false
then
that
he
wil
shew
this
his
mercy
is
sauing
those
who
liue
and
die
in
their
sins
without
repentance
?
&
yet
it
is
most
vsuall
with
Sathan
to
affirme
both
the
one
and
the
other
,
lying
in
both
because
hee
doth
misapply
them
.
And
therefore
seeing
Sathan
doth
neuer
speake
the
truth
or
else
doth
falsly
apply
it
in
respect
of
our
estate
,
let
vs
acquaint
our selues
with
his
false
language
;
and
so
by
hearing
his
lies
wee
may
bee
the
better
assured
of
the
truth
;
for
example
,
when
hee
telleth
vs
that
our
sinnes
are
vnpardonable
,
that
it
is
now
too
late
to
turne
vnto
the
Lord
,
that
wee
are
reprobates
and
damned
wretches
,
wee
knowing
that
our
malicious
enemie
by
his
lies
doth
continually
seeke
our
destruction
,
are
contrariwise
to
assure
our selues
that
Gods
mercie
and
Christes
merites
farre
exceed
our
sinnes
,
that
nowe
is
the
acceptable
time
and
day
of
saluation
,
if
we
will
turne
vnto
God
and
hearing
his
voice
not
harden
our
heartes
,
that
wee
are
in
the
state
of
saluation
,
the
vessels
of
mercie
,
and
beloued
children
of
God
.
§
.
Sect.
4
Lastly
those
who
are
heauie
laden
with
the
burthen
of
their
sinnes
,
The
last
argument
taken
from
the
experience
of
Gods
mercy
in
pardoning
others
.
and
first
of
whole
cities
and
nations
.
may
gather
vnto
themselues
assurance
of
the
forgiuenesse
of
them
,
by
the
consideration
of
Gods
mercie
extended
vnto
other
repentant
sinners
;
for
there
was
neuer
any
from
the
beginning
of
the
world
to
this
day
,
were
their
sinnes
neuer
so
hainous
or
innumerable
who
haue
not
beene
receiued
to
mercie
,
and
pardoned
of
our
gratious
God
whensoeuer
they
did
vnfainedly
turne
vnto
him
.
And
this
may
appeare
whether
wee
consider
whole
cities
or
nations
,
or
else
particular
men
.
Of
the
first
wee
haue
a
notable
example
in
the
Israelites
which
liued
in
the
time
of
the
iudges
,
who
though
they
did
many
times
negligently
forget
the
greate
mercies
and
inestimable
benefites
of
God
shewed
to
their
forefathers
,
of
which
also
themselues
had
beene
partakers
,
though
they
forsooke
the
Lorde
not
once
or
twise
but
very
often
,
euen
then
when
he
most
bound
them
vnto
him
with
multiplying
vpon
them
the
benefitts
of
peace
and
plentie
,
and
though
they
let
the
raines
loose
vnto
all
wickednesse
,
yea
(
which
was
most
abhominable
and
odious
in
the
sight
of
God
,
)
though
they
worshiped
and
serued
Baal
and
Asteroth
and
other
idolls
of
the
cursed
nations
,
for
which
horrible
idolatrie
God
had
cast
out
the
nations
before
them
;
yet
whensoeuer
they
turned
vnto
the
Lorde
hee
pardoned
their
sinnes
,
receiuing
them
into
his
former
loue
and
fauour
,
and
deliuered
them
out
of
the
handes
of
all
their
enemies
.
So
likewise
in
the
time
of
the
prophet
Esay
,
The
example
of
the
Israelits
in
the
time
of
the
prophet
Esay
.
Esay
1.5
.
to
the
16.
to
what
a
notorious
height
of
wickednesse
were
the
same
people
growne
as
the
Lord
by
his
prophet
doth
decipher
and
describe
them
in
the
first
chapter
of
that
prophecie
.
In
the
2.
ver.
he
calleth
heauen
and
earth
to
witnesse
their
horrible
rebellion
,
in
the
3.
verse
hee
sheweth
that
their
vnthankfulnesse
for
all
his
mercies
,
far
exceeded
the
vngratitude
of
bruite
beasts
,
in
the
4.
verse
hee
exclaymeth
out
against
them
calling
them
a
sinfullnation
,
a
people
laden
with
iniquitie
,
a
seed
of
the
wicked
corrupt
children
who
had
for
saken
the
Lord
,
and
prouoked
the
holy
one
of
Israell
to
anger
.
In
the
5.
and
6.
verses
he
sheweth
their
hardnesse
of
heart
and
obstinacie
in
their
rebellion
which
was
so
great
that
though
the
Lord
sent
afflictions
&
chastize
mentes
vpon
them
,
yet
they
were
no
whit
reformed
but
waxed
worse
and
worse
,
and
that
this
was
not
the
case
of
some
few
but
of
al
the
whole
body
of
the
people
,
for
the
whole
head
was
sicke
and
the
whole
heart
was
heaute
.
and
that
from
the
soule
of
the
foote
to
the
crowne
of
the
head
there
was
nothing
sound
therein
,
but
wounds
,
and
swellings
,
and
sores
full
of
corruption
,
the
cure
whereof
they
vtterly
neglected
.
In
the
10.
verse
hee
matcheth
the
sinnes
of
both
prince
and
people
,
with
those
crying
sinnes
and
outragious
wickednesse
of
Sodome
and
Gomorah
which
brought
down
from
heauen
fire
and
brimstone
to
consume
them
.
In
the
11.12.13
.
and
14.
verses
he
complaineth
of
their
filthie
hypocrisie
in
Gods
outward
worship
ioyned
with
the
vtter
neglect
of
true
godlinesse
and
his
spirituall
seruice
,
which
caused
the
Lord
to
detest
al
their
sacrifices
,
sabbothes
,
and
newe
moones
.
So
that
their
could
not
bee
imagined
greater
wickednesse
in
any
people
,
respecting
those
notable
meanes
which
the
Lorde
continually
graunted
vnto
them
aboue
all
other
nations
for
their
owne
conuersion
;
and
therefore
who
would
not
haue
thought
their
state
to
be
most
desperate
,
who
would
not
haue
looked
dayly
that
the
Lorde
should
haue
consumed
them
with
fire
and
brimstone
,
or
haue
caused
the
earth
to
haue
swallowed
them
vp
aliue
as
it
did
Corah
and
his
assotiats
?
but
behould
the
infinite
mercies
of
our
gratious
God
,
euen
when
they
wallowed
in
this
filthie
sinke
of
all
impietie
the
Lord
calleth
them
to
repentance
,
and
when
as
they
had
forsaken
him
and
fled
from
him
,
desiring
nothing
lesse
then
to
make
or
meddle
with
him
,
the
Lord
calleth
vnto
them
,
and
hee
in
whose
power
it
was
euery
minute
vtterly
to
destroy
them
,
first
of
all
desireth
a
parley
,
he
who
might
well
abhorre
to
vouchsafe
them
his
presence
,
earnestly
desireth
conference
with
them
,
saying
.
ver.
18.
Come
now
and
let
vs
reason
together
saith
the
Lord
;
though
your
sinnes
were
as
crimson
,
they
shall
bee
made
as
white
as
snow
;
though
they
were
red
like
searlet
,
they
shall
be
as
wool
.
§
.
Sect.
6
The
example
of
the
Israelites
in
the
time
of
our
sauiour
Christ
In
like
manner
in
the
time
of
our
sauiour
Christ
the
same
Iewes
most
wickedly
rebelled
against
the
Lorde
;
for
when
the
Lord
in
his
rich
mercy
sent
the
promised
Messias
,
to
deliuer
them
out
of
the
handes
of
their
enemies
,
they
would
not
receiue
him
,
nay
they
continually
afflicted
and
persecuted
him
,
they
mocked
and
reuiled
him
,
they
haled
him
before
the
iudgment
seate
,
and
caused
him
to
bee
condemned
who
came
to
iustifie
and
acquite
them
;
they
buffeted
and
whipped
him
,
and
preferred
a
wicked
murtherer
before
him
,
who
preferred
their
saluation
before
his
owne
life
,
lastly
in
most
ignominious
sort
they
crucified
and
killed
him
.
After
all
which
outragious
wickednesse
offered
against
the
Lord
of
life
,
they
continued
in
their
hardnesse
of
heart
and
impaenitencie
,
neuer
acknowledging
their
fault
not
desiring
pardon
,
nay
rather
as
they
had
persecuted
the
head
our
Lord
and
Sauiour
Iesus
Christ
,
so
when
they
could
offer
no
more
wrong
vnto
him
in
his
owne
person
,
they
were
ready
to
satisfie
and
glutt
their
malicious
rage
in
persecuting
his
poore
members
.
Now
what
more
hellish
impietie
was
euer
committed
?
what
more
outragious
sinne
was
euer
heard
of
;
who
would
euer
haue
imagined
that
there
was
any
hope
of
pardon
for
such
rebellious
bloudy
wretches
?
but
O
the
infinite
and
bottomelesse
depth
of
Gods
mercy
,
whilest
their
wickednesse
was
fresh
in
memorie
,
and
their
hands
still
imbrewed
in
the
guiltlesse
bloud
of
this
innocent
Lambe
:
when
as
they
continued
in
their
course
,
and
ran
headlong
forward
in
their
wickednes
without
any
sence
of
sin
or
desire
of
pardon
;
the
Lord
sent
his
apostles
vnto
them
to
bring
them
to
repentance
,
and
to
assure
them
that
their
sinnes
were
pardoned
.
Act.
2.38
.
Seeing
therefore
these
obtained
the
remission
of
their
sinnes
,
who
needs
to
doubt
of
pardon
who
earnestly
desires
it
?
for
did
the
Lord
gratioussy
offer
forgiuenesse
to
such
rebellious
wretches
,
and
will
hee
not
graunt
it
to
lesse
offenders
if
they
desire
it
?
did
he
offer
them
mercy
before
they
sought
it
,
and
will
he
denie
mercy
vnto
any
who
earnestly
seeke
and
sue
for
it
?
Doth
hee
seeke
to
draw
men
to
repentance
and
to
turne
vnto
him
;
and
will
he
not
receiue
them
when
they
doe
repent
?
was
he
so
exceeding
mercifull
in
times
past
,
and
shall
we
now
thinke
his
arme
shortned
or
his
mercy
abated
?
Nay
assuredly
he
is
immutable
euer
like
himselfe
one
and
the
same
most
gratious
,
most
merciful
,
&
full
of
all
goodnesse
and
compassion
,
towards
all
them
that
come
vnto
him
.
And
therefore
if
we
turne
from
our
sinnes
by
vnfained
repentance
,
wee
may
assure
our selues
though
they
be
neuer
so
many
and
grieuous
they
shal
be
pardoned
,
and
we
receaued
into
Gods
loue
and
fauour
.
§
.
Sect.
7
To
these
examples
of
whole
multitudes
,
Particular
examples
of
Gods
mercy
.
we
may
ad
the
examples
of
particular
sinners
,
who
haue
beene
receyued
to
mercy
and
obteined
pardon
,
though
their
sinnes
haue
beene
many
and
grieuous
,
as
Matthew
,
Zacheus
,
Leui
,
who
were
sinfull
Publicans
that
got
their
liuings
by
pilling
&
polling
,
oppression
and
extortion
,
men
so
notoriously
wicked
,
that
Publicans
and
sinners
are
ioyned
together
,
as
though
they
were
sinners
by
profession
,
and
therefore
as
Synonima
or
diuers
words
of
one
signification
they
interprete
one
another
.
And
yet
such
was
the
riches
of
Gods
mercy
,
that
euen
these
professed
sinners
were
conuerted
,
and
receiued
remission
of
all
their
outragious
wickednesse
.
The
like
may
bee
said
of
Mary
Magdalene
who
though
shee
had
beene
a
woman
of
lewde
behauiour
and
loose
life
,
though
she
were
possessed
of
many
diuels
,
and
commonly
noted
for
an
infamous
and
notorious
sinner
,
yet
vpon
her
true
repentance
obtained
the
remission
of
her
sinnes
:
and
whilest
she
washed
the
feet
of
our
sauiour
Christ
with
her
teares
,
hee
purged
and
cleansed
her
body
and
soule
from
the
filthy
leprosie
of
sinne
with
his
owne
most
pretious
bloud
,
whilest
she
wiped
them
with
the
haires
of
her
head
,
he
beautified
and
adorned
her
with
the
rich
robe
of
his
righteousnesse
.
Yea
she
was
receiued
into
an
high
degree
of
fauour
with
our
sauiour
Christ
,
so
as
shee
had
in
some
things
the
preheminence
before
his
chiefe
Apostels
,
for
after
Christes
rising
againe
he
first
vouchsafed
her
his
presence
,
and
vsed
her
as
his
messenger
to
certifie
the
rest
of
his
resurrection
.
So
likewise
the
Apostle
Paul
before
his
calling
was
not
onely
no
louer
but
a
bitter
and
fierce
persecuter
of
the
truth
,
and
of
all
the
professours
thereof
,
imprisoning
,
stoning
,
and
cruelly
murthering
the
Saints
of
God
;
but
behold
and
admire
the
wonderfull
mercy
of
God
,
euen
whilest
his
imbrued
hands
,
were
yet
red
with
the
bloud
of
Gods
faithfull
children
,
and
whilest
his
heart
was
so
full
of
burning
rage
,
that
hee
breathed
out
still
threatnings
and
slaughter
against
the
disciples
of
the
Lord
,
it
pleased
God
wonderfully
to
conuert
him
,
to
assure
him
of
the
remission
of
all
these
his
horrible
sinnes
,
and
to
make
him
of
a
bloudie
persecuter
,
a
most
excellent
preacher
of
his
Gospell
,
and
of
a
rauenous
deuouring
wolfe
,
a
most
vigilant
and
painefull
shepheard
.
To
these
wee
might
adde
the
example
of
the
theefe
,
who
though
he
had
spent
his
whole
life
wickedly
&
prophanely
,
yet
was
conuerted
at
the
howre
of
death
and
receauing
the
pardon
of
his
sinnes
,
was
presently
assured
of
euerlasting
happinesse
.
But
I
shall
not
need
to
heape
vp
many
particulars
,
onely
I
can
not
passe
that
notable
example
of
Manasses
one
of
the
most
outragious
sinners
and
prophanest
wretch
that
euer
liued
,
as
the
holy
Ghost
hath
described
him
in
the
21.
2.
Kings
21.
chap.
of
the
2.
booke
of
the
Kings
.
For
there
he
affirmeth
of
him
that
he
was
a
most
horrible
idolater
,
a
most
malitious
enemy
and
cruell
persecuter
of
Gods
truth
,
a
defiler
of
Gods
holy
temple
,
a
sacrificer
of
his
owne
children
vnto
idols
,
that
is
diuels
,
a
notable
witch
,
and
wicked
sorcerer
,
a
bloudy
murtherer
of
exceeding
many
the
deare
Saints
and
true
Prophets
of
the
Lord
,
one
who
did
not
runne
headlong
alone
into
all
hellish
impietie
,
but
also
ledd
the
people
vnder
his
gouerment
out
of
the
way
to
doe
more
wickedly
then
did
the
Heathen
people
whom
the
Lord
distroied
before
the
children
of
Israel
,
and
in
a
word
wrought
more
abominations
and
outragious
wickednesse
then
the
cursed
Amorites
and
Cananites
,
of
whom
notwithstanding
the
land
surfetted
and
spued
them
out
for
their
crying
sins
.
And
yet
this
Manasses
,
this
wretch
,
more
like
a
diuell
incarnate
then
a
Saint
of
God
,
repenting
him
of
his
sinnes
from
the
bottome
of
his
heart
,
was
receaued
(
I
cannot
speake
it
without
rauishing
wonder
of
Gods
bottomlesse
&
neuer
sufficiently
admired
mercy
)
was
receaued
I
say
,
to
grace
,
and
obtained
the
pardon
of
all
his
horrible
sinnes
and
most
abominable
wickednesse
.
Now
all
these
examples
are
written
for
our
learning
,
and
are
recorded
by
the
holy
Ghost
,
to
the
end
that
wee
may
continually
laud
and
prayse
the
Lord
for
his
endlesse
and
infinite
mercies
,
and
gather
vnto
our selues
assurance
,
that
though
our
sinnes
were
as
grieuous
and
hainous
as
any
of
theirs
before
named
,
yet
if
with
them
wee
turne
from
our
sinnes
by
vnfained
repentance
,
and
goe
vnto
Christ
by
a
liuely
faith
,
wee
shall
also
with
them
receaue
the
pardon
of
our
sinnes
,
and
be
entertained
into
Gods
loue
and
fauour
.
§
.
Sect.
8
And
thus
haue
I
set
downe
most
infallible
reasons
,
That
vnrepentant
sinners
haue
nothing
to
doe
with
the
former
consolation
.
vpon
which
as
vpon
immoueable
firme
grounds
,
the
afflictted
conscience
may
lay
the
foundation
of
sound
comfort
;
now
if
any
abuse
the
Gospel
of
Iesus
Christ
,
and
gather
out
of
this
heauenly
doctrine
this
diuelish
vse
,
that
because
Gods
mercies
abound
therefore
they
will
abound
in
their
sinnes
without
repentance
,
and
still
more
and
more
prouoke
the
wrath
of
the
Lord
against
them
,
to
these
I
answere
with
the
Apostle
that
their
damnation
is
iust
,
in
that
they
abuse
Gods
mercy
,
as
an
occasion
to
sinne
,
which
should
serue
as
a
forcible
argument
to
lead
them
to
repentance
,
neither
let
such
flatter
themselues
with
vaine
hope
of
Gods
mercy
,
for
despising
the
riches
of
his
bountifulnesse
,
patience
,
&
long
suffering
,
&
continuing
in
their
hardnesse
of
hart
&
vnrepentancy
,
they
treasure
vp
vnto
themselues
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
As
the
apostle
plainely
speaketh
Rom.
2.4.5
.
Neither
let
them
foolishly
boulster
vp
themselues
in
their
sinnes
,
by
putting
vnder
their
elbowes
,
the
sweet
soft
pillowes
of
Gods
mercifull
promises
,
for
as
there
is
none
so
speciall
which
doe
exclude
the
most
hainous
sinner
that
repenteth
&
beleeueth
,
so
is
there
none
so
generall
which
do
extend
themselues
to
those
who
continue
in
their
vnrepentancie
and
vnbeliefe
;
and
therefore
though
there
be
no
sinne
so
grieuous
,
which
being
repented
of
and
forsaken
will
condemne
vs
if
wee
rest
and
relie
vpon
our
Sauiour
Christ
for
our
saluation
by
a
liuely
faith
;
so
there
is
no
sinne
so
small
and
veniall
which
will
not
plunge
vs
into
the
bottome
of
hell
,
if
we
liue
therein
without
repentance
and
doe
not
desire
to
leaue
and
sorsake
it
.
And
therefore
so
long
as
wee
liue
in
our
sinnes
,
and
doe
not
seriously
turne
vnto
the
Lord
by
vnfained
repentance
,
let
vs
not
in
vaine
arrogate
and
misapply
vnto
our selues
the
mercy
of
God
,
the
merites
of
Christ
,
and
the
sweet
promises
of
the
Gospell
,
for
vnto
such
appertaine
the
fearefull
threatnings
of
the
law
as
being
still
the
children
of
wrath
,
dead
in
their
sinnes
,
and
subiect
to
Gods
heauie
wrath
and
displeasure
.
CHAP.
XXXVII
.
How
we
may
know
whether
we
be
effectually
called
or
no.
§
.
Sect.
1
ANd
so
much
concerning
those
reasons
whereby
the
humbled
and
repentant
sinner
may
gather
vnto
himselfe
certaine
assurance
of
the
pardon
and
remission
of
his
sinnes
:
How
Sathan
perswadeth
the
weake
Christian
,
that
he
is
not
called
.
of
all
which
consolations
Sathan
earnestly
indeuoureth
to
spoile
the
afflicted
soule
,
by
suggesting
into
his
mind
diuers
subtill
and
dangerous
tentations
.
As
first
,
that
all
these
gratious
promises
&
sweet
consolations
of
the
gospell
do
onely
belong
vnto
those
who
are
called
▪
neither
to
all
in
this
number
,
for
many
are
called
but
few
are
chosen
,
but
vnto
those
alone
whose
calling
is
effectuall
,
that
is
to
say
,
who
are
seperated
from
the
world
,
giuen
vnto
Christ
and
Christ
vnto
them
,
and
who
are
ingrafted
into
him
,
and
become
liuely
members
of
his
body
:
but
thou
,
will
he
say
to
the
humbled
sinner
art
not
thus
effectually
called
,
and
therefore
do
not
flatter
thy selfe
with
the
hope
of
Gods
promises
,
for
though
in
themselues
they
are
most
certaine
,
yet
they
belong
not
vnto
thee
,
but
vnto
those
alone
whose
calling
is
effectuall
.
How
we
may
withstand
the
former
tentations
.
Against
which
tentation
if
wee
would
strengthen
our selues
,
we
must
examine
our
calling
whether
it
be
effectuall
or
no
;
and
that
both
by
considering
the
meanes
whereby
all
are
effectually
called
,
and
also
the
partes
of
effectuall
calling
,
making
application
of
both
vnto
our
owne
particular
.
For
the
first
,
wee
may
thus
reason
against
our
spirituall
enemy
,
whosoeuer
can
find
the
meanes
of
effectuall
calling
,
power
fully
working
in
himselfe
,
and
conuerting
him
vnto
God
he
is
effectually
called
,
but
I
haue
and
doe
find
these
meanes
thus
working
in
me
,
and
therefore
I
doe
not
flatter
my selfe
with
vaine
hope
,
but
am
certainely
assured
that
I
am
effectually
called
and
conuerted
.
§
.
Sect.
2
The
meanes
whereby
wee
are
effectually
called
,
Of
the
means
of
our
effectuall
calling
.
are
first
the
sauing
and
fruitfull
hearing
of
Gods
word
,
by
the
ministery
whereof
the
Lord
calleth
and
inuiteth
vs
to
come
vnto
him
by
vnfained
repentance
,
and
to
our
sauiour
Christ
by
a
liuely
faith
euen
when
wee
are
dead
in
our
sinnes
,
without
any
desire
to
will
or
abilitie
to
perfourme
any
thing
that
is
good
,
Ezech.
16.6
.
whilest
wee
are
the
bondslaues
of
Sathan
and
mecre
worldlings
,
Eph.
2.1.3.12.13
.
not
desiring
nor
once
thinking
vpon
the
means
of
our
saluation
.
And
this
is
done
first
by
the
preaching
of
the
law
,
by
which
is
reuealed
vnto
vs
our
innumerable
hainous
sinnes
,
and
the
fearefull
punishments
due
vnto
them
:
as
that
we
by
our
continuall
transgression
are
subiect
to
the
Rom.
7.7
.
curse
of
the
law
,
vnable
to
perfourme
obedience
vnto
any
of
the
commaundements
or
to
make
satisfaction
to
Gods
iustice
for
the
least
of
our
sins
,
and
so
consequently
that
we
are
obnoxious
to
Gods
wrath
,
subiect
to
those
horrible
torments
prouided
for
the
wicked
,
and
therefore
in
respect
of
our selues
,
our
owne
righteousnesse
,
satisfaction
,
or
any
other
meanes
of
our
owne
whatsoeuer
in
a
most
damnable
and
desperate
estate
.
Secondly
,
after
the
Lawe
hath
thus
shewed
vnto
vs
our
sins
&
the
punishments
due
vnto
them
,
the
Lord
by
the
ministerie
of
the
gospel
doth
reueale
vnto
vs
a
plaine
way
by
which
we
may
come
out
of
this
miserable
estate
,
and
attaine
vnto
euerlasting
saluation
,
namely
by
beleeuing
and
ayplying
vnto
our selues
Christ
Iesus
and
all
his
benefites
.
Thirdly
with
this
outward
ministerie
of
the
word
the
Lord
ioyneth
the
inwarrd
cooperation
of
his
holy
spirit
,
whereby
hee
openeth
our
deafe
eares
,
and
maketh
vs
attentiuely
to
heare
,
Psal.
40.6
.
Iohn
6.44
.
Act.
16.14
.
1.
Ioh.
2.20.27
.
and
as
with
a
precious
eyesalue
illightens
the
blind
eyes
of
our
vnderstandings
,
enabling
vs
to
conceiue
and
vnderstand
those
things
which
are
deliuered
vnto
vs
,
both
out
of
the
law
,
and
out
of
the
Gospel
.
§
.
Sect.
3
The
2.
meanes
of
our
effectuall
calling
.
The
second
meanes
of
our
effectuall
calling
is
the
softening
of
our
harde
hartes
,
when
as
the
Lorde
taketh
away
our
stonie
hartes
,
and
giueth
vs
hartes
of
flesh
,
as
hee
promiseth
Ezec.
11.19
.
And
breaketh
vp
these
fallow
grounds
fit
in
themselues
to
bring
forth
no
fruite
but
weedes
and
thistles
,
that
so
they
may
bee
prepared
to
receiue
the
seed
of
his
word
,
and
bee
made
fruitfull
in
all
grace
.
And
thus
our
stubborne
&
rebellious
hartes
are
softened
when
as
we
particularly
apply
vnto
our selues
the
doctrine
of
the
law
,
wherby
first
wee
come
to
the
knowing
and
acknowledging
of
our
finnes
,
original
and
actual
.
Secondly
our
hartes
are
pricked
,
and
our
consciences
wounded
by
apprehending
and
applying
to
our
guiltie
soules
the
curse
of
the
lawe
,
the
anger
of
God
,
and
those
feareful
punishments
prepared
for
the
wicked
.
Thirdly
seeing
this
our
miserie
,
and
finding
no
means
of
our
owne
how
wee
may
come
out
of
this
wretched
estate
,
wee
are
brought
to
despaire
of
our
own
strength
,
righteousnesse
and
satisfaction
,
,
finding
them
of
no
vertue
for
our
iustification
.
By
all
which
,
being
throughly
humbled
and
cast
downe
in
our selues
,
the
Lorde
by
the
preaching
of
the
gospel
doth
reueale
vnto
vs
a
way
how
we
may
escape
out
of
this
miserable
estate
,
by
applying
vnto
our selues
Christ
Iesus
,
and
all
his
meritts
and
obedience
by
a
true
and
liuely
faith
;
after
which
the
humbled
sinner
seeing
his
owne
wants
and
miserie
by
the
lawe
,
and
perceiuing
that
our
sauiour
Christ
is
so
rich
in
meritts
,
that
hee
can
cansily
supply
all
his
defects
,
and
so
gratious
and
powerfull
that
hee
can
and
will
free
him
out
of
his
wretchednesse
,
he
doth
plainely
discerne
that
hee
standeth
exceedingly
in
need
of
Christ
Iesus
and
his
righteousnesse
.
After
which
sense
of
his
owne
wantes
there
is
begott
in
him
an
carnest
and
hungring
desire
to
bee
made
partaker
of
Iesus
Christ
his
righteousnesse
,
meritts
,
obedience
,
and
of
all
those
inestimable
benefitts
which
are
purchased
by
them
.
And
lastly
hee
is
mooued
to
appeale
from
the
sentence
of
the
law
,
to
the
throne
of
grace
,
pleading
not
his
owne
righteousnesse
or
satisfaction
,
but
Christs
meritts
and
obedience
.
The
third
and
last
meanes
of
our
effectuall
calling
is
a
true
and
liuely
faith
,
The
3.
meanes
whereby
we
apprehend
Christ
Iesus
and
all
his
benefitts
giuen
and
applyed
vnto
vs
by
Gods
spirite
,
resting
vpon
him
alone
for
our
iustification
and
saluation
..
§
.
Sect.
4
That
all
〈◊〉
find
the
former
meanes
powerfull
in
them
are
effectually
called
.
And
these
are
the
meanes
of
our
effectuall
calling
,
which
whosoeuer
hath
found
powerfull
working
in
themselues
for
their
conuersion
after
the
manner
before
spoken
of
,
they
may
most
certainely
assure
themselues
that
they
are
effectually
called
,
and
are
alreadie
partakers
of
Iesus
Christ
and
all
his
benefites
.
If
therefore
the
Lorde
whilest
wee
did
lye
frozen
in
the
dregs
of
our
sinnes
,
without
all
desire
of
grace
or
meanes
to
escape
our
sinnes
,
without
all
desire
of
grace
or
meanes
to
escape
out
of
our
miserie
,
hath
vouchsafed
vnto
vs
the
misterie
of
his
holy
word
,
if
by
the
law
hee
hath
reuealed
our
sinnes
vnto
vs
and
the
punishmentes
due
vnto
them
,
and
if
by
the
gospell
hee
hath
shewed
vs
the
way
how
we
may
come
out
of
this
miserie
;
if
by
the
inward
cooperation
of
his
holy
spirit
he
hath
opened
our
deafe
cares
,
and
with
this
precious
eyesalue
hath
annointed
the
blinde
eies
of
our
vnderstandings
so
that
we
haue
attentiuely
heard
,
and
in
some
measure
vnderstoode
those
principles
of
our
christian
religion
,
which
haue
in
the
misterie
of
the
worde
beene
deliuered
vnto
vs
;
if
our
hartes
haue
beene
softened
and
pearced
,
and
our
consciences
wounded
with
the
sight
and
sense
of
our
sinnes
;
if
disparing
in
our
owne
strength
,
righteousnesse
and
all
other
meanes
of
our
owne
,
wee
haue
gone
out
of
our selues
,
and
rested
and
relied
vpon
Christ
Iesus
alone
for
our
iustification
and
saluation
,
then
are
wee
without
all
doubt
effectually
called
and
are
in
the
number
of
Gods
church
and
people
to
whom
the
promises
of
grace
doe
appertaine
.
§
.
Sect.
5
That
we
may
know
that
we
are
effectually
called
by
considering
the
seuerall
parts
thereof
.
Secondly
we
may
come
to
the
knowledge
of
our
effectuall
calling
,
by
considering
the
seuerall
parts
thereof
.
The
first
is
our
selection
and
separation
out
of
the
corrupt
masse
of
mankind
,
whereby
it
commeth
to
passe
that
though
wee
be
in
the
world
,
yet
we
are
not
of
the
world
,
and
therefore
wee
neither
loue
it
,
nor
the
world
vs
;
and
this
our
Sauiour
sheweth
,
Ioh.
15.19
.
If
(
saith
he
)
hee
were
of
the
world
the
world
would
loue
his
owne
,
but
because
yee
are
not
of
the
worlde
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
1.
Ioh.
2.15
.
and
the
apostle
Iohn
affirmeth
,
that
if
any
man
loue
the
worlde
the
loue
of
the
father
is
not
in
him
.
1.
Ioh.
2.15
.
and
the
apostle
Iames
telleth
vs
that
the
amitie
of
the
world
is
enmitie
with
God
,
Iam.
4.4
.
and
therefore
whosoeuer
will
bee
a
friend
of
the
worlde
maketh
himselfe
the
enemie
of
God
.
If
therefore
our
loue
and
affections
be
weaned
in
some
good
measure
from
the
world
,
and
fixt
on
spirituall
and
heauenly
things
,
if
wee
cease
to
be
citizens
of
the
world
,
Phil.
3.29
.
and
begin
to
haue
our
conuersation
in
in
heauen
from
whence
wee
looke
for
a
sauiour
euen
the
Lorde
Iesus
Christ
;
and
if
the
world
beginne
to
hate
and
scorne
vs
,
then
may
we
be
assured
that
wee
are
seuered
from
the
world
,
and
intertained
into
Gods
church
and
familie
.
§
.
Sect.
6
Sathans
tentation
answered
whereby
he
perswadeth
the
christian
that
he
loueth
the
world
and
the
world
him
.
But
here
the
tempter
will
obiect
,
that
by
this
it
plainely
appeareth
that
wee
are
not
yet
effectually
called
nor
seperated
from
the
world
,
because
we
still
loue
the
world
affecting
and
desiring
the
vaine
pleasures
,
honoures
,
&
riches
thereof
,
yea
and
also
loue
those
who
are
meere
worldlings
,
and
on
the
other
side
the
world
also
loueth
vs
,
giuing
vs
good
countenance
and
performing
other
duties
vnto
vs
.
For
the
answering
of
which
suggestion
we
must
distinguish
betweene
our selues
and
our selues
;
for
whilest
we
continue
in
this
life
wee
are
partly
flesh
and
partly
spirit
,
and
as
there
is
great
enmitie
betweene
the
spirit
and
the
world
,
so
is
there
great
amitie
betweene
the
world
and
the
flesh
.
So
farre
forth
therefore
as
wee
are
still
carnall
and
corrupt
fleth
the
world
loueth
vs
,
but
as
much
as
is
spirituall
and
regenerate
so
much
the
world
hateth
and
abhorreth
.
Moreouer
we
may
generally
be
considered
as
men
,
or
more
specially
as
we
are
Christian
men
;
in
the
first
respect
,
the
world
that
is
wicked
worldlings
may
loue
vs
for
some
naturall
partes
or
meere
morall
vertues
,
or
els
in
common
humanitie
as
members
of
the
same
ciuill
or
politicke
body
:
but
as
wee
are
Christians
who
haue
giuen
our
names
vnto
God
&
diuoted
our selues
to
his
worship
and
seruice
,
the
world
hateth
vs
and
our
profession
,
religion
,
and
all
the
fruits
and
exercises
of
sanctification
and
holinesse
,
so
that
though
in
other
naturall
,
worldly
,
and
more
ciuill
respects
it
loueth
vs
,
yet
in
regard
of
our
regeneration
and
the
fruites
thereof
it
cannot
indure
vs
,
and
our
companie
and
conuersation
is
exceeding
tedious
,
irksome
and
vnpleasant
.
So
on
the
other
side
whereas
Sathan
obiecteth
that
we
loue
the
world
that
is
carnal
worldly
men
,
we
may
answere
that
euen
as
we
are
regenerate
,
it
is
lawfull
to
loue
them
in
the
same
respects
which
they
loue
vs
,
namely
as
they
are
men
&
the
excellent
creatures
of
God
,
as
they
are
indued
with
excellent
naturall
giftes
or
morall
vertues
,
as
they
are
of
the
same
ciuill
body
or
kinred
,
or
as
they
haue
beene
vsed
of
God
as
his
instruments
for
the
bostowing
of
any
his
benefits
vpon
vs
:
in
which
respects
louing
them
,
we
may
notwithstanding
with
a
true
zeale
hate
&
abhorre
their
vices
,
their
carnall
worldlinesse
,
prophane
irreligion
,
and
wicked
conuersation
.
Neither
will
religion
make
vs
to
lay
aside
all
humanitie
and
transforme
vs
into
some
brutish
,
or
rather
diuelish
Timon
who
was
a
hater
of
men
.
For
euen
our
sauiour
Christ
himself
who
was
wholy
exempted
from
sinne
,
notwithstanding
loued
the
worldly
yong
man
for
some
good
things
he
saw
in
him
though
he
were
not
religious
,
yea
though
he
were
so
carnall
that
hee
preferred
his
vaine
and
vncertaine
riches
before
the
saluation
of
his
soule
,
as
appeareth
Mark
.
10.21.22
.
So
also
he
vsed
all
humanitie
and
ciuill
conuersation
euen
amongst
the
Publicans
and
sinners
,
that
he
might
haue
the
better
opportunitie
of
conuerting
all
those
who
belonged
to
Gods
election
.
And
therfore
we
need
not
feare
to
follow
Christs
example
so
it
be
with
the
same
holy
affection
.
For
we
also
must
indeauour
to
gaine
those
vnto
Christ
who
are
without
,
and
by
our
holy
conuersation
giue
them
occasion
of
glorifying
God
in
the
day
of
their
visitation
as
the
apostle
exhorteth
vs
,
1.
Pet.
2.12
.
which
we
can
neuer
doe
by
hatred
,
rough
seueritie
,
and
sinicall
inhumanitie
,
but
with
louing
curtesie
,
vpright
behauiour
,
gentle
admonitions
and
charitable
reprehensions
.
But
if
through
our
corruption
we
giue
sathan
occasion
further
to
obiect
,
that
vnder
these
pretences
we
set
our
harts
too
much
vpon
the
world
louing
worldings
more
then
those
who
are
of
the
houshould
of
faith
and
more
delighting
in
their
vaine
conuersation
for
outward
respects
then
in
the
companie
of
the
faithfull
if
not
alwaies
yet
oftentimes
,
we
are
to
answere
that
though
these
be
sinnes
in
vs
,
and
notable
signes
of
our
great
corruption
,
yet
are
they
no
stronge
arguments
that
we
are
not
yet
effectually
called
,
or
truely
seuered
from
the
world
,
for
as
much
as
we
are
not
wholy
seperated
from
the
world
,
but
only
so
much
of
vs
as
is
spirituall
and
regenerate
;
so
that
it
is
no
meruaile
if
the
the
flesh
and
vnregenerate
part
still
loue
the
world
,
be-because
it
is
still
worldly
;
but
if
in
the
inner
man
wee
hate
this
loue
,
and
striue
to
bridle
yea
to
mortifie
it
,
if
we
are
truly
sory
and
displeased
with
our selues
for
this
as
for
other
sins
and
labour
to
refourme
it
,
wee
may
be
assured
that
the
spirite
of
God
is
in
vs
,
which
hath
seuered
vs
from
the
world
,
&
ioyned
vs
to
the
body
of
Iesus
Christ
.
§
.
Sect.
7
The
like
also
may
be
answered
concerning
the
loue
of
worldly
things
,
honours
,
riches
and
pleasures
;
How
far
forth
we
may
loue
worldly
things
.
we
may
loue
them
as
they
are
the
blessings
of
God
,
and
desire
them
so
farr
foorth
as
they
are
temporall
benefitts
,
and
furtherances
or
at
least
no
hinderances
in
the
workes
of
holinesse
and
righteousnesse
,
we
may
so
loue
them
as
that
in
the
meane
time
our
loue
be
subordinate
to
the
loue
of
God
,
our
brethren
&
spirituall
things
.
But
if
our
loue
passe
these
limitts
it
is
corrupt
and
carnall
,
yet
no
vndoubted
argument
to
proue
that
we
are
not
effectually
called
,
if
we
are
displeased
with
it
and
labour
against
it
,
though
oftentimes
we
are
ouercome
therewith
through
the
violence
of
our
carnall
affections
and
the
corruptions
of
the
flesh
,
yet
if
wee
hate
this
sinne
in
the
inner
man
,
if
wee
entertaine
through
violence
,
and
not
with
affection
and
delight
,
if
it
dwell
in
vs
but
doe
not
raigne
in
vs
,
if
but
sometimes
it
gett
the
vpper
hand
and
doe
not
continually
ouerrule
vs
,
it
is
no
more
wee
that
doe
it
but
sinne
that
dwelleth
in
vs
,
that
is
the
old
man
and
corrupt
flesh
,
which
whilest
wee
liue
in
this
life
will
beare
some
sway
in
vs
.
That
the
world
loueth
them
not
whom
Sathan
hateth
.
Lastly
when
as
Sathan
assaulteth
the
poore
christian
with
his
tentations
,
perswading
him
that
he
is
not
yet
called
nor
separated
from
the
wicked
world
,
because
it
loueth
him
,
he
may
well
suspect
his
argument
of
falshood
,
for
Sathan
doth
not
hate
those
whom
the
world
loueth
;
but
by
his
continuall
assaulting
of
the
weake
christian
,
and
his
dayly
labouring
to
bring
him
through
the
violence
of
his
tentations
to
vtter
destruction
,
it
manifestly
appeareth
that
Sathan
like
a
mortall
enimie
deadly
hateth
him
;
and
therefore
it
is
not
likely
that
he
is
beloued
of
the
world
though
it
may
for
a
time
fawne
vpon
him
,
that
by
pretending
loue
and
friendshipp
it
may
worke
him
the
greater
mischiefe
.
§
.
Sect.
8
The
second
part
of
our
effectuall
calling
is
the
mutuall
donation
of
God
the
father
,
Of
the
second
part
of
our
effectuall
calling
.
whereby
he
hath
giuen
Christ
Iesus
vnto
vs
to
be
our
sauiour
and
redeemer
,
and
vs
vnto
Christ
to
be
saued
and
redeemed
,
by
which
also
wee
may
proue
that
we
are
effectually
called
.
For
this
gift
is
mutuall
and
reciprocal
,
and
therefore
the
one
doth
clearely
proue
the
other
,
so
that
if
we
can
haue
any
assurance
that
Christ
is
giuen
vnto
vs
,
then
may
we
also
be
assured
that
we
are
giuen
vnto
Christ
,
and
contrariwise
if
we
haue
any
assurance
that
we
are
giuen
vnto
Christ
,
then
may
we
be
also
assured
that
Christ
is
giuen
vnto
vs
,
and
consequently
that
wee
are
effectually
called
for
this
mutuall
donation
is
one
parte
thereof
.
Now
wee
may
bee
assured
that
Christ
is
giuen
vnto
vs
if
wee
beleeue
in
him
resting
vppon
him
alone
for
our
iustification
and
saluation
,
as
appeareth
Ioh.
3.16
.
So
God
loued
the
world
that
hee
hath
giuen
his
onely
begotten
sonne
that
as
many
as
beleeue
in
him
should
not
perish
but
haue
euerlasting
life
,
and
so
also
we
may
be
assured
that
wee
are
giuen
vnto
Christ
,
if
wee
heare
his
voice
and
follow
him
,
as
himselfe
speaketh
Ioh.
10.27
.
and
submitt
our selues
to
bee
led
and
gouerned
by
his
spirit
,
for
as
many
as
are
led
by
the
spirite
of
God
they
are
the
sonnes
of
God
,
and
whosoeuer
are
sonnes
are
heires
of
God
,
and
heires
annexed
with
Christ
.
as
it
is
Rom.
8.14.16
.
How
those
that
are
giuen
to
Christ
,
keep
his
word
.
But
here
Sathan
will
obiect
that
those
who
are
giuen
vnto
Christ
haue
kept
his
word
,
as
himself
also
affirmeth
Ioh.
17.6
.
How
therefore
will
he
say
,
canst
thou
be
assured
that
thou
art
one
of
those
who
are
giuen
vnto
him
,
seeing
thou
keepest
it
not
but
continually
transgressest
his
commaundementes
?
To
which
wee
must
answere
that
the
worde
of
Christ
is
his
gospell
,
wherein
hee
promiseth
euerlasting
life
to
all
that
beleeue
in
him
,
and
bring
forth
the
fruites
of
their
faith
in
vnfained
repentance
.
as
it
appeareth
Ioh.
5.38
.
where
hee
thus
speaketh
to
the
vnbeleeuing
Iewes
:
And
his
word
(
saith
he
)
haue
yee
not
abiding
in
you
:
for
whom
he
hath
sent
,
him
yee
beleeue
not
;
whereby
it
is
manifest
if
Christs
reasoning
Bee
of
sound
consequence
,
that
those
haue
his
word
abiding
in
them
who
beleeue
in
him
,
whom
God
hath
sent
euen
our
Lorde
and
Sauiour
Iesus
Christ
.
So
that
we
keepe
the
word
of
our
Sauiour
when
wee
beleeue
in
him
,
resting
and
relying
vpon
him
alone
for
our
saluation
,
and
truely
repent
vs
of
our
sins
,
sorrowing
and
grieuing
that
by
them
we
haue
offended
and
displeased
our
louing
God
and
mercifull
father
,
hating
our
sinnes
because
they
are
sinnes
,
purposing
and
labouring
to
forsake
them
,
and
indeuouring
according
to
the
measure
of
strength
and
grace
receiued
,
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
.
And
therefore
if
wee
can
find
in
our selues
this
faith
and
this
repentance
,
wee
may
vndoubtedly
be
assured
notwithstanding
our
manifould
falls
and
greate
corruptions
that
we
haue
kept
the
word
of
Christ
,
and
therefore
are
giuen
vnto
him
of
the
father
;
and
consequently
that
we
are
effectually
called
and
shal
be
eternally
glorified
.
For
it
is
the
will
of
the
father
that
whosoeuer
beleeueth
in
his
son
Iesus
Christ
shoulde
haue
euerlasting
life
,
as
our
Sauiour
testifieth
Ioh.
6.40
.
As
for
our
corruptions
they
shall
bee
washed
away
with
the
bloud
of
Christ
,
and
our
imperfections
shall
bee
couered
with
the
rich
robe
of
his
perfect
righteousnesse
,
so
that
in
him
wee
shall
appeare
perfect
before
Gods
iudgment
seate
,
and
there
bee
accepted
as
iust
and
righteous
.
§
.
Sect.
9
The
third
part
of
our
effectuall
calling
is
our
vnion
and
communion
with
Christ
,
Of
the
third
part
of
our
effectuall
calling
.
whereby
he
becommeth
our
head
and
wee
his
members
,
of
which
whosoeuer
can
bee
assured
,
they
need
not
to
make
any
queston
of
their
effectual
calling
;
but
all
those
who
are
indued
with
faith
are
vnited
vnto
Christ
,
for
it
is
a
propertie
thereof
to
apply
vnto
our selues
Christ
and
all
his
benefitts
,
it
is
the
hand
of
the
soule
whereby
wee
lay
hould
vpon
Christ
,
it
is
the
mouth
of
the
soule
wherby
we
spiritually
feed
vpon
him
,
&
he
that
eateth
his
flesh
,
and
drinketh
his
bloud
dwelleth
in
Christ
and
Christ
in
him
,
as
himselfe
speaketh
,
Ioh.
6.56
.
So
also
whosoeuer
are
indued
with
Gods
spirit
and
haue
submitted
themselues
to
bee
led
and
gouerned
thereby
,
they
are
ingrafted
in
the
bodie
of
Christ
,
for
the
spirit
is
the
bloud
of
this
vnion
,
and
therefore
if
wee
can
discerne
the
spirit
of
God
in
vs
by
any
of
the
fruits
thereof
,
Gal.
5.22
.
wee
may
bee
assured
that
wee
are
the
members
of
Christ
,
and
consequently
effectually
called
.
Lastly
wee
may
be
assured
that
wee
are
ingrafted
in
the
bodie
of
Christ
by
our
worke
of
saluation
,
either
appertaining
to
Gods
seruice
or
christian
righteousnesse
towards
our
neighbour
,
for
it
is
impossible
that
wee
shoulde
bring
foorth
any
ripe
grapes
of
godlinesse
if
wee
were
notingrafted
in
the
true
vine
Iesus
Christ
,
as
himselfe
affirmeth
,
Ioh.
15.4
.
Abide
in
mee
and
I
in
you
:
as
the
branch
cannot
beare
fruite
of
it selfe
except
it
abide
in
the
vine
.
no
more
can
yee
except
yee
abide
in
mee
:
5.
I
am
the
vine
,
ye
are
the
branches
,
hee
that
abideth
in
me
and
I
in
him
the
same
bringeth
forth
much
fruites
for
without
mee
yee
can
doe
nothing
.
And
therefore
if
wee
make
conscience
of
our
wayes
,
and
exercise
our selues
in
some
measure
,
in
those
good
workes
which
the
Lorde
hath
commaunded
in
obedience
to
his
will
,
and
to
this
end
that
his
name
may
be
glorified
,
wee
may
assure
our selues
that
wee
are
ingrafted
into
the
true
vine
Christ
Iesus
,
for
of
our selues
we
are
altogether
vnfruitfull
and
could
doe
nothing
.
§
Sect.
10
But
here
Sathan
will
obiect
that
this
argument
maketh
against
our selues
,
That
we
may
be
vnited
vnto
Christ
though
we
alwaies
bring
forth
small
fruits
and
sometime
no
fruites
.
for
we
thereby
make
it
manifest
that
we
are
not
ingrafted
into
Christ
,
because
our
fruites
of
holinesse
and
righteousnesse
are
commonly
exceeding
small
,
and
sometimes
none
at
al
,
wheras
the
liuely
branches
of
this
vine
are
exceeding
fruitfull
,
and
abundant
in
good
workes
.
To
which
we
are
to
answere
,
that
all
the
branches
of
the
vine
do
not
bring
forth
fruits
in
like
aboundance
,
but
some
more
and
some
lesse
,
and
yet
notwithstanding
this
doth
not
proue
that
these
are
not
true
branches
as
well
as
the
other
although
they
receiue
lesse
sappe
and
liuely
iuyce
from
the
roote
and
stocke
,
and
so
also
it
is
in
this
mysticall
vine
;
if
the
branches
be
not
altogeather
barren
and
fruitlesse
,
though
their
fruites
be
not
in
so
greate
aboundance
,
yet
if
it
bee
right
and
of
the
same
nature
with
the
other
,
they
may
assure
themselues
that
they
also
are
liuely
branches
of
the
true
vine
Iesus
Christ
;
neither
is
the
quantity
&
number
of
our
fruits
so
much
in
this
regard
to
be
respected
;
for
if
according
to
the
quantity
of
sap
&
goodiuice
which
we
receiue
from
our
root
we
bring
forth
fruit
,
that
is
,
if
according
to
that
measure
of
grace
&
giftes
of
Gods
holy
spirit
,
which
our
sauiour
Christ
hath
bestowed
vpon
vs
,
we
spend
our
liues
in
Gods
seruice
which
himselfe
hath
commaunded
to
the
end
that
we
may
glorifie
his
holy
name
,
we
may
assure
our selues
that
we
are
true
branches
of
this
vine
,
which
our
Sauiour
will
purge
and
prune
that
wee
may
bringe
forth
more
fruites
,
as
he
hath
promised
.
Ioh.
15.2
.
moreouer
whereas
Sathan
obiecteth
,
that
wee
are
not
branches
of
this
vine
,
because
at
some
times
wee
can
shew
no
fruits
;
wee
are
to
answere
that
as
the
earthly
vine
hath
not
alwayes
grapes
,
no
not
so
much
as
leaues
vpon
it
,
and
yet
notwithstanding
it
liueth
,
receiuing
nourishment
from
the
roote
,
and
bringeth
forth
fruit
in
due
time
and
season
,
so
that
the
braunches
of
this
misticall
vine
are
some
time
without
the
fruites
of
good
workes
,
yea
,
haue
not
so
much
to
bee
seene
vpon
them
as
the
faire
greene
leaues
of
an
outward
profession
,
as
it
is
most
vsuall
when
as
they
are
throughly
nypped
with
the
could
winter
of
tentations
,
and
haue
all
their
beautie
blasted
and
blowne
away
with
the
boysterous
blasts
of
sathans
fierce
incounters
;
and
yet
at
the
same
time
they
receiue
the
sapp
,
iuyce
,
and
vertue
of
Gods
spirit
from
their
roote
Iesus
Christ
,
by
which
they
seeming
dead
doe
liue
and
receiue
nourishment
;
vntill
at
Gods
good
pleasure
the
comfortable
beames
of
his
loue
and
fauour
do
shine
vpon
them
,
with
which
their
frozen
hartes
being
throughly
warmed
,
doe
againe
bring
forth
not
onely
the
leaues
of
profession
,
but
also
the
ripe
fruits
of
godlinesse
and
righteousnesse
,
and
therefore
though
presently
in
such
cases
wee
haue
no
fruites
to
shewe
yet
let
not
Sathan
perswade
vs
that
we
are
not
true
branches
of
this
vine
?
for
if
we
can
call
to
mind
,
that
euer
in
former
times
we
haue
brought
forth
any
right
and
kindly
fruites
of
sanctification
and
true
godlinesse
,
we
are
true
branches
of
the
vine
Christ
which
hee
will
lop
and
prune
and
againe
make
fruitfull
;
for
out
of
him
we
could
neuer
haue
brought
forth
such
fruites
,
and
those
who
are
once
ingrafted
into
him
can
neuer
possibly
be
plucked
away
by
Sathan
,
the
world
,
or
al
the
powers
of
hell
,
Ioh.
15.4
.
Ioh.
10.28
.
though
(
as
I
said
)
they
may
for
a
time
bee
nipped
and
shrewdly
weather
beaten
.
CHAP.
XXXVIII
.
Sathans
tentations
obiecting
to
the
weake
christian
vnrepentancie
and
hardnesse
of
heart
answered
.
§
Sect.
1
ANd
so
much
for
answering
that
generall
temptation
of
Sathan
,
How
Sathan
perswadeth
the
weake
christan
that
he
hath
no
repentance
.
whereby
he
laboureth
to
rob
and
depriue
the
poore
humbled
sinner
of
all
the
hope
and
comfort
which
hee
might
reape
in
applying
vnto
himselfe
the
gratious
promises
and
sweete
comforts
contayned
in
the
gospell
,
by
perswading
him
that
hee
is
not
effectually
called
.
Wherewith
if
hee
cannot
preuaile
hee
descendeth
from
the
generall
to
the
particulars
,
and
hauing
as
it
were
a
farre
off
discharged
his
shott
of
dangerous
temptations
without
inflicting
desired
hurt
and
destruction
,
he
approcheth
neerer
,
and
fighteth
against
the
poore
christian
with
handie
blowes
,
that
thereby
hee
may
beate
him
downe
into
deepe
desperation
.
Let
it
bee
graunted
will
bee
say
that
thou
are
called
,
yet
it
followeth
not
hereof
that
thou
art
elected
and
shalt
bee
saued
;
for
Christ
Iesus
himselfe
hath
saide
that
many
are
called
but
few
are
chosen
and
why
maiest
not
thou
bee
in
the
greater
number
;
neither
is
the
calling
thou
speakest
of
sufficient
to
make
a
christian
,
vnlesse
it
bee
accompanied
with
vnfained
repentance
and
a
liuely
faith
.
And
the
promises
of
the
gospell
wherein
thou
vainely
hopest
are
not
made
vnto
all
those
who
are
called
,
but
vnto
those
who
are
indued
with
a
true
iustifying
faith
,
which
is
alwaies
ioyned
with
the
fruite
thereof
,
vnfained
repentance
.
But
if
thou
examine
thy selfe
aright
,
thou
shalt
find
that
both
these
are
wanting
in
thee
,
for
to
beginne
first
with
repentance
which
is
most
sensible
and
to
be
discerned
with
greatest
ease
if
thou
search
thine
hart
without
any
affectionate
partialitie
or
vaine
conceipt
,
thou
shalt
find
that
thou
are
altogeather
destitute
thereof
.
For
is
not
thy
hart
so
obstinately
hard
,
and
so
stubbernely
rebellious
,
that
thou
canst
not
bewaile
thy
sinnes
with
any
vnfained
sorrow
,
nor
scarce
with
much
strayning
force
one
teare
,
whereas
for
any
worldly
losse
,
or
temporarie
affliction
which
indeed
toucheth
thee
with
true
griefe
,
thou
canst
without
any
difficultie
weepe
more
bitterly
then
the
apostle
Peter
,
and
shed
as
many
teares
as
Marie
Magdalene
.
Besides
wheras
those
who
repent
turne
from
their
sinnes
with
a
trueand
vnreconcilable
hatred
of
them
,
and
spend
the
rest
of
their
life
that
remaineth
in
the
seruice
of
God
,
whereas
they
haue
their
hard
stonie
harts
mollified
and
turned
into
harts
of
fleshe
,
which
are
flexible
vnto
holy
obedience
and
full
of
alacritie
and
chearefulnesse
in
performing
seruice
to
God
,
thou
through
thy
hardnesse
and
heart
that
cannot
repent
liuest
still
in
thy
sinnes
,
and
spendest
a
great
part
of
thy
time
in
vanitie
and
worldly
delightes
,
thy
heart
as
hard
as
the
adamant
is
ready
sooner
to
breake
then
to
bowe
to
Gods
will
,
and
when
thou
forcest
thy selfe
hereunto
,
thou
canst
not
but
discerne
the
blindnes
of
thy
vnderstanding
in
spiritual
thinges
,
which
is
so
sharpe
and
eagle
sighted
in
matters
concerning
the
world
,
thy
spirits
so
dull
&
blockish
,
&
thine
affections
so
glutted
&
tyred
in
performing
seruice
vnto
God
which
are
so
ful
of
life
,
&
alacritie
in
following
worldly
vanities
.
And
therefore
it
is
impossible
that
thou
shouldest
haue
any
true
repentance
,
for
how
can
repentance
and
hardnes
of
hart
,
a
hart
of
flesh
&
an
hart
of
stone
be
atonce
in
thee
.
§
Sect.
2
Against
which
tentation
of
Sathan
if
we
would
arme
our selues
,
For
the
answering
that
former
tentation
2.
extreames
to
be
avoyded
.
it
behoueth
vs
to
bee
verie
carefull
that
wee
doe
not
runne
into
two
dangerous
extreames
;
the
one
whereof
is
securely
to
flatter
our selues
with
an
opinion
of
our
good
estate
when
as
in
turth
it
is
most
dangerous
and
damnable
,
the
other
that
we
doe
not
too
much
suffer
our selues
to
bee
deiected
and
cast
downe
,
thoughe
wee
haue
not
as
yet
attained
to
so
greate
perfection
as
our
hearte
desireth
.
Two
sortes
of
hardnesse
of
hart
.
1.
that
which
is
insensible
.
And
to
this
purpose
we
are
to
know
that
hardnesse
of
heart
is
of
two
sortes
,
the
first
is
of
them
who
being
most
hard
harted
,
notwithstanding
doe
not
feele
nor
perceiue
it
;
the
other
of
those
who
feeling
their
hardnesse
of
heart
are
greeued
therewith
,
and
desire
to
haue
it
mollified
,
softened
,
and
euen
resolued
into
teares
of
vnfained
repentance
.
The
first
sort
is
damnable
or
at
least
most
daungerous
,
for
it
lulleth
vs
asleepe
in
carnall
securitie
,
it
taketh
away
all
sense
of
sinne
,
and
consequently
all
sorrow
whereby
we
should
bewaile
it
;
it
scareth
and
brawneth
the
conscience
,
couering
it
as
it
were
on
all
sides
with
a
thicke
hard
skinne
,
which
will
neuer
or
most
hardly
be
pearced
,
either
by
Gods
iustice
and
threatnings
to
cause
vs
to
fear
least
we
incurre
his
wrathful
displeasure
,
or
by
his
mercies
and
gratious
promises
to
moue
vs
to
loue
him
,
and
to
bring
forth
the
fruits
of
our
loue
in
acceptable
obediencd
,
it
repelleth
all
the
good
motions
of
Gods
spirit
&
filleth
the
soule
with
such
drowsie
dulnes
and
blockish
deadnesse
,
that
it
is
altogether
vnfit
to
perfourme
any
seruice
vnto
God
,
and
most
apoto
entertaine
any
of
Sathans
tentations
.
And
this
insensible
hardnesse
of
heart
which
is
the
spirituall
lethurgie
of
the
soule
is
of
two
kindes
;
The
insensible
hardnesse
of
hart
is
of
two
sortes
.
The
first
ioyned
with
obstinacie
.
the
first
is
ioyned
with
wilfull
obstinacie
and
affected
rebellion
,
whereby
men
aduisedly
and
contemptuously
withstand
the
outward
ministerie
of
the
word
,
and
the
inward
motions
of
Gods
spirit
,
with
all
other
meanes
which
might
mooue
and
muite
them
to
serious
repentance
;
an
example
whereof
wee
haue
in
Pharaoh
who
hardened
his
heart
against
the
Lord
,
opposing
himselfe
against
his
ambassage
deliuered
vnto
him
by
Moysos
,
and
confirmed
by
so
many
miracles
,
and
also
obstimately
and
with
an
high
hand
of
rebellion
checked
,
and
quenchen
the
good
motions
of
Gods
spirit
,
whereby
he
was
sometimes
moued
to
confesse
his
sinne
,
and
to
acknowledge
the
Lord
righteous
.
As
also
in
Saul
who
against
his
conscience
persecuted
Dauid
because
the
Lord
loued
&
had
made
choise
of
him
to
succeed
in
his
place
,
and
howsoeuer
sometimes
by
occasion
of
some
notable
fruite
of
Dauids
innocencie
hee
was
moued
to
condemne
himselfe
and
to
iustifie
him
,
yet
presently
hee
hardned
his
heart
againe
and
raged
against
him
with
wonted
malice
.
And
thus
likewise
were
those
Israelites
hardened
and
frozen
stiffe
in
the
dregs
of
their
sinnes
,
Esay
28.15
.
of
whom
the
Prophet
Esay
speaketh
Esay
.
28.15
Yee
haue
said
(
saith
he
)
wee
haue
made
a
couenam
with
death
and
with
hell
wee
are
at
agreement
:
though
ascourge
runne
ouer
and
passe
through
,
it
shall
not
come
at
vs
:
for
we
haue
made
falsehood
our
refuge
and
vnder
vanitie
are
we
hid
.
And
those
also
of
whom
the
Prophet
Zacharie
complaineth
Zach.
7.11
.
who
(
obstinately
)
refused
to
harken
,
Zach.
7.11
and
pulled
away
the
shoulder
and
stopped
their
eares
that
they
should
not
heare
,
yea
,
and
made
their
hearts
as
an
Adamant
stone
,
least
they
should
heare
the
law
and
the
words
which
the
Lord
of
hostes
sent
in
his
spirit
by
the
ministerie
of
the
Prophets
.
And
so
also
many
of
the
Scribes
and
Pharisies
hardened
their
hearts
against
our
Sauiour
Christ
obstinately
contemning
the
gratious
and
powerfull
words
,
which
proceeded
out
of
his
mouth
,
and
quenched
the
good
motions
of
Gods
spirit
,
occasioned
by
his
wonderfull
miracles
and
admirable
workes
which
none
could
performe
,
but
he
who
was
the
very
true
and
only
begotten
sonne
of
God
.
Now
we
are
to
know
that
this
hardnesse
of
hart
is
most
damnable
,
and
whosoeuer
are
possessed
therewith
they
can
neuer
escape
Gods
fearefull
iudgements
and
euerlasting
condemnation
in
the
life
to
come
.
§
.
Sect.
3
Of
that
hardnesse
of
hart
which
proceedeth
from
carelesse
retchlesnesse
.
The
other
kind
of
insensible
hardnesse
of
heart
proceedeth
from
carelesse
retchlesnesse
and
carnall
worldlinesse
,
when
as
men
hauing
their
vnderstandings
blinded
doe
not
perceiue
their
filthie
corruptions
,
prophane
wickednesse
,
&
extreame
misery
,
nor
feele
the
burthen
of
their
sinnes
though
they
be
growne
to
an
intollerable
waight
,
but
flatter
themselues
with
a
vaine
opinion
of
their
good
estate
in
themselues
,
without
any
other
helpe
,
as
though
they
needed
not
the
meanes
appointed
of
God
for
their
conuersion
which
others
vse
.
And
therefore
they
neglect
the
ministerie
of
the
word
,
as
knowing
and
practizing
inough
already
,
or
if
they
heare
it
they
remoue
farre
from
them
the
threatnings
of
the
law
denounced
against
impaenitent
sinners
as
not
appertaining
to
them
,
and
checke
all
the
good
motions
of
Gods
spirit
which
are
commonly
ioyned
with
the
publike
ministerie
of
the
word
,
and
the
priuate
admonitions
of
godly
men
,
or
with
the
example
of
Gods
iudgement
on
others
,
or
with
the
sense
of
their
owne
afflictions
;
and
so
returne
to
their
old
prophanesse
and
lie
wallowing
in
the
dregs
of
their
sinnes
without
any
remorse
or
hatred
of
euill
,
or
any
true
loue
of
that
which
is
good
.
Vntill
at
length
their
harts
are
so
hardned
and
their
consciences
so
scared
with
customable
sinning
,
and
by
often
repelling
and
beating
backe
the
meanes
of
their
conuersion
the
outward
ministery
of
the
word
,
and
the
inward
motions
of
Gods
spirit
,
that
they
proceed
from
carelesse
senselesnesse
,
and
negligent
securitie
,
to
wilfull
prophanesse
and
obstinate
rebellion
.
And
this
hardnesse
of
heart
is
most
commonly
incident
vnto
worldings
and
is
nothing
els
but
carnall
securitie
,
whereby
they
rest
contented
with
their
miserable
and
wretched
estate
,
neither
louing
that
which
is
good
,
nor
hating
that
which
is
euill
,
nor
vsing
any
means
to
better
themselues
,
because
they
either
thinke
they
are
good
inough
or
at
least
neuer
enter
into
consideration
of
their
estate
,
nor
come
to
the
sense
and
feeling
of
their
euill
corruptions
,
in
which
they
are
wholy
plunged
&
ouerwhelmed
.
Yea
sometimes
and
in
some
measure
this
befalleth
the
deare
children
of
God
through
their
carelesse
negligence
,
and
want
of
the
due
examination
of
themselues
(
as
may
appeare
in
the
example
of
Dauid
,
who
many
moneths
together
liued
in
his
sinne
of
adulterie
and
murther
,
without
any
serious
and
sound
repentance
,
till
it
pleased
the
Lord
to
rouze
him
out
of
this
spirituall
lethurgie
by
the
ministerie
of
the
Prophet
Nathan
)
but
yet
the
Lord
doth
not
finally
leaue
them
,
but
by
the
preaching
of
the
word
,
godly
admonitions
and
reprehensions
,
and
also
with
the
inward
motions
and
secrete
operation
of
his
holy
spirit
he
pulleth
them
out
of
this
wretched
estate
,
giuing
vnto
them
a
sight
or
feeling
of
their
sins
,
and
mollifying
their
hard
hearts
,
working
in
them
an
hatred
and
detestation
of
their
sinnes
,
and
an
earnest
desire
to
be
vnburthened
of
them
.
But
howsoeuer
this
may
befall
the
children
of
God
,
yet
this
can
be
no
incouragement
vnto
any
to
continue
still
in
this
wretched
case
,
for
howsoeuer
they
may
be
indeed
the
children
of
God
,
yet
assuredly
they
can
neuer
haue
any
true
assurance
in
their
consciences
that
they
are
his
children
and
in
his
fauour
,
till
their
harts
be
mollified
and
resolued
,
into
the
teares
of
vnfained
repentance
at
least
in
some
measure
.
And
therefore
let
euery
one
beware
of
carnall
security
and
of
hardening
their
harts
through
carelesse
negligence
,
and
by
committing
sinnes
against
their
knowledge
and
conscience
,
let
them
beware
of
resisting
the
ministerie
of
the
word
,
and
of
quenching
the
good
motions
of
Gods
spirit
,
for
though
the
conscience
at
the
first
be
most
tender
and
the
hart
so
soft
,
that
euery
sinne
will
pricke
and
pearce
it
,
and
euery
gentle
admonition
will
make
it
relent
,
yet
in
continuance
of
time
through
customable
sinning
,
and
resisting
the
meanes
of
our
conuersion
and
saluation
,
the
conscience
is
so
seared
that
it
becommeth
senselesse
though
it
be
oppressed
and
surcharged
with
a
heauy
masse
of
outragious
wickednesse
,
and
the
heart
groweth
to
such
Adamantiue
hardnesse
,
that
the
thundring
Canon
threatnings
of
the
law
,
and
of
Gods
fearefull
and
imminent
iudgements
cannot
batter
or
bruise
it
,
nor
make
any
breach
whereby
true
repentance
may
enter
.
In
which
respect
the
conscience
is
not
vnfitly
compared
to
the
eye
,
which
of
all
other
partes
of
mans
body
is
most
tender
&
impatient
of
the
lightest
touch
,
so
that
the
smallest
mote
vexeth
it
,
and
the
least
pricke
causeth
incredible
torment
:
but
if
once
it
be
affected
with
a
disease
called
of
Oculists
,
scirrhosis
oculi
which
ouercouereth
it
,
but
a
hard
fleshy
skinne
,
it
becommeth
of
all
other
partes
most
insensible
,
so
the
conscience
of
man
is
most
tender
of
all
other
partes
,
and
at
the
first
small
sinnes
vexe
&
torment
it
,
but
if
through
custome
in
sinning
it
be
ouerspread
with
a
Callum
or
thicke
skinne
,
it
becommeth
insensible
and
nothing
will
wound
it
.
CHAP.
XXXIX
.
Of
that
hardnesse
of
heart
which
is
ioyned
with
sense
and
feeling
thereof
.
§
.
Sect.
I
Of
hardnesse
of
hart
,
ioyned
with
sense
and
feeling
thereof
.
THe
second
sort
of
hardnesse
of
hart
,
is
that
which
is
ioyned
with
sense
and
feeling
,
when
as
we
see
and
with
sorow
feele
our
dulnesse
and
blockishnesse
in
Gods
seruice
,
our
obdurate
inflexiblenesse
to
holy
obedience
,
our
hardnesse
of
heart
,
which
at
the
hearing
either
of
the
terrible
threatnings
of
the
law
,
or
sweet
promises
of
the
Gospell
,
cannot
relent
nor
resolue
it selfe
into
the
teares
of
vnfained
repentance
;
and
this
hardnesse
of
heart
is
commonly
incident
vnto
Gods
deare
children
being
at
the
same
time
in
the
state
of
grace
,
and
is
a
part
of
that
inbred
corruption
and
fleshly
old
man
which
before
our
calling
wholy
possesseth
and
ouerruled
vs
,
and
after
also
beareth
some
sway
in
vs
euen
when
we
are
regenerate
til
with
al
our
other
corruptions
we
lay
this
aside
also
by
death
.
And
this
appeareth
in
the
example
of
the
Prophet
Dauid
,
who
desireth
the
Lord
to
create
in
him
a
cleane
hart
,
&
to
renew
a
right
spirit
within
him
.
Psal.
51.10
.
Psal.
51.10
.
in
which
words
he
implieth
that
his
hardnesse
of
heart
was
so
great
,
and
the
corruption
thereof
so
abominable
that
it
was
euen
past
mending
,
and
therefore
he
doth
not
pray
the
Lord
to
purge
and
reforme
his
old
hart
,
Ezech.
11.19
.
but
to
create
a
new
one
,
and
to
take
quite
away
his
stonie
hart
,
&
to
bestow
vpon
him
a
hart
of
flesh
,
as
though
his
hart
were
like
a
building
exceeding
ruinous
which
could
no
longer
be
repaired
,
vnlesse
it
were
razed
downe
euen
to
the
foundation
and
all
new
built
vp
againe
.
So
whereas
he
praieth
the
Lord
to
renew
his
spirit
in
him
,
he
giueth
vs
to
vnderstand
that
he
hath
lost
the
feeling
of
the
spirit
of
adoption
crying
in
his
hart
Abba
father
,
and
that
there
was
in
him
such
an
intermission
&
surcease
of
the
actions
&
fruits
therof
that
it
seemed
vtterly
quenched
and
departed
from
him
.
So
els
where
he
praieth
vnto
the
Lord
to
quicken
him
according
to
his
louing
kindnesse
,
Psal.
119.88
.
that
he
might
keepe
the
testimonies
of
his
mouth
.
Whereby
hee
intimateth
his
drowsinesse
and
deadnesse
in
Gods
seruice
.
The
Prophet
Esay
likewise
in
the
behalfe
of
himselfe
,
and
the
people
complaineth
thus
:
Esay
63.17
.
Esay
.
63.17
.
O
Lord
why
hast
thou
made
vs
to
erre
from
thy
waies
,
and
hardned
our
hart
from
thy
feare
.
By
all
which
it
appeareth
that
euen
the
deare
children
of
God
do
oftentimes
see
and
feele
to
their
great
griefe
their
hardnesse
of
hart
,
which
is
ioyned
with
exceeding
dulnesse
and
drowsinesse
in
Gods
seruice
.
Yea
in
truth
this
kind
of
hardnesse
of
hart
is
incident
vnto
them
alone
.
For
whilest
men
are
worldly
and
carnall
though
their
harts
are
most
hard
and
obdurate
yet
they
doe
not
discerne
it
,
neither
are
they
any
whit
displeased
with
their
estate
,
but
fondly
flatter
themselues
imagining
that
they
are
in
exceeding
good
case
and
very
deuout
in
Gods
seruice
which
indeed
(
as
they
perfourme
it
)
is
meerely
formall
,
customable
rather
then
conscionable
,
in
shew
and
externall
but
not
in
spirit
and
truth
;
but
when
the
Lord
by
the
ministery
of
his
word
made
effectuall
by
the
inward
operation
of
his
holy
spirit
,
doth
pull
of
the
thicke
skinne
of
carnall
securitie
from
of
their
hearts
and
causeth
the
seales
of
ignorance
to
fall
from
their
eyes
,
then
and
not
before
doe
they
plainely
discerne
and
sensibly
feele
that
huge
masse
of
inbred
corruption
,
their
dulnesse
and
drowsinesse
in
Gods
seruice
,
their
hardnesse
of
hart
and
impaenitencie
,
and
now
they
are
much
vexed
and
grieued
with
them
,
which
in
former
times
neuer
troubled
them
.
And
therefore
let
not
such
be
dismaied
nor
debarre
their
soules
of
that
consolation
which
of
right
belongeth
to
them
,
for
flesh
and
bloud
hath
not
reuealed
this
their
corruption
,
hardnesse
of
hart
,
dulnesse
and
deadnesse
in
Gods
seruice
but
the
good
spirit
of
God
,
which
hath
begunne
already
to
worke
in
them
,
shewing
them
their
corruptions
and
moouing
them
to
an
vnfained
dislike
of
them
,
and
therefore
they
may
assure
themselues
,
that
he
who
hath
begunne
this
good
worke
in
them
,
will
also
bring
it
in
his
good
time
to
perfection
:
Onely
(
as
the
Psalmist
exhorteth
,
)
Let
them
tarrie
the
Lords
leasure
,
Phil.
1.6
.
waite
vpon
and
trust
in
him
and
he
shall
comfort
their
hearts
.
§
.
Sect.
2
Now
this
sensible
or
discerned
hardnesse
of
hart
is
also
of
two
sortes
:
2.
Sortes
of
sensible
hardnesse
of
hart
.
The
first
ioyned
with
the
vse
of
the
means
wherby
it
may
be
softned
.
the
first
is
of
them
who
carefully
vse
all
good
meanes
and
indeauour
with
all
diligence
to
better
their
estate
which
they
see
to
bee
most
miserable
and
to
mollifie
their
hard
hartes
,
and
to
attaine
vnto
harty
and
vnfained
repentance
.
Which
who
so
doth
hee
may
assure
himselfe
that
hee
is
the
child
of
God
and
in
his
loue
and
fauour
;
for
earnestly
to
desire
repentance
,
and
carefully
to
vse
the
meanes
whereby
we
may
attaine
thereunto
,
to
be
displeased
with
our
hardnesse
of
heart
and
to
labour
that
it
may
bee
mollified
,
to
bee
sorry
that
wee
can
bee
no
more
sorry
and
to
bee
displeased
with
our selues
because
wee
can
no
more
bee
displeased
with
our
sinnes
,
is
very
acceptable
in
the
sight
of
God
though
wee
see
but
a
little
progresse
in
godlinesse
,
and
but
a
small
increase
of
repentance
which
wee
desire
in
great
measure
,
for
the
Lorde
esteemeth
the
will
for
the
deed
,
and
the
affection
for
the
action
,
and
wee
may
assure
our selues
that
if
on
our
part
wee
be
not
wanting
in
the
vse
of
the
meanes
,
the
Lord
will
not
bee
wanting
on
his
part
to
supply
our
wantes
,
and
to
satisfie
all
our
Godly
desires
.
Of
this
hardnesse
of
heart
which
verie
often
befalleth
the
dearest
of
Gods
children
wee
haue
many
examples
.
Examples
of
this
hardnesse
of
heart
.
Psal.
77.2
.
The
prophet
Dauid
thus
complaineth
Psal.
77.2
.
In
the
day
of
my
trouble
I
sought
the
Lorde
,
my
sore
ranne
and
ceased
not
in
the
night
,
my
soule
refused
comfort
.
3.
I
did
thinke
vppon
God
and
as
troubled
,
I
prayed
and
my
spirit
was
full
of
anguish
.
4.
thou
keepest
mine
eyes
waking
;
I
was
astonied
and
could
not
speake
.
So
the
church
complaineth
thus
Cant.
3.1
.
Cant
3.1
.
and
5.6
.
In
my
bed
I
sought
him
by
night
whom
my
soule
loued
.
I
sought
him
but
I
found
him
not
.
and
chap.
5.
ver.
6.
I
opened
to
my
welbeloued
but
my
welbeloued
was
gone
and
past
:
mine
heart
was
gone
when
hee
did
speake
I
sought
him
but
I
could
not
find
him
,
I
called
him
but
hee
answered
me
not
.
Whereby
it
is
manifest
that
euen
the
deare
saints
of
God
are
often
times
destitute
of
all
comfort
and
voyde
of
all
feeling
of
Gods
fauour
,
and
of
the
powerfull
working
of
the
graces
of
Gods
spirit
which
they
haue
receiued
,
though
they
vse
the
meanes
appointed
of
God
for
the
stirring
vp
and
increasing
of
grace
in
them
,
which
commeth
to
passe
by
reason
of
their
hardnesse
of
heart
,
and
drowsie
dulnesse
of
spirit
in
these
spirituall
excercises
.
And
hence
it
is
that
many
of
Gods
children
doe
grieously
afflict
their
soules
because
they
see
these
their
corruptions
and
imperfections
,
and
hereby
often
times
are
mooued
to
thinke
that
they
are
destitute
of
faith
,
and
of
all
sauing
graces
of
Gods
sanctifying
spirite
,
because
though
they
vse
the
meanes
ordayned
of
God
for
the
begetting
and
increasing
of
grace
in
them
,
yet
they
cannot
perceiue
any
fruite
that
commeth
thereby
,
nor
feele
in
their
soules
any
true
comfort
or
ioy
in
these
spirituall
excercises
.
For
example
some
complaine
that
though
they
continually
heare
the
word
yet
they
feele
no
increase
of
any
grace
,
no
more
knowledge
,
no
more
faith
,
no
more
zeale
of
Gods
glory
,
no
more
mortification
of
their
old
corruptions
,
nor
any
reformation
at
all
of
their
former
sinfull
liues
,
and
therefore
they
thinke
that
they
heare
the
worde
of
God
without
any
profit
,
nay
that
the
more
they
heare
it
the
more
wicked
and
rebellious
they
are
;
and
that
for
this
cause
it
were
much
better
not
to
heare
the
worde
at
all
,
for
as
much
as
it
will
but
agrauate
their
sinnes
and
in
crease
their
condemnation
,
for
hee
that
knoweth
his
maisters
will
and
doth
it
not
,
Luk.
12.47
.
shal
be
beaten
with
many
stripes
.
§
.
Sect.
3
But
let
not
such
poore
mourning
soules
depriue
themselues
of
that
true
comfort
which
of
right
belongeth
to
them
:
Consolations
for
such
as
complaine
of
their
imperfections
in
hearing
the
word
.
and
to
this
end
let
them
know
first
that
this
is
a
vsuall
complaint
of
those
children
of
God
which
profit
most
in
hearing
of
the
word
though
in
truth
they
doe
therein
deceiue
themselues
;
for
in
complaining
that
they
profit
not
,
they
shew
they
profitt
.
For
whereas
men
naturally
blinded
with
selfe
loue
and
carnall
securitie
neuer
discerne
any
such
want
and
corruption
in
themselues
,
and
therefore
though
they
profit
nothing
by
hearing
the
worde
of
God
yet
it
neuer
troubles
them
,
nay
they
imagine
that
it
is
sufficient
to
present
their
bodies
into
Gods
assemblies
and
to
heare
Gods
worde
with
their
outward
eares
,
though
they
vnderstand
it
not
nor
retaine
it
in
memorie
,
nor
bring
forth
any
fruits
thereof
;
these
humbled
soules
by
the
hearing
of
the
worde
are
freed
from
this
selfe
loue
and
carnall
securitie
,
and
haue
the
blind
eies
of
their
vnderstandings
opened
so
as
they
see
their
faultes
and
corruptions
,
and
haue
their
harde
hartes
softened
so
as
they
are
grieued
and
displeased
with
them
,
&
their
wills
also
are
in
some
good
measure
sanctified
,
so
that
they
earnestly
desire
to
be
freed
from
their
corruptions
,
and
to
heare
the
word
of
God
with
more
profit
,
whereby
it
appeareth
that
though
they
cannot
profit
so
much
as
they
desire
yet
they
haue
made
a
good
progresse
,
and
the
Lord
in
his
good
time
will
perfect
that
good
worke
which
hee
hath
begun
in
them
;
and
the
same
spirit
of
God
which
hath
wrought
in
them
this
desire
of
profitting
by
hearing
the
word
,
will
also
accomplish
it
,
&
so
open
their
dull
eares
and
soften
their
hard
harts
that
they
shall
profit
and
reape
manifould
fruites
of
the
seede
of
the
word
which
is
sowed
in
the
furrowes
of
their
hearts
.
In
the
meane
while
the
Lorde
may
in
his
heauenly
wisedome
feed
them
for
a
time
with
a
sparing
hand
to
the
end
that
hee
may
truly
humble
them
vnder
the
sight
and
sense
of
their
corruptions
,
and
that
he
may
hereby
so
sharpen
their
appetites
that
they
may
with
more
hungering
desire
,
and
earnest
indeauour
feed
vpon
the
heauenly
manna
of
his
word
;
but
as
this
should
increase
their
diligence
,
so
it
should
not
decrease
their
hope
and
comfort
,
for
most
assuredly
when
the
Lorde
hath
a
while
whetted
their
stomacke
,
and
by
pulling
backe
his
hande
mooued
them
more
earnestly
to
desire
,
and
more
highly
to
esteeme
this
precious
foode
of
their
soules
,
he
will
fully
satisfie
their
hungring
desire
,
nourish
them
in
all
spirituall
graces
,
and
make
them
who
are
but
babes
strong
men
in
Christ
.
In
the
mean
time
let
them
not
faint
,
but
wait
vpon
the
Lorde
,
bee
strong
and
trust
in
him
and
hee
will
surely
comfort
their
heartes
as
the
psalmist
speaketh
Psal.
27.16
.
§
.
Sect.
4
Secondly
wheras
they
complaine
that
they
doe
not
after
the
hearing
of
the
word
,
Consolations
for
such
as
bewaile
their
want
of
feeling
the
fruits
of
their
hearing
.
perceiue
in
themselues
any
increase
of
knowledge
,
faith
or
any
sauing
grace
,
they
are
to
knowe
that
howsoeuer
no
man
ought
to
rest
contented
in
this
estate
but
are
to
laboure
more
and
more
,
not
only
to
haue
but
also
to
discerne
an
increase
of
grace
in
them
,
and
a
progresse
in
al
vertue
and
godlinesse
,
for
otherwise
though
they
may
be
the
children
of
god
who
for
a
time
liue
in
such
a
case
yet
they
can
not
attaine
vnto
the
assurance
thereof
nor
feele
the
comfort
of
it
in
there
owne
consciences
,
neuertheles
there
is
no
reason
why
they
shoulde
despaire
or
bee
vtterly
discouraged
,
for
though
they
find
no
fruits
of
their
hearing
,
yet
if
in
obedience
to
Gods
commaundement
,
they
will
with
care
and
diligence
continue
still
hearers
of
the
word
,
they
shal
vndoubtedly
in
the
ende
attaine
vnto
their
desire
and
discerne
in
themselues
a
greate
increase
of
grace
and
godlinesse
.
Wee
knowe
that
the
seede
doth
not
presently
bringe
foorth
fruite
when
it
is
cast
into
the
ground
,
but
first
it
seemeth
to
rott
and
perish
and
then
it
sprouteth
vp
in
a
greene
blade
,
and
then
it
beareth
an
eare
and
a
great
increase
and
much
fruite
;
and
so
it
fareth
oftentimes
in
hearing
the
worde
of
God
,
for
at
first
it
seemeth
quite
lost
and
perished
being
sowne
in
some
groundes
,
and
yet
afterwardes
it
bringeth
foorth
not
onely
a
faire
greene
blade
of
an
outward
profession
,
but
also
a
greate
increase
of
the
ripe
fruites
of
true
godlinesse
.
So
also
the
sicke
patient
taking
soueraigne
physicke
is
not
presently
cured
,
nay
in
stead
of
feeling
any
ease
thereby
hee
is
made
much
more
sicke
in
his
owne
sense
and
feeling
,
and
yet
after
the
physick
hath
a
while
wrought
with
him
and
purged
him
of
some
superfluous
and
hurtfull
humours
hee
findeth
some
amendment
,
and
so
by
little
and
little
hee
is
restored
to
his
former
health
;
and
so
it
is
also
with
the
spirituall
sicke
patient
,
hee
doth
not
alwaies
presently
find
ease
and
quiet
peace
of
conscience
,
nay
many
times
hee
is
tormented
and
vexed
after
hee
hath
receiued
the
spiritual
phisicke
of
the
soule
the
word
of
God
,
more
then
euer
in
former
times
,
but
yet
notwithstanding
in
processe
of
time
when
this
phisicke
hath
effectually
wrought
with
him
,
it
purgeth
him
from
his
filthie
corruptions
and
strengtheneth
him
in
all
grace
and
godlinesse
.
And
therefore
though
we
feele
presently
no
profitable
fruits
of
hearing
let
not
this
discourage
vs
from
hearing
,
nay
rather
let
it
serue
as
a
sharpe
spurre
to
pricke
vs
forwarde
to
more
diligence
,
and
let
vs
ioyne
therewith
hartie
prayer
,
desiring
the
Lord
to
water
the
seed
of
his
word
sowne
in
our
hearts
with
the
dew
of
his
holy
spirit
,
and
then
vndoubtedly
the
Lord
in
the
end
will
heare
vs
,
and
to
our
exceeding
comfort
shew
vnto
vs
the
plentifull
fruits
of
all
our
labours
.
§
.
Sect.
5
Thirdly
whereas
they
complaine
that
the
more
they
heare
the
greater
are
their
sinnes
and
rebellion
against
God
,
Consolations
for
such
as
complaine
that
the
more
they
heare
the
more
they
abound
in
sin
.
in
this
they
much
deceiue
themselues
;
for
the
worde
of
God
doth
not
make
them
more
sinfull
,
but
whereas
heretofore
they
liued
in
carnall
securitie
and
hardnesse
of
heart
,
hauing
their
vnderstandings
darkned
and
their
consciences
seared
so
as
they
could
neither
see
nor
feele
their
sins
though
they
were
manifould
and
grieuous
,
now
the
worde
of
God
made
effectuall
by
the
inward
operation
of
his
holy
spirit
like
a
glorious
light
hauing
dispelled
the
darke
foggie
mists
of
ignorance
,
and
illuminated
the
eyes
of
their
vnderstandings
with
the
knowledge
of
Gods
law
,
they
better
discerne
their
sinnes
and
miserable
estate
then
in
former
times
.
And
this
the
Apostle
Paul
sheweth
vnto
vs
in
his
own
example
Rom.
7.9
.
Rom.
7.9.10
For
(
saith
he
)
I
was
once
aliue
without
the
law
,
but
when
the
commaundement
came
sin
reuiued
10.
but
I
died
:
and
the
same
commaundement
which
was
ordeyned
vnto
life
,
was
found
to
be
vnto
mee
vnto
death
.
and
ver.
13.
was
that
then
which
was
good
made
death
vnto
mee
?
God
forbid
:
but
sinne
that
it
might
appeare
,
sinne
wrought
death
in
mee
by
that
which
is
good
,
that
sinne
might
bee
out
of
measure
sinfull
by
the
commaundement
.
So
that
the
preaching
of
the
law
doth
not
make
vs
more
sinfull
but
reuealeth
those
sinnes
vnto
vs
which
before
we
discerned
not
.
As
therefore
the
sunne
shining
vpon
some
filthie
place
doth
not
make
it
so
filthie
,
but
onely
doth
make
it
manifest
which
was
not
seene
in
the
darke
,
and
as
the
wholesome
physicke
is
not
the
cause
of
those
corruptions
which
it
purgeth
out
,
but
by
expelling
them
out
of
the
bodie
sheweth
them
vnto
vs
,
so
the
heauenly
light
and
soueraigne
physicke
of
Gods
worde
doth
not
worke
in
vs
our
filthie
corruptions
,
and
hurtfull
humors
of
sinne
but
it
reuealeth
them
vnto
vs
whereas
before
times
by
reason
of
our
ignorance
and
blindnesse
they
were
secret
and
hidden
,
§
.
Sect.
6
When
therefore
out
of
the
former
premisses
this
conclusion
is
inferred
either
by
Sathan
who
continually
like
a
malicious
enemie
seeketh
our
destruction
,
That
we
are
not
to
neglect
hearing
the
word
because
of
the
former
imperfections
.
or
by
our
owne
corrupt
flesh
(
which
is
impatient
of
any
rough
handlinge
,
and
therefore
would
rather
haue
vs
sicke
still
then
indure
any
paine
in
beeing
cured
)
that
it
were
better
for
vs
to
surcease
the
hearing
of
gods
word
as
seruing
to
no
other
end
but
to
encrease
our
condemnation
,
let
vs
in
any
case
resist
such
motions
as
beeing
most
daungerous
tentations
which
being
entertained
will
bring
vs
to
vtter
ruine
and
endlesse
destruction
;
for
if
wee
depriue
our selues
of
this
heauenly
light
the
diuell
will
easily
lead
vs
hudwincke
vnto
all
fin
&
wickednesse
,
if
we
long
abstaine
from
this
comfortable
food
of
our
soules
they
will
be
hungarstarued
,
and
all
the
graces
of
Gods
spirit
will
waxe
faint
and
die
in
vs
,
if
wee
disarme
our selues
of
this
sword
of
the
spirite
,
Sathan
without
any
resistance
will
ouercome
vs
and
take
vs
captiues
,
forcing
vs
as
his
miserable
slaues
to
commit
all
those
workes
of
darknesse
in
which
hee
will
imploy
vs
.
And
therefore
as
wee
tender
the
saluation
of
our
owne
soules
,
let
vs
not
be
discouraged
from
hearing
the
word
of
God
by
any
suggestions
whatsoeuer
,
no
not
though
we
seeme
vnto
our selues
euery
time
wee
come
into
the
Church
to
goe
a
step
towards
hell
;
for
whilest
we
vse
Gods
ordinance
which
is
appointed
as
the
meanes
for
our
conuersion
and
saluation
,
there
is
some
good
hope
,
but
when
we
vtterly
neglect
it
our
state
is
most
desperate
.
CHAP.
XL.
Consolations
for
such
as
bewayle
their
hardnesse
of
hart
and
wants
in
prayer
.
§
.
Sect.
1
OThers
complaine
that
they
are
so
ouerwhelmed
with
their
hardnesse
of
hart
,
Consolations
for
such
as
complaine
that
they
cannot
pray
at
all
.
and
drowsie
dulnesse
of
spirit
that
eyther
they
cannot
pray
at
all
,
or
if
they
doe
it
is
barrainely
without
all
forme
or
fashion
;
or
if
they
haue
the
eloquence
of
the
tongue
&
good
set
formes
of
praier
yet
they
perfourme
it
coldly
and
drowsilie
,
without
all
earnestnesse
and
feruencie
of
spirit
,
hauing
their
minds
caried
away
with
wandring
thoughts
,
so
that
their
praiers
are
but
meere
liplabour
,
&
therefore
it
were
better
not
to
pray
at
all
,
because
they
cannot
performe
this
dutie
in
any
good
maner
or
measure
as
God
requireth
.
And
this
is
a
tentation
wherewith
euen
the
dearest
children
of
God
are
much
vexed
and
troubled
,
and
therefore
it
shall
not
be
amisse
to
answere
the
seuerall
branches
of
this
complaint
.
First
therfore
,
where
as
they
complaine
that
they
cannot
pray
at
all
,
this
is
to
bee
vnderstood
either
generally
of
all
times
,
or
specially
at
sometimes
.
If
they
say
they
can
neuer
pray
,
it
is
very
likely
that
either
they
forget
or
much
deceiue
themselues
,
for
few
or
none
who
are
altogether
destitute
of
the
spirit
of
supplication
haue
any
vnderstanding
to
discerne
their
want
,
or
any
grace
to
bewaile
it
,
but
content
themselues
with
their
lip-labour
as
though
they
had
perfourmed
acceptable
seruice
vnto
God
.
And
it
is
a
worke
of
one
and
the
same
spirit
to
make
vs
see
our
infirmities
with
hatred
and
dislike
of
them
,
and
to
moue
vs
earnestly
to
desire
of
God
that
we
may
be
freed
from
them
,
which
earnest
desire
is
harty
praier
.
But
if
they
further
affirme
that
they
are
most
sure
they
doe
neuer
pray
vnto
God
,
I
answere
that
though
this
in
it selfe
be
a
most
daungerous
case
,
for
it
is
a
signe
of
a
worker
of
iniquitie
,
not
to
call
vpon
God
as
the
Psalmist
speaketh
,
Psal.
53.4
.
Psal.
53.4
.
yet
they
haue
no
cause
to
despaire
,
for
the
same
spirit
which
hath
reuealed
vnto
them
this
their
sinne
and
infirmitie
,
and
hath
wrought
in
them
a
dislike
thereof
,
will
also
remoue
it
and
supply
their
want
in
Gods
good
time
,
if
they
will
labour
for
this
good
gift
,
and
not
quench
the
good
motions
of
the
spirit
when
God
offreth
them
vnto
them
.
The
gift
of
praier
not
in
our
owne
power
.
But
if
they
cannot
denie
that
sometimes
they
haue
had
the
grace
giuen
them
of
God
to
call
earnestly
vppon
his
name
,
howsoeuer
in
this
present
time
they
are
altogether
disfurnished
thereof
,
then
let
them
know
that
their
case
in
this
respect
is
common
withall
the
deare
children
of
God
,
for
harty
prayer
is
not
in
our
owne
power
,
neither
doth
it
attend
vpon
our
owne
will
,
but
it
is
the
gift
of
God
which
at
sometimes
in
plentifull
measure
he
bestoweth
vpon
his
children
,
and
at
other
times
he
pulleth
backe
his
liberall
hand
;
to
the
end
that
by
the
want
thereof
,
we
may
learne
to
ascribe
the
glorie
and
praise
of
our
harty
prayers
vnto
God
,
who
worketh
in
vs
the
will
and
the
deed
and
is
in
truth
the
onely
true
authour
of
them
which
praise
,
otherwise
in
pride
of
hart
we
would
arrogate
vnto
our selues
,
as
being
a
naturall
facultie
and
in
our
owne
power
;
and
also
to
the
end
we
may
more
highly
esteeme
it
,
and
with
more
ioy
and
diligence
vse
it
when
we
haue
it
bestowed
on
vs
,
least
through
our
negligence
and
slouthfulnesse
we
mooue
the
Lord
to
take
it
from
vs
.
Seeing
therefore
this
hartie
calling
vpon
Gods
name
is
a
gift
of
God
,
&
a
worke
of
his
holy
spirit
in
vs
which
at
sometimes
heretofore
we
haue
discerned
in
our selues
,
let
vs
not
altogether
be
discouraged
though
at
sometimes
we
want
it
;
Rom.
11.29
.
for
the
giftes
of
God
are
without
repentance
,
and
though
at
sometimes
they
are
withdrawne
from
our
sense
and
feeling
,
yet
shall
they
neuer
be
taken
from
vs
;
and
if
at
any
time
we
haue
had
assurance
that
the
spirit
of
God
hath
dwelled
in
vs
,
by
this
worke
thereof
effectuall
prayer
,
we
may
assure
our selues
that
it
hath
not
forsaken
vs
,
Rom.
8.26
.
but
will
againe
helpe
our
infirmities
,
and
whereas
we
cannot
tell
how
to
pray
as
we
ought
,
the
spirit
it selfe
will
make
request
for
vs
with
sighes
,
which
cannot
be
expressed
.
§
.
Sect.
2
Secondly
,
Consolations
for
such
as
complaine
that
they
cannot
pray
in
any
good
forme
.
whereas
they
complaine
that
they
cannot
pray
in
any
good
forme
,
but
oftentimes
fill
Gods
eares
with
impatient
cries
&
vncomfortable
roarings
in
stead
of
prayers
,
they
are
to
know
that
this
is
often
incident
vnto
the
children
of
God
,
especially
when
his
hand
is
heauy
vpon
them
,
either
in
some
outward
affliction
of
bodie
,
or
some
inward
anguish
of
mind
.
For
example
the
Prophet
Dauid
confesseth
that
when
Gods
hand
was
heauie
vpon
him
day
and
night
his
prayers
were
but
roarings
.
Psal.
32.3
.
Psal.
32.3
.
So
Ezechias
faith
,
that
when
he
should
haue
praied
he
chattered
like
a
Crane
or
a
Swallow
,
&
mourned
as
a
Doue
,
Esa.
38.14
.
Esa.
38.14
.
And
the
poore
Publicāe
oppressed
with
the
heauy
burthen
of
his
sins
in
stead
of
a
long
&
eloquent
speach
vttereth
these
fewe
wordes
;
O
God
be
mercifull
vnto
me
a
sinner
,
and
yet
our
Sauiour
Christ
testifieth
of
him
that
he
receaued
the
remission
of
his
sinnes
and
went
home
iustified
.
Luke
18.13.14
.
Luk.
18.13.14
.
Neither
in
trueth
doth
the
Lord
regard
the
eloquence
of
the
tongue
,
but
the
earnestnesse
of
the
hart
,
he
respecteth
not
our
well
couched
wordes
and
smooth
vttered
stile
,
but
the
feruencie
of
the
spirit
,
and
our
humble
and
harty
desires
,
which
are
acceptably
heard
of
him
though
our
tongues
bee
silent
.
The
sacrifices
of
God
are
not
eloquent
wordes
but
a
contrite
spirit
,
a
contrite
and
broken
heart
will
not
the
Lord
despise
.
Psal.
51.17
.
as
it
is
Psal.
51.17
.
The
prayers
indited
by
Gods
spirite
which
also
are
according
to
the
will
of
God
,
consist
not
in
the
wordes
of
the
mouth
,
but
in
the
sighes
of
the
heart
which
cannot
bee
expressed
,
Rom.
8.26
.
as
the
Apostle
teacheth
vs
.
Rom.
8.26
.
And
therefore
if
wee
offer
vnto
God
an
humble
and
contrite
spirit
,
if
wee
can
sigh
and
grone
earnestly
,
desiring
those
things
wee
want
according
to
his
holy
will
,
though
wee
cannot
expresse
our
mindes
in
any
good
order
or
in
a
continued
forme
of
speech
,
yet
if
wee
can
from
our
hartes
roare
with
Dauid
,
chatter
with
Ezechias
and
vtter
this
abrupt
speech
with
the
poore
publicane
,
O
God
bee
mercifull
vnto
mee
a
sinner
,
the
Lorde
will
heare
vs
and
that
as
speedily
as
though
we
could
pray
vnto
him
with
the
eloquence
of
men
and
angels
.
For
to
what
end
principally
serue
wordes
,
but
that
wee
may
by
them
expresse
our
mindes
to
men
who
otherwise
could
not
vnderstand
them
;
but
the
Lorde
who
searcheth
the
hartes
vnderstandeth
our
sighes
which
cannot
bee
expressed
,
Rom.
8.26
.
as
it
is
Rom.
8.26.27
.
and
hee
knowes
our
thoughts
long
before
wee
thinke
them
,
as
the
psalmist
speaketh
Psal.
139.2
.
Psal.
139.2
.
Hee
is
a
spirit
yea
an
allseeing
spirit
,
and
therefore
our
prayers
vnto
him
are
the
desires
of
the
heart
,
neither
doth
our
wordes
serue
to
perswade
him
,
but
to
stirre
vp
our
owne
dul
spirits
,
and
to
keepe
vs
from
disorderly
wandring
thoughts
.
Exod.
14.15
So
that
if
wee
can
with
Moses
lift
vp
our
hearts
vnto
God
with
earnest
desires
,
this
will
bee
a
strong
crie
in
the
eares
of
the
Lorde
,
and
hee
will
surely
heare
it
.
If
we
can
vnfainedly
say
with
the
prophet
Dauid
.
Psal.
38.9
.
Psal.
38.9
.
Lorde
I
powre
my
whole
desire
before
thee
,
and
my
sighing
is
not
hid
from
thee
,
we
may
be
assured
he
will
heare
vs
and
graunt
our
request
,
for
he
heareth
the
desire
of
the
poore
,
he
prepareth
their
hart
and
bendeth
his
eare
vnto
them
.
Psal.
10.17
as
it
is
psal.
10.17
.
yea
hee
doth
not
only
heare
them
and
in
some
sort
incline
to
their
request
,
but
hee
will
fulfill
the
desire
of
them
that
feare
him
,
hee
will
heare
their
crie
and
saue
them
.
as
the
same
prophet
speaketh
.
Psal.
145.19
.
Psal.
145.19
We
know
that
a
kind
louing
father
if
he
see
his
sonne
exceeding
sicke
wil
be
verie
carefull
and
tender
ouer
him
,
to
prouide
all
things
necessarie
for
him
which
may
doe
him
good
,
and
though
with
a
faultering
tongue
and
vnperfect
speech
hee
aske
any
thing
which
is
profitable
for
him
to
receiue
,
yet
how
readily
will
hee
harken
vnto
him
and
graunt
his
desire
?
yea
if
his
sicknesse
so
increase
that
hee
becommeth
speechlesse
vttering
nothing
but
deepe
grones
,
euen
this
language
moues
him
to
no
lesse
care
in
vsing
all
meanes
which
may
doe
him
good
.
Shall
then
wee
daily
obserue
such
fruites
of
loue
in
sinfull
man
,
and
shall
wee
doubt
of
finding
lesse
in
the
Lord
,
who
is
infinite
in
loue
,
mercie
,
and
goodnesse
,
farre
bee
it
from
vs
.
Nay
let
vs
assure
our selues
,
that
though
(
our
soules
being
sicke
in
sinne
,
and
exceedingly
dulled
and
beaten
downe
with
some
grieuous
tentation
)
we
cannot
vtter
any
thing
but
vnperfect
speeches
,
yea
though
wee
are
through
the
grieuousnesse
of
our
affliction
and
greatnesse
of
our
corruption
strucken
dumbe
and
can
vtter
nothing
but
grones
and
sighes
,
yet
if
wee
desire
to
be
freed
out
of
this
wretched
case
and
to
haue
the
comfort
of
Gods
spirit
,
the
Lord
who
searcheth
the
hart
and
vnderstandeth
our
secret
thoughts
wil
harken
vnto
vs
and
graunt
the
desires
of
our
hart
,
at
least
so
farre
forth
as
it
will
stand
with
his
owne
glorie
and
our
euerlasting
good
.
§
.
Sect.
3
Thirdly
whereas
others
complaine
that
their
hartes
are
so
harde
and
their
spiritts
so
dull
,
Consolations
for
such
as
bewaile
their
coldnesse
and
dulnesse
in
prayer
.
that
they
cannot
vtter
vnto
God
a
prayer
with
any
earnestnesse
or
feruencie
of
spirit
,
but
exceeding
coldly
and
verie
weakely
,
and
therefore
they
feare
that
God
will
neuer
heare
them
;
they
are
to
remember
that
the
Lord
heareth
vs
not
nor
graunteth
our
requests
for
the
worthinesse
and
excellencie
of
our
prayers
,
but
for
his
sonne
Iesus
Christs
sake
who
is
our
mediatour
and
intercessour
in
whose
name
we
cal
vpon
God
;
and
therefore
though
our
prayers
bee
full
of
infirmities
and
vttered
with
much
weaknesse
,
yet
calling
vpon
the
Lord
in
our
sauiours
name
hee
will
surely
heare
vs
as
our
sauiour
hath
promised
.
Ioh.
16.23
.
Ioh.
16.23
.
Verily
,
verily
I
say
vnto
you
whatsoeuer
ye
shall
aske
the
father
in
my
name
he
will
giue
it
you
.
Moreouer
we
are
to
know
that
we
do
not
offer
vp
our
prayers
immediately
vnto
God
the
father
,
but
by
the
mediation
of
Iesus
Christ
,
who
putting
our
prayers
into
the
goulden
vialls
which
are
full
of
the
precious
odours
of
his
merites
,
thereby
perfumeth
them
and
maketh
them
an
offering
of
sweet
smelling
sauour
vnto
God
;
Apoc.
5.8
.
&
by
washing
them
in
his
owne
most
precious
blood
he
purgeth
them
from
all
their
corruptions
and
perfecteth
all
their
wants
and
inperfections
,
so
as
now
though
not
in
themselues
yet
in
him
they
will
bee
acceptable
vnto
God
and
hee
will
mercifully
graunt
our
petitions
.
§
.
Sect.
4
Fourthly
whereas
others
complaine
that
their
mindes
are
carried
away
with
worldly
distractions
and
wandring
imaginations
when
they
are
making
their
prayers
vnto
God
;
Consolations
for
such
as
bewaile
their
distractions
and
wandring
thoughts
in
prayer
.
they
are
to
knowe
that
this
befalleth
also
euen
the
dearest
children
of
God
,
partly
through
their
owne
corruption
,
and
partly
through
the
malice
of
Sathan
who
laboureth
most
to
interrupt
vs
in
those
holy
excercises
which
hee
knoweth
most
profitable
and
effectuall
for
our
saluation
.
Whereof
it
commeth
to
passe
that
though
diuers
howers
togeather
we
can
talke
of
worldly
affaires
and
heare
the
speech
of
others
without
any
distraction
of
mind
,
or
thinking
of
any
thing
but
of
the
subiect
of
our
present
speach
,
yet
when
we
heare
God
speak
vnto
vs
in
the
preaching
of
the
word
,
or
when
we
speak
vnto
God
in
prayer
and
supplication
,
our
mindes
wander
hether
and
thether
though
wee
striue
neuer
so
much
to
containe
them
,
because
through
our
natural
corruption
wee
are
soone
wearie
of
these
holy
excercises
,
and
Sathan
is
still
at
hand
to
suggest
into
our
minds
wandring
thoughts
in
which
we
take
most
delight
,
but
this
should
not
discourage
vs
from
taking
in
hand
these
holy
actions
,
but
rather
the
consideration
hereof
should
strongly
moue
and
prouoke
vs
to
more
earnestnes
care
and
diligence
so
as
Sathan
may
not
preuaile
against
vs
;
&
if
notwithstanding
sometimes
nay
often
we
receaue
a
foile
,
let
it
be
an
occasion
to
moue
vs
to
take
the
more
paines
&
to
make
a
double
request
vnto
God
,
not
onely
that
he
will
graunt
vnto
vs
those
things
which
we
desire
,
but
also
that
for
Christs
sake
he
will
pardon
our
sins
&
infirmities
in
that
wee
haue
begged
them
so
coldly
and
negligently
.
§
.
Sect.
5
Lastly
,
whereas
our
spirituall
enemy
taketh
occasion
altogether
to
discourage
vs
from
vndertaking
these
spirituall
exercises
That
our
wants
and
infirmities
in
prayer
,
should
not
make
vs
neglect
this
holy
exercise
.
because
therein
wee
bewray
notable
corruptions
and
cannot
though
we
striue
neuer
so
much
performe
them
as
we
ought
,
let
vs
in
no
case
yeeld
vnto
this
tentation
,
but
strongly
arme
our selues
against
it
;
and
to
this
end
let
vs
consider
that
if
Sathan
can
perswade
vs
to
desist
from
perfourming
those
duties
altogether
which
wee
cannot
performe
as
we
ought
,
but
with
great
weakenesse
,
corruption
,
and
imperfection
,
we
shall
doe
nothing
at
all
which
God
requireth
of
vs
,
for
example
the
Lord
commaundeth
vs
to
loue
him
with
all
our
hearts
,
and
with
all
our
soule
,
and
with
all
our
strength
,
which
dutie
of
loue
wee
perfourme
with
great
weaknesse
and
exceeding
coldly
;
but
because
wee
can
not
doe
it
as
God
requireth
and
as
we
ought
,
shall
wee
not
therefore
doe
it
at
all
?
God
forbid
.
So
the
Lord
commaundeth
vs
to
trust
and
to
put
our
whole
affiance
in
him
,
but
we
are
readie
to
rest
and
relie
vpon
the
arme
of
flesh
and
inferiour
meanes
,
either
in
whole
or
at
least
in
part
,
and
when
they
faile
vs
,
our
trust
in
God
is
very
weake
and
mingled
with
much
diffidence
and
doubting
,
but
shall
we
therefore
put
no
affiance
in
God
,
all
because
we
cannot
doe
it
so
perfectly
as
God
requireth
?
be
it
farre
from
vs
.
So
in
the
verie
like
maner
the
Lord
expressly
chargeth
and
commandeth
vs
to
cal
vpon
his
holy
name
,
which
dutie
oftentimes
we
perfourme
coldly
and
negligently
,
hauing
our
minds
carried
away
with
wandring
thoughts
and
worldly
imaginations
,
but
shall
sathan
working
vpon
our
own
corruption
therefore
perswade
vs
altogeather
to
desist
from
this
holy
exercise
?
no
,
in
no
case
let
vs
not
yeeld
to
this
temptation
.
For
it
is
not
left
vnto
vs
at
our
owne
choise
as
a
thing
indifferent
to
pray
or
not
to
pray
,
but
it
is
a
notable
parte
of
Gods
worship
and
seruice
,
and
a
singular
dutie
which
the
Lord
expresly
inioyneth
vs
to
perfourme
,
whereunto
he
hath
adioyned
most
comfortable
promises
which
depend
not
vpon
our
worthinesse
,
and
the
excellencie
of
our
praiers
,
but
on
his
owne
free
mercy
and
goodnesse
,
and
the
merits
and
intercession
of
our
Sauiour
Christ
.
Psal.
50.15
.
So
Psal.
50.15
.
Call
vpon
mee
in
the
day
of
trouble
,
so
will
I
deliuer
thee
and
thou
shalt
glorifie
mee
.
And
Matth.
7.7
.
Aske
and
it
shal
be
giuen
you
.
Matth.
7.7
.
And
Ioh.
16.23
.
Verily
,
verily
I
say
vnto
you
,
whatsoeuer
you
shal
aske
the
father
in
my
name
hee
will
giue
it
you
,
Ioh.
16.23.24
.
24.
aske
and
ye
shall
receiue
that
your
ioy
may
be
full
.
And
the
Apostle
Paul
chargeth
vs
.
1.
Thes.
5.17
.
that
we
pray
continually
.
Seeing
therefore
the
Lord
expresly
requireth
this
dutie
at
our
hands
;
1.
Thes.
5.17
.
though
our
infirmities
and
corruptions
be
neuer
so
great
,
let
vs
labour
continually
to
performe
it
,
assuring
our selues
that
if
in
obedience
to
his
commaundement
we
call
vpon
him
,
and
labour
and
striue
against
those
corruptions
,
which
shew
themselues
vnto
vs
in
this
holy
action
,
he
that
hath
inioyned
vs
this
dutie
will
also
giue
vnto
vs
his
holy
spirit
,
if
we
will
attend
his
leasure
which
wil
teach
vs
how
to
pray
according
to
Gods
wil
with
sighes
and
grones
,
which
cannot
be
expressed
,
whereas
on
the
other
side
if
our
infirmities
and
corruptions
wholy
discourage
vs
,
from
performing
this
dutie
we
shall
grieuously
sinne
against
God
in
transgressing
his
commaundement
,
and
in
robbing
him
of
a
chiefe
part
of
his
worship
and
seruice
,
and
also
wee
shall
plunge
our selues
into
a
most
desperate
estate
,
adioyning
our selues
vnto
the
number
of
those
wicked
Atheists
of
whom
the
Psalmist
speaketh
,
who
call
not
vpon
God
.
Psal.
53.4
.
And
so
much
for
answering
those
tentations
which
Sathan
and
our
corruption
doe
suggest
to
discourage
vs
from
the
seruice
of
God
,
Psal.
53.4
.
§.
Sect.
6.
Of
the
second
kind
of
sensible
hardnesse
of
hart
.
which
haue
their
occasion
and
ground
from
our
hardnesse
of
hart
,
and
drowsie
dulnesse
,
and
deadnesse
in
perfourming
these
holy
exercises
.
The
other
kind
of
sensible
hardnesse
of
hart
is
seuered
from
the
vse
of
these
holy
meanes
;
for
sometimes
it
commeth
to
passe
especially
in
the
spiritual
combate
of
temptation
,
that
euen
Gods
deare
children
are
so
besotted
&
astonished
,
through
the
violence
of
the
temptations
of
Sathan
,
and
huge
waight
of
their
owne
corruptions
,
that
they
cannot
indeauour
in
no
sort
to
vse
these
meanes
,
whereby
they
might
be
comforted
and
releeued
in
this
wretched
estate
,
as
the
hearing
of
the
word
,
calling
vpon
Gods
name
,
meditating
in
the
Scriptures
,
and
holy
conferences
;
yea
these
holy
exercises
seeme
for
a
time
odious
and
loathsome
vnto
them
,
vntill
it
please
the
Lord
by
his
owne
good
spirit
to
awaken
and
raise
them
vp
out
of
this
spirituall
trance
,
and
to
giue
vnto
them
againe
the
feeling
of
his
grace
and
fauour
,
and
good
motions
&
abilities
to
serue
him
,
and
reape
comfort
vnto
themselues
,
by
these
holy
duties
.
In
the
meane
time
such
are
to
support
themselues
from
falling
into
vtter
desperation
by
calling
to
their
remembrance
their
state
and
condition
in
times
past
,
for
if
euer
they
haue
had
any
delight
in
the
holy
exercises
of
religion
,
prayer
,
hearing
the
word
&
godly
conferences
,
if
euer
they
could
discerne
in
themselues
any
faith
by
the
true
fruits
of
sanctification
they
may
take
comfort
thereby
,
assuring
themselues
that
they
shall
againe
be
restored
vnto
their
former
estate
,
for
the
gifts
and
calling
of
God
are
without
repentance
,
Rom.
11.29
Ioh.
13.1
.
and
those
whom
he
hath
once
loued
,
he
loueth
vnto
the
end
.
An
example
hereof
we
haue
in
Dauid
,
who
being
troubled
and
full
of
anguish
in
his
spirit
,
his
soule
refusing
all
comfort
,
and
being
so
astonished
that
he
could
not
speake
,
yet
hee
considered
the
daies
of
old
,
and
the
yeares
of
ancient
time
,
Psal.
77.2.3.4
.
hee
called
to
remembrance
his
former
songes
in
the
night
,
occasioned
by
the
great
benefits
which
the
Lord
had
bestowed
vpon
him
,
&
so
knowing
that
the
Lord
was
vnchangeable
in
his
mercy
and
goodnesse
,
he
releeued
his
poore
soule
,
which
was
ready
to
faint
vnder
the
heauy
waight
of
present
afflictions
.
And
thus
also
Iob
being
brought
through
the
violence
of
those
heauie
crosses
which
the
Lord
laied
vpon
him
,
euen
to
the
brinke
of
desperation
,
so
that
hee
spared
not
to
vtter
in
the
bitternesse
of
his
souie
,
fearefull
curses
and
most
impatient
speaches
comming
neere
vnto
blasphemie
,
oftentimes
comforteth
himselfe
by
calling
to
minde
his
former
integritie
and
righteousnesse
,
whose
example
if
the
poore
humbled
soules
will
follow
they
may
rayse
themselues
with
true
comfort
,
when
they
are
sunke
downe
vnder
their
heauie
burthen
of
present
corruptions
.
CHAP.
XLI
.
How
the
weake
Christian
may
bee
assured
that
his
repentance
is
true
and
vnfained
.
§
.
Sect.
1
ANd
so
much
for
answering
Sathans
tentations
drawn
from
hardnesse
of
hart
,
Of
the
signes
of
true
repentance
.
&
first
of
the
seuerall
degrees
therof
whereby
he
laboureth
to
perswade
poore
humbled
sinners
that
they
are
vtterly
destitute
of
of
repentance
;
but
if
hee
faile
of
his
purpose
then
hee
will
indeauour
to
make
them
beleeue
that
though
they
haue
some
shew
of
repentance
yet
it
is
not
such
as
God
requireth
:
for
either
hee
will
affirme
that
it
is
hypocriticall
and
dissembled
rather
for
feare
of
punishment
then
for
hatred
of
sinne
or
true
loue
of
God
;
or
if
it
bee
true
yet
it
is
not
sufficient
as
being
in
verie
small
measure
and
in
no
proportion
answearable
to
our
hainous
sinnes
.
Against
both
which
tentations
it
behooueth
the
humbled
sinner
to
arme
himselfe
that
he
may
repell
them
when
they
are
suggested
;
and
to
this
purpose
that
hee
may
proue
his
repentance
true
and
vnfained
,
hee
is
to
take
a
true
search
of
his
owne
heart
and
conscience
,
and
to
examine
his
repentance
according
to
some
vndoubted
signes
which
may
serue
as
touchstones
to
discouer
whether
it
be
true
and
vnfained
,
or
dissembled
&
hypocriticall
.
The
first
vndoubted
signe
of
vnfained
repentance
is
when
wee
can
obserue
in
our selues
the
seuerall
degrees
or
partes
thereof
as
they
haue
beene
wrought
in
vs
by
Gods
spirit
,
for
from
the
enumeration
of
all
the
parts
we
may
conclude
that
wee
haue
the
whole
.
The
first
degree
is
that
by
the
law
we
come
to
the
knowledg
,
and
acknowledgment
that
we
are
haynous
and
greeuous
sinners
who
haue
broken
&
transgressed
all
Gods
commaundements
.
Secondly
from
this
knowledge
&
acknowledgment
of
our
sinnes
proceedeth
a
true
sense
and
feeling
of
them
and
the
punishments
due
vnto
them
,
and
an
apprehension
and
applying
to
our selues
the
anger
of
God
,
the
curse
of
the
law
,
and
eternall
condemnation
due
vnto
vs
for
our
sinnes
.
Thirdly
from
this
sense
of
our
miserable
estate
there
ariseth
in
our
consciences
feare
and
horror
of
being
ouertaken
and
ouerwhelmed
of
those
iudgments
of
God
,
and
fearefull
punishments
which
hang
ouer
our
heads
for
our
sins
.
Fourthly
from
this
feare
and
anguish
of
mind
proceedeth
sorrow
and
bitter
greefe
,
because
wee
haue
thus
hainously
sinned
,
and
made
our selues
obnoxious
to
all
these
euills
;
and
also
in
the
same
respects
a
true
hatred
of
sinne
which
still
hangeth
vpon
vs
,
and
an
earnest
desire
to
be
freed
from
it
.
Fiftly
,
Act.
2.27
.
this
hatred
of
sinne
and
desire
to
be
freed
from
it
,
maketh
vs
earnestly
to
seeke
and
inquire
after
some
meanes
whereby
wee
may
attaine
vnto
our
desires
,
that
beeing
freed
from
all
those
feareful
euils
which
oppresse
our
consciences
with
the
waight
of
them
,
we
may
obtaine
Gods
loue
and
fauour
and
the
assurance
of
our
saluation
.
Sixtly
,
thus
inquiring
and
searching
wee
finde
by
the
preaching
of
the
Gospell
,
that
our
gratious
God
hath
sent
his
sonne
into
the
world
,
to
the
end
that
he
might
saue
and
deliuer
vs
out
of
this
miserable
estate
if
we
beleeue
in
him
,
and
also
hath
commaunded
vs
to
beleeue
.
Which
being
made
effectuall
by
the
inward
operation
of
Gods
holy
spirit
,
we
haue
true
faith
begott
in
vs
,
wherby
we
are
assured
of
Gods
mercy
in
Iesus
Christ
,
and
of
the
full
remission
of
all
our
sinnes
,
the
consideration
whereof
doth
comforte
and
rayse
vs
vp
from
falling
into
desperation
and
vtter
destruction
.
Seuenthly
after
this
assurance
of
Gods
loue
and
of
the
forgiuenesse
of
our
sinnes
there
followeth
first
a
true
hatred
of
sinne
,
because
it
is
sinne
,
an
vnfained
sorrow
not
so
much
in
regarde
of
the
punishment
which
by
our
sinnes
wee
haue
iustly
deserued
,
as
that
because
we
haue
offended
our
so
gratious
a
God
and
tender
louing
father
.
Secondly
this
sorrow
will
not
suffer
vs
to
hide
,
excuse
,
2.
Cor.
7.11
or
extenuate
our
sins
,
2.
Cor.
7.11
.
but
moueth
vs
in
all
humilitie
to
prostrate
our selues
before
Gods
mercie
seate
,
and
in
greefe
of
soule
to
confesse
them
,
acknowledging
that
confusion
and
condemnation
is
due
vnto
vs
,
which
by
no
meanes
wee
can
escape
but
by
Gods
mercie
,
and
the
merites
and
righteousnesse
of
Iesus
Christ
.
Thirdly
being
assured
of
the
pardon
of
our
sinnes
past
,
wee
labour
and
striue
for
the
time
to
come
to
leaue
and
forsake
them
,
and
to
mortifie
the
flesh
and
corruptions
thereof
whereby
we
are
led
captiue
vnto
sinne
,
&
also
we
indeauour
with
a
feruent
zeale
of
Gods
glorie
to
serue
the
Lorde
in
holinesse
and
righteousnesse
,
that
so
by
our
godly
liues
wee
may
glorifie
him
and
expresse
our
thankfulnesse
for
all
his
inestimable
benefites
.
Fourthly
if
at
any
time
besides
or
contrary
to
our
purpose
we
be
ouertaken
by
our
corruption
,
and
fall
into
sinne
,
there
followeth
in
vs
an
holy
anger
and
indignation
with
our selues
,
because
wee
did
not
more
carefully
looke
to
our
waies
;
which
godly
anger
preceedeth
to
the
taking
of
a
holy
kind
of
reuenge
,
to
the
end
that
thereby
our
sinnes
may
be
subdued
and
our
corruptions
mortified
.
For
example
hee
that
hath
offended
through
gluttonie
and
drunkennesse
being
truly
penitent
and
angry
with
himselfe
for
his
sinne
,
will
also
tame
the
fleshe
by
punishing
the
same
through
fasting
and
abstinence
.
He
that
hath
offended
by
vsing
excessiue
pride
in
apparrell
,
being
angrie
with
him selfe
vpon
his
true
repentance
doth
withdraw
from
himselfe
such
costly
attire
as
otherwise
in
respect
of
his
calling
hee
might
lawfully
weare
.
§
.
Sect.
2
And
thus
may
we
come
to
the
assurance
that
our
repentance
is
true
and
vnfained
if
wee
can
finde
these
degrees
thereof
and
these
effects
and
fruits
in
our selues
.
The
2.
signe
that
it
bee
totall
and
intire
and
that
both
in
respect
of
the
subiect
and
obiect
.
The
second
signe
of
vnfained
repentance
is
that
it
bee
whole
and
intire
and
that
both
in
respect
of
the
subiect
and
also
the
obiect
thereof
.
In
respect
of
the
subiect
or
of
him
in
whome
it
is
,
it
is
required
that
it
bee
not
of
any
part
alone
,
or
yet
of
all
parts
sauing
one
,
but
it
must
bee
intire
and
totall
of
the
whole
man
and
of
euerie
of
his
seuerall
partes
,
it
must
bee
a
reformation
in
the
forsaking
of
sin
and
imbracing
of
righteousnes
,
not
in
the
body
or
soule
alone
but
of
them
both
,
&
of
al
their
seueral
faculties
&
powers
,
it
must
not
only
be
of
the
outward
actions
,
but
also
of
the
inward
affections
and
cogitations
,
it
must
not
only
bee
of
the
tongue
and
hande
,
but
also
of
our
wills
and
hearts
,
Iam.
4.8
.
according
to
that
Iam.
4.8
.
Draw
neere
vnto
God
and
he
will
draw
neere
vnto
you
:
clense
your
hands
ye
sinners
,
and
purge
your
heartes
you
wauering
minded
.
Otherwise
if
wee
do
not
turne
vnto
the
Lorde
with
all
our
hearts
,
with
all
our
soules
,
with
all
our
bodies
and
euery
facultie
and
parte
of
them
,
if
we
willingly
entertaine
sinne
,
and
purposely
suffer
it
to
lurke
in
any
secret
corner
of
vs
,
our
repentance
is
hypocriticall
and
not
acceptable
in
Gods
sight
.
And
hence
it
is
that
Dauid
saith
,
Psal.
66.18
.
that
if
he
should
regard
wickednesse
in
his
hart
the
Lord
would
not
heare
him
.
Psal.
66.18
.
We
must
perfourme
obedience
vnto
all
Gods
commaundement
Secondly
,
it
must
bee
whole
and
intire
in
respect
of
the
obiect
:
for
it
is
not
sufficient
that
we
perfourme
obedience
vnto
some
of
Gods
commandements
,
if
wee
indeauour
not
to
shew
our
obedience
vnto
all
,
it
is
not
inough
if
we
forsake
some
of
our
sinnes
,
if
wee
willingly
and
with
delight
entertaine
and
nourish
others
,
neuer
striuing
against
them
nor
labouring
to
mortifie
them
,
but
if
we
would
approue
our
repentance
to
be
sincere
and
vnfained
both
vnto
God
and
our
owne
consciences
,
we
must
desire
&
indeauour
to
performe
obedience
,
as
well
to
those
commandements
which
seeme
hard
and
most
vnpleasant
vnto
vs
,
as
vnto
those
which
are
more
easie
and
delightfull
,
we
must
not
onely
forsake
those
sinnes
which
are
not
so
pleasing
vnto
vs
,
but
euen
those
which
otherwise
are
as
deare
vnto
vs
as
our
right
hand
or
eye
;
for
he
that
truely
repenteth
of
one
sin
repenteth
of
al
,
he
that
repenteth
not
of
any
one
sin
,
repenteth
of
none
as
he
ought
;
he
that
wittingly
and
aduisedly
neglecteth
any
one
commandement
will
in
time
neglect
all
,
whatsoeuer
outward
reformation
may
serue
to
be
in
him
;
he
that
willingly
entertaineth
any
one
sinne
and
nourisheth
it
as
his
deare
dearling
in
his
boosome
,
will
in
the
end
make
conscience
of
none
;
for
a
little
leauen
leaueneth
the
whole
lumpe
,
and
euen
small
sinnes
if
they
be
not
mortified
,
will
make
roome
for
those
which
are
greatest
and
most
hainous
.
§
.
Sect.
3
The
third
signe
of
true
repentance
is
,
The
3.
signe
when
it
is
presently
vndertaken
.
when
our
conuersion
from
sinne
vnto
God
is
not
deferred
in
whole
or
in
part
from
time
to
time
but
presently
vndertaken
:
neither
is
it
sufficient
to
vow
repentance
vnto
God
or
to
purpose
it
for
the
time
to
come
,
but
wee
must
presently
indeauour
and
labour
in
it
;
it
is
not
inough
that
wee
subdue
some
sinnes
now
and
perfourme
obedience
vnto
some
of
the
commaundements
,
purposing
to
labour
after
more
perfection
when
we
haue
better
opportunitie
,
but
wee
must
presently
labour
and
indeauour
to
perfourme
obedience
not
to
some
,
but
to
all
Gods
commaundements
,
and
we
must
out
of
hand
set
vpon
all
our
sinnes
and
labour
to
mortifie
all
our
corruptions
,
for
if
the
whole
body
of
sinne
be
not
beaten
downe
and
subdued
together
,
that
which
still
liueth
in
vs
,
will
giue
life
againe
vnto
that
which
is
mortified
,
that
which
is
still
retained
in
the
hart
,
will
open
a
wide
dore
to
let
in
that
which
is
expelled
.
And
so
wee
shall
but
take
in
hand
an
endlesse
and
fruitlesse
worke
,
if
wee
doe
not
set
aside
all
excuses
,
and
instantly
labour
to
destroy
the
whole
body
of
sinne
,
breaking
through
all
difficulties
and
impediments
,
for
we
shall
neuer
want
hinderances
in
these
holy
actions
,
and
excuses
for
want
of
fit
occasion
and
conuenient
opportunitie
,
will
continually
offer
themselues
vnto
vs
,
and
therefore
he
that
will
not
turne
wholly
vnto
God
,
till
he
haue
a
cleare
passage
&
plaine
way
free
from
all
thorme
distractions
which
pull
him
backe
,
and
worldly
incumbrances
,
which
like
blocks
lying
before
him
hinder
him
in
his
iourney
,
may
as
well
resolue
to
sit
still
and
neuer
returne
vnto
God
by
vnfained
repentance
.
§
.
Sect.
4
The
fourth
signe
of
true
repentance
is
if
it
be
continuall
from
the
first
day
of
our
conuersion
vnto
the
end
of
our
liues
,
The
4.
signe
when
it
is
continuall
&
constant
.
for
it
is
not
sufficient
to
serue
God
by
fitts
,
or
that
our
religion
should
take
vs
like
a
tertian
ague
but
euery
other
day
;
it
is
not
that
which
God
requireth
,
that
wee
should
deuide
our
time
betweene
him
and
the
world
,
or
hauing
begun
in
the
spirit
we
should
end
in
the
flesh
,
but
after
wee
are
gone
out
of
this
Sodome
of
sinne
,
wee
must
goe
forward
in
our
iourney
of
holy
obedience
,
and
neuer
like
Lots
wife
looke
backe
with
a
desire
to
inioy
the
pleasures
thereof
againe
.
We
must
so
runne
this
spirituall
race
that
we
may
obtaine
,
now
we
know
that
runners
of
a
race
,
as
they
do
not
stand
stil
after
the
watchword
is
giuen
,
but
labour
with
all
speed
to
set
forth
with
the
first
,
so
they
doe
not
sit
downe
in
the
midde
way
,
much
lesse
run
one
while
backward
and
another
while
forward
,
but
they
still
hasten
on
till
they
come
to
the
goale
and
obtaine
the
garland
,
and
so
it
behooueth
vs
to
runne
speedily
to
the
Lord
by
vnfained
repentance
,
and
not
to
desist
in
this
our
race
till
the
end
of
our
liues
,
if
wee
purpose
to
receaue
that
crowne
of
glory
which
the
Lord
hath
promised
vs
.
Our
life
therefore
must
be
a
continuall
repentance
,
and
so
long
as
we
liue
so
long
must
we
greeue
for
our
sinnes
past
and
present
,
and
striue
after
newnesse
of
life
and
a
greater
measure
of
sanctification
.
§
.
Sect.
5
The
last
signe
of
vnfained
and
true
repentance
is
if
it
be
mixed
with
faith
;
for
true
repentance
is
a
fruit
of
faith
,
The
5.
signe
when
it
proceedeth
from
faith
.
and
they
are
neuer
disioined
the
one
from
the
other
,
neither
can
we
euer
sorrow
for
sinne
as
we
ought
,
till
we
haue
some
assurance
of
Gods
mercy
and
loue
in
Iesus
Christ
;
for
otherwise
though
our
sorrow
be
neuer
so
great
yet
it
is
not
so
much
for
sinne
as
for
the
punishment
thereof
,
not
so
much
because
wee
haue
thereby
displeased
God
,
as
for
those
torments
of
conscience
which
we
presently
indure
,
and
the
torments
of
hell
which
for
the
time
to
come
we
feare
.
And
therefore
this
desperate
sorrow
is
it selfe
to
be
sorrowed
for
,
as
being
seuered
from
faith
and
therefore
sinnefull
,
Rom.
14.23
and
not
proceeding
from
any
loue
of
God
or
hatred
of
sinne
,
but
from
the
feare
of
punishment
and
condemnation
.
Why
teares
are
not
numbred
amongst
the
signes
of
vnfained
repentance
.
But
it
may
bee
demaunded
why
amongst
the
signes
of
true
repentance
I
haue
not
numbred
teares
and
weeping
for
our
sinnes
;
to
which
I
answeare
because
howsoeuer
it
is
a
notable
fruite
of
vnfained
repentance
,
vnto
which
euerie
christian
with
true
compunction
of
hart
is
to
accustome
himselfe
,
yet
notwithstanding
it
is
not
an
inseparable
propertie
thereof
;
for
often
times
there
is
teares
wheras
their
is
no
true
repentance
,
and
there
is
true
repentance
whereas
there
is
few
or
no
teares
.
For
the
first
wee
may
plainely
perceiue
by
continuall
experience
that
teares
proceede
from
diuers
other
causes
then
from
true
repentance
,
sometimes
from
excessiue
ioy
whereby
the
pores
and
passages
of
the
eyes
are
loosed
and
opened
,
and
sometimes
from
naturall
and
worldly
sorrowe
whereby
the
said
passages
are
constringed
and
straightned
.
Somtimes
from
furious
anger
,
&
sometims
from
compassion
and
pity
;
and
in
spirituall
things
sometimes
these
teares
flow
from
vnfained
repentance
,
sometimes
from
desperat
sorrow
conceiued
vpon
the
apprehension
of
Gods
horrible
wrath
or
of
the
fearefull
torments
and
eternall
condemnation
prepared
for
them
.
Wherefore
it
commeth
to
passe
that
in
the
abundance
of
their
teares
,
they
vtter
from
a
heart
full
of
raging
malice
,
horrible
blasphemies
against
God
.
And
example
heareof
wee
haue
in
Esau
who
in
the
middest
of
his
weeping
and
howling
comforted
himselfe
with
the
remembrance
of
his
fathers
death
and
of
that
most
wicked
murther
which
he
intended
vnto
his
innocent
brother
.
Gen.
27.41
.
Gen.
27
41.
So
the
rebellious
Israelites
being
discouraged
with
the
newes
which
the
spies
brought
who
were
sent
to
search
the
land
,
are
said
to
haue
cried
and
wept
,
&
yet
in
the
middest
of
their
lamentation
to
haue
murmured
against
God
&
his
seruants
Moses
and
Aaron
.
num.
14.1.2
So
that
simplie
teares
are
not
a
signe
of
true
repentance
vnlesse
they
issue
from
a
broken
heart
and
contrite
spirit
,
from
a
true
hatred
of
sinne
,
and
from
hartie
sorrowe
conceiued
because
wee
haue
offended
our
gratious
God
.
On
the
other
side
if
wee
be
in
sinceritie
of
heartt
,
ruely
sorrie
for
our
sinnes
in
these
respects
because
we
hate
our
sinnes
and
loue
God
,
and
are
displeased
with
our selues
because
we
haue
displeased
our
gratious
father
,
indeauouring
to
forsake
our
sinnes
and
to
leade
a
newe
life
in
holinesse
and
righteousnes
,
then
though
wee
can
seldome
or
neuer
shed
teares
which
is
the
ease
of
some
of
Gods
dearest
children
yet
our
repentance
is
true
and
vnfained
,
for
in
this
action
the
broken
and
contrite
hart
is
more
to
be
respected
then
the
blubred
eyes
howsoeuer
most
commonly
they
goe
togeather
.
And
so
much
concerning
the
signes
of
true
repentance
,
which
if
after
due
examination
wee
can
finde
in
our selues
,
we
may
be
assured
that
we
are
truely
paenitent
;
nay
I
will
say
more
for
the
comfort
of
all
humbled
sinners
if
after
diligent
search
they
find
not
in
their
owne
sense
and
feeling
these
signes
of
true
repentance
in
them
at
al
or
at
least
in
very
smal
measure
,
yet
if
they
earnestly
desire
and
sencerely
indeuour
to
attaine
vnto
true
repentance
vsing
those
good
meanes
ordained
of
God
for
this
purpose
,
they
may
assure
themselues
that
they
haue
truely
repented
in
the
sight
of
God
who
accepteth
of
the
will
for
the
deed
and
of
the
affection
for
the
action
,
as
before
I
haue
shewed
.
§
.
Sect.
6
And
thus
may
we
repell
the
tentation
of
Sathan
and
receiue
comfort
vnto
our
owne
soules
when
hee
laboureth
to
perswade
vs
that
our
repentance
is
not
true
and
vnfained
,
That
the
assurance
of
the
remission
of
sinnes
dependeth
not
on
the
dignity
of
ourrepentance
.
but
false
and
hypocriticall
:
but
if
the
tempter
cannot
thus
preuaile
,
in
the
next
place
hee
will
tel
vs
that
our
repentance
though
if
be
true
yet
it
is
not
sufficient
,
neither
is
there
any
proportion
betweene
our
small
repentance
and
our
great
sinnes
as
Gods
iustice
doth
require
,
To
which
we
must
answeare
that
the
remission
of
our
sinnes
and
reconciliation
with
God
,
dependeth
not
vpon
the
dignitie
or
quantitie
of
our
repentance
,
but
vpon
the
righteousnesse
and
full
satisfaction
of
our
Sauiour
Iesus
Christ
;
neither
doe
wee
repent
to
the
end
that
thereby
wee
may
in
whole
or
in
part
satisfie
for
our
sinnes
;
for
though
it
could
bee
imagined
that
the
whole
substance
of
our
bodies
should
be
resolued
into
teares
,
yet
woulde
they
not
all
of
them
satisfie
and
appease
Gods
wrath
for
one
breach
of
any
of
his
commandements
,
neither
is
it
the
water
of
our
eyes
no
nor
yet
the
bloud
of
our
harts
wounded
deepely
with
sorrow
,
which
will
purge
vs
from
our
sinnes
either
in
respect
of
the
guilt
,
punishment
,
or
corruptions
themselues
,
but
it
is
the
water
and
bloud
which
flowed
from
our
crucified
Lord
which
cleanseth
our
guiltie
soules
from
the
filchie
spotts
of
sinne
,
being
applied
vnto
vs
by
a
true
and
liuely
faith
.
And
therefore
let
vs
not
with
the
popish
rabble
foolishly
imagine
that
wee
can
by
our
repentance
meritt
any
thing
at
Gods
hand
or
satisfie
his
iustice
for
our
sinnes
,
for
so
shall
wee
rob
our
Sauiour
Christ
of
the
glorie
due
vnto
him
for
our
saluation
,
and
spoile
our
soules
of
all
true
comfort
,
but
let
vs
repent
and
vnfainedly
turne
vnto
God
in
obedience
to
his
commaundement
,
and
to
the
ende
that
thereby
we
may
approue
our
faith
before
God
,
the
world
,
&
our
owne
consciences
to
be
true
by
this
liuely
and
vndoubted
fruit
thereof
,
For
it
cannot
bee
if
we
haue
attayned
to
the
assurance
of
Gods
loue
and
the
remission
of
our
sins
for
the
merits
and
satisfaction
of
Christ
,
but
that
we
will
loue
God
againe
,
and
this
loue
cannot
be
idle
but
will
shew
it selfe
in
a
feruent
zeale
of
Gods
glorie
,
and
this
zeale
will
make
vs
abhorre
sinne
whereby
our
gratious
God
is
dishonoured
,
and
loue
righteousnesse
whereby
his
holy
name
is
glorified
,
and
euen
sorrow
with
bitter
greefe
when
as
we
are
ouertaken
with
our
corruptions
and
fall
into
sinne
,
seeing
our
Sauiour
Christ
hath
not
spared
his
pretious
bloud
to
purge
vs
,
when
as
nothing
els
could
make
vs
cleane
.
Seeing
therefore
our
repentance
doth
not
satisfie
Gods
iustice
nor
purge
away
any
sinne
,
let
vs
not
be
perswaded
by
Sathan
that
reconciliation
with
God
,
and
the
remission
of
our
sinnes
dependeth
on
the
dignitie
or
quantitie
of
our
repentance
,
but
let
vs
assure
our selues
that
it
is
onely
the
bloud
of
Christ
applied
vnto
vs
by
a
liuely
faith
,
that
purgeth
vs
from
all
our
sinnes
,
and
maketh
full
satisfaction
vnto
Gods
iustice
:
And
therefore
though
our
repentance
be
but
in
small
measure
,
yet
so
it
be
true
and
vnfained
it
is
a
certaine
fruite
of
a
liuely
faith
,
That
wee
are
not
to
be
discouraged
in
that
some
reprobates
haue
showed
more
outward
signes
of
sorrow
then
we
.
and
hee
that
beleeueth
is
made
partaker
of
Christ
and
all
his
benefits
.
§
.
Sect.
7
Lastly
Sathan
will
obiect
that
many
who
haue
more
bitterly
sorrowed
then
we
,
&
haue
shewed
more
notable
signes
of
exceeding
repentance
,
haue
notwithstanding
bene
reiected
and
condemned
.
To
which
wee
are
to
answere
,
that
though
such
haue
shewed
more
sorrow
yet
they
haue
had
no
true
repentance
,
in
that
their
sorrow
hath
bene
destitute
of
faith
and
not
so
much
for
any
hatred
of
sinne
or
loue
of
God
,
or
vnwillingnesse
to
displease
him
,
as
for
horrour
of
conscience
and
desperate
feare
of
eternal
condemnation
.
And
therefore
though
notwithstanding
such
sorrow
,
they
haue
bene
condemned
,
yet
we
may
be
assured
that
vpon
our
true
repentance
,
whereby
on
the
one
side
wee
looke
vpon
our
sinnes
and
are
grieued
for
them
,
and
on
the
other
side
behould
Gods
mercifull
and
gratious
countenance
in
Iesus
Christ
by
a
liuely
faith
,
we
shall
haue
the
pardon
of
our
sins
and
be
made
partakers
of
eternall
saluation
.
For
the
promisses
of
the
Gospell
are
not
made
to
those
who
afflict
themselues
with
a
desperate
sorrow
,
without
any
hope
or
desire
of
Gods
mercy
in
Christ
Iesus
,
but
vnto
those
who
turne
vnto
him
by
vnfained
repentance
which
is
ioyned
with
a
true
faith
and
assurance
of
the
remission
of
our
sinnes
and
euerlasting
life
.
CHAP.
XLII
.
How
we
may
proue
against
Sathans
tentations
that
wee
haue
true
faith
.
§
.
Sect.
1
ANd
so
much
for
answering
those
tentations
of
Sathan
,
How
Sathan
tempteth
the
weake
Christian
,
to
beleeue
that
he
hath
no
true
faith
.
whereby
he
laboureth
to
proue
that
we
haue
no
repentance
or
at
least
a
false
and
insufficient
repentance
,
and
consequently
that
the
sweete
and
gratious
promisses
of
the
gospell
doe
not
belong
vnto
vs
:
now
wee
are
to
produce
and
answere
such
tentations
as
he
alleageth
and
suggesteth
into
the
minds
of
those
who
are
effectually
called
against
their
faith
;
and
these
are
of
two
sortes
:
the
first
whereby
hee
laboureth
to
perswade
them
that
they
haue
no
faith
;
the
second
that
their
faith
(
if
they
haue
any
)
is
so
weake
,
so
imperfect
and
so
mixt
with
doubting
that
it
is
altogether
insufficient
for
their
saluation
.
For
the
first
he
will
thus
frame
his
tentation
.
Though
thou
boastest
much
of
thy
faith
,
and
thereby
presumest
that
thou
shalt
attaine
vnto
saluation
,
herein
thou
maiest
much
deceiue
thy selfe
&
altogether
faile
of
thy
purpose
;
for
there
may
be
in
many
shewes
and
shadowes
of
faith
,
and
yet
nothing
in
them
but
infidelitie
,
there
are
also
many
kinds
of
faith
,
and
yet
but
one
iustifying
and
sauing
faith
,
there
is
a
generall
or
historicall
faith
,
there
is
a
faith
of
working
miracles
which
Iudas
had
as
well
as
Peter
,
there
is
a
temporaric
or
hypocriticall
faith
,
there
is
a
dead
faith
,
there
is
also
carnall
presumption
,
wherewith
many
who
haue
made
goodly
shewes
haue
bene
bewitched
and
deceiued
to
their
perdition
;
seeing
then
there
are
many
false
faiths
,
for
one
true
faith
,
it
is
likely
that
thine
is
one
of
the
greatest
number
,
and
consequently
no
true
faith
.
And
therefore
do
not
flatter
and
deceiue
thy selfe
in
thy
fond
presumption
,
by
applying
vnto
thy selfe
the
sweete
promisses
and
gratious
consolations
of
the
gospell
,
for
they
appertaine
only
vnto
those
who
are
indued
with
a
true
liuely
and
iustifying
faith
,
of
which
thou
art
altogether
destitute
.
§
.
Sect.
2
And
thus
Sathan
indeauoreth
to
perswade
the
Christian
exercised
in
the
combate
of
tentations
that
he
hath
no
faith
,
to
the
end
that
he
may
destroy
it
,
Sathans
testimonie
no
good
reason
,
to
proue
that
we
haue
no
fayth
.
Ioh.
8.44
.
and
if
it
were
possible
bring
it
indeed
to
nothing
:
to
which
tentation
wee
may
first
answere
thus
generally
,
that
Sathans
testimonie
is
no
sound
argument
to
proue
that
we
haue
no
faith
,
nor
to
be
beleeued
of
vs
,
seeing
he
is
not
onely
a
malitious
murtherer
,
who
continually
seeketh
our
destruction
.
But
also
a
false
liar
from
the
beginning
,
who
hath
not
feared
to
bee
lie
men
onely
but
euen
God
himselfe
accusing
him
of
vntruth
,
enuie
and
want
of
power
in
that
tentation
wherewith
hee
assailed
and
ouercame
our
first
parents
:
and
therefore
if
he
be
so
audatiously
impudent
,
as
that
he
durst
be
lie
God
himselfe
,
we
may
assure
our selues
he
will
make
no
scruple
of
be
lying
vs
.
Seeing
then
Sathan
is
a
malitious
liar
,
who
desireth
nothing
more
then
our
destruction
,
let
vs
not
doubt
of
our
faith
because
of
his
testimony
,
nay
rather
because
he
saith
wee
want
faith
,
we
may
assure
our selues
that
we
are
indued
therewith
,
for
that
he
may
worke
our
finall
ouerthrow
,
it
is
his
vsuall
custome
to
tell
the
true
beleeuing
Christian
that
he
is
destitute
of
faith
,
and
contrariwise
the
vnbeleeuing
worldling
that
he
hath
a
strong
faith
,
whereas
in
truth
there
is
nothing
in
him
but
secure
presumption
.
And
therefore
let
it
suffice
vs
that
we
know
we
haue
a
liuely
faith
by
the
testimonie
of
Gods
spirit
,
and
by
trying
and
examining
our
faith
by
the
touchstone
of
Gods
words
,
for
on
these
our
faith
dependeth
and
not
on
Sathans
testimonie
.
§
.
Sect.
3
But
let
vs
after
a
more
especiall
manner
arme
our selues
against
this
tentation
;
How
we
may
bee
assured
that
we
haue
faith
by
finding
in
our selues
the
degrees
thereof
.
and
to
this
purpose
it
behooueth
vs
first
that
we
prooue
against
Sathans
false
suggestions
,
that
we
haue
faith
:
and
secondly
that
we
arme
our selues
by
al
good
meanes
with
the
shield
of
faith
,
seeking
daily
more
strength
and
increase
thereof
,
vntil
at
last
wee
attaine
vnto
that
fulnesse
of
faith
which
will
fill
our
soules
with
true
peace
and
comfort
,
and
also
beat
backe
all
the
violence
of
Sathans
subtill
and
fearce
tentations
.
For
the
first
:
wee
may
prooue
that
we
haue
a
true
iustifying
faith
by
diuerse
argumentes
,
as
first
by
the
degrees
thereof
,
from
which
we
may
thus
reason
?
whosoeuer
can
truely
find
in
himselfe
the
seuerall
degrees
of
a
liuely
faith
,
he
may
certainely
be
assured
that
he
is
indued
therewith
,
but
I
(
may
euery
christian
man
say
)
doe
truely
howsoeuer
in
weake
measure
finde
these
degrees
of
a
liuely
faith
in
mee
,
and
therefore
I
am
assured
that
I
am
indued
therewith
.
The
1.
degree
of
true
faith
,
the
illumination
of
the
minde
.
The
first
degree
vnto
true
faith
,
is
the
illumination
of
our
darke
and
ignorant
minds
with
the
knowledge
of
the
Gospell
,
or
with
the
maine
principles
thereof
,
wrought
in
our
minds
by
the
outward
meanes
ordained
of
God
,
and
the
inward
operation
of
his
holy
spirit
;
whereby
we
giue
our
assent
to
that
truth
of
God
in
which
the
vnderstanding
is
infourmed
.
And
of
this
the
apostle
speaketh
1.
Tim.
2.4
.
where
he
saith
that
it
is
the
will
of
God
,
that
all
men
should
bee
saued
,
1.
Tim.
2.4
.
and
come
to
the
acknowledging
of
the
truth
,
that
is
to
the
knowledge
of
the
truth
of
God
,
and
assenting
therunto
.
The
2.
degree
a
perswasion
that
our
sins
are
pardonable
.
The
second
degree
is
an
assurance
that
our
sinnes
are
pardonable
,
which
is
wrought
in
vs
by
the
knowledge
and
due
consideration
of
Gods
infinite
mercy
,
and
Christs
inualuable
merites
and
indefinite
promises
of
the
Gospell
,
made
with
out
exception
to
ill
repentant
and
belieuing
sinners
;
from
whence
also
ariseth
a
generall
hope
that
we
shall
receaue
the
pardon
and
remission
of
our
sinnes
,
which
hope
is
nourished
and
increased
by
this
consideration
,
that
the
Lord
hath
placed
vs
in
his
church
,
and
gratiously
granted
vnto
vs
the
outward
meanes
wherby
we
may
be
brought
vnto
vnfained
repentance
,
and
haue
a
liuely
faith
wrought
in
vs
,
euen
the
ministerie
of
the
word
and
administration
of
the
sacraments
,
vpon
which
onely
condition
the
couenant
of
grace
and
all
the
sweete
promises
of
the
Gospell
,
are
made
and
assured
vnto
vs
.
§
.
Sect.
4
The
third
degree
is
a
hungring
desire
after
grace
,
that
is
not
onely
to
be
made
partakers
of
Gods
mercy
,
The
3.
ddegree
an
hungring
desire
after
grace
.
and
Christs
meritts
and
righteousnes
by
which
we
are
iustified
,
reconciled
vnto
God
,
and
receaue
the
pardon
and
remission
of
all
our
sinnes
,
but
also
after
the
meanes
and
instrumentall
causes
whereby
the
assurance
of
Gods
mercy
and
Christs
merits
is
deriued
vnto
vs
,
namely
true
faith
and
vnfained
repentance
,
and
the
rest
of
the
graces
of
Gods
sanctifying
spirit
.
The
which
desire
of
grace
is
the
beginning
of
grace
,
neyther
can
wee
desire
it
till
in
some
measure
it
be
wrought
in
vs
;
for
regeneration
and
sanctification
is
begunne
at
the
same
time
in
all
the
parts
and
faculties
of
our
bodies
and
foules
,
so
that
he
who
is
truely
regenerate
many
facultie
or
part
,
is
also
regenerate
in
the
whole
man
.
And
therefore
whosoeuer
hath
his
will
renewed
and
sanctified
to
desire
that
which
is
good
,
is
also
sanctified
and
renewed
in
his
vnderstanding
,
affections
,
and
in
all
the
powers
and
faculties
of
body
and
soule
.
Moreouer
(
as
before
I
haue
deliuered
at
large
)
our
desire
of
grace
,
faith
,
and
repentance
,
are
the
graces
themselues
which
we
desire
,
at
least
in
Gods
acceptation
,
who
accepteth
of
the
will
for
the
deed
,
and
of
our
affections
for
the
actions
.
And
therefore
if
we
earnestly
desire
to
repent
&
beleeue
,
we
doe
repent
and
beleeue
in
Gods
sight
:
and
the
Lord
hath
made
the
like
gratious
promises
to
this
earnest
desire
of
grace
,
which
hee
hath
made
to
those
who
find
themselues
plentifully
indued
with
the
graces
themselues
.
So
Matth.
5.6
.
Blessed
are
they
which
hunger
and
thirst
for
righteousnesse
,
for
they
shal
be
filled
.
So
the
virgin
Marie
saith
in
her
song
,
Luk.
1.53
.
Luke
1.53
.
That
the
Lord
filleth
the
hungrie
with
good
things
,
and
sendeth
away
the
rich
emptie
.
And
our
Sauiour
Christ
calleth
vnto
him
such
as
thus
hunger
and
thirst
,
promising
that
he
will
satisfie
them
.
Iohn
7.37
.
Reuel.
21.6
.
and
22.17
.
Ioh.
7.37
.
Lastly
whosoeuer
feeleth
this
desire
in
him
ioyned
with
a
carefull
and
continuall
vse
of
the
meanes
whereby
his
desire
may
be
satisfied
,
he
may
assure
himselfe
that
the
Lord
who
hath
wrought
in
him
,
the
will
to
desire
,
will
also
in
his
good
time
worke
in
him
abilitie
to
perfourme
,
and
the
graces
which
hee
so
earnestly
desires
;
for
hee
will
fulfill
the
desire
of
them
that
feare
him
;
he
will
also
heare
their
crie
and
will
saue
them
.
As
it
is
Psal.
145.19
.
So
Psal.
10.17
.
Psal.
145.19
.
&
10.17
.
Lord
thou
hast
heard
the
desire
of
the
poore
:
thou
preparest
their
heart
and
bendest
thine
eare
vnto
them
.
And
therefore
if
in
the
middest
of
our
afflictions
and
grieuous
tentations
,
wee
can
crie
out
with
the
Prophet
Dauid
,
Psalm
.
38.9
.
Lord
I
powre
my
whole
desire
before
thee
,
Psal.
38.9
.
and
my
sighing
is
not
hid
from
thee
.
We
may
be
assured
how
miserable
soeuer
wee
are
in
our
owne
sense
and
feeling
,
that
wee
are
in
the
state
of
grace
,
and
shall
haue
our
desires
satisfied
,
for
he
that
hath
begunne
this
good
worke
in
vs
,
Phil.
1.6
.
will
also
in
his
good
time
finish
and
perfect
it
.
as
the
Apostle
speaketh
.
Phil.
1.6
.
§
.
Sect.
5
The
fourth
degree
is
an
approaching
vnto
the
throne
of
mercy
,
that
we
may
in
all
humilitie
confesse
our
sinnes
,
The
4.
degree
an
approching
to
the
throne
of
grace
.
Heb.
4.16
.
and
acknowledge
that
wee
are
guiltie
of
death
and
condemnation
,
and
also
that
wee
may
in
the
name
and
mediation
of
Christ
obtaine
the
pardon
and
remission
of
them
.
And
of
this
the
Apostle
speaketh
.
Heb.
4.16
.
Let
vs
therefore
goe
bouldly
vnto
the
throne
of
grace
,
that
wee
may
receiue
mercy
and
find
grace
to
helpe
in
time
of
need
.
And
the
Prophet
Hosea
cap.
14.2
.
O
Israel
returne
vnto
the
Lord
thy
God
:
for
thou
hast
fallen
by
thine
iniquity
.
3.
Take
vnto
you
words
and
turne
vnto
the
Lord
and
say
vnto
him
:
take
away
all
iniquitie
,
and
receiue
vs
graciously
,
so
will
we
render
the
calues
of
our
lips
.
An
example
hereof
we
haue
in
the
Prophet
Dauid
,
Psal.
32.5
.
Then
(
saith
he
)
I
acknowledge
my
sinne
vnto
thee
,
Psal.
32.5
.
neyther
hid
I
mine
iniquitie
:
for
I
thought
I
will
confesse
my
wickednesse
vnto
the
Lord
,
and
thou
forgauest
the
punishment
of
my
sinne
.
So
likewise
the
prodigall
Sonne
hauing
attained
vnto
the
sight
of
his
sinne
and
to
a
desire
of
forgiuenesse
,
resolueth
to
goe
vnto
his
father
,
and
to
say
;
Luk.
15.18.19
.
Father
I
haue
sinned
against
heauen
and
before
thee
;
&
am
no
more
woorthie
to
be
called
thy
sonne
;
make
mee
as
one
of
thy
hired
seruants
.
Luke
15.18.19
.
§
.
Sect.
6
The
fift
degree
is
a
specially
perswasion
wrought
in
vs
by
Gods
spirit
whereby
we
particularly
apply
vnto
vs
the
sweete
promises
of
the
gospell
,
The
5.
degree
a
special
application
of
the
promises
.
and
are
assured
of
Gods
loue
and
fauour
,
&
of
the
remission
of
our
sinnes
for
the
merits
,
righteousnesse
,
and
obedience
of
Iesus
Christ
,
resting
vpon
him
alone
for
our
saluation
.
An
example
whereof
wee
haue
in
the
Apostle
Paul
Gal.
2.20
.
Gala.
2.20
.
Thus
(
saith
he
)
I
liue
yet
not
I
now
but
Christ
liueth
in
me
:
and
in
that
I
now
liue
in
the
flesh
,
I
liue
by
faith
in
the
sonne
of
God
,
who
hath
loued
mee
and
giuen
himselfe
for
mee
.
And
this
perswasion
ought
to
goe
before
sense
and
experience
,
for
first
wee
beleeue
and
are
perswaded
of
the
truth
of
Gods
promises
and
resist
diffidence
and
doubting
,
and
afterwardes
followes
ioyfull
sense
and
experience
of
Gods
mercy
,
truth
,
and
goodnes
towards
vs
.
And
hence
it
is
that
the
Apostle
defineth
faith
to
bee
the
ground
of
things
which
are
hoped
for
,
and
the
demonstration
or
euidence
of
things
not
seene
.
Heb.
11.1
.
Ioh.
20
29.
Heb.
11.1
.
&
to
this
purpose
our
sauiour
Christ
saith
to
Thomas
.
Ioh.
20.29
.
Thomas
because
thou
hast
seene
me
,
thou
beleeuest
,
blessed
are
they
which
haue
not
seene
and
haue
beleeued
.
An
example
hereof
wee
haue
in
the
Cananitish
woman
who
though
shee
had
no
experience
of
Gods
truth
in
his
promises
,
yea
though
shee
had
many
repulses
yet
beleeued
,
and
afterwards
to
her
comfort
had
ioyfull
experience
of
them
,
Mat.
15.27
.
Mat.
15.27
.
An
these
are
the
degrees
of
faith
,
which
whosoeuer
findeth
in
himselfe
hee
may
be
assured
that
hee
hath
a
true
liuely
and
iustifying
faith
notwithstanding
all
the
tentations
of
Sathan
.
If
therefore
hauing
heard
the
gospell
wee
haue
attained
vnto
some
measure
of
knowledge
of
the
chiefe
principles
thereof
,
if
we
haue
giuen
our
assent
vnto
this
truth
in
which
our
vnderstandings
are
informed
;
if
hereby
we
haue
attained
vnto
this
assurance
that
our
sinnes
are
pardonable
and
haue
conceiued
some
hope
in
consideration
of
Gods
infinite
mercie
and
Christs
merites
that
wee
shall
be
forgiuen
and
pardoned
;
if
we
haue
an
hungring
desire
after
grace
and
mercie
and
highly
esteeme
the
merites
and
righteousnesse
of
Iesus
Christ
,
so
that
wee
wish
nothing
more
then
to
bee
made
partakers
of
them
;
if
by
this
desire
wee
haue
beene
moued
to
flee
vnto
the
throne
of
grace
,
and
there
humblie
acknowledging
our
sinnes
haue
earnestly
desired
pardon
and
forgiuenesse
.
Lastly
if
at
any
time
wee
haue
discerned
in
in
our selues
a
perswasion
of
Gods
loue
and
of
the
pardon
and
remission
of
our
sinnes
,
and
that
we
haue
or
doe
rest
vppon
the
alone
merites
and
obedience
of
Christ
Iesus
for
our
iustification
and
saluation
,
then
may
wee
be
assured
that
we
are
indued
with
a
true
iustifying
faith
.
§
.
Sect.
7
The
second
argument
to
proue
that
wee
haue
a
true
and
a
liuely
faith
is
the
testimonie
of
Gods
spirite
;
The
second
argument
to
proue
that
we
haue
faith
,
is
the
testimonie
of
Gods
spirie
Rom.
8.15.26
.
for
as
the
Apostle
speaketh
Rom.
8.15
.
Wee
haue
the
spirite
of
adoption
whereby
we
crie
abba
father
.
16.
and
the
same
spirit
beareth
witnesse
with
our
spirit
that
we
are
the
children
of
God
.
and
ver.
26.
Likewise
the
spirite
also
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
as
we
ought
,
but
the
spirite
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
&c.
Whosoeuer
therefore
haue
this
testimonie
in
their
harts
and
consciences
that
they
are
the
children
of
God
,
whosoeuer
at
any
time
feele
or
haue
felt
the
spirit
of
God
powerful
in
them
,
in
powring
out
their
soules
in
hartie
prayer
with
sighes
and
grones
which
cannot
be
expressed
,
they
may
be
assured
that
they
haue
receiued
the
spirite
of
adoption
and
consequently
are
indued
with
true
faith
,
Gal.
5.22
.
for
the
spirite
and
the
fruites
thereof
(
amongst
which
faith
is
one
of
the
chiefe
)
are
neuer
seuered
.
Moreouer
the
Apostle
saith
1.
Cor.
2.12
.
that
wee
haue
not
receiued
the
spirit
of
the
world
,
1.
Cor.
2.12
.
but
the
spirit
which
is
of
God
that
wee
might
knowe
the
things
that
are
giuen
to
vs
of
God
.
That
is
not
onely
his
spirituall
graces
in
this
life
in
which
number
faith
is
one
of
the
greatest
,
but
those
excellent
ioyes
in
Gods
kingdome
in
the
life
to
come
,
of
which
also
wee
haue
some
knowledge
and
tast
by
the
illumination
of
the
same
spirite
.
Lastly
the
Apostle
affirmeth
2.
Cor.
1.22
.
that
God
hath
sealed
vs
,
2.
Cor.
1.22
.
and
hath
giuen
the
earnest
of
the
spirit
in
our
hartes
,
and
Ephe.
1.13
.
Hee
telleth
the
Ephesians
that
after
they
had
heard
the
gospel
and
beleeueà
,
Ephe.
1.13
.
they
were
sealed
with
the
holy
spirit
of
promise
,
which
was
the
earnest
of
their
inheritance
,
vntil
the
redemption
of
the
possession
purchased
vnto
the
praise
of
the
glorie
of
God
.
Wheresoeuer
therefore
is
this
testimonie
of
the
spirite
which
as
an
earnest
or
seale
assureth
them
that
they
are
the
children
of
God
there
also
is
faith
,
for
as
the
Apostle
witnesseth
after
that
wee
beleeue
we
are
thus
sealed
.
§
.
Sect.
8
The
third
argument
to
proue
that
wee
haue
faith
is
the
conflict
and
fight
which
euerie
christian
feeleth
in
himselfe
betweene
the
spirit
and
the
flesh
,
The
3.
argument
is
the
fight
between
the
flesh
and
the
spirit
.
the
world
and
the
diuell
,
and
the
combat
which
is
betweene
faith
and
doubting
;
for
so
long
as
wee
are
destitute
of
the
spirit
and
a
liuely
faith
,
we
are
wholy
ouerswayed
with
the
fleshe
,
and
Sathan
like
a
mightie
tyrant
houldeth
vs
captiue
peaceably
and
without
any
resistance
;
but
when
wee
haue
receiued
the
spirite
of
God
and
haue
faith
wrought
in
our
harts
,
then
beginneth
a
fierce
battaile
which
neuer
endeth
till
by
death
our
spirituall
enemies
get
a
final
ouerthrowe
.
Though
therefore
this
fight
be
most
sharpe
and
exceeding
troublesome
to
the
poore
christian
,
yet
hee
may
thereby
gather
vnto
himselfe
sound
comfort
and
certaine
assurance
that
hee
is
indued
with
the
spirit
of
God
and
a
liuely
faith
;
for
when
hee
discerneth
that
hee
is
assaulted
with
Sathan
and
his
owne
corrupt
fleshe
,
he
may
be
assured
that
Sathan
and
his
owne
corrupt
fleshe
,
he
may
be
assured
that
Sathan
is
diseased
of
his
quiet
possession
by
a
superior
power
which
can
be
no
other
but
the
power
of
Gods
spirit
,
secondly
by
his
assaulting
it
manifestly
appeareth
that
hee
findeth
some
resistance
so
as
hee
cannot
peaceably
reenter
,
thirdly
that
howsoeuer
our
faith
seeme
vnto
vs
neuer
so
weak
yet
it
is
so
strengthened
continually
by
vertue
of
Gods
spirit
that
sathan
&
al
the
power
of
hel
cannot
preuaile
against
it
,
for
otherwise
how
could
such
weakenesse
withstand
such
might
?
Lastly
being
assured
that
it
is
the
spirit
of
God
which
assisteth
and
enableth
vs
to
withstand
Sathan
,
we
may
also
be
assured
that
in
the
end
we
shall
obtaine
victorie
,
vnlesse
we
would
fondly
imagine
that
the
diuell
is
stronger
then
God
,
and
the
violence
of
his
tentations
more
forcible
to
destroy
vs
,
then
the
spirit
of
God
to
protect
and
defend
vs
;
for
now
they
haue
ioyned
battle
and
either
the
one
or
the
other
must
get
the
vpper
hand
,
eyther
the
spirit
of
God
must
thrust
out
sathan
,
or
Sathan
the
spirit
of
God
;
and
therefore
how
can
we
doubt
of
conquest
,
seeing
wee
are
assured
that
God
cannot
take
the
foyle
,
for
his
power
is
omnipotent
and
with
a
word
of
his
mouth
he
is
able
to
destroy
Sathan
and
all
his
adhaerents
,
and
of
his
will
wee
neede
not
to
make
any
question
,
for
it
will
not
stand
with
his
glory
to
receaue
a
repulse
by
giuing
Sathan
place
,
after
that
he
hath
taken
vpon
him
our
protection
.
§
.
Sect.
9
How
we
may
know
that
this
combate
is
fought
betweene
the
flesh
and
the
spirite
.
Yea
(
will
the
tempter
say
)
but
how
wilt
thou
know
that
this
battle
is
fought
in
thee
,
how
canst
thou
be
assured
that
it
is
the
spirite
of
God
which
fighteth
in
thee
against
thy
spirituall
enemies
,
and
not
rather
thine
owne
tumultuous
passions
and
perturbations
;
and
diuers
tentations
suggested
by
the
same
diuell
.
To
which
it
is
easie
to
make
answere
,
for
neither
doth
the
flesh
fight
against
sathan
,
nor
sathan
against
the
flesh
,
nor
either
of
them
against
themselues
,
for
so
their
kingdome
being
deuided
could
not
possibly
stand
,
Mat.
12.25
.
as
our
sauiour
Christ
himselfe
hath
taught
vs
Mat.
12.25.26
.
And
therefore
it
must
needs
be
some
other
force
which
causeth
this
opposition
which
can
proceede
from
nothing
else
but
the
spirit
of
God
.
But
this
will
more
manifestly
appeare
,
if
we
consider
the
contrarie
affections
and
actions
which
plainely
shew
themselues
in
this
battle
,
for
we
find
our
faith
assaulted
with
doubting
and
infidelitie
,
&
these
also
againe
beaten
backe
after
they
haue
gotten
some
ground
and
subdued
with
the
strength
of
faith
;
we
discerne
also
our
affiance
in
God
shrewdly
shaken
with
diffidence
and
distrust
,
and
afterwards
this
distrust
vanquisheth
againe
by
affiance
,
so
as
after
we
haue
vttered
through
the
violence
oftentation
some
diffident
and
impatient
speeches
,
yet
at
the
length
we
growe
to
Iobs
resolution
:
Though
hee
kill
mee
yet
will
I
trust
in
him
.
Iob.
13.15
.
Wee
may
also
discerne
our
zeale
sometime
so
hot
in
Gods
seruice
that
it
expelleth
coldnesse
and
the
fruit
thereof
dulnesse
and
drowsinesse
of
spirite
,
and
sometimes
by
them
it
is
cooled
and
in
outward
appearance
quenched
;
and
the
like
may
bee
saide
of
all
the
other
fruits
of
the
flesh
and
the
spirit
.
Besides
which
fight
and
stirring
betweene
them
and
their
fruits
the
christian
may
obserue
in
himselfe
a
misliking
of
the
corruptions
of
the
flesh
,
great
greefe
and
vexation
of
mind
,
because
hee
is
still
subiect
vnto
them
and
an
earnest
desire
to
be
freed
from
them
,
ioyned
with
an
holy
indeauoure
in
the
vse
of
the
meanes
which
are
ordayned
of
God
for
this
purpose
;
and
howsoeuer
through
the
violence
of
Sathans
tentations
and
his
owne
corruptions
ye
be
sometimes
led
captiue
into
sinne
yet
afterwardes
hee
is
greeued
for
it
,
hee
hateth
and
abhorreth
it
,
and
earnestly
desireth
and
indeauoureth
for
the
time
to
come
to
leaue
and
forsake
it
,
and
to
serue
the
Lorde
in
newnesse
of
life
.
Now
whence
doth
all
this
opposition
and
contrarietie
proceede
?
shall
wee
say
from
the
flesh
,
why
it
is
against
all
reason
;
Iam.
3.11
.
for
as
the
Apostle
Iames
disputeth
Iam.
3.11
.
Doth
a
fountaine
send
out
at
one
place
sweete
water
and
bitter
?
can
the
figg
tree
bring
forth
oliues
,
or
a
vine
figgs
?
or
rather
as
our
sauiour
Christ
reasoneth
Mat.
7.16
.
Doe
men
gather
grapes
of
thorns
or
figgs
of
thistles
?
Mat.
7.16
.
so
may
I
demaund
can
the
flesh
in
the
which
as
the
Apostle
affirmeth
dwelleth
no
good
thing
,
Rom.
7.18
.
bring
foorth
the
fruites
of
the
spirite
which
are
quite
contrarie
to
the
nature
thereof
,
namely
sorrowe
for
sinne
,
hatred
of
it selfe
,
and
the
corruptions
thereof
,
and
carnest
desire
of
sanctification
and
holines
of
life
:
it
is
impossible
.
And
therfore
we
may
conclude
that
they
are
the
fruits
of
Gods
spirit
in
vs
,
and
consequently
that
wee
are
the
sons
of
God
who
are
indued
with
a
true
and
liuely
faith
;
for
as
many
as
are
led
by
the
spirite
of
God
,
Rom.
8.
they
are
the
sonnes
of
God
,
which
priuiledge
belongeth
onely
to
the
faithfull
as
appeareth
Ioh.
1.12
.
Ioh.
1.12
.
As
many
as
receaued
him
to
them
hee
gaue
power
to
be
the
sons
of
God
,
euen
to
them
that
beleeue
in
his
name
.
So
that
whosoeuer
haue
the
spirit
haue
faith
also
,
for
the
spirit
and
faith
which
is
a
fruit
thereof
cannot
be
seuered
.
§
.
Sect.
10
The
fourth
argument
whereby
we
may
bee
assured
that
we
haue
faith
,
The
4.
argument
taken
from
our
sanctification
is
our
mortification
and
dying
vnto
sinne
and
rising
againe
to
newnesse
of
life
;
for
the
bloud
of
Iesus
Christ
which
is
applied
vnto
vs
by
faith
as
it
doth
washe
away
the
guilt
and
punishment
of
our
sinnes
,
so
doth
it
also
cleanse
vs
in
some
measure
from
the
corruptions
themselues
;
and
as
his
death
and
obedience
hath
meritted
the
pardon
of
our
sins
,
so
also
Gods
spirit
by
vertue
whereof
we
are
more
and
more
freed
from
the
bondage
and
seruitude
of
sinne
and
Sathan
,
and
as
by
his
resurrection
hee
hath
made
way
for
our
second
resurrection
whereby
wee
rise
to
euerlasting
happinesse
,
so
also
for
our
first
resurrection
whereby
wee
rise
from
sinne
to
newnesse
of
life
.
If
therefore
wee
can
find
in
our selues
that
our
sins
and
corruptions
are
by
little
and
little
mortified
,
that
wee
striue
and
indeauour
after
holinesse
and
righteousnesse
of
life
;
if
our
vnderstandings
bee
somewhat
inlightened
in
the
knowledge
of
Gods
truth
and
our
stubberne
wills
inclyned
to
holy
obedience
,
if
we
discerne
that
our
affections
are
in
some
measure
changed
and
renewed
,
then
may
wee
be
assured
that
wee
are
indued
with
a
true
and
liuely
faith
,
which
hath
applied
vnto
vs
Christ
Iesus
and
his
bloudshed
,
death
,
&
merites
,
by
vertue
whereof
this
worke
of
regeneration
is
begunne
in
vs
.
§
.
Sect.
11
Lastly
,
The
last
argument
taken
from
the
seuerall
fruits
of
sanctification
.
we
may
be
assured
that
we
haue
faith
by
the
seuerall
fruits
of
sanctification
and
regeneration
which
proceed
from
it
:
for
example
when
wee
can
sorrow
and
greeue
for
our
sinnes
past
,
not
for
any
worldly
losse
or
feare
of
punishment
,
but
because
thereby
we
haue
offended
God
,
when
as
we
hate
our
present
sinnes
and
corruptions
,
especially
those
which
stick
fastest
vnto
vs
,
and
are
most
pleasing
to
our
corrupt
nature
;
when
as
we
indeauour
and
striue
to
forsake
and
mortifie
all
sinne
though
our
carnall
affection
be
much
indeared
to
it
,
by
reason
of
some
great
pleasure
or
profite
which
it
bringeth
with
it
,
auoiding
with
no
lesse
care
those
sinnes
which
bring
worldly
benefitt
,
then
those
which
are
accompanied
with
shame
and
punishment
,
when
as
we
loue
God
euen
when
he
afflicteth
vs
and
in
obedience
to
his
commaundement
,
perfourme
such
holy
duties
,
and
imbrace
such
vertues
,
not
onely
which
are
commendable
in
the
world
,
but
also
those
which
are
accompanied
with
shame
and
reproach
,
when
as
we
loue
our
brethren
,
yea
euen
our
enemies
and
shew
this
our
loue
by
giuing
vnto
those
who
want
,
and
forgiuing
those
who
offend
vs
,
and
when
more
especially
we
extend
this
loue
and
the
fruits
thereof
to
those
who
are
of
the
houshould
of
faith
,
and
amongst
these
principally
to
Gods
ministers
who
are
instruments
appointed
of
God
,
for
our
conuersion
and
saluation
,
when
as
wee
can
submit
our selues
vnto
Gods
will
,
and
rest
contented
in
all
estates
with
his
good
pleasure
,
when
as
we
loath
this
life
and
the
vanities
of
the
world
,
and
desire
our
dissolution
that
we
may
be
with
Christ
and
be
freed
from
our
sinnes
;
when
as
we
are
patient
in
afflictions
,
and
in
the
middest
of
them
haue
some
hope
of
tasting
Gods
mercy
and
goodnesse
,
grounding
our
hope
vpon
Gods
promisses
and
our
owne
former
experience
;
when
as
we
delight
in
the
hearing
and
meditating
in
Gods
word
,
and
continue
constant
in
the
profession
and
practise
of
his
truth
,
not
onely
when
our
obedience
is
good
cheape
,
but
also
when
it
is
deare
and
very
costly
,
and
as
well
when
it
is
accompanied
with
losse
,
as
when
wee
are
in
hope
to
gaine
thereby
.
These
and
many
other
the
braunches
of
sanctification
are
the
vndoubted
signes
of
a
true
and
liuely
faith
,
and
therefore
whosoeuer
after
due
examination
,
find
that
they
are
indued
with
them
,
may
also
be
assured
notwithstanding
all
Sathans
suggestions
to
the
contrary
that
they
haue
faith
,
for
this
is
the
roote
from
which
these
fruits
spring
and
they
cannot
be
seuered
.
CHAP.
XLIII
.
Sathans
tentations
grounded
vpon
our
want
of
sense
and
feeling
of
faith
,
answered
.
§
.
Sect.
1
ANd
these
are
the
signes
by
which
euery
beleeuer
may
be
assured
that
he
hath
a
true
&
liuely
faith
:
Sathans
tentation
whereby
he
perswadeth
vs
tha
we
haue
no
faith
,
because
we
feele
it
not
which
howsoeuer
they
bee
to
be
obserued
in
euery
faithfull
man
,
yet
not
at
all
times
,
for
oftentimes
it
commeth
to
passe
that
the
beleeuing
Christian
doth
neither
feele
his
faith
nor
the
fruites
thereof
,
especially
in
the
infancie
of
faith
and
in
the
cumbate
of
tentations
,
which
giueth
occasion
vnto
Sathan
of
suggesting
into
his
mind
a
daungerous
tentation
.
Thou
braggest
much
(
will
he
say
)
of
thy
faith
,
and
thou
confirmest
,
this
thy
perswasion
that
thou
art
indued
therewith
with
many
signes
and
fruits
which
haue
accompanied
it
;
but
if
now
thou
examine
thy selfe
a
right
thou
shalt
find
in
thee
no
such
matter
;
and
not
to
stand
vpon
other
arguments
,
I
appeale
vnto
the
testimonie
of
thine
owne
conscience
,
whether
at
this
present
thou
hast
any
sense
or
liuely
feeling
of
faith
,
or
canst
discerne
those
fruits
thereof
which
before
thou
hast
spoken
of
;
if
not
,
then
doe
not
flatter
thy selfe
in
vaine
with
a
fond
perswasion
,
for
though
thou
wilt
not
beleeue
mee
,
yet
at
least
beleeue
thine
owne
sense
and
feeling
which
plainely
telleth
thee
that
either
thou
neuer
haddest
any
true
faith
indeed
,
or
if
thou
haddest
yet
that
now
it
is
quite
lost
and
perished
.
The
answere
to
the
former
tertations
.
For
the
answering
of
which
tentation
wee
must
distinguish
betweene
the
habite
of
faith
,
and
the
act
of
faith
;
or
betweene
faith
it selfe
and
the
worke
&
function
thereof
,
which
is
to
apprehend
and
apply
Christs
merits
and
Gods
mercy
and
louing
fauour
,
with
all
the
gratious
promises
of
the
gospell
;
as
it
is
an
habituall
facultie
of
the
mind
,
it
alwaies
continueth
&
abideth
in
Gods
children
,
after
it
is
once
wrought
in
them
by
the
spirit
of
God
,
but
in
respect
of
the
function
act
or
worke
thereof
it
hath
many
intermissions
,
and
oftentimes
seemeth
to
be
cast
as
it
were
into
a
dead
sleepe
.
Now
we
are
to
know
that
we
cannot
sensibly
discerne
faith
,
as
it
is
an
habituall
vertue
or
facultie
of
the
mind
although
wee
haue
it
in
great
measure
in
vs
,
but
onely
so
farre
foorth
as
it
manifesteth
it selfe
in
his
actions
,
workes
,
&
fruits
;
and
therefore
it
is
an
vnsound
and
false
maner
of
reasoning
,
to
inferre
because
we
doe
not
sensibly
feele
and
discerne
that
we
haue
faith
,
therfore
we
are
destitute
thereof
;
for
the
habite
of
faith
or
faith
it selfe
may
be
in
vs
,
&
yet
for
a
time
may
be
so
hindred
by
outward
accidents
,
that
it
cannot
shew
it selfe
in
his
actions
and
fruits
,
by
which
alone
it
is
sensibly
discerned
.
§
.
Sect.
2
But
I
will
make
this
more
cleare
and
manifest
by
some
familiar
similitude
and
examples
,
The
former
answere
made
plaine
by
similitudes
we
know
that
in
the
sicknesses
and
diseases
of
the
body
nature
is
so
infeebled
and
ouercome
,
that
sometimes
the
partie
affected
falleth
into
a
dead
swoune
wherein
hee
is
depriued
for
a
time
,
not
onely
of
the
vse
of
the
vnderstanding
,
reason
,
and
memorie
,
but
also
of
his
senses
,
motion
,
and
vitall
functions
,
so
that
in
respect
of
sense
and
outward
appearance
,
hee
is
quite
depriued
of
all
his
vitall
sensitiue
and
intellectuall
faculties
,
but
yet
a
while
after
by
reason
of
some
outward
meanes
vsed
,
or
by
the
secrete
power
of
nature
working
in
him
,
hee
is
restored
to
the
vse
of
all
againe
,
and
liueth
,
feeleth
much
and
vnderstandeth
as
in
former
times
,
because
hee
had
not
lost
these
faculties
but
onely
by
some
grieuous
impediment
was
hindred
of
the
vse
of
them
in
their
actions
and
functions
;
so
that
here
this
manner
of
reasoning
appeareth
absurd
and
false
,
these
faculties
of
the
soule
cannot
be
sensibly
discerned
,
and
therefore
hee
is
quite
destitute
of
them
:
And
thus
also
it
is
in
respect
of
our
faith
and
other
habituall
vertues
,
oftentimes
through
the
sicknes
of
the
soule
in
sinne
or
the
outward
violence
of
Sathans
tentations
,
it
seemeth
cast
into
a
swoune
&
depriued
of
al
the
spiritual
faculties
and
vertues
thereof
,
faith
,
loue
,
zeale
,
hope
,
patience
and
the
rest
,
but
yet
soone
after
by
hearing
the
word
,
by
godly
admonitions
,
instructions
,
reprehensions
,
and
consolations
made
effectuall
by
the
inward
operation
of
Gods
spirit
it
is
reuiued
,
and
all
the
spirituall
graces
thereof
shew
themselues
againe
in
their
woonted
strength
;
so
that
this
inference
is
no
lesse
false
then
the
other
,
there
is
no
sensible
appearance
of
these
sanctifying
gifts
and
graces
,
and
therefore
they
are
quite
lost
and
perished
,
for
the
graces
themselues
remaine
thoughe
for
a
time
they
appeare
not
in
their
actions
and
fruits
.
So
in
the
time
of
winter
the
fruitfull
trees
are
so
nipped
with
the
cold
frosts
,
and
so
weatherbeaten
with
tempestuous
stormes
that
they
appeare
naked
&
bare
,
not
only
without
fruite
but
also
leaues
,
so
as
if
wee
shall
iudge
according
to
sence
&
outward
appearance
we
should
falsely
conclude
that
they
are
dead
;
for
by
experience
we
know
that
they
liue
and
sucke
nourishment
out
of
the
earth
,
euen
when
they
are
most
spoiled
of
their
summer
beautie
,
and
though
they
are
tossed
with
the
winds
yet
hereby
they
are
not
hurt
but
rather
take
deeper
roote
and
so
are
made
capeable
of
more
nourishment
,
and
though
they
bee
nipped
with
cold
frosts
yet
hereby
they
are
not
made
barren
nay
rather
hereby
their
wormes
and
cankers
are
killed
,
and
they
prepared
and
made
fitt
to
bring
forth
more
fruite
in
the
time
of
sommer
,
when
the
comfortable
spring
approacheth
,
and
the
sweet
showers
and
warme
sunne
beames
fall
and
descend
vpon
them
.
And
thus
it
is
with
the
spirituall
graces
in
the
poor
christian
,
in
the
winter
of
affliction
they
are
nipped
with
the
cold
frosts
of
feare
and
doubting
,
and
weatherbeaten
with
the
boysterous
blasts
of
Sathans
tentations
,
so
as
they
seeme
euen
dead
at
the
very
roote
if
wee
shall
iudge
according
to
outwarde
sense
&
appearance
,
but
yet
by
experience
we
find
that
it
is
farre
otherwise
,
for
hereby
they
are
not
ouerturned
though
they
be
shaken
,
and
this
shaking
maketh
them
to
take
more
deepe
roote
in
godlinesse
,
and
though
they
bee
nipped
and
pinched
with
feares
and
doubtings
yet
they
perish
not
,
only
the
canker-worme
of
pride
,
fonde
presumption
,
and
selfe
confidence
is
mortified
and
killed
;
and
they
hereby
are
prepared
and
fitted
to
bring
forth
more
plentifull
fruites
of
holinesse
and
righteousnesse
,
when
the
spring
of
true
comfort
commeth
,
wherein
the
sweete
showers
of
Gods
holy
spirit
distil
vpon
them
,
and
the
warme
sunshine
of
Gods
loue
and
fauour
againe
appeareth
to
them
.
The
sire
is
sometime
so
couered
with
ashes
that
it
sendeth
forth
neither
light
nor
heate
,
and
therefore
in
outward
sense
and
appearance
it
seemeth
quite
extinguished
,
but
when
the
ashes
are
remooued
and
more
wood
added
to
it
,
it
bursteth
out
into
a
great
flame
,
and
makes
all
the
standers
by
to
perceiue
his
heate
and
light
;
and
so
the
graces
of
Gods
spirite
are
sometimes
so
couered
with
the
ashes
of
our
corruptions
that
there
appeareth
no
sparke
of
them
nor
yet
any
heate
of
true
comfort
,
but
when
our
corruptions
are
remoued
with
vnfained
repentance
,
and
a
new
supplie
of
grace
ministred
vnto
them
by
Gods
spirite
,
then
doth
their
light
appeare
vnto
vs
and
warme
our
harts
with
true
confort
,
and
not
to
vs
alone
but
euen
those
about
vs
see
our
shining
light
and
glorifie
our
heauenly
father
.
A
man
hath
not
alwaies
the
vse
of
his
senses
,
reason
,
and
vnderstanding
as
in
his
sleepe
,
but
because
we
cannot
sensibly
discerne
these
faculties
shall
wee
therefore
conclude
that
this
man
who
is
a
sleepe
is
senselesse
vnreasonable
and
without
vnderstanding
;
it
were
most
absurd
;
for
if
wee
but
expect
a
while
till
hee
be
throughly
awakened
our
argument
will
appeare
manifestly
false
:
and
so
sometime
the
poore
christian
is
ouertaken
with
the
sleepe
of
drowsie
securitie
and
is
ouerwhelmed
for
a
time
with
hardnesse
of
harte
,
and
dulnesse
of
spirite
,
so
as
none
of
those
spirituall
graces
which
are
in
him
can
sensibly
be
discerned
by
himselfe
or
others
,
but
shall
he
or
we
conclude
or
beleeue
Sathan
so
concluding
,
that
he
neuer
had
them
,
or
now
is
depriued
of
them
?
why
it
were
as
absurd
as
the
other
.
For
when
hee
is
awaked
out
of
his
drowsie
sleepe
by
the
voice
of
the
Lorde
sounding
in
his
eares
,
and
by
the
good
motions
of
his
holy
spirite
his
faith
,
loue
,
zeale
,
and
all
other
vertues
and
graces
shew
themselues
in
their
fruits
and
actions
,
as
manifestly
as
in
former
times
.
§
.
Sect.
3
Seeing
then
those
arguments
which
are
taken
from
sense
and
feeling
so
often
faile
,
That
we
must
not
conclude
that
we
haue
not
faith
because
we
doe
not
sensibly
discerne
it
.
let
vs
not
be
perswaded
by
sathans
tentations
to
beleeue
that
we
are
destitute
of
faith
and
other
sanctifying
graces
of
Gods
holy
spirit
,
because
at
sometimes
we
cannot
sensibly
discerne
them
,
for
though
now
our
soules
seeme
so
sicke
in
the
sense
of
sinne
that
there
appeareth
no
signe
of
life
,
yet
the
Lord
wil
rayse
vs
vp
againe
&
restore
vs
to
perfect
health
,
though
now
wee
see
no
fruites
of
faith
whilest
wee
are
nipped
with
the
winter
of
tentations
,
yet
the
Lord
will
water
vs
with
his
holy
spirit
,
&
warme
our
frozen
hearts
with
the
liuely
beames
of
his
loue
and
fauour
so
as
we
shal
bring
forth
aboundant
fruits
in
due
time
&
season
;
though
now
there
appeare
not
a
spark
of
grace
in
vs
by
reason
al
is
couered
with
the
ashes
of
our
corruptions
,
yet
the
Lord
wil
surely
ad
a
fresh
supply
&
blow
vpon
vs
by
his
holy
spirit
so
that
our
light
and
heate
shall
appeare
to
our selues
&
others
,
&
though
now
our
spirits
be
oppressed
with
drowsie
dulnesse
,
yet
the
Lord
in
his
good
time
will
cause
vs
to
awake
by
hearing
his
voice
,
sounding
in
our
eares
out
of
his
holy
word
,
and
will
againe
quicken
and
reuiue
vs
with
his
holy
spirit
,
so
as
after
this
sleepe
wee
shal
be
enabled
to
follow
with
chearefulnesse
our
labours
and
workes
,
both
which
concerne
his
seruice
,
and
those
duties
also
which
concerne
our
brethren
,
onely
let
vs
not
tempt
the
Lord
in
prescribing
him
a
time
,
but
waite
his
leasure
&
he
will
surely
helpe
vs
.
CHAP.
XLIIII
.
How
the
weake
Christian
is
to
comfort
himselfe
,
when
he
is
depriued
of
the
sense
of
faith
,
and
sensibly
feeleth
the
contrary
corruptions
.
§
.
Sect.
1
BVt
thou
wilt
say
how
is
it
possible
that
my
soule
should
receyue
any
comfort
,
That
the
Christian
in
the
want
of
present
sense
,
must
comfort
himselfe
with
his
former
feeling
.
or
that
I
should
preserue
my selfe
from
falling
into
vtter
desperation
,
seeing
I
cannot
feele
in
me
any
good
thing
,
nor
discerne
any
sparke
of
grace
?
what
hope
remaineth
when
as
I
plainely
discerne
in
steed
of
faith
,
doubting
and
infidelitie
,
in
stead
of
the
loue
of
God
,
hatred
and
rebellion
,
in
stead
of
zeale
,
coldnesse
and
drowsie
dulnesse
,
and
in
stead
of
all
sanctifying
graces
,
nothing
els
but
a
heauy
masse
of
filthy
corruptions
?
I
answere
that
when
thou
hast
no
comfort
in
thy
present
sense
,
and
feeling
then
thou
must
call
to
thy
remembrance
the
times
past
,
in
which
thou
hast
by
faith
apprehended
Gods
loue
,
mercy
,
and
goodnesse
towards
thee
,
and
brought
foorth
the
fruits
of
thy
faith
in
the
workes
of
holinesse
,
appertaining
to
Gods
seruice
and
the
workes
of
Christian
righteousnesse
belonging
to
our
brethren
,
for
we
may
assure
our selues
that
if
euer
wee
haue
truly
discerned
these
graces
of
Gods
spirit
,
by
the
fruits
of
sanctification
in
vs
,
they
are
not
taken
from
vs
,
for
the
gifts
and
calling
of
God
are
without
repentance
,
Rom.
11.29
.
as
it
is
Rom.
11.29
And
where
he
hath
begunne
a
good
worke
their
he
will
finish
it
and
bring
it
to
perfection
.
As
the
Apostle
speaketh
Phil.
1.6
.
Phil.
1.6
.
Wee
know
that
the
woman
being
with
childe
feeleth
no
life
nor
motion
of
the
child
diuers
moneths
together
,
after
the
time
of
her
conception
,
and
after
that
she
hath
felt
it
stirre
and
moue
oftentimes
,
there
is
an
intermission
wherein
she
feeleth
not
the
motion
there
of
a
good
space
together
,
and
yet
notwithstanding
because
informer
times
she
hath
felt
it
,
she
is
perswaded
that
a
liue
child
is
in
her
,
and
confortably
hopeth
to
haue
happy
trauaile
.
And
thus
it
fareth
with
Gods
children
oftentimes
,
after
that
by
the
seed
of
the
word
faith
is
begotten
and
conceiued
in
them
,
they
feele
no
life
,
motion
,
nor
vndoubted
signes
thereof
a
long
while
,
and
after
that
they
haue
the
remission
of
their
sinnes
and
are
reconciled
vnto
God
,
they
haue
not
the
feeling
and
sense
of
pardon
and
reconciliation
diuers
moneths
,
yea
sometimes
many
yeares
together
which
the
Lord
in
his
wisedome
and
mercy
doth
that
he
may
moue
them
hereby
vnto
more
serious
repentance
,
and
earnestly
to
hunger
after
a
greater
measure
of
faith
,
carefully
vsing
the
meanes
ordained
for
this
purpose
,
and
that
they
may
more
esteeme
and
be
more
thankefull
for
his
inualuable
benefits
after
that
they
haue
full
assurance
of
them
.
And
after
they
haue
a
feeling
of
faith
and
other
spirituall
graces
by
their
motions
and
fruits
,
oft-times
againe
they
are
depriued
of
it
,
either
because
they
haue
wounded
their
consciences
by
falling
into
some
knowne
sinne
,
or
for
that
it
pleaseth
the
Lord
to
excercise
their
faith
and
manifest
his
power
in
their
weakenesse
,
moouing
them
hereby
to
denie
themselues
and
to
rest
wholy
vpon
him
,
yeelding
vnto
him
the
whole
glorie
and
praise
of
their
saluation
.
What
therefore
is
to
bee
done
in
such
a
case
?
Surely
they
are
not
vtterly
to
bee
discouraged
nor
to
suffer
themselues
to
sinke
into
the
gulfe
of
desperation
;
but
as
the
sense
and
feeling
of
their
state
ought
to
humble
them
vnder
Gods
hand
,
and
to
mooue
them
to
enter
into
a
due
examination
of
themselues
,
and
to
a
serious
repentance
for
their
sinnes
,
so
they
must
take
comfort
vnto
themselues
,
and
prop
vp
their
declining
faith
by
calling
to
mind
former
times
wherein
the
Lord
hath
shewed
his
mercifull
and
gratious
countenance
vnto
them
,
and
wherein
they
in
token
of
thankefulnesse
haue
glorified
God
,
by
their
holinesse
and
righteousnesse
of
life
.
An
example
whereof
wee
haue
in
the
Prophet
Dauid
,
Psal.
77.
who
being
grieuously
afflicted
,
could
not
receaue
in
his
soule
any
true
comfort
,
Psal.
77.
for
howsoeuer
hee
did
thinke
vpon
the
Lord
yet
hee
was
still
troubled
,
and
though
hee
prayed
vnto
him
yet
his
spirit
was
full
of
anguish
.
What
help●
did
he
then
find
in
this
his
present
distresse
?
He
telleth
vs
in
the
first
verse
:
Then
(
saith
he
)
I
considered
the
dayes
of
old
,
and
the
yeares
of
ancient
time
;
I
called
to
remembrance
my
song
in
the
night
,
namely
his
songs
of
thanksgiuing
,
whereby
he
had
praised
God
for
his
great
benefits
,
and
vers.
11.
I
remembred
the
workes
of
the
Lord
,
certainely
I
remembred
thy
wonders
of
old
.
Iob.
31.
So
the
holy
man
Iob
apprehending
and
conceyuing
of
God
as
of
his
enemie
,
in
respect
of
his
present
sense
and
feeling
,
and
being
mooued
by
his
friends
to
doubt
of
his
graces
,
which
he
had
receiued
and
to
condemne
himselfe
for
an
hypocrite
,
comforteth
himselfe
and
strengtheneth
his
faith
in
the
middest
of
al
these
grieuous
tentations
,
by
calling
to
his
remembrance
his
fruits
of
faith
and
workes
of
sanctification
,
which
he
had
discerned
in
himselfe
in
former
times
,
as
appeareth
Chap.
31.
Whose
example
if
the
children
of
God
in
like
distresse
will
follow
,
how
miserable
soeuer
they
are
in
their
present
sense
and
feeling
,
yet
they
may
receaue
vnto
themselues
comfort
,
because
Gods
gifts
and
calling
are
without
repentance
.
§
.
Sect.
2
But
here
Sathan
will
further
obiect
that
we
are
not
only
without
all
sense
and
feeling
of
faith
,
That
true
faith
resteth
not
in
our
sense
and
feeling
.
but
also
that
we
doe
sensibly
feele
the
heauie
burthen
of
Gods
wrath
,
and
plainely
discerne
his
frowning
and
angrie
countenance
against
vs
,
and
therfore
howsoeuer
those
children
of
God
who
are
in
his
loue
and
fauoure
may
haue
some
faith
in
them
although
it
doe
not
alwaies
so
sensibly
appeare
,
yet
it
is
impossibly
that
we
should
haue
any
sparke
thereof
seeing
wee
haue
not
any
sense
of
Gods
loue
and
fauour
;
nay
doe
sensibly
perceaue
the
cleane
contrary
;
to
which
wee
are
to
answeare
that
faith
doth
not
relie
it selfe
vpon
our
sence
and
feeling
;
for
as
the
apostle
saith
faith
is
the
ground
of
things
(
not
presently
inioyed
but
)
which
are
hoped
for
,
and
the
euidence
or
demonstration
of
things
(
not
which
are
subiect
to
the
senses
and
sensibly
discerned
but
)
which
are
not
seene
,
Heb.
11.1
.
Heb.
11.
I
and
we
beleeue
that
such
ioyes
are
prepared
for
vs
as
neither
eye
hath
seene
,
nor
eare
hath
heard
,
nor
the
heart
of
man
conceiued
as
it
is
1.
Cor.
2.9
.
and
it
is
a
kind
of
infidelitie
to
beleeue
onely
those
things
which
are
subiect
vnto
our
senses
and
vnderstandings
;
1.
Cor.
2.9
.
and
therefore
when
Thomas
would
not
beleeue
that
Christ
was
risen
before
it
was
made
manifest
to
his
senses
hee
is
reproued
for
infidelitie
,
bee
not
(
saith
hee
)
faithlesse
but
faithfull
.
So
that
when
our
sense
and
feeling
cease
their
faith
beginneth
his
chiefe
worke
;
&
the
most
excellent
faith
sheweth
it selfe
most
clearely
when
wee
haue
no
sense
and
feeling
,
or
when
we
discerne
and
feele
the
plaine
contrarie
;
for
it
is
an
easie
matter
to
be
strong
in
faith
when
God
sheweth
himselfe
gratious
and
mercifull
;
but
when
he
appeareth
vnto
vs
like
an
angrie
iudge
,
when
as
his
wrath
flameth
out
against
vs
,
then
to
behold
his
loue
through
the
vizard
of
anger
,
to
apprehend
by
faith
his
mercie
and
goodnesse
towards
vs
,
when
our
senses
apprehend
nothing
but
his
wrath
and
displeasure
,
Iob.
13.15
.
to
growe
to
Iobs
resolution
in
the
middest
of
our
bitter
agonies
and
greiuous
afflictions
,
though
hee
kill
me
yet
will
I
trust
in
him
,
and
when
we
haue
receaued
many
repulses
and
bitter
snubs
yet
with
the
Cananitish
woman
to
continue
our
suite
,
Mat.
15.
argueth
such
a
faith
as
is
hardly
found
no
not
in
Israell
.
Our
want
of
sense
therefore
of
Gods
loue
and
fauour
doth
not
argue
want
of
faith
,
for
our
faith
is
not
grounded
vppon
our
sense
and
feeling
,
but
vppon
Gods
gratious
promises
,
immutable
goodnesse
,
and
infallible
truth
,
and
if
euer
we
haue
tasted
of
Gods
loue
and
mercie
,
whatsoeuer
wee
apprehend
in
our
present
sense
and
feeling
,
faith
concludeth
that
we
are
still
in
his
loue
and
fauour
,
for
he
is
without
change
or
shadow
of
change
as
the
apostle
speaketh
,
Iam.
1.17
.
and
whom
he
loueth
to
the
ende
hee
loueth
them
,
Iam.
1.17
.
as
our
Sauiour
hath
taught
vs
.
Ioh.
13.1
.
Ioh.
13.1
.
Though
then
our
sense
of
Gods
loue
fayle
yet
may
our
faith
continue
strong
,
as
appeareth
plainely
in
the
example
of
Iob
,
who
though
he
conceiued
of
God
in
his
sense
and
feeling
that
he
had
hidden
his
face
from
him
&
took
him
for
his
enemy
,
though
he
seemed
to
write
bitter
things
against
him
and
made
him
to
possesse
the
sinnes
of
his
youth
,
yet
by
a
liuely
faith
he
still
rested
and
relied
vpon
him
,
protesting
that
though
he
should
slay
him
yet
hee
would
trust
in
him
.
as
appeareth
Iob.
13.15
.
Iob
13.15
.
Yea
our
Sauiour
Christ
himselfe
who
could
not
sinne
through
infidelitie
,
in
respect
of
his
present
sense
and
feeling
complayneth
that
God
had
forsaken
him
.
§
.
Sect.
3
That
we
are
rather
to
beleeue
Gods
word
then
our
owne
sense
and
feeling
.
If
therefore
Sathan
goe
about
to
perswade
vs
that
we
are
without
faith
because
we
presently
apprehend
not
Gods
loue
nor
feele
the
sweete
tast
of
his
goodnesse
wee
are
to
answeare
that
wee
are
not
to
build
our
assurance
vppon
our
owne
sense
and
feeling
,
but
vpon
Gods
vnchangable
goodnesse
and
gratious
promisses
made
vnto
vs
in
Christ
Iesus
;
and
if
at
any
time
our
sense
and
feeling
tell
vs
one
thing
(
namely
that
God
hath
withdrawne
his
loue
from
vs
and
will
neuer
againe
looke
gratiously
vpon
vs
)
and
the
word
of
God
assure
vs
of
another
thing
(
to
witt
that
God
will
neuer
forsake
vs
,
but
continue
his
loue
towards
vs
vnto
the
end
)
wee
are
not
to
giue
credit
vnto
our
owne
feeling
but
vnto
Gods
worde
;
for
otherwise
what
doe
wee
els
but
preferre
our
oft
deceyuinge
sense
before
Gods
infallible
truth
,
and
imagine
that
wee
can
better
discerne
and
iudge
of
our
estate
then
God
himselfe
?
but
the
worde
of
God
telleth
vs
that
if
wee
turne
vnto
the
Lorde
by
vnfained
repentance
sorrowing
for
our
sinnes
past
,
hating
our
present
corruptions
,
and
desiring
and
indeauouring
to
mortifie
the
flesh
and
the
lusts
thereof
and
to
serue
the
Lord
in
holinesse
and
newnesse
of
life
;
and
if
we
beleeue
in
Iesus
Christ
resting
vpon
him
for
our
saluation
;
or
though
presently
we
feele
not
this
faith
and
repentance
yet
if
euer
in
former
time
wee
haue
discerned
it
in
vs
,
that
then
we
are
receiued
into
Gods
loue
and
fauour
and
therefore
shall
haue
his
loue
continued
vnto
vs
vnto
the
end
,
be
made
partakers
of
his
gratious
promises
&
heires
of
euerlasting
life
;
for
the
promises
of
the
gospell
are
not
restrayned
to
those
who
feele
their
faith
,
but
to
those
that
haue
faith
,
not
to
those
who
feele
that
they
doe
beleeue
,
but
vnto
those
who
doe
beleeue
.
§
.
Sect.
4
That
conclusions
grounded
vpon
our
sense
are
often
false
.
Neither
is
the
not
feeling
of
Gods
loue
and
fauour
a
good
argument
to
proue
that
wee
are
out
of
his
loue
and
fauour
,
or
the
apprehension
of
his
wrath
and
anger
in
our
sense
and
feeling
a
sound
reason
to
perswade
vs
that
wee
are
subiect
to
his
wrathfull
displeasure
;
seeing
the
being
of
a
thing
,
and
the
sensible
discerning
of
the
thing
to
be
,
are
diuers
,
and
therefore
howsoeuer
at
sometimes
they
concurre
,
yet
oftentimes
they
are
seuered
and
disioyned
:
so
that
the
conclusion
which
is
inferred
negatiuely
from
the
senses
,
to
proue
the
not
being
of
their
obiect
is
not
onely
commonly
false
,
but
also
oftentimes
absurd
and
ridiculous
;
for
example
sometimes
we
see
not
the
beames
of
the
sunne
,
as
in
the
night
season
,
or
when
it
is
couered
with
some
thicke
blacke
cloud
,
but
shal
we
herehence
conclude
that
the
sunne
shineth
not
,
nor
wil
euer
againe
appeare
vnto
vs
?
So
the
bright
beames
of
Gods
loue
and
fauour
are
sometimes
hidden
from
vs
in
the
night
of
tentations
,
and
so
shadowed
with
the
cloud
of
our
grieuous
sinnes
that
we
cannot
sensibly
discerne
them
,
but
shall
wee
hence
inferre
that
there
is
no
grace
and
mercy
to
be
found
with
God
,
or
that
he
will
neuer
againe
make
them
shine
vpon
vs
?
The
one
is
as
absurd
as
the
other
,
and
both
grosly
false
.
So
sometimes
the
Sunne
is
eclipsed
by
the
interposition
of
the
Moone
,
so
as
we
cannot
discerne
his
light
or
very
dimly
,
but
if
any
man
should
conclude
from
hence
that
it
were
quite
taken
away
,
or
that
we
were
depriued
vtterly
of
his
life-preseruing
influence
,
the
experience
of
two
or
three
howers
would
shew
the
sottish
weakenesse
of
his
sensible
argument
,
and
so
in
like
manner
Gods
fauour
and
loue
are
sometimes
so
ecclipsed
with
the
interposition
of
some
great
afflictions
,
that
wee
cannot
discerne
them
for
a
time
or
but
very
dimly
,
but
if
we
shall
inferre
hereof
that
they
are
quite
taken
from
vs
,
and
that
they
cast
forth
no
comfortable
influence
on
vs
,
our
present
preseruation
from
being
swallowed
vp
into
vtter
destruction
,
and
the
speedy
returne
of
woonted
ioy
and
consolation
,
by
the
apprehension
of
Gods
loue
and
goodnesse
towards
vs
,
will
euidently
shew
that
this
argument
taken
from
the
senses
is
void
of
reason
.
§
.
Sect.
5
That
Gods
dearest
children
haue
not
at
all
times
sensibly
discerned
Gods
loue
,
and
the
graces
of
his
spirit
in
them
.
Lastly
,
it
appeareth
by
the
examples
of
Gods
children
from
time
to
time
,
that
though
they
haue
bene
indued
with
a
great
measure
of
faith
,
and
in
a
high
degree
of
fauour
and
loue
with
almighty
God
,
yet
sometimes
in
their
owne
sense
they
haue
found
in
them
,
in
stead
of
faith
nothing
but
doubting
,
diffidence
and
infidelitie
,
and
for
Gods
loue
and
fauour
,
they
haue
apprehended
nothing
in
their
present
feeling
,
but
the
wrathfull
anger
of
God
,
and
his
greeuous
displeasure
.
Looke
vpon
the
holy
man
Iob
who
by
Gods
owne
testimonie
was
the
iustest
man
vpon
earth
,
and
highly
in
Gods
loue
and
fauour
,
and
you
shal
find
that
sometimes
he
sheweth
in
his
grieuous
afflictions
no
signe
of
faith
,
but
grosse
doubting
and
in
outward
apparance
vtter
despaire
of
Gods
mercy
and
loue
,
for
he
curseth
the
day
of
his
natiuitie
,
and
wisheth
that
he
had
neuer
beene
borne
,
he
complaineth
that
God
was
his
enemy
,
and
had
made
him
as
a
marke
whereat
hee
shot
venimed
arrowes
,
that
Gods
terrors
did
fight
against
him
,
and
that
hee
did
hide
his
louing
countenance
from
him
.
So
the
Prophet
Dauid
a
man
according
to
Gods
owne
hart
sheweth
plainely
that
sometime
he
hath
no
sense
and
feeling
of
the
graces
of
Gods
spirit
in
him
,
Psal.
51.10
.
as
when
he
desireth
the
Lord
to
create
in
him
a
cleane
hart
and
to
renew
a
right
spirit
within
him
,
to
restore
him
to
the
ioy
of
his
saluation
&
to
stablish
him
with
his
free
spirit
;
&
sometimes
he
apprehendeth
in
his
present
sense
&
feeling
,
in
stead
of
Gods
loue
and
fauour
,
nothing
but
his
wrath
and
displeasure
,
and
therefore
complaineth
as
one
reiected
and
forsaken
of
God
.
So
Psal.
22.1
.
My
God
,
my
God
,
why
hast
thou
forsaken
mee
,
Psal.
22.1
.
&
77.7
.
&
88.14
.
and
art
so
farre
from
my
health
,
and
from
the
words
of
my
roaring
.
2.
O
my
God
I
crie
by
day
but
thou
hearest
not
and
in
the
night
and
haue
no
audience
.
And
Psal.
77.7
.
he
thus
complaineth
,
will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
8.
Is
his
mercy
cleane
gone
for
euer
?
doth
his
promisse
faile
for
euermore
?
9.
hath
God
forgotten
to
be
merfull
?
hath
he
shut
vp
his
tender
mercies
in
displeasure
?
10.
And
I
said
this
is
my
death
,
&c.
So
Psal.
88.14
.
Lord
why
doest
thou
reiect
my
soule
and
hidest
thy
face
from
me
?
15.
I
am
afflicted
and
at
the
point
of
death
,
from
my
youth
I
suffer
thy
terrors
doubting
of
my
life
.
16.
Thine
indignations
goe
ouer
me
and
thy
feare
hath
cut
me
off
.
The
Prophet
Ieremy
likewise
being
grieuously
afflicted
in
body
and
mind
,
Ier.
20.14.15
.
was
for
a
time
depriued
of
the
sense
of
Gods
loue
and
fauour
,
apprehending
nothing
but
present
miserie
,
and
in
stead
of
faith
,
affiance
in
God
,
peace
of
conscience
,
and
other
sanctifying
graces
,
he
bewraieth
his
doubting
,
diffidence
and
impatiencie
,
cursing
the
day
of
his
birth
,
and
euen
the
man
that
brought
first
newes
hereof
to
his
father
,
and
wishing
that
his
mother
had
bene
his
graue
,
or
her
wombe
a
perpetuall
conception
.
As
appeareth
Ierem.
20.14.15
.
&c.
The
like
may
be
said
of
the
Apostle
Peter
,
for
where
I
pray
you
was
the
sense
&
feeling
of
his
faith
,
affiance
in
God
,
zeale
of
his
glorie
,
loue
,
feare
,
and
other
sanctifying
graces
,
when
as
he
shamefully
denied
his
maister
,
yea
forswore
him
with
bitter
cursing
?
and
yet
wee
must
eyther
graunt
that
Peter
at
this
time
was
indued
with
a
liuely
faith
,
or
els
that
the
prayer
of
our
Lord
and
Sauiour
Iesus
Christ
was
not
effectuall
,
for
hee
had
praied
for
him
that
his
faith
might
not
faile
,
as
appeareth
Luk.
22.32
.
Luke
22.32
.
But
what
should
I
insist
in
the
examples
of
these
the
seruants
of
God
,
seeing
the
alone
example
of
Christ
himselfe
is
sufficient
to
cleare
this
point
,
for
though
hee
were
the
onely
begotten
and
best
beloued
Sonne
of
his
heauenly
father
yet
in
his
owne
sense
and
feeling
,
hee
apprehended
nothing
but
Gods
wrath
and
grieuous
displeasure
,
and
lamentably
complaineth
as
a
man
abandoned
and
cast
out
of
all
loue
and
fauour
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
,
which
words
shewe
both
Christs
affiance
in
God
and
his
present
apprehension
in
his
sense
and
feeling
,
for
in
respect
of
his
affiance
and
trust
in
God
hee
calleth
him
still
his
God
,
in
respect
of
his
sense
and
feeling
hee
complaineth
that
he
is
forsaken
.
Whereby
it
is
manifest
that
a
man
may
be
dearely
beloued
of
God
,
and
yet
for
a
time
apprehend
nothing
but
his
wrath
and
displeasure
,
that
hee
may
haue
faith
and
affiance
in
God
,
yet
at
the
same
time
be
depriued
of
all
sense
and
feeling
of
his
loue
and
fauour
.
And
therefore
when
wee
are
excercised
in
the
combate
of
tentations
,
let
not
sathan
perswade
vs
that
we
are
vtterly
depriued
of
the
loue
&
fauour
of
God
,
because
through
the
violence
of
his
tentations
and
greeuousnesse
of
our
afflictions
we
do
not
apprehend
it
,
nor
that
we
are
destitute
of
faith
and
all
other
spirituall
graces
because
we
doe
not
sensibly
discerne
them
in
our
feeling
,
for
this
hath
beene
the
state
of
the
deare
children
of
God
from
the
beginning
of
the
world
and
shall
bee
to
the
ende
thereof
.
CHAP.
XLV
.
Of
the
meanes
whereby
our
faith
may
be
strengthened
and
increased
.
§
.
Sect.
1
ANd
so
much
concerning
those
reasons
whereby
we
may
proue
that
we
haue
faith
,
That
all
who
are
indued
with
true
faith
,
vse
the
means
wherby
it
may
bee
increased
.
and
also
answere
Sathans
tentations
whereby
hee
laboureth
to
perswade
vs
that
we
are
destitute
thereof
.
The
second
meanes
whereby
we
may
arme
our selues
against
Sathan
and
his
suggestions
,
is
that
we
most
earnestly
labour
and
indeauour
after
we
haue
found
that
wee
haue
some
faith
to
increase
therein
,
and
grow
vp
from
saith
to
saith
vntill
we
come
to
that
fulnesse
of
perswasion
which
will
bring
such
peace
of
conscience
as
Sathan
and
all
his
tentations
shall
not
be
able
to
disturbe
.
Otherwise
we
shall
bee
continually
subiect
to
feares
and
doubtings
,
and
exceedingly
shaken
with
Sathans
tentations
,
and
in
truth
not
without
cause
if
wee
stand
still
at
a
state
,
for
howsoeuer
Sathan
and
all
the
power
of
hell
cannot
preuaile
against
the
least
measure
of
true
faith
to
quench
and
vtterly
to
destroy
it
,
yet
this
will
bring
no
sound
comfort
vnto
those
which
rest
contented
with
this
little
quantitie
and
neuer
labour
after
increase
,
because
this
is
a
shrewd
presumption
that
their
faith
is
false
and
counterfaite
,
for
assoone
as
the
seede
of
true
faith
is
sowne
in
vs
,
and
hath
taken
roote
it
sprooteth
vp
,
and
till
it
come
to
full
ripenesse
,
in
which
respect
our
Sauiour
compareth
it
to
agraine
of
mustard
seed
,
which
though
it
be
one
of
the
least
seeds
of
the
garden
,
yet
it
groweth
to
a
great
tree
.
Neither
in
truth
is
it
possible
that
any
who
haue
tasted
of
true
faith
,
and
of
those
inestimable
benefits
which
it
assureth
vs
of
,
should
content
themselues
with
a
smal
pittance
and
neuer
labour
after
more
,
for
who
is
it
that
hauing
tasted
and
eaten
a
little
bit
of
some
delitious
meate
,
doth
not
with
a
hungring
appetite
desire
more
till
he
be
filled
and
satisfied
,
who
is
it
that
hath
any
weake
title
and
assurance
of
some
goodly
inheritance
,
doth
not
earnestly
desire
and
vse
all
good
&
lawfull
means
whereby
his
title
may
be
strengthened
and
his
assurance
confirmed
?
and
can
wee
thinke
that
any
haue
truely
tasted
of
faith
and
the
excellent
benefits
which
accompany
it
,
as
namely
assurance
of
Gods
loue
,
and
the
remission
of
our
sinnes
,
peace
of
conscience
,
ioy
in
the
holy
Ghost
,
who
content
themselues
with
a
little
modicum
and
neuer
hunger
after
more
?
or
can
we
imagine
that
wee
haue
any
small
title
or
true
assurance
of
those
vnspeakeable
ioyes
of
Gods
kingdome
,
and
that
vnluable
patrimonie
of
euerlasting
glory
,
if
we
neuer
vse
means
to
confirme
our
title
and
strengthen
our
assurance
?
Surely
it
is
impossible
,
and
therefore
if
we
would
haue
any
sound
comfort
and
peace
of
conscience
,
if
wee
would
euer
attaine
to
a
certaine
perswasion
that
wee
haue
true
faith
indeed
,
let
vs
vse
most
carefully
and
diligently
all
good
meanes
,
whereby
wee
may
strengthen
and
confirme
our
faith
,
vntill
it
grow
from
a
small
seed
to
a
great
tree
,
which
will
bring
foorth
plentifull
fruits
of
godlinesse
and
righteousnesse
,
and
vntill
it
waxe
of
a
small
sparke
vnto
a
great
flame
which
will
throughly
warme
our
harts
with
true
comfort
,
which
are
naturally
frozen
with
feare
and
doubting
,
for
howsoeuer
Sathan
cannot
quench
the
least
sparke
of
liuely
faith
,
yet
he
will
so
couer
it
with
the
ashes
of
his
tentations
that
we
shall
neither
discerne
the
light
nor
feele
the
heate
thereof
.
§
.
Sect.
2
Now
the
means
which
we
are
thus
carefully
to
vse
are
of
two
sorts
:
The
1.
meanes
to
increase
faith
,
is
the
diligent
hearing
Gods
word
.
the
first
tending
to
the
encreasing
and
strengthening
of
our
faith
,
the
other
seruing
to
preserue
vs
from
doubting
and
desperation
.
The
meanes
to
strengthen
and
increase
our
faith
are
diuers
,
the
first
is
the
frequent
and
attentiue
hearing
of
Gods
word
,
for
as
this
is
the
ordinarie
meanes
whereby
faith
is
begotten
and
begunne
in
vs
,
so
is
it
a
chiefe
meanes
to
strengthen
and
confirme
it
;
as
it
is
that
liuely
seed
from
which
faith
doth
spring
,
so
is
it
that
heauenly
dewe
whereby
it
is
watered
and
increased
from
a
little
plant
to
a
great
tree
:
and
therefore
as
it
is
not
sufficient
for
a
fruitfull
haruest
,
that
the
blade
or
branch
should
sproute
vp
vnlesse
it
bee
watred
continually
with
sweete
dew
and
showers
from
heauen
,
and
so
preserued
from
dying
and
withering
,
so
if
euer
we
meane
to
reape
the
ripe
fruits
of
faith
to
our
euerlasting
comfort
,
wee
must
bee
carefull
that
not
onely
it
take
rooting
,
and
bring
foorth
a
blade
of
an
outward
profession
,
but
also
that
it
may
be
watered
with
this
heauenly
dew
of
Gods
word
,
otherwise
when
the
sunne
of
affliction
and
persecution
ariseth
it
will
die
and
wither
.
The
2.
means
meditation
in
Gods
word
.
The
second
meanes
to
strengthen
our
faith
is
diligently
to
read
and
mediate
in
Gods
word
especially
the
Gospell
,
wherein
is
contained
those
sweete
and
gratious
promisses
which
are
made
in
definitely
vnto
all
who
repent
of
their
sins
,
and
beleeue
in
Iesus
Christ
,
resting
and
relying
vpon
him
alone
for
their
saluation
.
And
to
this
purpose
our
Sauiour
willeth
the
Iewes
to
search
the
Scriptures
,
Ioh
,
5.39
.
because
they
are
they
which
testifie
of
him
.
Ioh.
5.39
.
And
hereby
Dauid
saith
that
hee
was
comforted
in
his
troubles
&
euen
quickned
when
he
was
dead
,
Psal.
119.50
.
Psal.
119.50
.
The
3.
means
holy
conferece
The
third
meanes
is
holy
conference
with
our
godly
brethren
;
for
hereby
those
which
are
falling
are
confirmed
and
the
wearie
handes
and
weake
knees
strengthened
as
Eliphas
speaketh
Iob.
43.4
.
Iob.
4.3.4
.
And
those
who
are
weake
in
faith
are
comforted
and
established
with
the
godly
instructions
,
profitable
exhortations
,
and
sweete
consolations
of
those
who
are
more
stronge
;
and
therefore
the
Apostle
Paul
exhorts
those
who
had
attayned
vnto
agreat
measure
of
faith
that
they
admitt
such
as
were
weake
into
their
companie
to
be
made
partakers
of
their
Christian
conferences
to
the
ende
that
hereby
they
might
be
more
and
more
strengthened
and
confirmed
.
Rom.
14.1
.
Rom.
14.1
.
The
4.
means
the
vse
of
the
sacraments
.
The
fourth
meanes
is
the
holy
vse
of
the
sacraments
;
for
the
Lord
hath
added
them
as
seales
to
the
handwriting
of
his
couenant
of
grace
to
confirme
our
faith
in
the
full
assurance
of
his
promises
,
and
to
take
away
all
doubting
.
For
whereas
the
weake
conscience
might
make
some
scruple
in
respect
that
the
promises
of
the
gospell
in
the
preaching
of
the
word
are
deliuered
indefinitely
and
after
a
generall
manner
,
in
the
vse
of
the
sacraments
they
are
assured
vnto
them
particularly
and
as
it
were
by
name
,
and
that
not
after
some
obscure
and
hidden
maner
,
but
most
familiarly
by
such
common
signes
are
are
subiect
to
the
senses
and
within
the
reach
of
the
shallowest
capacitie
.
The
5.
means
good
workes
.
A
fift
meanes
to
confirme
our
faith
is
to
be
continually
conuersant
in
good
workes
,
and
to
bring
forth
the
fruites
of
holy
obedience
,
for
hereby
our
faith
is
exercised
and
by
exercise
strengthened
and
increased
;
whereas
contrariwise
the
neglect
hereof
doth
wound
the
conscience
and
so
quench
the
liuely
heate
of
faith
that
though
it
bee
not
quite
extinguished
,
yet
it
will
not
sensibly
be
discerned
.
As
therefore
the
strength
of
the
bodie
is
increased
by
exercise
and
for
want
thereof
waxeth
faint
and
languisheth
,
and
as
the
stomacke
is
by
outward
exercise
of
the
bodie
made
more
fitt
to
performe
his
dutie
of
concoction
;
so
our
faith
being
exercised
in
good
workes
is
made
more
strong
and
fitt
to
performe
his
dutie
in
applying
Christ
and
the
sweete
promises
of
the
gospel
vnto
vs
,
and
without
this
spirituall
exercise
it
waxeth
faint
and
the
strength
thereof
abateth
.
The
6.
means
feruent
prayer
The
last
meanes
to
strengthen
and
increase
our
faith
is
continuall
and
feruent
prayer
,
for
faith
is
not
in
our
owne
power
but
it
is
the
free
gift
of
God
,
as
the
Apostle
teacheth
vs
,
Ephe.
2.8
.
neither
can
any
man
come
vnto
our
Sauiour
Christ
by
a
liuely
faith
except
it
be
giuen
him
of
the
father
,
Ephe.
2.8
.
as
himselfe
speaketh
.
Ioh.
6.65
.
Ioh.
6.65
.
And
therefore
when
wee
see
the
small
measure
of
our
faith
,
we
are
with
the
apostles
to
pray
vnto
the
Lord
that
hee
will
increase
it
.
Luk.
17.5
.
Luk.
17.5
.
And
when
wee
perceiue
that
it
is
grieuosly
assaulted
with
doubting
and
infidelitie
,
we
are
in
feruencie
of
spirit
to
crie
out
with
the
father
of
the
possessed
childe
:
Lorde
I
beleeue
helpe
my
vnbeleefe
.
Mark
.
Mark
.
9.24
.
9.24
.
And
then
we
may
be
assured
that
the
Lord
will
heare
vs
and
satisfie
our
godly
desires
,
making
vs
to
growe
vp
from
faith
to
faith
,
till
at
length
wee
attaine
vnto
such
a
fulnesse
of
perswasion
,
that
wee
shall
bee
able
truely
to
say
with
the
Apostle
;
I
am
perswaded
that
neither
death
nor
life
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
bee
able
to
seperate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
as
it
is
Rom.
Ro.
8.38.39
.
8.38.39
.
§
.
Sect.
3
And
these
are
the
meanes
which
properly
tende
to
the
strengthening
and
increasing
of
our
faith
,
Of
the
means
whereby
we
may
be
preserued
from
doubting
and
desperation
.
which
whosoeuer
carefully
and
conscionably
vse
,
they
shall
assuredly
find
them
effectuall
for
this
purpose
:
Now
wee
are
to
speake
of
those
meanes
whereby
wee
may
bee
preserued
from
doubting
and
desperation
,
of
which
I
shal
not
neede
to
speake
much
,
seeing
the
most
of
these
points
are
handled
before
.
The
1.
means
.
The
first
meanes
to
preserue
vs
from
desperation
is
to
cal
continually
vnto
our
remembrance
that
the
promisses
of
the
gospell
are
generall
and
indefinite
,
excluding
none
how
vnworthie
and
sinnefull
soeuer
they
be
,
if
they
doe
not
exclude
themselues
through
their
owne
infidelitie
;
Mat.
11.28
.
So
Mat.
11.28
.
our
Sauiour
calleth
all
humbled
and
repentant
sinners
without
exception
,
saying
,
Come
vnto
me
all
yee
that
labour
and
are
heauie
laden
and
I
will
ease
you
.
Ioh.
3.16
.
and
Ioh.
3.16
.
God
so
loued
the
world
that
he
sent
his
only
béloued
son
,
that
as
many
as
beleue
in
him
should
not
perish
but
haue
euerlasting
life
.
Mat.
9.13
.
So
Matth.
9.13
.
our
Sauiour
saith
that
hee
came
not
to
call
the
righteous
but
sinners
to
repentance
;
either
then
refuse
the
name
of
repentant
sinner
or
acknowledge
that
he
came
to
saue
thee
.
and
Ioh.
6.40
.
our
sauiour
saith
that
it
is
his
fathers
will
who
sent
him
that
euery
man
who
beleeueth
in
him
should
haue
euerlasting
l
fe
.
Seeing
therefore
God
taketh
no
exception
,
nor
excludeth
any
let
vs
not
exclude
our selues
through
our
want
of
faith
and
infidelitie
.
The
2.
means
Secondly
we
are
to
consider
that
the
Lord
hath
not
onely
propounded
his
gratious
promises
vnto
vs
,
but
also
hath
commaunded
vs
to
beleeue
them
.
Mark
.
1.15
.
1.
Ioh.
3.23
.
So
Mark
.
1.15
.
Repent
and
beleeue
the
gospell
.
and
1.
Ioh.
3.23
.
This
then
is
his
commaundement
,
that
wee
beleeue
in
the
name
of
his
sonne
Iesus
Christ
&c.
now
to
beleeue
in
Christ
is
not
onely
to
beleeue
that
he
is
a
sauiour
,
for
this
euen
the
diuels
beleeue
also
,
but
to
beleeue
that
he
is
our
sauiour
&
to
rest
wholy
vpon
him
for
our
saluation
,
&
to
say
with
the
Apostle
Paul
,
Gal.
2.20
.
Gal.
2.20
.
I
liue
by
the
faith
in
the
sonne
of
God
,
who
hath
loued
me
and
giuen
himselfe
for
me
.
And
to
the
end
that
wee
may
be
armed
against
doubting
,
and
enabled
to
perfourme
this
commaundement
,
it
hath
pleased
the
Lord
to
adde
vnto
his
word
his
oath
,
Heb.
6.18
.
that
by
two
immutable
things
wherein
it
is
impossible
that
God
should
lye
wee
should
haue
strong
consolation
,
as
the
apostle
speaketh
,
Heb.
6.18
.
Yea
,
he
hath
also
vnto
his
word
and
handwriting
annexed
his
Sacraments
as
seales
,
that
there
might
be
no
place
left
for
doubting
.
Seeing
therefore
the
Lord
hath
expresly
commaunded
vs
to
beleeue
,
and
vsed
al
meanes
to
enable
vs
to
perfourme
his
commaundement
,
let
vs
not
now
dispute
the
question
whether
we
are
worthy
to
beleeue
or
no
,
or
whether
such
grieuous
sinners
are
bound
to
this
dutie
,
but
setting
all
excuses
aside
let
vs
beleeue
in
obedience
to
Gods
commaundement
.
The
3.
means
.
Thirdly
,
we
must
not
alwaies
set
before
vs
the
innumerable
multitude
and
huge
waight
of
our
sins
,
but
withal
cal
to
our
remembrance
the
infinite
mercies
of
God
and
merits
of
Christ
,
who
hath
offered
vnto
his
father
a
propitiatorie
sacrifice
and
full
satisfaction
for
all
our
sinnes
,
1.
Iohn
.
2.2
.
and
not
for
ours
onely
but
for
the
sinnes
of
all
the
world
,
as
the
Apostle
speaketh
,
1.
Ioh.
2.2
.
1.
Ioh.
2.2
.
Seeing
therefore
our
debt
how
great
soeuer
it
be
is
already
discharged
;
and
our
sinnes
how
outragious
soeuer
▪
they
be
,
are
fully
punished
long
agoe
in
our
Sauiour
Christ
,
and
seeing
God
himselfe
who
hath
receiued
this
debt
and
taken
this
punishment
,
is
of
infinite
iustice
and
mercy
,
why
should
we
now
despaire
of
pardon
?
Nay
,
why
should
wee
not
most
certainely
be
assured
that
the
roull
and
reckoning
of
our
sins
how
long
soeuer
it
be
,
is
quite
blotted
out
and
cancelled
,
so
as
they
shall
neuer
againe
be
laid
to
our
charge
.
§
.
Sect.
4
Fourthly
,
The
4.
means
to
consider
that
desperation
is
a
most
haynous
sin
.
1.
Ioh.
5.10
.
wee
are
to
consider
that
desperation
it selfe
is
a
most
hainous
and
outragious
sinne
,
for
it
causeth
men
to
denie
Gods
truth
in
his
promises
&
to
account
him
a
liar
,
as
the
Apostle
plainely
speaketh
,
1.
Ioh.
5.10
.
Hee
that
beleeueth
not
God
hath
made
him
a
liar
,
because
he
beleeued
not
the
record
,
that
God
witnessed
of
that
his
Sonne
,
it
maketh
them
to
denie
the
infinitenes
of
his
mercies
as
being
ouermatched
with
the
multitude
of
their
sinnes
,
and
the
sufficiencie
of
Christs
merites
,
as
though
they
were
not
a
full
satisfaction
for
their
horrible
offences
:
yea
it
maketh
them
to
denie
Gods
iustice
in
thinking
that
he
will
punish
that
sinne
againe
in
them
,
which
hath
already
beene
punished
in
Christ
,
and
exact
that
debt
which
he
hath
already
discharged
.
Now
to
denie
the
truth
,
mercy
,
and
iustice
of
God
is
to
denie
God
himselfe
,
for
his
attributes
are
his
essence
,
the
truth
of
God
is
the
true
God
,
the
mercy
of
God
is
the
mercifull
God
,
and
the
iustice
of
God
is
the
iust
God
.
So
that
he
who
despaireth
falleth
into
the
most
horrible
and
capitall
sinne
of
Atheisme
euen
the
highest
degree
of
wickednesse
,
and
therefore
more
hainously
offendeth
God
by
this
sinne
alone
,
then
by
all
his
other
sins
whatsoeuer
,
though
they
appeare
neuer
so
monstrous
and
abominable
in
his
owne
eies
.
For
example
the
sinne
of
Cain
in
despairing
of
Gods
mercy
,
was
far
more
horrible
then
his
monstrous
sinne
which
he
committed
in
murthering
his
owne
brother
:
the
sinne
of
Iudas
in
despairing
of
Gods
mercy
,
was
without
comparison
greater
then
his
sinne
in
betraying
his
Lord
and
maister
,
in
a
word
to
commit
Idolatrie
,
blasphemy
,
murther
,
adultery
,
&
such
like
are
hainous
sinnes
,
but
vtterly
to
despaire
of
Gods
mercy
is
greater
then
they
all
.
Though
then
wee
haue
committed
other
horrible
wickednes
against
the
Lord
,
yet
in
no
case
let
vs
despaire
,
for
this
were
to
adde
sinne
vnto
sinne
,
and
to
clogg
our
consciences
more
with
the
last
then
with
all
the
former
,
til
with
their
intollerable
waight
they
presse
vs
down
vnto
hell
;
you
would
count
him
worse
then
madd
who
being
oppressed
with
a
heauy
burthen
should
(
in
stead
of
vsing
other
meanes
to
ease
himselfe
)
adde
thereunto
a
double
or
treble
waight
,
till
hee
were
pressed
downe
groueling
vnto
the
earth
;
but
assuredly
such
and
greater
madnesse
it
is
when
wee
feele
our
consciences
clogged
with
a
heauy
burthen
of
sinne
,
in
stead
of
seeking
ease
in
comming
to
Christ
by
a
liuely
faith
,
to
fall
into
vtter
desperation
and
thereby
to
add
a
treble
waight
to
the
already
intollerable
burthen
of
sinne
,
which
lieth
vpon
our
consciences
vntill
they
be
pressed
down
into
the
torments
of
hell
.
Euery
one
would
esteeme
him
a
most
desperate
wretch
,
who
hauing
offended
such
a
gratious
Prince
,
as
would
most
surely
forgiue
him
vpon
his
vnfained
sorrow
for
his
fault
,
should
in
stead
of
humbling
himselfe
and
asking
pardon
desperately
refuse
his
Princes
mercy
,
and
with
all
denie
his
truth
in
his
promises
his
mercy
,
iustice
,
and
euen
disauow
him
for
being
a
lawfull
Prince
.
But
such
and
much
more
wickednesse
doe
they
desperately
commit
who
hauing
offended
God
by
their
grieuous
sinnes
,
who
is
so
gratious
&
mercifull
,
that
he
would
most
certainely
forgiue
them
vpon
their
true
repentance
,
in
stead
of
humbling
themselues
by
vnfained
sorrow
,
doe
desperately
refuse
to
bee
partakers
of
his
mercy
,
and
not
onely
so
but
deny
the
infinitenes
of
his
mercy
;
iustice
,
truth
in
his
promisses
,
and
consequently
his
godhead
and
being
.
And
therefore
when
(
the
waight
of
sinne
pressing
vs
)
Sathan
perswadeth
vs
to
despaire
of
mercy
and
forgiuenes
,
let
vs
in
any
case
resist
this
tentation
,
and
boldly
say
vnto
the
tempter
;
it
is
inough
and
too
much
that
I
haue
offended
my
gratious
God
with
my
other
sinnes
,
though
I
doe
not
ad
thereunto
this
sin
which
is
greater
then
all
the
rest
,
the
waight
of
my
other
wickednesse
is
already
too
too
heauy
vpon
my
conscience
,
&
therefore
farre
bee
it
from
me
to
load
it
with
a
farre
more
vnsupportable
burthen
;
I
haue
already
too
much
dishonoured
my
good
God
by
my
horrible
sinnes
,
and
therefore
I
will
in
no
case
more
dishonour
him
,
now
then
in
committing
all
my
other
sinnes
,
by
denying
his
mercie
,
iustice
,
truth
,
and
euen
the
godhead
it selfe
;
for
what
were
this
but
being
alreadie
in
a
burning
feauer
to
cast
my selfe
into
the
fire
,
or
being
gone
ouer
the
shooes
in
the
filthie
puddle
of
sinne
to
plunge
my selfe
ouer
head
and
eares
,
and
euen
to
drowne
my selfe
in
the
bottomelesse
gulfe
of
desperation
?
nay
rather
now
I
will
breake
of
my
sinnes
by
vnfained
repentance
and
turne
vnto
the
Lord
whom
I
haue
offended
,
assuring
my selfe
that
his
mercies
are
infinite
,
and
therefore
he
is
readie
to
forgiue
,
and
the
merites
of
Christ
a
full
satisfaction
for
all
my
sinnes
though
many
and
hainous
,
and
therefore
in
him
I
may
bouldly
chalenge
forgiuenesse
as
a
thing
of
right
appertayning
to
me
.
And
thus
are
wee
to
resist
Sathans
tentations
and
though
wee
be
often
foyled
yet
to
rise
againe
,
in
no
case
suffring
him
to
plucke
out
of
our
hand
the
shield
of
faith
,
though
he
hath
disarmed
vs
of
the
brest-plate
of
righteousnesse
;
for
if
once
we
be
depriued
of
this
part
of
this
spirituall
armour
wee
shall
lie
open
to
all
his
blowes
and
thrusts
,
vntil
we
be
wounded
to
the
very
death
.
§
.
Sect.
5
But
most
lamentable
it
is
to
see
the
greeuous
miserie
of
poore
humbled
sinners
whereinto
they
are
brought
through
the
violence
of
Sathans
tentations
;
Though
the
afflicted
conscience
abhorreth
other
sinnes
yet
it
easily
inclyneth
to
desperation
.
for
howsoeuer
feeling
the
heauie
waight
of
their
other
sinnes
they
earnestly
desire
to
be
freed
from
them
,
howsoeuer
being
tormented
with
the
greeuous
smart
of
their
other
wickednesse
they
hate
and
abhorre
it
,
yet
they
easily
suffer
themselues
to
bee
plunged
into
desperation
with
euery
friuoulous
tentation
;
and
quietly
offer
their
hands
to
be
manacled
,
and
bound
in
these
giues
of
hell
without
resistance
.
But
let
all
such
stirre
vp
themselues
,
and
gather
their
oppressed
spirites
togeather
,
saying
to
their
owne
consciences
I
hate
and
detest
from
my
heart
my
former
wickednesse
,
and
shall
I
now
entertaine
a
sinne
more
horrible
then
all
the
rest
;
the
burthen
of
my
other
sinnes
oppresse
me
and
make
me
earnestly
to
desire
ease
,
and
shall
I
adde
a
loade
farre
more
intollerable
to
my
afflicted
conscience
?
I
am
filled
with
shame
and
confusion
because
by
my
former
sinnes
I
haue
dishonoured
my
gratious
God
?
and
shal
I
continue
more
to
dishonour
him
by
doubting
of
and
denying
his
mercy
,
iustice
,
and
truth
in
his
promises
?
I
haue
heretofore
with
Iudas
betrayed
my
Sauiour
Christ
vnto
the
death
,
yea
and
with
my
sinnes
I
haue
whipped
,
mocked
,
and
crucified
him
,
and
now
hee
hauing
made
full
satisfaction
for
my
sinnes
,
and
called
me
vnto
him
that
he
may
ease
me
of
this
intollerable
burchen
,
should
I
with
Iudas
refuse
to
come
desperately
cast
of
al
hope
of
mercie
and
become
mine
owne
hangman
?
be
it
farre
from
mee
,
nay
as
I
hate
all
other
sinne
so
let
me
hate
this
aboue
all
the
rest
,
as
being
more
hainous
then
al
the
rest
;
as
I
desire
to
be
eased
and
freed
from
the
heauie
burthen
of
other
my
wickednesse
,
so
I
will
with
all
my
power
resist
Sathan
when
he
seeketh
to
loade
me
with
this
loade
of
desperation
as
being
farre
more
intollerable
;
heretofore
I
haue
dishonoured
God
by
my
sins
,
but
now
I
will
giue
him
glorie
in
beleeuing
and
acknowledging
his
infinite
mercie
,
goodnesse
,
iustice
,
and
truth
in
his
promises
;
and
seeing
by
my
sinnes
I
haue
crucified
the
Lorde
of
life
,
I
will
not
ad
hereunto
this
outragious
wickednesse
,
to
trample
his
pretious
bloud
vnder
my
filthie
feete
as
a
thing
vnholy
and
of
no
worth
,
neither
will
I
through
my
vnbeleefe
make
it
to
be
spilt
in
vaine
;
but
now
with
all
care
and
conscience
I
will
gather
it
vp
as
a
most
precious
balme
,
and
with
the
hand
of
faith
apply
it
to
those
greisly
gashes
,
and
deepe
woundes
which
sinne
hath
made
in
my
soule
and
conscience
,
and
with
this
spirituall
lauer
I
will
washe
my
poluted
soule
till
it
bee
throughly
purged
from
all
vncleanesse
.
And
seeing
I
haue
depriued
my
soule
of
that
inherent
righteousnesse
wherewith
it
was
indued
by
creation
,
now
I
will
apply
thereunto
a
farre
more
excellent
righteousnesse
by
the
hand
of
faith
,
euen
the
righteousnesse
of
Iesus
Christ
God
and
man
,
wherewith
being
adorned
I
may
boldly
offer
my selfe
into
the
presence
of
my
heauenvly
father
&
receiue
the
blessing
of
euerlasting
happines
.
§
.
Sect.
6
Lastly
we
are
to
consider
that
as
desperation
is
a
sinne
in
it
owne
nature
most
grieuous
,
That
desperation
is
a
sin
most
pernitious
.
so
also
it
is
vnto
our selues
most
pernitious
,
for
whereas
other
sinnes
make
vs
worthy
of
the
torments
of
hell
and
eternall
condemnation
,
this
as
it
aboue
al
the
rest
intitleth
vs
vnto
the
right
of
this
hellish
inheritance
,
so
also
it
entreth
vs
into
the
most
certaine
and
present
possession
thereof
euen
whilest
we
liue
vpon
the
earth
.
For
what
are
the
torments
of
a
despairing
conscience
but
the
flashings
of
hell
fire
?
and
what
are
their
blasphemies
which
they
vtter
against
God
,
and
their
impatient
cursinges
of
their
accursed
selues
,
but
the
yelling
cries
of
damned
soules
?
And
therefore
if
we
would
not
cast
our selues
into
the
iawes
of
hell
,
if
wee
would
not
whilest
we
liue
beginne
to
die
an
euerlasting
death
,
let
vs
in
no
case
suffer
our selues
to
bee
plunged
with
the
violence
of
Sathans
tentations
into
this
bottomelesse
pitt
of
vtter
desperation
.
§
.
Sect.
7
Yea
will
the
afflicted
soule
say
but
how
should
I
auoyde
it
,
That
wee
must
hope
against
hope
&
beleeue
against
beliefe
seeing
I
am
forcibly
pressed
into
it
with
the
intollerable
waight
of
my
sinnes
,
and
with
the
sense
and
apprehention
of
Gods
fearefull
wrath
and
displeasure
,
feeling
no
comfort
nor
assurance
that
euer
I
shall
receiue
pardon
?
to
which
I
answere
that
yet
in
no
case
they
are
to
despaire
,
but
to
hope
against
hope
,
and
to
beleeue
against
beliefe
,
and
as
it
were
from
the
bottome
of
hell
to
cast
vp
the
eye
of
faith
into
heauen
,
laying
hold
of
Gods
mercies
,
and
Christs
merites
;
knowing
that
faith
is
of
things
not
seene
neither
with
the
bodely
eye
,
nor
with
the
eye
of
reason
,
and
that
the
Lord
seemeth
often
to
hate
those
whome
in
truth
hee
dearely
loueth
.
For
so
long
as
wee
beleeue
Gods
promises
and
haue
some
hope
that
our
sinnes
are
eyther
pardoned
or
at
least
pardonable
there
is
certaine
comfort
;
but
when
as
all
hope
is
cast
of
and
that
we
reiect
all
Gods
promises
through
vnbeliefe
and
fall
into
vtter
desperation
,
there
nothing
remaineth
but
most
certaine
destruction
;
when
sinne
lieth
vpon
vs
,
it
no
question
exceedingly
vexeth
vs
with
the
torments
of
conscience
,
but
if
we
despaire
we
presently
in
stead
of
obtaining
ease
cast
our selues
into
the
torments
of
hell
;
the
panges
of
conscience
caused
by
the
sense
of
the
heauy
burthen
of
sinne
,
are
a
good
meanes
to
bring
vs
to
Christ
,
that
we
may
be
eased
of
this
burthen
;
but
despaire
stayeth
vs
in
the
midway
,
and
vtterly
debarreth
vs
from
euer
being
partakers
of
Christ
or
any
of
his
benefits
.
And
therefore
though
the
burthen
of
sinne
be
neuer
so
irkesome
and
grieuous
,
yet
let
vs
be
contented
to
beare
it
till
we
come
vnto
Christ
for
ease
,
let
vs
beware
in
any
case
that
we
doe
not
faint
through
impatiencie
and
want
of
hope
and
so
fall
into
desperation
,
for
so
shall
wee
but
increase
the
waight
of
our
sinnes
in
exceeding
measure
,
which
already
we
thinke
an
intollerable
burthen
,
and
consequently
our
horrour
of
conscience
;
so
shall
we
bring
our selues
from
a
doubtfull
or
rather
hopeful
state
,
to
most
certaine
and
present
destruction
,
so
shall
wee
change
our
temporarie
griefe
for
that
which
is
euerlasting
,
and
the
terrours
of
conscience
for
the
torments
of
hell
;
so
shall
that
which
wee
most
feare
and
flee
,
presently
ouertake
and
ouerwhelme
vs
;
for
whilest
in
an
horrible
maner
we
feare
the
paines
of
hell
,
we
cast
our selues
into
them
by
falling
into
vtter
desperation
;
as
if
a
man
for
feare
of
death
should
cut
his
owne
throate
,
or
for
feare
of
hanging
should
drinke
some
deadly
poyson
,
whereby
they
are
presently
tormented
with
that
which
they
fearefully
abhorred
,
and
choose
rather
to
bee
oppressed
with
the
euill
they
feared
,
then
any
longer
to
indure
the
feare
it selfe
.
Which
howsoeuer
it
may
carry
some
shew
of
reason
in
vndergoing
a
momentany
and
temporarie
death
,
wherein
oftentimes
the
feare
is
more
intollerable
then
the
paine
feared
;
yet
it
is
extreame
madnesse
to
plunge
a
mans
selfe
body
and
soule
into
the
eternall
torments
of
hell
,
rather
then
for
a
time
to
indure
the
horrour
thereof
,
seeing
this
horrour
and
feare
is
but
a
small
fleabiting
in
respect
of
those
hellish
punishments
,
and
as
it
were
but
a
smoke
of
that
eternall
fire
.
CHAP.
XLVI
.
Sathans
tentations
concerning
smalnesse
,
and
weaknesse
of
faith
answered
.
§
.
Sect.
1
ANd
so
much
for
answering
those
tentations
,
There
is
no
such
perfect
faith
,
which
is
not
assaulted
with
doubting
.
wherby
Sathan
laboureth
to
perswade
the
afflicted
Christians
that
they
haue
no
faith
,
wherewith
if
he
cannot
preuaile
,
in
the
next
place
hee
will
tell
them
that
their
faith
is
so
small
if
it
be
any
at
all
,
so
ouerwhelmed
with
doubting
,
so
vnfruitfull
,
and
so
mixt
with
imperfections
,
that
it
will
not
bee
effectuall
and
sufficient
for
their
saluation
.
Which
tentation
if
we
would
withstand
,
we
must
not
dreame
or
imagine
that
to
haue
a
true
faith
,
is
to
haue
a
perfect
faith
which
is
neuer
assaulted
with
doubting
nor
shaken
with
any
tentations
,
for
there
is
no
such
faith
to
be
found
in
any
of
Gods
children
,
seing
the
most
perfect
are
partly
flesh
and
partly
spirit
,
and
as
the
fruite
of
the
spirit
is
faith
and
affiance
in
God
,
so
the
fruit
of
the
flesh
is
doubting
and
infidelitie
,
&
these
continually
assault
&
fight
one
against
another
.
That
there
are
diuers
degrees
of
faith
in
Gods
children
.
Againe
wee
are
to
know
that
there
are
diuers
degrees
of
true
faith
,
and
that
all
the
children
of
God
haue
it
not
in
the
like
measure
:
for
some
haue
attained
to
a
strong
and
great
measure
of
faith
,
as
those
who
are
indued
with
much
knowledge
,
and
firmely
assent
vnto
that
which
they
know
,
and
are
most
certainely
perswaded
of
their
saluation
in
Christ
,
and
that
all
the
gratious
promises
of
the
gospell
doe
belong
vnto
them
,
so
as
nothing
in
the
world
shal
be
able
to
seperate
them
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
;
others
are
weake
and
indued
with
a
small
measure
of
faith
,
as
those
who
haue
little
knowledge
,
weake
assent
and
perswasion
,
being
yet
but
babes
in
Christ
,
and
growing
vp
from
faith
to
faith
,
Rom.
1.17
.
as
the
Apostle
speaketh
Rom.
1.17
.
till
at
length
they
attaine
to
that
fulnesse
of
perswasion
,
of
which
mention
is
made
,
Heb.
10.22
.
Heb.
10.22
.
Now
wee
are
to
hould
first
that
this
small
and
weake
measure
of
faith
is
notwithstanding
a
true
faith
,
and
therefore
sufficient
for
the
saluation
of
those
who
are
indued
therewith
,
neither
are
the
promises
of
the
gospell
made
to
those
onely
who
haue
a
strong
faith
,
but
to
those
who
haue
a
true
faith
;
Ioh.
1.12
.
As
many
as
receiued
him
hee
gaue
to
them
prerogatiue
to
be
the
sonnes
of
God
,
Ioh.
1.12
.
euen
to
them
that
beleeue
in
his
name
.
And
Iohn
3.18
.
He
that
beleeueth
shal
be
saued
,
Ioh.
3.18
.
in
which
and
such
like
places
there
is
no
measure
of
faith
propounded
,
but
the
promises
are
made
indefinitely
to
all
that
beleeue
,
how
small
and
weake
soeuer
their
faith
be
in
respect
of
the
quantity
and
apprehension
,
so
that
in
regard
of
the
qualitie
it
be
true
and
liuely
.
§
.
Sect.
2
That
a
weake
and
small
measure
of
faith
is
true
and
liuely
faith
,
That
a
weake
&
smal
faith
may
be
a
true
and
liuely
faith
.
it
is
manifest
both
by
reason
and
also
plaine
testimonies
of
the
Scripture
;
for
the
first
:
diuersitie
of
degrees
in
quantitie
of
a
thing
doth
not
take
away
and
annihilate
the
existence
&
true
being
thereof
;
for
example
a
smal
drop
of
water
is
as
well
and
truely
water
as
the
whole
Ocean
,
a
little
sparke
is
true
fire
both
in
respect
of
substance
&
qualitie
,
as
well
as
a
mighty
flame
,
a
little
man
is
as
truly
a
man
as
a
great
Giant
:
and
so
a
little
faith
is
as
well
a
true
faith
as
a
full
perswasion
;
neither
doth
the
small
quantitie
take
away
the
being
,
nature
,
and
truth
thereof
.
Secondly
,
this
also
manifestly
appeareth
by
the
Scriptures
,
whereas
many
are
said
to
haue
faith
and
to
beleeue
,
who
hearing
the
doctrine
of
Christ
&
seing
his
miracles
beleeued
,
&
acknowledged
him
to
be
the
true
Messias
&
their
Sauiour
,
though
at
the
same
time
they
had
attained
to
an
exceeding
small
measure
of
knowledge
,
and
were
ignorant
of
many
of
the
chiefe
principles
of
Christian
religion
,
because
they
nourished
not
this
their
ignorance
,
but
resolued
to
vse
all
those
good
meanes
of
increasing
in
knowledge
which
God
hath
ordayned
for
this
purpose
.
And
thus
many
of
the
Samaritanes
are
sayd
to
haue
beleeued
for
the
saying
of
the
woman
and
because
of
his
owne
word
.
Ioh.
4.39.41
.
Thus
a
certaine
ruler
and
all
his
houshould
are
saide
to
haue
beleeued
,
Ioh.
4.39.41
ver.
52.
when
they
sawe
the
miracle
which
our
Sauiour
wrought
in
curing
the
rulers
sonne
of
his
feauer
only
with
his
word
,
ver.
52.
Yea
the
apostles
themselues
whose
faith
our
sauiour
Christ
compareth
to
a
firme
rocke
against
which
the
gates
of
hell
should
neuer
preuaile
,
were
notwithstanding
indued
with
weake
and
small
measure
of
faith
,
before
the
ascension
of
our
Sauiour
,
and
sending
of
the
holy
ghost
.
For
they
were
ignorant
euen
of
the
maine
principles
of
christian
religion
,
and
of
diuers
articles
of
faith
,
and
consequently
could
not
beleeue
,
assent
,
or
be
perswaded
of
those
things
which
they
did
not
vnderstand
.
For
example
howsoever
they
knew
and
acknowledged
that
our
Sauiour
Christ
was
the
promised
Messias
,
Mat.
16.18
.
yet
they
were
ignorant
that
he
should
redeeme
mankind
by
his
death
;
for
when
he
foretold
that
he
should
be
deliuered
into
the
hands
of
the
Gentiles
to
bee
crucified
,
it
is
saide
that
they
vnderstood
none
of
those
things
.
Mat.
20.18
.
Luk.
9.45
.
Mat.
20.18
.
Luk.
9.45
..
So
also
they
knew
not
that
beeing
dead
he
should
rise
againe
the
third
day
as
the
Euangelist
sheweth
Mar.
9.32
.
Mar.
9.32
.
And
when
they
heard
thereof
by
the
women
they
thought
it
a
fained
thinge
as
it
is
Luk.
24.11
.
Luk.
24.11
.
Ioh.
13.38
.
and
14.5
.
Actes
1.6
.
Mar.
10.37
.
They
were
ignorant
also
of
his
ascension
as
appeareth
.
Ioh.
13.36
.
and
14.5
.
and
of
his
kingdome
,
for
they
dreamed
of
an
earthly
kingdome
,
and
of
worldly
preferments
which
they
were
to
haue
by
him
,
as
we
may
see
.
Act.
1.6
.
Mar.
10.37
.
By
all
which
it
plainely
appeareth
that
though
the
Apostles
were
indued
with
a
true
faith
,
yet
their
faith
was
exceeding
weake
and
small
,
as
also
it
is
most
euident
in
that
reprehention
vsed
by
our
sauiour
when
they
were
in
some
appearance
of
danger
.
Mat.
8.26
.
Matth.
8.26
.
wherefore
are
yee
fearefull
o
yee
of
little
faith
.
§
Sect.
3
And
therefore
though
wee
find
our
faith
to
be
weake
and
small
yet
let
not
Sathan
perswade
vs
that
for
this
cause
it
is
false
and
counterfaite
,
That
all
power
of
hell
cannot
preuaile
against
the
smallest
measure
of
true
faith
.
Phil.
3.12
.
or
that
wee
shall
easily
bee
ouercome
of
euery
tentation
and
neuer
perseuer
vnto
the
end
that
wee
may
bee
saued
;
seeing
a
weake
and
small
faith
may
bee
a
true
faith
,
against
which
how
weake
in
it selfe
soeuer
it
be
,
yet
the
gates
of
hell
shall
neuer
preuaile
against
it
,
for
the
weaker
our
faith
is
,
the
stronger
shall
wee
find
Gods
power
in
sustayning
and
preseruing
vs
,
the
more
that
Sathan
laboureth
to
winnow
vs
in
the
siue
of
his
tentations
,
the
more
effectually
will
our
Sauiour
Christ
make
intercession
for
vs
that
our
faith
faile
not
;
the
feebler
our
faith
is
in
apprehending
Christ
,
the
more
powerfull
will
his
spirit
bee
in
apprehending
vs
and
in
ioyning
vs
inseparably
in
a
holy
communion
with
him
.
But
yet
wee
must
not
content
our selues
with
a
small
and
weake
measure
of
faith
,
but
earnestly
labour
after
more
perfection
,
and
to
grow
from
faith
to
faith
,
till
we
attaine
vnto
fulnesse
of
perswasion
,
That
we
must
not
content
our selues
with
a
small
measure
of
faith
Otherwise
we
shall
make
it
manifest
that
we
deceiue
our selues
with
a
shew
and
shadow
of
faith
,
and
that
as
yet
we
haue
no
true
faith
indeede
,
which
as
it
resembleth
the
graine
of
mustard
seed
in
respect
of
the
smalnes
at
the
beginning
thereof
,
so
also
in
the
growth
&
increase
,
&
therefore
if
euer
we
would
attaine
vnto
peace
of
conscience
,
and
assurance
that
wee
are
indued
with
a
true
and
liuely
faith
,
we
must
earnestly
labour
in
the
vse
of
those
meanes
ordayned
of
God
for
the
increase
of
faith
,
and
feruently
pray
vnto
God
that
he
will
not
onely
sowe
the
seede
of
faith
in
our
harts
,
but
also
that
he
will
so
water
it
with
the
dew
of
his
grace
and
holy
spirite
that
it
may
grow
from
a
small
seede
to
a
greate
tree
,
and
that
he
will
neuer
cease
blowing
this
smoking
flaxe
with
the
breath
of
the
same
his
holy
spirit
,
till
it
increase
from
a
little
sparke
to
a
mightie
flame
,
whereby
our
hartes
being
warmed
with
true
comfort
,
may
with
feruent
zeale
seeke
to
glorifie
his
holy
name
by
our
christian
and
holy
conuersation
.
§
Sect.
4
Secondly
we
are
to
know
that
how
weak
&
smal
soeuer
our
faith
be
so
it
be
true
the
Lord
wil
not
reiect
it
,
That
the
least
faith
is
acceptable
to
God
.
Mat.
12.20
.
nor
vs
in
regard
of
it
,
for
he
wil
not
breake
the
bruised
reed
nor
quench
the
smoking
flax
till
he
bring
forth
iudgment
vnto
victorie
,
as
himselfe
hath
spoken
.
Mat.
12.20
.
He
wil
not
contemne
the
least
measure
of
his
own
grace
which
he
hath
bestowed
vpon
vs
;
for
though
it
be
in
neuer
so
small
a
quantitie
yet
if
it
be
true
it
is
his
owne
gift
,
and
his
gifts
are
without
repentance
,
neither
doth
he
euer
contemne
that
which
himselfe
hath
giuen
,
nor
take
it
away
after
it
is
once
bestowed
;
nay
rather
to
him
that
hath
shall
bee
giuen
vntill
hee
haue
abundance
,
Mat.
25.29
.
he
that
hath
receiued
5.
talents
shall
receaue
5.
more
,
yea
and
hee
that
hath
but
one
if
hee
doe
not
hide
it
,
but
vse
it
to
his
maisters
glorie
shall
be
accepted
and
haue
his
talent
doubled
.
We
reade
in
the
scriptures
that
Christ
reproued
some
for
their
small
faith
,
but
yet
we
neuer
read
nor
heard
that
he
reiected
and
cast
of
any
,
though
their
faith
were
neuer
so
weake
if
it
were
true
,
no
not
him
who
cried
out
in
the
sense
of
his
owne
weaknesse
;
Lorde
I
beleeue
,
helpe
thou
my
vnbeliefe
.
Mar.
9.24
.
And
therefore
if
with
him
wee
find
a
true
faith
in
vs
,
at
least
in
some
measure
,
and
though
it
be
exceedingly
mingled
with
doubting
and
assaulted
with
infidelitie
,
yet
if
wee
can
with
this
man
earnestly
pray
the
Lorde
to
helpe
our
vnbeliefe
,
and
with
the
Apostles
hartily
crie
out
:
O
Lord
increase
my
faith
,
the
Lord
will
accept
of
our
hartie
desire
,
and
graunt
our
request
which
is
made
by
his
owne
spirite
in
vs
,
and
that
according
vnto
his
owne
wil.
§
Sect.
5
Thirdly
we
must
vnderstand
that
faith
doth
not
iustifie
and
saue
vs
by
it selfe
as
it
is
a
vertue
or
facultie
of
the
mind
and
hart
,
or
in
respect
of
it
owne
excellencie
,
quantitie
,
That
faith
doth
not
iustifie
vs
as
it
is
a
worke
or
facultie
in
vs
,
but
as
an
instrument
which
applieth
Christ
vnto
vs
.
and
worthinesse
,
(
for
what
were
this
but
to
embrace
againe
the
doctrine
of
the
papists
which
we
haue
reiected
,
and
to
seeke
for
iustification
in
our selues
,
and
for
our
owne
merites
and
worthinesse
?
)
but
as
an
instrument
whereby
we
lay
hold
of
,
and
apply
vnto
our selues
Christ
Iesus
with
his
righteousnesse
and
merites
,
by
which
onely
wee
appeare
iust
before
God
;
now
a
weake
faith
as
truly
though
not
so
powerfully
doth
apprehend
and
apply
Christ
Iesus
and
all
his
merites
and
obedience
as
a
stronger
faith
,
euen
as
a
small
and
weake
hand
if
it
be
able
to
reach
vp
the
meate
to
the
mouth
,
doth
as
well
performe
its
dutie
for
the
nourishment
of
the
body
as
one
of
greater
strength
;
because
it
is
not
the
strength
of
the
hand
but
the
goodnesse
of
the
meate
which
nourisheth
the
bodie
:
So
a
weake
faith
laying
hould
of
Christ
and
applying
him
and
his
benefites
,
to
the
beleeuer
,
is
sufficient
to
nourish
him
to
euerlasting
life
as
well
as
a
stronger
,
because
it
is
not
the
worthines
or
excellencie
of
the
instrument
,
but
of
Christ
which
it
apprehendeth
that
is
effectual
for
our
iustification
&
eternal
saluation
.
So
in
like
maner
as
a
smal
&
weak
hand
is
able
to
receiue
an
almes
as
a
stronger
and
greater
,
and
as
a
little
eye
doth
see
the
whole
body
of
sunne
,
or
some
great
mountaine
as
well
as
a
bigger
:
so
our
faith
though
weake
and
small
,
doth
apprehend
Christ
as
truely
and
effectually
for
the
saluation
of
the
beleeuer
,
as
the
greatest
and
most
strong
,
our
Sauiour
Christ
compareth
himselfe
to
the
brasen
Serpent
,
and
the
beleeuing
Christian
stong
with
the
stinge
of
sin
to
the
Israelites
which
did
behold
it
to
the
end
they
might
be
cured
:
Ioh.
3.14
.
now
we
know
that
all
of
them
were
not
a
like
sharpe
sighted
,
but
some
were
poreblind
,
some
bleare
eyed
,
some
sawe
it
but
exceeding
weakely
and
dimly
,
but
yet
notwithstanding
as
many
as
looked
on
it
were
cured
and
healed
,
though
they
were
neuer
so
weake
sighted
;
so
whosoeuer
being
stong
with
sinne
do
looke
vpon
Christ
with
the
eye
of
faith
,
resting
vpon
him
alone
for
their
saluation
,
though
they
bee
neuer
so
weake
sighted
,
yet
they
shal
be
restored
to
health
and
be
eternally
saued
,
because
it
is
not
in
their
sight
but
in
the
obiect
thereof
Christ
Iesus
to
iustifie
before
God
,
and
to
purchase
for
them
eternall
saluation
.
CHAP.
XLVII
.
Other
tentations
concerning
faith
answered
.
§
.
Sect.
1
ANd
thus
may
we
answere
Sathans
tentations
,
Sathans
tentation
concerning
the
certainty
and
constancie
of
faith
answeved
.
which
hee
groundeth
vpon
the
small
quantitie
and
weakenesse
of
our
faith
:
besides
which
he
suggesteth
diuers
others
,
as
first
that
true
iustifying
faith
is
a
firme
,
certaine
and
constant
perswasion
,
whereas
ours
if
wee
haue
any
at
all
is
weake
and
feeble
,
instable
,
inconstant
and
wauering
,
and
that
it
is
not
onely
continually
assaulted
but
also
often
foiled
and
ouercome
with
doubting
and
infidelitie
,
and
therefore
that
it
is
but
a
shadow
of
faith
,
and
not
true
faith
indeed
.
The
which
tentation
wee
may
easily
answere
if
wee
but
remember
that
which
already
hath
beene
deliuered
;
namely
that
the
best
cannot
attaine
in
this
life
vnto
such
perfection
of
faith
as
is
quite
freed
from
all
infirmities
and
corruption
,
that
there
is
diuers
degrees
of
true
iustifying
faith
,
some
weaker
,
some
stronger
,
some
in
greater
,
and
some
in
smaller
quantitie
,
some
like
smooking
flaxe
,
and
a
graine
of
mustard
seed
,
&
some
like
a
bright
burning
flame
which
giueth
light
,
and
the
liuely
heat
of
true
comfort
to
those
who
are
indued
therewith
,
and
of
as
high
growth
as
the
greatest
tree
in
the
garden
,
and
yet
all
true
faith
and
sufsicient
for
saluation
.
That
so
long
as
wee
continue
in
this
life
our
knowledge
is
but
imperfect
and
vayled
with
much
darknesse
and
ignorance
,
for
we
know
but
in
parte
,
as
euen
the
apostle
speaketh
in
his
owne
person
,
1.
Cor.
13.12
.
1.
Cor.
13.12
.
And
therefore
our
assent
and
perswasion
must
needs
be
imperfect
,
and
but
in
part
,
and
often
assaulted
with
much
doubting
:
that
howsoeuer
faith
and
doubting
are
opposed
in
their
owne
nature
,
yet
notwithstanding
they
may
be
together
in
the
same
subiect
in
respect
of
diuers
partes
.
For
wee
are
partly
flesh
and
partly
spirit
,
and
these
two
with
their
seuerall
fruits
do
continually
fight
and
striue
one
against
the
other
,
and
sometimes
the
flesh
,
sometimes
the
spirit
with
their
seuerall
fruits
get
the
vpper
hand
,
in
the
meane
time
both
retaining
their
owne
nature
and
properties
,
howsoeuer
they
doe
not
so
euidently
appeare
nor
so
powerfully
worke
their
seuerall
actions
,
when
the
aduerse
part
preuaileth
,
and
hath
put
them
to
the
foile
;
for
example
,
faith
which
is
a
fruite
of
the
spirit
,
is
continually
assaulted
by
doubting
,
which
is
a
fruite
of
the
flesh
,
and
proceedeth
from
the
roote
of
infidelitie
,
and
sometime
faith
preuaileth
and
sometime
it
receiueth
the
foyle
,
but
yet
at
the
same
time
howsoeuer
wee
cannot
sensibly
discerne
it
,
nor
the
actions
thereof
,
yet
it
retaines
it
owne
nature
and
properties
,
neyther
is
it
depriued
of
his
firmenesse
,
constancie
and
certainty
howsoeuer
they
be
for
a
time
couered
&
hid
out
of
our
sight
,
like
the
fire
vnder
the
ashes
,
or
the
Sunne
vnder
a
cloud
,
as
before
I
haue
said
.
Though
therefore
we
finde
in
vs
much
inconstancie
and
doubting
,
yet
let
not
Sathan
perswade
vs
that
these
are
of
the
nature
and
properties
of
our
faith
,
and
that
therefore
our
faith
is
not
true
but
temporarie
false
and
counterfaite
,
for
this
inconstancie
and
doubting
,
proceedeth
not
from
faith
and
from
the
spirituall
and
regenerate
part
,
but
from
the
flesh
and
the
part
vnregenerate
;
and
therefore
howsoeuer
it
is
assaulted
,
and
sometimes
foyled
by
them
,
yet
in
it
owne
nature
it
is
true
certaine
and
constant
.
§
.
Sect.
2
Secondly
,
Sathans
tentation
grounded
on
the
strong
faith
of
some
of
Gods
children
answered
.
he
will
suggest
that
the
Saints
mentioned
in
the
Scriptures
,
had
most
certaine
&
strong
faith
&
in
exceeding
great
measure
,
that
they
brought
forth
continually
most
notable
fruits
thereof
,
&
were
not
subiect
to
such
infirmities
and
doubting
as
wee
feele
in
our selues
.
To
which
we
are
to
answere
,
that
this
tentation
is
full
of
vntruth
,
and
hath
no
sound
part
in
it
:
for
first
we
are
to
assure
our selues
that
they
fell
into
manifold
doubtings
and
were
subiect
vnto
innumerable
infirmities
and
corruptions
,
which
are
not
specified
in
the
booke
of
God
:
neither
was
it
fitte
or
expedient
that
it
should
be
a
register
of
all
humane
infirmities
,
and
of
their
manifold
falls
,
but
onely
that
some
should
bee
recorded
for
our
warning
,
that
wee
might
more
warily
watch
ouer
our selues
,
least
wee
should
fall
into
the
like
sinnes
,
and
for
our
comfort
also
when
wee
are
fallen
,
in
that
our
case
is
common
with
Gods
dearest
children
;
in
which
respect
the
Scriptures
is
not
wanting
Looke
vpon
Abraham
the
father
of
the
faithfull
whose
faith
was
so
strong
that
he
aboue
hope
beleeued
vnder
hope
,
and
you
shall
see
that
his
faith
notwithstanding
was
sometimes
shaken
with
diffidence
and
doubting
,
as
when
distrusting
Gods
gratious
promisses
made
vnto
him
,
and
not
resting
vpon
his
almighty
power
,
he
was
content
to
take
vnto
him
Hagar
his
maide
and
commit
sinne
with
her
,
that
so
by
his
owne
deuise
he
might
make
good
Gods
promisse
and
obtaine
the
blessed
seed
,
as
though
God
could
not
perfourme
that
which
he
had
spoken
,
vnlesse
he
helped
him
by
such
vnlawfull
meanes
.
So
where
was
the
strength
and
constancie
of
Moyses
faith
when
hee
dishonoured
God
before
the
people
in
not
beleeuing
his
word
,
&
by
shewing
his
impatiencie
.
Numb.
20.10.11
.
where
was
the
strength
and
constancie
of
Dauids
faith
,
num.
20.10
11.
when
he
complaineth
that
he
was
forsaken
,
that
God
had
fayled
in
his
promisses
,
that
he
had
forgotten
to
be
mercifull
and
had
shut
vp
his
tender
mercies
in
displeasure
?
Psal.
22.1
.
and
77.8.9
.
Or
of
Iobs
faith
when
he
cursed
the
day
of
his
birth
and
accounted
God
his
enemy
,
Psal.
22.1
.
and
77.8.9
.
who
had
set
him
vp
as
a
marke
against
which
he
shot
poisoned
arrowes
?
or
of
Ieremy
when
he
likewise
wished
that
he
had
neuer
bene
borne
and
bewraieth
great
impatiency
.
Iere.
20.
Ier.
20.
Or
of
Ionas
when
he
rebelled
against
Gods
commaundement
and
fled
from
his
presence
,
or
when
after
his
miraculous
deliuerie
,
he
murmured
and
vttered
impatient
speeches
euen
against
God
himself
for
the
losse
of
a
poore
gourd
which
kept
him
from
the
heate
of
the
sunne
;
and
when
the
Lord
mercifully
and
mildly
reproued
him
saying
,
doest
thou
well
to
be
angry
for
the
gourd
,
he
stubbornely
answered
:
I
doe
well
to
bee
angry
vnto
the
death
.
Ion.
4.9
.
Ion.
4.9
.
Or
of
the
Apostles
themselues
when
they
fled
away
and
forsooke
their
Lord
and
maister
Iesus
Christ
for
feare
of
worldly
punishment
,
and
when
after
his
death
they
would
not
beleeue
the
women
reporting
that
hee
was
risen
againe
,
vntill
their
owne
eyes
had
seene
them
?
Lastly
,
though
it
be
euident
that
diuers
of
the
Saints
mentioned
in
the
Scriptures
had
a
farre
greater
measure
of
faith
,
and
brought
foorth
much
more
plentiful
fruits
then
we
can
discerne
in
our selues
,
yet
this
is
no
good
reason
to
prooue
that
our
weaker
&
smaller
faith
is
no
faith
,
or
vneffectuall
for
our
saluation
,
for
this
is
an
absurd
consequence
,
the
Moone
giueth
much
lesse
light
then
the
Sunne
,
therefore
it
giueth
no
light
at
all
,
one
hand
is
farre
greater
then
another
,
therefore
the
lesser
is
not
a
true
hand
,
this
man
excelleth
another
in
the
vse
of
reason
,
and
therefore
the
other
is
vnreasonable
,
because
the
diuers
degrees
in
the
quantitie
of
things
doe
not
take
away
the
truth
of
their
being
and
existence
so
long
as
they
be
of
the
same
nature
and
qualitie
.
Besides
as
the
holy
ghost
hath
set
downe
examples
of
most
strong
faith
in
some
of
Gods
seruants
,
so
hath
he
made
mention
of
some
who
haue
had
but
weake
and
little
faith
,
to
the
end
that
we
should
so
labour
to
attaine
vnto
the
highest
degree
as
that
in
the
meane
time
we
be
not
vtterly
discouraged
with
the
lowest
;
for
example
as
he
hath
remembred
the
faith
of
Abraham
who
beleeued
aboue
hope
vnder
hope
,
so
hee
hath
not
forgotten
his
weake
faith
who
cried
I
beleeue
,
Lord
help
thou
mine
vnbeliefe
;
as
he
hath
mentioned
the
faith
of
Iob
who
grew
to
this
resolution
:
Though
hee
kill
me
yet
will
I
trust
in
him
,
so
he
hath
expressed
also
the
faith
of
Nicodemus
,
in
knowledge
weake
and
simple
,
and
in
practise
and
profession
cowardly
and
fearefull
,
as
hee
hath
set
downe
the
strong
faith
of
Paul
,
who
grew
to
this
fulnesse
of
perswasion
that
nothing
should
be
able
to
separate
him
from
the
loue
of
God
in
Iesus
Christ
,
so
he
hath
not
left
out
the
little
&
weak
saith
of
Thomas
who
would
not
beleeue
further
then
hee
sawe
and
felt
.
Yea
the
Lord
in
his
word
hath
reuealed
vnto
vs
the
diuers
degrees
of
faith
in
the
same
men
in
respect
of
diuers
times
;
That
the
scriptures
set
forth
vnto
vs
the
diuers
degrees
of
faith
in
the
same
beleeuer
at
one
time
like
a
graine
of
mustard
seede
,
at
another
time
like
a
great
tree
,
at
one
time
like
a
little
smoke
,
and
soone
after
bursting
out
into
a
great
flame
,
now
like
a
weake
reed
wauering
and
declyning
with
the
smallest
blast
of
any
tryall
,
and
within
a
while
like
an
immoueable
rocke
which
beateth
backe
huge
billowes
and
euen
a
whole
sea
of
violent
tentations
;
in
a
word
it
setteth
out
to
our
vew
as
it
were
portrayed
in
a
fresh
and
liue
picture
the
diuers
ages
of
a
christian
as
he
is
in
his
conception
and
preparation
to
grace
,
and
as
he
is
in
his
new
birth
and
first
conuersion
,
as
he
is
a
babe
,
and
as
he
groweth
from
his
infancie
to
greater
age
and
strength
,
till
hee
come
to
ripe
yeares
and
to
be
a
strong
man
in
Christ
.
Besides
it
sheweth
vnto
vs
his
diuers
relapses
through
sinne
the
sicknesse
of
the
soule
,
and
how
oftentimes
the
spiritual
growth
is
hindred
,
and
the
strength
of
Gods
graces
abated
and
much
weakned
by
the
cotidian
ague
of
our
corruptions
and
Sathans
tentations
,
and
also
after
these
fitts
bee
driuen
away
by
vertue
of
Gods
spirit
,
how
we
receiue
a
greater
increase
of
grace
and
measure
of
strength
,
whereby
we
grow
more
in
christianitie
and
godlinesse
in
a
yeere
then
we
did
in
two
before
.
All
which
is
set
downe
to
this
end
that
we
should
not
make
our
infancie
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
full
growth
,
but
labour
to
increase
in
grace
till
we
become
of
babes
strong
men
in
Christ
;
as
also
that
finding
our selues
as
weake
as
little
infants
wee
bee
not
vtterly
discouraged
,
for
if
we
sucke
the
brests
of
our
spirituall
mother
the
true
church
,
and
receiue
from
her
the
milke
and
stronger
meate
of
the
word
and
sacraments
,
wee
shall
assuredly
growe
vp
from
grace
to
grace
,
and
strength
to
strength
,
till
of
babes
wee
become
strong
men
in
Iesus
Christ
,
and
that
though
wee
haue
many
great
sickness
of
the
soule
,
and
relapses
into
sinne
whereby
our
spirituall
growth
for
a
time
is
hindred
,
and
our
strength
in
Gods
graces
much
abated
,
yet
if
we
often
feed
vpon
the
comfortable
foode
of
Gods
worde
and
vse
this
spirituall
physick
prescribed
by
God
himselfe
we
shall
not
only
againe
recouer
our
former
strength
and
health
,
but
also
find
a
great
increase
of
Gods
graces
in
vs
.
§
.
Sect.
3
Lastly
,
Sathan
will
suggest
that
though
our
faith
be
true
,
That
Sathan
cannot
preuaile
against
the
weakest
faith
.
yet
it
is
so
exceeding
small
and
weake
,
that
with
the
violence
of
his
tentations
and
huge
masse
of
our
own
corruptions
it
will
easily
be
ouerthrown
and
turned
into
infidelitie
.
To
which
we
are
to
answere
,
that
though
hereby
our
faith
may
be
shrewdly
shaken
yet
it
can
neuer
be
ouerturned
,
though
it
may
be
couered
with
the
ashes
of
our
corruptions
,
yet
it
can
neuer
be
vtterly
quenched
;
though
through
our
gretuous
foyles
and
falls
in
the
combate
of
tentations
,
it
may
be
as
it
were
brought
into
a
traunce
,
so
as
we
cannot
sensibly
discerne
any
action
,
motion
or
life
of
faith
,
yet
the
habite
and
grace
it selfe
,
after
it
is
once
giuen
of
God
is
neuer
taken
away
,
neither
is
it
possible
that
it
should
be
quite
destroied
by
all
the
power
of
hell
.
And
this
may
appeare
by
diuers
reasons
;
first
because
faith
is
not
of
our selues
but
the
free
gift
of
God
,
as
it
is
Ephe.
2.8
.
Eph.
2.8
.
And
whatsoeuer
sanctifyng
and
sauing
grace
the
Lord
giueth
that
he
neuer
taketh
vtterly
away
;
for
the
gifts
and
calling
of
God
are
without
repentance
,
as
the
Apostle
speaketh
.
Rom.
11.29
.
Rom.
11.29
.
Secondly
,
whosoeuer
truely
beleeueth
,
he
is
truely
knit
and
vnited
vnto
the
body
of
Christ
and
is
made
partaker
of
his
holy
spirit
which
as
it
begetteth
and
beginneth
all
the
sanctifying
and
sauing
graces
in
vs
,
so
also
it
nourisheth
,
strengtheneth
and
confirmeth
them
so
as
they
can
neuer
vtterly
faile
,
for
whatsoeuer
good
worke
he
beginneth
that
will
hee
also
perfect
and
accomplish
.
Phil.
1.26
.
Phil.
1.6
.
Thirdly
,
whosoeuer
truely
beleeueth
he
is
truely
iustified
,
and
whosoeuer
is
iustified
is
elected
called
and
shal
be
glorified
,
for
these
inseparably
goe
together
.
Rom.
8.30
.
Rom.
8.30
.
and
consequently
he
that
hath
true
faith
whereby
he
is
iustified
cannot
fall
away
,
seeing
his
iustification
is
as
certaine
as
the
eternall
decree
of
Gods
election
.
§
.
Sect.
4
Lastly
,
That
God
both
can
and
will
vphould
the
weakest
beleeuer
.
God
both
can
and
will
strengthen
and
confirme
all
those
who
are
weake
in
faith
,
till
they
attaine
vnto
the
end
of
their
faith
euen
the
saluation
of
their
soules
,
and
therefore
it
is
impossible
that
they
which
once
truely
beleeue
should
fall
away
and
be
condemned
.
Concerning
Gods
power
no
man
can
make
any
question
seeing
it
is
omnipotent
and
almighty
,
and
for
his
will
he
hath
fully
reuealed
it
both
by
his
word
and
workes
,
namely
that
he
will
not
take
away
that
grace
which
he
hath
once
giuen
,
but
rather
increase
it
till
it
bee
perfected
and
accomplished
.
Esa.
66.13
.
Gods
loue
compared
to
the
loue
of
a
tender
mother
.
For
the
first
the
Lord
saith
that
hee
will
comfort
his
Church
and
people
,
as
the
woman
comforteth
her
child
,
Esa.
66.13
.
now
wee
know
that
the
mother
doth
not
abandon
her
child
,
nor
depriue
him
of
that
comfort
which
she
can
giue
him
because
he
is
sicke
and
weake
,
but
rather
the
sicker
and
weaker
he
is
,
the
more
is
her
care
and
diligence
in
releiuing
him
in
his
distresse
;
when
hee
is
not
able
to
disgest
strong
meate
she
prouideth
for
him
confortable
foode
of
light
disgestion
,
when
he
is
so
weake
that
he
cannot
goe
she
carieth
him
in
her
armes
or
otherwise
supporteth
him
,
when
he
is
so
sicke
that
he
faleth
downe
to
the
ground
in
a
swoune
,
shee
rayseth
him
vp
&
neuer
resteth
till
shee
hath
recouered
life
in
him
,
is
this
loue
in
a
naturall
mother
?
then
surely
much
more
shall
we
finde
in
our
heauenly
father
,
Esa.
49.15
.
for
though
a
mother
may
forget
the
fruit
of
her
womb
,
yet
wil
the
Lord
neuer
forget
vs
,
as
he
hath
promised
.
Esa.
49.15
.
And
therefore
the
greater
our
weakenesse
is
in
grace
,
and
the
more
greiuous
our
sicknesse
is
through
sinne
,
and
the
noisome
humors
of
our
corruptions
the
more
carefully
will
hee
watch
ouer
vs
,
with
the
eye
of
his
prouidence
,
and
support
vs
with
his
almighty
power
in
our
greatest
weakenesse
,
the
more
tenderly
will
he
pitie
vs
,
and
in
louing
compassion
will
prouide
for
vs
,
such
comfortable
food
as
wil
be
fit
to
nourish
vs
and
repaire
our
decaied
strength
,
when
we
cannot
goe
he
will
with
his
almighty
hand
vphould
vs
,
and
when
we
fall
into
a
dead
traunce
he
will
not
rest
till
he
hath
againe
reuiued
and
quickened
vs
with
his
holy
spirite
.
Moreouer
our
Sauiour
hath
saide
,
Math.
12.20
that
hee
will
not
breake
the
bruised
reed
nor
quench
the
smoking
flaxe
.
Matth.
12.20
.
but
he
will
support
our
weakenesse
with
his
almighty
power
,
so
that
though
with
the
reed
we
be
borne
downe
to
the
ground
,
with
the
boysterous
blastes
of
Sathans
tentations
,
yet
we
shal
be
raised
vp
againe
,
Psal.
37.24
.
according
to
that
Psal.
37.24
.
Though
hee
fall
he
shall
not
be
cast
off
,
for
the
Lord
putteth
vnder
his
hand
,
and
he
will
blow
vpon
vs
with
the
breath
of
his
holy
spirit
,
till
he
turne
our
small
smoke
to
a
great
flame
which
shall
neuer
bee
quenched
by
all
the
malice
of
our
spirituall
enemies
.
So
Matth.
13.12
.
our
Sauiour
Christ
hath
promissed
,
Math.
13.12
that
whosoeuer
hath
,
to
him
it
shal
be
giuen
and
he
shall
haue
aboundance
.
Neither
doth
he
limit
or
define
any
quantitie
lesse
or
more
but
indefinitely
promisseth
aboundant
increase
euen
vnto
the
least
,
so
farre
is
he
from
taking
away
that
which
he
hath
once
bestowed
.
And
whereas
wee
through
our
weakenesse
and
frailenesse
are
easily
cast
downe
and
fall
away
,
and
therefore
haue
good
cause
if
we
should
onely
looke
vpon
our
infirmities
to
doubt
and
despaire
of
perseuerance
,
yet
in
respect
of
Gods
omnipotent
power
,
watchfull
prouidence
,
and
promissed
assistance
wee
may
confirme
our selues
in
faith
,
hope
,
and
certaine
assurance
of
continuing
vnto
the
end
;
for
the
Lord
vpholdeth
all
that
are
falling
,
and
lifteth
vp
those
who
are
already
downe
,
as
the
Psalmist
speaketh
,
Psal.
145.14
.
Psal.
145.14
the
power
of
God
is
manifested
in
our
weakenesse
,
2.
Cor.
12.9
.
his
riches
in
our
beggerlinesse
,
his
mercy
and
goodnesse
in
our
frailenesse
,
and
manifold
corruptions
,
and
with
his
holy
spirit
hee
helpeth
our
infirmities
,
as
it
is
Rom.
8.26
.
Ro.
8.26
.
Wee
haue
not
an
high
priest
which
cannot
bee
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
things
tempted
in
like
sort
yet
without
sinne
▪
and
therfore
he
is
able
sufficiently
to
haue
compassion
on
them
that
are
ignorant
and
out
of
the
way
,
because
that
hee
also
was
compassed
with
our
infirmities
,
and
the
apostle
reasoneth
.
Heb.
4.15
.
&
5.2
.
Heb.
4.15
.
and
5.2
§
.
Sect.
5
Secondly
it
appeareth
manifestly
by
Gods
workes
,
The
formen
point
illustrated
by
examples
.
administration
,
and
practise
,
that
he
wil
not
depriue
any
of
that
sanctifying
grace
which
he
hath
once
bestowed
,
though
the
measure
thereof
be
neuer
so
small
;
neither
can
we
obserue
either
by
our
reading
the
whole
booke
of
God
or
by
our
owne
experience
that
any
man
hauing
receiued
the
least
graine
of
true
faith
hath
vtterly
beene
depriued
of
it
,
and
reiected
of
God
.
Euen
the
disciples
themselues
when
they
were
reprooued
for
their
little
faith
,
were
by
him
strengthened
and
confirmed
,
so
that
all
the
power
of
hell
could
not
preuaile
against
it
,
and
though
Sathan
indeauoured
to
sift
them
as
wheate
,
yet
Christs
intercession
was
more
mightie
to
defend
them
,
then
the
diuell
to
destroye
them
,
and
his
intercession
a
stronger
propp
to
vphould
them
,
then
the
waight
of
Sathans
tentations
to
ouerthrow
and
bring
them
to
ruine
;
so
he
who
cryed
out
I
beleeue
Lord
helpe
thou
my
vnbeliefe
,
though
his
faith
was
weak
yet
it
perished
not
,
but
rather
receiued
a
greater
increase
.
Yea
he
reiected
not
Thomas
in
his
wilfull
doubting
and
obstinate
incredulitie
,
but
offered
all
occasions
of
confirming
his
weake
faith
,
and
neuer
ceased
till
hee
had
fully
assured
him
of
his
resurrection
.
In
a
word
all
the
saintes
of
God
at
one
time
or
other
haue
had
experience
of
this
mercy
,
power
,
and
goodnesse
of
God
in
supporting
their
weaknesse
,
vphoulding
them
in
their
great
infirmities
,
and
in
raysing
them
when
they
were
fallen
to
the
ground
;
and
to
this
end
our
Sauiour
was
annointed
by
Gods
spirite
vnto
the
office
of
his
mediation
,
that
hee
should
preach
the
gospell
vnto
the
poore
,
heale
the
broken
harted
,
that
he
should
preach
deliuerance
vnto
captiues
,
and
recouerie
of
sight
to
the
blind
,
and
set
at
libertie
them
that
are
brused
.
Luk.
4.18
.
Luk.
4.18
.
To
this
ende
hee
had
familiar
society
with
the
fraile
and
weake
,
with
those
who
had
little
faith
,
that
he
might
increase
it
,
and
no
faith
,
that
he
might
begett
it
,
with
publicanes
and
sinners
and
men
full
of
infirmities
;
to
this
purpose
he
calleth
such
as
thirst
and
hunger
feeling
their
owne
emptinesse
of
grace
,
and
earnestly
desiring
to
bee
filled
and
satisfied
,
and
such
also
as
labour
and
are
heauie
laden
with
the
vnsupportable
waight
of
their
corruptions
promising
that
hee
will
ease
them
,
lastly
to
this
end
he
hath
ordayned
the
ministerie
of
the
worde
and
administration
of
the
sacraments
,
not
only
to
beget
faith
where
it
is
not
,
but
to
nourish
and
increase
it
where
it
is
weake
and
feeble
,
and
therefore
though
our
faith
be
neuer
so
weake
and
small
let
not
Sathan
perswade
vs
that
therefore
it
shall
bee
ouerthrowne
and
turned
into
infidelitie
,
for
the
Lord
hath
assured
vs
both
by
his
gratious
promises
in
his
word
and
also
by
the
performance
thereof
in
his
works
from
the
beginning
to
this
day
,
that
where
hee
hath
giuen
the
least
measure
of
faith
or
any
other
sanctifying
grace
,
there
he
will
also
increase
,
strengthen
,
and
confirme
it
,
and
where
he
hath
begunne
any
good
worke
there
hee
will
finish
and
perfect
it
,
notwithstanding
our
fraile
weaknesse
,
and
the
forcible
violence
of
all
our
spirituall
enemies
.
CHAP.
XLVIII
.
Of
our
iustification
.
ANd
so
much
concerning
those
tentations
of
Sathan
which
he
suggesteth
to
the
end
that
hee
may
frustrate
our
effectuall
calling
.
§
.
Sect.
1
Of
the
efficient
cause
of
our
iustification
.
Rom.
8.30
.
The
next
subordinate
cause
and
means
of
our
saluation
is
our
iustification
,
for
whomsoeuer
the
Lord
effectually
calleth
those
also
he
iustifieth
.
as
it
is
Rom.
8.30
.
In
speaking
whereof
I
will
first
shew
what
it
is
,
and
afterwards
answere
such
tentations
of
Sathan
as
he
suggesteth
into
our
mindes
,
to
the
end
that
hee
may
infringe
the
doctrine
of
iustification
,
and
make
it
vaine
and
vnprofitable
vnto
vs
.
For
the
first
.
Iustification
is
an
action
orworke
of
the
whole
trinitie
the
father
,
sonne
,
and
holy
ghost
,
whereby
God
gratiously
and
freely
imputing
vnto
euery
faithfull
man
the
righteousnesse
and
obedience
of
Christ
the
mediatour
doth
accept
of
him
and
pronounce
him
to
be
iust
and
righteous
,
for
the
glorie
of
his
name
and
saluation
of
the
beleeuer
.
The
efficient
cause
of
our
iustification
is
God
alone
as
appeareth
by
manifest
testimonies
.
Esa.
43.25
.
I
,
Esa.
43.25
.
Ezec.
16.8
.
euen
I
am
he
that
putteth
away
thine
iniquities
for
my
owne
sake
and
will
not
remember
thy
sinnes
.
So
Ezech.
16.8
.
The
Lord
thus
speaketh
to
his
church
and
people
;
I
spread
my
skirts
ouer
thee
and
couered
thy
filthinesse
.
9.
Then
I
washed
thee
with
water
,
yea
I
washed
away
thy
bloud
from
thee
and
annointed
thee
with
oyle
.
10.
Rom.
4.5
.
and
8.33
.
Psal.
51.4
.
I
clothed
thee
with
broydred
worke
&c.
whereby
he
signifieth
that
he
purged
it
with
the
bloud
of
Christ
from
all
sinne
,
and
adorned
it
with
the
rich
robe
of
his
righteousnesse
.
The
Apostle
likewise
saith
that
it
is
God
who
iustifieth
him
who
in
himselfe
was
vngodly
.
Rom.
4.5
.
and
8.33
.
It
is
God
who
iustifieth
,
who
shall
condemne
?
The
reason
hereof
is
manifest
because
it
is
the
Lord
against
whom
we
haue
sinned
,
as
Dauid
speaketh
Psal.
51.4
.
And
he
alone
is
our
supreame
iudge
who
hath
authoritie
to
absolue
or
condemne
vs
,
and
therefore
he
onely
can
giue
vnto
vs
the
pardon
and
remission
of
our
sinnes
and
accept
of
vs
as
iust
and
righteous
.
And
this
worke
is
not
peculiar
vnto
any
one
person
,
but
is
commune
to
the
whole
trinitie
.
For
God
the
father
being
fully
satisfied
by
the
full
satisfaction
,
righteousnesse
,
and
obedience
of
Christ
the
sonne
,
applied
vnto
vs
by
the
holy
spirit
,
doth
pardon
and
forgiue
vs
all
our
sinnes
,
and
pronounceth
and
accepteth
of
vs
as
innocent
,
and
indued
with
perfect
righteousnesse
.
The
motiue
or
impulsiue
cause
,
which
moued
the
Lorde
thus
to
iustifie
vs
,
was
not
any
thinge
in
vs
or
out
of
him selfe
;
but
of
his
meere
mercy
,
and
free
good
will
wherewith
hee
hath
loued
vs
from
the
beginning
,
as
it
manifestly
appeareth
Rom.
3.24
.
Rom.
3.24
.
Where
the
Apostle
sayth
that
we
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
and
Tit.
3.5.7
.
Tit.
3.5.7
.
Not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
and
renewing
of
the
holy
ghost
.
7.
That
being
iustified
by
his
grace
,
we
should
bee
made
heyres
according
to
the
hope
of
eternal
life
.
The
instrumentall
causes
are
of
two
sorts
:
first
on
Gods
part
the
word
and
the
sacraments
,
whereby
the
Lord
offreth
,
conuaigheth
,
sealeth
,
and
assureth
vnto
vs
his
mercie
&
grace
,
Christ
Iesus
with
his
merites
,
righteousnesse
,
and
obedience
,
the
remission
of
our
sinnes
,
and
euerlasting
life
.
Secondly
on
our
part
a
true
and
liuely
faith
,
whereby
wee
receiue
and
apply
vnto
our selues
the
mercy
of
God
,
Christ
Iesus
&
all
his
benefits
,
resting
vpon
him
alone
for
our
saluation
.
§
.
Sect.
2
The
materiall
cause
of
our
iustification
is
the
actiue
and
passiue
righteousnesse
and
obedience
of
Iesus
Christ
,
The
material
cause
.
his
inhaerent
holinesse
,
his
fulfilling
of
the
law
,
his
death
,
sacrifice
,
and
full
satisfaction
.
So
that
we
are
not
iustified
by
the
essentiall
righteousnesse
of
the
godhead
,
nor
by
our
owne
workes
ioyned
with
Christs
merites
,
nor
by
any
inhaerent
righteousnes
infused
of
God
through
the
merites
of
Christ
;
or
by
any
other
thing
in
our selues
or
any
other
meere
creature
,
but
by
the
alone
righteousnesse
of
our
mediatour
Iesus
Christ
God
and
man
,
which
is
out
of
our selues
and
in
Christ
as
the
proper
subiect
thereof
,
and
not
belonging
to
vs
till
by
the
spirite
of
God
and
a
liuely
faith
it
be
applyed
vnto
vs
and
so
becommeth
ours
.
Of
the
formall
cause
.
The
formall
cause
of
our
iustification
is
a
reciprocall
imputation
or
transmutation
of
the
sinnes
of
the
beleeuer
vnto
Christ
and
of
his
righteousnesse
vnto
the
beleeuer
:
whereby
it
commeth
to
passe
that
the
faithfull
man
hath
not
his
sinnes
imputed
vnto
him
,
nor
the
punishment
due
vnto
them
inflicted
on
him
,
because
Christ
hath
taken
vpon
him
the
guilt
and
punishment
,
and
by
making
ful
satisfaction
vnto
his
fathers
iustice
,
hath
obtayned
the
pardon
and
remission
of
al
his
sinnes
.
And
also
is
clothed
with
the
glorious
robe
of
Christ
Iesus
righteousnesse
,
and
so
appearing
before
God
both
free
from
all
sinne
and
indued
with
perfect
righteousnesse
hee
is
iustified
,
reconciled
,
and
eternally
saued
.
And
of
this
imputed
righteousnes
the
apostle
speaketh
,
Rom.
4.5
.
Rom.
4.5
.
But
to
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
.
6.
Euen
as
Dauid
declareth
the
blessednesse
of
the
man
vnto
whom
God
imputeth
righteousnesse
without
workes
,
saying
.
7.
Blessed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
.
8.
blessed
is
the
man
vnto
whom
the
Lord
imputeth
not
sinne
.
and
2.
Cor.
5.19
.
2.
Cor.
5.19
.
For
God
was
in
Christ
and
reconciled
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
&c.
21.
For
hee
hath
made
him
to
bee
sinne
for
vs
which
knewe
no
sinne
that
wee
should
be
made
the
righteousnesse
of
God
in
him
.
And
the
Apostle
affirmeth
1.
Cor.
1.30
.
That
Iesus
Christ
is
made
vnto
vs
of
God
,
wisdome
,
1.
Cor.
1.30
.
righteousnesse
,
sanctification
and
redemption
.
So
that
now
Christs
righteousnesse
is
our
righteousnesse
,
his
obedience
our
obedience
,
his
merits
our
merites
,
as
certainely
,
perfectly
and
effectually
,
euen
as
if
we
our selues
had
bene
most
innocent
fulfilled
the
law
,
or
made
full
satisfaction
to
Gods
iustice
.
By
which
it
appeareth
that
in
respect
of
our selues
wee
are
iustified
freely
of
Gods
meere
mercy
&
grace
,
without
any
respect
of
our
owne
righteousnes
or
worthinesse
;
but
yet
through
Christ
and
for
his
righteousnesse
and
obedience
imputed
puted
to
vs
,
Rom.
3.23.24
.
both
which
are
signified
by
the
Apostle
Rom.
3.23.24
.
where
he
said
that
all
in
themselues
are
wretched
sinners
without
difference
,
and
thereby
are
depriued
of
the
glory
of
Gods
kingdome
,
24.
and
are
iustified
freely
of
his
grace
,
through
the
redemption
which
is
in
Christ
Iesus
.
§
.
Sect.
3
The
finall
cause
.
The
finall
cause
of
our
instification
is
two
fold
,
the
chiefe
and
principall
is
the
glory
of
God
,
for
hereby
the
Lord
hath
most
notably
manifested
his
infinite
iustice
and
mercy
,
his
iustice
in
that
he
would
rather
punish
our
sinnes
in
his
onely
begotten
Sonne
,
then
he
would
suffer
them
to
goe
vnpunished
;
his
mercy
in
that
for
our
sakes
hee
spared
not
his
best
beloued
Sonne
,
but
gaue
him
to
suffer
death
,
yea
the
death
of
the
crosse
,
that
by
his
one
oblation
he
might
make
full
satisfaction
for
our
sinnes
,
and
purchase
for
vs
euerlasting
life
;
and
also
in
that
he
vouchsafeth
vnto
vs
the
outward
means
of
his
word
and
Sacraments
,
and
the
inward
assistance
of
his
holy
spirit
,
whereby
wee
are
vnited
vnto
Christ
and
haue
a
liuely
faith
begotten
in
vs
,
which
apprehending
Christ
his
righteousnesse
and
merits
wee
are
iustified
,
sanctified
,
and
eternally
saued
.
And
this
end
is
signified
by
the
Apostle
Rom.
3.24.25
.
where
hee
saith
that
God
hath
iustified
vs
freely
by
his
grace
,
Rom
3.24
.
&
5.21
.
through
the
redemption
which
is
in
Christ
Iesus
,
to
declare
his
righteousnesse
by
the
forgiuenesse
of
sinnes
and
might
shew
himselfe
iust
by
iustifying
him
who
is
of
the
faith
of
Iesus
.
And
cap.
5.21
.
he
saith
,
that
as
vnder
the
law
sinne
had
raigned
vnto
death
,
so
now
grace
raigneth
by
righteousnesse
vnto
eternall
life
through
Iesus
Christ
our
Lord
.
Ephe.
2.5.6.7
.
So
Eph.
2.5.6.7
.
hee
affirmeth
that
God
hath
quickned
vs
in
Christ
who
were
dead
in
our
sins
&
hath
raysed
vs
vp
in
him
;
that
hee
might
shew
in
the
ages
to
come
the
exceeding
riches
of
his
grace
through
his
kindnesse
towards
vs
in
Christ
Iesus
.
The
inferiour
and
subordinate
end
is
that
our
saluation
may
hereby
be
firmely
assured
vnto
vs
,
for
now
our
saluation
is
not
in
vs
but
in
the
hands
of
God
,
and
it
is
grounded
not
on
our
owne
workes
and
worthinesse
,
but
vpon
the
righteousnesse
and
obedience
of
Iesus
Christ
,
which
is
a
most
certaine
and
firme
foundation
which
will
neuer
faile
vs
.
And
this
the
Apostle
sheweth
Rom.
4.16
.
whereas
hee
saith
,
Rom.
4.16
.
that
the
coucnant
of
grace
whereby
wee
are
assured
of
euerlasting
saluation
is
made
by
faith
,
that
it
might
come
by
grace
,
and
the
promisse
might
be
sure
to
all
the
seed
.
§
.
Sect.
4
Of
the
parts
of
our
iustification
.
The
parts
of
our
iustification
are
two
,
the
remission
of
our
sinnes
,
and
the
imputation
of
Christs
righteousnesse
,
for
as
in
euery
naturall
man
there
is
the
corruption
,
guilt
,
and
punishment
of
sinne
,
and
the
absence
or
priuation
of
holinesse
and
righteousnesse
,
so
in
Christ
we
haue
a
remedy
for
both
:
for
the
first
by
his
passion
and
suffering
:
for
the
other
by
his
actual
obedience
and
perfect
fulfilling
of
the
law
.
And
this
is
manifest
Rom.
4.6.7
.
where
the
Apostle
distinctly
maketh
mention
,
Rom.
4.6.7
.
of
the
righteousnesse
of
Iesus
Christ
imputed
without
workes
,
and
of
the
forgiuenesse
,
couering
and
not
imputing
of
sinne
.
That
Christs
actuall
obedience
,
wherby
he
fulfilled
the
law
is
imputed
vnted
vnto
vs
.
Neither
was
it
sufficient
for
the
obtaining
of
euerlasting
life
and
happinesse
,
that
our
mediatour
should
by
his
death
make
full
satisfaction
for
our
sinnes
,
both
of
commission
and
also
omission
,
but
also
that
he
should
cloth
vs
with
his
actiue
obedience
,
whereby
we
might
appeare
perfectly
righteous
before
God
.
The
truth
hereof
may
further
appeare
,
if
we
consider
first
that
our
Sauiour
Christ
was
not
bound
to
fulfill
the
law
for
himselfe
,
because
hee
was
from
the
first
moment
of
his
conception
assumed
into
the
hypostaticall
and
personall
vnion
with
the
second
person
in
Trinitie
,
and
consequently
was
not
onely
man
but
God
also
,
and
therefore
not
bound
to
any
law
,
neither
needing
any
legall
righteousnesse
being
already
indued
with
a
farre
more
excellent
righteousnesse
euen
the
righteousnesse
of
God
.
So
that
either
our
Sauiour
perfourmed
obedience
to
the
law
to
no
purpose
,
or
els
to
this
end
that
he
might
impute
it
vnto
vs
,
and
thereby
indue
vs
with
such
a
most
perfect
and
euerlasting
righteousnesse
as
might
giue
vnto
vs
the
right
of
eternall
life
.
Secondly
,
if
onely
our
sinnes
were
pardoned
and
wee
not
not
made
partakers
of
Christs
actiue
righteousnesse
,
our
imputed
righteousnesse
should
not
excell
the
righteousnesse
of
Adam
before
his
fall
,
for
he
neither
committed
sinne
of
omission
nor
commission
till
he
transgressed
Gods
commaundement
in
eating
of
the
forbidden
fruit
;
but
we
are
made
partakers
of
a
more
excellent
righteousnesse
by
faith
,
then
we
lost
in
Adam
,
euen
the
righteousnesse
of
God
by
the
faith
of
Iesus
Christ
,
Rom.
3.22
.
as
the
Apostle
speaketh
Rom.
3.22
.
which
consisteth
not
onely
in
the
absence
of
euill
and
sinne
,
but
in
the
prefence
also
of
actuall
holinesse
and
righteousnesse
.
Thirdly
and
lastly
(
because
it
is
my
purpose
onely
to
touch
this
point
by
the
way
as
not
so
properly
belonging
to
this
treatise
)
wee
are
vnited
vnto
Christ
Iesus
,
and
he
is
become
our
head
and
we
his
members
,
by
reason
of
which
vnion
as
he
communicateth
himselfe
vnto
vs
,
so
also
that
which
belongeth
vnto
him
as
he
is
our
mediatour
,
and
consequently
not
onely
his
passiue
obedience
whereby
he
hath
made
full
satisfaction
for
our
sinnes
,
but
also
his
actuall
righteousnesse
whereby
he
perfectly
fulfilled
the
law
.
And
thus
it
appeareth
that
our
iustification
consisteth
of
two
parts
,
the
first
the
remission
of
our
sinnes
for
the
full
satisfaction
of
Christ
by
his
death
and
sufferings
,
the
other
the
imputation
of
his
habituall
and
actiue
righteousnesse
.
The
remission
of
sinnes
is
the
first
part
of
iustification
,
whereby
God
forgiueth
for
the
death
and
full
satisfaction
of
Christ
,
all
our
sinne
both
originall
and
actuall
both
in
respect
of
the
guilt
and
punishment
,
so
as
they
shall
neuer
be
imputed
to
our
condemnation
,
neither
in
this
life
nor
in
the
life
to
come
.
Psal.
32.1
And
of
this
the
psalmist
speaketh
,
Psal.
32.1
.
Blessed
is
the
man
whose
wickednesse
is
forgiuen
,
and
whose
sinne
is
couered
.
2.
Blessed
is
the
man
vnto
whom
the
Lorde
imputeth
not
iniquitie
.
So
the
Apostle
saith
that
God
was
in
Christ
,
and
reconciled
the
world
to
himselfe
not
imputing
their
sinnes
vnto
them
.
2.
Cor.
5.19
.
2.
Cor.
5.19
.
The
imputation
of
Christs
righteousnesse
is
the
other
part
of
our
iustification
,
whereby
God
imputeth
vnto
euery
beleeuer
the
righteousnesse
of
the
mediatour
Iesus
Christ
as
if
it
were
properly
their
owne
and
perfourmed
by
them
,
that
being
clothed
therewith
they
may
bee
perfectly
righteous
in
Gods
sight
,
and
so
obtaine
the
right
vnto
euerlasting
life
and
happines
.
And
of
this
the
apostle
speaketh
,
Rom.
4.6
.
Rom.
4.6
.
Euen
as
(
saith
hee
)
Dauid
declareth
the
blessednesse
of
the
man
vnto
whom
God
imputeth
righteousnesse
without
workes
.
Rom.
9.30
.
and
Rom.
9.30
.
The
Gentiles
which
followed
not
righteousnesse
haue
attayned
vnto
righteousnesse
,
euen
the
righteousnesse
which
is
of
faith
.
So
Phil.
3.8.9
.
Phil.
3.8.9
.
The
Apostle
saith
that
hee
accounted
all
things
losse
and
iudge
them
to
bee
dunge
,
that
hee
might
winne
Christ
,
and
might
be
found
in
him
not
hauing
his
one
righteousnesse
which
is
of
the
law
,
but
that
which
is
of
the
faith
of
Christ
,
euen
the
righteousnesse
which
is
of
God
through
faith
.
Ier.
23.6
.
Now
this
righteousnesse
of
Christ
is
twofold
,
his
habituall
and
inhaerent
holinesse
and
innocencie
,
whereby
he
was
free
from
all
corruption
and
sinne
both
originall
and
actuall
;
and
indued
with
all
holinesse
and
puritie
of
nature
,
from
the
first
moment
of
his
conception
.
And
of
this
the
Apostle
speaketh
.
2
,
Cor.
5.21
.
He
that
knew
no
sinne
,
was
made
sinne
for
vs
.
2.
Cor.
5.21
.
1.
Pet.
2.22
.
Heb.
4.15
.
and
1.
Pet.
2.22
.
Who
did
no
sinne
neither
was
there
any
guile
found
in
his
mouth
.
So
Heb.
4.15
.
He
is
said
to
be
without
sinne
.
And
1.
Pet.
1.19
.
1.
Pet.
1.19
.
Ioh.
8.46
.
Hee
is
called
the
lambe
vndefiled
and
without
spot
.
And
himselfe
challengeth
the
Iewes
Ioh.
8.46
.
Which
of
you
can
rebuke
me
of
sinne
.
And
this
holinesse
being
imputed
vnto
vs
,
is
opposed
to
our
originall
sinne
and
naturall
corruption
.
The
other
is
his
actuall
righteousnesse
,
whereby
he
perfourmed
perfect
obedience
vnto
the
law
in
all
his
thoughts
,
words
,
and
deeds
,
through
the
whole
course
of
his
life
.
And
this
being
imputed
vnto
vs
,
and
becomming
ours
by
reason
of
that
vnion
which
is
betweene
Christ
and
vs
,
is
opposed
vnto
our
actuall
transgression
,
whereby
wee
haue
broken
the
whole
law
of
God
both
in
omitting
the
duties
which
are
commaunded
,
and
in
committing
the
vices
and
sinnes
which
are
forbidden
.
The
persons
who
are
thus
iustified
are
all
the
faithful
,
and
they
onely
who
doe
apply
the
righteousnesse
of
Iesus
Christ
vnto
themselues
by
a
true
and
liuely
faith
.
And
thus
the
Apostle
doth
limmitt
and
restraine
it
.
Rom.
3.21.22
.
Rom.
3.21.22
.
and
4.5
.
Where
hee
saith
that
the
righteousnesse
of
God
is
made
manifest
without
the
the
law
;
to
wit
,
the
righteousnesse
of
God
by
the
faith
of
Iesus
Christ
,
vnto
all
and
vpon
all
that
beleeue
.
and
4.5
.
To
him
that
worketh
not
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
.
And
our
Sauiour
hath
promised
,
that
whosoeuer
beleeueth
in
him
shall
not
come
into
iudgment
,
but
hath
passed
from
death
to
life
.
Ioh.
4.24
.
Ioh.
5
24.
The
time
when
we
are
thus
iustified
is
first
in
this
life
as
soone
as
true
faith
is
begot
in
vs
by
the
ministery
of
the
word
,
whereby
we
particularly
apply
vnto
our selues
Christ
Iesus
and
all
his
benefites
,
resting
and
relying
vpon
him
alone
for
our
iustification
and
saluation
;
the
which
shall
bee
fully
perfected
at
the
day
of
iudgment
,
when
as
our
Sauiour
Christ
shall
pronounce
the
sentence
of
absolution
saying
Come
yee
blessed
of
my
father
,
take
the
inheritance
of
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
Mat.
25.34
.
Mat.
25.34
.
CHAP.
XLIX
.
That
we
are
not
iustified
by
our
workes
and
merites
.
§
.
Sect.
1
ANd
so
much
breefely
of
the
doctrine
of
Iustification
.
Sathans
tentations
concerning
iustification
of
two
sorts
.
Now
we
are
to
speake
of
and
to
answere
such
tentations
as
are
suggested
by
our
spirituall
enemie
,
to
the
end
that
hee
may
perswade
vs
that
wee
are
notiustified
,
or
that
hee
may
moue
vs
to
seeke
for
iustification
where
it
is
not
to
bee
had
,
and
so
in
the
meane
time
neglect
it
where
only
it
is
to
be
found
,
and
the
alone
meanes
whereby
it
is
to
bee
inioyed
.
In
speaking
whereof
I
shall
not
need
to
handle
things
so
largly
as
those
points
which
went
before
,
partly
because
our
iustification
doth
inseperably
follow
our
effectuall
calling
,
and
therefore
hee
that
is
assured
of
the
one
needs
not
to
doubt
of
the
other
,
partly
because
the
most
of
those
tentations
which
Sathan
suggesteth
to
impugne
and
make
void
our
assurance
that
we
are
iustified
are
alreadie
answered
,
namely
those
which
concerne
the
remission
of
our
sinnes
,
and
true
faith
in
Iesus
Christ
,
and
partly
because
those
tentations
which
Sathan
suggesteth
into
the
minds
of
afflicted
christians
are
the
selfe
same
which
the
lims
of
Sathan
the
antichrist
of
Roome
and
all
his
apostaticall
sinagogue
doe
hold
and
defend
;
and
therefore
I
shall
not
need
to
intreat
hereof
at
large
because
these
points
in
controuersie
haue
beene
alreadie
and
will
be
hereafter
so
copiously
,
learnedly
,
and
religiously
handled
by
others
of
greater
abilities
,
and
farre
more
excellent
gifts
.
But
let
vs
come
to
the
matter
in
hand
.
The
tentations
of
Sathan
concerning
this
point
are
of
two
sorts
;
the
first
tend
to
perswade
vs
to
labour
after
and
to
rest
vpon
an
imperfect
and
maymed
righteousnesse
for
our
iustification
,
whereby
wee
can
neuer
be
iustified
in
Gods
sight
,
&
so
in
the
meane
time
he
causeth
vs
to
neglect
the
alsufficient
&
most
perfect
righteousnes
of
Iesus
Christ
by
which
alone
we
are
iustified
before
God
and
eternally
saued
;
the
other
tend
to
make
vs
doubt
of
our
true
iustification
,
that
so
hee
may
either
make
this
gratious
worke
of
God
frustrate
in
vs
,
or
els
at
least
depriue
our
soules
of
that
true
consolation
and
peace
of
conscience
,
which
dependeth
vpon
the
assurance
of
our
iustification
.
§
.
Sect.
2
For
the
first
,
How
Sathan
tempteth
vs
to
neglect
Christs
righteousnesse
&
to
rest
vpon
our
owne
.
he
will
labour
to
perswade
vs
that
it
is
not
the
righteousnesse
of
Iesus
Christ
,
imputed
vnto
vs
by
God
and
apprehended
and
applied
vnto
vs
by
faith
,
whereby
wee
are
iustified
in
Gods
sight
,
for
this
imputatiue
righteousnesse
is
but
meerely
putatiue
and
imaginacy
but
by
that
inhaerent
righteousnes
which
is
in
our selues
;
for
Christ
(
will
he
say
)
did
not
fulfil
the
law
&
died
,
that
this
his
righteousnes
&
obedience
should
become
ours
by
imputation
,
but
he
died
for
vs
to
the
end
he
might
merite
for
vs
the
spirit
of
God
,
which
should
infuse
into
vs
an
inhaerent
righteousnes
,
&
he
shed
his
blood
to
the
end
that
our
good
workes
being
dipped
and
died
therein
,
might
become
perfect
and
so
iustifie
vs
in
Gods
sight
;
and
therefore
that
wee
are
not
iustified
by
faith
alone
,
but
by
our
other
graces
and
vertues
also
,
and
our
good
workes
proceedding
from
them
;
neither
by
faith
at
all
as
it
is
an
instrument
which
applieth
Christ
and
his
benefits
vnto
vs
,
but
as
it
is
a
grace
or
vertue
infused
into
our selues
.
Against
which
tentation
it
behooueth
vs
most
carefully
to
arme
our selues
as
being
most
daungerous
and
pernitious
,
for
it
robbeth
God
and
our
sauiour
Christ
of
the
whole
glorie
of
our
iustification
and
saluation
,
and
deriueth
some
,
yea
the
greatest
portion
vnto
our selues
,
as
being
chiefly
iustified
by
our
owne
meanes
;
and
also
it
depriueth
our
soules
of
all
true
comfort
and
full
assurance
that
we
are
iustified
&
saued
,
by
taking
out
of
our
hands
the
strong
staffe
of
our
saluation
,
the
perfect
righteousnesse
of
Iesus
Christ
and
by
putting
into
them
the
weake
reed
of
our
owne
workes
,
which
will
presently
breake
and
faile
vs
,
when
we
most
rest
vpon
it
,
and
so
we
shall
vnrecouerably
fall
into
the
horrible
pit
of
deepe
desperation
,
when
as
we
are
abandoned
of
our
chiefe
hope
,
that
is
,
when
on
the
one
side
the
huge
waight
of
our
grieuous
sinnes
,
and
on
the
other
side
the
great
imperfection
of
our
most
perfect
righteousnesse
,
and
the
filthie
pollution
of
our
most
glorious
workes
appeare
vnto
vs
.
And
to
the
end
that
we
may
be
the
better
inabled
to
resist
this
dangerous
and
damnable
tentation
,
I
will
first
shew
that
we
cannot
be
iustified
before
the
tribunall
of
Gods
iudgement
by
our
inhaerent
righteousnesse
&
good
workes
;
and
secondly
that
we
are
iustified
by
faith
alone
as
it
onely
applieth
vnto
vs
Christ
Iesus
his
righteousnesse
and
obedience
.
§
.
Sect.
3
That
we
are
not
iustified
by
our
owne
workes
and
righteousnesse
,
it
manifestly
appeareth
both
by
plaine
testimonies
of
holy
Scripture
,
That
we
are
not
iustified
by
our
works
prooued
by
the
Scriptures
.
and
stronge
arguments
which
are
grounded
vpon
them
.
For
the
first
,
the
Apostle
plainely
saith
,
that
by
the
workes
of
the
law
shall
no
flesh
be
iustified
in
his
sight
,
for
by
the
law
commeth
the
knowledge
of
sinne
:
but
now
is
the
righteousnesse
of
God
made
manifest
without
the
law
,
hauing
witnesse
of
the
law
and
the
Prophets
;
to
wit
the
righteousnesse
of
God
,
by
the
faith
of
Iesus
Christ
,
Rom.
3.20.21.22
.
Phil.
3.9
.
vnto
all
and
vpon
all
that
beleeue
.
Rom.
2.20.21.22
.
So
Phil.
3.9
.
He
disclaimeth
his
owne
righteousnesse
,
&
resteth
vpon
the
alone
righteousnesse
of
Christ
Iesus
,
which
is
made
ours
by
faith
for
his
iustification
and
saluation
.
I
haue
(
saith
he
)
counted
all
things
losse
and
doe
iudge
them
to
be
dunge
that
I
may
winne
Christ
,
and
might
bee
found
in
him
,
not
hauing
mine
owne
righteousnesse
,
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnesse
which
is
of
God
through
faith
.
Phil.
3.9
.
and
Gal.
3.10.11
.
Phil.
3.9
.
Gal.
3.10.11
.
Hee
affirmeth
that
as
many
as
rest
in
the
workes
of
the
law
are
vnder
the
curse
;
and
that
no
man
is
iustified
by
the
law
in
the
sight
of
God
,
it
is
euident
because
the
iust
shall
liue
by
faith
.
So
Rom.
4.5
.
To
him
that
worketh
not
but
beleeueth
in
him
that
iustifieth
the
vngodly
his
faith
is
counted
for
righteousnesse
.
Rom.
4.5
.
And
our
Sauiour
Christ
teacheth
vs
to
say
and
acknowledge
when
we
haue
done
all
to
our
vttermost
power
which
is
commaunded
vs
that
we
are
still
vnprofitable
seruants
Luk.
17.10
.
Luk.
17.10
.
§
.
Sect.
4
But
vnto
these
and
such
like
manifest
places
it
is
answered
,
that
the
Apostle
speaketh
not
of
the
works
of
the
morall
law
,
That
the
former
places
are
to
be
vnderstood
of
the
works
of
the
morall
law
,
and
not
of
the
ceremonies
onely
.
but
of
the
ceremonies
onely
,
to
which
againe
wee
reply
that
no
such
friuolous
distinction
can
be
gathered
out
of
the
Apostles
wordes
,
nay
the
plaine
contrary
euidently
appeareth
,
by
his
maine
scope
and
drift
in
his
whole
discourse
of
our
iustification
,
and
also
by
some
particular
places
.
His
chiefe
scope
is
to
beate
downe
the
pride
of
all
,
both
Iewes
and
Gentiles
to
the
end
that
the
whole
glory
and
praise
of
our
iustification
and
saluation
might
be
ascribed
to
the
free
mercy
,
grace
,
and
goodnesse
of
God
alone
;
now
it
is
most
certaine
that
the
morall
duties
are
in
themselues
farre
more
excellent
then
the
ceremoniall
,
and
consequently
more
fit
to
puffe
vs
vp
with
a
spirituall
pride
,
and
to
make
vs
to
rest
in
our selues
for
our
iustification
,
ascribing
at
least
some
part
of
the
praise
vnto
our
owne
workes
and
vertues
;
so
that
if
the
Apostle
had
onely
spoken
of
the
works
of
the
ceremoniall
law
,
mans
pride
should
not
bee
beaten
downe
,
neither
should
God
haue
the
whole
praise
of
our
saluation
,
and
so
his
discourse
should
be
vaine
,
as
not
tending
to
prooue
&
inforce
that
,
for
which
end
and
purpose
hee
chiefly
vndertakes
it
.
Againe
this
should
nothing
concerne
neither
the
Gentils
in
former
times
,
nor
any
true
Christians
since
the
comming
of
Christ
,
forasmuch
as
they
did
not
nor
doe
not
,
neither
were
nor
are
bound
to
obserue
the
ceremoniall
law
,
&
consequently
could
neuer
once
dreame
of
obtayning
righteousnesse
by
fulfilling
the
ceremonies
;
but
they
would
rather
ascribe
the
glorie
of
their
iustification
to
their
morall
duties
,
to
which
they
found
themselues
bound
by
the
law
of
nature
written
in
their
harts
,
or
doe
find
themselues
bound
by
the
morall
law
of
God
written
in
his
worde
;
and
therfore
it
was
necessarie
for
the
beating
downe
of
their
pride
,
and
that
they
might
ascribe
the
whole
glory
vnto
God
of
their
iustification
and
saluation
,
that
the
apostles
in
this
discourse
should
proue
that
they
were
not
iustified
neither
by
obseruing
the
law
of
nature
written
in
their
hartes
,
nor
yet
the
morall
law
of
God
reuealed
in
his
word
.
Whereby
it
manifestly
appeareth
that
howsoeuer
the
Apostle
excludeth
the
workes
of
the
ceremoniall
law
from
being
causes
of
iustification
,
yet
not
them
alone
but
the
workes
of
the
morall
law
also
.
§
.
Sect.
5
But
this
may
more
manifestly
appeare
by
particular
places
wherein
the
Apostle
plainly
sheweth
that
he
speaketh
not
onely
of
the
ceremoniall
law
,
The
former
point
prooued
by
particular
testimonies
.
but
of
the
morall
law
also
.
In
the
second
chapter
of
the
Epistle
to
the
Romanes
,
he
plainly
disputeth
as
well
of
the
law
of
nature
,
to
the
obedience
whereof
the
Gentiles
were
obliged
as
of
the
law
giuen
by
Moses
.
Rom.
3.19.20
.
Chap.
3.19.20
.
Hee
sayth
that
all
the
world
are
made
culpable
before
God
,
and
therefore
by
the
works
of
the
law
shal
no
flesh
be
iustified
in
his
sight
.
Now
if
this
consequence
be
good
he
speaketh
not
onely
of
the
ceremoniall
but
of
the
moral
duties
,
for
the
former
belonged
not
to
the
gentiles
,
and
therefore
the
neglect
of
them
did
not
make
them
culpable
,
nor
debarre
them
of
being
iustified
by
their
owne
workes
.
Rom.
10.5.6
Gal.
3.11.12
21.22.24
.
Secondly
Rom.
10.5.6
.
and
Gal.
3.11.12.21.22.24
.
The
Apostle
putteth
a
plaine
difference
betweene
the
righteousnesse
which
is
by
the
law
,
and
the
righteousnesse
which
is
by
faith
,
and
maketh
a
flatt
opposition
in
the
acte
of
iustification
not
betweene
morall
&
ceremonial
duties
,
but
betweene
doing
and
beleeuing
,
Eph.
2.8.9
.
faith
and
workes
.
Thirdly
hee
saith
,
Eph.
2.8.9
.
that
wee
are
saued
by
grace
through
faith
not
of
our selues
,
nor
of
workes
least
any
man
should
boast
himselfe
.
If
hee
had
spoken
only
of
workes
they
might
(
though
foolishly
)
haue
wrested
it
to
ceremonies
only
seeing
the
Ephesians
were
not
bound
to
the
ceremoniall
law
,
as
being
strangers
to
the
common
wealth
of
Israel
,
as
himselfe
speaketh
ver.
12.
but
when
he
saith
also
not
of
our selues
,
vers.
12.
he
excludeth
al
whatsoeuer
is
in
vs
from
being
the
cause
of
our
saluation
,
not
onely
ceremoniall
but
also
morall
duties
.
So
writing
to
Titus
he
saith
Tit.
3.5
.
Titus
.
3.5
.
Not
by
the
workes
of
righteousnes
which
wee
had
done
but
according
to
his
mercy
,
hee
saued
vs
,
in
which
place
we
are
necessarily
to
vnderstand
the
works
of
the
morall
law
;
for
Titus
being
a
Grecian
was
not
bound
to
obserue
the
ceremoniall
law
,
and
therefore
he
was
not
so
much
as
circumcised
as
the
apostle
plainely
affirmeth
,
Gal.
2.3
.
Gal.
2.3
.
Fourthly
Paul
speaketh
of
that
law
by
which
wee
come
to
the
knowledge
of
sinne
,
Rom.
3.20
.
and
7.7.8.9
.
as
appeareth
Rom.
3.20
.
and
7.7.8.9
.
But
the
knowledge
of
sinne
came
especially
by
the
morall
law
,
and
therefore
of
this
law
the
Apostle
speaketh
.
Lastly
the
Apostle
speaking
of
the
workes
of
the
law
alleadgeth
these
sentences
.
Gala.
3.10
.
Gal.
3.10
.
As
many
as
are
of
the
workes
of
the
law
are
vnder
the
curse
,
for
it
is
written
cursed
is
euery
man
that
continueth
not
in
all
thinges
which
are
written
in
the
booke
of
the
law
to
doe
them
.
So
that
he
speaketh
not
of
the
ceremoniall
law
alone
but
of
the
whole
law
of
Moses
and
of
all
things
contayned
in
it
.
and
ver.
12.
ver.
12.
And
the
law
is
not
of
faith
,
but
the
man
that
shall
doe
those
things
shall
liue
in
them
.
Which
cannot
be
vnderstoode
of
the
ceremoniall
law
alone
,
but
of
the
workes
of
the
morall
law
yea
of
them
especially
.
That
the
Apostle
excludeth
as
well
the
workes
of
the
regenerate
,
as
of
the
vnregenerate
.
Secondly
it
is
answered
that
the
apostle
speaketh
only
of
the
workes
of
those
who
are
not
regenerate
nor
indued
with
faith
,
and
not
of
the
regenerate
and
faithfull
.
Which
shifting
cauill
the
apostle
clearly
taketh
away
,
not
only
by
applying
his
speeches
vnto
all
men
without
any
limitation
;
but
especially
in
that
example
of
Abraham
which
he
bringeth
for
this
purpose
;
who
though
hee
were
long
before
regenerate
,
indued
with
faith
and
exceeding
plentifull
in
good
workes
,
yet
hee
flatly
excludeth
all
his
workes
from
being
any
causes
of
his
iustification
.
So
Rom.
4.2
.
Rom.
4.2
.
If
Abraham
were
iustified
by
works
he
had
wherein
to
reioyce
but
not
with
God
.
and
ver.
3.
and
ver.
3.4
.
Abraham
beleeued
God
and
it
was
counted
vnto
him
for
righteousnesse
.
4.
Now
to
him
that
worketh
,
the
wages
is
not
counted
by
fauour
but
by
debt
.
5.
But
to
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
his
faith
is
counted
for
righteousnesse
.
§
.
Sect.
6
And
so
much
concerning
the
testimonies
of
scripture
which
manifestly
proue
that
we
are
not
iustified
by
our
works
.
Reasons
to
proue
that
w●
are
not
iustified
by
our
workes
.
Rom.
8.1.33
34.
The
reasons
which
may
be
brought
to
the
same
purpose
are
exceeding
many
,
but
I
wil
briefly
touch
,
some
few
only
.
First
iustification
is
manifestly
opposed
to
condemnation
:
&
they
are
both
iudiciall
words
vsed
in
ciuill
courts
,
&
therefore
to
be
vnderstood
both
iudicially
&
not
after
a
diuers
maner
.
But
to
condemne
signifieth
not
to
infuse
any
fault
or
crime
in
to
the
person
condemned
;
but
to
pronounce
him
guiltie
&
faulty
:
And
therfore
to
iustifie
signifieth
not
to
infuse
righteousnes
into
the
person
iustified
;
but
to
declare
,
pronounce
,
&
repute
him
as
iust
&
righteous
.
Secondly
,
by
the
same
meanes
whereby
we
obtaine
the
remission
of
our
sins
,
we
are
also
iustified
&
made
righteous
;
but
wee
obtaine
the
remission
of
our
sinnes
not
for
our
workes
or
inhaerent
righteousnes
,
or
any
vertue
that
is
in
our selues
,
but
by
and
for
the
alone
merites
,
obedience
,
and
full
satisfaction
of
Christ
,
apprehended
and
applyed
vnto
vs
by
a
liuely
faith
,
as
appeareth
Rom.
3.25
.
And
therefore
by
this
meanes
alone
we
are
also
iustified
.
Rom.
3.25
.
Thirdly
,
whosoeuer
are
iustified
freely
by
grace
they
are
not
iustified
by
their
owne
merits
,
works
,
or
inhaerent
righteousnesse
:
Rom.
3.23.24
but
the
scriptures
testifie
that
all
the
faithfull
are
iustified
freely
by
Gods
grace
,
as
appeareth
Rom.
3.23.24
.
All
haue
sinned
and
are
depriued
of
the
glorie
of
God
.
Eph.
1.7
.
&
2.8
.
And
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
So
Eph.
1.7
.
By
whom
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenesse
of
sinnes
according
to
his
rich
grace
.
Tit.
3.5.7
.
and
2.8
.
By
grace
are
you
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
.
and
Tit.
3.
not
by
the
works
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercy
he
saued
vs
&c.
7.
That
we
being
iustified
by
his
grace
should
be
made
heires
according
to
hope
of
eternall
life
.
And
therefore
none
are
iustified
by
their
owne
merits
,
workes
,
or
inhaerent
righteousnesse
.
Lastly
,
the
apostle
Paul
himselfe
gathereth
many
absurdities
which
would
follow
this
doctrine
of
iustification
by
works
:
first
that
our
faith
should
bee
vaine
,
and
the
promisse
of
God
voide
,
Rom.
4.14
.
Rom.
4.14
.
Secondly
that
Christ
Iesus
should
die
in
vaine
if
we
haue
righteousnesse
by
the
law
.
Gal.
2.21
.
Gal.
2.21
.
Thirdly
that
wee
should
haue
cause
of
boasting
and
glorying
in
our selues
.
Eph.
2.9
.
Eph.
2.9
.
for
if
a
man
were
iustified
by
his
owne
inhaerent
righteousnesse
,
hee
should
haue
whereof
to
glory
,
and
so
God
should
be
robbed
of
the
whole
praise
of
our
saluation
.
Rom.
4.2
.
Rom.
4.2
.
But
the
Lord
of
purpose
hath
iustified
vs
freely
of
his
grace
,
and
not
for
our
workes
and
inha
rent
righteousnes
,
that
all
glorying
in
our selues
might
be
excluded
:
as
appeareth
Rom.
3.27
.
Eph
2.9
.
Rom.
3.27
.
Eph.
2.9
.
Fourthly
it
would
follow
hereupon
that
we
should
still
be
vnder
the
curse
of
the
law
,
which
is
denounced
against
all
who
continue
not
in
all
that
is
written
in
the
booke
of
the
law
to
do
them
,
as
the
Apostle
reasoneth
Gal.
3.10
.
Gal.
3.10
.
Fiftly
that
the
obedience
and
satisfaction
of
Christ
should
be
maymed
and
imperfect
,
vnlesse
it
were
patched
vp
with
our
owne
righteousnesse
:
the
contrary
whereof
the
Apostle
affirmeth
Heb.
7.25
.
namely
that
hee
is
able
perfectly
to
saue
all
them
who
come
vnto
God
by
him
.
Lastly
,
Heb.
7.25
.
hereupon
it
would
follow
that
wee
should
continually
wauer
in
doubting
,
in
respect
of
our
manifold
corruptions
and
imperfect
righteousnesse
,
and
should
haue
our
soules
depriued
of
that
peace
of
conscience
which
followeth
iustification
by
faith
,
as
it
is
Rom.
5.1
.
Rom.
5.1
.
Lastly
with
the
Iewes
we
shall
bring
our selues
into
most
certaine
daunger
of
being
reiected
and
cast
of
,
from
being
the
people
and
Church
of
God
,
if
with
them
we
goe
about
to
stablish
our
owne
righteousnesse
,
in
the
meane
time
not
submitting
our selues
to
the
righteousnesse
of
God
,
Rom.
10.4.6
.
which
is
of
faith
in
Iesus
Christ
,
as
it
is
Rom.
10.4.6
.
CHAP.
L.
That
faith
alone
iustifieth
.
§
.
Sect.
1
ANd
thus
much
concerning
the
first
point
,
How
it
is
to
be
vnderstood
that
faith
alone
iustifieth
.
namely
that
wee
are
nor
iustified
by
workes
:
the
second
is
that
we
are
iustified
by
faith
alone
:
whereby
we
are
not
to
vnderstand
that
faith
by
it
owne
vertue
,
or
as
it
is
a
facultie
,
habite
,
worke
or
action
in
vs
,
doth
iustifie
vs
,
but
as
it
is
the
alone
instrument
whereby
we
doe
apprehend
&
apply
vnto
vs
Christ
Iesus
,
his
righteousnesse
&
obedience
,
by
which
onely
righteousnesse
which
is
out
of
our selues
in
Christ
as
the
proper
subiect
thereof
,
being
offered
in
the
word
and
Sacraments
,
and
applied
by
faith
we
are
iustified
in
Gods
sight
,
Phil.
2.9
.
as
appeareth
Phil.
2.9
.
Secondly
whereas
we
say
that
faith
alone
iustifieth
,
we
do
not
vnderstand
such
a
faith
,
as
is
alone
without
workes
,
charitie
,
and
other
sanctifying
graces
,
which
were
nothing
els
but
imaginarie
dead
,
and
but
as
it
were
a
carkase
of
faith
which
breatheth
not
;
but
that
amongst
all
other
graces
,
vertues
&
faculties
of
the
soule
faith
alone
,
and
not
any
of
them
is
the
instrument
whereby
we
apply
Christ
Iesus
vnto
vs
,
who
being
thus
applied
doth
iustifie
vs
.
That
though
workes
do
not
iustifie
vs
yet
they
are
necessarily
required
as
fruits
of
our
iustification
.
Otherwise
we
affirme
that
other
graces
of
Gods
spirit
and
euen
good
workes
which
is
a
fruite
of
them
all
,
doe
necessarily
accompany
our
iustification
,
not
as
instruments
or
causes
thereof
,
but
as
inseparable
effects
and
fruits
thereof
.
So
that
howsoeuer
we
exclude
workes
from
the
act
of
iustifying
,
yet
wee
necessarily
require
them
in
the
subiect
or
person
iustified
;
we
affirme
that
faith
alone
iustifieth
,
but
wee
denie
that
such
a
faith
which
is
alone
doth
iustifie
vs
;
we
maintaine
that
we
are
iustified
by
faith
alone
without
works
,
but
with
all
we
affirme
that
faith
which
is
without
workes
doth
not
iustifie
vs
as
being
dead
,
false
and
imaginarie
.
This
may
bee
made
plaine
by
some
similitudes
:
to
the
being
of
an
honest
man
there
is
necessarily
required
honest
actions
,
not
as
causes
but
as
effects
,
neither
are
his
honest
actions
the
cause
of
his
honesty
,
but
his
honesty
the
cause
of
his
honest
actions
;
to
a
liuing
man
there
is
necessarily
required
as
well
breathing
which
is
an
action
or
effect
of
life
,
as
the
soule
which
is
the
cause
thereof
,
and
so
to
a
iustified
man
there
is
necessarily
required
,
as
well
good
works
which
are
the
effects
of
iustification
,
as
faith
which
is
the
instrumentall
cause
thereof
;
for
faith
and
workes
are
neuer
seuered
in
the
subiect
or
party
iustified
,
although
they
are
disioyned
in
the
act
of
iustifying
.
So
the
eye
onely
seeth
and
not
the
forehead
,
but
yet
the
eye
seuered
from
the
forehead
seeth
not
,
because
it
is
but
a
dead
eye
,
the
hand
writeth
and
not
the
body
,
but
the
hand
seuered
from
the
body
writeth
not
,
because
it
is
a
dead
hand
.
The
foote
goeth
and
not
the
head
or
heart
,
but
the
foote
which
is
seuered
from
the
head
or
heart
goeth
not
,
and
so
faith
onely
iustifieth
,
and
not
hope
,
not
charitie
,
not
workes
,
but
the
faith
that
is
seuered
from
hope
,
charitie
,
and
workes
,
iustifieth
not
,
because
it
is
but
a
dead
faith
;
as
therefore
when
we
say
the
eye
onely
seeth
,
the
hand
onely
writeth
,
the
foote
onely
walketh
,
our
meaning
is
not
that
these
parts
being
alone
,
and
seuered
from
the
rest
,
see
,
write
,
and
walke
,
but
that
amongst
all
other
parts
,
the
action
or
function
of
seeing
belongeth
peculiarly
vnto
the
eye
,
writing
to
the
hand
,
walking
to
the
foote
:
so
when
we
say
that
onely
faith
iustifieth
,
our
meaning
is
not
that
the
faith
which
is
alone
,
and
seuered
from
other
graces
and
the
fruites
of
them
good
workes
,
iustifieth
;
but
that
amongst
all
other
graces
this
act
of
iustifying
peculiarly
and
properly
belongeth
vnto
faith
,
and
not
to
any
other
grace
,
vertue
;
or
workes
.
§
.
Sect.
2
Now
that
that
faith
alone
,
in
this
sense
vnderstoode
,
iustifieth
,
appeareth
plainely
,
Testimonies
to
proue
that
faith
alone
iustifieth
vs
.
Rom.
3.28
.
both
by
testimonies
of
scripture
and
apparant
reasons
.
For
the
first
,
it
is
manifest
,
Rom.
3.28
.
where
after
long
disputation
concerning
this
poynt
,
the
Apostle
expresly
concludeth
thus
.
Therefore
we
conclude
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
.
And
chap.
4.
vers.
5.
To
him
that
worketh
not
,
but
beleeueth
in
him
,
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
.
and
4.5
.
So
Gal.
2.16
.
Know
that
a
man
is
not
iustified
by
the
workes
of
the
law
but
by
the
faith
of
Iesus
Christ
:
Gal.
2.16
.
euen
we
I
say
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
by
the
faith
of
Christ
,
and
not
by
the
workes
of
the
law
,
because
by
the
workes
of
the
law
,
no
flesh
shall
be
iustified
.
And
cap.
3.11
.
And
that
no
man
is
iustified
by
the
law
in
the
sight
of
God
,
it
is
euident
:
Gal.
3.11
.
for
the
iust
shall
liue
by
faith
.
12.
And
the
law
is
not
of
faith
.
And
hence
it
is
that
the
righteousnes
of
Christ
,
whereby
we
are
iustified
is
called
the
righteousnes
of
faith
.
Rom.
9.30
.
because
faith
is
the
onely
instrument
,
which
appehendeth
and
applieth
this
righteousnesse
vnto
vs
,
for
our
iustification
.
§
.
Sect.
3
The
reasons
to
proue
that
faith
alone
iustifieth
are
diuers
.
Reasons
to
proue
that
faith
alone
iustifieth
.
First
,
that
which
alone
applieth
vnto
vs
Christ
Iesus
and
his
righteousnesse
,
that
onely
iustifieth
vs
:
but
faith
alone
applyeth
vnto
vs
Christ
Iesus
and
his
righteousnesse
,
and
not
hope
,
charitie
,
or
any
other
grace
:
and
therefore
faith
alone
iustifieth
.
Secondly
,
that
which
onely
maketh
the
promises
of
the
Gospell
firme
and
sure
vnto
vs
,
that
alone
iustifieth
vs
;
but
faith
alone
resting
vpon
Gods
mercie
and
Christs
merits
,
maketh
the
promises
of
the
Gospell
firme
and
sure
vnto
vs
(
which
would
be
most
vncertaine
if
they
should
depend
on
the
condition
of
our
workes
and
worthinesse
;
seeing
they
are
most
imperfect
,
and
we
most
corrupt
and
vnworthie
of
Gods
least
mercie
;
as
the
Apostle
plainely
sheweth
.
Rom.
4.16
.
Therefore
it
is
(
namely
the
couenant
of
grace
)
by
faith
,
Rom.
4.16
.
that
it
might
come
by
grace
,
and
the
promise
might
be
sure
to
all
the
seede
:
and
therefore
faith
alone
iustifieth
vs
.
Lastly
,
Ioh.
3.14.15
.
our
Sauiour
Christ
Ioh.
3.14.15
.
maketh
this
comparison
.
As
Moses
lift
vp
the
serpent
in
the
wildernesse
,
so
must
the
sonne
of
man
be
lift
vp
,
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
eternall
life
.
From
which
we
may
thus
reason
;
As
the
Isralites
who
were
stung
with
fierie
serpents
,
were
cured
not
by
any
outward
meanes
of
physicke
and
surgerie
,
or
any
thing
in
themselues
,
saue
onely
by
looking
vpon
the
brasen
serpent
,
which
for
this
purpose
was
set
vp
by
Gods
commaundement
;
so
we
being
stung
of
the
old
serpent
,
with
the
sting
of
sinne
cannot
be
cured
by
any
meanes
without
or
within
our selues
,
but
by
beholding
the
true
substance
Christ
Iesus
,
signified
by
this
shadow
,
with
the
eye
of
faith
.
And
thus
haue
I
proued
,
first
that
we
are
not
iustified
by
our
workes
,
and
inherent
righteousnesse
;
and
secondly
that
we
are
iustified
by
faith
alone
:
not
as
it
is
the
chiefe
and
principall
cause
,
for
in
this
respect
God
iustifieth
;
not
as
it
is
the
matter
or
meritorious
cause
of
our
iustification
,
for
in
this
respect
the
merits
and
righteousnesse
of
Iesus
Christ
iustifieth
vs
;
but
as
it
is
the
alone
instrument
and
onely
cause
in
vs
which
applyeth
that
meritorious
cause
vnto
vs
,
whereby
alone
we
are
iustified
in
Gods
sight
.
§
.
Sect.
4
Secondly
,
the
tempter
will
obiect
,
that
this
imputed
righteousnesse
wee
speake
of
,
is
but
imaginarie
,
That
the
imputation
of
Christs
righteousnesse
is
not
putatiue
and
imaginarie
.
and
a
vaine
phantasie
;
as
if
a
man
who
were
defiled
with
durt
should
be
reputed
cleane
by
the
imputation
of
anothers
cleanesse
,
or
as
if
a
begger
should
be
esteemed
rich
,
by
imputation
of
anothers
wealth
.
To
which
we
are
to
answere
,
that
the
imputation
of
Christs
righteousnesse
vnto
vs
,
is
no
imaginarie
dreame
,
but
a
matter
plainely
expressed
in
Gods
word
,
as
also
the
not
imputation
of
our
sinnes
is
therein
specified
.
In
the
fourth
of
the
Romanes
this
word
is
vsed
by
the
holy
Ghost
an
eleuen
times
.
Rom.
4
3.4
.
So
vers.
3.
Abraham
beleeued
God
and
it
was
imputed
vnto
him
for
righteousnesse
.
And
vers.
4.
To
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
imputed
for
righteousnesse
.
And
vers.
6.
Euen
as
Dauid
declared
the
blessednesse
of
the
man
vnto
whom
God
imputeth
righteousnesse
without
workes
.
And
vers.
8.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sinne
,
&c.
§
.
Sect.
5
Yea
will
the
tempter
say
,
That
not
our
own
but
Christs
righteousnesse
is
imputed
vnto
vs
for
our
iustification
.
it
is
true
that
we
are
iustified
by
imputed
righteousnesse
;
but
not
by
the
righteousnesse
of
Christ
,
which
is
out
of
our selues
;
but
our
faith
,
which
is
formed
and
perfected
with
charitie
,
and
other
graces
,
and
good
workes
is
imputed
for
righteousnesse
:
or
more
plainely
,
God
accepteth
of
the
workes
of
the
faithfull
,
and
their
inherent
righteousnesse
,
though
imperfect
and
vnworthie
in
themselues
,
for
and
through
Christ
,
for
such
righteousnesse
which
may
iustifie
vs
in
his
sight
.
For
the
answering
of
which
obiection
we
are
to
know
,
that
this
word
imputing
,
or
imputation
,
is
taken
two
waies
in
the
Scriptures
:
first
when
as
the
thing
imputed
is
in
our selues
,
and
so
it
is
said
Psal.
106.31
,
Psal.
106.31
.
Rom.
5.13
.
that
the
fact
of
Phinees
was
imputed
vnto
him
for
righteousnesse
;
so
Rom.
5.13
,
But
sin
is
not
imputed
while
there
is
no
law
.
Secondly
,
when
as
the
thing
imputed
is
out
of
our selues
;
and
of
this
,
Leuit.
17.4
.
Numb.
18.27
.
mention
is
made
Leuit.
17.4
.
and
Numb.
18.27
.
And
in
this
latter
sense
the
word
is
to
be
vnderstoode
in
the
doctrine
of
iustification
,
and
not
in
the
former
.
For
our
sinnes
were
imputed
vnto
Christ
,
when
he
offered
himselfe
to
stand
in
our
place
,
to
pay
our
debt
and
to
make
full
satisfaction
to
his
fathers
iustice
,
by
suffering
those
punishments
which
we
by
our
sinnes
had
deserued
;
in
which
respect
the
Scriptures
say
that
he
was
reputed
amongst
the
wicked
,
Mar.
15.28
.
2.
Cor.
5.21
.
Mar.
15.28
.
and
that
he
was
made
sinne
for
vs
,
2.
Cor.
5.21
.
not
by
infusion
of
our
sinnes
and
corruptions
into
his
most
holy
nature
,
but
by
imputation
onely
.
And
contrariwise
,
we
are
made
iust
or
iustified
not
by
infusion
of
inherent
righteousnesse
into
vs
,
but
by
imputation
of
Christs
righteousnes
,
when
as
beleeuing
in
him
,
notwithstanding
that
our
nature
is
still
defiled
with
sinne
and
manifold
corruptions
,
through
the
meere
mercie
and
free
grace
of
God
for
the
merits
and
obedience
of
Christ
wee
are
reputed
iust
,
as
though
wee
had
neuer
committed
sinne
,
and
had
perfourmed
perfect
obedience
vnto
Gods
commandements
,
and
so
adiudged
heires
of
euerlasting
life
.
So
that
this
imputation
consisteth
not
in
Gods
reputing
of
vs
iust
,
in
respect
of
our
inherent
righteousnesse
infused
into
vs
;
but
in
the
free
mercie
and
grace
of
God
,
which
for
Christ
his
sake
couereth
our
sinnes
,
which
are
indeede
inherent
in
vs
,
so
as
they
shall
neuer
be
imputed
vnto
vs
for
our
condemnation
,
&
imputeth
vnto
vs
the
righteousnes
which
is
not
in
vs
but
in
Christ
,
wherewith
being
fully
possessed
,
he
reputeth
of
vs
as
most
innocent
and
perfectly
righteous
.
§
.
Sect.
6
Now
,
that
imputation
is
to
be
vnderstood
in
this
latter
sense
,
The
former
point
prooued
by
testimonies
of
the
Scriptures
.
Rom.
4.4.5
.
it
is
most
manifest
where
the
Apostle
Paul
setteth
down
the
word
in
both
these
senses
,
denying
that
in
this
doctrine
of
iustification
it
is
to
be
vnderstood
of
the
former
,
and
affirming
it
of
the
latter
.
To
him
(
saith
he
)
that
worketh
,
the
wages
is
not
imputed
by
fauour
,
but
by
debt
(
namely
,
because
he
hath
merited
it
by
his
owne
righteousnes
)
5.
But
to
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
or
imputed
for
righteousnes
;
euen
as
Dauid
declareth
the
blessednes
of
the
man
vnto
whom
God
imputeth
righteousnes
without
works
.
In
which
words
he
plainly
sheweth
,
that
there
is
a
kind
of
imputation
which
hath
his
ground
or
foundation
in
works
and
inherent
righteousnes
,
and
this
he
affirmeth
is
not
of
grace
.
And
that
there
is
another
kind
of
imputation
,
which
hath
not
it
ground
and
foundation
in
him
to
whom
it
is
made
,
but
in
the
free
mercie
of
God
iustifying
the
wicked
without
his
workes
,
and
therefore
not
onely
destitute
of
inherent
righteousnesse
whereby
hee
might
be
iustified
,
but
also
guiltie
of
inherent
corruption
and
actuall
transgression
,
whereby
hee
might
bee
condemned
if
God
should
enter
into
iudgement
with
him
.
So
also
hee
plainly
affirmeth
Eph.
2.8
,
that
we
are
saued
by
grace
through
faith
,
Eph.
2.8
.
and
that
not
of
our selues
;
it
is
the
gift
of
God
.
9.
Not
of
workes
,
least
any
man
should
boast
himselfe
.
§
.
Sect.
7
Secondly
,
The
former
point
proued
by
the
example
of
Abraham
.
this
may
be
prooued
by
the
example
of
Abraham
,
vpon
which
the
Apostle
in
the
former
place
insisteth
;
for
by
that
imputed
righteousnesse
whereby
he
was
iustified
,
wee
are
also
iustified
:
but
the
Apostle
plainly
affirmeth
that
this
imputation
was
not
of
Abrahams
inherent
righteousnesse
,
with
the
which
notwithstanding
he
was
plentifully
indued
;
for
(
as
he
saith
)
if
Abraham
were
iustified
by
workes
,
he
had
wherein
to
reioyce
,
but
not
in
God
;
but
that
Abraham
beleeued
in
God
,
and
this
was
counted
to
him
for
righteousnesse
,
Rom.
4.2.3
.
as
it
is
Rom.
4.2.3
:
and
therefore
we
are
not
iustified
by
our
workes
and
inherent
righteousnesse
,
but
by
the
righteousnesse
of
Christ
imputed
vnto
vs
.
§
.
Sect.
8
Thirdly
,
that
righteousnesse
which
iustifieth
vs
,
That
perfect
righteousnesse
is
required
to
our
iustification
.
Iam.
3.2
.
must
consist
in
perfect
obedience
and
fulfilling
of
the
law
of
God
,
in
that
exact
manner
and
measure
which
Gods
iustice
doth
require
:
but
this
cannot
possibly
be
done
by
any
righteousnesse
which
is
in
vs
,
which
is
most
imperfect
and
mingled
with
many
sinnes
and
corruptions
,
for
in
many
things
we
sinne
all
,
as
it
is
Iam.
3.2
.
and
he
that
saith
he
hath
no
sinne
is
a
liar
,
as
Iohn
speaketh
1.
ep.
1.8
.
and
our
best
righteousnes
is
like
a
polluted
cloath
,
1.
Ioh.
1.8
.
Esa.
64.6
.
as
it
is
Esa.
64.6
.
but
by
the
alone
righteousnesse
of
Iesus
Christ
,
which
being
imputed
vnto
vs
is
sufficient
to
answere
and
satisfie
Gods
exact
and
most
perfect
iustice
.
That
our
righteousnesse
whereby
we
are
to
be
iustified
must
be
perfect
,
Rom.
3.31
.
and
such
as
the
law
and
exact
iustice
of
God
requireth
,
it
appeareth
Rom.
3.31
.
whereas
the
Apostle
plainly
affirmeth
,
that
when
faith
is
imputed
vnto
righteousnesse
,
Iam.
2.10
.
the
law
is
not
made
voide
,
but
rather
confirmed
and
fulfilled
.
Doe
we
then
(
saith
he
)
make
the
law
of
none
effect
through
faith
?
God
forbid
.
Yea
we
establish
the
law
.
But
this
cannot
be
done
by
our
righteousnesse
,
which
is
imperfect
and
mingled
with
innumerable
sinnes
,
but
by
the
alone
most
perfect
righteousnesse
of
Iesus
Christ
imputed
vnto
vs
.
Againe
,
the
Lord
hath
commaunded
and
straitly
charged
,
that
in
our
ciuill
iudgements
the
righteous
shall
be
iustified
,
Deut.
25.1
.
and
the
wicked
condemned
,
Deut.
25.1
.
And
the
wise
man
saith
,
that
he
that
iustifieth
the
wicked
,
Pro.
17.15
.
and
he
that
condemneth
the
iust
,
euen
they
both
are
abomination
vnto
the
Lord
,
Pro.
17.15
.
And
the
Prophet
Esay
denounceth
a
woe
against
them
which
commit
this
sinne
,
Esa.
5.23
.
chap.
5.
vers.
23.
Now
,
shall
the
Lord
require
this
of
vs
,
and
shall
we
thinke
that
he
whose
will
is
the
rule
of
iustice
,
wil
iustifie
any
whose
righteousnesse
is
imperfect
,
and
not
according
to
his
law
?
No
,
he
hath
told
vs
,
that
it
is
more
easie
that
heauen
and
earth
should
passe
away
,
Luk.
16.17
.
than
that
one
title
of
the
law
should
fall
vnaccomplished
,
Luk.
16.17
.
And
therefore
let
vs
not
trust
vnto
our
owne
imperfect
righteousnesse
,
but
wholy
rest
vpon
the
alone
righteousnesse
of
Iesus
Christ
by
a
liuely
faith
for
our
iustification
.
For
he
is
the
Lord
our
righteousnesse
,
Iere.
23.6
.
Esa.
45.24
.
Iere.
23.6
.
In
him
we
haue
righteousnesse
and
strength
,
Esa.
45.24
.
He
is
made
vnto
vs
of
God
wisedome
,
righteousnesse
,
sanctification
and
redemption
,
1.
Cor.
1.30
.
1.
Cor.
1.30
.
By
his
obedience
many
are
made
righteous
,
Rom.
5.19
.
And
that
which
was
impossible
to
the
law
,
Rom.
5.19
.
in
as
much
as
it
was
weake
because
of
the
flesh
,
God
sending
his
sonne
in
the
similitude
of
sinfull
flesh
,
Rom.
8.3.4
.
and
for
sinne
,
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
law
might
be
fulfilled
in
vs
;
as
it
is
Rom.
8.3.4
.
In
a
word
,
in
him
alone
wee
haue
all
our
righteousnesse
,
in
him
we
shine
gloriously
in
the
sight
of
God
,
and
he
is
that
bright
shining
Sunne
of
righteousnes
,
from
whom
we
borrow
all
our
light
,
without
whose
raies
of
holinesse
we
should
remaine
in
the
darknesse
of
our
sinnes
and
corruptions
.
Lastly
,
the
Apostle
setteth
downe
the
forme
of
our
iustification
,
namely
,
the
imputation
of
our
sinnes
vnto
Christ
,
and
the
imputation
of
his
righteousnes
vnto
vs
.
2.
Cor.
5.21
.
He
which
knew
no
sinne
was
made
sinne
for
vs
,
2.
Cor.
5.21
.
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
As
therefore
Christ
was
made
a
sinner
for
vs
,
so
wee
are
made
righteous
before
God
in
him
;
but
Christ
Iesus
was
not
made
a
sinner
for
vs
by
infusion
of
our
sinnes
and
corruptions
into
his
nature
(
for
hee
was
alwaies
most
holie
,
pure
,
vndefiled
and
without
sinne
,
1
Pet.
1.18.19
and
2.21
.
as
the
Apostle
witnesseth
of
him
)
but
by
imputation
onely
,
as
being
our
suretie
who
had
taken
vpon
him
to
discharge
all
our
debt
:
and
therefore
in
like
manner
wee
are
made
righteous
,
not
by
infusion
of
righteousnesse
,
but
by
imputation
onely
.
§
.
Sect.
3
Now
whereas
they
obiect
,
That
iustification
by
imputation
is
not
imaginarie
,
but
reall
and
in
truth
.
that
to
be
iustified
by
imputation
is
but
an
imaginarie
mockerie
,
as
if
a
poore
man
should
be
reputed
rich
;
to
this
we
are
to
answere
,
that
it
is
but
a
friuolous
cauill
:
for
we
doe
not
teach
that
God
esteemeth
and
reputeth
vs
righteous
,
being
wholy
defiled
with
sinne
and
quite
destitute
of
all
righteousnes
;
but
that
hee
maketh
vs
perfectly
righteous
,
by
washing
away
our
sins
with
the
precious
bloud
of
Christ
,
and
by
applying
and
appropriating
vnto
vs
his
perfect
righteousnes
and
obedience
by
vertue
of
his
spirit
principally
,
&
a
liuely
faith
instrumentally
,
wherby
we
are
vnited
vnto
Christ
and
become
members
of
his
body
,
and
consequently
haue
right
and
full
interest
vnto
all
that
which
this
our
head
hath
done
for
vs
;
and
so
being
made
partakers
of
his
righteousnes
and
merits
,
God
reputeth
vs
as
we
are
in
truth
perfectly
iust
and
righteous
.
If
a
man
being
poore
and
farre
in
debt
should
be
accounted
and
reputed
exceeding
rich
and
nothing
indebted
,
it
were
indeede
but
a
meere
imagination
.
But
if
another
of
great
sufficiencie
shuld
take
vpon
him
to
be
his
suretie
,
and
not
onely
discharge
all
his
debts
,
but
should
bestow
vpon
him
great
summes
of
money
and
much
treasure
,
this
man
whatsoeuer
hee
was
before
time
in
himselfe
,
may
now
be
esteemed
rich
and
out
of
debt
.
So
if
we
(
as
wee
are
farre
indebted
to
the
iustice
of
God
and
exceeding
beggerly
,
yea
starke
naked
of
all
righteousnesse
)
should
be
reputed
as
we
are
thus
in
our selues
righteous
and
nothing
indebted
,
it
were
but
a
meere
mockerie
;
but
seeing
our
Lord
and
Sauiour
Iesus
Christ
hath
taken
vpon
him
to
be
our
suretie
who
is
himselfe
all-sufficient
,
and
seeing
hee
hath
perfectly
and
fully
answered
all
our
debts
wherein
we
were
ingaged
to
Gods
iustice
;
and
not
onely
so
,
but
also
hath
communicated
and
bestowed
vpon
vs
the
infinite
rich
treasures
of
his
righteousnes
and
obedience
,
giuing
vnto
vs
full
interest
and
possession
hereof
,
outwardly
by
his
hand-writing
of
the
Gospell
,
and
his
Sacraments
as
seales
annexed
thereunto
,
and
inwardly
by
the
vertue
and
cooperation
of
of
his
spirit
applying
them
vnto
vs
:
and
lastly
,
seeing
we
also
haue
receiued
the
full
assurance
of
all
this
heauenly
and
spirituall
rich
treasure
by
the
hand
of
faith
,
wee
are
in
truth
quite
out
of
debt
,
and
exceeding
rich
with
his
righteousnes
which
is
now
become
ours
,
and
therfore
are
so
reputed
and
esteemed
in
the
sight
of
God
.
CHAP.
LI.
Sathans
temptations
mouing
the
weake
Christian
to
doubt
of
his
iustification
,
answered
.
§
.
Sect.
1
ANd
so
much
for
answering
Sathans
temptations
,
That
our
iustification
is
plainly
reuealed
vnto
vs
in
the
word
of
God
.
whereby
he
laboureth
to
perswade
vs
to
rest
vpon
a
false
and
imperfect
righteousnesse
for
our
iustification
:
now
wee
are
briefly
to
speake
of
those
which
hee
suggesteth
into
the
mindes
of
weake
Christians
,
to
the
end
that
hee
may
make
them
doubt
of
their
iustification
,
that
so
hee
might
(
if
it
were
possible
)
make
frustrate
this
worke
of
God
,
or
at
least
robbe
their
soules
of
all
comfort
and
peace
of
conscience
,
which
alwaies
accompanieth
the
assurance
of
our
iustification
;
for
being
iustified
by
faith
,
wee
haue
peace
towards
God
through
our
Lord
Iesus
Christ
,
Rom.
5.1
.
as
the
Apostle
speaketh
,
Rom.
5.1
.
First
therefore
he
suggesteth
that
our
iustification
is
an
action
of
God
,
and
therefore
vnknowne
to
vs
;
so
that
we
cannot
possibly
attaine
vnto
any
certaine
knowledge
that
we
are
iustified
of
God
,
vnlesse
he
assure
vs
hereof
by
some
speciall
and
extraordinarie
reuelation
.
For
the
answering
whereof
,
we
are
to
vnderstand
that
this
act
of
God
in
iustifying
a
sinner
,
is
as
cleerely
reuealed
ordinarily
in
the
Scriptures
,
as
any
other
thing
concerning
our
saluation
,
and
that
euery
true
beleeuer
may
as
certainly
conclude
by
vndoubted
arguments
grounded
on
Gods
infallible
truth
,
that
he
is
iustified
before
God
,
as
by
naturall
reason
he
can
proue
that
he
liueth
and
breatheth
.
For
first
our
effectuall
vocation
and
iustification
are
inseparably
linked
together
by
the
Apostle
Rom.
8.30
.
Rom.
8.30
.
So
that
whosoeuer
can
proue
that
he
is
effectually
called
,
he
may
also
most
certainly
inferre
that
he
is
iustified
.
But
euery
true
beleeuer
may
come
to
the
certaine
knowledge
that
he
is
effectually
called
(
as
before
I
haue
shewed
at
large
)
and
that
not
by
any
speciall
reuelation
,
but
by
the
will
of
God
,
reuealed
in
his
word
by
the
inward
testimonie
of
Gods
spirit
,
and
the
vndoubted
signes
of
effectuall
calling
,
which
he
obserueth
in
himselfe
;
and
therefore
without
any
particular
reuelation
we
may
attaine
vnto
the
assurance
also
that
we
are
iustified
,
that
is
,
that
our
sinnes
are
pardoned
for
the
merits
and
full
satisfaction
of
Iesus
Christ
,
and
we
cloathed
with
his
righteousnes
.
Secondly
,
whosoeuer
can
come
to
the
assurance
that
he
hath
a
true
and
liuely
faith
,
he
may
also
be
assured
that
he
is
iustified
;
for
it
is
the
nature
and
an
inseparable
propertie
of
true
faith
,
to
apply
vnto
the
beleeuer
Christ
Iesus
and
his
righteousnesse
,
whereby
hee
is
iustified
before
God
;
and
hence
it
is
that
the
Scriptures
plainely
affirme
that
we
are
iustified
by
faith
and
not
by
any
thing
else
which
is
in
vs
,
as
before
I
haue
sufficiently
shewed
.
But
we
may
come
to
the
certaine
assurance
that
we
haue
a
true
faith
,
by
the
vndoubted
signes
and
inseparable
fruites
thereof
,
which
wee
may
discerne
in
our selues
(
as
hath
been
alreadie
plainely
proued
)
though
we
neuer
haue
any
speciall
reuelation
:
And
therefore
without
any
such
particular
reuelation
we
may
attaine
vnto
the
certaine
assurance
that
we
are
iustified
in
Gods
sight
.
Thirdly
,
that
which
the
Gospell
assureth
vs
of
,
we
neede
not
to
make
any
doubt
thereof
,
or
once
call
it
into
question
:
but
the
Gospell
assureth
vs
,
that
whosoeuer
beleeueth
in
Christ
Iesus
,
and
truely
repent
them
of
their
sinnes
,
shall
be
made
partakers
of
all
the
gracious
promises
of
life
and
saluation
therein
contained
;
So
Ioh.
3.16
.
Ioh.
3.16
.
God
so
loued
the
world
that
he
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
And
chap.
5.24
.
Ioh.
5.24
.
Verely
,
verely
,
I
say
vnto
you
,
he
that
heareth
my
word
and
beleeueth
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
Matth.
11.28
.
And
Matth.
11.28
.
Come
vnto
me
all
ye
that
labour
and
are
laden
,
and
I
will
ease
you
.
And
therefore
whosoeuer
beleeue
in
Iesus
Christ
,
approuing
their
faith
to
the
world
and
their
owne
consciences
,
to
bee
true
and
vnfained
,
by
the
fruite
thereof
,
vnfained
repentance
,
he
may
assure
himselfe
of
all
the
gratious
promifes
of
the
Gospell
,
and
consequently
of
the
remission
of
his
sinnes
,
and
his
iustification
for
the
merits
and
righteousnesse
of
Iesus
Christ
.
Lastly
,
the
Lord
hath
not
onely
after
a
generall
manner
propounded
these
promises
vnto
vs
,
and
left
vs
to
our
owne
libertie
to
beleeue
or
not
to
beleeue
them
,
but
hee
hath
bound
vs
to
the
performance
of
this
dutie
by
his
expresse
commaundement
,
Mark
.
1.15
.
1.
Ioh.
3.23
.
Mark
.
1.15
.
Repent
and
beleeue
the
Gospell
.
And
1.
Ioh.
3.23
.
This
is
his
commaundement
that
we
beleeue
in
his
sonne
Iesus
Christ
,
that
is
,
that
we
doe
not
onely
after
a
generall
manner
beleeue
that
he
is
the
sauiour
of
mankinde
,
but
that
we
beleeue
that
he
is
our
sauiour
,
who
hath
redeemed
,
iustified
,
and
wil
most
perfectly
saue
vs
,
and
rest
wholy
vpon
him
alone
for
our
saluation
.
And
he
that
thus
beleeueth
,
needeth
no
other
arguments
to
assure
him
that
he
is
iustified
and
shall
be
saued
;
for
he
hath
the
witnesse
in
himselfe
,
euen
the
testimonie
of
Gods
spirit
,
crying
in
his
heart
Abba
father
,
and
bearing
witnesse
vnto
his
spirit
that
he
is
the
childe
of
God
:
and
not
to
beleeue
this
is
to
make
God
a
lyer
,
because
wee
will
not
beleeue
the
record
that
hee
hath
witnessed
of
that
his
sonne
,
1.
Ioh.
5.
10.
as
the
Apostle
speaketh
.
1.
Ioh.
5.10
.
Yea
(
as
before
I
haue
shewed
at
large
)
he
hath
added
vnto
the
hand
writing
of
his
word
,
which
containeth
also
his
oath
for
our
better
confirmation
,
his
sacraments
;
whereby
he
particularly
conuayeth
and
giueth
vnto
euery
beleeuer
,
as
it
were
proper
possession
of
Christ
Iesus
and
all
his
benefits
,
to
the
end
that
there
should
bee
no
place
left
to
doubting
,
nor
any
neede
of
any
particular
reuelation
,
for
our
further
assurance
.
§
.
Sect.
2
Secondly
,
Sathan
will
suggest
that
those
who
are
iustified
are
made
iust
,
That
we
are
made
iust
not
by
infusion
but
by
imputation
of
righteousnes
.
and
those
who
are
made
iust
doe
continually
the
workes
of
righteousnesse
;
but
thou
,
will
he
say
to
the
humbled
sinner
,
continuest
still
in
thy
corruptions
,
and
thy
wickednesse
cleaueth
fast
to
thee
,
and
compasseth
thee
about
;
and
in
stead
of
doing
the
workes
of
righteousnesse
,
thou
continually
heapest
vp
the
full
measure
of
thy
sinnes
;
yea
thy
best
actions
are
so
stained
with
imperfections
and
so
full
of
infirmities
,
that
they
iustly
prouoke
Gods
wrath
against
thee
.
To
which
we
must
answere
,
that
indeede
whosoeuer
is
iustified
is
made
iust
,
but
not
by
infusion
of
inherent
righteousnesse
into
our selues
,
but
by
imputation
of
Christs
most
perfect
righteousnesse
,
as
before
I
haue
shewed
;
for
hereby
our
sinnes
are
pardoned
,
he
hauing
taken
them
vpon
himselfe
,
and
satisfied
Gods
iustice
by
suffering
those
punishments
which
wee
had
deserued
;
and
also
he
hath
perfectly
fulfilled
the
law
,
that
hee
might
make
vs
partakers
of
his
actiue
obedience
;
and
so
imputing
both
vnto
vs
,
hath
made
vs
perfectly
iust
and
righteous
in
Gods
sight
.
So
that
now
the
Lord
doth
not
require
obedience
to
his
law
at
our
hands
,
to
the
end
that
wee
should
be
iustified
in
whole
or
in
part
,
by
our
owne
righteousnesse
;
neither
are
we
to
this
end
to
obserue
Gods
commandements
,
that
we
may
offer
vnto
God
our
workes
and
inherent
righteousnesse
,
desiring
thereby
to
be
iustified
;
for
,
as
I
haue
shewed
,
our
best
righteousnesse
is
imperfect
,
and
mingled
with
manifold
corruptions
,
so
as
it
would
rather
condemne
vs
,
then
iustifie
vs
,
if
the
Lord
should
examine
it
according
to
the
exact
rule
of
his
most
perfect
iustice
:
but
we
offer
vnto
God
for
our
iustification
,
the
most
perfect
righteousnesse
and
full
satisfaction
of
Iesus
Christ
,
which
by
his
merits
and
sufferings
he
hath
once
made
for
vs
,
desiring
thereby
wholy
and
onely
to
be
iustified
and
saued
.
§
.
Sect.
3
As
for
our
workes
and
inherent
righteousnesse
,
That
our
works
are
not
causes
but
effects
of
our
iustification
.
they
are
not
causes
but
effects
and
fruites
of
our
iustification
;
neither
is
it
possible
that
we
should
doe
any
good
worke
acceptable
in
Gods
sight
,
till
we
are
iustified
,
and
reconciled
vnto
God
in
Iesus
Christ
,
for
our
workes
cannot
please
him
,
till
our
persons
please
him
,
and
whatsoeuer
we
doe
,
before
faith
hath
purified
the
heart
,
it
is
sinne
and
odious
in
the
sight
of
God
:
but
as
soone
as
we
haue
faith
begotten
in
vs
,
presently
it
apprehendeth
,
Christ
and
his
righteousnes
,
whereby
we
are
iustified
,
and
then
being
iustified
,
faith
worketh
by
loue
and
bringeth
forth
in
vs
the
fruites
of
sanctification
;
which
though
they
bee
mingled
with
much
corruption
,
and
manifold
imperfections
,
yet
God
in
Christ
accepteth
of
them
as
perfect
,
and
will
crowne
them
with
glorie
,
and
immortalitie
.
That
now
the
Lord
doth
not
require
of
vs
perfect
righteousnesse
.
Neither
doth
the
Lord
now
require
of
vs
,
that
wee
perfectly
at
once
shake
off
all
our
corruptions
,
but
that
we
labour
as
much
as
in
vs
lieth
,
to
mortifie
and
subdue
them
according
to
the
measure
of
his
grace
,
and
holy
spirit
,
which
he
hath
bestowed
on
vs
;
he
doth
not
straightly
commaund
that
we
should
instantly
banish
and
expell
sinne
from
dwelling
in
vs
,
but
that
we
doe
not
suffer
it
to
raigne
in
vs
,
nor
willingly
obey
the
flesh
in
the
lusts
thereof
,
submitting
our selues
vnto
sinne
,
as
seruants
and
vassals
to
their
Lord
and
maister
;
he
doth
not
inioyne
vs
that
we
should
wholy
vanquish
our
corruptions
,
and
obtaine
a
full
victorie
ouer
them
,
but
that
we
proclaime
open
warres
against
them
,
and
manfully
fight
and
striue
vnder
the
conduct
of
his
spirit
,
against
the
flesh
,
and
the
sinfull
lusts
thereof
;
and
when
we
are
taken
captiue
of
sinne
,
that
we
labour
to
attaine
vnto
our
former
freedome
,
in
the
meane
time
sorrowing
and
groning
vnder
the
heauie
waight
of
our
corruptions
,
and
crying
out
with
the
Apostle
,
Rom.
7.
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
;
and
that
we
confesse
our
miserable
estate
vnto
our
captaine
and
leader
Iesus
Christ
,
desiring
him
to
assist
vs
with
the
power
of
his
holy
spirit
,
that
thereby
we
may
be
freed
out
of
the
hands
of
these
our
spirituall
enemies
,
whose
bondage
and
captiuitie
is
so
irksome
and
grieuous
vnto
vs
.
Neither
doth
the
Lord
now
require
that
we
performe
absolute
and
perfect
obedience
to
his
commaundements
,
but
that
to
will
be
present
in
vs
,
that
we
consent
and
approue
his
law
to
be
good
and
delighting
in
it
concerning
the
inner
man
,
that
we
desire
and
indeauour
to
performe
that
good
we
cannot
,
and
forgetting
that
which
is
behinde
,
indeauour
our selues
to
that
which
is
before
,
and
follow
hard
towards
the
marke
,
Phil.
3.13.14
.
though
we
cannot
attaine
vnto
the
end
of
our
race
,
till
wee
come
to
the
end
of
our
liues
.
Finally
,
the
Lord
doth
not
require
of
vs
a
whole
haruest
of
goodnes
and
righteousnes
,
but
the
first
fruites
thereof
;
he
doth
not
stand
so
much
vpon
our
actions
,
as
vpon
our
affections
,
vpon
the
perfection
of
our
workes
,
as
vpon
the
alacritie
of
our
willes
,
and
integritie
of
our
hearts
;
the
righteousnes
which
he
requireth
is
an
humble
confession
of
our
vnrighteousnesse
,
a
sincere
hatred
of
our
sinnes
,
a
holy
indeauour
in
the
vse
of
the
meanes
to
mortifie
our
corruptions
,
and
to
rise
from
the
death
of
sinne
,
to
holinesse
and
newnes
of
life
;
which
whosoeuer
can
offer
vnto
God
,
they
may
assure
themselues
that
they
shall
be
accepted
through
Christ
,
as
righteous
in
Gods
sight
,
notwithstanding
their
manifold
imperfections
and
corruptions
.
The
end
of
the
second
Booke
.