THE
COMPLAINT
OF
A
SANCTIFIED
SINNER
.
ROM.
7.
VERS
.
1.
1.
Know
yee
not
,
Brethren
,
(
For
I
speake
to
them
that
know
the
Law
:
)
that
the
Law
hath
dominion
ouer
a
man
as
long
as
he
liueth
?
IN
this
seuenth
Chapter
the
Apostle
bends
his
force
against
an
aspersion
and
foule
imputation
,
The
generall
purpose
and
drift
of
the
Apostle
in
this
Chapter
.
that
some
either
wicked
,
or
weake
,
either
did
,
or
might
cast
vpon
him
(
namely
)
this
;
That
hee
should
vilifie
and
abase
the
Law
of
GOD
,
too
much
and
more
then
was
meete
.
In
that
he
said
Chap.
5.20
.
that
the
Law
did
increase
sinne
:
That
the
Law
entring
,
sinne
abounded
,
vpon
occasion
of
that
speech
of
the
Apostle
,
some
haply
thought
,
and
it
may
be
some
did
not
sticke
to
vtter
it
,
that
the
Apostle
did
wrong
the
Law
,
and
did
too
much
abase
it
:
and
therefore
in
this
Chapter
he
cleeres
himselfe
,
from
doing
any
wrong
at
all
to
the
Law
,
and
shewes
how
his
speech
may
be
vnderstood
,
and
how
it
may
receiue
a
right
and
good
construction
,
and
not
be
in
any
sort
preiudiciall
to
the
Law
.
The
generall
matter
of
this
Chapter
.
And
in
this
Chapter
,
for
the
generall
argument
and
matter
of
it
:
the
Apostle
shewes
how
true
Beleeuers
are
freed
and
deliuered
from
the
Law
,
and
vpon
occasion
of
that
,
he
meets
with
some
cauils
and
calumnies
that
might
be
brought
against
the
Law
:
commending
it
,
and
shewing
the
true
vse
of
it
,
and
withall
sets
forth
in
his
owne
example
,
the
combat
and
fight
that
is
betweene
the
Flesh
and
the
Spirit
,
in
such
as
are
truely
regenerate
.
In
these
things
stands
the
summe
and
substance
of
this
seuenth
Chapter
.
Now
the
parts
of
it
are
these
three
.
The
parts
of
this
Chapter
.
The
first
,
is
a
declaration
how
true
Beleeuers
are
freed
from
the
Law
,
from
the
beginning
of
the
Chapter
to
the
seuenth
Verse
.
The
second
,
is
a
cleering
of
the
Law
,
from
some
foule
blots
that
haply
some
might
seeke
to
blemish
it
withall
,
and
a
commendation
of
the
Law
,
with
a
manifestation
of
the
true
vse
of
it
,
from
vers
.
7.
to
the
14.
The
third
and
last
,
is
a
troubled
complaint
of
the
Apostle
:
that
though
he
were
regenerate
,
and
had
receiued
a
great
measure
of
grace
and
sanctification
,
yet
through
the
reliques
of
sinne
still
abiding
in
him
,
he
was
far
from
the
spirituality
(
as
I
may
say
)
of
the
Law
,
and
that
hee
was
euen
carnall
in
respect
of
the
spirituall
nature
of
the
Law
:
and
so
setting
forth
in
his
owne
particular
an
example
of
the
combat
betweene
the
Flesh
and
the
Spirit
in
them
that
are
truely
regenerate
,
from
vers
.
14.
to
the
end
of
the
Chapter
.
Now
then
to
come
to
the
first
part
of
the
Chapter
:
The
first
part
of
it
shewing
how
true
Beleeuers
are
freed
from
the
Law
;
we
must
know
that
it
hath
respect
to
that
which
the
Apostle
had
said
vers
.
14.
of
the
former
Chapter
,
That
true
Beleeuers
are
not
vnder
the
Law
,
but
vnder
Grace
.
For
from
that
Verse
to
the
beginning
of
this
Chapter
,
the
Apostle
hath
beene
busied
in
refuting
a
certayne
Obiection
that
some
might
bring
against
that
Proposition
of
his
,
and
hauing
remoued
that
Obiection
,
The
summe
of
the
first
part
.
hee
returnes
to
that
he
there
propounded
,
&
doth
here
proue
that
true
Beleeuers
are
freed
from
the
Law
:
shewing
how
they
are
freed
from
it
.
His
argument
to
that
purpose
is
,
from
the
state
and
condition
of
true
Beleeuers
,
namely
,
this
:
That
true
Beleeuers
are
dead
to
the
Law
,
and
thus
the
Apostle
reasons
;
Dead
men
are
not
held
vnder
the
Law
,
they
are
freed
and
they
are
deliuered
from
it
.
But
such
are
you
,
and
such
are
wee
,
as
many
as
truely
beleeue
in
Christ
are
dead
to
the
Law
:
and
therefore
we
are
freed
and
deliuered
from
it
.
The
first
Proposition
of
this
Argument
is
in
the
first
Verse
,
not
in
expresse
termes
,
but
easie
to
be
gathered
from
thence
.
The
second
Proposition
is
in
Verse
4.
and
these
two
Propositions
being
conceaued
,
the
Conclusion
must
needs
follow
vpon
them
.
Now
both
the
first
and
second
Proposition
of
this
Argument
,
The
amplification
of
it
by
a
similitude
,
wherein
are
three
proportions
.
are
further
set
forth
by
a
similitude
taken
from
the
Law
of
Matrimony
,
wherein
there
be
three
proportions
,
as
,
First
,
like
as
a
woman
is
free
from
her
husband
when
he
is
dead
,
and
is
not
any
longer
bound
to
that
man
,
by
the
Law
of
Marriage
,
Verse
2.
and
Secondly
,
as
her
husband
being
dead
,
shee
may
take
another
husband
,
and
so
doing
is
no
Adulteresse
,
Vers
.
3.
And
the
third
,
is
implyed
,
that
as
such
a
woman
may
bring
forth
children
by
another
husband
.
Then
followeth
the
reddition
and
correspondent
parts
answerable
to
these
three
,
Verse
4.
that
so
true
Beleeuers
are
,
first
,
dead
to
the
Law
;
and
,
secondly
,
that
they
are
married
to
Christ
;
and
,
thirdly
,
that
they
may
bring
forth
fruit
to
him
.
And
that
third
correspondency
is
further
amplified
in
the
5.
and
6.
Verses
,
by
a
comparison
à
paribus
.
That
as
when
true
Beleeuers
were
vnder
the
Law
,
and
as
it
were
married
to
the
Law
,
they
brought
forth
fruit
to
death
:
So
now
,
being
freed
from
the
Law
,
&
married
to
Christ
,
they
should
bring
forth
fruit
to
God
.
And
so
we
briefly
see
the
generall
scope
of
the
Apostle
in
the
first
sixe
Verses
of
this
Chapter
.
Come
we
to
the
handling
of
them
in
order
.
VERS
.
1.
Know
yee
not
,
Brethren
,
(
for
I
speake
to
them
that
know
the
Law
)
that
the
Law
hath
dominion
ouer
a
man
as
long
as
he
liueth
?
IN
this
first
Verse
,
The
generall
matter
of
the
first
Verse
.
as
you
see
,
the
Apostle
affirmes
thus
much
:
That
a
man
is
vnder
the
Law
,
and
the
Law
hath
power
and
dominion
ouer
a
man
,
so
long
as
he
liues
,
and
no
longer
:
thereby
implying
,
that
when
a
man
is
dead
,
he
is
freed
from
the
Law
,
and
so
the
generall
Proposition
is
thereby
implyed
,
That
dead
men
are
freed
from
the
Law
.
Now
touching
the
truth
of
this
,
that
the
Law
hath
dominion
ouer
a
man
so
long
as
he
liueth
,
the
Apostle
appeales
to
the
Romanes
themselues
,
and
to
their
owne
knowledge
:
affirming
that
they
knew
it
to
be
a
truth
,
deliuering
his
minde
to
them
by
way
of
interrogation
,
which
is
more
emphaticall
:
and
affirming
the
thing
more
strongly
,
and
vsing
a
kinde
and
louing
terme
,
a
compellation
of
loue
and
good
affection
towards
them
,
and
implying
the
like
good
affection
from
them
to
him
againe
(
Brethren
.
)
Know
yee
not
,
Brethren
?
ANd
then
before
he
deliuer
the
thing
it selfe
,
he
inserts
a
proofe
of
it
:
that
the
thing
he
affirmes
was
well
knowne
to
them
,
namely
this
,
that
they
were
not
ignorant
of
the
Law
,
but
had
knowledge
of
it
,
and
were
well
acquainted
with
it
:
For
,
saith
he
,
I
speake
to
them
that
know
the
Law
,
that
the
Law
hath
dominion
ouer
a
man
so
long
as
he
liueth
.
So
then
,
The
particulars
of
this
Verse
.
in
this
Verse
wee
haue
these
particulars
laid
before
vs.
First
,
the
thing
the
Apostle
affirmes
,
namely
this
,
that
while
a
man
liues
,
the
Law
hath
dominion
ouer
him
.
Secondly
,
this
is
not
only
affirmed
as
a
truth
,
but
as
a
knowne
truth
,
euen
a
truth
knowne
to
them
to
whom
he
writ
,
whom
he
stiles
by
the
name
(
Brethren
,
)
Know
yee
not
,
Brethren
?
And
thirdly
,
we
haue
the
proofe
of
that
,
that
the
thing
affirmed
was
knowne
to
them
,
because
they
were
well
acquainted
with
the
Law
,
in
these
words
:
(
For
I
speake
to
them
that
know
the
Law
.
)
Interpretation
Let
vs
now
a
little
examine
the
words
of
this
Verse
,
touching
the
sense
and
meaning
of
them
;
Know
yee
not
,
Brethren
?
This
interrogation
or
question
is
as
much
as
an
earnest
affirmation
,
as
if
the
Apostle
had
said
,
Certaynely
you
know
it
,
I
make
no
question
of
it
,
but
you
doe
know
it
,
and
it
is
a
thing
well
knowne
to
you
.
Brethren
,
first
,
beloued
in
the
Lord
,
whom
I
affect
in
the
Lord
,
and
respect
,
as
those
that
are
conioyned
with
me
,
by
one
band
of
one
Truth
,
one
Faith
,
one
hope
of
saluation
,
and
by
the
band
of
the
same
Spirit
of
Iesus
Christ
,
for
I
speake
to
them
that
know
the
Law
,
that
is
,
I
speake
to
them
that
are
well
acquainted
with
the
Law
.
No
doubt
,
the
Apostle
meant
chiefly
the
Christian
Iewes
that
were
among
the
Romanes
,
the
Iewes
conuerted
to
the
faith
of
Christ
.
And
by
the
Law
we
are
to
vnderstand
the
Morall
Law
of
God
,
as
appeares
plainely
by
that
instance
the
Apostle
giues
afterward
,
Verse
7.
Thou
shalt
not
lust
.
That
the
Law
hath
dominion
,
&c.
for
the
right
vnderstanding
of
these
words
wee
must
know
,
that
the
morall
Law
of
God
in
the
force
and
strength
of
it
,
and
as
it
is
in
it selfe
considered
,
is
an
hard
Lord
or
Master
,
it
requires
exact
,
and
perfect
,
and
perpetuall
obedience
to
it
,
and
it
binds
ouer
to
the
curse
for
the
least
breach
of
it
,
and
through
the
corruption
of
nature
,
it
stirs
vp
to
sinne
,
as
the
Apostle
shewes
afterward
in
this
Chapter
.
When
therefore
the
Apostle
saith
,
The
Law
hath
dominion
ouer
a
man
;
his
meaning
is
,
that
the
Law
hath
power
ouer
a
man
,
as
an
hard
Lord
or
Master
,
to
require
of
him
exact
,
perfect
,
and
perpetuall
obedience
to
it
,
and
to
accuse
,
and
to
condemne
him
,
and
to
binde
him
ouer
to
the
curse
for
the
least
breach
of
it
:
and
through
the
corruption
of
his
owne
nature
to
stir
him
vp
to
sinne
(
as
long
as
he
liueth
.
)
The
word
(
liueth
)
is
not
here
to
be
taken
at
large
,
as
if
the
meaning
were
,
as
long
as
a
man
liues
in
this
world
,
but
with
relation
to
the
Law
,
as
it
is
said
Verse
4.
Dead
to
the
Law
,
so
here
(
as
I
take
it
)
the
Apostle
meanes
,
liueth
to
the
Law
(
that
is
)
so
long
as
a
man
is
a
liuing
man
to
the
Law
,
so
long
as
a
man
liues
vnder
the
Law
,
and
is
not
freed
from
it
by
Christ
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
Verse
,
as
if
he
had
said
,
My
beloued
in
the
Lord
,
whom
I
affect
in
the
Lord
,
and
respect
as
those
that
professe
the
same
Truth
,
the
same
Faith
,
and
hope
of
Saluation
with
me
,
and
are
knit
to
me
by
the
bond
of
the
same
Spirit
of
Christ
:
you
certaynely
know
this
to
be
a
truth
that
I
affirme
,
it
is
a
thing
well
knowne
to
you
;
for
I
am
sure
,
I
speake
to
such
as
are
well
acquainted
with
the
Law
,
euen
with
the
morall
Law
of
God
:
that
the
morall
Law
of
God
hath
power
ouer
a
man
to
require
of
him
exact
,
perfect
,
and
perpetuall
obedience
,
and
to
accuse
,
and
to
condemne
him
,
and
to
binde
him
ouer
to
the
curse
for
the
least
breach
of
it
:
and
through
the
corruption
of
his
owne
heart
,
to
stir
him
vp
to
sinne
so
long
as
he
is
a
liuing
man
to
the
Law
,
and
liues
vnder
the
Law
,
and
is
not
freed
from
the
power
of
it
by
Christ
.
Come
we
now
to
such
things
as
are
hence
offered
for
our
instruction
.
First
,
obserue
wee
that
the
Apostle
deliuering
this
Position
,
That
the
Law
hath
dominion
ouer
a
man
as
long
as
he
liueth
,
he
doth
not
barely
affirme
it
,
but
he
deliuers
it
as
a
knowne
truth
,
as
a
truth
certainely
knowne
to
them
,
to
whom
hee
writ
.
And
hee
saith
to
them
,
Know
yee
not
?
which
is
as
much
as
if
he
had
said
,
Certainely
you
doe
know
it
to
be
a
truth
,
it
is
a
thing
well
knowne
to
you
,
that
the
Law
hath
dominion
ouer
a
man
so
long
as
hee
liueth
.
Now
,
the
Apostle
setting
downe
this
as
a
thing
known
to
them
,
to
whom
he
writ
,
they
being
such
as
had
liued
vnder
the
Law
in
former
times
,
he
giues
vs
to
vnderstand
thus
much
:
That
we
are
to
be
well
acquainted
with
the
Doctrine
we
liue
vnder
,
Men
are
to
be
familiarly
acquainted
with
that
doctrine
of
the
Word
of
God
,
that
is
taught
amongst
them
.
that
doctrine
of
the
Word
of
God
that
is
taught
amongst
vs
,
and
deliuered
to
vs
,
must
not
bee
strange
to
vs
,
but
it
ought
to
be
familiar
and
wel
knowne
to
vs
,
and
we
are
to
be
well
acquainted
with
it
.
As
the
Apostle
said
here
to
them
,
who
not
long
before
liued
vnder
the
Law
,
You
know
the
extent
,
the
reach
and
power
of
the
Law
,
that
the
Law
hath
dominion
ouer
a
man
so
long
as
he
liueth
;
so
it
must
be
with
vs
now
liuing
vnder
the
Gospell
:
We
must
be
so
well
acquainted
with
the
doctrine
of
the
Gospell
,
euen
with
the
extent
and
reach
of
the
Gospell
,
and
with
all
points
of
sauing
knowledge
,
expressed
and
made
knowne
in
the
doctrine
of
the
Gospell
,
as
that
the
Ministers
of
the
Gospell
in
teaching
and
preaching
,
may
be
able
to
say
to
vs
and
that
truly
,
You
know
this
,
or
you
know
that
point
of
sauing
knowledge
,
and
this
or
that
point
of
sauing
knowledge
is
a
thing
well
knowne
to
you
.
And
for
this
,
we
haue
not
only
euidence
and
ground
in
this
Text
,
but
in
other
places
of
Scripture
.
1.
Cor
.
10.15
.
saith
the
Apostle
,
I
speake
as
to
them
which
haue
vnderstanding
,
iudge
yee
what
I
say
:
as
if
he
had
said
,
That
which
I
deliuer
to
you
concerning
the
Sacrament
,
(
for
of
that
hee
speakes
in
the
next
Verse
)
I
speake
it
,
as
to
those
that
are
well
acquainted
with
the
doctrine
of
the
Sacrament
,
euen
with
that
high
and
heauenly
mysterie
of
the
Gospell
;
and
I
refer
my selfe
euen
to
your
owne
iudgement
,
I
doubt
not
,
but
you
are
able
to
iudge
and
discerne
of
the
truth
I
deliuer
to
you
;
you
are
well
acquainted
with
it
.
And
indeed
this
is
the
thing
that
was
promised
and
foretold
,
Ierem
.
31.34
.
that
in
the
time
of
the
new
Testament
,
men
should
not
teach
one
another
,
saying
,
Know
the
Lord
,
but
there
should
be
such
a
plentifull
measure
of
knowledge
in
them
,
that
should
liue
vnder
the
Gospell
,
as
that
all
should
know
it
,
euery
one
should
be
acquainted
with
the
doctrine
of
the
Gospell
.
And
to
this
purpose
are
those
exhortations
,
1.
Cor
.
14.20
.
That
wee
should
not
be
children
in
vnderstanding
;
Heb
.
13.9
.
That
wee
should
not
be
carryed
about
with
diuers
strange
doctrines
.
And
to
this
end
the
Apostle
saith
,
Ephes
.
4.8
.
That
Christ
ascending
vp
on
high
,
led
captiuitie
captiue
,
and
gaue
gifts
vnto
men
.
Vers
.
11.
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
and
Teachers
:
then
Vers
.
14.
That
we
henceforth
be
no
more
children
,
tossed
to
and
fro
,
and
carryed
about
with
euery
winde
of
doctrine
by
the
sleight
of
men
,
and
cunning
craftinesse
,
whereby
they
lye
in
wait
to
deceiue
,
that
we
should
be
of
a
riper
age
in
the
knowledge
of
the
doctrine
of
the
Gospell
:
that
we
should
be
well
acquainted
with
the
doctrine
of
the
Gospell
,
and
with
the
mysteries
of
Saluation
.
And
therefore
certainely
this
is
a
dutie
incumbent
,
Reproofe
of
such
as
are
now
ignorant
of
the
principles
and
grounds
of
the
Gospell
.
and
lying
on
euery
one
of
vs
,
now
in
the
time
of
the
Gospell
,
the
doctrine
of
the
Gospell
taught
amongst
vs
must
not
be
strange
to
vs
,
but
it
ought
to
be
familiar
and
well
knowne
to
vs
,
we
are
to
be
well
acquainted
with
it
:
but
alas
,
I
must
needs
here
breake
out
into
a
complaint
,
it
is
farre
otherwise
with
too
many
amongst
vs
:
How
many
haue
we
that
are
ignorant
of
the
very
first
principles
and
grounds
of
the
Gospell
!
they
know
not
God
as
hee
hath
reuealed
himselfe
in
the
face
of
Iesus
Christ
.
Some
are
so
grosly
ignorant
,
as
they
know
not
what
Christ
is
,
they
are
not
able
distinctly
to
speake
of
the
natures
of
Christ
,
of
his
Office
,
and
of
his
worke
of
Mediation
,
these
are
strange
things
to
some
,
as
the
Prophet
Hosea
saith
,
Hesea
8.12
.
They
know
not
how
they
may
be
made
partakers
of
the
benefits
of
Christ
;
what
Faith
is
,
what
Repentance
is
,
what
belongs
to
Mortification
and
to
Sanctification
,
nor
how
they
may
be
saued
by
Christ
:
which
indeed
is
grosse
and
palpable
ignorance
,
and
a
fault
that
cannot
be
sufficiently
taxed
now
in
these
dayes
and
times
,
wherein
the
Gospell
shines
most
cleerely
,
and
especially
where
there
hath
beene
,
and
now
be
meanes
of
instruction
;
that
men
should
be
so
grosly
ignorant
,
it
is
a
monstrous
shame
,
yea
it
is
a
sinne
that
one
day
(
without
repentance
)
shall
presse
men
downe
to
the
bottomelesse
pit
of
hell
:
and
shall
much
increase
their
condemnation
and
torment
in
hell
.
For
certainely
,
where
the
meanes
of
sauing
knowledge
haue
beene
greater
,
and
not
a
profiting
by
them
in
a
measure
answerable
to
the
greatnesse
of
them
;
there
iudgement
shall
be
greater
,
and
condemnation
deeper
;
and
know
it
for
a
truth
,
it
is
the
Word
of
God
vttered
by
the
Apostle
,
Rom.
2.16
.
Thou
that
now
liuest
vnder
the
Gospell
,
shalt
one
day
come
to
be
iudged
by
the
Gospell
,
and
if
thou
be
found
ignorant
of
things
reuealed
in
the
Gospell
,
and
that
thou
hast
not
profited
by
the
doctrine
of
the
Gospell
,
which
hath
beene
preached
in
thy
nearing
,
euen
the
Gospell
and
Doctrine
of
sauing
comfort
that
thou
hast
heard
,
shall
be
a
bill
of
indictment
against
thee
,
and
shall
condemne
thee
:
For
thou
being
ignorant
of
the
doctrine
of
saluation
,
which
thou
oughtest
to
know
,
and
mightest
haue
knowne
if
thou
hadst
beene
carefull
to
learne
it
,
how
canst
thou
looke
to
be
saued
?
yea
,
consider
yet
further
what
the
Apostle
saith
,
2.
Cor
.
4.3
.
If
the
Gospell
be
hid
,
it
is
hid
to
them
that
be
lost
:
if
now
in
the
cleere
shining
light
of
the
Gospell
thou
see
not
that
light
,
but
be
blinde
and
ignorant
of
the
mysteries
of
saluation
,
thou
hast
cause
to
feare
that
it
brands
thee
out
for
a
reprobate
,
that
thou
art
as
it
were
marked
out
for
a
cast-away
,
and
one
that
without
speedy
amendment
shall
be
damned
in
hell
:
ignorance
of
the
doctrine
of
the
Gospell
in
such
as
ought
to
know
it
,
and
might
haue
knowne
it
,
is
a
fearefull
sinne
,
it
shewes
not
only
want
of
grace
,
and
want
of
sanctification
,
but
that
God
euen
now
sits
in
iudgement
vpon
such
persons
,
and
hath
begun
to
make
knowne
to
them
their
reprobation
and
finall
perdition
,
which
he
will
certainely
execute
vpon
them
,
vnlesse
they
speedily
repent
.
Oh
,
let
these
things
be
duly
considered
,
and
let
them
stirre
vp
euery
one
that
is
ignorant
,
neuer
to
rest
till
hee
come
to
a
measure
of
sound
knowledge
of
the
doctrine
of
the
Gospell
,
that
alone
will
yeeld
him
comfort
in
life
and
in
death
:
yea
when
he
commeth
to
stand
before
the
iudgement
Scate
of
Iesus
Christ
.
In
the
next
place
,
the
name
and
title
of
loue
,
the
kind
and
louing
compellation
here
vsed
by
the
Apostle
,
is
to
be
obserued
,
the
word
(
Brethren
.
)
The
Apostle
stiles
them
,
to
whom
he
writ
,
by
the
name
Brethren
:
thereby
signifying
(
as
I
shewed
you
)
his
owne
kind
and
louing
affection
towards
them
,
that
he
did
tenderly
and
dearely
affect
them
in
the
Lord
,
and
respect
them
,
as
those
that
were
conioyned
with
him
,
by
the
bond
of
one
Truth
,
one
Faith
,
and
one
hope
of
Saluation
:
Thereby
also
implying
the
like
louing
affection
in
them
towards
him
againe
:
the
point
hence
is
this
:
There
ought
to
be
a
speciall
and
mutuall
loue
and
good
affection
,
A
speciall
and
mutuall
loue
and
good
affection
is
required
betweene
the
Teachers
of
the
Word
and
Gods
People
.
betweene
the
Teachers
of
the
Word
and
Gods
People
:
the
Teachers
of
the
Word
are
to
loue
and
affect
Gods
People
,
with
a
brotherlike
affections
,
and
to
tender
their
good
,
and
to
shew
it
forth
that
they
doe
tender
it
,
by
all
good
meanes
to
the
vttermost
of
their
power
:
and
the
people
of
God
are
to
take
notice
of
that
loue
where
it
is
,
and
to
acknowledge
it
,
and
to
answere
it
with
like
loue
and
good
affection
againe
.
2.
Cor
.
6.11
.
saith
the
Apostle
,
O
Corinthians
,
our
mouth
is
open
vnto
you
:
our
heart
is
made
large
.
And
then
Vers
.
13.
hee
requires
the
like
loue
of
them
againe
.
Now
(
saith
hee
)
for
the
same
recompence
,
euen
in
liew
of
my
loue
againe
,
Be
yee
also
enlarged
.
And
the
Apostle
in
many
places
testifies
his
loue
to
the
Church
and
People
of
God
:
as
,
Philip
.
1.8
.
1.
Thess.
3.
from
Vers
.
5.
to
the
end
of
the
Chapter
;
and
hee
requires
like
loue
againe
from
Gods
People
to
their
Teachers
as
appeares
,
Rom.
15.30
.
where
he
intreats
the
helpe
of
their
prayers
as
a
testimonie
of
their
loue
.
And
,
1.
Thess.
5.12
,
13.
saith
the
Apostle
,
We
beseech
you
,
Brethren
,
that
yee
know
them
,
which
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
;
Vers
.
12.
That
yee
haue
them
in
singular
loue
for
their
works
sake
.
Not
to
enlarge
the
point
;
the
reason
of
this
,
that
there
ought
to
be
a
speciall
and
mutuall
loue
betweene
the
Teachers
of
the
Word
and
Gods
People
,
is
this
:
It
is
a
loue
to
Gods
People
,
that
makes
the
Teachers
of
the
Word
carefull
,
and
conscionable
,
and
faithfull
,
in
the
discharge
of
their
dutie
:
and
it
is
loue
againe
from
Gods
People
to
their
Teachers
that
makes
them
profit
by
them
,
when
they
know
and
acknowledge
the
Word
of
their
Teachers
:
whether
they
be
the
words
of
instruction
,
of
comfort
,
or
reproofe
,
or
the
like
,
not
to
be
words
of
course
,
but
of
conscience
,
and
to
proceed
out
of
a
loue
and
tender
care
ouer
them
for
their
good
.
Oh
,
it
makes
them
to
esteeme
highly
of
them
,
and
to
take
profit
by
them
.
And
therefore
for
the
vse
of
this
.
Hence
it
is
that
men
profit
not
by
the
teaching
of
the
Word
,
Whence
it
is
that
men
profit
not
by
the
teaching
of
the
Word
,
as
they
ought
and
might
.
as
they
ought
,
and
might
doe
;
because
indeed
they
acknowledge
not
the
loue
of
their
Teachers
,
and
their
tender
care
ouer
them
for
their
good
:
and
especially
when
they
iustly
taxe
and
reproue
them
for
their
sins
,
then
they
quarrell
with
the
affection
of
their
Teacher
,
and
then
they
thinke
he
speaks
out
of
spleene
or
malice
,
and
then
they
thinke
he
loues
them
not
,
and
so
they
hinder
their
owne
profiting
by
his
teaching
.
Wee
must
therefore
take
notice
of
this
dutie
,
and
as
wee
see
and
discerne
a
loue
and
good
affection
in
our
Teachers
towards
vs
,
and
that
they
haue
a
tender
care
ouer
vs
for
our
good
,
and
doe
shew
it
forth
in
instructing
,
in
comforting
,
in
admonishing
,
and
in
reprouing
vs
iustly
for
our
sinnes
:
so
we
are
to
take
notice
of
that
loue
and
tender
care
,
and
to
answere
it
againe
with
like
loue
and
good
affection
;
yea
,
euen
when
they
doe
iustly
reproue
vs
for
our
sinnes
,
and
shew
vs
the
iudgements
of
God
due
vnto
vs
for
the
same
.
And
let
such
as
will
not
now
acknowledge
the
loue
and
care
of
such
as
labour
with
them
,
to
doe
them
good
,
by
reprouing
them
for
their
sinnes
,
and
seeke
to
draw
them
out
of
their
sinnes
to
amendment
of
life
,
know
,
that
the
Lord
by
his
ouer-ruling
hand
will
so
bring
it
to
passe
,
that
in
their
extremities
they
shall
be
forced
to
acknowledge
it
,
and
then
they
shall
iustifie
the
loue
of
such
as
did
formerly
reproue
them
,
yea
haply
then
they
shall
wish
for
their
prayers
,
as
Pharaoh
did
for
the
prayers
of
Moses
and
Aaron
,
when
the
hand
of
God
was
on
him
,
Exod
.
8.8
.
and
as
the
stubborne
Israelites
did
,
the
prayers
of
Samuel
,
whom
not
long
before
they
neglected
,
1.
Sam
.
12.19
.
Yea
,
wicked
Ieroboam
in
case
of
extremitie
sends
to
the
Prophet
,
whose
doctrine
he
would
not
follow
,
and
no
worse
a
messenger
then
his
owne
Wife
,
1.
King
.
14.
And
we
may
obserue
it
,
that
many
(
who
at
other
times
)
regard
not
what
the
Ministers
of
the
Word
say
to
them
,
in
tender
care
ouer
them
for
their
good
,
yet
in
time
of
extremitie
are
forced
by
the
powerfull
hand
of
God
,
to
send
and
to
seeke
to
them
for
comfort
,
and
haply
then
,
by
the
iust
iudgement
of
God
can
find
no
comfort
from
them
,
but
are
left
in
their
miserie
.
Let
vs
therefore
now
take
notice
of
the
loue
and
tender
care
of
our
Teachers
ouer
vs
for
our
good
,
&
learne
to
answere
it
with
like
loue
and
good
affection
againe
:
and
let
vs
haue
them
in
singular
loue
for
their
works
sake
.
The
next
thing
here
to
be
obserued
,
is
the
proofe
the
Apostle
brings
,
that
they
to
whom
he
writ
,
knew
the
thing
affirmed
by
him
to
be
a
truth
,
in
these
words
,
For
I
speake
to
them
that
know
the
Law
.
The
Apostle
makes
this
a
proofe
,
that
they
knew
the
thing
he
affirmed
to
be
true
,
That
the
Law
hath
dominion
ouer
a
man
as
long
as
he
liueth
.
Because
they
knew
the
Law
;
he
reasons
from
their
knowledge
of
the
generall
to
their
knowledge
of
the
particular
,
thus
:
You
know
the
Law
,
you
are
expert
and
skilfull
in
the
Law
,
and
you
are
well
acquainted
with
the
Law
,
and
therefore
you
know
this
particular
:
that
I
affirme
touching
the
Law
,
that
the
Law
hath
this
particular
vse
,
that
it
hath
dominion
ouer
a
man
as
long
as
he
liueth
.
You
know
the
doctrine
of
the
Law
,
therefore
you
cannot
be
ignorant
of
this
particular
touching
the
Law
,
but
you
must
needs
know
it
that
the
Law
hath
this
particular
vse
,
to
exercise
dominion
ouer
a
man
as
long
as
he
liueth
,
the
Apostle
thus
reasoning
,
giues
vs
to
vnderstand
thus
much
.
That
sound
knowledge
of
the
Law
,
Sound
knowledge
of
any
part
of
Gods
Word
,
is
not
only
a
knowledge
of
the
truth
and
substance
of
it
,
but
a
knowledge
also
of
the
particular
vse
of
it
.
or
of
any
other
part
of
the
Word
of
God
,
doth
necessarily
infer
a
knowledge
of
the
vse
of
the
Law
,
or
of
that
other
part
of
the
Word
.
Such
as
are
thorowly
informed
in
the
doctrine
of
the
Law
,
or
of
any
other
part
of
the
Word
of
God
,
and
are
well
acquainted
with
it
,
they
know
the
particular
vse
of
the
Law
,
or
of
that
part
of
the
Word
,
wherewith
they
are
so
acquainted
,
if
men
knew
the
will
of
God
reuealed
in
his
Word
,
as
they
ought
to
know
it
,
either
commanding
dutie
,
promising
mercy
,
or
threatning
iudgement
,
they
know
not
only
the
substance
and
truth
,
but
they
know
also
the
particular
vse
of
that
commandement
,
of
that
promise
,
and
of
that
threatning
denounced
in
the
Word
of
God
;
there
is
not
onely
a
knowledge
of
the
truth
and
substance
of
it
,
but
a
knowledge
also
of
the
particular
vse
of
it
.
And
hence
it
is
that
the
Apostle
exhorts
,
Rom.
12.2
.
that
the
Romanes
should
be
changed
by
the
renewing
of
their
minde
,
that
they
might
proue
what
is
the
good
will
of
God
,
and
acceptable
,
and
perfect
.
His
meaning
was
that
they
should
labour
not
only
to
be
inlightned
and
to
haue
knowledge
of
the
good
,
and
perfect
,
and
acceptable
will
of
God
,
but
that
they
should
labour
also
that
they
might
acknowledge
it
,
approue
and
embrace
it
,
in
the
right
and
holy
vse
of
it
,
and
in
the
vse
of
it
pleasing
to
God
.
We
find
that
the
Apostle
thus
prayed
for
the
Colossians
,
Col.
1.9
.
that
they
might
be
fulfilled
with
knowledge
of
the
will
of
God
,
and
then
he
subjoynes
and
addes
further
,
in
all
wisdome
and
spirituall
vnderstanding
,
as
if
he
had
said
:
I
pray
for
you
,
not
only
that
you
may
be
fulfilled
with
knowledge
,
and
haue
a
great
measure
of
knowledge
of
the
will
of
God
,
and
may
know
it
in
the
truth
and
substance
of
it
,
but
that
yee
may
also
rightly
and
wisely
know
and
vnderstand
it
,
that
you
may
wisely
conceiue
the
truth
of
the
Word
of
God
,
and
may
wisely
discerne
the
right
and
true
vse
of
it
in
euery
particular
.
These
places
,
not
to
adde
any
more
,
doe
sufficiently
cleere
and
proue
that
if
men
know
the
will
of
God
reuealed
in
his
Word
as
they
ought
,
in
the
commandements
,
in
the
threatnings
,
and
in
the
promises
of
it
:
they
know
the
particular
vse
of
those
commandements
,
of
those
threatnings
,
and
of
those
promises
.
And
where
there
is
sound
knowledge
of
any
part
of
the
Word
of
God
,
there
is
knowledge
both
of
the
truth
and
substance
,
and
of
the
particular
vse
of
it
.
And
the
reason
of
it
is
this
:
We
must
needs
hold
this
for
a
truth
,
that
the
commandements
,
threatnings
,
and
promises
of
the
Word
of
God
are
not
soundly
and
thorowly
vnderstood
and
knowne
,
till
they
be
so
vnderstood
and
knowne
,
as
they
are
expressed
and
laid
forth
vnto
vs
in
the
Scripture
.
Now
in
the
Scripture
they
are
not
deliuered
in
the
truth
and
substance
of
them
only
,
but
the
particular
vse
of
them
is
also
manifested
and
made
knowne
,
and
therefore
without
question
they
are
not
soundly
knowne
to
vs
,
and
we
are
not
thorowly
acquainted
with
them
,
till
we
know
and
be
well
acquainted
with
the
particular
vse
of
them
:
That
being
tendered
to
vs
in
the
Scripture
as
well
as
the
matter
and
substance
of
them
,
and
therefore
for
the
vse
of
it
.
Let
no
man
deceiue
himselfe
,
Admonition
to
such
,
as
rest
onely
in
the
knowledge
of
the
truth
and
substance
of
the
Word
of
God
.
fancy
not
to
himselfe
as
many
doe
,
that
thou
knowest
the
doctrine
of
the
Word
in
any
part
of
it
,
as
thou
oughtest
to
know
it
,
because
haply
thou
knowest
the
truth
,
and
substance
,
and
matter
of
it
,
if
thou
rest
in
that
knowledge
thou
deceiuest
thy selfe
,
thou
knowest
not
the
doctrine
of
the
Word
as
thou
oughtest
to
know
it
.
If
thou
would'st
haue
sound
knowledge
of
any
commandement
,
of
any
promise
or
comfort
recorded
in
the
Booke
of
God
,
thou
must
seeke
to
know
it
,
not
only
in
the
matter
and
substance
of
it
,
but
in
the
particular
vse
of
it
.
That
is
the
thing
thou
art
to
labour
for
,
if
thou
wouldst
soundly
know
it
.
Haply
some
may
say
;
How
shall
I
come
to
know
the
particular
vse
of
any
part
of
the
Word
of
God
,
and
be
sure
that
I
know
the
particular
vse
of
it
?
I
answere
,
thou
shalt
come
to
know
the
particular
vse
of
a
commandement
of
God
,
or
a
promise
,
or
a
threatning
recorded
in
the
Word
of
God
,
by
applying
of
it
and
making
vse
of
it
to
thy selfe
,
if
thou
haue
an
experimentall
knowledge
of
any
part
of
the
Word
of
God
,
if
thou
not
only
knowest
the
matter
and
truth
of
it
,
but
thou
knowest
it
for
thy selfe
,
as
Eliphas
said
,
Iob
5.27
.
If
thou
hast
experience
of
it
in
thine
owne
particular
;
for
example
,
thou
not
onely
knowest
what
the
commandements
of
God
forbid
,
or
what
they
require
,
but
thou
art
thereby
brought
to
a
knowledge
&
sight
of
thine
owne
particular
sinnes
;
and
thou
knowest
then
for
thine
owne
particular
direction
,
&
thou
not
only
knowest
the
curse
of
the
Law
due
for
sinne
,
but
thou
art
thereby
truely
humbled
through
a
sight
of
thine
own
miserie
:
and
thou
not
onely
seest
and
vnderstandest
the
goodnesse
of
God
,
but
thou
doest
euen
taste
and
feele
the
sweetnesse
of
his
mercy
,
Psal
.
34.8
.
as
it
is
made
knowne
in
his
promises
.
If
it
be
thus
with
thee
,
certainely
then
thou
art
come
to
the
knowledge
of
the
particular
vse
of
the
commandements
,
of
the
promises
,
and
of
the
threatnings
found
in
the
Booke
of
God
,
and
thou
mayest
be
sure
thou
knowest
the
particular
vse
of
them
,
and
that
is
the
thing
thou
art
to
labour
for
;
and
to
stirre
thee
vp
and
to
helpe
thee
forward
in
this
,
consider
with
me
only
thus
much
.
Though
a
man
know
the
things
that
are
reuealed
in
the
Word
of
God
exceeding
well
,
yea
if
he
haue
such
a
measure
of
knowledge
touching
the
truth
and
substance
of
the
commandements
and
promises
found
in
the
Word
of
God
,
as
he
is
able
to
speake
of
them
to
good
purpose
,
euen
to
informe
others
in
the
truth
and
substance
of
them
,
yet
if
he
know
not
the
particular
vse
of
them
,
he
is
nothing
better
for
his
knowledge
.
A
man
is
nothing
better
for
his
knowledge
of
the
truth
of
the
sweetest
promises
of
the
Gospell
,
if
hee
know
not
the
particular
vse
of
them
;
nay
,
hee
is
much
worse
for
that
knowledge
,
for
that
knowledge
,
if
he
rest
in
it
and
goe
no
further
,
shall
much
increase
his
condemnation
.
Wee
will
easily
yeeld
that
the
knowledge
of
the
death
of
Christ
is
a
singular
knowledge
,
it
is
the
ground
of
singular
comfort
;
yet
I
dare
be
bold
to
say
,
that
euen
that
knowledge
,
not
seconded
with
a
knowledge
of
the
particular
vse
of
his
death
for
the
remission
of
sinnes
and
sanctification
,
brings
a
singular
iudgement
,
euen
a
great
increase
of
condemnation
.
Oh
then
labour
wee
not
onely
to
know
the
truth
and
substance
of
the
Commandements
of
God
,
and
the
truth
and
substance
of
his
Promises
,
but
labour
we
also
to
know
the
partlcular
vse
of
them
,
and
to
that
end
,
let
vs
neuer
rest
till
wee
know
them
for
our selues
,
and
haue
experience
of
the
truth
of
them
in
our selues
,
and
that
wee
are
able
to
say
with
DAVID
,
Psalm
.
119.105
.
Thy
Word
is
a
Lanthorne
vnto
my
feete
,
and
a
light
vnto
my
path
:
thy
Word
doth
not
only
inlighten
me
,
but
it
is
a
guide
and
direction
to
my
particular
steps
.
If
it
be
thus
with
thee
,
then
thou
knowest
the
particular
vse
of
the
doctrine
of
Gods
Word
,
and
that
knowledge
will
be
truely
profitable
and
truely
comfortable
to
thee
.
Now
we
are
come
to
that
the
Apostle
affirmes
in
this
Verse
,
namely
this
:
(
That
the
Law
hath
dominion
ouer
a
man
as
long
as
hee
liueth
)
and
the
point
hence
offered
is
this
:
That
so
long
as
any
man
is
as
a
liuing
man
to
the
Law
of
God
,
A
man
vnder
the
moral
Law
of
God
,
is
vnder
the
power
and
dominion
of
the
Law
.
so
long
as
a
man
is
vnder
the
morall
Law
of
God
,
so
long
is
hee
vnder
the
power
and
vnder
the
dominion
of
the
Law
,
the
Law
hath
power
ouer
him
,
to
require
of
him
exact
,
and
perfect
,
and
perpetuall
obedience
,
and
to
accuse
,
and
to
condemne
,
and
to
bind
him
ouer
to
the
curse
of
the
Law
for
the
least
breach
of
it
,
and
through
the
corruption
of
his
owne
nature
to
stirre
him
vp
to
sinne
.
Thus
is
euery
one
that
is
vnder
the
Law
,
vnder
the
power
of
it
,
he
is
vnder
the
rigour
of
the
Law
,
and
vnder
the
curse
of
it
,
and
vnder
the
Law
to
be
stir'd
vp
by
it
to
sinne
through
his
owne
corruption
.
This
we
see
cleere
from
this
Text
,
it
is
the
very
Proposition
of
the
Apostle
:
I
will
no
further
stand
to
proue
it
,
but
rather
shew
who
they
be
that
are
vnder
the
Law
,
for
it
may
bee
demanded
who
those
bee
that
are
vnder
the
Law
?
We
now
liue
in
the
time
of
the
Gospell
,
and
vnder
the
preaching
of
the
Gospell
,
it
may
seeme
that
no
man
amongst
vs
is
vnder
the
Law
,
and
therefore
I
say
the
question
may
be
,
Who
are
they
that
are
vnder
the
Law
?
To
this
I
answer
,
That
all
those
are
vnder
the
Law
whosoeuer
they
be
,
that
are
not
freed
from
it
by
Christ
,
euen
as
many
as
are
not
iustified
by
Christ
,
and
acquitted
and
discharged
from
the
rigour
and
curse
of
the
Law
by
Christ
,
they
are
vnder
the
Law
,
and
such
are
all
those
who
as
yet
doe
not
truely
beleeue
in
Christ
,
but
are
as
yet
in
their
naturall
state
and
condition
,
they
are
vnder
the
Law
:
euidence
and
proofe
of
this
wee
haue
,
Galat
.
4.
vers
.
4
,
5.
The
Apostle
there
saith
,
Christ
was
made
vnder
the
Law
,
that
he
might
redeeme
them
which
were
vnder
the
Law
,
that
wee
might
receiue
the
adoption
of
the
Sonnes
:
whence
wee
may
easily
gather
,
that
those
that
are
iustified
by
Christ
,
and
adopted
to
be
the
children
of
God
,
they
are
redeemed
,
and
they
are
set
free
by
Christ
from
vnder
the
Law
.
And
such
as
are
not
iustified
by
Christ
,
and
adopted
to
be
Gods
children
,
they
are
still
vnder
the
Law
.
Ephes
.
2.3
.
The
Apostle
saith
,
that
all
men
are
borne
the
children
of
wrath
,
that
is
,
are
naturally
vnder
the
malediction
&
curse
of
the
Law
,
and
therefore
so
long
as
they
are
in
their
naturall
state
and
condition
,
they
are
vnder
the
Law
.
1.
Tim
.
1.9
.
the
Apostle
saith
,
the
Law
is
not
giuen
to
a
righteous
man
(
that
is
)
one
that
is
iustified
by
Christ
,
and
iust
also
by
a
measure
of
inherent
holinesse
,
though
imperfect
:
but
it
is
giuen
to
the
lawlesse
and
disobedient
,
to
the
vngodly
,
and
to
sinners
,
to
the
vnholy
and
to
the
prophane
.
These
testimonies
of
Scripture
doe
sufficiently
cleere
the
point
,
That
as
many
as
are
not
iustified
by
Christ
,
as
many
as
are
not
acquitted
and
discharged
from
the
rigour
and
curse
of
the
Law
by
Christ
,
euen
as
many
as
are
yet
in
their
naturall
state
and
condition
,
they
are
vnder
the
Law
,
they
are
vnder
the
rigour
and
curse
of
it
.
For
the
vse
of
this
point
,
let
as
many
as
are
yet
in
their
naturall
state
and
condition
,
The
fearefull
condition
of
such
as
are
in
their
naturall
state
and
condition
discouered
.
take
notice
of
their
fearefull
condition
,
so
long
as
they
are
in
that
state
,
they
are
vnder
the
Law
,
the
Law
hath
power
ouer
them
to
require
of
them
exact
and
personall
obedience
to
it
,
and
to
accuse
and
condemne
them
for
the
least
breach
of
it
,
and
they
haue
no
whither
to
flie
for
succour
and
for
reliefe
,
they
cannot
hide
themselues
vnder
the
wings
of
the
Gospell
,
for
they
are
vnder
the
Law
,
and
not
vnder
the
Gospell
,
neither
can
they
goe
to
God
with
any
hope
of
reliefe
from
him
,
for
(
being
vnder
the
Law
)
they
come
to
God
as
to
an
angrie
Iudge
,
clothed
with
Iustice
and
Iudgement
,
and
readie
to
powre
downe
his
wrath
,
and
to
execute
his
vengeance
vpon
them
.
Few
there
be
that
see
,
or
at
least
consider
this
fearefull
condition
in
which
they
are
,
being
in
their
naturall
state
and
condition
:
Nay
,
blind
&
ignorant
people
thinke
themselues
in
very
good
case
being
of
that
state
,
and
they
like
it
well
,
and
delight
to
be
vnder
the
Law
,
and
they
commonly
thus
plead
for
themselues
,
That
they
say
their
prayers
duely
and
truely
,
they
meane
well
to
Godward
,
and
they
deale
truly
with
all
men
,
and
therefore
they
hope
God
will
haue
mercy
on
them
,
and
hold
them
excused
for
their
offences
.
Poore
soules
!
they
see
not
in
what
a
miserable
state
and
condition
they
are
,
thou
mayest
doe
all
these
things
and
yet
be
in
thy
naturall
condition
,
and
so
long
as
thou
art
in
thy
naturall
state
and
condition
,
thou
art
vnder
the
Law
,
thou
art
vnder
the
rigour
and
curse
of
the
Law
,
&
though
thou
liue
vnder
the
Doctrine
of
the
Gospell
,
yet
the
promises
of
the
Gospell
as
yet
belong
not
vnto
thee
,
thou
hast
nothing
to
doe
with
them
as
yet
,
and
if
thou
die
and
be
taken
out
of
this
life
in
that
state
,
thou
must
looke
for
nothing
but
iudgement
without
mercy
,
for
the
Law
is
mercilesse
,
it
doth
neither
promise
nor
reueale
mercy
:
and
therefore
take
notice
of
thy
fearefull
estate
and
condition
,
and
hasten
out
of
it
.
Come
wee
now
to
the
second
Verse
.
VERS
.
2.
For
the
Woman
which
is
in
subiection
to
a
Man
,
is
bound
by
the
Law
to
the
Man
while
he
liueth
:
but
if
the
Man
be
dead
,
shee
is
deliuered
from
the
Law
of
the
Man
.
IN
this
Verse
and
in
the
Verses
following
(
as
before
I
haue
shewed
)
the
Apostle
doth
amplifie
his
Argument
,
by
which
he
proues
that
true
Beleeuers
are
freed
from
the
Law
,
by
a
similitude
taken
from
the
Law
of
Marriage
,
the
seuerall
proportions
of
it
I
haue
laid
forth
heretofore
,
I
will
not
now
stand
to
remember
them
.
As
this
second
Verse
hath
respect
to
the
Verse
foregoing
,
it
contaynes
an
illustration
of
that
Proposition
:
That
the
Law
hath
dominion
ouer
a
man
as
long
as
he
liueth
;
from
the
example
of
a
married
woman
;
the
Apostle
hauing
said
,
that
the
Law
hath
dominion
ouer
a
man
so
long
as
he
liueth
.
In
this
Verse
he
doth
illustrate
and
set
that
forth
by
the
example
of
a
woman
that
is
married
to
an
husband
,
namely
thus
,
as
it
is
with
a
wife
,
as
a
wife
is
vnder
the
power
of
the
Law
of
Marriage
,
and
by
the
Law
of
Marriage
is
bound
to
her
husband
,
during
the
life
of
her
husband
,
euen
so
long
as
her
husband
liues
:
so
it
is
with
a
man
that
is
vnder
the
Law
,
he
is
as
it
were
married
to
the
moral
Law
of
God
,
he
is
vnder
the
power
of
the
Law
so
long
as
he
liues
.
Now
whereas
this
example
may
seeme
not
answerable
to
the
Apostles
Proposition
,
his
Proposition
being
this
,
That
a
man
is
vnder
the
dominion
of
the
Law
so
long
as
he
liueth
,
and
this
example
runneth
thus
,
That
a
wife
is
vnder
the
Law
of
Marriage
not
so
long
as
shee
liueth
,
but
so
long
as
her
husband
liues
,
that
scruple
is
easily
answered
,
if
wee
consider
the
drift
and
purpose
of
the
Apostle
,
which
is
this
,
to
shew
that
death
sets
a
man
free
from
the
Law
of
God
,
(
in
what
sense
we
shall
see
afterward
)
as
death
sets
a
wife
free
from
the
Law
of
Marriage
,
that
is
the
purpose
of
the
Apostle
,
whether
it
be
by
the
death
of
the
wife
or
by
the
death
of
the
husband
it
skils
not
,
that
purpose
is
still
held
and
kept
.
Now
in
this
Verse
considered
by
it selfe
,
wee
haue
more
particularly
two
things
offered
to
our
consideration
.
First
,
that
a
wife
is
bound
to
her
husband
so
long
as
he
liues
,
and
this
the
Apostle
propounds
with
a
description
by
her
condition
,
as
shee
is
a
wife
,
that
shee
is
a
woman
in
subiection
to
a
man
:
and
withall
hee
shewes
how
shee
is
bound
to
her
husband
,
as
that
she
is
vnder
a
Law
,
and
bound
to
him
by
a
Law
.
The
woman
(
saith
the
Apostle
)
which
is
in
subiection
to
a
man
,
is
bound
by
the
Law
to
the
man
while
he
liueth
.
The
second
thing
is
this
,
that
a
wife
is
freed
from
her
husband
when
her
husband
is
dead
.
And
that
the
Apostle
sets
downe
in
the
proofe
of
it
,
thus
:
That
her
husband
being
dead
,
shee
is
set
free
from
that
Law
that
binds
her
to
her
husband
,
and
therefore
then
she
is
freed
from
him
.
But
(
saith
the
Apostle
)
if
the
man
be
dead
,
shee
is
deliuered
from
the
Law
of
the
Man
:
and
so
we
see
the
generall
matter
and
substance
of
this
Verse
.
For
the
Woman
which
is
in
subiection
to
a
Man
.
THese
words
are
a
description
of
a
wife
,
Interpretation
and
the
meaning
is
,
for
the
married
woman
the
wife
,
as
the
Apostle
speaks
cleerely
.
1.
Cor
.
7.39
.
The
wife
is
bound
to
her
husband
(
is
bound
by
the
Law
to
the
man
)
the
word
(
Law
)
is
not
here
vsed
in
a
large
sense
,
for
the
morall
Law
of
God
(
though
indeed
for
a
branch
of
it
)
but
more
strictly
for
the
speciall
and
particular
Law
of
Marriage
,
euen
for
that
perpetuall
Law
made
by
God
himselfe
concerning
Marriage
,
whereof
we
reade
,
Gen.
2.24
.
by
which
the
husband
and
wife
are
bound
one
to
another
most
neerely
and
most
strictly
,
so
as
the
Apostle
saith
,
1.
Cor
.
7.4
.
The
wife
hath
not
the
power
of
her
owne
body
,
but
the
husband
:
and
the
husband
hath
not
the
power
of
his
owne
body
,
but
the
wife
;
and
neither
may
the
husband
giue
his
body
to
another
woman
,
nor
the
wife
giue
her
body
to
another
man
.
That
is
the
speciall
Law
of
Marriage
,
by
which
God
hath
bound
the
husband
&
wife
each
to
other
most
neerly
and
most
strictly
.
So
then
the
Apostles
meaning
is
this
:
The
woman
that
is
married
to
a
man
,
is
bound
by
the
speciall
and
perpetuall
Law
of
Marriage
to
that
man
alone
(
while
he
liueth
)
that
is
,
during
his
naturall
life
,
so
long
as
that
man
is
aliue
,
but
if
the
man
be
dead
,
these
words
are
plaine
;
if
that
man
be
dead
,
that
is
,
if
his
naturall
life
be
taken
away
and
determined
by
any
meanes
whatsoeuer
,
shee
is
deliuered
,
shee
is
set
free
from
the
Law
of
Marriage
,
from
that
particular
Law
of
Marriage
strictly
binding
her
to
that
man
alone
,
shee
is
then
set
free
from
that
man
,
and
the
Law
of
Marriage
doth
not
any
longer
binde
her
to
him
.
Thus
then
wee
may
briefly
take
vp
the
sense
of
the
words
of
this
Verse
,
as
if
the
Apostle
had
said
.
For
the
woman
that
is
married
to
a
man
,
Meaning
.
the
wife
is
bound
by
the
speciall
Law
of
Marriage
,
euen
by
that
perpetuall
Law
made
by
God
himselfe
concerning
Marriage
,
to
that
man
alone
to
whom
shee
is
married
,
to
her
husband
,
and
may
not
giue
her selfe
to
any
other
man
during
the
naturall
life
of
that
man
,
but
if
that
mans
life
be
taken
away
and
determined
,
then
shee
is
set
free
from
that
particular
Law
of
Marriage
,
and
the
Law
of
Marriage
doth
not
any
longer
binde
her
to
that
man
.
Here
first
,
the
mayne
and
principall
thing
intended
by
the
Apostle
in
this
Verse
,
comes
to
be
considered
,
and
that
is
the
illustration
of
his
former
Proposition
,
by
the
example
of
a
married
woman
:
That
as
a
married
woman
,
a
wife
is
vnder
the
speciall
Law
of
Marriage
,
and
by
that
Law
is
bound
to
her
husband
during
the
life
of
her
husband
:
So
is
euery
one
that
is
vnder
the
Law
,
vnder
the
power
of
the
Law
.
Hence
then
we
see
the
condition
of
such
as
are
vnder
the
Law
,
further
set
forth
to
vs
,
and
the
point
hence
is
this
:
That
such
as
are
vnder
the
Law
,
they
are
so
vnder
the
power
of
it
,
He
that
is
vnder
the
Law
,
is
as
strictly
bound
to
the
rigour
and
curse
of
the
Law
,
as
a
married
woman
is
bound
to
her
husband
,
during
his
life
.
as
a
married
woman
is
vnder
the
power
of
the
speciall
Law
of
Marriage
:
a
man
that
is
vnder
the
Law
,
is
as
strictly
bound
to
the
Law
,
to
the
rigour
and
to
the
curse
of
it
,
as
a
married
woman
is
bound
to
her
husband
during
the
life
of
her
husband
,
and
he
can
no
more
exempt
himselfe
from
the
power
of
the
Law
,
nor
winde
himselfe
from
vnder
the
power
of
it
,
then
a
wife
can
iustly
exempt
her selfe
from
the
lawful
power
and
authority
of
her
husband
,
and
as
a
wife
is
to
keepe
her selfe
only
to
her
husband
,
so
is
he
that
is
vnder
the
Law
to
keepe
himselfe
only
to
the
Law
,
&
as
yet
he
is
to
haue
no
meddling
with
the
Gospell
:
and
hence
is
the
Law
called
by
the
Apostle
,
a
yoke
of
bondage
.
Gal.
5.1
.
Be
not
intangled
againe
with
the
yoke
of
bondage
,
as
if
he
had
said
,
with
that
which
is
as
a
yoke
and
binds
you
most
strictly
to
it selfe
.
And
,
Coloss
.
2.14
.
the
Apostle
cals
it
an
hand-writing
,
an
Obligation
,
a
Bond
.
And
putting
out
the
handwriting
writing
of
Ordinances
that
was
against
vs
,
which
was
contrary
to
vs
:
in
which
comparison
is
notably
set
out
,
how
strictly
men
that
are
vnder
the
Law
are
bound
to
the
rigour
of
the
Law
,
and
to
the
curse
of
it
,
the
Law
is
as
a
Bond
,
and
they
are
as
it
were
parties
named
within
the
Bond
,
and
they
are
most
firmely
and
strongly
bound
to
the
condition
of
that
Bond
,
that
is
,
to
the
rigour
and
curse
of
the
Law
.
The
reason
and
ground
of
this
truth
,
is
the
Iustice
of
God
;
for
such
as
are
vnder
the
Law
are
guiltie
of
sinne
,
and
as
yet
are
not
freed
from
that
guiltinesse
,
and
it
stands
with
the
Iustice
of
God
,
that
where
there
is
guiltinesse
of
sinne
and
no
freedome
from
it
,
there
death
and
damnation
is
due
,
and
men
that
are
guiltie
of
sinne
and
not
freed
from
it
by
Christ
,
are
most
strictly
bound
by
the
Iustice
of
God
to
the
curse
of
the
Law
,
&
therefore
certainely
,
such
as
are
vnder
the
Law
,
are
as
strictly
bound
to
the
Law
,
euen
to
the
rigour
and
to
the
curse
of
it
,
as
a
married
woman
is
bound
to
her
husband
,
during
the
life
of
her
husband
.
This
for
the
vse
of
it
,
serues
further
to
discouer
to
vs
the
miserable
condition
of
such
as
be
vnder
the
Law
,
The
miserable
state
and
condition
of
all
such
as
are
vnder
the
Law
discouered
.
euen
of
all
such
as
are
yet
in
their
naturall
state
and
condition
,
they
(
as
I
haue
shewed
)
are
vnder
the
Law
,
they
are
in
a
most
wretched
and
fearefull
condition
,
they
are
as
strictly
bound
to
the
rigour
and
to
the
curse
of
the
Law
,
as
a
wife
is
bound
to
her
husband
,
during
the
life
of
her
husband
,
and
they
can
no
more
exempt
themselues
from
that
power
of
the
Law
,
nor
winde
themselues
from
vnder
the
rigour
and
curse
of
the
Law
,
then
a
wife
can
winde
her selfe
from
vnder
the
lawfull
power
of
her
husband
,
during
the
life
of
her
husband
,
which
is
a
fearefull
condition
.
Let
all
those
consider
it
that
are
yet
in
their
naturall
state
,
and
such
are
all
they
,
whosoeuer
they
are
,
that
willingly
and
wittingly
goe
on
in
any
knowne
sin
,
as
in
Pride
,
in
Drunkennesse
,
in
Malice
,
in
Couetousnesse
,
in
Swearing
,
in
Sabbath-breaking
,
or
the
like
.
It
is
a
common
thing
among
men
at
this
time
,
wherein
wee
keepe
the
memorie
of
Christ
his
Natiuitie
,
to
powre
out
themselues
to
all
manner
of
disorder
,
to
Riot
,
Excesse
,
to
Surfetting
and
Drunkennesse
,
to
Carding
and
Dicing
;
well
,
know
it
,
whosoeuer
thou
art
,
that
giuest
thy selfe
to
such
disorder
,
and
though
thou
hast
warning
to
the
contrary
,
yet
thou
wilt
goe
on
in
those
wicked
and
damnable
courses
,
it
is
a
plaine
euidence
thou
art
a
carnall
and
sensuall
man
or
woman
,
and
thou
art
yet
in
thy
naturall
state
and
condition
,
and
being
so
,
take
notice
of
thy
feareful
condition
,
thou
art
vnder
the
Law
,
and
thou
art
bound
to
the
rigour
of
the
Law
,
and
to
the
curse
of
it
,
euen
to
the
bitter
wrath
of
God
in
this
life
and
for
euer
:
some
thinke
it
is
too
much
strictnesse
to
forbeare
those
wicked
and
deuillish
exercises
,
that
men
commonly
giue
themselues
to
at
this
time
,
and
they
thinke
they
may
take
more
libertie
to
themselues
:
they
take
libertie
indeede
,
but
it
is
such
a
libertie
as
the
Lord
proclaymed
,
Ier
.
34.17
a
libertie
binding
them
ouer
to
all
the
plagues
&
iudgements
of
God
in
this
life
,
and
without
repentance
to
eternall
woe
and
miserie
in
the
life
to
come
.
Take
notice
of
it
whosoeuer
thou
art
,
that
giuest
thy selfe
ouer
to
the
lust
of
thine
owne
heart
,
and
goest
on
in
thy
knowne
sinnes
wittingly
and
willingly
,
thou
art
in
thy
naturall
state
and
condition
,
&
being
so
,
thou
art
vnder
the
Law
,
yea
the
Law
is
as
thine
husband
,
thou
art
as
strictly
bound
to
the
rigour
of
the
Law
,
and
to
the
curse
of
the
Law
,
as
a
wife
is
to
her
husband
,
and
so
thy
case
is
fearefull
:
yea
certainely
,
so
long
as
thou
art
in
that
state
,
there
is
but
a
step
betweene
thee
and
hell
,
there
is
no
other
difference
betweene
thee
and
those
that
now
lye
frying
in
the
fire
of
hell
,
but
this
,
They
are
past
recouery
,
and
thou
in
the
great
patience
and
long
sufferance
of
God
,
art
yet
suffered
for
a
time
,
how
short
or
how
long
thou
knowest
not
,
to
see
if
thou
wilt
accept
of
grace
and
saluation
offered
:
which
is
a
thing
to
bee
thought
on
with
trembling
.
In
the
next
place
the
Apostle
(
as
we
see
)
here
describes
a
Wife
in
these
termes
,
that
she
is
a
woman
in
subiection
to
a
man
,
meaning
,
the
married
woman
,
the
Wife
;
the
point
hence
is
this
:
That
the
condition
of
a
Wife
is
subiection
to
her
Husband
,
The
condition
of
a
Wife
,
is
subiection
to
her
Husband
.
a
Wife
ought
to
be
a
Woman
subiect
to
her
Husband
,
that
is
the
thing
that
chiefly
concernes
her
,
and
on
this
runnes
the
whole
Scripture
in
euery
place
where
the
dutie
of
the
Wife
is
expressed
or
vrged
,
as
Gen.
3.16
.
Thy
desire
shall
bee
subiect
to
thy
Husband
,
and
hee
shall
rule
ouer
thee
.
1.
Cor
.
14.34
.
Let
your
women
keepe
silence
in
the
Churches
;
for
it
is
not
permitted
vnto
them
to
speake
:
but
they
are
commanded
to
bee
vnder
obedience
,
as
also
sayth
the
Law
.
Ephes
.
5.22
.
Wiues
,
submit
your selues
vnto
your
owne
Husbands
,
as
vnto
the
Lord
.
Colos
.
3.18
.
Wiues
,
submit
your selues
vnto
your
owne
Husbands
,
as
it
is
fit
in
the
Lord
,
and
so
in
many
other
places
.
To
handle
this
point
at
large
,
would
require
much
time
.
Only
take
we
notice
in
generall
,
that
this
subiection
the
Wife
is
to
yeeld
to
her
Husband
,
stands
chiefly
in
two
things
.
In
Reuerence
both
inward
and
outward
,
Wherin
the
subiection
of
the
Wife
to
her
Husband
standeth
.
and
in
Obedience
.
The
Wife
is
to
thinke
reuerently
of
her
Husband
,
and
to
carry
in
her
heart
a
reuerent
awe
and
feare
towards
her
Husband
,
and
to
shew
it
forth
by
reuerent
speeches
and
gestures
,
and
she
is
to
yeeld
obedience
vnto
him
in
all
things
honest
and
lawfull
,
and
agreeable
to
the
will
of
God
.
Thus
did
Sara
,
1.
Pet
.
3.6
.
Sara
obeyed
Abraham
,
and
called
him
Lord
.
Now
if
Wiues
duly
examine
themselues
touching
these
things
,
Reproofe
of
such
Wiues
as
yeeld
not
subiection
to
their
Husbands
.
many
will
bee
found
exceeding
defectiue
,
and
farre
short
of
that
duty
they
owe
to
their
Husbands
,
yea
,
many
will
bee
found
such
as
Michal
was
,
2.
Sam
.
6.16
.
euen
such
as
despise
their
Husbands
in
their
hearts
,
yea
,
some
shew
it
forth
in
their
speeches
and
gestures
by
scoffing
and
mocking
,
by
tushing
and
puffing
at
their
Husbands
,
yea
,
some
sticke
not
to
breake
out
into
grosse
and
bitter
termes
against
their
Husbands
,
yea
(
which
is
most
fearefull
)
sometimes
to
curse
and
to
ban
their
Husbands
,
whom
they
ought
to
reuerence
and
feare
.
And
as
for
obedience
,
Oh
,
how
farre
short
are
many
Wiues
,
in
that
some
sticke
not
to
vtter
it
in
plaine
termes
,
that
they
will
not
doe
this
or
that
the
Husband
inioynes
them
,
though
it
be
a
thing
honest
and
lawfull
,
if
he
would
neuer
so
faine
!
for
Example
,
they
will
not
leaue
off
this
or
that
apparell
,
haply
too
fine
for
the
matter
,
or
too
garish
for
the
fashion
;
let
the
Husband
say
or
doe
what
he
will
or
can
,
they
will
weare
it
.
Thus
and
many
other
wayes
are
Wiues
wanting
in
their
subiection
vnto
their
Husbands
,
and
they
are
hardly
perswaded
to
it
,
because
they
are
so
neerely
knit
to
their
Husbands
,
euen
one
flesh
with
them
,
and
they
are
their
yoke-fellowes
,
and
therefore
they
think
it
is
vnreasonable
,
and
that
too
much
is
laid
on
them
,
that
they
are
inioyned
to
yeeld
subiection
to
their
Husbands
.
Now
then
,
to
perswade
with
such
as
make
any
conscience
of
their
dutie
;
let
Wiues
consider
these
things
:
Arguments
to
perswade
Wiues
to
yeeld
subiection
to
their
Husbands
.
First
,
if
they
refuse
to
yeeld
subiection
vnto
their
Husbands
,
they
peruert
the
order
of
Nature
,
it
is
all
one
,
as
if
the
body
should
refuse
to
be
guided
by
the
Head
.
Secondly
,
they
violate
the
Ordinance
of
God
,
for
God
hath
ordained
,
that
the
Wife
should
be
subiect
to
her
Husband
.
Thirdly
,
they
make
themselues
odious
in
the
sight
of
God
,
and
of
all
,
that
truly
feare
God
.
And
Last
of
all
,
they
blot
and
blemish
all
other
their
good
qualities
:
admit
the
Wife
is
chaste
,
wise
,
discreet
,
frugall
,
an
excellent
Huswife
and
such
like
,
yet
if
shee
bee
not
subiect
to
her
Husband
,
all
these
things
are
nothing
worth
,
she
brings
a
blot
on
them
all
,
yea
,
vpon
her
Religion
,
if
she
seeme
religious
,
by
denying
subiection
to
her
Husband
,
shee
makes
the
name
and
word
of
God
to
be
ill
spoken
of
,
Tit
.
2.5
.
and
shee
hath
but
a
shew
and
shaddow
of
Religion
,
shee
denyes
the
power
of
it
,
shee
hath
no
truth
nor
soundnesse
of
Religion
in
her
,
her
Religion
will
yeeld
her
no
comfort
.
Oh
then
thinke
on
these
things
,
thou
wife
,
whosoeuer
thou
art
,
and
be
stir'd
vp
to
yeeld
subiection
to
thy
husband
,
and
lay
aside
all
reasonings
of
the
flesh
,
and
labour
thou
to
subdue
all
thy
rebellious
thoughts
,
that
rise
vp
in
thine
heart
to
the
contrary
,
and
neuer
rest
till
thou
shew
thy selfe
reuerent
toward
thine
husband
,
and
obedient
to
him
in
all
things
,
honest
,
lawfull
,
and
agreeable
to
the
will
of
God
.
The
next
thing
offered
to
our
consideration
,
is
the
first
thing
here
affirmed
by
the
Apostle
,
namely
this
,
That
a
wife
is
bound
by
the
speciall
and
perpetuall
Law
of
marriage
to
her
husband
,
as
long
as
he
liues
;
and
the
point
hence
is
the
very
Proposition
of
the
Apostle
,
That
the
wife
is
bound
to
her
husband
,
during
the
life
of
her
husband
,
The
husband
and
wife
are
bound
each
to
other
,
so
long
as
they
liue
in
this
world
.
euen
so
long
as
her
husband
liues
;
and
it
is
true
also
of
the
husband
,
that
he
is
likewise
bound
to
his
wife
,
during
the
life
of
his
wife
,
and
so
long
as
his
wife
liues
.
The
Law
of
Marriage
binds
the
husband
and
the
wife
each
to
other
,
so
long
as
they
liue
together
in
this
world
:
and
with
this
agrees
that
of
the
Apostle
,
1.
Cor
.
7.39
.
he
there
deliuers
the
selfesame
Proposition
,
that
the
wife
is
bound
by
the
Law
as
long
as
her
husband
liueth
:
but
if
her
husband
be
dead
,
shee
is
at
libertie
to
marry
with
whom
shee
will
,
onely
in
the
Lord
.
And
Matth
.
19.
we
reade
,
that
the
Pharises
comming
to
Christ
,
tempting
him
and
demanding
,
Vers
.
3.
whether
it
were
lawfull
for
a
man
to
put
away
his
wife
for
euery
fault
,
Christ
brings
them
backe
to
the
first
institution
of
Marriage
,
and
saith
to
them
,
Vers
.
4.
Haue
yee
not
read
,
that
He
which
made
them
at
the
beginning
,
made
them
Male
and
Female
.
Vers
5.
and
said
,
For
this
cause
shall
a
man
leaue
Father
and
Mother
,
and
cleaue
to
his
wife
,
and
they
twaine
shall
be
one
flesh
.
Vers
.
7.
They
reply
and
say
to
him
,
Why
then
did
Moses
command
to
giue
a
Bill
of
diuorcement
,
and
to
put
her
away
?
Christ
answers
againe
,
Vers
.
8.
That
Moses
,
because
of
the
harndesse
of
your
heart
,
suffered
you
to
put
away
your
wiues
,
but
(
saith
he
)
from
the
beginning
it
was
not
so
.
Where
we
see
that
Christ
shewes
that
God
hath
so
neerely
conioyned
Man
and
Wife
together
,
as
that
they
are
no
more
twaine
but
one
flesh
:
and
though
Moses
,
for
the
hardnesse
of
their
hearts
,
suffered
them
to
giue
a
Bill
of
diuorcement
;
yet
it
was
not
so
either
by
the
first
institution
of
Marriage
,
or
in
the
practice
of
the
first
Age
of
the
World
:
it
was
not
so
with
Adam
,
with
Seth
,
with
Noah
,
with
Abraham
,
with
Isaac
,
and
with
Iaacob
,
they
put
not
away
their
wiues
for
euery
fault
,
but
hauing
taken
wiues
,
they
kept
them
till
death
,
as
God
had
ordayned
,
euen
according
to
the
first
institution
of
Marriage
.
And
from
the
words
of
Christ
we
may
take
the
reason
and
ground
of
this
truth
:
That
the
husband
and
wife
are
bound
each
to
other
,
so
long
as
they
liue
in
this
world
together
,
and
it
is
this
:
They
are
coupled
together
by
God
himselfe
,
comming
together
as
they
ought
,
and
they
are
so
neerely
knit
one
to
another
,
as
that
they
are
no
more
twaine
but
one
flesh
,
the
vnion
that
is
made
by
Marriage
,
being
so
neere
,
and
so
strict
,
and
being
made
by
God
himselfe
,
it
must
needs
be
a
truth
,
that
the
husband
is
bound
to
the
wife
so
long
as
shee
liues
,
and
the
wife
is
bound
to
her
husband
so
long
as
he
liues
,
and
when
man
and
woman
ioyne
together
in
marriage
and
become
husband
and
wife
,
they
are
bound
one
to
another
during
the
time
they
liue
together
in
this
world
.
Now
then
,
the
vse
of
this
concernes
both
Parents
that
haue
children
to
dispose
in
marriage
,
and
also
such
as
be
vnmarried
and
purpose
to
enter
into
that
state
of
life
.
Parents
are
to
be
wise
and
warie
in
disposing
their
children
in
marriage
.
Parents
are
to
be
wise
in
disposing
their
children
in
marriage
,
and
vnmarried
persons
are
to
be
wise
in
making
their
choice
.
And
vnmarried
persons
are
also
to
be
wise
and
warie
in
their
choice
,
for
as
the
saying
is
,
Dici
deliberandum
,
quod
semel
statuendum
;
great
aduice
and
deliberation
is
to
be
vsed
in
doing
that
which
is
but
once
to
be
done
,
and
men
are
to
be
very
carefull
and
very
deliberate
in
doing
that
which
is
to
be
done
once
and
no
more
during
life
.
Now
,
thus
stands
the
case
in
that
waighty
businesse
of
marriage
:
a
man
that
marries
a
wife
,
is
bound
to
his
wife
,
so
long
as
shee
liueth
:
and
a
woman
that
giues
her selfe
in
marriage
to
a
man
,
is
bound
to
that
man
so
long
as
hee
liueth
:
though
there
proue
to
be
difference
and
disagreement
in
their
seuerall
dispositions
and
natures
,
and
one
of
them
proues
a
great
and
heauy
crosse
to
the
other
,
yet
being
married
,
they
are
bound
one
to
the
other
,
not
for
a
day
,
a
weeke
,
a
yeere
,
or
for
a
certayne
limited
time
,
but
for
terme
of
life
,
euen
so
long
as
they
liue
together
in
this
world
,
and
therefore
doubtlesse
great
care
,
and
great
aduice
,
and
deliberation
ought
to
be
vsed
,
both
by
Parents
in
disposing
their
children
in
marriage
,
and
by
persons
vnmarried
in
making
their
choice
.
Parents
are
to
endeuour
so
to
dispose
their
children
in
that
state
of
life
,
and
vnmarried
persons
are
to
be
carefull
so
to
make
their
choice
,
as
they
may
looke
for
the
blessing
of
God
on
their
match
,
and
both
the
husband
may
find
comfort
in
his
wife
,
and
the
wife
may
find
comfort
in
her
husband
,
and
to
that
end
speciall
care
must
be
had
,
Wherein
that
wisdome
standeth
.
that
the
parties
come
together
in
the
feare
of
God
;
Parents
are
to
prouide
as
much
as
possibly
they
may
,
how
to
match
their
Sonne
or
their
Daughter
with
one
that
feares
God
,
and
is
truly
religious
,
and
parties
that
are
to
enter
into
that
state
of
life
,
are
to
vse
the
like
care
,
that
their
choice
be
in
the
Lord
,
that
they
choose
one
to
match
withall
in
whom
they
discerne
pietie
and
soundnesse
of
Religion
,
and
the
true
feare
of
God
,
and
that
they
come
together
by
good
meanes
,
as
seeking
to
God
to
direct
them
in
their
comming
together
,
and
with
consent
of
Parents
;
for
certainely
it
is
the
chiefe
bond
of
loue
,
when
both
hearts
are
knit
together
in
God
:
How
can
there
be
true
agreeing
loue
,
where
there
is
no
true
faith
?
and
it
is
a
secret
poyson
that
destroyes
vertue
,
and
nothing
destroyes
it
more
speedily
,
then
when
the
religious
are
vnequally
yoked
with
irreligious
and
prophane
.
How
soone
was
Salomon
turned
from
the
Lord
to
worship
Idols
,
by
meanes
of
his
idolatrous
wiues
.
Wee
reade
that
Ahab
was
a
most
wicked
man
of
himselfe
,
hee
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
1.
King
.
21.25
.
1.
King
.
21.25
.
but
a
wicked
wife
made
him
farre
worse
:
it
is
there
said
,
Iezabel
his
wife
prouoked
him
.
Iehoram
the
King
forsooke
the
way
of
the
Lord
,
and
wrought
all
wickednesse
in
full
measure
:
and
why
?
because
,
faith
the
Text
,
the
Daughter
of
Ahab
was
his
wife
,
2.
Chrn.
21.6
.
and
many
other
examples
wee
haue
of
this
kinde
.
Oh
,
then
it
behoues
Parents
to
looke
to
it
aforehand
,
how
they
dispose
their
children
in
marriage
,
and
vnmarried
persons
are
to
be
wise
and
warie
in
their
choice
,
that
the
match
may
be
in
the
feare
of
God
,
and
with
such
as
are
godly
;
it
is
the
common
fashion
of
the
World
to
looke
after
beautie
,
wealth
,
and
such
like
:
and
if
Parents
can
match
their
children
richly
,
and
where
there
is
a
great
portion
of
outward
things
,
though
not
a
dram
of
pietie
and
Religion
,
they
care
not
;
nay
,
then
they
thinke
they
haue
done
maruailous
well
,
and
they
haue
performed
a
good
office
:
and
so
it
comes
to
passe
many
times
by
the
iust
iudgement
of
God
,
that
they
match
their
children
to
sorrow
and
shame
;
the
Lord
doth
iustly
punish
such
,
meeting
together
in
marriage
,
with
much
trouble
,
griefe
,
and
bitter
vexation
,
yea
many
times
with
vnfaithfulnesse
of
one
towards
the
other
,
and
a
wife
so
chosen
doth
often
make
her
husband
ashamed
,
as
Salomon
speakes
,
Pro
.
12.4
.
and
is
as
rottennesse
in
his
bones
,
that
is
,
a
torment
and
corrosiue
to
his
heart
as
grieuous
as
the
ach
of
the
bones
,
or
corruption
of
the
marrow
,
which
is
more
painfull
and
more
incurable
then
any
outward
vlcer
or
sore
in
the
flesh
.
Oh
,
then
let
Parents
be
wise
,
and
let
vnmarried
persons
be
warie
in
their
choice
.
Doest
thou
wish
well
to
thy
Sonne
or
to
thy
Daughter
,
and
wouldst
thou
not
bring
on
thy
Sonne
or
Daughter
a
remedilesse
euill
?
looke
then
to
the
disposing
of
them
in
marriage
:
if
once
thou
hast
giuen
thy
Daughter
in
marriage
,
proue
her
husband
neuer
so
great
a
crosse
to
her
,
and
let
her
woe
and
her
sorrow
from
him
be
neuer
so
great
,
there
is
no
remedie
,
shee
is
bound
to
him
,
so
long
as
they
liue
together
,
and
shee
must
endure
it
:
if
thou
dispose
of
thy
child
in
any
calling
or
seruice
,
if
after
a
time
some
great
crosse
befall
thy
child
in
that
calling
or
seruice
,
thou
mayest
alter
the
calling
or
seruice
:
yea
,
though
thy
child
be
bound
apprentice
,
and
the
apprenticeship
proue
hard
&
such
as
cannot
be
endured
,
yet
thou
mayest
by
one
meanes
or
other
get
the
Indenture
out
of
the
hands
of
his
Master
;
but
if
thou
take
a
wife
to
thy
Sonne
,
or
giue
thy
Daughter
to
a
husband
,
thy
Sonne
is
bound
to
his
wife
so
long
as
shee
liueth
,
or
thy
Daughter
is
bound
to
her
husband
so
long
as
hee
liueth
,
thou
canst
not
then
dissolue
or
vnloose
the
knot
,
and
therefore
be
wise
in
disposing
of
thy
child
before-hand
,
labour
to
take
a
religious
wife
to
thy
Sonne
,
and
a
woman
truely
fearing
God
,
and
let
thy
chiefe
care
likewise
be
to
giue
thy
Daughter
to
a
religious
husband
,
and
one
truly
fearing
God
,
and
then
thou
mayest
iustly
looke
for
a
blessing
from
God
on
the
match
,
and
the
husband
no
doubt
shall
finde
comfort
in
his
wife
,
and
the
wife
shall
finde
comfort
in
her
husband
all
the
time
they
liue
together
in
this
world
.
Now
further
,
whereas
the
Apostle
saith
in
this
Verse
,
that
the
wife
is
bound
to
her
husband
while
hee
liues
,
but
if
he
be
dead
,
shee
is
deliuered
from
the
Law
of
the
man
:
The
question
may
be
,
whether
only
death
doth
set
a
wife
free
from
her
husband
and
nothing
else
?
Whether
nothing
but
death
dissolue
the
marriage
knot
.
whether
only
the
death
either
of
the
husband
,
or
the
death
of
the
wife
,
doe
dissolue
the
Marriage
knot
,
and
nothing
but
death
?
that
may
be
the
question
occasioned
from
the
words
of
the
Apostle
.
Now
if
the
Papists
answere
to
this
question
,
The
Popish
answere
.
they
will
tell
you
,
that
indeed
nothing
but
death
sets
a
wife
free
from
her
husband
,
or
a
husband
free
from
his
wife
:
Though
(
say
they
)
for
fornication
one
may
depart
from
anothers
company
,
the
husband
may
depart
from
his
wife
,
and
the
wife
may
depart
from
her
husband
,
yet
nothing
but
death
dissolues
the
bond
betwixt
man
and
wife
:
these
be
their
very
words
,
and
this
is
their
note
on
this
place
.
Now
this
is
false
and
erroneous
,
that
nothing
but
death
dissolues
the
knot
of
Marriage
knit
:
for
wee
are
taught
by
the
Word
of
God
,
that
in
two
other
cases
,
besides
death
,
the
Marriage
bond
is
dissolued
:
as
,
first
,
The
true
answere
.
by
Adulterie
,
as
appeares
,
Matth
.
5.32
.
and
Matth
.
19.9
.
And
secondly
,
by
wilfull
and
malicious
desertion
of
the
vnbeleeuing
husband
,
or
the
vnbeleeuing
wife
.
1.
Cor
.
7.15
.
If
the
vnbeleeuing
depart
,
let
him
depart
,
a
brother
or
a
sister
is
not
in
subiection
in
such
things
,
but
God
hath
called
vs
in
peace
.
Oh
but
say
they
(
they
sticke
to
the
words
of
the
Apostle
)
A
wife
is
bound
to
her
husband
while
hee
liueth
,
and
if
the
man
be
dead
,
then
shee
is
at
libertie
:
therefore
(
say
they
)
nothing
but
death
dissolues
the
bond
of
marriage
.
I
answere
,
The
Apostle
here
speakes
of
marriage
as
it
stands
sound
and
whole
by
the
Ordinance
of
God
,
that
by
Gods
Ordinance
a
woman
is
bound
to
her
husband
so
long
as
he
liueth
.
Againe
,
the
Apostle
had
here
no
occasion
to
speake
of
the
dissolution
of
Marriage
by
any
other
thing
but
by
death
,
and
therefore
he
saith
not
,
that
nothing
dissolues
the
bond
of
Marriage
but
death
,
but
that
though
the
bond
hold
during
life
,
yet
by
death
it
is
dissolued
,
that
is
the
meaning
of
the
Apostle
in
this
place
,
and
so
his
words
will
not
beare
out
that
Popish
conceit
,
against
the
plaine
euidence
of
the
Word
of
God
,
in
other
places
:
That
nothing
but
death
dissolues
the
bond
of
Marriage
.
This
I
note
to
this
purpose
,
Note
by
what
spirit
the
Papists
are
led
.
to
discouer
to
vs
by
what
spirit
the
Papists
our
aduersaries
are
led
,
euen
by
the
spirit
of
error
and
contradiction
,
yea
by
the
spirit
of
Antichrist
and
of
the
Deuill
:
they
deny
that
any
thing
dissolues
the
bond
of
Marriage
but
death
,
and
yet
we
find
that
they
allow
of
separation
betweene
man
and
wife
in
many
cases
,
which
the
Word
of
God
doth
not
allow
.
VERS
.
3.
So
then
,
if
while
the
man
liueth
,
shee
take
another
man
,
shee
shall
be
called
an
Adulteresse
:
but
if
the
man
be
dead
,
shee
is
free
from
the
Law
,
so
that
shee
is
not
an
Adulteresse
,
though
shee
take
another
man
.
THe
generall
matter
of
this
Verse
is
briefly
this
:
That
a
wife
is
at
libertie
when
her
husband
is
dead
,
and
may
then
lawfully
marry
with
another
man
:
but
more
particularly
we
haue
here
offered
to
our
consideration
,
First
,
a
consequent
,
which
the
Apostle
inferres
on
that
which
hee
had
before
deliuered
:
for
hauing
said
in
the
Verse
before
,
that
the
wife
is
bound
to
her
husband
,
while
her
husband
liueth
:
here
hee
inferres
on
it
,
That
if
therefore
the
wife
take
another
man
,
while
her
husband
liues
,
shee
is
an
Adulteresse
,
yea
,
he
saith
,
shee
shall
be
so
called
.
And
then
he
deliuers
by
way
of
opposition
to
this
,
the
Proposition
chiefly
intended
by
him
in
this
Verse
,
namely
this
:
That
the
husband
being
dead
,
the
wise
is
at
libertie
,
and
may
lawfully
marry
with
another
man
,
and
that
in
so
doing
shee
is
no
Adulteresse
.
And
this
the
Apostle
sets
downe
in
the
proofe
of
it
:
thus
,
That
the
husband
being
dead
,
the
wife
is
freed
from
the
Law
that
binds
her
to
her
husband
,
and
therefore
then
shee
is
freed
from
him
,
and
though
then
shee
take
another
man
,
shee
is
no
Adulteresse
.
But
(
saith
the
Apostle
)
if
the
man
be
dead
,
shee
is
free
from
the
Law
,
so
that
shee
is
not
an
Adulteresse
,
though
shee
take
another
man
.
And
so
wee
see
the
generall
matter
of
this
Verse
.
The
wordes
need
not
long
to
bee
stood
on
touching
the
sense
of
them
:
I
will
briefly
cleere
them
.
So
then
,
or
so
therefore
,
If
while
the
man
liueth
,
Interpretation
shee
take
another
man
,
that
is
,
if
while
the
husband
is
aliue
,
shee
ioyne
her selfe
to
another
man
,
and
marry
another
man
,
shee
shall
be
called
an
Adulteresse
,
the
word
(
called
)
here
signifieth
thus
much
,
shee
shall
be
held
an
Adulteresse
,
and
that
by
the
voice
and
consent
of
all
men
,
all
men
that
know
her
shall
so
repute
her
,
so
speake
of
her
,
and
so
call
her
:
we
haue
the
same
word
,
Act.
11.26
.
Act.
11.26
.
It
is
there
said
,
that
the
Disciples
were
first
called
Christians
in
Antiochia
,
that
is
,
they
were
so
named
,
not
by
the
deuice
of
man
,
but
by
diuine
Oracle
,
and
that
by
a
common
consent
.
(
An
Adulteresse
,
a
breaker
of
Wedlock
,
a
transgressor
of
the
seuenth
Commandement
.
)
(
But
if
the
man
be
dead
she
is
free
from
the
Law
)
These
words
we
had
in
the
Verse
before
,
and
I
shewed
this
to
be
the
meaning
of
them
:
if
the
husbands
naturall
life
be
taken
away
and
determined
,
shee
is
free
from
the
speciall
and
perpetuall
Law
of
Marriage
,
binding
her
to
her
husband
,
so
that
shee
is
no
Adulteresse
though
shee
take
another
man
,
that
is
,
so
that
then
shee
is
no
Wedlock-breaker
,
nor
transgressor
of
the
Commandement
of
God
,
though
shee
ioyne
her selfe
in
marriage
to
another
man
.
So
then
the
meaning
of
the
words
of
this
Verse
is
,
as
if
the
Apostle
had
said
,
So
then
,
or
so
therefore
,
if
while
the
husband
is
aliue
in
this
world
,
the
wife
ioyne
her selfe
to
another
,
and
marry
another
man
,
shee
is
a
Wedlocke-breaker
,
and
a
transgressor
of
the
Law
of
God
,
and
that
by
the
voice
and
consent
of
all
that
know
her
,
all
that
know
her
shall
so
speake
of
her
,
and
so
call
her
,
and
may
iustly
call
her
an
Adulteresse
:
but
if
her
husbands
naturall
life
be
taken
away
,
shee
is
free
from
that
speciall
and
perpetuall
Law
of
Marriage
,
binding
her
to
her
husband
,
so
that
then
shee
is
no
Wedlock-breaker
,
nor
Adulteresse
,
though
shee
ioyne
her selfe
in
marriage
to
another
man
.
In
that
the
Apostle
hauing
before
said
,
that
the
wife
is
bound
by
the
Law
to
the
man
while
he
liueth
;
doth
here
inferre
on
that
:
That
if
therefore
the
wife
take
another
man
while
her
husband
liues
,
shee
is
an
Adulteresse
,
shee
is
a
Wedlock-breaker
,
and
a
transgressor
of
the
Law
of
Marriage
:
we
may
note
thus
much
briefly
:
That
Polygamie
is
vtterly
vnlawfull
:
for
a
woman
to
haue
more
then
one
husband
at
one
and
the
same
time
,
Polygamie
is
vtterly
vnlawfull
.
or
for
an
husband
to
haue
more
then
one
wife
at
one
and
the
same
time
,
it
is
a
sinne
,
and
it
is
a
breach
of
the
Commandement
of
God
,
and
it
is
directly
against
the
ordinance
of
God
in
the
first
institution
of
Marriage
,
as
it
appeares
,
Gen.
2.24
.
Gen.
2.24
.
God
there
saith
,
that
a
man
shall
leaue
his
Father
and
Mother
,
and
shall
cleaue
vnto
his
wife
,
and
they
shall
be
one
flesh
,
not
to
his
wiues
,
but
to
his
wife
,
and
they
shall
be
one
flesh
,
which
place
Christ
himselfe
cites
,
Matth
.
19.5
.
&
makes
yet
more
plaine
to
this
purpose
.
Matth
.
19.5
.
where
he
saith
:
For
this
cause
shall
a
man
leaue
Father
and
Mother
,
and
cleaue
vnto
his
wife
,
and
they
twaine
shall
be
one
flesh
:
see
,
hee
brings
it
to
one
husband
and
one
wife
,
they
twaine
shall
be
one
flesh
:
and
to
this
first
institution
of
marriage
had
the
Prophet
respect
.
Malac
.
2.15
.
when
hee
said
:
Malac
.
2.15
.
And
did
not
hee
make
one
?
yet
had
he
abundance
of
Spirit
:
and
wherefore
one
?
because
he
sought
a
godly
seed
.
And
we
find
a
flat
prohibition
of
Polygamie
,
of
hauing
two
wiues
or
more
at
one
time
.
Leuit.
18.18
.
Thou
shalt
not
take
a
wife
with
her
sister
,
during
her
life
,
to
vexe
her
,
that
is
,
as
the
phrase
there
vsed
signifieth
,
two
wiues
one
to
another
.
That
is
the
meaning
of
that
forme
of
speech
,
a
wife
to
another
,
as
might
be
shewed
if
it
were
needfull
:
but
not
to
stand
on
this
.
It
discouers
what
we
are
to
thinke
of
the
Polygamie
of
the
Patriarkes
and
godly
Fathers
,
The
Polygamie
of
the
Patriarkes
was
a
sinne
.
in
the
time
of
the
old
Testament
,
that
indeed
howsoeuer
the
Lord
,
hauing
promised
to
make
Abrahams
seed
as
the
starres
of
the
heauen
,
and
as
the
sand
which
is
vpon
the
Sea-shore
,
Gen.
22.17
.
Gen.
22.17
.
was
pleased
to
suffer
varietie
of
wiues
for
a
time
,
as
a
meanes
to
increase
that
posteritie
,
and
so
it
might
in
some
sort
be
excused
,
yet
certainely
it
was
a
fault
and
a
fayling
in
them
,
and
cannot
be
iustified
and
defended
as
a
thing
simply
lawfull
,
and
void
of
sinne
.
Now
here
haply
some
may
moue
this
question
:
Seeing
it
is
vnlawfull
for
a
woman
to
haue
more
then
one
husband
at
one
time
,
and
for
an
husband
to
haue
more
then
one
wife
at
one
time
:
Whether
after
lawfull
diuorce
for
Adulterie
,
the
partie
innocent
may
marry
another
or
no
?
The
answere
of
Diuines
,
which
I
hold
sound
&
good
,
is
this
:
That
the
innocent
partie
hauing
not
the
gift
of
continency
,
on
leaue
obtayned
of
the
Church
and
Christian
Magistrate
,
may
lawfully
marry
another
.
It
will
be
said
,
that
then
the
husband
shall
haue
two
wiues
both
liuing
at
one
time
,
and
so
the
wife
likewise
.
I
answere
,
No
:
For
after
lawfull
diuorce
,
the
parties
diuorced
are
not
man
and
wife
,
the
bond
of
Marriage
is
quite
broken
.
Of
some
then
it
may
further
be
demanded
;
Whether
after
manifest
and
knowne
Adulterie
,
by
which
the
bond
of
Marriage
is
broken
,
the
partie
innocent
may
take
the
partie
delinquent
,
the
partie
that
hath
sinned
,
vpon
Repentance
,
without
a
new
contract
and
a
new
Marriage
.
I
answere
,
the
partie
innocent
may
doe
it
,
for
though
Adulterie
do
dissolue
the
bond
of
Marriage
,
yet
the
same
bond
may
be
continued
,
and
may
grow
vp
againe
by
consent
of
the
partie
innocent
,
and
there
may
be
a
reconciliation
betweene
them
,
1.
Sam
.
25.44
.
1.
Sam
.
25.44
.
Wee
read
that
Saul
had
giuen
Michal
his
daughter
,
Dauids
wife
,
to
Phalti
the
sonne
of
Laish
,
which
was
of
Gallim
.
And
2.
2.
Sam
.
3.14
,
15.
Sam
.
3.14
,
15.
it
is
said
that
Dauid
sent
messengers
to
Ish-bosheth
Sauls
sonne
,
saying
,
Deliuer
me
my
wife
Michal
,
which
I
married
for
an
hundred
foreskins
of
the
Philistims
,
verse
15.
And
Ish.
bosheth
sent
and
tooke
her
from
her
husband
Phaltiel
the
sonne
of
Laish
.
And
thus
may
the
innocent
party
doe
without
a
new
contract
,
and
a
new
Marriage
.
The
next
thing
obseruable
in
this
Verse
is
this
:
The
Apostle
saith
,
The
wife
that
takes
another
man
while
her
husband
liueth
,
shal
be
called
an
adulteresse
.
That
maner
of
speech
is
to
be
obserued
:
shee
shall
be
called
an
adulteresse
,
shee
shall
be
reputed
an
adulteresse
;
yea
,
all
that
know
her
,
shall
so
speake
of
her
,
and
shall
call
her
an
adulteresse
,
a
wedlocke-breaker
;
Hence
we
may
easily
gather
thus
much
:
That
Adulterie
is
a
foule
and
fearefull
sin
,
it
is
a
sinne
that
euery
one
of
any
iudgement
may
take
notice
of
,
Adulterie
is
a
foule
sinne
,
the
light
of
nature
condemnes
it
,
Gene
.
20.9
.
and
is
able
to
condemne
,
and
to
crie
shame
on
,
yea
,
the
very
Heathen
by
the
light
of
nature
were
able
to
take
notice
of
it
,
Gen.
20.9
.
And
we
find
that
the
Heathen
did
sharply
punish
the
sinne
of
Adulterie
:
but
that
the
greatnesse
of
this
sinne
may
yet
further
appeare
,
consider
that
Adulterie
is
not
onely
a
breach
of
that
Commandement
of
God
,
Thou
shalt
not
commit
Adulterie
,
but
it
is
a
breach
of
the
particular
couenant
of
Marriage
,
which
Salomon
,
Prouerb
.
2.17
.
cals
Gods
couenant
,
Prou.
2.17
.
which
forsaketh
the
guide
of
her
youth
,
and
forgetteth
the
couenant
of
her
God
,
euen
that
solemne
couenant
that
was
made
at
the
time
of
her
contract
and
Marriage
,
both
before
God
,
and
before
the
Angels
of
God
,
&
before
the
people
of
God
.
Againe
,
Adulterie
defiles
the
body
,
in
more
speciall
manner
then
other
sinnes
:
whence
it
is
that
men
or
women
are
counted
dishonest
,
if
not
onely
,
yet
chiefly
for
the
sinne
of
fornication
and
adulterie
.
Adde
to
these
the
fearefull
effects
and
fruites
of
this
sinne
,
which
serue
also
to
set
out
the
greatnesse
of
it
:
it
brings
forth
an
ill
name
and
a
poore
estate
,
and
a
diseased
body
;
the
Lord
in
his
iust
iudgement
sends
an
adulterer
and
an
adulteresse
,
filthy
and
lothsome
and
rotten
diseases
,
though
they
escape
the
censure
of
men
,
and
being
presented
to
the
Courts
of
men
,
they
can
shift
it
out
by
money
,
yet
the
Lord
suffers
them
not
to
escape
his
punishing
hand
,
but
many
times
sends
on
them
visible
iudgements
in
this
life
;
yea
,
Adulterie
brings
smart
on
the
posteritie
,
it
is
a
meanes
to
roote
out
posteritie
.
Iob
.
31.12
.
Iob
31.12
.
It
is
a
fire
that
consumeth
to
destruction
,
and
would
roote
out
all
mine
increase
.
And
which
is
yet
worse
,
it
brings
a
dulnesse
and
deadnesse
of
heart
,
it
makes
a
man
or
a
woman
vncapable
of
any
good
,
it
is
like
the
sinne
of
drunkennesse
which
taketh
away
the
heart
,
they
are
ioyned
together
in
this
effect
,
Hose
.
4.11
.
Whoredome
,
Hosea
.
4.11
.
and
Wine
,
and
new
Wine
take
away
the
heart
.
And
yet
further
,
Adulterie
makes
both
body
and
soule
liable
to
the
curse
of
God
,
it
shuts
vs
out
of
the
Kingdome
of
heauen
,
1.
Cor
.
6.9
.
yea
,
not
onely
the
body
and
soule
of
one
,
1.
Cor
.
6.9
.
but
of
two
at
once
,
euen
two
at
one
time
,
by
that
sinne
are
enwrapped
within
the
compasse
of
Gods
curse
,
&
whoremongers
are
ranked
with
dogs
and
sorcerers
,
and
murtherers
,
and
Idolaters
,
and
whosoeuer
loueth
and
maketh
a
lie
,
that
shall
be
without
the
holy
Citie
,
Apoc
.
22.15
.
Reuel
.
22.15
.
and
shall
haue
their
part
in
the
Lake
which
burneth
with
fire
and
brimstone
,
Reuel
.
21.8
.
which
is
the
second
death
,
Reuel
.
21.8
.
Let
vs
then
take
notice
of
the
greatnesse
of
this
sinne
,
the
world
commonly
makes
light
account
of
it
;
Wee
are
to
take
notice
of
the
greatnesse
of
the
sinne
of
Adulterie
.
yea
,
some
esteeme
it
a
matter
to
laugh
at
,
and
make
but
a
iest
of
it
,
and
many
are
come
to
that
height
of
impudencie
,
that
they
can
euen
glory
and
boast
of
it
.
Are
there
not
some
that
sticke
not
to
say
in
plaine
termes
,
they
will
loue
another
mans
wife
,
meaning
indeede
,
they
will
lust
after
her
?
and
are
there
not
some
that
shame
not
to
goe
to
the
Tauerne
with
other
mens
wiues
,
and
those
wiues
are
not
ashamed
to
be
seene
so
to
doe
,
and
there
to
bee
at
vnseasonable
times
,
and
to
spend
whole
nights
in
dauncing
and
wantonnesse
?
Oh
,
these
things
are
too
common
in
the
world
:
such
persons
full
little
consider
the
greatnesse
of
the
sinne
of
Adulterie
,
they
wil
say
,
Can
you
charge
vs
with
Adulterie
?
I
take
not
on
me
so
to
doe
,
yet
certainely
these
are
foule
presumptions
,
and
a
man
may
almost
necessarily
conclude
,
that
the
act
of
Adulterie
followes
on
these
things
,
and
howsoeuer
thou
maist
carry
the
matter
closely
and
bleare
the
eyes
of
men
,
yet
remember
what
hath
beene
said
,
that
Adulterie
is
a
breach
of
the
couenant
made
in
the
sight
of
God
;
&
know
thou
that
though
thou
breake
couenant
with
God
,
yet
God
will
not
breake
his
word
with
thee
.
Heb
.
13.4
.
Hee
hath
said
,
Heb
.
13.4
.
that
whoremongers
and
adulterers
he
will
iudge
;
and
he
will
certainely
iudge
thee
for
that
sinne
of
thine
,
his
hand
will
find
thee
out
,
and
thou
shalt
finde
his
punishing
hand
on
thy
name
,
on
thy
estate
,
and
on
thy
body
in
filthy
and
rotten
diseases
,
and
which
is
more
fearefull
,
thou
shalt
find
his
hand
on
thy
Soule
,
giuing
thee
vp
to
dulnesse
and
deadnesse
of
heart
.
That
sinne
of
thine
,
thorow
the
iust
iudgement
of
God
,
shall
make
thee
vncapeable
of
any
thing
that
is
truely
good
:
and
thou
shalt
go
on
in
the
way
to
perdition
,
as
thou
shalt
hardly
get
out
of
that
way
:
wofull
experience
shewes
this
to
bee
true
.
Some
are
so
besotted
with
that
sinne
of
Adulterie
,
as
they
goe
on
in
it
against
knowledge
,
against
conscience
,
and
against
all
good
motions
to
the
contrarie
.
And
as
the
Prophet
complayned
in
his
time
,
Ier
.
7.9
,
10
,
19.
Ier
.
7.9
,
10
,
19.
They
commit
Adulterie
,
and
then
come
and
stand
before
the
Lord
in
the
publike
assembly
,
and
say
,
We
are
deliuered
,
and
thinke
all
is
wel
,
though
they
be
guiltie
of
that
foule
abomination
;
they
are
so
benummed
with
that
filthy
sin
.
Oh
then
take
wee
notice
of
the
greatnesse
and
fearefulnesse
of
the
sinne
of
Adulterie
,
and
learne
to
auoid
it
.
Now
the
meanes
that
serue
to
that
purpose
,
are
these
especially
.
First
,
get
the
feare
of
God
into
thine
heart
,
learne
to
feare
God
in
his
Word
and
Commandements
forbidding
that
sinne
,
that
will
purge
thine
heart
from
filthy
lusts
.
Meanes
to
auoid
the
sinne
of
Adulterie
.
Marriage
is
a
meanes
to
auoid
the
act
of
filthinesse
,
yet
will
it
not
kill
lust
where
the
feare
of
God
is
wanting
,
that
hath
the
promise
.
Eccles
.
7.28
.
Eccles
.
7.28
.
I
finde
more
bitter
then
death
,
the
woman
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
.
He
that
is
good
before
God
,
shall
be
deliuered
from
her
,
but
the
sinner
shall
be
taken
by
her
.
Secondly
,
labour
to
haue
thy
heart
possessed
with
a
true
delight
in
the
Word
and
Ordinances
of
God
.
Pro
.
2.10
.
That
is
a
speciall
meanes
to
keepe
out
lust
.
Pro
.
2.10
.
Salomon
saith
,
When
wisedome
entreth
into
thine
heart
,
and
knowledge
delighteth
thy
soule
,
Then
,
Vers
.
16.
it
shall
deliuer
thee
from
the
strange
woman
,
euen
from
the
stranger
which
flattereth
with
her
lips
.
Thirdly
,
earnestly
seeke
to
God
by
prayer
,
that
hee
would
purge
thine
heart
from
vncleane
lusts
,
and
giue
thee
strength
of
grace
against
that
sinne
.
And
lastly
,
auoid
all
things
and
occasions
that
stirre
thee
vp
to
finne
,
as
idlenesse
,
excesse
and
curiositie
in
dyet
,
or
apparell
,
wanton
speech
and
gesture
,
lewd
company
,
and
such
like
.
And
if
thou
carefully
vse
these
meanes
,
no
doubt
thou
shalt
find
thine
heart
purged
from
filthy
lusts
,
and
thou
shalt
be
enabled
to
auoid
that
foule
and
fearefull
sinne
of
Adulterie
.
Now
in
that
the
Apostle
saith
,
she
shall
be
called
an
Adulteresse
,
I
might
stand
to
shew
that
an
Adulterer
,
a
filthy
person
,
may
lawfully
be
so
called
;
and
that
a
Drunkard
may
be
called
a
drunkard
,
and
one
that
is
openly
prophane
may
heare
of
it
,
and
may
iustly
be
called
a
prophane
person
.
From
the
latter
part
of
the
Verse
,
wee
may
gather
the
lawfulnesse
of
second
marriage
,
that
it
is
lawfull
for
a
man
(
his
wife
being
dead
)
to
marry
another
.
And
so
of
the
wife
;
and
to
this
purpose
the
Apostle
speakes
plainely
,
1.
Cor
.
7.39
.
And
he
wills
yonger
widdowes
to
marry
,
1.
Tim
.
5.14
.
VERS
.
4.
So
yee
,
my
Brethren
,
are
dead
also
to
the
Law
by
the
body
of
Christ
,
that
yee
should
be
vnto
another
,
euen
vnto
him
that
is
raysed
vp
from
the
dead
,
that
we
should
bring
forth
fruit
vnto
God
.
IN
this
Verse
the
Apostle
makes
the
assumption
of
that
Argument
of
his
,
by
which
hee
proues
that
true
Beleeuers
are
freed
from
the
Law
:
his
Maior
or
first
Proposition
which
is
implyed
in
the
words
of
the
first
Verse
,
being
this
,
That
dead
men
are
not
vnder
the
Law
,
but
are
freed
from
it
in
the
first
words
of
this
Verse
,
he
assumes
on
this
manner
:
That
true
Beleeuers
are
dead
to
the
Law
,
directing
his
speech
in
particular
to
the
beleeuing
Romanes
,
and
to
other
true
beleeuers
that
were
amongst
them
,
whom
hee
stiles
by
the
name
of
Brethren
.
So
yee
,
my
Brethren
(
saith
he
)
are
dead
also
to
the
Law
by
the
body
of
Christ
,
&c.
so
stands
this
Verse
in
relation
to
the
Apostles
Argument
,
as
the
assumption
of
it
.
Now
as
this
Verse
hath
respect
to
the
two
Verses
foregoing
;
it
contaynes
the
reddition
or
application
of
that
comparison
or
similitude
the
Apostle
takes
from
the
Law
of
Marriage
,
wherein
we
haue
three
correspondent
parts
,
three
parts
answering
to
the
parts
of
the
similitude
:
as
,
First
,
like
as
a
married
woman
is
free
from
her
husband
,
when
her
husband
is
dead
;
So
(
saith
the
Apostle
)
true
Beleeuers
are
dead
to
the
Law
,
&
by
death
are
freed
from
the
Law
,
that
is
in
the
first
words
,
So
yee
,
my
Brethren
,
are
dead
also
to
the
Law
.
To
which
the
Apostle
subioynes
how
true
Beleeuers
are
dead
to
the
Law
,
namely
,
by
the
body
of
Christ
.
Then
as
a
wife
may
lawfully
marry
another
man
,
when
her
husband
is
dead
:
so
here
the
Apostle
saith
,
True
Beleeuers
may
marry
another
,
which
he
sets
downe
as
the
end
of
the
former
,
That
true
Beleeuers
are
dead
to
the
Law
,
that
they
should
be
to
another
,
that
yee
should
be
vnto
another
.
And
then
he
describes
that
other
,
That
hee
is
one
raysed
from
the
dead
,
in
the
words
following
,
Euen
vnto
him
that
is
raysed
vp
from
the
dead
.
Then
followes
the
last
correspondency
,
That
as
a
wife
,
her
husband
being
dead
,
and
shee
being
married
to
another
man
,
may
beare
children
to
that
other
man
,
(
which
is
not
expressed
,
but
implyed
in
the
former
similitude
)
so
true
Beleeuers
being
freed
from
the
Law
,
and
married
to
another
husband
,
may
bring
forth
fruit
vnto
that
husband
,
and
that
is
also
set
downe
as
the
end
of
their
being
married
to
another
husband
,
in
the
rest
of
the
words
of
this
Verse
;
That
we
should
bring
forth
fruit
vnto
God
:
and
thus
we
see
what
part
of
the
Apostles
Argument
this
Verse
contaynes
,
and
how
it
answers
to
the
foregoing
similitude
:
and
so
we
haue
the
generall
matter
of
it
.
Come
we
to
the
seuerall
parts
of
this
Verse
.
The
first
part
of
it
,
answers
to
the
first
part
of
the
foregoing
similitude
,
and
is
(
as
ye
haue
heard
)
in
these
words
:
So
yee
,
my
Brethren
,
are
dead
to
the
Law
by
the
body
of
Christ
.
So
ye
my
Brethren
]
or
,
Interpretation
wherefore
my
Brethren
,
or
,
now
my
Brethren
;
the
Apostle
vseth
these
wordes
onely
as
a
passage
to
the
application
of
his
foregoing
similitude
;
and
where
he
saith
,
my
Brethren
,
his
meaning
is
(
as
if
he
had
said
)
my
beloued
,
whom
I
respect
as
those
that
professe
the
same
truth
with
mee
,
and
are
knit
to
me
by
the
bond
of
loue
:
Are
dead
also
to
the
Law
;
this
phrase
and
forme
of
speech
dead
to
the
Law
,
is
afterward
expounded
,
Vers
.
6.
where
the
Apostle
saith
,
Wee
are
deliuered
from
the
Law
,
being
dead
vnto
it
:
whence
wee
may
gather
,
that
to
be
dead
to
the
Law
,
is
to
be
freed
from
it
by
death
;
to
be
set
free
from
the
Law
,
as
a
wife
is
set
free
from
the
Law
of
Marriage
,
by
the
death
of
her
husband
.
Now
,
this
freedome
from
the
Law
(
vnderstanding
by
the
Law
,
the
morall
Law
)
is
not
to
be
conceiued
as
a
freedome
from
all
obedience
to
the
Law
,
as
an
exemption
from
the
Law
,
as
it
is
the
rule
of
good
life
.
Adam
before
his
fall
was
not
so
freed
from
the
Law
,
and
the
Angels
and
Saints
in
heauen
are
not
now
freed
from
it
in
that
respect
,
none
yeeld
more
obedience
to
the
Law
then
they
;
but
we
are
to
conceiue
this
freedome
from
the
Law
to
be
in
three
other
respects
,
namely
,
In
respect
of
the
rigour
of
the
Law
;
Of
the
curse
of
the
Law
;
And
of
the
power
of
it
to
stirre
vp
to
sinne
through
the
corruption
of
nature
.
By
the
body
of
Christ
.
]
To
omit
the
diuers
acceptions
of
these
words
,
The
body
of
Christ
,
some
expounding
them
of
the
accomplishment
of
the
figures
of
the
Law
:
some
of
the
Incarnation
of
Christ
,
&c.
we
are
therefore
to
vnderstand
the
Passion
of
Christ
,
the
suffering
of
Christ
in
his
humane
nature
,
for
so
was
Christ
offered
vp
in
sacrifice
.
Heb
.
10.10
.
Heb
.
10.10
.
By
the
offering
of
the
body
of
Iesus
Christ
once
made
.
1.
Pet
.
2.24
.
The
Apostle
saith
,
1.
Pet
.
2.24
.
Hee
bare
our
sinnes
in
his
body
on
the
Tree
.
So
then
,
true
Beleeuers
are
dead
to
the
Law
by
the
body
Christ
,
that
is
,
by
the
death
and
passion
of
Christ
,
by
his
suffering
in
his
humane
nature
,
Gal.
3.13
.
when
he
in
his
humane
nature
was
made
a
curse
for
them
,
to
redeeme
them
from
the
curse
of
the
Law
,
Gal.
3.13
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
these
words
:
So
yee
,
my
Brethren
,
&c.
As
if
hee
had
said
:
Now
then
,
my
beloued
in
the
Lord
,
whom
I
respect
as
those
that
professe
the
same
truth
with
me
,
and
are
knit
to
me
by
the
bond
of
loue
:
As
a
wife
is
set
free
from
the
Law
of
Marriage
by
the
death
of
her
husband
,
so
it
is
with
you
,
you
in
like
manner
are
set
free
by
death
from
the
rigour
and
curse
of
the
Law
,
and
from
the
power
it
hath
to
stirre
you
vp
to
sinne
,
euen
by
the
death
and
passion
of
Christ
,
by
his
suffering
in
his
humane
nature
,
when
he
was
made
a
curse
for
you
,
to
redeeme
you
from
the
curse
of
the
Law
.
Passing
by
that
kinde
compellation
here
vsed
by
the
Apostle
(
Brethren
)
hauing
stood
on
that
Verse
1
,
In
the
first
place
obserue
wee
how
the
Apostle
doth
here
apply
his
foregoing
similitude
,
namely
thus
:
Hauing
said
that
a
wife
is
freed
by
the
death
of
her
husband
from
the
Law
of
Marriage
,
here
he
saith
,
That
so
it
is
with
the
true
beleeuing
Romanes
,
and
other
true
beleeuers
amongst
them
,
that
they
in
like
manner
are
freed
by
death
from
the
Law
,
euen
from
the
rigour
and
curse
of
the
Law
.
Hence
we
are
giuen
to
vnderstand
thus
much
:
That
true
Beleeuers
are
as
free
from
the
Law
,
not
from
obedience
of
the
Law
,
True
beleeuers
are
as
free
from
the
rigour
and
curse
of
the
Law
,
as
a
wife
is
free
from
ber
husband
,
when
he
is
dead
.
but
from
the
rigour
and
curse
of
it
,
as
a
wife
is
free
from
her
husband
,
when
her
husband
is
dead
:
true
Beleeuers
are
no
more
vnder
the
rigour
and
curse
of
the
Law
,
then
a
wife
is
vnder
the
power
of
the
speciall
Law
of
Marriage
,
when
her
husband
is
dead
.
Further
proofe
of
this
we
huue
,
Gal.
3.13
.
The
Apostle
saith
there
,
That
Christ
hath
redeemed
Gods
chosen
,
as
many
as
truly
beleeue
in
him
,
and
set
them
free
from
the
curse
of
the
Law
:
Gal.
4.4
,
5.
and
,
Gal.
4.4
.
he
saith
,
That
Christ
became
subiect
to
the
Law
,
that
hee
might
redeeme
them
that
were
vnder
the
Law
,
that
is
,
vnder
the
bondage
and
curse
of
it
,
that
he
might
set
them
free
from
that
bondage
and
curse
of
the
Law
:
and
therefore
certainely
,
true
Beleeuers
are
as
free
from
the
rigour
and
curse
of
the
Law
,
as
a
wise
is
free
from
her
husband
,
when
her
husband
is
dead
,
and
they
are
no
more
vnder
the
rigour
and
curse
of
the
Law
,
then
a
wife
is
vnder
the
power
of
her
husband
,
when
her
husband
is
dead
:
and
the
reason
of
this
is
,
True
Beleeuers
are
freed
from
the
iustice
of
God
,
binding
to
the
rigour
and
curse
of
the
Law
,
it
being
fully
answered
and
satisfied
by
the
death
of
Christ
for
them
,
and
on
their
behalfe
,
as
a
wife
is
freed
from
the
speciall
Law
of
God
touching
Marriage
,
when
her
husband
is
dead
.
For
the
vse
.
First
:
This
discouereth
to
vs
the
error
of
the
Papists
,
in
that
they
teach
that
the
Law
and
the
Gospell
are
all
one
for
substance
of
doctrine
;
A
Popish
error
discouered
that
cannot
be
,
for
then
true
beleeuers
,
such
as
are
in
Christ
,
should
not
onely
be
freed
from
the
Law
,
but
also
from
the
Gospell
.
Now
that
we
find
not
in
any
place
of
Scripture
,
that
true
beleeuers
are
freed
from
the
Gospell
,
and
therefore
that
is
but
a
fancy
of
the
Papists
,
that
the
Law
and
Gospell
are
all
one
for
substance
.
Secondly
:
Is
it
so
that
true
Beleeuers
are
as
free
from
the
rigour
and
curse
of
the
Law
,
Comfort
for
all
true
beleeuers
.
as
a
wife
is
free
from
her
husband
,
when
her
husband
is
dead
:
here
is
then
a
ground
of
sweet
comfort
for
all
true
beleeuers
,
this
may
cheere
vp
their
hearts
in
regard
of
their
many
weakenesses
and
imperfections
,
in
doing
of
good
duties
,
and
in
auoiding
of
euill
,
they
find
that
they
faile
in
doing
good
things
,
and
come
short
of
that
they
ought
to
doe
,
and
that
they
cast
not
off
all
euill
fully
as
they
desire
:
let
them
herein
comfort
themselues
,
that
they
are
freed
from
the
rigour
of
the
Law
,
and
therefore
the
Lord
will
not
examine
their
actions
according
to
the
strict
rule
of
his
Law
,
they
carrying
in
their
hearts
an
holy
purpose
to
please
God
in
all
things
,
and
walking
before
him
in
truth
and
sinceritie
,
their
weakenesses
,
their
imperfections
,
and
their
failings
,
besides
their
purpose
,
shall
neuer
be
laid
to
their
charge
;
that
is
an
excellent
comfort
.
Men
commonly
please
themselues
much
in
this
,
that
they
so
carry
themselues
amongst
men
,
that
howsoeuer
they
faile
,
yet
the
Law
of
man
can
take
no
hold
of
them
,
the
Law
of
man
cannot
touch
them
:
much
more
then
may
true
beleeuers
comfort
themselues
in
this
,
that
though
they
faile
in
many
things
,
yet
the
Law
of
God
,
in
regard
of
the
rigour
of
it
,
is
as
a
dead
letter
to
them
,
it
lyes
not
against
them
,
they
are
as
free
from
the
rigour
of
it
,
as
a
wife
is
free
from
her
husband
,
when
her
husband
is
dead
.
Againe
,
this
being
so
,
that
true
beleeuers
are
as
free
from
the
curse
of
the
Law
,
as
a
wife
is
from
her
husband
when
he
is
dead
;
it
may
teach
as
many
as
truely
beleeue
in
Christ
,
not
to
feare
any
euill
ouer-much
,
as
reuilings
and
cursings
of
ill
tongues
,
witch-craft
,
plague
,
pestilence
,
famine
,
sword
,
or
death
it selfe
:
for
why
?
the
curse
which
makes
all
these
things
hurtfull
,
is
remoued
from
them
that
are
in
Christ
:
and
therefore
let
not
them
feare
these
things
before
they
come
,
nor
be
discouraged
when
they
fall
on
them
:
What
though
thou
be
taken
away
by
a
common
calamitie
,
as
by
dearth
,
by
pestilence
,
by
sword
,
or
the
like
?
yet
remember
this
,
if
thou
be
in
Christ
,
the
venom
and
sting
of
those
things
is
remoued
from
thee
,
and
they
fall
not
on
thee
as
a
curse
,
and
let
that
be
thy
comfort
and
cheere
vp
thine
heart
.
Now
further
,
whereas
the
Apostle
addes
(
By
the
body
of
Christ
,
that
true
beleeuers
are
dead
to
the
Law
)
(
by
the
body
of
Christ
)
that
is
,
by
the
death
and
passion
of
Christ
,
we
are
giuen
to
vnderstand
thus
much
,
That
Christ
his
death
,
his
suffering
,
and
shedding
of
his
bloud
on
the
Crosse
,
Only
by
the
death
of
Christ
is
the
rigour
and
curse
of
the
Law
remoued
from
true
beleeuers
Coloss
.
2.14
.
is
the
only
meanes
and
meritorious
cause
of
the
remouing
of
the
rigour
and
curse
of
the
Law
from
Gods
chosen
:
only
by
the
death
of
Christ
is
the
rigour
and
curse
of
the
Law
remoued
and
taken
away
from
true
beleeuers
.
The
Apostle
saith
,
Coloss
.
2.14
.
That
Christ
putting
out
the
hand-writing
of
Ordinances
that
was
against
vs
,
which
was
contrarie
to
vs
,
hee
euen
tooke
it
out
of
the
way
,
and
fastned
it
vpon
the
Crosse
.
And
indeed
Christ
on
the
Crosse
,
stood
in
the
stead
of
Gods
chosen
,
Heb
.
7.22
.
He
was
their
suretie
,
Heb
.
7.22
.
And
when
hee
stood
on
the
Crosse
,
then
only
did
hee
vnder
goe
the
curse
for
them
.
Gal.
3.13
.
Gal.
3.13
.
The
Apostle
saith
,
Christ
redeemed
them
from
the
curse
,
when
hee
was
made
a
curse
for
them
:
and
when
was
that
?
Surely
,
when
hee
hung
on
the
Crosse
:
for
so
it
followes
in
the
proofe
of
the
Apostle
in
the
words
following
,
Deut
.
21.23
.
For
it
is
written
,
Cursed
is
euery
one
that
hangeth
on
tree
,
which
is
a
plaine
proofe
of
this
.
That
only
by
the
death
of
Christ
is
the
rigour
and
curse
of
the
Law
remoued
from
true
beleeuers
.
We
shall
neuer
find
in
any
place
of
Scripture
,
that
remission
of
sins
and
remouall
of
the
curse
of
the
Law
,
is
ascribed
to
Christ
his
actiue
obedience
,
but
euer
to
his
death
and
passion
.
Oh
then
the
intolerable
pride
of
the
Papists
!
they
dare
challenge
remission
of
sinnes
for
something
done
by
themselues
,
The
pride
of
Papists
discouered
.
yea
for
things
done
by
them
,
for
which
they
haue
no
warrant
in
the
Word
of
God
;
as
,
they
dare
challenge
pardon
of
sinnes
for
their
Pilgrimages
,
wilfull
Pouertie
,
single
Life
,
and
such
like
:
and
herein
appeares
their
monstrous
pride
.
Iesus
Christ
the
righteous
did
not
purchase
remission
of
sinnes
,
and
remouall
of
the
curse
of
the
Law
,
by
his
perfect
fulfilling
of
the
Law
,
and
yet
the
proud
Papist
dare
challenge
remission
of
sinnes
and
temouall
of
the
curse
of
the
Law
,
for
his
will-worship
and
deuised
obedience
,
which
is
most
hatefull
and
most
abominable
pride
and
presumption
.
To
leaue
them
:
for
the
vse
of
the
point
to
our selues
.
It
being
so
,
that
only
by
the
death
of
Christ
,
the
curse
of
the
Law
is
remoued
from
true
beleeuers
:
Whither
we
are
to
goe
to
find
deliuerance
from
the
venom
and
sting
of
any
trouble
.
Hence
wee
learne
whither
to
goe
to
finde
deliuerance
,
from
the
venom
and
sting
of
any
trouble
or
distresse
,
that
befalls
vs
,
namely
,
to
the
Crosse
of
IESVS
CHRIST
,
when
thou
art
sicke
,
or
in
any
trouble
whatsoeuer
;
if
thou
desire
to
haue
the
bitternesse
and
curse
of
that
trouble
remooued
,
then
seeke
thou
to
the
Crosse
of
Christ
.
How
is
this
to
be
done
,
may
some
say
?
I
answere
,
The
first
thing
that
thou
doest
in
time
of
thy
distresse
,
let
it
be
this
,
euen
an
earnest
suite
put
vp
to
God
for
the
pardon
of
thy
sinnes
in
the
bloud
of
IESVS
CHRIST
:
seeke
to
the
Crosse
of
Christ
for
the
remission
of
thy
sinnes
,
and
especially
for
that
sinne
thou
thinkest
is
the
cause
of
thy
trouble
,
and
neuer
rest
suing
to
the
Lord
,
till
it
please
him
to
giue
thee
some
assurance
of
the
pardon
of
thy
sinnes
;
and
then
thou
shalt
be
sure
,
though
thy
trouble
be
still
continued
on
thee
,
yet
the
venom
and
bitternesse
of
that
trouble
is
remoued
from
thee
,
and
it
shall
not
hurt
thee
:
and
vnlesse
thou
take
this
course
,
thou
canst
finde
no
comfort
in
the
time
of
thy
trouble
,
&
though
thou
beest
deliuered
from
thy
trouble
,
yet
will
it
be
but
in
iudgement
,
not
in
mercy
;
as
it
was
with
Pharaoh
,
so
shall
it
be
with
thee
,
one
trouble
shall
follow
after
another
,
till
thou
be
destroyed
.
Learne
then
in
the
time
of
thy
distresse
to
goe
to
the
Crosse
of
Iesus
Christ
for
ease
and
comfort
,
and
neuer
rest
till
thou
find
ease
and
comfort
deriued
to
thee
from
thence
,
and
thou
shalt
be
sure
,
whether
it
be
continuance
of
thy
distresse
,
or
deliuerance
from
it
,
it
wil
be
in
mercy
,
not
in
iudgement
.
Such
as
would
be
freed
from
the
curse
of
the
Law
,
must
looke
that
they
haue
part
in
the
death
of
Christ
.
There
is
yet
some
further
vse
to
be
made
of
this
doctrine
,
that
onely
by
the
death
of
Christ
,
the
curse
of
the
Law
is
remoued
and
taken
away
from
true
Beleeuers
.
This
moreouer
wee
must
know
,
that
if
wee
looke
for
freedome
from
the
curse
of
the
Law
,
it
must
be
by
hauing
part
in
the
death
of
Christ
:
if
wee
would
be
freed
from
the
curse
of
the
Law
,
we
must
looke
that
we
haue
our
part
in
the
death
of
Christ
;
and
so
far
forth
as
we
haue
part
in
the
death
of
Christ
,
so
far
are
we
freed
from
the
curse
of
the
Law
.
Now
we
come
to
haue
part
in
the
death
of
Christ
,
by
faith
in
his
death
;
by
faith
in
Christ
crucified
,
wee
come
to
be
partakers
of
the
merit
of
his
death
,
for
the
taking
away
of
the
guilt
of
sinnes
,
and
the
punishment
due
to
vs
for
our
sinnes
:
and
that
wee
deceiue
not
our selues
in
this
point
;
for
herein
euery
one
will
be
readie
to
flatter
and
soothe
vp
himselfe
,
and
to
thinke
he
hath
faith
in
the
bloud
of
Christ
,
for
the
washing
away
of
his
sinnes
,
and
thereupon
presume
to
come
to
the
Sacrament
of
the
Body
and
Bloud
of
Christ
,
wherein
faith
is
specially
directed
to
the
death
and
passion
of
Christ
;
that
wee
therefore
deceiue
not
our selues
:
Let
vs
know
this
for
a
truth
,
that
we
can
neuer
haue
true
faith
in
the
bloud
of
Christ
,
vnlesse
wee
be
further
inlightened
,
then
by
the
light
of
nature
,
or
then
nature
can
afford
,
and
be
made
to
see
the
sinnes
of
our
hearts
and
liues
,
yea
to
see
our
particular
sinnes
:
the
vilest
wretch
that
liues
,
can
in
generall
say
he
is
a
sinner
;
but
our
sight
of
sinne
must
be
more
speciall
,
we
must
see
our
particular
sinnes
,
and
wee
must
see
them
together
with
the
curse
and
iudgements
of
God
attending
on
them
,
that
we
may
be
humbled
for
them
,
and
find
our selues
stand
in
need
of
the
bloud
of
Christ
,
for
the
pardon
of
them
;
Many
mens
hearts
and
consciences
can
tell
them
of
their
particular
sinnes
,
and
yet
they
are
not
humbled
for
them
;
and
what
is
the
cause
?
Surely
,
because
they
see
them
not
together
with
the
curse
of
God
due
to
them
;
they
blesse
themselues
in
their
hearts
and
say
,
Deut
.
29.19
.
they
shall
haue
peace
,
as
it
is
Deut
.
29.19
.
Men
naturally
say
in
their
hearts
,
The
curses
of
the
Law
are
foolishnesse
;
and
deride
the
iudgements
of
God
threatned
against
them
for
their
sinnes
.
Oh
then
,
labour
thou
to
see
thy
particular
sinnes
,
and
to
see
them
together
with
the
curse
of
God
due
to
them
,
that
so
thou
maist
be
humbled
,
and
find
thy selfe
stand
in
need
of
the
bloud
of
Christ
;
this
is
to
make
way
for
faith
,
and
to
make
thine
heart
readie
&
fit
for
the
worke
of
faith
.
And
if
thine
heart
be
thus
prepared
and
humbled
,
no
doubt
,
the
Lord
will
then
worke
faith
in
thee
,
to
apprehend
the
merit
of
Christ
his
death
for
the
pardon
of
thy
sinnes
,
and
thou
shalt
be
freed
from
the
curse
of
the
Law
,
and
then
thou
comming
to
the
Sacrament
,
shalt
find
thy
faith
strengthned
and
confirmed
in
the
bloud
of
Christ
:
And
the
Sacrament
shall
be
to
thee
a
seale
of
that
righteousnesse
that
is
by
faith
in
Iesus
Christ
.
One
thing
yet
remaynes
to
be
gathered
from
these
words
of
the
Apostle
:
In
that
he
saith
,
True
beleeuers
are
dead
to
the
Law
,
that
is
,
freed
not
only
from
the
rigour
and
curse
of
the
Law
,
but
also
from
the
power
of
the
Law
,
euen
that
power
it
hath
to
stirre
them
vp
to
sin
through
their
owne
corruption
,
and
that
by
the
body
,
that
is
,
by
the
death
of
Christ
.
Hence
we
may
further
gather
thus
much
:
That
it
is
only
part
in
the
death
of
Christ
that
sets
vs
free
from
the
power
of
the
Law
,
Only
part
in
Christ
his
death
sets
men
free
from
the
power
the
Law
hath
to
stirre
them
vp
to
sinne
,
by
reason
of
their
owne
corruption
.
Heb
.
2.14
.
euen
from
the
power
it
hath
to
stirre
vs
vp
to
sinne
through
our
owne
corruption
,
the
Law
hath
power
to
stirre
vp
to
sinne
through
our
corruption
,
as
afterward
wee
shall
see
,
and
wee
are
freed
from
that
power
,
by
hauing
part
in
the
death
of
Christ
;
yea
,
by
hauing
part
in
the
death
of
Christ
,
wee
are
enabled
to
withstand
and
to
repel
the
temptations
of
Satan
,
and
to
ouercome
them
.
For
why
?
Christ
by
his
death
hath
destroyed
the
Deuill
,
Heb
.
2.14
.
And
hath
spoyled
Principalities
and
Powers
,
and
stripped
them
of
their
power
,
Coloss
.
2.15
.
And
therefore
from
the
death
of
Christ
,
we
shall
haue
power
against
the
allurements
and
prouocations
of
Satan
stirring
vs
vp
to
sinne
,
and
indeed
,
as
many
as
truly
beleeue
in
Christ
,
are
made
partakers
,
not
only
of
the
merit
of
Christ
his
death
,
but
also
of
the
power
of
it
,
and
by
that
power
,
the
strength
of
their
owne
corruption
is
weakned
and
abated
,
and
they
are
thereby
enabled
to
withstand
the
force
of
it
;
and
so
we
may
resolue
on
this
as
a
certayne
truth
,
that
hauing
part
in
the
death
of
Christ
,
is
that
,
that
sets
vs
free
from
that
power
the
Law
hath
to
stirre
vs
vp
to
sinne
through
our
owne
corruption
,
yea
,
it
makes
vs
able
to
withstand
the
temptations
of
Satan
,
and
to
ouercome
them
.
Hence
then
learne
we
how
we
may
get
strength
against
the
corruption
of
our
owne
hearts
,
How
we
may
get
strength
against
our
owne
corruption
,
and
against
Satans
temptations
.
and
may
be
enabled
to
ouercome
the
temptations
of
Satan
alluring
and
stirring
vs
vp
to
sinne
;
it
must
be
by
faith
in
the
bloud
of
Iesus
Christ
.
Christ
by
his
death
hath
freed
as
many
as
truly
beleeue
in
him
,
from
the
power
of
the
Law
,
stirring
them
vp
to
sinne
through
their
own
corruption
,
and
from
his
death
must
wee
fetch
power
against
the
strength
of
our
owne
corruption
,
and
Christ
by
his
death
hath
ouercome
Satan
,
and
stripped
him
of
his
power
,
and
thence
must
we
deriue
power
to
withstand
his
temptations
,
and
to
ouercome
them
;
and
if
we
would
be
armed
to
get
victorie
ouer
the
Deuill
,
it
must
be
by
faith
in
the
death
of
Christ
.
And
hence
it
is
(
no
doubt
)
that
most
men
are
easily
foyled
,
and
doe
soone
yeeld
to
the
least
allurements
and
temptations
of
Satan
,
hee
tempting
and
stirring
them
vp
to
sinne
,
because
they
want
faith
in
the
bloud
of
Christ
.
Yee
shall
heare
a
man
or
a
woman
sometimes
say
,
Oh
,
I
would
fayne
leaue
this
or
that
sinne
,
I
would
fayne
leaue
my
Swearing
,
I
would
fayne
put
away
my
rash
Anger
,
and
the
like
;
but
alas
,
I
am
such
a
weake
and
forgetfull
creature
,
that
I
cannot
doe
it
.
Dost
thou
,
whosoeuer
thou
art
,
speake
in
good
earnest
?
wouldst
thou
indeed
leaue
thy
sinne
,
and
of
weake
,
be
made
strong
to
ouercome
it
?
Learne
then
how
thou
maist
be
so
,
from
the
mouth
of
the
holy
Ghost
,
Heb
.
11.34
.
he
hath
taught
thee
,
Heb
.
11.34
.
By
faith
in
Christ
,
of
weake
,
thou
maist
be
made
strong
.
They
are
the
very
words
of
the
holy
Ghost
in
that
place
.
And
,
1.
Ioh
.
5.4
.
1.
Iohn
5.4
.
This
is
our
victorie
that
ouercommeth
the
world
,
euen
our
faith
.
By
faith
in
Christ
,
wee
shall
be
able
to
ouercome
the
World
,
yea
,
the
Prince
of
this
world
,
the
Deuill
,
and
to
withstand
his
temptations
.
Labour
then
to
get
faith
in
the
death
of
Christ
,
and
thou
shalt
thence
deriue
,
not
only
comfort
,
but
strength
against
thine
owne
corruption
,
and
against
Satan
stirring
thee
vp
to
sinne
:
and
know
it
for
a
truth
,
that
though
thou
beest
one
of
Gods
chosen
,
and
one
that
doest
belong
to
Gods
election
,
and
Christ
by
his
death
hath
taken
away
the
power
of
the
Deuill
,
yet
to
thee
it
is
not
effectuall
,
till
thou
come
to
haue
faith
in
his
death
;
Till
then
,
the
Deuill
hath
power
to
tempt
thee
,
and
to
ouercome
thee
:
and
therefore
neuer
rest
till
thou
finde
that
thou
hast
faith
in
the
bloud
of
Christ
,
and
assurance
that
thy
sinnes
are
washed
away
in
his
bloud
,
and
then
thou
shalt
be
sure
to
find
strength
against
Sinne
,
Satan
,
and
all
the
enemies
of
thy
saluation
.
Come
we
to
the
second
part
of
this
Verse
,
in
the
next
words
,
That
yee
should
be
to
another
,
euen
vnto
him
that
is
vaysed
vp
from
the
dead
.
These
words
are
easie
to
be
vnderstood
,
I
neede
not
much
to
stand
on
the
opening
of
them
.
That
yee
should
be
to
another
,
that
is
,
Interpretation
as
the
new
Translation
hath
it
,
That
yee
should
be
married
to
another
,
euen
vnto
him
,
that
is
,
vnto
Christ
,
whom
the
Apostle
thus
describes
,
That
he
is
raysed
vp
from
the
dead
,
which
is
as
if
hee
had
said
,
Who
in
his
body
was
dead
,
but
now
is
raysed
vp
from
death
to
life
againe
.
Now
here
obserue
we
,
that
the
Apostle
saith
,
True
beleeuers
are
dead
to
the
Law
,
are
freed
from
the
Law
,
as
their
former
husband
,
not
that
they
should
liue
as
it
were
in
wid●
whood
,
but
that
they
should
be
to
another
,
that
they
should
be
married
to
another
husband
:
hence
then
it
is
cleere
,
That
true
Beleeuers
are
not
altogether
at
libertie
,
though
they
be
freed
from
the
Law
;
True
beleeuers
are
in
speciall
manner
vnder
Christ
his
gouernement
and
guidance
.
no
,
they
are
still
vnder
a
Gouernour
,
vnder
an
Head
,
and
vnder
a
Guide
,
yea
,
they
are
in
speciall
manner
vnder
an
head
and
a
guide
,
as
a
wife
is
vnder
the
gouernement
and
guidance
of
her
husband
:
so
are
they
vnder
the
gouernement
and
guidance
of
Christ
their
husband
,
and
hee
is
in
speciall
manner
a
guide
to
them
,
hee
guides
them
by
his
Word
,
and
by
his
Spirit
,
Ephes
.
1.22
.
in
speciall
manner
.
Ephes
.
1.22
.
The
Apostle
saith
,
that
all
things
whatsoeuer
are
in
subiection
,
and
are
made
subiect
to
Christ
.
But
how
?
vnder
his
feet
,
that
is
the
manner
of
their
subiection
:
but
his
Church
and
the
members
of
it
,
they
are
subiect
to
him
after
a
more
speciall
manner
,
namely
,
as
the
body
is
subiect
to
the
head
,
and
hath
made
all
things
subiect
vnder
his
feete
,
and
hath
appointed
him
ouer
all
things
to
be
the
head
to
the
Church
.
Ephes
.
5.23
,
24.
And
,
Ephes
.
5.23
,
24.
saith
the
Apostle
,
The
husband
is
the
wiues
head
,
euen
as
Christ
is
the
head
of
the
Church
.
And
therefore
as
the
Church
is
in
subiection
to
Christ
,
euen
so
let
wiues
be
to
their
husbands
in
euery
thing
.
A
plaine
Text
to
this
purpose
,
directly
shewing
that
the
Church
and
the
members
of
it
,
all
true
beleeuers
,
though
they
be
freed
from
the
Law
,
yet
they
are
not
altogether
at
libertie
,
but
they
are
still
vnder
a
gouernement
,
they
are
vnder
an
head
and
a
guide
;
as
a
wife
is
vnder
the
gouernement
of
her
husband
,
so
are
they
vnder
the
speciall
gouernement
of
Christ
,
and
hee
guides
them
by
his
Word
and
Spirit
in
speciall
manner
:
and
the
reason
and
ground
of
this
Truth
,
is
this
:
Christ
hauing
vouchsafed
to
ioyne
true
beleeuers
so
neerely
to
himselfe
,
as
to
make
them
flesh
of
his
flesh
,
and
bone
of
his
bone
,
without
question
he
beares
a
speciall
loue
to
them
,
and
he
hath
a
speciall
care
ouer
them
for
their
good
,
and
out
of
that
loue
and
care
of
●is
,
hee
suffers
them
not
to
range
after
the
vanities
of
the
world
,
and
after
the
pleasures
of
sinne
,
and
to
run
after
the
lusts
of
their
owne
hearts
;
but
he
orders
them
,
and
he
guides
them
after
a
speciall
manner
:
and
therefore
,
this
we
may
resolue
on
as
a
certayne
truth
,
That
howsoeuer
true
beleeuers
are
freed
from
the
Law
,
yet
they
are
not
altogether
at
libertie
,
they
are
still
vnder
a
guide
;
and
as
a
wife
is
vnder
the
gouernement
of
her
husband
,
so
are
they
vnder
the
speciall
gouernement
of
Christ
,
and
he
guides
them
by
his
Word
and
by
his
Spirit
in
speciall
manner
.
Let
this
be
thought
on
as
a
ground
of
tryall
to
euery
one
of
vs
;
hereby
trie
thy selfe
,
Tryall
who
be
true
beleeuers
whether
thou
be
a
true
beleeuer
,
and
consequently
freed
from
the
rigour
and
curse
of
the
Law
,
or
no
:
Doest
thou
find
,
that
though
thou
art
freed
from
the
rigour
and
curse
of
the
Law
,
yet
thou
art
not
altogether
at
libertie
,
but
thou
art
still
vnder
a
guide
,
euen
vnder
Christ
thine
head
,
and
thou
art
guided
by
his
Word
and
Spirit
in
speciall
manner
,
thou
findest
his
Word
and
Spirit
guiding
thee
in
all
thy
thoughts
,
words
,
and
actions
?
Then
comfort
thy selfe
,
thou
art
then
a
true
beleeuer
,
and
thou
art
freed
from
the
rigour
and
curse
of
the
Law
.
But
on
the
other
side
,
if
thou
find
it
thus
with
thee
,
that
thou
thinkest
thou
art
freed
by
Christ
from
the
curse
of
the
Law
,
and
yet
thou
findest
not
thy selfe
vnder
the
gouernement
of
Christ
,
and
that
in
speciall
manner
thou
art
guided
by
his
Word
and
Spirit
:
Deceiue
not
thy selfe
,
thou
art
not
freed
from
the
Law
,
thou
art
yet
vnder
the
curse
of
the
Law
,
and
thou
art
lyable
to
it
in
this
life
,
and
for
euer
,
after
this
life
is
ended
.
And
herein
thousands
deceiue
themselues
;
many
thinke
,
and
they
sticke
not
to
speake
it
,
that
Christ
dyed
for
them
,
and
they
are
redeemed
by
the
bloud
of
Christ
,
and
so
set
free
from
the
curse
of
the
Law
,
yet
they
are
so
farre
from
finding
themselues
vnder
the
speciall
gouernement
of
Christ
,
as
indeed
they
turne
Gods
grace
into
wantonnesse
,
and
the
doctrine
of
grace
and
of
freedome
,
from
the
rigour
and
curse
of
the
Law
,
into
a
pernicious
indulgence
,
and
licence
to
sinne
;
and
thereupon
they
take
libertie
to
themselues
to
goe
on
in
all
manner
of
prophanenesse
;
and
a
man
may
reade
impietie
and
prophanenesse
in
their
faces
,
in
their
fore-tops
and
new-fangled
attyre
,
and
their
mouthes
vtter
it
forth
in
cursings
,
in
raylings
,
and
in
blasphemous
oathes
,
and
they
are
openly
prophane
in
their
liues
.
Oh
,
such
persons
exceedingly
deceiue
themselues
,
and
they
are
maruellously
blinded
by
the
Deuill
.
If
thou
wouldest
be
sure
that
thou
art
a
true
Beleeuer
,
and
that
thou
art
freed
from
the
rigour
and
curse
of
the
Law
,
thou
must
find
thy selfe
vnder
the
gouernment
of
Christ
,
and
that
thou
art
guided
by
his
Word
and
Spirit
,
in
speciall
manner
:
and
if
thou
finde
it
not
thus
with
thee
,
certainely
thou
art
not
freed
from
the
Law
,
thou
art
vnder
the
curse
of
the
Law
;
and
take
this
for
a
certaine
truth
,
that
true
Beleeuers
finde
themselues
vnder
Christ
as
their
head
and
guide
,
and
that
they
are
guided
by
him
in
speciall
manner
,
and
such
as
haue
not
Christ
their
head
and
giude
in
this
life
,
shall
haue
him
their
Iudge
and
Condemner
in
the
life
to
come
.
In
the
next
place
,
we
are
to
obserue
,
who
it
is
that
the
Apostle
saith
,
the
true
beleeuing
Romanes
and
other
true
Beleeuers
should
be
married
vnto
;
and
that
is
expressed
in
these
words
(
euen
to
,
him
.
)
He
saith
,
the
true
beleeuing
Romanes
,
and
other
true
Beleeuers
,
were
freed
from
the
Law
their
former
husband
,
that
they
should
bee
vnto
another
,
euen
vnto
him
that
is
raysed
vp
from
the
dead
(
that
is
)
vnto
Christ
.
Hence
we
are
giuen
to
vnderstand
thus
much
That
Christ
is
the
husband
of
the
Church
;
true
Beleeuers
are
married
to
Christ
,
Christ
is
the
head
and
husband
of
true
Beleeuers
.
Hosea
2.19
.
and
Christ
is
their
head
and
their
husband
,
and
there
is
that
relation
and
that
neere
vnion
and
coniunction
betweene
Christ
and
the
Church
,
that
there
is
betweene
the
husband
and
the
wife
.
Hosea
2.19
,
20.
The
Lord
sayth
to
his
Church
,
I
will
marry
thee
vnto
mee
for
euer
:
yea
,
I
will
marry
thee
vnto
mee
in
righteousnesse
,
and
in
iudgement
,
and
in
mercy
,
and
in
compassion
.
20.
I
will
euen
marry
thee
vnto
me
in
faithfulnesse
,
and
thou
shalt
know
the
Lord
.
Iohn
3.
Wee
reade
,
that
when
Iohns
Disciples
came
to
him
,
and
told
him
that
Christ
baptized
,
and
that
all
men
came
to
him
,
thinking
that
,
that
was
a
great
disparagement
to
their
Master
,
Iohn
saith
to
them
,
Verse
28.
Ye
your selues
are
my
witnesses
,
Iohn
3.28
.
that
I
said
I
am
not
the
Christ
,
but
that
I
am
sent
before
him
.
And
then
he
subioynes
Verse
29.
He
that
hath
the
Bride
,
is
the
Bridegroome
.
As
if
he
had
said
,
Thinke
ye
not
much
at
this
,
that
Christ
should
be
preferred
before
mee
,
and
haue
the
chiefe
preeminence
in
the
Church
;
hee
is
the
Bridegroome
,
and
the
Church
is
his
Bride
;
and
therefore
good
reason
hee
should
excell
and
bee
preferred
before
all
others
in
the
Church
.
And
this
Epithite
and
Title
of
being
Bridegroome
of
the
Church
,
is
giuen
to
Christ
,
and
he
takes
it
to
himselfe
,
Mat
.
9.15
.
Mat
.
9.15
.
Can
the
children
of
the
marriage
Chamber
mourne
,
as
long
as
the
Bridegroome
is
with
them
?
And
Mat
.
25.5
.
Now
while
the
Bridegroome
tarryed
long
.
Mat
.
25.5.6.10
.
Verse
6.10
.
and
Luke
5.34
.
Can
ye
make
the
children
of
the
wedding
Chamber
to
fast
,
as
long
as
the
Bridegroome
is
with
them
?
And
Ephes
.
5.30
.
Ephes
.
5.30
.
The
Apostle
speaking
of
the
neere
spirituall
vnion
that
is
betwixt
Christ
and
his
Church
,
saith
,
We
are
members
of
his
body
,
and
of
his
flesh
,
and
of
his
bones
:
and
,
For
this
cause
shall
a
man
leaue
Father
and
Mother
,
and
shall
cleaue
to
his
wife
,
and
they
twaine
shall
be
one
flesh
.
And
then
he
addes
Verse
32.
This
is
a
great
secret
,
but
I
speake
concerning
Christ
,
and
concerning
the
Church
.
Plainly
shewing
this
to
bee
a
truth
,
that
there
is
that
relation
betweene
Christ
and
his
Church
,
that
there
is
betweene
the
husband
and
the
wife
,
and
that
neere
vnion
and
coniunction
betweene
him
and
his
Church
,
or
rather
indeed
a
more
neere
and
more
strict
vnion
and
agreement
betweene
him
and
his
Church
,
then
there
is
betweene
a
man
and
his
wife
:
and
to
this
purpose
wee
might
cite
many
more
testimonies
of
Scripture
:
the
whole
Booke
of
the
Canticles
driues
to
this
purpose
,
and
shewes
this
to
bee
a
truth
,
that
Christ
is
the
husband
of
the
Church
,
and
true
Beleeuers
are
married
to
Christ
,
and
hee
is
their
head
and
their
husband
:
and
the
ground
of
this
truth
is
this
,
There
is
the
same
neerenesse
betweene
Christ
and
the
Church
,
that
there
was
betweene
Adam
and
Eua
;
for
as
Eua
was
framed
and
made
of
the
rib
that
was
taken
out
of
Adams
side
,
Gen.
2.22
.
Gen.
2.22
.
So
the
Church
is
framed
and
made
of
the
bloud
issuing
and
streaming
out
of
the
side
of
Christ
crucified
;
out
of
the
side
of
Christ
crucified
came
bloud
and
water
,
Iohn
19.34
.
Iohn
19.34
.
by
which
the
Church
and
the
members
of
it
are
washed
from
their
sins
,
and
cleansed
and
made
new
creatures
,
euen
flesh
of
the
flesh
of
Christ
,
and
bone
of
his
bone
:
and
so
there
being
that
neerenesse
betweene
Christ
and
the
Church
,
there
is
the
same
relation
betweene
them
that
there
was
betweene
Adam
and
Eua
;
and
as
Adam
was
the
husband
of
Eua
,
so
is
Christ
the
husband
of
the
Church
,
and
true
Beleeuers
are
married
to
Christ
,
and
he
is
their
head
and
their
husband
.
Now
before
wee
come
to
make
vse
of
this
,
a
question
is
to
be
answered
:
for
haply
some
may
desire
to
bee
further
informed
touching
this
point
,
and
may
demand
,
How
CHRIST
comes
to
bee
the
husband
of
the
Church
?
To
this
I
answer
,
That
as
it
is
in
the
matter
of
marriage
betweene
man
and
woman
,
so
it
is
in
the
spirituall
Marriage
betweene
CHRIST
and
the
Church
:
as
man
and
woman
come
to
be
husband
and
wife
,
by
the
consent
of
Parents
,
and
by
their
owne
mutuall
consent
,
they
willingly
and
freely
consenting
to
become
man
and
wife
together
,
so
is
it
betweene
Christ
and
the
Church
;
there
is
in
the
spirituall
Marriage
betweene
Christ
and
the
Church
,
the
consent
of
God
the
Father
,
hee
freely
giues
Christ
his
Sonne
to
his
Church
.
Isai
.
9.6
.
Isai
.
9.6
.
Vnto
vs
a
childe
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
.
Romans
8.32
.
Rom.
8.32
.
Who
spared
not
his
owne
Sonne
,
but
gaue
him
for
vs
all
,
sayth
the
Apostle
.
And
Againe
,
God
giues
the
Church
to
Christ
,
as
Christ
himselfe
sayth
,
Iohn
17.2
.
Iohn
17.2
.
As
thou
hast
giuen
him
power
ouer
all
flesh
,
that
he
should
giue
eternall
life
to
all
them
that
thou
hast
giuen
him
.
And
there
is
also
a
mutuall
consent
betweene
Christ
and
the
Church
:
God
workes
Faith
in
the
hearts
of
his
Chosen
,
by
which
they
acknowledge
Christ
,
imbrace
Christ
,
and
receiue
him
,
and
subiect
themselues
to
him
,
and
Christ
cannot
,
but
will
,
that
which
his
Father
wils
;
and
so
hee
on
the
other
side
consents
,
and
taketh
the
Church
for
his
Spouse
;
and
to
this
purpose
we
haue
a
plaine
Text
,
Ioh
.
6.37
.
Iohn
6.37
.
All
that
the
Father
giueth
me
,
shall
come
to
mee
:
and
him
that
commeth
,
I
cast
not
away
.
In
that
Text
wee
may
obserue
a
threefold
consent
;
(
All
that
the
Father
giueth
me
)
there
is
the
consent
of
the
Father
,
(
shall
come
)
there
is
the
consent
of
the
Church
,
(
And
him
that
commeth
to
me
,
I
cast
not
away
)
there
is
the
consent
of
Christ
.
And
by
this
threefold
consent
is
the
Spirituall
Marriage
made
betweene
Christ
and
the
Church
:
and
so
wee
see
how
Christ
comes
to
be
the
husband
of
the
Church
,
namely
thus
:
God
the
Father
freely
giues
Christ
to
the
Church
,
and
the
Church
to
Christ
,
The
Church
,
and
the
members
of
it
,
by
faith
wrought
in
them
,
receiue
Christ
,
and
subiect
themselues
to
him
,
and
Christ
willing
the
same
thing
that
his
Father
doth
,
consents
and
takes
the
Church
for
his
Spouse
:
and
so
all
true
beleeuers
are
married
to
Christ
,
and
He
is
their
head
and
husband
,
True
beleeuers
may
be
assured
,
that
Christ
and
all
his
benefits
and
merits
are
theirs
.
and
there
is
that
relation
and
that
neere
vnion
betweene
Christ
and
the
Church
,
that
there
is
betweene
the
husband
and
the
wife
.
Now
this
may
in
the
first
place
serue
to
strengthen
the
faith
of
all
true
beleeuers
,
touching
their
interest
and
title
to
Christ
,
and
to
all
his
sauing
graces
,
for
why
?
Christ
is
their
husband
,
and
hath
giuen
himselfe
to
them
,
and
therefore
they
may
vndoubtedly
assure
themselues
,
that
all
his
graces
,
benefits
and
merits
are
theirs
,
and
doe
truly
belong
to
them
;
and
it
is
not
,
as
the
Papists
say
,
a
fancy
of
an
idle
braine
,
that
the
righteousnesse
of
Christ
&
his
merits
are
made
ours
,
we
truly
beleeuing
in
Christ
:
the
Papists
say
it
is
a
fancy
,
and
all
one
as
if
wee
should
say
,
One
man
liues
by
the
soule
of
another
.
It
is
not
so
;
Christ
being
our
Christ
,
and
hee
being
our
head
and
husband
,
we
may
build
on
it
,
and
we
may
be
sure
that
all
his
graces
,
benefits
and
merits
are
truely
ours
,
and
doe
truely
belong
to
vs.
Againe
is
it
so
,
that
there
is
that
relation
,
and
that
neere
vnion
betweene
Christ
and
the
Church
,
And
they
may
be
assured
of
Christ
his
loue
towards
them
,
and
of
his
care
ouer
them
for
their
good
.
that
there
is
betweene
the
husband
and
the
wife
?
Surely
then
,
as
many
as
truely
beleeue
in
Christ
,
on
this
ground
may
assure
themselues
of
the
loue
of
Christ
towards
them
,
and
of
his
care
ouer
them
for
their
good
,
and
that
he
will
certainely
protect
them
against
all
that
seeke
to
violence
them
,
and
to
wrong
them
any
way
.
A
kind
and
louing
husband
will
not
suffer
his
wife
to
be
wronged
,
if
he
bee
able
to
right
it
;
nay
,
his
loue
is
so
strong
,
as
he
will
rather
suffer
and
sustaine
wrong
himselfe
,
then
he
will
suffer
his
wife
to
be
wronged
,
if
he
be
able
to
right
it
:
much
lesse
will
Christ
Iesus
suffer
his
Church
,
or
any
member
of
it
to
be
wronged
;
his
loue
to
his
Church
farre
surpasseth
the
loue
of
the
kindest
husband
in
the
World
to
his
wife
;
there
is
no
comparison
betweene
them
,
and
hee
is
most
able
to
defend
his
Church
and
the
members
of
it
,
he
being
God
of
infinite
power
,
Mat
.
28.18
.
and
all
power
being
giuen
to
him
,
both
in
Heauen
and
in
Earth
,
Mat
.
28.18
.
And
though
he
doe
suffer
thee
sometimes
to
be
wronged
,
for
causes
best
knowne
to
himselfe
,
yet
be
thou
sure
of
this
,
thou
that
art
a
true
Beleeuer
,
thou
maist
goe
to
him
boldly
,
and
powre
out
thy
complaint
into
his
bosome
,
and
he
will
heare
it
,
and
take
notice
of
thy
wrong
,
and
hee
will
vphold
thee
,
that
thou
faint
not
vnder
it
altogether
,
and
hee
will
one
day
pay
them
home
that
doe
wrong
thee
,
when
he
comes
to
put
on
his
garment
dipt
in
bloud
,
Reuel
.
19.13
.
Reuel
.
19.13
.
Woe
bee
to
them
that
haue
wronged
the
least
and
poorest
member
of
his
Church
;
yea
,
take
this
with
thee
for
thy
farther
comfort
,
thou
that
art
a
true
Beleeuer
,
thou
hast
Christ
thine
head
and
husband
,
and
hee
is
such
an
head
and
husband
,
as
is
able
to
take
notice
,
and
doth
take
notice
of
the
wrongs
that
are
only
intended
against
thee
,
euen
of
the
secret
mischiefe
that
the
wicked
instruments
of
the
Deuill
doe
plot
and
deuise
against
thee
in
the
depth
of
their
hearts
,
he
being
not
only
man
,
but
God
also
,
he
is
able
to
take
notice
of
them
,
full
little
doe
the
wicked
Imps
of
the
Deuill
,
such
as
wish
ill
to
Sion
and
to
the
members
of
the
Church
,
thinke
on
this
,
they
thinke
if
they
can
couer
their
malice
,
and
though
they
carry
in
their
brests
cankered
hearts
,
hearts
full
of
rancor
and
mischiefe
intended
against
Gods
Children
,
wayting
for
an
oportunitie
to
practise
it
,
yet
if
they
can
smooth
it
ouer
with
a
faire
countenance
,
all
is
well
.
Alasse
,
poore
soules
,
they
deceiue
themselues
;
true
Beleeuers
haue
an
head
and
husband
,
that
is
able
,
and
doth
take
notice
of
that
mischife
,
that
is
only
hatched
and
conceiued
in
the
braine
against
them
,
and
his
loue
to
them
is
so
strong
,
as
he
will
not
suffer
that
to
goe
vnpunished
,
but
will
one
day
plague
thee
for
thy
purpose
of
euill
against
any
of
his
,
though
it
neuer
breake
out
into
action
.
An
excellent
comfort
to
all
true
Beleeuers
.
Now
further
on
this
ground
,
that
there
is
that
relation
and
that
neere
vnion
betweene
Christ
&
the
Church
,
The
dutie
of
true
Beleeuers
towards
Christ
their
head
and
Husband
.
that
there
is
betweene
the
husband
and
the
wife
,
true
Beleeuers
must
learne
their
duty
,
hereupon
they
must
learne
to
loue
Christ
as
their
husband
,
they
must
giue
to
him
the
chiefe
affection
of
their
hearts
,
their
loue
,
their
ioy
,
their
delight
,
and
they
must
yeeld
their
bodies
and
soules
wholly
to
him
.
Doest
thou
perswade
thy selfe
that
Christ
is
thine
husband
?
Oh
let
him
haue
the
chiefe
loue
of
thine
heart
.
Herein
many
in
the
World
are
exceeding
faulty
,
they
thinke
they
haue
Christ
their
head
and
husband
,
and
yet
the
chiefe
loue
of
their
hearts
is
not
giuen
to
him
;
no
,
no
,
they
set
their
loue
and
delight
chiefly
on
the
World
and
the
things
of
it
,
on
the
profits
,
pleasures
and
vanities
of
the
World
,
and
will
not
bee
driuen
from
the
loue
and
liking
of
those
things
.
Doest
thou
perswade
thy selfe
,
thou
that
art
a
couetous
worldling
,
or
thou
that
art
a
sensuall
person
,
that
Christ
is
thine
husband
?
Certainly
then
,
thou
art
no
better
then
a
Strumpet
,
and
a
filthy
Whore
.
Some
thinke
they
put
off
the
matter
handsomely
,
when
being
iustly
reprooued
for
their
worldlinesse
,
for
their
garishnesse
in
apparell
or
the
like
,
they
can
say
to
the
Reproouer
,
What
need
you
to
be
so
hot
?
why
?
I
hope
I
am
neither
Whore
nor
Thiefe
.
But
indeed
and
truth
they
are
both
;
they
steale
away
their
hearts
from
Christ
,
to
whom
they
belong
(
as
they
thinke
)
and
they
goe
a
whoring
after
the
profits
and
pleasures
of
the
World
.
The
Holy
Ghost
hath
taught
me
thus
to
speake
;
Iam
.
4.4
.
marke
what
Iames
sayth
,
Iam
.
4.4
.
Ye
Adulterers
and
Adulteresses
,
know
ye
not
,
that
the
amitie
of
the
World
is
the
Enmity
of
God
?
Whosoeuer
therefore
will
bee
a
friend
of
the
World
,
maketh
himselfe
the
Enemie
of
God
.
If
thou
that
makest
profession
of
the
faith
of
Christ
,
and
thinkest
that
thou
art
a
true
Beleeuer
,
doe
bestow
the
chiefe
loue
of
thine
heart
,
on
any
thing
but
on
Christ
,
thou
goest
a
whoring
from
Christ
,
and
thou
art
no
better
then
an
Adulteresse
and
a
filthy
Strumpet
.
Haply
thou
wilt
say
,
How
shall
I
know
that
I
giue
the
chiefe
loue
of
mine
heart
to
Christ
?
Thou
maist
easily
know
it
,
if
thou
doe
but
consider
how
it
is
with
a
wife
that
truely
loues
her
husband
.
A
wife
that
truely
loues
her
husband
,
holds
him
better
to
her
then
all
the
men
in
the
world
besides
:
yea
,
as
Elkana
said
to
Hannah
,
1.
Sam
.
1.8
.
1.
Sam
.
1.8
.
he
was
better
to
her
then
ten
Sonnes
,
shee
delights
in
him
and
in
his
company
aboue
all
others
,
and
shee
is
neuer
well
,
or
at
the
least
,
not
so
well
,
as
when
shee
is
in
his
company
,
yea
,
shee
delights
to
see
the
liuely
Image
and
resemblance
of
her
husband
in
his
children
,
in
his
friends
and
kindred
,
and
shee
loues
them
the
better
,
because
they
are
like
to
her
husband
.
Now
thus
it
is
with
thee
in
respect
of
Christ
,
if
hee
haue
the
chiefe
loue
of
thine
heart
;
if
Christ
be
he
whom
thy
soule
chiefly
loues
,
then
thou
makest
more
account
of
him
,
then
of
all
riches
and
treasures
in
the
world
,
yea
thou
holdest
all
things
losse
and
dung
in
respect
of
him
,
thou
delightest
in
his
presence
and
company
;
it
is
the
ioy
of
thine
heart
,
and
the
reioycing
of
thy
soule
,
to
be
where
thou
maist
see
the
face
and
glorious
beautie
of
thy
Beloued
,
Iesus
Christ
,
euen
to
come
to
the
house
of
God
,
to
the
Word
and
Sacraments
,
where
Christ
is
set
before
thee
in
liuely
manner
.
Gal.
3.1
.
yea
,
Gal.
3.1
.
thou
delightest
in
those
that
beare
the
Image
of
Christ
,
in
the
Saints
and
Children
of
God
,
thou
louest
them
the
better
,
because
they
are
like
to
Christ
:
and
thou
desirest
with
the
Apostle
,
Philip
.
1.23
.
Phil
.
1.23
.
to
be
loosed
,
and
to
be
with
Christ
,
euen
fully
to
enioy
his
presence
,
and
thou
art
able
out
of
the
earnest
and
feruent
desire
of
thine
heart
,
to
say
with
the
Bride
,
Reuel
.
22.17
.
Come
,
Lord
Iesus
,
come
quickly
.
Reuel
.
22.17
.
Hereby
trie
thy selfe
;
if
it
be
thus
with
thee
,
then
indeed
Christ
hath
the
chiefe
loue
of
thine
heart
,
and
thou
maist
assure
thy selfe
,
that
thou
hast
his
loue
,
and
that
he
will
certainely
protect
and
defend
thee
against
all
thine
enemies
,
and
the
gates
of
hell
shall
neuer
preuaile
against
thee
.
But
if
thou
loue
not
the
Lord
Iesus
,
then
consider
what
a
fearefull
doome
the
Apostle
hath
thundred
out
against
thee
,
1.
Cor
.
16.22
.
If
any
loue
not
the
Lord
Iesus
,
1.
Cor
.
16.22
.
let
him
be
had
in
execration
,
yea
,
excommunicate
to
death
.
One
thing
yet
remaynes
to
be
obserued
in
this
second
part
of
the
Verse
.
We
are
to
marke
that
the
Apostle
saith
not
,
That
ye
should
be
to
another
,
euen
to
Christ
,
in
plaine
termes
;
though
that
is
his
meaning
:
but
hee
speakes
of
Christ
by
way
of
Periphrasis
,
by
way
of
description
,
and
he
sets
him
out
thus
,
Euen
to
him
that
is
raysed
vp
from
the
dead
,
that
is
,
vnto
Christ
,
who
in
his
body
was
dead
,
but
now
is
raysed
vp
from
the
dead
,
and
now
liues
an
immortall
life
,
euen
for
euer
.
Hence
we
are
further
giuen
to
vnderstand
thus
much
:
That
Christ
is
not
onely
the
husband
of
the
Church
,
Christ
is
the
euer-liuing
husband
of
his
Church
.
that
true
beleeuers
are
married
to
Christ
,
but
that
hee
is
such
an
husband
,
as
being
raysed
from
the
dead
,
euer
liues
,
he
is
an
euer-liuing
husband
;
true
beleeuers
are
married
to
Christ
,
and
he
is
their
head
and
their
husband
,
and
he
is
such
an
husband
as
is
raysed
vp
from
the
dead
,
and
now
liues
an
immortall
life
,
and
shall
continue
their
husband
for
euer
:
for
why
?
As
the
Apostle
saith
,
Rom.
6.9
.
Christ
being
raysed
,
hee
dyeth
no
more
:
Death
hath
no
more
dominion
ouer
him
.
Therefore
doubtlesse
when
the
Apostle
here
saith
,
that
the
true
beleeuing
Romanes
,
and
other
true
beleeuers
should
be
married
to
another
,
namely
,
to
Christ
,
and
to
him
raysed
vp
from
the
dead
,
he
intends
,
and
would
haue
vs
to
vnderstand
thus
much
,
that
Christ
is
the
husband
of
the
Church
:
yea
,
that
he
is
an
euer-liuing
husband
,
and
that
he
is
such
an
husband
,
as
being
raysed
from
the
dead
,
is
no
more
subiect
to
death
,
but
now
liues
an
immortall
life
,
and
shall
remayne
the
husband
of
the
Church
,
and
of
all
true
beleeuers
for
euer
:
and
to
this
purpose
the
Text
is
plaine
,
Hose
.
2.19
.
Hosea
2.19
.
I
will
marry
thee
to
me
(
saith
the
Lord
to
his
Church
)
for
euer
.
I
will
be
an
husband
to
thee
for
euer
,
Ierem
.
32.40
.
Ier
.
32.40
.
The
Lord
said
,
he
would
make
an
euerlasting
couenant
with
his
people
,
and
that
hee
would
neuer
turne
away
from
them
to
doe
them
good
:
as
if
he
had
said
,
Hauing
once
entred
into
couenant
with
them
,
and
as
it
were
,
married
them
to
himselfe
,
Heb
.
7.25
.
he
would
continue
to
be
their
husband
for
euer
.
Heb
.
7.25
.
The
holy
Ghost
saith
,
Hee
is
able
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
Reuel
.
1.18
.
saith
Christ
,
I
am
aliue
,
but
I
was
dead
:
and
behold
,
I
am
aliue
for
euermore
.
These
and
many
other
places
that
might
be
brought
,
doe
make
this
a
cleere
point
,
that
Christ
is
not
onely
the
husband
of
the
Church
,
but
he
is
such
an
husband
as
liues
for
euer
,
hee
being
raysed
from
the
dead
,
hee
is
no
more
subiect
to
death
,
but
now
liues
an
immortall
life
,
and
shal
certainely
continue
the
husband
of
the
Church
,
and
of
all
true
beleeuers
for
euer
;
the
reason
and
ground
of
this
truth
is
this
:
Christ
being
raysed
from
the
dead
,
hee
liues
no
more
a
naturall
&
fraile
life
,
a
life
sustayned
by
naturall
meanes
;
Christ
in
his
Resurrection
put
away
his
natural
and
fraile
life
,
or
at
least
,
the
qualitie
and
condition
of
it
,
and
changed
it
into
an
heauenly
and
spirituall
life
,
into
a
life
without
infirmities
,
and
not
sustayned
by
foode
,
and
the
like
,
as
before
,
and
so
into
a
life
immortall
,
and
that
neuer
can
decay
:
and
therefore
on
this
ground
wee
may
certainly
conclude
,
that
Christ
being
the
husband
of
the
Church
,
he
is
an
euer-liuing
husband
,
and
shall
vndoubtedly
continue
the
husband
of
the
Church
,
and
of
all
true
beleeuers
for
euer
.
This
,
in
the
first
place
may
serue
to
discouer
to
vs
,
that
,
that
is
an
error
and
a
false
opinion
,
That
Popish
error
,
that
true
beleeuers
may
be
diuorced
from
Christ
,
discouered
and
confuted
.
held
and
maintayned
by
some
,
either
Papists
or
Popishly
affected
,
that
true
beleeuers
may
be
quite
cut
off
from
the
Church
,
that
there
may
be
a
separation
and
a
diuorce
betweene
Christ
and
some
that
are
true
beleeuers
,
that
a
true
beleeuer
,
one
that
is
now
a
member
of
Christ
,
may
hereafter
become
no
member
of
Christ
.
That
cannot
stand
with
the
truth
now
deliuered
&
proued
to
vs
out
of
the
Word
of
God
:
For
,
if
Christ
be
an
euer-liuing
husband
,
if
hee
continue
the
husband
of
the
Church
,
and
of
all
true
beleeuers
for
euer
,
it
is
not
possible
that
there
should
be
a
diuorce
betweene
Christ
and
any
one
that
truly
beleeues
in
him
,
and
that
any
true
beleeuer
should
euer
be
quite
cut
off
and
separated
from
Christ
:
for
indeede
who
is
able
to
make
a
separation
betweene
Christ
and
any
one
that
truely
belongs
to
him
?
Surely
,
not
all
the
power
of
Hell
is
able
to
doe
it
.
No
,
no
,
Christ
himselfe
saith
,
Ioh
.
Ioh
.
10.28
.
20.28
.
That
he
giues
eternall
life
to
those
that
are
his
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
his
hands
.
Some
obiect
that
place
,
1.
Cor
.
6.15
.
where
the
Apostle
saith
,
1.
Cor
.
6.15
.
Shall
I
take
the
members
of
Christ
,
and
make
them
the
members
of
an
Harlot
?
God
forbid
:
and
they
thinke
they
haue
ground
from
thence
,
that
true
beleeuers
may
be
quite
separated
and
diuorced
from
Christ
,
that
a
true
beleeuing
member
of
Christ
may
become
no
member
of
Christ
,
being
made
the
member
of
an
Harlot
.
But
indeed
they
peruert
the
purpose
of
the
Apostle
,
and
they
misconster
his
meaning
;
for
the
Apostles
purpose
in
that
place
is
not
(
no
,
not
so
much
as
by
implication
)
to
signifie
,
that
any
true
beleeuer
may
be
wholy
separated
&
diuorced
from
Christ
,
but
his
purpose
there
is
to
set
out
the
haynousnesse
,
and
vglinesse
of
the
sinne
of
Adulterie
and
Fornication
,
and
that
it
were
a
most
foule
,
vnseemely
,
vile
,
and
monstrous
thing
,
that
any
that
make
profession
of
the
truth
of
Christ
,
and
hold
themselues
to
be
members
of
Christ
,
should
so
forget
themselues
and
their
owne
excellent
condition
,
as
to
prostitute
and
abase
their
bodies
,
that
are
members
of
Christ
,
and
ioyne
them
with
an
Harlot
,
and
make
them
one
body
with
an
Harlot
;
that
were
a
most
vile
thing
.
And
that
that
is
the
purpose
of
the
Apostle
,
appeares
plainely
by
his
wordes
,
Know
yee
not
(
saith
hee
)
that
your
bodies
are
the
members
of
Christ
?
Shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
Harlot
?
God
forbid
.
As
if
he
had
said
?
Fie
on
it
,
farre
be
it
from
euery
one
of
you
that
bold
your selues
to
be
members
of
Christ
,
that
you
should
so
abase
your
bodies
,
as
to
make
them
members
of
an
Harlot
.
So
that
place
makes
nothing
for
the
vpholding
of
that
error
,
that
a
true
beleeuer
may
be
quite
separated
and
diuorced
from
Christ
.
For
a
second
vse
of
the
point
.
Is
it
so
,
that
Christ
being
the
husband
of
the
Church
,
is
an
euer-liuing
husband
,
Comfort
for
true
beleeuers
in
their
greatest
troubles
and
distresses
.
and
continues
the
husband
of
the
Church
and
of
all
true
beleeuers
for
euer
?
Then
here
is
a
ground
of
sweet
and
of
excellent
comfort
,
for
all
that
truly
beleeue
in
Iesus
Christ
;
hereupon
they
may
cheere
vp
their
hearts
,
and
they
may
comfort
themselues
in
their
greatest
troubles
and
distresses
:
for
what
though
their
troubles
be
great
,
and
lye
heauy
vpon
them
?
yet
there
is
no
trouble
,
no
affliction
,
no
distresse
whatsoeuer
that
can
make
a
separation
and
a
diuorce
betweene
them
and
Christ
their
head
and
husband
,
hee
still
continues
their
head
,
and
hee
is
still
their
husband
,
euen
when
they
are
plunged
into
their
deepest
distresse
:
and
that
may
be
a
great
comfort
to
them
.
We
know
it
is
a
comfort
to
a
wise
in
the
time
of
some
great
losse
,
that
her
husband
is
yet
liuing
,
though
her
goods
be
taken
away
and
lost
by
fire
,
by
water
,
or
the
like
;
though
shee
haue
lost
her
children
,
and
her
dearest
and
her
neerest
friends
are
taken
away
from
her
,
yet
this
is
a
stay
to
her
fainting
heart
,
and
this
cheeres
her
vp
,
that
her
kind
and
louing
husband
is
yet
aliue
,
and
shee
hath
him
still
with
her
;
for
shee
is
sure
that
he
will
beare
part
with
her
,
in
her
distresse
and
trouble
,
and
that
he
will
be
a
guide
and
comfort
,
and
an
helpe
to
her
in
any
thing
for
her
good
,
so
farre
as
hee
is
able
.
This
shee
is
sure
of
,
and
this
comforts
her
.
Oh
much
more
may
true
beleeuers
comfort
themselues
&
cheere
vp
their
hearts
in
their
greatest
troubles
,
crosses
and
losses
whatsoeuer
they
be
,
I
say
,
much
more
may
they
comfort
themselues
with
this
;
that
their
head
and
husband
Christ
Iesus
is
yet
aliue
;
for
he
is
an
husband
all-sufficient
,
able
to
succour
helpe
and
comfort
them
,
and
they
may
be
sure
that
he
will
releeue
and
comfort
them
,
yea
,
that
he
will
euen
beare
part
with
them
in
their
troubles
:
They
may
assure
themselues
of
this
,
there
is
not
any
affliction
they
suffer
,
but
Iesus
Christ
their
head
and
husband
beares
part
with
them
,
and
hee
suffers
with
them
.
Oh
then
,
thinke
on
this
in
thy
greatest
affliction
,
thou
that
art
a
true
beleeuer
;
what
though
it
be
so
,
that
thou
hast
lost
thy
goods
,
thy
outward
libertie
,
thy
wife
,
thy
children
,
thy
dearest
friends
,
yea
,
thou
being
a
wife
,
hast
lost
a
kind
,
a
louing
,
and
deare
husband
?
Yet
remember
this
to
thy
comfort
,
there
is
no
losse
,
no
affliction
,
that
can
turne
away
Gods
loue
from
thee
,
and
make
a
diuorce
betweene
thee
and
Christ
Iesus
thine
head
and
husband
:
No
,
no
,
he
is
an
euer-liuing
husband
,
he
is
still
thine
husband
,
and
shall
so
continue
for
euer
.
Yea
,
remember
yet
further
to
thy
comfort
,
thou
that
art
a
true
beleeuer
,
though
thy
affliction
be
so
great
,
as
that
thy
very
life
is
taken
away
from
thee
,
yet
there
is
no
diuorce
made
betweene
thee
and
Christ
Iesus
:
Death
may
separate
thy
body
and
soule
asunder
,
but
it
cannot
diuide
thee
from
thy
God
,
and
make
a
diuorce
betweene
thee
and
Christ
Iesus
thine
head
and
husband
:
No
,
no
,
hee
is
still
thine
,
and
thou
art
still
his
.
Rom.
14.8
.
Rom.
14.8
.
Whether
we
liue
,
we
liue
vnto
the
Lord
,
or
whether
we
die
,
we
die
vnto
the
Lord
:
whether
we
liue
therefore
,
or
die
,
we
are
the
Lords
.
Death
which
is
the
King
of
feare
to
the
wicked
,
it
ioynes
thee
neerer
to
Christ
thine
husband
;
and
though
thy
body
be
seuered
from
thy
soule
,
and
laid
vp
in
the
earth
,
yet
it
shall
be
so
but
for
a
time
and
in
the
meane
time
it
is
not
diuided
from
the
Lord
Iesus
;
No
,
no
,
though
thy
body
rot
,
and
be
turned
into
dust
in
the
graue
,
yet
that
very
dust
is
within
the
couenant
,
and
knit
to
Christ
Iesus
,
and
thou
art
still
his
both
in
body
and
soule
,
and
hee
is
still
thine
head
and
husband
;
and
that
is
an
excellent
comfort
:
and
let
all
true
beleeuers
lay
it
vp
in
their
hearts
,
and
let
none
but
true
beleeuers
meddle
with
it
,
it
belongs
not
to
any
other
;
but
thou
that
art
a
true
beleeuer
,
lay
vp
this
ground
of
comfort
in
thine
heart
,
that
Christ
is
thine
head
and
husband
,
and
shall
so
continue
for
euer
,
and
thou
shalt
find
it
will
comfort
thee
in
thy
greatest
affliction
,
yea
,
when
the
very
pangs
of
death
are
vpon
thee
.
Now
to
the
third
and
last
part
of
this
Verse
:
That
wee
should
bring
forth
fruit
vnto
God
.
We
see
here
,
the
Apostle
saith
,
the
true
beleeuing
Romanes
,
and
other
true
beleeuers
should
be
married
to
Christ
,
and
to
him
,
raysed
vp
from
the
dead
:
to
this
end
,
or
that
this
might
follow
on
it
,
that
they
should
bring
forth
fruit
vnto
God
.
Hence
we
may
easily
gather
thus
much
:
That
it
is
by
vertue
of
Christ
his
Resurrection
,
that
men
are
enabled
to
bring
forth
fruit
to
God
;
when
men
are
married
to
Christ
,
and
made
one
with
him
,
euen
with
him
raysed
from
the
dead
,
and
made
partakers
of
the
vertue
and
power
of
his
Resurrection
,
then
they
are
quickned
,
&
then
they
are
made
able
to
bring
forth
good
and
holy
fruits
,
and
till
then
they
are
not
able
to
bring
forth
any
fruit
to
God
:
and
therefore
Christ
saith
,
Ioh
.
15.4
.
Ioh
.
15.4
.
Abide
in
me
,
and
I
in
you
:
as
the
branch
cannot
beare
fruit
of
it selfe
,
except
it
abide
in
the
Vine
,
no
more
can
yee
,
except
yee
abide
in
me
.
Vers
.
5.
Without
me
yee
can
doe
nothing
.
And
the
reason
and
ground
of
this
truth
is
this
:
Christ
is
not
only
the
giuer
of
spirituall
life
and
quickning
,
but
he
is
also
the
roote
of
it
,
and
from
him
it
comes
,
and
must
come
;
He
is
the
Lord
of
life
,
Act.
3.15
.
Act.
3.15
.
He
is
a
quickning
Spirit
,
1.
Cor
.
15.45
.
1.
Cor
.
15.45
.
and
therefore
from
him
it
comes
,
euen
from
the
power
and
vertue
of
his
Resurrection
,
that
men
are
able
to
bring
forth
fruit
vnto
God
.
Now
this
first
discouers
to
vs
the
error
of
the
Papists
,
touching
their
works
of
Preparation
;
Workes
of
Preparation
ouerthrowne
.
they
say
,
that
a
man
in
his
meere
natural
state
before
his
conuersion
,
may
doe
some
good
things
,
euen
things
truly
good
and
holy
,
and
may
prepare
himselfe
to
receiue
grace
.
This
is
a
foule
and
grosse
error
,
and
it
is
met
withall
by
the
truth
now
deliuered
:
For
before
a
man
be
married
to
Christ
,
and
to
him
raysed
vp
from
the
dead
,
and
so
quickned
by
the
vertue
of
his
Resurrection
;
he
is
not
able
to
bring
forth
any
fruit
to
God
.
And
againe
,
the
truth
now
deliuered
,
makes
knowne
to
vs
,
Men
in
their
naturall
state
can
doe
nothing
truely
good
and
pleasing
to
God
.
that
howsoeuer
men
in
their
naturall
state
,
may
doe
things
good
in
themselues
,
yet
they
cannot
do
any
thing
truly
good
and
holy
,
they
cannot
bring
forth
fruit
to
God
,
they
may
build
Hospitals
,
Colledges
,
and
the
like
,
and
doe
many
great
workes
,
good
in
themselues
,
but
they
cannot
doe
any
thing
truely
good
and
pleasing
to
God
;
and
therefore
we
should
neuer
rest
,
till
wee
finde
our selues
married
to
Christ
,
and
made
one
with
him
,
euen
with
him
raysed
vp
from
the
dead
,
and
made
partakers
of
the
power
and
vertue
of
his
Resurrection
,
that
so
we
may
be
able
to
bring
forth
fruit
to
God
,
and
may
doe
good
duties
,
pleasing
to
God
,
and
comfortable
to
our
owne
consciences
.
In
this
third
and
last
part
of
the
Verse
,
the
Apostle
sets
downe
the
last
correspondency
to
his
foregoing
similitude
,
taken
from
marriage
;
and
thus
it
stands
:
That
as
a
wise
,
her
husband
being
dead
,
and
shee
being
married
to
another
,
may
lawfully
beare
children
to
that
other
man
:
so
the
true
beleeuing
Romanes
,
and
other
true
beleeuers
,
being
freed
from
the
Law
,
and
married
to
Christ
,
they
may
bring
forth
fruit
to
him
;
yea
,
he
sets
it
downe
as
a
dutie
,
they
are
bound
vnto
that
;
they
are
therefore
married
to
Christ
,
and
to
him
raysed
vp
from
the
dead
,
that
they
should
bring
forth
fruit
to
him
.
(
That
we
)
the
Apostle
here
changeth
the
person
.
Interpretation
Hee
said
before
,
So
yee
,
my
Brethren
,
are
dead
also
to
the
Law
by
the
body
of
Christ
,
that
yee
should
be
vnto
another
,
In
the
second
person
;
but
here
hee
speakes
in
the
first
person
,
and
saith
,
That
we
should
bring
forth
fruit
vnto
God
.
His
meaning
is
this
,
That
you
and
I
,
and
all
true
beleeuers
,
both
of
Iewes
and
Gentiles
,
whatsoeuer
we
be
,
should
bring
forth
fruit
and
fructifie
,
and
as
it
were
,
beare
and
bring
forth
children
to
God
,
according
to
the
phrase
of
the
Hebrewes
,
who
cal
children
,
The
fruit
of
the
wombe
,
as
Psal
.
127.3
.
Behold
,
Psal
.
127.3
.
{αβγδ}
Psal
.
128.3
.
children
are
the
inheritance
of
the
Lord
,
and
the
*
fruit
of
the
wombe
,
his
reward
.
Psal
.
128.3
.
Thy
wife
shall
be
as
the
fruitfull
Vine
on
the
sides
of
thine
house
,
and
thy
children
like
the
O
liue
plants
round
about
thy
table
.
Now
this
phrase
and
forme
of
speech
here
vsed
by
the
Apostle
,
signifieth
two
things
:
First
,
that
wee
should
bring
forth
both
in
minde
and
heart
,
and
also
in
word
and
deed
,
such
things
as
are
as
it
were
begotten
of
God
,
and
come
from
God
,
and
from
Christ
,
Who
is
God
ouer
all
,
blessed
for
euer
,
Rom.
9.5
.
Rom.
9.5
.
that
we
should
bring
forth
holy
,
heauenly
,
and
diuine
,
and
spirituall
things
,
such
thoughts
,
such
affections
,
such
words
,
and
such
deeds
,
as
come
from
Christ
,
and
from
the
Spirit
of
Christ
,
and
haue
the
Spirit
of
Christ
the
worker
of
them
,
and
so
are
called
by
the
Apostle
,
the
fruit
of
the
Spirit
,
Gal.
5.22
.
But
the
fruit
of
the
Spirit
is
loue
,
ioy
,
Gal.
5.22
.
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
.
Secondly
,
such
things
both
in
heart
and
life
,
as
are
as
sweet
fruits
to
God
,
euen
such
thoughts
,
affections
,
words
&
works
,
as
are
pleasing
to
God
through
Christ
,
and
such
as
hee
of
his
mercy
will
crowne
with
no
lesse
then
the
reward
of
eternall
life
and
glorie
,
as
the
holy
Ghost
saith
,
Heb
.
13.15
.
Heb
.
13.15
.
that
prayse
and
thanksgiuing
to
God
,
which
is
the
fruit
of
the
lips
(
for
so
he
calls
it
)
is
a
pleasing
sacrifice
to
God
through
Christ
:
And
hee
subioynes
,
Vers
.
16.
To
doe
good
,
and
to
distribute
forget
not
:
for
with
such
sacrifices
God
is
pleased
.
These
two
things
then
are
signified
and
intended
by
the
Apostle
in
this
phrase
of
bringing
forth
fruit
to
God
,
namely
,
A
bringing
forth
of
such
thoughts
,
affections
,
words
and
deeds
,
as
come
from
God
,
and
are
pleasing
to
God
through
Christ
.
Thus
then
wee
are
to
conceiue
the
Apostles
meaning
in
these
words
:
That
you
and
I
,
and
all
true
Beleeuers
,
both
of
the
Iewes
and
Gentiles
,
should
bring
forth
such
thoughts
,
such
affections
,
such
words
and
deeds
,
as
are
holy
,
heauenly
,
diuine
,
and
spirituall
,
and
as
it
were
begotten
of
God
,
that
we
should
euen
thinke
,
speake
,
and
doe
such
things
as
come
from
Christ
,
and
from
the
Spirit
of
Christ
,
and
haue
the
Spirit
of
Christ
the
worker
of
them
,
and
are
also
pleasing
to
God
through
Christ
,
and
such
as
he
in
his
mercy
will
crowne
with
the
reward
of
eternall
life
.
First
here
obserue
we
the
change
of
the
person
.
The
Apostle
hauing
said
before
:
So
yee
,
my
Brethren
,
are
dead
also
to
the
Law
,
by
the
body
of
Christ
,
that
yee
should
be
vnto
another
:
Here
hee
saith
,
that
wee
should
bring
forth
fruit
vnto
God
:
thereby
(
no
doubt
)
intimating
thus
much
,
that
not
only
the
beleeuing
Romanes
,
and
other
true
beleeuers
,
amongst
them
who
were
newly
conuerted
and
brought
to
beleeue
in
Christ
,
and
as
it
were
newly
married
to
Christ
,
but
that
himselfe
and
others
also
that
were
of
longer
standing
in
Christ
,
and
had
beene
longer
married
to
Him
,
ought
to
bring
forth
good
and
holy
fruits
both
in
their
hearts
and
liues
:
hence
note
we
in
a
word
,
That
none
of
those
that
hold
themselues
married
to
Christ
,
They
that
haue
beene
longest
married
to
Christ
,
must
be
still
child-bearing
to
Christ
.
are
to
thinke
themselues
at
any
time
exempted
from
bringing
forth
fruit
to
Christ
:
euen
such
as
are
most
holy
,
and
most
regenerate
,
and
haue
beene
longest
married
to
Christ
,
must
still
be
as
it
were
child-bearing
to
Christ
,
and
must
still
bring
forth
good
and
holy
fruits
,
yea
,
the
longer
men
are
married
to
Christ
,
the
more
fruitfull
must
they
be
to
Him
,
and
the
more
must
they
abound
in
holy
,
heauenly
and
diuine
thoughts
and
affections
,
words
and
actions
.
Psal
.
84.7
.
Psal
.
84.7
.
it
is
said
of
the
people
of
God
,
that
they
goe
from
strength
to
strength
,
till
euery
one
appeare
before
God
in
Zion
.
And
Psal
.
92.14
.
Psal
.
92.14
.
that
such
as
be
planted
in
the
house
of
God
,
they
flourish
,
and
they
still
bring
forth
fruit
,
yea
,
in
their
olde
age
.
Philip
.
19.11
.
And
the
Apostle
thus
prayed
for
the
Philippians
,
Philip
.
1.9
.
that
their
loue
might
abound
more
and
more
.
And
then
Verse
11.
That
they
might
be
filled
with
the
fruits
of
righteousnesse
,
which
are
by
Iesus
Christ
vnto
the
prayse
and
glory
of
God
,
(
that
is
)
such
holy
fruits
as
are
brought
forth
by
the
power
and
working
of
his
Spirit
;
and
indeed
there
is
no
time
,
wherein
such
as
are
married
to
Christ
,
are
past
child-bearing
to
Christ
,
and
past
bringing
forth
of
fruit
to
him
:
it
is
not
with
them
as
it
is
with
women
,
Gen.
18.11
.
when
they
are
olde
and
stricken
in
age
,
when
they
are
past
children
:
no
,
no
,
there
is
no
such
time
with
them
that
are
married
to
Christ
,
they
are
neuer
past
fruitfulnesse
and
child-bearing
to
Christ
,
and
therefore
they
are
not
to
cease
to
beare
and
to
bring
forth
fruit
to
him
:
but
the
elder
they
grow
,
the
more
are
they
to
abound
in
good
and
holy
fruites
,
the
more
fruitfull
are
they
to
bee
in
euery
good
thought
and
affection
,
and
in
euery
good
word
and
worke
.
But
alasse
,
how
farre
from
this
are
many
in
the
world
,
that
hold
themselues
such
as
belong
to
Christ
and
to
bee
married
to
him
!
Doe
they
continue
,
Reproofe
of
such
as
grow
worse
and
worse
in
their
olde
age
.
as
it
were
child-bearing
to
Christ
?
doe
they
,
the
elder
they
grow
,
the
more
increase
,
and
the
more
abound
in
good
and
holy
fruites
?
Oh
no
,
many
there
be
,
that
the
more
they
grow
in
yeeres
,
the
colder
and
the
more
backward
they
become
to
euery
good
and
holy
dutie
.
May
wee
not
obserue
a
generall
decay
and
declining
&
going
backward
in
good
things
?
Where
is
that
Zeale
,
that
loue
to
Religion
,
that
earnestnesse
and
that
forwardnesse
in
good
things
,
that
wee
haue
heard
of
,
or
haue
knowne
to
be
in
men
and
women
heretofore
?
Nay
,
be
there
not
some
that
we
can
remember
,
who
haue
beene
heretofore
,
or
at
the
least
seemed
to
be
forward
in
Religion
,
and
zealous
in
good
things
,
that
were
wont
to
be
carefull
to
sanctifie
the
Sabbath
,
to
keep
good
order
in
their
houses
,
to
instruct
their
families
,
to
vse
Prayer
constantly
,
that
now
are
not
only
not
so
well
affected
to
Religion
,
and
not
so
forward
in
good
things
as
they
haue
beene
,
but
are
euen
quite
falne
from
them
,
and
are
now
carried
away
with
the
sway
and
with
the
euill
examples
of
the
time
?
Well
,
to
them
I
say
no
more
but
this
:
In
a
word
,
let
them
know
that
their
case
is
fearefull
,
and
that
I
may
not
only
say
it
,
2.
Pet
.
2.20
.
but
prooue
it
to
them
,
let
them
looke
,
2.
Pet
.
2.20
,
21
,
22.
sayth
the
Apostle
,
If
after
they
haue
escaped
from
the
filthines
of
the
World
,
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
are
yet
tangled
againe
therein
and
ouercome
,
the
latter
end
is
worse
with
them
then
the
beginning
.
For
it
had
beene
better
for
them
,
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holy
Commandement
giuen
vnto
them
:
but
it
is
come
vnto
them
according
to
the
true
Prouerbe
,
The
Dogge
is
returned
to
his
owne
vomit
;
and
the
Sow
that
was
washed
,
to
the
wallowing
in
the
mire
.
Yea
certainly
,
such
as
in
their
old
dayes
grow
cold
in
good
things
,
and
in
good
duties
,
and
in
bringing
forth
good
fruites
to
God
,
doe
giue
more
then
a
probable
signe
,
and
it
is
more
then
probable
,
that
they
were
neuer
married
to
Christ
,
and
neuer
made
one
with
him
.
For
,
is
it
olde
age
that
can
hinder
his
working
?
No
,
no
:
deceiue
not
thy selfe
,
if
thou
bee
married
to
Christ
,
thou
shalt
find
thy selfe
quickened
by
him
,
and
made
able
to
bring
forth
fruit
to
God
,
yea
,
to
bring
forth
more
and
more
good
and
holy
fruit
in
thine
olde
age
.
And
if
it
be
not
thus
with
thee
,
it
is
a
fearefull
signe
that
thou
wast
neuer
married
to
Christ
.
Now
further
,
in
that
the
Apostle
hauing
said
that
the
true
beleeuing
Romanes
,
and
other
true
beleeuers
,
should
be
married
to
Christ
,
and
to
him
raysed
vp
from
the
dead
,
and
he
subioynes
to
it
that
they
should
bring
forth
fruit
to
God
,
we
may
easily
conclude
,
and
gather
thus
much
,
That
the
state
of
a
true
beleeuer
is
no
barren
state
;
true
beleeuers
are
not
barren
and
fruitlesse
,
True
beleeuers
are
not
barren
and
fruitlesse
.
but
being
married
to
Christ
,
they
are
fruitfull
,
and
they
are
,
as
it
were
,
child-bearing
to
Christ
,
and
they
bring
forth
good
thoughts
,
affections
,
words
and
actions
,
as
children
to
Christ
their
husband
,
and
as
fruits
to
God
,
it
is
the
end
of
their
being
married
to
Christ
,
and
doubtlesse
they
make
not
the
end
of
their
marriage
frustrate
:
and
hence
it
is
that
they
are
compared
to
fruit-bearing
trees
,
Psal
.
1.3
.
They
are
said
to
be
trees
planted
by
the
Riuers
of
waters
,
which
bring
forth
fruit
in
their
season
.
Yea
,
they
are
said
to
be
so
planted
,
as
that
in
respect
of
their
rooting
,
they
feele
not
when
the
heate
commeth
,
the
yeere
of
drought
cannot
make
them
cease
yeelding
fruit
.
Ierem
.
17.8
.
Isai
.
61.3
.
Cant
.
4.16
.
Iere
.
17.8
.
and
Isai
.
61.3
.
Trees
of
righteousnesse
:
and
the
planting
of
the
Lord
.
And
Cant
.
4.16
.
the
Church
is
said
to
be
as
a
Garden
,
yeelding
pleasant
fruit
.
And
to
these
I
might
adde
many
like
testimonies
,
all
pointing
to
this
Truth
,
that
true
beleeuers
are
fruitful
,
and
doe
bring
forth
good
and
holy
fruits
,
and
being
married
to
Christ
,
they
are
,
as
it
were
,
child
bearing
to
Christ
,
and
doe
bring
forth
good
thoughts
,
affections
,
words
,
and
actions
,
as
children
to
Christ
.
And
indeede
this
cannot
be
otherwise
.
The
reason
and
ground
of
this
truth
is
this
;
True
beleeuers
being
married
to
Christ
,
they
haue
spirituall
fellowship
with
Christ
,
they
are
made
partakers
of
the
Spirit
of
Christ
,
and
of
the
life
of
Christ
,
euen
of
the
spirituall
life
of
grace
;
and
where
the
Spirit
of
Christ
is
,
and
the
life
of
grace
,
there
cannot
but
be
fruitfulnesse
in
all
good
thoughts
,
affections
,
wordes
and
actions
:
and
therefore
,
as
many
as
are
married
to
Christ
,
they
are
fruitfull
,
and
they
certainely
bring
forth
good
and
holy
fruits
both
in
mind
and
heart
,
and
in
word
and
deed
.
Now
this
may
serue
as
a
ground
of
tryall
to
euery
one
of
vs
,
Tryall
of
our
fellowship
and
communion
with
Christ
.
touching
our
fellowship
and
communion
with
Christ
Iesus
:
Doest
thou
perswade
thy selfe
,
that
thou
art
married
to
Christ
,
that
he
is
thine
husband
,
and
that
thou
hast
heauenly
fellowship
with
him
?
Certainely
,
then
thou
art
not
barren
,
but
thou
art
child-bearing
to
Christ
,
thou
art
partaker
of
the
Spirit
of
Christ
,
and
of
the
life
of
Christ
,
and
thou
bringest
forth
good
and
holy
fruits
,
thy
minde
is
full
of
good
thoughts
,
thy
heart
full
of
holy
and
beauenly
affections
,
thy
mouth
full
of
good
and
gracious
speeches
,
thy
life
abounds
with
good
and
holyactions
of
pietie
,
of
equitie
,
of
iustice
,
of
loue
,
and
of
mercy
:
and
if
it
be
thus
with
thee
,
thou
mayest
with
comfort
assure
thy selfe
,
that
thou
hast
Christ
to
thine
husband
,
and
that
thou
hast
sweet
and
heauenly
fellowship
with
Him
.
But
on
the
other
side
,
if
thou
sinde
it
not
thus
with
thee
,
but
that
thou
art
barren
of
all
good
thoughts
,
affections
,
words
and
deeds
,
and
that
rather
thine
head
is
full
of
wicked
thoughts
,
thine
heart
full
of
wicked
lusts
,
and
thy
mouth
runnes
ouer
with
cursing
,
swearing
,
and
the
like
,
and
thy
life
abounds
with
many
foule
and
grosse
sinnes
;
deceiue
not
thy selfe
,
if
thou
thinke
that
Christ
is
thine
husband
,
and
that
thou
hast
fellowship
with
him
,
it
is
but
a
fancy
;
and
if
thou
say
so
,
thou
art
no
better
then
a
lyar
,
the
holy
Ghost
hath
giuen
thee
the
lye
,
1.
Ioh
.
1.6
.
If
we
say
that
we
haue
fellowship
with
him
,
and
walke
in
darkenesse
,
that
is
,
in
ignorance
and
sinne
,
we
lye
,
and
doe
not
truly
,
wee
deceiue
our selues
.
And
herein
many
deceiue
themselues
.
How
many
be
there
that
are
altogether
barren
of
those
holy
fruits
the
Apostle
reckons
vp
,
Gal.
5.22
,
23.
Loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meckenesse
,
temperance
?
Nay
,
how
many
be
there
,
that
abound
with
the
contrarie
fruits
?
In
stead
of
loue
to
God
and
Men
,
they
abound
with
contempt
of
God
,
of
his
Word
and
Ordinances
,
and
with
hatred
of
his
Children
.
In
stead
of
spirituall
ioy
,
they
abound
with
carnall
ioy
,
reioycing
in
sinne
and
in
the
workes
of
the
flesh
:
and
so
we
might
instance
in
the
rest
.
In
stead
of
temperancy
&
moderation
in
meat
,
drinke
,
apparell
,
and
other
outward
things
,
how
doe
many
abound
in
the
contrarie
fruits
!
they
giue
themselues
to
surfetting
&
drunkennesse
,
to
pride
in
apparell
,
neuer
more
then
in
these
dayes
;
yea
,
the
more
this
sinne
of
pride
in
apparell
is
spoken
against
,
the
more
it
abounds
.
Can
such
persons
perswade
themselues
that
Christ
is
their
husband
?
If
they
doe
;
certainely
they
deceiue
themselues
:
Doe
but
in
reason
consider
it
;
Doest
thou
thinke
Christ
is
thine
husband
,
and
yet
thou
bringest
forth
fruit
,
not
to
Him
,
but
to
the
Deuill
,
and
to
the
lust
of
thine
owne
heart
?
Surely
,
then
thou
playest
the
Whore
and
the
filthy
Strumpet
;
and
if
thou
wilt
needes
say
that
Christ
is
thine
husband
,
and
thou
wilt
thrust
thy selfe
vnder
his
name
,
and
he
shall
beare
thy
name
,
and
thou
wilt
beare
the
name
of
a
Christian
,
then
know
that
thou
canst
looke
for
no
comfort
by
him
,
or
from
him
,
hee
is
a
iealous
husband
,
hee
will
one
day
come
and
take
thee
tardie
,
euen
playing
the
Whore
with
his
vtter
enemie
,
and
then
the
fire
of
his
wrath
and
iealousie
shall
burne
thee
downe
to
the
bottomlesse
pit
of
hell
.
If
thou
wouldst
be
sure
that
Christ
is
thine
husband
,
thou
must
find
thy selfe
child-bearing
to
him
,
and
that
thou
bringest
forth
fruit
to
him
,
euen
good
and
holy
thoughts
,
affections
,
words
and
actions
.
And
if
it
be
thus
with
thee
,
then
thou
hast
heauenly
fellowship
with
Christ
in
this
life
,
and
shalt
haue
eternall
fellowship
with
him
in
the
life
to
come
.
Note
wee
further
,
that
good
thoughts
,
affections
,
words
and
actions
,
are
called
fruits
to
God
,
and
are
as
children
begotten
of
God
.
And
,
The
consideration
of
this
may
be
an
excellent
motiue
,
to
stirre
vs
vp
to
haue
our
hearts
and
minds
abounding
with
good
thoughts
and
affections
,
and
our
liues
with
good
words
and
actions
:
for
why
?
the
Lord
is
as
well
pleased
with
them
through
Christ
,
as
with
his
owne
begotten
children
;
they
are
as
sweet
fruits
to
him
,
and
most
pleasing
to
him
in
Christ
,
and
hee
will
reward
the
least
good
action
of
ours
,
comming
from
the
roote
of
a
liuely
faith
in
Iesus
Christ
,
with
no
lesse
then
the
reward
of
eternall
life
and
glorie
.
Come
wee
to
the
fift
and
sixt
Verses
.
VERS
.
5.6
.
For
when
wee
were
in
the
flesh
,
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
.
But
now
we
are
deliuered
from
the
Law
,
being
dead
vnto
it
,
wherein
we
were
holden
,
that
we
should
serue
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
Letter
.
OVr
Apostle
hauing
before
made
knowne
,
that
the
true
beleeuing
Romanes
,
and
other
true
Beleeuers
,
were
freed
from
the
Law
their
former
husband
,
and
married
to
Christ
,
and
being
married
to
Christ
,
that
they
should
bring
forth
fruit
to
him
,
that
they
should
be
,
as
it
were
,
child-bearing
to
Christ
:
In
these
two
Verses
he
doth
farther
amplifie
that
particular
of
bringing
forth
fruit
to
Christ
,
by
a
comparison
à
paribus
,
and
further
shewes
,
that
it
was
meet
and
fit
that
himselfe
&
other
true
beleeuers
,
being
married
to
Christ
,
should
bring
forth
fruit
to
him
:
and
thus
be
reasons
(
for
the
fift
Verse
is
inferred
as
a
reason
on
the
former
)
as
appeares
in
the
word
(
For
.
)
As
when
wee
were
vnder
the
Law
,
and
married
to
the
Law
,
wee
brought
forth
fruit
answerable
to
that
condition
:
So
now
,
being
freed
from
the
Law
,
and
married
to
Christ
,
it
is
very
meete
,
equall
and
fit
,
that
we
should
bring
forth
fruit
to
him
,
in
all
equitie
and
reason
wee
are
bound
so
to
doe
.
That
is
the
generall
drift
and
purpose
of
the
Apostle
in
these
two
Verses
.
Now
more
particularly
in
Verse
5.
is
laid
downe
the
first
part
of
the
Apostles
comparison
,
and
that
not
barely
propounded
,
but
set
forth
on
this
manner
:
First
,
the
Apostle
deliuers
the
state
and
condition
of
himselfe
,
and
other
true
beleeuers
,
being
vnder
the
Law
,
in
these
termes
(
in
the
flesh
)
He
saith
,
When
yee
were
in
the
flesh
;
and
consequently
,
Vnder
the
Law
,
and
married
to
the
Law
.
And
then
hee
saith
not
barely
,
that
himselfe
and
other
true
beleeuers
being
in
that
state
,
brought
forth
fruit
answerable
to
it
,
but
he
sets
downe
the
cause
,
and
discouers
the
roote
,
whence
such
fruit
came
,
as
that
it
came
from
the
motions
of
sinnes
,
describing
those
motions
,
that
they
were
by
the
Law
.
The
motions
of
sinnes
which
were
by
the
Law
.
And
then
hee
makes
knowne
the
power
and
working
of
those
motions
,
together
with
the
subiect
wherein
they
wrought
,
as
that
they
had
force
and
working
in
their
members
;
had
force
in
our
members
.
And
last
of
all
,
how
farre
forth
those
motions
had
power
and
working
,
namely
,
to
the
bringing
forth
of
fruit
,
and
what
manner
of
fruit
it
was
,
as
that
it
was
deadly
,
that
it
was
fruit
to
death
.
The
motions
of
sinnes
(
saith
the
Apostle
)
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
.
So
we
see
the
particular
things
that
are
laid
downe
in
this
fift
Verse
:
I
will
not
now
enter
on
the
other
part
of
the
Apostles
comparison
laid
downe
Verse
6.
till
wee
come
to
the
handling
of
it
.
For
when
wee
were
in
the
flesh
.
]
Interpretation
The
word
Flesh
hath
many
acceptions
in
Scripture
;
here
it
is
put
for
the
corruption
of
nature
,
euen
for
that
corruption
and
sinne
,
in
which
men
are
conceiued
and
borne
,
as
Psal
.
51.5
.
Psal
.
51.5
.
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
Mother
conceiued
me
.
And
so
the
Apostles
meaning
is
this
,
When
wee
were
in
the
corruption
of
nature
,
in
our
naturall
state
and
condition
,
not
regenerate
,
not
partakers
of
the
Spirit
,
and
of
the
life
of
grace
,
for
these
two
are
opposed
and
set
one
against
the
other
,
Rom.
8.9
.
Now
yee
are
not
in
the
flesh
,
but
in
the
Spirit
.
So
that
to
be
in
the
flesh
,
is
to
be
vnregenerate
,
and
to
be
altogether
fleshly
.
Iude
Epist.
vers
.
19.
These
are
fleshly
,
hauing
not
the
Spirit
,
(
the
motions
of
sins
)
or
as
it
is
in
the
Originall
,
the
passions
or
sufferings
of
sinnes
.
Now
by
these
passions
or
sufferings
of
sinnes
,
the
Apostle
vnderstands
those
euill
motions
,
that
are
continually
stirred
vp
by
in-borne
corruption
in
the
heart
and
mind
,
euen
those
euill
stirrings
that
doe
continually
arise
from
the
corruption
of
nature
in
the
heart
and
mind
,
and
doe
incite
and
stirre
vp
a
man
,
and
as
it
were
follicite
him
to
sinne
,
and
they
are
called
passions
or
sufferings
of
sinne
,
by
a
Metonymie
,
because
they
doe
molest
and
trouble
a
man
,
and
affect
his
mind
,
(
in
deed
with
his
wil
)
he
being
willing
to
be
so
troubled
so
long
as
he
is
in
his
naturall
state
and
condition
;
yet
(
I
say
)
they
doe
continually
trouble
him
,
and
they
giue
him
no
rest
,
they
will
not
suffer
him
at
any
time
to
rest
,
but
are
euer
pricking
him
forward
,
drawing
,
egging
and
enticing
him
to
sinne
,
as
Iam
.
1.14
.
Euery
man
(
saith
the
Apostle
)
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
and
is
enticed
;
therefore
they
are
called
passions
or
sufferings
of
sinne
,
(
which
were
by
the
Law
)
that
is
,
which
were
occasioned
by
the
Law
,
the
corruption
of
nature
taking
occasion
by
the
commandement
;
Rom.
7.8
.
as
Vers
.
8.
to
send
forth
those
euill
motions
;
(
had
force
)
that
is
,
had
power
,
and
as
it
is
in
the
new
Translation
,
did
work
,
or
bad
a
powerfull
and
effectuall
working
:
for
so
the
words
following
signifie
,
(
in
our
members
.
)
By
members
in
this
place
,
wee
are
to
vnderstand
not
only
the
parts
and
members
of
the
body
,
but
by
a
Synechdoche
,
the
powers
and
faculties
of
the
soule
;
(
to
bring
forth
fruit
vnto
death
.
)
To
bring
forth
deadly
fruit
:
the
meaning
is
this
:
To
bring
forth
all
manner
of
sinnes
,
which
indeed
are
deadly
,
and
of
themselues
bring
death
and
destruction
both
to
body
and
soule
,
Rom.
6.21
.
The
wages
of
sinne
is
death
.
Thus
then
conceiue
we
the
Apostles
meaning
in
this
Verse
,
as
if
he
had
said
:
For
when
we
were
in
the
corruption
of
our
nature
,
in
our
naturall
state
and
condition
,
when
wee
were
vnregenerate
,
then
the
euill
motions
that
did
continually
arise
in
our
hearts
and
minds
,
from
our
in-borne
corruption
,
and
euermore
sollicite
and
stirre
vs
vp
to
sinne
,
and
were
occasioned
by
the
Law
,
had
power
and
full
working
in
the
powers
of
our
soules
,
and
in
the
parts
and
members
of
our
bodies
,
euen
to
the
bringing
forth
of
all
manner
of
sinnes
,
which
of
themselues
bring
death
and
euerlasting
destruction
both
of
body
and
soule
.
Obserue
with
me
the
reason
here
vsed
by
the
Apostle
,
on
that
he
said
in
the
Verse
before
,
that
himselfe
and
other
true
beleeuers
,
being
married
to
Christ
,
and
to
him
raysed
from
the
dead
,
should
bring
forth
fruit
to
God
;
thus
hee
reasons
;
When
wee
were
vnder
the
Law
,
and
married
to
the
Law
,
wee
brought
forth
fruit
answerable
to
our
condition
;
therefore
now
being
freed
from
the
Law
,
and
married
to
Christ
,
it
is
fit
,
and
it
is
very
meete
and
equall
,
that
we
should
bring
forth
fruit
to
him
:
hence
note
we
thus
much
:
That
true
Beleeuers
,
such
as
hold
themselues
married
to
Christ
,
True
beleeuers
are
to
bring
forth
fruits
answerable
to
their
holy
condition
are
to
bring
forth
fruits
answerable
to
that
holy
and
excellent
condition
,
as
heretofore
when
they
were
in
their
naturall
state
,
they
brought
forth
fruit
sutable
to
that
state
,
so
now
being
set
out
of
that
state
,
and
set
into
the
state
of
grace
,
and
married
to
Christ
,
they
are
to
bring
forth
fruit
fitting
and
agreeing
to
that
excellent
condition
.
And
to
this
purpose
we
find
many
exhortations
in
the
Booke
of
God
.
Ephes
.
4.1
.
I
pray
you
,
saith
the
Apostle
,
Ephes
.
4.1
.
that
yee
walke
worthy
of
the
vocation
whereunto
yee
are
called
.
And
,
Vers
.
17.
This
I
say
therefore
and
testifie
in
the
Lord
,
that
yee
henceforth
walke
not
as
other
Gentiles
walke
,
in
vanitie
of
their
mind
,
18.
Hauing
their
cogitations
darkened
,
and
being
strangers
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
hardnesse
of
their
heart
:
Ver
.
19.
Which
being
past
feeling
,
haue
giuen
themselues
vnto
wantonnesse
,
to
worke
all
vncleannesse
,
euen
with
greedinesse
.
But
(
saith
hee
)
Vers
.
20.
Yee
haue
not
so
learned
Christ
.
Phil
.
1.27
.
Philip
.
1.27
.
Let
your
conuersation
be
as
it
becommeth
the
Gospell
of
Christ
.
And
to
these
wee
might
adde
many
like
exhortations
,
all
making
this
manifest
,
that
true
beleeuers
being
called
,
iustified
and
sanctified
,
and
espoused
and
married
to
Christ
,
are
to
bring
forth
fruit
answerable
to
that
holy
and
excellent
condition
;
and
there
is
reason
for
it
,
namely
this
:
To
this
end
they
haue
fellowship
with
Christ
,
and
are
made
partakers
of
the
life
of
grace
,
that
they
should
expresse
it
in
the
fruits
of
it
in
their
liues
,
that
they
should
bring
forth
fruits
answerable
to
that
grace
.
Doest
thou
then
perswade
thy selfe
,
that
thou
art
married
to
Christ
,
Reproofe
of
such
Christians
as
doe
not
bring
forth
fruit
answerable
to
their
holy
condition
1.
Pet
2.9
.
and
that
thou
hast
heauenly
fellowship
with
him
?
Then
remember
that
thou
art
to
bring
forth
fruit
answerable
to
that
holy
and
that
excellent
condition
,
thou
art
to
shew
forth
the
vertues
of
him
that
hath
called
thee
out
of
darkenesse
into
his
maruailous
light
,
1.
Pet
.
2.9
.
Far
be
it
from
thee
to
conforme
thy selfe
to
the
lust
of
thy
former
ignorance
,
and
to
thinke
,
speake
or
doe
as
thou
didst
,
when
thou
wast
in
thy
naturall
state
and
condition
.
And
herein
some
are
iustly
to
be
taxed
,
euen
such
as
I
am
perswaded
are
married
to
Christ
,
they
yeeld
too
much
to
the
corruption
of
their
own
hearts
,
and
they
too
much
follow
the
fashion
of
the
World
.
Oh
consider
that
these
are
not
fruits
answerable
to
thine
holy
condition
,
&
thus
thinke
with
thy selfe
,
when
thou
art
set
on
by
Satan
,
and
when
thine
owne
corruption
is
stirring
(
as
in
the
best
it
wil
be
stirring
)
&
enticing
thee
to
any
knowne
sinne
,
thinke
thou
with
thy selfe
,
Is
this
a
fruit
answerable
to
my
holy
condition
?
shall
I
that
am
sanctified
,
and
made
partaker
of
the
life
of
grace
,
carry
my selfe
as
those
that
are
prophane
,
and
as
yet
in
their
naturall
state
?
shall
I
that
am
married
to
Christ
the
Lord
of
life
and
glorie
,
thinke
,
speake
,
and
doe
as
those
that
are
wedded
to
the
lusts
of
their
owne
hearts
?
No
,
no
;
farre
be
it
from
me
:
thus
meditate
,
and
thus
thinke
with
thy selfe
,
and
withall
remember
that
thou
yeelding
to
the
corruption
of
thine
owne
heart
,
and
thou
being
ouertaken
with
pride
,
couetousnesse
,
or
the
like
,
it
is
a
wound
to
thy
conscience
,
it
brings
dishonor
to
God
,
it
is
a
disgrace
to
thy
holy
condition
,
it
is
a
scandall
to
the
weake
,
it
hardens
others
in
a
wicked
course
,
and
it
opens
the
mouthes
of
the
enemies
of
the
Gospell
:
Thinke
on
these
things
,
and
take
heede
of
yeelding
to
the
lusts
of
thine
owne
heart
,
labour
thou
to
expresse
that
life
of
grace
that
is
in
thee
,
in
the
fruits
of
it
,
and
to
bring
forth
fruits
answerable
to
thine
holy
condition
;
for
certainely
if
thou
doe
not
,
the
wicked
that
expresse
the
former
course
of
life
,
shall
stand
vp
&
be
a
witnesse
against
thee
,
at
the
day
of
iudgement
.
In
the
next
place
obserue
with
mee
,
how
the
Apostle
sets
forth
the
state
and
condition
of
himselfe
and
other
beleeuers
,
when
they
were
vnder
the
Law
and
in
their
naturall
condition
;
he
saith
not
,
When
the
flesh
was
in
vs
,
but
,
When
we
were
in
the
flesh
;
for
the
best
of
Gods
children
haue
flesh
and
corruption
in
them
:
but
to
be
in
the
flesh
,
is
farre
more
,
as
to
say
,
that
a
man
is
in
drinke
or
wine
,
is
more
then
to
say
,
that
wine
or
drinke
is
in
him
;
for
that
may
be
in
the
best
and
in
the
most
sober
:
so
indeed
to
be
in
the
flesh
,
is
to
be
altogether
fleshly
,
and
to
be
nothing
but
flesh
and
corruption
.
Hence
then
we
are
taught
to
see
,
what
is
the
state
of
such
as
be
yet
vnbeleeuers
,
and
as
yet
vnregenerate
,
namely
this
:
They
are
altogether
fleshly
,
they
are
nothing
but
a
lumpe
of
flesh
,
Vnregenerate
persons
are
altogether
fleshly
.
euen
a
lump
of
sinne
and
of
corruption
,
they
are
drenched
in
sinne
,
and
,
as
it
were
,
ouer
head
and
eares
in
the
mire
and
filthy
puddle
of
sinne
,
their
minds
,
their
wills
,
their
affections
,
all
the
powers
of
their
soules
,
and
all
the
parts
of
their
bodies
,
are
altogether
fleshly
,
and
thorowout
defiled
with
sinne
.
And
thus
the
Lord
speakes
of
Ierusalem
,
Ezech
.
16.6
.
Ezech
.
16.6
.
When
thou
wast
in
thy
bloud
,
not
when
bloud
was
in
thee
:
and
thus
Peter
spoke
of
Simon
Magus
,
Act.
8.23
.
Act.
8.23
.
Thou
art
in
the
gall
of
bitternesse
,
thou
art
euen
ouerwhelmed
in
sinne
.
And
hence
it
is
that
the
Apostle
saith
,
that
the
Ephesians
before
their
conuersion
,
were
darkenesse
,
Ephes
.
5.8
.
And
of
the
Colossians
,
Col.
1.21
.
Chap.
1.21
.
he
saith
,
That
their
minds
were
in
euill
works
.
And
many
like
testimonies
cleerly
shew
the
truth
of
this
point
,
that
vnbeleeuers
and
vnregenerate
persons
,
are
nothing
but
a
lumpe
of
flesh
,
a
lumpe
of
sinne
and
of
corruption
;
Ioh
.
3.6
.
and
the
reason
is
giuen
,
Ioh
.
3.6
.
That
which
is
borne
of
the
flesh
,
is
flesh
:
it
is
nothing
but
flesh
,
and
a
lumpe
of
corruption
,
and
it
cannot
be
otherwise
;
Iob
14.4
.
for
as
Iob
saith
,
Iob
14.4
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
Now
this
being
so
,
that
vnbeleeuers
and
vnregenerate
persons
are
nothing
but
a
lumpe
of
sinne
,
The
fearefull
state
of
naturall
men
discouered
.
it
serues
first
to
discouer
to
naturall
men
and
women
,
their
fearefull
state
and
condition
;
for
why
?
are
they
nothing
but
a
lumpe
of
sin
?
certainely
,
then
nothing
can
come
from
them
but
sinne
,
they
can
doe
nothing
but
prouoke
Gods
wrath
against
them
in
euery
thing
they
doe
,
euen
their
best
actions
,
their
hearing
of
the
Word
,
their
Prayers
,
and
the
like
,
are
sinnes
to
them
.
Men
commonly
please
themselues
much
in
this
,
that
they
liue
ciuilly
,
deale
iustly
and
truly
in
the
world
,
heare
the
Word
of
God
,
and
the
like
.
Alas
,
this
they
may
doe
,
and
yet
be
in
the
flesh
:
and
so
long
as
they
are
in
the
flesh
,
they
can
doe
nothing
pleasing
to
God
,
Rom.
8.8
.
Rom.
8.8
.
They
that
are
in
the
flesh
,
cannot
please
God
,
Pro
.
15.8
.
And
,
Pro
.
15.8
.
it
is
said
,
that
the
sacrifice
of
the
wicked
is
abomination
to
the
Lord
.
Againe
,
this
being
so
,
that
vnregenerate
persons
,
are
nothing
but
a
lumpe
of
sinne
,
it
may
serue
to
pull
downe
the
pride
of
many
that
looke
bigge
,
&
carry
their
heads
aloft
,
and
shew
forth
the
pride
of
their
hearts
in
their
speech
,
in
theri
gesture
,
in
their
apparell
,
and
the
like
:
if
they
well
consider
it
,
they
haue
cause
to
hang
downe
their
heads
,
and
to
couer
their
faces
for
shame
;
for
,
what
are
they
?
Nothing
but
a
lumpe
of
sinne
,
and
a
dunghill
of
corruption
;
why
then
should
they
make
themselues
as
painted
Sepulchres
?
what
cause
hath
the
Leper
to
be
proud
,
or
the
poore
Lazer
,
who
is
full
of
botches
and
byles
from
top
to
toe
,
to
set
out
himselfe
in
goodly
apparell
and
in
rich
array
?
Such
is
thy
case
,
thou
that
art
vnregenerate
,
and
as
yet
in
thy
naturall
state
and
condition
,
thou
art
full
of
filthinesse
,
and
full
of
corruption
in
all
the
powers
of
thy
soule
,
and
in
all
the
parts
and
members
of
thy
body
;
and
therefore
thou
hast
no
cause
to
set
out
thy selfe
in
thy
vaine
and
garish
attyre
.
Such
as
stand
for
the
maintenance
of
pride
,
say
,
You
know
not
what
to
prescribe
,
and
how
wee
are
to
attyre
our selues
.
Why
,
thine
owne
corruption
and
filthinesse
may
teach
thee
how
thou
art
to
attyre
thy selfe
.
The
next
thing
we
are
to
marke
,
is
this
,
the
Apostle
hauing
said
that
himselfe
&
other
true
beleeuers
when
they
were
in
their
naturall
state
,
they
were
in
the
flesh
,
he
saith
not
barely
,
that
then
they
brought
forth
fruit
answerable
to
that
state
and
condition
,
but
hee
discouers
the
cause
and
roote
whence
such
fruit
came
,
as
that
it
came
from
the
motions
of
sinne
that
then
were
powerfull
,
and
had
an
effectuall
working
in
them
.
He
saith
,
When
we
were
in
the
flesh
,
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
.
Hence
we
are
giuen
to
vnderstand
thus
much
:
That
the
cause
of
all
sinne
is
in
our selues
,
all
manner
of
sinnes
that
men
commit
,
The
cause
of
all
sinne
is
in
our selues
.
come
from
a
roote
within
themselues
,
that
men
breake
out
by
swearing
,
and
lying
,
and
killing
,
Hos
4.2
.
and
stealing
,
and
whoring
,
as
it
is
Hos
.
4.2
.
and
by
all
sorts
of
sinnes
.
It
comes
from
those
motions
of
sinnes
that
arise
in
their
hearts
and
minds
from
their
owne
corruption
;
this
we
see
cleere
from
this
Text
,
and
for
this
wee
haue
further
plaine
euidence
of
Scripture
.
Matth
.
15.18
.
saith
Christ
,
The
things
which
proceed
out
of
the
mouth
,
come
from
the
heart
,
and
they
defile
the
man
:
and
then
he
subioynes
,
Vers
.
19.
For
out
of
the
heart
come
euill
thoughts
,
murthers
,
adulteries
,
fornications
,
thefts
,
false
testimonies
,
slanders
.
As
if
he
had
said
,
All
defilement
of
man
by
sinne
,
whatsoeuer
it
is
,
it
comes
from
within
,
it
comes
from
the
inward
lust
and
corruption
stirring
vp
euill
motions
in
the
heart
and
minde
,
that
is
the
very
roote
of
all
sinnes
.
Iam
.
1.13
.
Iam
.
1.13
.
saith
the
Apostle
,
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
:
for
God
cannot
be
tempted
with
euill
,
neither
tempteth
he
any
man
.
Then
Vers
.
14.
and
15.
But
euery
man
is
tempted
,
when
he
is
drawne
away
of
his
owne
concupiscence
,
and
is
entised
.
Then
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
,
and
sinne
,
when
it
is
finished
,
Isai
.
59.
bringeth
forth
death
.
Isai
.
59.
from
the
beginning
the
Prophet
complayning
of
the
great
and
grieuous
sins
of
the
wicked
of
his
time
,
as
that
their
works
were
works
of
iniquitie
,
and
the
worke
of
crueltie
was
in
their
hands
,
Vers
.
6.
their
feete
,
their
hands
,
their
lips
,
their
tongues
,
and
all
the
parts
and
members
of
their
bodies
were
set
to
worke
mischiefe
,
&
did
bring
forth
sinne
.
Ver
.
7.
he
addes
this
as
the
cause
and
roote
of
all
,
that
their
thoughts
were
wicked
thoughts
.
And
so
,
Gen.
6.6
.
it
is
said
,
that
the
wickednesse
of
man
was
great
in
the
earth
.
And
this
is
assigned
as
the
cause
of
it
,
Gen.
6.5
.
that
all
the
imaginations
and
thoughts
of
his
heart
were
only
euill
continually
:
there
were
euill
motions
continually
stirred
vp
in
the
hearts
&
minds
of
men
;
and
thence
it
was
that
they
became
so
monstrously
wicked
,
and
broke
out
into
most
fearefull
and
horrible
sins
,
and
indeed
that
the
cause
of
all
sinne
is
in
our selues
,
may
be
further
confirmed
by
this
,
as
the
reason
and
ground
of
it
:
It
is
the
corruption
of
our
nature
,
euen
our
in-borne
corruption
,
that
giues
matter
and
being
to
euery
sinne
:
were
it
not
for
the
corruption
of
nature
,
euen
the
corruption
that
is
within
our selues
,
the
Deuill
could
not
fasten
any
temptation
on
vs
,
neither
could
the
World
,
with
all
the
allurements
and
baits
of
it
,
draw
vs
to
any
sinne
;
the
parts
and
members
of
our
bodies
,
are
indeed
as
Porters
to
let
sinne
into
the
soule
,
from
outward
obiects
,
but
they
could
not
so
doe
,
were
there
not
corruption
and
sin
in
our selues
.
Christ
liued
and
conuersed
in
the
world
as
we
doe
,
&
all
the
baits
and
allurements
the
world
could
afford
,
were
offered
to
him
,
to
draw
him
to
sinne
,
yea
,
we
reade
,
Matth
.
4.8
,
9.
Matth
.
4.8
,
9.
that
the
Deuill
tooke
him
vp
into
an
exceeding
high
Mountayne
,
and
shewed
him
all
the
Kingdomes
of
the
World
and
the
glorie
of
them
,
and
said
to
him
,
All
these
will
I
giue
thee
:
and
yet
he
could
not
fasten
any
sinne
vpon
him
,
and
why
?
Surely
,
because
there
was
no
corruption
in
him
,
there
was
no
thing
in
him
,
to
giue
matter
and
being
to
sinne
,
as
himselfe
saith
,
Ioh
.
14.30
.
Ioh
.
14.30
.
The
Prince
of
this
world
(
that
is
,
the
Deuill
)
commeth
,
and
hath
nought
in
me
:
hath
no
matter
to
worke
on
mee
.
This
makes
it
cleere
,
that
were
it
not
for
the
corruption
of
nature
,
neither
the
Deuill
nor
the
World
could
draw
vs
to
any
sinne
.
And
hence
it
is
that
Satan
fits
his
temptations
to
the
naturall
disposition
and
temper
,
to
the
naturall
inclination
;
as
Cain
being
malicious
,
he
tempted
him
to
murder
;
Iudas
being
couetous
,
to
sell
his
Master
.
And
,
This
being
so
,
that
the
corruption
of
nature
giues
matter
and
being
to
euery
sinne
,
and
that
the
Deuill
and
the
World
could
not
draw
vs
to
any
sinne
,
were
it
not
for
our
owne
in-borne
corruption
;
it
must
needes
follow
,
that
the
cause
of
all
sin
is
in
our selues
,
and
that
all
manner
of
sinnes
that
men
commit
,
come
from
a
roote
within
themselues
,
euen
from
the
euill
motions
that
are
stirred
vp
in
their
hearts
.
This
first
serues
to
teach
vs
,
where
wee
are
to
lay
the
blame
of
our
breaking
out
into
any
foule
sinne
:
Where
the
blame
of
sinne
ought
to
be
laid
.
when
wee
breake
out
into
any
sinne
whatsoeuer
,
that
brings
Gods
punishing
hand
on
vs
,
and
we
feele
the
smart
of
it
on
our
soules
,
or
bodies
,
or
both
,
wee
must
learne
to
lay
the
fault
and
cause
of
that
sinne
,
where
it
ought
to
lye
:
we
are
not
to
seeke
for
the
cause
of
it
,
or
to
lay
the
blame
of
it
on
any
thing
out
of
our selues
;
In
our selues
,
euen
in
our
owne
bowels
is
the
cause
of
that
sinne
;
It
is
the
fashion
of
most
men
to
post
off
the
fault
and
blame
of
their
sinnes
from
themselues
,
and
to
lay
it
on
some
thing
out
of
themselues
,
as
on
the
times
in
which
they
liue
,
on
their
callings
and
conditions
of
life
,
on
the
prouocations
of
others
,
on
the
command
or
example
of
others
,
on
their
destinies
,
as
they
vse
to
speake
,
on
the
Deuil
and
the
like
;
as
say
some
,
Oh
,
the
times
are
such
,
and
we
liue
in
such
a
time
,
as
vnlesse
we
do
as
the
time
serues
,
vnlesse
we
frame
our selues
according
to
the
course
of
the
Age
and
Time
in
which
wee
liue
,
wee
should
be
accounted
no
body
,
or
there
were
no
liuing
for
vs
in
the
world
,
or
our
callings
and
conditions
are
such
,
as
wee
cannot
doe
otherwise
then
we
doe
:
we
are
Chaundlers
,
Victualers
,
or
the
like
,
and
wee
must
needs
sell
our
commodities
vpon
the
Sabbath
day
to
our
Customers
,
or
else
wee
should
lose
their
custome
,
and
so
ouerturne
our
trading
,
and
begger
our selues
.
Alas
,
we
haue
wiues
and
children
,
and
many
that
depend
vpon
vs.
Some
againe
say
,
They
are
prouoked
by
others
to
this
or
that
sinne
;
as
you
shall
heare
a
quarrellous
and
troublesome
person
lay
the
fault
of
his
fretting
,
and
chafing
,
and
breaking
out
into
cursing
,
swearing
,
and
rayling
,
and
the
like
,
on
others
that
prouoke
him
to
it
:
Oh
,
he
abused
me
,
and
such
dealing
would
anger
a
Saint
,
and
stirre
vp
any
man
to
speake
.
And
doe
not
Theeues
and
other
Malefactors
,
when
they
are
brought
to
some
open
shame
or
punishment
for
their
faults
,
vsually
cry
out
and
say
,
Oh
,
woe
worth
such
a
man
or
such
a
woman
,
that
euer
I
knew
them
!
had
I
not
falne
into
their
company
,
had
not
they
drawne
mee
to
doe
euill
,
I
had
neuer
come
to
this
.
And
so
some
lay
the
blame
of
their
sinne
,
on
the
command
of
others
;
as
a
seruant
thinkes
he
is
free
from
blame
,
if
he
lye
or
sweare
,
or
coozen
,
and
the
like
,
because
his
Master
bids
him
doe
so
.
And
some
hauing
committed
some
foule
sinne
,
Oh
,
say
they
,
it
was
my
destinie
,
I
was
ordained
to
it
,
or
the
Deuill
ought
me
a
shame
,
and
now
hath
paid
mee
.
Thus
and
many
other
wayes
doe
men
post
off
the
fault
and
blame
of
their
sinnes
from
themselues
:
but
alas
,
they
deceiue
themselues
;
wee
must
take
notice
of
it
,
that
the
cause
of
euery
sinne
we
commit
,
is
in
our selues
.
I
grant
that
the
age
and
time
in
which
thou
liuest
,
thy
calling
,
thy
condition
,
the
prouocation
of
others
,
and
the
like
may
be
some
occasion
of
thy
sinne
:
but
certainly
thine
one
corruption
,
the
euill
motions
that
are
stirring
in
thine
owne
heart
,
are
the
cause
of
it
;
and
the
cause
of
thy
sinne
rests
in
thine
owne
bosome
;
and
therefore
blame
not
the
time
,
thy
calling
,
the
prouocation
or
commandement
of
others
,
or
any
other
thing
but
thy selfe
:
no
,
no
,
lay
not
the
fault
on
the
Deuill
himselfe
,
howsoeuer
,
as
Iames
sayth
,
Iam
.
3.6
.
Iames
3.6
.
thy
tongue
be
set
on
fire
of
hell
(
that
is
)
of
the
Deuill
,
yet
know
this
for
a
truth
,
that
the
Deuill
could
not
vse
thy
tongue
,
or
any
other
part
of
thy
body
,
as
an
instrument
of
sinne
,
were
it
not
for
the
corruption
that
is
within
thee
;
that
is
both
the
fire
and
suell
of
sinne
,
and
that
giues
matter
and
being
to
euery
sinne
thou
committest
.
And
therefore
learne
thou
to
lay
the
fault
where
it
ought
to
lye
,
euen
on
the
wickednesse
of
thine
owne
heart
,
and
the
euill
motions
that
arise
in
thine
heart
,
and
be
humbled
for
them
.
Againe
,
is
it
so
,
that
the
cause
of
all
sinne
is
in
our selues
,
and
all
manner
of
sinnes
that
wee
commit
,
come
from
a
roote
within
our selues
,
euen
from
the
euill
motions
that
are
stirred
vp
in
our
hearts
?
then
aboue
all
things
,
Wee
must
chiefly
looke
to
the
purging
of
our
hearts
.
we
must
looke
to
the
purging
of
our
hearts
from
sinfull
motions
and
lusts
.
Wouldst
thou
purge
out
the
lust
or
pride
that
is
in
thine
eye
?
Thou
must
labour
then
to
purge
out
the
lust
that
is
in
thine
heart
;
for
that
fils
thine
eye
with
lust
:
it
is
but
in
vaine
and
to
no
purpose
,
and
it
is
but
a
prepostrous
course
,
to
goe
about
to
purge
thine
hands
,
thy
feet
,
thy
tongue
,
&c.
from
sinne
,
so
long
as
thine
heart
abounds
with
euill
motions
and
lusts
.
For
example
,
it
is
but
in
vaine
for
thee
to
seeke
to
hold
thine
hand
from
violence
and
fraud
,
if
thine
heart
be
like
Ahabs
heart
,
if
there
be
in
thee
a
secret
liking
of
thy
Neighbours
goods
,
tickling
and
delighting
thine
heart
,
and
causing
thee
to
wish
,
Oh
,
would
such
an
house
,
or
such
a
plot
of
ground
were
mine
!
for
that
euill
motion
,
and
that
root
of
couetousnesse
will
at
one
time
or
other
send
forth
bitter
fruites
.
Oh
then
,
labour
thou
not
only
to
clense
thine
hand
,
but
to
purge
thine
heart
thereof
,
as
wheate
,
Iames
4.8
.
Iam
.
4.8
.
Labour
to
stocke
vp
the
root
of
sinne
,
euen
to
mortifie
and
kill
the
euill
motions
and
lusts
that
are
stirring
in
thine
heart
,
and
when
thou
doest
humble
thy selfe
for
sinne
,
and
doest
bewaile
any
particular
sin
wherein
thou
hast
liued
and
lyen
,
looke
thou
goe
downe
to
the
root
of
that
and
of
all
thy
other
sinnes
,
euen
the
corruption
of
thy
nature
,
and
the
euill
motions
stirring
in
thine
heart
,
and
be
humbled
for
them
especially
.
Psal
.
51.
we
read
,
that
when
Dauid
bewailed
his
foule
sinnes
of
Adultery
and
Murther
,
hee
did
not
rest
in
bewailing
of
them
only
,
but
he
went
downe
to
the
roote
of
them
,
and
of
all
his
other
sinnes
,
and
cryed
out
Vers
.
5.
Behold
,
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
Mother
conceiued
mee
.
As
if
hee
had
said
,
Alas
,
here
is
the
cause
of
these
foule
sinnes
of
mine
,
euen
the
corruption
of
my
nature
,
and
the
euill
motions
and
lusts
of
mine
owne
heart
.
Thus
must
thou
doe
in
bewailing
any
knowne
sinne
;
thou
must
goe
downe
to
the
roote
of
that
,
and
of
all
other
thy
sinnes
,
and
bewaile
that
:
for
otherwise
thou
mayst
bewaile
some
grosse
actuall
transgression
through
selfe-loue
,
feare
of
shame
or
punishment
;
and
so
deceiue
thy selfe
:
and
therefore
remember
thou
,
in
bewayling
any
knowne
actuall
sinne
,
to
goe
downe
to
the
roote
of
that
,
and
all
thy
other
sinnes
,
thy
corruption
of
nature
,
and
thy
euil
motions
that
are
in
thine
heart
,
&
be
chiefly
humbled
for
them
,
and
then
through
Gods
mercy
thou
shalt
find
place
to
true
repentance
,
euen
such
repentance
as
is
ioyned
with
true
faith
,
apprehending
the
merit
of
Christ
his
death
,
for
the
pardon
of
all
thy
sinnes
.
Before
wee
leaue
this
,
an
obiection
is
to
be
answered
.
Some
may
say
,
that
there
be
some
sinnes
that
come
not
from
a
roote
within
our selues
;
for
example
:
Impatient
and
strange
behauiour
,
rauing
,
and
haply
vttering
forth
of
blasphemous
speeches
,
in
time
of
some
sore
,
and
some
strange
and
violent
disease
.
Those
sins
sometimes
come
not
from
a
roote
within
men
themselues
,
but
only
from
their
disease
.
And
againe
,
there
bee
sometimes
euill
thoughts
,
euen
thoughts
blasphemous
,
directly
against
the
Maiestie
of
God
,
that
are
conuaid
into
the
minde
of
man
or
woman
,
onely
by
the
Deuill
,
and
arise
not
from
the
corruption
of
nature
:
and
therefore
it
seemes
not
to
be
generally
true
,
that
the
cause
of
all
sinne
is
in
our selues
.
For
answere
to
this
;
We
must
learne
rightly
to
conceiue
this
point
before
deliuered
;
we
must
know
,
it
is
to
be
vnderstood
of
all
the
sins
that
we
commit
,
and
are
our
sinnes
,
and
such
sinnes
,
as
,
without
Gods
mercy
,
shall
be
laid
to
our
charge
:
and
being
so
vnderstood
,
wee
shall
easily
see
,
that
this
obiection
makes
not
against
the
truth
of
it
:
for
why
?
Impatient
and
strange
behauiour
,
rauing
and
the
like
,
comming
onely
,
as
it
is
confessed
in
the
obiection
,
from
the
violence
of
some
disease
:
they
may
come
not
only
from
the
extremitie
of
the
disease
,
but
also
from
a
roote
of
bitternesse
that
is
within
,
euen
from
a
corrupt
heart
,
and
from
a
galled
conscience
:
)
but
if
they
come
onely
from
the
violence
and
from
the
extremitie
of
the
disease
,
as
they
doe
in
Gods
children
,
certainely
then
they
are
not
their
sinnes
,
but
the
sinnes
of
their
disease
,
and
they
shall
neuer
be
laid
to
their
charge
.
And
againe
,
if
euill
thoughts
,
thoughts
of
blasphemie
,
be
conuaid
into
the
mind
of
man
or
woman
,
onely
from
the
Deuill
,
assuredly
they
are
not
their
sinnes
,
but
the
Deuils
sinnes
,
and
hee
shall
answere
for
them
;
they
are
their
crosses
,
not
their
sinnes
,
and
they
shall
neuer
be
laid
to
their
charge
,
vnlesse
they
entertayne
them
,
and
giue
consent
to
them
.
And
so
the
obiection
made
,
doth
not
ouerthrow
the
generall
truth
of
this
Position
,
That
the
cause
of
all
sinne
is
in
our selues
,
if
it
be
rightly
vnderstood
,
namely
,
of
such
sinnes
as
wee
commit
and
are
our
sinnes
,
and
without
Gods
mercy
shall
be
charged
vpon
vs
:
because
the
sinnes
mentioned
either
come
only
from
the
disease
,
and
so
are
not
our
sinnes
,
but
the
sinnes
of
the
disease
,
or
come
only
from
the
Deuill
;
and
so
are
not
our
sinnes
,
but
the
sinnes
of
the
Deuill
,
and
he
shall
answere
for
them
.
The
next
thing
to
be
obserued
in
this
Verse
,
is
this
,
that
the
Apostle
here
calls
the
euill
motions
that
are
stirring
in
the
hearts
and
minds
of
such
as
be
in
the
flesh
,
Passions
of
sinnes
,
or
perturbations
of
sinnes
;
for
so
the
words
signifie
.
Hence
we
may
gather
and
conclude
the
troubled
state
of
vnregenerate
persons
.
That
such
as
are
yet
in
their
naturall
state
and
condition
,
Vnregenerate
persons
are
continually
troubled
with
euill
motions
stirring
in
their
hearts
.
are
continually
troubled
and
molested
with
euill
motions
stirring
in
their
hearts
and
minds
;
an
vnregenerate
person
is
neuer
at
quiet
,
but
continually
haled
and
pulled
this
way
or
that
way
,
by
his
owne
passions
and
the
euill
motions
of
heart
and
minde
,
they
giue
him
no
rest
,
but
are
euer
pricking
him
forward
,
and
stirring
him
vp
to
sin
:
and
hence
it
is
that
the
Apostle
Iames
,
Chap.
Iam
.
4.1
.
4.1
.
saith
,
that
the
euill
motions
and
lusts
that
are
stirring
in
the
hearts
and
minds
of
men
,
doe
sight
in
their
members
:
they
are
euer
fighting
,
and
warring
,
and
troubling
,
and
molesting
them
.
Whence
,
saith
he
,
are
warres
and
contentions
amongst
you
?
Euen
of
your
lusts
that
fight
in
your
members
.
1.
Pet
.
2.11
.
saith
the
Apostle
,
Dearely
beloued
,
1.
Pet
.
2.11
.
I
beseech
you
as
Strangers
and
Pilgrims
,
abstayne
from
fleshly
lusts
,
which
fight
against
the
soule
,
which
trouble
and
disturbe
the
peace
of
the
soule
,
and
disquiet
them
,
and
will
not
suffer
them
to
be
at
rest
.
2.
Tim
.
3.6
.
2.
Tim
.
3.6
.
The
Apostle
describing
simple
women
,
that
are
carried
away
as
a
prey
,
by
hypocriticall
and
cunning
Seducers
,
Cornercreepers
,
he
thus
speakes
of
them
,
that
they
are
laden
with
sinnes
:
and
hee
addes
further
,
that
they
are
led
with
diuers
lusts
,
or
as
the
word
signifieth
,
They
are
acted
and
moued
,
they
are
impelled
and
driuen
this
way
and
that
way
,
by
many
euill
motions
and
lusts
.
These
places
doe
sufficiently
cleere
and
confirme
the
truth
of
this
Conclusion
,
that
vnregenerate
persons
are
neuer
at
quiet
,
but
continually
haled
and
pulled
this
way
&
that
way
by
their
owne
passions
;
as
by
Lust
,
by
Anger
,
by
Enuy
,
by
Couetousnesse
,
by
Pride
,
and
the
like
,
and
by
the
euill
motions
of
their
owne
hearts
and
minds
:
and
the
reason
of
this
is
,
The
corruption
of
nature
being
in
full
force
and
strength
,
as
it
is
in
the
vnregenerate
,
it
sends
vp
continually
euill
motions
,
euill
thoughts
and
desires
,
into
the
heart
and
mind
,
as
a
burning
hot
fiery
furnace
continually
sends
vp
smoke
and
sparks
of
fire
.
And
therefore
it
must
needs
be
,
that
such
as
be
in
the
flesh
,
and
be
yet
vnregenerate
,
they
are
continually
pulled
and
drawne
this
way
,
and
that
way
(
though
willingly
of
their
owne
accord
)
by
their
owne
passions
,
and
the
euill-motions
of
their
owne
hearts
and
minds
giue
them
no
rest
at
all
.
The
miserable
condition
of
vnregenerate
persons
,
in
regard
of
their
vnruly
passionn
.
Here
then
take
wee
notice
of
the
miserable
condition
of
vnregenerate
persons
,
euen
of
such
as
yet
are
in
their
naturall
state
and
condition
;
they
are
in
a
miserable
taking
.
If
a
man
were
so
troubled
and
vexed
in
his
body
,
that
he
could
take
no
rest
night
nor
day
,
but
that
his
body
were
continually
molested
,
tumbled
,
and
tossed
vp
and
downe
,
and
as
it
were
continually
on
the
racke
,
and
that
whether
he
sit
,
or
stand
,
or
lye
downe
,
all
were
one
,
he
could
find
no
ease
,
no
intermission
of
his
trouble
and
vexation
,
that
man
would
hold
himselfe
,
and
that
iustly
,
in
a
pitifull
plight
,
and
a
miserable
taking
.
Now
thus
it
is
with
an
vnregenerate
person
,
in
regard
of
his
soule
;
his
soule
is
neuer
at
rest
,
his
soule
is
continually
without
any
intermission
haled
and
pulled
,
tugged
and
drawne
this
way
and
that
way
,
by
his
owne
passions
and
perturbations
,
his
soule
is
continually
troubled
either
with
lust
,
or
enuy
,
or
anger
,
or
feare
,
or
carnall
loue
,
or
carnall
ioy
,
or
with
one
vnruly
passion
or
other
,
and
is
neuer
at
quiet
;
and
that
is
a
miserable
condition
if
men
had
eyes
to
see
it
:
indeede
vnregenerate
persons
see
not
their
miserie
in
this
respect
,
their
vnruly
passions
and
distempered
affections
blinding
their
minds
,
and
dazeling
and
dimming
their
iudgements
;
but
therein
is
their
miserie
doubled
on
them
and
their
danger
is
farre
greater
in
that
respect
:
for
thence
it
comes
that
they
willingly
embrace
their
owne
trouble
,
and
goe
on
in
it
with
pleasure
.
Vnregenerate
persons
may
please
themselues
,
because
they
enioy
outward
peace
and
prosperitie
,
and
haue
all
things
at
will
,
and
that
heart
can
wish
in
the
world
:
but
alas
,
what
is
that
,
so
long
as
there
is
within
,
euen
in
their
soules
,
a
seed-plot
of
trouble
and
disquietnesse
,
and
their
soules
are
neuer
at
rest
,
but
are
continually
haled
and
pulled
this
way
and
that
way
,
by
their
owne
vnruly
passions
?
and
as
the
Lord
saith
by
his
Prophet
,
Isai
.
57.20
.
Isai
.
57.20
.
They
are
like
the
raging
Sea
that
cannot
rest
,
whose
waters
cast
vp
mire
and
dirt
continually
.
Oh
,
so
long
as
they
be
in
that
case
,
they
are
in
a
miserable
taking
,
and
if
they
had
eyes
opened
to
see
it
,
they
would
so
thinke
,
and
so
iudge
of
themselues
.
And
indeed
for
a
second
vse
of
the
point
:
In
this
respect
,
Gods
children
,
Gods
children
are
bound
to
magnifie
Gods
mercy
,
in
freeing
them
from
vnruly
passions
.
such
as
are
truely
regenerate
,
are
exceedingly
bound
to
magnifie
Gods
mercy
,
that
he
of
his
mercy
hath
vouchsafed
to
set
them
out
of
that
miserable
condition
;
to
haue
the
heart
and
minde
continually
tugged
and
drawne
this
way
and
that
way
with
vnruly
passions
,
and
with
the
motions
of
sins
,
is
a
most
miserable
thing
.
Now
this
Gods
children
are
freed
from
;
Iam
.
5.17
.
indeed
they
haue
sometimes
vnruly
passions
in
their
soules
,
as
Iam
.
5.17
.
it
is
said
,
HELIAS
was
a
man
subiect
to
like
passions
as
we
are
:
but
they
are
not
continually
troubled
with
them
,
as
the
vnregenerate
are
;
vnruly
passions
are
as
strangers
,
that
now
and
then
come
;
not
as
home-dwellers
;
they
haue
no
continuall
residence
and
abode
in
their
hearts
.
And
let
all
Gods
children
be
mindfull
to
blesse
God
,
as
for
other
mercies
,
so
for
this
as
a
speciall
mercy
,
that
they
are
freed
from
the
continuall
trouble
of
their
owne
vnruly
passions
.
Now
here
we
see
,
that
the
Apostle
cals
these
motions
:
he
speakes
of
the
motions
of
sinnes
;
his
meaning
is
,
that
they
were
euill
motions
:
A
Popish
error
discouered
and
hence
it
is
cleere
against
the
Papists
(
I
will
but
only
name
it
)
That
the
first
motions
that
arise
in
our
minds
from
the
corruption
of
our
nature
,
are
euill
,
and
are
sinnes
,
though
consent
of
will
doe
not
follow
:
and
all
sinnes
are
not
voluntary
,
as
the
Papists
teach
:
for
there
may
be
some
motions
in
the
mind
,
that
want
conformitie
with
the
Law
of
God
;
and
being
such
,
certainely
they
are
sinnes
,
whether
they
be
with
consent
of
will
or
no
,
and
though
we
giue
no
consent
to
them
,
yet
they
are
sinnes
.
I
will
not
further
stand
on
that
.
The
next
thing
to
be
obserued
is
this
;
the
Apostle
addes
(
which
were
by
the
Law
)
not
meaning
that
those
motions
of
sinnes
had
their
being
from
the
Law
,
as
if
the
Law
had
giuen
being
to
them
,
as
some
ancient
Heretikes
thought
,
misconceiuing
the
Apostles
meaning
:
but
that
they
were
occasioned
by
the
Law
,
as
Vers
.
8.
he
saith
,
Sinne
tooke
occasion
by
the
commandement
.
How
sinne
was
occasioned
by
the
Law
afterwards
.
But
we
see
,
the
Apostle
expounds
himselfe
in
this
very
Chapter
,
what
he
meanes
by
this
,
that
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
:
and
that
I
will
note
hence
is
this
:
That
what
thing
soeuer
being
needfull
to
be
knowne
,
That
which
is
in
one
place
of
Scripture
obscurely
deliuered
,
being
needfull
to
be
knowne
,
is
in
another
place
more
plainely
expressed
.
Gen.
17.10
,
11.
Exo
.
12.10
,
11
,
27
is
in
one
place
of
Scripture
obscurely
deliuered
,
the
same
is
in
another
place
more
plainely
expressed
.
The
Scripture
is
sufficient
in
it selfe
for
the
answering
and
resoluing
of
all
necessarie
doubts
.
For
example
,
to
insist
in
some
particulars
,
Gen.
17.10
.
Circumcision
is
called
the
Couenant
:
and
,
Vers
.
11.
the
signe
of
the
Couenant
.
Exod
.
12.10
,
11.
The
Paschall
Lambe
is
called
the
Passeouer
:
and
,
Vers
.
27.
The
sacrifice
of
the
Lords
Passeouer
:
and
so
that
forme
of
speech
vsed
by
Christ
in
the
institution
of
the
Sacrament
of
the
Lords
Supper
,
which
the
Papists
so
much
abuse
and
peruert
,
to
proue
the
reall
presence
of
the
Body
and
Bloud
of
Christ
in
the
Sacrament
after
a
corporall
manner
,
is
plainely
expounded
both
by
Christ
himselfe
and
by
the
Apostle
Paul
:
for
when
Christ
saith
,
Doe
this
in
remembrance
of
me
:
1.
Cor
.
11.26
.
and
the
Apostle
,
1.
Cor
.
11.26
.
As
often
as
yee
shall
eate
this
Bread
,
and
drinke
this
Cup
,
yee
shew
the
Lords
death
till
he
come
:
they
doe
plainely
shew
,
that
that
phrase
of
speech
is
thus
to
be
vnderstood
,
that
the
Bread
and
Wine
in
the
Sacrament
are
visible
signes
,
and
representations
of
the
Body
and
Bloud
of
Christ
.
I
might
insist
in
many
more
particulars
,
shewing
this
to
be
the
truth
:
That
what
thing
soeuer
is
needfull
to
be
knowne
,
is
in
one
place
of
Scripture
obscurely
deliuered
,
the
same
is
in
another
place
more
plainely
expressed
,
and
the
reason
of
this
is
giuen
by
the
Apostle
,
2.
Tim
.
3.15
.
2.
Tim
.
3.15
.
The
Scripture
is
able
to
make
wise
to
saluation
,
it
is
a
perfect
rule
of
holinesse
and
righteousnesse
,
it
contaynes
all
things
needfull
to
be
knowne
,
beleeued
and
practised
;
and
therefore
it
is
sufficient
in
it selfe
to
answere
and
resolue
all
necessarie
doubts
.
And
it
being
so
,
that
what
in
one
place
of
Scripture
is
obscurely
deliuered
,
being
needfull
to
be
knowne
,
is
in
another
place
more
plainely
expressed
,
it
must
needs
be
graunted
,
That
the
Scripture
is
the
best
expounder
of
Scripture
,
Scripture
is
the
best
expounder
of
Scripture
,
and
it
is
to
be
applied
by
Scripture
.
and
the
best
way
to
expound
Scripture
,
is
by
Scripture
it selfe
,
and
we
for
our
parts
must
learne
to
apply
Scripture
with
Scripture
,
we
must
so
apply
one
place
of
Scripture
,
as
that
we
forget
not
another
that
may
helpe
vs
in
the
right
application
of
it
:
for
this
is
that
wherein
the
Deuill
and
their
owne
corrupt
hearts
deceiue
many
;
they
apply
one
place
of
Scripture
,
not
considering
of
another
that
may
teach
them
rightly
to
apply
it
.
For
example
,
many
hale
and
pull
to
themselues
the
comfort
of
such
places
of
Scripture
as
set
forth
Gods
mercy
,
and
make
knowne
that
God
is
rich
in
grace
,
and
abundant
in
pitie
and
compassion
,
when
haply
they
turne
the
grace
of
God
into
wantonnesses
,
and
are
such
as
walke
after
the
stubbornnesse
of
their
owne
hearts
,
and
goe
on
with
an
high
hand
and
stiffe
necke
in
a
course
of
sinne
,
adding
drunkennesse
to
thirst
,
yet
they
perswade
themselues
they
shall
finde
mercie
from
the
Lord
:
and
why
?
God
is
rich
in
mercy
,
neuer
remembring
,
Psal
.
25.10
.
that
Gods
mercy
and
truth
goe
together
,
Psalm
.
25.10
.
and
to
applie
those
places
of
Scripture
that
sound
forth
Gods
mercie
,
with
that
speach
of
Moses
,
Deut
.
29.20
.
Deut
.
29.20
.
that
God
will
not
be
mercifull
to
such
,
but
the
wrath
of
the
Lord
,
and
his
iealousie
shall
smoke
against
them
,
and
euery
curse
that
is
written
in
the
booke
of
God
shall
light
vpon
them
:
neuer
thinking
on
that
rule
of
the
Apostle
,
Gal.
6.16
.
teaching
them
to
whom
mercy
belongs
(
namely
)
to
such
as
walke
after
the
Apostles
rule
.
So
some
in
another
case
take
hold
of
that
sentence
,
Mat
.
20.15
.
Math
.
20.15
.
Is
it
not
lawfull
for
me
to
doe
as
I
will
with
mine
owne
?
(
which
indeed
is
a
peculiar
priuiledge
belonging
only
to
God
)
to
bolster
out
their
abuse
of
the
good
things
they
inioy
,
and
thinke
they
may
vse
them
as
they
list
,
neuer
remembring
what
they
are
taught
in
other
places
of
Scripture
,
that
they
haue
nothing
simply
their
owne
,
but
that
which
they
haue
,
they
haue
receiued
of
the
Lord
,
and
must
be
accomptant
to
him
euen
for
euery
bit
of
bread
they
put
into
their
mouthes
.
Thus
and
many
other
wayes
doe
men
apply
one
place
of
Scripture
,
not
remembring
another
that
might
help
them
in
the
right
application
of
it
;
and
so
indeed
they
misse
to
apply
Scripture
;
and
so
doing
,
that
Scripture
to
them
,
is
not
the
Word
of
God
,
but
their
owne
conceit
,
and
they
prophane
the
holy
Word
of
God
,
&
make
themselues
guilty
of
a
foule
and
fearefull
sinne
,
euen
of
taking
the
Name
of
the
Lord
in
vaine
,
for
which
he
sayth
,
he
will
not
hold
them
guiltlesse
in
the
third
Commaundement
.
Learne
wee
then
to
apply
Scripture
with
Scripture
,
euen
so
to
apply
one
place
of
Scripture
,
as
that
we
forget
not
another
that
may
helpe
vs
in
the
right
vnderstanding
of
it
;
for
then
only
shall
we
finde
the
Word
of
God
as
it
is
in
it selfe
,
a
Word
of
sweetnesse
,
and
sound
comfort
.
It
followeth
,
(
had
force
in
our
members
to
bring
forth
fruit
vnto
death
.
)
In
these
words
the
Apostle
makes
knowne
the
power
and
working
of
euill
motions
that
were
in
himselfe
and
other
true
beleeuers
,
when
they
were
in
the
flesh
,
that
then
those
motions
had
a
powerfull
and
effectuall
working
to
bring
forth
sinne
in
the
powers
of
their
soules
,
and
in
the
parts
and
members
of
their
bodies
.
Hence
then
we
may
easily
see
this
conclusion
laid
before
vs.
That
the
euill
motions
,
Euill
motions
in
the
hearts
and
mindes
of
vnregenerate
persons
,
are
strong
,
powerfull
,
and
preuailing
.
that
are
stirring
in
the
hearts
and
minds
of
vnregenerate
persons
,
are
no
weake
and
feeble
motions
,
but
they
are
strong
,
and
powerfull
,
and
preuailing
motions
,
they
are
energeticall
and
working
motions
,
and
they
doe
strongly
preuaile
,
euen
to
the
bringing
forth
of
euill
fruits
in
their
soules
and
bodies
,
in
all
the
powers
of
the
one
,
and
in
all
the
parts
&
members
of
the
other
.
If
an
euill
motion
,
a
stirring
to
sinne
,
arise
in
the
heart
of
an
vnregenerate
person
from
his
owne
corruption
,
it
carries
him
as
with
Wind
and
Tyde
,
euen
with
violence
to
sinne
,
2.
Pet
.
2.14
.
it
will
not
rest
till
it
haue
brought
forth
sin
.
2.
Pet
.
2.14
.
the
Apostle
describing
false
Teachers
,
and
Seducers
,
who
no
doubt
are
vnregenerate
,
he
saith
of
them
,
ver
.
14.
that
they
haue
eyes
full
of
adulterie
:
the
lust
that
is
stirring
in
their
hearts
,
is
so
strong
and
so
preuayling
,
as
it
fils
their
eyes
full
of
adulterie
;
yea
,
he
addes
,
that
their
eyes
are
so
filled
with
lust
,
that
they
cannot
cease
to
sinne
,
and
the
lust
of
their
hearts
is
so
powerfull
,
and
hath
such
a
working
in
them
,
as
it
giues
their
eyes
no
rest
,
but
makes
them
sinne
in
lust
and
wantonnesse
vncessantly
&
without
intermission
.
Pro
.
4.16
,
17
The
holy
man
of
God
setting
forth
the
manners
of
the
wicked
,
he
saith
,
They
cannot
sleepe
,
except
they
haue
done
euill
,
and
their
sleepe
departeth
,
except
they
cause
some
to
fall
.
And
,
They
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
The
motions
and
stirrings
to
sinne
that
are
in
their
hearts
and
minds
,
are
so
strong
and
so
powerfull
,
as
they
giue
them
no
rest
,
but
make
them
breake
their
sleepe
to
doe
euill
,
and
to
hunger
and
thirst
after
it
,
as
after
meate
and
drinke
,
when
they
are
hungrie
and
thirstie
:
we
may
see
the
truth
of
this
in
many
examples
;
in
Cain
,
in
Achitophel
,
in
Ahab
,
in
Iudas
,
and
in
many
others
.
Cain
hauing
a
motion
of
malice
and
enuy
stirring
in
his
heart
against
his
brother
,
it
was
so
strong
and
so
powerfull
in
him
,
that
it
would
neuer
let
him
rest
,
till
he
had
imbrued
his
hands
in
the
bloud
of
his
brother
,
Gen.
Gen.
4.8
.
4.8
.
Achitophels
heart
being
taken
vp
with
the
motions
of
pride
,
and
with
an
high
conceit
of
his
owne
wisdome
,
they
were
so
strong
and
so
powerfull
in
him
,
as
it
made
him
rather
lay
violent
hands
on
himselfe
,
then
hee
would
endure
that
his
counsell
should
be
neglected
,
2.
Sam
.
17.23
.
2.
Sam
.
17.23
.
1.
King
.
21.4
.
And
we
reade
of
Ahab
,
1.
King
.
21.4
.
that
his
couetous
humor
,
his
longing
desire
after
Naboths
Vineyard
,
was
so
strong
and
so
preuayling
in
him
,
as
vpon
Naboths
refusall
to
let
him
haue
it
,
it
made
him
sicke
and
sullen
,
and
he
would
eate
no
bread
.
And
wee
know
how
strong
the
motion
of
couetousnesse
was
in
the
heart
of
Iudas
,
it
gaue
him
no
rest
,
till
hee
had
most
wickedly
sold
his
Master
,
the
Lord
Iesus
.
Wee
might
instance
in
many
other
examples
of
this
kind
;
yea
,
common
experience
shewes
the
truth
of
this
point
;
wee
see
in
common
experience
,
that
the
motions
of
sinnes
that
are
stirring
in
the
hearts
of
vnregenerate
persons
,
are
so
strong
and
so
powerfull
in
them
,
as
they
make
them
mad
on
sinne
.
Doe
we
not
see
,
that
motions
to
pride
,
stirring
in
the
hearts
of
some
,
make
them
mad
on
new-fangles
?
and
doe
not
the
motions
of
couetousnesse
make
some
euen
mad
on
the
World
?
and
if
they
be
neuer
so
little
crossed
,
oh
!
they
fret
and
storme
and
take
on
exceedingly
.
And
how
doth
the
lust
of
vncleannesse
preuaile
with
some
?
Iob
24.15
.
doth
it
not
make
them
,
as
it
is
,
Iob
24.15
.
wait
for
the
twilight
,
and
say
,
None
eye
shall
see
them
,
and
disguise
their
faces
,
and
seeke
all
occasions
for
the
fulfilling
of
their
lust
?
And
is
it
not
thus
with
such
as
are
stirred
vp
to
swilling
and
excessiue
drinking
?
doth
not
that
euil
motion
stirring
in
their
hearts
,
preuaile
more
with
them
to
draw
them
to
the
sinne
of
drunkennesse
,
then
the
voice
of
God
in
his
Word
,
or
any
admonition
to
keepe
them
from
it
?
doe
they
not
runne
mad
on
that
sinne
,
and
will
not
be
turned
from
it
?
Wofull
experience
shewes
this
to
be
most
true
.
The
reason
and
ground
of
this
truth
is
this
:
Such
as
be
vnregenerate
,
and
as
yet
in
their
naturall
state
,
they
haue
no
dram
of
sanctifying
grace
to
checke
the
euill
motions
that
are
stirring
in
their
hearts
,
yea
,
commonly
the
euill
motions
that
are
stirring
in
their
hearts
,
are
agreeable
to
their
naturall
temper
and
disposition
,
to
their
naturall
inclination
;
and
so
there
is
not
so
much
as
restrayning
grace
to
hinder
them
.
And
therefore
no
maruell
,
though
they
be
strong
and
powerfull
in
them
.
And
hereupon
wee
may
certainely
conclude
,
that
the
euill
motions
that
are
stirring
in
the
hearts
of
vnregenerate
persons
,
are
not
weake
and
feeble
motions
,
but
they
are
strong
and
powerfull
,
and
doe
strongly
preuaile
to
the
bringing
forth
of
euill
fruit
in
their
soules
and
bodies
.
This
may
serue
first
to
discouer
to
many
,
Many
discouered
to
be
vnregenerate
persons
.
that
they
are
vnregenerate
,
and
that
they
are
yet
in
their
naturall
state
and
condition
;
for
why
?
are
there
not
many
that
can
witnesse
against
themselues
,
that
the
euill
motions
that
are
stirring
in
their
hearts
,
are
no
weake
and
feeble
motions
,
but
are
strong
and
powerfull
,
and
doe
carry
them
euen
with
violence
to
sinne
,
and
doe
make
them
seeke
all
occasions
to
practise
it
?
and
they
run
euen
mad
on
sinne
?
And
to
insist
in
some
particular
,
are
there
not
some
,
whose
hearts
being
stirred
vp
to
pride
,
doe
find
the
motions
to
that
sinne
most
strong
and
powerfull
in
them
,
and
that
they
are
carried
with
violence
to
the
practice
of
it
?
and
they
will
not
be
turned
from
it
by
any
meanes
,
they
will
follow
the
fashion
,
and
they
will
set
out
the
vanitie
and
pride
of
their
hearts
,
in
their
garish
and
new-fangled
apparell
,
whatsoeuer
can
be
said
to
the
contrary
?
and
some
being
stirred
vp
to
malice
and
enuy
,
doe
they
not
find
malicious
murthers
boyling
in
their
hearts
?
and
are
they
not
carried
with
violence
to
malicious
practizes
,
and
their
malice
giues
them
no
rest
,
but
makes
them
breake
out
into
rayling
,
and
bitter
termes
,
and
vile
practizes
against
their
Brethren
,
and
if
they
durst
,
they
would
lay
violent
hands
on
them
,
and
take
away
their
liues
?
and
so
some
being
stirred
vp
to
drunkennesse
,
oh
!
how
violently
&
with
what
eagernesse
doe
they
follow
after
that
sinne
?
Certainely
such
persons
are
in
their
naturall
state
and
condition
;
and
so
long
as
they
are
in
that
state
,
they
are
in
a
fearefull
state
,
they
can
finde
no
true
comfort
in
any
thing
,
their
best
works
are
abominable
in
the
sight
of
God
,
they
can
haue
no
true
peace
in
their
owne
soules
.
Againe
,
That
a
man
can
at
his
own
time
and
pleasure
subdue
the
euill
motions
of
his
owne
heart
,
is
but
a
fancy
.
is
it
so
,
that
the
euill
motions
that
are
stirring
in
the
hearts
of
vnregenerate
persons
,
are
no
weake
and
feeble
motions
,
but
strong
and
powerfull
,
and
do
strongly
preuaile
in
them
,
to
the
bringing
forth
of
sinne
in
their
soules
and
bodies
?
Then
let
no
man
fancy
to
himselfe
,
that
hee
can
at
his
owne
time
and
pleasure
subdue
the
euill
motions
of
his
owne
heart
,
and
mortifie
and
kill
them
,
and
turne
the
course
of
his
heart
another
way
when
hee
will
.
It
is
a
conceit
that
runnes
in
the
minds
of
most
men
,
helped
forward
by
strong
delusion
of
the
Deuill
,
that
when
they
will
,
they
can
subdue
the
euill
motions
of
their
owne
hearts
:
but
alas
,
they
deceiue
themselues
;
euill
motions
stirring
in
their
hearts
,
are
no
weake
and
feeble
motions
,
but
they
are
strong
and
powerfull
,
and
the
longer
they
continue
,
the
stronger
they
grow
,
and
by
continuance
they
become
more
powerfull
and
more
preuayling
;
for
then
they
haue
not
onely
the
Deuill
continually
to
helpe
them
forward
,
but
they
haue
also
nature
and
custome
,
strength
of
wit
,
strength
of
body
,
yea
haply
wealth
,
and
honor
,
and
all
on
their
side
.
And
hence
it
is
that
the
most
witty
,
learned
,
strong
,
noble
,
and
rich
,
are
commonly
the
most
notorious
wicked
ones
that
liue
on
the
face
of
the
earth
,
and
become
the
most
vile
monsters
in
all
outrage
of
sinne
.
Let
no
man
then
fancy
to
himselfe
,
that
hee
can
at
his
owne
time
and
pleasure
vanquish
and
subdue
the
euill
motions
that
are
stirring
in
his
heart
,
and
so
neglect
the
timely
vse
of
the
meanes
that
serue
to
subdue
them
,
but
let
euery
one
of
vs
learne
betimes
,
to
vse
the
meanes
that
serue
to
that
purpose
,
namely
,
a
diligent
hearing
,
reading
and
meditating
in
the
Word
of
God
,
and
let
vs
apply
the
threatnings
of
it
,
that
are
directly
against
our
euill
motions
,
and
labour
to
get
faith
into
our
hearts
,
whereby
wee
may
draw
vertue
from
the
death
of
Christ
,
to
mortifie
,
kill
and
crucifie
the
flesh
,
with
the
euill
affections
and
lusts
of
it
,
and
let
vs
be
carefull
to
auoid
all
occasions
that
may
stirre
vp
euill
motions
in
our
hearts
,
and
be
earnest
and
frequent
in
calling
on
God
,
that
he
would
giue
vs
strength
of
grace
against
all
our
euill
motions
and
stirrings
to
sinne
.
And
hereupon
Parents
,
Masters
,
and
such
as
haue
the
gouernment
of
youth
,
are
to
learne
their
dutie
,
namely
this
,
they
may
discerne
to
what
sinne
their
children
and
such
as
be
vnder
their
charge
be
inclined
,
by
their
carriage
,
and
what
euill
motions
be
stirring
in
their
hearts
;
and
they
are
to
labour
by
instruction
,
by
admonition
,
by
reproofe
,
by
moderate
and
seasonable
correction
,
to
subdue
them
.
Pro
.
22.15
.
Pro
.
22.15
.
There
is
a
bundle
of
folly
in
the
heart
of
a
child
,
but
the
rod
of
correction
will
driue
it
out
.
If
Parents
suffer
corruption
and
euill
motions
that
be
in
their
children
,
to
grow
to
an
head
,
they
will
in
time
become
incurable
.
The
next
thing
that
comes
to
be
considered
,
is
the
subiect
wherein
the
motions
of
sinnes
had
force
in
the
Apostle
himselfe
,
and
in
other
true
beleeuers
,
when
they
were
in
the
flesh
,
and
that
is
expressed
in
these
words
,
In
our
members
,
that
is
,
in
the
powers
of
our
soules
,
and
in
the
parts
and
members
of
our
bodies
.
Hence
note
we
in
a
word
,
That
the
motions
of
sinnes
that
are
stirring
in
the
hearts
and
minds
of
vnregenerate
persons
,
are
powerfull
and
strong
,
and
haue
an
effectuall
working
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
;
for
the
Apostle
speakes
indefinitely
:
and
where
then
is
any
place
for
freedome
of
wil
held
and
taught
by
the
Papists
?
They
hold
and
teach
,
that
the
will
of
man
in
his
naturall
state
,
Freedome
of
will
confuted
.
hath
a
power
in
it selfe
to
will
that
which
is
truely
good
,
which
is
a
grosse
and
foule
error
:
and
if
we
had
no
more
but
this
very
Text
,
it
were
sufficient
to
confute
it
:
For
if
the
motions
of
sinnes
be
powerfull
and
preuayling
in
all
the
powers
of
the
soule
,
and
in
all
the
parts
and
members
of
the
body
in
such
as
be
vnregenerate
,
it
cannot
be
,
that
the
will
of
an
vnregenerate
man
hath
any
power
in
it selfe
to
will
that
which
is
truely
good
,
it
is
not
possible
;
but
let
it
suffice
to
haue
named
this
.
The
point
here
offered
,
I
will
stand
on
,
is
this
;
hence
wee
are
further
giuen
to
vnderstand
thus
much
:
That
the
corruption
of
nature
shewes
forth
the
power
and
working
of
it
,
The
corruption
of
nature
shewes
forth
the
powerfull
working
of
it
in
the
euill
motions
of
it
,
in
the
powers
of
the
soule
,
and
in
the
parts
&
members
of
the
body
.
in
the
euill
motions
of
it
,
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
the
body
;
these
euill
motions
and
stirrings
to
sinne
,
as
wee
haue
heard
,
are
strong
and
powerfull
in
vnregenerate
persons
,
and
they
exercise
their
power
and
working
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
their
bodies
,
and
they
shew
themselues
preuayling
,
in
that
they
bring
forth
sinne
ordinarily
in
the
faculties
of
their
soules
,
and
in
the
parts
&
members
of
their
bodies
.
The
force
of
euill
motions
that
are
stirring
in
the
hearts
and
minds
of
vnregenerate
persons
,
appeares
in
this
,
that
they
breake
out
into
sin
ordinarily
in
the
powers
of
their
soules
,
and
in
the
parts
and
members
of
their
bodies
.
As
some
corrupt
and
poysonous
humor
in
the
body
,
shewes
the
poyson
and
strength
of
it
,
in
breaking
out
into
Byles
,
and
Blisters
,
and
Vlcers
in
the
outward
parts
of
the
body
:
So
euill
motions
that
are
stirring
within
,
in
the
heart
and
mind
,
shew
forth
the
force
and
poyson
of
them
,
in
breaking
out
,
and
in
bringing
forth
sinne
ordinarily
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
the
body
.
And
therefore
wee
find
,
that
the
Apostle
,
setting
forth
the
corruption
of
nature
in
the
full
force
and
strength
of
it
,
Cap.
3.
of
this
Epistle
,
he
shewes
,
that
it
hath
a
powerfull
working
in
the
seuerall
powers
of
the
soule
,
and
in
the
seuerall
parts
and
members
of
the
body
,
Vers
.
13
,
14
,
15.
Rom.
3.13
,
14
,
15
speaking
of
men
in
their
naturall
state
,
he
saith
:
Their
throat
is
an
open
Sepulchre
,
and
they
haue
vsed
their
tongues
to
deceit
.
As
if
hee
had
said
,
The
corruption
of
nature
in
the
euill
motions
and
working
of
it
,
shewes
forth
the
power
,
strength
,
and
force
of
it
,
that
it
is
indeed
strong
and
preuayling
in
the
heart
and
minde
,
in
that
it
breakes
out
and
shewes
it selfe
,
both
in
bringing
forth
sinne
vsually
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
the
body
.
We
may
obserue
,
that
the
Apostle
sometimes
exhorts
,
that
the
corruptions
and
euill
motions
that
are
stirring
in
the
heart
,
should
be
suppressed
,
and
kept
from
breaking
out
by
the
parts
and
members
of
the
body
,
Ephes
.
4.29
.
Ephes
.
4.29
.
Let
no
corrupt
communication
proceed
out
of
your
mouthes
.
Ephes
.
5.3
.
Fornication
,
and
all
vncleannesse
,
Ephes
.
5.3
.
and
couetousnesse
,
let
it
not
be
once
named
amongst
you
,
as
it
becommeth
Saints
.
Coloss
.
3.8
.
Put
away
filthy
speaking
out
of
your
mouth
.
As
if
hee
had
said
,
Howsoeuer
it
cannot
be
,
but
that
sometimes
vncleane
conceits
will
be
either
cast
into
your
hearts
by
Satan
,
or
arise
from
your
owne
corruption
,
yet
suffer
them
not
to
breake
out
of
your
mouthes
;
let
not
your
mouthes
vtter
the
filthinesse
that
haply
is
conceiued
in
your
hearts
;
as
much
as
possibly
you
can
,
keepe
your
hearts
cleane
&
free
from
all
filthy
thoughts
:
but
if
the
heart
conceiue
filthinesse
,
yet
let
not
the
mouth
vtter
it
.
That
is
the
purpose
of
the
Apostle
,
in
so
exhorting
,
Let
no
corrupt
communication
proceede
out
of
your
mouthes
:
and
,
Put
away
filthy
speaking
out
of
your
mouth
.
Now
the
Apostle
thus
exhorting
,
no
doubt
,
he
would
haue
vs
to
know
,
that
vncleane
conceits
and
euil
motions
that
are
stirring
in
the
heart
,
then
shew
themselues
most
strong
,
powerfull
and
preuailing
,
when
they
breake
out
and
bring
forth
sinne
by
the
parts
and
members
of
the
body
;
and
so
he
confirmes
the
point
in
hand
.
That
the
euill
motions
that
are
stirring
in
the
hearts
and
minds
of
vnregenerate
persons
,
shew
themselues
powerfull
and
preuailing
in
this
,
that
they
breake
out
and
bring
forth
sin
ordinarily
in
the
powers
of
their
soules
,
and
in
the
parts
and
members
of
their
bodies
;
and
it
must
needs
be
so
,
the
reason
of
it
is
plaine
:
For
then
the
inward
corruption
doth
manifest
the
power
and
strength
of
it
,
when
it
breakes
out
into
actuall
sinne
and
transgression
;
and
so
the
euill
motions
that
arise
from
thence
,
must
needes
shew
themselues
powerfull
,
and
preuailing
,
and
of
force
,
when
they
are
able
to
bring
forth
sinne
,
and
doe
ordinarily
bring
forth
sinne
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
the
body
.
This
being
a
truth
,
it
may
serue
to
take
away
that
idle
and
vaine
excuse
that
many
plead
for
themselues
,
A
vaine
and
foolish
excuse
that
some
plead
for
their
sinnes
remooued
.
and
is
rife
and
common
in
the
mouthes
of
many
;
You
shal
heare
some
,
whose
mouthes
are
full
of
bitternesse
,
they
sweare
ordinarily
,
and
they
commonly
talke
idely
,
and
vainly
,
and
the
like
:
yet
when
they
heare
of
these
things
,
and
are
iustly
reprooued
for
them
,
thus
they
seeke
to
put
by
the
reproofe
;
Indeed
,
say
they
,
it
is
true
;
it
is
ill
we
doe
:
but
yet
wee
would
haue
you
know
,
that
our
hearts
are
good
,
and
we
haue
as
good
hearts
as
the
best
.
The
Doctrine
now
deliuered
,
shewes
this
to
be
a
most
foolish
and
vaine
shift
.
Is
thine
heart
good
,
and
yet
thy
mouth
runnes
ouer
with
folly
and
sinne
?
Can
there
be
a
good
heart
within
,
and
yet
the
eyes
,
eares
,
hands
and
mouth
are
full
of
wickednesse
without
?
is
that
possible
?
No
,
no
,
deceiue
not
thy selfe
:
the
motions
of
sins
shew
themselues
strong
,
and
powerfull
,
and
preuailing
in
thee
,
in
that
they
ordinarily
breake
out
,
and
bring
forth
sinne
in
the
powers
of
thy
soule
,
and
in
the
parts
and
members
of
thy
body
.
Mat
.
12.34
.
Christ
sayth
,
Mat
.
12.34
.
Of
the
abundance
of
the
heart
the
mouth
speaketh
.
And
indeed
the
mouth
abounding
with
oathes
,
and
running
ouer
with
cursed
speeches
,
it
is
a
plaine
euidence
that
there
is
abundance
of
sinne
in
the
heart
,
If
the
tongue
,
as
Iames
speaketh
,
I
am
.
3.6
,
8.
be
an
vnruly
euill
,
and
a
world
of
wickednesse
,
what
is
then
in
the
heart
?
And
as
one
saith
well
,
If
there
bee
a
beame
of
wickednesse
in
the
eye
,
there
is
a
great
stake
in
the
heart
:
and
therefore
talke
not
of
a
cleane
heart
,
when
thou
hast
a
foule
mouth
;
without
question
,
thine
heart
is
full
of
filthinesse
;
so
long
as
thy
mouth
abounds
with
folly
and
sinne
,
a
man
may
iudge
of
thine
heart
.
When
a
man
sees
abundance
of
smoke
comming
out
of
the
top
of
a
Chimney
,
he
may
say
certainly
,
There
is
much
fire
on
the
hearth
:
and
so
when
a
man
sees
abundance
of
sin
breaking
out
by
the
parts
and
members
of
the
body
,
he
may
boldly
say
,
There
is
much
corruption
in
the
heart
:
Prouerbs
6.12
,
13.
Salomon
hauing
said
,
that
a
wicked
man
walkes
with
a
froward
mouth
,
and
makes
a
signe
with
his
eyes
,
he
signifieth
with
his
feet
,
he
instructeth
with
his
fingers
;
he
concludes
,
that
certainly
lewd
things
are
in
his
heart
.
And
thus
indeed
a
man
may
safely
iudge
of
thee
,
when
he
sees
sinne
breaking
out
by
the
parts
and
members
of
the
body
.
And
therefore
deceiue
not
thy selfe
,
sooth
not
vp
thy selfe
,
with
a
conceit
of
a
good
heart
,
when
thou
hast
a
soule
mouth
,
if
thy
tongue
,
thine
eyes
,
thy
mouth
,
thy
hands
,
and
thy
feete
bee
vsed
as
instruments
of
the
common
practice
of
sinne
,
certainly
the
motions
of
sinnes
are
strong
,
powerfull
and
preuailing
in
thine
heart
,
and
sinne
is
strong
in
thee
,
and
thou
art
yet
vnder
the
bondage
of
it
,
yea
thou
art
then
vnder
the
bondage
of
the
Deuill
,
and
he
holds
vp
his
scepter
in
thine
heart
,
and
thou
art
in
a
fearefull
condition
.
The
Apostle
addes
in
the
last
place
,
To
bring
forth
fruit
vnto
death
,
that
is
,
as
I
shewed
,
to
bring
forth
all
manner
of
sinnes
,
which
are
deadly
,
and
of
themselues
bring
death
and
destruction
both
on
body
and
soule
:
the
point
hence
is
this
:
That
euery
sinne
,
of
it selfe
,
be
it
neuer
so
small
,
is
deadly
and
damnable
,
and
deserues
death
of
body
,
Euery
sinne
of
it selfe
is
deadly
and
damnable
.
and
death
of
soule
:
and
this
wee
haue
heretofore
stood
on
,
and
proued
by
this
reason
:
Euery
sinne
,
be
it
neuer
so
small
,
is
a
transgression
of
the
Law
of
God
,
it
is
either
a
direct
transgression
of
the
Law
of
God
,
or
it
wants
conformitie
with
it
;
and
being
so
,
Gal.
3.10
.
it
hath
the
curse
of
the
Law
belonging
to
it
,
Gal.
3.10
Cursed
is
euery
man
that
continueth
not
in
all
things
which
are
written
in
the
Booke
of
the
Law
,
to
doe
them
.
And
what
the
curse
of
the
Law
is
,
Christ
hath
plainely
taught
,
Matth
.
Matth
.
25.41
.
25.41
.
Euen
hell
fire
,
prepared
for
the
Deuill
,
and
his
Angels
.
Other
proofes
were
added
:
I
will
not
now
stand
to
remember
them
.
But
before
I
come
to
the
vse
of
this
,
an
obiection
is
to
be
answered
.
1.
Ioh
.
5.16
.
Some
may
say
,
We
reade
,
1.
Ioh
.
5.16
,
17.
That
there
is
a
sinne
not
to
death
:
If
any
man
see
his
brother
sinne
a
sinne
that
is
not
vnto
death
,
let
him
aske
,
and
he
shall
giue
him
life
for
them
that
sinne
not
vnto
death
.
There
is
a
sinne
vnto
death
:
I
say
not
,
That
thou
shouldest
pray
for
it
.
All
vnrighteousnesse
is
sinne
,
but
there
is
a
sinne
not
vnto
death
.
Therefore
it
may
seeme
not
to
be
generally
true
,
that
euery
sinne
,
of
it selfe
,
deserueth
death
,
euen
death
of
body
,
and
death
of
soule
.
To
this
I
answere
,
that
the
purpose
of
Saint
Iohn
in
that
place
,
is
not
to
teach
,
that
any
sinne
of
it selfe
deserues
not
death
of
body
and
soule
;
for
that
were
to
contradict
other
places
of
Scripture
:
but
to
note
a
difference
betweene
the
sinne
against
the
holy
Ghost
,
and
all
other
sinnes
,
and
to
shew
,
that
howsoeuer
euery
other
sinne
of
it selfe
deserueth
death
,
yet
it
is
pardonable
,
and
pardon
may
be
obtayned
for
it
through
Gods
mercy
;
but
that
the
sinne
against
the
holy
Ghost
is
vnpardonable
,
and
that
that
sinne
brings
certayne
death
,
and
that
wee
are
not
to
pray
for
such
as
fall
into
that
sinne
;
that
is
the
meaning
of
that
place
,
and
so
it
makes
not
against
this
truth
,
That
euery
sinne
of
it selfe
,
be
it
neuer
so
small
,
is
deadly
,
and
damnable
,
and
deserueth
death
of
body
,
and
death
of
soule
.
I
will
not
meddle
with
the
vse
that
hath
beene
made
of
this
Doctrine
,
either
of
confutation
or
otherwise
,
but
I
will
adde
some
further
vse
of
it
,
and
that
shall
be
onely
an
earnest
intreatie
,
that
euery
one
of
vs
would
suffer
the
truth
now
deliuered
,
to
sinke
into
our
hearts
,
and
that
we
would
be
perswaded
of
this
truth
,
That
euery
sinne
,
of
it selfe
,
be
it
neuer
so
small
,
is
a
fruit
to
death
,
Wee
are
to
be
perswaded
of
this
truth
,
that
euery
sinne
is
deadly
and
damnable
.
and
makes
vs
lyable
to
all
plagues
and
iudgements
of
God
in
this
life
,
and
to
euerlasting
perdition
in
the
life
to
come
.
Rebellious
and
hard-hearted
sinners
are
hardly
perswaded
of
this
,
it
will
hardly
sinke
into
their
heads
and
hearts
,
that
their
sinnes
are
so
foule
and
haynous
as
Preachers
would
make
them
,
and
that
euery
sinne
,
of
it selfe
,
deserues
death
and
destruction
both
of
body
and
soule
.
If
they
were
perswaded
of
these
things
,
durst
they
liue
as
they
doe
,
in
Whoredome
,
in
Drunkennesse
,
in
Pride
,
and
in
other
knowne
sinnes
?
Durst
they
continue
in
Malice
and
Enuy
?
Durst
they
Lye
,
Slander
,
Curse
,
Sweare
,
Raile
,
and
Reuile
,
and
breake
the
Sabbath
,
and
runne
,
as
commonly
they
doe
,
into
many
fearefull
abominations
?
Surely
,
their
liuing
and
continuance
in
these
,
and
the
like
sinnes
,
is
a
plaine
euidence
,
they
are
not
perswaded
that
euery
one
of
their
sinnes
deserues
all
the
plagues
and
iudgements
of
God
in
this
life
,
and
euerlasting
perdition
in
the
life
to
come
:
and
hence
it
is
that
they
are
not
moued
,
they
tremble
not
,
when
the
iudgements
of
God
are
iustly
denounced
against
their
sinnes
.
Let
an
out-cry
be
made
,
and
one
runne
thorow
the
streets
and
cry
,
Fire
,
fire
;
and
our
hearts
are
presently
smitten
with
a
sudden
feare
.
But
let
the
Minister
cry
,
Fire
,
fire
,
yea
,
the
fire
of
Gods
vengeance
,
and
let
him
iustly
denounce
the
fire
of
hell
against
pride
,
garishnesse
in
apparell
,
against
whoredome
,
against
drunkennesse
;
and
whose
heart
amongst
vs
trembles
?
who
almost
is
any
thing
thereby
moued
?
This
shewes
plainely
,
that
we
are
not
perswaded
that
euery
one
of
our
sinnes
is
deadly
and
damnable
of
it selfe
,
and
makes
vs
lyable
to
all
the
plagues
and
iudgements
of
God
in
this
life
,
and
to
euerlasting
perdition
in
the
life
to
come
.
Well
,
let
vs
in
the
feare
of
God
learne
to
be
perswaded
of
this
truth
,
and
withall
remember
,
that
if
thou
goe
on
in
thy
knowne
sinnes
,
with
an
high
hand
and
stiffe
necke
,
thou
shalt
not
alwayes
escape
the
punishing
hand
of
God
;
at
one
time
or
other
his
iudgements
and
his
punishing
hand
will
find
thee
out
,
and
light
on
thee
.
Paradice
could
not
shelter
our
first
Parents
from
the
hand
of
God
,
when
they
had
sinned
against
him
;
and
heauen
it selfe
,
a
place
of
greatest
safetie
and
securitie
,
could
not
keepe
the
reprobate
Angels
from
the
punishing
hand
of
God
,
hauing
sinned
against
him
.
Thinke
on
these
things
.
VERS
.
6.
But
now
we
are
deliuered
from
the
Law
,
being
dead
vnto
it
,
wherein
we
were
holden
,
that
we
should
serue
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
Letter
.
THe
scope
and
drift
of
the
Apostle
,
as
heretofore
I
haue
shewed
in
these
two
Verses
5
,
6.
is
this
;
by
a
comparison
to
amplifie
that
part
,
that
himselfe
and
other
true
Beleeuers
should
bring
forth
fruit
to
Christ
;
and
thus
he
reasons
:
As
when
we
were
vnder
the
Law
,
&
married
to
the
Law
,
we
brought
forth
fruits
answerable
to
that
condition
:
so
now
,
being
freed
from
the
Law
,
and
married
to
Christ
,
it
is
fit
and
meete
we
should
bring
forth
fruit
to
him
;
so
reasons
the
Apostle
in
these
two
Verses
.
The
first
part
of
this
comparison
is
laid
downe
Vers
.
5.
which
we
haue
alreadie
handled
;
In
this
sixth
Verse
the
Apostle
comes
to
the
other
part
of
it
,
namely
this
,
That
himselfe
and
other
true
beleeuers
,
being
now
deliuered
from
the
Law
,
they
ought
,
and
they
were
bound
in
lieu
of
that
mercy
,
to
bring
forth
fruit
to
Christ
,
and
to
serue
the
Lord
;
that
is
the
generall
matter
of
this
sixth
Verse
.
The
particulars
of
it
are
these
:
First
,
the
Apostle
makes
knowne
,
that
himselfe
and
other
true
beleeuers
were
deliuered
from
the
Law
,
setting
that
in
opposition
to
their
former
condition
,
in
these
words
:
But
now
we
are
deliuered
from
the
Law
.
As
if
hee
had
said
,
Wee
were
heretofore
in
the
flesh
,
and
consequently
vnder
the
Law
;
but
now
we
are
in
a
contrary
state
and
condition
,
now
we
are
deliuered
from
the
Law
.
Secondly
,
he
sets
downe
the
proofe
of
that
,
that
they
were
deliuered
from
the
Law
,
and
that
is
from
the
death
of
that
which
held
them
in
bondage
vnder
the
Law
,
in
the
next
wordes
:
That
being
dead
,
wherein
wee
were
holden
.
And
then
in
the
next
place
hee
layes
downe
the
end
of
their
deliuerance
,
that
himselfe
and
other
true
beleeuers
were
deliuered
from
the
Law
,
to
this
end
,
that
they
should
serue
the
Lord
,
expressing
also
wherein
,
namely
,
in
newnesse
of
Spirit
.
And
that
is
further
amplified
by
denyall
or
remouall
of
the
contrarie
:
Not
in
the
oldnesse
of
the
Letter
.
Wee
see
the
relation
this
Verse
hath
to
the
foregoing
matter
,
the
generall
matter
of
it
,
and
seuerall
branches
of
it
.
Interpretation
(
But
now
we
)
by
the
persons
in
this
place
vnder
the
word
(
we
)
the
Apostle
meanes
(
as
before
I
shewed
)
himselfe
and
all
other
true
Beleeuers
both
of
Iewes
and
Gentiles
:
and
what
it
is
to
be
deliuered
from
the
Law
,
I
likewise
made
knowne
before
,
namely
this
,
not
to
be
freed
from
al
obedience
to
the
Law
,
but
to
be
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
the
Law
,
and
from
the
power
of
it
,
to
stirre
vp
to
sinne
through
the
corruption
of
our
nature
,
and
so
these
words
,
But
now
we
are
deliuered
from
the
Law
,
carry
this
sense
:
But
now
both
I
and
you
and
all
true
Beleeuers
are
freed
from
the
rigour
,
and
from
the
curse
of
the
Law
,
and
from
the
power
of
it
.
(
Being
dead
vnto
it
)
or
rather
as
the
new
Translation
hath
it
,
That
being
dead
,
wherein
we
were
held
:
that
I
take
to
be
the
better
reading
,
the
word
(
{αβγδ}
)
being
supplyed
in
the
originall
,
and
in
our
English
,
the
word
(
it
)
or
(
that
.
)
Now
these
words
(
That
being
dead
)
some
would
haue
to
be
referred
to
the
Law
;
and
the
meaning
to
be
this
,
We
are
deliuered
from
the
Law
,
the
Law
being
dead
.
But
(
as
reuerend
Beza
saith
well
)
the
Apostle
would
not
so
say
,
that
phrase
,
That
the
Law
of
God
is
dead
,
is
not
found
in
any
of
his
Epistles
:
but
these
words
(
That
being
dead
)
are
rather
put
downe
absolutely
,
as
if
the
reading
were
thus
(
that
thing
being
dead
.
)
And
if
any
demand
what
is
then
meant
by
that
thing
?
I
answere
in
a
word
,
that
sinne
,
that
corruption
,
that
is
in
vs
by
nature
,
or
rather
indeed
the
force
,
the
power
and
the
strong
working
of
that
corruption
,
as
wee
may
easily
gather
from
the
context
:
for
in
the
Verse
before
,
the
Apostle
saith
,
When
wee
were
in
the
flesh
,
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
,
had
a
strong
and
powerfull
working
in
our
members
,
to
bring
forth
fruit
vnto
death
:
and
then
here
he
subioynes
,
But
now
wee
are
deliuered
from
the
Law
,
that
being
dead
wherein
wee
were
held
.
And
what
can
we
vnderstand
by
that
thing
,
as
best
agreeing
to
the
context
and
purpose
of
the
Apostle
,
but
euen
that
force
,
that
power
and
working
of
sinne
before
spoken
of
,
which
it
had
in
the
Apostle
and
other
true
beleeuers
,
when
they
were
in
the
flesh
?
(
Being
dead
vnto
it
)
that
is
,
being
broken
,
and
as
it
were
,
dead
,
and
not
able
to
bring
forth
cursed
and
bitter
fruits
as
it
was
wont
.
(
Wherein
we
were
holden
)
the
word
rendred
(
holden
)
properly
signifieth
forcibly
and
tyrannically
holden
.
Rom.
1.18
.
The
same
word
is
vsed
,
Rom.
1.18
.
For
the
wrath
of
God
is
reueiled
from
heauen
,
against
all
vngodlinesse
and
vnrighteousnesse
of
men
which
with-hold
,
that
is
,
vniustly
&
forcibly
with-hold
the
truth
in
righteousnesse
.
And
so
the
meaning
of
these
words
is
this
;
Which
did
strongly
,
forcibly
,
and
as
a●yrant
hold
vs
in
bondage
vnder
the
Law
.
That
we
should
serue
,
that
is
,
that
we
should
serue
God
,
that
wee
should
yeeld
sound
and
sincere
obedience
to
the
will
of
God
reuealed
in
his
Word
.
(
In
newnesse
of
Spirit
.
)
To
passe
by
the
varietie
of
Interpretations
by
newnesse
of
Spirit
,
wee
are
here
to
vnderstand
true
holinesse
both
of
heart
and
life
,
wrought
in
true
Beleeuers
by
the
Spirit
of
Christ
,
and
comming
from
them
as
they
are
regenerate
,
euen
from
their
soules
renued
by
the
Spirit
of
grace
,
and
therefore
called
newnesse
of
Spirit
.
(
Not
in
the
oldnesse
of
the
Letter
)
that
is
,
not
in
holinesse
which
is
onely
by
the
ministerie
of
the
Law
,
which
of
it selfe
is
a
dead
letter
,
2.
Cor
.
3.6
,
7.
2.
Cor
.
3.6
,
7.
Gal.
3.2
.
and
is
not
able
to
giue
the
Spirit
,
Gal.
3.2
.
and
so
is
only
externall
and
outward
,
and
such
as
may
come
from
men
in
their
natural
state
and
condition
.
In
which
state
GODS
Children
and
true
Beleeuers
were
before
their
new
birth
in
Christ
,
and
therefore
called
the
oldnesse
of
the
Letter
.
And
this
Exposition
may
further
be
confirmed
by
that
,
Rom.
2.29
.
Rom.
2.29
.
where
the
Apostle
saith
,
True
circumcision
is
inward
,
of
the
heart
,
and
then
subioynes
in
the
Spirit
,
not
in
the
Letter
.
Thus
then
are
wee
to
conceiue
the
meaning
of
the
Apostle
in
the
words
of
this
Verse
,
as
if
he
had
said
:
But
now
both
I
and
you
and
all
true
beleeuers
are
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
,
and
from
the
power
of
it
to
stirre
vs
vp
to
sinne
,
and
the
force
,
power
,
and
strong
working
of
that
corruption
that
is
in
vs
by
nature
being
broken
,
and
as
it
were
,
dead
,
and
not
able
to
bring
forth
cursed
and
bitter
fruits
as
it
was
wont
,
which
in
former
times
did
strongly
and
forcibly
,
euen
as
a
Tyrant
,
hold
vs
in
bondage
vnder
the
Law
,
that
now
wee
should
yeeld
sound
and
sincere
obedience
to
the
will
of
God
reueiled
in
his
Word
,
in
true
holinesse
both
of
heart
and
life
,
wrought
in
vs
by
the
Spirit
of
Christ
,
and
comming
from
our
soules
,
renued
by
the
Spirit
of
grace
,
and
not
onely
in
externall
and
outward
holinesse
,
such
as
is
by
the
ministery
of
the
Law
,
and
may
come
from
such
as
are
yet
in
their
naturall
state
and
condition
,
and
in
their
old
corruption
.
To
passe
by
that
which
is
offered
vnto
vs
from
the
first
words
of
this
Verse
,
But
now
wee
are
deliuered
from
the
Law
,
namely
this
,
That
true
Beleeuers
are
freed
from
the
rigour
and
curse
of
the
Law
,
and
from
the
power
of
it
stirring
vp
to
sinne
.
Of
that
we
haue
spoken
heretofore
;
therefore
I
passe
by
it
.
In
the
first
place
consider
wee
the
generall
matter
of
this
Verse
.
The
Apostle
makes
knowne
in
this
Verse
in
generall
thus
much
,
That
himselfe
and
other
true
beleeuers
being
deliuered
from
the
Law
,
they
ought
,
and
they
are
bound
in
lieu
of
that
deliuerance
,
to
bring
forth
fruit
to
Christ
,
and
to
serue
the
Lord
,
that
is
the
generall
drift
of
this
Verse
;
hence
we
are
taught
,
That
our
freedome
and
deliuerance
from
the
rigour
and
curse
of
the
Law
,
Freedome
and
deliuerance
from
any
yoke
of
bondage
,
binds
strongly
to
the
seruice
of
God
.
binds
vs
strongly
to
the
seruice
of
God
;
yea
,
the
point
is
generall
,
our
freedome
and
deliuerance
from
any
yoke
of
bondage
,
either
from
sin
,
or
from
the
consequence
of
sinne
,
that
which
followes
on
sinne
,
any
miserie
or
trouble
whatsoeuer
,
is
a
strong
bond
binding
vs
to
serue
the
Lord
,
to
glorifie
him
,
and
to
walke
before
him
in
all
holy
obedience
:
when
we
are
deliuered
from
sinne
,
or
from
any
miserie
or
trouble
of
body
or
mind
,
temporall
or
spirituall
,
wee
are
bound
,
in
lieu
of
that
mercy
,
to
walke
before
the
Lord
in
all
good
conscience
,
euen
studying
and
endeuouring
to
please
him
in
all
things
:
the
Scripture
is
plentifull
in
the
proofe
of
this
.
Luk
.
1.74
,
75.
Luk
.
1.74
,
75.
saith
old
ZACHARY
,
That
wee
being
deliuered
out
of
the
hands
of
our
enemies
,
should
serue
him
without
feare
all
the
dayes
of
our
life
,
in
holinesse
and
righteousnesse
before
him
.
Exod
.
20.2
.
Exod
.
20.
vers
.
2.
the
Lord
sets
this
as
a
strong
Argument
and
motiue
to
stirre
vp
his
People
to
serue
him
,
and
to
bind
them
to
yeeld
obedience
to
his
Lawes
and
Commandements
:
That
he
is
the
Lord
their
God
,
which
brought
them
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
.
I
am
(
saith
he
)
the
Lord
thy
God
,
which
haue
brought
thee
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
.
Therefore
,
Thou
shalt
haue
none
other
Gods
before
me
.
And
this
bond
of
obedience
is
againe
remembred
,
Micha
.
6.
vers
.
3
,
4
,
5.
Micha
.
6.3
,
4
,
5.
The
Lord
there
complaynes
by
his
Prophet
,
of
the
want
of
obedience
,
that
the
people
did
not
serue
him
,
and
yeeld
obedience
to
him
as
they
ought
to
haue
done
:
hee
presseth
this
very
Argument
against
them
,
to
shew
the
greatnesse
of
their
vnthankefulnesse
and
disobedience
:
O
my
people
,
(
saith
he
)
what
haue
I
done
to
thee
,
or
wherein
haue
I
grieued
thee
?
testifie
against
me
.
Surely
,
I
haue
brought
thee
vp
out
of
the
Land
of
Egypt
,
and
redeemed
thee
out
of
the
house
of
seruants
,
and
I
haue
sent
before
thee
MOSES
,
AARON
,
and
MIRIAM
.
O
my
people
,
remember
now
what
BALAK
King
of
Moab
had
deuised
,
and
what
BALAAM
the
sonne
of
BEOR
answered
him
,
from
Shittim
vnto
Gilgal
,
that
yee
may
know
the
righteousnesse
of
the
Lord
.
Matt
.
11.28
.
Christ
calls
all
to
him
that
are
weary
and
loden
,
clogged
with
the
yoke
and
burden
of
their
sinnes
,
promising
ease
and
refreshing
to
them
;
but
withall
he
subioynes
by
way
of
restipulation
or
indenting
with
them
againe
,
Vers
.
29.
Take
my
yoke
on
you
,
and
learne
of
me
,
that
I
am
meeke
and
lowly
in
heart
,
and
yee
shall
find
rest
vnto
your
soules
.
As
if
he
had
said
,
I
vouchsafing
this
mercy
to
you
,
freeing
you
from
the
yoke
and
burden
of
your
sinnes
,
pressing
your
soules
as
low
as
hell
with
discomfort
,
oh
,
you
are
bound
in
lieu
of
this
mercy
,
to
yeeld
this
fruit
to
me
againe
;
you
are
to
deny
your selues
,
and
your
owne
reason
,
will
,
and
affections
,
and
to
submit
your
wils
to
the
obedience
of
the
Gospell
.
And
to
this
I
might
adde
many
other
testimonies
of
Scripture
cleering
and
confirming
this
truth
,
That
our
freedome
from
any
yoke
of
bondage
,
from
sinne
,
or
that
which
followes
on
sinne
,
any
miserie
or
trouble
,
is
a
strong
bond
strictly
binding
vs
to
serue
the
Lord
,
and
to
walke
before
him
in
all
holy
obedience
;
the
reason
of
it
is
this
:
Our
freedome
from
any
yoke
of
bondage
,
binds
vs
to
be
thankefull
to
the
Lord
,
wee
are
to
acknowledge
his
goodnesse
and
mercy
,
his
power
and
good
prouidence
appearing
to
vs
,
in
that
our
deliuerance
,
and
thankefully
to
remember
it
,
and
to
praise
him
for
the
same
;
euen
Nature
it selfe
teacheth
vs
to
acknowledge
the
kindnesse
of
man
that
hath
freed
vs
from
some
trouble
or
danger
,
and
to
commend
the
meanes
by
which
wee
haue
beene
freed
from
sicknesse
,
from
imprisonment
,
or
the
like
;
and
much
more
ought
Religion
to
teach
vs
,
thankefully
to
acknowledge
the
goodnesse
and
power
of
God
manifested
in
the
same
,
he
hauing
either
without
meanes
deliuered
vs
,
or
giuen
meanes
to
vs
,
and
vouchsafed
a
blessing
on
them
,
and
made
them
effectuall
for
our
deliuerance
.
Now
our
thankefull
acknowledgement
and
remembrance
of
the
mercy
and
power
of
God
in
our
deliuerance
,
is
expressed
in
walking
worthy
of
that
mercy
in
some
measure
of
holy
obedience
;
and
therefore
this
must
needs
be
held
as
a
certaine
truth
,
that
our
freedome
from
any
yoke
of
bondage
,
is
a
strong
bond
strictly
binding
vs
to
serue
the
Lord
,
and
to
walke
before
him
in
all
holy
obedience
.
Let
no
man
then
imagine
,
that
he
is
freed
from
the
rigour
and
curse
of
the
Law
,
Freedome
from
the
rigour
and
curse
of
the
Law
,
giues
no
libertie
in
men
to
liue
as
they
list
and
therefore
hee
may
liue
as
hee
list
,
and
that
hee
is
therefore
at
libertie
to
follow
the
lusts
of
his
owne
heart
.
Hath
the
Lord
freed
thee
from
hell
,
death
and
damnation
?
Hath
he
done
so
great
things
for
thee
,
that
thou
shouldest
serue
the
Deuill
,
and
serue
the
lusts
of
thine
owne
heart
?
No
,
no
;
If
thou
so
thinke
,
thou
deceiuest
thy selfe
,
thy
freedome
from
sinne
,
and
from
the
curse
of
the
Law
,
binds
thee
strongly
to
all
holy
obedience
;
and
if
thou
yeeld
it
not
to
the
Lord
,
thou
art
the
most
vnthankefull
wretch
that
liues
on
the
face
of
the
earth
;
it
may
be
said
to
thee
as
Moses
saith
to
the
People
,
Deut.
32.6
.
Thou
foolish
and
vnwise
person
,
dost
thou
so
reward
the
Lord
?
And
to
descend
to
some
particulars
:
Hath
the
Lord
freed
thee
from
some
speciall
danger
,
from
sicknesse
from
some
particular
trouble
of
body
or
minde
,
besides
deliuerance
from
common
troubles
and
dangers
vouchsafed
to
thee
,
and
dost
thou
forget
it
?
Dost
thou
forget
to
be
thankefull
,
and
to
expresse
thy
thankefulnesse
in
some
measure
of
holy
obedience
?
Certainely
then
thou
maist
iustly
looke
for
plagues
seuen-fold
more
,
as
it
is
Leuit.
Leuit.
26.24
,
28.
26.24
,
28.
and
thou
maist
iustly
looke
for
a
worse
thing
to
come
on
thee
,
as
Christ
said
to
the
man
healed
of
his
disease
,
Ioh
.
5.14
.
Thou
art
made
whole
:
sinne
no
more
,
Ioh
.
5.14
.
lest
a
worse
thing
come
vnto
thee
.
If
thou
wouldst
not
prouoke
the
Lord
after
sicknesse
,
or
some
other
trouble
remoued
from
thee
,
to
send
a
greater
plague
and
iudgement
on
thee
,
remember
this
,
that
thy
deliuerance
from
that
trouble
,
sicknesse
,
and
such
like
,
binds
thee
strongly
to
all
holy
obedience
,
and
thou
art
to
haue
thine
heart
enlarged
,
and
thy
mouth
opened
in
magnifying
and
praysing
the
Lord
for
that
mercy
:
yea
,
thou
art
to
expresse
thy
thankefulnesse
in
heart
,
in
tongue
,
and
in
life
and
conuersation
,
and
so
to
walke
before
the
Lord
,
with
greater
care
to
please
him
:
and
therefore
labour
thou
to
be
able
to
say
with
Dauid
,
Psal
.
119.71
.
Psal
.
119.71
.
It
is
good
for
me
that
I
haue
beene
sicke
,
or
in
this
or
that
trouble
,
and
now
am
deliuered
:
for
I
find
my selfe
thereby
humbled
,
and
that
now
there
is
wrought
in
mee
a
greater
care
to
please
the
Lord
,
and
to
walke
humbly
before
the
Lord
.
This
thou
must
finde
after
deliuerance
from
trouble
either
of
body
or
mind
;
and
if
it
be
not
thus
with
thee
,
but
after
deliuerance
out
of
sicknesse
or
other
trouble
of
body
or
mind
,
thou
art
either
more
carelesse
,
or
at
least
not
better
then
thou
wast
before
;
but
proud
before
,
proud
still
;
couetous
before
,
couetous
still
;
a
drunkard
before
,
and
a
drunkard
still
,
which
indeed
is
the
case
of
too
many
;
and
some
there
be
,
who
in
time
of
sicknesse
,
the
hand
of
God
being
on
them
,
haue
cryed
out
against
pride
and
the
vanities
of
this
world
,
and
some
haue
complayned
of
their
ignorance
and
vnprofitablenesse
,
and
haue
promised
amendment
;
yet
being
deliuered
,
haue
turned
backe
againe
to
their
old
byas
,
and
become
as
bad
or
worse
in
their
euill
courses
,
then
euer
before
:
and
if
it
be
thus
with
thee
,
certainly
that
forgetfulnesse
&
that
vnthankfulnesse
of
thine
,
is
a
iudgement
of
God
on
thee
,
and
it
seales
vp
the
wrath
of
God
against
thee
;
and
that
affliction
or
trouble
,
out
of
which
thou
hast
beene
deliuered
,
is
but
a
fore-runner
of
a
greater
and
more
fearefull
iudgement
of
God
to
come
vpon
thee
.
In
the
next
place
we
are
to
obserue
,
how
the
Apostle
here
proues
that
himselfe
and
other
true
beleeuers
were
deliuered
from
the
law
.
Thus
he
proues
it
,
that
the
force
,
the
power
and
the
strong
working
of
the
corruption
of
nature
,
was
broken
,
and
as
it
were
,
dead
in
them
,
and
not
able
to
bring
forth
the
cursed
fruit
of
it
,
as
it
was
wont
,
and
therefore
they
were
deliuered
;
so
reasons
the
Apostle
.
Hence
wee
are
giuen
to
vnderstand
thus
much
,
That
the
power
and
force
of
sinne
being
weakened
and
broken
in
vs
,
and
as
it
were
,
dead
,
and
not
able
to
bring
forth
the
cursed
fruits
of
it
,
as
in
former
times
it
was
wont
,
it
is
an
Argument
,
and
a
plaine
euidence
&
proofe
of
this
,
That
wee
are
freed
from
the
Law
,
euen
from
the
rigour
and
curse
of
the
Law
.
If
a
man
find
the
force
of
sinne
broken
in
himselfe
,
The
power
and
force
of
sinne
being
weakened
in
men
,
it
proues
that
they
are
freed
from
the
rigour
and
curse
of
the
Law
.
and
that
now
the
corruption
of
his
nature
hath
not
that
strong
,
powerfull
,
and
violent
working
in
him
as
it
hath
had
in
times
past
,
and
that
the
euill
motions
of
it
haue
not
force
in
his
members
to
bring
forth
fruit
vnto
death
,
he
may
certainely
conclude
,
that
hee
is
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
:
and
for
this
,
we
haue
further
euidence
,
Rom.
8.
v.
1.
saith
the
Apostle
,
Rom.
8.1
.
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
And
then
he
subioynes
,
Which
walke
not
after
the
flesh
,
but
after
the
Spirit
:
thereby
noting
who
they
be
that
are
and
may
assure
themselues
that
they
are
freed
from
condemnation
.
As
if
he
had
said
,
In
whom
the
grace
of
the
Spirit
is
so
powerfull
,
as
to
subdue
the
corruption
of
their
nature
,
and
to
bring
it
vnder
;
so
as
now
the
force
of
it
is
weakened
,
and
broken
,
and
now
they
walke
not
after
the
lusts
of
the
flesh
,
but
after
the
Spirit
.
Certainely
they
are
in
Christ
,
and
they
may
conclude
,
that
they
being
freed
from
the
curse
of
the
Law
,
and
from
condemnation
,
they
are
not
vnder
either
the
rigour
or
curse
of
the
Law
.
And
to
this
purpose
the
Apostle
speakes
plainely
,
Gal.
5.18
.
If
yee
be
led
by
the
Spirit
,
yee
are
not
vnder
the
Law
:
If
the
power
and
strong
working
of
sinne
be
broken
in
you
,
and
that
yee
are
now
guided
and
led
by
the
Spirit
of
grace
,
yee
are
not
vnder
the
Law
,
yee
are
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
.
1.
Tim
.
1.9
.
the
Apostle
saith
,
Knowing
this
,
or
,
We
know
this
,
It
is
a
thing
well
knowne
to
vs
,
that
the
Law
is
not
giuen
,
or
the
Law
lyeth
not
against
a
iust
man
,
against
a
man
that
is
iust
and
holy
,
both
by
righteousnesse
imputed
and
inherent
in
him
,
and
is
sanctified
by
grace
,
and
so
hath
the
force
and
power
of
sinne
broken
in
him
,
the
Law
lyes
not
against
such
a
man
,
hee
is
freed
from
it
,
in
respect
of
the
rigour
and
curse
of
it
.
These
places
(
not
to
adde
any
more
)
doe
sufficiently
cleere
and
confirme
this
truth
:
That
if
a
man
finde
the
force
of
sinne
broken
in
himselfe
,
and
that
now
the
corruption
of
his
nature
hath
not
that
strong
and
violent
working
in
him
as
it
hath
had
in
former
times
,
hee
may
certainely
conclude
,
that
hee
is
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
;
and
the
reason
and
ground
of
it
is
this
:
The
force
and
strong
working
of
sinne
is
weakened
and
broken
onely
by
the
power
of
the
Spirit
,
and
none
haue
sinne
weakened
and
subdued
in
them
,
but
only
such
as
haue
the
Spirit
of
grace
and
sanctification
;
and
hee
that
hath
the
Spirit
,
certainely
hath
Christ
,
and
hauing
Christ
,
hee
hath
all
the
benefits
of
Christ
,
and
so
must
needs
haue
freedome
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
.
This
truth
serues
to
make
knowne
to
vs
,
who
they
be
that
indeed
are
freed
from
the
rigour
,
How
men
may
know
that
they
are
freed
from
the
rigour
and
curse
of
the
Law
.
and
from
the
curse
of
the
Law
.
Euery
one
hath
a
good
conceit
of
himselfe
,
euery
one
is
readie
to
assume
and
take
this
to
himselfe
,
that
he
is
freed
from
the
rigour
and
from
the
curse
of
the
Law
:
that
howsoeuer
he
is
a
sinner
,
yet
Christ
hath
dyed
for
him
,
and
that
Christ
hath
freed
him
from
the
desert
of
sinne
,
from
hell
,
death
and
damnation
:
this
the
Deuill
will
suffer
any
one
to
say
.
But
wouldst
thou
proue
it
;
and
wouldst
thou
haue
such
proofe
of
it
,
as
may
comfort
thine
owne
soule
in
the
time
of
tryall
,
and
silence
the
Deuill
himselfe
opposing
against
it
?
then
labour
thou
to
find
this
in
thy selfe
:
That
the
force
of
sinne
is
broken
in
thee
,
and
that
now
it
hath
not
that
strong
and
powerfull
working
in
thee
it
was
wont
to
haue
:
and
from
thence
thou
maist
certainely
gather
and
conclude
thy
freedome
from
the
rigour
and
from
the
curse
of
the
Law
.
If
thou
thinke
thou
art
freed
from
the
curse
of
the
Law
,
and
that
thou
art
not
lyable
to
those
plagues
and
iudgements
that
are
due
to
thy
sinnes
,
but
that
Christ
hath
freed
thee
from
them
,
and
yet
sinne
is
as
strong
,
as
powerfull
,
and
as
preuayling
in
thee
as
euer
it
was
,
and
thou
art
carried
with
as
violent
a
streame
,
to
the
committing
of
sinne
as
euer
heretofore
,
certainely
thou
deceiuest
thy selfe
.
If
thou
wouldst
be
sure
and
on
a
good
ground
,
assure
thy selfe
that
thou
art
freed
from
the
rigour
and
curse
of
the
Law
:
then
neuer
rest
till
thou
finde
that
the
force
and
strong
working
of
sinne
is
broken
in
thee
,
and
that
now
the
corruption
of
thy
nature
is
not
able
to
bring
forth
the
cursed
and
bitter
fruits
of
it
,
as
it
was
wont
to
doe
;
and
from
thence
thou
maist
certainely
and
infallibly
conclude
,
that
thou
art
freed
from
the
rigour
and
from
the
curse
of
the
Law
.
Haply
thou
wilt
say
,
But
how
shall
I
know
that
the
force
and
strong
working
of
sinne
is
broken
in
me
?
I
answere
,
thou
maist
know
it
by
this
;
If
so
be
thou
find
in
thee
a
dislike
and
a
striuing
against
that
sin
thou
art
most
inclined
to
,
and
being
able
to
commit
that
sin
,
occasion
being
offered
of
committing
of
it
,
and
being
tempted
to
it
;
if
then
thou
find
in
thee
a
striuing
against
it
,
thou
prayest
against
it
,
and
thou
vsest
all
good
meanes
to
keepe
thee
from
it
,
and
out
of
a
lothing
of
it
,
because
it
is
sinne
,
and
not
for
feare
of
shame
,
punishment
,
or
the
like
,
thou
abstaynest
from
it
,
and
if
through
violence
of
temptation
thou
be
ouercome
and
fall
,
yet
it
is
with
reluctation
and
with
griefe
,
and
thou
dost
speedily
recouer
thy selfe
by
repentance
;
surely
then
the
power
,
force
,
and
strong
working
of
sinne
is
broken
in
thee
:
and
thereupon
thou
maist
certainely
conclude
,
that
thou
art
freed
from
the
rigour
and
from
the
curse
of
the
Law
.
Againe
,
for
a
second
vse
of
this
point
.
Is
it
so
,
Comfort
for
all
that
find
the
power
and
force
of
sinne
broken
in
themselues
.
that
if
a
man
find
the
force
and
strong
working
of
sinne
weakened
and
broken
in
himselfe
,
he
may
thence
certainly
conclude
,
that
hee
is
freed
from
the
rigour
&
from
the
curse
of
the
Law
?
Here
is
then
a
ground
of
sweet
and
excellent
comfort
,
for
all
those
that
find
the
power
and
force
of
sin
broken
in
themselues
.
Dost
thou
find
that
howsoeuer
sin
still
remaynes
in
thee
,
yet
the
strength
of
it
is
weakened
and
abated
,
and
now
it
is
not
able
to
bring
forth
the
cursed
and
bitter
fruits
of
it
as
it
was
wont
?
Is
it
thus
with
thee
?
Then
comfort
thy selfe
,
here
is
a
ground
of
sound
and
sweet
comfort
indeed
,
hereupon
thou
maist
certainly
conclude
,
to
the
comfort
of
thine
owne
soule
,
that
thou
art
freed
from
the
rigour
of
the
Law
,
and
from
the
curse
of
it
;
hereupon
thou
maist
assure
thy selfe
,
that
thou
setting
thy selfe
to
please
the
Lord
,
and
to
walke
before
him
in
truth
of
heart
in
all
holy
obedience
,
though
thou
faile
and
come
short
of
that
thou
oughtest
to
doe
,
yet
euen
thy
weake
,
thy
imperfect
,
and
thy
defectiue
obedience
is
accepted
of
the
Lord
,
and
that
which
is
wanting
on
thy
part
,
is
supplyed
through
Christ
,
and
thy
obedience
is
made
pleasing
to
God
:
And
againe
,
thou
maist
assure
thy selfe
,
that
the
curse
of
the
Law
is
remoued
from
thee
,
that
Gods
wrath
is
turned
from
thee
,
that
the
nature
of
his
threatnings
are
altogether
changed
in
respect
of
thee
,
and
that
neither
sinne
,
nor
the
Deuill
,
nor
his
instruments
,
nor
all
the
power
of
hell
can
doe
any
thing
to
thy
hurt
.
And
that
is
a
sweet
comfort
to
thee
:
and
let
all
such
as
find
the
force
and
strong
working
of
sinne
broken
in
them
,
take
notice
of
it
,
and
thinke
on
it
to
their
comfort
.
(
That
being
dead
wherein
we
were
holden
.
)
A
Popish
collection
confuted
.
The
Papists
from
this
place
gather
and
conclude
,
that
sinne
hath
no
life
at
all
in
the
regenerate
,
but
is
throughly
dead
,
and
that
originall
corruption
is
not
onely
not
imputed
,
but
not
aliue
,
or
hauing
any
being
in
the
righteous
.
So
they
teach
.
But
indeed
in
this
very
Chapter
,
to
goe
no
further
,
their
opinion
is
sufficiently
confuted
.
The
Apostle
shewes
in
his
owne
example
,
that
in
the
most
regenerate
there
is
sinne
remayning
,
as
Vers
.
20.
Sinne
that
dwelleth
in
mee
.
Vers
.
21.
Euill
is
present
with
me
.
And
Vers
.
23.
I
see
another
Law
in
my
members
,
rebelling
against
the
Law
of
my
mind
,
and
leading
me
captiue
vnto
the
Law
of
sinne
which
is
in
my
members
.
And
therefore
sinne
still
remaynes
in
the
most
regenerate
,
yet
weakened
and
wounded
euen
with
a
deadly
wound
,
so
as
it
is
not
able
to
exercise
the
power
and
force
of
it
as
it
was
wont
:
and
the
Lord
will
haue
sin
still
in
part
remayning
in
the
regenerate
,
to
exercise
them
in
striuing
against
it
,
to
humble
them
,
and
that
his
mercy
may
more
appeare
in
freeing
them
from
the
strength
and
power
of
it
,
and
that
they
may
be
more
thankfull
to
him
for
the
same
.
We
are
further
to
marke
,
that
the
Apostle
saith
,
That
being
dead
wherein
we
were
holden
.
He
saith
not
,
That
being
dead
that
was
in
vs
,
the
force
,
the
power
,
and
strong
working
of
sinne
being
dead
that
was
in
vs
;
but
that
wherein
wee
were
held
,
that
is
,
which
did
strongly
,
and
forcibly
,
and
as
a
Tyrant
,
hold
vs
in
bondage
vnder
the
Law
.
This
phrase
and
manner
of
speech
is
to
bee
obserued
.
Hence
we
may
gather
,
That
sinne
carries
a
great
sway
in
vnregenerate
persons
,
Sinne
is
a
Tyrant
in
vnregenerate
persons
.
the
corruption
of
nature
is
a
Tyrant
in
them
that
are
yet
in
their
naturall
state
and
condition
,
and
it
holds
them
in
a
miserable
slauery
and
bondage
;
it
holds
them
vnder
the
rigour
of
the
Law
,
and
vnder
the
curse
of
it
,
and
vnder
the
power
of
it
,
they
are
ready
to
bee
stirred
vp
to
sinne
,
euen
by
the
Law
,
through
the
corruption
that
is
in
them
,
and
that
is
a
miserable
bondage
:
and
hence
it
is
that
vnregenerate
persons
are
said
to
walke
after
their
owne
lusts
,
Iud
.
Epist.
vers
.
18.
yea
,
Iud.
Epist.
v.
18.
to
runne
into
all
excesse
of
ryot
,
and
to
thinke
it
strange
,
1.
Pet
.
4.4
.
that
others
runne
not
with
them
into
the
same
;
and
because
they
doe
not
,
therefore
they
reproch
them
,
1.
Pet
.
4.4
.
To
this
purpose
I
might
cite
many
testimonies
;
but
the
point
was
in
part
handled
before
.
I
shewed
in
the
Verse
before
,
That
the
motions
of
sinnes
that
arise
from
the
corruption
of
nature
,
in
the
hearts
of
vnregenerate
persons
,
are
strong
,
powerfull
,
and
preuayling
,
they
make
men
breake
their
sleepe
to
doe
euill
,
and
to
hunger
and
thirst
after
it
,
as
after
their
appointed
food
,
Ierem
.
9.5
.
and
to
take
great
paynes
to
doe
wickedly
,
Ierem
.
9.5
.
Our
owne
wofull
experience
shewes
this
to
be
most
true
.
Oh
then
,
deceiue
not
thy selfe
,
whosoeuer
thou
art
,
No
easie
matter
to
be
deliuered
from
the
bondage
of
sinne
.
thinke
not
that
thou
canst
at
thine
owne
time
and
pleasure
rid
and
deliuer
thy selfe
from
vnder
the
bondage
of
thine
owne
tyrannizing
corruption
,
suffer
not
thine
heart
to
be
puffed
vp
with
such
a
deceiuing
thought
:
if
thou
so
thinke
,
thou
deceiuest
thy selfe
exceedingly
,
and
thou
art
euen
running
on
in
the
way
to
thine
owne
euerlasting
perdition
,
thy
corruption
is
strong
and
powerfull
in
thee
,
and
holds
thee
in
a
miserable
bondage
,
and
thou
going
on
with
this
conceit
,
that
thou
canst
,
at
thine
owne
time
and
pleasure
,
winde
thy selfe
from
vnder
the
power
of
it
;
thy
corruption
gathers
more
strength
,
and
holds
thee
faster
vnder
the
power
of
it
,
for
custome
and
continuance
in
sinne
addes
strength
to
it
;
It
duls
the
minde
,
it
hardens
the
heart
,
Ier
.
13.23
.
and
as
the
Prophet
speakes
,
Ier
.
13.23
.
It
is
as
easie
for
the
blacke
More
to
change
his
skinne
,
or
the
Leopard
his
spots
,
as
for
one
to
doe
good
,
that
is
accustomed
to
doe
euill
.
And
therefore
deceiue
not
thy selfe
,
fancy
not
to
thy selfe
that
thou
canst
,
at
thine
owne
time
,
get
thy selfe
from
vnder
the
power
of
thine
owne
tyrannizing
corruption
,
and
so
neglect
the
timely
vse
of
the
meanes
that
serue
to
that
purpose
;
hearing
,
reading
,
and
meditating
in
the
Word
of
God
,
Prayer
,
and
other
holy
meanes
that
serue
for
thy
calling
and
conuersion
,
and
for
thy
deliuerance
from
vnder
the
bondage
of
finne
.
Come
wee
now
to
the
last
part
of
the
Verse
,
That
wee
should
serue
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
letter
.
In
these
words
the
Apostle
puts
downe
the
end
of
deliuerance
from
the
Law
,
and
makes
knowne
,
that
himselfe
and
other
true
beleeuers
were
deliuered
from
it
to
this
end
,
that
they
should
serue
the
Lord
in
newnesse
of
Spirit
,
euen
in
true
holynesse
wrought
in
them
by
the
Spirit
,
and
comming
from
them
as
they
were
sanctified
,
and
not
in
outward
holinesse
,
and
such
as
is
onely
taught
by
the
ministerie
of
the
Law
,
and
may
come
from
men
that
are
yet
in
their
old
corruption
:
that
is
the
purpose
of
the
Apostle
in
these
words
.
In
the
first
place
note
we
,
that
the
Apostle
heere
vseth
this
word
(
serue
)
the
Originall
is
{αβγδ}
,
and
hee
saith
,
that
wee
should
serue
in
Newnesse
of
Spirit
,
that
wee
should
serue
the
Lord
in
true
holinesse
.
Hence
it
is
cleare
,
That
diuine
,
religious
,
and
holy
seruice
belongs
to
the
Lord
,
not
onely
diuine
worship
,
Diuine
,
religious
,
holy
seruice
belongs
to
the
Lord
.
but
also
diuine
and
religious
seruice
is
due
to
the
Lord
,
yea
,
it
is
due
to
him
alone
,
and
to
no
other
,
either
Saint
or
Angell
.
The
Papists
make
this
distinction
of
religious
worship
;
they
say
there
bee
two
degrees
of
it
;
one
an
higher
,
which
they
call
{αβγδ}
,
worship
,
whereby
God
himselfe
is
worshipped
;
and
another
lower
,
which
they
call
{αβγδ}
,
seruice
,
whereby
the
Angels
and
Saints
are
to
bee
worshipped
,
who
(
say
they
)
being
glorified
in
heauen
,
are
in
speciall
fauour
with
God
;
and
so
they
giue
to
them
adoration
,
and
inuocation
.
This
distinction
is
absurd
and
foolish
;
A
Popish
distinction
confuted
.
for
though
there
be
a
worship
proper
to
God
aboue
,
and
incommunicable
to
any
creature
,
yet
{αβγδ}
doth
not
alwayes
signifie
that
,
neyther
doth
{αβγδ}
so
properly
agree
to
creatures
,
as
that
it
is
neuer
giuen
to
God
:
for
the
Apostle
commonly
calls
himselfe
{αβγδ}
,
a
seruant
of
Iesus
Christ
.
And
heere
hee
teacheth
vs
to
yeeld
to
God
{αβγδ}
,
seruice
.
And
Rom.
14.18
.
the
Apostle
saith
,
Whosoeuer
in
these
things
serueth
Christ
,
is
acceptable
vnto
God
,
and
approued
of
men
.
The
same
originall
word
is
there
vsed
that
here
we
haue
:
and
therefore
that
Popish
distinction
betweene
worship
and
seruice
,
cannot
stand
with
the
truth
and
plaine
euidence
of
the
Word
of
God
.
In
the
next
place
obserue
wee
,
that
the
Apostle
saith
not
barely
,
that
we
should
serue
the
Lord
,
but
he
further
expresseth
wherein
,
namely
,
in
newnesse
of
Spirit
,
that
is
,
in
true
holinesse
,
wrought
in
himselfe
and
other
true
beleeuers
,
True
beleeuers
are
to
serue
the
Lord
in
true
and
spirituall
holinesse
both
of
heart
and
life
.
and
comming
from
them
as
they
haue
in
them
the
Spirit
of
grace
.
Hence
we
are
giuen
to
vnderstand
,
That
true
beleeuers
,
euen
as
many
as
hold
themselues
freed
from
the
rigour
and
curse
of
the
Law
,
they
are
to
serue
the
Lord
,
and
to
yeeld
obedience
to
him
in
true
holinesse
both
of
heart
and
life
,
euen
in
true
and
spirituall
holinesse
,
such
as
comes
from
a
renued
heart
and
sanctified
soule
are
they
to
serue
the
Lord
;
they
are
to
yeeld
to
the
Lord
new
obedience
and
spirituall
seruice
both
in
heart
and
life
,
euen
new
and
spirituall
thoughts
,
words
,
and
actions
.
For
this
we
haue
further
euidence
and
testimonie
of
Scripture
.
Ezech
.
36.26.27
Ezech
.
36.26
,
27.
the
Lord
saith
,
Hee
would
giue
his
people
a
new
heart
and
a
new
Spirit
:
hee
would
put
his
Spirit
within
them
,
and
take
away
the
stony
heart
out
of
their
body
,
and
giue
them
a
heart
of
flesh
,
and
cause
them
to
walke
in
his
Statutes
,
and
keep
this
Iudgements
,
and
doe
them
.
As
if
he
had
said
,
Hauing
giuen
you
a
new
heart
,
and
hauing
renued
you
by
my
Spirit
,
you
shall
then
yeeld
to
mee
new
obedience
,
and
spirituall
seruice
,
both
in
heart
and
life
.
Rom.
12.1
.
The
Apostle
thus
exhorts
the
true
beleeuing
Romanes
,
I
beseech
you
,
Brethren
,
by
the
sweet
mercies
of
God
,
that
you
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
and
acceptable
vnto
God
,
which
(
saith
he
)
is
your
reasonable
and
spirituall
seruing
of
God
.
And
hence
it
is
that
true
beleeuers
are
often
called
on
in
Scripture
,
and
exhorted
to
a
new
course
of
life
,
and
to
yeeld
to
the
Lord
new
thoughts
,
new
words
,
and
new
actions
,
as
2.
Cor
.
5.17
.
If
any
man
be
in
Christ
,
let
him
be
a
new
creature
.
And
Ephes
.
4.22
,
23
,
24.
the
Apostle
thus
exhorts
the
Ephesians
,
That
they
should
cast
off
,
concerning
the
conuersation
in
times
past
,
the
old
man
,
which
is
corrupt
through
the
deceiuable
lusts
,
Vers
.
23.
And
be
renued
in
the
Spirit
of
your
mind
,
Vers
.
24.
And
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
And
to
this
purpose
I
might
cite
many
more
testimonies
,
all
driuing
to
this
issue
,
and
vrging
this
dutie
on
true
beleeuers
,
that
they
are
to
yeeld
to
the
Lord
,
new
obedience
and
spirituall
seruice
,
both
in
heart
and
life
:
and
the
reason
of
this
is
giuen
by
Christ
,
Ioh
.
4.24
.
God
is
a
Spirit
,
and
he
must
haue
worship
and
seruice
,
sutable
and
agreeable
to
his
nature
,
true
worshippers
,
and
such
as
truly
serue
God
,
must
worship
and
serue
him
in
Spirit
and
Truth
.
They
must
yeeld
to
him
spirituall
worship
and
seruice
.
And
therefore
this
must
needs
be
held
to
be
a
dutie
of
all
true
beleeuers
,
euen
of
as
many
as
would
serue
the
Lord
as
they
ought
,
that
they
are
to
yeeld
to
him
new
obedience
,
and
spirituall
seruice
both
in
heart
and
life
.
Before
I
come
to
make
vse
of
this
,
I
hold
it
needfull
to
stand
a
little
further
on
it
,
that
wee
may
better
conceiue
it
,
and
that
it
may
be
more
profitable
to
vs
:
I
will
therefore
,
First
,
shew
the
ground
of
that
true
spirituall
seruice
that
is
to
be
yeelded
to
God
.
Secondly
,
what
it
is
.
Thirdly
,
the
kinds
of
it
,
and
then
come
to
make
vse
of
the
doctrine
.
For
the
first
.
The
ground
of
true
spirituall
seruice
of
God
.
The
ground
of
true
spirituall
seruice
of
God
,
is
a
true
knowledge
of
God
,
as
hee
hath
reuealed
himselfe
in
his
Word
,
to
know
God
to
be
infinite
in
power
,
wisdome
,
iustice
,
mercy
,
holinesse
,
goodnesse
,
&c.
and
that
he
is
a
Beholder
and
a
Iudge
of
all
secrets
,
and
will
render
to
euery
man
according
to
his
works
.
This
is
the
very
roote
and
ground
of
all
sound
,
heartie
,
and
sincere
affection
in
the
seruice
of
God
.
We
reade
,
Dan
.
9.4
.
Daniel
thus
prayed
,
O
Lord
God
(
saith
he
)
which
art
great
and
fearefull
,
and
keepest
couenant
and
mercy
toward
them
which
loue
thee
,
and
toward
them
which
keepe
thy
Commandements
.
Where
we
may
obserue
,
that
Daniel
first
rightly
conceiues
the
greatnesse
and
goodnesse
of
God
,
and
from
thence
proceeds
an
heartie
and
humble
confession
of
his
sinnes
,
and
the
sinnes
of
the
people
:
and
indeed
,
God
cannot
be
serued
in
Spirit
and
Truth
,
of
them
of
whom
hee
is
not
knowne
in
some
measure
by
the
light
of
his
Word
.
It
is
not
possible
that
a
man
should
either
trust
or
hope
in
God
,
or
loue
him
,
or
feare
,
or
serue
him
as
he
ought
,
when
he
knowes
him
not
.
It
is
his
mercy
,
loue
,
goodnesse
,
truth
,
power
,
iustice
,
and
such
like
,
that
causeth
men
to
trust
,
hope
,
loue
,
feare
and
serue
God
as
they
ought
:
therefore
to
know
God
truly
,
as
he
is
set
forth
in
his
Word
,
is
the
ground
of
the
true
,
sound
,
and
spirituall
seruice
of
God
.
Now
what
true
spirituall
seruice
of
God
is
,
What
the
true
spirituall
seruice
of
God
is
.
thus
wee
are
to
conceiue
it
.
It
is
a
true
acknowledgement
of
Gods
power
,
iustice
,
mercy
and
goodnesse
,
with
an
inward
and
sincere
affection
in
some
proportion
agreeable
to
that
acknowledgement
:
for
as
wee
know
by
the
light
of
the
Word
,
that
God
is
iust
,
good
,
and
omnipotent
:
so
must
wee
in
his
seruice
,
in
our
hearts
acknowledge
him
so
to
be
,
and
be
affected
towards
him
accordingly
in
all
duties
of
Gods
seruice
:
with
the
outward
worke
,
must
goe
inward
and
good
affections
,
and
then
wee
serue
God
with
spirituall
seruice
;
and
this
is
that
the
Lord
in
all
times
hath
called
for
:
Thorowout
the
Booke
of
God
wee
are
taught
,
to
serue
God
in
purenesse
of
Spirit
,
in
simplicitie
and
soundnesse
of
heart
;
and
that
is
spirituall
seruice
of
God
.
Now
in
the
third
place
,
The
kinds
of
the
seruice
of
God
.
for
the
kinds
of
this
seruice
:
they
are
two
;
either
it
is
such
as
is
immediately
performed
to
God
,
as
in
all
actions
of
religious
worship
,
in
hearing
,
in
speaking
the
Word
of
God
,
in
Prayer
,
in
receiuing
the
Sacraments
,
and
the
like
.
Or
such
as
is
mediately
offered
vp
to
God
,
as
in
the
duties
of
loue
,
mercy
,
equitie
,
and
iustice
to
men
;
for
therein
also
we
serue
God
.
Coloss
.
3.24
.
the
Apostle
saith
,
that
Seruants
in
doing
seruice
to
their
Masters
in
singlenesse
of
heart
,
they
serue
the
Lord
Christ
.
Thus
then
conceiue
we
the
doctrine
.
True
beleeuers
are
to
yeeld
to
the
Lord
new
obedience
and
spirituall
seruice
,
both
in
heart
and
life
,
that
is
,
they
are
to
know
and
acknowledge
God
as
hee
is
made
knowne
in
his
Word
,
euen
a
God
of
infinite
power
,
goodnesse
,
mercy
,
truth
and
iustice
,
and
to
serue
him
in
truth
of
heart
and
inward
affection
answerable
to
that
acknowledgement
,
both
in
euery
action
of
his
diuine
worship
,
and
in
euery
dutie
of
loue
,
mercy
,
equitie
,
and
iustice
,
they
performe
to
their
Brethren
.
This
being
a
truth
,
it
ouerturnes
that
Popish
doctrine
of
Opus
operatum
.
The
Papists
teach
,
The
Popish
doctrine
of
Opus
operatum
,
ouerturned
.
that
the
very
worke
done
in
any
kinde
of
Gods
seruice
,
is
sufficient
that
a
man
may
truely
serue
God
,
if
he
doe
a
dutie
commanded
of
God
,
though
hee
neuer
thinke
of
God
,
nor
haue
any
good
motion
in
his
mind
,
in
the
act
and
time
of
doing
it
;
that
is
their
doctrine
:
which
is
a
foule
&
grosse
error
,
and
cannot
stand
with
the
truth
now
deliuered
.
I
leaue
it
,
and
for
vse
of
the
point
,
to
our selues
.
Is
it
so
,
that
true
Beleeuers
are
to
yeeld
to
the
Lord
,
new
obedience
and
spirituall
seruice
,
That
many
come
far
short
of
yeelding
that
true
seruice
to
the
Lord
,
which
they
owe
vnto
him
,
discouered
.
both
in
heart
and
life
,
they
are
to
know
and
acknowledge
God
as
hee
himselfe
is
made
knowne
in
his
Word
,
to
serue
him
in
truth
and
soundnesse
of
heart
,
both
in
the
duties
of
pietie
towards
God
,
and
in
the
duties
of
loue
towards
men
.
Oh
then
,
how
farre
short
are
many
in
the
world
,
that
would
be
held
true
beleeuers
,
from
that
true
seruice
they
owe
to
the
Lord
?
Doe
not
many
content
themselues
with
a
formall
seruice
of
God
?
Doe
they
not
thinke
they
doe
God
high
seruice
,
if
they
come
to
the
Church
,
heare
the
Word
and
pray
?
And
will
they
not
bragge
of
it
,
and
say
they
serue
God
duely
and
truely
euery
day
Morning
and
Euening
?
They
say
their
prayers
,
though
(
God
knowes
)
without
inward
touch
of
heart
,
without
any
reuerence
of
the
great
and
glorious
Maiestie
of
GOD
,
neuer
acknowledging
him
to
be
a
God
of
infinite
power
,
goodnesse
,
mercy
,
truth
and
iustice
.
And
is
it
not
thus
with
most
men
in
doing
the
dueties
of
loue
,
mercy
,
equitie
,
and
iustice
to
their
Brethren
?
Doe
they
performe
those
dueties
to
men
in
conscience
to
God
,
knowing
him
to
be
a
God
of
infinite
wisedome
,
power
,
iustice
,
mercy
,
and
goodnesse
,
and
acknowledging
him
so
to
be
,
and
doing
those
good
things
in
truth
of
heart
and
soundnesse
of
inward
affection
,
answerable
to
that
acknowledgement
?
Nay
,
doe
not
men
content
themselues
in
liuing
ciuilly
with
others
,
and
please
themselues
exceedingly
,
in
that
they
performe
duties
of
loue
,
mercy
,
equitie
,
and
iustice
to
their
Brethren
after
a
ciuill
honest
fashion
?
Yea
,
doe
they
not
stand
on
it
,
that
they
are
religious
,
and
they
are
Gods
seruants
,
and
who
dare
say
nay
to
it
?
Will
you
say
that
they
are
not
religious
,
and
that
they
are
not
Gods
seruants
,
because
they
are
not
so
precise
as
haply
you
are
?
They
will
needes
be
held
religious
and
Gods
seruants
,
and
yet
many
of
them
are
such
deuout
and
religious
persons
,
Act.
13.50
.
as
those
Women
were
,
Act.
13.
vers
.
50.
who
raysed
persecution
against
Paul
and
Barnabas
,
and
expelled
them
out
of
their
Coasts
.
Too
many
such
religious
persons
there
bee
in
the
world
,
that
rayse
trouble
against
their
Ministers
,
vexe
them
,
and
grieue
them
,
and
doe
what
they
can
to
dishearten
them
,
and
to
weary
them
out
of
their
liues
,
such
persons
thinking
that
they
are
Gods
seruants
,
deceiue
themselues
,
they
are
farre
short
of
that
Religion
,
and
that
spirituall
seruice
they
owe
to
the
Lord
.
And
know
it
for
a
truth
,
thou
that
seruest
God
for
fashion
,
thou
that
art
ignorant
,
and
knowest
not
God
,
as
hee
hath
reueyled
himselfe
in
his
Word
;
or
at
least
dost
not
acknowledge
him
to
be
a
GOD
of
infinite
wisedome
,
power
,
goodnesse
,
mercy
,
and
iustice
,
and
so
liuest
onely
a
ciuill
honest
life
,
and
dost
good
duties
only
of
forme
and
fashion
,
that
an
hypocrite
,
whose
portion
is
hell
fire
,
is
as
good
a
seruant
of
God
as
thou
yet
art
,
and
shall
as
soone
goe
to
heauen
as
thou
shalt
,
vnlesse
thou
alter
thy
course
;
and
therefore
deceiue
not
thy selfe
.
If
thou
hold
thy selfe
a
true
seruant
of
God
,
thou
must
yeeld
to
him
new
obedience
and
spirituall
seruice
.
And
let
euery
one
take
notice
of
the
dutie
now
deliuered
:
and
if
thou
perswade
thy selfe
thou
art
a
true
seruant
of
God
,
then
learne
thy
dutie
:
Thou
art
to
serue
the
LORD
in
Spirit
and
Truth
;
thou
art
to
know
God
as
hee
hath
made
himselfe
knowne
in
his
Word
,
Pro
.
3.6
.
and
thou
art
to
acknowledge
him
in
all
thy
wayes
,
Pro
.
3.
vers
.
6.
Thou
art
to
acknowledge
him
to
be
a
God
of
infinite
power
,
wisedome
,
goodnesse
,
mercy
,
truth
and
iustice
,
and
to
serue
him
in
truth
of
heart
and
soundnesse
of
inward
affection
,
answerable
to
that
acknowledgement
,
in
all
the
duties
of
pietie
towards
his
holy
Maiestie
,
and
in
all
the
duties
of
loue
,
mercy
,
equitie
,
and
iustice
towards
men
.
If
thou
so
serue
the
Lord
,
then
dost
thou
serue
him
in
newnesse
of
Spirit
,
euen
in
true
spirituall
holinesse
;
and
that
will
be
pleasing
to
the
Lord
,
and
that
alone
will
bring
comfort
and
peace
to
thine
owne
soule
.
In
the
next
place
obserue
we
,
that
the
Apostle
expressing
wherein
true
beleeuers
are
to
serue
the
Lord
,
thus
he
speakes
,
he
sets
it
downe
in
these
termes
(
In
newnesse
of
Spirit
:
)
he
saith
not
in
newnesse
of
life
,
or
in
true
spirituall
holinesse
,
but
in
newnesse
of
Spirit
:
thereby
giuing
vs
to
know
whence
new
obedience
,
and
true
spirituall
holinesse
that
true
beleeuers
are
to
yeeld
to
the
Lord
,
comes
,
as
namely
,
that
it
comes
from
the
Spirit
of
grace
and
sanctification
;
and
the
point
hence
further
offered
,
is
this
:
That
new
obedience
and
true
holinesse
comes
from
the
Spirit
of
God
,
New
obedience
and
true
holinesse
is
the
worke
of
Gods
Spirit
in
men
.
it
proceedes
from
the
Spirit
of
grace
and
sanctification
,
that
men
yeeld
to
the
Lord
new
obedience
and
true
holinesse
,
it
is
the
worke
of
his
Spirit
in
them
;
and
so
farre
forth
as
men
are
wrought
on
,
and
renued
by
the
Spirit
of
God
,
so
far
they
yeeld
to
the
Lord
new
obedience
and
true
holinesse
,
and
what
good
soeuer
is
in
men
,
and
whatsoeuer
comes
from
them
,
that
is
truely
good
and
holy
,
it
comes
from
the
Spirit
of
God
.
This
truth
is
cleere
in
many
places
of
Scripture
,
Gal.
5.22
.
The
fruit
of
the
Spirit
,
Gal.
5.22
.
saith
the
Apostle
,
is
loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
:
euery
good
affection
and
euery
good
and
holy
action
is
a
fruit
of
the
Spirit
:
Ezech
.
36.27
.
And
to
this
purpose
that
place
in
Ezech
.
36.27
.
is
cleere
.
The
Lord
saith
,
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walke
in
my
Statutes
,
and
yee
shall
keepe
my
iudgements
,
2.
Cor
.
3.18
.
and
doe
them
.
2.
Cor
.
3.18
.
the
Apostle
saith
,
Wee
are
changed
into
the
Image
of
God
,
from
glorie
to
glorie
,
and
that
by
the
Spirit
of
the
Lord
,
cleering
and
confirming
this
truth
,
That
new
obedience
and
true
holinesse
comes
from
the
Spirit
of
God
,
and
that
men
haue
any
dram
of
true
holinesse
in
them
,
or
are
able
to
practise
it
in
any
measure
,
it
is
onely
of
the
Spirit
of
grace
and
sanctification
.
And
the
ground
of
this
is
that
of
the
Apostle
,
2.
Cor
.
3.5
.
2.
Cor
.
3.5
.
Of
our selues
wee
are
not
able
to
thinke
any
thing
as
of
our selues
,
but
our
sufficiency
is
of
God
.
Men
know
not
God
with
holy
knowledge
,
but
as
they
are
inlightened
by
the
Spirit
of
God
.
1.
Cor
.
12.3
.
The
Apostle
saith
,
No
man
can
say
that
Iesus
is
the
Lord
,
no
man
can
acknowledge
Iesus
Christ
to
be
the
Lord
of
life
and
glorie
,
but
by
the
holy
Ghost
.
Let
a
man
haue
neuer
so
good
a
wit
,
and
be
indued
with
neuer
so
excellent
parts
of
nature
,
yet
he
knowes
not
God
,
neither
can
know
him
,
nor
the
things
of
God
,
but
as
he
is
inlightened
by
the
Spirit
;
much
lesse
can
he
loue
God
,
or
yeeld
obedience
and
true
spirituall
seruice
to
him
,
vnlesse
he
be
wrought
on
by
the
Spirit
of
God
.
Therefore
new
obedience
and
true
holinesse
comes
only
from
the
Spirit
of
God
.
If
men
haue
any
goodnesse
or
holinesse
in
them
,
or
be
able
to
practise
it
in
any
measure
,
it
is
onely
the
worke
of
the
Spirit
of
grace
and
sanctification
.
Let
vs
take
notice
of
this
to
this
purpose
.
None
but
such
as
haue
the
Spirit
of
grace
can
yeeld
new
obedience
to
God
.
First
,
this
makes
knowne
to
vs
,
that
none
but
such
as
haue
the
Spirit
of
grace
and
sanctification
,
can
possibly
yeeld
new
obedience
and
true
holinesse
to
the
Lord
;
a
man
that
is
yet
in
his
naturall
state
and
condition
,
may
haue
a
shew
of
holinesse
,
and
may
doe
things
good
in
themselues
,
and
may
please
himselfe
in
the
doing
of
them
;
but
as
they
are
done
by
him
,
they
are
no
part
of
true
and
holy
obedience
,
and
in
doing
of
them
hee
doth
not
please
the
Lord
;
it
is
no
true
holinesse
,
nor
pleasing
to
God
,
that
hath
not
the
stampe
of
the
Spirit
on
it
,
and
comes
not
from
the
Spirit
of
grace
and
sanctification
.
Againe
,
We
are
to
giue
the
praise
and
glorie
of
that
goodnesse
and
holinesse
we
haue
in
vs
,
to
the
Lord
.
this
truth
must
teach
vs
in
the
second
place
thus
much
:
if
we
haue
any
goodnesse
,
any
true
holinesse
in
vs
,
wee
are
to
giue
the
glorie
and
praise
of
that
to
whom
it
belongs
,
namely
,
to
the
Lord
,
and
to
the
working
of
his
Spirit
.
Hast
thou
thy
mind
framed
to
good
thoughts
,
and
to
good
and
holy
meditations
,
and
thine
heart
to
good
affections
and
holy
desires
,
and
art
thou
able
to
practise
the
duties
of
holinesse
in
some
measure
?
Giue
the
whole
praise
and
glorie
of
that
worke
to
the
Lord
,
and
to
the
working
of
his
holy
Spirit
.
By
nature
thou
hast
no
better
thoughts
,
affections
,
nor
actions
,
then
other
men
;
and
if
now
thy
mind
and
heart
be
taken
vp
with
new
and
holy
thoughts
,
blesse
the
Lord
for
it
,
and
acknowledge
the
gracious
and
good
worke
of
his
Spirit
in
thee
,
and
take
heed
that
in
this
case
thou
giue
not
too
much
to
the
outward
instruments
,
gaze
not
too
much
on
the
excellency
of
the
gifts
of
any
that
hath
been
a
meanes
to
doe
thee
good
,
and
to
worke
grace
and
goodnesse
in
thee
,
lest
so
thou
giue
part
of
the
glorie
to
the
instrument
;
but
euer
haue
an
eye
on
the
Lord
who
hath
vouchsafed
to
thee
the
working
of
his
Spirit
,
whose
onely
worke
it
hath
beene
,
and
remember
that
Paul
or
Apollos
,
such
or
such
Ministers
,
are
but
Ministers
of
GOD
,
by
whom
thou
hast
beene
wrought
on
,
1.
Cor
.
3.5
.
1.
Cor
.
3.5
.
blesse
God
for
them
,
but
giue
him
alone
all
the
glorie
,
and
all
the
praise
of
that
worke
;
to
him
of
right
it
belongs
.
Further
obserue
wee
,
that
the
Apostle
here
makes
an
opposition
betweene
newnesse
of
Spirit
,
and
the
oldnesse
of
the
Letter
:
he
saith
,
That
we
should
serue
in
newnesse
of
Spirit
,
and
not
in
the
oldnesse
of
the
Letter
.
He
opposeth
new
holinesse
and
old
,
namely
,
such
as
may
come
from
men
as
yet
in
their
old
corruption
.
Hence
note
we
,
That
new
holinesse
and
old
cannot
stand
together
,
New
obedience
and
old
cannot
stand
together
.
new
obedience
that
sauours
of
a
new
heart
and
a
sanctified
soule
,
and
old
obedience
,
that
is
,
such
as
sauours
of
the
old
man
,
and
of
the
corruption
of
nature
,
and
comes
onely
from
that
corruption
.
These
two
cannot
sort
and
settle
together
.
And
if
this
be
a
truth
,
as
it
were
easie
to
make
it
good
by
plaine
euidence
of
Scripture
,
surely
then
it
cannot
be
that
they
serue
God
,
That
they
are
the
seruants
of
God
,
that
giue
themselues
to
follow
the
fashions
of
the
world
.
They
that
follow
the
fashions
of
the
world
are
not
the
seruants
of
God
.
Rom.
12.1
.
the
Apostle
saith
,
Giue
vp
your
bodies
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
:
and
,
Vers
.
2.
he
subioynes
,
Fashion
not
your selues
like
vnto
this
world
,
but
be
yee
changed
by
the
renewing
of
your
mind
,
that
yee
may
proue
what
is
the
good
will
of
God
,
and
acceptable
,
and
perfect
.
In
the
last
place
obserue
we
,
that
the
Apostle
here
opposeth
the
Spirit
and
Letter
,
meaning
by
the
Letter
(
as
I
haue
shewed
)
the
ministery
of
the
Law
,
which
of
it selfe
is
a
dead
Letter
:
the
point
hence
is
this
,
That
the
Law
of
God
,
and
indeed
the
whole
Word
of
God
,
The
whole
Word
of
God
is
but
a
dead
Letter
,
without
the
worke
of
the
Spirit
.
Psal
.
119.33
,
34
without
the
Spirit
,
is
but
a
dead
Letter
.
The
ministery
and
preaching
of
man
,
not
accompanyed
with
the
worke
of
the
Spirit
of
God
,
is
but
a
dead
Letter
,
it
is
not
able
to
worke
grace
and
faith
,
or
any
true
holinesse
at
al
:
and
therefore
,
Psal
.
119.
Dauid
often
prayed
to
the
Lord
,
that
he
would
teach
him
,
and
giue
him
vnderstanding
.
Ver
.
33
,
34.
and
that
he
would
open
his
eyes
,
that
he
might
see
the
wonders
of
his
Law
,
Vers
.
18.
Ephes
.
1.17
,
18.
The
Apostle
thus
prayed
for
the
Ephesians
,
Ephes
.
1.17
,
18.
That
the
Spirit
of
wisedome
and
reuelation
might
be
giuen
vnto
them
,
and
that
the
eyes
of
their
vnderstanding
might
be
inlightened
:
and
2.
2.
Cor
.
4.6
.
Cor
.
4.6
.
the
Apostle
saith
,
that
God
by
the
same
Almightie
power
,
by
which
he
brought
light
out
of
darkenesse
at
first
,
by
the
same
power
he
shines
in
the
hearts
of
true
beleeuers
,
and
giues
them
light
and
true
sauing
knowledge
in
the
face
of
Iesus
Christ
,
clearing
and
confirming
this
truth
.
That
the
ministerie
and
preaching
of
the
Word
,
being
not
accompanyed
by
the
worke
of
the
Spirit
,
is
but
a
dead
Letter
,
and
not
able
to
worke
grace
and
true
holinesse
:
and
the
reason
is
this
,
The
Lord
hath
reserued
that
as
a
Prerogatiue
proper
and
peculiar
to
himselfe
,
to
make
men
vnderstand
,
know
and
beleeue
the
doctrine
of
his
Word
:
and
therefore
the
Apostle
saith
,
1.
Cor
.
3.7
.
PAVL
may
plant
,
APOLLOS
may
water
,
but
GOD
alone
giues
the
increase
:
hee
alone
makes
the
doctrine
of
his
Word
profitable
.
Wee
reade
,
that
the
Word
of
God
it selfe
conuerts
,
inlightens
,
giues
wisdome
and
vnderstanding
,
and
therefore
it
is
not
a
dead
Letter
,
without
the
Spirit
.
The
Word
of
God
(
indeed
)
conuerts
,
in
lightens
,
giues
wisedome
and
vnderstanding
;
yet
only
as
an
instrument
,
and
that
not
as
any
Physicall
instrument
,
hauing
vertue
in
it selfe
,
but
as
an
instrument
signifying
and
testifying
that
which
the
Spirit
of
God
doth
inwardly
worke
:
and
so
this
remaynes
still
a
truth
,
that
the
ministery
of
the
Word
,
not
accompanyed
with
the
worke
of
the
Spirit
,
is
but
a
dead
Letter
,
it
is
not
able
to
worke
grace
and
true
holinesse
.
And
first
this
may
serue
to
arme
and
strengthen
vs
against
offence
,
in
regard
of
this
,
It
ought
not
to
offend
vs
,
that
men
profit
not
by
the
Word
of
God
,
truly
and
faithfully
taught
.
that
men
are
not
wrought
on
by
the
plaine
euidence
and
truth
of
the
Word
of
God
;
we
are
not
to
stumble
at
this
,
that
where
the
Word
is
truely
and
faithfully
preached
,
there
some
continue
in
their
hardnesse
and
sinnes
,
and
are
vile
and
notorious
sinners
,
vnreformed
in
their
hearts
and
liues
,
yea
make
a
mocke
at
the
Iudgements
of
God
,
denounced
iustly
against
them
for
their
sinnes
;
we
must
remember
,
that
grace
and
holinesse
are
things
that
God
must
giue
,
and
they
are
wrought
onely
by
the
power
of
the
Spirit
,
working
together
with
the
Word
.
Were
it
not
for
this
,
the
Ministers
of
the
Word
could
haue
small
comfort
.
But
indeed
Paul
may
wish
himselfe
separated
from
Christ
for
the
winning
of
mens
soules
;
yet
shall
no
more
be
wonne
to
Christ
,
then
it
pleaseth
the
Father
to
draw
,
Ioh
.
6.44
.
The
Spirit
bloweth
where
he
listeth
;
and
therefore
in
this
respect
we
are
not
to
be
offended
.
Againe
,
this
being
so
,
that
the
ministery
of
the
Word
not
accompanyed
with
the
worke
of
the
Spirit
,
How
we
are
to
come
to
the
hearing
of
the
Word
of
God
.
is
a
dead
Letter
.
Surely
then
we
are
to
come
to
the
hearing
of
the
Word
with
humble
hearts
,
wee
are
to
lay
aside
all
high
conceit
of
our
owne
wit
and
vnderstanding
:
for
God
resisteth
the
proud
,
and
giues
grace
to
the
humble
:
yea
,
we
are
not
to
rest
in
our
reading
of
the
Word
of
God
,
or
in
that
we
heare
or
learne
of
our
Teachers
,
but
we
must
be
earnest
with
the
Lord
,
that
he
would
be
pleased
inwardly
to
teach
vs
,
by
his
Spirit
;
and
the
Lord
vouchsafing
to
accompany
the
ministery
of
his
Word
to
vs
with
the
inward
working
of
his
Spirit
,
we
are
to
be
thankfull
for
that
mercy
:
that
is
a
mercy
not
bestowed
on
many
.
How
many
do
we
see
lost
in
ignorance
,
and
in
hardnesse
of
heart
,
and
vnreformed
in
their
hearts
and
liues
,
who
liue
in
the
same
place
with
vs
,
&
frequent
the
same
means
of
saluation
that
we
doe
!
It
is
a
blessing
of
God
to
haue
the
Word
preached
to
vs
faithfully
and
truely
;
but
a
double
blessing
is
it
,
to
haue
vnderstanding
hearts
giuen
vs
,
euen
hearts
yeelding
to
the
truth
of
the
Word
,
and
to
come
to
the
sauing
knowledge
,
and
comfort
of
the
Word
,
that
is
a
blessing
that
cannot
be
sufficiently
prized
,
and
in
respect
of
that
we
are
to
breake
out
with
Dauid
,
and
say
,
Lord
,
what
am
I
,
that
thou
shouldst
shew
me
such
mercy
!
I
was
borne
and
brought
forth
in
sin
,
and
I
haue
liued
in
sinne
,
and
yet
thou
hast
vouchsafed
mercy
to
me
aboue
many
thousands
.
Thus
are
wee
to
meditate
of
the
mercy
of
God
in
this
respect
.
VERS
.
7.
What
shall
we
say
then
?
Is
the
Law
sinne
?
God
forbid
.
Nay
,
I
knew
not
sinne
,
but
by
the
Law
:
For
I
had
not
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
THe
Apostle
hauing
finished
the
first
part
of
this
Chapter
in
the
Verses
foregoing
,
and
shewed
how
true
beleeuers
are
freed
and
deliuered
from
the
Law
:
In
this
verse
he
enters
on
the
second
part
of
it
,
wherein
hee
cleeres
the
Law
from
some
foule
blots
that
some
might
haply
cast
on
it
,
and
commends
it
,
and
shewes
the
true
vse
of
it
;
and
this
he
doth
from
this
7.
Verse
to
Verse
14.
The
blots
the
Apostle
wipes
away
from
the
Law
,
are
two
.
First
,
that
the
Law
should
be
the
cause
of
sinne
;
and
this
he
propounds
and
takes
away
,
Vers
.
7.
and
withall
he
shewes
,
that
not
the
Law
,
but
Sinne
taking
occasion
by
the
Law
,
wrought
Concupiscence
reuiued
in
him
,
deceiued
him
,
and
slew
him
,
for
of
all
these
he
giues
instance
in
his
owne
person
,
Vers
.
8
,
9
,
10
,
11.
And
then
he
shewes
,
that
the
Law
in
it selfe
is
iust
and
holy
,
Vers
.
12.
The
second
blot
the
Apostle
wipes
away
from
the
Law
,
is
this
,
that
the
Law
should
be
the
cause
of
death
,
which
he
propounds
and
answers
,
Vers
.
13.
To
come
to
this
7.
Vers
.
What
shall
we
say
then
?
Is
the
Law
sinne
?
God
forbid
.
Nay
,
I
knew
not
sinne
,
but
by
the
Law
:
for
I
had
not
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
The
Apostle
hauing
said
,
Vers
.
5.
That
the
motions
of
sinnes
had
force
in
the
members
of
true
beleeuers
,
to
bring
forth
fruit
to
death
;
hereupon
some
were
readie
to
charge
the
Law
to
bee
euill
,
and
to
lay
this
blot
on
it
,
that
therefore
the
Law
was
sinne
,
or
the
cause
of
sinne
:
This
foule
calumny
and
this
grosse
conclusion
the
Apostle
disclaymes
:
hee
meets
with
it
in
this
Verse
,
on
this
manner
.
First
,
knowing
the
former
Position
to
be
sound
&
good
,
he
prouokes
those
that
were
like
to
cauill
and
to
peruert
that
Position
,
to
tell
him
what
they
could
thereupon
conclude
in
the
first
words
of
the
Verse
,
What
shall
we
say
then
?
what
followes
on
this
?
what
shall
wee
hereupon
inferre
.
And
then
secondly
,
he
puts
downe
that
conclusion
,
that
they
in
likelyhood
might
,
or
,
it
may
be
,
did
inferre
by
way
of
interrogation
likewise
,
Is
the
Law
sinne
?
Shall
wee
thus
conclude
,
doth
this
Conclusion
follow
on
my
former
Position
,
that
therefore
the
Law
is
sinne
?
To
this
he
answers
negatiuely
,
and
generally
no
,
and
that
in
a
phrase
of
detestation
,
as
abhorring
such
a
foule
Conclusion
:
God
forbid
.
And
then
to
this
generall
answere
hee
subioynes
a
further
refutation
of
that
absurd
Conclusion
,
by
an
Argument
from
a
right
and
proper
vse
of
the
Law
:
that
the
Law
is
so
farre
from
being
the
cause
of
sin
,
that
one
right
vse
of
it
is
,
to
discouer
sinne
and
to
make
it
knowne
,
insisting
in
his
owne
example
.
Is
the
Law
sinne
?
God
forbid
,
saith
the
Apostle
.
Nay
,
saith
he
,
I
my selfe
knew
not
sinne
,
but
by
the
Law
:
and
that
hee
further
confirmes
by
a
particular
instance
of
his
knowledge
of
Lust
,
that
hee
himselfe
came
to
the
knowledge
of
Lust
by
the
Law
,
and
that
he
had
not
knowne
Lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
And
so
wee
see
the
generall
drift
of
the
Apostle
in
this
Verse
.
What
shall
we
say
then
?
Interpretation
These
words
,
as
I
haue
shewed
,
haue
respect
to
that
the
Apostle
said
,
Vers
.
5.
that
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
:
and
they
are
thus
to
be
conceiued
,
as
if
he
had
said
,
What
then
?
What
followes
on
that
?
What
Conclusion
shall
wee
thereupon
inferre
?
Is
the
Law
sinne
?
by
a
Metonymie
of
the
effect
.
The
Apostles
meaning
is
this
:
Is
the
Law
the
cause
of
sinne
?
Doth
this
Conclusion
follow
on
the
former
Position
,
that
the
Law
is
the
cause
of
sinne
?
God
forbid
:
that
is
a
phrase
of
abhorring
and
detestation
,
as
if
the
Apostle
had
said
,
Farre
be
it
from
vs
so
to
thinke
;
fie
on
it
,
it
is
a
very
absurd
and
grosse
thing
so
to
thinke
;
nay
,
or
nay
rather
,
I
knew
not
sinne
,
but
by
the
Law
.
That
phrase
(
I
knew
not
sinne
)
implyes
two
things
:
First
,
this
;
I
was
ignorant
of
some
things
to
be
sinnes
,
which
yet
are
sinnes
,
I
knew
them
not
,
or
I
tooke
no
notice
of
them
to
be
sinnes
.
And
secondly
,
this
;
I
was
ignorant
of
the
greatnesse
of
sinne
;
such
things
as
I
knew
to
be
euill
by
the
light
of
nature
,
I
did
not
soundly
and
thorowly
know
to
be
so
euill
as
indeed
they
are
,
but
by
the
Law
,
that
is
,
by
any
other
meanes
but
onely
by
the
Law
.
The
word
(
Law
)
here
signifieth
the
morall
Law
of
God
,
published
by
Moses
in
the
ten
Commandements
,
as
appeares
by
the
instance
following
;
For
I
had
not
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
:
that
is
,
I
had
neuer
come
to
know
lust
to
be
sinne
,
but
that
looking
into
the
Law
of
God
,
I
found
it
there
expresly
forbidden
and
condemned
,
the
Lord
in
the
ten
Commandements
saying
directly
,
Thou
shalt
not
couet
,
or
,
Thou
shalt
not
lust
.
And
by
Lust
in
this
place
,
wee
are
to
vnderstand
both
the
rebellion
of
nature
,
the
inclination
to
euill
,
and
those
first
motions
whereby
wee
are
stirred
vp
to
euill
,
and
doe
with
delight
thinke
any
thing
contrary
to
the
loue
of
God
or
our
Neighbour
,
though
wee
neuer
giue
consent
of
will
to
commit
that
euill
:
for
the
Apostle
hauing
but
the
vse
of
reason
,
could
not
be
ignorant
that
Concupiscence
with
consent
of
Will
was
sinne
,
which
the
Heathen
by
the
light
of
Nature
did
know
and
confesse
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
Verse
,
as
if
he
had
said
,
What
then
?
what
followes
on
that
Position
,
that
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
?
What
shall
we
thereupon
inferre
?
Doth
this
conclusion
follow
on
it
,
That
the
Law
is
the
cause
of
sinne
?
Oh
,
no
:
farre
be
it
from
vs
so
to
thinke
;
it
were
very
absurd
and
grosse
so
to
imagine
,
nay
rather
,
this
is
a
truth
:
I
speake
but
of
mine
owne
experience
,
I
my selfe
was
ignorant
of
some
things
to
be
sinnes
,
which
yet
were
sinnes
,
and
the
things
I
knew
to
bee
euill
by
the
light
of
Nature
,
I
did
not
soundly
know
to
be
so
euill
,
as
indeed
they
are
,
by
any
other
meanes
but
onely
by
the
morall
Law
of
God
.
For
example
,
I
had
neuer
come
to
know
that
Lust
,
the
rebellion
,
the
inclination
to
euill
,
and
those
motions
whereby
wee
are
stirred
vp
to
euill
,
and
doe
with
delight
thinke
of
any
thing
contrary
to
the
loue
of
God
or
our
neighbour
,
though
we
yeeld
not
consent
of
will
to
commit
that
euill
,
were
sinnes
,
but
that
looking
into
the
Law
of
God
,
I
found
them
there
expressely
forbidden
,
the
Lord
in
the
tenth
Commandement
saying
directly
,
Thou
shalt
not
couet
,
or
,
Thou
shalt
not
lust
.
Come
we
now
to
such
things
as
are
hence
to
be
obserued
.
What
shall
wee
say
then
?
Is
the
Law
sinne
?
Wee
see
,
the
Apostle
is
forced
to
preuent
an
absurd
conclusion
,
that
some
were
ready
to
inferre
on
his
former
doctrine
.
Hee
hauing
deliuered
that
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
,
to
bring
foorth
fruit
vnto
death
;
some
were
ready
thereupon
to
conclude
,
that
therefore
the
Law
was
the
cause
of
sinne
.
This
the
Apostle
is
forced
to
preuent
and
to
say
,
What
shall
wee
say
then
?
is
the
Law
sinne
?
Is
the
Law
the
cause
of
sinne
?
God
forbid
.
Whence
we
see
cleerely
,
That
the
holy
Truth
of
God
is
subiect
to
bee
peruerted
,
The
holy
Truth
of
God
is
subiect
to
be
peruerted
.
and
to
haue
absurd
conclusions
vrged
from
it
.
It
is
no
new
thing
,
that
some
draw
from
the
holy
Truth
of
God
absurd
and
grosse
conclusions
;
thus
was
it
in
the
Apostles
time
,
We
are
not
to
maruell
that
some
force
from
the
Truth
of
God
absurd
conclusions
.
as
here
we
see
Chap.
3.
of
this
Epistle
;
and
thus
it
hath
beene
,
is
now
,
and
will
bee
to
the
end
of
the
World
:
and
therefore
we
are
not
to
maruell
at
this
,
that
some
peruert
the
holy
Truth
of
God
,
and
force
from
it
absurd
and
grosse
conclusions
.
For
example
:
That
one
Childe
of
God
may
infallibly
know
another
,
and
that
Repentance
goeth
before
Faith
,
and
the
like
;
this
is
no
strange
thing
,
thus
it
hath
beene
in
all
ages
,
and
will
bee
to
the
end
of
the
World
.
The
Papists
they
lay
it
as
a
reproach
on
the
Truth
taught
in
our
Church
,
that
many
absurd
opinions
doe
spring
vp
together
with
it
.
Surely
they
might
as
well
,
in
this
respect
,
reproach
the
Truth
taught
by
the
Apostle
,
and
by
the
Lord
himselfe
.
Is
it
not
the
Truth
of
God
,
because
some
doe
force
from
it
absurd
and
grosse
conclusions
?
Nay
rather
,
we
are
to
acknowledge
it
to
bee
the
same
Truth
that
was
taught
by
the
Apostle
,
seeing
the
Diuell
seekes
to
peruert
it
,
as
hee
did
in
olde
time
:
the
Diuell
is
still
like
himselfe
,
and
he
labours
now
as
much
as
euer
,
nay
,
more
,
because
hee
is
neerer
to
his
end
,
to
corrupt
men
,
to
sow
errors
,
and
to
force
from
the
holy
Truth
of
God
many
absurd
and
grosse
conclusions
.
And
the
consideration
of
this
may
strengthen
vs
against
offence
,
in
regard
of
many
damnable
errors
and
heresies
that
sprout
vp
together
with
the
preaching
of
the
sound
and
holy
Truth
of
God
.
Now
in
that
the
Apostle
confutes
that
absurd
conclusion
,
That
the
Law
should
bee
the
cause
of
sinne
,
and
saith
,
What
shall
wee
say
then
?
is
the
Law
sinne
?
is
the
Law
the
cause
of
sinne
?
God
forbid
:
Note
we
briefely
,
That
the
Law
is
not
the
cause
of
sinne
:
indeede
sinne
takes
occasion
by
the
Law
,
as
Verse
next
,
to
be
stirring
,
The
Law
is
not
the
cause
of
sinne
.
and
to
breake
out
:
but
yet
it
is
a
wrong
to
the
Law
,
and
an
imputation
falsely
cast
vpon
it
,
to
say
that
it
is
the
proper
cause
of
sinne
:
and
so
is
it
a
wrong
to
the
Gospell
,
to
say
,
as
the
Papists
do
,
How
the
Papists
wrong
the
Doctrine
of
the
Gospell
.
that
it
is
a
Doctrine
dispossessing
mens
hearts
of
all
true
loue
of
God
and
men
,
and
setting
open
a
gappe
to
all
loosenesse
of
life
;
for
so
they
charge
the
Doctrine
of
Gods
free
Grace
and
free
Iustification
of
a
sinner
to
be
.
This
is
a
meere
slaunder
.
Indeed
,
so
great
is
the
corruption
of
mans
degenerate
nature
,
that
many
turne
the
Grace
of
God
into
wantonnesse
:
but
that
is
but
an
accidentall
euent
,
no
proper
effect
of
Gods
free
Grace
.
In
the
next
place
obserue
we
,
that
the
Apostle
further
confuting
that
absurd
Conclusion
,
that
the
Law
should
be
the
cause
of
sinne
,
he
saith
,
Nay
,
I
knew
not
sinne
,
but
by
the
Law
.
I
knew
not
some
things
to
be
sinnes
,
but
only
by
the
Law
.
Hence
wee
are
giuen
to
vnderstand
thus
much
,
That
by
the
Law
of
God
only
,
the
summe
whereof
is
in
the
ten
Commandements
,
Men
come
to
sound
knowledge
of
sinne
,
only
by
the
Law
of
God
.
Rom.
3.20
.
Gal.
3.19
.
men
come
to
sound
knowledge
of
sinne
,
men
come
to
know
that
to
be
sin
,
which
indeed
is
sinne
,
and
sinne
to
be
so
foule
and
haynous
as
it
is
,
onely
by
the
Law
of
God
:
And
to
this
purpose
the
Apostle
speakes
plainely
,
Rom.
3.20
.
By
the
Law
commeth
the
knowledge
of
sinne
:
and
,
Gal.
3.19
.
he
saith
,
The
Law
was
added
,
meaning
the
Decalogue
,
or
ten
Commandements
,
because
of
transgression
.
That
Law
serues
to
discouer
sin
,
and
the
punishment
of
it
,
and
for
the
sound
conuincing
of
men
,
touching
their
sinnes
,
and
that
Law
only
doth
this
:
for
howsoeuer
the
Law
of
Nature
doe
sometimes
discouer
sinne
,
Gen.
20.9
.
as
we
see
in
Abimelech
,
Gen.
20.9
.
and
we
haue
example
of
it
in
other
of
the
Heathen
,
yet
that
Law
being
much
weakened
by
the
corruption
of
nature
,
it
cannot
thorowly
discouer
sinne
nor
the
wrath
of
God
due
to
sinne
,
only
the
Morall
Law
of
God
doth
soundly
and
thorowly
discouer
sinne
,
and
men
come
to
the
sound
and
thorow-knowledge
of
sinne
,
only
by
that
Law
.
And
the
reason
is
this
.
That
Law
onely
is
the
perfect
rule
of
righteousnesse
,
and
is
most
pure
and
free
from
all
corruption
,
howsoeuer
it
may
haue
corrupt
glosses
and
interpretations
fastened
vpon
it
,
as
it
had
by
the
Scribes
and
Pharises
;
yet
in
it selfe
it
is
pure
and
perfect
,
Psal
.
19.7
,
8.
Psal
.
19.7
,
8.
and
therefore
it
doth
perfectly
discouer
sinne
,
and
men
come
to
the
sound
and
thorow-knowledge
of
sinne
,
onely
by
that
Law
.
Now
this
first
serues
to
proue
,
that
the
doctrine
and
knowledge
of
the
Law
of
God
(
the
summe
whereof
we
haue
in
the
ten
Commandements
)
is
necessary
,
The
knowledge
of
Gods
Law
is
necessary
.
it
is
needfull
that
the
Law
of
God
be
taught
,
and
made
knowne
to
vs
,
and
it
is
needfull
that
wee
learne
the
Law
of
God
,
and
that
wee
should
come
to
the
knowledge
of
it
:
for
why
?
It
is
the
Law
of
God
onely
,
that
giues
vs
a
true
sight
of
sinne
,
and
by
that
alone
we
come
to
a
sound
and
thorow-knowledge
of
sinne
;
and
therefore
it
is
needfull
that
we
learne
and
know
it
,
and
to
that
end
wee
are
carefully
to
attend
on
the
meanes
that
may
bring
vs
to
the
vnderstanding
and
knowledge
of
it
;
and
wee
are
with
Dauid
to
pray
to
the
Lord
,
that
he
would
teach
vs
,
and
giue
vs
vnderstanding
,
and
open
our
eyes
,
that
we
may
see
the
wonders
of
his
Law
.
Againe
,
is
it
so
,
that
men
come
to
a
sound
and
thorow-knowledge
of
sinne
;
onely
by
the
Law
of
God
?
We
are
to
iudge
of
sinne
only
by
the
Word
of
God
.
Surely
then
,
if
wee
would
soundly
and
thorowly
know
sinne
,
if
we
would
know
what
things
are
sinnes
,
and
how
foule
,
vgly
,
and
monstrous
a
thing
sin
is
,
we
must
looke
into
the
Booke
of
God
,
and
not
rest
in
our
owne
sense
and
vnderstanding
;
we
must
not
iudge
of
sinne
,
by
the
crooked
rule
of
our
owne
reason
:
for
this
is
that
which
deceiues
many
,
they
iudge
of
sinne
by
their
owne
corrupt
sense
and
reason
.
For
example
;
they
thinke
it
is
nothing
to
take
the
Name
of
God
into
their
mouthes
at
euery
turne
,
and
to
say
,
Oh
God!
O
Lord
!
O
Iesus
!
Gods
sonty
!
and
the
like
.
They
thinke
their
wordes
are
but
wind
,
&
that
it
is
nothing
to
open
their
mouthes
against
such
as
feare
God
,
and
to
reuile
and
to
reproch
them
,
and
they
thinke
it
nothing
to
lie
for
aduantage
,
and
to
sweare
by
faith
or
troth
,
and
that
it
is
a
signe
of
a
base
minde
to
put
vp
an
iniurie
,
Which
indeed
is
a
mans
glorie
,
Pro
.
19.11
.
Pro
.
19.11
.
with
a
thousand
like
.
And
hence
it
is
that
men
put
faire
names
on
foule
sinnes
,
and
call
Couetousnesse
,
Good
husbandrie
;
Pride
,
Comelinesse
;
&
Drunkennesse
,
Good
fellowship
,
and
such
like
.
Thus
men
deceiue
themselues
,
in
iudging
of
sinne
by
their
owne
sense
and
reason
.
We
must
learne
,
not
to
rest
in
our
owne
sense
and
reason
,
touching
sinne
;
but
wee
are
to
looke
into
the
Booke
of
God
,
and
to
examine
our
hearts
and
liues
by
the
Law
of
God
published
in
his
Word
,
the
summe
whereof
we
haue
in
the
ten
Commandements
;
and
we
shall
thereby
find
thousands
of
things
to
be
sinnes
,
which
we
neuer
thought
to
be
so
,
yea
,
thereby
we
shall
find
out
our
speciall
sinnes
;
and
secret
sinnes
,
and
that
euery
swaruing
from
the
Law
of
God
,
though
it
be
but
in
the
least
want
of
that
the
Law
requireth
,
to
be
sinne
,
1.
Ioh
.
3.4
.
1.
Ioh
.
3.4
.
And
therefore
by
that
wee
are
to
examine
our selues
,
and
especially
by
the
first
and
last
Commandements
of
the
Law
.
The
first
,
shewing
the
first
motions
of
our
hearts
against
God
.
And
the
last
shewing
the
first
motions
of
our
hearts
against
our
Neighbour
,
(
though
wee
yeeld
not
consent
of
will
to
them
)
to
bee
euill
.
Wee
are
further
to
marke
,
that
the
Apostle
saith
not
thus
,
Is
the
Law
sinne
?
God
forbid
.
Nay
,
the
Law
discouers
sinne
,
or
sinne
is
made
knowne
by
the
Law
:
but
he
giues
instance
in
himselfe
,
and
he
saith
,
I
knew
not
sinne
,
but
by
the
Law
.
As
if
he
had
said
,
That
I
speake
,
I
speake
out
of
mine
owne
experience
,
euen
I
my selfe
knew
not
sin
,
but
by
the
Law
,
that
is
,
I
my selfe
came
to
the
knowledge
of
sinne
by
the
Law
.
From
this
manner
of
speaking
,
the
Apostle
thus
insisting
in
his
owne
example
,
and
speaking
out
of
his
owne
experience
,
two
things
are
offered
to
our
consideration
;
I
will
speake
of
them
in
order
.
The
first
is
this
:
That
it
is
an
excellent
thing
,
when
a
Teacher
can
speake
out
of
his
owne
experience
touching
sinne
,
He
is
the
best
Teacher
,
that
can
speake
out
of
his
owne
experience
.
and
touching
matters
of
faith
and
saluation
;
hee
is
the
best
Teacher
,
that
is
able
to
speake
of
those
things
out
of
his
owne
experience
;
he
is
the
fittest
to
admonish
,
to
reproue
,
and
to
comfort
others
,
that
can
deliuer
the
Word
of
Instruction
,
Admonition
and
Comfort
,
out
of
his
owne
experience
.
Read
Psal
.
51.12
,
13.
Psal
.
51.12
,
13.
Wee
there
finde
,
that
Dauid
desired
the
Lord
to
restore
to
him
the
ioy
of
his
saluation
,
and
to
stablish
him
with
his
free
Spirit
,
and
then
he
would
teach
others
the
way
to
find
the
like
comfort
and
heauenly
ioy
:
Then
(
saith
hee
)
shall
I
teach
thy
wayes
vnto
the
wicked
,
and
sinners
shal
be
conuerted
vnto
thee
.
Heb
.
5.2
.
It
is
said
,
that
the
high
Priest
vnder
the
Law
,
Heb
.
5.2
.
hauing
experience
of
infirmities
in
himselfe
,
was
fitter
to
haue
compassion
on
the
people
,
and
thereby
was
able
sufficiently
to
haue
compassion
on
them
that
were
ignorant
,
and
were
out
of
the
way
,
because
that
he
also
is
compassed
with
infirmities
.
Mat
.
5.19
.
saith
Christ
,
Mat
.
5.19
.
Whosoeuer
shall
obserue
and
teach
the
Commandements
of
God
,
the
same
shall
be
called
great
in
the
Kingdome
of
heauen
.
Where
wee
see
,
that
he
puts
obseruing
or
doing
,
before
teaching
,
by
that
order
of
the
words
plainly
pointing
out
this
Truth
:
That
he
is
the
fittest
to
teach
others
,
who
himselfe
is
a
doer
of
that
hee
teacheth
,
and
can
teach
out
of
experience
.
The
reasons
of
this
truth
are
these
:
First
,
experience
of
the
efficacie
,
power
,
and
working
of
the
Word
in
a
mans
owne
particular
,
in
his
owne
soule
,
is
the
best
Commentary
,
and
the
best
meanes
for
the
right
vnderstanding
of
the
Word
;
and
he
that
feeles
the
power
and
fruit
of
the
Word
in
himselfe
,
euen
in
his
owne
soule
,
he
is
best
able
to
open
the
meaning
of
it
,
and
to
apply
it
to
others
,
and
is
the
fittest
and
best
Teacher
.
Againe
,
when
a
man
is
able
to
speake
out
of
his
owne
experience
,
and
to
deliuer
Instruction
,
Admonition
,
Counsell
or
Comfort
,
as
a
thing
whereof
himselfe
hath
had
experience
,
it
is
a
speciall
meanes
to
confirme
that
which
is
deliuered
,
and
to
worke
it
into
the
mindes
,
and
to
seate
and
settle
it
on
the
hearts
of
the
hearers
:
and
therefore
(
doubtlesse
)
he
is
the
best
Teacher
,
that
is
able
to
deliuer
the
holy
Truth
of
God
for
Instruction
or
Comfort
,
out
of
his
owne
experience
.
These
two
cautions
being
duely
obserued
;
First
,
that
he
be
sure
that
he
deliuer
the
Truth
of
God
,
and
not
his
owne
conceit
.
And
secondly
,
that
he
deliuer
it
in
wisedome
,
with
due
consideration
of
necessary
circumstances
of
time
,
place
,
and
person
.
Hee
that
so
deliuers
the
holy
Truth
of
God
out
of
his
owne
experience
,
without
question
is
the
best
Teacher
.
This
ought
to
stirre
vp
all
Ministers
of
the
Word
,
howsoeuer
they
seeke
for
other
helpes
of
Arts
and
Tongues
,
Ministers
are
to
labour
for
experience
of
that
they
teach
to
others
in
themselues
.
which
indeed
are
excellent
things
,
and
of
speciall
vse
in
teaching
,
and
are
not
to
be
held
,
as
some
foolishly
thinke
,
Antichristian
,
or
needlesse
,
they
are
of
speciall
good
vse
,
and
are
to
be
sought
after
,
to
make
Ministers
fit
for
their
calling
.
But
I
say
,
howsoeuer
they
are
to
seeke
for
such
helps
,
yet
especially
are
they
to
labour
for
experience
of
that
in
themselues
,
which
they
teach
to
others
,
euen
to
labour
to
haue
a
true
feeling
of
that
Truth
,
and
of
those
comforts
of
the
Word
in
themselues
,
in
their
owne
soules
,
which
they
publish
and
make
knowne
to
others
:
So
they
may
bee
fitter
to
deliuer
the
Truth
of
God
,
and
the
sweet
and
heauenly
comforts
of
the
Word
,
with
profit
to
the
People
of
God
.
Yea
,
the
Truth
now
deliuered
,
is
of
vse
to
priuate
persons
.
The
word
of
Counsell
,
Admonition
,
Instruction
,
and
Comfort
,
is
most
effectuall
,
comming
from
experience
.
Wouldst
thou
that
art
a
priuate
person
,
be
most
fit
to
counsell
,
to
admonish
,
to
instruct
,
and
comfort
others
,
as
occasion
is
offered
?
Then
labour
thou
to
speake
the
word
of
Counsell
,
of
Instruction
,
of
Admonition
,
of
Comfort
,
out
of
thine
owne
feeling
,
and
out
of
thine
owne
experience
:
and
if
thou
so
speake
,
no
doubt
,
thy
speech
will
be
more
effectuall
,
and
doe
more
good
then
the
most
eloquent
that
can
be
,
not
comming
from
experience
.
Those
that
reproue
eloquently
,
they
pierce
not
the
heart
,
and
those
that
comfort
with
fine
eloquent
speeches
,
comfort
little
or
nothing
,
when
their
speeches
come
not
from
a
feeling
and
experience
of
that
they
speake
in
their
owne
hearts
.
If
thou
bee
able
to
comfort
others
with
the
comforts
wherewith
thy selfe
hast
beene
comforted
of
God
,
2.
Cor
.
1.4
.
2.
Cor
.
1
4.
Psal
.
66.16
.
and
canst
truely
vse
the
words
of
Dauid
,
Psal
.
66.16
.
Come
and
hearken
,
all
yee
that
feare
God
,
and
I
will
tell
you
what
hee
hath
done
to
my
soule
,
to
my
poore
soule
;
I
my selfe
was
thus
or
thus
distressed
,
and
this
course
I
tooke
,
and
the
Lord
vouchsafed
mee
this
comfort
;
no
doubt
thy
speech
will
finde
better
entrance
,
and
preuaile
more
then
the
most
wittie
and
eloquent
Oration
of
the
best
Orator
wanting
experience
.
And
therefore
if
thou
wouldst
be
a
most
fit
Counsellor
,
a
most
fit
Instructor
,
a
most
fit
Comforter
of
others
,
labour
thou
to
speake
out
of
thine
owne
experience
,
and
to
feele
the
power
and
fruit
of
that
thou
speakest
in
thine
owne
soule
.
The
second
thing
offered
from
this
manner
of
speech
the
Apostle
here
vseth
,
I
knew
not
sinne
but
by
the
Law
:
I
came
to
know
sinne
by
the
Law
:
The
Law
brought
me
,
euen
my
felfe
,
to
the
knowledge
of
sinne
,
is
this
,
That
men
must
come
to
the
knowledge
of
sinne
in
themselues
,
by
the
Law
of
God
,
They
onely
profitably
heare
or
read
the
Word
of
God
discouering
sinne
,
that
are
thereby
brought
to
a
true
sight
of
their
owne
sinnes
.
and
by
the
Word
of
God
:
and
they
onely
profitably
heare
or
read
the
Word
of
God
discouering
sinne
,
that
are
thereby
brought
to
a
knowledge
of
their
owne
sinnes
,
and
the
greatnesse
of
them
,
and
what
they
haue
deserued
by
them
,
and
to
acknowledge
them
;
we
haue
the
examples
of
many
to
this
purpose
in
the
Word
of
God
,
who
haue
beene
brought
to
a
knowledge
and
sight
of
their
owne
particular
sinnes
,
by
hearing
or
reading
the
Word
of
God
.
2.
Sam
.
12.
we
read
,
that
Nathan
comming
to
Dauid
,
and
doing
the
office
of
a
Prophet
,
and
deliuering
to
him
the
Word
of
the
Lord
,
and
that
message
the
Lord
had
put
into
his
mouth
,
Dauid
was
thereby
brought
to
the
knowledge
and
sight
of
his
particular
sinnes
,
and
to
an
acknowledgement
of
them
,
Verse
13.
2.
Sam
.
12.13
.
Then
DAVID
said
vnto
NATHAN
,
I
haue
sinned
against
the
Lord
.
And
so
the
Iewes
,
Act.
Act.
2.37
.
2.
Peter
preaching
vnto
them
,
and
applying
the
Word
close
to
their
hearts
,
the
Text
saith
,
Verse
37.
When
they
heard
it
,
they
were
pricked
in
their
hearts
,
they
were
brought
to
a
true
sight
,
and
to
a
true
and
liuely
sence
of
their
particular
sinnes
,
and
they
cryed
out
,
Men
and
brethren
,
2.
King
.
22.11
.
what
shall
we
doe
?
2.
King
.
22.11
.
we
read
,
that
when
good
King
Iosiah
heard
the
Word
of
God
read
before
him
he
rent
his
Cloathes
:
and
Verse
19.
it
is
testified
of
him
,
that
his
heart
did
melt
,
and
hee
humbled
himselfe
before
the
Lord
.
And
to
this
purpose
we
haue
the
example
of
the
Niniuites
in
Ionah
3.
who
at
the
preaching
of
Ionah
were
brought
to
a
sight
of
their
sinnes
,
and
to
an
acknowledgement
of
them
.
These
examples
doe
sufficiently
cleere
the
point
:
That
men
must
come
to
the
knowledge
of
sinne
in
themselues
,
by
the
Law
,
and
by
the
Word
of
God
;
and
then
only
they
profitably
heare
or
read
the
Word
of
God
discouering
sinne
,
when
they
thereby
are
brought
to
a
sight
and
knowledge
of
their
particular
sinnes
.
The
reasons
of
this
truth
are
first
,
this
,
The
Word
of
God
discouering
sinne
,
is
written
to
that
end
,
and
preached
to
that
end
,
that
men
should
thereby
take
notice
of
their
particular
sinnes
,
and
come
to
acknowledge
them
.
Againe
,
secondly
,
vnlesse
men
come
to
a
knowledge
of
sinne
in
themselues
,
and
to
a
sight
of
their
owne
particular
sinnes
,
they
will
neuer
be
truely
humbled
,
nor
find
themselues
to
stand
in
that
neede
of
Christ
that
indeede
they
doe
.
And
therefore
it
must
needs
be
held
a
certaine
truth
,
that
men
are
to
come
to
the
knowledge
of
sinne
in
themselues
,
by
the
Law
,
and
by
the
Word
of
God
:
and
then
onely
men
heare
or
read
the
Word
of
God
discouering
sin
,
with
profit
,
when
they
are
thereby
brought
to
a
knowledge
of
their
own
particular
sinnes
,
the
greatnesse
of
them
,
and
what
they
haue
deserued
by
them
,
and
to
an
acknowledgement
of
them
.
And
this
being
a
Truth
,
it
discouereth
to
vs
,
that
many
are
vnprofitable
Hearers
and
Readers
of
the
Word
of
God
.
That
many
are
vnprofitable
hearers
of
the
Word
of
God
discouered
.
How
many
,
I
beseech
you
,
bee
there
that
are
farre
from
profiting
by
the
Word
of
God
in
this
manner
?
how
many
be
there
that
take
no
notice
of
their
owne
particular
sinnes
by
the
Word
discouering
sinne
?
Nay
,
are
there
not
many
,
that
though
their
sinnes
be
neuer
so
plainely
discouered
before
them
,
by
the
ministery
of
the
Word
,
yet
they
take
no
notice
of
them
at
all
,
much
lesse
are
brought
to
acknowledge
them
;
as
Garishnesse
in
apparell
,
how
often
hath
it
beene
made
knowne
to
be
a
foule
and
grieuous
sinne
;
and
yet
where
is
any
that
are
guiltie
of
that
sinne
that
take
notice
of
it
,
and
acknowledge
it
to
be
a
sinne
in
themselues
?
So
I
might
insist
in
Drunkennesse
,
in
Whoredome
,
in
Sabbath-breaking
,
and
in
Common
swearing
:
these
sinnes
haue
beene
often
discouered
by
the
ministery
of
the
Word
;
and
yet
where
is
almost
any
that
take
notice
of
them
,
and
are
brought
to
acknowledge
them
in
themselues
?
Nay
,
doe
not
many
,
as
we
vse
to
speake
,
set
a
good
face
on
the
matter
,
and
outface
the
ministery
of
the
Word
?
and
if
at
any
time
they
take
some
little
notice
of
these
sinnes
in
themselues
,
yet
then
they
seeke
to
extenuate
them
,
and
to
iustifie
them
,
and
to
stand
out
in
defence
of
them
,
yea
,
to
quarrell
with
the
affection
of
the
Teacher
;
that
hee
speakes
not
out
of
loue
;
that
he
is
too
rigorous
,
and
speakes
of
nothing
but
damnation
,
and
the
like
.
Surely
such
persons
are
farre
from
profiting
by
the
Word
discouering
sinne
,
nay
,
they
shew
themselues
to
be
gracelesse
,
and
that
they
haue
no
dram
of
grace
or
goodnesse
in
them
,
they
are
like
wicked
Ahab
,
of
whom
wee
reade
,
1.
King
.
21.
and
Chap.
22.
That
hee
professed
hee
tooke
Eliah
and
Michaiah
the
holy
Prophets
of
the
Lord
for
his
enemies
.
And
so
they
professe
they
take
the
Ministers
of
the
Word
for
their
enemies
,
and
they
wish
ill
to
them
,
because
they
tell
them
of
their
sinnes
,
and
lay
their
sinnes
before
them
.
It
is
a
note
of
a
good
heart
,
to
be
willing
to
heare
of
sinne
,
and
to
be
iustly
reproued
for
it
,
as
DAVID
said
,
Psal
.
141.
vers
.
5.
Let
the
righteous
smite
mee
,
for
that
is
a
benefit
:
and
let
him
reproue
mee
,
and
it
shall
bee
a
precious
oyle
that
shall
not
breake
mine
head
.
And
a
good
man
or
woman
likes
those
Sermons
best
,
that
bring
them
to
the
knowledge
,
sense
and
feeling
of
sin
in
themselues
;
and
if
thou
be
so
farre
from
taking
notice
of
thine
owne
sinne
by
the
ministery
of
the
Word
discouering
sinne
,
as
that
thou
dost
wrangle
and
quarrell
with
those
that
lay
thy
sinnes
before
thee
,
it
is
a
note
of
a
wicked
and
gracelesse
heart
,
and
that
thou
art
yet
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquitie
.
Learne
we
then
our
dutie
,
learne
we
to
take
notice
of
sinne
in
our selues
,
by
the
Word
of
God
discouering
sinne
.
Then
only
wee
heare
or
reade
the
Word
of
God
discouering
sinne
,
with
profit
,
when
wee
take
notice
of
sinne
in
our selues
,
and
are
thereby
brought
to
a
sight
of
our
owne
particular
sinnes
.
And
know
wee
thus
much
further
,
That
the
first
step
to
grace
,
and
the
beginning
of
true
conuersion
,
is
to
see
thine
owne
sinnes
in
particular
,
and
the
vglinesse
of
them
,
and
what
thou
hast
deserued
by
them
:
and
till
thou
see
that
,
thou
shalt
neuer
come
to
be
truly
humbled
for
them
.
And
againe
,
if
thou
be
not
brought
to
a
sight
of
thine
owne
particular
sins
,
by
the
Word
of
God
discouering
sinne
,
certainely
the
Lord
will
one
day
bring
thee
to
a
sight
of
them
,
by
his
punishing
hand
,
he
will
one
day
reproue
thee
,
and
set
thy
sinnes
in
order
before
thee
,
Psal
.
50.21
.
And
then
thou
shalt
find
that
the
Deuill
will
rore
against
thee
,
hee
will
then
set
before
thee
the
greatnesse
of
thy
sinnes
,
and
the
curse
of
the
Law
,
and
the
horror
of
Gods
iudgements
,
and
a
thousand
to
one
plunge
thy
soule
into
the
gulfe
of
fearefull
desperation
.
If
then
thou
wouldst
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
entred
into
the
way
of
grace
and
saluation
;
and
if
thou
wouldst
not
,
by
deferring
to
take
notice
of
thy
particular
sinnes
by
the
Word
of
God
discouering
sinne
,
prouoke
the
Lord
to
come
against
thee
with
his
punishing
hand
,
and
so
to
awake
thy
dead
heart
and
seared
conscience
,
and
to
set
thy
sinnes
in
order
before
thee
,
and
suffer
the
Deuill
to
rore
against
thee
,
to
set
before
thee
the
greatnesse
of
thy
sinnes
,
and
the
curse
of
the
Law
,
the
horror
of
Gods
Iudgement
,
and
to
plunge
thy
soule
into
the
gulfe
of
fearefull
desperation
;
then
learne
thou
by
the
ministery
of
the
Word
,
now
sounding
in
thine
eares
,
and
discouering
sinne
,
to
take
notice
of
sin
in
thy selfe
,
and
to
come
to
the
knowledge
of
thine
owne
particular
sinnes
,
that
so
thou
mayst
be
truly
humbled
for
them
,
and
finde
mercy
,
pardon
and
forgiuenesse
of
them
at
the
hands
of
the
Lord
.
Come
wee
now
to
the
last
words
of
this
Verse
,
I
had
not
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
In
which
words
(
as
before
I
shewed
)
the
Apostle
confirmes
it
,
that
hee
knew
not
sinne
,
but
by
the
Law
,
by
particular
instance
of
his
knowledge
of
Lust
,
as
that
hee
knew
not
Lust
to
be
sinne
,
but
by
the
Law
,
that
he
had
neuer
come
to
know
the
rebellion
of
his
nature
,
and
the
first
motions
rising
thence
in
his
mind
,
to
be
sinnes
,
had
not
the
Law
made
them
knowne
to
him
to
be
so
.
Now
then
obserue
we
,
who
it
was
that
was
thus
ignorant
touching
Lust
,
who
it
was
that
knew
not
Lust
to
be
sinne
,
till
he
came
to
looke
into
the
Law
of
God
,
there
to
find
it
forbidden
and
condemned
;
euen
the
holy
Apostle
Paul
,
a
man
of
excellent
knowledge
and
gifts
,
a
learned
Pharise
,
and
one
that
,
before
his
conuersion
,
was
brought
vp
at
the
feet
of
GAMALIEL
,
and
instructed
according
to
the
perfect
manner
of
the
Fathers
,
and
was
zealous
towards
God
,
as
himselfe
witnesseth
,
Act.
22.3
.
Act.
22.3
.
and
yet
he
saith
,
Hee
know
not
Lust
to
be
sinne
,
but
by
the
Law
.
Hence
then
wee
are
giuen
to
vnderstand
,
That
men
are
exceeding
blind
touching
sinne
,
yea
,
euen
men
of
great
knowledge
,
Men
of
great
knowledge
&
learning
,
are
of
themselues
ignorant
of
many
grosse
corruptions
that
lurke
in
their
hearts
.
and
of
great
vnderstanding
in
other
matters
,
and
men
of
great
learning
,
are
notwithstanding
of
themselues
maruellous
ignorant
in
respect
of
sinne
,
and
are
as
blind
as
Beetles
,
in
respect
of
the
concupiscence
of
nature
,
and
the
foule
and
cursed
fruits
of
that
corruption
that
is
within
the
heart
and
in
the
soule
,
they
are
not
able
to
take
notice
of
them
,
they
see
not
many
foule
grosse
corruptions
,
that
lurke
in
their
hearts
,
to
be
sins
,
they
are
altogether
ignorant
of
them
.
And
to
this
purpose
we
haue
not
only
the
example
of
the
Apostle
in
this
place
,
but
we
haue
also
the
example
of
the
Scribes
and
Pharises
,
and
the
great
Rabbines
&
Doctors
of
the
Law
;
though
they
were
men
of
great
knowledge
and
vnderstanding
,
yet
wee
find
they
knew
not
many
inward
lusts
of
the
heart
to
be
sinnes
,
and
therefore
they
thought
that
an
outward
obseruance
&
keeping
of
some
Commandements
,
of
themselues
was
sufficient
,
as
appeares
plainely
,
Matth
.
5.21
.
Matth
.
5.
in
many
Verses
of
it
.
Our
Sauiour
labours
there
to
reduce
them
and
others
to
a
better
vnderstanding
of
the
Law
;
he
saith
,
Verse
21.
Yee
haue
heard
that
it
was
said
to
them
of
the
old
time
,
Thou
shalt
not
kill
:
for
whosoeuer
killeth
,
shall
be
culpable
of
iudgement
.
Vers
.
22.
But
I
say
vnto
you
,
Whosoeuer
is
angrie
with
his
brother
vnaduisedly
,
shall
be
culpable
of
iudgement
,
and
whosoeuer
saith
vnto
his
brother
,
Raca
,
shall
be
worthy
to
be
punished
by
the
Councell
:
and
whosoeuer
shall
say
,
Foole
,
shall
be
worthy
to
be
punished
with
hell
fire
.
Vers
.
27.
Yee
haue
heard
that
it
was
said
to
them
of
old
time
,
Thou
shalt
not
commit
adultery
.
But
I
say
,
Vers
.
28.
vnto
you
,
That
whosoeuer
looketh
on
a
woman
,
to
lust
after
her
,
hath
committed
adultery
already
with
her
in
his
heart
.
Vers
.
33.
Yee
haue
heard
that
it
was
said
to
them
of
old
time
,
Thou
shalt
not
forsweare
thy selfe
,
but
shalt
performe
thine
oathes
to
the
Lord
.
But
I
say
vnto
you
,
Vers
.
34.
Sweare
not
at
all
,
neither
by
heauen
,
for
it
is
the
Throne
of
God
,
Vers
.
35.
Nor
yet
by
the
earth
:
for
it
is
his
foote-stoole
,
Neither
by
Ierusalem
:
for
it
is
the
Citie
of
the
great
King
.
Vers
.
36.
Neither
shalt
thou
sweare
by
thine
head
,
because
thou
canst
not
make
one
haire
white
or
blacke
.
Vers
.
37.
But
let
your
communication
be
Yea
,
yea
,
Nay
,
nay
:
for
whatsoeuer
is
more
then
these
,
commeth
of
euill
.
And
not
to
adde
any
more
examples
,
common
experience
shewes
it
to
be
a
truth
,
that
men
of
great
knowledge
and
learning
,
men
that
are
expert
and
skilfull
and
very
wise
in
other
matters
,
yet
of
themselues
they
are
blind
and
ignorant
,
in
respect
of
the
corruption
of
nature
,
and
they
see
not
many
foule
corruptions
and
lusts
that
are
in
their
hearts
to
be
sinnes
.
And
the
reason
of
this
truth
is
,
that
we
find
,
Ier
.
17.9
.
The
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
;
who
can
know
it
?
The
heart
of
man
hath
in
it
an
hidden
and
bottomelesse
depth
of
selfe
loue
and
of
selfe-deceit
;
and
therefore
though
men
haue
excellent
reaching
wits
,
yea
,
though
they
be
men
of
great
vnderstanding
&
skill
in
other
matters
,
yet
of
themselues
they
are
not
able
to
sound
the
depth
of
their
wicked
and
deceitfull
hearts
,
they
are
not
able
to
see
their
hearts
to
be
so
foule
and
so
filthy
as
indeed
they
are
.
When
Hazael
was
told
by
the
Prophet
Elisha
.
2.
King
.
8.12
.
what
euill
he
should
doe
to
the
children
of
Israel
,
as
that
hee
should
set
their
Cities
on
fire
,
and
slay
their
yong-men
with
the
sword
,
and
dash
their
Infants
against
the
stones
,
and
rent
in
pieces
their
women
with
childe
:
What
,
saith
he
,
Vers
.
13.
is
thy
seruant
a
Dog
,
that
I
should
doe
this
great
thing
?
He
spake
it
with
indignation
,
as
if
he
had
said
,
What
dost
thou
thinke
of
me
?
Dost
thou
thinke
that
I
am
of
so
dogged
a
nature
?
Dost
thou
thinke
that
I
haue
such
a
vile
and
monstrous
heart
within
mee
,
that
I
can
find
in
mine
heart
to
doe
such
things
as
thou
tellest
me
?
No
,
no
:
certainely
I
haue
not
such
a
wicked
heart
within
me
.
Hee
could
not
of
himselfe
see
the
wickednesse
and
corruption
of
his
owne
heart
,
nay
,
hee
would
not
take
notice
of
it
,
though
it
were
told
him
by
the
Prophet
.
The
holy
Apostle
Peter
,
a
man
truely
sanctified
,
could
not
beleeue
his
Lord
and
Master
,
the
Lord
Iesus
,
who
knew
his
heart
,
and
could
not
deceiue
him
;
yet
(
I
say
)
he
could
not
beleeue
him
,
when
hee
foretold
him
of
his
threefold
denyall
,
he
could
not
be
perswaded
there
was
so
much
wickednesse
in
his
heart
.
Matth
.
26.35
.
PETER
said
to
him
,
Though
I
should
die
with
thee
,
yet
I
would
not
deny
thee
.
Now
then
the
heart
of
man
being
thus
deceitfull
,
that
men
being
not
able
to
see
their
hearts
to
be
so
foule
as
indeed
they
are
,
wee
may
resolue
on
this
as
a
certayne
truth
,
that
men
of
great
knowledge
and
iudgement
,
men
that
are
very
wise
and
vnderstanding
in
other
matters
,
yet
of
themselues
they
are
blind
and
ignorant
in
respect
of
the
corruption
of
nature
,
and
they
see
not
many
foule
corruptions
and
finnes
that
are
in
their
owne
hearts
,
to
be
sinnes
.
Let
no
man
then
deceiue
himselfe
,
let
none
of
vs
thinke
it
an
easie
matter
to
find
out
our
sinnes
,
It
is
no
easie
matter
to
spie
out
the
lurking
sinnes
of
our
owne
hearts
.
and
especially
the
lurking
sinnes
and
corruptions
of
our
hearts
.
If
wee
so
thinke
,
wee
deceiue
our selues
;
if
men
of
great
knowledge
and
vnderstanding
;
if
men
of
great
learning
,
and
of
deepest
insight
in
other
matters
,
be
blind
in
respect
of
the
corruption
of
nature
,
and
be
not
able
of
themselues
to
see
many
foule
corruptions
that
are
in
their
owne
hearts
,
to
be
sinnes
;
shall
we
thinke
it
an
easie
thing
,
to
spie
out
the
lurking
sinnes
of
our
hearts
?
No
,
no
:
our
owne
hearts
will
deceiue
vs
,
and
tell
vs
,
they
are
not
so
foule
within
as
they
are
,
and
the
Deuill
will
soothe
vs
vp
,
and
make
vs
beleeue
we
are
not
such
sinners
as
indeed
we
are
.
And
hence
it
is
that
ignorant
persons
please
themselues
in
a
conceit
,
that
they
loue
God
with
all
their
hearts
,
and
they
loue
their
Neighbour
as
themselues
:
and
is
it
not
the
speech
of
many
that
if
they
had
liued
in
the
dayes
of
Christ
,
they
would
haue
beene
farre
from
dealing
with
him
as
the
Iewes
did
?
and
if
they
had
liued
in
the
dayes
of
Queene
Mary
,
they
would
haue
beene
farre
from
hauing
their
hands
in
the
bloud
of
the
holy
Martyrs
:
nay
,
they
would
rather
haue
taken
part
with
them
against
Bonner
and
Gardener
,
and
the
rest
?
Will
not
many
tell
you
thus
,
who
notwithstanding
shew
themselues
most
spitefull
and
malicious
against
them
that
professe
the
same
truth
the
holy
Martyrs
did
,
and
in
whom
appeares
the
like
pietie
and
zeale
?
And
will
not
they
tell
you
thus
,
that
traduce
them
that
truly
feare
God
,
and
rayle
on
them
,
and
reuile
them
,
and
giue
them
all
manner
of
opprobrious
names
,
and
hold
them
base
and
vile
?
Poore
soules
!
They
see
not
the
corruption
of
their
owne
hearts
,
and
what
is
within
them
.
Assuredly
,
thou
that
art
a
malicious
wretch
,
and
dost
carry
thy self
spitefully
against
them
that
truly
feare
God
,
if
thou
hadst
liued
in
the
dayes
of
Christ
,
thou
wouldst
haue
beene
ready
to
haue
driuen
the
first
nayle
into
him
.
And
if
thou
hadst
liued
in
the
dayes
of
Queene
Mary
,
thou
wouldst
haue
beene
as
forward
as
any
to
haue
put
fire
to
the
Martyrs
.
And
therefore
let
none
of
vs
deceiue
our selues
;
let
vs
not
thinke
it
an
easie
matter
to
find
our
the
lurking
sinnes
and
corruptions
of
our
owne
hearts
.
Men
of
great
knowledge
and
vnderstanding
are
ignorant
of
the
corruptions
of
their
owne
hearts
,
and
dost
thou
thinke
to
be
easily
acquainted
with
the
wickednesse
of
thine
heart
?
No
,
no
:
deceiue
not
thy selfe
;
search
thine
heart
diligently
,
to
find
out
the
hidden
corruptions
of
it
:
it
is
hard
for
them
that
vse
the
greatest
care
and
diligence
,
to
find
out
a
quarter
of
that
corruption
that
is
in
their
owne
hearts
:
and
therefore
Dauid
said
,
Psal
.
19.12
.
Who
can
vnderstand
his
faults
?
cleanse
me
from
secret
faults
.
Oh
then
,
take
thou
paines
with
thine
owne
heart
,
be
continually
sounding
and
gaging
the
depth
of
it
,
and
spying
out
the
secret
and
hidden
corruption
of
it
,
and
to
that
end
bring
thine
heart
to
the
rule
,
euen
to
the
Law
of
God
and
the
Light
of
his
Word
,
and
often
call
on
the
Lord
,
that
he
would
more
and
more
discouer
to
thee
the
hidden
corruptions
of
thine
owne
heart
.
In
the
next
place
;
In
that
the
Apostle
saith
,
I
had
not
knowne
lust
but
by
the
Law
,
I
had
not
knowne
lust
to
be
a
sinne
,
except
the
Law
had
said
,
Thou
shalt
not
lust
;
we
are
plainely
taught
,
That
Lust
or
Concupiscence
is
sinne
,
I
meane
not
naturall
lust
or
desire
after
things
that
tend
to
the
preseruation
of
nature
,
A
thought
that
is
contrary
to
the
Law
of
God
or
Man
is
sin
,
though
consent
of
will
follow
not
.
as
after
meate
or
drinke
,
or
the
like
;
for
those
were
in
man
before
the
fall
:
Nor
yet
spirituall
lust
or
desire
after
heauenly
things
,
which
the
Apostle
calls
The
lust
of
the
Spirit
,
Gal.
5.17
.
But
by
Lust
,
I
vnderstand
that
rebellion
of
nature
,
the
first
motions
that
arise
from
thence
,
whereby
we
are
stirred
vp
to
doe
euill
,
and
doe
with
delight
thinke
on
any
thing
contrary
to
the
Will
of
God
,
though
consent
of
our
hearts
doe
not
follow
.
These
(
I
say
)
are
sinnes
,
and
wee
find
them
condemned
in
the
Word
of
God
;
and
this
kind
of
lust
and
concupiscence
is
sinne
.
Saint
Iohn
saith
,
1.
Epist.
2.16
.
The
lust
of
flesh
is
not
of
the
Father
;
it
is
euill
and
sinfull
.
And
hence
it
is
that
Moses
commanded
the
children
of
Israel
to
circumcise
the
foreskin
of
their
hearts
,
euen
to
pare
off
the
corruption
of
their
hearts
,
and
that
indeed
the
very
thought
of
any
thing
contrary
to
the
loue
of
God
or
Man
,
though
consent
of
will
follow
not
,
is
a
sin
,
it
is
cleere
by
this
reason
:
Such
a
thought
is
directly
against
the
Law
of
God
,
Luk
.
10.27
.
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
strength
,
and
with
all
thy
thought
,
and
thy
Neighbour
as
thy selfe
.
It
is
a
fruit
of
corruption
;
for
we
should
neuer
haue
had
such
a
thought
if
wee
had
continued
in
the
state
of
innocency
.
And
therefore
it
must
needs
be
held
,
and
that
iustly
,
to
be
euil
,
and
to
be
a
sin
,
yea
,
such
a
thought
in
them
that
be
truly
regenerate
,
is
properly
a
sinne
:
and
therefore
the
Apostle
opposeth
it
to
the
lust
of
the
Spirit
,
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
one
to
the
other
.
Now
then
this
being
a
truth
,
it
serues
first
to
confute
the
opinion
of
.
the
Papists
,
who
hold
and
teach
,
Confutation
of
the
opinion
of
the
Papists
,
that
the
first
motions
to
euill
in
the
heart
,
not
gayning
consent
of
will
,
are
no
sinnes
.
that
the
first
motions
that
arise
in
the
mind
or
heart
,
whereby
we
are
stirred
vp
to
doe
euill
,
if
they
gayne
not
consent
of
will
,
they
are
no
sinnes
:
which
is
directly
opposite
to
the
truth
now
deliuered
.
Oh
but
,
say
the
Papists
(
among
other
obiections
of
lesse
waight
)
they
obiect
that
,
Iam
.
1.15
.
say
they
,
Wee
there
reade
,
that
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
;
and
therefore
lust
it selfe
is
no
sinne
,
but
onely
brings
forth
sinne
.
Answ
.
It
is
no
good
consequent
,
Lust
brings
forth
sinne
;
therefore
it
is
no
sinne
.
Indeed
it
is
not
that
sinne
which
it
brings
forth
,
but
yet
one
sinne
may
bring
forth
another
,
and
we
may
rather
thus
conclude
,
Lust
brings
forth
sinne
;
therefore
it
is
sinne
:
for
the
proper
cause
and
mother
of
euill
must
needs
be
euill
it selfe
;
and
therefore
notwithstanding
this
and
other
cauils
of
the
Papists
,
it
remaynes
a
truth
,
That
the
first
motions
that
arise
in
the
mind
,
wherby
we
are
stirred
vp
to
euill
,
though
consent
of
will
follow
not
,
are
sinnes
.
Secondly
,
this
truth
plainely
shewes
vs
,
that
wee
haue
great
cause
to
be
humbled
and
cast
downe
in
our selues
:
We
haue
great
cause
to
be
humbled
.
for
why
?
though
it
were
possible
(
which
indeed
cannot
be
)
but
though
it
were
possible
for
vs
to
be
free
from
wicked
words
and
deeds
,
yet
euen
the
euil
thoughts
that
arise
in
our
minds
,
to
which
wee
giue
no
consent
at
all
,
but
snib
and
checke
them
,
yet
those
very
thoughts
defile
vs
,
and
make
vs
guiltie
of
sinne
before
God
:
and
therefore
we
haue
no
cause
to
swell
,
and
to
be
proud
,
and
to
shew
forth
our
pride
by
speech
,
countenance
,
gesture
,
apparell
,
or
the
like
,
we
being
guiltie
not
onely
of
many
sinfull
words
and
works
,
but
also
of
many
vaine
and
sinfull
thoughts
and
imaginations
,
the
least
of
which
deserues
the
curse
of
God
and
euerlasting
perdition
;
and
it
is
the
Lords
mercy
,
that
for
them
wee
are
not
vtterly
confounded
.
Againe
,
this
being
so
,
that
the
very
first
motions
that
arise
in
our
minds
,
Conscience
is
to
be
made
of
euill
thoughts
and
desires
.
whereby
wee
are
stirred
vp
to
euill
,
though
consent
of
will
follow
not
,
are
sinnes
:
it
must
needs
teach
vs
to
make
conscience
of
our
very
thoughts
and
desires
;
wee
may
not
thinke
,
as
many
foolishly
doe
,
that
our
thoughts
are
free
,
and
that
wee
shall
not
be
accountable
to
God
for
them
.
No
,
no
:
euen
the
euill
thoughts
of
our
hearts
,
to
which
we
neuer
yeeld
consent
of
will
,
are
sins
,
and
,
without
Gods
mercy
,
shall
plunge
vs
into
the
pit
of
euerlasting
perdition
,
and
for
them
we
stand
in
need
of
the
precious
bloud
of
Iesus
Christ
.
And
therefore
learne
we
to
make
conscience
,
not
only
of
what
we
speake
or
doe
,
but
also
of
what
wee
thinke
or
desire
,
and
labour
we
to
wash
our
hearts
from
wickednesse
,
as
the
Lord
required
,
Ierem
.
4.14
.
Labour
we
not
only
to
cleanse
our
liues
from
wicked
conuersation
,
but
to
purge
our
soules
also
from
euill
thoughts
and
sinfull
imaginations
;
the
Lord
sees
the
one
aswell
as
the
other
,
and
will
punish
the
one
aswell
as
the
other
;
and
therefore
learne
we
to
make
conscience
of
our
very
thoughts
and
desires
.
The
next
thing
that
comes
to
be
considered
,
is
this
,
the
Apostle
saith
,
I
had
not
knowne
lust
to
be
sinne
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
He
was
deceiued
touching
lust
,
and
he
had
not
knowne
it
to
be
sinne
,
but
that
looking
into
the
Law
of
God
,
he
there
found
it
expresly
to
be
forbidden
and
condemned
,
and
so
came
to
see
his
error
and
to
be
conuinced
of
it
.
Whereby
first
wee
see
,
that
the
Apostle
freely
acknowledgeth
that
hee
was
deceiued
,
and
he
is
not
ashamed
to
confesse
that
hee
was
in
an
error
touching
lust
,
till
he
came
to
looke
into
the
Law
of
God
,
and
was
thereby
conuinced
of
his
error
.
Whence
we
are
taught
by
his
example
;
I
will
but
point
at
it
.
Not
to
be
ashamed
to
confesse
our selues
to
be
deceiued
,
and
to
acknowledge
our selues
to
be
in
an
error
,
Men
conuinced
of
error
by
plaine
euidence
of
truth
,
mis-acknowledge
it
.
being
conuinced
of
error
by
the
Word
of
God
,
by
plaine
euidence
of
truth
;
it
is
one
speciall
vse
of
the
Word
of
God
to
discouer
falshood
,
and
to
conuince
men
of
error
,
2.
Tim
.
3.16
.
The
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
to
improue
:
that
is
,
to
improue
errors
and
false
opinions
,
and
men
being
conuinced
of
error
,
and
that
which
they
hold
,
being
discouered
by
the
plaine
euidence
of
the
Word
of
God
to
be
erroneous
and
false
,
they
are
freely
to
acknowledge
it
so
to
be
,
and
willingly
to
subscribe
to
the
truth
.
And
this
meets
with
all
such
as
are
wilfull
in
their
errors
,
Wilfulnesse
and
obstinacy
in
error
met
withall
.
and
obstinately
persist
and
go
on
in
their
erroneous
opinions
,
notwithstanding
the
plaine
euidence
of
the
Word
of
God
laid
before
them
to
the
contrary
.
It
is
the
case
of
many
Brownists
,
Papists
,
Anabaptists
,
and
others
,
that
are
taynted
with
foule
and
grosse
errors
,
though
their
errors
be
discouered
,
and
though
they
be
conuinced
by
the
plaine
euidence
of
the
Word
of
God
,
yet
they
wil
not
be
driuen
from
their
errors
,
nor
brought
to
renounce
them
,
but
still
they
persist
,
and
still
they
goe
on
in
them
;
surely
,
such
persons
hold
a
lye
in
their
right
hand
,
the
Apostle
compares
them
to
IANNES
and
IAMBRES
who
withstood
MOSES
,
2.
Tim
.
3.8
.
So
they
resist
the
truth
,
and
they
are
men
of
corrupt
minds
,
and
reprobate
concerning
the
faith
,
as
the
Apostle
there
speakes
:
yea
,
such
persons
resist
and
withstand
the
Spirit
of
God
;
for
the
Spirit
of
God
speakes
to
vs
in
the
truth
of
the
Word
of
God
,
and
therefore
they
withstanding
that
truth
,
they
resist
the
holy
Ghost
,
as
Stephen
saith
of
the
Iewes
,
Act.
7.51
.
And
without
question
it
is
out
of
pride
,
and
out
of
an
ouerweening
of
themselues
,
that
men
are
wedded
to
their
owne
grosse
and
erroneous
opinions
,
and
will
not
be
driuen
from
them
.
They
thinke
they
see
more
then
other
mendoe
,
and
more
is
reueiled
to
them
,
(
and
they
sticke
not
to
speake
it
)
then
to
all
the
world
besides
,
when
they
are
dealt
withall
and
conuinced
by
the
Word
of
God
,
and
haue
nothing
to
say
against
the
plaien
euidence
of
truth
;
yet
they
thinke
it
would
be
a
disgrace
and
a
disparagement
to
them
to
confesse
their
error
.
And
hence
it
is
that
they
wilfully
persist
,
and
goe
on
in
their
absurd
and
grosse
opinions
.
Now
this
we
must
take
heed
of
,
this
is
a
fearefull
height
of
sinne
,
and
men
that
are
thus
conceited
,
and
thus
wise
in
their
owne
conceits
,
and
wilfully
withstand
the
Spirit
of
God
,
speaking
in
the
plaine
euidence
of
the
Word
of
God
,
are
in
a
dangerous
case
.
Pro
.
26.12
.
Seest
thou
a
man
wise
in
his
owne
conceit
?
more
hope
is
of
a
Foole
then
of
him
.
Then
learne
wee
not
to
bee
ashamed
to
confesse
our selues
to
be
deceiued
,
and
to
be
in
an
error
,
being
conuinced
of
error
by
the
plaine
euidence
of
the
Word
of
God
;
let
vs
in
such
a
case
giue
glorie
to
God
,
and
take
shame
to
our selues
;
let
God
be
iustified
in
his
Word
and
Truth
,
and
let
vs
acknowledge
our selues
to
be
lyers
,
being
found
so
to
be
by
the
euidence
of
his
Word
.
Now
further
,
in
that
the
Apostle
saith
,
Hee
had
not
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
,
he
had
not
knowne
lust
to
be
sinne
,
but
by
looking
into
the
Law
of
God
,
and
there
found
it
expresly
forbidden
and
condemned
;
the
point
hence
is
this
:
That
the
Law
of
God
discouers
sinne
,
yea
,
the
Law
of
God
discouers
the
sinne
of
nature
,
Only
the
Law
and
Word
of
God
discouers
the
rebellion
of
the
heart
,
and
the
first
motions
to
euill
that
arise
thence
,
to
be
sinnes
.
it
discouers
the
rebellion
of
the
heart
,
the
very
inclination
that
is
in
men
naturally
to
euil
,
&
the
first
motions
that
arise
from
thence
,
whereby
they
are
stirred
to
euill
,
though
consent
of
will
follow
not
,
to
be
sinnes
;
yea
,
it
is
the
Law
of
God
only
that
discouers
lust
to
be
sinne
,
and
the
first
motions
that
arise
from
thence
to
be
sins
,
and
it
is
not
any
other
Law
or
any
other
learning
in
the
world
that
doth
that
,
but
only
the
Law
of
God
.
All
the
wisedome
of
the
Heathen
,
and
of
all
the
wisest
and
most
learned
in
the
world
,
was
neuer
able
to
see
the
rebellion
of
the
heart
to
be
sinne
,
and
the
first
motions
that
arise
from
thence
,
hauing
not
consent
of
will
;
only
the
Law
and
Word
of
God
makes
them
knowne
so
to
be
,
and
indeed
discouers
them
to
be
sinnes
;
for
why
?
The
Word
of
God
,
as
it
is
,
Heb
.
4.12
.
is
liuely
and
mightie
in
operation
,
and
sharper
then
any
two-edged
sword
,
and
entreth
thorow
,
euen
to
the
diuiding
asunder
of
the
Soule
and
the
Spirit
,
and
of
the
ioynts
and
the
marrow
;
and
that
only
is
a
Discerner
of
the
thoughts
and
intents
of
the
heart
,
that
discernes
the
thoughts
and
the
sinfulnesse
of
them
.
And
to
this
purpose
the
Apostle
saith
,
2.
Cor
.
10.4
,
5.
The
weapons
of
our
warfare
are
not
carnall
,
but
mightie
,
through
God
,
to
cast
downe
holds
,
and
bringing
into
captiuity
euery
thought
,
casting
downe
the
imaginations
,
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuity
euery
thought
to
the
obedience
of
Christ
:
euery
sinfull
and
rebellious
thought
.
2.
Pet
.
1.19
.
The
Apostle
calls
the
Word
of
the
Prophets
,
who
were
the
true
Interpreters
of
the
Law
of
God
,
A
light
that
shines
in
a
darke
place
,
because
indeed
it
shines
in
mans
heart
,
as
in
a
darke
place
,
&
tryeth
out
al
the
secrets
of
his
thoughts
,
and
the
sinfulnesse
of
them
,
and
makes
manifest
and
discouers
the
deepe
and
hidden
things
that
are
in
the
heart
.
This
doth
the
Law
and
Word
of
God
,
and
no
other
Law
or
learning
in
the
world
is
able
thus
to
doe
.
And
the
reason
and
ground
of
this
truth
,
is
that
which
is
added
,
Ierem
.
17.10
.
Verse
9.
saith
the
Prophet
,
The
heart
is
deceitfull
,
and
wicked
aboue
all
things
;
who
can
know
it
?
And
then
he
subioynes
,
Verse
10.
I
the
Lord
search
the
heart
,
and
trie
the
reynes
,
euen
to
giue
to
euery
man
according
to
his
wayes
,
and
according
to
the
fruit
of
his
works
.
Now
the
Lord
being
{αβγδ}
,
Hee
being
the
searcher
and
knower
of
the
heart
,
Act.
1.24
.
his
Word
and
his
Law
must
needs
be
like
to
himselfe
,
and
partake
of
his
nature
,
vertue
,
and
power
;
and
therefore
this
we
may
resolue
on
as
a
certaine
truth
,
that
the
Law
of
God
finds
out
the
rebellion
of
the
heart
,
and
discouers
that
to
bee
sinne
,
and
the
first
motions
that
arise
from
thence
,
whereby
men
are
stir'd
vp
to
euill
,
though
consent
of
will
follow
not
,
to
bee
sinnes
,
and
no
other
law
or
learning
whatsoeuer
besides
is
able
so
to
doe
.
First
,
A
difference
betweene
Gods
Law
and
all
other
lawes
whatsoeuer
.
this
Truth
puts
plaine
difference
betweene
the
Law
of
God
,
and
all
other
lawes
and
learning
in
the
world
.
The
Law
of
God
onely
discouers
the
rebellion
of
the
heart
to
bee
sinne
,
and
the
first
motions
that
arise
from
thence
,
whereby
men
are
stir'd
vp
to
euill
,
to
bee
sinnes
,
which
all
the
lawes
,
and
all
the
learning
in
the
world
is
not
able
to
doe
.
And
hence
wee
may
easily
conceiue
the
Law
of
God
published
in
the
Booke
of
God
,
to
be
the
very
Word
of
God
,
euen
to
bee
the
eternall
Word
of
the
euerliuing
God
:
for
why
?
it
is
not
all
the
learning
in
the
world
,
that
is
able
to
discerne
the
secret
thoughts
and
intents
of
the
heart
,
and
to
discouer
them
to
be
sinnes
,
but
onely
the
Law
of
God
published
in
the
Booke
of
God
.
And
therefore
,
as
God
alone
is
the
Searcher
of
the
heart
,
so
that
Word
that
declareth
to
man
what
be
his
thoughts
,
that
his
very
euill
thoughts
to
which
he
giues
no
consent
of
will
,
are
sinnes
,
must
needs
bee
the
Word
of
the
same
God
,
euen
the
eternall
Word
of
the
eternall
and
euerliuing
God
.
This
is
a
strong
argument
,
euincing
and
demonstrating
the
Law
of
God
,
euen
the
Law
of
God
that
is
published
in
the
Booke
of
God
,
to
be
the
very
Word
of
God
,
against
all
barking
,
and
blasphemous
Atheists
in
the
world
.
Againe
,
this
being
so
,
that
the
Law
of
God
discouers
the
rebellion
of
the
heart
to
be
sinne
,
and
the
first
motions
that
arise
from
thence
,
whereby
they
are
stirred
to
euill
,
to
be
sinnes
,
and
no
other
Law
nor
learning
is
able
so
to
doe
;
by
this
we
may
see
whence
it
is
that
the
learned
Papists
doe
so
much
exalt
flesh
and
bloud
,
Whence
it
is
that
the
Papists
doe
so
magnifie
nature
.
and
so
magnifie
nature
,
and
speake
so
much
of
pure
naturals
.
Surely
it
is
from
hence
,
they
looke
on
nature
onely
with
the
eye
of
their
Schole-learning
,
which
indeed
is
a
blind
guide
,
and
not
able
to
discouer
to
them
the
filthinesse
and
corruption
of
their
hearts
;
and
hence
it
is
that
they
thinke
they
can
fulfill
the
Law
of
God
,
and
can
come
to
stand
iust
in
the
sight
of
God
by
the
workes
of
the
Law
.
Poore
soules
!
they
deceiue
themselues
exceedingly
:
if
they
did
but
looke
into
their
owne
hearts
by
the
light
of
the
Word
of
God
,
and
by
the
Law
of
God
,
they
would
be
farre
from
thus
exalting
nature
,
that
would
discouer
to
them
that
the
naturall
streame
of
their
heart
is
onely
euill
,
and
that
continually
,
Gen.
6.5
.
and
that
the
first
motions
by
which
they
are
stirred
vp
to
euill
,
though
consent
of
will
follow
not
,
are
sinnes
;
and
the
consideration
of
that
would
pull
downe
their
pride
and
high
conceit
of
their
pure
naturals
.
But
to
leaue
them
,
and
to
come
to
our selues
;
Is
it
so
,
that
the
Law
of
God
discouers
the
rebellion
of
the
heart
to
be
sinne
,
and
the
first
motions
that
arise
from
thence
,
whereby
they
are
stirred
to
euill
,
to
be
sinnes
,
and
no
other
Law
or
learning
in
the
world
is
able
so
to
doe
?
If
then
wee
would
find
out
the
rebellion
of
our
owne
hearts
,
wee
must
search
them
by
the
Law
of
God
,
How
by
searching
,
men
may
find
out
the
rebellion
of
their
hearts
the
light
of
that
will
disclose
the
darkenesse
of
our
minds
;
the
holinesse
of
that
wil
reueale
the
vnrighteousnesse
and
peruersnesse
of
our
corrupt
natures
;
and
it
is
the
preaching
of
the
Law
of
God
,
and
of
the
Word
of
God
alone
,
that
will
search
the
hearts
and
liues
of
men
,
and
discouer
to
them
their
hidden
and
secret
sinnes
:
neuer
was
any
brought
to
a
sight
of
his
sinnes
,
and
to
be
humbled
for
them
by
any
other
learning
in
the
world
,
but
only
by
the
preaching
of
the
Law
of
God
and
the
Word
of
God
.
If
our
hidden
corruption
and
sinnes
be
met
withall
by
the
ministery
of
the
Word
,
wee
are
to
acknowledge
it
to
be
the
very
Word
of
God
that
is
preached
to
vs
,
and
wee
are
to
acknowledge
the
finger
of
God
in
his
owne
Ordinance
;
for
no
other
word
or
learning
in
the
world
is
able
so
to
doe
.
It
is
the
manner
of
some
,
if
their
close
sinnes
,
their
bosome
sinnes
be
met
withall
by
the
Word
of
God
,
to
fret
and
storme
,
and
to
thinke
the
Preacher
hath
beene
told
of
their
sinnes
,
or
that
hee
deales
with
a
Familiar
.
No
,
no
:
thou
must
know
it
,
whosoeuer
thou
art
,
it
is
the
power
of
the
Word
of
God
that
findes
thee
out
,
&
thou
art
to
acknowledge
it
the
Word
and
Law
of
God
,
that
is
able
to
diue
into
thine
heart
,
and
to
ransacke
the
most
secret
corners
of
it
,
and
much
more
is
it
able
to
find
out
the
sins
of
thy
life
,
though
they
be
done
in
a
corner
.
2.
King
.
6.12
.
2.
Kin
.
6.12
.
We
reade
,
that
the
Prophet
Elisha
told
the
King
of
Israel
the
words
that
the
King
of
Aram
spake
in
his
priuy
Chamber
.
And
so
the
Word
of
God
is
able
to
disclose
the
things
thou
dost
in
thy
bed-chamber
,
and
as
the
Apostle
saith
,
1.
Cor
.
14.25
.
To
make
manifest
the
secrets
of
thine
heart
.
And
therefore
,
if
thy
secret
sinnes
be
met
withall
by
the
ministery
of
the
Word
,
acknowledge
it
to
be
the
very
Word
of
God
:
for
no
other
learning
is
able
to
doe
that
:
and
submit
thy selfe
to
the
power
of
it
,
and
learne
to
be
humbled
;
and
know
this
,
if
thou
be
not
humbled
by
the
Word
of
God
discouering
thy
sinnes
to
thee
,
thou
art
more
hardned
by
it
,
and
thou
sauourest
the
Word
to
thy
deeper
condemnation
:
for
the
Word
of
God
is
neuer
truely
preached
in
vaine
;
It
shall
accomplish
the
will
of
the
Lord
,
and
prosper
in
that
for
which
it
is
sent
.
And
if
thou
be
not
humbled
by
it
discouering
thy
sinnes
to
thee
,
thou
art
more
hardned
;
and
that
is
a
fearefull
condition
,
take
heed
of
it
.
VERS
.
8
,
9
,
10
,
11.
But
sinne
tooke
an
occasion
by
the
Commandement
,
and
wrought
in
me
all
manner
of
Concupiscence
:
for
without
the
Law
sinne
is
dead
.
For
I
once
was
aliue
without
the
Law
:
but
when
the
Commandement
came
,
sinne
reuiued
:
But
I
dyed
,
and
the
same
Commandement
which
was
ordayned
vnto
life
,
was
found
to
be
vnto
me
vnto
death
:
For
sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
me
,
and
thereby
slue
me
.
IN
these
Verses
read
,
the
Apostle
goes
on
further
,
to
cleere
the
Law
from
those
foule
blots
that
some
might
haply
blemish
it
withall
;
as
to
be
the
cause
of
sinne
and
of
death
:
and
he
shewes
,
that
not
the
Law
,
but
sinne
taking
occasion
by
the
Law
,
wrought
Concupiscence
,
reuiued
in
him
,
deceiued
him
and
slue
him
:
that
is
the
summe
of
these
foure
Verses
.
To
come
to
the
handling
of
them
as
they
lye
in
order
.
In
the
8.
Verse
wee
haue
two
things
offered
to
our
consideration
.
First
,
a
concession
or
grant
made
by
the
Apostle
,
that
sinne
is
an
accidentall
euent
of
the
Law
;
and
this
hee
propounds
with
a
reference
to
that
which
went
before
,
implyed
in
the
first
word
(
But
.
)
But
sinne
tooke
an
occasion
by
the
Law
.
As
if
hee
had
said
,
The
Law
indeed
is
so
farre
from
being
the
cause
of
sinne
,
as
it
discouers
sinne
,
and
makes
sinne
knowne
:
but
yet
this
I
must
needs
grant
and
yeeld
vnto
,
that
sinne
is
an
accidentall
euent
of
the
Law
,
sinne
happens
,
or
sinne
comes
to
passe
vpon
occasion
of
the
Law
.
Now
this
Proposition
is
not
thus
barely
propounded
;
but
the
Apostle
,
in
propounding
of
it
,
shewes
whence
it
is
that
sinne
is
an
accidentall
euent
of
the
Law
,
namely
,
from
the
prauitie
and
corruption
of
nature
,
that
corruption
tooke
occasion
by
the
Commandement
to
be
stirring
and
to
be
working
.
And
insisting
in
his
owne
example
,
hee
makes
knowne
,
how
farre
the
corruption
of
nature
was
stirring
&
working
on
occasion
of
the
Commandement
in
himselfe
,
euen
to
the
bringing
forth
of
all
manner
of
concupiscence
.
Saith
he
,
Sinne
tooke
,
or
,
sinne
taking
an
occasion
by
the
Commandement
,
and
wrought
in
me
all
manner
of
Concupiscence
.
In
which
words
the
Apostle
puts
downe
another
vse
of
the
Law
,
in
respect
of
such
as
be
vnregenerate
:
That
in
respect
of
them
,
it
hath
this
vse
as
an
accidentall
occasion
,
it
stirres
vp
the
corruption
of
their
natures
,
and
vpon
occasion
of
the
Commandement
forbidding
lust
,
the
lust
of
their
hearts
becomes
more
violent
,
and
stirres
in
them
more
strongly
,
and
breakes
out
more
violently
into
all
manner
of
sinnes
;
and
then
to
this
Proposition
the
Apostle
subioynes
a
reason
,
which
is
,
from
the
absence
of
the
Law
,
or
from
the
ignorance
of
it
,
that
where
either
the
Law
is
absent
,
or
not
knowne
,
there
sinne
lyes
dead
,
in
the
last
words
,
For
without
the
Law
,
sinne
is
dead
.
And
that
is
further
confirmed
and
amplified
in
the
words
following
.
But
to
keepe
within
the
compasse
of
this
eighth
Verse
,
we
see
the
parts
of
it
:
First
,
a
Proposition
,
wherein
is
particular
instance
of
the
Apostles
owne
example
,
in
these
words
,
Sinne
tooke
,
or
,
sinne
taking
an
occasion
by
the
Commandement
,
&
wrought
in
me
all
manner
of
concupiscence
.
And
then
a
reason
of
that
in
the
words
following
:
For
without
the
Law
,
sin
is
dead
.
But
sinne
.
]
Interpretation
The
word
Sinne
in
this
place
signifieth
the
prauitie
or
corruption
of
nature
,
that
in-bred
corruption
that
we
brought
with
vs
into
the
world
,
and
carry
about
vs
continually
:
it
is
the
same
with
that
,
Chap.
6.12
.
Let
not
sinne
reigne
in
your
mortall
body
,
that
yee
should
obey
it
in
the
lusts
thereof
.
Tooke
,
or
,
Taking
occasion
.
The
word
here
rendred
Occasion
,
sometimes
signifieth
opportunity
of
doing
a
thing
,
it
cannot
be
so
taken
in
this
place
,
but
the
meaning
is
this
:
That
though
the
Law
giue
no
occasion
of
sinne
,
yet
mans
nature
is
so
corrupt
,
as
it
is
stirred
vp
by
the
Law
forbidding
sinne
,
and
thereby
it
takes
occasion
to
be
working
,
and
more
fiercely
breakes
out
into
all
manner
of
sinnes
.
(
By
the
Commandement
.
)
By
that
Commandement
that
forbids
Lust
spoken
of
in
the
Verse
before
,
by
that
Commandement
truly
known
,
and
duely
considered
.
(
Wrought
in
me
)
that
is
,
effected
and
brought
forth
in
me
,
I
being
yet
in
my
naturall
state
and
condition
,
being
yet
in
the
flesh
,
as
Vers
.
5.
When
we
were
in
the
flesh
.
(
All
manner
of
concupiscence
.
)
The
word
(
Concupiscence
)
here
signifieth
actuall
lust
,
euen
actuall
euill
thoughts
and
desires
;
and
by
all
manner
of
concupiscence
,
the
Apostle
meanes
all
sorts
of
euill
motions
,
arising
from
the
corruption
of
nature
,
contrary
to
the
loue
of
God
and
the
loue
of
Men
,
and
against
both
the
first
and
second
Table
of
the
Commandements
;
For
without
the
Law
,
that
is
,
Without
the
knowledge
and
due
consideration
of
the
Law
,
Sinne
is
dead
,
or
was
dead
,
that
is
,
the
corruption
of
nature
lay
hid
,
and
was
not
knowne
to
be
sinne
,
or
did
not
so
strongly
and
so
fiercely
worke
;
it
was
,
as
it
were
,
dead
,
in
comparison
of
that
strong
working
it
had
,
after
the
Law
was
knowne
and
duely
considered
.
That
this
is
the
meaning
,
is
cleere
by
the
Context
:
for
the
Apostle
saith
,
hee
knew
not
lust
to
be
sinne
,
till
he
came
to
looke
into
the
Law
of
God
,
and
duely
to
consider
it
,
and
that
sinne
tooke
occasion
by
the
knowledge
,
and
due
consideration
of
the
Law
,
to
rage
and
swell
,
and
to
breake
out
into
all
manner
of
euills
.
Thus
then
conceiue
wee
the
Apostles
meaning
in
this
Verse
,
as
if
he
had
said
,
The
Law
indeed
is
not
the
cause
of
sinne
,
but
yet
the
corruption
of
nature
being
stirred
vp
by
the
knowledge
and
due
consideration
of
that
Commandement
that
forbids
lust
,
though
no
occasion
of
sinne
was
thence
giuen
,
yet
the
corruption
of
nature
thereby
taking
occasion
to
rage
and
swell
,
and
to
breake
out
,
it
effected
and
brought
forth
in
me
,
being
yet
in
my
naturall
state
and
condition
,
all
sorts
of
euill
motions
,
contrary
to
the
loue
of
God
,
and
contrary
to
the
loue
of
Men
;
for
without
the
knowledge
and
due
consideration
of
the
Law
,
the
corruption
of
nature
was
,
as
it
were
,
dead
,
it
lay
hid
,
and
did
not
so
strongly
and
fiercely
worke
as
afterwards
,
when
the
Law
was
knowne
,
and
duely
considered
.
Here
first
,
in
that
the
Apostle
saith
,
Sinne
tooke
occasion
by
the
Commandement
:
Such
is
the
prauitie
and
peruersnesse
of
mans
nature
,
as
it
takes
occasion
to
breake
out
on
the
Commandement
of
God
.
the
corruption
of
nature
on
the
Commandement
tooke
occasion
to
be
stirring
and
working
,
to
rage
,
and
swell
,
and
to
breake
out
more
fiercely
.
Wee
may
easily
see
and
conceiue
the
greatnesse
and
strong
working
of
the
corruption
of
nature
;
so
great
is
the
corruption
of
nature
,
and
such
is
the
prauitie
and
peruersnesse
of
it
,
that
it
takes
occasion
to
breake
out
on
the
Commandement
of
God
,
and
the
more
the
holy
will
of
God
is
reueyled
and
knowne
,
the
more
doth
the
corruption
of
nature
rage
,
and
swell
,
and
breake
out
into
sinne
:
the
wicked
nature
of
man
is
this
;
The
more
he
is
forbidden
to
doe
any
thing
,
the
more
and
the
rather
hee
desires
and
seekes
to
doe
it
.
In
this
,
the
corruption
of
nature
is
like
the
Gangrene
,
the
Leprosie
,
the
Noli
me
tangere
,
and
such
diseases
as
are
made
worse
,
by
such
things
as
should
be
a
meanes
to
cure
them
.
And
as
a
violent
strong
streame
of
water
,
if
you
roule
a
great
stone
into
it
,
or
make
a
damme
or
banke
in
the
midst
of
it
,
the
higher
it
riseth
,
and
the
more
it
roares
and
swells
,
and
breaks
ouer
with
greater
violence
;
so
it
is
with
the
wicked
and
peruerse
nature
of
man
,
the
more
it
is
opposed
by
the
holy
Law
of
God
,
and
the
more
that
it
is
set
against
it
as
a
banke
to
keepe
it
in
;
the
more
doth
it
rage
and
swell
,
and
the
more
it
breakes
out
into
sinne
;
and
the
more
a
thing
is
forbidden
,
the
more
doth
the
corrupt
mind
of
man
giue
it selfe
to
the
doing
of
it
.
We
may
see
this
cleerely
in
the
example
of
the
Israelites
;
wee
find
,
that
when
the
Lord
commanded
them
,
and
inuited
them
by
many
sweet
promises
to
go
into
the
Land
of
Canaan
,
then
they
would
not
goe
into
it
,
they
dispraise
it
,
they
murmure
against
God
,
and
they
like
Egypt
better
,
they
desire
to
returne
thither
againe
,
Num
.
Num
.
14.2
,
3
,
4.
14.2
,
3
,
4.
The
children
of
Israel
murmured
against
MOSES
and
AARON
,
and
the
whole
assembly
said
vnto
them
,
Would
God
we
had
dyed
in
the
Land
of
Egypt
,
or
in
this
Wildernesse
,
would
God
we
were
dead
.
3.
Wherefore
now
hath
the
Lord
brought
vs
into
this
Land
,
to
fall
vpon
the
sword
?
our
wiues
and
our
children
shall
be
a
prey
:
Were
it
not
better
for
vs
to
returne
into
Egypt
?
4.
And
they
say
one
to
another
,
Let
vs
make
a
Captayne
,
and
returne
to
Egypt
.
And
a
little
after
,
when
the
Lord
in
the
same
Chapter
forbids
them
to
enter
into
the
Land
,
then
they
would
needes
in
all
haste
goe
thither
.
The
Text
saith
,
Vers
.
40.
They
rose
early
in
the
morning
,
and
gate
them
vp
into
the
top
of
the
Mountayne
,
saying
,
Loe
,
we
be
ready
to
goe
vp
to
the
place
which
the
Lord
hath
promised
:
for
we
haue
sinned
.
So
againe
,
the
Lord
commanding
them
to
sacrifice
to
him
on
his
owne
Altar
onely
,
their
corrupt
minds
carry
them
to
doe
otherwise
,
and
to
sacrifice
to
him
in
euery
place
.
When
circumcision
was
commanded
of
God
,
all
Nations
lothed
it
,
but
when
it
was
abolished
by
the
death
of
Christ
,
then
they
would
needes
take
it
vp
as
a
thing
needfull
to
saluation
:
and
therefore
the
Apostle
bent
himselfe
strongly
against
it
,
Gal.
5.2
,
3.
Behold
,
I
PAVL
say
vnto
you
,
that
if
yee
be
circumcised
,
Christ
shall
profit
you
nothing
.
For
I
testifie
againe
to
euery
man
which
is
circumcised
,
that
he
is
bound
to
keepe
the
whole
Law
.
To
these
wee
might
adde
many
like
examples
cleering
and
confirming
this
truth
:
That
such
is
the
peruersnesse
of
our
nature
,
that
it
takes
occasion
to
breake
out
on
the
Commandement
,
and
such
is
the
wicked
nature
of
man
,
that
the
more
a
thing
is
forbidden
,
the
more
his
corrupt
mind
is
set
on
it
,
and
the
more
hee
giues
himselfe
to
the
doing
of
it
.
And
doe
wee
not
see
this
in
common
experience
?
Are
there
not
many
,
who
the
more
they
are
admonished
of
their
euill
courses
,
and
the
more
they
are
disswaded
from
euill
,
the
more
their
corrupt
hearts
are
set
on
euill
,
and
the
more
eagerly
they
follow
it
?
Is
it
not
sometimes
the
speech
of
a
blasphemous
Swearer
,
being
iustly
admonished
and
reproued
for
his
swearing
,
he
will
therefore
sweare
the
more
?
And
is
it
not
thus
with
some
beastly
Drunkards
,
being
told
of
their
drunkennesse
,
and
iustly
reproued
for
it
,
doe
they
not
thereupon
giue
themselues
more
and
more
to
the
practice
of
that
sinne
?
I
wish
it
were
not
thus
with
too
many
:
but
alas
,
it
is
too
cleere
,
it
is
the
case
of
too
many
:
yea
,
some
there
be
,
that
the
more
their
sinnes
are
discouered
and
forbidden
by
the
Word
of
God
,
the
more
desperate
they
become
in
a
course
of
euill
,
and
say
,
Oh
,
we
are
the
Goates
,
we
are
wicked
,
and
wee
shall
be
damned
:
and
thereupon
they
set
themselues
purposely
to
doe
euill
,
their
owne
corrupt
hearts
carry
them
more
violently
to
a
course
of
sinne
.
The
reason
of
this
truth
is
this
:
There
is
a
direct
contrariety
betweene
the
holy
Law
of
God
,
and
the
corrupt
nature
of
man
:
the
Law
of
God
beares
the
stampe
of
God
,
it
is
perfectly
iust
,
and
holy
,
and
like
to
God
himselfe
:
and
the
corruption
of
nature
beares
the
stampe
of
Satan
,
and
his
liuely
Image
;
and
so
these
two
comming
together
,
if
the
Law
of
God
doe
not
represse
and
ouercome
the
force
and
working
of
corruption
,
it
intends
the
force
of
it
,
and
makes
it
more
violent
:
as
the
coldnesse
of
the
ayre
that
is
about
the
fire
,
intends
the
heate
of
the
fire
,
and
makes
the
fire
burne
more
fiercely
;
so
the
holy
Law
of
God
,
comming
to
the
corrupt
nature
of
men
,
if
it
doe
not
represse
and
ouercome
the
force
and
working
of
it
,
without
question
it
intends
the
force
of
it
,
and
makes
it
more
violent
;
and
therefore
this
we
may
set
downe
as
a
certayne
truth
,
that
such
is
the
peruersnesse
of
our
nature
,
that
it
takes
occasion
to
breake
out
on
the
Commandement
of
God
,
and
the
wicked
nature
of
man
is
this
,
that
the
more
a
thing
is
forbidden
,
the
more
his
heart
(
being
left
to
it selfe
)
is
set
on
it
,
and
the
more
he
giues
himselfe
to
the
doing
of
it
.
Now
then
,
this
being
a
truth
,
it
discouers
first
that
it
is
no
light
and
trifling
thing
,
It
is
no
small
matter
for
a
man
to
be
in
his
naturall
state
and
condition
.
it
is
no
small
matter
for
a
man
or
woman
to
be
in
their
naturall
state
and
condition
;
many
in
this
respect
deceiue
themselues
exceedingly
,
because
haply
they
are
kept
by
restrayning
grace
,
from
some
foule
and
grosse
sinnes
,
as
Whoredome
,
Murder
,
Stealing
,
and
such
like
;
they
blesse
themselues
,
and
thinke
themselues
in
a
maruellous
good
case
,
and
they
make
nothing
of
it
,
that
they
are
yet
in
their
naturall
state
and
condition
,
hauing
no
euidence
that
they
are
freed
from
that
,
and
that
they
are
in
bondage
vnder
the
corruption
of
nature
:
but
alas
,
they
deceiue
themselues
exceedingly
;
and
so
long
as
they
are
in
that
state
,
they
are
in
a
miserable
condition
:
for
why
?
through
the
peruersnesse
of
their
nature
,
they
are
ready
to
turne
that
to
an
occasion
of
sinne
,
which
should
be
a
meanes
to
doe
them
most
good
;
they
are
ready
to
turne
the
Law
of
God
,
and
the
holy
Word
of
God
,
which
is
the
chiefe
meanes
to
cure
sin
in
them
,
to
an
occasion
to
make
them
sinne
the
more
,
and
to
goe
on
with
greater
violence
and
eagernesse
in
a
course
of
sinne
;
and
that
is
a
miserable
state
:
what
hope
can
there
be
of
any
good
in
such
a
case
as
that
?
We
hold
that
Horse
to
be
a
very
Iade
,
that
the
more
he
is
spurred
,
the
more
he
goes
backward
:
and
wee
hold
that
to
be
a
stubborne
and
desperate
child
,
that
because
his
Father
wills
him
to
doe
a
thing
,
therefore
he
sets
himselfe
against
it
;
and
the
more
earnest
his
Father
is
to
haue
him
doe
it
,
the
more
backward
he
shewes
himselfe
to
the
doing
of
it
.
Now
this
is
the
case
of
euery
one
of
vs
by
nature
;
so
wicked
and
so
peruerse
is
our
nature
,
that
the
more
the
Lord
requires
good
duties
at
our
hands
,
the
more
vntoward
wee
are
to
the
doing
of
them
;
and
the
more
any
euill
is
forbidden
,
the
more
eagerly
wee
desire
it
,
and
seeke
to
doe
it
,
if
wee
be
left
to
our selues
;
and
therefore
thinke
it
not
a
matter
of
nothing
to
be
in
thy
naturall
state
and
condition
,
so
long
as
thou
art
in
that
state
,
thou
art
in
a
miserable
state
:
and
therefore
finding
thy selfe
in
that
state
and
condition
,
hasten
out
of
it
,
and
neuer
rest
,
till
thou
be
renued
by
grace
,
and
that
thou
art
wrought
on
by
the
Spirit
of
grace
and
sanctification
.
Againe
,
is
it
so
,
that
the
peruersnesse
of
nature
is
such
,
that
it
takes
occasion
to
breake
out
on
the
Commandement
of
God
,
and
the
more
any
euill
is
forbidden
,
the
more
the
corrupt
heart
of
man
is
set
on
it
,
We
must
come
prepared
to
the
hearing
of
the
Word
of
God
.
and
the
more
he
giues
himselfe
to
the
doing
of
it
?
We
must
then
learne
to
come
to
the
hearing
of
the
Word
of
God
prepared
;
for
why
?
wee
are
in
danger
,
through
the
peruersnesse
of
our
owne
nature
,
to
turne
that
into
our
bane
and
poyson
,
that
should
be
a
meanes
to
doe
vs
most
good
,
euen
to
take
occasion
from
the
holy
Word
of
God
discouering
our
sinnes
,
and
condemning
them
,
to
become
more
eager
and
violent
in
a
course
of
sinne
,
and
to
be
hardened
in
our
euill
wayes
,
as
many
are
by
the
Ministery
&
Preaching
of
the
Word
of
God
:
and
therefore
we
are
carefully
to
prepare
our selues
,
when
we
come
to
heare
the
Word
of
God
,
we
are
to
labour
to
disburden
our
hearts
of
sinfull
lusts
,
and
of
that
peruersnesse
that
is
in
them
by
nature
,
and
to
humble
our
soules
before
the
Lord
,
entreating
him
to
sanctifie
our
hearts
by
his
grace
,
and
to
come
in
feare
and
trembling
,
that
so
the
Word
may
be
to
vs
a
Word
of
life
and
comfort
,
and
a
Word
of
saluation
.
In
the
next
place
obserue
wee
,
that
the
Apostle
saith
,
Sinne
tooke
occasion
by
the
Commandement
.
The
Commandement
of
God
gaue
no
occasion
,
but
the
corruption
of
nature
thereby
tooke
occasion
to
be
stirring
,
and
working
,
and
to
bring
forth
all
manner
of
euill
.
Wee
see
then
,
the
Apostle
cleeres
the
Commandement
of
God
,
and
frees
that
from
blame
,
he
iustifies
that
,
and
layes
no
fault
on
that
at
all
;
but
hee
layes
the
fault
and
blame
where
it
ought
to
lye
,
namely
,
on
the
corruption
of
nature
,
that
the
corruption
of
nature
tooke
occasion
where
none
was
giuen
,
euen
by
the
holy
Commandement
,
to
bring
forth
all
manner
of
concupiscence
.
Whence
note
we
,
how
we
may
cleere
the
holy
Word
of
God
preached
,
from
all
fault
and
blame
,
when
it
becomes
to
some
men
a
sauour
of
death
,
The
holy
Word
of
God
iustified
,
though
some
be
hardened
by
the
preaching
of
it
.
and
they
are
thereby
hardened
and
made
worse
.
By
this
we
learne
how
to
iustifie
the
holy
Word
of
God
preached
,
in
that
respect
,
and
to
lay
the
fault
and
blame
where
it
ought
to
bee
,
namely
,
on
the
corruption
of
their
owne
hearts
:
the
holy
Word
of
God
preached
,
giues
men
no
occasion
to
be
hardened
,
and
made
worse
in
a
course
of
sinne
,
but
their
owne
wicked
and
corrupt
hearts
thereby
take
occasion
to
be
hardened
and
to
become
worse
,
and
from
the
strength
of
their
owne
corruption
they
peruert
the
holy
Word
of
God
to
their
owne
destruction
;
Isai
.
6.9
,
10.
and
thus
it
was
said
by
the
Prophet
ISAIAH
,
Isai
.
6.9
,
10.
Goe
and
say
vnto
this
people
,
Yee
shall
heare
indeed
,
but
yee
shall
not
vnderstand
;
yee
shall
plainely
see
,
and
not
perceiue
:
make
their
hearts
fat
,
make
their
eares
heauy
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
,
and
he
heale
them
.
The
holy
Prophet
is
said
to
make
their
heart
fat
,
and
to
harden
them
,
because
they
were
hardened
by
occasion
of
his
preaching
.
His
preaching
gaue
them
no
occasion
:
but
they
thereby
tooke
occasion
to
bee
hardened
and
made
worse
.
So
is
that
place
to
be
vnderstood
;
and
so
wee
learne
how
to
iustifie
the
holy
Word
of
God
preached
,
and
to
free
it
from
blame
,
though
some
be
thereby
hardened
,
and
sauour
it
to
death
and
to
their
owne
destruction
:
the
fault
is
not
in
the
Word
of
God
,
but
in
their
owne
corruption
;
yea
,
by
this
we
learne
to
iustifie
God
,
and
to
cleere
Him
in
respect
of
His
dealing
with
men
,
when
He
is
said
to
harden
their
hearts
,
and
to
stirre
them
vp
to
euill
.
How
God
hardens
the
heart
and
stirres
vp
to
euill
.
The
Lord
hardens
the
heart
,
and
stirres
vp
to
euill
,
not
by
instilling
or
infusing
any
the
least
euill
into
the
hearts
of
men
,
but
by
setting
before
them
such
things
,
as
they
through
their
owne
corruption
abuse
,
and
turne
to
occasions
of
euill
to
themselues
;
as
his
precepts
,
his
threatnings
,
his
counsels
,
his
blessings
.
Psalm
.
105.25
.
Psal
.
105.25
.
it
is
said
,
The
Lord
turned
the
heart
of
the
Egyptians
to
hate
his
People
.
The
meaning
is
,
they
hated
Gods
People
,
because
the
Lord
blessed
them
;
they
tooke
occasion
by
those
benefits
the
Lord
bestowed
on
his
People
,
to
hate
them
.
And
so
the
Lord
turned
their
hearts
to
hate
his
People
,
not
by
putting
euill
into
them
,
but
by
setting
his
benefits
bestowed
vpon
his
People
,
before
them
,
by
which
through
their
owne
corruption
,
they
tooke
occasion
to
hate
Gods
People
.
And
thus
wee
may
iustifie
the
Lords
dealing
with
man
,
and
cleere
him
from
blame
,
when
he
is
said
to
harden
their
hearts
,
and
to
stirre
them
vp
to
euill
.
Further
obserue
wee
,
that
the
Apostle
here
faith
,
that
Sinne
taking
occasion
by
the
Commandement
,
wrought
in
them
all
manner
of
Concupiscence
,
it
effected
,
and
it
brought
forth
in
him
all
sorts
of
euill
motions
.
Where
wee
see
,
the
Apostle
giues
to
the
corruption
of
nature
,
an
effecting
or
working
power
,
a
power
to
effect
,
and
to
bring
forth
euill
motions
.
Hence
then
wee
may
easily
gather
thus
much
:
That
the
corruption
of
nature
is
a
thing
that
hath
a
reall
being
,
Naturall
corruption
hath
a
reall
being
.
it
is
not
,
as
some
haue
thought
,
a
meere
absence
or
priuation
,
or
a
meere
want
of
that
holinesse
and
righteousnesse
that
ought
to
be
in
vs
:
but
it
is
a
positiue
thing
,
it
is
a
thing
that
hath
a
reall
being
,
it
is
both
a
guiltinesse
of
the
sinne
of
our
first
Parents
;
for
in
ADAM
all
sinned
,
Rom.
5.12
.
Rom.
5.12
.
and
it
is
an
inclination
,
a
pronenesse
of
all
the
faculties
of
the
soule
to
that
which
is
euill
,
and
against
the
Law
of
God
;
and
so
it
is
a
thing
that
hath
a
reall
being
;
and
it
is
the
proper
cause
producing
and
bringing
forth
all
euill
motions
,
and
all
wicked
and
sinfull
actions
,
it
is
the
mother
sinne
,
it
brings
forth
all
other
sinnes
whatsoeuer
.
And
to
this
purpose
the
Apostle
Iames
speakes
plainely
,
Chap.
1.14
,
15.
saith
he
,
Iam
.
1.14
,
15.
Euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
entised
.
And
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
,
and
sinne
,
when
it
is
finished
,
bringeth
forth
death
.
Where
we
see
,
he
giues
a
power
to
concupiscence
,
that
is
,
to
the
corruption
of
nature
,
to
entise
,
to
draw
to
sinne
,
and
to
conceiue
,
and
bring
forth
sinne
,
euen
all
manner
of
actuall
sinnes
.
And
hence
is
the
corruption
of
nature
called
,
The
body
of
sinne
,
Rom.
6.6
.
and
the
old
man
,
Rom.
6.6
.
in
that
place
and
in
many
other
places
:
and
it
is
called
,
the
flesh
.
All
which
denominations
doe
signifie
and
imply
thus
much
,
that
it
is
a
Positiue
thing
,
and
hath
a
reall
being
,
yea
,
the
Apostle
ascribes
to
the
corruption
of
nature
,
a
lusting
,
Rom.
6.12
.
Rom.
6.12
.
Let
not
sinne
reigne
therefore
in
your
mortall
body
,
that
yee
should
obey
it
in
the
lusts
thereof
:
and
Gal.
5.17
.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
:
and
these
are
contrary
one
to
the
other
.
And
therefore
doubtlesse
it
hath
a
reall
being
,
and
it
hath
an
effecting
and
working
power
,
and
as
a
mother
,
it
brings
forth
all
manner
of
actuall
sinne
.
This
being
a
truth
,
it
first
meetes
with
the
error
of
the
Pelagians
:
this
being
true
,
it
cannot
be
true
,
Pelagians
ancient
and
of
later
times
confuted
.
that
the
Pelagians
of
ancient
and
of
later
times
held
,
that
all
sinnes
that
are
committed
,
they
come
not
from
the
corruption
of
nature
,
but
they
are
done
only
by
imitation
.
So
Pelagius
and
his
followers
held
&
taught
.
That
cannot
stand
with
this
truth
,
that
the
corruption
of
nature
hath
a
reall
being
,
and
as
a
mother
,
giues
being
to
other
sinnes
,
and
as
a
mother
,
brings
forth
all
manner
of
actuall
sinnes
.
Againe
,
is
it
so
,
that
the
corruption
of
nature
hath
a
reall
being
,
and
hath
an
effectuall
and
working
power
,
and
as
a
mother
,
Children
doe
euill
,
not
only
by
imitation
,
but
the
euill
they
do
,
comes
from
a
roote
of
corruption
in
themselues
.
brings
forth
all
manner
of
actuall
sins
?
Surely
then
children
doe
not
euill
only
,
because
they
see
others
to
doe
euill
,
children
doe
not
practise
euill
onely
by
imitation
;
which
was
likewise
the
error
of
the
Pelagians
:
but
the
euill
that
children
doe
,
it
comes
from
a
roote
within
them
,
the
corruption
of
nature
hath
a
reall
residence
and
being
in
them
,
and
that
corruption
hath
a
working
power
,
and
that
giues
being
to
all
the
euils
they
commit
,
and
that
children
doe
euill
from
the
corruption
that
hath
a
reall
residence
and
being
in
themselues
,
may
plainely
appeare
by
this
.
Many
times
some
particular
euill
quality
is
found
in
a
child
in
his
infancy
,
the
child
is
peeuish
,
froward
,
and
such
like
;
it
hath
some
particular
euill
quality
in
it
,
in
the
very
infancy
,
before
it
can
learne
any
thing
that
is
ill
by
imitation
:
and
therefore
certainely
the
corruption
of
nature
is
a
thing
that
hath
a
reall
residence
and
being
in
children
,
and
hath
a
working
power
in
them
,
and
giues
being
to
all
the
euill
they
commit
.
And
this
Parents
are
to
take
notice
of
,
Parents
are
not
onely
to
consider
that
their
children
are
subiect
to
learne
ill
,
and
to
take
it
from
examples
,
and
so
to
take
heed
they
giue
them
no
ill
example
,
wherein
many
are
faulty
;
but
they
must
thinke
on
this
,
that
there
is
a
roote
of
bitternesse
really
abiding
in
their
children
,
and
that
,
that
hath
an
effecting
and
working
power
,
and
giues
being
to
all
the
euils
that
they
commit
,
and
so
labour
by
all
good
meanes
to
roote
it
out
of
their
children
.
Pro
.
22.15
.
Pro
.
22.15
.
saith
SALOMON
,
Foolishnesse
is
bound
in
the
heart
of
a
child
:
but
the
rod
of
correction
shall
driue
it
away
from
him
:
there
is
a
bundle
of
folly
in
the
heart
of
a
child
:
but
the
rod
of
correction
shall
driue
it
away
.
Let
then
all
Parents
take
notice
of
that
folly
,
and
that
vanity
and
wickednesse
that
is
really
abiding
in
their
children
,
and
labour
by
instruction
,
by
correction
,
and
by
all
other
meanes
to
driue
it
out
.
If
thou
faile
in
this
dutie
,
thou
that
art
a
Father
or
Mother
,
thou
shalt
one
day
find
to
thy
wo
and
sorrow
,
that
there
is
a
bitter
root
really
abiding
in
the
heart
of
thy
childe
,
it
will
one
day
shew
forth
the
working
power
of
it
,
and
breake
out
into
stubbornesse
,
disobedience
,
and
many
foule
disorders
;
yea
,
haply
such
,
as
will
bring
thy
childe
to
an
vntimely
end
:
and
then
thou
wilt
wish
that
thou
hadst
taken
notice
of
it
,
and
in
time
laboured
to
root
it
out
:
but
then
it
will
bee
too
late
;
yea
,
then
thou
shalt
finde
a
burre
in
thine
owne
soule
,
and
a
wound
in
thine
owne
conscience
:
for
without
repentance
the
bloud
of
that
childe
shall
be
required
at
thy
hands
:
therefore
let
all
Parents
thinke
on
this
dutie
.
One
thing
note
we
further
in
the
Apostles
Proposition
.
Hee
saith
,
that
sinne
taking
occasion
by
the
Commandement
,
wrought
in
him
all
manner
of
concupiscence
.
That
is
to
bee
obserued
of
vs
,
euen
in
Paul
himselfe
,
being
yet
in
his
naturall
state
and
condition
,
the
corruption
of
nature
effected
and
brought
forth
all
sorts
of
euill
motions
,
contrary
to
the
loue
of
God
,
and
contrary
to
the
loue
of
men
;
and
yet
Paul
was
a
man
excellently
well
gifted
and
qualified
,
euen
before
his
Conuersion
,
hee
saith
of
himselfe
,
Gal.
1.14
.
Gal.
1.14
.
that
he
profited
in
the
Iewish
Religion
aboue
many
of
his
companions
,
and
of
his
owne
Nation
,
and
was
much
more
zealous
of
the
tradition
of
his
fathers
:
And
Philip
.
3.6
.
Philip
.
3.6
.
Touching
the
righteousnes
which
is
in
the
Law
,
saith
he
,
I
was
vnrebukeable
.
And
yet
euen
in
him
thus
qualified
,
did
the
corruption
of
nature
,
on
occasion
of
the
Commandement
,
effect
and
bring
forth
all
sorts
of
euill
motions
and
lusts
.
Hence
then
we
are
giuen
to
vnderstand
,
That
there
is
in
all
and
euery
man
and
woman
the
same
seedes
of
sinne
,
&
the
same
peruersnesse
of
nature
,
The
same
seedes
of
sinne
are
in
euery
man
and
woman
by
nature
.
though
they
be
neuer
so
well
descended
,
euen
of
the
best
Parents
in
the
world
,
neuer
so
well
qualified
;
men
that
haue
the
greatest
gifts
of
nature
,
or
the
greatest
endowments
of
learning
,
or
the
like
,
they
haue
in
them
by
nature
the
same
seedes
of
sinne
that
other
men
haue
,
yea
,
in
the
best
man
in
the
world
,
Ioh
.
3.6
.
there
are
by
nature
the
seedes
of
all
manner
of
sinnes
,
as
Christ
saith
,
Ioh
.
3.6
.
That
which
is
borne
of
the
flesh
,
is
flesh
:
it
is
nothing
but
a
lumpe
of
corruption
.
Hence
it
is
that
men
that
are
yet
in
their
naturall
state
,
Ephes
.
5.8
.
Rom.
7.5
.
are
said
to
be
darkenesse
,
Ephes
.
5.8
.
and
to
be
in
the
flesh
,
vers
.
5.
of
this
Chapter
,
and
to
be
dead
,
Ephes
.
2.1
.
in
trespasses
and
sinnes
.
All
these
Phrases
doe
shew
,
that
men
that
are
yet
in
their
naturall
state
and
condition
,
are
ouerwhelmed
in
sinne
,
and
are
nothing
but
a
lumpe
of
corruption
.
And
so
,
whatsoeuer
they
be
,
be
they
neuer
so
well
descended
,
or
neuer
so
well
qualified
,
they
haue
in
them
by
nature
the
same
seedes
of
sinne
that
others
haue
.
The
reason
and
ground
of
this
truth
is
this
:
All
men
doe
equally
from
Adam
partake
of
the
nature
of
man
,
and
are
all
alike
the
children
of
wrath
;
and
therefore
there
is
in
all
and
euery
one
by
nature
,
the
same
seedes
of
sinne
,
and
the
same
peruersnesse
of
nature
;
indeed
the
corruption
of
nature
doth
not
breake
out
in
all
naturall
men
alike
,
because
it
is
limited
and
kept
in
by
the
hand
of
God
,
and
by
restrayning
grace
;
and
men
are
kept
from
breaking
out
into
some
notorious
foule
sinnes
,
by
good
education
,
by
wholsome
Lawes
of
men
,
by
their
owne
naturall
temper
,
and
constitution
of
body
,
and
the
like
.
But
yet
this
remaynes
a
truth
,
that
be
men
neuer
so
well
descended
,
or
neuer
so
well
qualified
,
they
haue
in
them
by
nature
the
same
seedes
of
sinne
that
others
haue
:
and
therefore
let
no
man
or
woman
thinke
highly
of
themselues
,
Men
are
not
to
pride
themselues
in
a
conceit
of
goodnesse
and
excellency
of
their
nature
.
and
lift
vp
themselues
in
a
conceit
of
goodnesse
and
excellency
of
their
owne
natures
.
It
is
the
manner
of
some
to
magnifie
their
owne
good
natures
,
and
to
thinke
they
haue
excellent
natures
,
they
are
not
giuen
to
such
and
such
sins
,
they
thanke
God
they
are
not
so
il
as
others
are
.
But
let
such
persons
know
,
they
deceiue
themselues
;
it
is
not
the
goodnesse
of
their
nature
,
but
the
hand
of
God
,
and
his
restrayning
grace
that
keepes
them
from
those
sinnes
that
others
fall
into
;
nature
in
them
is
as
corrupt
in
the
root
,
as
in
the
worst
men
in
the
world
.
And
whence
is
it
,
that
thou
art
not
so
bad
as
Cain
,
as
Pharaoh
,
as
the
Sodomites
,
as
Iudas
,
or
the
vilest
monster
in
all
outrage
of
sinne
,
thou
being
yet
in
thy
naturall
state
and
condition
?
Surely
,
from
the
hand
and
power
of
God
,
and
from
his
restrayning
grace
.
And
therefore
cease
thou
from
magnifying
thine
owne
good
nature
,
and
blessed
God
for
so
restrayning
thy
nature
,
and
desire
of
the
Lord
,
that
as
hee
hath
giuen
thee
a
better
tempered
nature
then
others
,
and
thou
art
not
naturally
giuen
to
such
foule
sinnes
as
others
are
,
so
hee
would
be
pleased
to
goe
on
with
his
mercy
,
and
giue
vnto
thee
his
speciall
renuing
grace
,
euen
the
sanctifying
grace
of
his
Spirit
,
without
which
thou
shalt
neuer
see
the
face
of
God
to
thy
comfort
.
The
best
natured
man
or
woman
in
the
world
,
if
they
haue
no
more
in
them
but
the
goodnesse
of
nature
,
they
shall
goe
to
hell
.
And
therefore
neuer
rest
,
till
thou
find
thine
heart
renued
by
grace
,
and
that
the
Spirit
of
God
hath
framed
thee
in
some
measure
to
the
Image
of
Iesus
Christ
;
and
that
will
giue
thee
comfort
,
and
that
will
giue
thee
assurance
of
Gods
speciall
loue
towards
thee
in
Iesus
Christ
.
One
thing
marke
we
further
in
the
Apostles
Proposition
;
he
saith
,
The
corruption
of
nature
taking
occasion
by
the
Commandement
,
brought
forth
in
him
(
hee
being
yet
in
his
naturall
state
)
all
manner
of
concupiscence
,
euen
all
sorts
of
euill
motions
and
lusts
,
all
ill
motions
contrary
to
the
loue
of
God
,
and
contrary
to
the
loue
of
Men
;
Hence
then
it
is
cleere
,
That
the
corruption
of
nature
hath
a
maruellous
strong
working
in
vnregenerate
persons
,
Naturall
corruption
hath
a
strong
working
in
vnregenerate
persons
.
it
carryes
a
strong
hand
ouer
them
and
in
them
,
it
carryes
them
directly
against
the
Commandement
of
God
,
yea
,
on
occasion
of
the
Commandement
,
it
stirres
vp
in
them
all
manner
of
euill
motions
and
lusts
:
no
thought
so
wicked
,
and
no
lust
so
vile
,
but
the
corruption
of
nature
brings
it
forth
in
vnregenerate
persons
,
on
occasion
of
the
Commandement
of
God
:
the
Commandement
of
God
which
forbids
sinne
,
and
is
the
rule
of
good
life
,
and
so
should
worke
good
in
men
,
it
works
no
good
at
all
in
vnregenerate
persons
being
left
to
themselues
,
nay
it
is
so
farre
from
working
good
in
themselues
,
as
on
occasion
of
that
,
their
corruption
stirres
,
and
works
,
and
brings
forth
in
them
all
manner
of
euill
.
Where
then
is
any
place
for
freedome
of
will
in
vnregenerate
persons
,
Freedome
of
will
in
spirituall
good
things
in
vnregenerate
persons
,
ouerthrowne
.
as
the
Papists
hold
and
teach
,
That
men
being
yet
in
their
naturall
state
and
condition
,
haue
freedome
of
will
in
things
that
are
spirituall
,
and
truely
good
,
and
commanded
of
God
in
his
Word
,
and
that
meere
naturall
and
vnregenerate
persons
may
will
that
which
is
truely
good
?
That
cannot
stand
with
this
truth
,
that
the
corruption
of
nature
hath
such
a
strong
working
in
vnregenerate
persons
,
as
,
on
occasion
of
the
Commandement
of
God
,
it
stirres
vp
in
them
all
sorts
of
euill
motions
and
lusts
.
Is
it
possible
,
that
vnregenerate
persons
should
haue
it
in
their
free
choice
to
will
spirituall
good
things
,
and
to
be
able
freely
to
will
and
choose
that
which
is
truly
good
and
holy
?
and
yet
the
frame
of
their
hearts
is
not
onely
altogether
euill
of
it selfe
euen
from
the
cradle
,
Gen.
8.21
.
Gen.
8.21
.
The
disposition
of
their
vnderstanding
,
their
will
and
their
affections
,
with
all
that
their
hearts
deuise
,
frame
or
imagine
,
is
not
only
wholly
euill
,
but
more
then
that
,
so
strong
is
the
corruption
of
their
nature
,
as
,
on
occasion
of
the
Commandement
of
God
,
it
breakes
out
,
and
stirres
vp
in
them
all
manner
of
euill
motions
and
lusts
,
and
they
are
made
worse
by
that
which
should
be
a
meanes
to
doe
them
good
?
Is
it
possible
there
should
be
a
libertie
and
freedome
of
will
in
such
a
miserable
bondage
?
No
,
no
:
it
is
a
thing
altogether
impossible
,
and
it
is
a
meere
fancy
,
and
an
idle
conceit
,
to
thinke
that
vnregenerate
persons
haue
freedome
of
will
in
things
spirituall
and
heauenly
,
and
can
freely
will
that
which
is
truly
good
:
we
are
to
renounce
it
as
a
grosse
Popish
error
.
Come
wee
now
to
the
last
words
of
this
Verse
,
For
without
the
Law
,
sinne
is
dead
.
In
these
words
,
as
before
we
shewed
,
the
Apostle
addes
a
reason
to
his
foregoing
Proposition
.
The
meaning
of
them
I
haue
also
giuen
,
as
that
they
are
thus
to
be
conceiued
:
That
without
the
true
knowledge
and
due
consideration
of
the
Law
of
God
,
the
corruption
of
nature
lyes
,
as
it
were
,
dead
,
it
lyes
hid
,
and
hath
not
that
strong
and
violent
working
,
as
it
hath
when
the
Law
of
God
is
knowne
.
From
these
wordes
thus
vnderstood
,
two
things
are
offered
.
I
will
speake
of
them
in
order
.
First
this
;
hence
wee
are
giuen
to
vnderstand
,
That
where
the
Law
of
God
is
either
wanting
,
Where
the
Law
and
Word
of
God
is
wanting
,
or
not
soundly
knowne
,
there
naturall
corruption
hath
not
that
violent
working
in
vnregenerate
persons
,
as
where
the
Law
and
Word
of
God
is
knowne
,
and
thorowly
considered
.
or
men
hauing
the
Law
and
Word
of
God
,
do
not
soundly
know
it
,
and
duly
consider
it
,
there
the
corruption
of
nature
hath
not
that
raging
and
violent
working
,
and
it
breakes
not
out
with
that
violence
in
vnregenerate
persons
,
as
it
doth
where
the
Law
and
Word
of
God
is
well
knowne
,
and
throughly
considered
of
them
that
be
vnregenerate
,
being
then
left
to
themselues
.
Indeed
wee
may
not
thinke
,
that
the
corruption
of
nature
hath
not
a
strong
and
a
powerfull
working
in
vnregenerate
persons
,
where
the
Law
and
Word
of
God
is
either
wanting
,
or
is
not
well
knowne
,
and
duely
considered
of
them
.
No
,
no
:
doubtlesse
it
hath
a
strong
and
powerfull
working
in
vnregenerate
persons
,
either
wanting
the
Law
and
Word
of
God
,
or
hauing
it
,
and
yet
being
ignorant
of
it
,
or
not
duely
considering
it
,
the
corruption
of
nature
euen
then
brings
forth
in
them
most
vile
&
most
abominable
fruits
.
The
Apostle
shewes
it
at
large
,
Rom.
1.
in
many
Verses
,
as
,
23
,
24
,
25
,
26
,
27
,
29
,
30.
But
this
is
the
thing
that
I
deliuer
grounded
on
this
Text
:
That
where
the
Law
and
Word
of
God
is
either
wanting
,
or
men
hauing
it
,
doe
not
know
it
,
or
doe
not
at
all
consider
it
,
or
but
slenderly
;
there
,
though
the
corruption
of
nature
doe
strongly
preuaile
,
yet
it
hath
not
that
fierce
,
and
that
raging
and
violent
working
in
vnregenerate
persons
,
as
it
hath
where
the
Law
and
Word
of
God
is
soundly
knowne
,
and
thorowly
considered
of
them
that
be
vnregenerate
,
they
being
then
left
to
themselues
:
and
for
this
,
wee
haue
further
euidence
and
testimony
of
Scripture
,
and
this
may
be
further
confirmed
by
some
examples
out
of
the
Booke
of
God
.
To
this
purpose
reade
Ierem
.
Jerem
.
36.23
.
36.
We
there
find
,
that
though
Iehotakim
the
King
was
a
wicked
man
,
and
his
corrupt
heart
set
him
on
to
worke
much
euill
in
the
sight
of
the
Lord
,
yet
then
did
his
corruption
rage
and
swell
,
and
then
did
it
breake
out
fiercely
and
violently
,
when
Iehudi
had
read
before
him
the
Roll
that
was
written
from
the
mouth
of
Ieremiah
,
then
the
Text
saith
,
Ver
.
23.
that
in
his
rage
he
cut
the
Roll
,
and
cast
it
into
the
fire
that
was
on
the
hearth
,
and
burnt
it
.
Yea
then
his
rage
was
so
great
,
he
was
so
violently
carryed
to
mischiefe
,
and
set
on
it
,
as
he
sent
to
take
BARVCH
and
IEREMIAH
,
to
clap
them
vp
in
prison
,
Vers
.
26.
And
thus
we
reade
of
the
people
,
Ierem
.
44.
Though
they
were
foule
and
grosse
Idolaters
before
,
yet
then
were
they
raging
mad
on
that
sinne
,
and
carryed
after
it
with
violence
,
when
they
heard
and
knew
the
Word
of
the
Lord
to
the
contrary
,
from
the
mouth
of
the
Prophet
,
then
they
said
,
Vers
.
16
,
17.
The
Word
that
thou
hast
spoken
vnto
vs
in
the
Name
of
the
Lord
,
we
will
not
heare
it
of
thee
.
But
we
will
doe
whatsoeuer
thing
goeth
out
of
our
owne
mouth
,
as
to
burne
incense
to
the
Queene
of
heauen
,
and
to
powre
out
drinke
offerings
vnto
her
,
as
we
haue
done
.
And
thus
we
reade
of
the
people
of
Ephesus
,
Act.
19.
their
corruption
strongly
preuailed
ouer
them
,
to
the
worship
of
their
goddesse
Diana
;
yet
it
had
not
that
force
,
that
raging
,
and
that
violent
working
in
them
,
till
they
knew
the
Word
and
Will
of
God
to
the
contrary
,
by
the
preaching
of
Paul
;
then
their
corruption
had
a
maruellous
violent
working
in
them
.
The
Text
saith
,
Vers
.
28.
that
then
they
were
full
of
wrath
,
and
cryed
out
,
Act.
19.28
.
saying
,
Great
is
DIANA
of
the
Ephesians
.
And
so
,
Vers
.
34.
There
arose
amongst
them
a
shout
almost
for
the
space
of
two
houres
,
of
all
men
,
crying
,
Great
is
DIANA
of
the
Ephesians
.
By
these
examples
not
to
adde
more
,
we
see
,
that
howsoeuer
the
corruption
of
nature
haue
a
strong
working
in
such
as
either
want
the
Law
and
Word
of
God
,
or
hauing
it
,
are
ignorant
of
it
,
or
doe
not
duly
consider
it
,
yet
it
hath
not
that
fierce
,
that
raging
and
violent
working
,
as
it
hath
in
them
that
know
the
Law
and
Word
of
God
,
and
throughly
consider
it
;
they
being
then
left
to
themselues
,
in
them
the
corruption
of
nature
rageth
extremely
,
and
it
breakes
out
most
violently
:
and
the
reason
is
plaine
;
Such
as
either
want
the
Law
and
Word
of
God
,
or
are
ignorant
of
it
,
the
corruption
of
nature
hath
nothing
to
hinder
the
working
of
it
,
it
goes
on
smoothly
and
sheere
away
,
and
with
an
euen
course
,
without
any
interruption
or
disturbance
at
all
:
but
in
them
that
know
the
Law
and
Word
of
God
,
and
duely
consider
it
,
there
is
that
knowledge
,
and
that
consideration
to
stop
and
to
hinder
the
course
of
their
corruption
;
and
therefore
in
them
,
being
left
to
themselues
,
the
corruption
of
nature
hath
a
most
fierce
and
a
most
violent
working
.
Now
this
being
a
truth
,
Strength
against
amazement
in
those
men
that
knowing
the
Law
and
Word
of
God
,
breake
out
into
feare
full
outrage
of
sinne
.
it
may
serue
to
arme
and
strengthen
vs
against
amazement
,
and
wonder
,
when
we
see
men
that
know
the
Law
,
&
know
the
Word
of
God
,
notwithstanding
to
breake
out
into
fearefull
outrage
in
sinne
.
Wee
are
not
to
maruell
at
mens
outrage
in
sinne
in
these
dayes
,
wherein
they
haue
the
cleere
light
of
the
Word
shining
forth
to
them
,
and
they
haue
also
knowledge
of
it
:
for
why
?
The
Deuill
now
rageth
more
then
in
former
times
,
because
his
time
is
short
;
and
in
men
that
know
the
Law
and
Word
of
God
,
being
left
to
themselues
,
the
corruption
of
their
nature
rageth
extremely
,
and
breaketh
out
most
violently
;
yea
,
in
them
the
corruption
of
nature
hath
a
more
fierce
and
a
more
violent
working
,
then
in
them
that
either
want
the
Word
of
God
,
or
are
ignorant
of
it
.
And
therefore
we
are
not
to
maruell
at
it
,
that
many
that
liue
in
the
cleere
light
of
the
Word
of
God
,
and
where
it
is
truly
&
faithfully
preached
,
and
haue
knowledge
of
the
Word
forbidding
sinne
,
are
notwithstanding
most
outragious
in
sinne
,
and
carryed
on
most
violently
in
a
course
of
sinne
;
we
are
not
to
wonder
at
this
.
Yet
in
the
meane
time
,
such
persons
as
are
so
carryed
on
in
sinne
,
are
in
a
fearefull
case
,
and
it
is
the
case
of
too
many
.
Are
there
not
many
that
know
the
Word
of
God
forbidding
sinne
,
yea
,
that
know
the
Word
of
God
forbidding
their
particular
sinnes
,
and
haue
often
heard
it
vrged
against
their
particular
sinnes
of
Pride
,
of
Couetousnesse
,
of
Drunkennesse
,
of
Sabbath-breaking
,
and
such
like
;
and
yet
the
corruption
of
their
hearts
carryes
them
on
euen
with
violence
and
eagernesse
,
to
the
practice
of
these
sinnes
?
Surely
,
such
persons
are
in
a
miserable
condition
.
They
that
either
want
the
Word
of
God
,
or
are
ignorant
of
it
,
though
they
be
in
a
miserable
taking
;
yet
thou
that
knowest
the
Word
of
God
forbidding
sin
,
yea
,
forbidding
that
particular
sinne
,
which
thy
corruption
carryes
thee
euen
with
violence
,
to
practise
,
thy
case
is
far
worse
;
for
that
is
to
sinne
against
knowledge
,
and
presumptuously
,
yea
,
that
is
a
fearefull
step
to
that
vnpardonable
sinne
,
the
sinne
against
the
holy
Ghost
,
yea
,
that
seales
vp
to
thee
a
fearefull
conclusion
;
if
thou
speedily
amend
not
,
it
is
more
then
probable
,
that
thou
art
in
the
state
of
reprobation
,
thou
art
a
child
of
disobedience
and
wilfull
rebellion
;
and
therefore
thou
art
not
onely
a
child
of
wrath
,
as
all
others
are
by
nature
,
but
it
is
more
then
probable
,
that
thou
shalt
neuer
be
receiued
to
mercy
,
and
that
thou
art
a
child
of
perdition
.
Oh
let
all
such
as
are
carryed
on
violently
in
a
course
of
sinne
,
though
they
know
the
Word
of
God
to
the
contrary
,
thinke
on
this
;
and
if
hell
haue
not
taken
hold
and
possession
of
them
,
let
them
bethinke
themselues
of
speedy
reformation
.
Now
the
second
thing
offered
vnto
vs
,
in
that
the
Apostle
saith
,
Without
the
Law
,
sinne
is
dead
;
without
the
true
knowledge
of
the
Law
,
the
corruption
of
nature
lies
hid
,
and
as
it
were
dead
,
is
this
:
That
ignorant
persons
,
They
that
either
know
not
the
Law
and
Word
of
God
,
or
consider
it
not
,
haue
no
true
touch
of
conscience
,
in
regard
of
inward
corruption
.
such
as
either
know
not
the
Law
and
Word
of
God
,
or
at
least
confider
it
not
as
they
ought
,
they
haue
no
true
touch
of
conscience
in
respect
of
inward
corruption
,
the
corruption
of
nature
lyes
as
it
were
dead
in
them
,
not
onely
in
respect
of
the
working
power
of
it
,
but
also
in
regard
of
the
accusing
power
of
it
;
it
hath
not
in
them
that
accusing
power
,
that
it
hath
in
those
that
are
acquainted
with
the
Law
and
Word
of
God
,
the
vglinesse
and
grieuousnesse
of
the
corruption
of
nature
,
doth
not
presse
and
lye
heauy
on
the
soules
of
such
as
are
ignorant
of
the
Law
and
Word
of
God
,
they
are
not
touched
with
the
danger
of
it
,
they
see
not
themselues
,
in
regard
of
the
corruption
of
nature
,
vnder
the
curse
of
God
,
and
liable
to
euerlasting
perdition
.
And
why
?
Surely
,
because
they
know
not
Lust
to
bee
sinne
,
they
see
not
the
corruption
of
nature
to
be
sinne
,
and
to
be
a
thing
forbidden
&
condemned
in
the
Law
of
God
;
no
,
though
they
bee
men
of
great
knowledge
and
vnderstanding
in
other
things
,
yet
they
are
as
blinde
as
Beetles
in
respect
of
the
corruption
of
nature
,
they
see
not
their
ignorance
of
God
,
and
of
his
Word
,
their
hardnesse
of
heart
,
their
distrust
of
Gods
prouidence
,
their
selfe-loue
,
their
seeking
themselues
,
their
owne
ease
,
pleasure
,
profite
,
and
many
actuall
lusts
of
their
hearts
,
to
bee
sinnes
,
much
lesse
doe
they
see
the
roote
of
those
lusts
,
the
corruption
of
their
nature
,
to
be
sinne
;
and
therefore
they
cannot
be
touched
with
the
waight
of
it
,
and
with
the
danger
of
it
,
and
finde
themselues
vnder
the
curse
of
God
in
regard
of
it
.
This
serues
further
to
discouer
to
vs
the
necessary
vse
of
teaching
and
learning
the
Law
of
God
,
It
is
needfull
that
the
Law
of
God
should
be
taught
,
and
that
men
should
learne
it
.
that
it
is
needfull
the
Law
of
God
should
bee
taught
,
and
that
men
should
learne
it
,
and
come
to
the
knowledge
of
it
.
Men
that
are
ignorant
of
the
Law
of
God
,
or
at
least
consider
it
not
as
they
ought
,
they
haue
no
true
touch
of
conscience
in
respect
of
inward
corruption
,
the
corruption
of
nature
lyes
,
as
it
were
,
dead
in
them
,
euen
in
respect
of
the
accusing
power
of
it
,
and
they
goe
on
in
a
deadnesse
and
dulnesse
of
heart
,
&
haue
no
sense
or
feeling
of
their
inward
lusts
,
that
are
strong
and
powerfull
in
them
:
they
are
not
humbled
,
they
sorrow
not
,
they
grieue
not
,
they
hang
not
downe
their
heads
,
in
regard
of
inward
corruption
:
and
why
?
Because
it
is
not
in
them
?
No
,
no
:
but
because
they
feele
it
not
,
they
haue
no
touch
of
conscience
in
respect
of
it
,
being
ignorant
of
the
Law
of
God
,
that
should
bring
them
to
a
true
touch
of
conscience
,
for
the
very
corruption
of
their
hearts
,
and
make
them
see
themselues
,
in
regard
that
they
are
vnder
the
wrath
of
God
,
and
lyable
to
euerlasting
peridition
;
and
therefore
it
is
needfull
that
the
Law
of
God
should
be
taught
,
and
that
men
should
learne
it
,
and
come
to
the
knowledge
of
it
;
and
to
this
purpose
consider
but
this
,
without
knowledge
of
the
Law
of
God
,
men
can
neuer
come
to
a
sight
of
the
corruption
of
their
owne
hearts
,
and
without
a
true
sight
of
it
,
they
can
neuer
come
to
be
truly
humbled
for
it
,
and
without
true
humiliation
for
it
,
in
some
measure
,
they
cannot
come
to
be
raysed
vp
with
true
comfort
.
And
therefore
,
as
wee
tender
our
owne
good
and
comfort
,
we
are
to
learne
the
Law
of
God
,
that
thereby
we
may
come
to
the
knowledge
of
the
corruption
of
our
owne
hearts
,
and
may
be
truely
humbled
for
it
,
and
so
find
true
comfort
in
Iesus
Christ
.
VERS
.
9.
For
I
once
was
aliue
without
the
Law
:
but
when
the
Commandement
came
,
sinne
reuiued
.
THe
Apostle
hauing
said
,
Without
the
Law
,
sinne
is
dead
,
without
the
Law
,
sinne
lay
as
it
were
,
dead
,
both
in
regard
of
the
working
,
and
also
of
the
accusing
power
of
it
;
In
this
Verse
he
confirmes
it
by
his
owne
example
,
he
giues
instance
in
himselfe
,
and
shewes
,
that
euen
in
himselfe
sinne
lay
,
as
it
were
,
dead
,
without
the
Law
.
That
is
the
generall
drift
and
purpose
of
the
Apostle
in
this
Verse
;
and
thus
much
is
intended
by
him
,
and
easily
gathered
from
his
wordes
,
though
it
be
not
in
these
very
termes
propounded
in
this
Verse
.
We
haue
laid
before
vs
two
contrary
states
and
conditions
both
of
the
Apostle
himselfe
,
and
of
sinne
in
regard
of
the
Law
.
As
first
,
that
without
the
Law
the
Apostle
was
once
aliue
,
and
sinne
was
then
dead
.
In
the
first
words
,
For
I
once
was
aliue
without
the
Law
,
and
sinne
was
then
dead
:
that
is
not
expressed
,
but
implyed
.
And
then
secondly
,
that
on
the
comming
of
the
Commandement
,
sinne
,
which
before
was
dead
,
reuiued
,
and
then
he
dyed
.
But
when
the
Commandement
came
,
sinne
reuiued
,
but
I
dyed
.
For
I
once
,
that
is
,
I
my selfe
,
Interpretation
heretofore
being
a
Pharise
,
being
in
my
naturall
state
,
and
before
my
conuersion
,
was
aliue
,
that
is
,
seemed
to
my selfe
to
be
aliue
,
in
mine
owne
conceit
and
opinion
I
was
aliue
.
Now
the
life
the
Apostle
here
intends
,
is
spirituall
life
,
and
that
is
put
for
a
good
and
an
happy
spirituall
state
and
condition
;
for
so
the
word
(
Life
)
is
sometimes
vsed
in
Scripture
,
for
an
happy
state
and
condition
,
Psal
.
34.12
.
as
Psal
.
34.12
.
What
man
is
he
that
desireth
life
?
that
is
,
Who
is
it
that
would
liue
well
and
happily
,
in
an
happy
state
and
condition
?
And
so
the
Apostles
meaning
,
in
saying
,
I
was
aliue
,
is
this
:
I
was
in
mine
owne
conceit
and
opinion
in
a
maruellous
good
case
,
I
thought
my selfe
,
in
regard
of
my
spirituall
state
and
condition
,
exceeding
well
,
and
farre
from
any
danger
of
death
and
damnation
:
I
obserued
the
Law
outwardly
,
and
touching
the
outward
obseruation
of
it
,
I
was
vnrebukeable
,
Philip
.
3.6
.
Philip
.
3.6
.
and
I
was
secure
,
my
conscience
did
not
trouble
me
,
nor
make
me
afraid
of
Gods
iustice
and
vengeance
.
So
much
is
implyed
in
that
phrase
(
I
was
aliue
.
)
Without
the
Law
,
that
we
expounded
before
,
and
shewed
this
to
be
the
meaning
,
Without
the
sound
knowledge
and
due
consideration
of
the
Law
of
God
.
But
when
the
Commandement
came
.
]
By
Commandement
we
are
to
vnderstand
that
Commandement
beforespoken
of
,
that
forbids
lust
and
condemnes
it
.
And
the
Apostle
saith
,
that
the
Commandement
came
;
not
because
he
had
it
not
before
,
but
because
hee
did
not
rightly
vnderstand
it
and
duely
consider
it
;
for
this
phrase
is
opposed
to
the
former
,
without
the
Law
:
and
so
the
Commandement
came
to
the
Apostle
,
when
he
rightly
vnderstood
it
,
and
did
duly
consider
it
(
sinne
reuiued
.
)
The
word
Sinne
is
here
to
be
taken
as
before
,
for
the
corruption
of
nature
,
for
inward
lust
and
concupiscence
,
and
that
is
said
to
reuiue
,
when
it
shewes
forth
the
power
of
it
,
both
in
stirring
and
working
,
and
in
accusing
;
without
sound
knowledge
and
due
consideration
of
the
Law
of
God
,
it
lay
,
as
it
were
,
dead
,
but
on
the
sound
knowledge
and
due
consideration
of
the
Law
,
it
begun
to
shew
forth
the
life
of
it
,
euen
strongly
to
stirre
,
and
to
worke
,
and
to
accuse
.
And
I
dyed
.
]
This
is
opposed
to
that
hee
said
before
(
was
aliue
.
)
The
meaning
is
this
:
I
found
my selfe
in
regard
of
my
spirituall
state
and
condition
,
as
a
dead
man
,
I
saw
my selfe
guilty
of
sinne
,
and
so
vnder
the
curse
and
wrath
of
God
,
and
lyable
to
eternall
death
and
damnation
,
my
conscience
accused
mee
,
and
made
mee
afraid
of
Gods
wrath
and
vengeance
.
That
is
the
meaning
of
that
phrase
(
I
dyed
.
)
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
Verse
,
as
if
hee
had
said
,
But
I
my selfe
heretofore
,
when
I
was
a
Pharise
,
and
did
not
soundly
vnderstand
the
Law
of
God
,
nor
duely
consider
it
,
but
contented
my selfe
with
an
outward
obseruation
of
it
,
thought
my selfe
,
in
regard
of
my
spirituall
state
and
condition
,
exceeding
well
,
and
in
a
maruellous
good
case
,
I
was
secure
,
my
conscience
neuer
troubled
me
,
and
I
thought
my selfe
farre
from
any
danger
of
death
and
damnation
:
but
when
I
came
to
a
right
vnderstanding
,
and
due
consideration
of
the
Commandement
of
God
,
that
forbids
Lust
,
and
condemnes
it
,
then
the
corruption
of
my
nature
,
the
lust
of
mine
heart
,
shewed
forth
the
life
of
it
,
then
it
began
strongly
to
worke
,
and
to
stirre
,
and
to
accuse
me
,
then
I
found
my selfe
,
in
regard
of
my
spirituall
state
and
condition
,
in
a
miserable
case
,
then
my
conscience
accused
me
,
and
terrified
me
,
and
I
saw
my selfe
guiltie
of
sinne
,
and
so
vnder
the
curse
of
the
Law
and
wrath
of
God
,
and
lyable
to
eternall
death
and
damnation
.
Here
first
obserue
we
,
that
the
Apostle
saith
,
that
when
hee
was
a
Pharise
,
and
had
no
sound
knowledge
of
the
Law
of
God
,
nor
due
consideration
of
it
,
but
rested
only
in
the
outward
obseruation
of
the
Law
,
then
hee
thought
himselfe
aliue
,
hee
then
thought
himselfe
,
in
regard
of
his
spirituall
state
and
condition
,
exceeding
wel
,
and
in
a
maruellous
good
case
.
Now
that
which
was
the
conceit
and
thought
of
the
Apostle
,
is
the
very
conceit
and
thought
of
all
naturall
men
being
ignorant
of
the
Law
of
God
,
or
not
duely
considering
it
:
and
the
point
hence
is
this
,
That
such
as
are
ignorant
of
the
Law
and
Word
of
God
,
It
is
the
nature
of
ignorant
persons
,
to
please
themselues
in
an
outward
conformity
to
Gods
Law
.
or
doe
not
duely
consider
it
,
they
please
themselues
exceedingly
in
an
outward
conformity
to
the
Law
of
God
,
and
if
they
carry
themselues
orderly
,
and
yeeld
an
outward
conformity
to
the
Law
,
and
performe
outward
good
things
,
they
are
highly
conceited
of
themselues
,
and
they
thinke
they
are
in
a
maruellous
good
case
,
in
respect
of
their
spirituall
state
and
condition
;
it
is
the
nature
of
ignorant
persons
to
blesse
themselues
,
in
respect
of
their
outward
good
carriage
and
ciuill
behauiour
,
and
to
thinke
themselues
,
in
respect
of
that
,
aliue
to
Godward
,
and
without
all
question
in
Gods
fauour
,
and
sarre
from
any
danger
of
death
and
damnation
.
This
is
the
conceit
of
all
ignorant
persons
,
euen
of
all
such
as
are
not
well
acquainted
with
the
Law
and
Word
of
God
,
or
doe
not
duely
consider
it
.
Wee
see
it
here
in
the
example
of
the
Apostle
;
and
to
this
purpose
wee
haue
other
examples
in
the
Word
of
God
,
as
that
of
the
Pharise
,
Luk
.
18.11
,
12.
wee
there
reade
,
that
the
Pharise
giues
thankes
to
God
,
that
he
was
not
thus
and
thus
,
That
hee
was
not
an
Extortioner
,
Vniust
,
an
Adulterer
,
or
as
this
Publican
:
but
he
did
this
,
and
he
did
that
,
Hee
fasted
,
and
hee
gaue
almes
,
and
such
like
.
As
if
hee
had
said
in
plaine
termes
,
I
thanke
God
,
I
carry
my selfe
orderly
and
well
,
and
I
doe
good
duties
;
and
therefore
I
doubt
not
but
that
I
am
in
a
good
case
,
and
I
am
in
the
fauour
of
God
,
and
I
am
farre
from
danger
of
death
and
damnation
.
And
thus
we
read
,
Mat
.
19.17
,
18.
Mat
.
19.
that
a
vaunting
young
man
comming
to
Christ
,
&
demanding
,
What
he
should
doe
to
be
saued
?
and
Christ
saying
to
him
,
If
thou
wilt
enter
into
life
,
keepe
the
Commandements
.
And
on
his
further
demand
,
telling
him
which
,
he
further
said
to
Christ
,
Vers
.
20.
I
haue
obserued
all
these
things
from
my
youth
;
what
lacke
I
yet
?
He
being
vnacquainted
with
the
true
sense
and
meaning
of
the
Law
,
and
resting
on
an
outward
obseruance
of
some
Commandements
,
hee
was
highly
conceited
of
himselfe
,
he
thought
himselfe
in
a
maruellous
good
case
;
and
vnlesse
Christ
could
tell
him
what
hee
should
doe
more
,
hee
had
done
as
much
as
would
certainely
bring
him
to
heauen
.
And
this
is
the
conceit
of
all
such
as
are
vnacquainted
with
the
Law
and
Word
of
God
,
or
doe
not
duely
consider
it
;
they
thinke
,
if
they
liue
ciuilly
and
yeeld
only
an
outward
conformity
to
the
Law
of
God
,
and
Will
of
God
reueiled
in
his
Word
,
they
are
in
a
maruellous
good
case
,
and
they
cannot
be
perswaded
,
that
they
are
in
a
bad
case
,
and
in
any
danger
of
death
and
damnation
:
and
if
you
tell
them
that
they
are
in
danger
of
it
,
they
will
be
ready
to
answere
you
,
as
the
people
did
the
Prophet
,
Ierem
.
2.35
.
Ierem
.
2.35
.
They
are
guiltlesse
,
and
they
feare
no
such
danger
.
And
to
say
with
the
Church
of
Laodicea
,
Reuel
.
3.17
.
Reuel
.
3.17
.
that
they
are
rich
;
and
they
are
maruellous
well
,
and
in
good
case
.
And
why
?
Surely
,
the
reason
of
it
is
this
:
Men
are
ready
to
soothe
vp
themselues
;
and
to
thinke
well
of
themselues
;
that
is
naturall
in
euery
one
;
and
men
being
ignorant
of
the
Law
of
God
,
men
being
vnacquainted
with
the
perfection
of
the
Law
,
as
that
the
Law
of
God
requires
exact
and
perfect
holinesse
and
righteousnesse
aswell
inward
as
outward
,
and
imagining
that
the
Law
requires
no
more
but
an
outward
obseruance
and
performance
of
good
duties
,
being
not
able
to
see
the
depth
and
length
of
the
,
Law
of
God
;
hereupon
it
comes
,
that
men
yeelding
an
outward
conformity
to
the
Law
,
and
carrying
themselues
orderly
in
the
world
,
they
blesse
themselues
,
and
thinke
they
are
well
and
in
very
good
case
;
and
when
they
are
in
the
worst
case
of
all
,
they
thinke
themselues
in
the
best
.
This
being
a
truth
,
in
the
first
place
it
discouers
whence
it
is
that
the
Papists
doe
so
please
themselues
in
their
outward
performances
,
and
their
outward
obseruances
:
Whence
it
is
that
the
Papists
please
themselues
in
their
outward
obseruances
.
they
blesse
themselues
,
if
they
say
ouer
so
many
Creedes
,
and
so
many
Pater
nosters
,
and
do
such
and
such
good
works
,
yea
,
they
thinke
that
the
very
doing
of
such
and
such
works
,
merits
at
the
hands
of
God
,
and
that
no
lesse
,
then
the
reward
of
eternall
life
.
Poore
soules
!
they
deceiue
themselues
in
their
owne
conceit
;
and
here
is
the
cause
of
their
misconceit
,
they
are
ignorant
of
the
Law
of
God
,
or
at
least
consider
it
not
as
they
ought
,
they
either
know
not
,
or
they
consider
not
the
strict
iustice
of
the
Law
of
God
,
that
it
requires
exact
and
perfect
holinesse
,
aswell
of
heart
as
of
life
,
and
a
perfection
of
loue
both
to
God
and
Men
:
this
they
are
either
ignorant
of
,
or
they
consider
it
not
.
To
come
to
ourselues
;
Is
it
so
,
that
such
as
are
ignorant
of
the
Law
and
Word
of
God
,
Whence
it
is
,
that
men
please
themselues
in
their
ciuill
carriage
.
or
doe
not
duly
consider
it
,
they
please
themselues
exceedingly
,
in
an
outward
conformity
to
the
Law
,
and
if
they
carry
themselues
orderly
and
ciuilly
,
they
thinke
they
are
in
a
maruellous
good
case
,
in
regard
of
their
spirituall
state
and
condition
?
By
this
then
we
may
easily
see
,
whence
it
is
that
men
are
secure
,
and
please
themselues
in
their
ciuill
carriage
,
and
their
outward
conformity
to
the
Law
of
God
,
and
thinke
,
that
in
regard
of
that
,
they
are
in
a
maruellous
good
case
,
yea
,
that
they
are
in
the
fauour
of
God
,
and
free
from
danger
of
death
and
damnation
.
Surely
,
hence
it
is
,
they
are
ignorant
of
the
Law
and
Word
of
God
,
or
at
least
,
they
consider
it
not
as
they
ought
,
they
carry
themselues
ciuilly
in
the
world
,
and
they
doe
good
things
,
and
because
they
are
ignorant
of
the
Law
of
God
,
or
doe
not
consider
,
what
that
requires
at
their
hands
,
therefore
they
thinke
themselues
aliue
to
Godward
and
in
very
good
case
,
yea
,
you
shall
hardly
perswade
them
that
their
case
is
miserable
,
and
that
they
are
in
danger
of
hell
and
damnation
:
deale
with
them
,
and
tell
them
their
case
is
fearefull
and
damnable
;
and
they
thinke
it
strange
,
and
you
bring
strange
things
to
their
eares
.
What
,
they
in
a
bad
case
?
they
in
danger
of
hell
and
damnation
?
Surely
no
,
it
cannot
be
;
they
thanke
the
Lord
,
they
carry
themselues
orderly
and
ciuilly
,
and
none
can
iustly
taxe
them
with
any
soule
crime
,
they
doe
no
man
wrong
,
they
pay
euery
man
his
owne
:
and
therefore
say
what
you
will
,
you
shall
neuer
make
them
beleeue
that
they
are
in
a
bad
case
,
that
they
are
in
danger
of
hell
and
damnation
.
Thus
thousands
in
the
world
are
conceited
of
themselues
,
not
knowing
,
or
at
least
,
not
considering
what
the
Law
and
Word
of
God
requires
at
their
hands
;
they
blesse
themselues
in
their
ciuill
carriage
,
and
their
outward
conformitie
to
the
Law
of
God
;
and
so
,
poore
soules
,
they
deceiue
themselues
,
and
they
are
in
a
miserable
taking
,
and
indeed
,
their
case
is
far
more
miserable
,
because
they
see
not
their
miserie
,
and
they
are
hardly
brought
to
take
notice
of
it
:
it
is
an
harder
matter
to
bring
a
ciuill
man
or
woman
to
a
sight
of
their
miserie
,
then
a
Swearer
and
a
Ruffian
:
for
why
?
They
take
themselues
to
be
in
a
blessed
case
,
they
thinke
all
is
well
with
them
,
and
they
are
such
as
Christ
speakes
of
,
Luk
.
15.7
.
Luke
15.7
.
They
thinke
they
are
iust
,
and
in
the
fauour
of
God
,
and
they
need
no
repentance
;
and
so
they
goe
on
in
a
blockishnesse
,
and
without
all
true
sense
and
feeling
of
their
sinnes
;
and
they
are
like
to
a
man
that
is
dangerously
and
deadly
sicke
,
and
feeles
not
his
sicknesse
,
and
so
neglects
the
meanes
of
his
recouery
,
and
dyes
without
remedie
.
So
they
are
dangerously
sicke
in
their
soules
,
and
they
feele
it
not
,
and
they
goe
on
,
neglecting
the
meanes
of
their
good
,
and
saluation
of
their
soules
;
and
so
their
case
is
miserable
,
yea
,
I
dare
be
bold
to
say
,
either
God
saith
not
true
in
his
Word
(
which
were
blasphemy
once
to
thinke
)
or
else
such
as
rest
in
their
ciuill
carriage
and
behauiour
,
and
thinke
all
is
well
with
them
,
are
in
a
miserable
case
:
for
marke
what
Christ
saith
,
Matth
.
5.20
.
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
,
yee
shall
not
enter
into
the
Kingdome
of
heauen
.
Now
what
was
the
righteousnesse
of
the
Scribes
and
Pharises
?
Surely
,
an
outward
conformitie
to
the
Law
of
God
,
and
for
that
,
they
were
admired
,
and
in
respect
of
that
,
held
as
petty
Angels
;
and
yet
Christ
saith
,
Except
our
righteousnesse
exceed
them
,
we
shall
neuer
enter
into
the
Kingdome
of
heauen
.
And
therefore
take
notice
of
thy
miserable
state
and
condition
,
thou
that
pleasest
thy selfe
in
thy
ciuill
carriage
,
and
thinkest
all
is
well
with
thee
.
It
is
through
ignorance
of
the
Law
and
Word
of
God
:
or
because
thou
considerest
not
what
the
Lord
requireth
of
thee
in
his
Word
,
and
thou
dost
but
dreame
that
thou
art
aliue
to
Godward
;
when
God
awakens
thee
thou
shalt
finde
thy selfe
in
a
miserable
case
:
and
therefore
take
notice
of
it
now
in
time
,
and
know
that
God
in
his
Word
,
requires
of
thee
conformity
to
his
Law
and
Word
aswell
inward
as
outward
,
and
that
thy
doing
of
outward
good
things
,
comes
from
a
sanctified
soule
,
and
proceed
out
of
a
pure
heart
,
good
conscience
,
and
faith
vnfayned
,
and
that
they
bee
done
in
conscience
and
obedience
to
the
Commandement
of
GOD
,
and
with
a
desire
to
please
him
,
and
with
a
due
respect
to
his
glorie
.
In
the
next
place
,
obserue
we
the
manner
of
speaking
,
the
Phrase
and
forme
of
speech
here
vsed
by
the
Apostle
.
He
saith
,
I
once
was
aliue
,
without
the
Law
.
And
againe
,
that
the
Commandement
came
to
him
(
and
when
the
Commandement
came
)
not
meaning
that
hee
was
altogether
without
the
Law
,
or
that
the
Law
was
altogether
absent
from
him
,
(
for
hee
had
the
Law
,
and
was
instructed
in
it
at
the
feete
of
Gamaliel
,
Act.
12.3
.
Act.
22.
vers
.
3.
)
but
his
meaning
is
this
,
that
hee
was
in
former
time
without
the
sound
knowledge
and
vnderstanding
of
the
Law
,
and
did
not
duely
and
throughly
consider
it
,
the
Law
came
to
him
when
he
soundly
vnderstood
it
,
and
did
duely
consider
it
.
Now
the
Apostle
setting
out
his
want
of
sound
knowledge
,
and
due
consideration
of
the
Law
of
God
,
vnder
this
Phrase
and
forme
of
speech
,
He
was
without
the
Law
,
and
againe
,
His
sound
knowledge
and
through-consideration
of
the
Law
.
Vnder
this
forme
of
speech
,
The
Commandement
came
to
him
,
wee
are
giuen
to
vnderstand
thus
much
:
That
men
are
as
without
the
Law
and
Word
of
God
,
and
as
if
they
had
not
the
Law
and
Word
of
God
,
Men
are
as
without
the
Law
&
Word
of
God
,
though
they
heare
the
sound
of
it
,
when
they
doe
not
rightly
vnderstand
it
and
duely
consider
it
.
though
they
heare
the
sound
of
it
in
their
eares
,
when
they
doe
not
rightly
vnderstand
it
,
and
duely
consider
it
;
such
as
heare
the
Law
and
Gospell
,
euen
the
whole
Word
of
God
,
and
haue
it
sounding
in
their
cares
,
and
doe
not
rightly
vnderstand
it
,
and
duely
consider
it
,
so
as
they
feele
the
proper
and
powerfull
effect
and
working
of
it
in
themselues
for
their
humiliation
and
comfort
;
it
may
be
truly
said
of
them
,
that
they
are
as
without
the
Word
of
God
,
they
are
as
if
they
had
not
the
Word
of
God
at
all
;
as
one
that
is
blind
,
may
be
said
to
be
without
the
light
of
the
Sunne
,
though
the
Sunne
shine
most
cleerly
round
about
him
,
and
the
beames
of
it
fall
on
his
eyes
;
and
as
a
man
that
hath
riches
,
and
yet
hath
not
the
vse
of
them
,
nor
any
further
profit
of
them
,
then
the
beholding
of
them
with
his
eyes
,
Eccles
.
5.10
.
may
be
said
to
be
as
without
riches
,
and
as
if
hee
had
no
wealth
at
all
.
So
they
that
haue
the
Word
of
God
,
and
they
heare
it
,
they
reade
it
,
and
it
may
be
haue
some
generall
and
consused
knowledge
of
it
,
and
yet
haue
not
the
right
and
sound
vnderstanding
of
it
,
and
doe
not
throughly
consider
it
,
so
as
they
feele
the
power
and
working
of
it
in
themselues
to
their
humbling
and
strengthning
;
certainly
they
are
as
without
the
Word
of
God
,
as
if
they
had
it
not
at
all
.
To
this
purpose
marke
what
the
holy
Ghost
saith
,
Heb
.
4.2
.
The
Word
that
they
heard
,
profited
them
not
,
because
it
was
not
mixed
with
faith
in
those
that
heard
it
.
The
meaning
is
this
,
Because
the
Iewes
,
in
the
time
of
the
old
Testament
,
did
not
soundly
vnderstand
the
Word
of
God
,
the
Gospell
that
they
heard
,
and
did
not
mingle
it
with
faith
,
because
they
did
not
so
throughly
and
duely
consider
it
as
they
ought
,
euen
till
they
come
to
feele
sweetnesse
and
comfort
of
it
in
themselues
;
therefore
it
was
fruitlesse
,
it
was
vnprofitable
to
them
,
and
they
were
as
without
the
Word
of
God
,
and
as
if
they
had
neuer
had
it
at
all
.
Isai
.
28.9
.
we
read
,
that
the
Prophet
contesteth
with
the
people
,
and
blames
them
exceedingly
,
that
though
the
Lord
had
sent
his
Word
vnto
them
by
his
Prophets
,
and
they
had
heard
it
,
yet
they
had
no
sound
knowledge
and
vnderstanding
of
it
,
and
he
saith
,
in
that
regard
they
were
as
Babes
,
and
the
preaching
of
it
had
done
them
no
more
good
,
then
as
if
it
had
beene
preached
to
yong
Infants
:
and
so
it
was
with
them
,
as
if
they
had
been
without
the
preaching
of
it
,
and
as
if
they
had
neuer
heard
it
at
all
.
Whom
,
saith
the
Prophet
,
shall
he
teach
knowledge
?
and
whom
shall
he
make
to
vnderstand
the
things
that
he
heareth
?
Them
that
are
weaned
from
the
milke
,
and
drawne
from
the
brests
?
2.
Tim
.
2.
The
Apostle
hauing
exhorted
Timothy
constantly
to
vndergoe
the
labours
of
his
calling
,
and
the
troubles
and
afflictions
attending
on
it
,
Vers
.
7.
he
saith
,
Consider
what
I
say
,
2.
Tim
.
2.7
.
and
the
Lord
giue
thee
vnderstanding
in
all
things
.
As
if
he
had
said
,
All
that
I
haue
said
,
is
nothing
worth
,
it
is
as
if
I
had
neuer
spoken
it
,
and
as
if
thou
hadst
neuer
heard
it
,
vnlesse
thou
rightly
vnderstand
it
,
and
duely
consider
it
,
to
make
thy
profit
and
benefit
of
it
:
and
therefore
vnderstand
me
aright
,
and
consider
what
I
say
,
and
the
Lord
giue
thee
that
thou
maist
both
rightly
vnderstand
,
and
wisely
consider
what
I
haue
said
,
that
may
be
fit
for
thy
good
.
Ioh
.
5.39
.
Wee
find
,
that
Christ
inioynes
a
diligent
Search
of
the
Scripture
,
that
men
should
againe
and
againe
search
into
the
Scriptures
:
for
so
the
word
signifieth
:
and
neuer
rest
till
they
finde
out
the
right
sense
and
meaning
of
them
,
and
be
able
to
make
a
right
vse
of
them
to
themselues
.
Christ
knowing
well
,
that
if
men
doe
not
so
vnderstand
the
Word
,
and
if
they
be
not
able
so
to
make
vse
of
it
,
they
are
as
if
they
were
without
the
Word
,
and
as
if
they
had
it
not
at
all
.
And
the
reason
of
it
is
this
:
Howsoeuer
the
Word
of
God
be
in
it selfe
the
Will
and
Wisedome
of
God
reueiled
;
yet
it
is
not
so
to
them
that
doe
not
rightly
vnderstand
it
,
and
rightly
apply
it
.
The
Word
of
God
,
misvnderstood
,
or
misapplyed
by
any
man
,
it
is
not
the
Word
of
God
to
him
;
though
in
it selfe
it
be
,
yet
to
him
it
is
not
the
Word
of
God
,
but
his
owne
fancy
,
and
his
owne
conceit
.
And
therefore
this
must
needes
be
held
as
a
certayne
truth
,
that
men
are
as
without
the
Word
of
God
,
though
it
sound
in
their
eares
,
and
they
haue
some
generall
knowledge
of
it
,
when
they
doe
not
rightly
vnderstand
it
,
and
duely
consider
it
,
so
as
they
feele
the
proper
effect
and
working
of
it
in
themselues
.
This
being
a
truth
,
the
vse
of
it
is
for
instruction
:
It
must
teach
vs
not
to
content
our selues
with
the
hearing
of
the
Word
of
God
,
and
the
reading
of
it
,
We
must
not
rest
in
the
hearing
,
reading
,
and
generall
knowledge
of
the
Word
of
God
.
though
we
doe
often
both
heare
and
reade
it
,
and
with
some
generall
knowledge
of
it
;
but
wee
must
labour
for
a
further
matter
,
euen
for
a
right
vnderstanding
of
the
Word
of
God
,
that
we
may
be
able
duely
to
consider
it
.
And
herein
many
deceiue
themselues
;
they
rest
only
in
the
hearing
of
the
Word
,
and
content
themselues
with
some
general
knowledge
,
they
know
onely
the
outward
face
and
sentence
of
the
Word
,
and
they
are
able
to
repeate
it
,
but
they
haue
no
sound
knowledge
of
it
,
they
are
not
acquainted
with
the
inward
purpose
and
meaning
of
the
holy
Ghost
in
it
.
Poore
soules
!
whosoeuer
they
be
that
thus
doe
,
they
deceiue
themselues
,
and
they
are
as
without
the
Word
of
God
,
and
as
if
they
had
it
not
at
all
,
yea
,
on
them
is
verified
that
heauy
and
fearefull
threatning
and
iudgement
denounced
,
Isai
.
6.9
.
They
heare
,
and
doe
not
vnderstand
,
they
see
,
and
doe
not
perceiue
.
Which
is
a
most
heauy
iudgement
of
God
,
worse
then
famine
,
plague
,
or
any
other
outward
calamitie
:
For
that
is
a
iudgement
of
God
on
the
soule
.
Let
vs
not
then
content
our selues
with
the
hearing
or
reading
of
the
Word
of
God
,
and
with
a
generall
knowledge
of
it
,
but
labour
we
for
the
right
vnderstanding
of
it
,
and
let
vs
neuer
rest
till
we
come
to
a
right
vnderstanding
of
the
Word
of
God
,
and
be
able
duely
to
consider
it
,
yea
,
so
,
as
we
feele
the
proper
effect
and
working
of
it
in
our selues
.
How
is
that
,
may
some
say
?
when
doe
we
rightly
vnderstand
the
Word
of
God
,
and
duely
consider
it
,
so
as
we
feele
the
proper
effect
of
it
in
our selues
?
To
this
I
answere
:
When
wee
are
wrought
on
and
affected
according
to
the
subiect
matter
of
the
Word
,
when
the
terrors
of
the
Word
doe
cast
vs
downe
,
and
truly
humble
vs
,
and
the
comforts
of
it
doe
raise
vs
vp
againe
with
true
and
sound
comfort
.
For
example
;
when
the
Law
of
God
brings
vs
to
a
sight
of
our
sinnes
,
euen
of
our
particular
sinnes
,
and
to
see
our selues
vnder
the
curse
of
the
Law
,
and
vnder
the
wrath
of
God
,
and
at
the
very
gates
of
hell
,
in
respect
of
our
sinnes
:
And
the
Gospell
,
that
againe
raiseth
vs
vp
with
comfort
touching
remission
of
our
sinnes
,
peace
of
our
consciences
,
our
adoption
through
Christ
to
be
the
Sonnes
of
God
,
and
it
fills
our
hearts
with
ioy
vnspeakable
and
glorious
,
euen
with
ioy
in
the
holy
Ghost
.
And
this
wee
are
to
labour
for
,
and
let
vs
neuer
rest
,
till
wee
finde
this
in
our selues
:
Labour
we
to
find
our selues
truly
humbled
by
the
Law
of
God
;
and
then
raised
vp
againe
with
true
and
sound
comfort
by
the
Gospell
,
and
to
feele
the
sweetnesse
and
comfort
of
it
in
our
owne
soules
,
yea
,
let
vs
neuer
rest
,
till
we
be
able
to
finde
the
comfort
of
it
in
time
of
trouble
and
distresse
;
for
the
most
wicked
will
seeme
to
finde
comfort
in
the
Gospell
in
the
time
of
health
,
and
in
the
time
of
prosperitie
;
but
let
vs
neuer
rest
,
till
we
be
able
to
say
with
Dauid
,
Psal
.
119.50
.
It
is
my
comfort
in
my
trouble
:
for
thy
promise
hath
quickened
me
.
Then
indeede
we
rightly
vnderstand
it
,
and
wee
feele
the
proper
effect
of
it
in
our selues
:
and
to
helpe
vs
forward
in
this
,
consider
we
briefly
these
two
things
:
First
,
nothing
is
able
to
yeeld
vs
true
comfort
in
time
of
trouble
and
distresse
,
but
only
the
Word
of
God
;
and
if
we
be
not
able
to
comfort
our selues
out
of
the
Word
of
God
in
our
troubles
,
we
either
grow
impatient
,
or
we
become
desperate
,
or
wee
flye
to
vnlawfull
meanes
:
for
indeed
if
men
know
not
God
in
his
Word
,
they
know
not
his
Mercy
,
they
know
not
his
Truth
,
his
Loue
and
his
Goodnesse
;
and
how
then
can
they
possibly
be
comforted
in
their
troubles
?
Againe
,
consider
wee
,
that
Prayer
brings
a
feeling
of
comfort
,
and
the
Sacraments
a
sealing
vp
of
comfort
,
but
it
is
only
of
that
comfort
wee
haue
in
the
Word
of
God
:
If
wee
haue
no
comfort
in
the
Word
of
God
,
Prayer
brings
no
feeling
of
any
true
comfort
,
the
Sacraments
seale
vp
nothing
to
vs
,
but
Iudgement
and
Damnation
.
If
we
desire
to
find
true
comfort
in
time
of
trouble
and
distresse
,
and
would
haue
Prayer
to
bring
vs
to
a
feeling
of
true
comfort
,
and
the
Sacraments
to
seale
vp
true
comfort
in
our
owne
soules
:
let
vs
not
content
our selues
with
the
hearing
or
reading
of
the
Word
of
God
,
and
with
a
generall
knowledge
of
it
,
but
labour
we
,
and
neuer
let
vs
rest
,
till
wee
come
to
a
right
vnderstanding
of
the
Word
,
and
that
we
be
able
duely
to
consider
it
,
and
that
wee
feele
the
proper
effect
of
the
Law
in
our
owne
hearts
,
to
the
humbling
of
vs
for
our
sinnes
:
and
the
Gospell
raysing
vs
vp
with
true
comfort
,
yea
,
that
wee
are
able
to
finde
comfort
in
the
Gospell
in
time
of
our
greatest
trouble
and
distresse
,
then
we
rightly
vnderstand
and
duely
consider
it
:
and
if
it
be
not
thus
with
vs
,
wee
are
as
without
the
Word
of
God
,
and
as
if
wee
had
it
not
at
all
.
Note
we
further
,
the
Apostle
saith
,
When
the
Commandement
came
;
meaning
,
that
Commandement
that
forbids
Lust
,
and
condemnes
it
;
when
hee
came
more
narrowly
to
looke
into
that
Commandement
,
and
more
duely
to
consider
it
;
thereby
intimating
,
that
in
former
times
hee
did
not
so
narrowly
looke
into
that
Commandement
,
nor
so
throughly
consider
as
hee
ought
.
And
hence
we
are
taught
,
That
we
are
carefully
to
consider
,
and
to
looke
into
all
and
euery
Commandement
of
God
,
We
are
carefully
to
consider
euery
Commandement
of
God
.
euen
to
consider
one
Commandement
of
God
aswell
as
another
,
and
all
of
them
together
;
for
indeed
he
that
breakes
one
Commandement
,
is
guiltie
of
all
,
Iam
.
2.10
.
And
there
is
the
same
Law-giuer
of
one
Commandement
,
as
well
as
of
another
;
hee
that
said
,
Thou
shalt
not
commit
adultery
,
as
it
followeth
,
Vers
.
11.
said
also
,
Thou
shalt
not
kill
,
&c.
And
the
least
breach
of
any
Commandement
,
is
a
sinne
against
God
,
euen
against
the
infinite
Maiestie
of
God
,
and
so
deserues
the
wrath
of
God
and
euerlasting
perdition
.
And
therefore
wee
are
carefully
to
consider
all
and
euery
Commandement
of
God
,
They
deceiue
themselues
,
that
looke
to
some
of
the
Commandements
,
and
not
vnto
the
other
and
to
looke
to
one
Commandement
aswel
as
to
another
:
and
therefore
they
deceiue
themselues
,
who
looke
to
some
of
the
Commandements
,
and
not
to
the
other
,
and
are
carefull
to
auoid
the
breach
of
some
Commandements
,
and
not
of
the
other
.
Art
thou
no
Thiefe
,
no
Murderer
,
no
Adulterer
,
no
Swearer
,
and
such
like
?
and
yet
art
thou
a
Sabbathbreaker
,
or
the
like
?
thou
deceiuest
thy selfe
:
thou
canst
find
no
true
comfort
in
so
doing
.
Dauid
saith
,
Ps.
119.6
.
He
should
not
be
confounded
,
when
he
had
respect
to
all
the
Commandements
of
God
.
Thus
must
wee
doe
,
wee
must
haue
respect
to
all
the
Commandements
of
God
,
and
we
must
be
careful
to
obey
God
in
al
his
Commandements
,
otherwise
wee
shall
finde
no
true
comfort
nor
peace
to
our
owne
soules
.
Now
further
,
in
that
the
Apostle
saith
,
that
whereas
before
without
the
Law
he
thought
himselfe
aliue
,
and
on
the
comming
of
the
Commandement
sinne
reuiued
,
and
he
dyed
,
his
meaning
being
this
,
that
when
he
came
to
a
true
vnderstanding
of
the
Commandement
of
God
that
forbids
lust
,
and
more
throughly
to
consider
that
Commaundement
,
then
the
corruption
of
his
nature
shewed
foorth
the
life
of
it
,
it
began
then
to
stirre
,
to
worke
,
and
to
accuse
him
,
and
then
he
found
himselfe
,
in
respect
of
his
spirituall
state
,
as
a
dead
man
,
he
saw
himselfe
guiltie
of
sinne
,
and
so
vnder
the
curse
of
the
Law
.
Hence
we
are
giuen
to
vnderstand
thus
much
:
That
the
sound
knowledge
and
due
consideration
of
the
Law
of
God
,
Sound
knowledge
of
the
Law
of
God
,
brings
men
to
a
sight
of
inward
corruption
.
brings
men
to
a
sight
of
inward
corruption
,
it
makes
men
see
that
corruption
in
themselues
they
saw
not
before
,
and
it
makes
that
to
accuse
them
and
to
condemne
them
;
such
as
carry
themselues
ciuilly
and
orderly
,
and
are
of
ciuill
carriage
and
good
behauiour
,
if
so
be
they
looke
into
the
Law
of
God
,
and
duely
consider
that
,
and
compare
themselues
with
that
,
they
shall
see
themselues
vile
wretches
,
and
they
shall
see
their
soules
polluted
and
defiled
with
many
foule
and
grosse
sinnes
which
they
saw
not
before
their
carefull
looking
into
the
Law
of
God
,
and
their
due
consideration
of
that
,
will
bring
them
to
a
sight
of
many
foule
hidden
corruptions
,
and
to
a
sight
of
such
sinnes
as
they
saw
not
before
.
Thus
it
was
with
the
Apostle
,
when
he
had
no
sound
knowledge
and
due
consideration
of
the
Law
of
God
,
he
thought
himselfe
aliue
,
and
in
very
good
case
,
but
when
he
came
more
narrowly
to
looke
into
the
Law
of
God
,
and
throughly
to
consider
that
,
then
hee
saw
the
filthynesse
and
corruption
of
his
owne
heart
;
then
hee
saw
himselfe
guilty
of
sinne
,
which
before
hee
had
no
sight
of
,
then
the
lust
of
his
heart
shewed
forth
the
life
of
it
,
both
in
stirring
and
working
,
and
in
accusing
,
his
conscience
was
then
touched
with
that
which
neuer
troubled
him
before
.
And
thus
we
read
of
the
Iewes
,
Acts
the
second
,
before
Peter
preached
to
them
,
they
were
secure
,
they
had
no
manner
of
inward
touch
of
conscience
for
that
foule
sinne
of
crucifying
Christ
the
Lord
of
life
:
no
,
it
is
said
,
Vers
.
Act.
2.13
.
13.
They
mocked
at
PETER
and
others
,
and
said
they
were
full
of
new
wine
.
But
when
Peter
preached
to
them
the
Law
,
and
laid
before
them
the
Word
of
God
discouering
their
sinne
,
and
they
heard
it
,
and
did
ponder
on
it
,
and
throughly
consider
it
,
then
,
the
Text
saith
,
Ver
.
37.
They
were
pricked
in
their
hearts
,
Vers
.
37.
and
said
vnto
PETER
and
the
other
Apostles
,
Men
and
Brethren
,
what
shall
wee
doe
?
Then
they
were
brought
to
a
sight
of
that
sinne
which
they
saw
not
before
,
and
the
sight
of
it
did
amaze
them
,
and
smite
their
hearts
with
bitter
vexation
.
And
hence
it
is
,
1.
Cor
.
14.24
,
25
that
the
Apostle
saith
,
1.
Cor
.
14
,
24
,
25
that
the
Word
of
God
discouering
sinne
,
being
truely
preached
,
the
ignorant
man
and
vnbeleeuer
,
one
that
hath
no
sight
of
the
hidden
corruption
of
his
owne
heart
,
hearing
it
and
duely
considering
it
,
he
finds
his
sinne
rebuked
,
his
conscience
iudged
,
and
the
secret
corruption
of
his
heart
made
manifest
,
and
hee
comes
to
see
that
in
himselfe
,
which
he
saw
not
before
,
hee
is
rebuked
,
and
so
the
secrets
of
his
heart
are
made
manifest
:
And
indeede
the
reason
of
it
is
this
,
The
Law
of
God
being
the
perfect
rule
of
righteousnesse
,
and
requiring
exact
and
perfect
obedience
to
Gods
will
,
reueiled
as
well
in
mans
nature
,
as
in
his
actions
,
&
forbidding
the
contrary
,
it
is
as
a
glasse
that
wil
plainly
shew
what
men
are
both
within
and
without
,
what
they
are
both
in
their
hearts
,
and
in
their
liues
,
and
that
without
flattery
and
without
partiality
:
and
therefore
it
must
needs
be
a
truth
,
that
if
men
soundly
vnderstand
,
and
duely
consider
the
Law
of
God
,
it
will
certainely
bring
them
to
a
sight
of
Inward
corruption
,
and
make
them
see
that
corruption
in
themselues
which
they
saw
not
before
;
and
,
if
men
carefully
looke
into
the
Law
of
God
,
and
compare
themselues
with
that
,
they
shall
see
their
soules
filthy
,
and
defiled
with
many
foule
&
grosse
corruptions
and
sinnes
which
they
saw
not
before
.
By
this
,
in
the
first
place
we
may
easily
see
,
Whence
it
is
that
many
see
not
the
inward
corruptions
of
their
owne
hearts
.
whence
it
is
that
many
in
the
world
see
not
the
inward
lusts
and
corruptions
of
their
owne
hearts
,
their
hearts
abound
with
many
grosse
corruptions
and
lusts
,
and
they
are
full
of
enuy
,
of
pride
,
of
couetousnesse
,
they
are
selfe-conceited
,
they
are
earthly-minded
,
they
are
set
on
the
world
and
the
things
of
it
,
euen
to
seeke
their
owne
ease
,
pleasure
,
profit
,
and
the
like
,
and
they
see
not
these
corruptions
and
lusts
,
their
consciences
are
neuer
troubled
with
them
,
they
goe
lightly
vnder
the
burden
,
and
why
?
Surely
,
here
is
the
cause
of
it
,
they
doe
not
foundly
vnderstand
the
Law
of
God
,
at
least
,
they
consider
it
not
as
they
ought
,
they
neuer
lay
their
hearts
to
the
rule
,
euen
to
the
Law
of
God
;
and
that
is
the
cause
that
they
see
not
the
foule
and
grosse
corruptions
of
them
.
And
hence
it
is
,
that
such
persons
as
most
carefully
looke
into
the
Law
of
God
,
and
most
duely
compare
themselues
with
that
,
doe
most
of
all
others
see
their
owne
inward
corruptions
,
and
are
most
of
all
humbled
vnder
the
waight
of
them
.
The
world
thinkes
,
that
such
as
they
call
Puritanes
,
hold
themselues
pure
and
free
from
sinne
.
But
(
alas
)
they
are
deceiued
,
they
,
of
all
others
,
doe
most
of
all
see
their
owne
inward
corruptions
,
and
doe
most
of
all
grone
vnder
the
burden
of
them
,
they
see
the
vanitie
of
their
minds
,
the
rebellion
of
their
wils
,
and
that
their
affections
are
exceedingly
disordered
,
and
they
haue
much
adoe
with
their
owne
hearts
,
and
they
often
complaine
of
their
sinfull
infirmities
,
and
why
?
Because
indeede
they
soundly
vnderstand
the
Law
of
God
,
and
duely
and
throughly
consider
it
,
and
that
brings
them
to
a
sight
of
inward
corruption
,
and
makes
them
see
those
corruptions
and
sinnes
in
themselues
,
which
the
world
takes
no
notice
of
.
And
they
find
it
true
in
themselues
that
Salomon
speakes
,
Pro
.
20.9
.
Who
can
say
,
I
haue
made
mine
heart
cleane
,
I
am
cleane
from
my
sinne
?
that
is
,
I
am
without
all
reliques
of
naturall
corruption
.
They
find
themselues
vile
wretches
,
in
regard
of
their
finnes
,
because
they
looke
narrowly
into
the
Law
of
God
,
and
compare
themselues
with
it
.
And
so
for
a
second
vse
of
this
doctrine
.
Is
it
so
,
that
some
vnderstanding
and
due
consideration
of
the
Law
of
God
will
certainely
bring
men
to
a
sight
of
inward
corruption
,
How
men
may
come
to
know
themselues
what
they
are
within
aswell
as
without
.
and
make
them
see
that
corruption
in
themselues
which
they
saw
not
before
?
Surely
then
,
if
wee
would
know
our selues
what
wee
are
aswell
within
as
without
,
and
not
deceiue
our selues
,
nor
please
our selues
in
a
false
conceit
,
we
must
looke
our selues
in
the
glasse
of
Gods
Law
.
If
thou
wouldst
be
acquainted
with
thine
owne
heart
,
&
willingly
see
the
hidden
corruption
of
it
,
euen
that
which
thou
seest
not
in
thy selfe
,
and
as
yet
neuer
troubled
thee
,
then
bring
thine
heart
to
the
rule
,
the
Law
of
God
,
and
compare
thy selfe
with
that
,
and
that
will
certainely
discouer
to
thee
the
foule
and
vgly
face
of
thine
owne
heart
,
and
let
thee
see
that
there
is
nothing
but
vanitie
in
thy
mind
,
rebellion
in
thy
will
,
and
a
confused
disorder
in
all
thy
affections
;
that
there
is
nothing
in
thee
of
thy selfe
,
but
the
vgly
shape
of
the
Deuill
,
and
that
will
driue
thee
from
selfe-loue
,
and
selfe-liking
,
and
out
of
all
conceit
of
thy selfe
,
yea
,
it
will
make
thee
not
only
deny
thy selfe
,
as
Christ
commands
,
but
euen
to
abhorre
thy selfe
,
repenting
in
dust
and
ashes
,
as
Iob
did
,
Iob
42.6
.
Yea
the
more
narrowly
thou
lookest
into
the
Law
of
God
,
and
the
more
thou
dost
compare
thy selfe
with
that
,
the
more
vile
thou
wilt
see
thy selfe
,
and
the
more
will
the
filthinesse
and
corruption
of
thine
heart
appeare
to
thee
.
And
therefore
if
thou
desire
to
bee
throughly
acquainted
with
thine
owne
selfe
,
and
wouldst
see
aswell
what
is
within
thee
as
without
thee
,
that
thou
maist
be
truly
humbled
for
thy
corruptions
and
sinnes
of
thine
heart
,
aswell
as
thy
life
,
which
is
the
onely
way
to
true
comfort
and
peace
of
conscience
:
then
labour
for
sound
vnderstanding
of
the
Law
of
God
,
and
duely
and
throughly
consider
that
,
and
compare
thy selfe
with
that
;
that
is
the
way
to
bring
thee
to
that
thou
desirest
.
Further
obserue
we
,
that
the
Apostle
saith
,
When
the
Commandement
came
,
sinne
reuiued
,
and
not
onely
so
,
but
he
addes
,
That
he
dyed
,
the
Commandement
of
God
being
soundly
vnderstood
,
and
duely
considered
of
him
,
the
corruption
of
his
heart
,
which
before
lay
hid
,
beganne
strongly
to
accuse
him
,
and
then
he
saw
himselfe
guiltie
of
sinne
,
which
before
he
saw
not
,
and
not
onely
so
,
but
thereupon
also
he
found
himselfe
,
in
regard
of
his
spirituall
condition
,
in
a
miserable
case
,
as
a
dead
man
,
vnder
the
curse
of
the
Law
and
wrath
of
God
,
lyable
to
eternall
death
and
damnation
.
Hence
wee
are
plainely
taught
,
That
the
Law
of
God
doth
not
onely
discouer
sinne
,
and
make
men
to
see
their
sinnes
,
The
Law
of
God
discouers
to
men
their
sinnes
,
and
their
wretchednesse
,
by
reason
of
them
but
it
serues
also
to
kill
men
,
and
to
make
them
as
dead
men
,
in
regard
of
their
sinnes
;
it
shewes
men
their
sinnes
,
and
it
makes
men
see
and
feele
themselues
as
dead
men
,
and
in
a
most
wretched
case
,
by
reason
of
their
sinnes
:
the
Law
of
God
discouers
to
men
their
sinnes
they
saw
not
before
,
and
withall
on
a
true
sight
and
feeling
of
them
,
it
strikes
them
as
it
were
dead
,
it
works
in
them
terror
,
and
feare
,
and
dread
,
and
amazement
,
and
a
fearefull
expectation
of
Gods
wrath
and
vengeance
,
and
so
they
are
as
dead
men
while
they
liue
:
and
hence
is
the
Law
called
a
killing
Letter
,
2.
Cor
.
3.6
.
and
the
ministration
of
death
,
Vers
.
7.
2.
Cor
.
3.6
,
7.
the
ministery
of
condemnation
,
Vers
.
9.
Yea
,
hence
it
is
said
to
be
the
strength
of
sinne
,
1.
Cor
.
15.56
.
1.
Cor
.
15.56
.
it
not
only
makes
sin
knowne
,
but
it
giues
strength
to
it
,
to
accuse
and
to
condemne
;
Gal.
3.21
.
and
so
it
is
the
strength
of
sinne
.
Gal.
3.21
.
the
Apostle
saith
,
The
Law
is
a
Schole-master
to
bring
men
to
Christ
.
How
doth
the
Law
as
a
Schole-master
bring
men
to
Christ
?
Surely
thus
;
it
shewes
them
their
sinnes
,
and
withall
,
it
wounds
their
hearts
,
and
fils
them
with
terror
and
feare
,
and
a
fearefull
looking
for
of
the
wrath
of
God
,
and
shewes
them
no
remedy
in
it selfe
;
and
so
it
driues
them
from
it selfe
to
Christ
:
and
thus
the
Law
makes
men
see
and
feele
themselues
as
dead
men
,
and
in
a
most
miserable
case
in
regard
of
their
sinnes
;
the
reasons
of
it
are
these
:
First
,
the
Law
both
discouers
sinne
,
and
what
sinne
also
deserues
,
it
makes
men
both
see
wherein
they
offend
God
,
and
what
the
offence
of
God
also
deserues
,
euen
the
curse
of
God
,
and
wrath
of
God
,
and
euerlasting
destruction
both
of
body
and
soule
.
And
againe
,
Secondly
,
it
makes
the
conscience
accuse
for
sinne
,
and
to
apprehend
the
wrath
of
God
for
sinne
;
and
therefore
it
makes
men
,
on
the
true
sight
and
feeling
of
their
sins
,
to
see
and
feele
themselues
in
a
most
miserable
case
,
and
euen
as
dead
men
,
though
they
be
yet
aliue
:
and
this
is
to
be
obserued
of
vs
:
It
serues
first
,
for
the
vse
of
it
,
to
discouer
to
vs
a
manifest
difference
between
the
Law
and
the
Gospell
,
Difference
betweene
the
Law
and
the
Gospell
,
in
regard
of
the
effect
of
them
discouered
.
in
regard
of
the
effect
and
working
of
them
:
the
Law
works
terror
,
feare
,
and
dread
;
and
the
Gospell
,
that
works
comfort
,
ioy
,
and
peace
:
the
Law
discouers
sinne
,
and
what
sinne
deserues
,
and
wounds
the
soule
,
and
works
Legall
Repentance
,
properly
called
Penitence
,
or
Contrition
,
which
differs
from
Euangelicall
Repentance
,
that
Repentance
that
is
wrought
by
the
Gospell
,
which
is
a
turning
from
sinne
,
to
God
,
or
a
thorow
change
of
the
purpose
of
heart
,
and
course
of
life
,
from
euill
to
good
,
as
the
Law
differs
from
the
Gospell
;
and
this
is
that
that
deceiues
some
,
they
cannot
distinguish
between
these
two
,
Difference
betweene
Penitence
and
Repentance
.
they
cannot
put
a
difference
betweene
Penitence
or
Contrition
,
which
is
the
effect
of
the
Law
,
and
Repentance
or
turning
from
sinne
,
to
God
,
or
a
thorow
change
of
the
purpose
of
heart
,
and
course
of
life
,
from
euill
to
good
,
which
is
the
proper
effect
of
the
Gospell
;
and
so
they
deceiue
themselues
.
Penitence
or
Contrition
may
be
,
and
is
many
times
in
the
reprobate
;
it
was
in
Cain
and
in
Iudas
,
they
were
brought
on
the
sight
and
feeling
of
their
sinnes
,
to
see
and
feele
themselues
in
a
miserable
and
desperate
case
,
and
were
filled
with
terror
,
and
feare
,
and
amazement
,
and
a
fearefull
expectation
of
Gods
wrath
and
vengeance
:
but
Repentance
properly
taken
,
is
neuer
found
in
any
but
true
beleeuers
:
In
them
onely
is
found
a
turning
from
sinne
,
to
God
,
and
a
thorow
change
of
the
purpose
of
the
heart
,
and
course
of
life
,
from
euill
to
good
;
and
that
is
the
proper
effect
and
worke
of
the
Gospell
.
For
further
vse
of
the
point
.
Is
it
so
,
that
the
Law
of
God
makes
men
,
on
the
sight
and
feeling
of
their
sinnes
,
What
we
are
to
find
in
our selues
,
on
the
sight
of
our
sinnes
.
to
see
and
feele
themselues
in
a
miserable
case
,
euen
as
dead
men
,
while
they
are
yet
aliue
?
Is
this
the
proper
effect
of
the
Law
?
Let
vs
then
looke
,
that
we
finde
this
effect
in
our selues
,
on
the
fight
of
our
sinnes
;
when
we
are
brought
to
a
sight
of
our
sinnes
,
let
vs
looke
that
we
find
our selues
as
dead
men
,
and
as
it
were
at
the
very
gates
of
hell
.
It
is
a
dangerous
thing
when
a
man
is
touched
by
the
Word
of
God
,
and
his
sinnes
are
discouered
by
the
ministery
of
the
Word
,
then
to
set
a
good
face
on
the
matter
,
and
to
bite
in
all
tokens
of
Repentance
&
Contrition
,
because
hee
would
not
seeme
to
be
touched
with
the
Word
,
or
that
the
Word
came
so
neere
him
.
They
that
thus
harden
their
hearts
,
are
in
danger
neuer
to
repent
.
These
two
goe
together
,
Rom.
2.5
.
Thou
,
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
Iudgement
of
God
.
And
therefore
take
wee
heed
of
this
.
I
will
here
stand
a
while
to
shew
the
variety
of
acceptation
of
the
word
(
Repentance
)
in
Scripture
.
How
it
is
taken
diuers
wayes
in
the
Booke
of
God
,
which
some
not
discerning
,
or
not
obseruing
,
deceiue
themselues
.
And
first
we
find
,
that
the
word
(
Repentance
)
is
sometimes
taken
only
for
griefe
of
heart
or
mind
,
in
respect
of
things
done
amisse
,
in
respect
of
some
euill
committed
;
it
signifieth
only
sorrow
,
anguish
,
and
vexation
of
heart
and
soule
,
and
that
the
heart
is
displeased
for
some
thing
done
,
which
is
called
Contrition
of
heart
.
Thus
it
is
taken
,
Mar.
1.15
.
where
Christ
saith
,
Repent
and
beleeue
the
Gospell
:
that
is
,
Be
humbled
,
be
sorry
for
your
former
wicked
liues
,
and
let
your
hearts
be
grieued
and
broken
in
you
for
your
sinnes
past
,
and
beleeue
the
Gospell
.
Thus
also
is
it
taken
,
Luk
.
10.13
.
They
had
a
great
while
agone
repented
,
sitting
in
sack-cloth
and
ashes
:
that
is
,
They
had
long
since
beene
humbled
and
grieued
for
their
sins
,
and
had
testified
their
sorrow
,
by
sitting
in
sacke-cloth
and
ashes
.
Act.
8.22
.
Repent
therefore
of
this
thy
wickednesse
:
that
is
,
Be
humbled
,
and
let
thine
heart
be
grieued
for
this
thy
wickednesse
.
So
,
2.
Cor
.
12.21
.
I
fcare
,
saith
the
Apostle
,
when
I
come
againe
,
my
God
abase
mee
among
you
,
and
I
shall
bewaile
many
of
them
which
haue
sinned
already
,
and
haue
not
repented
of
the
vncleannesse
,
and
fornication
,
and
wantonnesse
which
they
haue
committed
:
that
is
,
They
haue
not
bewailed
,
grieued
and
sorrowed
for
it
.
Ier
.
8.6
.
No
man
repented
of
his
wickednes
,
saying
,
What
haue
I
done
?
that
is
,
No
man
was
displeased
with
himselfe
,
and
no
man
said
,
Alas
,
what
haue
I
done
?
And
so
in
many
other
places
we
find
,
that
Repentance
is
taken
for
sorrow
,
griefe
,
and
vexation
of
heart
for
things
done
amisse
,
and
for
the
breaking
of
the
heart
.
Thus
Heb
.
6.1
.
and
thus
it
is
said
that
Iudas
repented
,
Matth
.
27.3
.
Did
Iudas
repent
?
did
he
turne
from
his
sinne
to
God
?
Nay
rather
,
he
ran
from
God
,
hee
was
full
of
horror
,
feare
,
anguish
,
and
griefe
,
he
was
sorry
for
that
hee
had
done
,
and
ouerwhelmed
with
horror
.
Againe
,
Diuers
acceptions
of
the
word
(
Repentance
.
)
the
word
(
Repentance
)
sometimes
in
Scripture
signifies
not
only
contrition
of
heart
,
but
it
compriseth
also
vnder
it
the
whole
conuersion
of
a
sinner
,
and
it
signifies
both
contrition
and
sorrow
for
sinne
,
and
faith
in
Christ
,
and
a
thorow
turning
from
sinne
to
God
.
Thus
Mar.
1.4
.
It
is
said
,
Iohn
preached
the
baptisme
of
Repentance
for
remission
of
sinnes
,
that
is
,
he
preached
that
men
should
be
humbled
for
their
sinnes
,
and
beleeue
in
Christ
,
and
thorowly
turne
to
God
,
and
so
repenting
,
and
so
beleeuing
in
Christ
,
that
they
should
be
baptized
,
and
thereby
testifie
and
seale
yp
the
remission
of
their
sinnes
.
And
that
vnder
Repentance
,
faith
in
Christ
is
here
to
be
vnderstood
,
it
is
cleere
,
Act.
19.4
.
where
Paul
saith
,
Act.
19.4
.
IOHN
baptized
with
the
baptisme
of
Repentance
,
saying
vnto
the
people
,
that
they
should
beleeue
in
him
which
should
come
after
him
,
that
is
,
in
Iesus
Christ
.
Thus
Mat
.
9.13
.
Christ
saith
,
that
hee
came
not
to
call
the
righteous
,
but
the
sinners
to
Repentance
:
meaning
this
,
to
turne
sinners
from
sinne
to
God
,
that
they
might
be
conuerted
,
and
beleeue
in
him
,
and
be
saued
,
as
1.
Tim
.
1.15
.
The
Apostle
saith
,
1.
Tim
.
1.15
.
This
is
a
true
saying
,
and
by
all
meanes
worthy
to
be
receiued
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
And
we
reade
,
Act.
26.20
.
Act.
26.20
.
that
repenting
and
turning
to
God
are
ioyned
and
put
together
,
as
one
expounding
the
other
,
but
shewed
first
,
that
they
should
repent
and
turne
to
God
.
And
to
this
purpose
wee
might
bring
many
other
testimonies
,
where
Repentance
is
put
,
to
signifie
not
only
contrition
of
heart
,
but
faith
also
in
Christ
,
and
a
thorow
turning
from
sinne
to
God
.
Thirdly
,
the
word
(
Repentance
)
is
sometimes
put
,
to
signifie
the
markes
of
Repentance
,
or
new
obedience
,
as
Reuel
.
2.5
.
saith
Christ
to
the
Church
of
Ephesus
,
Reuel
.
2.5
.
Repent
and
do
thy
first
works
.
Where
he
expounds
what
he
meanes
by
the
word
Repent
,
namely
,
doing
of
the
first
workes
.
Fourthly
,
the
word
(
Repentance
)
is
sometimes
in
Scripture
put
for
the
good
things
that
follow
true
conuersion
,
and
turning
to
God
,
Act.
5.31
.
and
beleeuing
in
Christ
,
Act.
5.31
.
Peter
and
the
other
Apostles
say
,
that
God
lift
vp
Christ
with
his
right
hand
,
to
be
a
Prince
and
a
Sauiour
,
to
giue
Repentance
to
Israel
:
that
is
,
to
giue
Israel
reconciliation
with
God
,
Act.
11.18
.
and
to
giue
them
his
holy
Spirit
.
So
Act.
11.18
.
the
Church
speakes
thus
in
Peters
Apologie
,
in
going
to
the
Gentiles
:
Then
hath
God
also
to
the
Gentiles
granted
Repentance
vnto
life
:
that
is
,
accepted
them
for
his
,
and
made
them
also
members
of
his
Church
,
and
adopted
them
for
his
children
.
Thus
we
see
,
not
to
adde
any
more
,
though
more
might
be
added
,
that
the
word
(
Repentance
)
is
diuersly
taken
in
the
Scripture
,
and
hath
not
alwayes
one
and
the
same
signification
:
and
this
is
that
which
deceiues
such
as
cannot
,
or
at
least
will
not
distinguish
of
things
that
differ
;
they
think
it
is
euer
to
be
taken
in
the
same
sence
and
signification
,
and
so
they
deceiue
themselues
.
Now
whereas
I
said
,
that
Repentance
properly
taken
,
(
that
is
)
a
turning
from
sin
to
God
,
or
a
thorow
change
of
the
purpose
of
the
heart
,
and
course
of
life
from
euill
to
good
,
is
neuer
found
in
any
but
in
true
beleeuers
,
&
so
must
needs
follow
faith
in
Christ
,
in
the
order
of
nature
,
and
must
needs
be
the
proper
effect
&
fruit
of
the
Gospel
;
I
confirme
that
position
,
&
make
it
good
by
these
reasons
:
First
,
Reasons
,
prouing
Repentance
properly
taken
,
to
follow
faith
in
the
order
of
nature
.
no
man
repents
soundly
,
that
is
,
soundly
turnes
from
sin
to
God
,
vnlesse
he
deny
himselfe
,
&
hate
sin
from
his
heart
,
and
willingly
imbrace
true
holinesse
and
righteousnesse
:
And
this
none
can
or
will
in
any
measure
performe
,
vnlesse
he
be
regenerate
;
for
no
vnregenerate
person
hates
sin
from
his
heart
;
&
none
is
regenerate
,
vnlesse
he
be
in
Christ
;
and
none
is
in
Christ
,
vnlesse
he
embrace
Christ
by
a
true
iustifying
&
sauing
faith
;
and
true
iustifying
faith
is
euer
grounded
&
fastned
on
the
promise
of
the
Gospell
,
touching
Gods
free
grace
&
fauor
in
Christ
,
and
free
remission
of
sins
:
and
so
,
without
question
,
it
is
the
proper
effect
of
the
Gospell
;
and
therefore
it
must
needes
be
,
that
true
,
sound
,
and
sauing
Repentance
followes
faith
in
Christ
,
and
is
the
proper
effect
and
fruit
of
the
Gospel
.
Secondly
,
Baptisme
is
doubtlesse
a
Sacrament
of
the
new
Testament
,
and
of
the
Couenant
of
Grace
and
of
the
Gospell
only
,
&
it
seales
vp
that
saith
that
is
wrought
by
the
preaching
of
the
Gospell
,
as
appeares
in
many
places
of
Mar.
16.16
.
Act.
2.41
.
Scripture
.
And
Baptisme
is
also
a
signe
and
seale
of
true
Repentance
.
Luk
.
3.3
.
IOHN
came
preaching
the
baptisme
of
Repentance
for
the
remission
of
sins
.
Act.
2.38
.
Amend
your
liues
&
be
baptized
euery
one
of
you
,
in
the
name
of
Iesus
Christ
,
for
the
remission
of
sins
,
and
yee
shall
receiue
the
gift
of
the
holy
Ghost
.
And
therefore
Baptisme
belonging
only
to
the
Gospell
,
and
sealing
that
faith
that
is
wrought
by
the
preaching
of
the
Gospel
,
and
that
being
also
a
seale
of
Repentance
,
it
cannot
be
,
but
that
true
Repentance
is
the
proper
effect
and
fruit
of
the
Gospel
,
and
followes
true
faith
in
Christ
.
Thirdly
,
sound
&
sauing
Repentance
,
and
the
promise
of
grace
&
remission
of
sins
,
are
inseparable
,
they
euer
go
together
,
and
the
promise
of
Grace
and
remission
of
sins
is
made
to
such
as
apprehend
Christ
the
Mediator
,
by
true
sauing
faith
,
&
that
promise
is
propounded
only
in
the
Gospel
;
and
therfore
true
&
sound
Repentance
is
the
proper
effect
&
fruit
of
the
Gospell
,
and
followes
faith
in
Christ
.
Fourthly
,
&
lastly
,
the
Scripture
doth
expresly
refer
the
preaching
of
true
sauing
Repentance
,
only
to
the
Gospel
,
as
Isai
.
61.1
.
The
Spirit
of
the
Lord
God
is
vpon
me
,
Jsai
.
61.1
.
therefore
hath
the
Lord
anoynted
me
,
he
hath
sent
me
to
preach
good
tidings
vnto
the
poore
,
and
bind
vp
the
broken-hearted
,
and
to
preach
liberty
to
the
captiues
,
and
to
them
that
are
bound
,
the
opening
of
prison
.
Mat
.
3.2
.
Repent
;
Matth
.
3.2
.
&
9.13
.
for
the
Kingdome
if
heauen
is
at
hand
.
Mat
.
9.13
.
I
am
not
come
to
call
the
righteous
,
but
the
sinners
to
Repentance
.
And
therefore
true
sauing
Repentance
is
the
proper
effect
and
fruit
of
the
Gospell
,
and
followes
true
sauing
faith
in
CHRIST
.
These
reasons
doe
sufficiently
euince
the
truth
of
this
Position
,
that
Repentance
properly
taken
,
namely
,
a
turning
from
sinne
to
God
,
or
a
thorow
change
of
the
purpose
of
heart
and
course
of
life
from
euill
to
good
,
is
neuer
found
in
any
but
in
true
beleeuers
;
and
so
is
the
proper
effect
and
fruit
of
the
Gospell
,
and
followes
true
sauing
and
iustifying
faith
in
Christ
.
And
these
may
satisfie
any
that
is
not
wilfully
blind
and
wedded
to
his
owne
idle
and
selfe-pleasing
conceit
.
One
thing
is
further
offered
vnto
vs
from
the
phrase
and
forme
of
speech
here
vsed
.
In
that
the
Apostle
saith
,
Sinne
reuiued
,
and
he
dyed
:
In
that
he
tels
vs
that
sinne
reuiuing
,
that
is
,
sinne
now
accusing
him
,
and
his
conscience
now
being
touched
,
and
troubled
with
the
sight
of
sinne
,
which
hee
saw
not
before
,
thereupon
hee
dyed
,
hee
found
himselfe
as
a
dead
man
.
Hence
we
are
further
giuen
to
vnderstand
thus
much
:
That
the
accusation
of
the
conscience
for
sinne
,
The
terror
of
a
guiltie
conscience
is
most
fearefull
.
is
a
most
fearefull
thing
,
the
terror
of
a
guiltie
conscience
,
of
a
conscience
awakened
,
and
now
seeing
and
feeling
the
guilt
of
sinne
,
and
terrified
and
affrighted
for
sinne
,
is
a
most
heauy
thing
,
it
is
euen
as
a
death
,
it
is
of
all
euils
and
miseries
that
can
befall
a
man
in
this
world
,
the
greatest
.
And
to
this
purpose
Salomon
speakes
plainely
,
Pro
.
18.14
.
Pro
.
18.14
.
saith
he
,
The
Spirit
of
man
will
sustayne
his
infirmity
:
but
a
wounded
spirit
who
can
beare
it
.
The
mind
of
man
being
sound
and
whole
,
will
enable
him
to
beare
in
some
measure
with
patience
,
diseases
of
body
,
or
any
outward
calamitie
:
but
a
wounded
spirit
,
the
wound
of
the
soule
,
the
horror
of
a
guilty
and
accusing
conscience
who
can
beare
it
?
That
is
a
thing
vnsufferable
,
no
man
or
woman
in
the
world
is
able
to
endure
that
,
and
to
beare
that
.
And
this
we
may
see
in
the
example
of
Cain
,
of
Iudas
,
of
Belshazer
,
and
many
others
in
the
Booke
of
God
.
Cain
being
pursued
with
the
terrors
of
a
guilty
conscience
,
he
ran
vp
and
downe
as
a
Rogue
,
as
a
Vagabond
,
as
a
Runnagate
in
the
earth
,
Gen.
4.14
.
Gen.
4.14
.
And
Belshazer
being
in
the
midst
of
his
cups
carrowsing
,
and
in
the
midst
of
his
mirth
and
iollity
,
and
seeing
the
hand-writing
on
the
wall
,
and
that
awaking
his
conscience
,
and
terrifying
and
affrighting
him
;
the
Text
saith
,
Dan
.
5.6
.
His
countenance
was
changed
,
and
his
thoughts
troubled
him
so
,
that
the
ioynts
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
another
,
Dan
.
5.6
.
And
wee
know
,
that
Iudas
being
galled
with
the
gripes
of
a
guilty
conscience
,
his
conscience
accusing
him
for
his
sinne
,
hee
neuer
rested
till
he
made
a
dispatch
of
himselfe
;
He
went
and
hanged
himselfe
,
Matth
.
27.5
.
Matth
.
27.5
.
Yea
,
we
see
it
many
times
in
woful
experience
,
that
some
that
are
pursued
with
the
galls
&
terrors
of
a
guilty
conscience
,
they
neuer
rest
till
they
haue
laid
violent
hands
on
themselues
,
and
they
seeke
for
death
more
then
treasures
,
Iob
3.21
.
Iob
3.21
.
And
that
shewes
plainely
that
the
accusation
of
the
conscience
for
sinne
,
and
the
horror
of
a
guilty
conscience
is
a
most
fearefull
thing
,
and
of
all
euils
in
this
world
the
greatest
.
And
the
reasons
of
it
are
these
:
First
,
the
conscience
of
man
or
woman
accusing
for
sinne
,
and
being
terrified
on
the
sight
of
sinne
,
it
apprehends
the
wrath
of
God
,
and
lookes
for
nothing
but
the
execution
of
his
wrath
,
and
powring
out
of
his
vengeance
in
full
measure
on
body
and
soule
.
As
a
malefactor
that
is
iustly
condemned
,
&
hath
heard
the
sentence
of
death
giuen
against
him
,
lookes
euery
houre
for
execution
,
and
on
the
apprehension
of
that
,
is
so
amazed
,
as
that
he
is
rather
like
a
dead
man
,
then
a
liuing
:
so
is
it
with
one
whose
conscience
accuseth
him
,
and
terrifies
him
for
sinne
,
and
thereupon
apprehends
the
wrath
of
God
for
the
same
.
Againe
,
the
horror
of
a
guilty
conscience
accusing
for
sinne
,
and
terrifying
and
affrighting
for
sinne
,
is
one
part
of
hellish
torment
.
Isay
66.24
.
Isai
.
66.24
.
The
worme
of
conscience
in
hell
shall
neuer
dye
.
And
therefore
it
must
needs
be
most
true
,
that
the
horror
of
a
guilty
conscience
,
of
a
conscience
accusing
for
sinne
,
is
a
most
fearefull
thing
,
it
is
as
death
,
yea
,
more
dreadfull
then
the
death
of
the
body
,
and
of
all
euils
in
this
world
,
it
is
the
greatest
.
Now
then
,
The
folly
of
most
in
the
world
discouered
.
this
being
a
truth
,
in
the
first
place
it
serues
to
discouer
the
folly
and
madnesse
of
the
most
in
the
world
,
who
care
little
or
nothing
to
pull
this
euill
on
themselues
:
most
men
are
carefull
to
preuent
other
euils
,
they
are
very
wary
and
circumspect
,
lest
they
should
fall
into
pouerty
,
or
sicknesse
,
or
be
cast
into
prison
,
or
the
like
:
but
where
is
almost
any
man
or
woman
,
that
is
carefull
to
preuent
the
euill
of
an
accusing
conscience
,
of
all
euils
in
the
world
,
the
greatest
?
Few
there
be
that
take
any
paynes
that
way
;
nay
,
most
men
,
as
it
were
with
both
hands
,
hale
and
pull
that
euill
on
themselues
;
they
wittingly
and
wilfully
rush
into
knowne
sinnes
,
and
wilfully
goe
on
in
knowne
sinnes
.
For
example
;
doe
not
many
know
that
Garishnesse
of
apparell
is
a
sinne
?
and
yet
they
wilfully
goe
on
in
that
sinne
.
And
doe
not
many
know
that
Vsury
is
a
sinne
?
and
yet
they
wilfully
practise
it
,
and
make
a
trade
of
it
.
And
so
for
Drunkennesse
,
Common
Swearing
,
&c.
Doe
not
many
know
these
to
be
foule
sinnes
?
and
yet
they
wilfully
goe
on
in
the
practice
of
them
.
Poore
soules
!
thus
doing
,
they
pull
on
themselues
the
greatest
euill
in
the
world
,
the
wound
and
horror
of
a
guilty
conscience
.
And
when
the
Lord
shall
let
loose
the
cord
of
their
conscience
,
and
cause
that
to
accuse
them
,
they
shall
finde
themselues
,
as
it
were
,
in
hell
,
and
they
shall
feele
the
flames
of
hell
flashing
vp
in
their
owne
soules
;
yea
,
such
as
now
are
foole-hardy
,
and
desperately
bold
to
commit
sinne
,
&
say
they
care
not
what
can
be
threatned
against
them
;
when
the
Lord
comes
to
reckon
with
them
,
and
awakens
their
conscience
,
they
shal
find
themselues
most
of
all
others
affrighted
and
terrified
,
and
they
shall
then
wish
for
death
,
and
feeke
for
it
as
for
treasures
,
&
thinke
thereby
to
ease
themselues
:
but
(
alas
)
all
in
vaine
;
for
death
shall
plunge
their
soules
into
euerlasting
torment
.
And
if
the
horror
of
a
guilty
conscience
be
in
this
life
so
grieuous
,
oh
then
,
how
grieuous
is
it
in
hel
!
and
therefore
take
we
heed
how
wee
pull
that
euill
on
our selues
;
rather
labour
wee
to
preuent
it
.
And
if
thou
wouldst
know
how
,
In
a
word
remember
these
things
:
First
,
examine
thy selfe
,
call
thy selfe
to
account
for
thy
sinnes
past
,
be
humbled
for
them
,
and
neuer
rest
suing
for
mercy
,
till
thou
get
the
pardon
of
them
,
and
be
assured
of
it
by
faith
in
the
bloud
of
Iesus
Christ
.
And
,
Secondly
,
take
heed
thou
pierce
not
thy
soule
with
any
knowne
sinne
.
And
if
thou
carefully
vse
these
two
meanes
,
thou
shalt
through
Gods
mercy
preuent
the
euill
of
an
accusing
conscience
.
Againe
,
is
it
so
,
that
the
horror
of
an
accusing
conscience
,
is
the
greatest
euill
in
the
world
?
Then
,
We
are
to
pity
them
that
lye
vnder
the
trouble
of
an
accusing
conscience
.
if
wee
see
any
lye
vnder
the
trouble
of
an
accusing
conscience
,
wee
are
to
pity
them
,
and
to
put
on
tender
bowels
towards
them
:
it
ought
to
be
farre
from
vs
to
despise
,
to
reproch
,
or
to
laugh
at
them
.
The
case
may
be
our
owne
:
and
therefore
let
vs
pity
them
,
and
be
compassionate
towards
them
,
pray
for
them
,
and
comfort
them
,
and
doe
them
what
good
we
shall
be
able
.
VERS
.
10.
And
the
same
Commandement
which
was
ordayned
vnto
life
,
was
found
to
be
vnto
me
vnto
death
.
THis
Verse
depends
on
the
former
,
as
a
further
setting
forth
of
the
Apostles
dead
state
and
condition
,
in
respect
of
the
Law
:
for
the
Apostle
hauing
said
in
the
Verse
before
,
that
on
the
comming
of
the
Commandement
,
sinne
reuiued
,
and
he
dyed
:
here
he
further
amplifies
that
state
and
condition
of
his
,
by
making
known
the
proper
end
and
vse
of
the
Law
,
which
was
contrary
to
that
hee
found
;
and
hee
further
shewes
,
that
he
was
indeed
as
a
dead
man
on
the
comming
of
the
Commandement
,
yea
,
on
the
comming
of
the
Commandement
that
was
ordayned
to
another
end
and
purpose
,
that
euen
the
same
Commandement
that
was
ordayned
to
life
,
that
being
the
naturall
and
proper
end
and
vse
of
it
,
he
found
to
be
to
him
to
death
.
And
the
same
Commandement
(
saith
the
Apostle
)
which
was
ordayned
vnto
life
,
was
found
to
be
vnto
me
vnto
death
.
So
then
,
here
the
Apostle
layes
before
vs
,
First
,
the
proper
and
naturall
end
and
vse
of
the
Law
of
God
,
that
it
was
ordayned
vnto
life
.
Secondly
,
that
he
found
it
to
be
of
contrary
vse
to
him
,
that
he
found
it
to
himselfe
to
be
to
death
.
And
he
giues
the
reason
of
this
in
the
Verse
following
.
And
the
same
Commandement
.
]
Interpretation
The
word
Commandement
,
is
doubtlesse
here
to
be
taken
,
as
in
the
Verse
before
;
the
Apostle
still
going
on
in
the
same
argument
and
matter
:
and
his
meaning
is
this
,
And
that
Commandement
that
forbids
lust
,
and
condemnes
it
,
euen
that
same
Commandement
which
was
ordayned
vnto
life
,
was
found
to
be
vnto
me
vnto
death
.
The
word
(
ordayned
)
we
find
not
in
the
Text
originall
,
nor
any
word
answering
to
it
:
for
the
Text
runnes
thus
,
And
the
Commandement
,
euen
that
selfe-same
Commandement
that
was
vnto
life
.
But
indeed
it
may
well
be
supplyed
,
the
Text
requiring
it
as
needfull
for
the
right
vnderstanding
of
it
,
the
meaning
being
this
:
That
Commandement
that
was
giuen
and
appointed
of
God
to
this
end
and
purpose
,
namely
,
vnto
life
.
The
word
(
Life
)
here
signifies
not
onely
eternall
life
and
saluation
,
propounded
and
promised
to
the
perfect
doers
of
the
Law
of
God
,
euen
to
such
as
should
perfectly
obserue
and
doe
all
things
commanded
in
the
Law
of
God
,
and
auoid
all
euils
therein
forbidden
,
according
to
that
,
Leuit.
18.5
.
Yee
shall
keepe
my
Statutes
and
my
Iudgements
,
Leuit.
18.5
.
which
if
a
man
doe
,
he
shall
then
liue
in
them
;
I
am
the
Lord
.
Rom.
10.5
.
Which
is
cited
by
the
Apostle
,
Rom.
10.5
.
where
he
saith
,
Moses
thus
describeth
the
righteousnesse
which
is
of
the
Law
,
that
the
man
which
doth
these
things
,
shall
liue
thereby
.
I
say
,
the
word
(
Life
)
doth
not
onely
signifie
that
life
,
namely
,
eternall
life
and
saluation
,
but
it
signifies
also
tranquillity
of
mind
and
conscience
,
peace
and
comfort
,
and
the
well
being
of
the
soule
in
this
life
:
for
that
is
agreeable
to
the
context
and
present
purpose
of
the
Apostle
,
as
I
shewed
Verse
before
,
when
hee
said
hee
was
aliue
.
We
are
thus
to
vnderstand
him
,
that
hee
was
quiet
and
at
peace
in
himselfe
,
he
thought
himselfe
,
in
regard
of
his
spirituall
state
,
exceeding
well
and
in
very
good
case
;
and
so
indeede
the
word
(
Life
)
is
here
to
be
taken
,
not
only
for
eternall
life
and
saluation
,
but
also
for
peace
,
comfort
,
tranquillity
of
mind
and
conscience
,
and
the
well
being
of
the
soule
in
this
life
.
Was
found
,
that
is
,
of
mee
my selfe
,
it
fell
out
and
it
proued
to
be
to
me
to
death
,
and
I
found
it
so
.
Now
the
word
(
Death
)
is
here
opposed
to
the
word
life
before
expressed
,
and
it
signifies
not
onely
eternall
death
and
damnation
,
but
also
disquietnesse
,
and
trouble
of
mind
and
conscience
,
and
a
wretched
miscrable
case
in
this
life
.
And
so
the
meaning
of
those
words
(
was
found
)
is
this
;
It
fell
out
and
proued
to
be
to
mee
to
the
disquiet
and
trouble
of
mind
and
conscience
,
and
made
me
liable
to
eternal
death
&
damnation
,
and
I
found
it
so
to
be
to
me
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
Verse
,
as
if
he
had
said
,
And
that
Commandement
of
God
that
forbids
lust
,
and
condemnes
it
,
euen
that
selfe-same
Commandement
that
was
giuen
and
ordayned
of
God
,
for
the
good
of
such
as
should
yeeld
perfect
obedience
to
it
,
euen
for
the
tranquillity
of
their
minds
and
consciences
,
and
for
the
peace
,
comfort
and
well
being
of
their
soules
in
this
world
,
and
for
their
eternall
happinesse
and
saluation
in
the
world
to
come
,
fell
out
and
proued
to
be
to
me
,
to
the
disquiet
and
to
the
trouble
of
my
mind
and
conscience
,
and
made
me
lyable
to
eternall
death
and
damnation
,
and
I
found
it
so
to
be
to
me
.
Here
first
obserue
we
,
that
the
Apostle
saith
,
That
Commandement
of
God
,
euen
that
selfe-same
Commandement
that
God
gaue
and
ordayned
to
life
,
fell
out
to
him
to
death
,
and
was
found
to
be
to
him
to
the
discomfort
of
his
soule
in
this
world
,
and
to
make
him
lyable
to
eternall
death
and
damnation
in
the
world
to
come
.
Whence
we
easily
take
vp
this
conclusion
,
That
the
Word
of
God
,
euen
that
Word
that
God
gaue
,
and
appointed
to
be
a
Word
of
life
and
saluation
;
the
same
Word
becomes
to
many
,
a
word
of
death
and
damnation
,
and
is
found
so
to
be
to
many
;
and
that
very
Word
of
God
,
that
is
by
Gods
appointment
,
in
the
true
and
proper
vse
of
it
,
a
Word
of
life
&
saluation
,
is
found
to
be
to
many
,
a
word
of
death
and
damnation
.
The
Apostle
here
affirmes
it
of
the
Law
of
God
,
and
it
is
true
also
of
the
Gospell
.
Though
God
gaue
the
Gospell
,
and
ordayned
it
for
the
bringing
of
men
to
beleeue
in
Christ
,
and
so
to
life
and
saluation
,
and
it
is
his
arme
and
power
to
saluation
,
Rom.
1.16
.
Rom.
1.16
.
yet
to
many
it
turnes
to
hurt
,
euen
to
their
death
and
damnation
:
yea
,
the
point
may
be
generall
,
and
may
thus
be
conceiued
:
That
the
selfe-same
things
,
The
same
things
that
by
Gods
appointment
,
in
the
proper
vse
of
them
,
are
for
the
good
of
men
,
fall
out
to
many
to
their
euill
.
2.
Cor
.
2.16
.
that
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
for
the
good
of
men
,
those
turne
to
the
hurt
and
to
the
euill
of
many
,
and
fall
out
to
many
to
their
euill
.
And
this
may
be
further
cleered
by
many
particulars
:
as
,
First
,
the
Word
of
God
,
euen
the
sweet
and
sauing
Word
of
God
,
that
Word
that
God
hath
ordayned
to
bring
men
to
life
and
saluation
,
that
is
found
to
some
the
sauour
of
death
and
of
damnation
,
2.
Cor
.
2.16
.
So
the
Sacraments
,
which
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
seales
of
the
Couenant
of
grace
,
they
proue
to
some
to
be
seales
of
iudgement
and
damnation
.
The
holy
Angels
,
by
Gods
appointment
,
are
ministring
spirits
for
the
good
of
the
heires
of
saluation
,
Heb
.
1.14
.
Heb
.
1.14
.
And
yet
they
are
found
to
be
to
many
,
executioners
of
Gods
wrath
and
vengeance
,
as
to
Pharaoh
,
to
Sancherib
,
and
other
such
like
.
So
,
wit
,
honor
,
commendation
amongst
men
,
riches
,
and
the
like
,
are
,
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
for
the
good
of
men
,
and
yet
they
are
found
to
many
,
to
be
to
their
euill
and
to
their
bane
;
as
Achitophels
wit
was
found
to
be
his
ruine
,
Hamans
honor
and
his
aduancement
turned
to
his
fearefull
downefall
;
Act.
12.
and
Herods
applause
giuen
him
by
the
people
,
Act.
12.
was
turned
to
his
vtter
destruction
:
and
many
find
their
wealth
and
their
outward
prosperity
to
be
their
ruine
,
Psal
.
69.22
.
Psal
.
69.22
.
And
as
Salomon
saith
,
Pro
.
1.32
.
Ease
slayeth
the
foolish
,
and
the
prosperity
of
fooles
destroyeth
them
.
I
might
instance
in
many
other
particulars
,
and
shew
that
the
same
things
,
that
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
for
the
good
of
men
,
are
found
to
be
to
the
hurt
of
many
,
and
fall
out
to
many
to
their
euill
:
and
the
reasons
of
it
are
these
:
First
,
many
are
not
capable
of
that
good
,
that
is
to
be
found
in
such
things
as
God
hath
ordayned
to
be
for
the
good
of
men
,
in
the
true
and
proper
vse
of
them
,
being
vnregenerate
,
Rom.
8.28
.
and
as
yet
in
their
naturall
state
and
condition
,
and
being
not
in
couenant
with
God
:
for
as
all
things
worke
together
for
the
best
,
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
,
Rom.
8.28
.
So
all
things
worke
together
for
the
worst
,
to
those
that
are
yet
vnregenerate
;
and
so
they
are
not
capable
of
that
good
that
God
ordaynes
to
be
in
the
true
vse
of
good
things
.
Againe
;
Secondly
,
many
haue
in
their
hearts
such
extreme
poyson
,
as
it
poysons
euery
thing
they
meete
withall
.
As
a
bad
stomacke
turnes
the
best
meate
into
bad
humours
:
so
their
corrupt
hearts
doe
corrupt
and
poyson
euery
thing
they
haue
,
and
euery
thing
they
meddle
withall
,
and
they
peruert
good
things
,
and
turne
them
to
a
wrong
vse
;
and
the
better
gifts
they
haue
of
body
,
mind
,
or
outward
state
,
the
worse
they
are
,
peruerting
and
abusing
those
good
gifts
.
And
therefore
this
wee
may
resolue
on
as
a
certayne
truth
,
that
the
same
things
that
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
for
the
good
of
men
,
are
found
to
be
to
the
hurt
of
many
,
and
fall
out
to
many
to
their
euill
and
to
their
hurt
.
This
being
a
truth
,
it
serues
first
,
to
discouer
to
vs
,
that
many
men
in
the
top
of
their
happinesse
,
Many
men
in
the
top
of
their
happinesse
,
are
full
of
miserie
.
as
they
count
it
,
that
is
,
in
the
midst
of
their
plenty
and
store
of
good
things
,
euen
of
things
good
in
themselues
,
and
good
in
the
true
and
proper
vse
of
them
,
are
notwithstanding
full
of
misery
;
for
why
?
many
times
euen
those
good
things
that
men
inioy
in
abundance
,
are
found
to
be
to
their
hurt
,
and
to
their
euill
;
yea
,
many
times
to
their
bane
,
and
to
their
destruction
.
For
example
:
men
enioy
abundance
of
wealth
and
outward
things
,
which
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
for
the
good
of
men
;
yet
they
,
through
the
poyson
of
their
owne
hearts
,
abuse
those
good
things
to
pride
,
to
wantonnesse
,
to
oppressing
of
others
that
are
not
so
rich
as
they
:
and
so
those
good
things
are
made
instruments
and
meanes
of
euill
to
them
,
and
are
found
to
be
to
them
to
their
hurt
,
euen
to
the
hastening
of
Gods
punishing
hand
on
them
in
this
world
,
and
,
without
repentance
,
to
the
aggrauating
and
increasing
of
their
wo
,
and
iudgement
,
and
damnation
in
hell
:
and
therefore
in
the
midst
of
their
happinesse
,
(
as
they
esteeme
it
)
they
are
most
wretched
and
miserable
.
Againe
,
is
it
so
,
that
the
same
things
,
that
by
Gods
appointment
,
in
the
true
and
proper
vse
of
them
,
are
for
the
good
of
men
,
We
are
not
to
rest
in
the
hauing
and
enioying
of
good
things
.
are
found
to
be
to
the
hurt
of
many
and
to
their
euill
?
Surely
,
then
this
must
teach
vs
,
not
to
rest
in
the
hauing
and
enioying
of
good
things
,
whether
the
good
things
of
this
life
,
or
the
good
things
of
the
life
to
come
,
and
thinke
our selues
happy
and
blessed
of
God
,
if
we
haue
and
enioy
good
things
:
for
so
we
may
deceiue
our selues
:
those
good
things
may
be
to
our
hurt
and
to
our
euill
.
And
herein
many
deceiue
themselues
;
they
thinke
,
if
they
haue
good
things
,
they
are
happy
;
and
if
they
haue
abundance
of
wealth
,
they
blesse
themselues
,
and
thinke
certainely
they
are
blessed
of
God
,
and
sticke
not
sometimes
to
say
,
that
God
hath
blessed
them
with
such
and
such
things
,
and
they
doubt
not
but
that
they
are
in
the
fauour
of
God
,
and
it
shall
goe
well
with
them
.
Poore
soules
!
they
may
deceiue
themselues
;
thou
maist
haue
abundance
of
Corne
,
Wine
,
and
Oyle
,
Psal
.
104.15
.
which
indeed
are
by
Gods
appointment
for
the
good
of
men
,
Psalm
.
104.15
.
and
yet
haue
no
true
comfort
in
those
things
,
but
find
them
to
be
to
thy
hurt
and
to
thy
bane
,
Eccles
.
5.12
.
and
reserued
to
thee
for
thy
euill
,
Eccles
.
5.12
.
For
why
?
it
may
be
the
Lord
hath
giuen
thee
wealth
,
and
abundance
of
outward
things
,
in
wrath
and
iudgement
,
not
in
mercy
,
as
thus
;
Psal
.
17.14
.
It
may
be
he
hath
giuen
them
as
thy
portion
,
Psal
.
17.14
.
and
thou
art
to
looke
for
no
other
good
from
his
hand
,
yea
,
Iam
.
5.5
.
he
hath
giuen
them
for
thy
fatting
against
the
day
of
slaughter
,
Iam
.
5.5
.
for
increase
of
thy
iudgement
&
condemnation
,
and
the
more
thou
hast
,
the
more
art
thou
to
be
accountable
for
at
the
day
of
Iudgement
,
and
the
heauier
shall
be
thy
iudgement
and
condemnation
:
and
therefore
rest
not
in
the
hauing
of
good
things
,
&
thinke
that
therefore
thou
art
blessed
of
God
.
No
,
no
:
we
are
not
to
rest
in
the
hauing
of
good
things
that
belong
to
life
and
saluation
,
in
hauing
the
Gospell
and
the
meanes
of
saluation
;
thou
maist
haue
the
Gospell
and
enioy
the
meanes
of
saluation
,
and
yet
find
them
to
be
to
thy
hurt
and
deeper
condemnation
,
yea
,
one
day
nothing
more
galling
thy
conscience
,
then
the
sweet
and
comfortable
doctrine
of
the
Gospell
.
Aske
a
conscience
despayring
of
Gods
mercy
,
what
comfort
it
finds
in
the
sweet
promises
of
the
Gospell
?
and
it
will
tell
you
,
None
at
all
;
and
therefore
wee
are
not
to
rest
in
the
hauing
of
good
things
of
this
life
,
or
belonging
to
the
life
to
come
,
and
thinke
our selues
happy
if
we
haue
them
:
but
labour
we
for
a
further
matter
,
that
those
good
things
may
be
found
to
be
to
our
good
,
that
we
may
find
true
comfort
in
them
.
How
is
that
,
may
some
say
?
Surely
,
thus
,
wee
must
neuer
rest
,
till
wee
find
that
wee
haue
part
in
the
merit
of
Christ
,
and
that
the
good
things
that
wee
enioy
,
are
tokens
and
pledges
of
GODS
loue
towards
vs
in
and
through
him
.
And
secondly
,
we
must
labour
for
grace
in
our
hearts
to
make
a
right
vse
of
those
good
things
,
that
wee
may
vse
them
to
the
glory
of
God
and
good
of
our selues
and
others
,
and
that
they
may
be
helps
to
further
vs
in
the
way
of
godlinesse
,
and
to
eternall
life
and
saluation
;
and
then
doubtlesse
we
shall
find
them
to
be
to
our
good
and
to
our
comfort
.
The
next
thing
that
comes
to
be
considered
,
is
this
,
the
Apostle
saith
,
The
Commandement
was
ordayned
to
life
:
the
proper
and
naturall
end
and
vse
of
the
Law
of
God
was
life
,
that
is
,
the
Law
was
giuen
of
God
,
and
ordayned
for
the
good
of
such
as
should
perfectly
obey
it
,
euen
for
the
tranquillity
of
their
minds
and
consciences
,
for
the
well
being
of
their
soules
in
this
life
,
and
for
their
eternall
happinesse
and
saluation
in
the
Life
to
come
.
Hence
this
point
might
be
stood
on
;
I
will
but
onely
point
at
it
.
That
the
perfect
fulfilling
of
the
Law
of
God
brings
life
and
saluation
,
Perfect
fulfilling
of
the
Law
of
God
brings
life
and
saluation
.
and
the
way
to
life
and
saluation
is
the
perfect
fulfilling
of
the
Law
of
God
.
Howsoeuer
no
man
,
since
the
fall
of
Adam
,
being
but
a
meere
man
,
is
able
perfectly
to
fulfill
the
Law
of
God
,
in
his
owne
person
,
and
so
cannot
be
iustified
by
the
Law
in
the
fight
of
God
,
and
by
the
Law
fulfilled
by
himselfe
can
come
to
life
and
saluation
,
Gal.
3.21
.
Gal.
3.21
.
If
there
had
beene
a
Law
giuen
which
could
haue
giuen
life
,
verily
righteousnesse
,
that
is
,
iustification
,
should
haue
beene
by
the
Law
.
Yet
this
is
a
truth
,
that
the
perfect
fulfilling
of
the
Law
,
brings
life
and
saluation
,
and
the
way
to
life
and
saluation
,
is
the
perfect
fulfilling
of
the
Law
of
God
:
yea
,
this
is
so
true
,
that
Christ
himselfe
brings
none
to
life
and
saluation
,
but
by
his
perfect
obedience
,
and
by
his
perfect
fulfilling
of
the
Law
of
God
for
them
;
true
beleeuers
come
to
life
and
saluation
by
the
perfect
fulfilling
of
the
Law
of
God
,
not
in
their
owne
persons
,
but
in
Christ
their
Head
and
Sauiour
;
and
hee
hauing
perfectly
fulfilled
the
Law
of
God
for
them
,
is
made
righteousnesse
to
them
,
1.
Cor
.
1.30
.
1.
Cor
.
1.30
.
He
is
made
to
such
as
truly
beleeue
in
him
,
Wisedome
,
Righteousnesse
,
and
Sanctification
and
Redemption
.
For
indeed
both
the
Law
and
the
Gospell
,
How
the
Law
and
the
Gospell
agree
,
and
how
they
differ
.
in
the
generall
matter
of
them
,
require
iustice
and
righteousnesse
to
saluation
,
therein
they
consent
and
agree
.
But
here
is
the
difference
;
the
Law
requires
righteousnesse
inherent
and
personall
,
and
the
Gospell
,
that
requires
righteousnesse
imputed
,
righteousnesse
inherent
in
Christ
,
and
made
ours
by
apprehension
and
application
of
faith
:
and
so
it
is
a
truth
,
that
the
way
to
life
and
saluation
,
is
the
perfect
fulfilling
of
the
Law
of
God
,
and
Christ
iustifies
true
beleeuers
,
not
onely
by
his
death
and
suffering
,
freeing
them
from
the
guilt
and
punishment
of
their
sinnes
,
but
also
by
his
perfect
fulfilling
of
the
Law
of
God
for
them
,
by
his
actiue
obedience
.
Let
it
suffice
to
haue
touched
that
in
a
word
.
The
point
I
will
stand
on
a
little
further
offered
to
vs
from
hence
,
that
the
Law
was
giuen
of
God
,
and
ordayned
for
the
good
of
such
as
should
perfectly
fulfill
it
,
namely
,
for
the
tranquillity
of
their
minds
in
this
life
,
and
for
their
eternall
happinesse
and
saluation
in
the
life
to
come
,
is
this
:
That
there
is
much
comfort
in
doing
the
Will
of
God
,
and
in
yeelding
sound
&
sincere
obedience
to
the
Commandements
of
God
,
There
is
much
comfort
in
yeelding
sound
and
sincere
obedience
to
Gods
Commandements
.
howsoeuer
true
beleeuers
cannot
in
time
of
this
life
perfectly
fulfill
the
Law
of
God
,
according
to
the
exact
rule
and
iustice
of
it
in
their
owne
persons
,
yet
doubtlesse
they
fulfill
it
in
Christ
,
Christ
hauing
fulfilled
it
for
them
;
and
their
sound
&
sincere
obedience
to
the
Lawes
&
Commandements
of
God
,
yeelds
to
them
a
proportionable
comfort
,
euen
sound
and
true
peace
,
and
tranquillity
of
minde
and
conscience
in
this
life
,
and
assurance
of
eternall
comfort
,
happinesse
and
saluation
in
the
life
to
come
;
the
Law
of
God
is
giuen
and
ordayned
for
the
good
of
such
as
perfectly
fulfill
it
;
both
in
this
life
,
and
in
the
life
to
come
.
Now
true
beleeuers
perfectly
fulfill
the
Law
of
God
in
Christ
,
as
they
are
one
with
him
by
faith
,
and
in
their
owne
persons
they
yeeld
sound
and
sincere
,
though
not
perfect
obedience
to
the
Will
of
God
reueyled
in
his
Word
,
and
that
which
is
lacking
and
defectiue
in
their
obedience
,
is
supplyed
by
the
perfect
righteousnesse
of
Christ
:
and
so
,
without
question
,
it
yeelds
to
them
much
comfort
,
peace
,
and
tranquillity
of
mind
and
conscience
in
this
life
,
and
certayne
assurance
of
eternall
happinesse
and
saluation
in
the
Life
to
come
,
and
the
Lord
hath
promised
so
to
reward
it
;
and
for
this
we
haue
further
plaine
euidence
and
testimony
of
Scripture
.
Psal
.
Psal
.
19.11
.
19.11
.
Dauid
saith
,
that
in
keeping
the
iudgements
,
that
is
,
the
Lawes
and
Commandements
of
God
,
There
is
great
reward
.
Heb
.
6.9
,
10
,
12.
Heb
.
6.9
.
saith
the
Author
of
that
Epistle
,
We
are
perswaded
of
you
such
things
as
accompany
saluation
.
Then
Ver
.
10.11
.
he
subioynes
,
For
God
is
not
vnrighteous
,
that
he
should
forget
your
worke
and
labour
of
loue
,
which
yee
haue
shewed
towards
his
Name
,
in
that
yee
haue
ministred
to
the
Saints
,
and
doc
minister
your
doing
of
good
duties
.
And
we
desire
that
euery
one
of
you
doe
shew
the
same
diligence
,
to
the
full
assurance
of
hope
vnto
the
end
.
2.
Cor
.
1.12
.
2.
Cor
.
1.12
.
saith
the
Apostle
,
This
is
our
reioycing
,
the
testimonie
of
a
good
conscience
,
that
in
simplicity
and
godly
purenesse
,
and
not
in
fleshly
wisedome
.
As
if
hee
had
said
,
This
yeelds
vnto
vs
much
comfort
and
matter
of
great
reioycing
,
that
our
hearts
witnesse
with
vs
,
that
we
haue
behaued
our selues
in
simplicitie
and
godly
purenesse
,
and
in
all
holy
obedience
to
the
Will
of
God
,
in
doing
our
dutie
:
and
to
this
purpose
is
that
,
Deut.
30.15
,
16.
Behold
,
saith
MOSES
,
Deut
.
30.15
,
16
I
haue
set
before
thee
this
day
life
and
good
,
death
and
euill
:
In
that
I
command
thee
this
day
to
loue
the
Lord
thy
God
,
to
walke
in
his
wayes
,
and
to
keepe
his
Commandements
and
his
Ordinances
,
and
his
Lawes
,
that
thou
maist
liue
and
be
multiplyed
,
and
that
the
Lord
thy
God
may
blesse
thee
in
the
Land
,
whither
thou
goest
to
possesse
it
.
These
and
many
other
testimonies
of
Scripture
doe
make
this
a
cleere
truth
,
That
the
sound
and
sincere
obedience
of
true
beleeuers
to
the
Will
of
God
reuealed
in
his
Word
,
to
the
Lawes
and
Commandements
of
God
,
yeelds
them
much
comfort
,
much
peace
and
tranquillity
of
minde
and
conscience
in
this
life
,
and
certaine
assurance
of
eternall
happinesse
and
saluation
in
the
life
to
come
:
and
the
reasons
of
it
bee
these
:
First
,
their
sound
and
sincere
obedience
to
the
Commandements
of
God
,
is
a
fruit
of
their
true
iustifying
faith
,
and
the
end
of
that
faith
is
eternall
life
and
saluation
.
1.
Pet
.
1.9
.
Receiuing
the
end
of
your
faith
,
1.
Pet
.
1.9
.
euen
the
saluation
of
your
soules
.
And
secondly
,
God
hath
bound
himselfe
by
his
promise
,
of
his
mercy
,
to
reward
the
holy
obedience
of
his
children
,
and
not
to
let
the
least
good
duty
done
by
them
,
to
goe
vnrewarded
.
Mat
.
10.42
.
Mat
.
10.42
.
The
giuing
of
a
cup
of
cold
water
shall
not
lose
his
reward
.
And
therefore
it
is
as
possible
that
God
should
lye
,
or
deny
Himselfe
,
which
is
altogether
impossible
,
as
that
true
beleeuers
,
yeelding
sound
and
sincere
obedience
to
the
Commandements
of
God
,
should
fayle
to
finde
much
comfort
,
peace
and
tranquillity
of
minde
and
conscience
in
this
life
,
and
certaine
assurance
of
eternall
life
and
saluation
in
the
life
to
come
.
This
truth
serues
first
to
answere
an
old
rotten
cauill
of
the
wicked
and
prophane
,
A
cauill
of
the
wicked
against
Gods
children
answered
.
Malac
.
3.14
.
against
Gods
children
and
seruants
,
euen
that
cauill
that
was
rife
and
common
in
the
dayes
of
the
Prophet
Malac
.
3.14
.
We
there
finde
that
the
wicked
of
his
time
sayd
,
It
is
in
vayne
to
serue
God
:
and
,
What
profite
is
it
that
we
haue
kept
his
Commandements
,
and
that
we
haue
walked
humbly
before
the
Lord
of
hoasts
?
And
this
is
the
very
speech
and
language
of
many
wicked
persons
in
these
our
dayes
.
Many
wicked
persons
,
seeing
Gods
children
carefull
to
keepe
good
conscience
in
all
things
,
and
that
they
hold
on
a
strict
course
in
holinesse
and
in
all
good
duties
,
and
in
yeelding
obedience
to
the
Commandements
of
God
,
and
that
they
will
not
lye
,
nor
sweare
,
nor
breake
the
Sabbath
,
nor
giue
themselues
liberty
(
as
they
doe
)
to
follow
after
the
pleasures
and
profits
of
the
world
;
commonly
they
open
their
mouthes
wide
against
them
,
and
thus
they
cauill
against
them
with
a
kinde
of
insulting
ouer
them
;
Oh
,
say
they
,
what
good
comes
of
your
strict
and
precise
course
of
life
?
what
are
you
the
better
for
it
?
are
you
better
then
wee
that
are
not
so
strict
as
you
are
?
Nay
,
doe
you
not
see
that
we
thriue
and
prosper
,
and
come
forward
in
the
world
,
and
you
thriue
not
,
but
are
crossed
in
your
dealings
?
and
are
yee
not
hated
and
contemned
of
all
?
doe
not
you
lose
many
a
sweet
morsell
,
and
many
a
penny
,
and
many
a
pound
that
you
might
haue
,
if
you
would
doe
as
others
doe
?
And
I
pray
you
then
,
what
good
get
you
by
your
strict
course
of
life
?
Thus
commonly
the
wicked
and
prophane
haue
their
mouthes
opened
against
Gods
children
,
in
respect
of
their
care
to
doe
the
Will
of
GOD
,
and
to
obey
him
in
all
his
Commandements
.
Now
the
Doctrine
deliuered
affoords
to
Gods
Children
an
answere
to
this
cauill
:
thus
they
may
answere
them
and
stop
their
mouthes
,
they
may
tell
them
,
and
that
truely
,
That
they
finde
much
good
by
their
holy
course
of
life
,
and
in
yeelding
sound
and
sincere
obedience
to
the
Commandements
of
God
:
for
why
?
it
yeelds
them
much
tranquillity
of
minde
and
conscience
;
it
yeelds
them
much
peace
and
comfort
,
yea
,
such
peace
of
minde
and
conscience
,
as
passeth
all
vnderstanding
,
and
it
yeelds
them
certayne
assurance
of
eternall
life
,
happinesse
,
and
saluation
of
their
soules
and
bodies
in
the
Kingdome
of
heauen
.
And
is
that
no
matter
of
benefit
?
Can
they
then
bee
said
to
get
no
good
by
their
holy
course
of
life
?
Oh!
the
good
and
profit
of
it
is
vnspeakable
,
farre
surpassing
the
good
that
comes
of
siluer
,
gold
,
or
all
riches
:
and
this
may
silence
the
wicked
,
and
stop
their
mouthes
,
cauilling
against
Gods
Children
.
Againe
,
the
doctrine
deliuered
,
serues
as
a
notable
ground
of
comfort
to
Gods
Children
in
time
of
their
greatest
trouble
and
distresse
:
Comfort
to
Gods
children
in
their
greatest
distresse
.
For
what
though
they
be
troubled
and
vexed
in
the
world
,
they
are
hated
,
contemned
of
all
,
they
vndergoe
many
wrongs
and
much
hard
measure
at
the
hands
of
the
wicked
,
yet
they
may
be
a
comfort
to
them
,
and
cheere
vp
their
hearts
,
that
howsoeuer
they
are
troubled
without
,
and
there
is
nothing
but
warre
without
,
yet
they
haue
peace
within
,
their
sound
and
sincere
obedience
to
the
Commandements
of
God
,
yeelds
them
tranquillity
of
minde
and
conscience
,
and
certayne
assurance
that
their
end
shall
be
happinesse
and
peace
,
as
it
is
Psal
.
37.37
.
we
reade
Isai
.
38.
Psal
.
37.37
.
Isai
.
38.3
.
that
when
good
King
Ezekiah
had
receiued
the
sentence
of
death
in
himselfe
,
this
was
his
comfort
,
Vers
.
3.
that
he
had
walked
before
the
Lord
in
truth
and
in
a
perfect
heart
,
and
had
done
that
which
was
good
in
his
sight
.
And
so
Gods
children
,
in
time
of
their
greatest
trouble
and
distresse
,
yea
,
when
the
pangs
of
death
are
on
them
,
may
cheere
vp
their
harts
with
the
remembrance
of
this
,
that
they
haue
walked
before
the
Lord
in
truth
and
in
a
perfect
heart
,
and
done
that
which
was
good
in
his
sight
;
that
will
fill
their
hearts
full
of
sweet
comfort
.
The
Law
,
as
the
Apostle
saith
,
was
ordayned
to
life
.
And
they
shall
find
,
that
their
sound
and
sincere
obedience
to
the
Commandements
of
God
,
duely
considered
,
will
put
life
into
them
when
they
are
halfe
dead
,
it
will
reuiue
their
spirits
,
and
cheere
vp
their
hearts
,
giuing
them
peace
and
comfort
in
this
life
,
and
assurance
of
saluation
in
the
life
to
come
.
Let
Gods
children
thinke
on
this
in
their
greatest
troubles
,
let
them
be
constant
in
well
doing
,
and
not
be
daunted
;
and
when
their
Lord
comes
and
sinds
them
so
doing
,
they
shall
be
blessed
of
him
,
and
he
shall
make
them
Rulers
ouer
all
his
goods
,
Matth
.
24.46
,
47.
Let
all
Gods
children
thinke
on
that
to
their
comfort
.
One
thing
yet
remaynes
to
be
noted
in
this
Verse
,
namely
this
;
The
Apostle
saith
,
The
Law
which
was
ordayned
to
life
,
proued
to
be
to
him
to
death
,
and
he
found
it
so
;
he
looking
into
the
Law
of
God
,
it
discouered
to
him
his
sinne
,
and
withall
it
wounded
his
heart
and
conscience
on
the
sight
of
his
sinne
,
and
he
found
that
it
did
so
.
Thus
it
must
be
with
vs
,
when
we
looke
into
the
Law
of
God
,
The
Law
must
not
only
bring
vs
to
a
sight
of
our
sinnes
,
but
also
sinite
our
heart
with
sorrow
for
them
.
Act.
2.37
.
and
examine
our selues
by
that
;
we
are
not
only
thereby
to
come
to
a
sight
of
our
sinnes
,
but
on
the
sight
of
them
,
wee
are
to
finde
our
consciences
and
our
hearts
smitten
thorow
with
sorrow
for
them
,
as
they
,
Act.
2.37
.
on
the
sight
of
their
sinnes
were
pricked
in
their
hearts
,
they
were
wounded
in
their
soules
.
It
is
said
,
that
DAVIDS
heart
smote
him
when
hee
had
numbred
the
people
,
2.
2.
Sam
.
24.10
.
Sam
.
24.10
.
So
must
it
be
with
vs
on
the
sight
of
our
sinnes
;
we
must
find
our
hearts
smitten
and
wounded
,
we
must
see
our selues
vnder
the
curse
of
the
Law
,
lyable
to
all
plagues
and
iudgements
in
this
life
,
and
to
euerlasting
perdition
in
the
life
to
come
,
and
so
haue
our
hearts
thorowly
humbled
for
our
sinnes
.
Many
faile
,
and
are
defectiue
in
this
;
they
content
themselues
with
some
generall
sight
and
sense
of
sinne
,
and
with
some
light
and
vanishing
touch
of
conscience
,
causing
them
to
send
out
a
naturall
sigh
or
sob
,
but
their
hearts
are
neuer
truely
pressed
and
broken
by
the
exceeding
waight
and
burden
of
any
one
sinne
:
wee
must
find
our
hearts
wounded
,
broken
,
and
thorowly
humbled
on
the
sight
of
our
sinnes
:
and
vnlesse
on
the
sight
of
our
sinnes
we
be
brought
to
a
feeling
of
our
owne
deserued
damnation
,
wee
are
not
capable
of
the
grace
of
Christ
to
saluation
.
VERS
.
11.
For
sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
me
,
and
thereby
slue
me
.
IN
this
Verse
the
Apostle
giues
the
reason
of
that
he
said
in
the
Verse
foregoing
,
that
the
Commandement
fell
out
to
be
to
him
to
death
,
and
hee
makes
knowne
,
that
the
cause
of
that
was
his
own
corruption
and
sinne
,
and
hee
cleeres
the
Law
in
that
respect
,
and
hee
shewes
that
the
Commandement
was
not
the
proper
cause
of
death
to
him
,
but
only
an
occasion
,
and
that
occasion
was
thence
taken
,
and
none
giuen
,
Sinne
tooke
occasion
by
the
Commandement
,
and
thereby
slue
him
:
and
withall
he
shewes
how
,
and
by
what
meanes
sinne
taking
occasion
by
the
Commandement
,
did
by
the
Commandement
slay
him
,
namely
,
by
deceiuing
him
.
Sinne
,
saith
he
,
tooke
occasion
by
the
Commandement
,
and
deceiued
mee
,
and
so
by
the
Commandement
slue
me
.
Here
then
is
laid
before
vs
,
that
the
Law
only
occasionally
slue
the
Apostle
,
and
that
the
proper
cause
of
it
,
that
the
Commandement
fell
out
to
be
to
death
to
him
,
was
his
owne
corruption
.
And
secondly
,
that
his
owne
corruption
taking
occasion
by
the
Commandement
,
deceiued
him
,
and
so
by
the
Commandement
slue
him
.
In
these
two
things
stands
the
general
matter
of
this
Verse
,
For
sinne
tooke
occasion
by
the
Commandement
.
These
wordes
wee
haue
,
Vers
.
8.
where
I
shewed
the
meaning
of
them
:
therefore
I
will
not
now
stand
on
euery
word
particularly
;
we
are
thus
to
conceiue
them
,
as
if
the
Apostle
had
said
,
Interpretation
For
the
corruption
of
my
nature
,
being
stirred
vp
by
the
knowledge
and
due
consideration
of
that
Commandement
of
God
,
that
forbids
lust
,
and
condemnes
it
,
though
no
occasion
was
giuen
from
that
Commandement
,
yet
the
corruption
of
my
heart
tooke
occasion
on
that
Commandement
to
be
stirring
and
working
,
and
thereby
deceiued
me
.
These
words
(
Deceiued
me
)
are
diuersly
expounded
.
Some
would
haue
the
word
(
Deceiued
)
to
be
vnderstood
not
of
sinne
it selfe
,
but
of
the
knowledge
of
sinne
,
and
the
meaning
to
be
this
,
that
at
length
the
Apostle
perceiued
,
how
farre
he
had
beene
deceiued
,
and
came
to
know
how
farre
he
had
beene
led
out
of
the
way
by
sinne
.
But
indeed
that
is
a
forced
Exposition
,
and
it
offers
violence
to
the
Text
and
to
the
drift
of
the
Apostle
.
The
word
(
Deceiued
)
rather
points
out
the
proper
effect
of
sinne
,
taking
occasion
by
the
Law
,
which
is
to
deceiue
;
and
that
we
may
rightly
vnderstand
it
,
know
,
the
word
here
rendred
(
Deceiued
)
comes
from
a
word
that
properly
signifies
to
seduce
,
or
to
draw
out
of
the
way
by
enticement
,
by
perswasion
,
or
by
insinuation
;
as
a
Thiefe
sometimes
perswades
a
Traueller
to
leaue
the
ordinary
way
in
which
he
is
going
,
and
to
take
some
by-path
,
insinuating
with
him
,
and
perswading
him
it
is
better
,
more
easier
,
or
more
pleasant
for
him
,
and
such
like
.
And
in
this
sense
we
find
the
word
vsed
,
Ephes
.
5.6
.
Ephes
.
5.6
.
where
the
Apostle
saith
,
Let
no
man
deceiue
you
with
vaine
words
.
As
if
hee
had
said
,
Let
no
man
seduce
you
,
and
draw
you
out
of
the
way
,
to
the
committing
of
those
sinnes
before
named
,
perswading
with
you
that
there
is
no
such
danger
in
them
,
as
I
tell
you
of
:
his
words
are
but
wind
,
they
are
vaine
wordes
.
Certainely
these
sinnes
pull
downe
the
wrath
of
God
on
the
children
of
disobedience
.
I
et
no
man
therefore
perswade
you
to
the
contrary
,
and
so
deceiue
you
.
That
is
the
proper
signification
of
the
word
;
and
so
the
meaning
of
the
Apostle
in
this
place
is
this
,
as
if
he
had
said
,
Sinne
tooke
occasion
by
the
Commandement
,
to
be
stirring
and
working
in
me
,
and
inticed
me
,
and
perswaded
with
me
,
not
to
obey
the
Commandement
of
God
,
but
rather
to
yeeld
to
the
lusts
of
mine
owne
heart
,
and
to
fulfill
them
,
as
things
farre
better
and
more
pleasant
,
yea
,
it
insinuated
with
me
,
that
the
more
the
things
were
forbidden
and
condemned
,
the
more
sweet
and
the
more
pleasant
would
be
the
doing
of
them
,
as
it
is
Pro
.
9.17
.
Pro
.
9.17
.
Stollen
waters
are
sweet
,
and
hid
bread
is
pleasant
.
And
by
this
meanes
it
drew
mee
out
of
the
way
of
obedience
to
the
Commandements
of
God
,
and
to
the
committing
of
sinne
,
and
so
deceiued
me
,
and
thereby
slue
me
.
(
Thereby
)
that
is
,
by
the
same
Commandement
.
Sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
me
,
and
by
the
same
Commandement
slue
me
.
The
meaning
of
that
is
this
;
the
same
Commandement
,
I
being
guilty
of
the
breach
of
it
,
bound
mee
ouer
to
the
curse
,
and
made
me
see
my selfe
lyable
to
the
wrath
of
God
,
and
to
eternall
death
and
damnation
;
and
so
,
by
the
same
Commandement
sinne
wounded
my
conscience
,
and
gaue
a
deadly
blow
to
my
soule
,
it
slue
mee
spiritually
.
Thus
then
conceiue
wee
the
meaning
of
the
Apostle
,
as
if
hee
had
said
,
For
the
corruption
of
my
heart
tooke
occasion
on
that
Commandement
of
God
,
that
forbids
lust
,
and
condemnes
it
;
though
no
occasion
was
thence
giuen
,
yet
it
tooke
occasion
thereby
to
be
stirring
in
mee
,
and
it
inticed
mee
,
and
perswaded
with
mee
,
not
to
obey
the
Commandement
of
God
,
but
to
yeeld
to
the
lusts
of
mine
owne
heart
,
and
to
fulfill
them
,
as
things
farre
better
and
more
pleasant
,
yea
,
rather
to
doe
things
because
they
were
forbidden
and
condemned
,
as
more
sweet
and
pleasant
in
the
doing
of
them
;
and
by
that
meanes
it
drew
me
out
of
the
way
of
obedience
to
the
Commandement
of
God
,
to
the
committing
of
sinne
,
and
so
deceiued
me
,
and
then
by
the
same
Commandement
I
being
guilty
of
the
breach
of
it
,
and
thereby
bound
ouer
to
the
curse
,
and
made
lyable
to
eternall
death
,
sinne
wounded
my
conscience
,
and
gaue
my
soule
a
deadly
blow
,
it
slue
me
spiritually
.
First
here
note
wee
,
that
the
Apostle
still
goes
on
in
cleering
the
Law
of
God
from
all
fault
and
blame
.
Hauing
said
in
the
Verse
before
,
that
the
Commandement
was
found
to
be
vnto
him
vnto
death
;
In
this
Verse
hee
cleeres
the
Commandement
,
and
layes
the
fault
and
blame
where
it
ought
to
lye
,
namely
,
on
the
corruption
of
his
owne
heart
,
that
the
corruption
of
his
owne
heart
tooke
occasion
to
be
stirring
in
him
,
and
by
the
Commandement
slue
him
.
Hence
then
wee
may
see
,
how
wee
may
cleere
the
Law
and
the
Word
of
God
,
though
it
proue
and
fall
out
to
be
to
some
a
sauour
of
death
and
damnation
.
The
fault
is
not
in
the
Law
of
God
and
in
the
Word
of
God
,
The
Word
of
God
cleered
,
though
to
some
it
become
a
sauour
of
death
.
but
in
the
corruption
of
their
owne
hearts
.
This
point
we
handled
Verse
the
eighth
,
and
I
will
not
now
stand
on
it
.
In
the
next
place
obserue
wee
,
that
the
Apostle
saith
,
Sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
him
,
it
inticed
him
,
and
perswaded
with
him
not
to
obey
the
Commandement
of
God
,
but
to
yeeld
to
the
lusts
of
his
owne
heart
,
and
to
fulfill
them
as
things
farre
better
and
more
pleasant
,
and
so
deceiued
him
,
and
drew
him
to
the
practice
of
sinne
.
Hence
wee
are
giuen
to
vnderstand
thus
much
:
That
the
corruption
of
the
heart
is
of
a
subtill
and
deceiuing
nature
,
Inbred
corruption
is
of
a
subtill
and
deceiuing
nature
.
that
sinne
and
corruption
that
is
in
the
hearts
of
men
,
deceiues
them
,
and
by
deceit
drawes
them
to
the
practice
of
sinne
,
it
sets
on
sinne
many
fayre
glosses
and
goodly
colours
,
and
so
inticeth
men
,
and
perswades
them
to
the
practice
of
it
,
and
by
many
colourable
pretences
it
drawes
men
out
of
the
way
of
obedience
to
the
Commandements
of
God
,
to
the
committing
of
sinne
:
inbred
corruption
playes
the
cunning
Sophister
with
men
,
and
deceiues
them
.
And
hence
it
is
,
that
the
holy
Ghost
exhorts
,
Heb
.
3.13
.
Heb
.
3.13
.
Ephes
.
4.22
.
Take
heede
lest
any
of
you
be
deceiued
through
the
deceitfulnesse
of
sinne
.
And
Ephes
.
4.22
.
the
Apostle
calls
the
lusts
that
arise
from
the
corruption
of
nature
,
deceiueable
lusts
,
or
lusts
of
deceit
.
2.
Chron
.
29.11
.
we
read
,
2.
Chron
.
29.11
.
that
Hezekiah
giues
this
aduertisement
to
the
Leuites
,
Now
my
sonnes
,
(
saith
he
)
bee
not
deceiued
.
As
if
he
had
said
,
Let
not
your
owne
hearts
deceiue
you
,
and
draw
you
from
the
performance
of
your
office
and
dutie
;
looke
to
your
Office
,
and
performe
it
.
And
to
this
purpose
many
other
testimonies
might
bee
brought
,
setting
forth
the
subtiltie
and
the
deceiuing
nature
of
the
heart
of
man
:
but
that
wee
may
better
conceiue
the
point
,
and
that
it
may
be
more
profitable
to
vs
,
I
hold
it
needfull
to
instance
in
some
particular
wayes
,
How
many
waies
it
deceiues
men
.
by
which
inbred
corruption
playes
the
Sophister
with
men
,
and
deceiues
them
,
and
drawes
them
to
the
practice
of
sinne
;
for
haply
some
may
say
,
Wee
easily
yeeld
,
that
the
corruption
of
nature
is
of
a
subtill
and
deceiuing
nature
;
but
how
doth
it
deceiue
men
,
we
would
willingly
know
,
for
the
satissying
of
such
as
may
thus
desire
it
,
I
will
stand
to
shew
how
the
corruption
of
the
heart
deceiues
men
,
and
know
that
the
wayes
by
which
the
corruption
of
the
heart
deceiues
men
,
and
drawes
them
on
to
the
practice
of
sinne
,
are
especially
these
:
First
,
it
deceiues
men
,
by
blinding
their
iudgement
.
In
respect
of
themselues
it
makes
them
looke
outward
,
and
not
inward
,
that
is
,
it
makes
men
see
,
and
take
notice
of
the
sinnes
of
others
,
and
not
of
their
owne
sinnes
,
it
makes
men
see
that
to
be
a
sinne
in
others
,
which
they
see
not
to
be
a
sinne
in
themselues
,
yea
,
to
see
little
faults
,
euen
faylings
in
others
,
and
not
greater
and
grosse
sinnes
in
themselues
;
Matth
.
7.3
,
4.
according
to
that
,
Matth
.
7.3
,
4.
Why
seest
thou
a
Mote
that
is
in
thy
brothers
eye
,
and
perceiuest
not
the
Beame
that
is
in
thine
owne
eye
?
Or
how
sayest
thou
to
thy
brother
,
Suffer
me
to
cast
out
the
mote
out
of
thine
eye
,
and
behold
,
a
beame
in
thine
owne
eye
?
Secondly
,
the
corruption
of
the
heart
deceiues
men
,
and
drawes
them
on
to
the
practice
of
sinne
,
by
setting
before
them
the
pleasantnesse
of
it
,
and
by
perswading
them
,
that
the
more
vnlawfull
a
thing
is
,
the
more
sweet
and
pleasant
it
is
:
for
example
,
a
man
that
is
greedy
of
gaine
,
his
corrupt
heart
tells
him
,
if
he
can
fetch
in
commodity
by
a
crafty
head
,
by
a
lying
tongue
,
by
a
deceitfull
hand
,
or
by
violent
meanes
,
it
is
farre
sweeter
,
and
much
more
worth
then
that
which
comes
in
by
lawfull
meanes
,
Pro
.
20.17
.
as
Salomon
saith
,
Pro
.
20.17
.
The
bread
of
deceit
is
sweet
to
a
man
,
but
afterward
his
mouth
shall
be
filled
with
grauell
.
Thirdly
,
the
corruption
of
the
heart
deceiues
men
,
and
drawes
them
to
the
practice
of
sin
,
by
perswading
them
,
that
some
things
forbidden
in
the
Law
of
God
are
good
and
profitable
;
as
some
kinde
of
lyes
,
a
little
breaking
of
the
Sabbath
,
and
selling
some
little
commodities
on
the
Sabbath
,
and
doing
a little
in
the
Morning
or
Euening
on
that
day
,
Vsury
,
and
such
like
.
Thus
was
Saul
deceiued
,
1.
Sam
.
15.
1.
Sam
.
15.
Fourthly
,
the
corruption
of
the
heart
deceiues
men
,
and
drawes
them
on
to
the
practice
of
sinne
,
by
turning
away
their
minds
from
thinking
earnestly
on
the
punishment
due
to
sinne
;
Amos
6.3
.
it
makes
men
put
farre
away
the
euill
day
,
and
approch
to
the
seate
of
iniquity
,
Amos
6.3
.
It
makes
them
thinke
that
the
sinne
is
not
so
great
,
and
either
it
shall
haue
no
punishment
,
or
but
a
small
punishment
;
as
the
Deuill
perswaded
Eue
,
that
shee
should
not
dye
at
all
,
Gen.
3.4
.
Gen.
3.4
.
But
it
makes
them
thinke
that
they
shall
keepe
sinne
secret
,
or
repent
of
it
,
and
preuent
the
punishment
,
and
so
,
in
hope
either
of
secresie
,
or
of
impunity
,
it
makes
them
bold
to
commit
the
sinne
.
And
these
wayes
especially
,
besides
many
other
,
doth
the
corruption
of
the
heart
deceiue
men
,
and
draw
them
on
to
the
practice
of
sinne
.
And
so
we
see
the
truth
of
this
Position
:
That
the
corruption
of
the
heart
is
of
a
subtill
and
deceiuing
nature
,
and
no
maruell
:
the
reason
of
it
is
this
:
It
is
the
brood
and
off-spring
of
the
Deuill
,
and
hee
is
full
of
all
subtilty
,
a
lyar
and
deceiuer
from
the
beginning
,
the
father
of
lyes
and
of
all
deceit
;
and
therefore
it
must
needs
be
that
sinne
is
of
a
deceiuing
nature
.
Now
then
this
serues
first
,
to
discouer
to
vs
whence
it
is
,
Whence
it
is
that
ignorant
persons
are
easily
drawne
to
sinne
.
that
ignorant
persons
are
so
easily
drawne
on
the
practice
of
any
sinne
,
be
it
neuer
so
grosse
;
surely
,
hence
it
is
,
The
Deuill
is
a
strong
and
subtill
enemy
,
and
they
haue
also
in
their
owne
bosomes
another
enemy
both
strong
and
subtill
,
the
corruption
of
their
owne
hearts
,
that
ioyneth
hands
with
the
Deuill
,
and
they
haue
nothing
in
them
to
oppose
to
the
force
and
subtilty
of
those
enemies
,
they
haue
neither
knowledge
nor
grace
to
withstand
them
;
for
so
long
as
they
be
ignorant
,
they
are
gracelesse
.
An
ignorant
man
or
woman
is
a
gracelesse
man
or
woman
;
and
therefore
no
maruell
though
they
be
easily
drawne
to
the
practice
of
any
sinne
,
be
it
neuer
so
grosse
:
and
so
they
are
in
a
miserable
case
and
condition
.
Yea
,
the
doctrine
now
deliuered
,
discouers
whence
it
is
that
many
that
are
renowned
for
wisedome
in
the
world
,
and
are
indeed
very
wise
,
I
meane
,
for
worldly
wisedome
,
they
are
able
to
foresee
harmes
and
dangers
,
and
to
preuent
them
;
whence
(
I
say
)
it
is
,
that
such
persons
are
easily
foyled
by
the
lusts
of
their
owne
hearts
,
and
easily
drawne
on
the
practice
of
some
foule
sinnes
:
they
are
found
to
be
Vsurers
,
Extortioners
,
Tauerne-hunters
,
Whore-hunters
:
and
why
?
Surely
,
hence
it
is
,
though
they
be
worldly
wise
,
yet
hauing
no
dram
of
true
heauenly
wisedome
,
the
subtill
corruption
of
their
owne
hearts
easily
circumuents
them
,
and
goes
beyond
them
,
and
draweth
them
vpon
the
practice
of
sinne
,
notwithstanding
their
worldly
wisedome
.
Againe
,
is
it
so
,
that
the
corruption
of
the
heart
is
of
a
subtill
and
deceiuing
nature
?
We
are
to
arme
our selues
against
the
subtilty
of
in-bred
corruption
.
Then
we
must
take
notice
of
the
subtilty
of
it
,
and
learne
to
arme
our selues
against
the
subtilty
and
cunning
working
of
it
.
And
in
this
respect
many
in
the
world
are
iustly
to
be
blamed
,
they
are
ignorant
of
the
nature
of
sinne
,
they
know
not
the
subtilty
of
it
,
and
they
are
secure
.
Well
,
our
duty
is
to
take
notice
of
the
subtilty
of
our
owne
corrupt
hearts
,
and
we
are
to
spie
out
the
cunning
working
&
sleights
of
them
,
and
to
arme
our selues
against
them
.
Labour
thou
to
spie
out
the
sleights
and
subtilties
of
thine
owne
deceiuing
heart
,
how
thine
owne
heart
is
ready
to
ioyne
hands
with
the
Deuill
,
to
deceiue
thee
,
and
to
draw
thee
to
the
practice
of
sinne
,
by
blinding
thy
iudgement
,
by
the
pleasure
of
sinne
,
by
the
profits
of
the
world
,
by
turning
away
thy
mind
from
thinking
of
the
punishment
of
sinne
seriously
,
and
many
other
wayes
,
and
arme
thy selfe
against
these
subtilties
and
sleights
,
and
endeuour
to
preuent
them
.
Haply
thou
wilt
aske
me
,
How
?
I
answere
,
By
these
meanes
:
First
,
get
thy
iudgement
cleered
in
respect
of
thy selfe
,
neuer
rest
,
till
thou
be
able
to
iudge
aright
of
sinne
in
thy selfe
,
by
the
Word
of
God
.
Secondly
,
often
meditate
and
thinke
of
the
fearefull
consequents
and
fruits
of
sinne
,
as
the
horror
of
a
guilty
conscience
,
anguish
,
feare
,
dread
,
trembling
,
amazement
,
a
fearefull
expectation
of
Gods
wrath
and
vengeance
,
a
standing
subiect
to
all
the
plagues
and
iudgements
of
God
in
this
world
,
and
euerlasting
perdition
in
the
life
to
come
.
Thirdly
,
remember
that
Gods
eye
lookes
on
thee
,
and
thou
art
euer
in
his
presence
;
and
he
sees
thee
,
wheresoeuer
thou
art
,
yea
,
he
sees
the
very
secrets
of
thine
heart
.
Fourthly
,
carry
in
thee
a
godly
iealousie
and
suspicion
of
thy selfe
,
lest
thine
owne
deceitfull
heart
should
draw
thee
on
sinne
before
thou
be
aware
.
For
blessed
is
the
man
that
feareth
alway
,
but
he
that
hardeneth
his
heart
,
Pro
.
28.14
.
shall
fall
into
euill
,
Pro
.
28.14
.
And
adde
to
these
,
frequent
,
earnest
,
and
hearty
prayer
,
often
and
earnestly
call
on
the
Lord
,
that
hee
would
giue
thee
wisedome
and
strength
,
against
the
strength
and
subtilty
of
thine
owne
deceiuing
heart
.
And
if
thou
carefully
vse
these
meanes
,
thou
shalt
find
thy selfe
in
some
good
measure
armed
against
the
subtilties
and
sleights
of
thine
owne
deceiuing
heart
,
and
be
able
to
preuent
them
:
and
therefore
be
carefull
in
the
vse
of
these
meanes
,
and
know
,
whosoeuer
thou
art
,
It
is
a
worke
of
thy
whole
life
,
thus
to
spie
out
the
subtilties
of
thine
owne
deceiuing
heart
,
and
to
arme
thy selfe
against
them
;
and
if
thou
slacke
this
duty
,
sinne
will
deceiue
thee
.
Remember
the
example
of
Dauid
and
Salomon
,
they
were
men
of
great
wisedome
and
grace
,
and
yet
slacking
this
duty
,
they
were
surprised
by
their
owne
deceiuing
hearts
,
and
brought
to
the
practice
of
sinne
.
Be
carefull
therefore
in
spying
out
the
sleights
of
thine
owne
deceiuing
heart
,
and
in
arming
thy selfe
against
them
,
and
remember
but
this
one
thing
,
If
thou
suffer
thy selfe
to
be
deceiued
by
thine
owne
subtill
corruption
,
thou
art
in
danger
to
be
hardened
,
and
then
followes
a
fearefull
condition
.
We
are
further
to
marke
,
that
the
Apostle
saith
(
Sinne
)
that
is
,
his
owne
corruption
tooke
occasion
by
the
Commandement
,
to
be
stirring
and
working
,
and
it
deceiued
him
,
and
it
slue
him
on
occasion
of
the
Commandement
of
God
,
it
inticed
him
to
sinne
,
and
then
it
wounded
his
conscience
,
and
gaue
a
deadly
blow
to
his
soule
,
and
made
him
lyable
to
the
wrath
of
God
,
and
eternal
death
and
damnation
.
The
Apostle
ioynes
these
two
together
,
as
following
one
on
the
other
,
Sinne
deceiued
him
,
and
Sinne
slue
him
.
Hence
wee
are
giuen
to
vnderstand
thus
much
:
That
these
two
things
euer
follow
one
on
the
other
,
sinne
deceiuing
,
Sinne
deceiuing
,
and
sinne
wounding
the
conscience
,
euer
follow
one
the
other
.
and
sinne
wounding
the
conscience
,
and
making
lyable
to
the
wrath
of
GOD
,
and
to
eternall
death
&
damnation
;
the
corruption
of
the
heart
deceiues
men
,
and
by
deceit
drawes
them
vpon
the
practice
of
sin
,
and
thereupon
followes
the
wound
of
conscience
,
and
a
subiection
to
the
wrath
of
God
,
and
eternall
death
and
damnation
:
in-bred
corruption
inticeth
and
perswades
men
to
the
practice
of
sinne
,
and
vnder
the
colour
of
pleasure
,
or
profit
,
or
the
like
,
it
drawes
them
on
the
practice
of
it
,
but
afterwards
it
brings
on
them
horror
of
conscience
,
and
without
Gods
mercy
euerlasting
confusion
,
it
makes
them
lyable
to
plagues
and
punishments
in
this
world
,
and
to
eternall
plagues
and
punishments
in
the
world
to
come
.
And
for
this
,
wee
haue
plentifull
euidence
and
testimony
of
Scripture
:
Iob
20.12
,
13
,
14.
Iob
20.12
,
13
,
14.
saith
ZOPHAR
,
Wickednesse
is
for
a
time
sweet
in
the
mouth
:
a
mans
owne
heart
deceiuing
him
,
it
makes
sinne
seeme
sweet
and
pleasant
to
him
for
a
time
,
and
he
hides
it
vnder
his
tongue
,
hee
rowles
it
vp
and
downe
in
his
mouth
as
some
sweet
morsell
,
he
fauours
it
,
and
will
not
forsake
it
,
but
keepes
it
close
in
his
heart
,
he
makes
much
of
it
:
but
afterwards
it
turnes
to
gall
and
bitternesse
in
his
bowels
,
and
he
finds
it
to
be
as
deadly
poyson
to
him
,
grinding
and
tormenting
him
inwardly
in
his
soule
and
conscience
.
And
thus
speakes
Salomon
of
him
that
is
drawne
to
the
sinne
of
adultery
,
Pro
.
6.32
,
33.
Pro
.
6.32
,
33.
that
howsoeuer
his
owne
heart
deceiues
him
,
and
by
the
pleasure
of
that
sin
,
drawes
him
to
the
practice
of
it
,
yet
afterwards
it
brings
on
him
a
wound
,
and
dishonor
,
and
destruction
to
his
owne
soule
.
Pro
.
20.17
.
saith
SALOMON
,
Pro
.
20.17
.
The
bread
of
deceit
is
sweet
to
a
man
,
that
is
,
that
which
is
gotten
by
deceit
,
and
by
vnlawfull
meanes
,
seemes
sweet
to
a
man
in
the
getting
,
but
afterwards
it
turnes
to
grit
and
grauell
in
his
mouth
.
And
to
this
purpose
wee
haue
many
examples
in
the
Booke
of
God
,
as
that
of
Achan
,
Iosuah
7.
he
saith
Vers
.
Iosua
7.21
.
21.
that
his
owne
couetous
and
deceiuing
heart
set
him
on
to
lay
his
hands
on
a
goodly
booty
,
perswading
him
it
would
be
much
for
his
profit
and
aduantage
,
euen
to
take
a
goodly
Babylonish
garment
,
and
two
hundred
shekels
of
siluer
,
and
a
wedge
of
gold
.
But
afterward
,
by
that
meanes
,
besides
the
wound
of
a
guilty
conscience
,
it
brought
on
him
further
trouble
,
euen
a
violent
&
shamefull
death
on
him
and
all
his
,
Vers
.
25.
And
so
it
was
with
wicked
Ahab
;
his
owne
wretched
and
deceiuing
heart
inticed
him
to
get
away
Naboths
Vineyard
,
as
a
thing
that
lay
very
fit
and
commodious
for
him
,
yea
,
it
drew
him
on
to
the
murdering
of
Naboth
,
and
to
the
shedding
of
his
bloud
most
wickedly
and
most
vniustly
,
that
he
might
get
possession
of
it
,
1.
King
.
21.19
.
But
afterward
,
1.
King
.
21.19
.
that
sinne
brought
vtter
ruine
and
destruction
both
on
him
and
his
whole
house
.
And
many
other
examples
might
bee
brought
to
this
purpose
,
cleering
this
point
,
that
in-bred
corruption
,
the
corruption
of
the
heart
,
vnder
the
colour
of
pleasure
,
profit
,
or
the
like
,
drawes
men
vpon
the
practice
of
sinne
,
and
after
that
,
it
brings
on
them
horror
of
conscience
,
and
it
makes
them
lyable
to
plagues
and
punishments
in
this
world
,
and
to
eternall
plagues
in
the
world
to
come
:
and
these
two
euer
follow
one
on
the
other
,
sinne
deceiuing
,
&
sinne
wounding
the
conscience
,
and
making
lyable
to
the
wrath
of
God
,
and
to
eternall
death
and
destruction
:
And
it
must
needs
be
so
:
For
men
being
drawne
vpon
the
practice
of
sinne
,
they
are
made
guilty
of
the
breach
and
transgression
of
Gods
Law
;
1.
Ioh
.
3.4
.
for
,
Sinne
is
the
transgression
of
the
Law
,
1.
Ioh
.
3.4
.
And
being
guilty
of
the
transgression
of
Gods
Law
,
they
are
lyable
to
the
curse
of
the
Law
;
and
that
is
,
all
manner
of
plagues
and
iudgements
in
this
world
,
and
euerlasting
plagues
and
iudgements
in
the
world
to
come
.
This
serues
to
discouer
the
folly
and
madnesse
of
most
men
in
the
world
.
The
folly
of
most
in
the
world
discouered
.
Are
there
not
many
in
the
world
,
that
wittingly
and
wilfully
rush
and
runne
into
knowne
sins
?
Doe
they
not
suffer
themselues
to
be
led
by
the
lusts
of
their
owne
hearts
,
and
to
be
drawne
vpon
the
practice
of
sinne
,
by
their
owne
deceiuing
corruption
,
setting
sinne
before
them
,
clothed
in
the
habit
of
pleasure
,
or
profit
,
or
the
like
?
For
example
;
Doe
not
many
suffer
themselues
to
be
drawne
on
that
sinne
of
powring
in
Wine
and
strong
drinke
,
by
the
colour
of
the
wine
,
and
because
it
goes
downe
pleasantly
,
Pro
.
23.31
.
as
Salomon
speakes
?
Pro
.
23.31
.
Doth
not
that
make
many
sit
guzzeling
in
the
Ale-house
or
Tauerne
,
when
they
should
be
in
other
places
?
Are
not
many
drawne
on
to
the
practice
of
the
sinne
of
Vncleannesse
,
by
the
pleasure
of
that
sinne
?
And
for
the
matter
of
Profit
,
alas
,
how
doth
that
dazell
the
eyes
of
many
,
and
make
them
,
for
the
gaine
of
a
penny
,
to
lie
,
to
sweare
,
to
coozen
and
deceiue
,
yea
,
to
breake
the
Sabbath
?
Doe
not
Victuallers
,
for
the
gaine
of
a
penny
,
sell
their
Victuals
on
the
Lords
holy
Sabbath
,
and
make
no
bones
of
breaking
the
holy
Commandement
of
God
?
Poore
soules
!
in
so
doing
,
what
doe
they
?
Surely
,
rush
on
their
owne
destruction
:
they
bring
on
themselues
guiltinesse
of
conscience
,
and
they
make
themselues
lyable
to
plagues
and
iudgements
in
this
world
,
and
,
without
Gods
great
mercy
,
to
eternall
plagues
and
iudgements
in
the
world
to
come
.
And
what
folly
and
madnesse
is
it
,
for
the
enioying
of
a
little
vanishing
pleasure
(
for
the
pleasure
of
sinne
is
but
for
a
season
,
Heb
.
11.25
.
)
and
for
the
getting
of
some
trifling
profite
,
to
runne
into
such
fearefull
danger
?
If
a
man
gaine
the
whole
world
,
and
lose
his
owne
soule
,
hee
makes
but
a
miserable
bargaine
.
Therein
then
appeares
the
folly
and
madnesse
of
most
,
that
they
suffer
their
owne
deceiuing
hearts
to
impose
on
them
,
and
to
draw
them
vpon
the
practice
of
sinne
,
for
a
little
vanishing
pleasure
or
some
trifling
profite
.
Againe
,
is
it
so
,
that
the
corruption
of
the
heart
,
vnder
colour
of
pleasure
,
profite
,
or
the
like
,
We
must
take
heed
,
our
own
beguiling
hearts
deceiue
vs
not
.
drawes
men
on
the
practice
of
sinne
,
and
after
that
,
brings
on
them
horror
of
conscience
,
and
makes
them
liable
to
plagues
and
iudgements
in
this
life
?
Then
we
must
take
heede
we
be
not
coozened
by
our
owne
subtill
and
beguiling
hearts
,
and
that
we
suffer
not
them
,
vnder
the
colour
of
pleasure
,
profite
,
or
the
like
,
to
draw
vs
vpon
the
practice
of
any
knowne
sinne
.
Dost
thou
know
the
thing
to
bee
euill
,
and
to
bee
a
sinne
?
Then
take
heede
:
let
not
thine
owne
deceiuing
heart
draw
thee
on
the
practice
of
it
,
by
any
colour
whatsoeuer
:
remember
what
will
follow
after
,
euen
horror
of
conscience
,
and
a
standing
subiect
to
all
plagues
in
this
world
,
and
to
eternall
plagues
in
the
world
to
come
.
Yea
,
make
account
of
Gods
threatnings
,
of
plagues
and
iudgements
denounced
against
sinne
,
to
bee
as
certaine
as
present
executions
,
as
if
thou
shouldst
presently
feele
them
.
As
if
thou
suffer
thy selfe
to
be
drawne
on
that
beastly
sinne
of
Drunkennesse
,
make
account
of
the
woes
and
plagues
threatned
against
that
sinne
,
as
that
it
shall
bite
like
a
Serpent
,
and
hurt
like
a
Cockatrice
,
Pro
.
23.32
.
Pro
.
23.32
.
as
presently
to
seize
on
thee
.
So
,
if
thou
suffer
thy selfe
to
breake
the
Sabbath
,
for
the
gayning
of
a
penny
,
or
for
any
vile
pleasure
,
make
account
of
that
,
that
is
threatned
Ierem
.
17.27
.
as
presently
to
bee
made
good
vpon
thee
,
Ierem
.
17.27
.
that
a
fire
indeed
shall
be
kindled
in
thy
gates
,
and
shall
not
be
quenched
,
euen
a
fire
vnquenchable
,
that
shall
deuoure
all
thy
substance
.
And
so
in
other
particulars
,
make
reckoning
of
the
Iudgements
of
GOD
,
threatned
against
any
sinne
whatsoeuer
thou
art
guilty
of
,
as
presently
to
light
on
thee
,
thou
wittingly
and
willingly
committing
that
sinne
.
For
indeede
,
if
thou
wittingly
and
willingly
runne
into
any
knowne
sinne
,
thou
hast
no
assurance
to
bee
freed
from
the
plagues
and
iudgements
threatned
against
that
sinne
one
minuite
of
an
houre
:
thou
canst
not
say
,
and
make
it
good
,
when
thou
art
quaffing
and
singing
in
the
Alehouse
,
that
thou
shalt
make
an
end
of
thy
drunken
merriment
,
before
Gods
punishing
hand
light
on
thee
.
No
,
no
,
thou
hast
no
warrant
for
it
,
it
is
the
Lords
patience
,
if
hee
throw
not
downe
iudgement
on
thee
presently
.
Therefore
learne
we
to
take
heede
of
our
owne
deceiuing
corruption
;
let
it
not
,
vnder
the
colour
of
pleasure
,
or
profite
,
or
the
like
,
draw
vs
vpon
the
practice
of
any
knowne
sinne
:
if
it
doe
,
it
brings
on
vs
guiltinesse
of
conscience
,
and
makes
vs
liable
to
plagues
and
iudgements
in
this
world
,
and
without
Gods
mercy
,
to
eternall
plagues
and
iudgements
in
the
world
to
come
;
and
wee
cannot
promise
to
our selues
freedome
from
the
punishing
hand
of
God
,
and
from
his
iudgements
threatned
against
our
sinne
,
one
minute
of
an
houre
.
Now
in
the
last
place
obserue
wee
,
that
the
Apostle
saith
,
that
sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
him
,
and
by
the
Commandement
slue
him
.
Sinne
saith
he
,
tooke
occasion
by
the
Commandement
and
deceiued
me
,
and
thereby
slue
mee
:
that
is
,
as
wee
shewed
,
by
the
same
Commandement
,
I
being
guiltie
of
the
transgression
of
it
,
and
bound
ouer
to
the
curse
of
the
Law
,
and
made
liable
to
the
wrath
of
God
,
sinne
wounded
my
conscience
,
and
gaue
a
deadly
blow
to
my
soule
,
and
slue
me
spiritually
.
The
point
hence
is
this
:
That
the
Law
of
God
wounds
the
conscience
of
such
as
are
guiltie
of
the
breach
of
it
,
Gods
Law
wounds
the
conscience
of
such
as
are
guilty
of
the
breach
of
it
,
when
they
come
to
see
their
sinnes
.
when
they
come
to
a
sight
of
their
sinnes
,
it
strikes
a
terror
into
them
,
and
fills
them
full
of
feare
and
amazement
,
and
a
fearefull
expectation
of
the
wrath
and
vengeance
of
God
;
it
binds
them
ouer
to
the
curse
of
the
Law
,
and
it
condemnes
them
,
and
they
are
already
condemned
persons
,
and
dead
by
the
Law
,
that
are
guilty
of
the
breach
of
it
,
being
not
freed
from
the
curse
and
condemnation
of
it
by
Christ
.
And
therefore
the
Apostle
saith
,
Rom.
4.15
.
that
the
Law
causeth
wrath
.
His
meaning
is
,
that
the
Law
being
violated
and
broken
,
causeth
wrath
and
vengeance
to
come
on
the
breakers
of
it
.
The
Law
properly
,
and
by
it selfe
,
doth
not
cause
wrath
;
but
accidentally
being
violated
and
broken
,
it
binds
ouer
to
the
curse
of
the
Law
,
and
so
brings
wrath
and
vengeance
on
the
breakers
of
it
;
for
indeede
the
curse
of
the
Law
is
due
to
euery
one
that
breakes
the
Law
in
the
least
degree
,
being
not
freed
from
it
by
Christ
.
Deuter
.
27.26
.
Cursed
is
hee
that
continueth
not
in
all
the
wordes
of
this
Law
,
to
doe
them
.
And
therefore
the
Law
of
God
wounds
the
conscience
of
such
as
are
guilty
of
the
breach
of
it
,
when
they
come
to
a
sight
of
their
sinnes
;
it
striketh
a
terror
into
them
,
it
binds
them
ouer
to
the
curse
of
the
Law
,
it
condemnes
them
being
not
freed
from
it
by
Christ
.
And
this
discouers
the
case
and
condition
of
such
as
are
brought
to
a
sight
of
their
sinnes
,
The
condition
of
such
as
are
brought
to
a
sight
of
their
sinnes
,
being
yet
in
their
naturall
condition
discouered
.
and
are
yet
in
their
naturall
condition
,
and
out
of
Christ
:
the
Law
of
God
wounds
their
conscience
,
it
terrifies
them
,
&
condemnes
them
:
but
yet
in
this
case
there
is
difference
betweene
Gods
Elect
and
the
reprobate
:
for
the
reprobate
,
on
the
sight
of
their
sinnes
,
are
wounded
by
the
Law
to
vtter
despaire
,
and
their
wound
and
torment
of
conscience
is
but
a
beginning
of
hellish
torment
that
shall
last
for
euer
,
but
Gods
Elect
being
yet
in
their
naturall
condition
,
and
comming
to
a
sight
of
their
sinnes
,
the
Law
wounds
their
conscience
,
and
terrifies
them
,
and
condemnes
them
,
yet
withall
,
the
Lord
working
graciously
in
them
by
his
Spirit
:
The
Law
driues
them
to
Christ
,
Gal.
3.24
.
As
the
sense
and
smart
of
a
wound
sends
a
man
to
the
Chyrurgian
:
so
the
sense
and
feeling
of
sinne
,
sends
Gods
Elect
to
Christ
the
heauenly
Physician
;
and
Gods
Elect
being
vexed
and
disquieted
on
the
sight
of
their
sinne
,
by
the
terrors
and
threatnings
of
the
Law
,
are
in
better
case
then
they
,
that
neuer
knew
what
the
trouble
of
mind
meant
;
for
that
trouble
driues
them
to
seeke
to
Christ
.
And
thus
it
must
bee
with
vs
on
the
sight
of
our
sinnes
:
we
must
find
our selues
thereby
driuen
to
Christ
;
and
then
happy
wee
,
that
wee
haue
beene
troubled
,
for
comming
to
Christ
,
weary
,
and
loden
,
and
groning
vnder
the
waight
and
burden
of
our
sinnes
;
wee
shall
finde
from
him
,
ease
,
comfort
,
and
refreshing
,
and
eternall
rest
to
our
soules
.
VERS
.
12.
Wherefore
the
Law
is
holy
,
and
the
Commandement
is
holy
,
iust
and
good
.
OVr
Apostle
hauing
,
in
the
Verse
foregoing
,
cleered
the
Law
of
God
from
being
the
cause
of
sinne
,
in
this
Verse
hee
concludes
that
point
,
and
further
strengthens
his
conclusion
touching
the
Law
,
not
to
be
the
cause
of
sinne
,
by
an
Argument
taken
from
the
nature
and
property
of
the
Law
of
God
;
and
he
shewes
,
that
the
Law
of
God
in
it selfe
,
in
it
owne
nature
,
is
holy
,
iust
,
and
good
,
and
therefore
cannot
be
the
cause
of
sinne
;
that
is
his
argument
.
Here
then
wee
haue
three
things
affirmed
of
the
Law
of
God
;
that
it
is
holy
,
that
it
is
iust
,
and
that
it
is
good
.
And
these
three
things
are
affirmed
both
of
the
whole
Law
in
generall
,
and
of
that
Commandement
of
God
spoken
of
before
in
particular
.
Wherefore
(
saith
the
Apostle
)
the
Law
is
holy
,
and
the
Commandement
is
holy
,
iust
and
good
.
Wherefore
the
Law
is
holy
,
and
the
Commandement
is
holy
.
Some
make
this
difference
and
this
distinction
betweene
these
two
words
,
Law
and
Commandement
,
in
this
place
,
Interpretation
that
the
Law
signifieth
any
Law
of
God
whatsoeuer
,
and
that
the
Commandement
signifieth
only
the
affirmatiue
Precepts
.
But
that
is
but
a
nice
distinction
.
Some
againe
thus
vnderstand
these
two
words
,
Law
and
Commandement
,
as
if
the
Apostle
had
said
,
The
Law
,
and
whatsoeuer
there
is
therein
commanded
.
But
indeed
,
that
Interpretation
doth
not
so
fitly
suite
and
agree
to
that
which
the
Apostle
said
before
,
Vers
.
7.
Hee
speakes
not
only
of
the
Law
of
God
in
generall
,
but
hee
also
giues
instance
of
one
particular
Commandement
,
namely
,
of
the
tenth
Commandement
,
Thou
shalt
not
couet
or
lust
,
&c.
And
therefore
the
word
(
Law
)
in
this
Verse
,
is
to
be
taken
as
afore
,
for
the
whole
morall
Law
of
God
,
&
the
word
(
Commandement
)
is
likewise
taken
for
that
particular
Commandement
before
spoken
of
,
namely
,
that
Commandement
that
forbids
Lust
,
is
holy
,
that
is
,
is
pure
and
vndefiled
,
and
free
from
all
stayne
of
falshood
,
error
,
lyes
,
and
sinnes
,
as
Dauid
saith
,
Psal
.
12.6
.
Psal
.
12.6
.
The
words
of
the
Lord
are
pure
words
,
and
they
are
like
to
siluer
tryed
in
a
furnace
of
earth
,
fined
seuen-fold
.
And
Iam
.
1.27
.
Iam
.
1.27
.
the
Apostle
ioynes
these
two
together
,
pure
and
vndefiled
(
and
iust
)
namely
,
righteous
,
hauing
in
it
no
wrong
nor
iniquity
at
all
,
teaching
and
requiring
such
things
as
are
iust
,
and
cannot
be
taxed
or
reproued
as
vniust
,
or
vnequall
in
any
respect
.
Psal
.
19.8
,
9.
Psal
.
19.8
.
The
Statutes
of
the
Lord
are
right
.
And
Vers
.
9.
the
Iudgements
of
the
Lord
are
truth
,
and
righteous
altogether
,
(
and
good
)
that
is
,
requiring
and
commanding
only
such
things
as
are
good
,
and
forbidding
the
contrary
all
manner
of
euill
,
and
shewing
the
good
way
in
which
men
are
to
walke
to
life
euerlasting
.
And
therefore
Moses
puts
these
two
together
,
Deut.
Deut
.
30.15
,
16.
30.
ver
.
15
,
16.
Behold
,
I
haue
set
before
thee
this
day
life
and
good
,
in
that
I
command
thee
this
day
to
loue
the
Lord
thy
God
.
Thus
then
are
wee
to
conceaue
the
Apostles
meaning
in
the
wordes
of
this
Verse
,
as
if
hee
had
said
,
Wherefore
the
whole
morall
Law
of
God
,
yea
,
euen
that
Commandement
of
God
,
that
forbids
Lust
,
is
pure
and
vndefiled
,
free
from
all
pollution
of
falshood
,
error
,
lyes
and
sinnes
,
and
is
also
righteous
,
hauing
in
it
no
wrong
,
nor
iniquity
at
all
,
teaching
and
requiring
only
such
things
as
are
iust
,
and
cannot
be
taxed
as
vniust
,
or
vnequall
in
any
respect
:
and
it
is
likewise
good
,
it
requires
and
commands
only
good
things
,
and
forbids
all
manner
of
euill
,
and
shewes
the
good
way
,
in
which
men
are
to
walke
to
life
euerlasting
.
Here
first
consider
wee
the
whole
Verse
in
generall
.
Wee
see
,
the
Apostle
not
only
cleeres
the
Law
of
God
,
and
frees
it
from
some
foule
blots
,
that
some
might
,
or
haply
did
blemish
it
withall
:
but
here
also
he
sets
before
vs
the
excellency
of
the
Law
,
and
giues
to
it
excellent
and
worthy
Titles
,
that
it
is
holy
,
iust
,
and
good
.
Now
then
the
point
hence
is
this
,
That
the
Law
of
God
,
and
indeed
the
whole
Word
of
God
(
for
it
is
true
of
the
whole
Word
)
is
a
most
excellent
Truth
,
The
whole
Word
of
God
is
a
most
excellent
Truth
.
it
is
such
a
Truth
,
as
is
holy
,
iust
&
good
,
it
is
a
Truth
that
is
pure
,
free
from
all
stayne
of
error
,
falsehood
,
lyes
,
and
sinnes
,
hauing
no
wrong
nor
iniquity
at
all
in
it
,
and
it
requires
only
good
things
,
and
forbids
all
manner
of
euill
;
and
so
it
is
a
most
excellent
and
heauenly
Truth
:
and
to
this
purpose
the
holy
Ghost
speakes
plainely
,
and
witnesseth
this
Truth
to
vs
in
many
places
of
the
Scripture
.
Pro
.
8.6
,
7
,
8.
saith
Wisedome
,
Pro
.
8.6
,
7
,
8.
Giue
eare
,
I
will
speake
of
excellent
things
,
and
the
opening
of
my
lips
shall
teach
things
that
be
right
.
7.
For
my
mouth
shall
speake
the
truth
,
and
my
lips
abhorre
wickednesse
.
8.
All
the
words
of
my
mouth
are
righteous
,
there
is
no
lewdnesse
nor
frowardnesse
in
them
.
And
Psal
.
19.7
,
8
,
9.
saith
DAVID
,
The
Law
of
the
Lord
is
perfect
,
conuerting
the
soule
,
the
Testimony
of
the
Lord
is
sure
,
and
giueth
wisedome
vnto
the
simple
.
The
Statutes
of
the
Lord
are
right
,
and
reioyce
the
heart
,
the
Commandement
of
the
Lord
is
pure
,
and
giueth
light
vnto
the
eyes
.
The
feare
of
the
Lord
is
cleane
,
and
endureth
for
euer
:
the
Iudgements
of
the
Lord
are
Truth
,
and
righteous
altogether
.
And
Psal
.
119.
in
many
places
of
it
,
Dauid
giues
these
excellent
Titles
to
the
Law
of
God
,
and
to
the
Commandements
,
that
they
are
pure
,
and
iust
,
and
righteous
,
and
true
,
and
good
,
and
the
like
.
Rom.
12.2
.
saith
the
Apostle
,
Be
changed
by
the
renewing
of
your
mind
,
that
yee
may
proue
what
is
the
good
will
of
God
(
meaning
his
will
reueyled
in
his
written
Word
)
acceptable
and
perfect
.
And
to
this
purpose
we
might
bring
many
other
testimonies
,
giuing
euidence
to
this
Truth
;
That
the
Law
and
Word
of
God
is
a
most
excellent
and
heauenly
Truth
,
pure
and
free
from
all
stayne
of
error
,
falshood
,
lyes
,
and
sinnes
,
and
iust
,
and
righteous
,
hauing
no
wrong
,
nor
iniquity
at
all
in
it
,
and
commanding
only
good
things
,
and
forbidding
all
manner
of
euill
.
And
the
reasons
of
this
truth
are
,
First
,
the
Law
and
Word
of
God
are
breathed
out
from
the
Lord
himselfe
,
it
comes
from
him
as
his
expresse
Image
,
it
beares
the
stampe
and
image
of
God
himselfe
,
who
is
most
holy
,
iust
,
and
good
,
yea
,
holinesse
,
iustice
,
and
goodnesse
it selfe
,
and
it
hath
beene
published
by
the
ministery
of
holy
men
of
God
,
as
they
were
moued
by
the
holy
Ghost
,
2.
Pet
.
1.21
.
Secondly
,
the
Law
and
Word
of
God
expresseth
the
holy
and
vnchangeable
will
of
God
,
according
to
which
he
would
haue
vs
to
frame
our
hearts
and
liues
,
it
is
the
perfect
rule
of
holinesse
,
righteousnesse
,
and
goodnesse
;
and
therefore
it
must
needs
be
in
it selfe
holy
,
and
iust
,
and
good
,
and
so
a
most
excellent
and
heauenly
Truth
.
Now
then
to
make
vse
of
this
,
First
,
this
serues
to
point
out
the
preferment
of
the
Law
and
Word
of
God
,
The
preferment
of
the
Law
and
Word
of
God
,
aboue
all
other
lawes
and
writings
.
aboue
all
Lawes
and
Writings
of
men
whatsoeuer
;
this
makes
knowne
to
vs
the
priuiledge
and
preferment
that
the
Law
and
Word
of
God
hath
aboue
all
other
Lawes
and
Writings
whatsoeuer
;
for
in
other
Lawes
and
Writings
there
is
found
some
error
or
sinne
,
but
the
Law
and
Word
of
God
is
a
most
excellent
and
heauenly
Truth
,
breathed
out
from
the
Lord
himselfe
,
bearing
his
Image
,
and
so
most
pure
,
iust
,
and
good
,
free
from
all
stayne
of
error
and
sinne
,
yea
,
herein
appeares
the
priuiledge
of
Gods
Church
and
People
,
aboue
all
other
people
in
the
world
,
in
that
they
haue
a
Law
and
Word
so
excelent
and
heauenly
,
and
so
holy
,
and
so
iust
,
Deut
.
4.8
.
giuen
to
them
,
as
Moses
said
,
Deut.
4.8
.
What
Nation
is
so
great
,
that
hath
Ordinances
and
Lawes
so
righteous
,
as
all
this
Law
which
I
set
before
you
this
day
?
and
Psal
.
Psal
.
147.19
,
20
147.19
,
20.
saith
the
Psalmist
,
The
Lord
shewes
his
Word
vnto
IAACOB
,
his
Statutes
and
his
Iudgements
vnto
ISRAEL
;
he
hath
not
dealt
so
with
euery
Nation
,
neither
haue
they
knowne
his
Iudgements
.
This
is
our
priuiledge
and
perferment
in
this
Land
,
aboue
many
Nations
in
the
world
:
The
Lord
hath
vouchsafed
to
vs
his
holy
and
iust
Law
and
Word
,
yea
,
his
holy
Gospell
,
which
by
a
speciall
kind
of
excellency
is
called
,
The
good
Word
of
God
,
Heb
.
6.5
.
Heb
.
6.5
.
And
wee
are
to
carry
our selues
answerable
to
such
a
priuiledge
and
preferment
.
For
a
second
vse
of
this
;
Is
it
so
,
that
the
Law
and
Word
of
God
is
a
most
excellent
and
heauenly
Truth
,
holy
,
and
pure
,
and
iust
,
and
good
?
Surely
then
,
our
duty
is
to
acknowledge
it
so
to
be
,
and
to
esteeme
it
so
to
be
.
And
the
Lord
vouchsafing
to
vs
his
holy
,
iust
,
Our
duty
,
in
respect
of
the
excellency
of
the
Word
of
God
vouchsafed
vnto
vs.
and
good
Word
,
we
are
to
carry
our selues
answerable
to
the
holinesse
,
righteousnesse
,
and
goodnesse
of
it
.
Shall
the
Lord
betrust
vs
with
his
excellent
and
heauenly
Truth
,
his
holy
,
iust
,
and
good
Word
,
the
Rule
of
all
holinesse
,
iustice
,
and
goodnesse
;
and
shall
wee
carry
our selues
as
those
that
want
this
excellent
Truth
?
Shall
we
carry
our selues
as
Turkes
,
and
as
Pagans
that
know
not
God
,
and
haue
not
his
holy
&
good
Word
vouchsafed
vnto
them
?
If
wee
doe
,
in
the
end
it
will
turne
to
our
shame
and
reproch
,
yea
certainely
,
without
Gods
great
mercy
,
to
our
euerlasting
shame
and
confusion
,
and
to
our
deeper
condemnation
.
And
yet
thus
it
is
with
many
of
vs
;
many
amongst
vs
wil
sometimes
confesse
and
say
,
We
haue
the
holy
Word
of
God
amongst
vs
,
wee
heare
many
good
things
,
and
many
holy
and
good
Lessons
are
deliuered
vnto
vs
from
the
Word
of
God
;
but
alas
,
where
is
our
answering
of
them
?
where
is
almost
the
man
or
woman
,
that
suffer
themselues
to
be
changed
into
the
mould
&
patterne
of
the
good
Word
of
God
?
Nay
,
doe
not
many
carry
themselues
,
as
if
they
had
neuer
heard
one
syllable
of
the
good
Word
of
God
?
are
not
many
as
vile
and
as
wretched
in
the
course
of
their
liues
,
as
if
they
had
beene
bred
and
brought
vp
among
the
wild
Irish
?
Yea
,
I
dare
boldly
speake
it
,
though
with
griefe
,
you
shall
not
finde
such
beastly
Drunkennesse
,
and
such
bitternesse
in
Cursing
,
Swearing
,
Rayling
,
and
the
like
,
in
a
Country-Village
or
Towne
,
where
they
scarse
heare
one
Sermon
in
a
yere
,
as
is
to
be
found
in
some
amongst
vs
,
we
hauing
the
holy
and
good
Word
of
God
in
plentifull
measure
vouchsafed
vnto
vs.
And
will
not
the
Lord
one
day
vifit
for
this
?
Yes
assuredly
,
the
Lord
will
one
day
require
it
at
their
hands
that
thus
wretchedly
carry
themselues
;
making
light
account
,
yea
,
abusing
his
holy
&
good
Word
sent
vnto
them
;
the
Lord
will
not
suffer
a
thing
of
such
excellent
worth
,
as
his
holy
,
iust
,
and
good
Word
is
,
so
to
be
contemned
and
abused
.
No
,
no
,
The
Lord
Iesus
will
one
day
shew
himselfe
from
heauen
in
flaming
fire
,
rendring
vengeance
.
2.
Thessal
.
1.3
.
To
whom
?
Surely
,
To
such
as
know
not
God
,
and
to
such
as
doe
not
obey
vnto
the
Gospell
of
our
Lord
Iesus
Christ
,
2.
Thessal
.
1.8
.
And
it
shall
be
easier
at
the
day
of
iudgement
for
very
Pagans
and
Infidels
,
then
for
them
that
contemne
and
abuse
the
holy
and
good
Word
of
God
vouchsafed
to
them
.
Oh
then
,
learne
wee
(
the
Lord
vouchsafing
his
holy
,
iust
,
and
good
Word
to
vs
)
to
acknowledge
the
excellency
of
it
,
and
to
esteeme
it
according
to
the
worth
of
it
,
and
to
carry
our selues
answerable
to
it
;
let
it
worke
on
vs
,
and
transforme
and
change
vs
into
the
Image
of
it selfe
,
into
holinesse
,
righteousnesse
,
and
goodnesse
:
and
then
doubtlesse
wee
shall
finde
the
comforts
of
it
made
good
vnto
vs
;
otherwise
,
euery
good
and
holy
instruction
we
haue
heard
out
of
the
Word
of
God
,
shall
one
day
be
so
many
bills
of
Inditement
against
vs
to
condemne
vs
,
and
shall
aggrauate
&
increase
our
iudgement
and
condemnation
.
Note
we
in
the
next
place
,
the
Apostle
saith
not
onely
thus
,
The
Law
is
holy
,
but
hee
addes
further
,
and
the
Commandement
is
holy
,
iust
,
and
good
,
euen
that
Commandement
of
God
that
forbids
Lust
,
is
holy
,
iust
,
and
good
.
Hence
wee
are
taught
,
that
wee
must
acknowledge
all
and
euery
one
of
Gods
Commandements
to
be
holy
,
Euery
one
of
Gods
Commandements
is
to
be
esteemed
holy
,
iust
,
and
good
.
Psal
.
119.128
.
iust
,
and
good
,
as
Dauid
did
,
Psal
.
119.128
.
saith
he
,
I
esteeme
all
thy
Precepts
most
iust
,
and
hate
all
false
wayes
:
and
Vers
.
151.
All
thy
Commandements
are
true
.
Thus
must
we
doe
:
for
indeed
the
Law
of
God
is
thorow-out
like
it selfe
in
euery
part
and
parcell
of
it
,
it
is
holy
,
iust
,
and
good
,
and
wee
are
so
to
acknowledge
it
,
and
so
to
esteeme
of
euery
Commandement
of
God
;
that
is
our
duty
:
and
to
helpe
vs
forward
in
this
duty
,
know
,
that
it
is
a
sure
signe
of
grace
,
when
we
can
acknowledge
euery
Commandement
of
God
to
be
holy
,
iust
,
&
good
,
when
we
can
iustifie
the
Wisedome
of
God
in
his
Word
,
Matth
.
11.19
.
Wisedome
is
iustified
of
her
children
;
when
a
man
can
iustifie
the
Commandement
of
the
Sabbath
,
the
Commandement
against
Vncleannesse
,
and
whatsoeuer
Commandement
of
God
doth
most
crosse
his
owne
corruption
,
that
is
an
argument
of
grace
and
of
an
holy
heart
;
then
our
eyes
are
opened
to
see
the
excellency
of
the
Word
of
God
.
Euery
wise
worldling
will
be
disputing
and
reasoning
against
each
Commandement
of
God
,
that
in
some
thing
it
is
too
hard
and
too
strict
;
as
that
,
On
the
Sàbbath
we
are
not
to
doe
our
owne
wils
,
Isai
.
58.13
.
but
to
call
the
Sabbath
a
delight
,
and
to
consecrate
it
as
glorious
to
the
Lord
,
and
to
honor
him
,
not
seeking
our
owne
will
,
nor
speaking
a
vaine
word
,
Isai
.
58.13
.
Oh
that
is
too
strict
&
too
hard
.
That
money
is
not
to
be
giuen
on
Vsury
;
that
our
apparell
must
be
modest
and
sober
,
what
will
some
carnall
person
say
,
May
we
not
a
little
follow
the
fashion
?
Wee
shal
then
be
nothing
esteemed
of
in
the
world
;
that
is
too
strict
and
too
hard
.
And
so
for
Gaming
,
Carding
,
and
Dicing
,
may
we
not
a
little
vse
them
?
Well
,
know
thou
,
whosoeuer
thou
art
,
it
is
a
signe
of
a
rotten
and
corrupt
heart
,
thus
to
be
reasoning
against
the
Commandements
of
God
:
whosoeuer
hath
grace
truly
wrought
in
his
heart
,
will
iustifie
euery
part
and
parcell
of
the
Word
of
God
,
and
hold
it
to
be
most
holy
,
iust
,
and
good
.
Come
wee
now
to
speake
of
the
Titles
and
Epithites
here
giuen
to
the
Law
of
God
seuerally
;
and
first
(
as
you
see
)
it
is
said
to
be
holy
,
The
Law
is
holy
,
and
the
Commandement
is
holy
:
that
is
,
pure
and
vndefiled
,
free
from
all
stayne
of
error
,
falshood
,
lyes
,
and
sinnes
:
and
that
is
a
speciall
property
of
the
Law
of
God
;
the
Law
and
Word
of
God
is
in
it selfe
,
in
it
owne
nature
,
holy
and
pure
,
hauing
no
manner
of
pollution
cleauing
to
it
at
al
;
and
we
find
this
Title
and
Epithite
(
holy
or
pure
)
expresly
giuen
to
the
written
Word
of
God
in
other
places
of
it
,
as
Rom.
1.2
.
Which
he
had
promised
afore
by
his
Prophets
in
the
holy
Scriptures
.
So
likewise
,
2.
Tim
.
3.15
.
saith
the
Apostle
to
TIMOTHY
;
Thou
hast
knowne
the
holy
Scriptures
of
a
child
.
And
so
,
Psal
.
12.6
.
saith
DAVID
,
The
words
of
God
are
pure
words
.
And
,
Psal
.
19.8
.
The
Commandement
of
the
Lord
is
pure
.
And
to
these
,
many
other
testimonies
might
be
added
,
where
this
Epithite
or
Title
(
holy
or
pure
)
is
giuen
to
the
Law
and
Word
of
God
.
But
I
hold
it
not
so
needfull
;
I
will
rather
shew
,
how
and
in
what
respect
the
Law
and
Word
of
God
is
said
to
be
holy
,
that
so
we
may
rightly
conceiue
the
holinesse
and
purity
of
it
.
And
to
this
purpose
know
we
,
The
Law
and
Word
of
God
is
holy
in
three
respects
.
that
the
Law
and
Word
of
God
is
holy
&
pure
in
three
respects
especially
,
namely
,
in
respect
of
the
Author
of
it
,
in
respect
of
the
matter
of
it
,
and
in
respect
of
the
working
of
it
.
As
first
,
it
is
holy
and
pure
,
in
respect
of
the
Author
of
it
,
because
it
comes
from
God
,
it
is
breathed
out
from
the
holy
Spirit
of
God
,
he
is
the
Author
of
it
,
who
is
holinesse
it selfe
.
Secondly
,
it
is
holy
,
in
respect
of
the
matter
of
it
,
being
the
Wisedome
and
Truth
of
God
reueiled
,
and
it
teaching
a
truth
which
is
holy
,
euen
the
Truth
,
which
is
according
to
godlinesse
.
Tit
.
1.1
.
Tit
.
1.1
.
PAVL
a
seruant
of
God
,
and
an
Apostle
of
Iesus
Christ
,
according
to
the
faith
of
Gods
Elect
,
and
the
knowledge
of
the
Truth
,
which
is
according
to
Godlinesse
.
And
it
is
holy
,
in
respect
of
the
effect
and
working
of
it
;
because
it
sanctifies
and
makes
other
things
holy
,
though
not
as
a
cause
,
as
the
bloud
of
Christ
,
and
as
the
grace
of
Gods
Spirit
doe
;
for
these
two
things
as
causes
,
doe
sanctifie
and
make
men
holy
;
How
the
Word
of
God
doth
sanctifie
.
howsoeuer
(
I
say
)
the
Law
and
the
Word
of
God
doe
not
so
sanctifie
and
make
holy
as
causes
,
yet
as
instruments
and
meanes
they
doe
sanctifie
and
make
other
things
holy
,
as
the
Sacraments
and
Prayer
doe
:
the
Word
of
God
sanctifies
men
instrumentally
,
in
that
it
makes
them
resemble
God
in
many
graces
as
Christ
prayed
,
Ioh
.
17.17
.
Ioh
.
17.17
.
Sanctifie
them
with
thy
Truth
,
thy
Word
is
Truth
.
And
againe
,
the
Word
of
God
,
it
sanctifies
other
inferiour
creatures
to
the
vse
of
man
,
as
also
Prayer
doth
;
the
Word
of
God
,
either
by
promise
or
by
commandement
,
sanctifies
the
creatures
to
their
lawfull
ends
and
vses
,
so
that
men
hauing
a
promise
or
a
commandement
in
the
Word
of
God
,
touching
the
lawfull
vse
of
the
creatures
,
they
may
vse
them
with
a
good
conscience
.
1.
Tim
.
4.5
.
Euery
creature
of
God
is
good
:
and
nothing
ought
to
be
refused
,
if
it
be
receiued
with
thanks-giuing
.
1.
Tim
.
4.4
,
5.
For
it
is
sanctified
by
the
Word
of
God
and
Prayer
,
1.
Tim
.
4.4
,
5.
Thus
then
wee
see
,
how
and
in
what
respects
the
Law
and
Word
of
God
is
holy
and
pure
.
It
comes
from
the
holy
Spirit
of
God
:
it
is
the
reueiled
Wisedome
and
Truth
of
God
,
teaching
that
Truth
which
is
according
to
godlinesse
;
and
as
an
instrument
and
meanes
,
it
sanctifies
,
and
makes
both
men
and
other
things
holy
:
and
so
it
is
a
most
holy
and
pure
Truth
.
This
property
of
the
Word
of
God
,
One
infallible
note
that
Scripture
is
the
Word
of
God
.
the
purity
and
holinesse
of
it
,
is
one
infallible
note
and
marke
,
by
which
we
may
know
and
be
perswaded
that
it
is
the
very
Word
of
God
:
this
one
note
,
if
we
had
no
other
,
carryes
with
it
,
and
contaynes
in
it
,
sufficient
euidence
against
all
contradiction
,
that
it
is
from
God
,
and
hath
a
sacred
authority
in
it selfe
,
and
depends
not
on
the
Church
,
or
the
Pope
,
as
the
Papists
teach
:
the
Scripture
is
holy
&
pure
,
as
God
himselfe
;
and
therefore
certainely
it
is
of
God
,
and
from
God
:
it
is
not
the
testimony
and
tradition
of
the
Church
,
that
is
able
to
resolue
and
settle
the
conscience
,
which
is
Scripture
,
and
which
is
not
,
as
the
Papists
teach
.
No
,
no
:
the
testimony
of
the
Church
is
inferiour
to
the
euidence
of
the
Scripture
:
for
the
Scripture
points
out
the
Church
,
and
contaynes
in
it
the
true
notes
of
the
Church
:
yea
,
the
Scripture
,
as
an
instrument
&
meanes
,
it
sanctifies
the
Church
and
members
of
it
.
And
therefore
,
as
Christ
said
to
the
Pharises
,
Mat
.
23.17
.
Yee
fooles
and
blinde
:
whether
is
greater
the
gold
,
or
the
Temple
that
sanctifieth
the
gold
?
So
it
may
be
iustly
said
to
the
Papists
,
Yee
fooles
and
blinde
,
whether
is
greater
,
and
which
is
of
more
authority
,
the
Church
,
or
the
Scripture
which
sanctifies
the
Church
?
Without
question
the
Scripture
is
of
greater
authority
then
the
Church
:
and
it
is
not
the
testimony
and
tradition
of
the
Church
,
that
can
authorize
the
Scripture
in
any
mans
conscience
;
but
the
purity
and
holinesse
of
the
Scripture
it selfe
is
a
speciall
note
,
infallibly
assuring
vs
that
it
is
the
very
Word
of
God
.
Againe
,
is
it
so
,
that
the
Word
of
God
is
a
most
holy
and
pure
Truth
?
Gods
Word
must
be
thought
on
and
spoken
of
with
reuerence
.
Surely
,
then
it
must
be
thought
on
,
and
it
must
be
spoken
of
with
reuerence
and
due
respect
;
the
Minister
must
purely
thinke
on
the
Word
of
God
,
and
purely
deliuer
it
;
and
it
must
be
farre
from
vs
,
to
apply
the
holy
and
pure
Word
of
God
,
or
any
part
or
parcell
of
it
,
to
vaine
,
light
,
or
prophane
and
wicked
vses
,
as
to
Charmes
,
to
Inchantments
,
to
Iests
and
Merriments
,
to
turne
the
Scripture-phrases
to
Iests
,
or
to
make
Stage-playes
of
matters
contayned
in
the
Booke
of
God
;
to
apply
the
holy
Word
of
God
,
or
any
part
of
it
,
to
these
vile
vses
,
is
a
grieuous
sinne
,
and
a
most
horrible
and
fearfull
prophanation
of
the
holy
and
pure
Word
of
God
,
and
a
taking
of
Gods
Name
in
vaine
;
and
doubtlesse
,
the
Lord
will
not
suffer
them
that
are
guilty
of
that
sinne
,
to
escape
vnpunished
.
And
it
is
a
wicked
and
gracelesse
speech
,
that
is
vttered
by
some
,
that
thy
can
profite
as
much
by
a
Stage-play
,
setting
forth
some
good
matter
out
of
the
Scripture
,
as
by
the
best
Sermon
in
the
world
.
Alas
,
poore
soule
,
whosoeuer
thou
art
!
Can
the
holy
Word
of
God
,
fearefully
abused
and
prophaned
,
profit
thee
,
as
much
as
when
it
is
rightly
diuided
,
and
applyed
according
to
the
ordinance
of
God
?
Is
it
possible
?
No
,
no
:
it
is
not
possible
:
and
thou
that
art
of
that
mind
,
thou
art
blinded
by
the
Deuill
,
and
thou
hast
a
rotten
and
corrupt
heart
in
thee
,
and
continuing
in
that
mind
,
and
frequenting
Stage-playes
,
with
a
conceit
that
thou
canst
profit
as
much
by
them
as
by
the
best
Sermons
,
thou
art
in
the
gall
of
bitternesse
,
and
the
bond
of
iniquity
,
and
thou
art
partaker
with
those
gracelesse
Imps
,
I
meane
,
Stage-players
,
the
limmes
of
the
Deuill
:
for
so
they
are
,
as
long
as
they
goe
on
in
that
course
of
life
,
in
the
prophanation
of
the
holy
Word
of
God
;
and
assure
thy selfe
,
the
Lord
will
not
hold
thee
guiltlesse
for
that
sin
;
The
wrath
and
vengeance
of
God
continually
hangs
ouer
thine
head
for
that
sinne
:
and
therefore
if
thou
tender
the
good
of
thine
owne
soule
,
learne
to
reforme
thy selfe
.
In
the
third
place
,
is
it
so
,
We
are
to
come
to
the
reading
and
hearing
of
Gods
Word
with
holy
hearts
.
that
the
Word
of
God
is
a
most
holy
and
pure
Truth
?
Certainely
,
then
our
duety
is
to
come
to
the
reading
and
to
the
hearing
of
it
,
with
holy
hearts
,
and
with
holy
affections
;
when
we
either
reade
the
Word
of
God
,
or
heare
it
preached
vnto
vs
,
we
are
to
empty
our
hearts
of
all
impure
lusts
and
vile
affections
,
and
wee
must
labour
to
receiue
the
holy
and
pure
Word
of
God
into
holy
hearts
and
sanctified
soules
.
Now
herein
most
men
faile
exceedingly
;
most
men
rush
into
the
House
of
God
,
and
neuer
care
to
search
into
their
owne
hearts
,
and
to
disburden
them
of
filthy
lusts
and
vile
affections
.
No
,
no
:
they
come
with
their
hearts
full
fraught
with
such
lusts
and
affections
,
full
of
Pride
,
full
of
Selfe-loue
,
full
of
Couetousnesse
,
and
cares
of
the
world
,
full
of
Enuy
and
Malice
,
yea
,
many
times
full
of
Malice
and
bitternesse
against
the
Preacher
that
deliuers
the
holy
Word
of
God
to
them
:
and
can
they
then
looke
to
profit
by
the
Word
of
God
,
and
to
find
good
by
it
?
No
,
no
:
it
is
not
possible
.
This
is
one
speciall
cause
,
that
men
and
women
profit
not
by
the
holy
Word
of
God
,
and
that
they
are
not
bettered
by
it
;
they
lay
impure
hands
on
the
pure
Word
of
God
,
and
bring
impure
hearts
to
the
hearing
of
it
,
and
so
doing
,
they
defile
the
Word
,
and
make
it
impure
to
themselues
.
Tit
.
1.15
.
To
the
impure
,
all
things
(
euen
the
holy
things
of
God
)
are
impure
.
And
how
then
can
they
possibly
finde
profit
or
comfort
from
the
holy
Word
of
God
?
Yea
,
they
not
only
defile
the
holy
Word
of
God
,
but
they
turne
it
to
a
curse
to
themselues
.
Malac
.
2.2
.
I
will
curse
your
blessings
,
yea
I
haue
cursed
them
already
.
Oh
then
learne
wee
,
if
wee
would
not
defile
the
holy
Word
of
God
,
and
turne
it
to
a
curse
to
our selues
,
learne
we
to
come
to
the
reading
and
hearing
of
it
with
holy
hearts
,
and
holy
affections
.
Exod
.
3.5
.
Moses
was
commanded
to
put
off
his
shooes
,
because
the
place
whereon
he
stood
was
holy
ground
.
So
must
wee
doe
,
when
wee
come
to
the
hearing
of
the
Word
of
God
:
for
then
wee
come
before
the
face
and
presence
of
God
after
a
speciall
manner
,
and
we
must
then
put
off
our
shooes
,
that
is
,
we
must
put
off
impure
lusts
,
and
vile
affections
,
that
are
as
shooes
on
our
hearts
.
It
is
the
counsell
of
the
Preacher
,
Eccles
.
4.17
.
Take
heed
to
thy
feete
,
when
thou
entrest
into
the
House
of
God
.
When
thou
commest
to
Gods
House
,
Gods
Altar
,
Gods
Table
,
&c.
take
heed
to
thy
feet
,
looke
to
thy
heart
and
affections
,
wash
,
purge
,
and
clense
thine
heart
&
soule
,
cast
off
all
worldly
cares
,
impure
thoughts
and
vile
affections
,
if
thou
wouldst
haue
the
holy
Word
of
God
and
his
holy
Ordinances
profitable
and
truely
comfortable
to
thee
.
Come
wee
now
to
speake
of
the
Epithite
and
Title
of
the
Law
.
The
Apostle
here
,
in
the
second
place
,
giues
to
the
Law
of
God
,
that
it
is
iust
,
the
Law
is
iust
,
and
the
Commandement
is
iust
,
that
is
,
as
wee
shewed
,
righteous
,
hauing
no
wrong
nor
iniquity
in
it
at
all
:
it
is
such
a
truth
as
teacheth
iust
things
,
and
cannot
be
taxed
as
vniust
or
vnequall
in
any
thing
.
And
this
also
is
a
speciall
property
of
the
Law
of
God
,
and
of
the
Word
of
God
,
it
is
a
iust
Word
,
it
is
iust
and
righteous
in
euery
thing
it
requires
,
and
whatsoeuer
is
commanded
,
or
taught
,
or
promised
,
or
threatned
in
the
Word
of
God
,
is
iust
,
and
cannot
be
taxed
as
vniust
,
or
vnequall
in
any
thing
.
And
thus
much
wee
finde
witnessed
of
the
Word
of
God
in
many
places
of
Scripture
.
Pro
.
8.8
.
Pro
.
8.8
.
All
the
words
of
my
mouth
are
righteous
,
and
there
is
no
lewdnesse
nor
frowardnesse
in
them
,
saith
Wisedome
,
euen
the
Wisedome
of
God
.
Psal
.
19.8
.
The
Statutes
of
the
Lord
are
right
.
Psal
.
19.8.9
.
And
Verse
9.
The
iudgements
of
the
Lord
are
righteous
altogether
.
Psal
.
119.106
.
saith
Dauid
,
Psal
.
119.106
.
I
will
keepe
thy
righteous
iudgements
.
And
Verse
123.
Mine
eyes
haue
fayled
,
in
waiting
for
thy
saluation
and
for
thy
iust
promise
.
And
Verse
128.
I
esteeme
all
thy
Precepts
most
iust
.
And
Verse
137
,
138.
Righteous
art
thou
,
oh
Lord
,
and
iust
are
thy
iudgements
.
Thou
hast
commanded
iustice
by
thy
Testimonies
.
And
many
like
testimonies
of
Scripture
wee
finde
,
where
this
Title
(
iust
,
or
righteous
)
is
attributed
to
the
Law
of
God
,
and
to
the
Word
of
God
.
But
not
to
spend
time
in
citing
more
testimonies
to
that
purpose
,
I
will
,
as
before
,
in
speaking
of
the
holinesse
and
purity
of
the
Law
and
Word
of
God
,
briefly
also
shew
how
,
and
in
what
respects
,
the
Law
and
Word
of
God
is
said
to
be
iust
and
righteous
,
which
may
serue
as
grounds
and
reasons
of
this
Epithite
giuen
to
the
Law
and
Word
of
God
.
Know
wee
then
,
The
Law
and
Word
of
God
is
iust
in
three
respects
.
1.2
.
that
the
Law
and
Word
of
God
is
said
to
bee
iust
and
righteous
in
these
three
respects
:
In
respect
of
the
Author
of
it
:
In
respect
of
the
matter
of
it
:
And
in
respect
of
the
end
and
vse
of
it
,
as
,
First
,
it
is
iust
and
righteous
,
in
respect
of
the
Author
of
it
:
because
it
proceedes
from
God
,
who
is
most
iust
,
yea
perfect
Iustice
it selfe
,
and
infinite
in
holinesse
and
iustice
,
and
with
whom
dwels
no
iniquitie
at
all
.
And
secondly
,
the
Law
and
Word
of
God
is
iust
and
righteous
,
in
respect
of
the
matter
of
it
:
because
the
matter
of
it
is
the
reuealed
Iustice
of
God
,
it
reueales
the
perfect
Iustice
of
God
and
his
Righteousnesse
;
it
is
the
perfect
Rule
of
all
righteousnesse
;
it
teacheth
what
is
due
to
God
,
and
what
is
due
to
man
;
and
it
giues
to
euery
one
that
which
is
due
;
it
promiseth
good
to
those
that
are
good
;
and
it
threatens
ill
to
those
that
are
wicked
;
and
that
without
respect
of
persons
;
it
makes
knowne
the
iust
and
righteous
will
of
God
,
without
all
flattery
or
partialitie
.
And
thirdly
,
the
Law
and
Word
of
God
is
iust
and
righteous
,
in
respect
of
the
end
and
vse
of
it
:
because
it
tends
to
this
end
,
to
make
men
iust
and
righteous
;
and
as
the
Apostle
saith
,
2.
Tim
.
3.16
,
17.
The
whole
Scripture
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
That
the
man
of
God
may
bee
absolute
,
being
made
perfect
vnto
all
good
works
.
Yea
the
morall
Law
of
God
is
able
to
iustifie
such
as
perfectly
keepe
and
fulfill
it
,
and
the
Word
of
God
will
certainely
acquite
,
&
iustifie
those
that
beleeue
it
,
and
embrace
it
,
and
yeeld
sound
obedience
to
it
,
and
that
,
before
the
Iudgement
Seat
of
the
Lord
.
We
see
then
,
how
,
and
in
what
respects
the
Law
and
Word
of
God
is
iust
and
righteous
;
it
proceeds
from
God
,
who
is
most
iust
,
yea
infinite
in
holinesse
and
iustice
;
it
reueales
the
perfect
Iustice
of
God
,
and
his
righteousnesse
;
it
is
the
perfect
Rule
of
righteousnesse
,
teaching
what
of
right
belongs
to
God
,
and
what
also
is
due
to
men
;
it
giues
to
euery
one
his
due
,
promising
good
to
those
that
are
good
,
and
threatning
ill
to
those
that
are
wicked
,
and
that
,
without
respect
of
persons
,
and
without
all
flattery
and
partialitie
;
and
it
tends
to
this
end
,
to
make
men
iust
and
righteous
,
euen
to
acquite
and
iustifie
as
many
as
truely
imbrace
it
,
beleeue
it
,
and
yeeld
sound
obedience
to
it
,
and
that
,
before
the
Iudgement
Seat
of
the
Lord
.
And
so
we
may
certainely
conclude
and
resolue
on
this
,
that
the
Law
and
Word
of
GOD
is
a
most
iust
and
righteous
Truth
.
This
being
a
truth
,
it
must
needes
follow
on
this
,
that
the
Law
of
GOD
requires
perfect
iustice
,
The
Law
of
God
requires
perfect
iustice
and
righteousnesse
in
this
life
.
and
perfect
righteousnesse
,
and
that
in
this
life
.
The
Law
of
God
requires
that
men
in
this
life
,
yeeld
perfect
obedience
to
it
.
It
is
a
meere
shift
and
deuice
of
our
Aduersaries
the
Papists
,
to
say
that
men
are
not
bound
in
this
life
to
yeeld
such
perfect
obedience
to
the
Law
of
God
,
as
in
the
life
to
come
(
for
so
they
distinguish
betweene
obedience
to
the
Law
of
God
in
this
life
,
and
in
the
life
to
come
.
)
They
say
there
is
a
double
obedience
to
the
Law
of
God
,
and
a
double
perfect
fulfilling
of
the
Law
:
one
in
time
of
this
life
,
which
is
,
when
men
loue
GOD
aboue
all
things
and
their
Neighbour
as
themselues
:
and
the
other
in
the
life
to
come
;
and
that
is
,
when
men
loue
God
with
all
the
heart
and
soule
,
with
all
the
powers
and
faculties
of
the
soule
,
and
with
all
the
strength
of
all
those
powers
:
that
is
their
distinction
.
Indeed
a
very
absurd
and
foolish
distinction
,
and
directly
opposite
and
contrary
to
the
plaine
euidence
of
Scripture
:
for
when
the
Lord
saith
in
the
Law
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soule
,
and
with
all
thy
might
:
to
whom
doth
he
speake
?
onely
to
men
glorified
in
heauen
?
No
certainely
:
hee
speakes
to
all
men
,
to
such
as
liue
yet
in
this
world
,
and
also
to
them
that
are
glorified
in
heauen
;
his
Law
is
eternall
,
and
vnchangeable
,
and
contaynes
an
eternall
and
vnchangeable
truth
and
righteousnesse
,
yea
one
and
the
same
truth
and
righteousnesse
for
euer
:
and
there
is
one
and
the
same
rule
of
righteousnesse
giuen
to
men
glorified
in
heauen
,
and
to
men
liuing
here
on
the
face
of
the
earth
:
and
it
is
very
absurd
to
say
,
that
a
man
is
not
bound
in
time
of
this
life
to
loue
God
with
all
his
heart
,
and
with
all
his
soule
,
but
only
in
the
life
to
come
:
For
what
man
was
bound
to
,
and
could
doe
in
the
state
of
innocency
,
the
same
,
and
so
much
the
Law
of
God
requires
at
his
hands
in
the
state
of
corruption
.
Now
,
in
the
state
of
Innocency
,
Adam
was
bound
to
loue
God
with
all
his
heart
and
soule
,
and
could
so
loue
God
;
and
therefore
the
same
absolute
and
entire
obedience
is
now
required
at
the
hands
of
men
,
though
they
are
neuer
able
to
yeeld
it
;
and
therefore
that
distinction
inuented
by
the
Papists
,
is
absurd
,
that
there
is
a
double
fulfilling
of
the
Law
of
God
;
one
in
the
time
of
this
life
,
and
another
in
the
life
to
come
.
And
it
cannot
stand
with
the
truth
now
deliuered
,
that
the
Law
of
God
is
most
iust
and
righteous
,
and
so
requires
perfect
iustice
and
righteousnesse
at
the
hands
of
men
.
Againe
,
The
Word
of
God
must
be
dispenced
iustly
and
vnpartially
.
is
it
so
,
that
the
Law
and
Word
of
God
is
a
most
iust
and
righteous
Truth
,
a
Truth
that
giues
euery
one
his
due
,
promising
good
to
those
that
are
good
,
and
threatning
ill
to
those
that
are
wicked
,
and
that
without
respect
of
persons
,
and
without
all
partiality
?
Surely
,
then
it
must
in
like
manner
be
deliuered
,
the
Word
of
God
is
iust
,
it
is
vnpartiall
,
it
respects
no
mans
person
;
and
it
must
so
be
deliuered
,
it
must
iustly
and
vnpartially
be
dispenced
,
the
Minister
of
the
Word
,
in
preaching
and
dispencing
the
Word
of
God
to
the
people
,
must
looke
that
he
deale
iustly
,
that
hee
promise
good
to
those
that
are
good
,
and
threaten
ill
to
those
that
are
wicked
;
hee
must
not
make
sad
the
hearts
of
those
whom
God
hath
not
made
sad
,
nor
soothe
vp
any
in
their
sinnes
,
nor
strengthen
the
hands
of
the
wicked
,
Ierem
.
23.14
.
Iere
.
23.14
.
nor
promise
peace
to
those
that
walke
after
the
stubbornnesse
of
their
owne
hearts
,
Vers
.
17.
For
feare
or
fauour
,
because
they
are
rich
,
or
great
in
the
world
,
hee
must
not
humour
men
and
please
men
:
if
he
doe
,
he
is
not
the
seruant
of
Christ
.
Gal.
1.10
.
If
I
should
yet
please
men
,
I
were
not
the
seruant
of
Christ
.
This
was
the
fault
that
was
charged
on
the
Priests
,
Malac
.
2.9
.
that
they
were
partiall
in
the
Law
;
they
lift
vp
the
faces
of
men
;
they
made
the
wicked
lift
vp
their
heads
.
And
this
was
a
foule
fault
,
and
this
ought
to
be
far
from
the
Ministers
of
the
Gospell
;
they
are
to
dispence
the
iust
and
righteous
Word
of
God
iustly
and
vnpartially
:
yea
,
as
it
is
said
of
the
Leuites
,
Deut
.
33.9
.
In
the
execution
of
their
Office
in
teaching
the
people
,
they
must
take
no
notice
of
Father
or
Mother
,
Brethren
or
their
owne
Kindred
,
they
must
spare
none
,
if
they
be
wicked
,
be
they
neuer
so
deare
or
neere
vnto
them
,
but
tel
them
their
owne
,
and
giue
to
euery
one
his
due
;
admonition
,
to
whom
admonition
belongs
;
rebuke
,
to
whom
rebuke
belongs
;
comfort
,
to
whom
comfort
belongs
,
without
feare
or
fauour
,
without
flattery
or
partiality
.
And
if
this
be
the
duty
of
the
Minister
;
surely
,
How
people
are
to
heare
the
Word
of
God
,
being
vnpartially
dispenced
.
then
there
is
a
duty
answerable
to
it
,
required
of
the
people
.
Must
the
Minister
dispence
the
Word
of
God
iustly
,
and
without
respect
of
persons
?
Doubtlesse
,
then
the
Word
of
God
being
in
that
manner
dispenced
,
the
people
are
to
heare
it
willingly
&
patiently
,
the
people
are
to
heare
the
Word
of
iust
reproofe
with
patience
,
and
they
must
not
fret
and
kicke
against
it
,
as
the
manner
of
some
is
.
Art
thou
iustly
reproued
for
thy
sinne
,
and
are
the
Iudgements
of
God
iustly
denounced
against
thee
?
Heare
the
Word
of
God
so
applyed
,
with
willingnesse
and
patience
,
and
let
it
be
farre
from
thee
to
except
against
the
Minister
,
or
to
quarrell
with
his
affections
,
and
to
say
,
he
speakes
out
of
spleene
,
or
malice
,
or
the
like
.
No
,
no
:
remember
that
he
is
called
to
that
office
,
to
dispence
the
Word
of
God
:
and
if
he
make
conscience
of
his
duty
,
he
dares
not
but
dispence
it
iustly
and
vnpartially
,
not
sparing
thee
,
when
thou
art
iustly
to
be
reproued
,
whosoeuer
thou
art
.
But
thou
wilt
say
,
I
haue
beene
kind
to
him
,
and
many
wayes
testified
my
loue
vnto
him
.
Hast
thou
so
?
and
wouldst
thou
haue
thy
kindnesse
make
him
partiall
in
the
execution
of
his
office
and
duety
?
Shall
thy
kindnesse
make
him
vnfaithfull
to
him
that
hath
put
him
in
that
office
?
Ierem
.
13.30
.
and
shall
it
make
him
steale
away
the
Word
from
thee
?
Ierem
.
23.30
.
and
not
giue
thee
that
portion
of
the
Word
that
belongs
to
thee
,
and
so
betray
thee
into
the
hands
of
the
Deuill
?
Surely
,
that
were
to
require
thy
kindnesse
,
with
the
greatest
vnkindnesse
and
vnthankefulnesse
in
the
world
;
and
thou
hast
no
reason
to
expect
it
,
and
yet
this
is
expected
and
desired
of
many
:
they
thinke
,
if
they
be
kind
to
their
Minister
,
then
the
Minister
is
bound
to
speake
peace
to
them
,
though
they
be
wicked
,
and
hee
must
not
meddle
with
their
sinnes
,
but
suffer
them
to
goe
on
quietly
to
their
owne
destruction
.
And
if
the
Minister
be
to
preach
a
Funerall
Sermon
,
it
is
presumed
,
that
he
must
praise
the
party
deceased
,
though
there
were
nothing
in
him
praise-worthy
:
and
if
hee
doe
not
so
,
then
mens
mouthes
are
opened
wide
against
him
,
and
they
censure
him
at
their
pleasure
.
A
Minister
in
dispencing
the
Word
of
God
,
must
speake
as
God
would
speake
.
And
would
God
commend
a
man
or
a
woman
,
in
whom
nothing
was
found
worthy
commendation
?
No
certainely
:
neither
dares
the
Minister
of
God
doe
it
,
that
makes
conscience
of
his
duty
,
as
Elihu
said
,
Iob
32.21
,
22.
He
dare
not
giue
titles
to
men
,
lest
his
Maker
should
take
him
away
suddenly
.
The
Minister
of
God
must
dispence
the
iust
Word
of
God
iustly
,
giuing
to
euery
one
his
due
portion
:
admonition
,
to
whom
admonition
;
rebuke
,
to
whom
rebuke
;
and
comfort
,
to
whom
comfort
belongs
.
And
if
the
Minister
doe
so
,
thou
art
to
heare
it
with
meekenesse
,
and
patience
,
and
subiection
to
it
.
And
know
this
for
a
truth
;
If
thou
thinke
that
which
is
iustly
and
truely
deliuered
out
of
the
Word
of
God
,
too
hard
and
too
strict
,
and
that
there
is
too
much
required
at
thy
hands
,
and
thou
spurnest
against
it
,
when
thou
art
called
on
to
the
practice
of
any
duty
,
or
iustly
reproued
for
thy
sinne
by
the
ministery
of
the
Word
;
thou
layest
iniustice
on
the
iust
and
righteous
Law
&
Word
of
God
;
and
so
doing
,
thou
chargest
God
with
iniustice
:
and
that
is
a
fearefull
height
of
sin
,
and
the
Lord
will
not
suffer
it
to
escape
vnpunished
.
In
the
third
place
;
Is
it
so
,
that
the
Law
and
Word
of
God
is
a
most
iust
and
righteous
Truth
,
Whither
we
must
goe
,
to
know
what
is
iust
and
what
is
equall
.
euen
the
perfect
Rule
of
righteousnesse
?
If
then
we
would
know
what
is
iust
,
and
what
is
equall
,
what
in
equity
and
good
conscience
we
are
bound
to
doe
,
both
towards
God
and
towards
men
;
we
must
goe
to
the
rule
of
iustice
and
equity
,
To
the
Law
,
and
to
the
testimony
,
as
Isai
.
8.20
.
Isai
.
8.20
.
That
is
able
to
resolue
vs
,
what
honour
,
worship
,
feare
,
reuerence
,
obedience
,
loue
,
considence
,
and
such
like
,
that
we
owe
to
God
,
and
how
we
may
carry
our selues
iustly
towards
men
;
what
honour
,
reuerence
,
and
respect
,
and
what
reward
,
or
punishment
belongs
to
men
,
and
how
we
are
to
deale
with
them
in
matters
of
contract
,
in
buying
and
selling
with
them
.
Men
commonly
deceiue
themselues
in
the
matter
of
iustice
;
they
thinke
they
deale
iustly
and
truly
with
men
,
if
they
pay
euery
one
his
owne
,
and
owe
nothing
to
any
,
when
notwithstanding
they
are
Vsurers
,
and
they
sticke
not
to
defraud
men
,
and
to
ouer-reach
them
in
bargayning
with
them
,
and
make
no
conscience
of
vsing
false
waights
and
measures
.
The
Word
of
God
will
tell
them
another
thing
.
And
therefore
if
wee
would
be
resolued
,
what
is
iust
and
equall
both
in
duties
towards
God
and
towards
men
,
and
what
we
may
iustly
do
,
and
with
good
conscience
,
in
euery
particular
action
,
wee
must
haue
recourse
to
the
Law
and
Word
of
God
.
Come
we
now
to
the
third
and
last
Epithite
and
Title
here
giuen
to
the
Law
of
God
,
that
is
,
that
it
is
good
:
saith
the
Apostle
,
The
Law
is
good
,
and
the
Commandement
:
that
is
,
as
wee
shewed
;
It
commands
only
such
things
as
are
good
,
and
forbids
all
manner
of
euill
,
and
it
shewes
men
the
good
way
in
which
they
are
to
walke
.
And
this
likewise
is
a
speciall
property
of
the
Law
and
of
the
Word
of
God
;
the
Word
of
God
is
such
a
Truth
,
as
teacheth
good
things
,
yea
,
whatsoeuer
is
taught
,
or
promised
,
or
threatned
in
the
Word
of
God
,
is
good
,
and
whatsoeuer
the
Word
of
God
forbids
and
condemnes
,
is
certainely
euill
,
&
cannot
be
iustified
:
and
the
Word
of
God
shewes
men
what
is
good
,
euen
the
good
Way
,
in
which
they
are
to
walke
to
life
and
saluation
.
And
for
this
also
wee
haue
euidence
and
testimony
of
Scripture
.
Rom.
12.2
.
saith
the
Apostle
,
Rom.
12.2
.
Be
yee
changed
by
the
renewing
of
your
mind
,
that
yee
may
proue
what
is
the
good
will
of
God
,
acceptable
and
perfect
.
He
meanes
the
will
of
God
reueyled
in
his
Word
,
1.
Tim
.
1.8
.
and
he
calls
that
The
good
will
of
God
.
1.
Tim
.
1.8
.
The
Apostle
takes
it
for
a
knowne
and
confessed
truth
:
saith
he
,
We
know
,
that
the
Law
is
good
.
And
of
the
Gospell
,
by
a
speciall
kind
of
excellency
it
is
affirmed
,
that
it
is
the
good
Word
of
God
.
Heb
.
6.5
.
And
haue
tasted
of
the
good
Word
of
God
.
And
to
these
wee
might
adde
many
other
testimonies
of
Scripture
,
where
this
Epithite
and
Title
(
good
)
is
giuen
to
the
Law
and
Word
of
God
.
But
as
before
,
in
handling
the
former
Epithites
of
the
Law
and
Word
of
God
,
so
here
also
I
hold
it
needfull
,
to
shew
how
,
and
in
what
respect
,
the
Law
and
Word
of
God
is
said
to
be
good
,
and
to
make
knowne
,
why
it
is
called
the
good
Word
of
God
.
And
to
this
purpose
know
,
that
the
Law
&
Word
of
God
hath
this
Epithite
and
Title
(
good
)
giuen
to
it
,
in
a
threefold
respect
.
The
Law
and
Word
of
God
is
stiled
with
this
title
(
good
)
in
these
three
respects
:
In
respect
of
the
Author
of
it
.
The
Law
and
Word
of
God
is
good
in
three
respects
.
In
respect
of
the
Matter
of
it
.
And
in
respect
of
the
effect
,
and
of
the
end
and
vse
of
it
,
as
first
:
The
Law
and
Word
of
God
is
good
,
in
respect
of
the
Author
of
it
,
because
it
comes
from
God
,
it
is
his
Word
,
who
is
goodnesse
it selfe
,
the
Fountayne
of
all
goodnesse
,
and
from
whom
comes
nothing
but
that
which
is
only
good
.
Secondly
,
the
Law
and
Word
of
God
is
good
,
in
respect
of
the
matter
of
it
:
because
the
matter
of
it
is
the
wisedome
and
will
of
God
reueiled
,
whose
will
onely
is
good
,
and
the
rule
of
all
goodnesse
,
and
the
will
of
all
creatures
in
heauen
or
earth
is
so
farre
forth
good
,
as
it
consents
and
agrees
with
the
will
of
God
reueiled
in
the
eternall
Truth
of
his
Word
.
And
the
Word
of
God
doth
not
allow
of
,
nor
beare
with
the
least
euill
that
is
,
but
condemnes
all
things
that
be
euill
,
be
they
neuer
so
pleasant
,
or
neuer
so
profitable
in
the
corrupt
sense
and
iudgement
of
men
,
and
threatens
iudgement
against
those
that
are
guilty
of
euill
,
and
it
commends
all
good
things
,
and
shewes
men
euery
good
way
in
which
they
are
to
walke
,
and
it
contaynes
promises
of
many
good
things
both
temporall
and
eternall
,
both
belonging
to
the
body
and
to
the
soule
,
and
concerning
this
life
,
and
that
life
that
is
to
come
,
to
those
that
yeeld
obedience
to
it
.
Thirdly
,
the
Law
and
Word
of
God
is
good
in
respect
of
the
effect
,
and
of
the
end
and
vse
of
it
:
because
it
makes
men
,
of
ill
to
become
good
;
as
an
Instrument
,
it
works
grace
and
goodnesse
in
them
,
it
conuerts
&
turnes
a
sinner
from
euill
to
good
,
as
Dauid
saith
,
Psal
.
19.7
.
Psal
.
19.7
.
The
Law
of
the
Lord
is
perfect
,
conuerting
the
soule
.
And
the
Word
of
God
,
as
an
instrument
,
workes
in
the
heart
true
sauing
faith
,
and
all
other
good
graces
of
the
Spirit
,
and
makes
men
perfect
to
all
good
workes
,
2.
Tim
.
3.17
.
2.
Tim
.
3.17
.
and
it
tends
to
this
end
,
to
make
Gods
Elect
partakers
of
the
greatest
good
in
this
life
,
namely
,
of
true
comfort
in
Christ
,
and
true
peace
of
conscience
,
and
of
the
euerlasting
good
of
their
soules
and
bodies
in
the
life
to
come
.
Iam
.
1.21
.
It
is
able
to
saue
mens
soules
.
Iam
.
1.21
.
And
therefore
Peter
said
to
Christ
,
Ioh
.
6.68
.
Thou
hast
the
words
of
eternall
life
.
And
2.
Tim
.
3.15
.
saith
the
Apostle
to
TIMOTHY
,
Thou
hast
knowne
the
holy
Scriptures
of
a
child
,
which
are
able
to
make
thee
wise
vnto
saluation
,
through
the
faith
which
is
in
Christ
Iesus
.
Thus
then
we
see
how
,
and
in
what
respects
the
Law
and
Word
of
God
is
said
to
be
good
.
It
comes
from
God
,
who
is
Goodnesse
it selfe
,
and
the
Fountayne
of
all
goodnesse
,
from
whom
nothing
can
come
but
Goodnesse
.
It
is
the
Wisedome
and
Will
of
God
reueiled
,
whose
Will
only
is
good
,
and
the
Rule
of
all
goodnesse
,
and
it
condemnes
all
euill
whatsoeuer
,
threatning
iudgement
to
them
that
are
guilty
of
euill
,
and
it
commends
all
good
things
,
and
shewes
men
euery
good
way
in
which
they
ought
to
walke
:
It
contaynes
sweet
promises
of
many
good
things
both
temporall
and
eternall
,
made
to
those
that
yeeld
obedience
to
it
,
and
as
an
instrument
,
it
makes
men
,
of
ill
to
become
good
,
turning
them
from
euill
to
good
,
it
workes
true
sauing
faith
,
and
all
other
good
graces
in
the
heart
,
and
it
tends
to
this
end
,
to
make
Gods
Chosen
partakers
of
the
greatest
good
in
this
life
,
and
of
eternall
good
in
the
life
to
come
:
and
therefore
certainely
,
the
Law
and
Word
of
God
is
a
Truth
that
is
truely
good
and
euery
way
good
.
Now
then
this
being
so
,
it
first
discouers
a
deceit
of
the
enemies
of
Gods
Truth
,
A
deceit
of
the
Papists
discouered
.
the
Papists
.
By
this
we
may
easily
see
,
that
they
are
no
such
friends
to
good
workes
,
as
they
would
make
the
world
beleeue
they
are
;
they
seeme
to
carry
a
great
zeale
to
good
workes
,
and
they
pretend
to
be
such
friends
to
good
workes
,
as
if
none
were
like
them
,
&
they
open
their
mouthes
wide
against
vs
,
as
enemies
to
all
good
workes
.
But
indeed
,
if
the
matter
be
well
examined
,
we
shall
find
none
greater
enemies
to
good
workes
then
Papists
are
.
For
why
?
They
take
order
to
keepe
the
people
amongst
them
,
from
the
knowledge
of
Gods
will
reueiled
in
his
Law
and
Word
;
they
straightly
charge
the
people
,
on
payne
of
damnation
,
not
to
reade
the
Booke
of
God
;
and
they
will
not
suffer
them
to
haue
the
Scripture
in
their
Mother
tongue
,
in
a
Language
knowne
to
them
.
Now
then
consider
it
;
Is
the
Law
and
Word
of
God
the
Rule
of
all
goodnesse
,
shewing
men
euery
good
way
,
and
teaching
men
what
is
good
,
and
what
is
ill
,
and
how
good
workes
are
to
be
done
;
and
will
they
barre
men
from
the
knowledge
of
the
Word
of
God
,
and
not
suffer
them
to
haue
any
acquaintance
with
it
,
and
yet
beare
the
world
in
hand
,
that
they
are
the
only
friends
and
fauourers
of
good
workes
?
Who
is
so
simple
,
as
sees
not
their
deceit
?
A
man
with
halfe
an
eye
may
easily
see
,
that
their
practice
is
in
flat
opposition
to
their
words
;
they
say
one
thing
,
and
they
practise
another
.
And
for
the
vse
of
the
point
to
our selues
:
Is
it
so
,
that
the
Law
and
Word
of
God
is
truly
good
?
We
must
acknowledge
the
Word
of
God
to
be
euery
way
good
.
Doth
it
commend
all
good
things
,
and
promise
good
to
those
that
yeeld
obedience
to
it
?
and
doth
it
condemne
all
euill
,
and
threaten
iudgement
to
those
that
are
guilty
of
euill
?
Is
it
good
in
the
promises
,
and
good
in
the
threatnings
of
it
?
Surely
then
,
it
must
be
so
acknowledged
,
and
so
esteemed
of
vs
;
wee
must
acknowledge
the
Word
of
God
to
be
good
,
in
promising
good
things
,
and
good
also
,
in
condemning
ill
,
and
in
threatning
iudgement
against
those
that
are
guilty
of
sinne
,
and
aswell
good
in
the
one
,
as
in
the
other
;
yea
,
we
must
acknowledge
the
Word
of
God
,
applyed
to
the
discouering
,
and
to
the
condemning
of
our
particular
sinnes
,
and
the
threatnings
of
it
iustly
denounced
against
vs
for
the
same
,
to
be
the
good
Word
of
God
.
Thus
did
Ezechiah
,
Isai
.
39.8
.
When
the
Prophet
came
vnto
him
,
and
told
him
of
his
particular
sinne
in
shewing
his
treasures
,
and
reprouing
him
for
it
,
and
let
him
vnderstand
what
euill
the
Lord
would
bring
vpon
him
for
that
sinne
;
saith
HEZEKIAH
,
The
Word
of
the
Lord
is
good
,
which
thou
hast
spoken
:
I
acknowledge
the
Word
that
thou
hast
spoken
,
to
be
the
good
Word
of
God
.
Thus
must
we
doe
;
we
must
acknowledge
the
Word
in
the
ministery
of
it
,
discouering
and
condemning
our
sins
,
and
the
threatnings
of
it
applyed
to
vs
in
regard
of
those
sinnes
,
to
be
the
good
Word
of
GOD
.
Now
,
herein
men
come
too
short
,
and
they
faile
.
Let
the
Word
of
mercy
,
and
the
Word
of
comfort
be
deliuered
and
preached
,
and
euery
one
is
ready
to
hale
&
pul
that
to
himselfe
,
though
it
belong
not
to
him
,
and
to
acknowledge
that
,
and
to
esteeme
that
to
be
the
good
Word
of
God
.
But
let
the
particular
sinnes
whereof
men
are
guilty
,
be
discouered
and
condemned
in
the
ministery
and
preaching
of
the
Word
,
and
Iudgements
due
to
those
sinnes
be
iustly
denounced
,
and
men
thinke
that
the
Word
so
applyed
,
is
but
the
word
of
man
,
the
word
of
the
Preacher
,
and
not
the
good
Word
of
God
;
they
will
not
acknowledge
that
,
and
esteeme
that
as
the
good
Word
of
God
,
but
hold
and
deeme
that
to
be
the
bare
word
of
man
.
Well
,
let
such
persons
know
,
that
the
Lord
in
his
iust
iudgement
will
deale
with
them
proportionably
.
Dost
thou
hold
and
esteeme
the
Word
discouering
thy
particular
sinnes
,
and
condemning
them
,
and
threatning
iust
Iudgements
against
thee
for
them
,
to
be
but
the
word
of
man
,
the
word
of
the
Preacher
,
and
not
the
good
Word
of
God
?
Assure
thy selfe
,
the
Lord
in
his
iust
Iudgement
will
punish
thee
in
the
same
kind
,
and
deale
with
thee
accordingly
in
his
Word
of
mercy
,
and
in
his
Word
of
comfort
;
he
will
make
his
Word
of
mercy
and
comfort
to
thee
,
but
the
word
of
man
,
a
vanishing
word
,
and
a
word
that
shall
perish
with
the
breath
of
man
;
it
shall
not
be
the
good
Word
of
God
to
thee
in
time
of
neede
;
thou
shalt
then
find
no
comfort
in
it
.
Remember
the
example
of
HEROD
;
Mar.
6.20
.
Hee
heard
IOHN
,
and
did
many
things
,
and
heard
him
gladly
,
Mar.
6.20
.
yet
when
Iohn
told
him
of
his
particular
sinne
,
and
reproued
him
for
it
,
then
he
thought
that
was
but
Iohns
word
,
and
not
the
Word
of
God
,
and
hee
would
be
meete
with
Iohn
for
it
.
And
so
indeed
,
the
Lord
,
in
his
iust
iudgement
,
made
all
that
Herod
heard
from
Iohn
,
euen
the
things
hee
heard
gladly
,
and
tooke
great
comfort
in
(
as
hee
thought
)
to
become
vnprofitable
to
him
,
and
the
Lord
suffered
him
to
rot
and
perish
in
his
sinnes
.
Learne
wee
then
to
take
heede
of
diuiding
betweene
God
and
his
Word
,
when
his
Word
discouers
our
particular
sinnes
,
and
threatens
Iudgements
iustly
against
vs
for
the
same
:
and
if
thinking
the
Word
so
applyed
,
to
be
but
the
word
of
man
,
and
not
the
good
Word
of
God
,
if
wee
so
doe
,
wee
may
iustly
looke
,
that
the
Lord
should
make
his
Word
of
comfort
,
not
to
be
his
good
Word
to
vs
in
the
time
of
need
,
but
only
as
the
word
of
man
.
Let
vs
therefore
acknowledge
the
Word
of
God
,
both
promising
mercy
and
good
things
,
and
also
iustly
threatning
Iudgement
against
vs
for
our
sins
,
to
be
the
good
Word
of
God
;
and
then
doubtlesse
we
shall
find
the
comforts
of
it
,
made
good
to
vs
in
time
of
need
.
Lastly
,
is
it
so
,
that
the
Law
and
Word
of
God
is
good
,
and
the
rule
of
all
goodnesse
?
Surely
then
,
That
only
is
good
,
which
is
agreeable
to
Gods
Word
that
is
only
good
,
that
is
agreeable
to
the
Word
of
God
;
that
is
a
good
worke
,
that
is
done
according
to
the
rule
of
the
Word
of
God
.
And
so
the
workes
which
Papists
so
much
boast
and
bragge
of
,
are
no
good
workes
.
And
for
our selues
,
wouldst
thou
haue
ground
for
that
thou
dost
,
and
be
sure
that
thou
maist
lawfully
doe
it
,
and
that
it
is
good
which
thou
doest
?
Then
goe
to
the
Word
of
God
,
aduise
with
that
,
if
the
Word
of
God
giue
thee
warrant
for
the
thing
,
it
is
good
which
thou
doest
;
if
not
,
it
is
euill
.
Michah
.
6.8
.
Mica
.
6.8
.
Hee
hath
shewne
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requireth
of
thee
:
Surely
,
to
doe
iustly
,
and
to
loue
mercy
,
and
to
humble
thy selfe
,
to
walke
with
thy
God
.
It
is
not
thine
owne
sense
,
nor
reason
,
nor
custome
of
time
,
nor
examples
of
men
,
that
can
sufficiently
warrant
the
doing
of
any
thing
.
No
,
no
:
looke
to
the
Word
of
God
,
if
that
warrant
the
thing
thou
doest
,
either
expresly
or
by
good
consequent
,
it
is
good
;
if
it
doe
not
,
thou
canst
not
doe
it
with
any
comfort
.
VERS
.
13.
Was
then
that
which
is
good
,
made
death
vnto
me
?
God
forbid
:
but
sinne
,
that
it
might
appeare
sinne
,
wrought
death
in
me
,
by
that
which
is
good
,
that
sinne
might
be
out
of
measure
sinnefull
by
the
Commandement
.
IN
this
Verse
our
Apostle
propounds
a
new
cauill
,
that
some
might
,
or
haply
did
make
against
the
Law
of
God
,
and
answeres
it
;
he
wipes
away
a
new
calumny
and
slander
that
some
might
,
&
it
may
be
,
did
charge
on
the
Law
of
God
,
namely
this
,
that
the
Law
should
be
the
cause
of
death
,
and
the
occasion
of
this
cauill
and
calumny
,
was
from
that
the
Apostle
had
deliuered
,
Vers
.
10
,
11.
That
on
the
comming
of
the
Law
,
sinne
reuiued
,
and
he
dyed
:
and
the
same
Commandement
which
was
ordayned
vnto
life
,
was
found
to
be
vnto
him
vnto
death
.
Sinne
tooke
occasion
by
the
Commandement
,
and
deceiued
him
,
and
thereby
slue
him
.
Hereupon
some
Cauillers
were
ready
to
obiect
against
the
Apostle
,
and
to
lay
a
foule
blot
on
the
Law
of
God
,
and
in
this
or
the
like
manner
to
open
their
mouthes
against
the
Law
,
and
against
the
Apostle
,
and
to
say
,
Thou
sayest
that
the
Law
is
good
.
Well
,
let
that
be
granted
,
that
the
Law
indeed
is
good
in
it selfe
,
and
good
to
others
:
yet
to
thee
it
fell
out
as
thou
sayest
to
be
to
death
,
it
wounded
thee
,
and
it
slue
thee
;
therefore
that
which
is
good
to
others
,
was
made
death
to
thee
;
euen
the
good
Law
of
God
was
found
to
be
the
cause
of
death
to
thee
:
and
so
thou
makest
the
Law
a
most
pestilent
and
vile
thing
.
Now
this
cauill
and
this
calumny
and
slander
the
Apostle
first
propounds
,
and
then
answeres
:
and
hee
propounds
it
very
emphatically
,
by
way
of
interrogation
or
question
.
Was
that
then
which
is
good
,
made
death
vnto
me
?
Was
the
good
Law
of
God
the
cause
of
death
to
me
?
Will
you
so
affirme
,
and
so
gather
from
my
speech
?
Will
it
beare
and
bring
forth
such
a
Conclusion
?
To
this
the
Apostle
answeres
first
generally
,
No
,
and
that
by
way
of
abhorring
such
a
foule
conclusion
(
God
forbid
,
)
Was
that
then
which
is
good
,
made
death
vnto
me
?
God
forbid
,
saith
he
:
and
then
he
subioynes
a
more
particular
answere
to
this
absurd
conclusion
,
and
hee
shewes
,
that
not
the
Law
,
but
sinne
was
the
cause
of
death
to
him
,
and
how
sinne
was
so
the
cause
of
death
to
him
,
namely
,
by
working
death
in
him
by
that
which
is
good
;
and
that
is
further
amplified
by
the
end
of
that
working
,
or
by
the
euent
that
might
follow
on
it
,
as
namely
,
this
might
be
the
euent
and
issue
of
it
,
that
the
vilenesse
of
sin
might
appeare
.
But
sinne
(
saith
the
Apostle
)
that
it
might
appeare
sinne
,
wrought
death
in
me
by
that
which
is
good
.
And
that
euent
he
further
explaynes
in
those
words
,
That
sinne
might
be
out
of
measure
sinfull
by
the
Commandement
.
As
if
he
had
said
,
That
sinne
might
appeare
sinne
,
that
is
,
that
sinne
might
be
out
of
measure
sinnefull
:
adding
further
by
what
in
particular
,
namely
,
By
the
Commandement
,
that
sinne
might
be
out
of
measure
sinnefull
by
the
Commandement
.
And
so
wee
see
the
generall
matter
of
this
Verse
.
Was
that
then
which
is
good
]
By
that
which
is
good
,
Interpretation
the
Apostle
meanes
the
Law
of
God
,
to
which
in
the
Verse
before
he
gaue
this
Epithite
and
Title
(
good
)
made
death
tome
:
that
is
,
made
deadly
,
or
the
cause
of
death
to
me
:
the
word
(
Death
)
being
here
put
by
a
Metonymie
of
the
effect
,
for
the
cause
,
and
the
Apostle
here
vsing
an
Interrogation
,
Was
that
then
which
is
good
,
made
death
to
me
?
It
is
as
if
he
had
said
,
Will
you
that
are
giuen
to
cauill
,
concluding
from
mine
owne
words
,
affirme
,
that
therefore
the
good
Law
of
God
was
made
deadly
,
or
the
cause
of
death
to
mee
?
Will
that
conclusion
follow
on
my
foregoing
speech
(
God
forbid
?
)
That
,
as
we
shewed
,
Vers
.
7.
is
a
phrase
of
abhorring
,
as
if
hee
had
said
,
Farre
be
it
from
vs
so
to
thinke
:
fie
on
it
,
it
's
an
absurd
thing
so
to
imagine
.
(
But
sinne
)
The
word
sinne
is
here
to
be
taken
as
before
,
for
the
corruption
of
nature
;
as
if
hee
had
said
,
But
the
corruption
of
my
nature
,
that
it
might
appeare
sin
,
that
is
,
that
it
might
appeare
,
and
be
knowne
to
be
that
which
indeed
it
is
,
euen
vile
and
filthy
,
and
of
a
cursed
nature
(
wrought
death
in
me
.
)
These
wordes
we
shall
easily
vnderstand
,
if
we
call
to
mind
what
was
deliuered
in
my
exposition
on
Vers
.
8
,
9
,
10
,
11.
The
meaning
of
them
is
this
.
It
was
stirred
vp
in
mee
with
greater
violence
to
bring
forth
all
manner
of
euill
,
and
so
it
did
infold
me
more
deeply
in
death
and
damnation
,
and
made
me
more
lyable
to
the
curse
of
the
Law
and
to
the
wrath
of
God
,
and
my
conscience
was
smitten
and
wounded
,
and
I
found
my selfe
as
a
dead
man
.
(
By
that
which
is
good
)
that
is
,
on
occasion
of
the
good
Law
of
God
,
it
was
so
stirred
vp
in
mee
,
and
by
the
same
Law
I
being
guilty
of
the
breach
of
it
,
my
conscience
was
so
smitten
.
(
That
sinne
might
appeare
sinne
.
)
These
words
as
we
said
,
are
an
exposition
of
those
,
that
sinne
might
appeare
sinne
:
and
the
meaning
of
them
is
this
,
That
the
corruption
of
my
nature
might
shew
it selfe
extremely
euill
and
vile
,
and
might
appeare
to
be
most
wicked
and
cursed
sinne
.
(
By
the
Commandement
)
that
is
,
by
the
Commandement
forbidding
it
and
condemning
it
.
Thus
then
briefly
conceaue
we
the
Apostles
meaning
,
as
if
hee
had
spoken
a
little
more
plainely
on
this
manner
:
Will
you
that
are
disposed
to
cauill
,
cast
a
further
blot
on
the
good
Law
of
God
,
and
from
my
former
speech
conclude
,
that
the
good
Law
of
God
was
made
to
me
deadly
,
or
the
cause
of
death
?
Oh
,
farre
be
it
from
vs
so
to
thinke
:
fie
on
it
,
that
is
an
absurd
conclusion
;
there
is
no
such
matter
:
but
indeed
the
corruption
of
nature
,
that
the
vile
,
filthy
,
and
cursed
nature
of
it
might
appeare
,
on
occasion
of
the
good
Law
of
God
,
was
stirred
vp
in
me
,
with
greater
violence
to
bring
forth
all
manner
of
euill
:
so
it
did
infold
me
more
deeply
in
death
and
damnation
;
and
I
being
further
guiltie
of
the
breach
of
it
,
it
made
me
more
lyable
to
the
curse
of
the
Law
,
and
to
the
wrath
of
God
,
and
my
conscience
was
thereupon
wounded
and
smitten
,
and
I
found
my selfe
as
a
dead
man
,
euen
by
the
good
Law
of
God
,
I
say
,
thus
the
corruption
of
my
nature
wrought
in
mee
by
the
good
Law
of
God
,
that
it
might
shew
it selfe
extremely
euill
and
vile
,
and
might
appeare
to
bee
most
wicked
and
cursed
sinne
,
by
the
Commandement
of
God
that
forbad
it
,
and
condemned
it
.
Here
we
see
,
that
the
Apostle
is
put
to
answere
a
new
cauill
,
and
to
wipe
away
a
new
calumny
that
some
were
readie
to
cast
on
the
good
Law
of
God
;
there
was
cauilling
against
it
before
,
and
now
againe
.
Whence
note
we
in
a
word
,
The
nature
of
malicious
cauillers
is
,
neuer
to
be
satisfied
.
the
nature
of
malicious
cauillers
and
contradicting
spirits
,
such
as
are
giuen
to
cauill
against
the
Truth
,
and
to
contradict
it
,
their
nature
is
neuer
to
bee
satisfied
,
but
they
haue
euer
something
to
obiect
,
and
something
to
say
against
the
Truth
,
be
it
neuer
so
cleere
,
and
neuer
so
plainely
layd
before
them
.
And
they
are
able
to
take
some
exception
against
it
,
and
therefore
it
is
no
maruell
,
it
is
not
a
thing
to
be
wondred
at
,
when
the
Truth
that
is
grounded
on
the
good
Word
of
God
,
and
made
most
cleere
by
euidence
of
Scripture
,
bee
it
matter
of
faith
or
manners
,
as
Vsury
,
Sabbath-breaking
,
and
such
like
,
hath
some
to
except
against
it
and
to
contradict
it
;
no
maruell
(
I
say
)
though
some
doe
cauill
against
things
cleerely
deliuered
out
of
the
Word
of
God
:
for
indeed
cauillers
and
contradicting
spirits
are
neuer
satisfied
,
their
vnsanctified
wits
delight
in
crossing
the
Truth
,
and
as
it
is
,
2.
Tim
.
3.8
.
2.
Tim
.
3.8
.
As
IANNES
and
IAMBRES
withstood
MOSES
,
so
these
men
also
resist
the
Truth
,
and
they
are
men
of
corrupt
mindes
.
Let
it
suffice
to
haue
pointed
at
that
.
The
point
I
will
stand
on
a
little
further
,
may
thus
bee
gathered
:
we
see
that
the
Apostle
is
here
put
to
answere
a
new
slander
,
brought
against
the
good
Law
of
God
,
that
the
good
Law
of
God
should
be
deadly
,
or
the
cause
of
death
to
him
,
and
so
a
most
vile
and
pestilent
thing
:
this
,
the
Apostle
is
here
put
to
wipe
away
from
the
good
Law
of
God
.
The
point
hence
is
this
:
That
the
enemies
of
the
Truth
,
and
cauillers
,
such
as
are
of
vnsanctified
hearts
and
wits
,
Vnsanctified
wits
&
hearts
commonly
charge
vile
things
on
Gods
Truth
,
and
on
good
things
.
they
sticke
not
to
charge
most
vile
things
on
the
Truth
of
God
,
and
on
the
good
things
of
God
;
they
care
not
to
charge
the
holy
Truth
and
good
Word
of
God
,
and
the
ministerie
and
preaching
of
it
,
and
other
good
things
of
God
,
to
be
the
cause
of
much
mischiefe
and
many
euils
.
And
hence
it
was
,
that
the
holy
men
of
God
,
the
Prophets
,
publishing
the
Truth
and
the
good
things
of
God
to
the
people
,
they
haue
been
held
to
be
troublers
of
the
State
,
and
pestilent
and
dangerous
fellowes
,
euen
by
publishing
the
holy
Truth
of
God
to
doe
much
euill
.
1.
King
.
18.17
.
1.
King
.
18.17
.
saith
AHAB
to
ELIIAH
,
Art
thou
hee
that
troubleth
Israel
?
Acts
24.5
.
saith
TERTVLLVS
,
Certainely
wee
haue
found
this
man
a
pestilent
fellow
,
and
a
moouer
of
sedition
among
all
the
Iewes
throughout
the
world
.
And
Mat
.
11.18
,
19.
The
people
charged
Iohns
precise
and
strict
course
,
to
be
no
better
then
deuillish
,
and
they
sayd
he
had
a
Deuil
.
And
againe
,
Christ
taking
more
libertie
in
the
holy
vse
of
Gods
creatures
,
they
charged
that
holy
course
of
his
with
intemperancy
,
they
sayd
he
was
a
glutton
and
a
drinker
of
wine
.
Thus
it
hath
beene
in
all
ages
;
we
read
in
the
Primitiue
times
of
the
Church
,
the
Gospell
was
charged
to
be
the
cause
of
all
euils
:
if
any
Plague
or
Iudgement
was
sent
,
the
enemies
of
the
Truth
of
God
presently
laid
the
fault
on
the
Gospell
,
and
the
Christians
must
foorthwith
be
cast
to
the
Lions
.
And
not
to
fetch
proofe
of
this
so
farre
off
,
Doe
not
we
see
in
our
owne
times
,
and
in
our
owne
wofull
experience
,
that
cauillers
and
men
of
vnsanctified
hearts
and
wits
,
sticke
not
to
charge
most
foule
things
on
the
truth
of
God
,
&
on
the
holy
things
of
God
?
Doe
not
some
charge
the
ministery
of
the
Word
,
and
the
preaching
of
it
,
to
be
the
cause
of
al
Schismes
&
Heresies
?
yea
,
do
not
men
somtimes
vtter
it
,
when
a
Preacher
is
sent
to
a
people
,
&
is
carefull
to
doe
his
duty
faithfully
,
that
if
they
should
follow
him
&
his
preaching
,
he
would
make
them
all
fooles
and
mad
men
,
and
they
should
soone
goe
out
of
their
wits
?
This
wee
see
or
may
see
in
our
owne
times
.
Now
what
are
the
reasons
of
this
?
Surely
these
:
First
,
the
Deuill
hee
beares
a
deadly
hatred
and
strong
malice
against
the
Truth
of
God
,
and
the
good
things
of
God
;
and
men
of
vnsanctified
hearts
and
wits
,
especially
if
they
haue
pregnant
wits
,
are
fit
instruments
for
him
to
vse
,
in
defaming
and
disgracing
of
the
Truth
of
God
,
and
the
holy
things
of
God
,
and
being
vnsanctified
,
they
are
ready
to
be
imployed
in
that
seruice
.
Againe
,
men
of
vnsanctified
hearts
and
wits
,
are
commonly
such
as
will
not
beleeue
the
Truth
of
God
,
and
yeeld
obedience
to
it
;
and
therefore
they
are
iustly
giuen
ouer
to
the
spirit
of
calumniation
:
and
so
it
comes
to
passe
,
that
cauillers
,
and
men
of
vnsanctified
hearts
and
wits
,
sticke
not
to
charge
most
vile
things
on
the
holy
Truth
of
God
,
and
on
the
good
things
of
God
.
This
therefore
may
serue
to
arme
and
strengthen
vs
against
the
clamours
and
vile
slanders
of
the
Papists
,
Strength
against
the
vile
slanders
,
that
the
Papists
cast
on
our
doctrine
,
cast
on
the
Truth
we
hold
and
teach
,
calling
it
heresie
and
the
like
:
yea
,
this
may
serue
to
arme
and
strengthen
vs
against
the
clamours
and
speeches
of
vngodly
men
amongst
vs
:
wee
are
not
to
stand
amazed
and
wonder
at
it
,
And
against
other
clamours
also
.
when
we
heare
vngodly
men
open
their
mouthes
wide
against
the
ministery
of
the
Word
,
and
against
the
holy
profession
of
the
Truth
;
when
wee
heare
men
say
,
There
was
neuer
good
world
,
since
there
was
so
much
preaching
and
so
much
professing
:
Here
is
a
vile
place
indeed
,
here
is
so
much
preaching
and
so
much
professing
in
it
,
as
that
men
cannot
now
be
merry
in
this
place
,
and
they
cannot
vse
that
good
neighbourhood
in
it
as
they
were
wont
.
When
wee
heare
men
vtter
these
,
or
the
like
speeches
,
we
are
not
to
thinke
it
a
strange
thing
;
thus
it
hath
beene
,
and
thus
it
will
be
to
the
end
of
the
world
;
cauillers
and
men
of
vnsanctified
hearts
and
wits
,
wil
charge
most
vile
things
on
the
holy
Truth
of
God
,
and
on
the
holy
profession
of
the
Truth
,
and
on
the
Professors
of
it
.
It
may
be
,
thou
that
art
a
looker
on
,
an
indifferent
man
,
a
ciuill
honest
man
,
wilt
say
,
Surely
there
would
not
be
such
opposition
against
them
,
and
such
vile
things
charged
on
them
,
vnlesse
the
cause
were
in
themselues
:
they
are
troublesome
persons
,
and
busie-bodies
,
and
none
can
liue
quietly
by
them
.
Thou
art
deceiued
.
Indeed
the
Deuill
cannot
liue
quietly
by
them
:
and
therefore
he
stirres
vp
his
Instruments
to
charge
vile
things
on
the
Truth
of
God
,
and
on
the
profession
of
the
Truth
,
and
on
the
Professors
of
it
.
And
herein
appeares
the
vilenesse
of
wicked
&
vngodly
men
,
in
that
they
dare
charge
vile
things
on
the
holy
Truth
of
God
,
and
on
the
holy
profession
of
it
.
The
Deuill
dare
not
say
that
true
Religion
is
Heresie
,
and
that
sound
and
sincere
profession
of
the
Truth
of
God
is
hypocrisie
.
Herein
then
they
are
worse
then
the
Deuill
.
Againe
,
is
it
so
,
that
cauillers
,
and
men
of
vnsanctified
hearts
and
wits
,
True
Professors
of
the
Gospell
must
carry
themselues
answerable
to
their
Profession
.
sticke
not
to
charge
most
vile
things
on
the
holy
Truth
of
God
,
and
on
the
holy
things
of
God
?
Then
true
Professors
of
the
Truth
must
looke
to
themselues
,
that
they
carry
themselues
answerable
to
that
holy
Profession
,
and
giue
the
wicked
and
vngodly
no
iust
cause
to
speake
euill
of
them
:
for
are
vngodly
men
growne
to
that
height
of
impudency
,
that
they
dare
charge
vile
things
on
the
holy
Truth
of
God
,
and
on
the
holy
things
of
God
?
Certainly
then
,
much
more
will
they
charge
foule
things
on
thee
that
art
a
Professor
of
the
Truth
of
God
;
if
thou
giue
them
iust
occasion
to
speake
euill
of
thee
,
they
will
then
open
their
mouthes
wide
against
thee
,
&
insult
ouer
thee
exceedingly
.
And
therefore
let
such
as
professe
the
Truth
sincerely
,
labour
to
shine
as
lights
in
the
midst
of
a
naughty
and
crooked
generation
.
In
the
next
place
obserue
we
,
that
the
Apostle
hauing
propounded
that
absurd
cauill
&
slander
,
that
some
were
ready
to
charge
on
the
Law
of
God
,
that
the
good
Law
of
God
should
be
deadly
,
or
the
cause
of
death
to
him
:
hauing
(
I
say
)
propounded
that
by
way
of
Interrogation
,
Was
that
then
which
is
good
,
made
death
to
me
?
hee
answeres
it
negatiuely
,
and
that
with
a
detestation
,
and
an
abhorring
of
such
soule
conclusions
:
(
God
forbid
:
)
far
be
it
from
vs
so
to
thinke
:
oh
,
fie
on
it
,
that
is
a
very
absurd
conclusion
.
Hence
we
are
giuen
to
vnderstand
thus
much
:
That
it
is
a
very
absurd
thing
,
it
is
a
thing
against
all
reason
,
to
charge
the
good
Law
of
God
to
be
deadly
,
It
is
very
absurd
,
to
charge
the
good
Law
of
God
,
to
be
the
cause
of
death
&
damnation
to
any
.
and
to
be
the
cause
of
death
to
any
one
.
The
good
Law
of
God
is
not
to
be
charged
to
be
the
cause
of
any
mans
spirituall
death
;
that
doth
not
properly
,
as
a
working
cause
,
wound
the
conscience
of
any
,
nor
of
it selfe
make
any
lyable
to
death
and
damnation
.
Indeed
,
the
good
Law
of
God
iustly
threatens
death
and
damnation
to
such
as
are
guilty
of
the
breach
of
it
,
the
curse
of
the
Law
being
annexed
to
it
,
and
this
being
ioyned
to
the
Law
,
that
cursed
is
euery
one
that
continueth
not
in
all
things
written
in
the
Booke
of
the
Law
,
to
doe
them
:
but
yet
it
is
a
wrong
to
the
Law
,
and
an
imputation
falsly
cast
vpon
it
,
to
say
that
it
is
the
proper
cause
of
death
and
damnation
,
and
that
it
properly
,
as
a
cause
,
brings
forth
the
wound
of
conscience
,
or
of
it selfe
makes
any
lyable
to
death
and
damnation
.
Wee
know
that
the
Lawes
of
the
Kingdome
threaten
death
to
such
as
are
guilty
of
Treason
,
Murder
,
Theft
,
and
other
capitall
crimes
,
and
they
condemne
such
to
death
as
are
found
guilty
of
those
crimes
:
but
yet
it
were
a
wrong
,
and
a
slander
falsly
laid
on
the
Lawes
,
to
say
that
they
,
of
themselues
,
and
as
causes
,
make
men
lyable
and
subiect
to
death
,
and
that
they
bring
forth
that
effect
of
themselues
.
And
so
indeed
the
Law
of
God
(
as
it
is
)
Rom.
Rom.
4.15
.
4.15
.
causeth
wrath
,
that
is
,
it
shewes
men
that
are
guilty
of
the
breach
of
it
,
their
guiltinesse
,
and
it
pronounceth
sentence
of
death
and
damnation
against
them
,
it
shewes
them
,
that
by
reason
of
their
guiltinesse
,
they
are
lyable
to
death
and
damnation
;
but
to
say
,
that
the
Law
of
God
is
the
proper
cause
of
death
and
damnation
to
any
,
or
of
it selfe
wounds
the
conscience
,
or
makes
any
lyable
to
death
and
damnation
,
that
is
absurd
,
and
that
is
against
reason
,
and
a
thing
vniustly
charged
on
the
good
Law
of
God
.
For
why
?
The
good
Law
of
God
,
as
the
Apostle
saith
,
Rom.
7.
vers
.
10.
Vers
.
10.
was
ordayned
to
life
.
And
Deut
.
30.15
.
Moses
hauing
published
the
good
Law
of
God
to
the
people
,
Deut
.
30.15
.
hee
saith
,
Behold
,
I
haue
set
before
thee
this
day
life
and
good
;
and
if
the
good
Law
of
God
be
kept
and
obserued
perfectly
,
without
fayling
in
any
iot
or
tittle
of
it
,
it
is
able
to
giue
life
and
saluation
,
according
to
that
,
Leuit.
18.5
.
Leuit.
18.5
.
Yee
shall
keepe
therefore
my
Statutes
and
my
Iudgements
,
which
if
a
man
doe
,
he
shall
then
liue
in
them
.
And
the
same
is
againe
repeated
,
Ezech
.
20.11
.
And
I
gaue
them
my
Statutes
,
Ezech
.
20.11
.
and
declared
my
Iudgements
vnto
them
,
which
if
a
man
doe
,
he
shall
liue
in
them
.
Againe
,
the
good
Law
of
God
being
perfectly
good
,
and
euery
way
good
,
as
before
we
shewed
,
it
cannot
of
it selfe
properly
,
as
a
working
cause
,
wound
the
conscience
of
any
,
or
make
any
lyable
to
death
and
damnation
.
And
therefore
,
to
charge
the
good
Law
of
God
to
be
the
proper
cause
of
the
wound
of
conscience
,
or
the
proper
cause
of
death
and
damnation
to
any
,
it
is
a
wrong
to
the
Law
of
God
,
and
an
imputation
falsly
cast
on
it
.
Sometimes
it
is
said
,
that
the
good
Word
of
God
shall
rise
vp
in
iudgement
against
men
,
and
condemne
them
;
and
it
is
said
to
be
a
sauour
of
death
vnto
some
.
Not
the
Word
,
as
it
is
the
good
Word
of
God
:
but
as
it
is
cast
aside
and
disobeyed
:
and
againe
,
it
is
a
sauour
of
death
to
some
,
not
in
it selfe
,
and
in
it
owne
nature
,
but
accidentally
,
through
the
corruption
of
mans
heart
.
Now
this
I
note
,
to
shew
the
error
of
some
mens
iudgement
,
The
error
of
some
mens
iudgement
,
touching
the
working
and
effect
of
the
good
Word
of
God
discouered
.
to
shew
that
some
are
deceiued
in
their
opinion
,
touching
the
working
&
effect
of
the
good
Word
of
God
.
Some
thinke
and
haue
this
conceit
,
that
the
good
Word
of
God
is
many
times
the
proper
cause
of
inward
trouble
,
and
distemper
,
and
disquietnesse
of
mind
,
and
that
the
reading
and
hearing
of
the
good
Word
of
God
,
is
the
very
cause
that
some
become
mad
,
and
are
distracted
,
yea
that
some
lay
violent
hands
on
themselues
;
they
charge
the
reading
and
hearing
of
the
good
Word
of
God
,
to
be
the
cause
of
these
foule
euils
.
This
is
the
subtilty
of
Satan
;
and
men
that
haue
no
loue
nor
liking
to
the
Word
of
God
,
are
ready
to
ioyne
with
Satan
,
thus
to
discountenance
and
to
disparage
the
reading
and
hearing
of
the
good
Word
of
God
.
Indeed
it
is
true
,
that
men
,
in
reading
&
hearing
the
good
Word
of
God
,
are
sometimes
brought
to
trouble
of
mind
and
conscience
.
But
what
then
?
Is
the
reading
or
hearing
of
the
good
Word
of
God
,
the
proper
cause
of
that
trouble
?
No
,
no
:
the
proper
cause
of
it
,
is
their
owne
guiltinesse
of
sinne
,
the
good
Word
of
God
read
or
heard
,
is
a
meanes
to
shew
men
their
sinnes
and
guiltinesse
;
and
thereupon
they
are
wounded
in
soule
,
and
troubled
in
mind
and
conscience
:
and
so
their
trouble
in
that
kinde
comes
not
from
the
Word
of
God
,
as
the
proper
cause
of
it
,
but
from
their
owne
guiltinesse
of
sinne
.
A
Physician
shewes
a
man
some
dangerous
disease
in
his
body
,
that
he
knew
not
of
before
;
and
thereupon
the
man
is
troubled
and
much
discouraged
.
Is
the
Physician
the
proper
cause
of
that
trouble
and
discouragement
?
Surely
no
.
But
the
disease
of
his
body
now
made
knowne
to
him
.
So
is
it
in
this
case
;
the
good
Word
of
God
shewes
men
their
guiltinesse
of
sinne
,
and
thereupon
they
are
troubled
;
the
proper
cause
of
that
trouble
is
not
the
good
Word
of
God
,
but
their
owne
guiltinesse
.
Haply
then
thou
wilt
say
,
Were
it
not
better
that
men
should
forbeare
the
reading
or
hearing
of
the
Word
?
or
at
least
,
not
reade
or
heare
so
much
,
as
thereby
to
be
brought
to
that
trouble
of
mind
and
conscience
?
I
answere
,
No
:
for
the
trouble
of
mind
for
sinne
is
good
,
if
it
fall
not
into
vtter
despaire
.
But
you
will
say
,
It
doth
fall
into
vtter
despaire
:
and
many
times
that
it
doeth
so
,
is
through
mens
owne
weaknesse
,
and
the
fault
is
in
themselues
;
The
Gospell
,
euen
the
sweet
doctrine
of
the
Gospell
doth
sometimes
more
wound
the
conscience
,
then
any
other
thing
:
and
is
the
fault
in
the
doctrine
of
the
Gospell
?
No
;
but
in
the
parties
owne
weaknesse
,
that
cannot
take
hold
of
the
promises
of
it
.
We
may
not
then
conclude
against
the
reading
or
hearing
the
good
Word
of
God
:
or
say
,
It
is
not
good
to
reade
or
heare
so
much
,
because
trouble
of
mind
followes
on
it
.
Trouble
of
mind
for
sinne
is
good
,
if
it
fall
not
into
despaire
;
and
the
fault
is
in
men
themselues
,
if
it
so
doe
,
in
that
they
cannot
take
hold
of
the
comforts
offered
vnto
them
in
the
good
Word
of
God
.
And
therefore
take
wee
heede
of
charging
that
on
the
good
Word
of
God
,
on
the
reading
or
hearing
of
it
,
that
indeed
comes
not
from
it
;
and
let
it
be
farre
from
vs
to
thinke
that
the
good
Word
of
God
,
or
the
reading
or
hearing
of
it
,
is
the
proper
cause
of
trouble
of
mind
,
of
madnesse
or
distraction
.
If
we
charge
these
things
on
the
good
Word
of
God
,
wee
wrong
it
,
and
lay
an
imputation
falsly
vpon
it
.
Now
touching
the
Apostles
particular
answer
to
that
slander
charged
by
some
on
the
Law
of
God
.
In
that
he
saith
that
sinne
,
that
is
,
the
corruption
of
his
nature
,
wrought
death
in
him
,
that
is
,
was
stirred
vp
by
the
good
Law
of
God
;
wee
might
hence
shew
the
prauity
and
peruersnesse
of
the
corruption
of
nature
,
that
it
takes
occasion
to
stirre
,
and
worke
,
and
breake
out
on
the
good
Law
of
God
.
But
that
point
we
haue
heretofore
handled
:
therefore
I
passe
by
it
.
Now
in
that
the
Apostle
saith
,
that
the
corruption
of
his
heart
wrought
death
in
him
:
Hence
wee
are
plainely
taught
,
That
the
wicked
and
corrupt
heart
of
man
abuseth
the
best
things
:
such
is
the
poyson
of
our
corrupt
nature
,
Mans
wicked
and
corrupt
heart
abuseth
the
best
things
if
it
be
left
to
it selfe
,
and
not
renued
or
restrayned
,
as
it
poysons
euery
thing
it
meets
withall
,
it
peruerts
the
best
things
,
and
it
workes
the
bane
and
destruction
of
men
,
euen
by
the
good
&
holy
things
of
God
.
As
by
the
good
Word
of
God
,
it
turnes
that
to
a
sauour
of
death
,
2.
Cor
.
2.
Cor
.
2.16
.
2.16
.
by
the
Sacrament
,
it
makes
a
man
guilty
of
the
bloud
of
Christ
,
and
to
eate
and
drinke
his
owne
damnation
,
1.
Cor
.
1.
Cor
.
11.27
,
29
11.27
,
29.
So
by
the
sweet
and
comfortable
doctrine
of
the
Gospell
,
the
doctrine
of
Faith
,
and
free
Iustification
in
the
sight
of
God
,
the
corrupt
heart
of
man
turnes
that
to
a
ground
of
carnall
security
and
liberty
,
Jud.
Epist.
v.
4.
Iude
Epistle
Vers
.
4.
So
the
most
sweet
and
holy
attributes
of
God
,
his
goodnesse
,
his
mercy
,
his
patience
,
the
corrupt
heart
of
man
abuseth
all
these
,
and
euen
by
these
it
workes
the
bane
and
destruction
of
men
.
Rom.
2.4
.
Rom.
2.4
.
Despisest
thou
the
riches
of
his
bountifulnesse
,
and
patience
,
and
long
sufferance
?
Thereby
implying
,
that
the
wicked
and
corrupt
heart
of
man
abuseth
these
things
to
destruction
.
I
might
instance
in
many
other
particulars
,
and
shew
that
the
corrupt
heart
of
man
workes
the
ruine
and
destruction
of
men
,
euen
by
the
best
and
most
holy
things
of
God
.
And
the
reason
of
it
is
this
,
The
mind
of
man
left
to
it selfe
,
sees
not
the
good
vse
of
good
things
:
and
the
heart
of
man
left
to
it selfe
,
hath
no
loue
nor
liking
to
any
good
thing
;
nay
,
it
is
auerse
,
and
repugnant
,
and
in
flat
opposition
to
the
good
vse
of
euery
thing
;
and
therefore
no
maruell
though
the
wicked
and
corrupt
heart
of
man
left
to
it selfe
,
doe
abuse
the
best
things
,
and
worke
the
bane
of
men
,
euen
by
the
good
and
holy
things
of
God
.
By
this
we
may
easily
conceiue
the
miserable
state
and
condition
of
all
such
as
are
in
their
naturall
state
;
The
miserable
state
of
such
as
be
in
their
naturall
condition
,
discouered
.
their
case
and
condition
is
fearefull
:
for
why
?
they
bring
destruction
on
themselues
,
not
only
by
foule
grosse
sinnes
,
but
by
good
things
,
yea
,
by
the
good
and
holy
things
of
God
,
euen
by
those
things
that
should
doe
them
most
good
.
And
what
a
miserable
condition
is
that
,
that
men
should
be
in
that
state
,
that
their
owne
corrupt
hearts
should
worke
their
bane
by
those
things
,
that
should
be
to
their
good
,
and
to
their
comfort
both
in
this
life
,
and
in
the
life
to
come
?
And
such
is
the
state
and
condition
of
all
such
as
are
yet
in
their
naturall
condition
;
their
owne
wicked
and
corrupt
hearts
,
being
left
to
themselues
,
doe
worke
their
bane
and
destruction
,
not
only
by
such
sins
as
the
world
takes
notice
of
to
be
dangerous
and
pernicious
,
but
by
the
good
and
holy
things
of
God
.
Men
commonly
blesse
themselues
,
because
(
as
they
thinke
)
they
are
free
from
grosse
sinnes
,
they
liue
ciuilly
and
orderly
in
the
world
.
Alas
,
this
they
may
doe
,
and
yet
worke
their
owne
bane
and
destruction
by
good
things
,
euen
by
the
good
things
of
God
:
and
this
indeed
men
doe
being
yet
in
their
naturall
state
and
condition
;
and
their
wicked
and
corrupt
hearts
doe
worke
their
owne
bane
and
destruction
,
by
the
good
and
holy
things
of
God
,
by
the
good
Word
of
God
,
by
the
Sacraments
,
by
the
goodnesse
and
mercy
of
God
;
and
they
shall
one
day
find
,
if
they
haue
no
other
foule
sinnes
,
which
is
a
thing
impossible
,
yet
they
continuing
in
these
sinnes
,
their
abuse
of
the
good
things
of
God
,
shall
smite
their
hearts
,
and
wound
their
consciences
,
and
bring
vtter
ruine
and
destruction
on
them
.
Oh
then
let
ignorant
and
vnrepentant
persons
take
notice
of
their
fearefull
condition
.
Art
thou
an
ignorant
man
or
woman
?
or
a
man
or
woman
vnrepentant
?
Thou
art
in
a
fearefull
condition
.
Thine
owne
wicked
heart
workes
thy
woe
and
thy
destruction
,
not
only
by
grosse
sinnes
,
but
euen
by
the
good
and
holy
things
of
God
.
Oh
,
therefore
thinke
on
it
,
and
hasten
out
of
that
feare
full
state
and
condition
.
In
the
next
place
obserue
wee
,
that
the
Apostle
faith
,
Sinne
wrought
death
in
him
by
that
which
is
good
.
He
addes
further
,
That
sinne
might
appeare
sinne
,
that
is
,
as
we
shewed
,
that
the
vile
,
filthy
,
and
cursed
nature
of
it
might
appeare
.
And
he
explaines
that
in
the
last
words
:
And
that
sinne
might
be
out
of
measure
sinfull
by
the
Commandement
,
that
is
,
that
sinne
might
shew
it selfe
extremely
euill
,
and
vile
,
and
most
wicked
and
cursed
sinne
,
it
breaking
out
against
the
good
Commandement
of
God
.
The
point
hence
is
this
:
That
then
sinne
shewes
it selfe
most
vile
and
filthy
,
and
of
a
cursed
nature
indeed
,
Sinne
is
then
most
vile
and
filthy
,
when
it
breakes
out
against
the
meanes
that
should
keepe
it
in
.
when
it
breakes
out
against
that
which
is
good
,
and
should
be
a
meanes
to
keepe
it
in
,
then
sinne
appeares
most
odious
and
foule
,
and
it
is
a
fearefull
aggrauation
of
sinne
,
and
makes
it
out
of
measure
sinfull
,
when
it
breakes
out
against
the
good
meanes
that
should
restrayne
it
,
and
should
keep
it
in
.
And
bence
it
is
,
that
holy
men
of
God
,
when
they
would
make
sin
,
sinne
committed
,
to
appeare
most
vile
&
most
foule
,
they
haue
laid
it
forth
,
not
only
as
a
breach
and
transgression
of
the
Law
of
God
,
but
they
haue
further
laboured
to
set
it
out
,
as
a
thing
done
against
knowledge
,
against
conscience
,
against
the
good
meanes
of
restraint
,
which
the
Lord
had
vouchsafed
,
yea
,
as
a
sinne
committed
against
the
mercy
of
God
,
and
they
haue
clothed
it
with
the
circumstances
of
time
,
of
place
,
of
person
,
that
might
aggrauate
the
sinne
,
and
make
it
appeare
more
foule
and
more
haynous
.
Thus
dealt
Nathan
with
Dauid
,
2.
Sam
.
12.7
.
He
not
only
told
Dauid
,
Vers
.
7.
2.
Sam
.
12.7
.
that
he
was
the
man
that
had
sinned
,
but
he
proceeded
further
,
and
told
him
,
that
he
was
the
man
whom
the
Lord
had
anoynted
King
ouer
Israel
,
and
deliuered
out
of
the
hand
of
SAVL
,
and
had
giuen
him
his
Lords
house
,
and
would
moreouer
,
if
that
had
beene
too
little
,
haue
giuen
him
such
and
such
things
:
and
that
he
had
sinned
in
secret
and
close
manner
,
as
if
Vriah
had
not
beene
kild
by
him
,
but
that
the
sword
of
the
children
of
Ammon
had
slaine
him
.
Thus
the
holy
Prophet
laboured
to
make
the
vilenesse
of
Dauids
sinne
to
appeare
,
by
bringing
to
his
minde
Gods
mercy
in
his
aduancement
,
his
contempt
of
Gods
Commandement
,
and
his
cunning
dealing
in
committing
of
that
sinne
.
1.
Sam
.
15.17
.
And
thus
dealt
Samuel
with
Saul
,
1.
Sam
.
15.17
.
He
laid
before
Saul
the
Lords
gracious
dealing
with
him
in
his
aduancement
,
in
that
when
he
was
little
in
his
owne
sight
,
the
Lord
made
him
Head
ouer
the
Tribes
of
Israel
,
for
the
Lord
anoynted
him
King
ouer
Israel
,
and
thereby
shewed
him
,
that
his
sinne
was
most
vile
,
in
sparing
Agag
and
the
best
of
the
Sheepe
&
Oxen
,
in
that
his
wicked
heart
had
made
him
sinne
against
such
mercies
vouchsafed
vnto
him
.
And
this
aggrauation
of
sinne
wee
finde
vsed
by
the
Prophet
in
expresse
termes
,
Isai
.
26.10
.
Let
mercy
be
shewed
to
the
wicked
,
yet
he
will
not
learne
righteousnesse
:
in
the
Land
of
vprightnesse
will
he
doc
wickedly
.
As
if
he
had
said
,
Herein
appeares
the
vile
&
cursed
nature
of
the
wicked
,
that
though
the
Lord
vouchsafe
mercy
to
them
,
yet
they
will
still
be
wicked
,
and
they
will
not
learne
to
doe
well
;
nay
,
in
the
Land
of
vprightnesse
,
amongst
many
occasions
and
meanes
of
good
,
they
will
doe
wickedly
.
And
therein
appeares
the
vilenesse
&
cursednesse
of
their
corrupt
nature
;
and
so
the
Prophet
plainely
confirmes
this
point
,
That
then
sinne
appeares
most
foule
,
and
it
is
a
fearefull
aggrauation
of
it
,
and
makes
it
out
of
measure
sinnefull
,
when
it
breakes
out
against
the
good
meanes
that
should
restrayne
it
,
when
it
breakes
out
against
knowledge
,
against
conscience
,
against
the
mercies
of
of
God
,
and
the
like
.
And
the
reason
of
it
is
this
,
Sinne
breaking
out
against
the
good
meanes
that
should
keepe
it
in
,
therein
it
shewes
it selfe
to
be
of
the
greatest
force
and
strength
;
and
the
stronger
it
is
being
vile
,
the
more
vile
it
is
,
and
therefore
this
wee
may
conclude
as
a
certayne
truth
,
that
then
sinne
appeares
most
foule
,
and
it
is
a
fearefull
aggrauation
of
it
,
and
then
it
is
out
of
measure
sinfull
,
when
it
breakes
out
against
the
good
meanes
that
should
restrayne
it
and
keepe
it
in
.
Now
then
,
this
serues
first
to
discouer
to
vs
,
that
the
sinnes
of
many
in
the
world
are
most
odious
and
most
foule
:
The
sinnes
of
many
discouered
to
be
most
odious
and
soule
.
for
indeede
the
sinnes
of
too
many
want
not
this
circumstance
of
aggrauation
,
they
are
committed
against
knowledge
,
against
conscience
,
against
the
cleere
light
of
the
Word
of
God
,
and
against
the
good
meanes
of
restraynt
the
Lord
hath
vouchsafed
vnto
them
.
Can
the
Drunkard
,
the
vncleane
person
,
the
proud
person
,
can
these
and
the
like
plead
ignorance
,
or
the
want
of
meanes
to
restrayne
them
?
No
certainly
,
they
cannot
:
and
therefore
their
sinnes
are
committed
against
knowledge
,
and
against
conscience
,
and
so
they
are
most
vile
and
most
filthy
.
The
sinne
of
Ignorance
is
not
excusable
,
because
men
haue
in
them
sufficient
light
to
leaue
them
without
excuse
:
but
when
men
haue
a
further
light
giuen
them
,
and
sinne
against
that
,
that
is
most
searefull
,
and
then
is
their
sinne
out
of
measure
sinnefull
;
and
without
great
repentance
shall
find
a
proportionable
punishment
,
euen
more
fearefull
punishment
.
Againe
,
is
it
so
,
that
sinne
is
most
foule
and
filthy
,
and
it
is
a
fearefull
aggrauation
of
it
,
Sinne
may
be
iustly
taxed
as
more
vile
,
in
respect
of
circumstances
of
aggrauation
.
and
makes
it
out
of
measure
sinnefull
,
that
it
breakes
out
against
the
good
meanes
that
should
restrayne
it
and
keepe
it
in
?
Surely
,
then
sinne
may
iustly
be
taxed
as
more
vile
,
in
that
respect
that
it
hath
beene
committed
against
knowledge
,
against
conscience
,
against
the
good
meanes
,
against
the
cleere
light
of
the
Gospell
,
and
against
the
euidence
of
Truth
,
that
hath
beene
taught
,
and
men
are
not
to
thinke
much
when
their
sinnes
are
thus
laid
before
them
,
with
those
necessary
circumstances
of
aggrauation
.
Men
commonly
thinke
they
are
disgraced
too
much
,
when
their
sinnes
are
thus
laid
before
them
.
But
they
must
know
,
that
this
is
the
way
to
bring
men
to
see
the
vilenesse
of
their
sins
,
and
to
bring
them
out
of
loue
and
liking
of
them
:
Yea
,
this
is
the
way
to
strip
men
of
all
colourable
excuses
,
as
of
their
owne
infirmity
,
the
example
of
others
,
or
the
like
.
For
what
shall
a
man
be
able
to
plead
in
defence
of
his
sinne
,
when
his
owne
knowledge
,
conscience
,
good
meanes
,
and
mercies
of
God
vouchsafed
vnto
him
shall
plead
against
him
,
as
Christ
said
,
Ioh
.
15.22
.
If
I
had
not
come
and
spoken
vnto
them
,
they
should
not
haue
had
sinne
,
but
now
haue
they
no
cloke
for
their
sinnes
.
And
so
it
may
iustly
be
said
to
men
hauing
the
meanes
of
good
,
and
many
mercies
bestowed
on
them
,
if
they
had
not
had
those
meanes
and
those
mercies
vouchsafed
,
they
should
not
haue
had
so
great
sinne
,
but
now
they
haue
no
cloke
for
their
sinne
.
Therefore
sinne
must
thus
be
laid
before
men
,
that
the
vilenesse
of
it
may
appeare
,
yea
,
we
are
thus
to
acknowledge
sinne
,
and
to
make
confession
of
it
to
God
,
when
wee
humble
our selues
in
the
confession
and
acknowledgement
of
our
sinnes
.
It
is
not
ynough
to
confesse
in
generall
that
we
are
sinners
,
no
,
nor
yet
to
confesse
sinne
in
particular
:
but
we
must
adde
the
circumstances
of
aggrauation
,
we
must
confesse
it
with
all
circumstances
by
which
it
hath
beene
made
more
foule
and
filthy
,
as
that
it
hath
beene
done
against
knowledge
,
against
conscience
,
against
the
good
meanes
vouchsafed
vnto
vs.
Ezra
9.
Dan
.
9.
Thus
did
Ezra
,
Ezra
9.
and
thus
did
Daniel
,
Dan
.
9.
The
Lord
sees
sinne
in
the
vilenesse
of
it
,
and
he
wil
haue
vs
so
to
lay
it
before
him
in
the
acknowledgement
of
it
,
that
we
may
thereby
testifie
our
hatred
and
lothing
of
it
,
and
that
it
is
vile
to
vs
and
in
our
eyes
,
or
else
wee
can
neuer
looke
to
finde
mercy
from
him
for
the
pardon
of
it
.
VERS
.
14.
For
we
know
that
the
Law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
.
IN
this
Verse
our
Apostle
first
brings
an
argument
,
to
proue
that
the
Law
was
not
the
cause
of
death
to
him
,
taken
from
the
nature
of
the
Law
,
that
the
Law
in
the
nature
of
it
,
is
spirituall
,
and
therefore
cannot
be
the
cause
of
death
:
and
this
,
that
the
Law
is
spirituall
,
is
further
set
forth
,
as
a
thing
well
knowne
to
the
Apostle
and
to
other
true
Beleeuers
;
For
wee
know
(
saith
he
)
that
the
Law
is
spirituall
.
Then
in
the
wordes
following
,
he
speakes
of
himselfe
,
and
sets
forth
himselfe
as
standing
in
an
opposite
and
contrary
state
to
the
Law
of
God
,
and
saith
,
that
he
was
carnall
,
and
he
addes
to
that
,
Sold
vnder
sinne
.
The
Law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
.
And
so
he
fals
on
the
third
and
last
part
of
this
Chapter
;
hee
makes
an
entrance
and
passage
to
it
:
which
part
is
continued
from
this
Verse
,
to
the
end
of
the
Chapter
:
and
the
summe
of
it
is
thus
much
:
A
troubled
complaint
of
the
Apostle
,
that
though
he
were
regenerate
,
&
had
receiued
a
great
measure
of
grace
and
sanctification
,
yet
through
the
remainders
of
sinne
still
abiding
in
him
,
he
was
farre
from
that
he
ought
to
be
,
and
farre
from
that
the
Law
of
God
required
at
his
hands
,
and
that
he
was
euen
carnall
,
in
respect
of
the
spirituall
nature
of
the
Law
of
God
:
and
so
a
setting
forth
,
in
his
owne
example
,
of
the
combat
betweene
the
flesh
and
the
Spirit
,
in
them
that
are
truely
regenerate
.
Now
touching
the
combat
betweene
the
flesh
and
the
Spirit
in
them
that
are
truely
regenerate
:
The
Apostle
first
layes
it
forth
in
his
owne
example
,
from
this
14.
Verse
,
to
the
24.
and
then
he
shewes
the
issue
of
it
,
still
insisting
in
his
owne
example
,
Vers
.
24.25
.
The
combat
is
laid
forth
in
three
degrees
.
As
first
,
in
that
he
by
sinne
was
brought
to
doe
that
euill
which
hee
would
not
,
therein
shewing
an
opposition
betweene
the
Law
commanding
,
and
his
will
consenting
,
and
sinne
ouer-ruling
him
,
and
his
flesh
obeying
,
and
that
is
in
Vers
.
15
,
16
,
17.
The
second
degree
is
,
that
hee
was
hindered
by
sinne
,
from
doing
the
good
which
he
would
:
this
is
propounded
Vers
.
18.
and
proued
:
First
,
by
the
contrary
effects
,
Vers
.
19.
and
then
by
the
contrary
cause
,
the
Law
mouing
to
good
,
and
he
thereunto
consenting
,
and
sinne
hindering
him
,
Vers
.
20
,
21.
The
third
degree
is
,
in
that
his
delight
was
in
good
,
touching
the
inner
man
,
but
yet
was
led
captiue
,
by
the
Law
of
his
members
,
to
sinne
,
Vers
.
22
,
23.
Then
,
touching
the
issue
of
this
combat
,
the
Apostle
first
desires
to
be
freed
from
this
spirituall
bondage
and
captiuity
,
Ver
.
24.
and
then
giues
thanks
for
his
freedome
in
and
through
Christ
,
in
that
in
him
he
was
thus
far
freed
,
as
that
hee
was
not
wholly
captiued
to
sinne
,
but
in
his
mind
he
serued
the
Law
of
God
,
Vers
.
25.
And
thus
wee
see
the
generall
matter
of
the
third
and
last
part
of
this
Chapter
.
In
this
14.
Verse
,
as
I
said
,
the
Apostle
yeelds
a
reason
why
the
Law
of
God
is
not
the
cause
of
death
:
because
the
Law
is
spirituall
,
deliuering
that
as
a
knowne
truth
,
and
then
hee
sets
himselfe
as
standing
in
a
contrary
state
to
the
Law
,
that
he
was
carnall
,
and
addes
to
that
,
that
he
was
sold
vnder
sinne
.
For
we
know
,
Interpretation
(
We
know
)
that
is
,
both
I
and
you
know
this
,
this
is
a
truth
which
we
know
well
,
and
wherewith
we
are
well
acquainted
,
that
the
Law
:
The
word
(
Law
)
is
here
to
be
taken
,
as
before
for
the
morall
Law
of
God
,
and
that
Law
is
here
said
to
be
spirituall
;
and
for
the
vnderstanding
of
that
Epithite
,
wee
are
to
marke
that
the
Apostle
here
opposeth
Spirituall
to
Carnall
:
the
Law
is
spirituall
,
but
I
am
carnall
.
As
it
is
a
vsuall
thing
with
him
to
oppose
flesh
and
Spirit
,
Rom.
8.
vers
.
1
,
5
,
6
,
&c.
so
here
he
opposeth
Spirituall
to
Carnall
,
and
his
meaning
is
this
:
That
the
morall
Law
of
God
is
in
the
nature
of
it
,
most
pure
,
and
perfect
,
heauenly
and
diuine
,
and
this
it
is
,
both
in
respect
of
the
Author
of
it
,
because
it
comes
from
God
,
who
is
a
Spirit
,
and
it
is
the
reuealed
Will
and
Wisedome
of
God
,
touching
all
morall
duties
;
and
also
in
respect
of
the
matter
of
it
,
because
it
requires
spirituall
,
that
is
,
heauenly
,
Angelicall
,
and
diuine
obedience
,
euen
absolute
,
exact
and
perfect
purity
both
of
heart
and
life
,
it
requires
a
perfect
conformity
to
it
,
not
only
in
the
outward
man
,
but
also
in
the
very
heart
,
and
soule
,
and
Spirit
,
as
well
inward
as
outward
,
yea
,
as
well
in
mans
nature
,
as
in
his
actions
;
so
is
the
morall
Law
of
God
said
to
be
spirituall
.
But
I
am
carnall
,
sold
vnder
sinne
.
Some
make
question
,
whether
the
Apostle
here
spake
of
himselfe
,
as
hee
was
now
an
Apostle
and
truly
regenerate
,
or
no
.
Doubtlesse
he
did
:
for
he
speakes
of
himselfe
in
the
time
present
,
I
am
carnall
:
not
in
the
time
past
,
as
before
,
Vers
.
8
,
9
,
10
,
11.
Why
?
but
will
some
say
,
Was
Paul
,
being
an
holy
Apostle
,
and
a
man
truly
regenerate
,
carnall
?
I
answere
,
Yes
,
he
was
,
if
we
rightly
conceaue
his
meaning
,
namely
,
thus
.
Hee
was
not
simply
and
altogether
carnall
,
as
vnregenerate
persons
be
,
hee
was
not
in
the
flesh
,
as
Vers
.
5.
not
altogether
flesh
,
as
Ioh
.
3.6
.
Ioh
.
3.6
.
That
which
is
borne
of
the
flesh
,
is
flesh
.
But
yet
he
was
in
some
respect
carnall
,
as
first
,
in
respect
of
that
perfect
integrity
,
vprightnesse
,
or
(
as
I
may
so
speake
)
that
spirituality
that
is
taught
and
required
in
the
Law
of
God
;
and
doubtlesse
,
this
he
intended
,
in
setting
these
two
one
against
the
other
,
spirituall
and
carnall
.
The
Law
is
spirituall
,
but
I
am
carnall
.
As
if
hee
had
said
,
It
is
heauenly
and
diuine
,
it
requires
Angelicall
and
diuine
obedience
:
but
alas
,
I
come
farre
short
of
that
vprightnesse
,
and
that
spirituality
that
the
Law
requires
,
I
am
euen
carnall
,
in
respect
of
it
.
Secondly
,
the
Apostle
was
carnall
,
and
might
iustly
say
of
himselfe
,
that
hee
was
carnall
,
in
respect
of
perfect
regeneration
;
that
though
hee
were
truely
regenerate
,
yet
he
was
regenerate
but
in
part
,
not
perfectly
,
and
that
hee
was
still
in
part
carnall
,
and
had
still
the
relikes
of
originall
corruption
abiding
in
him
,
and
carnall
infirmities
still
cleauing
vnto
him
;
as
Ignorance
,
Vnbeliefe
,
Doubting
,
and
the
like
.
And
thus
wee
are
to
vnderstand
the
Apostle
,
in
saying
that
he
was
carnall
;
that
he
was
not
so
simply
,
and
altogether
as
vnregenerate
persons
be
,
but
in
respect
of
that
vprightnesse
of
the
Law
,
and
in
respect
of
perfect
regeneration
.
He
addes
further
,
(
sold
vnder
sinne
.
)
This
Phrase
is
borrowed
from
bondmen
or
captiues
:
and
the
Apostles
meaning
is
,
that
hee
was
as
a
bondman
or
captiue
vnder
sinne
,
the
corruption
of
his
nature
:
and
that
wee
may
conceiue
how
,
know
,
that
one
may
be
a
bondman
,
either
by
selling
himselfe
into
captiuity
and
willingly
obeying
a
Tyrant
,
or
by
being
brought
into
captiuity
against
his
will
:
as
Ioseph
was
sold
into
captiuity
by
his
brethren
.
And
this
was
Pauls
case
here
,
in
respect
of
sin
,
he
was
a
bondman
vnder
sinne
vnwillingly
;
he
sold
not
himselfe
,
as
Ahab
did
,
to
worke
wickednesse
:
but
hee
was
held
vnwillingly
vnder
the
power
of
his
corruption
,
and
by
that
he
was
drawne
to
many
things
he
allowed
not
,
as
he
expounds
himselfe
in
the
Verses
following
:
and
that
is
his
meaning
,
when
he
saith
,
hee
was
sold
vnder
sinne
.
Thus
then
conceiue
wee
his
meaning
in
the
wordes
of
this
Verse
,
as
if
he
had
said
,
Both
you
,
and
I
,
euen
all
of
vs
know
this
to
be
a
truth
,
wee
well
vnderstand
it
,
that
the
morall
Law
of
God
is
,
in
the
nature
of
it
,
most
pure
and
perfect
,
heauenly
and
diuine
,
being
breathed
out
from
the
Spirit
of
God
,
and
requiring
heauenly
,
Angelicall
,
and
diuine
obedience
,
euen
absolute
and
perfect
purity
and
holinesse
,
both
of
heart
and
life
,
and
perfect
conformity
to
it
in
the
very
heart
,
soule
,
and
Spirit
,
and
as
well
inward
as
outward
,
and
aswell
in
mans
nature
,
as
in
his
actions
:
but
alas
,
I
must
needes
acknowledge
this
of
my selfe
,
if
I
looke
into
my selfe
,
and
compare
my selfe
with
that
vprightnesse
,
and
that
spirituality
of
Gods
Law
,
and
duely
consider
the
imperfection
of
my
regeneration
,
hauing
still
the
relikes
of
originall
corruption
abiding
in
me
,
and
carnall
infirmities
cleauing
vnto
me
,
that
I
am
in
these
respects
carnall
,
and
earthly
,
and
that
I
am
sold
as
a
bondman
and
captiue
,
against
my
will
,
vnder
the
power
of
mine
owne
corruption
.
We
are
here
first
to
consider
the
Epithite
and
Title
giuen
to
the
morall
Law
of
God
,
that
it
is
spirituall
,
and
the
point
hence
is
that
which
is
intended
by
this
Epithite
,
namely
this
,
That
the
morall
Law
of
God
is
in
the
nature
of
it
heauenly
,
Angelicall
,
and
diuine
,
The
morall
Law
of
God
is
of
an
heauenly
and
diuine
nature
,
and
it
requires
a
proportionable
obedience
.
and
it
requires
heauenly
and
Angelicall
obedience
;
it
requires
that
men
conforme
themselues
to
it
,
and
yeeld
obedience
to
it
,
not
onely
in
the
outward
man
,
but
also
in
the
most
inward
motions
of
their
mindes
,
wils
,
and
affections
,
and
in
their
very
spirits
,
and
thoughts
:
yea
,
it
requires
euery
way
absolute
,
exact
,
and
perfect
obedience
in
soule
and
body
:
and
to
this
purpose
wee
haue
plaine
euidence
of
Scripture
.
Deut
.
6.5
,
6.
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
minde
,
and
these
wordes
which
I
command
thee
this
day
,
shall
be
in
thine
heart
.
Luk
.
10.27
.
the
Expounder
of
the
Law
saith
thus
,
It
is
written
in
the
Law
,
Thou
shalt
loue
thy
Lord
God
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
strength
,
and
with
all
thy
thought
.
And
thus
CHRIST
himselfe
expounds
the
morall
Law
of
GOD
,
Matth
.
5.
in
many
Verses
of
it
,
as
22
,
28
,
34
,
&c.
And
he
giues
the
spirituall
sense
of
the
Law
,
and
shewes
that
it
reacheth
to
the
most
inward
motions
of
the
minde
,
will
and
affections
,
and
that
it
requires
absolute
and
perfect
obedience
,
aswell
in
the
soule
,
as
in
the
body
,
and
in
the
very
spirits
and
thoughts
of
men
.
The
reason
of
it
is
this
,
The
morall
Law
of
God
being
breathed
out
from
the
Spirit
of
God
,
it
expresseth
the
mind
of
God
,
and
the
will
of
God
,
touching
all
morall
matters
,
and
as
the
Prophet
saith
,
Isai
.
55.8
.
Gods
thoughts
are
not
our
thoughts
,
nor
Gods
will
our
will
:
but
his
thoughts
,
his
mind
,
and
his
will
,
are
like
to
himselfe
,
most
heauenly
,
and
most
spirituall
;
and
therefore
the
morall
Law
of
God
must
needs
be
in
the
nature
of
it
,
Heauenly
,
Angelicall
,
and
Diuine
,
and
requiring
obedience
;
in
no
sort
sauouring
of
the
flesh
,
nor
such
as
men
thinke
and
iudge
to
be
good
,
but
Heauenly
and
Angelicall
,
and
that
which
is
euery
way
absolute
and
perfect
,
and
as
well
in
soule
as
in
body
.
And
this
serues
to
teach
vs
how
the
Law
of
God
must
be
vnderstood
,
Gods
Law
must
be
spiritually
vnderstood
.
namely
,
spiritually
;
it
being
in
the
nature
of
it
,
heauenly
and
spirituall
,
it
must
be
spiritually
vnderstood
.
The
Pharises
in
their
time
misse-vnderstood
the
Law
of
God
.
And
many
in
our
time
misse-vnderstand
it
,
many
thinke
,
that
men
may
vnderstand
the
Law
of
God
by
the
strength
of
naturall
reason
,
and
they
sticke
not
sometimes
to
say
,
that
if
the
Law
of
God
be
but
read
to
the
people
,
it
is
sufficient
.
Why
,
say
they
,
who
knowes
not
this
,
that
it
is
a
sinne
to
kill
,
to
steale
,
and
the
like
?
Alas
,
such
men
looke
on
the
Law
of
God
with
a
wrong
eye
,
they
looke
on
it
with
the
eye
of
naturall
reason
,
and
that
eye
is
not
able
to
see
the
vprightnesse
of
the
Law
of
God
,
and
to
discerne
the
spirituality
of
it
;
and
such
men
haue
a
vaile
ouer
their
eyes
,
2.
Cor
.
3.15
.
They
rest
in
the
outward
rind
and
barke
of
the
Law
of
God
,
they
see
not
the
pith
and
marrow
of
it
.
If
wee
would
rightly
vnderstand
the
Law
of
God
,
we
must
labour
to
vnderstand
it
spiritually
,
and
to
finde
out
the
spirituall
sense
and
meaning
of
it
.
Againe
,
is
it
so
,
that
the
Law
of
God
,
in
the
nature
of
it
,
is
heauenly
and
spirituall
,
No
man
is
able
in
time
of
this
life
,
perfectly
to
fulfill
the
Law
of
God
in
his
owne
person
.
and
requires
heauenly
and
Angelicall
obedience
?
who
then
is
able
in
time
of
this
life
,
in
his
owne
person
,
perfectly
to
fulfill
the
Law
of
God
?
who
is
able
to
attayne
to
that
perfect
purity
the
Law
of
God
requires
?
Surely
,
none
liuing
being
a
meere
man
:
and
therefore
it
is
a
dreame
of
the
Papists
,
to
say
that
men
may
perfectly
fulfill
the
Law
of
God
in
this
life
,
in
their
owne
persons
,
and
may
merit
by
their
works
,
and
doe
works
of
supererogation
:
these
be
fancies
of
idle
braynes
.
Lastly
,
is
it
so
,
that
the
Law
of
God
is
in
the
nature
of
it
,
heauenly
and
spirituall
,
We
must
yeeld
internall
and
spirituall
obedience
to
Gods
Law
.
requiring
heauenly
and
Angelicall
obedience
to
it
,
as
well
in
soule
as
in
body
?
Surely
,
then
we
may
not
thinke
it
inough
to
conforme
our selues
to
the
Law
of
God
in
outward
actions
only
.
No
,
no
:
we
must
yeeld
internall
and
spirituall
obedience
to
the
Law
of
God
;
the
Law
of
God
,
in
commanding
outward
good
workes
,
and
in
forbidding
outward
euill
deedes
,
commands
and
forbids
the
very
first
motions
and
desires
of
those
works
,
and
therefore
wee
must
labour
in
truth
,
though
wee
cannot
perfectly
,
yet
in
truth
to
yeeld
obedience
to
the
Law
of
God
,
not
onely
in
our
bodies
,
but
also
in
our
hearts
,
soules
and
Spirits
.
In
the
next
place
obserue
wee
,
that
the
Apostle
doth
not
barely
affirme
this
of
the
Law
of
God
,
that
it
is
spirituall
;
but
he
affirmes
it
as
a
knowne
thing
,
a
thing
wel
knowne
to
himselfe
and
other
true
beleeuers
.
We
know
(
saith
the
Apostle
:
)
both
I
,
and
you
,
and
all
true
beleeuers
are
well
acquainted
with
this
,
that
the
Law
is
spirituall
,
and
that
the
Law
of
God
,
in
the
nature
of
it
,
is
heauenly
and
spirituall
;
this
wee
know
.
The
point
hence
is
this
,
That
true
beleeuers
,
such
as
are
truly
inlightened
,
they
know
the
spirituall
nature
of
the
Law
of
God
,
True
beleeuers
see
and
discerne
the
spirituall
nature
of
the
whole
Word
of
God
.
they
rest
not
in
the
letter
of
the
Law
,
but
they
see
and
discerne
the
spirituality
of
it
,
and
they
are
well
acquainted
with
it
,
yea
such
as
are
truly
inlightened
,
they
know
and
vnderstand
,
and
they
see
and
discerne
the
spirituall
nature
of
the
whole
Word
of
God
,
they
are
acquainted
with
the
Spirit
and
Life
of
the
whole
Word
of
God
,
both
of
the
Law
and
of
the
Gospell
:
The
Word
of
God
dwels
in
them
,
as
it
is
Coloss
.
3.16
.
and
they
know
not
only
the
outward
face
of
the
Word
of
God
,
but
they
are
acquainted
with
the
inward
purpose
and
meaning
of
it
,
and
the
nature
of
it
,
as
they
know
the
nature
,
and
disposition
,
and
very
purpose
of
the
heart
of
one
that
dwels
with
them
,
and
with
whom
they
do
conuerse
familiarly
and
are
inwardly
acquainted
.
And
to
this
purpose
the
Apostle
saith
,
Coloss
.
1.9
.
that
he
prayed
for
the
Colossians
,
that
they
might
be
fulfilled
with
knowledge
of
the
will
of
God
,
in
all
wisedome
and
spirituall
vnderstanding
,
that
they
might
come
to
the
wise
and
spirituall
vnderstanding
of
the
Will
of
God
reuealed
in
his
Word
.
And
thus
also
hee
prayed
for
the
Ephesians
.
Ephes
.
1.18
.
That
the
eyes
of
their
vnderstanding
might
be
inlightened
,
that
they
might
know
not
onely
the
letter
and
story
of
the
Gospell
,
but
the
sweet
and
excellent
things
of
it
,
the
hope
of
his
calling
,
and
the
riches
of
his
glorious
inheritance
in
his
Saints
.
Such
as
are
truly
inlightened
,
they
know
,
and
they
vnderstand
,
and
they
discerne
the
spirituall
nature
of
the
Word
of
God
,
and
they
are
acquainted
with
the
Spirit
and
Life
of
it
.
For
why
?
God
giues
to
true
beleeuers
his
Spirit
,
and
the
Spirit
of
God
reueales
to
them
the
secrets
of
God
,
Psal
.
25.14
.
that
is
,
not
onely
such
things
as
may
be
knowne
by
the
common
gift
of
illumination
,
but
the
deepe
and
hidden
things
of
God
,
euen
the
things
which
eye
hath
not
seene
,
neither
care
hath
heard
,
nor
haue
entred
into
mans
heart
,
1.
Cor
.
2.9
.
And
therefore
they
rest
not
in
the
letter
of
the
Law
of
God
,
nor
in
the
letter
of
the
Gospell
,
but
they
see
and
discerne
the
spirituall
nature
of
the
Law
,
that
the
Law
is
heauenly
,
Angelical
and
diuine
,
and
requires
heauenly
and
Angelicall
obedience
,
and
they
are
acquainted
with
the
marrow
and
sweetnesse
of
the
Gospell
.
By
this
then
let
vs
trie
our selues
,
touching
our
knowledge
and
vnderstanding
of
the
Word
of
God
,
Triall
of
our
knowledge
and
vnderstanding
of
the
Word
of
God
.
whether
we
be
truly
inlightened
or
no
.
By
this
we
may
know
it
:
Doe
we
rest
in
the
letter
of
the
Law
,
or
doe
we
sticke
in
the
letter
of
the
Gospell
,
and
goe
no
further
?
Let
vs
not
deceiue
our selues
,
we
haue
no
true
vnderstanding
either
of
the
Law
or
of
the
Gospell
;
wee
may
soothe
vp
our selues
,
but
indeed
we
are
not
truly
inlightened
.
Such
as
are
truly
inlightened
,
they
see
and
discerne
the
spirituall
nature
of
the
Law
,
and
they
are
well
acquainted
with
the
sweet
and
excellent
comforts
of
the
Gospell
.
Why
,
will
some
say
,
How
shall
I
be
sure
that
I
see
and
discerne
the
spirituall
nature
of
the
Law
,
and
that
I
am
well
acquainted
with
the
sweet
comforts
of
the
Gospell
?
I
answere
,
Thou
maist
be
sure
that
thou
dost
see
the
spirituall
nature
of
the
Law
,
if
so
be
thy
knowledge
of
the
Law
doe
cause
thee
not
to
rest
in
an
outward
conformity
to
it
,
in
a
ciuill
honest
carriage
&
behauiour
,
which
is
a
dangerous
thing
to
rest
in
:
but
to
labour
for
inward
reformation
of
thine
owne
heart
,
and
that
thine
heart
and
inward
affections
may
be
conformed
to
the
Law
of
God
.
And
againe
,
thou
maist
be
sure
that
thou
art
well
acquainted
with
the
sweet
comforts
of
the
Gospell
,
if
thou
be
affected
with
them
according
to
the
excellency
and
worth
of
them
,
and
thou
makest
them
thy
chiefe
Treasure
,
and
thy
desire
after
them
is
insatiable
,
and
especially
,
if
thou
find
the
sweetnesse
and
comfort
of
them
in
time
of
thy
greatest
trouble
.
If
it
be
thus
with
thee
,
certainely
,
then
thou
art
truly
inlightened
,
and
thou
dost
see
and
discerne
the
spirituall
nature
of
the
Law
,
and
thou
art
well
acquainted
with
the
sweet
comforts
of
the
Gospell
:
and
if
it
be
not
thus
with
thee
,
assure
thy selfe
thou
art
not
truely
inlightened
.
Come
we
to
that
the
Apostle
speakes
of
himselfe
.
Hauing
said
,
The
Law
is
spirituall
,
he
subioynes
(
but
I
am
carnall
,
sold
vnder
sinne
)
he
fals
,
as
we
see
,
into
a
troubled
complaint
in
regard
of
himselfe
,
that
in
respect
of
the
spirituall
nature
of
the
Law
of
God
,
and
in
respect
of
perfect
regeneration
,
he
was
carnall
,
and
sold
vnder
sin
.
Now
then
,
the
Apostle
being
an
holy
and
sanctified
vessell
,
a
man
truly
regenerate
,
and
a
man
that
had
attayned
a
great
measure
of
grace
and
sanctification
,
and
thus
complayning
&
acknowledging
thus
much
of
himselfe
,
that
he
was
carnall
,
sold
vnder
sinne
,
wee
are
giuen
to
vnderstand
thus
much
:
That
the
most
holy
,
and
the
most
regenerate
that
be
in
this
world
,
The
best
of
Gods
children
haue
iust
cause
to
complaine
of
carnality
still
abiding
in
them
.
haue
iust
cause
to
complaine
of
carnality
still
remayning
in
them
,
that
as
yet
they
are
in
some
measure
carnall
:
euen
the
most
holy
haue
iust
cause
continually
to
grone
vnder
the
burden
of
the
remaynder
of
carnall
corruption
still
abiding
in
them
,
and
of
carnall
infirmities
still
cleauing
to
them
,
as
Ignorance
,
Vnbeliefe
,
Doubting
,
Hypocrisie
,
Pride
,
and
the
like
:
and
we
shall
find
,
if
we
obserue
it
,
that
the
most
holy
and
the
most
regenerate
that
haue
beene
in
all
ages
,
haue
euer
thus
complayned
,
and
thus
groned
vnder
the
waight
of
corruption
still
abiding
in
them
in
part
,
and
of
carnall
infirmities
still
remayning
in
them
.
Thus
did
Iob
,
Iob
9.30
,
31.
Iob
9.30
,
31.
If
I
wash
my selfe
with
snow
water
,
and
purge
mine
hands
most
cleane
,
yet
thou
shalt
plunge
me
in
the
pit
,
and
mine
owne
clothes
shall
make
me
filthy
,
I
haue
such
corruption
still
abiding
in
me
,
and
such
filthinesse
cleauing
to
me
.
And
thus
Dauid
,
knowing
the
corruption
of
his
heart
,
and
sinfull
infirmities
still
cleauing
to
him
,
entreates
the
Lord
not
to
enter
into
Iudgement
with
him
.
Psal
.
143.2
.
Psal
.
143.2
.
Enter
not
into
iudgement
with
thy
seruant
:
for
in
thy
sight
shall
none
that
liueth
be
iustified
.
We
reade
of
the
father
of
the
child
,
Mar.
9.24
.
Mar.
9.24
.
that
though
he
had
a
measure
of
true
faith
,
yet
hee
complayned
of
the
weakenesse
of
his
faith
,
and
he
cryed
out
with
teares
,
and
said
,
Lord
,
I
beleeue
,
helpe
my
vnbeliefe
.
And
thus
the
holy
and
blessed
Martyrs
of
God
,
as
Bradford
,
and
others
,
haue
much
complayned
of
their
vnbeliefe
.
Bradford
almost
in
all
his
writings
,
and
in
euery
Meditation
,
complaynes
of
his
vnbeliefe
;
and
yet
he
was
a
man
exceedingly
mortified
to
the
world
,
and
had
receiued
a
rich
and
plentifull
measure
of
grace
.
And
thus
in
all
ages
the
most
holy
and
most
regenerate
haue
complayned
,
and
groned
vnder
the
burden
of
corruption
still
abiding
in
them
,
and
of
sinfull
infirmities
still
cleauing
to
them
:
And
therefore
certainely
,
the
most
holy
and
most
regenerate
that
are
,
haue
iust
cause
continually
to
grone
vnder
the
burden
of
the
remaynder
of
sinne
which
still
abides
in
them
,
and
of
carnall
infirmities
that
still
cleaue
to
them
.
Haply
here
some
will
say
,
The
Lord
is
able
at
once
cleane
to
rid
his
children
,
and
altogether
to
free
them
from
the
corruption
of
nature
,
and
from
all
sinfull
infirmities
.
Why
then
doth
the
Lord
suffer
the
relikes
of
corruption
still
to
abide
in
them
,
and
sinfull
infirmities
still
to
cleaue
to
them
?
I
answere
,
The
Lord
is
so
pleased
,
for
great
and
waighty
causes
:
as
,
namely
,
for
the
beating
downe
of
their
pride
,
lest
they
should
too
much
lift
vp
themselues
;
and
for
the
exercise
of
their
faith
,
their
hope
,
their
patience
,
and
other
graces
of
his
Spirit
,
for
the
stirring
of
them
vp
to
feruent
Prayer
,
for
the
manifestation
of
his
owne
power
in
vpholding
them
,
and
that
they
may
be
more
mild
and
equall
,
pitifull
and
compassionate
towards
others
,
that
they
may
beare
with
others
,
and
may
be
moued
to
forgiue
and
pity
,
and
to
comfort
and
strengthen
others
,
as
occasion
is
offered
.
For
these
causes
the
Lord
is
pleased
to
suffer
the
relikes
of
corruption
still
to
abide
in
his
children
,
and
sinnefull
infirmities
still
to
cleaue
to
them
;
and
so
,
though
men
or
women
be
most
holy
,
yet
they
haue
iust
cause
,
continually
to
grone
vnder
the
burden
of
the
remaynders
of
sinne
still
abiding
in
them
,
and
of
sinfull
infirmities
still
cleauing
to
them
.
Now
this
Truth
meetes
with
that
proud
conceit
of
some
,
That
conceit
of
absolute
perfection
of
holinesse
in
this
life
,
met
withall
.
that
dreame
of
an
absolute
perfection
of
holinesse
and
regeneration
in
time
of
this
life
,
as
the
Papists
,
the
Pelagians
,
the
Familists
:
they
thinke
that
men
may
come
to
be
absolutely
perfect
in
holinesse
and
regeneration
in
this
life
,
yea
,
some
vpstart
Nouellers
and
new-fangled
Diuines
there
be
,
who
thinke
,
that
where
there
is
true
Faith
,
there
is
no
doubting
at
all
,
and
where
there
is
any
the
least
doubting
,
there
is
no
true
Faith
,
and
that
men
may
come
to
be
so
free
from
sinne
,
as
they
need
not
any
more
to
mourne
and
weepe
for
their
sinnes
.
These
be
fancies
and
idle
conceits
,
and
they
cannot
stand
with
the
Truth
now
deliuered
and
grounded
on
the
Word
of
God
;
the
most
holy
,
and
the
most
regenerate
haue
continually
,
so
long
as
they
be
in
this
life
,
iust
cause
to
grone
vnder
the
burden
of
the
remaynders
of
sinne
stil
abiding
in
them
,
and
of
sinfull
infirmities
still
cleauing
to
them
,
euen
to
grone
vnder
the
burden
of
Ignorance
,
Vnbelief
,
Doubting
,
and
such
like
.
Oh
,
but
say
they
,
where
there
is
doubting
,
there
can
be
no
true
comfort
.
I
answere
:
It
is
vtterly
false
.
Where
there
is
some
doubting
,
there
may
be
true
comfort
:
yea
,
I
dare
boldly
affirme
on
the
contrary
,
that
where
there
is
no
doubting
at
all
,
nor
any
striuing
against
vnbeliefe
,
there
is
no
true
comfort
:
for
indeede
there
is
no
true
faith
,
but
a
proud
presumption
.
Againe
,
the
comfort
of
a
true
beleeuer
stands
not
in
the
absolute
perfection
of
his
faith
,
but
in
the
soundnesse
and
truth
of
it
,
and
in
true
and
sound
assurance
of
the
pardon
of
his
sinnes
,
not
in
the
absolute
assurance
of
it
:
for
indeed
there
is
no
such
assurance
to
be
found
in
any
;
there
is
some
weaknes
and
some
doubting
mingled
with
the
assurance
of
faith
in
the
best
,
and
the
best
and
most
holy
haue
iust
cause
to
bewayle
their
vnbeliefe
,
and
their
doubting
,
and
other
sinnefull
infirmities
cleauing
vnto
them
,
so
long
as
they
are
in
this
life
:
and
therefore
it
is
hellish
pride
for
any
to
thinke
,
that
they
may
come
to
absolute
perfection
of
holinesse
and
regeneration
in
this
life
.
Againe
,
is
it
so
,
that
the
most
holy
,
and
the
most
regenerate
haue
iust
cause
continually
to
grone
vnder
the
burden
of
the
remainders
of
corruption
still
abiding
in
them
,
and
of
sinnefull
infirmities
still
cleauing
to
them
?
Comfort
for
such
as
are
euer
complaining
of
their
owne
infirmities
.
Here
is
then
a
ground
of
comfort
for
thee
,
whosoeuer
thou
art
that
art
a
childe
of
God
,
and
art
euer
complaining
of
thine
owne
infirmities
.
Did
Paul
thus
?
Did
he
breake
out
and
say
he
was
carnall
,
hauing
the
remainder
of
sinne
still
abiding
in
him
,
and
sinnefull
infirmities
still
cleauing
to
him
?
And
haue
the
best
of
Gods
children
done
thus
?
And
haue
they
iust
cause
thus
to
doe
?
Then
doe
not
thou
too
much
cast
downe
thy selfe
,
in
regard
of
corruption
still
abiding
in
thee
,
and
sinnefull
infirmities
still
cleauing
to
thee
:
thy
case
is
not
singular
,
but
the
case
of
all
Gods
children
.
Oh
,
but
thou
wilt
say
,
thou
feelest
thine
owne
heart
full
of
rebellion
,
full
of
vnbeliefe
,
full
of
doubting
,
and
such
like
,
and
thou
hast
almost
no
feeling
of
grace
and
holinesse
in
thee
.
Well
,
assure
thy selfe
,
thou
shalt
not
in
this
life
feele
holinesse
and
grace
,
as
thou
feelest
corruption
and
sinne
.
If
therefore
thou
haue
the
first
fruits
of
the
Spirit
,
an
hatred
of
thine
owne
corruption
,
a
purpose
to
please
God
,
and
not
to
sinne
against
him
in
any
thing
,
and
a
true
feare
of
God
in
thine
heart
,
comfort
thy selfe
in
that
,
and
wait
for
full
holinesse
in
the
life
to
come
.
It
is
a
blessed
thing
that
God
giues
thee
a
sight
of
thine
owne
corruption
and
sinfull
infirmities
,
and
an
heart
to
bee
grieued
for
them
.
Thousands
in
the
world
goe
lightly
vnder
the
burden
,
not
of
sinfull
infirmities
,
but
of
foule
and
grosse
sinnes
,
and
they
laugh
and
are
merry
.
Last
of
all
,
Haue
the
most
holy
and
the
most
regenerate
,
The
best
of
Gods
Children
are
continually
to
be
watchfull
.
iust
cause
continually
to
grone
vnder
the
burden
of
the
remainders
of
sinne
still
abiding
in
them
?
Surely
,
then
it
concerneth
the
best
and
the
most
holy
that
are
,
to
be
watchfull
,
and
continually
to
stand
on
their
gard
;
they
haue
a
Serpent
lurking
in
their
owne
bosomes
,
and
though
hee
be
wounded
,
yet
hee
is
not
altogether
dead
,
and
he
will
sting
them
,
and
poyson
them
,
if
they
watch
him
not
narrowly
:
they
are
therefore
to
suspect
euery
thing
that
comes
from
themselues
,
lest
it
sauour
of
the
flesh
and
of
corruption
;
and
they
are
not
easily
to
approue
that
which
is
pleasing
to
their
owne
sence
and
reason
;
for
they
hauing
still
in
them
corruption
of
nature
,
through
that
corruption
,
the
Deuill
is
still
ready
to
winde
himselfe
into
their
hearts
,
and
to
mingle
his
poyson
with
their
thoughts
:
and
therefore
they
are
to
watch
ouer
their
owne
hearts
continually
.
Come
we
now
to
stand
more
particularly
on
that
the
Apostle
here
affirmes
of
himselfe
;
that
he
was
carnall
,
sold
vnder
sinne
.
And
first
,
hee
saith
,
that
hee
was
carnall
:
namely
,
as
we
shewed
,
he
was
not
simply
and
meerly
carnall
,
as
vnregenerate
persons
be
but
he
was
carnall
comparatiuely
,
and
in
some
respects
,
as
,
namely
,
in
respect
of
the
perfect
integrity
,
vprightnesse
,
and
spirituall
nature
of
the
Law
of
God
,
and
in
respect
of
perfect
regeneration
,
hee
was
euen
carnall
,
earthly
and
sensuall
.
Hence
two
conclusions
are
offered
to
vs.
I
will
speake
of
them
in
order
;
as
first
,
in
that
the
Apostle
saith
,
hee
was
carnall
,
in
respect
of
the
perfect
purity
,
vprightnesse
,
and
spirituall
nature
of
the
Law
,
we
may
take
vp
this
conclusion
:
That
true
beleeuers
,
and
such
as
are
truely
regenerate
,
though
they
be
not
simply
and
meerely
carnall
,
The
best
of
Gods
children
are
carnall
,
in
comparison
of
the
Law
of
God
.
as
vnregenerate
persons
be
,
yet
they
are
carnall
,
in
comparison
of
the
Law
of
God
.
If
the
best
,
and
most
holy
,
and
most
regenerate
in
the
world
,
compare
themselues
with
the
perfect
holinesse
,
integrity
,
and
spirituality
of
the
Law
of
God
,
they
shall
find
,
that
in
respect
of
that
,
they
are
carnall
,
yea
,
the
more
they
compare
themselues
with
the
pure
,
holy
,
and
perfect
Law
of
God
,
the
more
vile
,
and
the
more
filthy
shall
they
see
themselues
,
and
the
more
vile
and
wretched
shall
they
acknowledge
themselues
.
Thus
it
was
with
the
holy
Apostle
in
this
place
,
hee
comparing
himselfe
with
the
pure
,
holy
,
and
spirituall
Law
of
God
,
he
breakes
out
and
saith
,
I
am
carnall
,
and
I
am
a
vile
sinfull
wretch
.
And
thus
we
may
reade
of
holy
Dauid
,
Psal
.
19.
Psal
.
19.11
.
that
Dauid
hauing
in
that
Psalme
largely
discoursed
of
the
excellency
and
perfection
of
the
Law
of
God
,
and
of
the
holinesse
,
integrity
,
and
purity
of
it
,
and
hauing
said
,
Vers
.
11.
that
in
keeping
the
Commandements
of
God
,
there
is
great
reward
:
he
presently
subioynes
,
Vers
.
12.
Who
can
vnderstand
his
faults
?
Cleanse
me
from
secret
faults
.
As
if
he
had
said
,
The
Law
of
God
is
indeed
most
pure
,
and
holy
,
and
of
excellent
perfection
:
but
(
alas
)
if
I
and
others
,
whosoeuer
wee
be
,
compare
our selues
with
the
holy
and
perfect
Law
of
God
,
we
are
far
short
of
the
holinesse
and
perfection
the
Law
of
God
requires
at
our
hands
,
and
we
shal
find
our selues
full
of
sinne
,
and
full
of
corruption
,
and
the
more
wee
looke
into
the
holy
and
pure
Law
of
God
,
and
compare
our selues
with
that
,
the
more
vile
and
filthy
wee
see
our selues
,
the
more
vile
and
wretched
wee
must
needes
acknowledge
our selues
to
be
,
and
that
we
haue
such
filthinesse
in
vs
,
that
we
cannot
sound
the
depth
and
bottome
of
it
.
Who
can
vnderstand
his
faults
?
And
hence
it
is
that
the
Prophet
Isai
.
64.6
.
saith
,
Isai
.
64.6
.
that
the
best
righteousnesse
of
man
is
as
filthy
clouts
;
all
our
righteousnesse
is
as
filthy
clouts
.
The
righteousnesse
of
such
as
are
most
holy
,
and
most
regenerate
in
this
world
,
is
as
filthy
clouts
.
And
therefore
,
if
the
best
and
most
holy
that
liue
in
this
world
,
compare
themselues
with
the
perfect
holinesse
and
purity
of
the
Law
of
God
,
they
shall
find
,
that
in
respect
of
that
,
they
are
carnall
,
and
the
more
they
compare
themselues
with
the
pure
,
holy
,
and
perfect
Law
of
God
,
the
more
vile
and
filthy
they
shall
see
themselues
,
and
the
more
vile
and
wretched
they
must
needs
acknowledge
themselues
:
and
the
reasons
of
it
are
these
,
First
,
the
holy
and
pure
Law
of
God
,
is
the
perfect
and
right
rule
of
all
holinesse
and
righteousnesse
,
and
in
the
best
and
most
regenerate
in
the
world
there
is
some
peruersnesse
,
and
some
crookednesse
stil
remayning
Pro
.
20.9
.
None
can
say
,
I
haue
cleansed
my
heart
,
I
am
pure
,
I
am
cleane
from
my
sinne
.
Now
then
,
the
peruerse
and
crooked
heart
of
the
best
,
being
laid
to
the
right
rule
of
holinesse
,
the
crookednesse
of
it
must
needs
appeare
,
the
right
rule
of
the
Law
will
certainely
discouer
it
,
and
they
shall
thereby
come
more
to
see
it
,
and
more
to
acknowledge
it
.
Againe
,
the
more
such
as
be
holy
,
and
truely
regenerate
,
lay
their
hearts
to
the
Law
of
God
,
and
to
the
Word
of
God
,
and
compare
themselues
with
that
,
the
neerer
they
come
to
God
himselfe
:
for
by
examination
of
their
hearts
by
the
Word
of
God
,
they
draw
neere
to
God
;
and
the
neerer
they
come
to
him
,
the
more
vile
,
&
more
filthy
shall
they
see
themselues
,
and
be
forced
to
acknowledge
with
Abraham
,
Gen.
18.27
.
Gen.
18.27
.
Drawing
neere
to
the
Lord
,
they
are
but
dust
and
ashes
.
And
say
with
Iob
,
Iob
9.20
.
If
they
would
be
perfect
,
Iob
9.20
.
yet
the
Lord
shall
iudge
them
wicked
.
And
therefore
,
doubtlesse
,
if
the
best
and
most
holy
that
are
in
the
world
,
compare
themselues
with
the
holinesse
,
integrity
,
and
spirituall
nature
of
the
Law
of
God
,
they
shall
find
,
that
in
that
respect
they
are
carnall
,
and
the
more
they
compare
themselues
with
the
pure
and
holy
Law
of
God
,
the
more
vile
and
filthy
shall
they
see
themselues
,
and
the
more
vile
,
and
the
more
wretched
must
they
needs
acknowledge
themselues
.
First
,
is
it
so
,
that
the
most
holy
that
are
in
the
world
,
if
they
be
compared
with
the
holy
,
and
pure
,
Vnregenerate
persons
compared
with
the
Law
of
God
,
are
most
vile
and
filthy
.
and
perfect
Law
of
God
,
are
carnall
,
and
are
vile
,
and
filthy
?
What
are
then
the
vnregenerate
,
and
such
as
are
yet
in
their
naturall
state
?
and
what
are
they
then
that
are
vnholy
,
and
prophane
,
and
giue
themselues
ouer
to
wickednesse
and
sinne
,
euen
with
greedinesse
,
and
make
but
a
mocke
of
holinesse
,
and
scoffe
at
those
that
are
in
any
measure
holy
and
religious
?
What
shall
we
thinke
that
they
are
?
Surely
,
wee
may
iustly
thinke
thus
of
them
,
that
if
they
bee
compared
with
the
Law
of
God
,
they
will
be
found
to
be
deuillish
,
and
lips
of
the
Deuill
.
Are
they
that
are
most
holy
,
carnall
?
What
then
art
thou
that
art
a
Drunkard
,
a
Blasphemer
,
a
Rayler
,
a
Scoffer
of
Religion
,
and
of
all
that
are
religious
?
Surely
,
if
thou
be
compared
with
the
holy
Law
of
God
,
thou
wilt
be
found
not
only
carnall
,
but
euen
a
Deuill
incarnate
:
and
if
thou
compare
thy selfe
with
the
holy
Law
of
God
,
and
haue
thine
eyes
open
,
to
see
what
thou
art
,
thou
shalt
find
thy selfe
as
blacke
as
the
Deuill
,
and
as
hell
it selfe
.
And
if
Abraham
and
holy
men
of
God
,
drawing
neere
to
the
Lord
,
haue
cryed
out
,
they
were
but
dust
and
ashes
,
vile
,
and
sinfull
;
and
,
rottennesse
entred
into
their
bones
,
Habbak
.
3.16
.
Habbak
.
3.16
.
and
as
1.
Pet
.
4.18
.
If
the
righteous
searcely
be
saued
,
where
then
wilt
thou
,
that
art
a
vile
,
wicked
and
vngodly
sinner
,
appeare
?
When
the
Lord
shall
open
thine
eyes
,
and
awaken
thy
conscience
,
to
see
thy
vilenesse
,
thou
shalt
be
forced
to
cry
out
,
thou
art
a
Deuill
,
and
a
damned
wretch
:
and
when
the
Lord
shall
appeare
to
iudgement
,
thou
shalt
then
call
to
the
Mountaynes
to
fall
on
thee
,
and
to
the
Hils
to
couer
thee
.
Oh
then
,
if
hell
haue
not
taken
full
possession
of
thy
soule
,
thinke
of
this
in
time
.
Againe
,
is
it
so
,
that
the
most
holy
and
most
regenerate
that
are
in
this
world
,
if
they
be
compared
with
the
holy
and
pure
Law
of
God
,
they
are
carnal
,
and
the
more
they
compare
themselues
with
the
holy
and
pure
Law
of
God
,
the
more
vile
and
filthy
shall
they
see
themselues
,
how
then
can
any
looke
to
be
iustified
in
the
sight
of
God
,
by
his
owne
inherent
holinesse
,
by
that
holinesse
that
is
found
in
himselfe
?
Is
it
possible
,
that
a
mans
owne
inherent
holinesse
should
iustifie
him
before
the
Iudgement
seate
of
the
Lord
?
Iustification
in
Gods
sight
by
inherent
holinesse
,
confuted
.
And
yet
it
is
not
able
to
abide
the
try
all
,
according
to
the
strict
rule
of
the
Law
of
God
:
and
if
it
be
examined
by
the
pure
and
holy
Law
of
God
,
it
will
be
found
in
some
measure
carnall
.
Can
that
then
iustifie
a
man
before
the
Iudgement
seate
of
God
?
No
,
no
:
it
is
not
possible
.
And
it
is
but
a
fancy
of
the
Papists
,
that
true
beleeuers
are
first
iustified
by
the
merit
of
Christ
,
but
afterwards
their
second
and
further
iustification
in
the
sight
of
God
,
is
by
their
owne
inherent
holinesse
.
This
is
a
dotage
.
And
we
may
further
driue
the
point
to
the
iust
reproofe
of
some
amongst
our selues
,
I
meane
ignorant
persons
.
Aske
an
ignorant
man
or
woman
,
one
that
cannot
giue
the
meaning
of
any
Article
of
faith
,
or
any
Petition
of
the
Lords
Prayer
,
how
he
or
she
looke
to
be
saued
?
Their
answere
is
commonly
this
,
They
do
no
body
harme
,
they
serue
God
,
and
they
pray
to
God
,
and
they
hope
to
be
saued
by
their
good
meaning
&
their
good
dealing
,
and
seruing
of
God
.
This
is
grosse
and
palpable
ignorance
:
such
persons
deceiue
themselues
exceedingly
.
Alas
(
as
Dauid
saith
,
Psal
.
130.3
.
Psal
.
130.3
.
)
If
the
Lord
should
marks
iniquities
,
who
shall
stand
?
The
best
and
the
most
holy
are
not
able
to
stand
in
his
sight
.
And
dost
thou
then
thinke
,
that
thy
good
meaning
,
and
seruing
of
God
,
shall
goe
for
currant
before
him
?
No
,
no
:
thou
deceiuest
thy selfe
:
and
,
if
thou
rest
on
that
,
it
will
certainely
deceiue
thee
,
and
plunge
thy
soule
into
the
gulfe
of
hell
:
therefore
take
heed
of
it
.
Last
of
all
,
this
being
so
,
that
the
most
holy
,
and
the
most
regenerate
,
Whence
it
is
that
the
Papists
dote
on
inherent
holinesse
,
and
that
many
amongst
vs
are
highly
conceited
of
their
owne
holinesse
and
good
things
in
themselues
.
if
they
compare
themselues
with
the
pure
,
holy
,
and
perfect
Law
of
God
,
shall
finde
themselues
carnall
,
and
the
more
they
compare
themselues
with
it
,
the
more
vile
and
filthy
shall
they
see
themselues
.
By
this
we
may
easily
see
and
discerne
,
whence
it
is
,
that
the
Papists
so
much
dote
on
inherent
holinesse
,
and
that
many
amongst
vs
are
so
highly
conceited
of
their
owne
holinesse
,
and
good
things
in
themselues
;
and
that
many
please
themselues
in
their
ciuill
honest
carriage
.
Why
?
Surely
,
all
these
,
and
the
like
,
compare
not
themselues
with
the
holy
&
pure
Law
of
God
,
they
compare
themselues
either
with
themselues
,
or
with
others
amongst
men
,
and
they
neuer
examine
themselues
by
the
holy
and
pure
Law
of
God
:
and
that
indeed
is
the
ground
of
their
carnall
selfe-loue
,
and
selfe-liking
.
And
therefore
,
when
thou
findest
a
swelling
conceit
in
thee
,
in
respect
of
some
holinesse
or
good
thing
in
thy selfe
,
goe
to
the
Law
of
God
,
compare
thy selfe
with
that
,
and
thou
shalt
finde
thy
best
holinesse
,
but
carnality
,
in
respect
of
the
holinesse
of
the
Law
of
God
,
and
of
that
which
the
Law
of
God
requires
at
thy
hands
:
and
that
will
beat
downe
thy
swelling
selfe-conceit
.
Now
in
the
second
place
,
in
that
the
Apostle
saith
,
hee
was
carnall
,
in
respect
of
perfect
regeneration
;
this
conclusion
is
further
offered
,
That
the
most
holy
,
and
most
regenerate
that
are
in
the
world
,
are
still
carnall
,
The
best
of
Gods
children
are
still
carnall
,
in
regard
of
perfect
regeneration
.
in
regard
of
perfect
regeneration
;
the
most
holy
haue
still
carnality
in
them
,
and
haue
still
flesh
and
corruption
abiding
in
them
,
yea
,
they
are
still
in
part
carnall
thorowout
,
they
are
thorowout
partly
flesh
,
and
partly
Spirit
;
their
mindes
,
their
wills
,
their
affections
,
and
all
the
powers
of
their
soules
,
are
thorowout
partly
spirituall
,
and
partly
carnall
:
and
therefore
the
Apostle
saith
,
1.
Corinth
.
1●
.
9
.
that
in
time
of
this
life
,
wee
know
but
in
part
.
As
if
hee
had
said
,
Wee
that
are
true
Beleeuers
,
true
Christians
,
yea
,
wee
that
are
Apostles
,
euen
wee
all
and
euery
one
of
vs
know
but
in
part
,
and
wee
are
but
in
part
inlightened
,
and
consequently
but
in
part
sanctified
thorowout
.
And
Gal.
5.
vers
.
17.
the
Apostle
speaking
of
the
regenerate
,
hee
saith
,
there
is
still
in
them
flesh
and
Spirit
,
lusting
one
against
the
other
,
and
fighting
and
striuing
one
against
the
other
.
Therefore
this
is
a
certaine
truth
,
that
the
most
holy
,
and
most
regenerate
that
liue
in
this
world
,
are
still
in
part
carnall
,
and
that
thorowout
,
their
mindes
,
their
wills
,
and
all
the
powers
of
their
soules
,
are
thorowout
partly
spirituall
,
and
partly
carnall
.
This
then
first
makes
knowne
to
vs
,
that
the
best
workes
of
the
best
and
most
regenerate
that
be
in
this
world
,
The
bestworks
of
the
regenerate
are
imperfectly
good
.
are
imperfect
workes
,
they
are
not
perfectly
good
,
but
partly
good
,
and
partly
euill
and
sinnefull
.
For
why
?
Such
as
the
cause
is
,
such
must
needes
be
the
effect
.
Now
the
minde
and
will
of
man
are
the
cause
of
all
his
workes
,
and
the
minde
is
partly
carnall
,
and
partly
spirituall
,
and
so
is
the
will
;
and
therefore
the
workes
that
proceede
from
thence
,
must
needes
be
answerable
,
euen
partly
spirituall
,
and
partly
carnall
and
sinnefull
,
and
so
not
able
to
iustifie
any
in
the
sight
of
God
.
Againe
,
on
the
ground
of
doctrine
now
deliuered
,
the
best
and
most
holy
that
be
in
world
,
The
most
holy
that
be
in
the
world
,
haue
cause
to
be
humbled
for
their
best
workes
.
must
learne
to
be
humbled
for
their
best
workes
:
they
haue
cause
to
be
humbled
euen
for
the
best
workes
they
performe
.
Though
we
be
truely
regenerate
,
and
haue
the
Spirit
of
grace
&
sanctification
,
yet
when
we
haue
done
any
good
thing
,
wee
haue
cause
to
be
humbled
for
the
carnality
and
sinfulnesse
that
cleaues
to
it
:
for
wee
being
in
part
carnall
,
our
best
workes
are
in
part
carnall
,
and
are
sinfully
performed
as
they
come
from
vs
,
and
therefore
we
haue
cause
to
be
humbled
for
them
;
and
it
must
be
farre
from
vs
(
as
the
manner
of
the
most
is
)
to
rest
in
the
outward
good
worke
done
,
and
to
thinke
wee
haue
done
God
high
seruice
,
when
we
haue
done
an
outward
good
thing
,
when
wee
haue
prayed
,
heard
the
Word
of
God
,
or
the
like
.
Indeed
these
are
good
things
in
themselues
,
but
when
we
haue
prayed
,
we
haue
cause
to
be
hun
bled
for
our
fayling
in
Prayer
;
and
when
wee
haue
heard
the
Word
of
God
,
we
haue
cause
to
be
humbled
for
our
sinfulnesse
in
hearing
;
and
so
in
other
things
.
Come
wee
now
to
the
second
thing
the
Apostle
here
affirmes
of
himselfe
,
namely
this
,
that
hee
was
sold
vnder
sinne
,
that
is
,
as
we
shewed
,
was
held
,
though
vnwillingly
,
yet
held
hee
was
as
a
captiue
vnder
the
power
of
his
owne
corruption
.
Hence
in
the
first
place
wee
are
surther
giuen
to
vnderstand
thus
much
,
That
though
true
beleeuers
,
and
such
as
are
truely
regenerate
,
The
best
of
Gods
children
are
in
some
thraldome
and
bondage
to
their
owne
inbred
corruption
.
are
not
altogether
and
wholly
in
thraldome
and
bondage
to
the
corruption
of
nature
,
and
slaues
to
it
,
as
vnregenerate
persons
are
,
yet
they
are
in
some
sort
vnder
the
power
of
it
:
the
best
,
and
the
most
holy
,
and
most
regenerate
that
are
in
the
world
,
are
in
some
thraldome
and
bondage
to
their
owne
inbred
corruption
,
it
holds
them
,
though
they
be
in
part
vnwilling
,
in
some
captiuity
,
and
it
makes
them
sometimes
yeeld
to
the
euill
motions
and
lusts
of
it
;
and
though
they
doe
not
yeeld
to
it
,
as
good
subiects
doe
to
their
lawfull
Prince
,
willingly
,
yet
sometimes
they
doe
yeeld
to
it
,
as
to
a
Tyrant
,
vnwillingly
,
and
by
the
strength
of
it
they
are
somtimes
drawne
to
performe
the
lusts
of
the
flesh
.
And
thus
we
shall
find
it
hath
beene
with
the
dearest
Saints
of
God
in
all
ages
,
as
with
Noah
,
with
Lot
,
with
Abraham
,
Dauid
,
Peter
,
and
the
rest
,
though
these
were
men
truly
regenerate
,
and
men
that
had
receiued
a
great
measure
of
grace
,
yet
sometimes
they
were
drawne
by
the
strength
of
their
owne
corruption
,
to
foule
sins
,
and
did
sometimes
yeeld
,
though
vnwillingly
,
to
the
euill
motions
and
lusts
of
their
owne
hearts
.
Iam
.
5.17
.
And
to
this
purpose
is
that
,
Iam
.
5.17
.
HELIAS
was
a
man
subiect
to
like
passions
as
we
are
.
And
hence
it
is
,
Gal.
6.1
.
that
the
Apostle
,
Gal.
6.1
.
puts
it
downe
indefinitely
,
and
he
saith
,
If
a
man
be
fallen
by
occasion
into
any
fault
:
or
if
a
man
,
whosoeuer
he
be
,
be
ouer-taken
by
any
sinne
.
Thereby
teaching
vs
,
that
no
man
,
be
he
neuer
so
good
,
or
neuer
so
holy
,
is
exempted
from
falling
,
or
from
being
sometimes
ouer-taken
and
supplanted
by
the
strength
of
his
owne
corruption
still
abiding
in
him
in
part
.
And
thus
also
speakes
Iohn
,
1.
Ioh
.
1.1
.
1.
Ioh
.
2.1
.
My
babes
(
saith
he
)
these
things
write
I
vnto
you
,
that
you
sinne
not
.
And
if
any
man
sinne
,
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
righteous
.
As
if
hee
had
said
,
These
things
I
write
to
you
,
my
Babes
,
euen
you
that
are
truly
regenerate
:
I
write
them
to
this
end
,
that
yee
should
be
kept
from
sinne
:
but
yet
I
know
,
that
the
best
of
vs
all
are
subiect
sometimes
to
sinne
,
and
we
that
are
truly
regenerate
,
are
sometimes
drawne
by
the
strength
of
our
owne
corruption
,
to
fall
into
sinne
:
and
if
any
of
vs
doe
sinne
,
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
.
Hence
wee
may
easily
gather
proofe
and
confirmation
of
this
Truth
,
that
the
best
,
and
the
most
holy
,
and
most
regenerate
that
are
in
the
world
,
are
in
some
thraldome
and
bondage
to
their
owne
inbred
corruption
,
&
though
they
doe
not
willingly
yeeld
to
it
,
yet
they
are
somtimes
by
the
strength
of
it
ouer-carryed
&
ouer-mastered
,
and
made
to
yeeld
to
the
euill
motions
and
lusts
of
it
,
and
it
doth
sometimes
exercise
a
kinde
of
power
ouer
them
:
and
the
reasons
of
it
are
these
:
First
,
it
pleaseth
the
Lord
sometimes
a
little
to
withdraw
his
hand
from
his
children
,
I
meane
,
his
subsequent
and
following
grace
,
that
grace
that
stirres
vp
,
and
still
moues
the
minde
and
will
after
they
be
regenerate
:
for
there
is
not
onely
a
preuenting
grace
,
but
a
subsequent
grace
needfull
to
the
regenerate
.
Now
the
Lord
sometimes
is
pleased
to
withdraw
that
following
grace
from
them
;
and
thereupon
it
is
,
that
they
are
sometimes
ouercarryed
,
and
made
to
yeeld
to
the
euill
motions
and
lusts
of
their
owne
hearts
.
Againe
,
grace
and
sanctification
are
not
alwayes
in
the
like
exercise
:
grace
in
Gods
children
is
sometimes
weake
and
faint
,
and
lyes
hid
,
and
as
it
were
dead
,
in
respect
of
the
exercise
of
it
:
and
hereupon
also
it
is
,
that
they
are
sometimes
ouer-carryed
,
and
made
to
yeeld
to
the
euill
motions
and
lusts
of
their
owne
hearts
.
And
therefore
this
we
may
conclude
as
a
certayne
truth
,
that
the
best
,
and
the
most
holy
,
and
most
regenerate
that
are
in
the
world
,
are
in
some
thraldome
and
bondage
to
their
owne
inbred
corruption
,
and
sometimes
it
makes
them
by
the
strength
of
it
,
(
though
they
be
in
some
sort
vnwilling
)
to
yeeld
to
the
euill
motions
and
lusts
of
it
,
and
it
doth
sometimes
exercise
a
kinde
of
power
ouer
them
.
And
this
being
a
cleere
truth
,
for
the
vse
of
it
:
first
,
We
are
not
to
maruell
,
though
the
best
and
dearest
of
Gods
children
doe
sometimes
slip
and
faile
;
It
is
no
maruell
though
Gods
children
doe
sometimes
slip
and
faile
.
and
though
sometimes
they
be
ouer-taken
by
some
particular
euill
,
we
are
not
to
iudge
hardly
of
them
because
of
some
particular
fayling
.
It
is
the
manner
indeed
of
the
men
of
the
world
,
to
open
their
mouthes
wide
against
Gods
children
,
and
hardly
to
censure
them
,
and
to
iudge
them
hypocrites
,
and
to
cry
shame
on
them
,
and
to
say
they
are
vile
wretches
,
because
sometimes
they
slip
and
faile
,
and
are
sometimes
ouer-taken
by
some
sinne
:
it
must
be
farre
from
vs
thus
to
iudge
.
Psal
.
73.15
.
If
wee
thus
iudge
the
generation
of
Gods
children
,
we
sinne
,
and
we
trespasse
,
as
Dauid
saith
,
Psal
.
73.15
.
The
dearest
Saints
and
Seruants
of
God
that
liue
in
the
world
,
haue
still
inbred
corruption
in
part
abiding
in
them
;
and
though
they
be
freed
by
the
power
of
grace
that
is
in
them
,
from
the
full
force
and
strength
of
it
,
and
from
a
willing
subiection
to
it
,
yet
they
are
still
in
part
in
thraldome
,
and
in
bondage
vnder
it
,
and
sometimes
it
ouer-carryes
them
by
the
strength
of
it
,
and
makes
them
sometimes
yeeld
to
the
euill
motions
&
lusts
of
it
,
sometimes
it
strikes
them
,
and
wounds
them
,
and
giues
them
such
a
blow
in
such
sort
,
as
the
points
and
strokes
of
it
are
seene
,
and
doe
openly
appeare
,
euen
to
the
view
of
the
world
;
and
therefore
we
are
not
to
iudge
hardly
of
them
,
because
of
some
slip
and
some
fayling
,
and
because
sometimes
they
are
ouer-taken
by
some
sinne
.
No
:
take
this
for
a
generall
and
certayne
rule
,
wee
are
not
to
iudge
any
man
to
be
good
or
bad
,
by
any
one
or
few
acts
,
but
by
his
walking
,
and
by
the
course
of
his
life
;
if
the
course
of
his
life
be
carnall
,
earthly
,
and
sensuall
,
certainly
then
he
is
a
carnall
man
,
and
wee
may
so
iudge
him
.
If
the
course
of
his
life
be
holy
,
and
such
as
it
ought
to
be
,
then
doubtlesse
he
is
holy
,
and
his
state
is
good
,
and
wee
may
so
iudge
of
him
,
though
sometimes
he
faile
,
and
be
sometimes
ouer-taken
by
some
sinne
.
Againe
,
is
it
so
,
that
the
best
,
and
most
holy
,
and
most
regenerate
are
still
in
some
thraldome
and
bondage
vnder
their
owne
inbred
corruption
,
A
ground
of
contentation
,
and
willing
subiection
of
our selues
to
the
hand
of
God
in
all
troubles
.
and
their
owne
corruption
doth
sometimes
exercise
a
kind
of
power
ouer
them
,
and
ouer-carry
them
,
and
make
them
yeeld
to
the
euill
motions
and
lusts
of
it
?
The
consideration
of
this
may
serue
to
worke
in
all
Gods
children
,
contentation
of
mind
,
and
a
willing
subiection
of
themselues
to
the
hand
of
God
,
in
all
their
troubles
and
afflictions
that
befall
them
in
this
life
,
whatsoeuer
they
be
:
for
why
?
though
thou
beest
a
child
of
God
,
and
deare
and
precious
in
the
sight
of
God
,
yet
withall
consider
,
that
thou
art
still
in
part
vnder
the
power
of
sinne
,
and
thou
art
still
in
some
sort
a
slaue
of
sinne
,
and
thine
owne
corruption
doth
somtimes
ouer-carry
thee
,
and
draw
thee
from
that
obedience
thou
owest
to
thy
God
and
gracious
Father
,
and
makes
thee
sometimes
sinne
against
him
,
and
prouoke
him
to
anger
against
thee
;
and
if
then
the
Lord
lay
on
thee
sicknesse
,
pouerty
,
reproch
,
banishment
,
or
any
other
affliction
;
alas
,
it
is
farre
short
of
that
thou
hast
deserued
;
thou
by
thy
sinne
hast
deserued
death
and
damnation
.
And
if
thou
duely
consider
this
,
it
will
make
thee
willingly
and
contentedly
to
beare
any
affliction
the
Lord
layes
on
thee
,
and
to
say
with
thy selfe
when
thou
art
vnder
the
afflicting
hand
of
God
;
Vile
wretch
that
I
am
,
I
find
my selfe
,
that
I
am
still
a
slaue
vnder
sinne
,
and
that
I
haue
beene
ouer-carryed
by
the
strength
of
mine
owne
corruption
,
to
yeeld
to
the
lusts
and
motions
of
it
,
and
to
sinne
against
my
good
God
and
gracious
Father
,
and
I
am
worthy
of
death
and
damnation
,
and
it
were
iust
with
him
to
throw
me
to
hell
for
my
sinnes
,
and
it
is
his
mercy
that
I
am
not
throwne
to
hell
,
shall
I
then
thinke
this
sicknesse
,
this
pouerty
,
this
reproch
,
and
the
like
,
grieuous
,
or
long
and
tedious
to
me
?
No
,
no
:
I
will
beare
it
with
patience
,
with
willingnesse
,
and
with
contentation
.
Oh
,
I
haue
deserued
farre
more
at
the
hands
of
my
God
,
this
is
nothing
to
that
I
haue
deserued
.
Thus
it
will
be
with
thee
,
if
thou
duely
confider
that
thou
art
still
a
slaue
vnder
sinne
,
and
sometimes
ouer-carryed
by
the
strength
of
thine
owne
corruption
,
to
sinne
against
thy
GOD
.
Let
then
all
Gods
children
,
feeling
the
hand
of
God
on
them
,
call
this
to
their
minds
,
that
they
are
still
in
part
slaues
to
sinne
;
and
it
will
worke
in
them
,
in
some
measure
,
contentation
of
mind
,
and
a
willing
subiection
of
themselues
to
the
hand
of
the
Lord
in
all
their
troubles
and
distresses
.
Lastly
,
this
being
so
,
that
the
best
,
the
most
holy
,
and
most
regenerate
,
are
still
in
some
thraldome
vnder
their
inbred
corruption
,
this
may
serue
to
cheere
vp
Gods
children
,
A
ground
of
comfort
to
Gods
children
in
regard
of
their
particular
faylings
against
their
purpose
.
in
respect
of
their
particular
saylings
against
their
purpose
.
When
they
are
sometimes
ouer-carryed
by
the
strength
of
their
owne
corruption
,
to
doe
euill
against
their
purpose
,
they
are
indeed
then
to
be
humbled
,
and
not
thereupon
to
be
vtterly
deiected
,
and
to
cal
their
state
in
doubt
and
question
.
No
,
no
:
they
haue
still
corruption
in
part
abiding
in
them
,
and
they
are
still
in
some
thraldome
and
bondage
vnder
it
,
and
sometimes
it
will
ouer-carry
them
,
and
make
them
yeeld
to
the
euill
motions
and
lusts
of
it
;
and
in
this
respect
,
they
are
to
labour
for
liberty
,
&
to
grone
for
deliuerance
out
of
their
captiuity
;
and
this
should
sharpen
their
desire
after
heauen
,
because
here
they
cannot
goe
on
in
a
course
of
holinesse
with
free
spirits
,
but
they
are
sometimes
ouer-carryed
and
drawne
aside
;
yet
this
should
not
vtterly
daunt
them
,
and
vtterly
cast
them
downe
.
Further
obserue
wee
,
that
the
Apostle
here
saith
,
that
he
was
sold
vnder
sinne
.
He
saith
not
,
that
he
sold
himselfe
to
sinne
,
as
it
is
said
of
Ahab
,
1.
King
.
21.25
.
that
he
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
:
but
he
was
sold
vnder
sinne
:
thereby
implying
an
vnwillingnesse
in
himselfe
to
be
held
vnder
the
power
of
sinne
;
and
that
howsoeuer
his
owne
inbred
corruption
did
exercise
a
kind
of
power
ouer
him
,
and
sometimes
ouer-carry
him
,
yet
he
was
not
willing
to
be
vnder
that
power
,
hee
would
faine
haue
beene
out
of
that
thraldome
,
and
hee
did
not
willingly
yeeld
to
the
command
of
such
a
master
.
Hence
we
may
gather
A
manifest
difference
betweene
the
regenerate
&
the
vnregenerate
,
The
difference
betweene
the
regenerate
and
vnregenerate
,
in
respect
of
the
power
of
inbred
corruption
.
in
respect
of
the
power
of
their
inbred
corruption
:
the
regenerate
are
sold
vnder
the
corruption
of
their
hearts
,
they
are
held
in
some
sort
vnder
the
power
of
it
vnwillingly
,
and
they
are
,
as
it
were
,
haled
and
drawne
by
the
force
and
strength
of
it
,
vnwillingly
to
sinne
.
But
the
other
,
the
vnregenerate
,
they
sell
themselues
to
their
owne
inbred
corruption
,
and
they
willingly
yeeld
to
it
,
and
with
pleasure
they
follow
the
euill
motions
and
lusts
that
arise
from
their
owne
corruption
;
yea
,
in
falling
into
one
and
the
same
sinne
,
there
is
this
difference
betweene
the
regenerate
and
the
vnregenerate
:
The
regenerate
,
they
fall
into
it
vnwillingly
,
against
their
purpose
,
and
with
a
striuing
against
it
;
but
the
vnregenerate
,
they
fall
into
it
purposely
,
and
with
full
consent
of
will
,
and
it
is
as
meate
and
drinke
to
them
,
to
fulfill
the
lusts
of
their
owne
hearts
.
Pro
.
10.23
.
Pro
.
10.23
.
It
is
a
pastime
to
a
foole
to
doe
wickedly
.
And
Ephes
.
2.2
,
3.
Ephes
.
2.2
,
3.
the
Apostle
describing
the
naturall
state
of
the
Ephesians
,
saith
,
They
walked
in
sinne
:
and
he
shewes
how
,
namely
,
according
to
the
course
of
this
world
,
and
after
the
Prince
that
ruleth
in
the
ayre
,
euen
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
among
whom
wee
also
had
our
conuersation
in
times
past
,
in
the
lusts
of
our
flesh
,
in
fulfilling
the
will
of
the
flesh
,
and
of
the
mind
,
and
were
by
nature
the
children
of
wrath
.
And
thus
Iude
Epist.
vers
.
18.
Iud.
Ep.
vers
.
18.
speakes
of
the
vnregenerate
persons
,
that
they
walke
after
their
owne
vagodly
lusts
:
They
are
willingly
led
by
them
.
And
to
these
wee
might
adde
many
other
testimonies
of
Scripture
,
shewing
a
manifest
difference
betweene
the
regenerate
and
the
vnregenerate
,
in
respect
of
the
power
of
their
owne
corruption
.
And
this
serues
to
strip
vngodly
men
and
women
of
their
common
shift
:
they
vse
to
defend
,
or
to
excuse
,
Vngodly
mens
excuse
,
and
extenuation
of
their
sinnes
taken
away
.
and
to
extenuate
their
sinnes
;
as
first
,
an
vngodly
man
or
woman
,
a
common
Drunkard
,
a
filthy
Fornicator
,
and
such
like
,
plead
their
infirmity
.
Alas
,
it
is
not
so
;
the
regenerate
only
sinne
of
infirmity
,
and
they
only
are
haled
and
drawne
to
sinne
,
against
their
purpose
:
but
the
vnregenerate
sinne
with
all
their
hearts
,
with
pleasure
.
Againe
,
an
vngodly
man
or
woman
,
Another
shift
of
vngodly
persons
remoued
.
being
conuinced
of
sinne
,
and
iustly
reproued
,
as
for
Swearing
,
or
the
like
;
what
is
their
shift
?
Oh
,
say
they
,
I
pray
you
,
what
are
you
that
reproue
vs
?
will
not
you
sweare
?
you
will
doe
worse
,
I
warrant
you
:
and
haue
you
no
sinne
?
and
are
you
without
faults
?
Poore
soules
!
the
best
are
not
without
faults
,
but
it
is
one
thing
to
sinne
of
frailty
,
and
another
,
to
sinne
wittingly
and
willingly
,
and
to
hold
on
a
course
in
sinne
,
as
it
is
one
thing
,
of
weaknesse
to
fall
into
the
mire
,
and
another
thing
,
to
walke
in
it
purposely
,
or
to
tumble
in
it
after
the
manner
of
Swine
.
And
it
is
one
thing
,
to
be
sold
vnder
sinne
,
and
to
be
held
vnder
the
power
of
it
vnwillingly
,
and
sometimes
to
be
ouercarryed
by
it
:
and
another
thing
,
to
sell
a
mans
selfe
to
sinne
,
and
to
follow
the
lusts
of
his
owne
heart
,
with
pleasure
and
much
delight
.
If
thou
find
thy selfe
in
that
case
,
certainely
thou
art
vnregenerate
.
VERS
.
15
,
16
,
17.
For
I
allow
not
that
which
I
doe
:
for
what
I
would
,
that
doe
I
not
,
but
what
I
hate
,
that
doe
I.
If
I
doe
then
that
which
I
would
not
,
I
consent
to
the
Law
,
that
it
is
good
.
Now
then
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
OVr
Apostle
now
comes
to
lay
forth
the
combat
betweene
the
Flesh
and
the
Spirit
,
in
them
that
are
truely
regenerate
,
giuing
instance
of
it
in
his
owne
particular
,
insisting
in
his
owne
example
.
In
these
three
Verses
,
15
,
16
,
17.
hee
layes
before
vs
the
first
degree
of
that
combat
,
as
that
by
sinne
hee
was
brought
to
doe
that
euill
hee
would
not
;
thereby
making
knowne
an
opposition
betweene
the
Law
of
God
commanding
,
and
his
will
consenting
,
and
sinne
ouer-ruling
,
and
his
flesh
obeying
.
That
is
the
summe
of
them
.
Now
the
Apostle
hauing
said
in
the
Verse
before
,
that
he
was
sold
vnder
sinne
,
that
hee
was
held
vnder
the
power
of
his
owne
corruption
vnwillingly
;
in
the
first
wordes
of
the
fifteenth
Verse
hee
proues
it
by
this
,
that
he
disallowed
that
which
he
did
:
thus
he
reasons
.
The
things
he
did
,
he
did
not
allow
;
and
therefore
he
was
held
vnder
the
power
of
sinne
vnwillingly
:
I
am
sold
vnder
sinne
:
for
(
saith
hee
)
I
allow
not
that
which
I
doe
.
Then
hee
further
confirmes
that
Proposition
,
that
hee
allowed
not
that
which
he
did
;
because
his
will
was
to
doe
that
which
he
did
not
,
and
that
which
hee
did
,
was
hatefull
vnto
him
,
and
he
did
it
with
a
lothing
and
detestation
:
for
(
saith
he
)
What
I
would
,
that
doe
I
not
,
but
what
I
hate
,
that
doe
I.
And
hereupon
hee
infers
two
conclusions
:
one
in
the
16.
Verse
,
and
the
other
in
the
17.
Verse
.
VERS
.
15.
For
I
allow
not
that
which
I
doe
:
for
what
I
would
,
that
doe
I
not
:
but
what
I
hate
,
that
doe
I.
THe
Apostle
here
still
speakes
of
himselfe
,
and
that
in
the
time
present
,
I
allow
not
that
which
I
doe
,
and
what
I
would
not
,
that
doe
I
:
but
what
I
hate
,
that
doe
I.
And
so
,
to
the
end
of
the
Chapter
:
giuing
vs
to
vnderstand
,
that
he
spake
these
things
of
himselfe
,
as
hee
was
now
in
the
state
of
regeneration
:
and
the
very
things
that
in
this
discourse
the
Apostle
affirmes
of
himselfe
,
doe
plainely
proue
as
much
:
for
he
saith
,
he
willed
the
good
,
and
hated
the
euill
:
hee
consented
to
the
Law
,
hee
delighted
in
the
Law
,
hee
felt
in
himselfe
a
striuing
betweene
the
Law
in
his
members
,
and
the
Law
of
his
mind
,
hee
was
led
captiue
to
the
Law
of
sinne
,
hee
groned
vnder
his
misery
,
in
respect
of
the
power
of
his
corruption
,
hee
desired
deliuerance
from
it
,
and
he
acknowledged
and
magnified
the
grace
of
God
in
and
through
Christ
.
All
which
are
proper
to
the
regenerate
,
and
are
neuer
found
in
any
that
are
yet
in
their
naturall
state
and
condition
.
The
obiections
that
are
brought
to
the
contrary
,
wee
will
answere
in
handling
the
particulars
.
But
this
we
are
to
take
for
a
certayne
truth
,
that
the
Apostle
,
in
this
whole
Context
,
speaks
of
himselfe
as
he
was
now
regenerate
,
and
in
his
owne
person
makes
knowne
,
how
it
is
with
all
that
are
truely
regenerate
.
And
here
he
saith
,
I
allow
not
.
Interpretation
The
word
here
rendred
(
allow
)
properly
signifies
know
(
I
know
not
)
but
the
word
(
know
)
is
sometimes
in
Scripture
put
to
signifie
,
acknowledge
,
approue
,
allow
,
&c.
Psal
.
1.6
.
as
Psal
.
1.6
.
The
Lord
knoweth
the
way
of
the
righteous
:
that
is
,
he
acknowledgeth
,
he
approueth
,
he
liketh
their
way
.
So
Matth
.
7.23
.
I
neuer
knew
you
:
that
is
,
I
neuer
acknowledged
you
for
mine
.
And
so
the
meaning
of
the
Apostle
in
this
place
is
this
,
I
approue
not
,
I
like
not
,
it
is
not
pleasing
vnto
me
,
it
is
in
some
sort
against
my
mind
and
my
heart
;
(
That
which
I
doe
)
or
that
which
I
worke
:
for
the
word
is
the
same
we
had
,
Verse
8.
and
13.
and
it
is
to
be
vnderstood
of
the
sinfull
thoughts
and
motions
of
the
Apostles
mind
,
will
,
and
affections
;
likewise
of
his
sinfull
wordes
and
actions
:
and
his
meaning
is
this
,
That
euill
which
I
act
and
doe
inwardly
in
my
mind
,
my
will
,
and
my
affections
,
and
outwardly
in
my
words
and
actions
.
For
what
I
would
,
that
is
,
What
good
I
would
thinke
,
affect
,
speake
,
and
doe
,
that
good
I
doe
not
thinke
,
speake
,
or
doe
,
but
what
I
hate
,
that
is
,
The
euill
that
I
lothe
and
abhor
,
and
is
hatefull
vnto
me
,
that
I
doe
,
that
I
act
,
and
doe
in
my
mind
,
will
and
affections
,
and
in
my
words
and
actions
.
Yet
this
must
not
so
be
vnderstood
,
that
the
Apostle
was
compelled
to
euill
,
but
that
he
confented
not
to
it
with
his
whole
will
,
he
being
now
regenerate
;
as
he
was
regenerate
,
he
hated
euill
,
and
the
euill
he
did
,
he
did
it
with
a
lothing
.
Thus
then
briefly
conceiue
wee
the
Apostles
meaning
in
this
Verse
,
as
if
he
had
said
,
For
the
euill
which
I
act
and
doe
inwardly
,
in
my
mind
,
will
,
and
affections
,
and
outwardly
,
in
my
wordes
and
actions
,
I
approue
not
,
it
s
not
pleasing
to
me
,
I
like
it
not
,
nay
,
it
is
against
my
mind
and
my
heart
:
for
the
good
I
would
thinke
,
will
,
and
affect
,
speake
and
doe
,
I
doe
not
thinke
,
will
,
affect
,
speake
,
nor
doe
:
but
the
euill
that
I
lothe
and
abhor
,
and
is
hatefull
to
me
,
in
part
,
as
I
am
regenerate
,
(
for
as
I
am
regenerate
,
I
hate
euill
in
part
)
euen
that
euill
that
I
act
and
doe
in
my
mind
,
will
,
and
affections
,
and
in
my
wordes
and
actions
.
First
,
here
obserue
we
the
reason
the
Apostle
vseth
to
proue
that
he
was
sold
vnder
sinne
,
that
hee
was
held
vnder
the
power
of
sinne
vnwillingly
:
how
proues
he
that
?
Surely
thus
;
that
he
did
not
allow
nor
approue
of
the
euill
he
did
,
either
inward
or
outward
;
though
he
did
euill
sometimes
,
yet
it
was
not
pleasing
to
him
,
it
was
in
some
sort
against
his
heart
and
minde
:
and
by
this
hee
proues
,
that
hee
was
sold
vnder
sinne
.
Hence
then
note
we
in
a
word
,
How
men
may
know
whether
they
be
held
vnder
sin
,
or
sell
themselues
to
it
:
By
the
allowance
or
disallowance
of
euill
,
men
may
know
whether
they
be
slaues
to
sinne
willingly
or
vnwillingly
.
whether
men
be
slaues
to
sinne
willingly
or
vnwillingly
,
by
their
allowance
or
their
disallowance
of
the
euill
they
doe
,
they
may
certainly
know
it
.
Dost
thou
find
,
that
the
euill
thou
dost
is
displeasing
to
thee
,
thou
dost
not
allow
it
,
nor
approue
it
in
thine
heart
,
but
rather
thine
heart
riseth
against
it
,
and
cannot
away
with
it
?
thereupon
thou
maist
conclude
,
that
though
in
some
sort
thou
art
in
bondage
to
thine
owne
corruption
,
yet
it
is
vnwillingly
,
and
thou
art
not
a
slaue
to
sinne
willingly
.
On
the
other
side
,
Triall
of
our selues
.
if
thou
finde
that
the
euill
thou
dost
,
is
pleasing
to
thee
,
and
thine
heart
likes
it
,
and
approues
it
,
and
thine
heart
is
tickled
and
affected
with
pleasure
in
doing
of
it
,
as
it
is
,
Pro
.
2.14
.
Pro
.
2.14
.
Thou
reioycest
in
doing
euill
:
Out
of
all
question
thou
art
then
a
slaue
and
a
drudge
to
sinne
willingly
,
thou
art
a
slaue
to
the
lusts
of
thine
owne
heart
,
and
thou
wilt
be
so
,
it
is
pleasing
to
thee
:
and
so
thou
art
in
a
miserable
slauerie
,
Thou
art
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
,
Act.
8.23
.
Act.
8.23
.
Hereby
then
let
euery
one
trie
himselfe
.
Now
consider
wee
the
Proposition
it selfe
.
I
allow
not
that
which
I
doe
:
that
euill
I
doe
,
I
allow
not
;
I
approue
not
,
it
is
not
pleasing
vnto
me
.
Hence
wee
are
giuen
to
vnderstand
thus
much
:
That
true
beleeuers
,
such
as
are
truely
regenerate
,
doe
euill
sometimes
,
Though
true
beleeuers
doe
sometimes
sinne
,
yet
they
allow
not
the
euill
they
doe
.
and
they
sometimes
sin
in
their
thoughts
and
affections
,
and
in
their
words
and
actions
;
but
yet
they
allow
not
the
euill
they
doe
,
they
approue
it
not
,
it
is
not
pleasing
to
them
,
but
their
hearts
rise
vp
against
it
,
and
they
are
displeased
with
it
:
though
true
beleeuers
,
and
such
as
are
truely
regenerate
,
be
sometimes
ouercarried
by
violence
of
temptation
,
or
by
force
and
strength
of
their
owne
corruption
still
in
part
remaining
in
them
,
to
doe
euill
and
to
sinne
,
yet
their
hearts
approue
not
of
that
euill
and
sinne
,
but
they
finde
that
their
hearts
doe
rise
vp
against
that
euill
,
and
checke
them
in
the
doing
of
it
,
and
when
it
is
done
,
their
hearts
are
not
quiet
,
but
they
doe
then
smite
them
,
and
stirre
them
vp
to
recouer
themselues
by
speedy
repentance
;
their
hearts
doe
not
allow
them
to
lye
in
that
euill
and
sinne
,
and
to
goe
on
in
it
with
pleasure
.
We
read
,
that
thus
it
was
with
Dauid
,
when
hee
had
numbred
the
people
,
2.
Sam
.
24.10
.
Psal
.
66.18.19
.
2.
Sam
.
24.10
.
the
text
saith
,
that
his
heart
smote
him
.
And
Psal
.
66.18
,
19.
saith
Dauid
,
If
I
regard
wickednesse
in
mine
heart
,
the
Lord
will
not
heare
me
.
But
God
hath
heard
me
,
and
considered
the
voyce
of
my
prayer
.
Thereby
implying
,
that
howsoeuer
he
was
sometimes
ouertaken
with
euill
and
sinne
,
yet
hee
did
not
regard
it
in
his
heart
,
his
heart
did
not
approue
it
,
it
was
not
pleasing
vnto
him
.
And
thus
it
is
with
all
Gods
children
,
and
such
as
are
truely
regenerate
;
And
the
reason
of
it
is
this
:
True
beleeuers
,
and
such
as
are
truely
regenerate
,
they
haue
in
them
the
Spirit
of
grace
and
sanctification
,
and
the
worke
of
that
Spirit
in
them
is
entire
;
I
meane
,
it
renewes
them
throughout
in
all
the
powers
of
their
soules
;
it
makes
not
onely
their
conscience
to
checke
them
for
sinne
,
and
their
iudgement
to
dislike
it
,
which
may
in
some
sort
be
found
in
the
reprobate
,
but
it
makes
their
hearts
also
to
dislike
it
,
and
as
it
is
,
Isai
.
30.21
.
Isai
.
30.21
.
It
makes
their
eares
heare
a
word
behind
them
:
and
when
they
turne
to
the
right
hand
or
to
the
left
,
it
makes
their
hearts
tell
them
they
are
wrong
,
as
it
is
,
Ioh
.
16.8
.
Ioh
.
16.8
.
The
Spirit
rebukes
them
for
their
euill
thoughts
and
desires
.
And
therefore
,
though
sometimes
they
be
ouer-carryed
by
violence
of
temptation
,
or
strength
of
corruption
,
to
doe
euill
and
to
sinne
,
yet
their
hearts
approue
not
of
that
euill
,
but
doe
rise
vp
against
it
,
and
checke
them
in
the
doing
of
it
,
and
when
it
is
done
,
they
allow
it
not
either
in
the
doing
or
afterward
.
Now
then
this
being
a
truth
,
it
makes
knowne
to
vs
,
that
the
sinnes
of
the
regenerate
are
sinnes
of
a
mixt
kind
,
The
sinnes
of
the
regenerate
,
are
sinnes
of
a
mixt
kinde
.
they
are
partly
from
the
will
,
and
partly
against
it
;
for
the
regenerate
are
sometimes
ouer-carryed
by
strength
of
corruption
to
doe
euill
,
and
yet
their
hearts
renued
by
grace
,
disallow
that
euill
,
and
they
are
diuided
in
the
doing
of
that
euill
,
and
in
all
their
euils
and
sinnes
there
is
some
striuing
in
their
wils
against
them
,
and
so
they
are
mixt
sinnes
,
partly
from
the
will
,
and
partly
against
it
.
Againe
,
is
it
so
,
that
though
true
beleeuers
,
and
such
as
are
truely
regenerate
,
A
note
,
by
which
men
may
know
whether
they
be
regenerate
or
no
.
be
sometimes
ouer-carryed
by
the
violence
of
temptation
,
or
strength
of
corruption
to
doe
euill
and
sinne
,
yet
their
hearts
approue
not
of
that
euill
,
but
doe
rise
vp
against
it
?
Here
is
then
one
speciall
note
,
by
which
men
may
know
whether
they
be
truly
regenerate
or
no
.
Wouldst
thou
know
whether
thou
be
truly
regenerate
or
no
?
Examine
thy selfe
by
this
.
Dost
thou
find
that
the
knowne
euill
thou
dost
,
is
displeasing
to
thee
,
and
thine
heart
riseth
against
it
both
in
the
doing
of
it
and
afterward
,
and
not
only
thy
conscience
checks
thee
for
that
euill
,
and
thy
iudgement
dislikes
it
,
(
for
that
may
be
,
and
is
sometimes
found
in
the
reprobate
)
but
thine
heart
disallowes
it
,
and
is
displeased
with
it
?
Certainely
,
then
thou
maist
conclude
to
thy
comfort
,
that
thou
art
truely
regenerate
,
and
that
thou
art
freed
by
grace
from
the
full
force
of
thine
owne
corruption
.
Haply
thou
wilt
say
,
How
shall
I
know
that
I
differ
from
the
reprobate
in
dislike
of
sinne
,
and
that
not
only
my
conscience
checks
me
for
the
euill
I
doe
,
and
my
iudgement
dislikes
it
,
but
that
my
heart
disallowes
it
?
How
shall
I
be
sure
of
that
?
I
answere
thee
,
By
this
thou
shalt
know
it
,
and
be
sure
of
it
,
if
thou
find
in
thine
heart
a
true
dislike
of
that
sinne
which
thine
heart
hath
before
loued
and
liked
,
and
was
most
inclined
to
.
When
thine
heart
is
thus
carried
against
it
owne
liking
,
certainly
,
then
there
is
true
grace
in
thine
heart
,
and
there
is
a
striuing
betweene
grace
and
corruption
:
for
it
must
needes
be
a
supernaturall
power
and
worke
of
grace
,
that
makes
a
man
or
woman
dislike
that
which
nature
most
liketh
.
And
hereby
trie
thy selfe
;
on
the
other
side
,
if
thou
find
that
thou
dost
allow
of
the
least
knowne
euill
done
by
thee
,
and
howsoeuer
thy
conscience
checks
thee
for
it
,
yet
thou
likest
it
well
inough
in
thine
heart
,
thou
louest
it
,
and
couldst
find
in
thine
heart
to
continue
in
it
,
for
euer
,
and
thou
vsest
meanes
to
stifle
thy
conscience
,
that
it
shall
not
checke
thee
for
it
,
and
being
conuinced
of
that
sinne
,
and
reproued
for
it
,
thou
pleadest
for
it
,
and
thou
labourest
to
excuse
it
,
and
to
extenuate
it
,
yea
,
being
now
past
the
practice
of
it
,
thou
delightest
in
the
remembrance
of
it
;
deceiue
not
thy selfe
,
certainely
,
thou
art
yet
in
the
dregs
of
nature
,
and
thou
art
yet
vnregenerate
,
and
thou
canst
finde
no
comfort
in
thy
state
:
no
,
no
,
remember
those
wordes
of
Dauid
before
mentioned
,
Psal
.
66.18
.
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
.
If
thou
regard
wickednesse
in
thine
heart
,
and
approue
of
it
either
in
thy selfe
or
others
,
thy
case
is
not
good
,
the
Lord
wil
not
hear
thee
,
thy
prayers
and
all
thy
seruices
to
God
are
abominable
.
The
Papists
from
these
words
of
the
Apostle
,
A
Popish
conceit
confuted
.
I
allow
not
that
which
I
doe
,
conclude
,
that
sudden
inuoluntary
motions
,
motions
to
euill
,
that
arise
from
the
flesh
and
inferiour
parts
of
the
soule
(
as
they
call
them
)
and
gaine
not
the
consent
of
will
,
are
no
sinnes
.
This
is
but
a
fancy
.
I
shewed
heretofore
the
weaknesse
of
this
conceit
,
Verse
7.
and
made
knowne
,
that
concupiscence
,
and
the
very
first
motions
to
euill
,
that
arise
from
the
corruption
of
nature
,
though
they
gaine
not
consent
of
will
,
and
though
they
be
repelled
and
reiected
,
yet
they
are
sinnes
forbidden
in
the
tenth
Commandement
:
and
this
very
Text
confuses
this
conceit
:
for
the
Apostle
saith
not
onely
thus
,
that
he
did
not
allow
that
which
he
did
,
but
he
hated
it
,
it
was
odious
and
hatefull
to
him
as
hee
was
regenerate
;
and
doubtlesse
it
was
odious
and
hatefull
to
him
,
because
it
was
euill
and
sinfull
,
yea
,
euil
and
sinful
in
it selfe
,
though
he
had
neuer
done
it
,
and
his
doing
of
it
vnwillingly
,
did
not
take
away
the
nature
of
it
,
and
make
it
cease
to
bee
euill
:
no
,
no
;
it
was
euill
in
it selfe
,
and
so
,
odious
and
hatefull
to
the
Apostle
.
I
passe
from
that
Popish
conceit
and
fancy
.
Come
wee
to
the
confirmation
of
this
Proposition
,
that
the
Apostle
did
not
allow
the
euill
that
hee
did
,
in
these
words
,
for
what
I
would
,
that
I
doe
not
:
but
what
I
hate
,
that
doe
I.
And
in
that
the
Apostle
confirmes
it
,
that
hee
did
not
allow
the
euill
he
did
,
because
his
will
was
to
doe
good
,
which
he
did
not
,
and
the
euill
hee
did
,
was
hatefull
to
him
:
Hence
we
might
stand
to
shew
,
That
men
may
know
they
allow
not
the
euill
they
doe
,
when
they
would
doe
good
,
and
they
doe
it
not
,
and
they
allow
not
the
euill
they
doe
,
they
are
hindred
from
doing
good
vnwillingly
,
and
the
euill
they
doe
,
is
hatefull
to
them
:
but
of
that
we
haue
partly
spoken
before
,
and
therefore
I
passe
by
it
.
Now
from
these
wordes
of
the
Apostle
(
What
I
would
,
that
doe
I
not
:
but
what
I
would
not
,
that
doe
I
:
wee
may
gather
this
conclusion
,
That
true
beleeuers
,
and
such
as
are
truely
regenerate
,
are
not
only
hindred
from
doing
good
vnwillingly
,
True
beleeuers
somtimes
doe
that
euill
that
is
hatefull
to
them
.
but
they
doe
the
euill
they
hate
,
they
are
sometimes
drawne
by
the
strength
of
their
owne
corruption
still
in
part
abiding
in
them
,
to
doe
that
euill
that
is
hatefull
to
them
,
euen
that
euill
they
doe
in
part
lothe
and
abhor
,
they
are
sometimes
ouer-carryed
to
the
doing
of
it
.
The
Apostle
here
affirmes
thus
much
of
himselfe
;
and
this
may
be
surther
exemplified
,
and
made
cleere
by
the
example
of
many
other
holy
seruants
of
God
.
We
reade
that
Gen.
6.9
.
NOAH
was
a
iust
and
vpright
man
,
and
he
walked
with
God
.
And
the
holy
Ghost
giues
this
testimony
of
him
,
Heb
.
11.7
.
that
he
being
moued
with
reuerence
,
prepared
the
Arke
to
the
sauing
of
his
houshold
.
He
was
a
man
truly
fearing
God
,
and
a
deare
child
of
God
,
and
doubtlesse
,
he
hated
all
manner
of
sins
,
and
especially
foule
and
grosse
sins
.
And
yet
wee
reade
,
Gen.
9.21
.
that
for
want
of
watchfulnes
,
this
holy
man
of
God
was
ouertaken
with
a
foule
sin
,
euen
with
the
sin
of
drunkennesse
.
Likewise
we
reade
of
Lot
,
that
he
was
a
iust
man
,
a
deare
child
of
God
:
yea
,
the
Apostle
witnesseth
of
him
,
2.
Pet
.
2.7
,
8.
that
he
being
iust
,
was
vexed
with
the
filthy
and
vncleane
conuersation
of
the
Sodomites
,
and
being
righteous
,
and
dwelling
among
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soule
from
day
to
day
with
their
vnlawfull
deeds
.
So
that
without
question
,
his
soule
hated
the
sin
of
vncleannesse
:
&
yet
we
reade
Gen.
19.33
,
35
the
latter
end
of
the
Chapter
,
he
was
ouertaken
with
that
sinne
that
was
hatefull
to
him
,
euen
with
the
sinne
of
vncleannesse
,
and
that
with
his
owne
daughters
.
And
to
these
we
might
adde
many
other
examples
of
the
deare
Saints
and
Seruants
of
God
,
that
haue
beene
sometimes
ouer-carryed
by
the
strength
of
their
owne
corruption
,
to
doe
the
euill
that
was
hatefull
to
them
,
and
which
they
did
in
part
lothe
and
abhor
.
But
here
haply
the
question
will
be
moued
,
and
I
hold
it
needfull
to
answere
it
.
How
far
one
that
is
truly
regenerate
,
&
a
child
of
God
,
may
yeeld
to
the
lust
of
his
owne
heart
,
and
be
drawne
by
the
strength
of
his
owne
corruption
to
doe
euill
,
euen
to
doe
euill
,
he
hating
euill
,
&
he
lothing
and
abhorring
it
in
some
part
,
as
hee
is
regenerate
?
For
answere
to
this
,
we
must
know
there
be
certayne
degrees
of
yeelding
to
the
euill
lusts
of
the
heart
;
certayne
degrees
,
I
say
,
there
be
,
by
which
men
yeeld
to
the
lusts
of
their
owne
hearts
,
and
are
ouer-carryed
by
them
to
the
doing
of
euill
.
There
is
a
delight
in
them
,
consent
to
them
,
and
there
's
the
act
,
and
perseuerance
in
the
act
.
Now
delight
in
euill
motions
,
or
motions
to
euill
that
arise
in
the
heart
,
may
be
found
in
a
child
of
God
,
and
in
one
that
is
truly
regenerate
;
he
may
be
pleased
,
and
hee
may
be
delighted
with
the
euill
motions
of
his
heart
;
but
consent
to
them
is
not
vsually
and
ordinarily
found
in
a
child
of
God
;
somtimes
it
is
:
and
if
at
any
time
a
child
of
God
doe
consent
to
the
lusts
of
his
owne
heart
,
it
is
but
in
part
,
and
against
his
purpose
,
because
he
is
ouer-carryed
by
the
strength
of
them
;
and
againe
,
the
act
or
execution
of
lust
is
not
ordinarily
found
in
a
child
of
God
:
if
at
any
time
hee
doe
act
and
execute
the
lust
of
his
heart
,
and
doe
fall
,
he
may
say
as
the
Apostle
doth
in
this
place
,
I
doe
that
I
hate
:
but
for
perseuerance
in
the
act
of
euill
,
and
holding
on
in
a
course
in
doing
euill
with
pleasure
,
that
cannot
befall
a
child
of
God
:
for
he
hath
the
seed
of
grace
in
him
,
and
that
stirs
him
vp
to
recouer
himselfe
by
new
repentance
.
Againe
,
we
must
know
that
a
child
of
God
,
and
one
that
is
truly
regenerate
,
may
be
drawne
by
the
strength
of
his
owne
corruption
to
doe
euill
,
yea
,
some
foule
and
grosse
particular
euill
,
not
generally
to
do
euill
,
but
some
particular
euil
,
being
suddenly
surprised
by
violence
of
temptation
,
and
the
strength
of
his
owne
corruption
.
This
was
the
case
of
Noah
,
of
Lot
,
of
Dauid
,
of
Peter
,
in
those
particular
foule
sins
they
fell
into
.
Thus
then
I
briefly
answere
to
the
question
propounded
:
That
a
child
of
God
,
and
one
that
is
truely
regenerate
,
may
so
farre
yeeld
to
the
lusts
of
his
owne
heart
,
as
hee
may
delight
in
them
,
yea
,
hee
may
consent
to
them
,
though
not
ordinarily
,
nor
wholly
,
but
at
some
times
,
and
then
only
in
part
:
and
he
may
sometimes
,
not
ordinarily
,
but
somtimes
,
he
may
proceed
to
the
act
and
execution
of
lust
;
yet
so
,
as
he
may
truly
say
,
hee
hates
the
euill
he
doth
,
yea
,
sometimes
being
on
a
sudden
surprised
by
violence
of
temptation
,
and
the
strength
of
his
owne
corruption
,
he
may
fall
into
some
foule
and
grosse
particular
euill
and
sinne
;
but
to
perseuer
in
the
act
of
euill
,
and
to
hold
on
a
course
in
doing
euill
with
pleasure
,
that
is
neuer
found
in
any
child
of
God
and
one
that
is
truely
regenerate
.
And
thus
wee
see
this
truth
confirmed
and
cleered
,
that
true
beleeuers
and
such
as
are
truly
regenerate
,
are
sometimes
drawne
by
the
strength
of
their
owne
corruption
,
still
in
part
abiding
in
them
,
to
doe
that
euill
that
is
hatefull
to
them
,
euen
that
euill
they
in
part
lothe
and
abhorre
,
they
are
sometimes
ouer-carryed
to
the
doing
of
it
.
And
this
being
a
truth
,
the
vse
of
it
is
for
comfort
,
it
serues
as
a
ground
of
comfort
to
Gods
children
,
Comfort
to
Gods
children
in
respect
of
their
falling
into
some
sin
.
in
respect
of
their
falling
sometimes
into
some
sinne
.
Dost
thou
find
,
thou
that
art
a
child
of
God
,
that
thou
art
sometimes
drawne
by
the
strength
of
thine
owne
corruption
still
in
part
abiding
in
thee
,
to
doe
that
euill
that
is
hatefull
vnto
thee
?
Art
thou
sometimes
ouer-carryed
to
doe
that
euill
thou
dost
in
part
lothe
and
abhorre
?
It
is
no
otherwise
with
thee
then
it
was
with
the
holy
Apostle
Paul
;
hee
did
the
euill
hee
hated
:
and
it
is
no
otherwise
with
thee
,
then
with
other
of
the
dearest
Saints
and
Seruants
of
God
.
Thus
it
hath
beene
with
them
,
and
thus
it
is
with
true
beleeuers
,
and
such
as
are
truely
regenerate
,
they
are
sometimes
drawne
by
the
strength
of
their
owne
corruption
,
to
doe
that
euill
that
is
hatefull
vnto
them
;
and
looke
that
the
euill
that
thou
art
sometimes
drawne
to
doe
,
be
odious
in
thy
sight
and
hatefull
to
thee
,
and
howsoeuer
thou
art
ouer-carryed
to
the
doing
of
it
,
yet
thou
dost
in
part
lothe
and
abhorre
it
,
and
then
though
thou
haue
cause
to
be
humbled
,
yet
thou
hast
no
cause
to
be
vtterly
discouraged
&
cleane
out
of
heart
;
no
,
though
the
euill
thou
hast
beene
ouer-carryed
to
the
doing
of
,
be
a
foule
and
grosse
euill
and
sinne
,
thou
art
yet
in
no
worse
case
then
the
dearest
of
Gods
children
haue
beene
in
,
or
may
be
in
.
Indeed
,
thou
professing
thy selfe
a
seruant
of
God
,
it
is
thy
part
to
labour
by
all
good
meanes
to
keepe
thy selfe
free
,
as
from
the
least
and
most
secret
sinne
,
so
especially
from
open
and
grosse
sinnes
,
by
which
God
is
much
dishonored
,
his
Spirit
grieued
,
thine
owne
conscience
wounded
,
the
godly
offended
,
&
the
mouthes
of
Atheists
and
wicked
persons
opened
to
blaspheme
the
Truth
of
God
.
But
I
speake
this
for
thy
comfort
,
when
notwithstanding
thy
watchfulnesse
,
and
notwithstanding
thy
care
to
keepe
thy selfe
from
sinne
,
thou
art
sometimes
ouer-carryed
to
the
doing
of
that
euill
that
is
hatefull
vnto
thee
,
and
which
thou
dost
in
some
part
lothe
and
abhorre
,
thou
art
not
then
to
be
vtterly
deiected
and
vtterly
cast
downe
.
But
thou
wilt
say
,
thou
addest
one
fall
to
another
,
and
thou
sinnest
time
after
time
,
euen
against
thine
owne
conscience
,
and
therefore
thou
art
afraid
,
and
thou
thinkest
thou
hast
iust
cause
so
to
be
,
that
thy
faith
is
nothing
but
meere
hypocrisie
,
or
some
light
shaddow
of
faith
,
and
such
as
may
be
found
in
the
reprobate
.
This
is
a
shrewd
obiection
,
and
this
troubles
and
brangles
the
conscience
of
many
a
weake
Christian
.
But
to
helpe
the
poore
soule
out
of
the
bryars
in
this
case
,
deale
truely
with
thy selfe
:
dost
thou
find
that
thou
art
buffeted
with
sinne
in
this
manner
,
that
thou
addest
one
to
another
?
yet
dost
thou
not
finde
many
graces
of
Gods
Spirit
in
thy
soule
,
a
loue
to
God
,
a
loue
to
his
Word
,
and
to
his
Children
?
Art
thou
not
able
to
say
,
and
that
truly
,
that
thy
life
is
not
defiled
with
many
foule
and
grosse
sinnes
,
and
that
thou
dost
not
alwayes
giue
way
to
thy
sinne
that
troubles
thee
?
Sometimes
thou
art
enabled
by
grace
to
withstand
it
,
and
when
thou
giuest
place
to
it
,
it
is
not
of
any
obstinate
wilfulnesse
,
but
of
frailty
and
weaknesse
,
not
of
set
purpose
,
but
against
thy
will
and
flat
resolution
,
thou
hauing
often
resolued
with
thy selfe
,
neuer
to
fall
into
that
sinne
againe
:
and
dost
thou
not
euen
hate
and
lothe
that
sinne
,
and
vse
all
good
meanes
possible
to
be
freed
from
it
,
as
continuall
hearing
,
reading
and
meditating
on
the
Word
of
God
,
Prayer
,
auoyding
all
occasions
that
might
draw
thee
on
that
sinne
?
Is
it
not
thus
with
thee
?
Thou
wilt
say
,
Yes
,
thus
it
is
with
mee
indeed
.
Why
then
,
comfort
thy selfe
;
thou
maist
hereupon
certainly
conclude
to
thy
comfort
,
that
thou
hast
true
faith
,
and
thy
faith
is
a
true
working
faith
;
it
works
in
thee
that
loue
to
God
,
and
that
loue
to
his
children
,
and
that
hatred
of
that
euill
thou
dost
;
and
therefore
comfort
thy selfe
,
thou
hast
true
faith
,
and
thou
hast
no
cause
to
call
thy
state
into
question
:
no
,
no
,
assuredly
thou
shalt
in
time
be
able
to
stop
the
mouth
of
Satan
,
and
to
wring
from
him
this
weapon
by
which
hee
wounds
thy
poore
soule
,
thy
often
falling
into
the
same
sinne
,
and
by
the
mercy
of
God
,
and
through
his
grace
,
thou
shalt
one
day
be
fully
freed
from
that
euill
that
is
so
hatefull
to
thee
;
for
the
Lord
hath
begun
in
thee
the
worke
of
grace
,
and
he
will
certainly
finish
it
,
Philip
.
1.6
.
Rom.
11.29
.
Philip
.
1.6
.
His
gifts
of
grace
are
without
repentance
,
Rom.
11.29
.
And
let
that
cheere
vp
thine
heart
.
Now
in
that
the
Apostle
saith
,
Hee
willed
good
,
and
hee
hated
euill
,
we
made
this
a
note
of
his
regeneration
,
that
therefore
he
was
certainly
regenerate
;
this
being
proper
to
the
regenerate
,
and
neuer
found
in
any
but
such
as
are
truly
regenerate
.
But
against
this
lyes
an
obiection
:
I
will
briefly
propound
and
answere
it
.
Thus
some
obiect
against
it
;
say
they
,
Euen
the
vnregenerate
will
that
which
is
good
:
for
all
men
naturally
desire
that
that
is
good
and
right
:
Reason
inclines
to
good
.
The
Heathen
Philosopher
could
say
,
{αβγδ}
:
and
vnregenerate
persons
in
some
sort
hate
euill
.
Iudas
cryed
out
,
Matth
.
27.4
.
I
haue
sinned
,
and
haue
done
euill
,
betraying
the
innocent
bloud
.
And
therefore
this
is
not
proper
to
the
regenerate
,
to
wil
good
,
and
to
hate
euill
.
To
this
I
answere
thus
;
There
is
a
threefold
good
:
first
,
there
is
a
naturall
good
,
which
all
things
desire
;
and
this
is
not
the
obiect
of
reason
or
of
the
will
,
but
of
the
naturall
appetite
,
which
in
it selfe
makes
men
neither
good
nor
bad
.
Secondly
,
there
is
a
moral
good
,
which
howsoeuer
the
light
of
reason
being
in
the
full
strength
of
it
,
may
yeeld
to
,
in
them
that
be
vnregenerate
,
and
may
make
them
sometimes
to
doe
it
;
yet
as
that
good
comes
from
them
,
and
as
it
is
done
by
them
,
it
is
not
truly
good
,
nay
,
it
is
sinne
to
them
,
being
not
done
in
obedience
to
Gods
Commandement
,
and
of
Faith
,
and
to
the
glory
of
God
.
Thirdly
,
there
is
spirituall
good
,
which
is
heauenly
and
spirituall
,
which
is
of
the
Spirit
and
of
Faith
:
now
that
good
vnregenerate
persons
cannot
wil
,
it
is
not
possible
they
should
will
it
;
for
they
haue
no
knowledge
nor
vnderstanding
of
it
:
and
this
is
that
good
,
the
Apostle
here
said
he
willed
,
and
would
haue
done
.
Againe
,
vnregenerate
persons
in
some
sort
hate
euill
.
It
is
true
:
but
how
?
Surely
,
onely
for
feare
of
punishment
,
or
in
some
other
sinister
and
by-respect
,
and
not
because
it
is
euill
,
and
sinfull
,
and
displeasing
to
God
,
and
to
the
dishonour
of
God
.
No
,
no
:
they
hate
not
euill
in
any
such
respect
:
and
so
it
remaines
a
true
note
of
the
Apostles
regeneration
,
that
hee
willed
good
,
and
hated
euill
:
and
it
is
a
true
note
to
others
,
A
true
note
of
regeneration
.
that
they
are
also
regenerate
,
if
they
finde
in
themselues
that
they
will
that
which
is
spiritually
good
,
euen
that
good
which
is
of
the
Spirit
and
of
faith
,
and
that
they
hate
euill
,
not
in
a
sinister
and
by-respect
,
but
because
it
is
euill
,
and
displeasing
to
God
,
and
is
to
the
dishonour
of
God
:
and
,
if
they
were
put
to
their
choyce
,
they
would
rather
dye
the
most
cruell
death
,
then
wittingly
and
willingly
doe
euill
,
and
sinne
against
God
.
That
is
a
true
note
of
regeneration
.
Now
further
,
in
that
the
Apostle
saith
,
What
I
hate
,
that
I
doe
:
Sinne
must
be
odious
and
hatefull
to
true
beleeuers
.
meaning
,
that
the
euill
hee
did
,
was
odious
and
hatefull
to
him
.
Whence
wee
may
easily
conclude
thus
much
,
that
sinne
must
be
odious
and
hatefull
to
vs
,
euen
to
such
as
would
approue
themselues
to
be
true
beleeuers
,
Gods
children
,
and
truly
regenerate
:
they
must
finde
this
in
themselues
,
that
they
hate
and
loath
euill
,
yea
,
all
maner
of
euill
and
sinne
,
all
knowne
sinnes
whatsoeuer
,
and
that
they
abstaine
from
euill
and
sinne
,
out
of
a
loathing
and
a
detestation
of
it
.
It
is
not
inough
for
vs
to
abstaine
from
this
or
that
euill
and
sinne
,
for
that
a
man
or
woman
may
doe
,
as
being
not
prone
to
it
,
or
being
not
tempted
to
it
,
or
by
custome
,
or
for
feare
of
danger
of
Law
,
or
shame
of
the
world
,
and
such
like
;
but
wee
must
abstaine
from
euery
knowne
euill
and
sinne
,
out
of
an
hatred
and
detestation
of
it
:
we
must
hate
,
detest
,
and
abhorre
euery
knowne
euill
and
sinne
.
And
to
this
purpose
Dauid
speakes
plainely
,
Psal
.
119.104.128
.
Psal
.
119.104
.
I
hate
all
the
wayes
of
falshood
.
And
Verse
128.
I
esteeme
all
thy
Precepts
most
iust
,
and
hate
all
false
wayes
:
I
doe
not
onely
disclaime
false
wayes
and
keepe
my selfe
from
walking
in
them
,
but
I
hate
and
abhorre
them
,
they
are
odious
and
hatefull
vnto
me
.
Psal
.
97.10
.
saith
the
Psalmist
,
Yee
that
loue
the
Lord
,
hate
euill
.
And
thus
the
Lord
exhorts
by
his
Prophet
,
Amos
5.15
Hate
the
euill
,
and
loue
the
good
.
It
is
the
exhortation
of
Iude
,
Iude
Epist.
vers
.
23.
That
we
should
hate
the
very
garment
spotted
by
the
flesh
.
Rom.
12.9
.
saith
the
Apostle
,
Abhorre
that
which
is
euill
.
The
originall
word
there
vsed
,
is
very
emphatical
,
it
signifies
to
hate
with
extreme
hatred
,
and
to
detest
with
an
vtter
detestation
,
euen
as
wee
hate
and
detest
hell
it selfe
.
These
places
,
not
to
adde
any
further
testimony
,
doe
sufficiently
cleere
and
confirme
the
point
,
that
sinne
must
be
odious
and
hatefull
to
vs.
If
we
would
approue
our selues
true
beleeuers
,
wee
must
hate
and
lothe
all
manner
of
euill
,
euen
all
knowne
sins
whatsoeuer
,
and
we
must
abstayne
from
euill
and
sinne
,
out
of
an
vtter
lothing
and
detestation
of
it
:
for
why
?
Sinne
is
odious
,
hatefull
,
and
abominable
in
the
sight
of
God
,
it
is
displeasing
to
God
,
it
stirres
vp
his
anger
,
it
defaceth
the
Image
of
God
,
and
brings
in
the
image
of
Satan
,
and
it
is
most
foule
and
vgly
in
Gods
sight
;
and
being
thus
odious
and
abominable
in
the
sight
of
God
,
it
must
be
so
to
vs
,
it
must
be
so
to
all
Gods
children
.
Againe
,
the
Lord
not
only
dislikes
sinne
and
iniquity
,
but
he
hates
it
,
and
he
abhorres
it
,
Pro
.
6.16
.
Pro
.
6.16
.
These
sixe
things
doth
the
Lord
hate
,
yea
his
soule
abhorreth
seuen
.
Yea
,
it
is
worth
our
marking
,
which
followes
Ver
.
17
,
18.
That
the
Lord
hates
not
only
sinne
,
but
euen
the
member
that
is
made
the
instrument
of
sinne
.
So
farre
doth
the
Lord
hate
and
abhorre
sinne
.
And
Gods
children
must
be
like
to
God
their
Father
.
Sinne
is
odious
to
God
their
Father
:
and
it
must
be
so
to
them
,
they
must
hate
,
lothe
and
abhorre
all
manner
of
euill
,
if
they
will
proue
themselues
indeed
to
be
the
true
children
of
God
,
and
not
bastards
.
Now
then
,
this
being
a
cleere
truth
,
it
followes
on
it
,
that
it
is
not
inough
for
men
to
haue
in
them
some
little
dislike
of
sinne
,
Indifferency
in
respect
of
sinne
,
reproued
.
and
it
must
be
farre
from
men
to
be
indifferent
in
respect
of
sinne
;
that
indifferency
,
in
respect
of
sinne
,
is
iustly
on
the
ground
of
doctrine
now
deliuered
,
to
be
taxed
.
Many
there
be
in
the
world
that
are
indifferent
in
respect
of
sinne
.
Are
there
not
many
that
can
commend
Papists
and
Atheists
,
and
stick
not
sometimes
to
say
of
the
Papists
,
Why
,
I
hope
they
be
good
honest
men
,
though
they
be
a
little
carryed
aside
to
Idolattie
and
Superstition
:
and
of
Atheists
,
There
is
no
such
hurt
in
them
,
they
are
worst
to
themselues
,
though
they
be
not
so
strict
as
others
are
?
Yea
,
be
there
not
some
,
that
care
not
to
ioyne
fellowship
with
Papists
,
that
can
walk
,
and
talke
,
and
conuerse
with
them
familiarly
;
and
some
that
when
a
course
is
taken
on
iust
cause
to
take
Papists
at
their
Idolatrous
meetings
,
sticke
not
to
say
,
Oh
,
you
are
strict
against
them
:
but
it
were
more
meet
,
you
should
rather
looke
to
others
that
haue
their
priuate
meetings
,
to
Puritane
meetings
,
those
they
cannot
abide
;
they
rather
like
of
Popish
meetings
,
and
of
drunken
meetings
:
though
men
sit
guzzeling
in
Ale-houses
or
Tauernes
whole
dayes
and
nights
,
they
take
no
notice
of
those
meetings
:
but
these
Puritane
meetings
they
cannot
abide
,
and
so
I
might
insist
in
other
particulars
.
Well
,
consider
it
,
whosoeuer
thou
art
:
Dost
thou
,
that
canst
commend
Papists
,
that
are
vtter
enemies
to
Gods
grace
and
glory
,
and
thou
that
canst
speake
well
of
Atheists
and
prophane
persons
,
dost
thou
hate
sinne
?
dost
thou
abhorre
it
?
No
,
no
:
there
is
no
such
matter
,
thou
art
an
indifferent
man
,
&
thou
hast
not
in
thee
that
lothing
and
detestation
of
sinne
,
that
ought
to
be
in
a
true
Beleeuer
;
and
take
this
with
thee
,
thou
art
odious
and
hatefull
to
God
.
Marke
what
the
Lord
Iesus
threatens
,
Reuel
.
Reuel
.
3.16
.
3.16
.
Such
as
be
luke-warme
,
indifferent
persons
,
it
will
come
to
passe
,
that
he
will
spue
them
out
of
his
mouth
:
they
are
as
lothsome
as
luke-warme
water
to
a
mans
stomacke
,
he
cannot
digest
them
,
but
will
cast
them
out
,
as
raw
and
vndigested
matter
.
It
is
a
sentence
full
of
terror
if
it
be
duely
considered
.
Thou
,
that
art
indifferent
in
respect
of
sin
,
thou
art
vnfit
to
be
made
one
with
Christ
,
and
partaker
of
the
life
and
grace
of
Christ
,
or
any
of
his
sauing
comforts
;
thou
goest
against
the
stomacke
of
Christ
,
thou
prouokest
him
to
cast
thee
out
,
as
a
thing
lothsome
and
abominable
:
and
that
is
a
fearefull
condition
.
Againe
,
is
it
so
,
that
sinne
must
be
odious
and
hatefull
vnto
vs
?
must
wee
hate
all
manner
of
euill
?
Surely
then
,
Men
may
and
ought
to
be
zealous
in
speaking
against
sinne
.
men
may
be
zealous
and
feruent
in
speaking
against
sin
,
yea
,
they
ought
so
to
be
,
especially
Ministers
.
Here
is
a
iustification
of
our
often
and
seruent
speaking
against
sinne
.
Men
find
fault
with
vs
,
that
wee
often
hit
vpon
their
sinnes
,
and
we
are
euer
galling
them
with
the
same
things
;
they
shame
not
to
doe
euill
,
to
lye
,
to
slander
,
and
to
haue
their
drunken
meetings
,
&
the
like
:
but
they
cannot
away
to
heare
of
these
things
.
Alas
,
wee
cannot
but
speake
against
open
grosse
sinnes
,
if
our
hearts
be
right
within
vs
;
wee
hate
sinne
both
in
our selues
and
in
others
,
and
we
cannot
but
speake
against
sinne
,
so
long
as
men
goe
on
in
sinne
:
wee
desire
their
leauing
and
forsaking
of
sinne
,
and
that
sinne
may
be
odious
and
hatefull
to
men
.
And
know
this
,
whosoeuer
thou
art
,
that
sin
must
be
odious
and
hatefull
to
thee
,
if
thou
wouldst
proue
thy selfe
a
true
Beleeuer
.
And
to
shut
vp
this
in
a
word
:
Wouldst
thou
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
true
Beleeuer
?
yea
,
wouldst
thou
make
it
good
that
thou
louest
God
,
and
louest
his
Truth
?
Then
looke
thou
hate
and
detest
sinne
,
Psal
.
97.10
.
yea
all
manner
of
euill
,
euen
euery
knowne
euill
and
sinne
.
Thou
must
not
hate
one
sinne
,
and
like
of
another
,
and
haply
hate
Drunkennesse
,
and
loue
Couetousnesse
,
or
hate
Couetousnesse
,
and
loue
Swearing
.
If
thou
dost
not
hate
Atheisme
,
thou
louest
not
God
:
if
thou
hatest
not
Heresie
,
thou
louest
not
Gods
Truth
:
if
thou
hate
not
Sabbath-breaking
,
thou
louest
not
the
right
keeping
and
sanctifying
of
it
.
Hereby
trie
thy selfe
,
and
looke
that
thou
hate
euery
knowne
sinne
,
because
it
is
sinne
and
displeasing
to
God
.
Haply
thou
wilt
say
,
How
shall
I
know
that
I
hate
sinne
,
because
it
is
sinne
and
displeasing
to
God
?
I
answere
,
By
two
things
especially
.
First
,
if
no
reward
can
allure
thee
,
nor
any
punishment
force
thee
vpon
any
knowne
sinne
,
but
thou
canst
willingly
rather
imbrace
death
,
then
wittingly
sinne
against
GOD
.
Secondly
,
if
thou
make
conscience
not
onely
of
open
and
grosse
sinnes
,
but
of
the
very
thought
of
euill
,
and
thou
makest
as
much
conscience
of
sinne
in
secret
,
as
in
the
open
view
of
the
world
.
Hence
thou
maist
conclude
,
that
thou
dost
hate
and
abhorre
sinne
,
because
it
is
sinne
and
displeasing
to
God
:
and
thence
thou
maist
gather
to
thy
comfort
,
that
thou
art
a
true
Beleeuer
,
and
a
Child
of
God
,
and
that
thou
louest
God
,
and
art
beloued
of
God
in
the
Sonne
of
his
loue
,
Christ
Iesus
.
VERS
.
16.
If
I
doe
then
that
which
I
would
not
,
I
consent
to
the
Law
,
that
it
is
good
.
ON
that
which
the
Apostle
said
in
the
Verse
before
,
that
what
he
would
,
that
he
did
not
,
but
what
he
hated
,
that
he
did
;
he
brings
in
two
inferences
,
two
conclusions
;
one
in
this
Verse
,
another
in
the
Verse
following
.
The
summe
and
substance
of
his
first
inference
and
conclusion
laid
before
vs
in
this
Verse
,
is
this
,
that
there
was
in
some
sort
a
good
harmony
,
and
a
consent
betweene
Gods
Law
and
his
heart
,
being
now
renued
by
grace
,
in
that
he
hated
and
abhorred
the
euill
that
was
done
by
him
,
because
it
was
euill
and
sinful
,
and
contrary
to
the
Law
of
God
.
And
thus
he
concludes
,
If
I
doe
what
I
would
not
,
I
consent
to
the
Law
of
God
that
it
is
good
.
But
the
first
of
these
is
true
:
therefore
the
second
.
Now
the
ground
of
this
inference
is
this
generall
,
That
whosoeuer
he
be
,
that
wils
not
the
euill
he
doth
,
but
disallowes
and
hates
it
,
and
that
out
of
a
loue
,
and
liking
,
and
respect
to
the
Law
of
God
,
and
a
consent
to
that
,
he
seeing
that
euill
which
he
doth
,
to
be
contrary
to
the
Law
of
God
,
doubtlesse
hee
approues
of
the
Law
of
God
to
be
good
,
and
to
be
the
perfect
rule
of
righteousnesse
.
Thus
we
haue
the
Apostles
first
inference
and
conclusion
,
and
the
ground
of
it
.
Now
the
words
of
this
Verse
need
not
long
to
be
stood
on
,
touching
the
sense
and
meaning
of
them
.
If
I
doe
then
that
which
I
would
not
.
Interpretation
These
words
we
had
in
effect
before
:
and
the
meaning
of
them
is
briefly
this
:
If
I
act
and
doe
inwardly
in
my
mind
,
my
will
and
my
affections
,
and
outwardly
in
my
wordes
and
actions
,
that
euill
that
I
in
part
would
not
doe
,
as
I
am
regenerate
,
because
it
is
euill
,
and
against
the
Law
of
God
,
then
I
consent
to
the
Law
,
that
it
is
good
.
(
Consent
)
The
word
in
the
Originall
properly
signifies
to
confesse
,
to
witnesse
with
a
thing
,
or
to
speake
with
a
thing
to
which
it
is
applyed
.
As
here
,
being
applyed
to
the
Law
of
God
,
the
meaning
is
,
as
if
the
Apostle
had
said
,
I
confesse
the
goodnesse
of
the
Law
of
God
,
I
subscribe
to
it
,
I
agree
to
it
,
I
beare
witnesse
with
it
to
be
good
,
I
consent
,
or
I
assent
in
my
mind
and
iudgement
,
and
in
mine
heart
I
approue
the
Law
of
God
to
be
good
.
By
the
word
(
Law
)
as
before
,
wee
are
to
vnderstand
the
morall
Law
of
God
.
(
That
it
is
good
)
that
is
,
as
before
wee
expounded
the
word
,
Vers
.
12.
that
it
requires
and
commands
only
such
things
as
be
good
,
and
forbids
the
contrary
all
manner
of
euill
,
and
shewes
the
good
way
in
which
men
are
to
walke
to
life
euerlasting
.
Thus
then
conceiue
wee
the
meaning
of
the
Apostle
in
the
wordes
of
this
Verse
,
as
if
he
had
said
,
If
I
then
act
and
doe
inwardly
in
my
mind
,
will
and
affections
,
and
outwardly
in
my
wordes
and
actions
that
euill
,
that
I
in
part
would
not
doe
,
as
I
am
regenerate
,
and
as
my
heart
is
renued
by
grace
,
and
that
,
because
it
is
euill
,
and
against
the
Law
of
God
.
Surely
then
,
I
agree
to
the
morall
Law
of
God
,
and
I
beare
witnesse
with
it
to
be
good
,
I
consent
,
or
I
assent
to
the
goodnesse
of
the
Law
of
God
,
in
my
mind
and
iudgement
,
and
in
mine
heart
renued
by
grace
,
I
approue
the
Law
of
God
to
be
such
a
Law
,
as
requires
and
commands
only
good
things
,
and
forbids
the
contrary
,
euen
all
manner
of
euill
,
and
shewing
the
good
way
in
which
men
are
to
walke
to
life
euerlasting
.
First
,
hence
obserue
we
the
Apostles
inference
,
If
(
saith
he
)
I
act
and
doe
the
euill
I
would
not
,
the
euill
that
in
some
sort
is
against
my
mind
,
my
will
,
and
my
purpose
,
then
I
consent
to
the
Law
,
that
it
is
good
;
I
then
assent
to
the
goodnesse
of
the
Law
of
God
,
I
approue
the
Law
of
God
to
be
such
a
Law
,
as
requires
and
commands
only
good
things
,
and
forbids
the
contrary
.
Hence
note
we
briefly
thus
much
,
That
when
men
doe
euill
against
their
purpose
and
will
,
It
is
an
euidence
of
consent
to
the
goodnesse
of
Gods
Law
,
when
men
doe
euill
,
and
they
would
not
doe
it
.
they
doe
euill
,
and
they
would
not
doe
it
,
they
haue
in
them
a
full
purpose
and
resolution
,
not
to
sinne
against
God
in
any
thing
wittingly
and
willingly
,
and
yet
they
sinne
against
that
purpose
,
then
they
consent
to
the
Law
of
God
,
then
they
yeeld
to
the
Word
of
God
commanding
good
duties
,
that
it
is
good
,
that
plainely
proues
it
,
and
thereupon
they
may
certainly
conclude
,
that
they
in
their
mindes
assent
to
the
good
Law
of
God
,
and
approue
of
it
in
their
hearts
to
be
good
;
it
is
a
plaine
euidence
of
consent
to
the
goodnesse
of
the
Law
of
God
,
when
men
doe
euill
,
and
they
would
not
doe
it
,
but
they
would
willingly
be
freed
from
doing
of
euill
,
and
from
breaking
of
the
holy
Lawes
and
Commandements
of
GOD
.
Thus
our
Apostle
here
concludes
directly
,
If
I
doe
that
euill
which
I
would
not
,
I
consent
to
the
Law
,
that
it
is
good
.
This
I
note
in
a
word
,
to
teach
euery
one
of
vs
to
try
our selues
,
touching
our
consent
to
the
Word
of
God
.
No
doubt
,
euery
one
will
say
he
likes
the
Word
of
God
,
and
he
approues
of
it
,
and
it
were
pity
of
his
life
if
hee
did
not
consent
to
the
Truth
,
and
to
the
goodnesse
of
the
Word
of
God
.
But
take
heed
,
whosoeuer
thou
art
,
that
thou
doe
not
deceiue
thy selfe
:
trie
thy selfe
by
the
note
now
deliuered
;
Dost
thou
find
,
that
the
euill
thou
dost
,
thou
wouldst
not
doe
it
,
it
is
against
thy
purpose
and
mind
?
A
ground
of
triall
.
Thereupon
thou
maist
certainly
conclude
,
that
thou
dost
consent
to
the
Truth
and
goodnesse
of
the
Word
of
God
:
that
is
a
good
euidence
indeed
,
that
thou
dost
approue
the
Law
of
God
to
be
good
,
in
commanding
good
things
,
and
good
also
in
forbidding
of
euill
.
But
on
the
other
side
,
if
thou
find
that
the
euill
thou
dost
,
is
pleasing
to
thee
,
and
thou
dost
wittingly
,
and
willingly
,
and
purposely
doe
any
knowne
euill
,
deceiue
not
thy selfe
,
out
of
all
question
thou
dost
not
consent
to
the
Truth
and
goodnesse
of
the
Word
of
God
;
thou
maist
thinke
thou
giuest
assent
to
the
Word
of
God
,
and
dost
approue
of
it
in
thine
heart
;
but
the
truth
is
,
there
is
no
such
matter
,
thy
doing
euill
wittingly
and
willingly
,
is
an
euidence
against
thee
,
yea
,
it
proues
plainly
,
that
thou
denyest
the
Truth
and
goodnesse
of
the
Word
of
God
;
and
if
thou
goe
on
in
that
course
,
thou
shalt
be
punished
as
one
that
denyes
the
Truth
of
the
Word
of
God
,
and
with
holds
the
Truth
of
it
in
vnrighteousnesse
.
Rom.
1.18
.
Rom.
1.18
.
The
wrath
of
God
shall
one
day
be
reuealed
from
heauen
against
thee
,
yea
,
it
is
a
feareful
step
to
the
vnpardonable
sinne
against
the
holy
Ghost
,
to
deny
the
Truth
and
goodnesse
of
the
Word
of
God
.
It
is
reported
of
Iulian
the
Apostata
,
that
he
first
began
to
account
the
Word
of
God
foolishnesse
,
&
then
he
persecuted
the
Professors
of
it
with
mocks
&
taunts
;
and
so
by
degrees
fell
to
that
foule
sinne
of
Apostasie
.
Full
little
doe
men
thinke
of
this
,
that
their
doing
euill
purposely
and
willingly
,
proues
this
against
them
,
that
they
deny
the
Truth
&
goodnesse
of
the
Word
of
God
,
and
are
going
on
to
that
fearefull
vnpardonable
sinne
against
the
holy
Ghost
:
but
indeed
so
it
is
.
And
if
a
men
appeale
to
their
owne
hearts
,
if
they
deale
truely
,
their
owne
hearts
must
needs
yeeld
to
it
,
that
they
doing
euill
purposely
,
they
deny
the
Truth
and
goodnesse
of
the
Word
of
God
.
Doth
not
thine
owne
heart
,
whosoeuer
thou
art
,
while
thou
goest
on
wilfully
in
sinne
,
say
thus
to
thee
,
Deut
.
29.19
.
God
is
mercifull
,
and
as
it
is
,
Deut.
29.19
.
Thou
shalt
haue
peace
,
though
thou
walke
according
to
the
stubbornnesse
of
thine
owne
heart
?
And
what
is
this
,
but
to
deny
the
Truth
of
God
,
the
Word
of
God
,
that
reuealing
that
God
is
iust
aswell
as
mercifull
?
and
as
it
followes
,
Deut.
29.20
.
that
hee
will
not
be
mercifull
vnto
him
,
but
the
wrath
of
the
Lord
and
his
ielousie
shall
smoke
against
that
man
,
and
euery
curse
that
is
written
in
this
Booke
,
shall
light
vpon
him
,
and
the
Lord
shall
put
out
his
name
from
vnder
heauen
.
Therefore
take
heede
of
doing
euill
purposely
and
willingly
.
Consider
we
further
,
that
the
Apostle
saith
,
hee
doing
that
he
would
not
,
yet
he
consented
to
the
Law
of
God
,
that
it
was
good
.
And
this
consent
of
his
,
wee
made
a
second
argument
and
proofe
of
his
regeneration
.
That
therefore
hee
was
certainly
a
man
truely
regenerate
,
because
howsoeuer
hee
was
ouer-carryed
to
doe
that
hee
would
not
,
yet
he
consented
to
the
Law
of
God
,
that
it
was
good
.
Now
against
this
,
there
is
also
obiection
made
.
Some
doe
thus
obiect
against
it
;
say
they
,
Vnregenerate
persons
may
,
and
do
sometimes
consent
to
the
Law
of
God
,
and
they
may
and
doe
approue
of
it
to
be
good
,
yea
,
sometimes
vnregenerate
persons
delight
in
the
Law
and
in
the
Word
of
God
,
as
it
is
said
of
Herod
,
that
he
heard
IOHN
BAPTIST
gladly
,
Mar.
8.20
.
Mar.
8.20
.
and
of
Temporaries
,
such
as
haue
only
a
temporarie
faith
,
it
is
said
,
Mat
.
13.20
.
Matth
.
13.20
.
that
they
receiued
the
Word
with
ioy
.
And
Heb
.
6.5
.
it
is
said
of
Apostataes
,
that
they
haue
tasted
of
the
good
Word
of
God
.
And
therefore
it
is
not
a
true
note
of
the
Apostles
regeneration
,
or
of
the
regeneration
of
any
other
,
that
they
consent
to
the
Law
of
God
,
and
approue
it
to
be
good
.
For
answer
to
this
,
first
know
,
that
vnregenerate
persons
are
either
openly
wicked
,
being
conuinced
of
sinne
in
their
consciences
;
and
their
consciences
galling
them
for
sinne
,
it
may
be
,
they
acknowledge
the
Law
of
God
to
be
good
;
but
how
?
Surely
,
Exod
.
9.27
.
as
PHARAOH
acknowledged
the
Lord
to
be
righteous
,
Exod
.
9.27
.
not
out
of
any
loue
or
liking
of
the
Law
.
No
:
they
could
wish
there
were
no
Law
at
all
,
they
hate
it
,
because
it
condemnes
their
sinnes
,
and
shewes
them
the
curse
of
it
due
to
them
for
their
sinnes
.
As
for
hypocrites
,
they
outwardly
approue
of
the
Law
and
Word
of
God
,
in
outward
profession
only
,
but
they
haue
no
true
inward
loue
and
liking
of
it
,
they
suffer
it
not
to
worke
on
their
hearts
,
and
to
reforme
them
in
their
inward
affections
,
they
only
yeeld
an
outward
conformity
to
it
,
in
respect
of
their
ease
,
pleasure
,
profit
,
or
the
like
,
but
inwardly
they
reiect
it
,
and
cast
it
behind
them
,
Psal
.
50.17
.
Againe
,
for
the
instances
brought
:
Herod
indeede
heard
Iohn
Baptist
gladly
:
but
if
wee
marke
the
Text
,
it
was
onely
in
some
things
,
hee
liked
of
some
things
Iohn
taught
,
not
all
that
hee
heard
from
him
;
and
so
hee
did
not
thorowly
like
of
the
Word
preached
by
Iohn
,
but
onely
in
part
,
and
that
onely
in
some
sinister
and
by-respect
.
And
so
also
Temporaries
,
they
receiue
the
Word
with
ioy
,
not
out
of
any
loue
and
liking
of
it
,
but
in
respect
of
ease
,
or
gayne
,
or
credit
,
or
the
like
.
And
for
Apostataes
,
it
is
true
indeede
;
they
taste
,
and
as
it
were
sippe
of
the
sweetnesse
of
the
Word
of
God
,
they
touch
it
,
as
it
were
with
the
tip
of
their
tongues
,
but
they
neuer
send
it
downe
into
their
hearts
,
they
digest
it
not
,
it
is
not
conuerted
and
turned
as
good
nourishment
into
the
substance
of
their
soules
,
to
the
true
comfort
and
strengthening
of
them
,
and
so
they
haue
in
them
but
a
light
and
vanishing
,
and
no
true
sound
and
solid
approbation
of
the
Law
and
Word
of
God
:
And
therefore
still
it
remaynes
a
true
note
of
the
Apostles
regeneration
,
that
howsoeuer
hee
was
ouercarryed
by
his
owne
corruption
,
to
doe
the
euill
he
would
not
haue
done
,
yet
hee
consented
to
the
Law
of
God
,
that
it
was
good
.
And
it
is
a
true
note
to
others
,
A
true
note
of
regeneration
.
that
they
also
are
truly
regenerate
,
if
they
find
,
that
though
they
doe
the
euill
they
would
not
doe
,
yet
they
consent
to
the
Law
and
Word
of
God
,
they
assent
to
it
in
their
minds
and
iudgements
,
and
in
their
hearts
they
approue
of
the
goodnesse
of
it
,
and
they
loue
,
and
like
it
,
and
cleaue
to
it
in
their
inward
affections
.
In
that
the
Apostle
saith
,
I
consent
to
the
Law
of
God
,
that
it
is
good
;
wee
are
giuen
to
vnderstand
yet
further
thus
much
,
That
true
Beleeuers
,
Gods
Children
,
they
consent
to
the
Law
of
God
,
Gods
children
haue
in
them
a
true
loue
and
liking
of
Gods
Law
.
they
haue
in
them
not
onely
knowledge
of
the
Law
of
God
,
and
an
assent
to
it
in
their
mindes
and
in
their
iudgements
,
but
they
also
approue
of
it
in
their
hearts
,
they
haue
in
them
a
true
loue
and
liking
of
the
Law
of
God
,
and
that
both
in
commanding
of
good
things
,
and
in
forbidding
of
euill
:
so
farre
forth
as
men
are
regenerate
,
they
consent
to
the
Law
of
God
,
and
there
is
a
good
agreement
betweene
their
hearts
and
the
good
Law
of
God
,
and
sinne
is
displeasing
to
them
,
and
they
dislike
it
,
and
disallow
it
,
and
hate
it
,
because
it
is
against
the
good
Law
of
God
,
and
good
duties
are
liked
and
loued
of
them
,
and
performed
by
them
,
because
Gods
Law
requires
them
.
Thus
it
is
with
all
Gods
Children
,
and
such
as
are
truly
regenerate
.
Psal
.
40.8
.
Dauid
speakes
thus
,
I
desired
to
doe
thy
will
,
O
my
God
,
yea
,
thy
Law
is
within
mine
heart
.
As
if
hee
had
said
,
Thy
will
O
Lord
,
made
knowne
to
me
in
thy
Law
.
I
doe
not
only
know
to
be
holy
,
and
good
,
and
assent
to
it
in
my
mind
and
iudgement
,
but
I
like
it
,
I
approue
of
it
,
I
desire
to
doe
it
,
mine
heart
is
inclined
to
it
,
yea
,
thy
Law
is
within
my
heart
,
I
willingly
imbrace
it
,
my
heart
consents
to
it
,
and
I
find
a
good
agreement
betweene
thy
good
Law
and
my
heart
.
And
againe
,
Psal
.
119.127
.
saith
DAVID
,
I
loue
thy
Commandements
aboue
gold
,
yea
aboue
most
fine
gold
:
I
doe
not
only
know
thy
Commandements
,
and
assent
to
them
in
mind
and
iudgement
,
but
I
approue
of
them
in
my
heart
,
and
I
haue
an
exceeding
great
loue
to
them
.
And
then
hee
subioynes
in
the
next
Vers
.
128.
I
esteeme
all
thy
Precepts
most
iust
,
and
I
hate
all
false
wayes
.
As
if
hee
had
said
,
I
haue
a
true
loue
and
liking
of
thy
holy
Commandements
,
and
that
both
in
commanding
of
good
things
,
and
in
forbidding
of
euill
,
there
is
a
sweet
consent
and
agreement
betweene
my
heart
,
and
thy
holy
Lawes
and
Commandements
,
in
whatsoeuer
they
either
command
or
forbid
;
I
like
good
duties
and
I
performe
them
,
because
thy
Law
requires
them
,
and
I
dislike
euill
and
sinne
,
and
hate
it
,
because
thy
Law
forbids
it
,
and
because
it
is
against
thy
Law
.
Thus
it
was
with
Dauid
,
and
thus
indeed
it
is
with
all
Gods
children
.
And
hence
it
is
,
that
Gods
children
are
ready
and
willing
to
obey
God
in
any
thing
he
commands
them
,
be
it
neuer
so
contrary
to
nature
,
and
neuer
so
hard
and
harsh
to
flesh
and
bloud
.
Gen.
22.2
.
The
Lord
no
sooner
said
to
ABRAHAM
,
Offer
thine
only
sonne
ISAAC
,
euen
that
beloued
and
deare
sonne
,
and
that
with
thine
owne
hands
,
and
burne
him
when
thou
hast
done
for
a
burnt
offering
,
but
he
without
grudging
or
gaine-saying
,
was
ready
to
doe
as
the
Lord
commanded
him
.
The
Text
saith
,
Verse
3.
that
he
rose
vp
earely
in
the
morning
to
doe
it
,
Gen.
22.2
,
3.
there
was
in
him
alacritie
and
forwardnesse
,
to
doe
that
which
the
Lord
required
at
his
hands
:
and
so
it
is
in
all
Gods
children
.
Instance
might
be
giuen
in
many
other
examples
,
Gods
children
are
ready
to
doe
the
will
of
God
made
knowne
to
them
.
The
Lord
no
sooner
saith
to
a
child
of
God
,
Doe
this
:
but
his
heart
answers
,
I
will
doe
it
.
And
againe
,
no
sooner
saith
the
Lord
,
Forbeare
this
,
or
,
Auoid
that
:
but
the
heart
of
a
child
of
God
answers
,
I
will
forbeare
it
,
and
I
will
auoid
it
.
And
that
strongly
confirmes
the
truth
of
the
point
in
hand
,
that
there
is
a
good
agreement
betweene
the
hearts
of
Gods
children
,
and
the
good
Law
of
God
:
the
reason
and
ground
of
it
is
this
:
Gods
children
,
and
such
as
are
truly
regenerate
,
are
borne
anew
of
God
,
whose
Law
it
is
,
and
they
haue
in
them
that
Spirit
,
from
whom
the
Law
of
God
was
breathed
,
and
who
is
the
Author
of
the
Law
and
of
the
Word
of
God
,
and
that
Spirit
inclines
their
hearts
to
the
good
Law
of
God
,
and
makes
them
loue
and
like
it
,
and
yeeld
willing
obedience
to
it
.
Ezech
.
36.27
.
Ezech
.
36.27
.
saith
the
Lord
,
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walke
in
my
Statutes
,
and
yee
shall
keepe
my
Iudgements
and
doe
them
.
Yea
,
that
Spirit
being
powerfull
in
them
,
makes
the
Lawes
and
Commandements
of
God
,
which
to
nature
are
harsh
and
hard
,
easie
to
them
,
and
makes
them
not
to
thinke
them
hard
and
grieuous
,
1.
Joh
.
5.3
.
1.
Ioh
.
5.3
.
And
therefore
hereupon
we
may
conclude
,
that
true
Beleeuers
,
&
Gods
children
,
haue
not
only
knowledge
of
the
Law
of
God
,
and
doe
not
onely
assent
to
it
in
their
mindes
and
iudgements
,
but
they
also
approue
of
it
in
their
hearts
,
and
haue
in
them
a
true
loue
and
liking
of
the
Law
of
God
;
so
farre
forth
as
they
are
regenerate
,
they
consent
to
the
Law
of
God
,
and
there
is
a
good
agreement
betweene
their
hearts
and
the
good
Law
of
God
;
they
dislike
and
hate
sinne
,
because
it
is
against
the
good
Law
of
God
,
and
they
like
good
duties
,
and
performe
them
,
because
Gods
Law
requires
them
.
Now
this
serues
to
discouer
vnto
vs
,
whence
it
is
that
the
holy
Commandements
of
God
that
are
harsh
and
hard
to
nature
,
Whence
it
is
that
the
holy
Commandements
of
God
are
easie
to
Gods
children
and
to
men
that
are
in
their
naturall
condition
,
are
in
some
sort
easie
to
Gods
children
,
and
that
Gods
children
willingly
yeeld
to
that
which
God
commands
,
which
others
wrestle
and
striue
against
,
and
will
by
no
meanes
be
brought
to
bend
vnto
.
Surely
hence
it
is
,
the
hearts
of
Gods
children
being
renued
by
grace
,
consent
to
the
Law
of
God
,
and
there
is
a
good
agreement
betweene
them
and
the
good
Law
of
God
,
they
haue
in
them
that
Spirit
from
whom
the
Law
of
God
was
breathed
,
and
that
Spirit
makes
their
hearts
,
which
of
themselues
are
wayward
and
auerse
to
euery
thing
that
is
good
,
plyable
and
inclinable
to
the
good
Law
of
GOD
.
Say
to
an
angry
furious
man
or
woman
,
one
that
is
yet
in
the
dregs
of
nature
,
Thou
must
forgiue
,
Thou
must
loue
thy
Neighbour
,
Thou
must
blesse
them
that
curse
thee
,
and
doe
good
to
them
that
hurt
thee
;
he
being
yet
in
his
naturall
state
,
he
cryes
out
,
These
be
things
impossible
;
how
can
one
yeeld
to
such
a
Law
?
But
tell
a
child
of
God
of
these
things
,
and
let
him
vnderstand
that
this
is
his
duty
;
and
he
willingly
yeelds
vnto
it
,
and
his
heart
consents
to
the
good
Word
of
God
;
he
hath
in
him
that
Spirit
,
that
makes
men
that
are
as
Wolues
,
Beares
,
and
Tigres
,
put
off
their
brutish
and
sauage
nature
,
Isai
.
11.6
,
7.
Isai
.
11.6
,
7.
Againe
,
is
it
so
,
that
true
Beleeuers
,
Gods
children
,
haue
not
onely
knowledge
of
the
Law
of
God
,
A
difference
betweene
Gods
children
and
others
,
discouered
.
and
doe
not
only
assent
vnto
it
,
but
their
hearts
also
approue
of
it
,
and
so
farre
forth
as
they
are
regenerate
,
they
consent
to
the
Law
of
God
,
they
dislike
and
hate
sinne
,
because
the
Law
of
God
forbids
it
,
and
they
like
good
duties
,
because
the
Law
of
God
requires
them
?
Surely
then
,
this
points
out
a
plaine
difference
betweene
Gods
children
,
and
others
that
are
either
openly
wicked
or
hypocrites
,
for
it
is
farre
otherwise
with
them
:
the
vngodly
man
and
the
hypocrite
may
indeed
in
his
mind
and
iudgement
assent
to
the
good
Law
of
God
,
he
may
,
being
conuinced
in
conscience
,
acknowledge
such
&
such
things
to
be
good
,
and
such
and
such
things
to
be
euill
and
sinfull
;
but
in
the
meane
time
his
heart
is
not
inclined
to
that
hee
acknowledgeth
,
and
his
heart
approues
not
of
it
,
because
Gods
Law
commands
it
,
and
his
heart
doth
not
dislike
&
hate
that
he
knowes
to
be
sinne
,
because
the
Law
of
God
forbids
it
.
No
,
no
:
hee
rather
hates
the
Commandement
,
and
he
could
wish
there
were
no
such
Commandement
:
for
example
,
the
Drunkard
,
being
in
conscience
conuinced
and
pressed
with
it
,
will
sometimes
confesse
Drunkennesse
to
be
euill
,
yet
his
heart
dislikes
it
not
,
his
heart
is
not
inclined
to
hate
that
sin
,
but
he
could
rather
wish
there
were
no
Word
of
God
against
that
sinne
.
Yea
,
if
wee
obserue
it
,
and
if
the
vngodly
and
hypocrite
themselues
doe
obserue
it
,
they
shall
find
,
that
they
neither
doe
any
good
thing
,
nor
eschue
any
euill
,
because
the
Law
of
God
commands
the
one
,
and
forbids
the
other
,
but
they
euer
haue
respect
to
gaine
,
or
credit
,
or
pleasure
,
or
paine
,
or
the
like
;
and
it
is
still
themselues
they
ayme
at
,
in
doing
good
,
or
in
eschuing
euill
,
and
not
the
Law
and
Word
of
God
:
and
so
it
is
with
them
in
all
other
things
;
it
may
be
,
the
ioyes
of
heauen
being
spoken
of
,
doe
somewhat
affect
them
,
and
when
they
heare
of
the
paines
of
hell
,
they
are
somewhat
astonished
;
and
it
may
be
,
they
know
God
to
be
of
infinite
Maiestie
and
Power
,
and
that
none
is
able
to
indure
the
fiercenesse
of
his
wrath
;
it
may
be
,
these
things
a
little
touch
them
when
they
heare
of
them
;
but
it
is
only
,
because
they
would
escape
the
wrath
of
God
and
his
iudgements
,
and
so
it
is
still
themselues
that
they
loue
:
if
there
were
neither
heauen
nor
hell
,
they
would
not
care
for
God
,
nor
for
the
Word
of
God
.
But
on
the
other
side
,
true
Beleeuers
,
and
Gods
children
,
they
obey
God
in
his
Word
,
out
of
a
loue
to
God
,
and
their
soules
are
not
so
deare
to
them
,
as
the
Name
of
God
is
to
see
that
glorified
;
and
they
,
as
it
were
,
carry
their
liues
in
their
hands
,
and
they
are
ready
to
yeeld
them
vp
to
the
glory
of
his
Name
,
and
they
consent
to
the
Law
of
God
in
their
hearts
,
and
they
dislike
&
hate
sinne
,
because
the
Law
of
God
forbids
it
,
and
they
like
good
duties
,
because
the
Law
of
God
requires
them
.
And
thus
it
must
be
with
thee
,
if
thou
wouldst
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
child
of
God
.
Haply
thou
wilt
say
,
How
shall
I
know
that
I
dislike
and
hate
sinne
,
because
the
Law
of
God
forbids
it
;
and
that
I
like
good
duties
,
because
the
Law
of
God
requires
them
?
I
answere
,
By
this
thou
shalt
certainly
know
it
:
If
thou
find
thine
heart
equally
affected
to
all
and
euery
Commandement
of
God
,
and
that
thy
heart
is
equally
inclined
to
the
keeping
of
all
and
euery
one
of
Gods
Commandements
,
and
thou
dost
not
thinke
any
thing
that
the
Word
of
God
commands
or
forbids
,
to
be
light
,
or
that
the
doing
or
not
doing
of
it
is
a
trifling
sinne
,
but
thou
makest
conscience
of
the
least
euill
and
sinne
;
not
only
of
Theft
,
Murder
,
and
such
like
,
but
of
Sabbath-breaking
,
of
Swearing
by
Faith
and
Troth
,
of
Vanity
in
apparell
,
and
such
like
:
if
thou
thinke
thou
dost
dislike
sinne
,
because
it
is
forbidden
in
the
Law
of
God
,
&
thou
louest
good
duties
,
because
the
Law
of
God
requires
them
,
and
yet
thou
art
partiall
,
in
doing
good
,
and
auoyding
euill
;
thou
makest
choice
of
what
good
thou
wilt
doe
,
and
what
euill
thou
wilt
auoid
;
thou
abstaynest
from
Murder
and
Theft
,
and
yet
makest
no
conscience
of
Sabbath-breaking
,
Open
rayling
,
and
haply
thou
giuest
to
the
poore
,
and
yet
thou
art
carelesse
of
other
good
duties
,
thou
deceiuest
thy selfe
,
that
will
yeeld
thee
no
true
comfort
:
for
as
Iam
.
2.11
.
Iam
.
2.11
.
There
is
the
same
Lawgiuer
,
and
he
that
commands
one
thing
,
commands
another
,
and
he
that
forbids
one
thing
,
forbids
another
:
and
if
thou
wittingly
and
willingly
breake
one
Comandement
,
thou
art
guilty
of
all
,
Vers
.
10.
If
then
thou
wouldst
be
sure
,
that
thou
dost
dislike
sin
,
because
the
Law
of
God
forbids
it
,
and
that
thou
likest
good
duties
,
and
performest
them
,
because
Gods
Law
requires
them
,
then
neuer
rest
,
till
thou
find
that
thou
art
equally
affected
to
euery
Commandement
of
God
,
and
that
thou
art
equally
inclined
to
the
keeping
of
all
and
euery
one
of
Gods
Commandements
,
and
that
thou
dost
not
thinke
any
thing
,
that
the
Word
of
God
commands
or
forbids
,
light
and
trifling
,
but
that
thou
makest
conscience
of
the
least
euill
and
sinne
.
Last
of
all
,
is
it
so
,
that
true
Beleeuers
,
and
Gods
children
,
Ignorance
of
Gods
Law
,
a
fearefull
thing
.
doe
not
only
know
the
Law
of
God
,
and
assent
to
it
in
their
mindes
,
but
their
hearts
also
approue
it
?
Surely
then
,
their
case
must
needes
be
fearefull
that
are
ignorant
of
the
Law
of
God
.
Can
they
yeeld
consent
of
heart
to
the
good
Law
of
God
,
&
approue
of
it
in
their
hearts
,
that
are
ignorant
of
it
?
It
is
not
possible
.
Consider
this
all
you
that
are
ignorant
of
Gods
Law
,
you
cannot
comfort
your selues
with
this
,
that
you
are
Gods
children
.
No
,
no
:
Gods
children
not
only
know
the
Law
of
God
,
but
they
also
approue
of
it
in
their
hearts
:
now
you
are
so
farre
from
that
,
as
you
know
not
the
good
Law
of
God
,
and
so
your
case
is
fearefull
.
Oh
then
labour
you
for
knowledge
of
the
Law
of
God
,
whilest
you
haue
time
and
meanes
,
that
so
you
may
approue
of
it
in
your
hearts
,
and
yeeld
sound
obedience
to
it
both
in
heart
and
life
.
VERS
.
17.
Now
then
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
IN
this
Verse
we
haue
the
second
inference
and
conclusion
laid
before
vs
,
that
the
Apostle
brings
in
on
that
he
said
Verse
15.
that
the
good
he
would
,
that
he
did
not
:
but
the
euill
he
hated
,
that
he
did
.
Thereupon
the
Apostle
concludes
in
this
Verse
on
this
manner
:
If
I
hate
the
euill
I
doe
,
then
I
being
renued
by
grace
,
doe
it
not
.
And
he
further
shewes
what
it
was
that
did
it
,
namely
,
the
sinnefull
corruption
that
still
in
part
remayned
in
him
.
But
(
saith
he
)
sinne
that
dwelleth
in
me
,
that
doeth
it
.
And
this
inference
the
Apostle
deliuers
with
a
note
of
difference
,
in
respect
of
himselfe
,
comparing
his
present
state
with
his
former
,
that
now
it
was
not
with
him
,
as
in
former
times
,
and
he
saith
,
Now
then
,
it
's
no
more
I
that
doe
it
:
not
barely
,
then
it
is
not
I
,
but
,
then
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Now
then
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Here
to
make
vp
the
full
sense
,
those
words
vsed
in
the
Verse
before
(
if
I
doe
that
which
I
would
not
)
are
to
be
resumed
and
repeated
,
they
being
the
common
antecedent
to
both
the
Apostles
inferences
and
conclusions
:
As
if
hee
had
said
,
If
I
doe
that
which
I
would
not
,
then
it
is
no
more
I
that
doe
it
.
It
is
no
more
I
;
that
is
,
Interpretation
It
is
no
longer
I
,
as
I
am
now
renued
by
grace
,
and
in
the
state
of
regeneration
,
it
is
not
any
longer
I
,
as
I
am
regenerate
,
and
so
farre
forth
as
I
am
regenerate
that
now
doe
it
:
(
doe
it
)
that
is
,
that
euill
that
I
would
not
,
and
that
euill
and
that
sinne
that
I
hate
(
but
the
sinne
that
dwelleth
in
me
,
that
doeth
it
.
)
(
Sinne
)
is
here
taken
as
before
,
for
sinful
corruption
,
the
corruption
of
nature
,
or
inborne
finne
(
that
dwelleth
in
me
.
)
This
Phrase
is
Metaphoricall
,
it
is
borrowed
and
taken
from
Housholders
,
from
such
as
haue
their
certayne
abode
and
residence
in
a
place
or
house
,
and
doe
there
busie
themselues
,
and
exercise
their
power
and
authority
,
and
it
signifieth
the
true
and
powerfull
presence
of
sinne
,
and
the
strong
working
of
it
,
as
the
Spirit
of
God
is
said
to
dwell
in
true
Beleeuers
,
Rom.
8.9
.
1.
Cor
.
3.16
.
signifying
the
true
powerfull
and
working
presence
of
the
Spirit
in
them
:
and
so
Satan
with
seuen
other
spirits
is
said
to
returne
to
the
house
whence
hee
came
,
and
to
enter
in
,
and
to
dwell
there
,
Matth
.
12.45
.
that
is
,
more
powerfully
and
more
strongly
to
take
possession
of
that
man
.
And
so
the
Apostles
meaning
,
in
saying
,
sinne
that
dwelleth
in
me
,
is
this
,
The
sin
that
is
still
remayning
and
abiding
in
me
,
and
hath
a
powerfull
and
a
working
presence
in
mee
,
euen
forcibly
crossing
the
motions
of
the
Spirit
in
my
heart
,
and
haling
and
pulling
me
to
euill
and
sinne
.
Thus
then
briefly
conceiue
we
the
Apostles
meaning
in
this
Verse
,
as
if
he
had
said
,
And
againe
if
I
doe
that
euill
,
which
I
would
not
,
and
that
euill
that
I
hate
,
then
it
is
no
longer
I
,
as
I
am
regenerate
,
and
so
farre
forth
as
I
am
regenerate
,
that
doe
that
euill
,
but
the
sinfull
corruption
,
the
corruption
of
nature
,
that
is
still
remayning
and
abiding
in
me
in
part
,
and
hath
a
powerfull
and
working
presence
in
me
,
euen
forcibly
crossing
the
motions
of
the
Spirit
in
my
heart
,
and
haling
and
pulling
me
to
euill
,
that
is
it
that
doth
the
euill
that
is
done
.
Here
againe
obserue
we
the
Apostles
inference
,
marke
his
conclusion
here
brought
in
on
his
former
antecedent
,
thus
he
concludes
:
If
(
saith
hee
)
I
doe
the
euill
which
I
would
not
doe
,
If
I
do
that
euill
that
is
against
my
mind
,
my
will
,
my
purpose
and
resolution
,
as
I
am
now
regenerate
,
then
it
is
not
I
that
doe
it
,
but
it
is
the
sinne
that
dwells
in
me
that
doth
it
,
that
is
his
inference
.
Hence
note
we
further
thus
much
,
That
when
men
doe
euill
,
and
they
would
not
doe
it
,
the
euill
they
doe
,
Euill
done
by
men
against
their
minde
,
will
,
and
holy
purpose
,
may
in
some
sort
be
sayd
,
not
to
be
their
sinne
.
is
against
their
minde
,
their
will
and
their
holy
purpose
,
they
resolue
not
to
sinne
against
God
in
any
thing
wittingly
and
willingly
,
and
yet
they
are
ouercarried
by
the
strength
of
corruption
,
and
doe
sinne
,
then
it
may
be
truely
said
,
It
is
not
they
that
sinne
,
and
the
euill
done
by
them
,
may
in
some
sort
bee
said
not
to
be
their
sinne
.
If
the
thing
be
rightly
vnderstood
,
and
not
misconceiued
,
and
if
a
man
or
woman
be
able
to
say
with
the
Apostle
,
and
that
truely
,
I
doe
the
euill
I
would
not
doe
,
then
hee
or
shee
may
also
conclude
with
the
Apostle
,
and
truly
say
,
It
is
not
I
that
doe
it
,
but
the
inbred
corruption
that
still
in
part
abides
in
me
,
that
doth
it
:
and
to
this
agrees
that
of
Iohn
,
1.
Ioh
.
3.9
.
1.
Ioh
.
3.9
.
It
is
a
plaine
Text
to
this
purpose
:
Whosoeuer
(
saith
he
)
is
borne
of
God
,
sinneth
not
:
for
his
seede
remaineth
in
him
,
neyther
can
hee
sinne
,
because
hee
is
borne
of
God
.
Whosoeuer
is
borne
of
God
,
sinneth
not
.
Why
?
may
some
say
,
there
is
no
man
liuing
on
the
face
of
the
earth
but
he
sinnes
.
And
Saint
Iohn
himselfe
saith
,
1.
Ioh
.
1.8
.
If
we
say
that
we
haue
no
sinne
,
1.
Ioh
.
1.8
.
we
deceiue
our selues
,
and
the
truth
is
not
in
vs.
What
is
then
his
meaning
,
when
he
saith
,
Whosoeuer
is
borne
of
God
,
sinneth
not
?
Surely
this
:
When
they
that
are
truely
regenerate
and
borne
anew
of
God
,
sinne
,
it
is
against
their
mind
,
and
against
their
purpose
,
they
would
not
so
sinne
;
and
so
indeede
it
is
as
if
they
sinned
not
:
and
it
may
be
truely
affirmed
of
them
,
being
rightly
vnderstood
,
it
is
not
they
that
sinne
,
but
the
corruption
of
nature
that
still
in
part
abides
in
them
:
and
the
reason
of
this
may
easily
be
rendred
;
this
it
is
:
That
part
in
man
that
is
truely
regenerate
,
neuer
sinneth
.
Now
from
that
part
being
the
better
part
,
they
haue
their
denomination
,
and
are
called
regenerate
persons
:
and
when
men
are
once
truly
regenerate
,
they
neuer
after
that
are
termed
sinners
,
enemies
to
God
or
vngodly
,
vnlesse
it
be
when
they
humble
themselues
in
a
free
and
sound
confession
of
their
sinnes
to
God
:
but
they
are
called
iust
and
righteous
,
good
,
and
holy
,
godly
,
and
new
creatures
,
and
the
like
,
as
Psal
.
37.37
.
Pro
.
10.
Psal
.
37.37
.
Pro
.
10.3
,
6
,
7
,
11
,
16
,
20
,
21
,
24
,
25
,
28
,
30
,
32.
in
many
Verses
:
and
so
that
part
that
is
truly
regenerate
not
sinning
,
and
they
taking
their
denomination
from
that
part
,
it
may
be
truly
said
,
that
they
that
are
borne
of
God
,
and
truly
regenerate
,
sinne
not
:
and
wee
may
hold
this
as
a
certayne
truth
,
when
men
doe
euill
,
and
they
would
not
doe
it
,
the
euill
they
doe
,
is
against
their
mind
and
purpose
,
that
then
it
may
be
truly
said
,
being
rightly
vnderstood
,
it
is
not
they
that
sinne
and
doe
euill
,
but
it
is
the
inbred
corruption
,
that
still
in
part
abides
in
them
,
that
doth
it
.
Now
then
to
make
vse
of
this
,
first
,
This
Truth
meets
with
that
fond
conceit
of
some
,
who
though
they
giue
themselues
ouer
to
all
carnall
lusts
of
their
owne
hearts
,
The
fond
conceit
of
the
Familists
and
others
,
met
withall
.
yet
foolishly
thus
thinke
to
excuse
themselues
,
that
it
is
sinne
that
doth
euill
,
and
not
themselues
,
as
those
foolish
,
phanaticall
and
fantastike
spirits
the
Familists
,
of
all
erring
spirits
the
most
grosse
,
they
make
no
conscience
of
Swearing
,
of
Lying
and
Equiuocating
,
of
Sabbath-breaking
,
of
Drunkennesse
,
of
Whoredome
and
filthinesse
,
they
make
no
bones
of
any
foule
sinne
,
and
yet
they
thinke
to
excuse
themselues
by
this
,
that
(
forsooth
)
it
is
the
flesh
that
sinneth
,
and
not
they
,
and
they
thinke
so
to
shift
off
the
matter
,
by
laying
the
burden
on
the
flesh
:
and
so
common
Drunkards
,
filthy
Adulterers
,
common
Swearers
,
and
the
like
,
they
thinke
to
excuse
and
cloke
their
wicked
and
vicious
life
with
this
,
that
they
do
not
the
euill
,
but
sinne
that
dwels
in
them
.
Now
,
such
persons
,
both
Familists
and
others
,
doe
most
wickedly
abuse
this
holy
sentence
of
the
Apostle
,
It
is
no
more
I
that
doe
euill
,
but
sinne
that
dwels
in
mee
.
The
doctrine
deliuered
shewes
plainly
,
that
this
sentence
cannot
agree
to
such
persons
:
for
why
?
they
cannot
say
and
speake
the
truth
,
that
they
doe
euill
,
and
they
would
not
doe
it
,
and
the
euill
they
doe
is
against
their
mind
and
purpose
,
and
that
they
hate
the
euill
they
doe
.
No
,
no
:
there
is
no
such
matter
in
them
,
they
doe
euill
wittingly
and
willingly
,
yea
,
they
rush
into
sinne
,
as
the
barbed
horse
rusheth
into
the
battell
.
Ierem
.
8.6
.
And
therefore
they
cannot
thus
plead
excuse
,
and
thus
shift
off
the
matter
,
that
it
is
not
they
that
doe
euill
,
but
sinne
that
dwels
in
them
.
If
they
so
doe
,
they
abuse
this
holy
sentence
,
and
they
misapply
it
,
and
it
will
not
serue
their
turne
.
If
thou
wouldst
find
comfort
in
this
holy
Sentence
,
and
apply
it
to
thy selfe
with
comfort
,
thou
must
be
able
to
say
with
the
Apostle
,
The
euill
I
doe
,
I
would
not
doe
,
I
allow
it
not
,
nay
,
I
hate
it
:
and
then
indeed
thou
maist
say
with
comfort
,
It
is
not
I
that
doe
euill
,
but
the
sin
that
dwels
in
me
.
And
this
indeed
is
a
sweet
comfort
to
Gods
children
,
their
owne
hearts
witnessing
with
them
,
that
the
euill
they
doe
,
they
would
not
doe
it
:
they
may
then
say
,
It
is
not
they
that
doe
it
,
but
sinne
that
dwels
in
them
,
and
the
euill
done
by
them
may
in
some
sort
bee
said
not
to
bee
their
sinne
,
if
it
be
rightly
vnderstood
:
and
so
,
to
driue
the
point
to
a
second
vse
,
Is
it
so
,
that
euill
done
by
the
regenerate
,
in
some
sort
is
not
their
sinne
,
they
being
vnwilling
to
doe
it
?
Surely
,
Comfort
for
such
as
are
tempted
to
strange
euils
.
then
much
lesse
is
the
euill
to
which
they
only
are
tempted
,
and
to
which
they
yeeld
not
,
much
lesse
is
that
their
sinne
.
Here
is
then
comfort
for
such
as
are
tempted
to
strange
euils
,
and
whom
Satan
doth
vexe
with
fearefull
suggestions
;
as
to
blaspheme
God
,
to
deny
God
,
or
any
way
to
thinke
amisse
of
God
:
doe
they
thereupon
thinke
amisse
of
themselues
?
doe
they
thereupon
hold
themselues
most
vile
wretches
?
doe
they
beate
backe
the
temptation
?
Surely
,
then
it
is
not
their
sinne
:
euen
the
best
may
be
tempted
to
most
horrible
sinnes
.
What
more
fearefull
,
then
to
worship
the
Deuill
in
person
?
Yet
to
this
sinne
was
Christ
himselfe
tempted
,
Matth
.
4.9
.
Matth
4.9
.
Therefore
bee
not
thou
discouraged
,
though
thou
bee
tempted
to
most
grosse
and
odious
sinnes
,
if
thou
yeeld
not
vnto
them
.
Obserue
we
further
,
the
Apostle
saith
,
It
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Hee
saith
not
barely
,
It
is
not
I
that
doe
it
,
but
,
It
is
no
more
I
,
I
find
now
a
difference
in
my selfe
,
from
that
it
was
wont
to
be
with
me
in
doing
euill
,
It
was
heretofore
I
that
did
euill
,
but
now
it
is
not
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Hence
we
may
gather
a
manifest
difference
betweene
Gods
children
,
Difference
betweene
Gods
children
and
the
vnregenerate
,
in
doing
euill
.
and
such
as
be
vnregenerate
,
in
doing
euill
:
Gods
children
,
they
sinne
no
more
,
it
is
no
more
they
that
sinne
,
that
is
,
they
sinne
not
wholly
with
full
consent
of
will
,
because
they
haue
in
them
not
only
flesh
,
but
Spirit
;
not
only
corruption
but
grace
also
:
but
vnregenerate
persons
,
they
sinne
wholly
with
full
consent
of
will
,
and
it
is
they
that
doe
the
sinne
,
and
the
euill
that
is
done
by
them
,
they
doe
it
indeed
,
they
powre
out
themselues
to
sinne
.
Iude
Epist.
vers
.
11.
They
walke
after
the
lusts
of
their
owne
hearts
,
because
they
are
wholly
and
altogether
flesh
and
corruption
.
And
this
difference
betweene
the
regenerate
and
vnregenerate
in
sinning
,
wee
find
put
downe
in
many
places
of
Scripture
.
If
then
for
the
vse
of
it
,
thou
wouldst
proue
thy selfe
a
child
of
God
,
How
a
man
may
proue
himselfe
a
child
of
God
.
thou
must
find
it
thus
with
thee
,
that
thou
art
able
to
say
,
The
euill
that
is
done
by
thee
,
it
is
not
now
thou
that
dost
it
,
but
sinne
that
dwels
in
thee
:
and
know
this
for
a
truth
,
That
a
child
of
God
is
neuer
so
giuen
ouer
,
as
to
sinne
with
his
whole
will
in
the
greatest
euill
hee
doeth
;
there
is
some
striuing
in
him
against
it
,
though
it
be
but
faintly
,
and
with
great
feeblenesse
;
as
it
comes
to
passe
in
some
strong
and
violent
temptation
:
but
hee
is
euer
able
to
say
,
It
it
not
I
that
doe
it
,
but
sinne
that
dwelleth
in
〈◇〉
.
Labour
thou
to
find
it
thus
with
thee
,
if
thou
wouldst
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
childe
of
God
.
Now
further
,
in
that
the
Apostle
addes
,
but
sinne
that
dwelleth
in
me
:
that
is
,
as
we
shewed
,
sinfull
corruption
,
the
corruption
of
nature
that
stil
remaynes
in
me
in
part
,
and
hath
a
powerfull
and
working
presence
in
mee
,
euen
forcibly
crossing
the
good
motions
of
the
Spirit
,
and
haling
and
pulling
me
to
sinne
.
Hence
we
are
giuen
to
vnderstand
thus
much
,
That
the
best
of
Gods
children
,
euen
the
most
holy
and
most
regenerate
that
liue
on
the
face
of
the
earth
,
are
not
freed
from
the
inhabitation
of
sinne
,
The
best
of
Gods
children
haue
sinne
still
dwelling
in
them
,
as
a
bold
Inmate
.
from
the
in-dwelling
of
sinne
.
Howsoeuer
it
is
true
,
that
corruption
of
nature
remaynes
not
in
Gods
children
,
in
the
full
force
and
strength
of
it
,
as
it
doth
in
the
vnregenerate
,
and
doth
not
raigne
in
them
,
yet
the
relikes
of
it
are
still
abiding
in
them
,
and
it
hath
still
a
powerfull
working
presence
,
crossing
them
in
good
things
,
and
haling
and
pulling
them
to
sinne
;
it
is
still
as
a
bold
,
sawcy
,
&
troublesome
Inmate
,
it
dwels
in
them
,
and
shall
dwell
in
them
so
long
as
they
liue
in
this
world
.
And
to
this
purpose
we
haue
many
plaine
euidences
of
Scripture
,
Pro
.
20.9
.
Who
can
say
,
Pro
.
20.9
.
I
haue
made
mine
heart
cleane
?
I
am
cleane
from
my
sinne
?
I
am
in
this
world
without
all
relikes
of
naturall
corruption
?
As
if
hee
had
said
,
None
can
say
it
.
Eccles
.
7.22
.
saith
the
Preacher
,
Eccles
.
7.22
.
There
is
no
man
iust
in
the
earth
,
that
doth
good
,
and
sinneth
not
.
Gal.
5.16
.
Walke
in
the
Spirit
,
Gal.
5.16
,
17.
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
.
Hee
saith
not
,
The
lusts
of
the
flesh
shall
not
be
in
you
.
No
:
but
,
You
shall
not
fulfill
them
.
And
he
subioynes
,
Vers
.
17.
For
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
:
and
these
are
contrary
one
to
the
other
,
so
that
yee
cannot
doe
the
same
things
that
yee
would
:
The
flesh
is
still
in
you
,
and
it
wrastleth
&
striueth
against
the
Spirit
;
euen
forcibly
crossing
the
good
motions
of
the
Spirit
,
haling
you
to
sinne
.
Iam
.
3.2
.
Iam
.
3.2
.
In
many
things
we
sinne
all
,
euen
we
all
,
and
euery
one
of
vs
without
exception
,
doe
sinne
in
diuers
things
.
These
and
many
other
testimonies
of
Scripture
doe
plainely
proue
the
point
in
hand
,
that
howsoeuer
the
corruption
of
nature
remayne
not
in
Gods
children
,
in
the
ful
force
&
strength
of
it
,
yet
it
still
abides
in
them
in
part
,
and
hath
still
a
powerfull
and
working
presence
in
them
,
crossing
them
in
good
things
,
and
haling
and
pulling
them
on
to
euill
;
it
is
still
an
In-dweller
in
them
,
and
shall
dwell
in
them
so
long
as
they
be
in
this
world
.
And
this
may
be
further
cleered
and
confirmed
,
in
that
Gods
children
are
subiect
to
many
chastisements
and
afflictions
,
yea
,
to
mortality
and
death
:
for
surely
,
it
could
not
stand
with
the
iustice
of
God
,
to
lay
afflictions
and
chastisements
on
his
children
,
and
they
could
not
be
subiect
to
mortality
and
death
,
their
soules
could
not
part
from
their
bodies
,
if
there
were
not
corruption
and
sinne
still
abiding
in
them
;
that
is
it
that
makes
them
subiect
and
lyable
to
chastisements
and
to
death
it selfe
.
And
therefore
this
is
a
certayne
truth
,
that
the
best
of
Gods
children
,
euen
the
most
holy
,
and
most
regenerate
that
liue
on
the
face
of
the
earth
,
are
not
freed
from
the
inhabitation
of
sinne
;
it
is
still
as
a
bold
and
troublesome
In-mate
dwelling
in
them
,
and
shall
dwell
in
them
so
long
as
they
liue
in
this
world
.
Now
then
,
this
being
a
truth
,
it
serues
to
ouer-turne
some
erroneous
and
false
opinions
both
of
Papists
and
others
;
Some
erroneous
opinions
consuted
.
as
first
,
that
of
the
Papists
,
That
by
Baptisme
,
originall
corruption
is
vtterly
abolished
,
and
quite
taken
away
:
so
they
hold
and
teach
.
Now
that
opinion
cannot
stand
with
this
truth
,
That
the
best
of
Gods
children
,
and
the
most
regenerate
that
liue
on
the
face
of
the
earth
,
haue
sinne
still
dwelling
in
them
in
part
;
and
this
Truth
also
meets
with
that
proud
conceit
of
the
Familists
&
others
,
that
hold
,
that
a
perfection
of
inherent
holinesse
may
be
attayned
to
in
time
of
this
life
;
and
they
bragge
of
such
a
perfection
of
purity
and
holinesse
already
attayned
to
in
themselues
,
as
that
they
need
not
any
further
to
be
purged
from
corruption
.
This
is
a
proud
conceit
,
and
a
most
idle
and
a
wicked
fancy
,
&
it
cannot
stand
with
the
Truth
of
God
now
deliuered
,
That
the
best
and
most
holy
that
liue
on
the
face
of
the
earth
,
haue
sinne
still
dwelling
in
them
,
and
haue
still
need
to
be
renued
in
the
Spirit
of
their
minds
in
the
purest
part
of
their
soules
,
Ephes
.
4.23
.
Ephes
.
4.23
.
And
they
that
find
not
sinne
still
crossing
the
good
motions
of
the
Spirit
in
them
,
and
haling
them
vnto
sinne
,
know
not
themselues
,
they
are
not
acquainted
with
their
own
state
and
condition
.
Againe
,
is
it
so
,
that
the
best
of
Gods
children
,
euen
the
most
holy
and
most
regenerate
that
liue
on
the
face
of
the
earth
,
are
not
freed
from
the
in-dwelling
of
sinne
,
Comfort
against
the
feeling
of
indwelling
corruption
,
disturbing
and
crossing
men
in
good
purposes
,
and
in
good
things
.
but
haue
sinne
as
a
bold
and
troublesome
In-mate
dwelling
in
them
,
disturbing
and
troubling
them
,
and
crossing
them
in
good
things
,
and
haling
them
to
sinne
?
Then
bee
not
thou
too
much
deiected
and
cast
downe
,
when
thou
feelest
corruption
still
in
thee
,
crossing
thee
in
good
purposes
and
good
things
,
and
haling
thee
on
to
sinne
;
it
is
a
thing
that
many
times
troubles
and
disquiets
a
poore
soule
,
euen
an
honest
and
good
hearted
Christian
man
or
woman
,
that
hee
or
shee
are
crossed
in
good
purposes
,
and
in
good
things
,
and
are
eyther
hindred
from
doing
of
them
,
or
they
doe
them
vntowardly
,
and
they
are
sometimes
haled
to
doe
euill
.
Oh
this
troubles
them
,
and
this
sometimes
makes
them
to
call
their
state
into
question
:
Thou
maist
remember
,
whosoeuer
thou
art
,
thou
hast
still
corruption
dwelling
in
thee
,
and
it
shall
dwell
in
thee
so
long
as
thou
art
in
this
world
,
and
it
is
a
bold
and
a
sawcy
In-mate
,
it
will
be
troublesome
to
thee
,
it
will
be
busie
with
thee
in
the
best
purposes
and
actions
,
and
it
will
crosse
thee
in
good
things
,
and
hale
and
pull
thee
on
to
sinne
.
Therefore
thinke
on
this
:
and
though
thou
hast
cause
to
bee
humbled
,
and
to
labour
and
striue
against
the
corruption
of
thy
heart
,
yet
thou
hast
no
cause
thereupon
to
bee
vtterly
deiected
and
cast
downe
.
No
,
no
:
it
is
no
otherwise
with
thee
,
then
with
the
dearest
of
Gods
children
,
so
long
as
they
are
in
this
world
:
and
know
this
for
thy
comfort
,
that
it
is
a
mercy
of
God
,
that
thou
art
troubled
for
sinne
dwelling
in
thee
,
and
crossing
thee
in
good
things
;
thousands
in
the
world
are
not
troubled
for
sinne
raigning
in
them
,
and
exercising
dominion
ouer
them
,
and
holding
them
as
slaues
vnder
the
power
of
it
,
they
thinke
it
nothing
to
bee
vnder
such
a
lord
,
who
indeede
can
pay
them
no
better
wages
,
but
the
damnation
of
hell
:
and
therefore
blesse
God
for
it
,
that
hee
hath
opened
thine
eyes
to
see
thy
corruption
:
and
be
watchfull
ouer
thine
owne
heart
,
in
regard
of
corruption
still
dwelling
in
it
.
On
the
ground
of
doctrine
now
deliuered
,
Gods
children
must
further
learne
to
looke
warily
to
themselues
,
Gods
children
must
looke
warily
to
themselues
.
and
they
must
take
heede
they
be
not
circumuented
by
Satan
,
they
haue
a
treacherous
foe
,
that
still
continually
lyes
in
wait
to
betray
them
into
the
hands
of
the
Deuill
,
and
that
as
neere
as
may
be
,
euen
in
their
owne
bosome
,
the
corruption
of
their
owne
hearts
:
and
therefore
it
behoues
euery
child
of
God
to
be
very
watchfull
and
circumspect
:
and
the
best
and
most
holy
,
and
such
as
haue
the
greatest
measure
of
grace
,
may
not
be
secure
and
confident
on
that
strength
,
and
thinke
that
they
are
so
furnished
with
grace
and
strength
,
that
they
are
out
of
danger
,
at
least
,
of
being
ouer-taken
with
any
foule
and
grosse
sinne
.
No
,
no
:
they
must
take
heede
of
that
;
if
a
man
haue
an
In-mate
,
an
In-dweller
,
that
hee
knowes
is
ready
to
cut
his
throat
,
and
watcheth
euery
oportunity
that
is
offered
,
to
doe
him
a
mischiefe
,
without
question
hee
will
be
sure
to
haue
an
eye
to
that
In-mate
,
and
hee
will
watch
him
,
and
take
diligent
heed
of
him
,
lest
he
doe
him
hurt
,
before
he
be
aware
.
Surely
,
this
is
the
very
case
of
vs
all
;
and
the
best
of
Gods
children
haue
sinne
in
them
,
that
is
,
such
an
In-mate
,
as
is
ready
on
any
oportunity
offered
,
to
cut
the
threat
of
our
soules
;
yea
,
sinne
is
such
an
Inmate
,
as
Gods
children
cannot
be
rid
of
,
they
cannot
be
freed
from
,
so
long
as
they
liue
on
the
face
of
the
earth
.
It
saith
to
them
,
Ruth
.
1.16
,
17.
as
Ruth
said
to
Naomi
,
Ruth
.
1.
vers
.
16
,
17.
Whither
thou
goest
,
I
will
goe
,
and
where
thou
dwellest
,
I
will
dwell
:
where
thou
dyest
,
will
I
dye
,
and
there
will
I
be
buryed
:
nothing
but
death
shall
part
vs
,
and
sunder
vs
quite
one
from
another
.
Therefore
Gods
children
had
need
to
be
vigilant
,
and
wary
,
and
circumspect
,
lest
they
be
circumuented
.
And
indeed
whosoeuer
seeth
his
owne
corruption
,
truely
hee
will
be
slie
and
wary
of
the
very
appearance
of
euill
:
and
none
are
more
carelesse
and
secure
then
they
that
see
not
their
in-dwelling
corruption
.
Without
question
,
Iob
was
neuer
an
Adulterer
;
yet
being
priuy
to
his
owne
in-dwelling
corruption
,
He
made
a
couenant
with
his
eyes
,
Job
31.1
.
Iob
31.1
.
And
thus
it
ought
to
bee
with
all
Gods
children
;
they
are
to
make
couenants
with
their
eyes
,
eares
,
and
all
the
parts
and
members
of
their
bodies
,
and
to
watch
ouer
their
hearts
narrowly
;
they
haue
a
secret
foe
that
dwels
in
them
,
ready
to
betray
them
into
the
hands
of
Satan
,
who
seekes
their
destruction
;
and
therefore
they
cannot
be
too
heedfull
and
watchfull
ouer
their
owne
hearts
,
in
regard
of
in-dwelling
corruption
,
and
especially
they
are
to
watch
ouer
them
in
time
of
prosperity
,
and
when
they
haue
abundance
of
outward
things
:
for
then
they
are
in
greatest
danger
to
bee
surprised
,
and
ouer-taken
with
pride
,
deadnesse
of
heart
,
selfeloue
,
and
the
like
,
Pro
.
1.32
.
Pro
.
1.32
.
VERS
.
18.
For
I
know
that
in
mee
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
:
for
to
will
is
present
with
mee
,
but
I
find
no
meanes
to
performe
that
which
is
good
.
IN
this
Verse
,
our
Apostle
fals
on
the
second
degree
of
the
Spirituall
combat
betweene
the
flesh
and
the
Spirit
,
in
them
that
be
truly
regenerate
,
still
insisting
in
his
owne
example
;
and
hauing
shewed
before
,
that
by
sinne
hee
was
brought
to
doe
the
euill
he
would
not
,
that
being
the
first
degree
of
the
spirituall
conflict
;
Here
he
comes
to
the
second
degree
of
it
,
and
shewes
that
he
by
sinne
was
hindred
from
doing
the
good
which
he
would
.
And
this
is
propounded
Verse
18.
and
proued
first
by
the
contrary
effects
,
Verse
19.
and
then
by
the
contrary
causes
,
the
Law
mouing
to
good
,
and
he
thereunto
consenting
,
and
sin
hindering
him
,
Verse
20
,
21.
that
is
the
generall
matter
of
the
18
,
19
,
20
,
and
21
,
Verses
.
Now
touching
the
dependance
of
the
18.
Verse
on
foregoing
matter
,
thus
it
is
,
the
Apostle
hauing
said
in
the
Verse
before
,
that
find
welt
in
him
,
in
the
first
wordes
of
the
18.
Verse
,
he
confirmes
that
by
his
owne
experience
and
knowledge
,
that
he
knew
it
,
and
found
it
to
be
so
in
himselfe
,
and
hee
affirmes
on
his
owne
knowledge
,
that
in
him
there
was
no
good
thing
dwelling
:
&
therefore
sinne
dwelling
in
him
(
expounding
his
owne
meaning
,
lest
he
should
be
mistaken
,
in
saying
,
that
in
him
dwelt
no
good
thing
,
namely
thus
,
that
hee
meant
in
his
flesh
:
)
for
,
saith
he
,
I
know
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
,
and
then
hee
further
explaines
and
confirmes
the
Proposition
,
that
in
him
,
that
is
,
in
his
flesh
dwelt
no
good
thing
,
by
an
Argument
from
the
effect
of
sinne
in
himselfe
,
namely
,
the
doing
of
good
hindred
that
he
could
not
performe
it
;
he
saith
he
was
hindred
in
doing
good
,
so
as
he
found
no
meanes
to
performe
it
;
and
he
further
amplifies
that
effect
,
by
his
will
to
good
,
as
he
was
now
regenerate
,
that
indeed
he
willed
good
,
as
he
was
now
in
the
state
of
regeneration
,
but
he
found
no
power
in
himselfe
to
performe
it
:
for
,
saith
hee
,
to
will
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
which
is
good
:
and
that
could
be
from
no
other
thing
,
but
from
sinne
dwelling
in
him
.
We
haue
then
in
this
Verse
laid
before
vs
,
first
,
a
Proposition
,
wherin
the
Apostle
affirmes
on
his
owne
knowledge
,
that
there
was
no
good
thing
dwelling
in
him
,
namely
,
in
his
flesh
.
And
secondly
,
a
confirmation
of
that
Proposition
,
from
the
effect
of
sinne
dwelling
in
him
,
hindering
him
in
doing
of
good
,
amplified
by
his
wil
to
good
,
as
he
was
now
regenerate
:
That
howsoeuer
there
was
in
him
,
as
he
was
now
regenerate
,
a
will
to
good
,
yet
hee
found
no
meanes
to
performe
it
.
Of
these
in
order
,
and
first
,
of
the
Apostles
Proposition
.
For
I
know
,
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
.
For
I
know
.
I
know
,
saith
the
Apostle
,
that
is
,
Interpretation
I
am
priuy
to
it
,
and
well
acquainted
with
it
,
and
I
frankly
and
freely
confesse
and
acknowledge
it
,
as
a
thing
well
and
certainly
knowne
to
mee
so
to
be
,
(
that
in
mee
)
this
the
Apostle
expounds
himselfe
in
the
wordes
following
,
that
is
,
in
my
flesh
.
Now
the
word
Flesh
,
is
not
here
to
be
taken
for
the
externall
part
of
man
,
the
fleshy
lumpe
of
the
body
,
nor
as
sometimes
it
is
in
Scripture
,
for
the
humane
nature
,
as
Ioh
.
1.14
.
The
Word
was
made
flesh
:
but
for
the
corruption
of
nature
,
or
for
the
part
vnregenerate
:
and
that
thorowout
,
in
all
the
powers
and
faculties
of
the
soule
,
it
signifies
not
only
,
as
the
Papists
teach
,
sensuality
and
the
corruption
of
the
inferiour
parts
of
the
soule
,
but
the
corruption
also
of
the
mind
,
vnderstanding
,
and
will
:
therefore
the
Apostle
saith
,
Rom.
8.7
.
The
wisedome
of
the
flesh
is
enmity
against
God
:
which
must
needs
be
vnderstood
of
the
very
best
parts
of
the
soule
,
wherein
wisedome
is
seated
:
and
Coloss
.
2.18
.
the
Apostle
speakes
plainly
,
and
giues
fleshlinesse
to
the
mind
rashly
puft
vp
with
his
fleshly
mind
,
with
his
carnall
corruption
,
and
vnregenerate
mind
.
(
Dwelleth
)
that
is
,
as
before
wee
shewed
,
abideth
,
and
hath
a
powerfull
and
working
presence
(
no
good
thing
.
)
By
Good
in
this
place
,
we
are
not
to
vnderstand
naturall
good
,
which
is
the
obiect
of
the
naturall
appetite
,
nor
yet
morall
good
,
which
is
sometimes
apprehended
of
naturall
reason
,
being
in
full
force
and
strength
;
but
spirituall
good
,
euen
that
which
is
spiritually
holy
and
good
,
and
is
pleasing
to
God
,
that
good
is
here
meant
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
these
words
.
For
I
know
,
that
in
me
,
that
is
,
in
my
flesh
dwelleth
no
good
thing
:
As
if
he
had
said
,
For
I
am
priuy
to
it
,
I
am
well
acquainted
with
it
,
and
I
freely
and
frankly
acknowledge
it
so
to
be
,
that
in
me
,
that
is
,
in
my
corrupt
nature
,
and
so
farre
forth
as
I
am
vnregenerate
,
there
is
nothing
that
is
truly
&
spiritually
good
and
holy
,
nothing
that
is
pleasing
to
God
,
remayning
and
abiding
;
there
is
no
such
thing
hath
any
residence
or
abode
,
or
hath
any
powerfull
and
working
presence
in
any
power
or
faculty
of
my
soule
.
We
are
here
to
marke
,
that
the
Apostle
doth
not
barely
affirme
this
of
himselfe
,
that
in
him
,
that
is
,
in
his
flesh
there
was
no
good
thing
dwelling
:
but
he
affirmes
it
on
his
owne
knowledge
,
he
saith
,
I
know
it
,
I
am
priuy
to
it
,
I
am
well
acquainted
with
it
,
and
I
freely
acknowledge
it
.
Hence
two
things
are
offered
to
vs
;
I
will
speake
of
them
in
order
,
as
first
this
,
hence
we
are
giuen
to
vnderstand
,
That
Gods
children
,
and
as
many
as
are
truly
regenerate
,
Gods
children
well
discerne
that
there
is
no
good
thing
in
themselues
as
of
themselues
.
they
are
priuy
to
their
owne
corruption
,
still
in
part
abiding
in
them
,
they
are
well
acquainted
with
it
,
that
in
their
corrupt
and
vnregenerate
nature
,
so
farre
forth
as
they
are
vnregenerate
,
there
is
no
goodnesse
,
they
are
not
ignorant
of
it
,
but
they
know
it
well
,
and
they
see
it
,
and
well
discerne
it
,
that
there
is
no
good
thing
in
themselues
,
as
of
themselues
,
but
that
all
the
goodnesse
they
haue
in
them
,
is
of
grace
,
and
meerely
of
grace
,
as
the
Apostle
speakes
plainly
,
speaking
of
himselfe
,
1.
Cor
.
15.10
.
1.
Cor
.
15.10
.
saith
he
,
By
the
grace
of
God
,
I
am
that
I
am
.
As
if
he
had
said
,
I
haue
no
goodnesse
in
me
as
of
my selfe
,
but
all
the
goodnesse
I
haue
in
mee
,
is
meerely
of
grace
:
and
2.
Cor
.
3.5
.
he
saith
,
We
are
not
sufficient
,
2.
Cor
.
3.5
.
We
are
not
able
of
our selues
to
think
any
thing
that
is
truly
good
as
of
our selues
,
but
our
sufficiency
is
of
God
,
it
is
meerely
of
God
,
and
of
his
grace
,
that
we
are
able
to
thinke
a
good
thought
,
of
our selues
,
we
cannot
thinke
any
thing
that
is
truly
good
.
This
the
Apostle
was
priuy
to
,
and
this
hee
was
well
acquainted
withall
.
And
so
indeed
are
all
Gods
children
,
and
such
as
are
truly
regenerate
,
they
are
priuy
to
it
,
they
are
well
acquainted
with
it
,
they
see
it
,
and
well
discerne
it
,
that
there
is
no
good
thing
in
themselues
,
as
of
themselues
,
and
that
in
their
vnregenerate
part
,
there
is
no
good
thing
dwelling
:
And
the
reason
of
it
is
this
,
Gods
children
,
and
such
as
are
truely
regenerate
,
they
haue
in
them
the
Spirit
of
grace
,
and
the
Spirit
of
discerning
,
euen
that
Spirit
that
enables
them
to
spie
out
and
discerne
the
hidden
corruption
of
their
hearts
,
euen
the
relikes
of
it
still
abiding
in
them
,
and
their
eyes
are
anoynted
with
eye-salue
,
spoken
of
Reuel
.
3.18
.
their
eyes
are
opened
,
and
they
are
truely
inlighted
,
and
they
are
made
able
to
see
and
discerne
what
is
in
them
,
&
so
they
come
to
be
priuy
to
it
,
and
to
be
well
acquainted
with
it
,
that
there
is
no
good
thing
in
themselues
,
as
of
themselues
.
Now
then
for
the
vse
of
this
,
first
,
It
discouers
whence
it
is
that
most
men
in
the
world
are
highly
conceited
of
themselues
,
Whence
is
it
,
that
most
men
are
highly
conceited
of
themselues
.
and
thinke
that
there
is
some
goodnesse
in
them
by
nature
;
yea
,
in
this
point
men
by
nature
are
Popish
;
as
the
Papists
doe
,
so
do
they
,
they
magnifie
nature
,
and
they
are
conceited
of
their
pure
naturals
,
and
they
thinke
if
they
liue
a
ciuill
honest
life
,
they
are
not
to
be
taxed
for
any
thing
,
they
are
in
an
happy
case
,
yea
,
poore
blind
ignorant
soules
stick
not
to
stand
on
their
good
hearts
,
and
on
their
good
meaning
,
and
good
dealing
,
and
to
thinke
they
shall
be
saued
for
these
things
.
Now
whence
is
this
?
Surely
,
from
hence
;
they
are
not
regenerate
,
they
haue
not
the
Spirit
of
grace
and
of
discerning
,
their
eyes
are
not
anoynted
with
the
eye-salue
of
the
Spirit
,
and
so
they
thinke
as
the
Church
of
Laodicea
did
,
Reuel
.
3.17
.
that
they
are
rich
,
and
increased
with
goods
,
and
haue
need
of
nothing
,
and
know
not
that
they
are
wretched
,
and
miserable
,
and
blind
,
and
poore
,
and
naked
;
their
eyes
are
not
opened
as
the
eyes
of
Gods
children
be
,
to
see
and
discerne
that
there
is
no
good
thing
in
them
,
as
of
themselues
,
and
it
is
a
plaine
euidence
against
men
whosoeuer
they
be
,
that
thinke
they
haue
some
goodnesse
in
them
,
of
themselues
,
and
that
thinke
they
are
so
purged
from
the
corruption
of
sinne
,
as
that
they
haue
no
more
remayning
in
them
,
that
they
know
not
themselues
,
and
as
one
saith
well
,
they
are
Noni
homines
,
they
are
new
and
strange
men
indeed
,
that
is
,
they
are
notable
hypocrites
.
Againe
,
is
it
so
,
that
Gods
children
,
and
as
many
as
be
truely
regenerate
,
A
note
of
a
child
of
God
,
and
one
truely
regenerate
.
are
priuie
to
it
,
and
well
acquainted
with
it
,
that
there
is
no
good
thing
in
themselues
,
as
of
themselues
?
doe
they
see
it
,
and
doe
they
well
discerne
it
?
Then
doe
not
thou
fancy
to
thy selfe
,
that
thou
art
a
a
childe
of
God
,
vnlesse
thou
finde
it
thus
with
thee
,
that
thou
seest
and
discernest
the
hidden
corruption
of
thine
owne
heart
,
and
that
thou
art
well
acquainted
with
it
,
that
there
is
no
good
thing
in
thee
as
of
thy selfe
.
Euery
one
of
yeeres
and
discretion
,
can
take
notice
of
foule
open
sins
;
but
few
see
&
discerne
it
,
and
few
are
throughly
acquainted
with
it
,
that
there
is
no
good
thing
dwelling
in
them
;
and
if
thou
once
come
to
see
it
,
and
well
to
discerne
it
,
and
complaine
of
it
,
that
there
is
no
goodnes
in
thee
,
and
if
thou
come
to
be
thorowly
acquainted
with
thine
owne
blindnesse
of
mind
,
deadnesse
of
heart
,
and
the
like
,
and
see
these
things
in
thy selfe
with
griefe
,
and
complayne
of
them
,
that
is
a
good
complaint
,
it
seales
vp
comfort
vnto
thee
,
it
is
a
plaine
euidence
that
thou
art
a
child
of
God
:
for
thus
indeed
it
is
with
Gods
children
,
and
with
as
many
as
are
truely
regenerate
.
Now
the
second
thing
offered
from
hence
,
in
that
the
Apostle
saith
,
I
know
that
in
me
(
that
is
)
in
my
flesh
dwelleth
no
good
thing
,
I
know
it
,
I
am
priuie
to
it
,
and
I
freely
acknowledge
it
,
is
this
,
That
Gods
children
are
not
onely
priuie
to
it
,
that
there
is
no
good
thing
in
them
,
as
of
themselues
,
Gods
children
are
ready
freely
to
acknowledge
their
owne
weaknesse
and
their
owne
infirmities
.
but
they
are
ready
to
acknowledge
it
on
any
iust
occasion
,
they
dissemble
not
the
weaknesse
of
their
vnregenerate
nature
,
but
they
are
ready
to
acknowledge
it
freely
and
ingeniously
,
whensoeuer
it
may
make
for
the
glory
of
God
,
and
the
good
of
others
,
yea
,
Gods
children
are
ready
to
shame
themselues
in
laying
open
their
sinfull
infirmities
,
yea
in
charging
on
themselues
foule
sinnes
,
whereof
they
haue
beene
guilty
,
when
it
may
be
for
Gods
glory
,
or
any
way
for
the
good
of
others
.
Thus
did
the
Apostle
1.
Tim
.
1.13
,
1.
Tim
.
1.13
,
14
,
15.
14
,
15.
This
then
for
the
vse
of
it
shewes
,
that
it
is
a
wrong
and
an
imputation
falsly
and
vniustly
cast
on
Gods
children
,
that
they
are
conceited
of
their
owne
holinesse
,
and
that
they
thinke
themselues
holy
and
pure
.
Alas
,
there
is
no
such
matter
:
Gods
children
are
priuy
to
that
in
themselues
,
which
the
world
cannot
charge
them
withall
,
and
they
are
ready
to
acknowledge
it
as
occasion
is
offered
,
and
they
doe
most
of
all
others
abase
and
condemne
themselues
,
and
though
they
know
nothing
by
themselues
,
in
regard
of
any
grosse
sinne
,
as
the
Apostle
saith
,
1.
Cor
.
4.4
.
yet
they
dare
not
stand
on
that
,
1.
Cor
.
4.4
.
but
still
condemne
themselues
,
being
priuy
to
it
,
that
there
is
in
them
matter
inough
deseruing
condemnation
.
In
the
next
place
obserue
we
,
that
the
Apostle
affirmes
this
of
himselfe
,
that
there
was
no
good
thing
dwelling
in
him
,
as
a
proofe
of
that
which
he
said
in
the
Verse
foregoing
,
that
sinne
dwelt
in
him
:
he
proues
it
by
this
,
That
there
was
in
him
,
namely
,
in
his
flesh
,
no
good
thing
dwelling
and
abiding
.
And
thus
he
reasons
,
There
is
in
me
,
that
is
,
in
my
flesh
,
no
good
thing
dwelling
;
therefore
sinne
dwels
in
me
.
This
manner
of
reasoning
points
out
thus
much
to
vs
,
That
where
there
is
no
good
thing
dwelling
,
there
sin
dwels
.
Such
persons
as
haue
no
holinesse
nor
sanctification
in
them
,
haue
nothing
but
sinne
and
corruption
abiding
in
all
the
powers
and
faculties
of
their
soules
.
In
whomsoeuer
there
is
no
goodnesse
,
no
holinesse
abiding
,
in
them
sinne
and
corruption
hath
certaine
residence
and
abode
:
yea
such
men
as
haue
in
them
no
holinesse
nor
sanctification
at
all
in
them
,
there
is
nothing
but
sinne
and
corruption
abiding
,
and
that
throughout
in
all
the
powers
of
their
soules
.
Men
and
Women
may
please
themselues
in
a
conceit
of
some
goodnes
in
them
,
and
thinke
that
they
are
of
a
better
temper
and
better
nature
then
others
,
and
that
they
haue
more
goodnesse
in
them
then
others
:
because
haply
they
are
not
troubled
and
annoyed
with
such
particular
corruptions
as
others
are
;
but
indeed
,
vnlesse
they
be
renued
by
grace
,
and
haue
true
holinesse
&
sanctification
in
them
,
they
doe
but
deceiue
themselues
:
that
they
are
not
troubled
and
annoyed
with
those
particular
corruptions
that
others
are
,
is
but
from
restrayning
grace
,
the
Lord
moderating
and
brideling
their
corruption
,
that
they
breake
not
forth
;
indeed
and
truth
they
haue
nothing
but
sinne
and
corruption
abiding
in
them
,
in
all
the
powers
and
faculties
of
their
soules
.
For
why
?
Euery
man
and
woman
in
the
world
is
either
regenerate
or
vnregenerate
;
euery
one
is
either
in
his
naturall
state
and
condition
,
and
beares
the
image
of
old
Adam
,
and
the
image
of
Satan
,
or
else
is
translated
&
set
out
of
that
state
,
and
is
renued
according
to
Gods
Image
,
and
in
some
measure
beares
the
Image
of
God
;
there
is
no
medium
:
no
middle
nor
indifferent
state
and
condition
betweene
these
two
.
And
hence
it
is
,
that
we
are
often
in
the
Scripture
exhorted
to
cast
off
,
or
put
off
the
old
man
,
and
to
put
on
the
new
,
as
Ephes
.
4.22
,
23
,
24.
Eph.
4.22
,
23
,
24
Cast
off
(
saith
the
Apostle
)
the
old
man
,
and
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
And
Coloss
.
3.9
,
10.
Coloss
.
3.9
,
10.
Lye
not
one
to
another
,
seeing
that
yee
haue
put
off
the
old
man
with
his
workes
,
and
haue
put
on
the
new
which
is
renned
in
knowledge
,
after
the
Image
of
him
that
created
him
.
Plainely
teaching
vs
,
that
there
is
no
middle
state
and
condition
betweene
these
two
.
A
man
or
woman
is
certainly
either
regenerate
or
vnregenerate
,
and
beares
either
the
image
of
the
old
man
with
his
workes
,
or
the
Image
of
God
.
And
therefore
such
men
or
women
as
haue
no
true
holinesse
nor
sanctification
in
them
,
there
is
nothing
but
sin
and
corruption
abiding
in
all
the
powers
and
faculties
of
their
soules
.
And
this
I
note
,
to
shew
that
many
deceiue
themselues
;
Many
deceiue
themselues
,
in
resting
in
their
harmelesnesse
and
ciuility
.
many
in
the
world
please
themselues
exceedingly
in
a
kind
of
harmelesnesse
and
ciuility
,
in
that
they
are
of
an
harmelesse
disposition
,
and
in
that
they
are
not
giuen
to
such
foule
and
grosse
sinnes
as
others
are
.
Oh
,
herein
they
blesse
themselues
,
and
in
this
respect
they
thinke
themselues
in
a
maruellous
good
case
.
Alas
,
if
men
haue
no
better
ground
of
comfort
then
this
,
this
is
but
a
poore
euidence
of
comfort
;
for
this
they
may
be
by
restrayning
grace
.
Art
thou
then
of
an
harmelesse
disposition
?
It
is
well
thou
art
so
,
it
is
Gods
mercy
thou
art
so
,
I
deny
it
not
.
But
what
holinesse
and
sanctification
hast
thou
in
thee
?
Art
thou
,
notwithstanding
thy
harmelesse
disposition
,
ignorant
of
the
will
and
wayes
of
God
?
Hast
thou
in
thee
no
true
zeale
to
Gods
glory
,
no
true
loue
to
God
,
to
his
Word
and
Ordinances
,
to
his
Children
?
Dost
thou
find
no
new
quality
of
grace
and
holinesse
wrought
in
thee
?
Deceiue
not
thy selfe
,
thy
case
is
not
good
,
thy
harmelesse
disposition
is
only
from
the
ouer-ruling
hand
of
God
,
moderating
and
brideling
thy
corruption
,
and
indeed
there
is
yet
nothing
but
sinne
and
corruption
abiding
in
all
the
powers
&
faculties
of
thy
soule
,
and
as
yet
thou
bearest
the
image
of
Adam
;
Therefore
rest
not
in
that
,
but
if
thou
wouldst
haue
ground
of
true
comfort
,
neuer
rest
till
thou
find
that
there
is
some
new
goodnesse
and
holinesse
wrought
in
thee
,
that
thou
art
truly
inlightened
,
that
thou
hast
in
thine
heart
a
true
loue
of
God
,
a
true
delight
in
good
things
;
and
that
indeed
will
minister
true
and
sound
comfort
to
thy
soule
.
Now
further
,
in
that
the
Apostle
here
affirmes
of
himselfe
,
that
in
him
,
that
is
,
in
his
flesh
,
in
his
corrupt
and
vnregenerte
nature
,
and
so
farre
forth
as
he
was
vnregenerate
,
there
was
no
good
thing
dwelling
,
he
being
a
man
truly
regenerate
,
and
endued
with
a
great
measure
of
grace
,
he
giues
vs
to
vnderstand
,
how
it
is
with
the
best
and
most
regenerate
:
and
the
point
hence
is
this
,
That
in
the
best
and
most
regenerate
that
liue
in
this
world
,
There
is
no
goodnesse
in
the
best
of
Gods
children
of
themselues
.
there
is
no
goodnesse
of
themselues
,
howsoeuer
there
is
much
goodnesse
in
them
,
and
they
haue
many
graces
and
good
things
in
them
,
as
they
are
regenerate
and
renued
by
the
Spirit
of
God
,
yet
as
they
are
still
in
part
flesh
,
in
that
flesh
of
theirs
,
and
in
that
part
of
them
that
is
yet
vnregenerate
,
there
is
no
good
thing
to
be
found
,
there
is
no
goodnesse
in
any
power
or
faculty
of
their
soules
,
no
,
not
in
their
minds
,
so
farre
forth
as
their
minds
be
vnregenerate
:
and
hence
it
is
that
the
Apostle
saith
,
1.
Cor
.
13.9
.
1.
Cor
.
13.9
.
that
true
Beleeuers
know
but
in
part
:
and
of
himselfe
he
affirmes
as
much
,
Vers
.
12.
I
know
in
part
.
True
Beleeuers
are
but
in
part
inlightened
,
and
so
in
part
,
and
so
farre
forth
as
their
mindes
are
not
inlightened
,
there
is
no
sound
knowledge
of
God
,
nor
of
his
will
in
their
mindes
.
And
hence
it
is
,
that
the
best
and
dearest
of
Gods
children
we
reade
of
in
the
Scripture
,
haue
acknowledged
themselues
to
be
vile
,
filthy
,
and
vncleane
,
as
Isai
.
Jsai
.
64.6
.
64.6
.
saith
the
Prophet
,
We
haue
all
beene
as
an
vucleane
thing
,
and
all
our
righteousnesse
is
as
filthy
clouts
:
euen
I
am
vncleane
aswell
as
others
.
And
Iob
9.31
.
Iob
saith
,
Iob
9.31
.
His
owne
clothes
made
him
filthy
.
Whence
it
is
cleere
,
that
howsoeuer
these
holy
Seruants
of
God
and
his
deare
children
,
were
men
that
had
the
Spirit
of
grace
and
sanctification
in
a
very
ample
and
large
measure
,
yet
they
found
that
there
was
no
goodnes
in
them
as
they
were
vnregenerate
,
but
rather
much
filthinesse
,
and
much
vncleannesse
,
polluting
and
defiling
the
best
of
their
actions
.
And
thus
indeed
it
is
with
the
best
of
Gods
children
,
and
the
most
regenerate
that
liue
in
the
world
,
in
their
flesh
,
and
in
that
part
of
them
that
is
vnregenerate
,
there
is
no
good
thing
to
be
found
;
and
the
reason
is
plaine
,
namely
this
,
Nature
,
in
regard
of
the
corruption
of
it
,
not
altered
nor
changed
,
nor
wrought
on
by
grace
,
is
still
like
it selfe
,
there
is
no
goodnesse
in
it
,
no
,
there
is
nothing
in
it
but
corruption
,
euen
a
pronenesse
to
all
euill
,
and
an
vntowardnesse
and
auersnesse
to
all
good
things
,
and
the
best
things
in
corrupted
nature
and
in
the
flesh
,
as
the
Apostle
saith
,
Rom.
8.7
.
The
wisedome
of
the
flesh
is
enmity
against
God
.
Now
Gods
children
,
so
farre
forth
as
they
are
still
in
part
flesh
and
not
regenerate
,
they
are
not
altered
and
changed
,
nor
wrought
on
by
grace
,
but
the
flesh
that
remaynes
in
them
in
part
,
still
continues
flesh
,
and
it
is
still
corrupt
and
naught
:
and
therfore
hereupon
we
may
conclude
,
that
howsoeuer
Gods
children
,
and
such
as
are
truly
regenerate
,
haue
many
graces
and
good
things
in
them
,
as
they
are
regenerate
and
renued
by
grace
,
yet
as
they
are
still
in
part
flesh
,
in
their
flesh
,
and
in
that
part
of
them
that
is
yet
vnregenerate
,
there
is
no
good
thing
to
be
found
.
Now
then
first
,
is
it
thus
with
Gods
children
and
such
as
are
truly
regenerate
,
that
in
their
flesh
,
and
in
their
vnregenerate
part
,
there
is
no
good
thing
to
be
found
?
What
good
thing
then
,
I
beseech
you
,
can
there
be
found
in
vnregenerate
persons
,
Vnregenerate
persons
haue
not
so
much
goodnesse
in
them
,
as
to
prepare
themselues
to
receiue
grace
and
to
merit
of
congruity
.
and
in
such
as
are
yet
in
their
naturall
condition
?
Is
it
possible
that
they
should
haue
any
thing
that
is
truly
good
in
them
?
No
,
no
:
it
is
altogether
impossible
,
and
it
is
erroneous
and
false
which
the
Papists
hold
and
teach
,
That
men
,
before
Regeneration
,
haue
so
much
goodnesse
in
them
,
as
they
are
able
to
prepare
themselues
to
receiue
grace
,
yea
,
to
doe
good
works
that
may
please
God
,
and
merit
of
congruity
,
as
they
speake
.
This
is
a
foule
and
grosse
error
,
if
men
that
are
truly
regenerate
haue
no
good
thing
in
them
,
as
they
are
yet
flesh
,
and
so
farre
forth
as
they
are
vnregenerate
,
certainely
such
as
be
vnregenerate
,
cannot
possibly
haue
any
thing
that
is
truely
good
in
them
,
they
being
altogether
flesh
,
and
nothing
but
flesh
,
neither
can
they
doe
any
thing
truely
good
and
pleasing
to
God
.
Things
that
are
good
they
may
doe
,
but
as
they
are
done
by
them
,
they
are
not
good
,
nor
pleasing
to
God
,
much
lesse
doe
they
merit
any
thing
at
the
hands
of
God
;
for
their
flesh
and
their
corrupt
nature
is
the
ground
of
all
that
they
doe
;
and
so
the
things
done
by
them
,
though
good
in
themselues
,
yet
as
they
are
done
by
them
,
they
are
sinnes
.
Therefore
we
are
to
renounce
it
as
an
vntruth
,
and
Popish
error
,
that
men
,
before
Regeneration
,
are
able
to
prepare
themselues
to
receiue
grace
,
and
to
doe
good
workes
pleasing
to
God
,
and
meriting
of
congruity
.
Againe
,
is
it
so
,
that
howsoeuer
Gods
children
haue
many
good
things
in
them
,
Gods
children
haue
cause
to
be
humbled
for
their
best
actions
.
as
they
be
regenerate
,
yet
as
they
are
still
in
part
flesh
,
there
is
in
that
flesh
of
theirs
no
good
thing
to
be
found
.
Surely
then
,
Gods
children
must
know
they
haue
cause
to
be
humbled
for
their
best
actions
:
for
why
?
their
flesh
will
be
meddling
in
their
best
workes
,
and
the
best
things
they
doe
,
come
in
part
from
the
flesh
:
and
so
farre
forth
as
any
thing
done
by
Gods
children
comes
from
the
flesh
,
it
sauours
of
the
flesh
,
and
it
is
euill
,
and
they
haue
cause
to
be
humbled
for
it
;
yea
,
on
the
ground
of
doctrine
now
deliuered
,
Gods
children
must
further
learne
to
keepe
their
hearts
and
mindes
exercised
on
good
things
,
&
they
must
looke
that
they
exercise
that
grace
and
that
holinesse
that
is
in
them
:
for
indeed
,
the
heart
and
mind
of
man
is
euer
stirring
and
working
;
and
if
grace
be
not
kept
on
foote
,
and
stirring
,
and
in
exercise
,
the
flesh
will
be
stirring
and
working
,
and
there
is
no
good
thing
in
that
,
and
that
will
certainly
bring
forth
nothing
but
euill
.
And
hence
it
is
,
no
doubt
,
that
Gods
children
are
many
times
foyled
and
ouercome
of
temptation
to
sinne
,
because
they
keepe
not
that
grace
that
is
in
them
,
stirring
,
and
working
,
and
in
exercise
:
for
it
is
either
through
want
of
grace
,
or
weakenesse
of
grace
,
or
through
want
of
the
exercise
of
grace
,
that
men
fall
into
sinne
;
for
,
if
grace
be
not
stirred
vp
and
exercised
,
the
heart
that
hath
no
good
thing
in
it
,
of
it selfe
ioynes
hands
with
the
Deuill
,
and
betrayes
men
into
his
hands
,
and
thrusts
them
on
into
temptation
.
This
was
Dauids
case
,
and
Iudahs
case
,
Gen.
38.
Oh
then
,
learne
,
whosoeues
thou
art
,
to
keepe
that
grace
that
is
in
thee
,
stirring
and
in
exercise
,
if
thou
wouldst
not
be
foyled
and
ouercome
of
temptation
to
sinne
;
thy
heart
hath
no
good
thing
in
it
of
it selfe
;
and
if
that
grace
that
is
in
it
,
be
not
kept
stirring
,
and
working
,
and
in
exercise
,
it
will
deceiue
thee
,
and
thrust
thee
on
into
temptation
.
Come
we
now
to
the
second
generall
thing
laid
before
vs
in
this
Verse
,
the
confirmation
of
the
Apostles
Proposition
,
That
in
him
,
namely
,
in
his
flesh
,
dwelt
no
good
thing
,
in
those
words
,
For
to
will
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
which
is
good
.
In
these
words
the
Apostle
confirmes
his
Proposition
,
that
in
him
,
that
is
,
in
his
flesh
,
no
good
thing
dwelled
,
from
the
effect
of
sin
dwelling
in
him
,
which
was
the
hindering
of
him
in
doing
of
good
;
as
that
it
so
hindred
him
in
doing
good
,
as
hee
found
no
meanes
to
performe
it
:
which
is
amplified
by
his
will
to
good
,
as
he
was
regenerate
,
and
howsoeuer
as
hee
was
regenerate
,
hee
willed
good
,
yet
hee
found
no
meanes
to
performe
that
which
is
good
.
So
much
in
generall
is
comprised
in
these
wordes
,
For
to
will
is
present
with
mee
,
but
I
find
no
meanes
to
performe
that
which
is
good
.
For
to
will
:
the
word
(
Will
)
here
signifies
not
that
power
or
faculty
of
the
soule
that
is
called
Will
.
And
againe
,
it
signifies
not
an
absolute
act
or
worke
of
willing
,
Interpretation
to
will
absolutely
,
nor
to
will
indifferently
,
nor
yet
to
will
euill
;
but
an
act
of
willing
good
,
to
will
that
which
is
good
,
namely
,
to
choose
good
,
to
purpose
good
,
and
to
desire
to
doe
that
which
is
good
,
as
appeares
plainly
by
that
the
Apostle
subioynes
,
I
find
no
meanes
to
performe
that
which
is
good
.
As
if
he
had
said
,
To
will
good
,
to
choose
good
,
to
purpose
and
to
desire
the
doing
of
good
,
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
good
.
(
Is
present
)
The
word
Present
signifies
,
is
ready
,
&
is
at
hand
,
or
is
not
to
seeke
.
(
With
me
)
that
is
,
with
me
Paul
,
as
I
am
regenerate
,
and
renued
by
grace
:
for
the
Apostle
here
speakes
of
himselfe
with
that
limitation
,
that
with
him
,
as
he
was
regenerate
to
will
,
Good
was
present
with
me
,
but
I
find
no
meanes
to
performe
,
or
as
it
is
in
the
Originall
,
but
to
performe
that
which
is
good
I
find
not
.
The
word
here
rendred
(
to
performe
)
signifies
to
accomplish
,
or
to
perfect
;
and
by
the
word
(
Good
)
we
are
to
vnderstand
that
which
is
truely
good
.
And
so
the
Apostles
meaning
is
,
to
accomplish
the
good
I
purpose
and
desire
to
doe
,
or
to
perfect
good
things
,
euen
things
truly
good
,
as
I
would
doe
them
,
and
without
imperfection
.
(
I
find
not
)
that
is
,
I
find
not
sufficient
ability
and
power
,
I
find
that
I
want
ability
and
strength
to
that
purpose
,
my
flesh
and
corruption
that
still
remaynes
in
me
hindring
of
mee
.
Some
may
say
,
It
seemes
then
that
Paul
was
not
regenerate
,
in
that
he
saith
,
he
willed
good
,
but
was
not
able
to
performe
it
;
for
in
the
regenerate
,
God
works
both
the
will
and
the
deed
.
Philip
.
2.13
.
saith
the
Apostle
,
Phil
.
2.13
.
It
is
God
that
workes
in
you
both
the
will
and
thee
deed
,
euen
of
his
good
pleasure
.
I
answere
,
That
it
is
true
indeed
that
God
works
both
the
will
and
the
deed
in
the
regenerate
,
whensoeuer
they
doe
both
will
good
,
and
performe
good
,
it
is
God
that
works
both
;
but
hence
it
followes
not
,
that
regenerate
persons
doe
alwayes
,
and
in
euery
particular
act
,
both
will
good
and
doe
good
.
No
:
sometimes
they
will
and
desire
to
doe
good
,
and
either
they
doe
it
not
,
or
at
the
least
they
doe
it
not
as
it
ought
to
be
done
:
but
when
they
will
good
and
doe
good
,
it
is
God
that
works
both
in
them
:
that
is
the
meaning
of
the
Apostle
:
and
so
notwithstanding
this
,
it
remaynes
a
truth
,
that
the
Apostle
was
truly
regenerate
,
when
he
spake
thus
of
himselfe
,
To
will
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
which
is
good
.
And
his
meaning
is
,
That
as
hee
was
regenerate
,
hee
had
a
will
and
desire
to
doe
good
,
but
many
times
he
was
hindred
,
and
was
not
able
either
to
doe
the
good
he
desired
,
or
he
was
not
able
to
doe
it
,
as
it
ought
to
be
done
.
Thus
then
briefly
conceiue
we
the
Apostles
meaning
in
these
words
,
For
to
will
is
present
with
me
,
but
I
find
no
meanes
to
performe
that
which
is
good
:
as
if
hee
had
said
,
For
to
will
,
and
to
choose
good
,
to
purpose
good
,
and
to
desire
to
doe
that
which
is
good
,
is
ready
and
at
hand
,
and
not
to
seeke
with
me
,
as
I
am
regenerate
and
renued
by
grace
;
but
through
that
corruption
that
still
in
part
abides
in
mee
,
I
am
hindred
in
doing
that
good
,
so
as
I
find
that
I
want
ability
and
power
many
times
to
accomplish
that
good
I
purpose
and
desire
to
doe
,
or
at
least
,
to
perfect
good
things
as
I
would
,
and
to
doe
them
without
imperfection
,
as
they
ought
to
be
done
.
First
note
wee
hence
,
how
the
Apostle
confirmes
it
,
that
there
was
no
good
thing
dwelling
in
him
,
that
is
,
in
his
flesh
,
and
how
he
knew
it
so
to
be
,
namely
thus
;
he
found
,
that
as
hee
was
regenerate
,
there
was
in
him
a
will
to
good
,
a
purpose
to
doe
good
,
but
yet
hee
was
hindred
in
the
doing
of
it
,
so
as
either
hee
did
it
not
at
all
,
or
hee
did
it
vntowardly
:
by
this
hee
knew
it
,
and
was
well
acquainted
with
it
,
that
in
him
,
namely
,
in
his
flesh
,
there
was
no
good
thing
abiding
.
Whence
take
we
notice
of
it
in
a
word
,
That
men
may
know
that
they
haue
no
good
thing
in
them
,
Men
may
know
that
they
haue
no
good
thing
in
themselues
.
of
themselues
,
and
may
be
acquainted
with
it
,
that
they
haue
still
corruption
abiding
in
them
:
if
they
obserue
how
they
are
hindred
in
doing
good
;
if
men
doe
but
marke
and
obserue
,
and
withall
consider
,
how
they
are
either
kept
backe
from
doing
good
;
or
if
they
doe
any
good
thing
,
how
vntowardly
they
doe
it
;
they
cannot
choose
but
be
priuy
to
it
,
and
well
acquainted
with
it
,
that
there
is
still
corruption
and
sinne
abiding
in
them
,
and
that
their
hearts
are
still
in
part
naught
,
they
cannot
but
see
this
and
discerne
it
:
and
doubtlesse
,
hence
it
is
,
that
Familists
and
others
are
blowne
vp
,
with
a
conceit
of
perfection
in
themselues
,
and
thinke
that
they
are
come
to
an
absolute
perfection
of
holinesse
,
because
they
obserue
not
how
they
be
hindred
in
doing
of
good
things
:
they
marke
not
,
or
at
least
,
consider
not
,
that
the
best
things
they
doe
,
they
doe
them
vntowardly
:
they
thinke
they
doe
good
things
perfectly
,
and
without
any
fayling
at
all
,
and
that
makes
them
swell
with
a
conceit
of
perfection
in
themselues
:
if
men
doe
but
obserue
and
consider
how
vntowardly
they
doe
good
things
,
and
how
many
wayes
they
faile
in
the
doing
of
them
,
it
will
certainly
put
them
out
of
all
conceit
of
perfection
in
themselues
.
If
then
thou
that
art
a
child
of
God
,
if
thou
(
I
say
)
wouldst
see
and
discerne
the
naughtinesse
of
thine
owne
heart
,
How
men
may
know
the
naughtinesse
of
their
owne
hearts
.
and
the
corruption
that
still
in
part
abides
in
it
,
doe
but
marke
and
consider
how
vntowardly
thou
dost
good
things
,
with
what
deadnesse
and
dulnesse
of
heart
thou
dost
them
,
how
thy
thoughts
are
distracted
and
carryed
aside
in
the
doing
of
them
,
how
thou
dost
them
not
with
due
respect
to
Gods
glory
,
but
in
sinister
and
by-respects
,
and
the
like
,
and
it
will
bring
thee
to
a
sight
of
the
naughtinesse
of
thine
owne
heart
,
and
make
thee
to
acknowledge
that
thou
hast
still
in
thee
a
naughty
and
a
corrupt
heart
:
if
thou
see
all
thy
righteousnesse
to
be
as
filthy
clouts
,
thou
wilt
then
with
the
holy
Prophet
acknowledge
,
Isai
.
64.
vers
.
6.
Isai
.
64.6
.
that
thou
art
vncleane
,
and
that
●ere
is
still
filthinesse
and
corruption
in
part
abiding
in
thee
;
thou
wilt
then
see
it
and
discerne
it
.
The
point
was
in
part
before
handled
,
therefore
I
spare
further
to
speake
of
it
.
Now
in
that
the
Apostle
saith
,
To
will
is
present
with
mee
,
to
will
and
to
choose
good
,
to
purpose
good
,
and
to
desire
to
doe
that
which
is
good
,
is
ready
and
at
hand
,
and
not
to
seeke
with
mee
,
as
I
am
regenerate
and
renued
by
grace
,
wee
are
giuen
to
vnderstand
.
That
Gods
children
,
and
such
as
are
truely
regenerate
,
haue
power
,
not
of
themselues
,
To
will
good
is
ready
,
and
at
hand
,
with
Gods
childre
,
as
they
be
regenerate
.
but
through
grace
,
to
will
that
which
is
truely
good
,
yea
,
it
followes
from
hence
,
that
GODS
children
haue
in
them
a
ready
purpose
of
heart
,
and
a
ready
desire
to
doe
good
things
,
and
to
please
God
in
all
things
;
to
will
good
,
is
ready
and
at
hand
with
Gods
children
,
as
they
bee
regenerate
,
and
renued
by
the
Spirit
of
grace
.
And
touching
this
,
for
the
euidence
and
truth
of
it
,
wee
haue
not
onely
the
example
of
the
Apostle
in
this
place
,
but
the
examples
of
other
Saints
and
Children
of
God
,
as
of
Dauid
,
when
hee
saith
of
himselfe
,
Psalm
.
40.
vers
.
8.
I
desired
to
doe
thy
will
,
O
my
God
,
Psal
.
40.8
.
yea
,
thy
Law
is
within
my
heart
.
As
if
hee
had
said
,
My
heart
is
inclined
,
and
I
haue
a
ready
will
,
purpose
and
desire
in
me
to
doe
thy
will
,
O
my
God
.
Thus
good
Ioshua
,
Iosh
.
24.15
.
he
saith
,
Josh
.
24.15
.
I
and
my
house
will
serue
the
Lord
:
I
am
resolued
and
I
haue
a
ready
will
and
purpose
within
mee
to
serue
the
Lord
.
Thus
much
Christ
affirmes
of
his
Disciples
,
Matth
.
26.41
.
The
Spirit
,
saith
he
,
is
ready
indeed
,
but
the
flesh
is
weake
.
I
see
in
you
a
readinesse
of
Spirit
,
there
is
in
you
a
ready
will
to
good
,
but
the
flesh
is
weake
.
And
many
other
examples
might
be
brought
to
this
purpose
,
confirming
this
truth
,
that
Gods
children
haue
in
them
a
power
not
of
themselues
,
but
through
grace
,
to
will
and
to
choose
that
which
is
truely
good
,
yea
,
as
they
are
regenerate
,
they
haue
in
them
a
ready
purpose
of
heart
,
and
a
ready
desire
to
doe
good
things
:
And
the
reason
is
this
,
Because
as
they
are
regenerate
,
and
as
they
haue
grace
in
them
,
they
are
altered
and
changed
,
and
of
vnfit
and
vnwilling
,
they
are
made
apt
and
fit
,
willing
and
ready
to
thinke
,
will
,
affect
,
and
doe
good
things
,
and
so
through
that
grace
that
is
in
them
,
they
haue
power
to
will
,
and
to
choose
good
,
yea
,
as
they
are
regenerate
,
they
haue
a
ready
purpose
of
heart
,
and
a
ready
desire
to
doe
good
things
.
But
haply
here
some
will
moue
this
question
:
Haue
Gods
children
at
all
times
a
will
to
good
,
and
is
it
euer
present
with
them
to
will
that
which
is
truely
good
,
and
alwayes
in
the
like
measure
?
To
this
I
answere
,
That
though
Gods
children
haue
in
them
at
all
times
a
power
,
through
grace
,
to
will
that
which
is
good
,
yet
sometimes
they
doe
not
will
this
or
that
particular
good
actually
,
neither
doe
they
will
this
or
that
particular
good
,
which
haply
they
will
actually
,
alwayes
in
the
like
measure
,
but
sometimes
weakely
,
and
sometimes
more
strongly
,
as
in
time
of
tryall
,
and
time
of
temptation
they
doe
not
haply
wil
this
or
that
particular
good
actually
,
or
if
they
will
it
,
yet
not
in
the
like
measure
as
at
other
times
.
But
yet
this
still
remaynes
a
truth
,
that
through
that
grace
that
is
in
them
,
they
haue
power
to
will
that
which
is
truly
good
,
and
as
they
are
regenerate
,
and
in
generall
they
haue
in
them
a
ready
purpose
,
and
a
ready
desire
to
doe
good
things
.
Now
then
for
the
vse
of
this
:
First
,
This
serues
as
a
ground
of
tryall
to
euery
one
of
vs
,
whether
we
be
Gods
children
,
Triall
whether
we
be
Gods
children
,
and
truely
regenerate
.
and
truely
regenerate
or
no
.
Wouldst
thou
know
whether
thou
be
a
child
of
God
or
no
?
Examine
thy selfe
by
this
note
:
Dost
thou
finde
that
thou
art
enabled
by
grace
to
will
that
which
is
truly
good
?
Hast
thou
in
thee
a
ready
purpose
,
and
a
ready
desire
to
doe
good
things
?
Dost
thou
no
sooner
heare
of
any
good
duty
required
of
thee
,
but
thine
heart
answers
,
I
will
doe
it
,
and
to
will
to
doe
it
is
present
with
mee
?
Certainely
that
is
an
infallible
euidence
that
thou
art
a
child
of
God
.
But
on
the
other
side
,
if
thou
find
that
when
good
duties
are
required
at
thine
hand
,
and
thou
art
called
on
to
doe
good
things
,
as
to
heare
the
Word
of
God
,
to
pray
,
to
sanctifie
the
Sabbath
,
and
such
like
,
thou
art
auerse
and
repugnant
to
these
things
,
and
thine
heart
and
mind
goes
against
these
things
,
thou
hast
no
mind
to
them
;
deceiue
not
thy selfe
,
thou
art
not
yet
in
the
state
of
regeneration
,
no
,
thou
art
yet
in
the
state
of
nature
,
and
till
thine
heart
be
changed
,
thou
canst
haue
no
comfort
in
that
state
.
Againe
,
for
a
second
vse
,
is
it
so
,
that
Gods
children
,
and
such
as
are
truely
regenerate
,
haue
in
them
power
,
Comfort
for
such
as
find
in
themselues
a
readinesse
to
will
good
things
.
through
grace
,
to
will
that
which
is
truely
good
,
and
as
they
are
regenerate
,
they
haue
in
them
a
ready
purpose
of
heart
,
and
a
ready
desire
to
doe
good
things
?
Then
here
is
a
ground
of
comfort
for
thee
,
whosoeuer
thou
art
that
findest
in
thee
,
as
the
Apostle
speakes
,
2.
Cor
.
8.11
,
12.
a
willing
mind
,
and
a
readinesse
to
will
good
things
.
Dost
thou
find
in
thee
a
ready
purpose
of
heart
,
and
a
ready
desire
to
doe
the
will
of
God
?
and
dost
thou
find
,
that
(
the
Lord
calling
on
thee
,
to
doe
this
or
that
good
duety
)
thine
heart
answers
readily
,
I
will
doe
it
,
I
purpose
to
doe
it
,
I
desire
in
my
heart
to
doe
it
?
Comfort
thy selfe
;
that
is
a
sure
euidence
of
thy
regeneration
,
and
that
thou
hast
true
grace
in
thine
heart
:
for
as
it
is
a
note
of
a
wicked
man
,
willingly
to
purpose
to
liue
in
any
knowne
sinne
;
so
is
it
a
note
of
a
child
of
God
,
to
haue
a
will
ready
and
prepared
to
doe
the
will
of
God
,
and
in
euery
thing
to
please
God
.
If
then
it
be
the
ready
purpose
of
thine
heart
,
and
the
ready
desire
of
thy
soule
,
to
doe
good
things
,
and
to
will
good
things
is
present
with
thee
,
and
thou
findest
in
thee
an
heart
ready
and
prepared
to
doe
good
things
,
and
thou
settest
thy selfe
purposely
to
doe
them
,
vsing
carefully
all
good
meanes
to
that
end
,
that
is
a
sure
testimony
that
thou
art
regenerate
,
a
child
of
God
,
and
in
the
state
of
grace
and
saluation
.
Now
from
this
that
the
Apostle
saith
,
To
will
is
prosent
with
me
but
to
performe
I
find
not
.
His
meaning
being
this
,
as
we
shewed
,
that
to
will
good
,
to
purpose
good
,
to
desire
to
doe
good
,
was
ready
and
at
hand
with
him
,
as
hee
was
regenerate
,
but
yet
through
corruption
still
abiding
in
him
,
hee
found
that
hee
wanted
ability
many
times
either
to
accomplish
the
good
he
desired
to
doe
,
or
if
hee
did
any
good
thing
,
that
hee
was
not
able
to
doe
it
perfectly
,
as
it
ought
to
be
done
.
Hence
two
things
offer
themselues
:
I
will
speake
of
them
in
order
.
First
,
this
hence
we
are
giuen
to
vnderstand
:
That
howsoeuer
to
will
good
,
to
desire
to
doe
good
,
Gods
children
many
times
want
ability
to
〈◇〉
particular
good
things
which
they
desire
to
doe
.
be
ready
at
hand
,
and
present
to
Gods
children
,
as
they
be
regenerate
,
yet
many
times
,
through
that
corruption
that
still
abides
in
them
,
they
want
ability
to
doe
good
,
they
are
not
able
to
do
the
good
things
they
purpose
and
desire
to
doe
;
to
doe
this
or
that
particular
good
,
is
many
times
to
seeke
with
the
best
of
Gods
children
,
though
to
will
that
good
,
be
present
with
them
,
and
that
by
reason
of
that
corruption
that
still
abides
in
them
.
And
to
make
this
further
manifest
,
that
Text
is
cleere
to
this
purpose
,
Matth
.
26.41
.
where
Christ
saith
of
his
Disciples
,
The
Spirit
indeed
is
ready
,
but
the
flesh
is
weake
.
As
if
he
had
said
,
There
is
in
you
a
readinesse
of
Spirit
,
there
is
in
you
a
ready
will
and
purpose
to
watch
with
me
,
but
through
the
weaknesse
of
your
flesh
,
you
are
not
able
to
doe
that
good
you
would
,
you
cannot
doe
that
good
you
purpose
and
desire
to
doe
.
And
hence
it
was
(
no
doubt
)
that
Dauid
,
Psal
.
119.106
.
bound
himselfe
with
an
Oath
to
keepe
the
righteous
Iudgements
of
the
Lord
,
I
haue
sworne
,
and
will
performe
it
,
that
I
will
keepe
thy
righteous
Iudgements
.
If
Dauid
had
found
no
weakenesse
,
no
mistrust
,
nor
doubtfulnesse
in
himselfe
,
he
needed
not
so
straightly
to
haue
bound
himselfe
:
but
finding
this
,
that
howsoeuer
he
had
in
him
,
as
he
was
regenerate
,
a
will
to
good
,
a
purpose
and
desire
to
doe
good
things
,
yet
through
the
corruption
of
his
nature
still
abiding
in
him
in
part
,
there
was
in
him
a
weakenesse
and
want
of
ability
to
doe
good
things
:
hee
therefore
did
prouoke
and
stirre
vp
himselfe
to
a
greater
care
,
by
an
Oath
and
solemne
Couenant
made
with
God
.
In
Dauids
example
wee
see
,
how
it
is
with
the
best
of
Gods
children
,
that
howsoeuer
to
will
good
,
to
purpose
good
,
to
desire
to
doe
good
things
,
is
ready
,
and
at
hand
,
and
present
with
them
,
as
they
be
regenerate
,
yet
many
times
through
that
corruption
that
still
abides
in
them
,
they
want
ability
to
doe
good
,
they
are
not
able
to
doe
the
good
things
they
purpose
and
desire
to
doe
,
and
one
reason
of
it
is
giuen
by
the
Apostle
,
Gal.
5.17
.
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
:
and
these
two
are
contrary
one
to
the
other
,
so
that
ye
cannot
doe
the
same
things
that
yee
would
.
The
flesh
is
not
only
remayning
in
Gods
children
,
but
it
is
also
stirring
in
them
,
and
lusting
,
and
rebelling
against
the
Spirit
,
and
against
that
grace
that
is
in
them
.
And
hence
it
is
that
many
times
they
are
hindred
,
and
cannot
doe
the
good
things
they
would
.
Againe
,
a
second
reason
of
it
is
this
:
It
is
God
that
works
in
his
children
both
the
will
and
deed
,
Philip
.
2.13
.
Philip
.
2.13
It
is
hee
that
makes
them
both
to
will
good
,
and
to
doe
good
,
Ioh
.
15.5
.
as
Christ
saith
,
Ioh
.
15.5
.
Without
him
true
Beleeuers
can
doe
nothing
that
is
good
.
And
hence
it
was
,
that
Dauid
1.
1.
Chron
.
29.14
.
Chron
.
29.14
.
broke
out
into
magnifying
and
praysing
the
Name
of
the
Lord
,
for
that
the
Lord
had
not
only
made
him
and
his
people
,
willing
to
offer
,
but
had
also
enabled
them
to
offer
indeed
.
Who
am
I
(
saith
hee
)
and
what
is
my
people
,
that
wee
should
be
able
to
offer
willingly
after
this
sort
?
for
all
things
come
of
thee
,
and
of
thine
owne
hand
haue
we
giuen
thee
.
Now
God
sometimes
is
pleased
to
with-hold
his
assisting
grace
from
his
children
,
euen
that
grace
that
should
assist
them
in
doing
of
good
:
and
thence
also
it
is
,
that
they
are
not
able
many
times
to
do
the
good
things
they
purpose
and
desire
to
doe
,
and
though
to
will
be
present
with
them
,
yet
to
doe
this
or
that
particular
good
,
is
many
times
to
seeke
with
them
,
through
that
corruption
that
still
abides
in
them
,
they
are
hindred
and
they
are
not
able
to
doe
it
:
and
thus
it
is
euen
with
the
best
of
Gods
children
.
And
this
for
the
vse
,
First
,
It
is
an
easier
matter
to
purpose
,
then
to
practise
good
things
.
discouers
and
makes
knowne
to
vs
that
it
is
an
easier
matter
to
purpose
,
then
to
practise
good
things
.
To
will
good
,
is
present
to
Gods
children
,
as
they
be
regenerate
:
but
to
doe
this
or
that
particular
good
,
is
many
times
to
seeke
with
them
,
through
that
corruption
that
still
abides
in
them
:
and
therefore
if
wee
find
our selues
enabled
by
grace
to
will
that
which
is
truly
good
,
if
wee
find
in
vs
at
any
time
a
purpose
and
desire
of
doing
any
good
thing
,
we
must
not
presume
of
our
owne
wisdome
,
will
and
strength
for
the
doing
of
it
,
but
we
must
desire
further
strength
from
God
to
enable
vs
to
the
performance
of
it
:
it
is
Gods
grace
that
wee
are
able
to
will
good
,
and
to
purpose
and
desire
to
doe
good
truly
;
but
yet
there
is
a
further
grace
required
for
the
doing
of
that
good
;
and
if
that
grace
be
not
likewise
giuen
,
wee
shall
neuer
doe
it
.
Now
,
when
we
haue
done
one
good
thing
,
we
cannot
doe
a
second
,
but
by
a
new
supply
of
grace
.
When
therefore
wee
finde
our
hearts
disposed
to
good
things
,
as
DAVIDS
heart
was
to
pray
,
2.
Sam
.
7.27
.
when
our
hearts
are
prepared
and
ready
to
do
any
good
thing
,
wee
may
not
vndertake
the
doing
of
it
otherwise
then
thus
,
euen
with
a
denyall
of
all
power
in
our selues
,
and
with
earnest
crauing
the
presence
of
Gods
Spirit
and
Grace
,
without
which
wee
cannot
purpose
,
much
lesse
performe
any
thing
that
is
truly
good
;
and
in
euery
good
thing
we
doe
,
wee
must
giue
all
glory
to
God
:
for
hee
it
is
that
makes
vs
able
both
to
will
and
to
do
good
things
.
Againe
,
for
a
second
vse
,
is
it
so
,
that
Gods
children
are
not
able
many
times
to
doe
the
good
things
they
purpose
and
desire
to
doe
?
and
though
to
will
good
,
Comfort
for
such
as
find
in
themselues
a
purpose
to
doe
good
things
,
and
yet
find
themselues
vnable
to
performe
them
.
be
present
with
them
,
yet
to
doe
this
or
that
particular
good
,
is
many
times
to
seeke
with
them
,
through
the
corruption
that
still
abides
in
them
:
they
are
like
to
prisoners
that
haue
escaped
out
of
prison
,
who
would
goe
twenty
miles
in
an
houre
,
but
are
not
able
to
goe
one
mile
.
Is
it
thus
with
the
best
of
Gods
children
?
Then
be
not
thou
,
whosoeuer
thou
art
,
too
much
deiected
and
cast
downe
,
that
findest
in
thy selfe
a
purpose
and
a
desire
to
doe
good
things
,
and
yet
withall
findest
thy selfe
vnable
to
performe
them
.
For
example
:
Art
thou
able
to
say
in
truth
of
heart
,
I
would
be
more
humbled
for
my
sinnes
,
I
would
faine
weepe
and
shead
teares
for
my
sinnes
,
but
mine
heart
is
hard
and
I
cannot
doe
it
;
I
would
faine
pray
with
more
feeling
and
more
feruency
,
I
would
heare
the
Word
with
more
cheerefulnesse
and
delight
:
but
,
alas
,
I
find
in
my selfe
a
deadnesse
and
dulnesse
,
and
I
cannot
doe
these
good
things
as
I
would
?
is
it
thus
with
thee
?
Comfort
thy selfe
,
thy
case
is
no
other
then
the
case
of
all
Gods
children
:
thus
it
hath
beene
with
them
,
and
thus
it
will
be
with
the
best
of
Gods
children
.
Looke
that
thy
purpose
and
desire
after
these
good
things
,
be
in
truth
,
and
vnfained
,
and
that
thou
be
carefull
to
cherish
it
,
striuing
against
thy
hardnesse
,
deadnesse
,
and
dulnesse
of
heart
,
and
vsing
all
good
meanes
that
may
bring
that
purpose
and
desire
of
thine
into
act
;
and
then
though
thou
bee
not
able
to
bring
it
forth
into
act
,
yet
know
to
thy
comfort
,
it
is
no
otherwise
with
thee
,
then
with
the
dearest
of
Gods
Children
;
thy
case
and
theirs
is
alike
:
the
Lord
is
pleased
to
trie
thee
whether
thou
wilt
continue
striuing
against
thy
corruption
or
no
.
And
if
thou
so
doe
,
hee
will
at
length
giue
thee
power
against
it
;
and
in
the
meane
time
assure
thy selfe
,
hee
accepts
thy
will
for
the
deed
,
as
hee
doth
at
the
hands
of
his
Children
:
and
let
that
be
thy
comfort
.
Now
in
the
second
thing
offered
from
hence
,
that
the
Apostle
saith
,
To
will
good
,
to
purpose
good
,
is
present
with
mee
,
but
through
that
corruption
that
still
abides
in
me
,
I
finde
that
I
want
abilitie
either
to
accomplish
the
good
I
desire
to
doe
,
or
if
I
doe
any
good
thing
,
that
I
am
not
able
to
doe
it
perfectly
as
I
ought
.
Hence
we
are
taught
;
That
the
good
things
Gods
Children
doe
,
they
doe
them
not
perfectly
;
Gods
children
doe
not
good
things
perfitly
.
it
is
not
possible
for
any
Childe
of
God
to
doe
any
good
so
perfectly
,
as
that
there
should
be
no
euill
found
in
his
action
:
no
,
no
:
as
saith
the
Prophet
Isaiah
,
Isai
.
64.6
.
All
our
righteousnesse
is
as
filthie
clouts
.
The
best
actions
Gods
Children
doe
,
are
polluted
and
defiled
,
and
there
is
sinne
cleauing
to
them
,
and
it
must
needs
be
so
:
for
why
?
GODS
Children
are
not
perfectly
renued
by
grace
;
there
is
still
corruption
in
part
abiding
in
them
.
Sinfull
desires
are
neuer
wholly
wanting
to
them
,
but
they
haue
them
still
in
part
in
them
:
and
therefore
they
cannot
performe
good
things
perfectly
,
but
there
must
needs
be
some
want
,
and
some
defect
cleauing
to
the
best
of
their
actions
,
Ionah
,
4.2
.
It
is
said
,
that
IONAH
prayed
vnto
the
Lord
.
But
if
wee
read
the
place
,
wee
shall
finde
,
that
hee
did
it
maruellous
vntowardly
,
it
was
rather
a
quarrelling
with
God
,
then
a
praying
vnto
him
.
So
indeed
the
good
things
that
Gods
Children
doe
,
they
doe
them
exceeding
vntowardly
,
and
they
cannot
possibly
doe
good
things
perfectly
.
Obiect
.
The
workes
of
God
are
perfect
,
good
things
done
by
Gods
Children
are
the
workes
of
God
;
therefore
they
are
perfect
.
Answere
.
Such
workes
as
bee
the
workes
of
GOD
alone
,
are
most
perfect
:
but
such
workes
as
are
workes
both
of
GOD
and
man
,
of
which
sort
are
good
things
done
by
GODS
Children
,
they
are
not
perfect
,
because
they
come
from
God
indeed
,
but
yet
through
the
sinfull
minde
and
will
of
man
,
and
they
partake
of
the
corruption
of
man
,
and
are
thereby
defiled
:
as
pure
water
running
thorow
a
filthie
Channell
,
is
polluted
and
made
foule
.
And
so
it
is
still
a
certaine
truth
,
that
the
good
things
Gods
Children
doe
,
they
doe
them
not
perfectly
,
but
there
is
euill
and
sinne
cleauing
to
the
best
of
their
actions
.
Now
this
for
the
vse
of
it
,
first
,
meetes
with
an
errour
of
the
Papists
,
who
holde
and
teach
,
That
opinion
,
that
Gods
children
may
perfitly
fulfill
the
Law
of
God
,
confuted
.
that
the
workes
of
the
Regenerate
are
perfectly
good
,
and
that
Regenerate
persons
may
perfectly
fufill
the
Law
of
God
in
time
of
this
life
;
and
though
sometimes
they
sin
,
yet
it
is
but
venially
,
not
mortally
;
not
against
,
but
besides
the
Law
of
God
.
This
is
an
errour
plainely
conuinced
by
the
Doctrine
now
deliuered
:
and
indeed
it
is
a
transgression
of
the
Law
of
God
,
not
only
to
doe
euill
,
but
to
faile
in
the
doing
of
good
,
and
it
deserues
the
Curse
of
God
,
and
from
such
fayling
none
are
freed
,
no
not
the
best
of
Gods
Children
:
And
therefore
,
it
is
erroneous
and
false
,
to
say
that
the
Regenerate
may
perfectly
fulfill
the
Law
of
God
in
time
of
this
life
.
Againe
,
is
it
so
,
that
the
good
things
Gods
Children
doe
,
We
must
take
heed
of
pride
,
when
we
haue
either
spoken
or
done
any
good
thing
.
they
doe
them
not
perfectly
,
but
there
is
sinne
cleauing
to
the
best
of
their
actions
?
Then
wee
must
take
heed
,
that
when
wee
haue
either
spoken
well
,
or
done
well
,
we
be
not
proud
of
it
;
there
is
imperfection
cleaues
to
our
best
speeches
and
best
actions
,
yea
,
matter
enough
to
condemne
vs
,
if
God
be
not
gracious
to
vs
,
in
Christ
:
and
therefore
take
wee
heede
of
pride
and
swelling
,
in
regard
of
any
good
things
said
or
done
by
vs.
Last
of
all
,
is
it
so
,
that
the
good
things
Gods
Children
doe
,
We
are
not
to
bee
discouraged
,
because
of
some
faylings
that
cleaue
to
our
good
motions
.
they
doe
them
not
perfectly
,
but
sinne
cleaues
to
the
best
of
their
actions
?
Then
be
not
thou
,
whosoeuer
thou
art
,
discouraged
,
because
some
fayling
and
some
imperfection
cleaues
to
the
good
things
done
by
thee
.
Labour
thou
to
doe
good
things
according
to
knowledge
,
in
soundnesse
of
iudgement
,
and
truth
of
heart
,
&
vse
thy
best
care
&
endeuour
to
do
them
as
they
ought
to
bee
done
;
and
then
,
though
thou
doe
them
weakely
and
imperfectly
,
yet
bee
not
thereupon
discouraged
and
vtterly
cast
downe
:
remember
that
there
bee
wants
and
imperfections
cleauing
to
the
best
actions
that
the
dearest
of
Gods
Children
doe
performe
;
be
thou
humbled
for
thy
fayling
,
and
craue
pardon
for
it
in
and
through
Christ
,
and
striue
to
doe
better
,
and
assure
thy selfe
,
the
Lord
will
neuer
lay
it
to
thy
charge
:
no
,
no
:
the
Lord
seeing
thee
doe
good
things
willingly
,
though
weakely
,
he
will
spare
thee
,
as
a
Father
spareth
his
owne
Sonne
that
serues
him
,
a
Father
,
finding
in
his
childe
a
good
will
and
desire
to
please
him
,
takes
that
which
his
childe
doth
,
in
good
part
,
and
is
content
with
it
,
though
it
bee
done
maruellous
weakely
,
and
though
the
thing
done
bee
very
faultie
;
so
deales
the
LORD
with
his
Children
.
VERS
.
19.
For
I
doe
not
the
good
thing
which
I
would
,
but
the
euill
which
I
would
not
,
that
doe
I.
IN
this
Verse
our
Apostle
confirmes
that
which
he
said
in
the
Verse
before
;
That
though
to
will
was
present
with
him
,
yet
to
performe
good
hee
found
not
;
by
an
argument
from
the
effect
negatiuely
,
and
hee
denies
the
effect
to
bee
answerable
to
his
will
and
desire
,
touching
that
which
is
truely
good
,
that
indeed
his
will
was
to
doe
good
,
but
hee
did
it
not
:
and
therefore
he
found
in
himselfe
a
want
of
abilitie
to
performe
the
good
hee
willed
,
and
purposed
,
and
desired
to
doe
.
So
hee
reasons
:
to
will
is
present
with
mee
,
but
I
finde
no
meanes
to
performe
that
which
is
good
:
for
(
saith
he
)
I
doe
not
the
good
thing
which
I
would
.
And
that
is
further
amplified
by
the
contrarie
effect
in
respect
of
euill
:
the
Apostle
affirmes
on
the
contrarie
,
that
the
euill
which
he
would
not
doe
,
that
hee
did
,
But
the
euill
which
I
would
not
,
that
doe
I.
And
so
wee
haue
the
dependance
of
this
Verse
,
on
foregoing
matter
,
and
the
summe
and
substance
of
it
.
The
words
of
this
Verse
neede
not
much
to
bee
stood
on
,
touching
the
sence
of
them
,
wee
had
the
same
in
effect
,
Verse
15.
where
the
Apostle
saith
,
What
I
would
,
that
doe
I
not
,
but
what
I
hate
that
doe
I.
I
will
briefly
runne
them
ouer
.
(
For
I
doe
not
the
good
thing
which
I
would
.
)
Interpretation
By
good
thing
,
wee
are
to
vnderstand
,
that
which
is
spiritually
and
truely
good
,
and
pleasing
to
God
:
and
the
Word
here
rendred
(
doe
)
signifies
to
act
,
effect
and
bring
forth
Which
I
would
:
that
is
,
which
I
,
as
I
am
regenerate
,
would
act
and
doe
,
and
which
I
purpose
and
earnestly
desire
to
doe
.
But
the
euill
which
I
would
not
.
By
euill
is
here
meant
the
contrarie
to
the
good
before
spoken
of
,
namely
,
the
euill
of
sinne
,
and
that
is
repugnant
and
contrarie
to
the
Law
of
God
,
and
displeasing
to
God
.
Which
I
would
not
,
that
is
,
as
before
I
shewed
,
which
I
,
as
I
am
regenerate
,
would
not
doe
,
that
I
doe
,
that
I
act
and
doe
,
and
bring
forth
:
yet
this
(
as
heretofore
I
said
)
is
not
to
be
vnderstood
as
if
the
Apostle
had
beene
forced
to
doe
euill
against
his
will
,
but
that
he
consented
not
to
it
with
his
whole
will
,
hee
being
now
regenerate
,
the
euill
hee
now
did
,
was
not
with
the
full
and
whole
consent
of
his
will
.
And
againe
,
we
must
know
,
that
the
Apostle
saying
,
he
did
not
the
good
thing
which
he
would
haue
done
,
wee
are
to
vnderstand
it
,
that
so
it
was
with
him
many
times
,
not
alwayes
,
that
many
times
he
did
it
not
;
and
on
the
otherside
,
in
saying
,
The
euill
which
hee
would
not
,
that
hee
did
,
wee
are
likewise
to
conceiue
it
,
that
so
it
was
with
him
many
times
,
not
alwayes
.
Thus
then
take
wee
vp
the
Apostles
meaning
in
the
wordes
of
this
Verse
,
as
if
hee
had
said
,
For
the
good
thing
,
euen
that
thing
that
is
truely
good
and
pleasing
to
God
,
which
I
,
as
I
am
regenerate
,
would
act
and
doe
,
and
which
I
purpose
and
earnestly
desire
to
doe
,
many
times
I
doe
not
,
I
act
not
,
I
effect
it
not
,
I
bring
it
not
forth
:
but
on
the
other
side
,
the
euill
that
is
repugnant
,
and
contrarie
to
the
Law
of
GOD
,
and
displeasing
to
God
,
which
as
I
am
regenerate
,
I
would
not
doe
,
that
many
times
I
act
,
and
bring
forth
,
and
that
many
times
I
doe
.
Wee
shall
stand
the
lesse
while
on
this
Verse
,
because
we
had
it
in
substance
before
,
Verse
15.
The
Apostle
here
repeates
that
in
substance
,
which
there
hee
layde
downe
,
as
likewise
in
Verse
20.
hee
repeates
that
which
we
had
Verse
16
,
17.
Now
this
the
Apostle
did
not
for
want
of
matter
;
hee
was
full
of
heauenly
matter
,
neither
was
it
idly
and
vnprofitably
done
,
but
to
good
purpose
,
no
doubt
,
to
let
vs
vnderstand
,
that
the
things
hee
here
puts
downe
touching
the
spirituall
Combat
,
are
things
of
waight
and
importance
,
and
needfull
to
bee
knowne
,
and
that
wee
cannot
bee
too
well
acquainted
with
them
:
and
againe
,
that
we
are
dull
of
hearing
,
and
dull
of
conceiuing
these
heauenly
matters
,
and
doe
not
sufficiently
marke
and
consider
them
:
and
therefore
the
Apostle
is
pleased
to
repeate
them
,
and
to
vrge
and
presse
them
on
vs
againe
;
and
indeede
,
repetitions
(
which
shall
be
the
point
I
will
hence
note
in
the
first
place
)
I
say
,
Repetitions
in
Scripture
are
not
idle
and
vaine
,
they
are
not
fruitlesse
,
vnprofitable
and
to
no
purpose
;
Repetitions
in
the
Scripture
,
are
to
good
vse
and
purpose
.
but
they
are
to
very
good
purpose
,
they
serue
to
teach
vs
the
infallible
and
certaine
truth
of
things
repeated
;
doubling
of
things
in
Scripture
is
for
more
certaintie
,
and
more
plainenesse
.
Gen.
41.32
.
Ioseph
saith
,
Gen.
41.32
.
The
Dreame
was
doubled
;
because
the
thing
was
established
by
GOD
.
And
Philip
.
3.1
.
the
Apostle
saith
,
Phi
.
3.1
.
It
grieued
not
him
to
write
the
same
things
to
them
.
And
he
saith
,
Heb
.
2.1
.
To
them
it
was
a
sure
thing
.
And
againe
,
repeating
and
doubling
of
things
in
Scripture
,
serues
to
put
vs
in
minde
,
that
wee
are
more
carefully
to
marke
and
obserue
,
and
to
minde
and
remember
the
things
repeated
.
Heb
.
2.1
.
it
is
said
,
Wee
ought
diligently
to
giue
heed
to
the
things
which
we
haue
alreadie
heard
;
euen
when
they
are
repeated
,
and
when
we
heare
them
againe
.
And
there
is
reason
for
it
:
For
if
the
Lord
haue
a
mouth
to
speake
,
we
must
haue
an
eare
to
heare
,
a
minde
to
attend
,
and
an
heart
to
yeeld
to
that
which
is
spoken
.
And
if
the
Lord
double
his
speech
,
we
must
double
our
attention
,
and
we
must
double
our
care
to
marke
and
obserue
,
and
minde
and
remember
the
thing
that
is
doubled
,
and
accordingly
make
vse
of
it
.
Iust
reproofe
of
many
,
who
regard
not
things
doubled
&
trebled
in
Scripture
.
And
this
ferues
for
the
iust
reproofe
of
many
in
the
World
:
Many
there
bee
that
are
defectiue
,
and
come
short
of
their
dutie
in
this
respect
,
they
haue
little
or
no
regard
of
that
the
Lord
speakes
to
them
in
his
Word
,
no
,
though
the
Lord
double
,
yea
,
treble
his
speech
,
and
often
vrge
and
presse
the
same
thing
on
them
,
especially
in
matter
of
threatning
and
denouncing
of
Iudgement
,
the
Lord
in
his
Word
doubling
his
threats
of
Iudgement
against
sinne
,
who
almost
regards
it
according
to
that
manner
of
deliuerie
?
who
is
it
almost
that
doubles
his
attention
,
and
his
care
to
be
bettered
by
it
accordingly
?
To
instance
in
some
particulars
,
1.
Cor
.
6.9
,
10.
1.
Cor
.
6.9
,
10.
the
Apostle
saith
,
The
vnrighteous
shall
not
inherit
the
Kingdome
of
God
.
And
he
reckons
vp
particulars
,
Neither
Fornicaters
,
nor
Idolaters
,
nor
Adulterers
,
nor
Wantons
,
nor
Buggerers
,
nor
The
eues
,
nor
Couetous
,
nor
Drunkards
,
nor
Raylers
,
nor
Extortioners
shall
inherit
the
Kingdome
of
God
.
And
he
repeates
the
same
againe
,
Gal.
5.19
,
20
,
21.
Ephes
.
5.5
.
Gal.
5.19
,
20
,
21.
And
againe
,
Ephes
.
5.5
.
No
Whoremonger
,
neither
Vncleane
person
,
nor
Conetous
person
which
is
an
Idolater
,
hath
any
inheritance
in
the
Kingdome
of
Christ
,
and
of
God
.
Let
no
man
deceiue
you
with
vaine
words
:
for
,
for
such
things
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
Now
,
where
is
that
Whoremonger
,
that
Filthy
person
,
that
Drunkard
,
that
according
to
this
doubled
threatning
,
doubles
his
regard
of
it
,
and
his
care
to
bee
bettered
by
it
to
this
reformation
?
where
is
almost
such
an
one
to
be
found
?
Nay
,
doe
not
many
Filthy
persons
,
and
Drunkards
,
and
such
like
,
euen
blunt
the
edge
of
Gods
thteatnings
on
the
hardnesse
of
their
hearts
?
Well
,
thinke
on
it
,
whosoeuer
thou
art
:
Hath
the
Lord
spoken
a
thing
,
and
shall
not
hee
doe
it
?
Hath
hee
threatned
Iudgements
against
thee
for
thy
sinne
,
and
that
againe
,
and
againe
,
and
shall
not
hee
bee
as
good
as
his
word
?
Yes
,
assuredly
;
Vnlesse
thou
answere
the
Lord
in
doubling
his
threatnings
by
a
sound
and
through
reformation
,
he
will
bring
his
threatned
Iudgements
on
thee
;
yea
,
know
it
for
a
truth
,
thou
that
goest
on
in
thy
knowne
sinne
,
notwithstanding
the
Lord
doubles
his
threates
of
Iudgement
against
thee
,
either
in
his
written
Word
,
or
in
the
Ministerie
of
his
Word
,
the
Lord
directing
his
Ministers
often
to
hit
vpon
the
sin
,
&
iustly
to
denounce
the
Iudgements
of
God
against
thee
for
the
same
,
thou
dost
in
an
high
degree
resist
the
Spirit
of
God
,
Act.
7.51
.
and
as
it
is
Pro
.
1.25
.
Thou
despisest
all
the
Counsels
of
God
.
And
assure
thy selfe
,
the
Lord
will
deale
with
thee
proportionably
;
he
will
certainely
double
his
Plagues
and
Iudgements
on
thee
.
Repetitions
in
Scripture
,
or
in
the
Ministerie
of
the
Word
,
are
not
idle
and
vaine
:
no
,
no
,
they
signifie
the
infallible
truth
of
the
things
repeated
,
and
that
wee
are
more
carefully
to
attend
them
,
and
to
make
vse
of
them
:
and
therefore
when
the
Lord
doubles
his
speach
in
promising
mercy
,
in
commanding
any
dutie
,
and
especially
in
threatning
Iudgement
against
sinne
;
let
vs
looke
wee
answere
the
Lord
,
in
doubling
our
attention
and
care
to
profit
by
the
same
:
otherwise
,
the
Lord
will
one
day
certainely
require
it
at
our
hands
,
and
wee
shall
smart
for
it
.
Now
from
this
Verse
,
in
that
the
Apostle
saith
,
that
hee
did
not
the
good
thing
which
he
would
;
hee
would
haue
done
good
,
but
he
did
it
not
,
he
points
out
to
vs
,
That
the
good
which
Gods
children
would
doe
,
as
they
are
regenerate
,
many
times
they
doe
it
not
,
Gods
children
doe
not
alwaies
performe
the
good
they
desire
to
doe
.
they
doe
not
alwaies
performe
that
good
they
desire
to
doe
.
And
againe
,
in
that
he
saith
,
The
good
thing
which
I
would
,
I
do
not
,
but
the
euill
which
I
would
not
,
that
doe
I
:
wee
might
further
note
,
That
Gods
children
are
neuer
so
giuen
ouer
,
as
to
sinne
with
the
whole
will
,
and
with
full
consent
of
will
:
Gods
children
neuer
sinne
with
full
consent
of
will
.
for
when
they
omit
the
doing
of
good
,
or
faile
in
the
doing
of
any
good
,
they
would
not
so
doe
;
or
when
they
doe
euill
,
they
would
not
doe
it
,
they
doe
it
not
with
full
consent
of
will
.
But
these
things
we
haue
formerly
handled
;
therefore
I
passe
by
them
.
And
the
point
I
will
stand
on
,
hence
offered
,
is
this
:
In
that
the
Apostle
saith
,
I
doe
not
the
good
thing
that
I
would
,
but
the
euill
that
I
would
not
,
that
doe
I.
Hence
wee
are
giuen
to
vnderstand
,
That
Gods
children
doe
not
onely
sometimes
omit
the
doing
of
good
,
Gods
dearest
children
sometimes
sinne
,
in
doing
that
which
is
directly
euill
.
or
faile
in
the
doing
of
that
good
which
they
doe
,
and
so
sinne
;
but
sometimes
they
sinne
in
doing
euill
:
euen
the
best
of
Gods
children
that
liue
on
the
face
of
the
earth
,
sometimes
sinne
in
doing
that
which
is
directly
euill
,
and
sometimes
they
doe
that
which
is
directly
repugnant
and
contrary
to
the
rule
of
Gods
Law
.
Gods
children
not
onely
sinne
by
fayling
in
performance
of
good
duties
,
but
sometimes
also
by
euill
actions
,
euen
by
such
actions
as
are
simply
euill
in
themselues
,
and
directly
contrary
to
the
Law
.
Thus
did
the
Apostle
,
he
did
euill
.
And
thus
wee
finde
that
Abraham
sinned
by
lying
,
Gen.
20.2
.
Iob
by
impatiencie
,
Iob
3.
Ezechiah
by
vaine-glory
,
2.
King
.
20.13
.
Moses
by
speaking
vnaduisedly
,
Num
.
20.10
.
And
so
many
other
of
Gods
deare
children
haue
sinned
,
by
doing
things
simply
euill
in
themselues
,
and
directly
contrary
to
Gods
Law
:
yea
,
wee
finde
that
Gods
children
sometimes
through
the
strength
of
their
owne
corruption
and
violence
of
temptation
,
haue
beene
ouertaken
with
foule
grosse
euils
;
as
Noah
,
Lot
,
Dauid
,
and
Peter
.
Now
if
any
demand
why
the
Lord
suffers
his
children
so
to
be
ouertaken
?
I
answere
,
For
their
further
humbling
,
and
because
the
Lord
will
haue
his
children
acquainted
with
their
owne
weaknesse
,
and
will
giue
them
to
see
that
they
stand
in
need
of
his
grace
continually
,
yea
though
they
haue
gone
farre
in
Christianitie
,
yet
that
they
are
but
men
,
and
so
may
learne
wholly
to
relye
on
his
grace
.
Now
then
,
this
being
a
truth
,
that
the
best
of
Gods
children
not
onely
sinne
by
fayling
in
good
duties
,
That
opinion
of
the
Papists
,
that
a
man
may
in
time
of
this
life
bee
without
sinne
,
confuted
.
but
sometimes
also
by
doing
that
which
is
directly
euill
,
and
contrary
to
the
Law
of
God
,
it
must
needes
bee
false
which
the
Papists
hold
and
teach
;
That
a
man
may
in
time
of
this
life
be
without
sinne
,
and
may
so
liue
,
as
that
hee
may
bee
altogether
void
of
sinne
.
That
cannot
stand
with
the
truth
now
deliuered
,
but
must
needs
bee
erronious
and
false
.
But
they
bring
for
defence
of
their
opinion
,
the
example
of
Zachary
and
Elizabeth
,
Luk
.
1.6
.
where
it
is
said
,
that
they
were
both
iust
before
God
,
and
walked
in
all
the
Commandements
and
Ordinances
of
the
Lord
without
reproofe
.
Answere
.
They
were
indeed
iust
before
God
,
that
is
,
iustified
by
faith
in
the
sight
of
God
,
and
as
a
fruit
of
that
,
they
walked
blamelessely
before
men
,
they
were
holy
and
iust
persons
,
yet
not
free
from
sinne
:
for
Zachary
,
as
one
of
Gods
people
,
looked
for
remission
of
sinnes
,
and
salnation
by
Christ
,
Verse
77.
Againe
:
Is
it
so
,
that
the
best
of
Gods
children
not
onely
sinne
by
failing
in
good
duties
,
The
best
of
Gods
children
haue
need
to
watch
ouer
their
owne
hearts
.
but
sometimes
also
by
doing
that
which
is
directly
euill
?
Then
the
best
of
vs
haue
neede
to
be
watchfull
ouer
our
owne
hearts
,
we
are
in
danger
to
be
ouercome
of
temptation
,
and
occasions
of
sinne
and
doing
euill
being
offered
,
to
bee
sometimes
ouercarried
by
corruption
that
still
abides
in
vs
,
to
the
doing
of
it
.
And
if
the
corruption
of
nature
was
so
strong
in
Paul
,
and
other
of
Gods
children
,
as
that
sometimes
they
were
ouer-carried
by
it
,
not
onely
by
failing
in
good
duties
,
but
by
the
doing
of
euill
;
Oh
what
need
haue
we
then
to
be
watchfull
ouer
our selues
,
we
hauing
not
so
great
a
measure
of
grace
as
they
had
!
yea
,
the
best
of
vs
haue
cause
euery
day
to
be
humbled
for
our
sinnes
,
and
euery
day
to
renue
our
repentance
,
and
to
say
,
Lord
,
forgiue
vs
our
sinnes
:
yea
,
though
we
be
assured
of
our
owne
saluation
,
and
know
nothing
by
our selues
,
though
we
be
not
guiltie
of
any
grosse
sinne
,
yet
with
Dauid
we
haue
need
to
pray
,
Lord
,
cleanse
vs
from
our
secret
faults
,
Psal
.
19.12
.
We
doe
many
things
that
are
directly
euill
,
and
repugnant
to
the
Law
of
God
,
and
we
haue
cause
to
be
humbled
not
onely
for
our
failings
,
but
for
our
sinnes
also
that
are
directly
against
the
Law
of
God
,
and
are
in
themselues
transgressions
of
Gods
Law
.
VERS
.
20.
Now
if
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
IN
this
Verse
our
Apostle
further
confirmes
that
Proposition
,
that
howsoeuer
,
as
he
was
regenerate
,
he
willed
good
,
yet
hee
was
not
able
to
performe
it
,
from
the
cause
of
hinderance
.
He
here
points
out
the
true
and
right
cause
of
it
,
whence
it
was
that
hee
was
hindred
in
doing
of
good
,
that
he
could
not
doe
it
,
namely
,
his
owne
in-dwelling
corruption
;
yea
,
he
saith
,
that
it
was
from
his
owne
in-dwelling
corruption
,
that
he
did
the
euill
that
hee
would
not
haue
done
.
And
this
Verse
containes
in
it
an
inference
brought
in
,
on
that
hee
said
Verse
before
,
that
the
euill
hee
would
not
doe
,
that
hee
did
.
Thereupon
the
Apostle
concludes
,
that
it
was
not
he
that
did
the
euill
.
If
(
saith
he
)
I
doe
that
I
would
not
,
it
is
not
I
that
doe
it
.
And
he
amplifies
that
by
a
note
of
difference
touching
himselfe
,
in
regard
of
his
present
condition
compared
with
his
former
,
that
howsoeuer
in
former
times
it
was
he
that
did
it
,
yet
now
it
was
no
more
hee
that
did
the
euill
that
was
done
by
him
.
If
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
.
And
then
hee
further
shewes
,
what
it
was
that
did
it
,
namely
,
his
owne
indwelling
corruption
:
but
,
saith
he
,
the
sinne
that
dwelleth
in
me
,
that
doth
it
.
The
Apostle
heere
,
as
I
said
,
repeates
the
selfe-same
thing
hee
deliuered
Verse
16
,
17.
and
in
the
very
same
words
:
and
therefore
we
need
not
stand
on
the
opening
of
them
,
but
onely
call
to
mind
and
remember
how
they
haue
beene
formerly
expounded
.
And
thus
,
as
you
may
remember
,
we
expounded
them
,
and
thus
they
are
to
be
conceiued
,
as
if
the
Apostle
had
said
,
Now
then
,
if
I
doe
that
euill
which
I
would
not
doe
,
Interpretation
it
is
no
longer
I
as
I
am
regenerate
,
and
so
farre
forth
as
I
am
regenerate
,
that
doe
that
euill
,
but
the
sinfull
corruption
that
still
in
part
remaines
in
mee
,
and
hath
a
powerfull
and
working
presence
in
mee
,
euen
forcibly
crossing
the
motions
of
the
Spirit
in
mee
,
and
haling
and
pulling
me
to
euill
,
that
is
it
that
doth
the
euill
that
is
done
.
Now
this
Verse
being
but
a
repetition
of
that
which
was
before
deliuered
,
I
will
passe
by
things
formerly
handled
,
and
onely
speake
of
such
things
as
may
hence
be
further
gathered
.
The
Papists
,
but
to
point
at
a
note
of
theirs
on
these
two
Verses
19
,
20.
haue
this
annotation
:
say
they
,
That
which
the
Apostle
heere
speakes
of
himselfe
,
makes
nothing
against
Free-will
,
but
plainely
proues
it
:
and
how
so
?
Why
(
say
they
)
because
the
proper
act
of
the
will
,
namely
,
to
will
or
nill
,
to
consent
or
dissent
,
is
euer
free
in
it selfe
,
as
heere
wee
may
see
in
the
Apostle
,
though
the
operation
may
bee
hindred
by
some
externall
force
:
yea
,
(
say
they
)
in
that
the
Apostle
saith
,
How
the
will
of
man
is
free
.
If
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
it
doth
most
euidently
proue
Free-will
:
that
is
their
note
on
this
place
.
To
this
I
answere
,
It
is
true
indeed
,
that
the
act
of
the
will
,
namely
,
to
will
or
nill
,
to
consent
or
dissent
,
is
euer
free
:
but
how
?
Surely
thus
;
in
the
vnregenerate
it
is
free
from
coaction
and
compulsion
,
but
not
from
a
necessitie
alwayes
of
willing
that
which
is
euill
,
and
in
the
regenerate
,
of
which
state
the
Apostle
here
speakes
in
his
owne
person
,
the
will
is
reformed
by
grace
,
and
made
free
to
will
that
which
is
truely
good
,
as
Christ
saith
,
Ioh
.
8.36
.
If
the
Sonne
make
you
free
,
Ioh
.
8.36
.
then
yee
shall
be
free
indeed
.
And
so
this
place
makes
nothing
for
the
proofe
of
the
naturall
strength
and
power
of
the
will
to
that
which
is
good
,
that
the
will
of
man
hath
a
power
in
it
selfe
,
and
by
it selfe
,
to
will
that
which
is
good
,
either
in
the
state
of
Nature
or
Grace
,
which
is
the
point
in
question
betweene
vs
and
the
Papists
.
No
,
this
place
shewes
plainely
,
that
the
will
regenerate
,
is
onely
by
grace
enabled
to
will
that
which
is
good
,
and
that
the
will
hath
power
,
not
in
it selfe
,
or
by
it selfe
,
but
by
grace
to
will
good
,
and
to
nill
euill
,
and
that
onely
in
part
,
and
not
perfectly
.
So
much
these
two
Verses
will
affoord
to
vs
touching
freedome
of
will
,
and
no
more
.
I
proceed
:
If
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
The
Apostle
still
(
which
likewise
I
wil
note
in
a
word
)
calls
concupiscence
that
remained
in
him
,
Sinne
,
and
he
giues
to
it
the
name
of
Sinne
.
Yea
,
say
the
Papists
,
it
is
called
sinne
,
but
not
properly
and
truely
,
but
improperly
,
either
because
it
is
the
effect
of
sinne
,
as
the
Writing
is
called
the
Hand
,
because
it
was
written
with
the
hand
,
or
for
that
it
is
the
cause
of
sinne
;
as
Cold
is
called
Slothfull
,
because
it
makes
a
man
slothfull
.
Concupiscence
is
both
the
effect
of
sinne
,
the
cause
of
sinne
,
and
sinne
also
truely
and
properly
.
A
silly
shift
!
For
concupiscence
may
be
,
and
indeed
is
,
both
the
effect
of
sinne
,
the
cause
of
sinne
,
and
sinne
also
truely
and
properly
in
diuers
respects
.
In
respect
of
the
fall
of
Adam
,
it
is
the
effect
of
sinne
;
in
regard
of
actuall
sinnes
,
it
is
the
mother
and
cause
of
sinne
;
and
it
is
also
in
it selfe
truely
and
properly
sinne
,
because
it
is
not
agreeable
to
Gods
Law
,
but
directly
contrary
to
it
,
and
should
not
haue
beene
in
man
,
if
man
had
kept
his
state
of
Innocencie
,
and
had
not
broken
the
Law
of
God
.
And
as
one
saith
well
,
What
can
be
more
absurd
,
then
to
deny
that
to
bee
sinne
properly
,
that
is
contrary
to
God
,
to
his
Spirit
,
and
to
the
Law
of
God
?
Therefore
this
is
but
a
poore
shift
of
the
Papists
,
to
say
,
that
Concupiscence
is
the
effect
of
sin
,
or
cause
of
sinne
,
and
therefore
not
properly
sinne
.
I
leaue
them
.
In
the
next
place
obserue
we
,
the
Apostle
blames
his
owne
corruption
,
as
the
roote
and
cause
of
the
euill
he
did
vnwillingly
;
hee
layes
the
fault
and
blame
where
it
ought
to
lye
,
namely
,
on
his
owne
in-dwelling
corruption
,
that
hee
did
the
euill
hee
would
not
haue
done
:
saith
he
,
It
is
not
I
,
but
the
sinne
that
dwelleth
in
mee
,
that
doth
it
.
And
indeed
thus
it
ought
to
be
with
vs
:
Our
owne
corruption
is
the
true
proper
cause
of
euery
euill
thing
we
doe
.
We
are
to
lay
the
fault
of
euery
euill
thing
we
doe
,
on
the
rottennesse
and
corruption
of
our
owne
hearts
,
and
we
are
to
blame
that
as
the
true
and
proper
cause
of
that
euill
:
for
why
?
as
it
is
Iam
.
1.14
.
Euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
intised
.
It
is
a
mans
owne
concupiscence
,
and
the
corruption
of
his
owne
heart
,
that
drawes
euery
man
to
sinne
,
and
were
there
not
corruption
of
nature
still
in
part
abiding
in
Gods
children
,
the
Deuill
could
neuer
fasten
any
temptation
on
them
,
neither
could
the
world
nor
any
thing
in
the
world
draw
them
on
any
sinne
.
The
Deuil
set
on
Christ
and
tempted
him
,
but
in
vaine
:
for
he
found
nought
in
him
,
Ioh
.
14.30
.
And
so
,
if
Gods
children
were
altogether
without
corruption
,
the
Deuill
could
not
force
any
temptation
on
them
,
&
they
should
neuer
sinne
at
all
:
and
therefore
we
are
to
lay
the
fault
of
euery
euill
thing
we
doe
,
on
the
corruption
of
our
owne
hearts
,
and
blame
that
as
the
true
and
proper
cause
of
it
.
Lay
not
the
fault
of
that
euill
thou
dost
,
on
any
thing
out
of
thy selfe
as
the
cause
of
it
.
For
example
:
thou
being
brought
into
pouerty
,
or
into
some
trouble
,
it
may
be
,
thou
fallest
by
indirect
meanes
to
helpe
thy selfe
;
thou
betrayest
the
good
cause
thou
hast
in
hand
,
if
thou
so
do
:
lay
not
the
fault
of
that
euill
thou
dost
,
on
thy
pouerty
,
or
on
the
extreme
hard
dealing
of
men
.
No
,
no
:
thy
pouerty
,
and
the
extreme
dealing
of
men
,
may
be
an
occasion
of
that
euill
thou
dost
,
but
certainly
,
the
cause
of
it
is
in
thy selfe
,
euen
in
thine
owne
bosome
,
the
corruption
of
thine
owne
heart
.
It
was
not
the
want
of
the
feare
of
God
in
the
place
that
caused
ABRAHAM
to
lye
,
Gen.
20.2
.
That
indeed
was
the
occasion
of
his
lying
;
but
the
cause
of
it
was
his
owne
thought
,
his
owne
doubting
&
feare
,
arising
from
the
corruption
of
his
owne
heart
,
as
appears
plainly
,
Gen.
20.2
,
11.
Vers
.
11.
Saith
ABRAHAM
,
I
thought
this
surely
,
The
feare
of
God
is
not
in
this
place
,
and
they
will
slay
me
for
my
wiues
sake
.
We
must
learne
then
,
when
wee
doe
any
euill
,
not
to
blame
any
thing
out
of
our selues
,
but
to
lay
the
fault
where
it
ought
to
lye
,
namely
,
on
the
naughtinesse
of
our
owne
hearts
,
as
the
true
and
proper
cause
of
it
,
and
wee
are
to
bee
humbled
for
that
,
as
for
the
euill
it selfe
;
that
is
our
dutie
.
I
only
point
at
it
in
a
word
,
because
we
spake
of
it
at
large
,
Vers
.
5.
Now
lastly
,
in
that
the
Apostle
vseth
this
phrase
,
Sinne
that
dwelleth
in
me
,
he
giues
vs
to
vnderstand
,
That
the
corruption
of
nature
is
a
different
thing
from
the
powers
of
the
soule
:
The
corruption
of
nature
is
a
different
thing
from
the
powers
of
the
soule
.
for
wee
know
that
the
dweller
differs
,
and
is
really
distinguished
from
the
house
where
he
dwels
:
and
so
the
corruption
of
nature
dwelling
in
vs
,
it
must
needes
bee
conceiued
to
bee
a
reall
distinct
thing
from
the
soule
,
and
from
the
powers
and
faculties
of
it
,
and
it
is
not
a
corruption
of
the
substance
of
the
soule
;
for
then
the
soule
could
not
be
immortal
,
if
the
substance
of
it
were
corrupted
,
neither
could
Christ
haue
taken
on
him
mans
Nature
,
without
sinne
:
but
the
corruption
of
Nature
is
a
thing
that
dwels
and
abides
in
the
soule
,
and
a
thing
that
cleaues
to
the
faculties
of
it
,
and
to
the
affections
of
the
heart
,
and
it
is
such
a
thing
as
may
be
remoued
from
the
soule
by
the
powerfull
worke
of
Gods
Spirit
.
And
hence
it
is
called
an
euill
that
compasseth
vs
about
.
Heb
.
12.
vers
.
1.
Cast
away
euery
thing
,
that
presseth
downe
,
and
the
sinne
that
hangeth
so
fast
on
,
or
,
doth
so
easily
compasse
about
;
for
so
the
word
signifies
.
And
those
exhortations
that
are
frequent
in
the
Scripture
,
Cast
,
or
Put
off
the
old
man
,
doe
giue
vs
to
vnderstand
as
much
,
That
the
corruption
of
Nature
is
not
a
corruption
of
the
substance
of
the
soule
,
but
a
reall
distinct
thing
from
the
soule
,
and
a
thing
that
cleaues
to
the
faculties
of
it
,
and
to
the
affections
of
the
heart
,
and
a
thing
that
may
be
seuered
from
the
soule
by
the
powerfull
worke
of
Gods
Spirit
.
And
this
for
the
vse
of
it
,
Teacheth
vs
,
that
regeneration
doth
not
abolish
any
facultie
of
the
soule
,
Regeneration
doth
not
abolish
any
facultie
of
the
soule
or
any
affection
of
the
hart
,
but
it
only
takes
away
the
filthinesse
of
them
.
nor
any
naturall
affection
of
the
heart
,
but
it
onely
takes
away
the
filthinesse
and
corruption
of
them
,
euen
that
corruption
that
dwels
in
the
soule
and
cleaues
to
the
faculties
and
powers
of
it
;
and
then
indeede
is
a
man
truely
regenerate
,
when
that
corruption
that
is
naturally
in
the
powers
of
his
soule
,
and
in
the
affections
of
his
heart
,
is
remoued
:
And
a
man
may
know
that
he
is
regenerate
,
by
this
,
as
by
a
speciall
note
;
If
so
be
a
man
find
the
affections
of
his
heart
,
especially
the
chiefe
and
ruling
affections
of
it
,
still
as
strong
,
and
as
powerfull
in
him
as
euer
they
were
,
and
yet
the
corruption
of
them
in
a
good
measure
remoued
and
taken
away
,
then
hee
is
truely
regenerate
.
For
example
:
Dost
thou
find
thy
naturall
affection
of
ioy
,
of
delight
,
and
reioycing
,
as
strong
and
as
powerfull
in
thee
as
euer
it
was
,
and
that
the
sinfulnesse
and
corruption
of
that
affection
is
remoued
?
Dost
thou
find
now
,
that
thou
canst
as
heartily
reioyce
and
delight
thy selfe
as
euer
thou
couldst
,
not
in
sinne
and
in
outward
things
,
not
in
carnall
pleasure
,
in
Drunkennesse
,
in
Good-fellowship
and
merry
meetings
,
and
such
like
,
but
in
the
loue
&
fauour
of
God
in
Christ
,
in
obedience
to
his
will
,
in
the
duties
of
his
worship
,
in
hearing
the
Word
,
in
Prayer
,
and
such
like
,
and
it
is
now
the
ioy
of
thine
heart
to
be
exercised
in
holy
things
?
Surely
,
that
is
a
speciall
euidence
and
testimony
that
thou
art
truly
regenerate
,
&
that
the
Spirit
of
God
hath
wrought
powerfully
in
thee
.
So
for
the
affection
of
anger
:
Dost
thou
find
that
affection
as
strong
in
thee
as
euer
it
was
,
and
yet
the
sinnefulnesse
of
it
remoued
?
Dost
thou
find
that
now
thine
anger
is
stirred
vp
not
on
euery
trifling
occasion
,
nor
expressed
for
meere
priuate
causes
concerning
thine
owne
person
,
but
on
waighty
&
great
causes
,
the
manifest
offence
of
God
,
and
that
it
is
kindled
in
thee
through
desire
to
maintayne
the
glorie
of
God
,
and
out
of
a
loue
of
vertue
and
iustice
,
&
directed
against
sinne
,
and
not
the
person
of
the
sinner
?
Surely
,
then
thou
maist
thereupon
conclude
to
the
comfort
of
thine
owne
soule
,
that
thou
art
truely
regenerate
,
thy
affection
still
remaynes
,
but
the
corruption
of
it
is
in
some
good
measure
remoued
and
taken
away
,
and
so
we
may
trie
our selues
in
other
affections
:
and
let
vs
remember
this
,
that
the
corruption
of
nature
is
not
a
corruption
of
the
substance
of
the
soule
,
but
a
reall
distinct
thing
from
the
soule
,
a
thing
that
cleaues
to
the
faculties
of
the
soule
,
and
the
affections
of
the
heart
,
and
may
be
seuered
from
the
soule
,
by
the
powerfull
worke
of
Gods
Spirit
;
and
so
Regeneration
doth
not
abolish
any
facultie
of
the
soule
,
nor
any
affection
of
the
heart
,
but
only
takes
away
the
filthinesse
and
corruption
that
cleaues
to
them
,
and
then
indeed
we
are
truely
regenerate
,
when
the
affections
of
our
hearts
remayne
in
full
force
and
strength
,
and
the
sinfulnesse
of
them
is
remoued
.
VERS
.
21.
I
find
then
by
the
Law
(
or
this
Law
:
for
so
the
words
are
to
be
read
)
that
when
I
would
doe
good
,
euill
is
present
with
mee
.
IN
this
Verse
our
Apostle
further
strengthens
his
foregoing
Proposition
,
that
though
to
will
good
was
present
with
him
,
as
hee
was
regenerate
,
yet
to
performe
good
hee
wanted
power
;
by
this
that
when
he
would
haue
done
good
,
hee
was
hindred
by
euill
,
that
was
readie
and
at
hand
,
and
stood
vp
in
his
way
.
And
this
Verse
contaynes
another
conclusion
,
inferd
on
foregoing
matter
:
and
here
the
Apostle
further
concludes
,
that
hee
being
willing
to
doe
good
,
as
he
was
regenerate
,
there
was
,
as
it
were
,
a
Law
laid
on
him
to
the
contrary
,
and
he
was
as
it
were
inioyned
to
the
contrary
,
and
hee
was
vnder
such
a
condition
,
as
hee
could
not
doe
that
good
:
and
hee
makes
knowne
what
that
Law
was
,
namely
,
euill
that
was
present
with
him
:
yea
,
he
amplifies
this
from
his
owne
experience
,
that
he
found
it
so
in
his
owne
experience
.
I
find
,
saith
hee
,
when
I
would
doe
good
,
there
is
a
Law
,
or
this
Law
,
to
the
contrary
,
euen
euill
present
with
mee
:
and
that
hinders
mee
that
I
cannot
doe
it
.
That
is
the
generall
drift
and
purpose
of
the
Apostle
in
this
Verse
.
I
find
then
a
Law
.
I
find
(
saith
the
Apostle
:
)
that
is
,
Interpretation
Mine
owne
experience
teacheth
mee
,
and
I
am
able
to
speake
out
of
mine
owne
experience
:
I
find
it
so
in
mine
owne
experience
:
When
I
would
doe
good
(
for
those
words
in
the
right
order
of
the
sentence
are
the
next
,
and
so
the
next
to
be
expounded
)
and
the
meaning
of
them
is
this
:
When
I
,
as
I
am
regenerate
,
would
doe
that
which
is
truely
good
,
a
Law
(
or
this
Law
.
)
The
word
Law
is
here
diuersly
taken
by
diuers
Interpreters
;
some
take
it
in
the
good
part
,
for
the
Law
of
God
,
others
in
the
euill
part
,
for
the
Law
of
sinne
and
corruption
.
I
will
not
trouble
you
with
varietie
of
Interpretations
,
but
giue
you
that
meaning
of
it
which
I
conceiue
to
be
most
agreeable
to
the
Context
;
and
as
I
take
it
,
the
word
(
Law
)
is
here
put
to
signifie
a
strong
&
forcible
power
,
euen
such
a
power
as
hath
in
it
the
force
and
strength
of
a
Law
,
that
is
,
a
commanding
,
a
controlling
,
and
a
binding
power
.
And
that
the
word
Law
in
this
place
,
is
thus
to
be
taken
,
may
plainly
appeare
by
the
vse
of
it
,
Vers
.
23.
where
the
Apostle
speakes
of
the
Law
of
the
members
,
and
the
Law
of
the
mind
,
leading
captiue
to
the
Law
of
sinne
:
meaning
the
power
of
sinne
in
the
mind
,
and
the
power
of
grace
in
the
mind
.
And
the
Apostle
here
puts
it
downe
indefinitely
without
any
addition
,
{αβγδ}
,
a
Law
,
or
this
law
,
and
not
the
law
of
the
flesh
of
sinne
,
of
death
;
because
hee
presently
subioynes
what
law
hee
meant
,
namely
,
the
euill
that
was
present
with
him
.
Euill
(
saith
he
)
is
present
with
me
.
And
by
euill
here
,
wee
are
to
vnderstand
euill
motions
,
lusts
,
and
desires
arising
from
the
corruption
of
nature
;
and
those
were
present
with
the
Apostle
,
that
is
,
they
were
readie
and
at
hand
,
to
crosse
and
to
hinder
the
good
purposes
and
desires
of
his
heart
.
Thus
then
,
as
I
take
it
,
wee
are
to
vnderstand
the
Apostle
in
the
words
of
this
Verse
,
as
if
he
had
said
,
I
finde
then
in
mine
owne
experience
,
that
thus
it
is
with
me
;
when
I
,
as
I
am
regenerate
,
would
doe
that
which
is
truely
good
,
then
there
is
a
strong
and
forcible
power
,
as
it
were
a
Law
,
commanding
,
and
controlling
,
and
binding
mee
to
the
contrary
:
I
meane
,
the
euill
motions
,
lusts
and
desires
that
arise
from
the
corruption
that
still
in
part
abides
in
mee
,
which
are
readie
and
at
hand
to
crosse
and
to
hinder
the
good
purposes
and
desires
of
my
heart
:
and
by
them
I
finde
my selfe
yoked
and
hindred
in
the
doing
of
good
.
Here
first
obserue
we
,
that
the
Apostle
doth
not
barely
affirme
this
,
that
when
hee
would
doe
good
,
euill
as
a
Law
was
present
with
him
;
but
hee
affirmes
it
as
a
truth
,
whereof
he
had
experience
:
and
he
saith
,
hee
found
it
so
in
his
owne
experience
;
I
finde
(
saith
hee
)
that
when
I
would
doe
good
,
euill
,
as
a
law
,
is
present
with
me
.
Hence
take
wee
notice
of
it
,
That
Gods
Children
finde
it
in
their
owne
experience
,
that
when
they
would
doe
good
,
Gods
children
haue
experience
of
it
,
that
when
they
would
do
good
,
euill
is
present
with
them
.
euill
,
as
a
Law
,
is
present
with
them
,
and
hinders
them
.
It
is
not
only
so
indeed
,
that
when
Gods
Children
purpose
good
,
and
set
on
the
doing
of
good
,
that
euill
is
present
,
and
readie
at
hand
,
and
starts
vp
in
them
,
and
hinders
them
in
the
doing
of
it
,
but
they
also
finde
it
so
to
bee
,
and
GODS
Children
are
able
to
speake
it
out
of
their
owne
experience
,
and
to
affirme
it
as
an
experienced
truth
,
that
they
finde
it
so
in
themselues
:
for
why
?
It
being
so
,
that
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
Gal.
5.17
.
Gal.
5.17
.
and
there
being
euill
motions
and
lusts
,
stirring
in
the
hearts
of
Gods
Children
,
they
are
able
to
mark
and
to
obserue
them
,
&
to
take
notice
of
them
,
they
being
enlightened
and
hauing
the
light
of
the
Lord
in
them
,
as
it
is
,
Prou.
20.27
.
Prou.
20.27
.
euen
that
Light
that
searcheth
all
the
bowels
of
the
belly
.
They
are
able
to
see
and
discerne
that
euill
that
starts
vp
in
them
,
against
the
good
they
purpose
and
desire
to
do
,
and
they
are
able
to
marke
and
obserue
it
,
and
so
they
are
able
to
affirme
it
out
of
their
owne
obseruation
and
experience
,
that
so
it
is
with
them
,
that
when
they
would
doe
good
,
there
is
some
euill
starts
vp
and
hinders
them
,
so
as
either
they
doe
not
that
good
they
would
,
or
they
doe
it
very
vntowardly
.
Thus
doubtlesse
it
is
with
euery
Childe
of
God
;
Euery
Childe
of
God
is
able
to
say
,
that
in
some
measure
hee
hath
experience
of
it
in
himselfe
,
that
when
he
would
doe
good
,
euill
is
present
with
him
and
hinders
him
.
And
for
the
vse
of
this
,
They
vainly
boast
that
they
are
children
of
God
,
Familists
confuted
.
that
find
not
this
in
themselues
,
and
haue
not
experience
of
it
in
some
measure
.
They
that
say
,
as
the
Familists
and
other
proud
spirits
doe
,
that
they
doe
good
things
,
and
finde
no
hinderance
at
all
in
the
doing
of
them
,
but
doe
them
perfectly
,
they
contradict
the
common
experience
of
all
Gods
Children
:
and
so
it
is
a
plaine
euidence
against
them
,
that
they
are
not
in
the
number
of
GODS
Children
:
And
indeed
,
if
wee
would
approue
our selues
to
bee
the
Children
of
God
,
and
make
it
good
to
the
comfort
of
our
owne
soules
,
that
wee
are
so
indeed
,
wee
must
be
able
to
say
,
that
in
some
measure
wee
haue
experience
of
this
in
our selues
,
that
when
wee
would
doe
good
,
euill
is
present
with
vs
and
hinders
vs
,
yea
,
we
must
be
able
to
say
,
I
finde
this
or
that
particular
euill
starting
vp
in
me
and
hindering
me
,
2.
Cor
.
2.11
.
as
the
Apostle
saith
,
2.
Cor
.
2.11
.
Wee
must
not
bee
ignorant
of
Satans
Enterprizes
,
that
is
,
of
his
wiles
and
fetches
,
of
his
secret
conueyance
of
sinne
into
our
hearts
.
So
,
doubtlesse
,
we
must
not
be
ignorant
of
the
secret
working
of
sinne
in
our selues
,
we
must
bee
able
to
see
and
discerne
the
lusts
of
our
hearts
that
are
stirring
and
working
in
vs
,
and
how
they
rise
vp
and
hinder
vs
when
we
would
doe
good
,
and
to
say
out
of
our
owne
experience
,
I
finde
that
thus
and
thus
I
am
hindered
when
I
would
doe
good
,
this
or
that
euill
starts
vp
and
hinders
mee
,
when
I
am
about
to
doe
it
.
So
it
is
with
Gods
Children
;
yea
,
the
more
holy
a
man
is
,
the
more
hee
sees
and
finds
in
his
owne
experience
,
that
when
he
would
doe
good
,
euill
is
present
with
him
.
And
so
it
must
be
with
thee
,
if
thou
wouldest
approue
thy selfe
a
Childe
of
God
:
and
this
is
no
matter
of
vtter
discouragement
.
Now
further
:
In
that
the
Apostle
saith
,
When
I
would
doe
good
,
euill
.
as
a
Law
,
is
present
with
me
,
some
euill
motion
,
lust
or
desire
is
readie
and
at
hand
,
countermanding
and
controlling
the
good
I
purpose
,
and
desire
in
my
heart
:
Hence
we
are
giuen
to
vnderstand
,
That
it
is
the
common
condition
of
all
Gods
Children
,
The
good
motions
that
are
in
Gods
Children
,
are
euer
either
interrupted
,
or
troubled
,
or
mingled
with
some
euill
motions
.
that
the
good
motions
that
come
from
the
Spirit
of
grace
in
them
,
are
euer
either
interrupted
or
troubled
,
or
they
are
mingled
with
some
euill
motions
that
arise
from
that
corruption
that
still
abides
in
them
.
In
the
best
of
Gods
Children
there
is
euer
some
euill
,
readie
and
at
hand
to
countermand
and
controll
them
,
when
they
purpose
and
desire
to
doe
any
good
thing
,
and
no
sooner
doe
GODS
Children
purpose
and
desire
to
doe
any
good
thing
,
or
attempt
,
or
set
on
the
doing
of
it
,
but
there
is
some
euill
motion
or
lust
present
and
readie
to
hinder
them
,
presently
either
pride
,
or
selfe-loue
,
or
Vain-glorie
,
Hypocrisie
,
or
doubt
,
or
feare
,
or
the
like
,
starts
vp
in
them
and
lookes
them
in
the
face
,
and
controlls
them
,
and
either
hinders
them
from
the
doing
of
that
good
,
or
intermingles
it selfe
with
the
doing
of
it
.
And
hence
,
no
doubt
,
it
was
,
that
Dauid
,
Psal
.
86.11
.
Psal
.
86.11
.
hauing
prayed
that
the
Lord
would
teach
him
his
way
,
and
then
hee
would
walke
in
his
Truth
,
he
presently
subioynes
,
Knit
or
ioyne
mine
heart
vnto
thee
,
that
I
may
feare
thy
Name
.
As
if
hee
had
said
,
Though
I
be
taught
of
thee
,
O
Lord
,
and
haue
in
mee
,
through
thy
grace
,
a
will
to
walke
in
thy
Truth
,
yet
vnlesse
thou
knit
my
heart
fast
vnto
thee
,
it
is
readie
to
start
aside
,
and
by
some
euill
motion
or
lust
to
bee
transported
,
and
to
bee
carryed
away
from
thee
,
and
I
am
in
danger
to
be
crossed
and
hindered
in
respect
of
the
good
I
would
doe
;
and
therefore
,
Lord
,
knit
my
heart
,
and
tye
it
fast
to
thee
,
and
keepe
it
close
with
thee
.
And
hence
also
it
was
,
that
Dauid
seeing
the
people
to
offer
willingly
and
with
ioy
,
hee
thus
prayed
for
them
,
1.
Chron
.
29.18
.
O
Lord
God
(
saith
hee
)
of
ABRAHAM
,
1.
Chron
.
29.18
.
IZHAK
and
ISRAEL
our
fathers
,
keepe
this
for
euer
in
the
purpose
and
the
thoughts
of
the
heart
of
thy
people
,
and
prepare
their
hearts
vnto
thee
.
DAVID
knew
well
,
that
if
the
Lord
did
not
keepe
that
good
purpose
in
them
,
it
would
be
lost
and
gone
,
some
euill
motion
or
lust
would
either
hinder
it
,
or
thrust
it
quite
out
of
their
hearts
.
And
thus
indeed
it
is
with
the
best
of
Gods
Children
;
no
sooner
doe
they
purpose
to
doe
any
good
thing
,
or
set
on
the
doing
of
it
,
but
there
is
some
motion
or
lust
starts
vp
and
lookes
them
in
the
face
,
and
countermands
them
,
and
either
hinders
them
from
doing
of
that
good
,
or
intermingles
it selfe
with
the
doing
of
it
:
and
why
?
The
reason
of
it
is
this
,
There
is
flesh
and
corruption
stil
in
part
abiding
in
the
best
of
Gods
Children
that
liue
on
the
face
of
the
earth
,
and
that
corruption
is
not
idle
,
but
it
is
stirring
and
working
in
them
,
and
the
workes
and
actions
of
it
are
one
of
these
,
either
to
fill
the
minde
with
wicked
thoughts
and
rebellious
inclinations
,
or
else
to
deface
and
represse
the
good
motions
of
the
Spirit
,
and
so
it
comes
to
passe
,
that
no
sooner
doth
a
Child
of
God
conceiue
a
good
thought
and
purpose
in
his
heart
,
to
doe
any
good
thing
,
or
set
himselfe
to
doe
it
,
but
there
is
some
euill
motion
or
lust
starts
vp
,
and
lookes
him
in
the
face
,
and
controlls
him
,
and
either
hinders
him
from
the
doing
of
it
,
or
intermingles
it selfe
with
that
good
that
he
doth
.
And
this
being
a
truth
,
in
the
first
place
it
makes
knowne
,
The
best
works
of
the
regenerate
,
are
sinfull
in
part
.
that
the
best
workes
of
the
regenerate
are
sinfull
,
and
come
short
of
that
holinesse
that
ought
to
bee
in
them
:
for
why
?
when
a
Childe
of
God
would
doe
good
,
there
is
some
euill
present
with
him
,
and
readie
at
hand
,
and
controlls
him
,
and
either
hinders
him
from
doing
of
it
,
or
intermingles
it selfe
with
the
good
hee
doth
,
and
so
it
must
needes
bee
in
part
sinfull
:
and
if
the
Lord
should
examine
it
,
according
to
the
rigour
of
his
Law
and
Iustice
,
it
is
not
able
to
abide
the
tryall
.
Some
obiections
are
brought
to
the
contrarie
;
but
of
small
moment
,
and
therefore
I
passe
by
them
,
and
come
to
another
vse
of
this
point
.
Is
it
so
,
that
no
sooner
doe
the
best
of
Gods
Children
purpose
and
desire
to
doe
any
good
thing
,
We
are
to
cherish
the
good
thoughts
,
purposes
and
desires
of
our
heart
,
and
to
labor
to
bring
them
forth
into
act
.
or
set
on
the
doing
of
it
,
but
there
is
some
euill
motion
or
lust
starts
vp
,
and
lookes
them
in
the
face
,
and
countermands
them
,
and
either
hinders
them
from
doing
of
it
,
or
intermingles
in
the
doing
of
it
?
Surely
then
it
concernes
vs
,
when
any
good
thought
is
put
into
our
hearts
,
and
when
wee
haue
a
purpose
or
desire
of
doing
any
good
thing
,
to
looke
to
it
,
to
watch
ouer
our
owne
hearts
,
and
to
make
much
of
that
good
thought
,
purpose
,
and
desire
,
and
to
cherish
it
,
and
to
labour
by
all
good
meanes
to
bring
it
forth
into
act
.
If
wee
doe
not
so
,
certainely
some
euill
motion
or
lust
starting
vp
in
our
hearts
,
will
out-face
it
,
and
will
beare
it
downe
.
Haply
thou
hast
,
in
time
of
hearing
the
Word
,
a
good
motion
put
into
thine
heart
,
and
on
the
hearing
of
thine
owne
sinne
reprooued
,
thou
hast
a
purpose
to
leaue
it
;
as
to
lay
aside
thy
Pride
,
thy
Garishnesse
in
apparell
,
thy
Drunkennesse
,
thy
Swearing
,
and
such
like
.
Oh
,
make
much
of
that
good
purpose
,
there
will
be
some
euill
motion
or
lust
readie
to
countermand
it
,
and
when
thou
commest
abroad
into
the
ayre
of
the
World
,
a
thousand
to
one
it
wil
be
quenched
&
gone
,
and
it
will
vanish
and
come
to
nothing
;
thine
owne
heart
will
then
furnish
thee
with
a
thousand
excuses
to
the
contrarie
.
And
so
it
may
bee
,
thou
hast
a
purpose
to
follow
thy
calling
with
diligence
,
to
serue
God
,
and
to
shew
thy selfe
religious
and
one
truely
fearing
God
.
Well
,
looke
to
it
,
and
watch
thine
owne
heart
;
thy
heart
will
be
readie
to
suggest
one
excuse
or
other
to
the
contrary
,
as
the
hardnesse
,
the
impossibilitie
,
the
trouble
and
the
danger
of
the
matter
;
as
that
(
forsooth
)
it
will
bring
losse
of
fauour
,
of
goods
,
of
libertie
,
or
the
like
:
yea
,
that
thou
shalt
be
mocked
and
pointed
at
with
the
finger
,
and
called
a
Puritane
,
or
the
like
,
as
it
is
,
Prou.
22.13
.
One
Lyon
or
other
will
be
in
the
way
.
Oh
,
therefore
looke
to
it
,
when
thou
hast
any
good
thought
,
purpose
,
or
desire
put
into
thine
heart
,
of
forsaking
euill
,
or
doing
any
good
,
make
much
of
it
,
cherish
it
,
and
pray
to
the
Lord
to
keepe
that
good
purpose
in
thine
heart
,
as
Dauid
did
,
1.
Chron
.
29.18
.
No
sooner
hast
thou
any
good
purpose
put
into
thine
heart
,
but
some
euill
motion
or
lust
will
bee
readie
to
controll
it
:
and
therefore
it
concernes
thee
to
looke
to
it
,
and
to
cherish
it
,
and
to
make
much
of
it
,
and
to
labour
by
all
good
meanes
to
bring
it
forth
into
act
.
VERS
.
22.23
.
For
I
delight
in
the
Law
of
God
,
concerning
the
inner
man
:
But
I
see
another
Law
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
and
leading
me
captiue
vnto
the
Law
of
sinne
which
is
in
my
members
.
IN
these
two
Verses
our
Apostle
layes
before
vs
the
third
degree
of
the
spirituall
combate
betweene
the
flesh
and
the
Spirit
,
in
them
that
are
truely
regenerate
,
still
insisting
in
his
owne
example
,
namely
,
this
,
that
his
delight
was
in
good
,
touching
his
inner
man
,
but
yet
he
was
led
captiue
by
the
law
of
his
members
to
sinne
:
so
that
here
the
Apostle
makes
knowne
in
his
owne
person
,
the
spirituall
Combat
more
fully
and
plainely
,
and
in
a
further
degree
:
for
to
delight
in
the
Law
of
God
,
is
more
then
to
will
good
,
and
to
haue
the
law
of
the
members
rebelling
against
the
Law
of
the
minde
,
is
more
then
simply
to
will
euill
,
or
to
doe
euill
.
For
the
connexion
of
these
Verses
with
foregoing
matter
,
we
haue
here
a
proofe
of
that
the
Apostle
said
,
Vers
.
21.
That
when
he
would
doe
good
,
euill
,
as
a
law
,
was
present
with
him
;
from
this
,
that
the
Law
of
his
members
rebelled
against
the
Law
of
his
minde
,
and
led
him
captiue
vnto
the
law
of
sinne
,
which
was
in
his
members
:
and
that
is
amplified
by
his
delight
in
the
Law
of
God
,
that
though
he
delighted
in
the
Law
of
God
in
his
inner
man
,
yet
the
law
of
his
members
rebelled
against
the
Law
of
his
minde
:
and
therefore
when
he
would
doe
good
,
euill
,
as
a
law
,
was
present
with
him
.
That
is
the
dependance
of
these
two
Verses
on
the
Verse
foregoing
,
and
the
generall
matter
of
them
.
Come
wee
to
handle
them
seuerally
.
In
the
two
and
twentieth
Verse
the
Apostle
makes
knowne
his
delight
in
the
Law
of
God
;
that
he
delighted
in
the
Law
of
God
:
and
lest
he
should
be
mistaken
,
he
explaines
himselfe
,
by
limiting
his
speech
to
the
Inner
man
,
that
is
,
was
in
his
inner
man
that
he
delighted
in
the
Law
of
God
.
I
delight
(
saith
he
)
in
the
Law
of
God
,
concerning
the
inner
man
.
And
so
the
matter
of
this
Verse
,
is
the
Apostles
delight
in
the
Law
of
God
,
expressed
with
restraint
of
that
delight
to
his
Inner
man
.
For
I
delight
in
the
Law
of
God
:
that
is
,
Interpretation
I
take
pleasure
and
ioy
,
yea
much
pleasure
and
great
ioy
,
I
finde
much
sweetnesse
and
pleasure
:
for
so
the
word
signifieth
in
the
Originall
.
And
by
the
Law
of
God
we
are
here
to
vnderstand
the
Morall
Law
,
which
the
Apostle
,
Verse
12.
said
,
was
holy
,
and
iust
,
and
good
:
which
makes
knowne
the
good
will
of
God
,
touching
all
good
duties
,
both
of
piety
towards
God
,
and
of
loue
,
and
iustice
,
and
mercy
towards
men
.
In
this
Law
the
Apostle
tooke
pleasure
and
delight
,
and
that
in
the
knowledge
and
meditation
of
it
,
and
in
the
practice
of
the
duties
therein
required
.
Concerning
the
Inner
man
.
Some
would
haue
onely
the
mind
&
vnderstanding
to
be
ment
:
but
indeed
that
comes
too
short
of
the
purpose
&
meaning
of
that
Phrase
.
By
Inner
man
,
we
are
to
vnderstand
the
regenerat
part
throughout
,
both
in
soule
and
in
body
,
euen
whatsoeuer
is
either
within
in
the
powers
of
the
soule
,
or
without
in
the
parts
&
members
of
the
body
,
being
renued
by
grace
,
and
so
far
forth
as
they
be
regenerate
and
renued
.
And
the
regenerate
part
is
thus
called
the
Inner
man
,
because
Regeneration
is
chiefly
seated
in
the
heart
,
and
in
the
minde
,
and
in
,
in
the
inward
powers
&
faculties
of
the
soule
,
&
doth
diffuse
and
spread
it selfe
from
thence
,
to
the
parts
and
members
of
the
body
:
Luk
.
17.2
.
and
therefore
Christ
saith
to
the
Pharises
,
Luke
17.2
.
The
Kingdome
of
God
is
within
you
.
Rom.
2.29
.
And
the
Apostle
saith
,
Rom.
2.29
.
that
true
Circumcision
is
of
the
heart
,
and
in
the
Spirit
.
And
hence
it
is
called
,
The
Hid
man
of
the
heart
,
1.
Pet
.
3.4
.
Let
the
hid
man
of
the
heart
be
vncorrupt
.
That
is
one
speciall
reason
why
the
regenerate
part
is
called
The
Inner
man
.
Now
then
,
thus
conceiue
we
the
Apostles
meaning
in
the
words
of
this
Verse
,
as
if
he
had
said
:
For
I
,
as
I
am
regenerate
,
and
in
that
part
of
me
that
is
regenerate
and
renued
by
grace
throughout
,
both
in
my
soule
and
in
my
body
,
in
the
powers
and
faculties
of
the
one
,
and
in
the
parts
and
members
of
the
other
,
do
take
great
pleasure
&
much
ioy
in
the
good
Law
of
God
,
commanding
good
duties
,
both
of
pietie
towards
God
,
&
of
loue
,
iustice
,
and
mercy
towards
men
.
I
find
much
sweetnesse
and
pleasure
in
the
knowledge
of
that
Law
,
and
in
meditating
in
the
same
,
&
in
the
practice
of
good
duties
that
are
therin
centayned
,
according
to
that
measure
of
grace
that
is
giuen
to
me
.
Now
in
that
the
Apostle
here
saith
of
himselfe
,
that
as
he
was
regenerate
,
he
delighted
in
the
Law
of
God
:
The
point
hence
is
this
,
That
Gods
children
,
and
such
as
are
truely
regenerate
,
they
delight
in
the
good
Law
of
God
,
Gods
Children
beleeue
the
good
Law
of
God
,
and
in
the
things
therein
commanded
.
and
in
the
things
therein
commanded
,
it
is
a
matter
of
sweetnes
and
much
pleasure
to
them
,
to
be
acquainted
with
the
Law
of
God
,
and
to
meditate
in
it
,
&
according
to
the
measure
of
grace
giuen
,
and
as
occasion
is
offered
them
,
to
yeeld
obedience
to
it
;
it
is
euen
the
ioy
of
the
hearts
of
Gods
children
,
to
know
the
Law
of
God
,
to
meditate
in
it
,
and
to
practise
the
duties
therein
required
,
as
any
iust
occasion
is
offered
.
Iohn
5.3
.
And
hence
it
is
,
that
S.
Iohn
saith
,
1.
Iohn
5.3
.
that
the
Commandements
of
God
are
not
grieuous
.
His
meaning
is
to
them
that
haue
their
hearts
renued
by
grace
,
to
them
the
Commandement
of
God
was
not
grieuous
,
but
easie
,
sweete
and
pleasant
.
Dauid
makes
knowne
a
maruellous
great
delight
hee
tooke
in
the
Lawes
and
Commandements
of
God
,
Psal
.
119.97
.
Psal
.
119.97
.
Oh
how
loue
I
thy
Law
!
it
is
my
meditation
continually
.
As
if
he
had
said
,
I
am
not
able
to
expresse
the
greatnesse
of
my
loue
and
delight
in
thy
Law
:
I
want
words
to
expresse
it
.
And
in
that
Psalme
we
finde
,
that
hee
sets
forth
his
loue
and
delight
in
the
Law
and
Commandements
of
God
by
many
notable
similitudes
,
Verse
14.
I
haue
had
as
great
delight
in
the
way
of
thy
Testimonies
,
as
in
all
riches
.
Verse
72.
The
Law
of
thy
mouth
is
better
vnto
men
,
then
thousands
of
gold
and
siluer
,
Verse
111.
Thy
Testimonies
ban●
I
taken
as
an
heritage
for
euer
:
for
they
are
the
ioy
of
mine
heart
.
Verse
127.
Therefore
loue
I
thy
Commandements
about
gold
,
yea
,
aboue
most
fine
gold
.
Verse
162.
I
reioyce
at
thy
Word
,
as
one
that
findeth
much
spayle
:
and
the
like
.
And
Psalme
19.10
.
Psal
.
19.8
,
9
,
10.
hee
puts
it
downe
positiuely
,
that
the
Statutes
and
Iudgements
of
the
Lord
are
more
to
be
desired
then
gold
,
yea
,
then
much
fine
gold
,
sweeter
also
then
the
hony
,
and
the
honycombe
.
Thus
it
was
with
Dauid
,
and
doubtlesse
,
thus
it
is
with
as
many
as
haue
the
Spirit
of
DAVID
,
euen
with
as
many
as
haue
the
Spirit
of
Grace
and
Sanctification
,
and
are
truely
regenerate
:
it
is
their
ioy
,
and
their
delight
is
to
know
the
Law
of
God
,
to
meditate
in
it
,
and
to
practise
the
duties
therein
required
,
as
iust
occasion
is
offered
:
and
the
reasons
and
grounds
of
their
delight
are
these
,
First
,
they
are
able
to
looke
on
the
Law
of
God
with
a
spirituall
eye
,
and
to
see
the
beautie
and
excellency
of
it
;
euen
therein
to
behold
most
absolute
holinesse
and
righteousnesse
set
before
them
,
yea
,
the
very
image
of
God
Himselfe
,
in
respect
of
his
perfect
Iustice
,
manifested
:
and
these
things
are
most
louely
,
and
must
needes
affect
and
draw
the
hearts
of
Gods
children
to
them
.
Againe
,
secondly
Gods
children
know
,
that
howsoeuer
the
Morall
Law
is
not
the
cause
of
eternall
life
,
yet
it
is
the
rule
of
good
life
,
and
the
way
in
which
they
are
to
walke
that
shall
bee
saued
:
and
therefore
they
ioy
and
delight
in
the
knowledge
of
it
,
and
in
meditating
in
it
,
and
in
the
practice
of
the
duties
required
in
it
,
as
iust
occasion
is
offered
.
Euery
childe
of
God
hath
his
measure
of
delight
in
these
things
,
indeed
some
a
greater
,
and
some
a
lesse
measure
,
according
to
the
measure
of
grace
that
is
giuen
them
.
But
haply
here
some
may
say
,
The
Morall
Law
of
God
reueales
sinne
,
and
it
accuseth
and
condemnes
for
sinne
:
doe
Gods
children
finde
sweetnesse
and
pleasure
in
it
in
that
respect
?
I
answere
,
Yes
,
they
doe
,
in
that
the
Law
of
God
discouers
to
them
euils
and
sinnes
,
that
they
may
see
them
,
bee
humbled
for
them
,
and
seeke
to
God
for
mercy
for
the
pardon
of
them
,
and
that
they
may
auoid
and
forsake
euill
and
sinne
:
euen
in
this
respect
Gods
children
ioy
and
delight
in
the
Law
of
God
,
and
finde
sweetnesse
in
it
.
And
therefore
Dauid
said
,
Psal
.
141.5
.
Let
the
righteous
smite
me
:
for
that
is
a
benefite
vnto
mee
,
and
let
him
reprooue
me
,
and
it
shall
be
as
a
precious
Oyle
that
shall
not
breake
mine
head
.
Gods
children
loue
the
Law
of
God
,
because
it
discouers
sinne
to
them
,
and
they
like
those
meanes
best
,
that
are
most
powerfull
and
effectuall
to
that
purpose
.
Thus
it
is
with
euery
childe
of
God
,
and
with
euery
one
that
is
truely
regenerate
in
some
measure
.
Now
then
let
this
,
for
the
vse
of
it
,
serue
as
a
ground
of
tryall
to
euery
one
of
vs.
A
ground
of
tryall
,
by
which
men
may
know
whether
they
be
the
children
of
God
or
no
.
By
this
,
as
one
speciall
note
,
we
may
know
,
whether
we
be
Gods
children
,
and
truely
regenerate
or
no
.
Dost
thou
find
that
thou
hast
a
measure
of
true
delight
in
the
Law
of
God
?
Dost
thou
take
pleasure
in
the
knowledge
of
it
,
in
meditating
and
musing
on
it
?
Dost
thou
find
sweetnesse
in
the
practice
of
the
good
duties
therein
required
?
Is
it
the
ioy
of
thine
heart
to
be
exercised
in
the
dueties
of
pietie
,
in
hearing
the
Word
of
God
,
in
praying
,
in
the
duties
of
equitie
,
iustice
,
loue
and
mercy
to
towards
men
?
Are
these
things
as
meate
and
drinke
to
thee
?
Dost
thou
find
that
thou
canst
delight
in
these
things
,
as
at
a
Feast
or
Banquet
?
Dost
thou
find
sweetnesse
in
the
Word
of
God
,
when
thy
sinnes
are
thereby
discouered
and
rebuked
?
And
canst
thou
reioyce
vnsaynedly
and
blesse
God
for
it
,
when
any
thing
thou
takest
pleasure
in
,
is
discouered
to
be
a
sinne
?
And
dost
thou
loue
them
that
louingly
admonish
thee
of
a
manifest
sinne
?
Is
it
thus
with
thee
?
Surely
,
that
is
an
infallible
euidence
and
testimony
that
thou
art
truely
regenerate
,
and
hast
the
Spirit
of
grace
in
thee
,
and
that
thou
art
a
child
of
God
?
But
on
the
other
side
,
If
so
be
thou
find
that
thou
hast
no
delight
in
the
Law
of
God
,
thou
carest
not
for
the
knowledge
of
it
,
the
meanes
to
come
by
the
knowledge
of
it
being
offered
,
thou
regardest
not
,
and
thou
findest
no
sweetnesse
in
the
practice
of
good
duties
,
in
hearing
the
Word
,
in
Prayer
,
in
receiuing
the
Sacraments
,
in
sanctifying
the
Sabbath
,
and
other
holy
duties
,
or
in
duties
of
loue
towards
men
.
Are
these
things
tedious
and
irkesome
to
thee
?
and
thou
sayest
as
the
people
did
,
Amos
8.5
Amos
.
8.5
.
When
will
the
Sabbath
be
gone
?
It
is
wearisome
to
thee
to
performe
holy
duties
,
and
thou
performest
them
heauily
and
sleepily
.
And
when
the
Law
and
Word
of
God
discouers
thy
sinnes
,
thou
art
so
farre
from
louing
it
,
and
delighting
in
it
,
as
in
that
respect
thou
hatest
it
,
&
couldst
wish
there
were
no
such
Law
,
yea
,
thou
hatest
those
that
louingly
admonish
thee
of
thy
sinnes
,
and
iustly
reproue
thee
for
the
same
,
as
it
is
the
manner
of
too
many
;
Is
it
thus
with
thee
?
Deceiue
not
thy selfe
,
whosoeuer
thou
art
;
thy
case
is
not
good
,
thou
art
yet
in
the
dregs
of
nature
,
the
Spirit
of
God
hath
not
yet
wrought
on
thee
,
and
thou
canst
not
comfort
thy selfe
in
this
,
that
thou
art
a
child
of
God
.
No
,
no
:
euery
child
of
God
hath
some
measure
of
true
delight
in
the
Law
of
God
,
in
the
knowledge
of
it
,
in
meditating
on
it
,
and
in
the
practice
of
good
duties
:
and
therefore
hereby
trie
thy selfe
.
Haply
thou
wilt
say
,
Wicked
men
and
hypocrites
sometimes
delight
in
the
Law
and
in
the
Word
of
God
,
Mat
.
Matth
.
13.20
.
13.20
Christ
saith
,
Temporaries
,
such
as
fall
away
in
the
time
of
tryall
,
receiue
the
Word
with
ioy
:
and
it
is
said
of
Herod
,
Mar.
6.20
.
that
he
heard
IOHN
gladly
,
and
did
many
things
.
How
then
shall
I
know
that
my
delight
in
the
Law
and
Word
of
God
,
goes
beyond
the
delight
of
an
hypocrite
,
and
is
such
as
will
yeeld
me
true
comfort
,
and
that
I
may
gather
thence
that
I
am
truly
regenerate
?
I
answere
thee
,
Thou
shalt
know
it
by
two
things
especially
:
First
,
if
thou
find
thy
delight
to
be
impartiall
,
euen
a
delight
in
the
whole
Law
and
Word
of
God
;
whether
the
Word
comfort
,
or
teach
,
or
exhort
,
or
threaten
,
or
reproue
,
yet
still
thou
findest
sweetnesse
in
it
.
For
though
an
hypocrite
may
delight
in
the
Word
of
God
promising
mercy
and
good
things
,
or
teaching
some
things
not
so
contrary
to
his
humour
,
yet
if
either
it
discouer
his
priuy
corruption
,
or
rebuke
him
for
the
same
,
then
hee
likes
it
not
:
and
therefore
if
it
be
so
with
thee
,
that
whether
the
Word
comfort
,
or
threaten
,
or
rebuke
,
yet
still
it
is
sweet
and
pleasant
to
thee
:
therein
thou
goest
beyond
an
hypocrite
.
Againe
,
if
thou
find
that
thy
delight
in
the
Word
of
God
is
a
working
delight
,
it
works
in
thee
an
holy
care
and
endeuour
,
to
conforme
thy selfe
to
the
will
of
God
,
reuealed
in
his
holy
and
righteous
Law
,
and
that
as
well
in
thy
inward
thoughts
and
affections
,
as
in
thy
outward
actions
;
therein
certainly
it
goes
beyond
the
delight
of
an
hypocrite
:
his
delight
may
make
him
doe
some
outward
good
things
,
and
that
is
all
;
it
neuer
makes
him
striue
to
subdue
his
reason
,
will
,
and
affections
,
to
the
obedience
of
the
Word
of
God
.
By
these
two
notes
then
trie
thy selfe
,
and
neuer
rest
,
til
thou
find
that
thou
dost
delight
in
the
whole
Law
and
Word
of
God
,
whether
it
teach
comfort
,
or
threaten
,
or
rebuke
,
and
that
thy
delight
in
the
Word
of
God
is
a
working
delight
,
working
in
thee
an
holy
care
and
endeuour
,
to
conforme
thy selfe
to
the
holy
will
of
God
in
all
things
,
aswell
in
thy
thoughts
and
inward
affections
,
as
in
thy
outward
actions
:
and
thereupon
thou
maist
conclude
clude
to
thy
comfort
,
that
thy
delight
in
the
Law
and
Word
of
God
goes
beyond
the
delight
of
an
hypocrite
,
and
thence
also
thou
maist
conclude
,
that
thou
art
truely
regenerate
,
and
hast
in
thee
the
Spirit
of
grace
and
sanctification
.
Againe
,
is
it
so
,
that
Gods
children
delight
in
the
Law
of
God
?
Gods
children
find
vnspeakeable
comfort
in
the
Word
of
the
Gospel
.
Doe
they
find
sweetnesse
in
that
that
reueales
sinne
,
and
doth
accuse
and
condemine
for
sinne
?
Surely
,
much
more
doe
they
find
sweetnesse
and
comfort
in
the
Word
of
the
Gospell
,
that
discouering
to
them
the
riches
of
Gods
mercy
in
Christ
for
the
pardon
of
their
sinnes
,
without
question
their
ioy
and
delight
in
that
,
in
knowing
it
and
beleeuing
it
,
is
vnspeakable
and
glorious
.
The
world
commonly
thinks
that
the
life
of
a
true
beleening
Christian
,
is
without
ioy
;
an
heauy
,
lumpish
,
and
vncomfortable
life
,
and
that
there
is
no
mirth
in
them
that
truly
feare
God
,
they
liue
a
life
without
delight
.
Alas
,
poore
soules
!
they
are
deceiued
that
so
thinke
;
Gods
children
find
sweetnesse
and
comfort
in
the
Law
of
God
,
humbling
them
and
wounding
them
for
their
sins
,
and
much
more
sweetnesse
do
they
find
in
the
sweet
promises
of
the
Gospell
:
yea
,
they
find
such
sweetnesse
in
them
(
being
knowne
,
beleeued
,
and
applyed
to
themselues
by
a
true
faith
)
as
they
would
not
part
withall
for
ten
thousand
worlds
:
for
those
binde
vp
their
broken
hearts
&
wounded
soules
,
with
heauenly
comfort
,
and
they
worke
in
them
peace
of
conscience
,
which
is
a
continuall
feast
,
and
they
settle
them
in
assurance
of
right
to
eternall
life
,
happinesse
,
and
glorie
in
heauen
,
and
doe
giue
them
a
taske
and
a
beginning
of
that
ioy
,
eye
hath
not
seene
,
eare
hath
not
heard
,
nor
the
heart
of
man
conceiued
:
and
therefore
thou
art
deceiued
,
that
thinkest
they
haue
no
delight
,
and
liue
a
life
without
ioy
.
In
that
the
Apostle
here
saith
,
He
delighted
in
the
Law
of
God
,
concerning
the
innerman
;
Hence
also
we
gathered
argument
of
his
regeneration
,
that
therefore
the
Apostle
was
truly
regenerate
,
because
his
delight
was
in
the
Law
of
God
concerning
the
inner
man
.
As
first
this
,
in
that
he
delighted
in
the
knowledge
of
the
Law
of
God
,
and
in
obedience
to
it
.
Therefore
he
was
a
man
truely
regenerate
,
and
againe
in
that
here
hee
speakes
of
his
Inner
man
,
thereby
meaning
his
regenerate
part
,
that
therefore
also
he
was
a
man
truely
regenerate
.
Now
against
this
argument
obiections
are
brought
:
we
haue
heretofore
propounded
the
obiection
that
lyes
against
the
first
,
and
answered
it
,
Vers
.
16.
and
therefore
I
passe
by
that
,
and
I
will
now
only
propound
the
obiection
made
against
the
second
argument
,
and
answere
that
,
and
then
proceed
.
Thus
then
some
doe
obiect
;
say
they
,
The
Inner
man
doth
not
here
signifie
the
regenerate
part
,
but
by
Inner
man
,
we
are
to
vnderstand
the
mind
,
as
standing
in
opposition
to
the
body
:
and
for
this
they
bring
2.
Cor
.
4.16
.
where
the
Apostle
saith
,
Though
our
outward
manperish
,
yet
the
inward
man
is
renued
daily
.
Meaning
,
say
they
,
by
outward
man
,
the
body
:
and
by
inwardman
,
the
minde
:
yea
,
say
they
,
the
Apostle
so
expounds
himselfe
,
Verse
25.
of
this
Chapter
:
Then
I
my selfe
in
my
minde
serue
the
Law
of
God
,
but
in
my
flesh
the
law
of
sinne
.
By
his
minde
,
vnderstanding
the
same
that
before
he
expressed
,
in
saying
the
Inner
man
.
Now
the
minde
is
formed
as
well
in
vnregenerate
persons
,
as
in
them
that
bee
truely
regenerate
;
and
therefore
it
is
no
good
argument
to
prooue
the
Apostle
to
bee
regenerate
,
because
he
speakes
of
his
inner
man
.
Now
to
this
I
answere
:
It
is
false
:
they
say
that
by
inner
man
,
is
here
meant
the
minde
;
for
the
inner
man
is
here
opposed
not
to
the
body
,
but
to
the
members
,
and
to
the
flesh
,
by
which
the
vnregenerate
part
is
signified
:
and
therefore
it
must
needs
be
,
that
by
the
inner
man
,
is
here
meant
the
regenerate
part
.
And
that
this
is
no
misconstruction
of
these
words
,
that
of
the
Apostle
,
Ephes
.
3.16
,
17.
makes
it
cleere
,
where
he
saith
,
That
yee
may
be
strengthened
by
his
Spirit
in
the
Inner
man
:
That
Christ
may
dwell
in
your
hearts
by
faith
.
Shewing
plainly
,
that
by
the
Inner
man
,
he
meanes
not
only
the
mind
,
but
the
heart
also
,
&
the
affections
of
it
,
&
the
regenerate
part
throughout
.
As
for
the
Text
alleaged
,
2.
Cor
.
4.16
.
they
misvnderstand
it
,
expounding
the
inward
man
to
be
the
mind
,
and
the
outward
man
,
the
body
.
The
Text
it selfe
is
against
that
Exposition
;
for
the
Apostle
saith
,
The
inward
man
is
renued
daily
.
Now
renouation
is
not
only
of
the
mind
,
but
it
is
also
of
all
other
powers
and
faculties
of
the
soule
,
yea
of
all
the
parts
and
members
of
the
body
,
and
hee
saith
againe
,
Though
our
outward
man
perish
,
or
be
corrupted
;
meaning
,
whatsoeuer
in
true
beleeuers
is
by
the
Crosse
and
by
afflictions
weakened
,
and
diminished
,
and
purged
out
:
and
that
is
not
only
the
corruption
of
the
body
,
but
the
corruption
also
of
the
soule
,
and
that
chiefly
euen
the
sinfull
lusts
and
desires
of
the
heart
,
loue
of
the
world
,
loue
of
pleasures
,
and
carnall
ioy
and
delight
:
and
so
that
Text
makes
rather
against
them
,
then
for
them
.
And
whereas
they
alleage
the
Apostles
owne
Exposition
in
the
last
Verse
of
this
Chapter
,
if
the
words
be
rightly
vnderstood
,
they
make
nothing
to
their
purpose
:
for
certainely
the
minde
seruing
God
,
is
the
part
of
man
that
is
spirituall
and
truly
regenerate
:
the
mind
being
not
regenerate
,
but
in
the
naturall
state
and
condition
,
it
is
defiled
,
Tit
.
1.15
.
and
cannot
serue
God
.
And
therefore
when
the
Apostle
saith
,
I
my
solfe
in
my
mind
serue
the
Law
of
God
,
he
meanes
,
in
his
mind
regenerate
,
and
renued
by
grace
:
and
the
minde
is
put
for
the
whole
Inner
man
,
and
for
his
regenerate
part
throughout
,
and
so
it
still
remaynes
a
true
note
of
the
Apostles
regeneration
,
that
hee
here
speakes
of
his
Inner
man
,
and
it
is
a
true
note
to
others
,
that
they
also
are
truly
regenerate
,
if
they
be
able
to
speake
it
in
truth
,
that
they
haue
in
them
an
Inner
man
,
or
new
man
,
and
that
now
they
are
so
wrought
on
by
the
Spirit
of
grace
,
as
that
they
find
themselues
altered
and
changed
throughout
,
that
the
Image
of
God
in
some
measure
is
set
on
all
the
powers
of
their
soules
,
and
on
all
the
parts
and
members
of
their
bodies
,
and
that
now
they
are
new
creatures
in
Iesus
Christ
,
2.
Cor
.
5.17
.
That
is
a
true
note
of
their
Regeneration
:
and
let
that
serue
for
answere
to
the
Obiection
propounded
.
Now
further
,
in
that
the
Apostle
here
speaking
of
his
regenerate
part
,
sets
it
forth
in
these
termes
,
and
cals
his
regenerate
part
throughout
both
in
soule
and
body
,
his
Inner
man
,
and
that
for
the
reason
which
before
I
gaue
,
because
Regeneration
is
chiefly
seated
in
the
heart
and
mind
,
and
in
the
inward
powers
&
faculties
of
the
soule
:
hence
we
may
take
vp
this
conclusion
,
That
true
Regeneration
is
chiefly
seated
in
the
heart
and
in
the
mind
:
True
regeneration
is
chiefly
seated
in
the
heart
and
mind
of
man
,
a
man
or
woman
that
would
find
true
comfort
in
the
worke
of
grace
in
themselues
,
must
find
it
working
and
powerful
,
especially
and
principally
in
their
hearts
and
minds
,
howsoeuer
the
worke
of
grace
must
be
found
in
all
the
powers
of
the
soule
,
yea
in
all
chapters
and
members
of
the
body
,
yet
it
must
be
found
chiefly
in
the
heart
&
in
the
mind
.
And
hence
it
is
that
the
Apostle
thus
exhorts
,
Rom.
12.2
.
Ephes
.
4.23
.
Rom.
12.2
.
Be
yee
changed
by
the
re●●●ing
of
your
mind
.
And
Ephes
.
4.23
.
hee
vseth
an
exhortation
to
the
same
purpose
,
Be
renewed
in
the
spirit
of
your
mind
,
2.
Cor
.
2.
Cor
.
7.1
.
7.1
.
That
wee
may
grow
up
in
full
holinesse
in
the
feare
of
God
(
saith
the
Apostle
)
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
.
As
if
he
had
faid
,
We
cannot
grow
vp
to
full
holinesse
or
to
sound
and
true
holinesse
,
if
wee
be
not
cleansed
from
all
filthinesse
both
of
the
flesh
and
spirit
,
and
especially
of
Spirit
;
for
what
is
it
for
a
man
to
cleanse
his
hand
,
foote
,
eye
,
or
tongue
,
or
the
like
,
and
yet
haue
his
mind
polluted
and
filthy
?
Surely
,
that
is
with
the
Pharise
to
make
cleane
the
out-side
of
the
cup
and
platter
,
when
the
in-side
is
full
of
rottennesse
and
corruption
:
and
wee
know
,
it
is
but
in
vaine
for
a
man
to
lop
off
the
branches
,
or
to
cut
downe
the
bodie
of
a
Tree
that
hee
would
haue
grow
no
more
,
and
yet
leaue
the
root
in
the
earth
;
for
that
will
sprout
and
grow
vp
againe
;
so
it
is
to
no
purpose
to
cut
off
as
it
were
some
branches
of
sinne
,
and
leaue
the
roote
of
it
in
the
heart
and
in
the
mind
;
for
that
will
at
one
time
or
other
send
forth
other
bitter
and
vnsauourie
fruit
.
Wee
must
therefore
labour
to
stocke
vp
the
roote
of
sinne
,
and
to
finde
the
worke
of
grace
chiefly
in
our
hearts
and
minds
,
if
we
would
haue
true
comfort
in
the
worke
of
grace
in
our selues
:
and
the
reason
of
it
may
be
these
.
First
,
as
before
the
fall
of
man
,
the
minde
of
man
retayned
the
chiefe
part
of
the
Image
of
God
:
so
now
being
renewed
by
grace
,
it
hath
in
it
the
chiefest
part
of
the
Image
of
God
restored
and
renewed
.
And
againe
,
the
heart
and
minde
are
the
beginning
of
all
good
actions
;
and
if
the
minde
bee
darke
and
ignorant
,
and
the
heart
full
of
rebellion
,
there
can
be
nothing
but
sinne
in
all
the
powers
of
the
soule
,
and
in
all
the
parts
and
members
of
the
bodie
:
and
therefore
it
must
needes
bee
,
that
if
wee
would
finde
true
comfort
in
the
worke
of
grace
in
our selues
,
wee
must
finde
it
working
and
powerfull
,
especially
and
principally
in
our
hearts
and
minds
.
And
therefore
for
the
vse
of
this
.
Deceiue
not
thy selfe
,
whosoeuer
thou
art
,
Outward
reformation
alone
,
is
no
ground
of
true
comfort
.
thinke
not
to
finde
true
comfort
to
thine
owne
soule
,
only
because
thy
outward
man
is
in
some
measure
reformed
,
and
thy
hands
,
eyes
and
other
outward
parts
of
the
bodie
are
reformed
,
and
that
in
respect
of
thy
outward
carriage
thou
walkest
vnblameably
and
without
repoofe
.
Alas
,
this
thou
maist
doe
,
and
yet
want
the
power
of
grace
in
thy
heart
and
minde
;
yea
,
this
thou
maist
doe
,
and
yet
bee
ignorant
of
God
,
and
of
the
wayes
of
God
,
and
be
yet
a
man
or
woman
of
an
vnreformed
heart
.
We
see
it
in
common
experience
,
that
some
that
are
grossely
ignorant
,
yet
walke
vnblameably
in
respect
of
the
World
,
they
deale
iustly
and
truely
with
euery
one
,
yea
,
and
they
performe
some
outward
duties
of
Pietie
and
Religion
,
and
an
Hypocrite
,
one
that
is
rotten
at
the
heart
,
and
carries
in
him
an
heart
full
of
wicked
and
noysome
lusts
,
of
Pride
,
Enuie
,
Couetousnesse
,
and
the
like
,
may
make
a
goodly
shew
,
and
may
seeme
to
be
religious
,
yea
,
he
may
carrie
himselfe
so
religiously
in
respect
of
his
outward
carriage
,
as
that
they
that
are
truly
religious
,
&
conuerse
with
him
,
cannot
discerne
him
,
but
may
be
deceiued
by
him
.
Thus
did
Iudas
,
he
carryed
himselfe
so
smoothly
as
the
rest
of
the
Apostles
could
not
discerne
him
,
no
,
when
Christ
said
,
One
of
them
should
betray
him
,
they
could
not
presently
point
at
Iudas
,
and
say
he
was
the
man
.
No
,
no
,
doubtlesse
Iudas
had
behaued
himselfe
as
religiously
in
shew
,
as
the
best
of
them
,
yet
was
he
a
notable
Hypocrite
,
he
had
a
rotten
heart
within
him
,
and
a
bitter
root
of
couetousnesse
was
in
his
heart
:
and
therefore
rest
not
in
this
,
whosoeuer
thou
art
,
that
thou
art
outwardly
reformed
;
that
will
deceiue
thee
if
thou
rest
in
it
.
If
thou
wouldst
haue
true
comfort
in
the
worke
of
grace
in
thy selfe
,
labour
to
finde
it
powerfull
in
thy
heart
and
in
thy
minde
principally
,
and
to
this
purpose
consider
,
that
if
grace
bee
not
powerfull
and
working
specially
in
thine
heart
,
in
time
of
tryall
it
will
deceiue
thee
,
and
the
Lord
will
at
one
time
or
other
discouer
thee
and
lay
thee
open
to
thy
shame
.
And
hence
it
is
,
that
many
fall
away
from
the
profession
they
haue
made
in
former
time
,
and
returne
with
the
Dogge
to
his
vomit
,
and
the
Sow
to
her
tumbling
in
the
myre
,
because
indeed
they
were
neuer
sound
at
the
root
:
grace
was
neuer
powerfull
in
their
hearts
.
Oh
then
,
labour
for
this
,
and
neuer
rest
till
thou
finde
it
in
thy selfe
,
euen
grace
working
especially
in
thine
heart
and
minde
,
neuer
rest
till
thou
finde
thy
minde
truely
inlightened
,
and
thine
heart
truely
reformed
,
and
that
thou
makest
conscience
of
thy
very
thoughts
,
and
that
thine
heart
is
vpright
with
God
,
though
thou
haue
many
faylings
;
and
that
indeed
will
yeeld
thee
true
comfort
both
in
life
and
death
.
One
thing
yet
remaines
to
bee
noted
;
in
that
the
Apostle
here
cals
his
regenerate
part
his
Inner
man
,
and
giues
to
it
the
title
of
a
whole
man
,
not
a
piece
or
part
of
a
man
;
but
as
it
were
an
entire
and
whole
man
.
Hence
we
are
further
taught
,
That
true
Regeration
is
entyre
,
it
spreads
it selfe
ouer
the
whole
man
,
euen
ouer
all
the
powers
of
the
soule
,
True
Regeneration
is
entire
,
spreading
it selfe
ouer
the
whole
man
.
and
ouer
all
the
parts
and
members
of
the
bodie
,
and
where
sanctifying
grace
is
truely
wrought
,
it
is
not
found
in
one
power
or
facultie
of
the
soule
,
and
not
in
anoher
,
but
it
is
found
in
a
proportionable
measure
in
euery
power
and
facultie
of
the
soule
,
and
in
euery
part
and
member
of
the
bodie
:
for
why
?
The
Spirit
of
GOD
neuer
workes
in
any
man
or
woman
,
but
he
goes
thorow
stitch
with
his
worke
,
hee
workes
throughout
;
if
he
enlighten
the
minde
with
sauing
knowledge
,
he
also
works
on
the
will
,
and
on
the
affections
in
like
proportion
,
and
in
all
other
faculties
of
the
soule
.
And
hence
it
is
,
that
regeneration
is
called
a
new
Creation
,
2.
Cor
.
5.17
.
If
any
man
be
in
Christ
,
2.
Cor
.
5.17
.
Tit
.
3.5
.
let
him
be
a
new
creature
:
and
a
new
birth
,
Tit
.
3.5
.
and
therefore
it
must
needes
be
entyre
,
and
of
the
whole
man
;
for
doubtlesse
the
Spirit
of
God
brings
not
forth
a
monstrous
birth
,
all
head
and
nothing
else
,
but
hee
brings
forth
a
perfect
birth
,
I
meane
,
perfect
in
respect
of
all
the
parts
,
and
where
hee
sanctifies
,
hee
sanctifies
throughout
,
as
the
Apostle
prayed
,
1.
Thess.
5.23
.
in
Spirit
,
in
soule
and
in
bodie
.
Let
no
man
then
deceiue
himselfe
,
let
no
man
thinke
he
is
truly
regenerate
,
because
haply
he
is
enlightened
,
Illumination
is
not
sufficient
to
prooue
true
Regeneration
.
and
because
he
hath
in
him
some
knowledge
of
God
and
of
good
things
,
and
is
able
to
speake
of
such
things
,
and
yet
notwithstanding
his
heart
is
not
reformed
,
but
hee
nourisheth
in
his
heart
some
corrupt
lust
,
or
some
inordinate
affection
of
Pride
,
of
Enuie
,
of
Couetousnesse
or
the
like
:
if
any
so
thinke
,
he
deceiues
himselfe
.
Herod
knew
much
,
and
did
many
good
things
:
yet
he
was
a
meere
carnall
man
,
possessed
with
an
inordinate
loue
of
his
Brothers
Wife
.
And
therefore
thinke
not
that
the
Spirit
of
God
hath
wrought
in
thee
to
thy
Regeneration
,
vnlesse
thou
finde
that
hee
hath
wrought
on
thee
throughout
.
If
thou
wouldst
be
sure
that
thou
art
truely
regenerate
,
thou
must
finde
a
proportionable
measure
of
grace
in
euery
power
and
facultie
of
thy
soule
;
thou
must
finde
not
only
thy
minde
enlightened
with
knowledge
,
but
thine
heart
also
in
like
proportion
sanctified
,
and
that
now
thou
doest
not
only
know
God
as
hee
hath
reuealed
himselfe
in
his
Word
and
Workes
,
but
doest
also
acknowledge
him
,
and
put
thy
confidence
in
him
as
a
louing
Father
,
and
that
now
thou
louest
God
,
his
Word
,
his
Children
,
and
doest
truely
feare
God
,
and
endeuour
to
please
him
in
all
things
,
leading
a
pure
and
vnblameable
life
,
as
becommeth
a
new
creature
:
that
will
giue
thee
assurance
,
that
thou
art
truely
regenerate
.
VERS
.
23.
But
I
see
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
and
leading
me
captiue
vnto
the
law
of
sinne
,
which
is
in
my
members
.
THe
Apostle
hauing
said
in
the
Verse
before
,
that
hee
delighted
in
the
Law
of
God
,
concerning
the
Inner
man
,
and
as
he
was
renewed
by
grace
:
here
hee
makes
knowne
how
it
was
with
him
,
in
respect
of
the
remainder
of
sinne
that
still
abode
in
him
(
namely
)
thus
,
that
there
was
an
enmitie
betweene
that
remainder
of
sinne
,
and
the
Grace
of
Regeneration
that
was
in
him
.
And
first
,
hee
sets
downe
the
measure
of
that
enmitie
,
as
that
sinne
remayning
in
him
,
resisted
and
rebelled
against
the
grace
that
was
wrought
in
him
,
it
did
violently
resist
it
as
a
Rebell
his
Prince
.
And
he
amplifies
that
by
his
owne
sence
,
feeling
and
sight
of
it
,
that
he
saw
it
so
to
be
;
hee
saith
,
I
see
another
law
in
my
members
rebelling
against
the
Law
of
my
minde
.
And
then
,
secondly
,
hee
makes
knowne
the
issue
and
successe
of
that
resistance
and
that
rebelling
of
sinne
,
which
was
this
,
That
it
led
him
captiue
to
sinne
,
and
brought
him
vnder
the
power
of
sinne
,
in
the
words
following
:
leading
me
captiue
vnto
the
law
of
sinne
,
which
is
in
my
members
.
Thus
wee
haue
the
seuerall
parts
of
this
Verse
,
and
the
generall
matter
of
it
.
Now
for
the
first
part
of
this
Verse
in
these
words
:
I
see
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
.
I
will
stand
awhile
to
cleere
the
wordes
touching
the
sence
and
meaning
of
them
:
But
I
see
another
law
in
my
members
.
I
see
.
The
word
signifieth
,
I
behold
,
or
looke
on
.
Interpretation
The
meaning
is
,
I
plainly
see
and
perceiue
,
and
I
discerne
another
law
in
my
members
.
The
word
(
Law
)
is
here
put
as
before
,
Vers
.
21.
Metaphorically
,
to
signifie
the
corruption
of
nature
,
and
not
that
barely
,
but
the
power
,
and
force
,
and
strength
of
it
,
hauing
in
it
the
power
and
force
of
a
Law
,
as
it
were
ruling
,
gouerning
and
commanding
.
As
if
he
had
said
,
I
see
another
power
,
euen
the
corruption
of
nature
,
which
is
as
a
Law
that
commandeth
in
my
members
.
Some
would
haue
the
word
(
members
)
here
to
signifie
only
the
parts
and
members
of
the
bodie
,
but
(
as
I
take
it
)
we
are
thereby
to
vnderstand
the
same
the
Apostle
spake
of
before
,
Vers
18.
vnder
the
word
flesh
,
namely
,
the
vnregenerate
part
throughout
,
both
in
the
powers
of
the
soule
,
and
in
the
parts
and
members
of
the
bodie
.
And
the
vnregenerate
part
is
thus
called
flesh
,
or
members
,
because
when
the
corruption
of
nature
breakes
out
,
and
brings
forth
the
effects
and
cursed
fruits
of
it
,
it
is
seene
and
perceiued
rather
in
the
outward
parts
and
members
of
the
bodie
,
then
in
the
inward
powers
and
faculties
of
the
soule
:
and
therefore
the
Apostle
said
,
Rom.
6.12.19
.
Rom.
6.12
,
19.
Let
no
sinne
raigne
therefore
in
your
mortall
bodie
,
that
ye
should
obey
it
in
the
lusts
thereof
.
Neither
giue
your
members
seruants
to
vncleanenesse
and
to
iniquitie
,
to
commit
iniquitie
,
but
giue
your
members
seruants
vnto
righteousnesse
in
holinesse
.
(
Rebelling
.
)
The
word
here
rendred
rebelling
,
is
metaphoricall
,
it
is
borrowed
and
taken
from
such
as
openly
rebell
against
their
lawfull
Prince
and
Soueraigne
,
and
take
Weapons
and
beare
Armes
,
and
wage
Warre
against
him
,
and
stand
at
open
defiance
with
him
;
and
it
signifieth
not
a
weake
,
or
secret
,
or
vnder-hand
resisting
,
but
as
it
were
an
open
and
a
violent
opposing
,
euen
a
strong
and
powerfull
withstanding
and
striuing
against
.
The
Law
of
my
mind
.
The
word
Law
is
here
againe
put
by
way
of
similitude
,
for
the
power
and
force
of
grace
in
the
minde
;
and
by
(
minde
)
wee
are
to
vnderstand
the
minde
regenerate
and
renewed
by
grace
;
and
by
a
Synechdoche
,
that
is
put
for
the
whole
Inner
man
,
and
for
the
regenerate
part
throughout
,
both
in
soule
and
in
bodie
;
because
here
the
minde
is
opposed
to
the
members
,
or
to
the
flesh
,
by
which
the
regenerate
part
is
signified
:
and
so
by
the
Law
of
the
minde
,
is
here
meant
the
power
of
grace
,
as
a
Law
commanding
in
the
regenerate
part
.
Thus
then
conceiue
wee
the
Apostles
meaning
,
when
hee
saith
,
But
I
see
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
,
as
if
he
had
said
,
But
I
plainely
see
,
and
well
perceiue
,
and
I
discerne
another
power
and
force
,
I
meane
,
the
corruption
of
my
nature
,
that
still
in
part
abides
in
me
,
which
is
as
a
law
that
commands
in
that
part
of
me
that
is
vnregenerate
;
I
see
,
and
I
discerne
,
that
mightily
,
violently
,
and
strongly
opposing
,
and
striuing
against
the
power
of
grace
,
that
is
in
my
whole
Inner
man
,
euen
the
power
of
grace
,
which
is
as
a
Law
that
commands
to
the
contrarie
in
that
part
of
mee
that
is
truely
regenerate
.
Now
first
,
in
that
the
Apostle
hauing
said
in
the
Verse
before
,
that
he
delighted
in
the
Law
of
God
concerning
the
inner
man
,
hee
presently
subioynes
to
it
in
this
Verse
,
but
I
see
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
.
As
if
he
had
said
,
But
I
see
there
is
resistance
,
there
is
opposition
made
against
that
delight
of
mine
,
by
the
remainder
of
sinne
still
abiding
in
mee
.
Hence
note
we
in
a
word
the
point
was
stood
on
before
,
That
Gods
children
haue
their
delight
they
take
in
the
Word
of
God
,
and
in
good
things
,
The
delight
that
Gods
children
finde
in
good
things
,
is
many
times
crossed
and
hindred
.
many
times
crossed
and
hindred
,
&
besides
outward
things
,
as
the
world
and
wicked
men
,
and
the
like
opposing
them
,
in
respect
of
their
loue
and
liking
of
good
things
,
and
their
delight
in
them
,
they
haue
the
remainder
of
sinne
still
abiding
in
them
,
to
crosse
them
,
and
to
oppose
against
them
:
and
when
they
finde
sweetnesse
and
delight
in
good
things
,
their
owne
corruption
is
ready
to
quash
and
quell
that
delight
of
theirs
:
because
indeed
(
as
heretofore
I
haue
shewed
)
corruption
of
nature
still
abiding
in
them
,
is
stirring
and
working
,
and
one
worke
of
it
is
to
defile
and
represse
the
good
motions
of
the
minde
,
and
the
worke
of
grace
that
is
in
them
.
And
hence
it
is
,
that
no
sooner
doth
a
childe
of
God
finde
delight
in
good
things
,
but
his
owne
corruption
makes
resistance
and
opposition
against
that
delight
of
his
,
and
seekes
to
hinder
it
,
&
to
shake
it
out
of
his
heart
.
And
therefore
know
this
,
whosoeuer
thou
art
,
that
thou
canst
not
looke
alwayes
to
finde
the
like
measure
of
delight
in
good
things
;
thy
delight
in
good
things
will
be
sometimes
greater
,
and
sometimes
lesse
,
for
why
?
thine
owne
corruption
makes
resistance
,
and
stands
in
opposition
against
that
delight
of
thine
,
and
thou
shalt
finde
it
will
sometimes
hinder
it
,
and
weaken
it
,
and
lessen
it
in
the
measure
:
and
therefore
when
thou
findest
in
thee
any
measure
of
delight
in
good
things
,
make
much
of
it
,
cherrish
it
,
and
labour
to
keepe
it
in
thine
heart
,
and
to
that
purpose
doe
these
two
things
:
First
,
The
least
measure
of
delight
in
good
things
is
to
be
cherished
,
how
.
esteeme
of
good
things
according
to
the
worth
and
excellency
of
them
,
as
Iob
did
,
Iob
23.12
.
I
haue
esteemed
the
words
of
his
mouth
,
more
then
mine
appointed
food
.
Secondly
,
establish
thy
delight
by
counsell
,
as
it
is
Pro
.
20.18
.
I
meane
,
by
taking
counsell
with
God
:
goe
to
the
Lord
by
prayer
,
bee
earnest
and
instant
with
him
to
helpe
and
assist
thee
by
his
grace
,
that
thou
maist
continue
delighting
in
good
things
.
And
if
thou
doe
these
two
things
,
doubtlesse
thou
shalt
be
able
to
keepe
thine
heart
in
some
good
measure
,
delighting
in
good
things
,
yea
,
thou
shalt
finde
thy
delight
in
those
things
much
increased
.
Obserue
wee
in
the
next
place
,
that
the
Apostle
doth
not
barely
affirme
this
,
that
there
was
a
law
in
his
members
rebelling
against
the
Law
of
his
minde
,
but
hee
affirmes
it
as
a
thing
seene
and
discerned
,
and
plainely
perceiued
by
him
.
I
see
(
saith
he
)
another
law
in
my
members
rebelling
against
the
Law
of
my
mind
:
I
plainely
see
it
,
and
I
well
perceiue
it
.
Hence
then
take
wee
notice
of
a
speciall
qualification
of
Gods
children
,
and
the
point
hence
is
this
,
That
thus
it
is
with
Gods
children
,
and
with
as
many
as
bee
truely
regenerate
,
Gods
children
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
.
that
they
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
;
Gods
children
see
,
and
well
perceiue
the
strong
working
of
their
owne
corruption
still
in
part
abiding
in
them
,
how
violently
and
mightily
it
opposeth
and
striueth
against
the
power
of
grace
that
is
in
them
,
they
are
not
ignorant
of
it
,
but
they
see
and
discerne
how
farre
sinne
spreads
it selfe
in
their
nature
,
and
the
great
might
and
force
it
hath
in
them
.
And
hence
it
is
,
that
the
people
of
God
,
and
the
children
of
God
,
many
times
complaine
of
the
rebellion
of
their
owne
hearts
,
and
of
the
vilenesse
of
their
corrupt
nature
;
which
they
would
neuer
doe
,
if
they
had
not
a
liuely
sence
and
feeling
of
it
,
and
if
they
did
not
cleerely
see
it
,
and
discerne
it
.
Isai
.
63.17
.
The
Prophet
,
in
the
behalfe
of
the
people
,
complaines
of
blindnesse
of
minde
and
hardnesse
of
heart
;
O
Lord
,
(
saith
he
)
why
hast
thou
made
vs
to
erre
from
thy
wayes
,
and
hardened
our
heart
from
thy
feare
?
And
Isai
.
64.6
.
We
haue
all
beene
as
an
vncleane
thing
,
and
all
our
righteousnesse
is
as
filthy
cloutes
.
And
Psal
.
51.10
.
Dauid
cries
out
,
Create
in
mee
a
cleane
heart
,
O
God
,
and
renne
a
right
Spirit
within
me
.
Which
hee
would
not
haue
done
,
but
that
hee
saw
and
discerned
in
him
an
vncleane
heart
,
and
a
crooked
spirit
.
And
thus
indeed
it
is
with
all
Gods
children
,
they
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
,
they
plainely
see
,
and
perceiue
,
and
feele
the
strong
working
of
sinne
in
themselues
,
and
they
discerne
the
violent
opposition
that
it
makes
against
that
grace
that
is
in
them
;
Gods
children
painely
see
vnbeliefe
and
doubting
opposing
their
faith
,
ignorance
and
erronious
conceits
standing
vp
against
their
sound
knowledge
,
hardnesse
,
and
dulnesse
,
&
deadnesse
of
Spirit
,
standing
against
their
delight
and
cheerefulnesse
in
good
things
and
the
like
:
And
the
reason
of
it
is
this
,
They
haue
the
life
of
grace
in
them
,
they
are
quickned
by
the
Spirit
of
grace
,
and
they
are
liuing
in
respect
of
the
grace
that
is
in
them
:
and
,
as
the
wise
man
saith
,
they
haue
their
eyes
in
their
head
,
and
they
haue
their
spirituall
sences
about
them
,
and
they
are
apprehensiue
,
and
sensible
of
that
opposition
that
is
made
against
that
life
and
power
of
grace
that
is
in
them
;
and
so
they
plainely
see
,
and
perceiue
,
and
feele
the
strong
working
of
sinne
in
themselues
,
and
they
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
.
Now
then
this
for
the
Vse
:
First
,
it
makes
knowne
a
manifest
difference
betweene
the
regenerat
and
the
vnregenerate
.
The
regenerate
,
they
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
;
A
difference
betweene
the
Regenerate
and
vnregenerate
discouered
.
but
(
alas
)
it
is
farre
otherwise
with
the
vnregenerate
,
they
haue
no
manner
of
sight
,
nor
sence
,
nor
feeling
of
the
power
and
strong
working
of
sinne
in
themselues
;
they
haue
many
sinfull
lusts
ruling
and
raigning
in
them
,
and
they
see
them
not
,
much
lesse
doe
they
trouble
them
:
you
shall
neuer
heare
a
carnall
Gospeller
,
a
carnall
professor
of
the
Gospell
,
complaining
of
his
vnbeliefe
,
of
his
hardnesse
of
heart
,
of
his
deadnes
and
dulnesse
in
hearing
the
Word
of
God
,
in
praying
,
or
the
like
;
he
hath
no
sight
of
these
things
,
he
perceiues
them
not
:
no
,
he
perceiues
not
the
temptations
of
Sathan
;
the
grosse
temptations
of
Sathan
layd
against
him
,
neuer
trouble
him
;
which
indeed
is
a
plaine
euidence
that
the
strong
man
armed
holds
possession
of
him
,
Luk
.
Luke
11.21
.
11.21
.
And
know
it
,
whosoeuer
thou
art
,
if
thou
be
ignorant
,
blind
,
and
vnfeeling
,
in
respect
of
the
power
of
the
sinfull
lusts
that
are
in
thee
,
it
is
the
more
probable
thou
art
still
in
thy
naturall
blindnesse
,
and
that
thou
art
not
an
haires-breadth
beyond
an
vnregenerate
person
.
Againe
,
is
it
so
,
that
Gods
children
are
well
acquainted
with
the
rebellion
of
their
owne
hearts
?
Comfort
for
such
as
are
wel
acquainted
with
the
rebellion
of
their
owne
hearts
.
is
it
so
with
them
,
that
they
plainely
see
,
and
well
perceiue
and
feele
the
strong
working
of
sinne
in
themselues
,
and
how
it
opposeth
the
power
of
grace
that
is
in
them
?
Then
here
is
comfort
for
thee
,
whosoeuer
thou
art
that
hast
a
sight
of
thine
owne
inward
rebellion
,
&
dost
plainely
see
and
discerne
the
strong
working
of
sinne
,
opposing
against
that
power
of
grace
that
is
in
thee
.
Dost
thou
see
vnbeliefe
&
doubting
opposing
against
thy
faith
,
dulnesse
and
deadnes
of
heart
standing
against
thy
delight
and
cheerefulnesse
in
good
things
,
and
crossing
and
hindering
thee
in
the
performance
of
good
duties
?
Comfort
thy selfe
,
it
is
no
otherwise
with
thee
then
with
the
dearest
of
Gods
children
,
yea
this
is
a
plaine
euidence
that
thou
art
a
childe
of
God
,
and
truely
regenerate
;
for
certainely
corruption
neuer
sees
corruption
,
but
grace
onely
sees
it
.
And
that
thou
hast
a
true
feeling
of
thine
owne
inward
rebellion
,
it
is
from
the
life
of
grace
,
and
from
the
Spirit
of
grace
;
and
as
one
saith
well
,
If
thou
feele
the
hardnesse
of
thine
owne
heart
,
it
is
so
much
comfort
to
thee
,
as
it
is
a
testimony
that
thine
heart
is
not
altogether
hardened
:
and
therefore
bee
not
discouraged
because
thou
seest
the
inward
rebellion
of
thine
owne
heart
,
and
because
thou
feelest
a
strong
opposition
against
that
grace
that
is
in
thee
.
If
thou
see
and
feele
these
things
with
griefe
,
and
desirest
to
bee
freed
from
them
,
and
to
be
better
;
and
being
wearied
and
tired
with
sinne
,
desirest
to
please
God
in
a
simple
obedience
of
faith
,
comfort
thy selfe
;
that
seales
vp
to
thee
,
that
thou
art
a
childe
of
God
:
thinke
on
that
to
thy
comfort
.
The
next
thing
that
comes
to
be
obserued
is
this
;
the
Apostle
(
as
heere
wee
see
)
speaking
of
the
remainder
of
sinne
that
still
abode
in
him
,
and
rebelling
against
the
power
of
grace
that
was
in
him
,
hee
expresseth
his
minde
vnder
the
word
[
Law
;
]
I
see
(
saith
hee
)
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
.
Hee
compares
the
remainder
of
sinne
that
was
in
him
,
to
a
law
ruling
,
gouerning
,
and
commanding
.
Hence
we
are
giuen
to
vnderstand
thus
much
,
That
the
corruption
of
nature
doth
not
onely
remaine
in
GODS
children
in
part
,
The
corruption
of
nature
hath
great
force
in
Gods
children
,
in
their
vnregenerate
part
.
so
long
as
they
liue
in
this
world
,
but
it
hath
also
great
force
in
them
;
it
is
as
a
Law
that
rules
,
and
gouernes
,
&
commands
in
that
part
of
them
that
is
yet
vnregenerate
,
and
so
farre
foorth
as
Gods
children
be
vnregenerate
,
the
remainder
of
sinne
doth
exercise
a
kinde
of
authoritie
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodyes
,
and
it
is
as
a
Law
that
commands
and
requires
obedience
to
be
giuen
vnto
it
;
the
corruption
of
nature
remaining
in
Gods
children
,
is
no
weake
and
feeble
thing
,
but
it
is
a
thing
that
is
strong
and
powerfull
in
the
best
of
them
,
in
their
vnregenerate
part
.
And
hence
it
is
,
that
the
corruption
of
nature
that
abides
in
true
beleeuers
,
and
in
such
as
are
truely
regenerate
,
is
still
called
The
old
man
,
as
Ephes
.
4.23
.
Put
off
the
old
man
,
saith
the
Apostle
,
speaking
to
the
Saints
.
Euen
in
Gods
children
it
hath
the
name
and
title
of
the
old
man
,
it
is
in
them
as
an
old
man
,
it
is
no
tender
weakling
,
but
it
is
tough
,
and
strong
,
and
as
it
were
a
man
growne
in
yeeres
,
and
it
carries
with
it
some
authoritie
,
and
power
,
and
command
in
their
vnregenerate
part
.
And
hence
likewise
it
was
,
that
the
Apostle
speaking
to
the
Romanes
,
of
whom
he
was
perswaded
that
they
were
dead
to
sinne
,
and
quickned
by
grace
to
newnesse
of
life
,
Rom.
6.12
.
Rom.
6.12
.
he
vseth
this
disswasion
or
dehortation
,
Let
not
sinne
raigne
in
your
mortall
bod
yes
,
that
ye
should
obey
it
in
the
lusts
thereof
.
As
if
he
had
sayd
,
I
know
,
and
perswade
my selfe
,
that
you
are
truely
regenerate
,
but
yet
I
know
withall
,
that
sinne
in
part
still
abides
in
you
,
yea
,
it
is
not
onely
in
you
,
but
it
is
strong
and
powerfull
in
you
,
so
farre
foorth
as
you
are
yet
vnregenerate
,
and
it
will
still
looke
to
rule
,
and
raigne
,
and
command
in
you
as
in
former
times
;
and
therefore
it
concernes
you
to
looke
to
it
:
let
not
sinne
rule
and
raigne
in
you
,
that
yee
should
obey
in
the
lusts
thereof
.
And
to
these
,
many
other
testimonies
might
be
added
,
confirming
this
truth
:
That
the
corruption
of
nature
doth
not
only
remaine
in
Gods
children
in
part
,
whilest
they
liue
in
this
world
,
but
it
is
as
a
Law
that
rules
,
and
gouernes
,
and
commands
in
the
best
of
them
,
in
their
vnregenerate
part
,
and
so
farre
forth
as
they
be
vnregenerate
:
yea
,
doubtlesse
,
Gods
children
finde
it
so
in
their
owne
experience
,
that
the
corruption
of
nature
that
still
abides
in
them
in
part
,
somtimes
commands
in
their
vnderstanding
,
sometimes
in
their
will
and
affections
,
sometimes
in
the
parts
and
members
of
their
bodies
,
yea
,
sometimes
they
are
ouercarried
by
it
to
some
foule
sinne
.
Now
the
reason
and
ground
of
it
is
this
:
In
their
vnregenerate
part
,
and
so
farre
foorth
as
they
be
vnregenerate
,
there
is
nothing
to
withstand
the
power
and
force
of
their
naturall
corruption
,
the
vnregenerate
part
hath
no
grace
in
it
to
withstand
that
corruption
,
but
it
remaines
in
the
naturall
force
and
strength
of
it
,
and
therefore
it
must
needes
bee
strong
and
powerfull
,
and
as
a
law
ruling
and
commanding
in
the
vnregenerate
part
.
And
this
being
a
truth
;
first
,
it
serues
further
to
confirme
that
which
heretofore
I
haue
made
knowne
,
The
best
actions
of
the
Regenerate
are
imperfectly
good
.
and
will
now
only
remember
in
a
word
,
namely
this
,
that
the
best
actions
of
the
regenerate
are
imperfectly
good
,
and
they
come
short
of
that
perfection
that
ought
to
bee
in
them
:
for
why
?
The
most
holy
and
most
regenerate
that
liue
in
the
world
,
are
throughout
in
part
vnregenerate
,
and
so
farre
forth
as
they
be
vnregenerate
,
the
corruption
of
their
owne
hearts
hath
the
command
of
them
,
it
rules
,
and
gouernes
,
and
commands
as
a
Law
in
that
part
of
them
that
is
yet
vnregenerate
,
and
that
being
throughout
,
it
cannot
possibly
bee
that
their
best
works
should
be
perfect
.
Againe
,
is
it
so
,
that
the
corruption
of
nature
doth
not
onely
remaine
in
Gods
children
in
part
,
The
corruption
of
nature
rules
and
commands
in
vnregenerate
persons
altogether
&
thorowout
.
so
long
as
they
liue
in
this
world
,
but
it
is
also
as
a
Law
ruling
,
and
gonerning
,
and
commanding
in
their
vnregenerate
part
,
and
so
farre
foorth
as
they
be
vnregenerate
?
Is
it
thus
with
Gods
children
,
and
such
as
are
truely
regenerate
?
How
then
,
I
beseech
you
,
is
it
with
vnregenerate
persons
,
and
with
them
that
are
yet
in
their
naturall
state
?
Surely
it
must
needes
bee
,
that
the
corruption
of
nature
,
as
a
law
,
rules
,
and
gouernes
,
and
commands
in
them
altogether
;
in
them
there
is
no
dramme
of
sanctifying
grace
,
there
is
nothing
but
flesh
in
them
;
and
therefore
they
are
wholly
and
throughout
ruled
,
and
gouerned
,
and
commanded
by
the
corruption
of
their
owne
hearts
;
and
that
is
a
miserable
condition
:
yet
so
it
is
with
euery
vnregenerate
person
,
his
owne
corruption
hath
the
whole
command
of
him
,
and
his
owne
lusts
are
as
lawes
vnto
him
,
and
the
holy
Ghost
makes
it
knowne
so
to
bee
in
the
Booke
of
God
.
We
read
Iob
21.14
.
Iob
brings
in
the
wicked
,
saying
thus
to
God
,
Depart
from
vs
:
wee
desire
not
the
knowledge
of
thy
wayes
.
And
Ierem
.
6.16
.
the
Prophet
brings
in
the
Lord
,
saying
thus
to
his
people
,
Stand
in
the
waies
,
and
behold
,
and
aske
for
the
old
way
,
which
is
the
good
way
,
and
walke
therein
,
and
yee
shall
finde
rest
for
your
soules
.
And
he
presently
subioynes
the
answere
of
the
people
,
We
will
not
walke
therein
.
Now
we
may
not
thinke
,
that
they
were
so
forlorne
,
and
so
shamelesse
,
as
that
they
durst
thus
speake
with
their
mouthes
;
but
the
meaning
is
,
that
thus
they
spake
in
their
hearts
,
&
their
affections
spoke
thus
,
in
that
they
purposed
with
themselues
to
cast
off
the
yoke
of
the
Lord
,
and
to
liue
after
their
owne
lusts
.
And
doe
not
wee
finde
it
in
wofull
experience
,
that
many
cast
off
the
Word
of
God
,
and
the
wayes
of
God
,
and
they
will
not
bee
guided
by
the
will
of
God
made
knowne
vnto
them
?
Yea
,
some
sticke
not
to
speake
it
,
that
they
will
follow
their
owne
wayes
,
and
will
do
what
seemes
good
to
themselues
,
say
the
Preachers
what
they
will
or
can
to
the
contrary
.
And
what
is
this
but
a
plaine
euidence
,
that
their
owne
corruption
hath
the
whole
command
of
them
,
and
that
their
owne
lusts
are
as
lawes
to
them
,
and
haue
the
command
of
them
altogether
?
and
that
is
a
fearefull
condition
.
And
take
notice
of
it
,
whosoeuer
thou
art
,
that
art
yet
in
thy
naturall
state
and
condition
;
Hast
thou
no
euidence
of
sanctifying
grace
in
thy
heart
?
Dost
thou
not
finde
and
feele
the
power
and
the
worke
of
the
Spirit
in
thy
soule
in
any
measure
?
Surely
,
then
this
is
thy
case
,
then
thine
owne
corruption
hath
the
whole
command
of
thee
,
and
the
lusts
of
thine
owne
heart
are
as
lawes
to
thee
,
and
they
rule
thee
,
and
they
command
thee
,
and
thou
art
at
their
becke
and
command
,
and
a
slaue
to
them
;
and
that
is
a
miserable
bondage
:
and
if
thou
tender
the
good
of
thy
soule
,
hasten
out
of
it
with
all
possible
speede
.
Now
further
obserue
we
,
that
the
Apostle
saith
,
that
remainder
of
sinne
that
dwelt
in
him
,
was
as
a
law
commanding
in
his
members
:
I
see
another
law
in
my
members
:
meaning
,
as
I
shewed
,
his
vnregenerate
part
throughout
,
which
is
expressed
vnder
the
word
(
members
,
)
because
when
the
corruption
of
nature
breakes
out
,
and
brings
foorth
the
fruits
of
it
,
it
is
rather
seene
in
the
parts
and
members
of
the
body
,
then
in
the
powers
and
faculties
of
the
soule
.
The
point
hence
is
this
:
That
the
corruption
of
nature
is
especially
seene
and
perceiued
by
the
fruits
of
it
,
The
corruption
of
nature
is
discerned
,
especially
by
the
fruits
of
it
,
breaking
out
by
the
parts
&
members
of
the
bodie
.
breaking
out
by
the
parts
and
members
of
the
body
,
howsoeuer
the
corruption
of
nature
bee
strong
and
powerfull
in
the
powers
and
faculties
of
the
soule
,
&
haue
a
most
strong
working
in
them
:
and
there
is
neuer
any
corrupt
action
in
the
body
,
but
there
hath
beene
first
a
corrupt
motion
and
sinfull
affection
in
the
soule
,
yet
it
shewes
it selfe
as
a
law
,
ruling
and
commanding
most
euidently
and
most
apparantly
,
in
and
by
the
sinfull
actions
of
the
bodie
,
and
by
the
cursed
frults
of
it
that
are
brought
forth
in
and
by
the
parts
and
members
of
the
bodie
:
and
hence
it
was
that
the
Apostle
,
Rom.
3.9
.
Rom.
3.9
.
hauing
said
that
all
both
Iewes
&
Gentiles
were
vnder
sinne
,
and
that
sinne
had
power
ouer
them
,
and
was
as
a
law
ruling
and
commanding
in
them
,
and
being
to
prooue
that
,
and
to
make
that
manifest
,
he
speakes
of
the
power
and
working
of
sinne
,
and
of
the
fruits
of
it
in
the
seuerall
parts
and
members
of
their
bodies
,
Ver
.
13.14
,
15.
Ver
.
13.14.15
.
Their
throat
(
saith
he
)
is
an
open
sepulchre
,
they
haue
vsed
their
tonges
to
deceit
,
the
poyson
of
Aspes
is
vnder
their
lips
,
whose
mouth
is
full
of
cursing
and
bitternesse
.
Their
feet
are
swift
to
shead
bloud
:
I
am
.
3.6
.
Iam
.
3.6
.
The
Apostle
saith
,
The
euill
tongue
is
a
world
of
wickednesse
.
and
Vers
.
8.
It
is
full
of
deadly
poyson
.
The
great
wickednesse
and
poyson
of
the
heart
breakes
forth
,
and
is
apparant
to
be
seene
in
that
part
and
member
of
the
body
.
And
hence
,
doubtlesse
,
it
was
,
that
the
Saints
in
former
times
laboured
to
keepe
the
corruption
of
their
hearts
from
breaking
out
by
the
parts
and
members
of
their
bodies
,
and
to
that
purpose
they
made
couenants
with
their
eies
,
and
tongues
,
and
mouthes
,
and
lips
,
as
Iob
31.1
.
I
made
a
couenant
with
mine
eyes
;
why
then
should
I
thinke
on
a
maid
?
Psal
.
39.1
.
I
thought
(
saith
DAVID
)
I
will
take
heed
to
my
wayes
,
that
I
sinne
not
with
my
tongue
:
I
will
keepe
my
mouth
bridled
,
while
the
wicked
is
in
my
sight
.
Psal
.
119.37
.
Dauid
prayes
,
Turne
away
mine
eyes
from
regarding
vanity
,
and
Psul
.
141.3
.
Set
a
watch
,
O
Lord
,
before
my
mouth
,
and
keepe
the
doore
of
my
lips
.
Thus
did
this
Holy
man
pray
,
and
thus
did
he
&
others
make
couenants
with
the
parts
and
members
of
their
bodies
,
because
they
knew
well
,
that
the
corruption
of
their
hearts
is
especially
seene
and
perceiued
by
the
fruits
of
it
,
breaking
out
by
the
parts
and
members
of
the
body
.
And
the
reasons
of
it
are
these
:
First
,
because
the
corruption
of
nature
breaking
out
by
the
parts
&
members
of
the
body
,
it
appeares
plainly
to
be
powerfull
in
the
whole
man
,
and
that
it
rules
and
commands
not
onely
within
in
the
heart
,
but
without
also
,
and
hath
rule
of
the
whole
man
.
And
secondly
,
because
when
the
corruption
of
nature
breakes
out
by
the
parts
and
members
of
the
body
,
it
is
either
by
sinfull
words
or
deeds
,
which
are
more
sensible
then
inward
euill
motions
and
lusts
,
and
euill
thoughts
of
the
heart
.
And
therefore
,
on
these
grounds
we
may
set
this
down
as
a
certayne
truth
,
that
the
corruption
of
nature
is
especially
seene
and
perceiued
by
the
fruits
of
it
,
breaking
out
by
the
parts
and
members
of
the
body
,
and
it
shewes
it selfe
as
a
Law
ruling
and
commanding
,
most
euidently
and
most
apparantly
in
and
by
the
sinfull
actions
of
the
body
.
Now
then
this
being
a
truth
,
it
serues
to
teach
vs
,
that
we
may
safely
iudge
sinne
to
be
strong
and
powerful
,
We
may
safely
iudge
sinne
to
be
strong
and
powerfull
in
whomsoeuer
it
breakes
out
in
the
fruits
of
it
,
by
the
parts
and
members
of
the
body
.
and
to
be
ruling
and
commanding
in
that
man
or
woman
,
in
whom
wee
see
it
to
breake
out
in
the
fruits
of
it
,
by
the
parts
and
members
of
the
body
:
such
as
declare
their
sins
,
as
Sodome
,
and
hide
them
not
,
as
the
Prophet
speakes
,
Isai
.
●
.
9
.
A
man
may
see
it
,
and
euen
reade
it
in
their
faces
.
Certainly
in
them
sinne
rules
,
and
commands
as
a
Law
,
and
one
may
safely
so
iudge
.
We
haue
good
euidence
for
it
:
Common
Drunkards
and
common
Swearers
,
&
such
as
vtter
out
whatsoeuer
the
malice
,
the
pride
,
or
lust
of
their
hearts
can
suggest
,
and
proud
persons
,
such
as
set
out
the
vanity
and
pride
of
their
hearts
in
their
shaggehaire
,
fore-tops
,
and
garish
attire
,
&
the
like
,
they
thinke
they
are
hardly
dealt
withall
,
and
there
is
wrong
done
them
when
they
are
thought
to
be
wicked
&
prophane
:
but
indeede
there
is
good
euidence
for
it
,
and
wee
may
safely
so
iudge
of
them
,
it
is
euident
and
apparant
that
sinne
rules
and
commands
in
them
as
a
Law
,
in
that
it
breakes
out
in
the
fruits
of
it
by
the
parts
and
members
of
the
body
.
Yea
but
,
saith
the
proud
person
,
there
is
sometimes
a
prouder
heart
vnder
a
sober
habit
,
then
there
is
vnder
that
you
call
garish
.
It
may
be
so
;
yet
that
is
but
a
meere
coniecture
,
that
is
vnknowne
to
thee
,
and
thou
so
iudging
,
thou
art
vncharitable
in
thy
censure
:
but
if
a
man
looke
on
thee
that
art
garish
in
thy
apparell
,
he
needs
not
goe
by
gesse
,
but
hee
may
certainly
say
,
sinne
rules
and
commands
as
a
Law
in
thy
heart
,
and
so
thou
that
hast
no
rule
of
thy
tongue
,
but
thy
mouth
runnes
ouer
and
powres
out
Swearing
,
Cursing
,
Rayling
,
and
such
like
:
A
man
may
certainly
say
it
,
and
not
erre
in
so
saying
,
that
sinne
rules
and
commands
in
thee
as
a
Law
.
And
therefore
thinke
it
not
a
small
matter
,
as
many
doe
,
to
follow
the
fashion
of
the
world
,
to
be
idle
in
thy
speech
,
to
sweare
by
Faith
and
Troth
.
What
,
say
some
,
are
these
so
great
matters
?
Yea
,
they
are
so
great
,
as
they
shew
plainely
thou
hast
no
grace
in
thy
heart
,
but
that
the
Deuill
sits
in
thy
heart
,
and
that
sinne
hath
the
chiefe
rule
and
command
of
thy
whole
man
,
and
a
man
may
so
iudge
of
thee
.
Againe
,
is
it
so
,
that
the
corruption
of
nature
is
especially
seene
and
perceiued
by
the
fruits
of
it
,
We
must
not
only
watch
ouer
our
hearts
,
but
also
ouer
the
parts
and
members
of
our
bodies
.
breaking
out
by
the
parts
and
members
of
the
body
?
Surely
,
then
wee
must
not
onely
watch
ouer
our
hearts
,
though
ouer
them
chiefly
,
but
we
must
also
set
a
watch
ouer
euery
part
and
member
of
our
bodies
,
and
not
suffer
our
eyes
to
wander
after
vanity
,
nor
our
tongues
to
roue
and
run
at
random
,
and
to
vtter
forth
whatsoeuer
the
lust
of
our
hearts
can
suggest
.
I
am
.
1.26
.
saith
the
Apostle
,
If
a
man
seemethreligious
,
and
refrayneth
not
his
tongue
,
but
deceineth
his
owne
heart
,
that
man
deceiues
himselfe
,
his
religion
is
but
vaine
.
And
on
the
contrary
,
if
wee
narrowly
watch
ouer
the
parts
and
members
of
our
bodies
,
and
suffer
not
sinne
to
breake
out
by
any
part
or
member
of
our
bodies
,
in
the
common
practice
of
any
knowne
sinne
,
this
will
be
the
comfort
of
it
,
that
sinne
doth
not
rule
and
command
our
whole
man
.
In
the
next
place
comes
to
be
considered
,
the
measure
of
opposition
and
resistance
,
that
the
remainder
of
sinne
made
against
that
power
of
grace
that
was
in
the
Apostle
,
vnder
the
word
(
Rebelling
.
)
I
see
another
Law
in
my
members
,
rebelling
against
the
Law
of
my
mind
:
that
is
,
as
I
shewed
,
not
weakly
,
or
secretly
,
or
vnder-hand
resisting
,
but
as
it
were
openly
and
violently
opposing
and
striuing
against
the
Law
of
my
mind
.
The
remaynder
of
sinne
in
Gods
children
makes
a
strong
and
violent
opposition
against
the
power
of
grace
,
that
is
in
them
.
The
point
hence
offered
is
this
,
That
the
corruption
of
nature
,
that
still
in
part
abides
in
Gods
children
,
is
as
a
Rebell
against
that
power
of
grace
that
is
in
them
,
and
as
a
Rebell
it
doth
violently
and
strongly
oppose
and
striue
against
it
.
The
corruption
of
nature
that
remaynes
in
Gods
children
,
makes
not
a
weake
and
feeble
resistance
against
the
power
of
grace
that
is
in
them
,
but
it
makes
a
mightie
,
strong
and
violent
opposition
against
it
,
yea
,
it
striues
vtterly
to
extinguish
grace
,
to
roote
it
out
,
and
to
destroy
it
,
it
fareth
with
the
remaynder
of
sinne
,
and
with
the
lusts
that
arise
thence
,
as
it
doth
with
one
that
riseth
vp
in
rebellion
against
his
naturall
and
lawfull
Prince
,
and
takes
vp
armes
against
him
,
vnder
pretence
of
title
to
the
Crowne
and
Kingdome
,
as
Absalom
did
against
his
father
Dauid
,
2.
Sam
.
15.
2.
Sam
.
15.
Such
an
one
will
not
content
himselfe
onely
with
this
,
to
thrust
his
Prince
out
of
his
Kingdome
,
and
to
put
him
from
his
gouernment
,
and
to
ouerthrow
his
Lawes
,
that
he
may
set
vp
his
owne
,
but
he
will
seeke
to
depriue
him
of
his
life
also
.
So
is
it
with
the
remaynder
of
sinne
that
still
abides
in
Gods
children
,
and
with
their
rebellious
lusts
,
they
seeke
not
onely
as
it
were
to
depose
grace
,
and
to
keepe
it
vnder
from
ruling
and
raigning
,
but
euen
to
take
away
the
life
of
it
,
and
vtterly
to
roote
it
out
,
and
they
doe
violently
and
strongly
oppose
against
it
.
1.
Pet
.
2.11
.
And
this
is
that
which
the
Apostle
Peter
intends
and
meanes
,
when
he
saith
,
1.
Pet
.
2.11
.
that
fleshly
lusts
fight
against
the
soule
.
Dearely
beloued
(
saith
he
)
I
beseech
you
as
strangers
and
pilgrims
,
abstayne
from
fleshly
lusts
which
fight
against
the
soule
.
As
if
he
had
said
,
which
oppose
against
that
grace
and
goodnesse
that
is
in
the
soule
,
and
against
the
saluation
and
eternall
good
of
the
soule
,
euen
to
strip
it
of
all
grace
,
that
it
may
perish
by
sinne
;
as
Souldiers
and
enemies
vse
to
doe
,
whose
end
&
purpose
in
fighting
,
is
to
spoile
and
kill
.
And
to
this
purpose
also
speakes
the
Apostle
,
Iam
.
4.1
.
Iam
.
4.1
.
saith
he
,
Whence
are
warres
and
contentions
among
you
?
Are
they
not
hence
,
euen
of
your
lusts
that
fight
in
your
members
?
that
is
,
from
those
vile
lusts
that
warre
and
fight
in
the
powers
of
your
soules
,
and
in
the
parts
and
members
of
your
bodies
,
and
as
Rebels
doe
oppose
and
striue
against
that
grace
that
is
in
you
.
And
hence
it
is
,
that
the
Apostle
compares
himselfe
and
other
Apostles
and
Ministers
of
the
Gospell
,
to
Souldiers
fighting
against
sinne
and
Satan
,
2.
Cor
.
10.4
.
and
saith
,
2.
Cor
.
10.4
.
That
the
weapons
of
their
warfare
work
not
carnall
,
but
mighty
through
God
to
cast
downe
holds
:
that
is
,
the
holds
of
sinne
and
Satan
.
He
compares
sinne
and
Satan
to
enemies
entrenched
,
and
lying
within
strong
Towers
,
walls
and
holds
,
and
so
mightily
opposing
against
grace
and
goodnesse
;
and
hee
subioynes
Vers
.
5.
Casting
downe
the
imaginations
,
and
euery
high
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuity
enery
thought
,
euen
euery
rebellious
thought
,
to
the
obedience
of
Christ
.
Alluding
,
no
doubt
,
to
that
,
Ierem
.
Ierem
.
1.10
.
1.10
.
where
the
Lord
saith
to
the
Prophet
,
Behold
,
this
day
I
set
thee
ouer
the
Nations
and
ouer
the
Kingdomes
,
to
plucke
vp
,
and
to
roote
out
,
and
to
destroy
,
and
throw
donne
,
to
build
,
and
to
plant
.
We
see
then
this
made
cleere
by
euidence
of
Scripture
,
that
the
corruption
of
nature
that
still
in
part
abides
in
Gods
children
,
is
as
a
Rebell
against
the
power
of
grace
that
is
in
them
,
and
as
a
Rebell
doth
violently
oppose
and
striue
against
it
.
And
the
reason
of
it
is
this
,
Grace
and
corruption
are
mingled
together
throughout
,
in
euery
power
and
facultie
of
the
soule
of
that
person
that
is
truely
regenerate
,
as
light
and
darknesse
are
mingled
together
in
the
dawning
of
the
day
,
and
as
heat
and
cold
are
mingled
together
in
luke-warme
water
.
We
know
that
luke-warme
water
is
not
in
one
part
hot
,
and
in
another
part
of
it
cold
,
but
it
is
hot
in
part
,
and
cold
in
part
throughout
:
and
such
a
mixture
is
there
of
grace
and
corruption
in
them
that
are
truly
regenerate
,
and
withall
there
is
a
flat
contrariety
betweene
grace
and
corruption
,
and
they
are
as
contrary
one
to
the
other
,
as
light
and
darknesse
,
and
as
fire
and
water
;
and
therefore
it
must
needs
be
,
that
the
corruption
of
nature
,
that
still
in
part
abides
in
Gods
children
,
doth
as
a
Rebell
,
violently
and
strongly
oppose
&
striue
against
the
power
of
grace
that
is
in
them
,
and
it
makes
not
a
weake
and
feeble
resistance
,
but
a
mighty
,
strong
,
and
violent
opposition
against
it
,
and
the
lusts
that
arise
thence
,
doe
mightily
warre
and
rebell
against
the
working
,
and
the
fruits
of
grace
,
as
vnbeliefe
against
faith
,
ignorance
against
knowledge
,
despaire
against
hope
,
hypocrisie
against
singlenesse
of
heart
,
pride
against
humilitie
,
and
so
in
other
particulars
.
Now
this
being
a
truth
,
for
vse
,
it
serues
as
a
ground
of
admonition
to
all
Gods
children
:
Gods
children
must
set
themselues
against
the
rebellion
of
their
hearts
,
and
seeke
to
subdue
the
rebellious
lusts
of
their
harts
.
hereupon
they
are
to
be
warned
&
to
be
stirred
vp
to
set
themselues
against
the
rebellion
of
their
hearts
,
and
the
sinfull
lusts
that
arise
from
their
corruption
,
as
against
so
many
dangerous
Rebels
,
yea
,
this
must
teach
Gods
children
alwayes
to
stand
on
their
gard
,
and
to
be
watchfull
,
for
it
is
certayne
,
that
a
child
of
God
is
no
longer
safe
then
while
hee
is
watchfull
.
Will
a
King
be
secure
and
carelesse
,
hauing
many
strong
Rebels
vp
in
armes
against
him
in
his
owne
Kingdome
,
seeking
to
pull
the
Crowne
from
his
head
?
Surely
no
:
If
he
tender
his
owne
safetie
,
hee
will
not
,
but
hee
will
with
all
possible
speed
seeke
to
subdue
them
,
and
to
bring
them
downe
,
yea
to
take
away
their
heads
.
Thus
must
Gods
children
deale
with
the
rebellious
lusts
of
their
owne
hearts
:
Dost
thou
find
in
thee
the
lust
of
Pride
,
of
Enuy
,
of
Couetousnesse
,
of
Vncleannesse
,
or
any
other
sinfull
lust
rising
vp
and
rebelling
against
that
power
of
grace
that
is
in
thee
?
Oh
seeke
and
labour
to
subdue
it
,
yea
,
to
kill
it
,
and
to
take
away
the
life
of
it
,
and
that
with
all
possible
speed
;
suffer
it
not
to
harbour
and
to
rest
in
thee
,
in
hope
hereafter
to
deale
with
it
,
and
to
ouercome
it
.
No
,
no
:
the
longer
thou
dost
suffer
it
,
the
stronger
it
will
be
,
and
the
more
hard
to
ouer-master
,
yea
it
is
a
iudgement
of
God
on
thee
,
if
thou
suffer
a
knowne
lust
in
thine
heart
,
and
vse
not
meanes
to
subdue
it
,
and
to
mortifie
&
to
kill
it
:
therefore
betimes
grapple
with
it
,
and
seeke
to
subdue
it
,
and
to
take
away
the
life
of
it
.
How
the
rebellious
lusts
of
the
heart
are
to
be
subdued
.
Haply
thou
wilt
say
,
How
is
it
to
be
done
?
How
shall
I
subdue
the
Pride
,
the
Enuie
,
the
Couetousnesse
and
Vncleannesse
of
mine
owne
heart
?
I
answere
.
To
that
purpose
thou
must
doe
three
things
:
First
,
apply
to
thy selfe
Christ
crucified
,
and
rest
not
,
til
thou
art
able
to
say
that
thou
art
crucified
with
Christ
,
as
the
Apostle
saith
,
Gal.
2.19
.
Secondly
,
seriously
apply
the
Word
of
God
,
and
especially
the
Commandements
and
threatnings
of
God
that
are
directly
against
thy
lusts
,
to
the
seuerall
lusts
of
thine
owne
heart
:
for
the
Word
of
God
is
the
sword
of
the
Spirit
to
cut
downe
sinne
and
corruption
,
Ephes
.
6.17
.
Thirdly
,
be
carefull
to
auoid
all
occasions
&
moones
that
may
stirre
vp
the
sinfull
motions
and
rebellious
lusts
of
thy
heart
.
These
things
must
thou
doe
,
if
thou
wouldst
subdue
the
rebellion
of
thine
owne
heart
,
and
the
sinfull
lusts
of
it
:
and
be
thou
carefull
to
vse
these
meanes
,
and
euer
remember
this
,
that
thou
hast
a
Rebell
in
thine
owne
bosome
,
the
corruption
of
thine
owne
heart
,
and
the
sinful
lusts
that
are
in
thy
heart
,
are
as
dangerous
Rebels
,
they
fight
strongly
against
that
grace
that
is
in
thy
soule
,
yea
,
against
the
eternall
good
and
saluation
of
thy
soule
,
yea
,
they
secke
to
strip
it
of
all
grace
,
that
it
may
perish
by
sinne
.
Therefore
stand
on
thy
gard
,
and
betimes
set
thy selfe
against
them
,
&
labour
by
all
good
meanes
to
subdue
them
,
and
to
mortifie
them
,
and
to
take
away
the
life
of
them
;
that
is
the
dutie
of
euery
child
of
God
.
Againe
,
for
a
second
vse
;
Is
it
so
,
that
the
corruption
of
nature
,
Comfort
to
such
as
are
euer
complayning
of
the
rebellion
of
their
owne
hearts
.
that
still
in
part
abides
in
Gods
children
,
is
as
a
Rebell
against
that
power
of
grace
that
is
in
them
,
and
as
a
Rebell
,
doth
violently
oppose
against
it
?
Then
here
is
matter
of
comfort
for
thee
whosoeuer
thou
art
,
that
art
euer
complayning
of
the
rebellion
of
thine
owne
heart
.
Oh
,
say
some
,
I
find
the
rebellion
of
my
heart
to
be
great
and
strong
,
I
haue
much
adoe
with
mine
owne
heart
,
and
I
can
hardly
stand
against
the
rebellious
lusts
of
it
.
Is
it
thus
with
thee
?
Surely
,
then
thy
case
is
no
other
then
the
case
of
the
holy
Apostle
,
hee
saw
a
Law
in
his
members
,
rebelling
against
the
Law
of
his
mind
.
And
thus
it
is
with
the
best
of
Gods
children
:
yea
,
comfort
thy selfe
in
this
,
that
the
corruption
of
thy
heart
,
and
the
sinfull
lusts
of
it
,
are
as
Rebels
,
opposing
against
the
power
of
grace
that
is
in
thee
:
for
being
as
Rebels
,
they
shall
be
dealt
with
as
Rebels
;
they
shall
neuer
prosper
:
doubtlesse
,
God
curseth
Rebels
,
&
sets
himselfe
against
them
.
A
Rebell
against
his
naturall
Prince
,
whom
doth
he
rise
vp
against
?
Surely
,
not
onely
against
his
Prince
,
but
against
God
also
,
in
whose
roome
that
Prince
standeth
;
and
the
Lord
will
not
suffer
such
an
one
to
prosper
,
but
he
will
cut
him
short
.
And
much
more
will
the
Lord
cut
short
the
rebellion
of
thy
heart
,
thou
being
a
child
of
God
,
and
he
wil
not
suffer
that
to
prosper
.
The
corruption
of
thine
heart
,
and
the
sinfull
lusts
of
it
,
are
as
Rebels
:
and
against
whom
doe
they
rebell
and
set
themselues
?
Surely
,
in
speciall
manner
against
God
himselfe
,
against
Christ
,
against
his
Crowne
and
Dignity
,
and
against
the
grace
of
his
holy
Spirit
.
Therefore
certainly
the
Lord
will
not
suffer
them
to
prosper
,
but
in
the
end
he
will
ouerturne
them
&
bring
them
to
naught
.
The
corruption
of
thy
heart
that
still
in
part
abides
in
thee
,
and
the
sinfull
lusts
of
it
,
may
for
a
time
molest
and
trouble
thee
,
opposing
against
that
grace
that
is
in
thee
:
yet
know
this
to
thy
comfort
,
they
shall
neuer
wholly
vanquish
and
ouercome
that
grace
.
No
,
no
;
they
vexe
and
trouble
thee
vniustly
,
and
as
Rebels
,
they
oppose
against
that
grace
that
is
in
thee
,
and
they
shall
be
sure
to
be
put
to
the
worst
in
the
end
.
Satan
fought
against
Christ
,
but
he
tooke
the
foile
:
and
so
sinne
,
that
fights
against
the
grace
of
Christ
in
his
members
,
shall
be
foyled
in
the
end
,
and
that
grace
of
Christ
and
power
of
his
Spirit
shall
at
length
wholly
ouercome
it
,
&
vtterly
destroy
it
.
Let
that
be
thy
comfort
,
and
thinke
on
it
to
thy
comfort
.
Now
here
a
question
is
to
bee
answered
,
occasioned
from
this
that
the
Apostle
saith
,
hee
saw
another
law
in
his
members
,
rebelling
against
the
law
of
his
minde
.
I
will
briefly
propound
and
answere
it
.
The
question
is
this
:
Whether
the
Childe
of
God
may
sinne
of
Rebellion
,
or
sinne
rebelliously
or
no
?
This
question
some
mooue
.
And
to
this
I
answere
,
That
doubtlesse
a
Childe
of
GOD
may
sinne
of
Rebellion
,
or
may
rebelliously
in
part
,
not
wholly
,
as
the
wicked
doe
,
and
as
Saul
did
,
to
whom
Samuel
said
,
1.
Sam
.
15.23
.
1.
Sam
.
15.23
.
Rebellion
is
as
the
sinne
of
Witchcraft
,
and
transgression
is
wickednesse
and
Idolatrie
.
Gods
Children
cannot
so
sinne
of
Rebellion
,
and
in
that
degree
rebelliously
,
but
in
part
they
may
,
and
there
is
ground
for
it
from
this
Text
;
for
there
is
in
the
best
of
Gods
Children
that
liue
on
the
face
of
the
earth
,
the
law
of
their
members
rebelling
against
the
Law
of
their
minde
,
and
leading
them
captiue
vnto
the
law
of
sinne
,
which
is
in
their
members
;
there
is
rebellion
in
their
corrupt
flesh
throughout
in
part
,
in
their
mindes
,
wils
and
affections
,
and
that
ouer-carries
them
sometimes
to
the
doing
of
euill
,
yea
,
as
the
Apostle
addes
,
it
leades
them
captiue
to
the
law
of
sinne
,
yea
,
to
the
doing
of
some
foule
euill
,
as
we
reade
of
Dauid
,
Peter
,
and
others
.
And
such
as
the
proper
cause
is
,
such
must
needs
be
the
effect
:
and
therefore
the
proper
cause
of
that
euill
that
is
done
by
them
,
being
the
inward
rebellion
of
their
mindes
,
wils
and
affections
,
the
euill
that
is
done
by
them
,
comming
from
thence
,
especially
being
a
foule
euill
,
it
must
needes
bee
,
that
it
is
done
in
part
rebelliously
,
and
is
in
some
degree
a
sinne
of
rebellion
.
Dan
.
9.5.9
.
Dan
.
9.5
.
The
Prophet
saith
plainely
,
We
haue
rebelled
.
And
Vers
.
9.
Albeit
we
haue
rebelled
.
That
was
but
in
the
generall
confession
of
sinne
.
Doubtlesse
,
he
confessed
the
truth
.
I
would
but
aske
this
question
:
May
not
a
Childe
of
God
sometimes
sin
against
knowledge
and
conscience
?
Without
question
hee
may
;
and
therefore
rebelliously
.
Yea
,
The
combate
that
is
in
Gods
children
,
is
betweene
grace
and
corruption
,
and
that
combate
is
proper
to
Gods
children
but
say
some
not
against
knowledge
in
that
particular
act
?
Yes
,
euen
in
that
particular
act
,
he
not
resisting
the
lust
of
his
heart
,
but
giuing
way
to
it
,
nourishing
it
and
consenting
to
it
in
his
will
that
ouer-carries
him
euen
against
his
knowledge
,
sometimes
to
doe
some
foule
euill
:
this
was
the
case
of
Dauid
,
Peter
,
and
others
:
and
therefore
,
doubtlesse
,
a
Childe
of
God
may
sinne
of
rebellion
,
or
rebelliously
,
sometimes
in
part
not
wholly
.
Wee
are
further
to
marke
,
that
the
Apostle
saith
,
The
law
in
his
members
rebelled
against
the
Law
of
his
minde
.
The
remainder
of
sinne
that
still
abode
in
him
,
warred
and
fought
against
the
power
of
grace
that
was
in
him
,
and
so
the
fight
and
warre
that
was
in
him
,
was
betweene
corruption
and
grace
.
And
thus
indeed
it
is
in
the
Children
of
God
,
and
such
as
are
truely
regenerate
;
there
is
in
them
a
strong
fight
and
bitter
combate
betweene
corruption
and
grace
;
the
flesh
and
the
Spirit
are
at
continuall
warre
and
enmitie
,
and
they
fight
and
striue
one
against
the
other
in
the
Children
of
God
,
that
is
the
fight
and
combate
that
is
in
them
.
And
the
combate
betweene
the
flesh
and
the
Spirit
is
proper
to
Gods
Children
,
and
such
as
are
truely
regenerate
,
it
is
found
in
them
alone
.
Vnregenerate
persons
are
not
acquainted
with
it
,
they
know
not
what
it
meanes
.
And
therefore
the
Apostle
speaking
of
it
,
Gal.
5.17
.
he
doth
appropriate
it
to
such
as
haue
the
Spirit
of
grace
and
sanctification
,
and
are
able
to
walke
in
the
Spirit
.
Hee
saith
in
the
Verse
before
,
16.
Walke
in
the
Spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
And
then
he
subioynes
,
For
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrarie
one
to
the
other
.
The
fight
and
combate
that
is
sometimes
in
vnregenerate
persons
.
Indeede
vnregenerate
persons
may
haue
a
kinde
of
fight
and
combate
in
them
,
and
doubtlesse
there
is
sometimes
a
kinde
of
fight
in
the
wicked
,
but
it
is
either
betweene
the
appetite
and
reason
,
the
appetite
,
and
sence
,
and
naturall
passions
fighting
and
warring
against
reason
:
or
it
is
betweene
sinne
and
the
conscience
enlightened
by
the
light
of
nature
,
and
by
the
Word
of
God
,
the
conscience
carrying
in
it
the
light
of
nature
,
and
that
light
being
not
extinguished
,
nor
weakened
by
sinne
,
it
smites
,
and
checkes
and
controlls
the
motions
of
sinne
,
and
it
doth
warne
and
accuse
men
when
they
doe
any
euill
against
that
light
,
as
Rom.
2.15
.
the
Apostle
saith
,
The
Gentiles
shew
the
effect
of
the
Law
,
written
in
their
hearts
,
their
conscience
also
bearing
witnes
,
&
their
thoughts
accusing
one
another
,
or
excusing
.
There
is
one
of
these
two
serts
of
fight
and
combate
in
such
as
be
yet
vnregenerate
:
but
as
for
the
fight
betweene
the
flesh
and
the
Spirit
,
and
betweene
grace
and
corruption
,
they
are
not
acquainted
with
it
,
they
haue
no
experience
of
it
,
because
indeede
they
haue
not
the
Spirit
,
they
haue
not
sanctified
grace
in
them
,
but
they
are
wholly
within
and
without
,
flesh
,
corruption
and
sinne
.
Luke
11.18
.
And
as
Christ
saith
of
Satan
,
Luke
11.18
.
that
he
is
not
deuided
against
himselfe
:
so
it
may
be
truely
said
,
that
sinne
is
not
deuided
against
sinne
,
and
flesh
is
not
deuided
against
flesh
.
Therefore
,
I
say
,
vnregenerate
persons
are
altogether
vnacquainted
with
the
fight
that
is
betweene
the
flesh
and
the
Spirit
,
and
betweene
grace
and
corruption
;
that
is
only
found
in
Gods
Children
,
and
such
as
are
truely
regenerate
,
and
they
that
find
it
in
themselues
,
may
conclude
that
they
are
regenerate
.
Haply
some
will
say
,
How
shall
we
distinguish
the
combat
that
is
betweene
the
appetite
and
reason
,
or
between
sin
and
the
natural
light
of
conscience
,
Difference
betweene
the
combate
that
is
in
Gods
Children
,
and
that
which
is
in
vnregenerate
persons
.
from
the
fight
that
is
betweene
the
flesh
and
the
Spirit
,
and
betweene
grace
and
corruption
,
how
shall
we
put
a
difference
betweene
them
?
I
answere
the
difference
between
them
;
The
combate
betweene
the
appetite
and
reason
,
or
betweene
sin
&
the
naturall
light
of
conscience
,
is
in
seuerall
&
distinct
faculties
of
the
soule
;
in
that
combate
,
one
faculty
of
the
soule
is
carryed
against
another
,
the
appetite
against
reason
,
the
affections
against
conscience
:
but
the
combate
betweene
the
flesh
and
the
Spirit
,
betweene
grace
and
corruption
,
is
in
one
and
the
same
power
and
facultie
of
the
soule
;
in
that
combate
the
minde
is
carryed
against
it selfe
,
and
the
will
against
it selfe
,
How
wee
may
know
,
that
the
combate
that
is
in
vs
,
is
betweene
grace
&
corruption
.
and
the
affections
against
themselues
:
because
they
are
partly
spirituall
,
and
partly
carnall
:
and
thou
shalt
know
that
this
combate
is
in
thee
by
this
especially
:
If
thou
find
thine
heart
carried
against
it selfe
,
euen
against
it
owne
liking
,
in
respect
of
thy
best-pleasing
sinne
;
if
thou
finde
in
thy selfe
a
true
dislike
and
a
lothing
of
that
sinne
thou
wast
inclined
to
by
nature
;
that
is
a
sure
note
,
that
there
is
sanctifying
grace
in
thy
heart
;
and
by
this
try
thy selfe
.
Now
in
the
last
place
obserue
wee
,
that
the
Apostle
speaking
of
the
power
of
grace
that
was
in
his
whole
innerman
,
in
his
regenerate
part
,
he
cals
it
the
law
of
his
minde
:
I
see
another
law
in
my
members
,
rebelling
against
the
Law
of
my
minde
.
He
giues
to
it
the
name
and
title
of
a
Law
.
Hence
wee
are
giuen
to
vnderstand
thus
much
:
That
the
grace
of
Regeneration
that
is
in
Gods
Children
and
in
true
Beleeuers
,
is
as
a
Law
in
them
,
Sanctifying
grace
hath
a
great
stroke
&
power
in
Gods
Children
,
in
their
whole
inner
man
.
and
it
hath
a
great
stroke
and
power
in
them
:
sanctifying
grace
is
as
a
Law
that
rules
,
and
gouernes
,
and
commands
in
Gods
Children
,
in
their
whole
inner
man
,
in
their
regenerate
part
throughout
;
so
farre
forth
as
Gods
Children
bee
regenerate
,
sanctifying
Grace
hath
the
rule
,
and
gouernment
,
and
command
of
them
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
:
for
why
?
It
is
in
euery
Childe
of
God
in
his
measure
,
as
it
was
with
the
Apostle
,
who
saith
of
himselfe
,
Gal.
2.20
.
Thus
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
.
Thus
it
is
with
euery
Childe
of
God
,
Christ
liues
in
him
,
and
he
liues
by
faith
in
Christ
.
Yea
the
Apostle
puts
it
downe
in
the
generall
,
Gal.
3.11
.
Gal.
3.11
.
The
iust
shall
liue
,
or
liues
by
faith
:
euery
iust
and
holy
person
liues
by
faith
,
true
sauing
faith
and
sanctifying
grace
,
is
the
guide
of
his
life
,
and
all
his
thoughts
,
words
,
and
workes
are
guided
,
ordered
and
gouerned
by
it
.
And
hence
it
was
,
that
Dauid
said
,
Psal
.
16.7
.
Psalme
16.7
.
that
his
reines
did
teach
him
in
the
night
.
Isai
.
30.21
.
And
to
this
purpose
speakes
the
Prophet
,
Isai
.
30.21
.
Thine
eare
shall
heare
a
word
behind
thee
,
saying
,
This
is
the
way
,
walke
yee
in
it
.
As
if
hee
had
said
,
Thou
shalt
haue
one
within
thee
to
guide
and
to
gouerne
thee
,
euen
the
Spirit
of
grace
and
sanctification
.
And
this
is
that
the
Lord
promised
to
his
people
,
Ier
.
31.33
.
Ierem
.
31.33
.
that
hee
would
put
his
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
And
so
his
Law
written
in
the
Booke
of
God
,
should
be
also
a
Law
written
in
their
hearts
,
and
in
their
inward
parts
.
Which
plainely
and
strongly
confirmes
the
truth
of
the
point
in
hand
,
that
the
grace
of
Regeneration
is
as
a
Law
in
Gods
Children
,
and
as
a
Law
it
rules
,
and
gouernes
,
and
commands
in
their
regenerate
part
;
so
farre
forth
as
they
be
regenerate
,
it
hath
the
command
of
them
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
:
and
the
reason
and
ground
of
it
is
this
,
In
the
regenerate
part
,
and
so
farre
forth
as
GODS
Children
be
regenerate
,
the
grace
that
is
in
them
,
is
euen
the
life
of
God
,
Ephes
.
4.18
.
Ephes
.
4.18
.
and
it
is
the
power
of
the
Spirit
of
Christ
,
euen
the
power
of
the
Spirit
that
raysed
vp
Christ
from
the
dead
,
called
The
vertue
of
his
Resurrection
,
Philip
.
3.10
.
And
therefore
it
must
needes
bee
strong
,
and
powerfull
,
and
as
a
Law
ruling
and
commanding
in
their
regenerate
part
,
and
that
throughout
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
.
Now
then
for
vse
.
First
,
this
being
a
truth
,
it
meetes
with
an
errour
and
false
opinion
of
the
Papists
,
who
hold
and
teach
,
that
a
man
cannot
know
whether
hee
haue
faith
and
sanctifying
grace
in
him
or
no
,
That
opinion
of
the
Papists
,
that
men
cannot
know
whether
they
haue
faith
sanctifying
grace
in
them
,
or
no
,
confuted
.
when
they
are
pressed
with
it
,
that
a
true
Beleeuer
may
be
assured
of
his
owne
saluation
,
by
the
testimonie
of
the
Spirit
of
grace
in
his
heart
:
because
as
many
as
are
led
by
the
Spirit
of
God
,
are
the
sonnes
of
God
,
Rom.
8.14
.
They
answere
,
that
a
man
cannot
know
whether
hee
haue
faith
and
grace
in
him
,
or
no
.
This
opinion
of
theirs
cannot
stand
with
the
truth
now
deliuered
:
for
why
?
Is
sanctifying
grace
strong
and
powerfull
in
GODS
Children
,
and
as
a
Law
ruling
and
commanding
in
them
?
It
is
euen
the
life
of
God
in
them
,
and
the
power
of
the
Spirit
of
Christ
in
them
.
Is
it
so
?
and
yet
is
it
not
perceiued
by
them
?
Surely
it
is
not
possible
,
it
cannot
bee
,
but
that
they
must
needs
know
it
and
feele
it
themselues
.
Yea
,
but
(
say
they
)
it
is
in
your
owne
doctrine
,
That
a
man
may
haue
faith
,
and
not
feele
it
;
you
teach
,
That
a
man
must
not
goe
by
feeling
,
but
by
beleeuing
.
It
is
true
indeede
;
wee
teach
,
That
a
man
may
haue
faith
,
and
not
feele
it
sometimes
;
as
in
some
great
trouble
and
distresse
of
conscience
,
when
the
conscience
of
a
true
Beleeuer
feeles
nothing
but
sinne
,
and
iudgeth
God
angry
with
him
,
wee
teach
,
In
such
a
case
not
to
follow
the
sense
of
mans
owne
heart
,
but
to
sticke
to
the
Word
of
God
,
which
saith
,
that
God
lookes
to
the
afflicted
,
and
such
as
are
troubled
in
Spirit
,
and
broken
in
heart
,
and
that
Christ
turnes
not
away
his
face
from
such
as
labour
vnder
the
burden
of
their
sinnes
,
but
refresheth
them
,
Mat
.
11.28
.
But
doth
it
hereupon
follow
,
that
a
true
Beleeuer
can
neuer
feele
grace
in
himselfe
?
No
,
no
:
that
is
no
good
consequent
:
doubtlesse
,
a
Childe
of
God
,
out
of
the
case
of
great
trouble
,
or
distresse
of
conscience
,
may
know
and
feele
sanctifying
grace
strong
and
powerfull
in
him
,
and
as
a
law
ruling
and
commanding
in
his
regenerate
part
.
And
so
for
a
second
vse
of
the
point
.
Is
it
so
that
sanctifying
grace
is
strong
and
powerfull
in
Gods
Children
?
Is
it
as
a
Law
ruling
and
commanding
in
their
regenerate
part
,
and
that
throughout
in
their
minds
,
wils
,
and
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
?
Surely
then
it
cannot
be
,
that
a
child
of
God
should
make
a
common
practice
of
any
kowne
sinne
,
he
hath
a
Law
within
him
,
that
commands
him
to
the
contrarie
,
and
that
Law
will
not
suffer
him
so
to
doe
.
And
if
a
Childe
of
God
fall
into
any
sinne
,
he
fals
not
into
it
with
full
consent
of
will
,
A
Childe
of
God
cannot
make
a
common
practice
of
any
knowne
sinne
.
the
Law
of
grace
that
is
in
him
,
checkes
him
,
and
controlls
him
,
and
will
not
suffer
him
to
yeeld
full
consent
of
will
to
the
doing
of
any
knowne
euill
;
yea
,
on
the
ground
of
Doctrine
now
deliuered
,
it
followes
,
that
as
many
as
are
Gods
Children
,
they
yeeld
willing
and
readie
obedience
to
the
will
of
God
,
made
knowne
to
them
,
they
are
such
as
are
spoken
of
.
Psal
.
110.3
.
Gods
Children
yeeld
willing
and
readie
obedience
to
the
will
of
God
reuealed
to
them
.
They
serue
God
,
not
of
constraint
,
but
willingly
,
as
if
there
were
no
Law
to
compell
them
:
for
why
?
the
Law
of
God
written
,
and
the
Law
of
their
hearts
is
all
one
in
substance
;
the
Law
of
God
is
written
in
their
hearts
,
and
the
Law
of
grace
,
euen
the
grace
of
Regeneration
,
is
strong
and
powerfull
in
them
,
and
as
a
Law
it
rules
and
commands
in
their
regenerate
part
throughout
,
it
commands
not
only
their
mindes
,
but
their
wils
also
,
so
farre
forth
as
they
be
regenerate
,
and
so
they
are
made
free
and
voluntarie
in
yeelding
obedience
to
God
,
and
they
obey
God
willingly
and
readily
,
according
to
that
measure
of
grace
that
is
in
them
.
And
take
this
for
a
certaine
truth
,
that
according
to
the
measure
of
sanctifying
grace
in
any
man
or
woman
,
so
is
the
measure
of
their
willingnesse
and
readinesse
in
doing
good
things
.
If
thou
wilt
doe
no
more
good
then
thou
art
compelled
to
doe
;
for
example
:
If
thou
wilt
not
keepe
the
Sabbath
,
and
sanctifie
it
further
then
thou
art
compelled
by
mans
Law
,
thou
art
but
a
formall
Hypocrite
.
And
so
for
euill
things
:
If
thou
wilt
abstaine
from
euill
,
no
further
then
thou
art
restrayned
by
the
Lawes
of
men
,
as
it
is
with
the
most
,
when
they
are
told
of
Swearing
,
Rayling
,
Sabbath-breaking
:
Oh
,
say
they
,
I
hope
it
is
no
hanging
matter
,
it
is
neither
Felony
nor
Treason
;
and
therefore
they
make
no
bones
of
it
.
If
it
be
thus
with
thee
,
thou
art
but
a
gracelesse
Wretch
,
whosoeuer
thou
art
:
thou
hast
no
dramme
of
sanctifying
grace
in
thee
.
Gods
Children
will
not
breake
the
Sabbath
:
and
why
?
Grace
ouer-rules
them
,
and
is
as
a
Law
to
them
,
yea
,
according
to
the
measure
of
grace
that
is
in
them
,
they
willingly
keepe
the
Sabbath
,
and
yeeld
obedience
to
God
in
all
his
Commandements
.
And
hereby
try
thy selfe
;
If
thou
haue
sanctifying
grace
in
thee
,
thou
art
readie
and
willing
to
doe
good
things
,
thou
art
not
haled
and
drawne
to
doe
good
,
but
thou
doest
it
willingly
and
of
a
readie
minde
,
and
from
thy
willingnesse
to
doe
good
things
,
thou
mayst
gather
and
conclude
,
that
thou
hast
sanctifying
grace
in
thine
heart
:
and
by
this
try
thy selfe
.
Now
here
a
cauill
of
the
Anabaptists
is
to
bee
met
withall
:
say
they
,
A
cauill
of
the
Anabaptists
answered
.
Sanctifying
Grace
is
as
a
Law
to
Gods
Children
,
and
as
a
Law
it
rules
,
and
gouernes
,
and
commands
them
:
and
therefore
they
need
not
the
Lawes
of
men
to
gouerne
them
?
The
answere
is
easie
:
If
Gods
Children
were
sanctified
perfectly
,
and
had
a
perfection
of
grace
and
sanctification
,
then
in
respect
of
themselues
they
should
not
neede
the
Lawes
of
men
to
gouerne
them
:
but
alas
,
there
is
no
such
matter
:
they
are
sanctified
but
in
part
,
in
time
of
this
life
.
Againe
the
visible
Church
of
God
containes
as
well
Hypocrites
and
Wicked
men
,
as
true
Beleeuers
:
therefore
the
best
Churches
need
Magistracie
for
the
punishment
of
euill
doers
,
and
for
the
protection
of
the
Church
and
Gods
Children
:
therefore
the
reason
is
naught
,
that
sanctifying
grace
is
as
a
Law
to
GODS
Children
,
and
therefore
they
need
not
the
Lawes
of
men
.
Come
we
now
to
the
second
part
of
this
Verse
,
in
the
words
following
:
And
leading
mee
captiue
to
the
Law
of
sinne
,
which
is
in
my
members
.
In
these
words
,
our
Apostle
makes
knowne
to
vs
the
issue
&
successe
of
the
resistance
and
rebelling
of
the
remaynder
of
sinne
,
that
still
abode
in
him
,
against
the
power
of
grace
that
was
in
him
,
as
,
namely
,
that
the
successe
of
it
was
this
:
That
hee
was
thereby
brought
vnder
the
power
of
sinne
,
and
made
to
yeeld
to
sinne
:
which
the
Apostle
(
still
continuing
his
former
Metaphor
and
similitude
,
taken
from
warre
or
fighting
)
deliuers
vnder
these
termes
,
that
he
was
led
captiue
to
sinne
:
and
he
sets
downe
the
power
of
sinne
as
before
,
vnder
the
word
Law
.
Leading
me
captiue
to
the
Law
of
sinne
.
And
that
is
further
amplified
by
the
subiect
of
it
,
in
his
members
,
and
leading
me
captiue
to
the
Law
of
sinne
which
is
in
my
members
.
Let
vs
a
little
examine
these
words
,
that
wee
may
find
out
the
true
sense
and
meaning
of
them
,
Interpretation
And
leading
mee
captiue
,
in
this
word
:
for
it
is
but
one
word
in
the
Originall
,
or
in
this
Phrase
and
forme
of
speech
,
(
Leading
captiue
.
)
The
Apostle
alludes
to
the
manner
of
great
and
mighty
Conquerors
in
warre
,
such
as
haue
gotten
the
victory
ouer
their
enemies
,
and
are
wont
to
leade
them
whom
they
haue
taken
aliue
,
as
prisoners
fast
bound
and
tyed
,
and
to
keepe
them
vnder
their
power
as
Vassals
and
Slaues
.
To
this
the
Apostle
here
hath
respect
,
and
his
meaning
is
,
that
sinne
rising
vp
in
rebellion
against
the
power
of
grace
that
was
in
him
,
and
warring
and
fighting
against
it
,
sometimes
it
preuayled
against
grace
,
and
sometimes
it
ouercame
him
,
and
as
it
were
tooke
him
prisoner
,
and
carryed
him
away
like
a
captiue
,
and
as
a
vanquished
man
(
to
the
Law
of
sinne
.
)
The
word
(
Law
)
is
here
put
,
as
before
,
to
signifie
the
power
of
sinne
,
and
by
sinne
,
wee
are
to
vnderstand
the
corruption
of
nature
,
euen
the
remaynder
of
sinne
that
still
abode
in
the
Apostle
,
together
with
the
euill
motions
and
lusts
arising
from
thence
.
And
therefore
he
addes
,
which
is
in
my
members
:
or
as
it
is
in
the
Originall
,
which
hath
existence
and
being
in
my
members
.
As
if
he
had
said
,
To
the
force
and
to
the
power
of
sinne
which
hath
an
actuall
being
in
my
members
,
and
the
euill
motions
and
lusts
of
it
.
By
(
Members
)
wee
are
to
vnderstand
,
as
before
,
all
the
powers
of
the
soule
,
and
all
the
parts
and
members
of
the
body
.
Thus
then
conceiue
wee
the
meaning
of
these
words
,
And
leading
me
captiue
to
the
Law
of
sinne
which
is
in
my
members
.
As
if
the
Apostle
had
said
,
And
sometimes
preuayling
against
that
grace
that
is
in
me
,
and
ouercomming
me
,
and
by
the
strength
of
it
getting
victory
ouer
me
,
and
carrying
me
as
a
captiue
,
and
as
a
vanquished
man
,
and
bringing
mee
vnder
the
force
and
power
of
that
corruption
that
still
in
part
abides
in
mee
,
and
to
the
power
of
the
euill
motions
and
lusts
of
it
,
which
lusts
haue
their
actuall
being
in
all
the
powers
of
my
soule
,
and
in
all
the
parts
and
members
of
my
body
.
Come
we
to
the
matter
of
obseruation
and
doctrine
;
and
first
,
in
that
the
Apostle
saith
,
The
remainder
of
sinne
that
still
abode
in
him
,
rebelled
,
fought
and
warred
against
the
power
of
grace
that
was
in
him
,
and
sometimes
preuayled
against
it
,
and
led
him
as
a
captiue
,
&
brought
him
vnder
the
power
of
sinne
.
We
are
to
take
notice
how
it
is
with
the
best
of
Gods
children
sometimes
,
namely
thus
:
Though
the
remaynder
of
sinne
still
abiding
in
Gods
children
,
doe
not
for
euer
and
wholly
ouercome
the
grace
that
is
in
them
,
yet
sometimes
in
part
and
for
a
time
it
gets
victorie
ouer
it
That
the
best
of
Gods
children
,
the
most
holy
,
and
the
most
regenerate
that
liue
in
the
world
,
haue
not
onely
sinne
in
part
abiding
in
them
,
and
fighting
,
and
warring
against
that
power
of
grace
that
is
in
them
,
but
sometimes
preuayling
against
that
grace
,
and
getting
the
vpper
hand
of
it
;
sinne
that
abides
in
Gods
children
in
part
,
though
it
doe
not
for
euer
,
and
wholly
ouercome
the
grace
that
is
in
them
,
that
is
not
possible
,
yet
sometimes
in
part
and
for
a
time
,
it
gets
the
victorie
ouer
it
,
&
doth
conquer
it
,
and
as
it
were
leades
away
a
child
of
God
,
as
a
captiue
vnder
the
power
of
it
.
We
reade
,
Exod
.
17.11
.
that
in
the
battell
that
was
betweene
Israel
and
Amalek
,
While
MOSES
held
vp
his
hand
,
ISRAEL
preuailed
,
but
when
he
let
his
hand
downe
,
AMALEK
preuailed
:
So
it
is
in
the
fight
and
combat
betweene
Grace
and
Sinne
in
Gods
children
:
the
victorie
and
conquest
is
sometimes
on
one
part
,
and
sometimes
on
the
other
;
sometimes
Grace
is
too
strong
for
sinne
,
and
beares
downe
the
motions
of
it
,
and
keeps
them
vnder
:
and
sometimes
againe
Sinne
is
too
strong
for
Grace
,
and
beares
it
down
in
part
for
a
time
,
and
so
farre
preuailes
ouer
it
,
as
sometimes
it
carryes
a
child
of
God
as
a
captiue
to
it
,
and
to
the
lusts
of
it
,
and
by
the
strength
of
it
drawes
him
to
the
doing
of
some
euill
.
And
to
this
purpose
wee
haue
many
examples
in
the
Booke
of
God
,
as
of
Noah
,
of
Lot
,
of
Abraham
,
of
Moses
,
of
Dauid
,
of
Peter
,
and
others
.
And
doubtlesse
,
Gods
children
are
able
to
witnesse
this
to
be
a
truth
,
out
of
their
owne
experience
,
though
it
be
to
their
griefe
.
Yea
,
if
we
obserue
it
,
we
shall
find
,
that
sinne
abiding
in
Gods
children
,
hath
sometimes
strangely
preuailed
ouer
the
power
of
grace
that
was
in
them
,
and
strangely
ouercarryed
them
,
yea
,
the
very
best
of
them
:
as
,
haue
they
not
beene
strangely
ouer-carryed
and
led
away
by
their
owne
corruption
,
when
they
haue
cast
forth
doubtfull
speeches
,
touching
Gods
grace
&
fauour
towards
them
,
as
if
God
had
forsaken
them
,
and
quite
cast
them
out
of
his
sight
,
and
shut
vp
his
loue
from
them
,
and
reckoned
them
as
enemies
?
Thus
it
was
with
Dauid
,
Psal
.
77.7
,
8
,
9.
Will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
Is
his
morcy
cleane
gone
for
euer
?
Doth
his
promise
faile
for
enormore
?
Hath
God
forgotten
to
be
mercifull
?
Hath
he
shut
vp
his
tender
mercies
in
displeasure
?
And
was
not
Iob
,
that
deare
seruant
and
child
of
God
,
strangely
ouer-carryed
by
the
strength
of
his
owne
corruption
,
when
hee
cursed
the
time
and
moneths
of
his
life
?
Iob
3.3
,
to
12.
And
the
like
did
the
holy
Prophet
Ieremiah
,
Ierem
.
20.14
,
15.
Cursed
be
the
day
wherein
I
was
borne
,
and
let
not
the
day
wherein
my
mother
bare
mee
,
be
blessed
.
And
Ierom
.
12.1
.
he
reasons
the
case
with
God
,
as
if
the
Lord
were
not
righteous
in
his
administration
and
gouernement
of
the
world
,
because
of
the
great
prosperity
of
the
wicked
.
And
thus
did
Dauid
,
Psal
.
73.13
,
14.
Thus
haue
these
holy
seruants
and
children
of
God
beene
strangely
ouer-carryed
by
the
strength
of
their
owne
corruption
;
and
it
plainly
proues
the
point
in
hand
,
That
sinne
that
abides
in
Gods
children
in
part
,
sometimes
preuailes
ouer
that
grace
that
is
in
them
,
and
so
ouercomes
it
,
and
conquers
it
,
and
so
sometimes
it
leades
them
away
vnder
the
power
of
it
,
to
the
acting
of
some
euill
.
And
the
reason
of
it
is
this
,
The
grace
that
is
in
Gods
children
,
is
vpheld
by
the
assisting
hand
and
power
of
God
,
it
is
the
hand
and
power
of
God
that
continually
vpholds
it
,
and
keepes
it
from
sayling
,
it
is
of
a
sayling
nature
in
it selfe
,
and
were
it
not
continually
vpheld
by
the
hand
of
God
,
it
would
faile
.
Now
the
Lord
is
pleased
somtimes
for
causes
knowne
to
himselfe
,
a
little
to
with-draw
his
assisting
hand
from
that
grace
that
is
in
Gods
children
:
and
thence
it
is
that
sometimes
sinne
that
abides
in
them
,
preuailes
ouer
it
,
and
ouercomes
it
in
part
,
and
for
a
time
,
Gods
children
are
to
be
maruellous
heedfull
to
themselues
,
and
to
liue
in
continuall
mistrust
of
their
owne
corruption
,
still
in
part
abiding
in
them
and
that
sometimes
it
leades
ouen
the
best
of
Gods
children
,
as
captiues
vnder
the
power
of
it
,
to
the
doing
of
some
euill
.
This
then
being
a
truth
,
It
may
serue
as
a
ground
of
admonition
to
euery
one
of
vs
,
though
wee
be
the
children
of
God
,
and
haue
a
great
measure
of
grace
in
vs
,
yet
this
may
admonish
vs
to
be
maruellous
heedfull
to
our selues
,
and
to
liue
in
continuall
mistrust
of
the
corruption
that
still
in
part
abides
in
vs
,
and
to
watch
it
narrowly
,
lest
it
should
ouercarry
vs
to
the
doing
of
euill
:
for
why
?
Is
it
so
,
that
the
best
of
Gods
children
,
euen
the
Lords
Worthies
,
as
I
may
iustly
call
them
,
Dauid
,
Peter
,
Paul
,
and
such
stout
Champions
and
valiant
Captaynes
as
these
,
haue
beene
sometimes
taken
prisoners
of
sinne
,
and
carryed
away
as
captiues
vnder
the
power
of
their
owne
corruption
?
Is
it
thus
sometimes
with
the
best
of
Gods
children
?
Oh
then
,
what
need
haue
wee
that
are
but
as
common
Souldiers
,
yea
,
but
as
Shrimps
and
poore
weaklings
,
in
respect
of
them
,
what
need
(
I
say
)
haue
we
to
liue
in
feare
&
trembling
,
and
in
continuall
mistrust
of
the
corruption
of
our
owne
hearts
,
and
narrowly
to
watch
it
,
that
wee
be
not
ouer-carryed
by
it
to
the
doing
of
euill
?
And
let
vs
know
this
,
that
be
we
as
watchfull
as
possibly
wee
can
,
yet
sometimes
the
corruption
that
still
in
part
abides
in
vs
,
will
beare
downe
the
grace
that
is
in
vs
,
and
will
sometimes
vanquish
it
in
part
,
and
sometimes
bring
vs
vnder
the
power
of
sinne
.
And
therefore
it
concernes
vs
to
looke
to
the
corruption
of
our
owne
hearts
:
and
when
thou
feelest
any
euill
motion
,
any
stirring
to
euill
in
thy
heart
,
labour
to
stop
it
,
and
to
stifle
it
in
the
beginning
,
nip
it
in
the
very
bud
;
if
thou
giue
way
to
it
,
and
suffer
it
to
get
head
,
it
will
beare
downe
that
grace
that
is
in
thee
,
though
thouhaue
a
great
measure
of
grace
:
and
therefore
,
I
say
,
stop
it
in
the
beginning
,
and
know
this
,
that
the
Deuill
cannot
draw
thee
to
the
doing
of
any
euill
,
but
by
the
consent
of
thine
owne
heart
,
hee
hath
no
power
to
enforce
thee
to
sinne
,
but
a
sleight
he
hath
to
perswade
thee
to
it
,
neither
can
he
bring
thee
to
the
acting
of
sinne
at
the
first
,
but
by
conuaying
sinne
into
thine
heart
by
little
and
little
;
therefore
watch
ouer
thine
owne
heart
,
and
when
any
euill
motion
riseth
vp
in
it
,
set
thy selfe
against
it
,
and
suffer
it
not
to
gaine
the
consent
of
thy
will
:
if
thou
doe
,
it
will
beare
downe
the
grace
that
is
in
thee
,
and
bring
thee
vnder
the
power
of
it
,
to
the
doing
of
euill
.
Againe
,
Is
it
so
,
that
the
best
of
Gods
children
,
&
the
most
holy
that
liue
in
this
world
,
Men
are
not
to
presume
vpon
the
strength
of
grace
that
is
in
them
,
for
the
auoyding
of
sinne
.
haue
not
onely
sinne
in
part
abiding
in
them
,
fighting
and
warring
against
the
power
of
grace
that
is
in
them
,
but
somtimes
preuayling
against
that
grace
,
and
getting
the
victorie
ouer
it
,
&
leading
them
as
captiues
vnder
the
power
of
it
?
Let
no
man
then
deceiue
himselfe
,
let
no
man
presume
on
the
strength
of
grace
that
is
in
him
,
for
the
auoyding
of
sin
:
let
none
thinke
that
he
hath
in
him
such
strength
of
grace
,
as
that
no
temptation
can
take
hold
of
him
,
especially
that
hee
cannot
be
drawne
on
any
foule
and
grosse
sinne
.
If
any
so
think
,
he
deceiues
himselfe
,
and
those
are
too
bold
&
too
foole-hardy
,
that
tyre
themselues
like
wantons
,
and
follow
the
fashions
of
the
world
,
or
keep
company
vnnecessarily
with
wicked
persons
,
and
yet
thinke
or
say
,
Tush
,
they
shal
take
no
hurt
by
them
,
and
thinke
that
they
haue
such
strength
of
grace
,
as
that
they
shall
not
be
tainted
with
any
of
their
sinnes
.
Surely
,
such
persons
know
not
themselues
,
they
are
vnacquainted
with
the
corruption
of
their
owne
hearts
.
Peter
thought
himselfe
strong
inough
to
stand
out
,
and
that
he
had
grace
sufficient
to
carry
him
out
,
when
he
said
,
Matt
.
26.33
.
that
Though
all
men
should
be
offended
by
thee
,
yet
will
I
neuer
be
offended
.
Wee
know
what
followed
:
He
going
into
the
High
Priests
Hall
,
and
sitting
there
at
the
fire
,
he
was
ouertaken
,
and
he
denyed
his
Master
.
And
art
thou
stronger
then
Peter
?
No
,
no
;
presume
not
on
thine
owne
strength
for
the
auoyding
of
any
sinne
,
but
labour
thou
to
be
strong
in
the
power
of
the
Lord
,
Ephes
.
6.10
.
Seeke
to
him
,
&
sue
to
him
for
strength
of
grace
,
and
especially
when
thou
goest
into
the
throng
of
the
world
to
a
feast
,
to
the
market
,
or
the
like
.
Last
of
all
;
Is
it
so
,
that
the
best
and
the
most
holy
that
liue
in
the
world
,
haue
not
onely
sinne
in
part
abiding
in
them
,
but
sometimes
also
preuayling
against
that
grace
that
is
in
them
,
and
getting
the
victorie
ouer
it
,
and
carrying
them
as
captiues
vnder
the
power
of
it
,
to
the
doing
of
euill
?
Here
is
then
matter
of
comfort
for
thee
,
whosoeuer
thou
art
,
Comfort
for
such
as
are
sometimes
ouercome
by
the
strength
of
their
own
corruption
,
to
the
doing
of
euill
against
their
purpose
.
that
art
sometimes
ouerborne
by
the
strength
of
thine
owne
corruption
,
against
thy
purpose
,
to
the
doing
of
some
euill
;
thy
case
is
no
other
then
the
case
of
the
best
of
Gods
children
.
Thus
it
hath
bene
with
Paul
,
Peter
,
and
diuers
others
;
they
haue
bene
sometimes
,
as
it
were
,
taken
prisoners
,
and
carried
away
as
captiues
by
their
owne
corruption
,
to
the
doing
of
euill
,
and
yet
still
were
they
the
children
of
God
,
though
they
shrunke
away
from
God
in
part
,
yet
he
neuer
tooke
his
loue
from
them
:
and
so
it
is
with
thee
,
though
thou
fall
away
from
God
in
part
by
thy
sinne
,
yet
thou
art
still
within
the
compasse
of
his
loue
,
and
he
will
reach
out
his
hand
to
thee
,
and
raise
thee
vp
againe
.
It
is
a
comfort
to
a
man
that
is
falne
into
some
grieuous
disease
,
when
he
heares
that
others
haue
bene
sicke
of
the
same
disease
,
and
yet
haue
recouered
.
So
let
it
cheere
thee
vp
,
when
thou
art
sometimes
led
as
a
captiue
against
thy
purpose
,
to
the
doing
of
some
euill
,
that
thy
betters
haue
bene
so
,
and
yet
haue
done
well
,
and
were
still
the
children
of
God
.
Thinke
on
that
to
thy
comfort
.
Now
before
I
leaue
the
point
deliuered
,
I
thinke
it
needfull
to
answere
a
question
that
haply
some
may
moue
(
namely
)
this
:
Some
may
demaund
why
the
Lord
suffers
his
children
sometimes
to
be
ouertaken
by
grosse
sinnes
?
The
Lord
beares
speciall
loue
to
his
children
,
and
out
of
the
abundance
of
his
loue
towards
them
,
he
is
ready
to
doe
them
good
at
all
times
,
and
he
is
able
to
free
them
from
sinne
altogether
:
why
then
doth
the
Lord
suffer
his
children
not
only
to
slip
and
faile
in
good
duties
,
but
sometimes
to
be
carryed
as
captiues
vnder
the
power
of
their
owne
corruption
,
still
in
part
abiding
in
them
,
to
the
doing
of
some
foule
and
grosse
euill
,
as
he
did
Noah
,
Lot
,
Dauid
,
Peter
,
and
others
?
what
should
be
the
reason
of
that
?
I
answere
:
This
the
Lord
doth
in
great
wisedome
,
and
for
speciall
good
causes
,
Why
the
Lord
sometimes
suffers
his
children
to
be
ouertaken
by
grosse
sinnes
.
he
being
able
to
drawe
good
out
of
the
greatest
euill
,
as
(
namely
)
for
the
magnifying
of
his
mercy
towards
his
children
,
in
passing
by
and
pardoning
their
great
offences
,
and
to
make
them
more
thankefull
to
him
,
for
the
abundance
of
his
grace
and
mercy
vouchsafed
vnto
them
,
hauing
gotten
the
pardon
of
such
sinnes
:
yea
,
euen
by
the
grosse
sinnes
of
his
children
it
pleaseth
God
(
Which
indeed
is
admirable
:
)
yet
so
it
is
,
it
pleaseth
God
to
do
his
children
good
,
as
thereby
to
humble
them
not
only
for
the
sinne
which
now
they
are
falne
into
,
but
it
may
be
also
for
some
other
sinne
,
whereof
they
were
formerly
guilty
,
and
haue
not
throughly
repented
of
,
euen
by
the
sinne
now
lying
vpon
them
,
to
make
them
more
seriously
to
thinke
on
that
sinne
,
and
to
be
further
humbled
for
it
,
and
thereby
also
to
worke
in
them
more
feare
and
warinesse
for
the
time
to
come
,
and
to
make
them
take
more
heed
of
Satans
sleightes
,
and
to
gather
more
strength
against
him
;
as
we
may
see
in
Dauid
,
who
after
his
fall
into
Adulterie
and
Murder
,
being
recouered
,
was
able
to
beare
the
cursing
of
Shemei
,
when
Shemei
barked
at
him
like
a
dogge
,
he
let
all
passe
in
the
Spirit
of
meekenesse
,
2.
Sam
.
16.10
.
And
so
,
through
the
wonderfull
wisedome
and
goodnes
of
God
,
the
grosse
sinnes
of
his
children
turne
greatly
to
their
good
,
euen
to
be
as
medicines
for
sinnes
past
,
and
preuentions
of
sins
to
come
;
yea
,
we
may
obserue
,
that
the
Lord
often
suffers
such
to
fall
,
as
he
hath
ordained
for
excellent
vse
in
the
Church
,
as
he
did
Ionas
and
Peter
,
to
this
end
,
that
they
may
be
the
more
humbled
,
and
more
fit
to
minister
comfort
to
others
afterward
,
that
they
may
comfort
others
with
the
comfort
,
wherewith
themselues
haue
bene
comforted
of
the
Lord
,
2.
Cor
.
1.4
.
and
may
be
better
able
to
strengthen
others
,
as
Christ
said
to
Peter
,
Luke
22.32
.
When
thou
art
conuerted
,
strengthen
thy
brethren
.
For
these
and
the
like
good
causes
doth
the
Lord
suffer
his
deare
children
,
sometimes
to
be
carried
as
captiues
vnder
the
power
of
their
owne
corruption
,
to
doe
some
foule
euill
.
Now
proceed
we
,
you
may
remember
,
in
that
the
Apostle
here
saith
,
he
was
led
captiue
vnto
the
lawe
of
sinne
which
was
in
his
members
:
hence
also
an
argument
was
gathered
to
conclude
the
Apostles
Regeneration
,
that
therefore
he
was
a
man
truly
regenerate
,
because
he
was
led
captiue
to
the
law
of
sinne
.
Now
against
this
,
obiection
is
made
by
some
.
Say
they
,
This
is
no
good
argument
to
proue
the
Apostles
regeneration
,
that
he
was
led
captiue
to
the
law
of
sinne
.
For
why
?
The
Apostle
saith
of
such
as
are
yet
in
their
naturall
state
and
condition
,
2.
Tim
.
2.26
2.
Tim
.
2.26
.
that
they
are
in
the
snare
of
the
deuill
,
and
taken
and
held
of
him
as
captiues
at
his
will
.
To
this
I
answer
,
there
be
two
sorts
of
captiuitie
in
respect
of
sin
;
Two
sorts
of
captiuitie
in
respect
of
sin
.
one
,
when
men
are
wholly
captiued
vnder
the
power
of
their
owne
corruption
,
&
that
voluntarily
,
a
voluntarie
captiuitie
;
and
of
that
the
Apostle
speakes
,
2.
Tim
.
2.26
.
and
the
other
is
,
a
forced
captituitie
,
when
men
are
led
as
captiues
by
the
strength
of
their
owne
corruption
,
and
brought
vnder
the
power
of
it
in
part
,
and
that
vnwillingly
,
and
against
their
purpose
;
and
that
may
befall
such
as
are
truly
regenerate
:
and
of
that
the
Apostle
here
speakes
,
and
so
it
still
remaines
a
true
note
of
his
Regeneration
,
that
he
was
led
captiue
to
the
lawe
of
sinne
.
Now
the
point
hence
offered
is
this
,
That
there
is
a
plaine
difference
betweene
the
regenerate
and
the
vnregenerate
,
The
difference
betweene
the
regenerate
&
vnregenerate
,
in
regard
of
their
captiuity
to
sinne
.
in
respect
of
their
captiuity
to
sinne
,
as
(
namely
)
thus
:
Such
as
are
truly
regenerate
,
are
sometimes
in
part
captiued
,
and
brought
vnder
the
power
of
their
owne
corruption
;
but
it
is
vnwillingly
,
and
their
captiuity
vnder
the
power
of
sinne
is
forced
,
and
it
is
with
a
feeling
of
their
bondage
,
and
an
earnest
desire
to
be
freed
from
their
captiuity
:
but
it
is
farre
otherwise
with
vnregenerate
persons
,
they
freely
and
with
full
consent
of
will
,
put
themselues
vnder
the
power
of
their
owne
vile
lusts
,
and
their
captiuity
vnder
sinne
is
voluntary
,
and
they
haue
no
feeling
of
their
bondage
:
no
,
they
suspect
it
not
,
much
lesse
do
they
truly
desire
liberty
and
freedome
from
it
.
We
know
,
that
a
Prince
will
not
willingly
be
led
away
captiue
of
a
Rebell
;
and
if
he
be
taken
by
the
hands
of
a
Rebell
,
it
is
against
his
will
,
and
he
is
neuer
well
,
till
he
be
freed
:
but
a
base
fellow
,
one
of
meane
condition
,
and
a
debashed
wretch
,
of
wretched
life
and
conuersation
,
he
will
easily
ioyne
hands
with
a
Rebell
,
and
willingly
suffer
himselfe
to
be
led
by
him
to
the
same
Rebellion
,
and
take
pleasure
in
it
:
so
is
it
in
this
case
;
one
that
is
borne
anew
of
the
Spirit
,
will
not
willingly
be
led
away
as
a
captiue
by
his
rebelling
flesh
,
and
if
sometimes
he
bee
surprised
,
and
ouercome
by
the
lusts
of
it
,
it
is
against
his
will
,
and
he
desires
to
be
freed
from
that
captiuity
,
yea
,
he
takes
any
oportunitie
that
is
offered
,
to
be
freed
from
it
,
as
Peter
did
on
the
crowing
of
the
Cocke
,
Mat
.
26.75
.
and
on
Christ
his
looking
back
on
him
,
Luke
22.61
.
&
as
Dauid
did
,
so
soone
as
euer
the
Lord
sent
the
Prophet
Nathan
to
him
,
2.
Sam
.
12.13
.
But
on
the
other
side
,
one
that
is
wholy
carnall
,
and
as
yet
in
his
base
condition
of
nature
,
he
willingly
puts
forth
his
hand
to
sinne
,
and
he
yeeldes
to
the
euill
motions
and
lusts
of
his
owne
heart
,
and
is
led
by
them
without
resistance
,
yea
,
he
takes
pleasure
in
them
,
as
the
Apostle
saith
of
the
Gentiles
,
Ephes
.
4.19
.
He
giues
himselfe
to
worke
wickednes
,
euen
with
greedines
,
he
drinkes
iniquitie
like
water
,
Iob
15.16
.
and
drawes
sinne
,
as
with
a
cartrope
,
Isaiah
5.18
.
Thus
standes
the
difference
betweene
the
regenerate
and
the
vnregenerate
,
in
respect
of
their
captiuity
to
sin
:
The
regenerate
,
they
are
somtimes
taken
and
led
as
captiues
vnder
the
power
of
their
owne
corruption
,
but
it
is
vnwillingly
,
and
they
are
weary
of
that
bondage
:
But
vnregenerate
persons
,
they
make
themselues
vassalls
and
slaues
to
the
lusts
of
their
owne
hearts
,
and
they
yeeld
to
them
with
full
consent
of
will
,
and
they
willingly
fight
vnder
the
banner
of
sinne
and
Satan
,
against
God
and
against
his
Word
:
and
the
ground
of
this
difference
is
this
:
Because
there
is
grace
in
the
one
,
and
none
in
the
other
,
the
regenerate
haue
in
them
a
measure
of
sanctifying
grace
,
and
the
vnregenerate
haue
none
,
they
are
wholly
flesh
,
and
nothing
but
a
lumpe
of
sinne
.
Now
then
,
to
make
vse
of
this
difference
,
First
,
this
may
serue
to
discouer
vnto
vs
,
who
they
be
that
sinne
of
infirmitie
,
Who
they
be
that
may
truly
plead
infirmity
in
sinning
.
who
they
be
that
may
truly
plead
infirmitie
in
sinning
,
and
may
truly
say
,
It
is
of
weakenes
that
sometimes
they
fall
into
sinne
.
Surely
only
the
children
of
God
,
and
such
as
are
truly
regenerate
:
for
why
?
they
only
are
led
captiues
vnder
the
power
of
sinne
vnwillingly
,
and
they
only
are
sometimes
ouercome
of
the
lusts
of
their
owne
hearts
,
not
because
they
are
willing
to
yeeld
to
them
,
but
because
they
are
weake
to
resist
them
,
and
are
sometimes
surprised
by
the
deceitfulnes
of
sinne
,
and
by
the
sleights
of
Satan
.
Vnregenerate
persons
cannot
truly
pleade
infirmitie
in
sinne
,
though
indeed
sometimes
the
base
Drunkard
,
and
the
most
filthy
person
that
liues
in
the
world
,
will
plead
infirmitie
,
and
say
,
Oh
,
his
sinne
is
his
infirmitie
,
and
you
must
beare
with
him
,
it
is
his
infirmitie
.
Poore
soules
!
They
deceiue
themselues
;
can
that
be
said
to
be
a
sinne
of
infirmitie
,
which
they
rush
into
with
full
consent
of
will
,
and
with
much
pleasure
giue
themselues
vnto
?
No
,
no
;
if
they
so
thinke
,
they
deceiue
themselues
:
that
is
a
sinne
of
weakenes
and
infirmitie
,
when
men
purpose
and
resolue
against
it
,
striue
against
it
,
pray
against
it
,
and
vse
all
good
meanes
to
keepe
them
from
it
;
and
yet
sometimes
they
are
ouer-carryed
by
the
strength
of
their
own
corruption
,
and
doe
sometimes
vnwillingly
fall
into
it
,
and
that
is
proper
to
the
regenerate
;
and
therefore
let
no
vnregenerate
person
plead
his
infirmitie
in
sinning
.
Againe
,
for
a
second
vse
:
Let
the
difference
betweene
the
regenerate
and
the
vnregenerate
,
Tryall
whether
men
be
in
the
state
of
grace
,
or
in
the
state
of
nature
.
in
respect
of
their
captiuitie
to
sinne
,
bee
a
ground
of
tryall
to
euery
one
of
vs.
Wee
haue
often
in
this
Chapter
had
occasion
to
vrge
it
in
the
substance
of
it
:
in
a
word
therefore
to
presse
it
.
Hereby
try
thy selfe
,
whosoeuer
thou
art
,
in
what
state
and
condition
thou
art
,
whether
in
the
state
of
grace
,
or
in
the
state
of
nature
.
Dost
thou
find
that
thou
art
sometimes
captiued
and
brought
vnder
the
power
of
thine
owne
corruption
,
but
yet
vnwillingly
,
and
thou
wouldst
not
be
brought
vnder
the
power
of
it
,
and
thy
captiuity
to
sinne
is
forced
,
and
thou
hast
a
feeling
of
thy
bondage
,
and
it
is
grieuous
to
thee
,
and
thou
desirest
to
bee
freed
from
it
,
and
being
ouer-carryed
by
the
strength
of
thy
corruption
,
to
the
doing
of
euill
,
thou
neuer
art
quiet
till
thou
hast
recouered
thy selfe
?
Is
it
thus
with
thee
?
Surely
,
then
thou
mayst
hereupon
conclude
,
to
the
comfort
of
thine
owne
soule
,
that
thou
art
truely
regenerate
and
in
the
state
of
grace
.
But
on
the
other
side
,
if
so
bee
thou
bee
readie
to
put
forth
thine
hand
to
sin
,
and
thou
doest
yeeld
to
the
lusts
of
thine
owne
heart
willingly
,
and
takest
pleasure
in
fulfilling
them
,
and
it
is
euen
meate
and
drinke
to
thee
to
doe
euill
,
yea
,
thou
rushest
into
sinne
,
as
a
bard
Horse
into
the
Battell
,
Ierem
.
8.6
.
and
thou
art
such
a
one
as
Christ
speakes
of
,
Iohn
8.44
.
the
lusts
of
the
Deuill
thou
doest
:
for
thy
sinfull
lusts
are
his
lusts
,
hee
desires
thou
shouldst
fulfill
them
;
thou
doest
euill
things
,
and
thou
wilt
doe
them
;
as
many
there
bee
of
that
sort
,
they
doe
wickedly
,
and
they
will
do
it
,
&
what
hath
any
man
to
doe
with
them
?
If
it
bee
thus
with
thee
,
deceiue
not
thy selfe
;
certainely
thou
art
yet
in
the
dregges
of
nature
,
thou
art
a
captiue
and
slaue
to
thine
owne
lusts
,
and
thou
art
willing
so
to
be
,
and
thou
art
vnder
the
power
of
the
Deuill
,
and
held
of
him
at
his
will
and
pleasure
:
and
that
is
a
miserable
captiuitie
.
One
thing
yet
remaines
to
bee
noted
.
The
Apostle
saith
,
leading
me
captiue
to
the
law
of
sinne
:
(
that
is
)
to
the
power
of
sinne
,
and
the
euill
lusts
rising
from
thence
.
And
hee
addes
,
which
is
in
my
members
:
which
hath
existence
and
being
in
my
members
.
Whence
note
wee
,
That
the
corruption
of
nature
sends
forth
euill
lusts
,
which
haue
an
actuall
being
in
the
powers
and
faculties
of
the
soule
.
The
corruption
of
nature
hath
a
reall
being
.
And
therefore
doubtlesse
it
is
not
as
some
haue
thought
,
a
meere
priuation
a
meere
absence
of
holinesse
and
righteousnesse
:
but
it
is
a
positiue
thing
,
and
hath
a
reall
being
,
and
indeed
it
is
the
mother-sinn
,
as
Iames
speakes
,
Iam
.
1.14
,
15.
&
all
sins
that
are
committed
,
are
not
done
by
imitation
,
as
Pelagius
his
followers
thought
;
neither
is
it
true
,
that
children
doe
euill
only
by
imitation
,
and
because
they
see
or
heare
others
doe
euill
.
No
no
:
there
is
a
roote
of
bitternesse
,
that
hath
a
reall
being
in
children
,
euen
a
bundle
of
folly
bound
vp
in
their
hearts
,
Pron
.
22.15
.
and
that
giues
being
to
all
the
euils
they
commit
.
And
Parents
are
to
take
notice
of
it
,
The
dutie
of
Parents
towards
their
Children
.
and
to
labour
by
instruction
,
admonition
,
counsell
,
reproofe
,
and
seasonable
correction
to
driue
it
out
,
and
to
endeuour
by
all
good
meanes
to
weaken
the
image
of
the
olde
man
in
their
children
,
and
to
labour
to
haue
them
changed
and
transformed
daily
more
and
more
,
into
the
blessed
Image
of
Iesus
Christ
.
VERS
.
24.
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
the
bodie
of
this
death
!
OVr
Apostle
hauing
at
large
laid
forth
the
Spirituall
Combate
,
the
Combate
betweene
the
flesh
and
the
Spirit
,
from
the
fourteenth
Verse
,
to
this
foure
and
twentieth
,
here
he
concludes
and
shuts
vp
his
speech
touching
that
matter
,
with
an
Epiphonema
,
with
an
exclamation
;
hee
breakes
out
and
saith
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
!
Now
this
exclamation
,
for
the
matter
and
substance
of
it
,
containes
the
issue
and
successe
of
the
conflict
that
is
betweene
the
flesh
and
the
Spirit
,
in
them
that
are
truly
regenerate
,
that
they
are
thereby
brought
to
feele
themselues
wretched
and
miserable
,
and
to
bewaile
their
wretchednesse
,
and
to
complaine
of
it
,
and
to
desire
deliuerance
from
it
,
which
the
Apostle
deliuers
,
still
insisting
in
his
owne
person
:
O
wretched
man
that
I
am
(
saith
he
)
who
shall
deliuer
me
from
the
bodie
of
this
death
!
And
to
this
exclamation
or
complaint
he
subioynes
a
consolation
,
in
respect
of
freedome
&
deliuerance
in
and
through
Christ
,
for
which
he
giues
thankes
to
God
,
Vers
.
25.
in
the
beginning
of
it
,
I
thanke
God
through
Iesus
Christ
our
Lord
.
And
to
that
he
addes
a
conclusion
of
all
,
briefly
repeating
the
summe
and
substance
of
the
spirituall
conflict
,
still
giuing
instance
of
it
in
his
owne
person
in
the
words
following
:
Then
I
my selfe
in
my
minde
serue
the
Law
of
God
,
but
in
my
flesh
the
law
of
sinne
.
Of
these
things
in
order
.
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
!
Here
first
the
Apostle
complaines
of
his
wretchednesse
,
and
bewailes
it
out
of
a
true
sence
and
feeling
of
it
:
O
wretched
man
that
I
am
!
And
then
makes
knowne
his
desire
of
deliuerance
,
and
from
what
hee
would
bee
deliuered
,
in
the
wordes
following
:
Who
shall
deliuer
mee
from
the
bodie
of
this
death
?
That
is
the
generall
matter
of
this
Verse
.
I
will
stand
a
while
to
cleere
the
sence
and
meaning
of
the
wordes
,
Interpretation
O
wretched
man
that
I
am
!
The
word
here
rendred
(
wretched
,
or
miserable
)
doth
not
signifie
one
in
a
cursed
case
and
condition
,
as
being
out
of
the
fauour
of
God
,
being
here
applyed
to
the
Apostle
;
but
it
signifies
one
tyred
and
wearied
with
continuall
conflicts
and
striuing
with
sinne
,
as
it
were
a
Champion
that
hath
a
long
time
fought
and
stood
out
against
his
enemies
,
at
length
hee
is
wearie
and
tyred
,
and
like
to
bee
ouercome
of
his
Aduersaries
,
vnlesse
hee
bee
helped
:
as
such
an
one
cryes
out
sometimes
,
Oh
,
how
am
I
tyred
,
and
how
am
I
wearied
!
So
was
it
with
the
Apostle
,
in
respect
of
continuall
buffettings
,
conflicts
,
and
combates
that
he
sustayned
,
betweene
the
remainder
of
sinne
that
was
in
him
,
and
the
power
of
grace
that
was
in
him
;
thereupon
it
was
he
broke
out
in
this
manner
,
O
wretched
man
that
I
am
!
As
if
hee
had
said
,
How
am
I
tyred
,
and
how
am
I
wearied
with
continuall
conflicts
and
striuing
with
sinne
!
Who
shall
deliuer
me
?
or
,
who
shall
rid
mee
,
or
set
me
free
?
And
this
the
Apostle
vttered
not
,
as
being
ignorant
who
should
deliuer
him
,
or
as
doubting
or
despayring
of
deliuerance
,
but
thereby
signifies
his
great
desire
of
it
.
It
is
as
it
were
the
voyce
of
one
panting
,
and
breathing
,
and
desiring
to
bee
deliuered
.
And
withall
the
Apostle
hereby
signifies
the
greatnesse
of
the
combate
,
out
of
which
hee
was
not
able
to
winde
himselfe
by
his
owne
strength
;
and
therefore
he
saith
,
Who
shall
deliuer
me
from
the
bodie
of
this
death
?
or
from
this
bodie
of
death
.
These
words
are
diuersly
expounded
.
Some
expound
them
thus
,
This
mortall
bodie
subiect
to
death
.
As
if
the
Apostle
had
desired
to
be
deliuered
from
his
conflicts
with
sinne
,
by
his
bodily
death
.
But
(
as
I
take
it
)
that
is
not
his
purpose
and
meaning
:
but
rather
by
the
word
Body
,
we
are
to
vnderstand
the
masse
and
lumpe
of
sinne
,
still
in
part
abiding
in
the
Apostle
,
whereof
he
complained
.
It
is
vsuall
in
Scripture
,
to
style
the
corruption
of
nature
,
euen
the
whole
masse
or
lumpe
of
sinne
,
by
the
name
and
title
of
a
body
,
as
Rom.
6.6
.
That
the
bodie
of
sinne
might
be
destroyed
;
and
in
many
other
places
.
And
it
is
called
a
bodie
of
death
,
because
it
is
a
deadly
thing
in
it selfe
,
and
makes
vs
liable
to
death
;
without
Gods
mercy
,
to
death
temporall
,
and
to
death
eternall
:
and
therefore
it
is
called
a
body
of
death
.
Thus
then
conceiue
the
Apostles
meaning
in
this
Verse
,
as
if
he
had
said
,
O
poore
tyred
and
wearied
man
that
I
am
,
I
find
my selfe
in
a
miserable
case
,
being
toyled
and
turmoyled
with
continuall
conflicts
,
and
striuing
with
the
relikes
of
sinne
that
still
abide
in
me
,
and
I
long
and
greatly
desire
deliuerance
and
freedome
,
and
I
am
not
able
to
wind
out
my selfe
by
mine
owne
strength
:
and
therefore
who
shall
deliuer
me
from
that
massie
lumpe
of
sinne
,
that
still
in
part
abides
in
me
,
which
is
a
deadly
thing
in
it selfe
,
and
of
it selfe
makes
me
liable
to
death
,
euen
death
temporall
and
death
eternall
?
Now
first
,
in
that
the
Apostle
out
of
the
sence
and
feeling
of
sinne
in
himselfe
,
rebelling
against
the
power
of
grace
that
was
in
him
,
and
sometimes
leading
him
captiue
to
the
law
of
sinne
,
breakes
out
in
this
manner
,
and
cryes
out
:
O
wretched
or
miserable
man
,
O
poore
tyred
and
wearied
man
that
I
am
,
how
am
I
toyled
and
turmoyled
with
continuall
conflicts
and
combates
!
we
may
easily
gather
and
take
vp
this
conclusion
,
That
it
is
a
miserable
thing
,
and
makes
men
in
some
degree
wretched
and
miserable
,
in
that
they
carrie
about
but
the
remainder
of
sinne
;
in
that
they
haue
still
abiding
in
them
but
some
relikes
of
their
naturall
corruption
,
and
are
troubled
with
the
continuall
assaults
and
force
of
that
corruption
;
The
dearest
of
Gods
children
liuing
in
this
world
,
are
in
some
degree
wretched
,
by
reason
of
sinne
still
abiding
in
them
in
part
,
and
still
rebelling
against
the
power
of
grace
that
is
in
them
.
euen
the
dearest
of
Gods
children
that
liue
on
the
face
of
the
earth
,
are
in
some
degree
wretched
,
by
reason
of
sinne
still
abiding
in
them
in
part
,
and
still
rebelling
against
the
power
of
grace
that
is
in
them
,
and
by
reason
of
the
continuall
conflicts
they
vndergoe
,
betweene
grace
and
that
corruption
that
still
remaines
in
them
in
part
;
though
the
corruption
of
nature
be
in
part
weakened
and
abolished
in
Gods
children
,
yet
it
is
a
wretched
and
wearisome
thing
to
them
,
to
carrie
about
them
but
the
remnants
of
sinne
,
and
to
haue
that
stirring
in
them
.
This
(
no
doubt
)
was
one
cause
,
why
the
Apostle
desired
to
be
dissolued
or
loosed
,
and
to
be
with
Christ
,
Philip
.
1.23
.
I
desire
to
be
loosed
,
and
to
be
with
Christ
.
Though
indeed
the
chiefe
cause
of
his
desire
was
,
that
he
might
be
with
Christ
,
as
himselfe
speakes
,
and
enioy
the
presence
of
Christ
,
and
the
fulnesse
of
ioy
with
him
in
Heauen
,
yet
(
no
doubt
)
one
cause
of
his
desire
was
,
that
he
might
be
freed
from
his
wretchednesse
and
wearisomenesse
,
in
respect
of
the
remainder
of
sinne
that
still
abode
in
him
:
And
that
the
remainder
of
sinne
makes
Gods
children
in
some
degree
wretched
and
miserable
,
may
easily
appeare
to
vs
,
if
we
duly
consider
the
effects
of
it
in
the
dearest
of
Gods
children
liuing
in
this
world
:
For
why
?
Sinne
still
remaining
in
Gods
children
in
part
,
what
doth
it
?
Surely
it
defiles
them
in
part
,
both
within
and
without
,
it
defiles
them
in
part
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
;
yea
,
it
defiles
their
most
holy
&
best
actions
,
it
makes
a
blot
and
staine
cleaue
to
the
best
things
they
performe
,
and
makes
all
their
righteousnesse
as
a
menstruous
cloth
,
Isai
.
64.6
.
Isai
.
64.6
.
It
makes
them
offend
their
good
and
gracious
God
and
Father
,
whom
they
would
not
willingly
offend
,
yet
it
makes
them
to
offend
him
,
by
doing
things
contrary
to
his
Will
and
Word
;
yea
,
it
makes
them
many
times
grieue
and
make
sad
the
holy
Spirit
,
Ephes
.
4.30
.
by
whom
they
are
sealed
vnto
the
day
of
Redemption
,
Ephes
.
4.30
.
And
lastly
,
it
brings
downe
on
them
many
temporall
chastisements
,
many
sore
and
grieuous
afflictions
,
as
it
did
on
Dauid
,
2.
Sam
.
2.
Sam
.
12.10
,
11.
12.10
,
11.
The
Sword
shall
neuer
depart
from
thine
house
:
And
in
it selfe
,
it
makes
them
liable
to
Gods
wrath
and
euerlasting
perdition
,
and
deserues
eternall
punishment
,
if
the
Lord
were
not
gracious
and
mercifull
to
them
.
And
therefore
from
these
effects
,
as
on
so
many
grounds
,
we
may
resolue
on
this
as
a
certaine
and
cleare
truth
,
that
it
is
a
miserable
thing
,
to
carrie
about
but
the
relikes
of
sinne
,
and
it
makes
the
best
of
Gods
children
in
some
degree
wretched
,
in
that
they
carrie
about
but
the
remainder
of
sinne
.
And
this
being
a
truth
,
First
,
it
serues
to
confirme
that
Argument
wee
vse
against
the
Papists
,
Our
argument
against
the
Papists
,
prouing
concupiscence
to
be
properly
sinne
,
confirmed
.
to
proue
Concupiscence
to
be
truely
and
properly
sinne
;
which
they
denie
.
Wee
argue
thus
from
this
Text
:
Concupiscence
makes
men
miserable
.
Therefore
it
is
truely
and
properly
sinne
:
for
nothing
but
sinne
makes
men
miserable
.
But
to
elude
and
put
off
this
Argument
,
the
Papists
haue
found
out
a
shift
:
Say
they
,
The
word
here
vsed
,
doth
not
signifie
one
in
disgrace
with
God
,
and
subiect
to
his
heauie
displeasure
:
for
that
which
makes
men
miserable
in
that
sence
,
is
sinne
indeed
,
say
they
:
But
the
word
here
signifies
an
vnhappie
man
,
exposed
to
the
danger
of
sinne
,
and
to
all
the
miseries
of
this
world
.
These
be
their
words
.
A
poore
shift
,
and
easily
answered
:
For
what
is
it
that
makes
men
vnhappie
,
and
exposeth
them
to
the
miseries
of
this
world
?
Is
it
any
thing
else
but
sinne
?
Certainely
,
nothing
but
sinne
makes
men
vnhappie
,
as
forgiuenesse
of
sinnes
makes
happie
,
Blessed
is
he
whose
wickednesse
is
forgiuen
,
and
whose
sinne
is
couered
,
Psal
.
32.1
.
So
sinne
makes
wretched
.
Againe
it
is
true
,
that
the
word
here
applyed
to
the
Apostle
,
doth
not
signifie
one
in
disgrace
with
the
Lord
;
but
yet
taken
by
it selfe
,
it
hath
that
signification
,
as
appeares
plainely
,
Iam
.
5.1
.
Weepe
and
howle
for
the
miseries
that
shall
come
vpon
you
.
What
miseries
?
Surely
,
chiefely
miseries
in
the
world
to
come
.
And
therefore
this
is
but
a
poore
shift
of
the
Papists
,
to
elude
our
Argument
.
Now
for
vse
of
the
point
to
our selues
.
Is
it
so
,
that
it
is
a
miserable
thing
,
to
carrie
about
but
the
relikes
of
sinne
?
The
blessednesse
of
Gods
children
is
here
mixed
with
some
miserie
.
And
that
the
best
of
Gods
children
are
in
some
degree
wretched
,
in
that
they
carrie
about
but
the
remainder
of
sinne
?
Surely
then
,
Gods
children
haue
not
a
perfection
of
blessednesse
in
the
time
of
this
life
,
but
their
blessednesse
here
is
mixed
with
some
miserie
.
Though
they
be
in
an
happie
and
blessed
estate
,
and
truly
blessed
in
this
life
,
hauing
pardon
of
their
sinnes
,
assurance
of
Gods
loue
,
the
first
fruits
of
the
Spirit
,
and
right
and
title
to
all
the
comforts
of
the
Saints
of
God
;
yet
their
blessednesse
here
is
with
a
mixture
of
some
miserie
,
in
that
they
carrie
about
the
remainder
of
sinne
,
and
shall
carrie
it
so
long
as
they
liue
in
this
world
;
and
that
defiles
their
best
actions
,
and
makes
them
offend
their
good
&
gracious
God
,
and
grieue
his
Spirit
,
and
drawes
on
them
many
times
the
afflicting
hand
of
God
;
and
so
their
blessednesse
here
is
but
in
part
,
and
shal
not
be
made
perfect
in
respect
of
full
freedome
from
sinne
,
till
their
soules
be
remoued
out
of
their
bodies
.
And
this
should
make
Gods
children
willingly
embrace
death
,
when
it
comes
;
death
should
be
welcome
to
them
,
because
that
will
set
them
at
libertie
,
not
onely
from
the
miseries
of
this
world
,
but
also
from
sinne
,
the
greatest
burden
,
griefe
,
and
vexation
to
their
soules
all
their
life
long
,
after
their
effectuall
calling
.
In
this
respect
therefore
,
when
death
comes
,
they
are
willingly
to
yeeld
to
it
,
and
as
it
were
with
both
hands
to
embrace
it
.
Last
of
all
,
is
it
so
,
that
sinne
remaining
but
in
part
,
makes
men
miserable
in
some
degree
?
How
then
doth
sinne
raigning
and
domineering
,
make
miserable
?
And
in
what
a
miserable
case
and
condition
are
they
,
that
haue
in
them
the
whole
body
of
sinne
,
in
the
full
force
and
strength
of
it
?
Surely
,
Their
miserie
is
maruelous
great
and
intelerable
,
that
haue
sinne
raigning
in
them
.
their
miserie
must
needes
be
exceeding
great
and
intolerable
;
take
wee
but
a
short
view
of
it
;
they
are
miserable
within
,
without
,
and
on
euery
side
.
For
why
?
they
are
in
bondage
to
Satan
,
and
to
the
lusts
of
their
owne
hearts
;
they
are
led
of
the
Deuill
,
at
his
will
and
pleasure
;
they
haue
in
them
an
accusing
and
guiltie
conscience
,
and
that
dogs
them
and
followes
them
continually
;
and
though
it
may
be
for
a
time
benummed
and
asleepe
,
yet
at
length
it
will
awaken
,
and
sometimes
they
feele
the
flames
of
Hell
flashing
vp
in
their
soules
.
The
good
things
done
by
them
,
as
hearing
the
Word
,
Praying
,
and
the
like
,
are
not
onely
defiled
with
sinne
,
but
they
are
sinnes
,
and
abominable
in
Gods
sight
;
they
are
subiect
to
all
the
Plagues
,
Iudgements
,
and
Curses
of
God
,
denounced
against
sinne
and
sinners
in
this
life
,
whereof
we
read
Deut.
28.
Yea
,
Deut
.
28.
Mal
.
2.2
.
the
blessings
of
God
are
curses
to
them
,
Mal
.
2.2
.
And
when
this
life
ends
,
then
they
enter
into
a
Sea
and
Gulfe
of
vnspeakeable
,
vnconceiueable
,
and
endlesse
miserie
.
For
then
they
shall
be
seuered
from
the
comfortable
presence
of
God
,
and
from
the
glorious
fellowship
of
Christ
,
and
of
his
Angels
&
Saints
,
and
shall
haue
eternall
fellowship
with
the
Deuill
and
his
Angels
,
and
feele
the
whole
wrath
of
God
on
them
:
It
had
been
better
for
them
to
haue
been
made
Toades
,
then
men
or
women
,
liuing
and
dying
in
that
state
and
condition
:
for
when
the
Toade
dies
,
there
is
an
end
of
the
miserie
of
it
;
but
when
they
die
,
then
begins
their
endlesse
,
easelesse
,
and
remedilesse
miserie
.
And
let
all
such
as
are
yet
in
their
naturall
state
and
condition
,
and
as
yet
liue
in
their
sinnes
,
and
will
not
be
reformed
,
consider
these
things
;
and
if
Hell
haue
not
taken
full
possession
of
their
soules
,
it
will
make
them
bethinke
themselues
of
speedie
reformation
.
Consider
we
in
the
next
place
,
that
the
Apostle
breaking
out
,
and
vttering
this
exclamation
,
O
wretched
man
that
I
am
!
It
was
(
doubtlesse
)
out
of
a
true
sence
and
feeling
of
his
wretchednesse
,
in
regard
of
sinne
still
abiding
in
him
,
and
rebelling
against
the
power
of
grace
that
was
in
him
,
sometimes
leading
him
as
a
captiue
vnder
the
power
of
it
.
The
Apostle
,
without
question
,
had
a
liuely
sence
and
feeling
of
his
miserie
,
and
held
himselfe
in
some
degree
wretched
and
miserable
,
by
reason
of
the
remainder
of
sinne
that
was
in
him
,
continually
fighting
&
warring
against
the
power
of
grace
that
was
in
him
:
and
thereupon
it
was
,
that
he
broke
out
,
and
cryed
out
,
O
wretched
man
that
I
am
!
Hence
then
wee
are
further
giuen
to
vnderstand
thus
much
,
That
Gods
children
,
and
such
as
are
truly
regenerate
,
they
feele
,
Gods
children
account
sinne
still
abiding
in
them
in
part
,
and
felt
by
them
rebelling
against
the
power
of
grace
that
is
in
them
,
their
greatest
miserie
.
and
they
account
themselues
wretched
and
miserable
,
in
regard
of
the
remainder
of
sinne
that
they
find
in
themselues
,
euer
rebelling
against
the
power
of
grace
that
is
in
them
,
and
they
grieue
for
that
miserie
of
theirs
especially
,
and
complaine
of
it
,
and
desire
to
be
deliuered
from
it
.
Gods
children
feele
themselues
tyred
and
wearied
,
and
as
it
were
worne
out
with
continuall
tugging
and
striuing
against
the
corruption
of
their
hearts
,
and
nothing
more
troubles
them
and
grieues
them
,
and
nothing
doe
they
more
complaine
of
,
then
the
relikes
of
sinne
still
abiding
in
them
,
and
drawing
them
from
their
sound
obedience
to
the
will
of
God
,
and
making
them
sometimes
to
doe
euill
.
That
which
Gods
children
account
their
greatest
miserie
,
is
the
sinne
that
still
in
part
abides
in
them
,
and
their
rebellious
lusts
rising
from
that
corruption
,
their
vnbeliefe
,
their
dulnesse
and
deadnesse
,
and
the
like
:
These
are
the
things
that
most
of
all
trouble
Gods
children
,
which
they
most
grieue
for
,
and
complaine
of
,
and
for
which
especially
they
feele
and
hold
themselues
wretched
and
miserable
.
Wee
shall
find
,
that
Gods
children
haue
beene
able
to
beare
their
troubles
,
euen
the
greatest
troubles
,
with
patience
,
and
they
haue
quietly
suffered
reproches
,
afflictions
,
imprisonment
,
banishment
,
torment
,
&
martyrdome
,
when
their
bodies
haue
beene
racked
and
rent
in
pieces
by
most
cruell
tortures
,
howsoeuer
they
were
not
Stoical
and
sencelesse
in
regard
of
those
torments
,
yet
they
neuer
thought
themselues
wretched
and
miserable
in
respect
of
them
;
they
neuer
broke
out
on
the
feeling
of
them
,
and
said
,
O
poore
wretched
men
that
we
are
!
No
:
they
haue
found
matter
of
ioy
and
of
reioycing
in
them
,
as
the
Holy
Ghost
witnesseth
of
them
,
Heb
.
10.34
.
Heb
.
10.34
.
They
suffered
with
ioy
the
spoyling
of
their
goods
,
knowing
,
that
in
Heauen
they
had
a
better
and
an
enduring
substance
.
And
the
Apostle
saith
of
himselfe
,
and
of
other
Ministers
of
the
Gospell
,
2.
Cor
.
6.4
,
5
,
6.
2.
Corinth
.
6.4
,
5
,
6
,
7
,
8
,
9
,
10.
That
they
found
matter
of
reioycing
in
necessities
,
in
stripes
,
and
in
prisons
,
in
tumults
,
and
in
labours
,
&c.
And
he
concludes
,
vers
.
10.
As
sorrowing
,
and
yet
alwayes
reioycing
;
as
poore
,
and
yet
making
many
rich
;
as
hauing
nothing
,
and
yet
possessing
all
things
.
Thus
haue
Gods
children
beene
affected
,
in
respect
of
the
greatest
troubles
that
haue
befalne
them
in
this
world
.
But
for
the
trouble
of
sinne
still
abiding
in
them
,
and
felt
rebelling
against
the
power
of
grace
in
them
,
and
sometimes
leading
them
as
captiues
vnder
the
power
of
it
,
that
they
haue
esteemed
as
their
miserie
of
all
miseries
,
and
that
they
haue
grieued
for
and
complained
of
especially
.
When
the
Apostle
Paul
was
troubled
with
temptations
to
sinne
,
which
Satan
suggested
to
his
mind
,
&
he
felt
his
owne
corruption
ready
to
stirre
him
vp
to
pride
,
through
the
abundance
of
Reuelations
,
he
esteemed
those
things
as
beatings
and
buffettings
,
and
as
prickes
and
thornes
in
his
flesh
,
2.
Cor
.
12.7
.
Lest
I
should
be
exalted
out
of
measure
,
through
the
abundance
of
Reuelations
,
there
was
giuen
me
a
pricke
in
the
flesh
,
the
messenger
of
Satan
,
to
buffet
me
,
because
I
should
not
be
exalted
out
of
measure
.
Psal
.
119.136
.
Dauid
saith
,
His
eyes
gushed
out
with
riuers
of
water
,
because
men
kept
not
the
Law
of
God
.
Was
Dauid
thus
grieued
for
other
mens
sinnes
?
Oh
then
,
how
was
he
grieued
on
the
feeling
of
his
owne
corruption
,
still
in
part
abiding
in
him
,
and
rebelling
against
the
power
of
grace
in
him
,
and
sometimes
ouer-carrying
him
to
the
doing
of
euill
?
Without
question
,
that
was
a
most
bitter
griefe
and
vexation
to
his
soule
.
And
if
the
righteous
soule
of
iust
LOT
was
vexed
from
day
to
day
,
in
seeing
and
hearing
the
vnlawfull
deedes
of
the
Sodomites
,
as
the
Apostle
witnesseth
,
2.
Pet
.
2.8
.
Doubtlesse
,
his
soule
was
much
more
vexed
,
when
he
found
that
he
had
beene
so
farre
ouer-carried
,
as
that
he
had
committed
Incest
with
his
owne
daughters
,
Gen.
19.33
.
&c.
Heb
.
11.25
.
it
is
said
,
That
MOSES
chose
rather
to
suffer
aduersitie
with
the
people
of
God
,
then
to
enioy
the
pleasures
of
sinnes
for
a
season
.
Hee
would
rather
endure
any
aduersitie
,
then
he
would
yeeld
to
the
corruption
of
his
owne
heart
,
to
liue
in
sinne
;
hee
held
and
accounted
that
,
of
all
miseries
,
the
greatest
;
and
therefore
hee
made
choice
rather
to
endure
any
hardnesse
with
the
people
of
God
,
then
to
enioy
the
pleasures
of
sinne
.
And
thus
(
vndoubtedly
)
it
is
with
all
that
haue
the
same
Spirit
and
Grace
that
Moses
had
,
euen
with
all
Gods
children
;
they
esteeme
sinne
still
abiding
in
them
,
and
rebelling
against
the
power
of
grace
in
them
,
and
sometimes
leading
them
captiue
vnder
the
power
of
it
,
their
greatest
miserie
,
and
that
is
the
thing
they
grieue
for
,
and
complaine
of
,
aboue
all
things
in
the
world
.
And
the
reasons
of
it
are
these
:
First
,
Gods
children
haue
their
eyes
opened
,
and
they
see
and
well
discerne
,
that
sinne
still
abiding
in
them
,
and
rebelling
against
the
power
of
grace
in
them
,
is
the
cause
of
all
other
euils
and
troubles
they
vndergoe
and
endure
;
and
that
,
were
it
not
for
sinne
still
remaining
in
them
,
they
should
be
free
from
all
other
miseries
in
the
world
.
And
againe
,
Gods
children
are
able
to
apprehend
sin
still
abiding
in
them
,
and
rebelling
against
the
power
of
grace
in
them
,
and
to
take
notice
of
it
,
in
the
true
nature
of
it
,
and
as
it
is
indeed
in
it selfe
(
as
namely
)
that
it
is
vile
and
odious
in
Gods
sight
,
and
displeasing
to
God
,
and
in
it selfe
,
and
of
it selfe
,
makes
them
liable
to
the
wrath
of
God
,
which
no
other
miserie
in
the
world
besides
doth
;
their
pouertie
,
their
imprisonment
,
or
any
other
miserie
they
endure
,
deserues
not
the
wrath
of
God
in
it selfe
and
of
it selfe
;
nay
,
they
are
as
highly
in
Gods
fauour
in
their
pouertie
,
as
in
their
wealth
;
in
prison
as
when
they
are
at
libertie
.
Indeed
their
carriage
in
other
troubles
and
miseries
,
may
deserue
Gods
anger
and
displeasure
:
but
the
troubles
and
miseries
in
themselues
,
and
of
themselues
,
do
not
,
but
sinne
that
still
abides
in
them
,
that
doth
,
in
it selfe
,
and
of
it selfe
,
deserue
the
wrath
of
God
:
and
this
,
Gods
children
haue
eyes
to
see
,
and
they
are
able
to
apprehend
and
to
take
notice
of
.
And
hence
it
is
,
euen
on
these
grounds
,
that
Gods
children
account
sinne
still
abiding
in
them
,
and
rebelling
against
the
power
of
grace
in
them
,
their
greatest
miserie
,
and
that
the
spirituall
euils
they
finde
in
themselues
,
as
their
Vnbeliefe
,
their
Dulnesse
of
minde
,
their
Deadnesse
of
heart
,
do
most
of
all
trouble
them
,
and
those
are
the
things
they
most
grieue
for
,
and
complaine
of
,
and
for
which
especially
they
feele
and
hold
themselues
wretched
and
miserable
.
Now
then
,
this
being
a
truth
,
it
first
points
out
to
vs
a
manifest
difference
that
is
between
Gods
children
&
the
men
of
this
world
:
for
why
?
How
Gods
children
,
and
the
men
of
this
world
,
differ
in
their
complaines
,
touching
their
miseries
.
Gods
children
hold
sin
still
abiding
in
them
,
their
greatest
misery
,
and
they
account
their
spirituall
euils
their
greatest
euils
,
and
those
most
of
all
trouble
them
,
&
of
those
they
most
of
all
complaine
:
but
(
alas
)
it
is
far
otherwise
with
the
men
of
this
world
;
what
do
they
commonly
complaine
of
?
and
for
what
do
they
thinke
themselues
wretched
and
miserable
;
Surely
,
for
nothing
but
bodily
euils
;
as
because
haply
they
are
blinde
,
or
lame
,
or
deafe
,
or
they
are
imprisoned
,
or
they
are
extreme
poore
,
or
the
like
:
and
ye
shall
sometimes
heare
a
worldly
man
or
woman
crie
out
,
and
say
,
Oh!
neuer
did
any
endure
such
miserie
,
as
I
haue
,
and
do
vndergoe
!
And
why
so
?
Surely
,
because
they
be
vnder
some
grieuous
sicknesse
,
or
some
extreme
paine
,
or
they
are
vnder
extreme
pouertie
,
or
the
like
:
but
neuer
shall
you
heare
a
carnall
man
or
woman
complaine
of
their
wretchednesse
and
miserie
,
in
respect
of
sinne
that
is
in
them
,
and
because
they
are
full
of
spirituall
euils
;
as
because
they
are
ignorant
of
God
,
and
of
the
wayes
of
God
,
because
their
hearts
are
hard
,
and
because
they
are
full
of
vile
sinfull
lusts
,
and
such
like
.
No
,
no
:
those
things
neuer
trouble
them
,
a
carnall
man
or
woman
neuer
complaines
of
those
things
.
And
that
this
note
of
difference
may
be
more
profitable
,
let
vs
euery
one
examine
our selues
,
whether
we
be
affected
as
Gods
children
,
or
no
,
and
whether
we
haue
in
vs
that
Spirit
and
that
Grace
that
is
in
Gods
children
or
no
.
Dost
thou
finde
that
when
thou
art
vnder
any
bodily
euill
,
thou
art
blinde
,
or
lame
,
or
deafe
,
or
thou
art
extreme
sicke
,
extreme
poore
,
or
in
prison
,
or
the
like
?
yea
,
it
may
be
,
many
bodily
euils
are
on
thee
at
once
.
Dost
thou
finde
,
that
though
thou
art
not
sencelesse
in
regard
of
these
euils
,
Triall
of
our selues
,
whether
we
haue
the
affection
,
the
Spirit
,
and
the
life
and
grace
of
Gods
children
in
vs
,
or
no
.
but
thou
hast
a
feeling
of
them
,
yet
thou
art
most
apprehensiue
of
thy
miserie
,
in
regard
of
sinne
,
and
of
spirituall
euils
that
are
on
thee
,
and
thou
accountest
the
sinne
that
is
in
thee
,
thy
greatest
miserie
?
Dost
thou
hold
the
vnbeliefe
of
thy
heart
,
thy
dulnes
in
good
things
,
and
such
like
,
a
greater
miserie
then
thy
pouertie
,
or
thy
sicknes
,
or
any
other
bodily
miserie
whatsoeuer
?
And
canst
thou
rather
desire
rather
the
remouall
of
thy
vnbeliefe
,
and
thy
dulnes
in
good
things
,
then
the
remouall
of
thy
pouerty
or
sicknes
?
and
,
if
the
Lord
were
so
pleased
,
that
thy
spirituall
euils
might
be
remoued
,
though
thy
bodily
euils
were
continued
on
thee
,
then
that
thy
bodily
euils
should
be
taken
away
,
and
thy
spirituall
euils
continued
?
is
it
thus
with
thee
?
Certainly
,
that
is
a
sure
euidence
that
thou
hast
in
thee
the
affection
,
the
Spirit
,
and
the
life
and
grace
of
a
childe
of
God
:
but
on
the
other
side
dost
thou
finde
,
that
when
thou
art
pressed
with
any
bodily
euill
,
thou
art
blinde
,
or
lame
,
or
deafe
,
or
such
like
,
thou
art
altogether
apprehensiue
of
thy
bodily
euill
,
and
that
sits
neere
thee
,
and
thou
canst
bewaile
that
in
the
bitternes
of
thy
soule
,
and
crie
out
in
respect
of
that
,
O
wretched
man
or
woman
that
I
am
!
and
,
Neuer
did
any
endure
the
like
miserie
that
I
endure
!
but
as
for
the
sinne
of
thy
soule
,
thy
blindnes
of
minde
,
thy
hardnes
of
heart
,
and
vile
lusts
of
it
,
those
neuer
trouble
thee
,
and
of
them
thou
neuer
complainest
,
they
are
no
burden
to
thee
,
thou
art
a
very
poore
man
or
woman
,
and
withall
thou
art
a
wicked
,
vile
and
sinfull
man
or
woman
,
thou
art
ignorant
and
gracelesse
,
and
thy
pouerty
,
that
pincheth
thee
,
and
that
lies
hard
on
thee
,
and
thou
feelest
the
miserie
of
it
,
and
canst
weepe
for
it
;
but
thy
vilenesse
and
sinne
,
that
neuer
troubles
thee
,
and
thou
neuer
bewailest
thy selfe
in
respect
of
that
.
Certainly
that
shewes
plainely
that
thou
art
of
the
world
,
and
sauorest
only
the
things
of
the
world
,
and
thou
art
farre
from
the
affections
of
a
child
of
God
;
yea
,
know
it
whosoeuer
thou
art
;
art
thou
extreme
poore
and
wicked
also
?
and
dost
thou
feele
thy
pouerty
,
and
hast
thou
no
feeling
of
thy
vilenesse
and
sinne
?
knowe
it
for
a
truth
,
that
the
Lord
hath
begunne
to
sit
in
Iudgement
against
thee
:
and
thy
pouerty
,
thou
still
continuing
in
thy
vilenesse
and
sinne
,
is
but
a
pledge
of
more
fearefull
plagues
and
Iudgements
yet
to
come
on
thee
,
and
it
is
but
a
beginning
of
sorrowes
,
Mat
.
24.8
.
Oh
then
,
let
vs
euery
one
herein
examine
our selues
,
and
see
how
we
stand
affected
in
respect
of
the
sinne
that
is
in
vs
:
and
if
we
would
approue
our selues
to
be
Gods
children
,
sinne
and
the
spirituall
euils
that
be
in
vs
,
must
be
esteemed
of
vs
as
our
greatest
miserie
,
yea
,
though
we
haue
no
bodily
euill
on
vs
,
wee
are
in
health
,
and
our
outward
estate
is
prosperous
,
yet
then
we
must
be
able
out
of
a
true
feeling
of
sinne
,
and
the
spirituall
euils
that
be
in
vs
,
striuing
against
grace
,
and
hindering
vs
in
good
things
,
to
crie
out
with
the
Apostle
,
O
wretched
man
that
I
am
!
if
we
would
be
sure
that
we
haue
in
vs
the
life
and
grace
of
Gods
children
.
And
so
for
further
vse
of
the
point
,
heere
is
matter
of
comfort
for
thee
,
Comfort
for
such
as
are
euer
complayning
of
their
spirituall
euils
,
and
groning
vnder
the
burden
of
sinne
.
whosoeuer
thou
art
,
that
art
euer
complaining
of
thy
spirituall
euils
still
cleauing
vnto
thee
,
and
art
euer
sighing
,
and
groning
vnder
the
burden
of
thine
vnbeliefe
,
thy
dulnes
of
minde
,
accounting
it
thy
greatest
miserie
,
to
be
burdened
with
these
sinfull
infirmities
.
Dost
thou
hold
thy selfe
wretched
and
miserable
in
respect
of
thy
spirituall
euils
,
and
are
all
other
miseries
thou
endurest
,
thy
pouertie
,
thy
sicknes
,
and
such
like
,
nothing
to
thee
,
in
comparison
of
thy
miserie
,
because
of
sinne
still
abiding
in
thee
,
and
still
rebelling
against
the
power
of
grace
that
is
in
thee
?
And
couldst
thou
be
content
to
vndergo
any
miserie
in
the
world
,
so
that
thou
mightest
be
freed
from
thy
spirituall
euils
?
Then
comfort
thy selfe
,
thou
hast
the
Spirit
,
the
life
and
grace
of
a
childe
of
God
,
and
thou
art
in
the
state
of
grace
and
of
Gods
children
;
thinke
on
it
to
thy
comfort
.
Note
we
farther
:
The
Apostle
here
giues
instance
in
himselfe
,
O
wretched
man
that
I
am
!
The
Apostle
was
a
man
that
had
a
great
measure
of
Grace
and
Sanctification
,
yet
he
held
himselfe
wretched
and
miserable
,
in
regard
of
sinne
still
abiding
in
him
,
and
rebelling
against
the
power
of
grace
that
was
in
him
,
teaching
vs
by
his
example
,
That
the
best
of
Gods
Children
ought
to
bee
farre
from
that
fond
conceite
,
The
vanitie
of
their
opinion
,
discouered
,
who
dreame
of
perfection
of
grace
in
degree
in
time
of
this
life
.
that
they
are
come
to
perfection
of
grace
in
degree
,
and
haue
fulnesse
of
ioy
,
and
comfort
,
and
need
not
any
more
to
weepe
for
their
sinnes
.
That
is
a
fond
and
foolish
opinion
of
some
,
who
thinke
they
haue
howled
and
wept
for
their
sinnes
,
and
they
haue
bin
sufficiently
humbled
for
them
,
and
they
neede
not
to
weepe
any
more
.
That
is
to
indent
with
God
,
how
farre
they
will
proceede
in
humiliation
.
Though
wee
haue
ioy
in
beleeuing
,
and
in
the
apprehension
of
Gods
loue
and
fauour
towards
vs
in
Christ
,
and
that
our
sinnes
are
forgiuen
,
and
that
wee
haue
right
and
title
to
all
the
comforts
of
the
Saints
of
God
both
in
this
life
,
and
in
the
life
to
come
,
and
in
this
respect
our
hearts
doe
reioyce
with
ioy
vnspeakeable
and
glorious
;
yet
in
regard
of
sinne
still
abiding
in
vs
,
and
rebelling
against
the
power
of
grace
in
vs
,
the
best
of
vs
all
haue
cause
to
cry
out
,
O
wretched
man
or
woman
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
!
Come
we
now
to
the
words
following
:
Who
shall
deliuer
me
from
the
bodie
of
this
death
?
These
words
,
Who
shall
deliuer
me
?
as
I
shewed
,
are
not
to
be
taken
as
if
the
Apostle
had
beene
ignorant
who
should
deliuer
him
,
or
as
vttered
by
way
of
doubting
or
despayring
of
deliuerance
;
but
they
are
vttered
by
the
Apostle
,
as
it
were
panting
,
and
breathing
,
and
earnestly
desiring
deliuerance
.
The
Apostle
was
alreadie
in
part
freed
from
the
power
of
his
owne
corruption
,
being
a
man
truely
regenerate
and
truely
sanctified
,
yet
feeling
the
remainder
of
sinne
that
was
in
him
,
still
rebelling
against
the
power
of
grace
in
him
,
and
finding
himselfe
in
that
respect
wretched
and
miserable
,
hee
desires
further
deliuerance
,
and
more
and
more
to
be
deliuered
,
yea
,
doubtlesse
,
hee
earnestly
desired
a
full
and
petfect
deliuerance
.
And
as
it
was
with
the
Apostle
,
so
is
it
with
all
Gods
Children
.
And
the
point
hence
is
this
,
That
Gods
Children
and
such
as
are
truely
regenerate
,
Gods
children
sigh
and
grone
vnder
the
burden
of
sin
still
abiding
in
thē
,
and
they
earnestly
desire
a
full
deliuerance
from
it
,
as
part
of
their
happinesse
.
they
sigh
and
grone
vnder
the
burden
of
sinne
still
abiding
in
them
in
part
,
and
still
clogging
and
troubling
them
,
and
they
desire
deliuerance
from
it
,
yea
,
they
earnestly
pant
,
and
breathe
after
a
full
and
perfect
deliuerance
from
the
corruption
of
nature
,
and
from
the
spirituall
euils
they
find
in
themselues
:
they
would
willingly
shake
them
off
,
and
bee
rid
of
them
altogether
.
GODS
Children
constantly
and
continually
desire
deliuerance
from
sinne
,
and
from
sinfull
infirmities
,
still
sticking
in
them
and
cleauing
to
them
,
and
they
would
thinke
it
their
happinesse
in
part
,
to
bee
altogether
freed
from
them
.
And
for
this
wee
haue
not
only
euidence
in
this
Text
,
but
in
other
places
of
Scripture
:
reade
Psalme
51.12
.
Dauid
there
prayes
thus
to
the
Lord
,
Stablish
me
with
thy
free
Spirit
.
What
is
that
?
Why
surely
,
with
that
Spirit
of
thine
that
is
euery
day
more
and
more
to
set
mee
at
libertie
from
vnder
the
power
of
Satan
,
and
from
vnder
the
power
of
mine
owne
corruption
:
as
if
hee
had
said
,
O
,
vouchsafe
to
mee
that
good
Spirit
of
thine
,
and
such
a
measure
of
thy
grace
,
as
I
may
more
and
more
be
freed
from
the
bondage
of
mine
owne
corruption
.
So
againe
,
Psal
.
143.10
.
he
prayes
to
the
Lord
on
this
manner
,
Let
thy
good
Spirit
lead
mee
into
the
Land
of
righteousnesse
.
As
if
he
had
said
,
Let
not
the
corruption
of
mine
owne
heart
hinder
mee
in
the
way
of
holinesse
and
righteousnesse
,
but
more
and
more
free
mee
from
it
by
thy
grace
,
and
let
thy
good
Spirit
so
guide
me
,
as
I
may
know
what
is
good
,
and
iust
,
and
righteous
,
and
be
able
also
to
practise
it
.
Psal
.
119.32
.
And
Psal
.
119.32
.
he
desires
inlargement
of
his
heart
,
a
setting
of
his
heart
at
libertie
,
no
doubt
,
from
the
bondage
of
corruption
,
with
a
promise
to
runne
the
way
of
Gods
Commandements
,
I
will
runne
the
way
of
thy
Commandements
,
when
thou
shalt
inlarge
mine
heart
.
1.
Iohn
3.3
.
saith
Saint
Iohn
,
Euerie
one
that
hath
this
hope
in
him
,
purgeth
himselfe
:
euery
one
that
hath
hope
of
glorie
when
the
Christ
shall
appeare
to
Iudgement
,
purgeth
himselfe
,
that
is
,
hee
desires
and
hee
endeuours
more
and
more
to
purge
out
the
corruption
of
his
heart
,
it
is
the
earnest
desire
of
his
heart
more
and
more
to
haue
it
clensed
out
,
and
to
be
freed
from
it
,
it
is
the
exhortation
of
the
Holy
Ghost
,
Heb
.
12.1
.
to
the
beleeuing
Hebrewes
,
and
in
them
to
all
Beleeuers
,
that
they
should
cast
away
,
and
throw
off
the
sinne
that
hangeth
so
fast
on
,
or
easily
compasseth
about
:
meaning
the
corruption
of
their
hearts
,
that
they
should
altogether
disburden
themselues
of
it
.
And
Mat
6.13
.
Christ
hath
taught
all
that
are
able
truely
to
call
God
Father
,
thus
to
pray
,
Deliuer
vs
from
euill
,
that
is
,
not
only
from
the
Deuill
,
but
also
from
the
power
of
their
owne
corruption
,
and
from
all
euils
in
the
World
.
Now
that
which
Christ
teacheth
to
pray
for
,
and
that
which
the
LORD
cals
for
at
the
hands
of
his
Children
,
doubtlesse
,
they
desire
to
doe
,
as
Dauid
saith
,
Psal
.
40.8
.
I
desired
to
doe
thy
good
will
,
O
my
God
;
yea
,
thy
Law
is
within
mine
heart
.
And
therefore
this
conclusion
hath
ground
in
Scripture
,
That
Gods
Children
sigh
and
grone
vnder
the
burden
of
sinne
still
abiding
in
them
,
and
they
desire
deliuerance
from
it
,
yea
,
they
breathe
after
a
full
and
perfect
deliuerance
from
the
corruption
of
their
nature
,
and
from
the
spirituall
euils
they
find
in
themselues
,
and
they
would
willingly
be
altogether
rid
of
them
:
it
is
the
constant
and
continuall
desire
of
their
hearts
;
and
the
reasons
of
it
are
these
,
First
,
Gods
Children
find
,
that
by
reason
of
the
corruption
of
nature
still
abiding
in
them
,
they
are
prone
to
yeeld
to
temptations
to
sinne
suggested
by
Satan
,
and
that
if
the
Lord
hold
backe
his
grace
neuer
so
little
,
it
makes
them
yeeld
not
only
consent
of
will
,
but
to
the
doing
of
euill
,
which
is
a
cut
,
a
wound
,
and
a
griefe
to
their
soules
.
Againe
,
Gods
Children
find
much
sweetnesse
in
their
libertie
and
freedome
from
the
corruption
of
nature
in
part
,
in
that
they
are
in
part
freed
from
it
,
and
they
are
able
in
part
with
freedome
of
Spirit
to
serue
the
Lord
,
and
they
would
not
for
all
the
World
be
againe
in
their
former
bondage
.
On
these
grounds
then
wee
may
set
this
downe
for
a
truth
,
that
Gods
Children
pant
and
breathe
after
deliuerance
from
the
corruption
of
their
nature
,
euen
after
a
full
and
perfect
deliuerance
from
it
,
and
from
their
spirituall
euils
,
and
it
is
the
constant
and
continuall
desire
of
their
hearts
,
to
be
altogether
freed
from
them
.
Now
then
first
,
this
againe
discouers
to
vs
a
manifest
difference
,
Difference
betweene
Gods
Children
,
and
such
as
are
yet
in
their
natural
state
,
touching
their
desire
of
freedome
from
the
corruption
of
their
hearts
,
discouered
.
that
is
betweene
Gods
Children
and
such
as
are
yet
in
their
naturall
state
and
condition
:
for
why
?
Thus
it
is
with
Gods
Children
,
they
pant
and
breathe
after
a
full
and
perfect
deliuerance
from
the
corruption
of
their
hearts
,
and
from
their
spirituall
euils
,
but
it
is
farre
otherwise
with
them
that
are
yet
in
their
filth
and
dregs
of
nature
.
Alas
,
they
desire
nothing
lesse
then
deliuerance
from
the
sinne
that
is
in
them
,
and
from
the
vile
lusts
of
their
owne
hearts
.
No
,
no
:
they
hold
it
their
happinesse
to
liue
in
sinne
,
and
to
yeeld
to
the
lusts
of
their
hearts
,
and
they
account
it
euen
their
chiefe
felicity
,
when
they
may
follow
the
swinge
of
their
owne
corrupt
hearts
,
and
nothing
grieues
them
more
,
then
when
they
are
crossed
in
their
sensuall
delights
and
pleasures
.
Wee
find
it
so
in
wofull
experience
.
How
many
haue
we
,
that
are
giuen
ouer
to
the
vile
lusts
of
their
owne
hearts
?
And
they
cannot
abide
such
as
will
not
powre
forth
themselues
to
the
same
excesse
of
Ryot
,
and
they
hate
none
more
then
such
as
goe
about
to
reforme
them
,
yea
,
such
as
are
yet
in
their
naturall
state
and
condition
,
and
also
in
the
state
of
reprobation
,
their
desire
to
sinne
is
infinite
,
they
haue
in
them
a
will
to
sinne
for
euer
,
if
they
might
liue
for
euer
in
this
World
,
euen
when
they
are
in
Hell
,
their
desire
is
to
sinne
as
they
were
on
the
earth
;
and
therefore
their
punishment
is
eternall
:
that
is
one
reason
of
the
eternitie
of
it
.
And
let
vs
euery
one
try
our selues
by
the
ground
of
Doctrine
now
deliuered
:
A
speciall
note
of
tryall
,
whether
we
be
the
Children
of
God
or
no
.
Doest
thou
hold
thy selfe
a
Childe
of
God
?
Euery
one
no
doubt
is
readie
to
assume
that
to
himselfe
.
Doest
thou
,
I
say
,
whosoeuer
thou
art
,
hold
thy selfe
a
Childe
of
God
?
Then
try
thy selfe
by
this
particular
note
:
and
if
thou
wouldst
indeede
approoue
thy selfe
so
to
bee
,
thou
must
finde
thy selfe
not
only
in
part
freed
from
the
power
of
thine
owne
corruption
,
but
that
thou
also
findest
sweetnesse
in
that
freedome
,
and
doest
pant
and
breathe
after
a
further
deliuerance
,
euen
after
a
full
deliuerance
from
it
,
and
that
thou
doest
wish
and
desire
that
aboue
all
things
in
the
World
.
This
must
bee
in
thee
,
if
thou
wouldst
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
Childe
of
God
:
and
though
wee
cannot
come
to
bee
altogether
freed
from
the
corruption
of
nature
,
and
though
wee
cannot
wholly
shake
off
all
sinfull
infirmities
whilest
we
liue
here
in
this
World
,
yet
if
wee
hold
our selues
Gods
Children
,
wee
are
to
looke
to
this
,
that
it
be
the
desire
of
our
hearts
,
to
bee
altogether
freed
from
them
,
and
that
we
desire
it
constantly
and
continually
,
and
that
our
desire
be
not
a
light
vanishing
motion
,
but
that
we
second
our
desire
with
a
carefull
vse
of
all
good
meanes
,
diligent
hearing
and
reading
in
the
Word
of
God
,
Prayer
,
and
the
like
;
yea
,
let
vs
bee
restlesse
and
discontent
in
this
respect
:
that
is
an
holy
discontentment
,
when
wee
finde
our selues
clogged
with
vnbeliefe
,
with
doubting
,
with
distrust
,
and
the
like
,
and
we
would
faine
shake
them
off
,
and
wee
cannot
,
then
to
bee
in
a
sort
discontent
,
and
euen
restlesse
in
our
desire
to
be
rid
of
them
,
An
holy
and
comfortable
discontentment
.
and
in
our
care
to
vse
the
meanes
to
that
purpose
,
that
is
an
holy
discontentment
.
And
know
it
,
whosoeuer
thou
art
,
that
art
thus
restlesse
,
and
thus
discontented
,
know
it
,
I
say
,
to
thy
comfort
,
that
though
thou
canst
not
be
altogether
freed
from
that
spiritual
euill
that
lyes
heauy
on
thy
soule
,
and
thou
desirest
to
shake
off
,
and
vsest
all
good
meanes
to
that
purpose
,
yet
that
euill
shall
neuer
be
imputed
to
thee
;
though
the
Lord
be
pleased
to
keepe
thee
in
exercise
vnder
it
,
yet
hee
will
neuer
charge
it
on
thy
soule
,
but
will
accept
thy
will
and
desire
to
be
freed
from
it
,
as
if
thou
wert
indeed
freed
from
it
.
Thinke
on
that
to
thy
comfort
.
Note
we
further
,
the
Apostle
saith
not
,
How
shall
I
deliuer
my selfe
?
how
shall
I
set
my selfe
free
from
the
body
of
this
death
?
But
,
Who
shall
deliuer
me
from
the
body
of
this
death
?
As
if
hee
had
said
,
I
am
not
able
by
mine
owne
strength
and
power
to
deliuer
my selfe
:
and
therefore
who
shall
deliuer
me
?
Hee
goes
out
of
himselfe
,
to
seeke
deliuerance
from
the
remaynder
of
sinne
that
was
in
him
.
And
thus
it
ought
to
be
with
all
Gods
children
;
though
they
be
in
part
freed
from
the
power
of
their
owne
corruption
,
Gods
children
cannot
free
themselues
from
corruption
,
stil
abiding
in
them
,
by
any
power
in
themselues
.
yet
they
are
not
able
of
themselues
,
by
any
power
in
themselues
,
further
to
free
themselues
;
no
,
they
must
still
pray
,
as
Christ
hath
taught
,
Lord
,
deliuer
vs
from
euill
;
that
is
,
from
the
euill
of
sin
still
abiding
in
vs.
It
is
Christ
that
must
further
deliuer
them
,
as
the
Apostle
subioynes
:
I
thanke
God
,
through
Iesus
Christ
our
Lord
.
This
I
note
,
to
shew
that
first
the
Papists
are
deceiued
,
Confutation
of
the
Papists
.
who
hold
,
that
a
man
regenerate
hath
such
power
in
himselfe
,
as
he
is
able
to
keepe
himselfe
free
from
mortall
sinne
,
as
they
call
it
,
yea
,
perfectly
to
fulfill
the
Law
of
God
.
That
is
a
grosse
error
.
And
againe
,
to
shew
that
they
please
themselues
with
a
fond
and
windy
conceit
,
Another
vaine
conceit
discouered
.
whosoeuer
they
be
that
thinke
they
may
,
at
their
owne
time
&
pleasure
,
deliuer
themselues
from
vnder
the
bondage
of
their
owne
lusts
,
they
are
in
thraldome
to
the
lusts
of
their
owne
hearts
,
and
they
thinke
they
can
at
their
owne
time
and
pleasures
deliuer
themselues
:
they
that
so
thinke
,
are
blinded
by
the
Deuill
,
and
are
the
Deuils
fooles
;
he
hood-winkes
them
,
and
makes
them
neglect
the
timely
vsing
of
meanes
,
by
which
God
worketh
the
calling
&
conuersion
of
his
Chosen
,
and
deliuerance
from
vnder
the
power
of
sinne
and
Satan
,
namely
,
diligent
hearing
,
reading
,
and
meditating
in
the
Word
of
God
,
and
the
like
.
Come
we
now
to
the
last
words
of
this
Verse
,
wherein
the
Apostle
expresseth
from
what
he
would
be
deliuered
,
namely
,
from
the
body
of
this
death
.
Who
shall
deliuer
me
,
(
saith
he
)
from
the
body
of
this
death
?
that
is
,
as
we
shewed
,
from
the
massy
lump
of
sin
still
abiding
in
me
,
which
is
deadly
,
and
in
it selfe
deserueth
death
of
body
,
and
death
of
soule
.
Now
here
in
the
first
place
obserue
wee
,
that
the
Apostle
desireth
to
be
deliuered
and
freed
from
the
massie
lumpe
of
sinne
hee
still
felt
in
himselfe
,
which
hee
cals
by
the
name
of
a
body
:
he
saith
,
Who
shall
deliuer
me
from
the
body
of
this
death
?
Hee
saith
not
,
Who
shall
deliuer
mee
from
some
limme
or
member
of
that
corruption
I
still
find
in
my selfe
?
But
,
from
the
body
of
it
.
Hee
desires
to
be
deliuered
from
the
body
of
corruption
that
he
still
found
in
himselfe
,
euen
from
sinne
and
corruption
,
extending
it selfe
still
in
part
ouer
all
the
powers
of
his
soule
.
Thus
it
was
with
the
Apostle
,
and
thus
indeed
it
ought
to
bee
with
al
that
would
be
like
the
Apostle
,
euen
with
all
and
euery
one
that
would
finde
their
hearts
taken
vp
with
a
true
desire
of
deliuerance
,
A
true
and
comfortable
desire
of
freedome
from
sinne
,
is
a
desire
to
be
freed
from
sinne
in
all
the
powers
of
the
soule
,
and
in
all
the
parts
&
members
of
the
body
.
and
freedome
from
the
corruption
of
their
owne
nature
.
And
the
point
hence
is
this
,
If
wee
desire
to
bee
freed
from
the
corruption
of
our
owne
nature
truly
,
and
as
we
ought
to
doe
,
and
so
as
our
desire
may
yeeld
true
comfort
to
vs
,
then
it
is
our
desire
,
and
we
endeuour
,
and
wee
labour
,
and
striue
to
be
freed
from
the
body
of
sinne
,
from
the
massie
lump
of
corruption
in
all
the
powers
of
our
soules
,
and
in
all
the
parts
and
members
of
our
bodies
:
our
desire
is
to
haue
corruption
and
sinne
remoued
and
taken
away
,
not
from
our
minds
alone
,
or
from
our
wils
alone
,
but
from
all
and
euery
power
and
facultie
of
our
soules
,
and
from
all
and
euery
part
and
member
of
our
bodies
.
That
the
whole
masse
and
body
of
sinne
ouer-spreading
all
the
powers
of
the
one
,
and
parts
of
the
other
,
may
be
remoued
,
that
is
our
desire
,
if
we
haue
in
vs
a
true
desire
:
for
indeed
that
is
such
a
desire
,
as
is
suteable
and
agreeable
to
that
which
the
holy
Ghost
requires
of
vs.
2.
Cor
.
5.17
.
2.
Cor
.
5.17
.
saith
the
Apostle
,
If
any
man
be
in
Christ
Iesus
,
let
him
be
a
new
creature
.
Ephes
.
4.22
.
And
Ephes
.
4.22
.
he
saith
againe
,
Cast
off
the
old
man
,
which
is
corrupt
through
the
deceiuable
lusts
.
And
the
like
exhortations
we
haue
in
many
other
places
of
Scripture
.
And
the
holy
Ghost
requiring
this
of
vs
,
euen
a
new
creation
,
and
a
casting
off
the
old
man
,
as
it
were
a
perfect
man
,
with
all
the
parts
and
members
of
a
perfect
man
,
surely
,
our
desire
is
answerable
to
it
,
if
it
be
a
true
desire
.
And
so
,
if
we
desire
freedome
from
our
owne
corruption
truly
,
and
as
we
ought
,
and
so
as
we
may
find
comfort
in
our
desire
,
then
we
desire
,
as
the
holy
Ghost
requires
of
vs
,
freedome
from
the
body
of
sinne
,
from
the
massie
lumpe
of
sinne
in
all
the
powers
of
our
soules
,
and
in
all
the
parts
and
members
of
our
bodies
.
And
the
reason
and
ground
of
it
is
this
,
True
Regeneration
or
sanctification
is
entire
,
it
is
of
the
whole
man
,
it
is
found
in
all
the
powers
of
the
soule
,
and
in
all
the
parts
and
members
of
the
body
,
sinne
and
corruption
is
remoued
in
part
from
all
the
powers
of
the
one
,
and
from
all
the
parts
and
members
of
the
other
,
and
grace
is
wrought
in
part
throughout
in
them
that
are
truly
sanctified
,
according
to
that
of
the
Apostle
,
1.
Thess.
5.23
.
The
very
God
of
peace
sanctifie
you
throughout
.
And
therefore
it
must
needs
be
,
that
as
many
as
desire
to
be
freed
from
the
corruption
of
their
owne
hearts
truly
,
and
as
they
ought
to
desire
;
and
so
as
they
may
find
comfort
in
their
desire
,
they
desire
,
and
they
endeuour
,
and
they
labour
,
and
striue
to
be
freed
from
the
body
of
sinne
,
from
sinne
throughout
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
.
Let
no
man
then
,
for
vse
of
this
,
deceiue
himselfe
,
and
thinke
that
he
hath
a
true
desire
to
be
freed
from
the
corruption
of
his
nature
,
Who
they
be
that
deceiue
themselues
,
in
their
desire
of
freedome
from
sinne
.
because
haply
hee
desires
to
haue
the
blindnesse
of
his
mind
remoued
,
and
error
taken
away
from
his
iudgement
,
and
yet
hath
no
desire
to
be
freed
from
the
sinfull
lusts
of
his
heart
.
Many
there
bee
that
haue
a
great
desire
after
knowledge
,
&
that
their
ignorance
may
be
dispelled
&
remoued
,
their
desire
in
that
respect
is
insatiable
;
which
I
discommend
not
:
but
in
the
meane
time
their
hearts
are
ful
of
Pride
,
Enuy
,
Self-loue
,
Selfe-conceit
,
Couetousnesse
,
and
the
like
,
and
they
haue
no
desire
at
all
to
haue
their
hearts
cleansed
&
freed
from
those
vile
lusts
.
Now
such
persons
,
if
they
thinke
they
desire
freedome
from
sinne
truely
and
to
their
comfort
,
they
deceiue
themselues
,
they
are
farre
from
that
desire
that
was
in
the
Apostle
,
&
from
that
desire
that
is
found
in
Gods
children
.
Gods
children
,
doubtlesse
,
feele
the
waight
of
sinne
pressing
and
lying
heauy
,
not
onely
on
their
minds
,
but
on
their
hearts
also
,
and
they
desire
to
be
disburdened
,
as
from
Ignorance
,
and
Blindnesse
of
mind
,
and
Error
of
iudgement
:
so
from
Pride
,
Selfe-loue
,
Couetousnesse
,
and
other
inordinate
lusts
and
euill
affections
,
and
indeed
from
the
whole
body
of
sinne
,
from
sin
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
.
And
this
must
be
thy
desire
;
if
thou
wouldst
find
comfort
in
thy
desire
,
thou
must
desire
,
and
labour
,
and
striue
for
the
remouall
of
sinne
from
thy
minde
,
wil
,
affections
,
memory
,
conscience
,
appetite
,
senses
;
and
that
Grace
may
be
wrought
in
thee
throughout
,
that
is
an
holy
and
a
sanctified
desire
,
the
desire
of
a
Child
of
God
,
and
that
will
seale
vp
to
thee
this
comfort
,
that
thou
hast
in
thee
the
Spirit
of
grace
and
sanctification
:
and
therefore
neuer
rest
,
till
thou
find
that
it
is
the
desire
of
thy
heart
,
to
be
deliuered
from
the
body
of
sinne
.
Now
in
that
the
Apostle
here
cals
the
corruption
of
nature
still
abiding
in
him
in
part
,
by
the
name
of
a
body
,
wee
are
giuen
to
vnderstand
thus
much
:
I
will
but
touch
it
briefly
;
we
haue
heretofore
handled
the
point
.
That
the
corruption
of
nature
is
no
light
superficiall
thing
,
The
corruption
of
nature
is
,
as
it
were
,
a
massie
and
substantiall
body
.
no
shaddow
;
but
it
is
as
it
were
a
massie
and
substantiall
body
,
though
indeed
it
is
no
substance
,
as
some
haue
thought
:
for
then
could
not
the
soule
be
immortall
.
But
it
is
as
a
body
,
and
it
hath
as
it
were
all
the
dimensions
and
all
the
parts
of
a
foule
,
monstrous
,
and
deformed
body
,
in
which
are
found
all
sinnes
bound
vp
,
as
it
were
,
in
one
body
,
which
breake
out
as
any
occasion
is
offered
.
And
hence
it
is
,
that
the
Apostle
calls
diuers
foule
sinnes
breaking
out
of
this
body
,
Coloss
.
3.5
.
members
,
Coloss
.
3.5
.
Mortifie
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
which
is
Idolatrie
.
Yea
,
the
corruption
of
nature
contaynes
in
it
all
sinnes
;
it
is
as
a
Roote
,
or
an
Ocean
Sea
,
sending
out
streames
and
flouds
of
sinne
;
so
that
,
as
one
saith
well
,
If
all
heresies
and
sinnes
were
ceased
in
the
world
,
yet
if
the
Lord
leaue
a
man
to
himselfe
,
hee
hath
in
him
sufficient
matter
and
spawne
to
breed
all
kind
of
error
and
sinne
,
Gal.
5.19
.
Gal.
5.19
.
The
Apostle
hauing
reckoned
vp
many
workes
of
the
flesh
,
he
is
forced
to
conclude
,
Vers
.
21.
and
such
like
,
as
not
able
to
reckon
vp
all
.
And
indeed
,
if
a
man
from
his
infancy
were
seuered
from
the
company
of
men
,
and
did
liue
in
the
wildernesse
,
where
he
could
neither
see
,
nor
heare
any
euill
,
yet
so
great
is
the
corruption
of
his
owne
nature
,
that
his
owne
heart
would
teach
him
to
doe
wickedly
.
I
am
not
able
to
expresse
the
greatnesse
of
the
corruption
of
mans
degenerate
nature
.
No
surely
,
if
an
Angell
should
come
from
heauen
,
he
were
not
able
to
expresse
it
:
and
therefore
for
the
vse
of
this
,
Let
no
man
thinke
it
a
small
matter
,
a
light
&
trifling
thing
,
to
be
in
his
naturall
condition
.
It
is
no
small
matter
for
a
man
to
be
in
his
naturall
state
and
condition
.
Some
there
be
that
please
themselues
,
and
thinke
themselues
in
very
good
case
,
onely
because
they
are
free
from
some
grosse
actuall
sinnes
;
they
are
no
Drunkards
,
no
Whoremongers
,
or
the
like
.
Poore
soules
!
they
deceiue
themselues
:
this
they
may
be
by
restrayning
grace
,
and
yet
lie
wallowing
in
the
puddle
of
their
owne
filthinesse
.
And
know
it
,
whosoeuer
thou
art
,
it
is
not
only
thy
actuall
transgression
of
Gods
Law
,
that
makes
thee
lyable
to
Gods
wrath
,
but
it
is
also
thy
naturall
corruption
,
yea
,
that
chiefly
,
that
being
the
mother-sinne
,
and
the
roote
of
all
other
sinnes
,
that
doth
stand
vp
betweene
thee
and
Gods
fauour
,
and
make
thee
lyable
to
Gods
curse
and
euerlasting
perdition
.
And
therefore
labour
thou
to
see
the
greatnesse
of
thy
naturall
corruption
,
and
to
see
thy selfe
vnder
the
wrath
of
God
in
regard
of
that
,
and
seeing
it
,
bewayle
and
lament
for
that
aboue
all
things
in
the
world
,
yea
,
when
thou
humblest
thy selfe
for
any
knowne
actuall
sin
,
then
looke
thou
bewayle
the
corruption
of
thine
owne
heart
,
as
the
roote
and
mother
of
that
and
all
other
thy
sinnes
.
For
haply
thou
mayst
acknowledge
some
knowne
actuall
sinne
,
out
of
selfe-loue
,
or
for
feare
of
shame
,
or
punishment
,
or
the
like
:
and
vnlesse
by
that
sinne
thou
be
brought
to
haue
a
sense
and
sorrow
for
the
mother
of
that
and
all
other
thy
sinnes
,
thou
shalt
neuer
find
ease
and
refreshing
from
Christ
.
Hee
came
not
to
call
the
righteous
,
Matth
.
9.13
.
but
sinners
to
repentance
:
Matth
.
9.13
.
and
not
euery
sinner
,
but
that
sinner
that
condemnes
sinne
in
himselfe
,
and
especially
the
mother
sinne
,
and
is
weary
,
and
loden
,
and
grones
vnder
the
burden
of
it
,
Matth
.
11.28
.
Matth
.
11.28
.
Now
further
,
the
Apostle
addes
,
the
body
of
this
death
,
or
,
this
body
of
death
,
that
is
,
which
is
deadly
in
it selfe
,
and
of
it selfe
deserues
death
,
and
makes
mee
lyable
to
death
temporall
,
and
death
eternall
.
We
see
then
,
that
the
best
of
Gods
children
,
euen
such
as
the
Apostle
was
,
The
best
of
Gods
children
haue
that
in
them
,
that
in
it selfe
,
and
of
it selfe
,
makes
them
lyable
to
death
temporall
,
and
death
eternal
.
though
they
haue
but
the
remaynder
of
sinne
in
them
,
yet
they
haue
that
in
them
,
that
of
it selfe
,
and
in
it selfe
deserues
death
of
body
,
and
death
of
soule
,
they
haue
in
them
a
body
of
death
,
euen
that
which
in
it selfe
,
and
of
it selfe
,
makes
them
lyable
to
death
temporall
,
and
death
eternall
:
for
why
?
they
haue
still
abiding
in
them
in
part
,
that
which
is
contrary
to
the
perfect
purity
&
holinesse
that
is
required
in
the
Law
of
God
,
and
is
in
it selfe
truly
and
properly
sinne
,
and
the
wages
of
sinne
is
death
,
Rom.
6.23
.
Ezech
.
18.4
.
Gen.
2.17
.
Rom.
6.23
.
And
the
soule
that
sinneth
,
and
is
guiltie
of
sinne
,
shall
die
,
Ezech
.
18.4
.
according
to
that
threatning
,
Gen.
2.17
.
In
the
day
thou
catest
thereof
,
thou
shalt
die
the
death
.
Obiection
.
Iam
.
1.15
.
the
Apostle
saith
,
When
lust
hath
conceiued
,
Iam
.
1.15
.
it
bringeth
forth
sinne
,
and
sinne
when
it
is
finished
,
bringeth
forth
death
.
Therefore
naturall
corruption
,
of
it selfe
,
and
in
it selfe
,
makes
not
lyable
to
death
.
I
answere
,
The
purpose
of
the
Apostle
in
that
place
,
is
not
to
put
a
difference
betweene
naturall
corruption
,
and
actuall
sinne
,
in
regard
of
the
desert
;
as
if
actuall
sinne
deserued
death
,
and
made
men
lyable
to
death
,
and
that
concupiscence
or
naturall
corruption
did
not
so
:
but
to
shew
that
God
tempteth
no
man
to
sinne
,
Iam
.
1.13
.
as
it
is
Vers
.
13.
but
that
he
is
tempted
,
enticed
,
and
drawne
to
sinne
by
his
owne
concupiscence
.
And
he
puts
downe
the
fruits
of
concupiscence
,
or
naturall
corruption
,
that
it
enticeth
&
draweth
to
sinne
,
and
that
it
brings
forth
sinne
and
death
:
and
therefore
still
it
remaynes
a
truth
,
that
the
best
of
Gods
children
hauing
but
the
remaynder
of
sinne
in
them
,
they
haue
that
in
them
,
which
in
it selfe
,
and
of
it selfe
,
makes
them
lyable
to
death
temporall
,
and
death
eternall
.
And
therefore
for
the
vse
of
this
,
Gods
children
,
euen
the
best
of
them
,
are
to
acknowledge
it
Gods
mercy
,
that
they
are
not
throwne
to
hell
;
they
haue
that
in
them
,
that
deserues
hell
.
And
if
the
best
of
Gods
children
haue
that
in
them
that
deserues
hell
,
The
best
of
Gods
children
haue
that
in
them
that
deserues
hell
,
and
they
that
haue
sinne
in
them
in
the
ful
force
of
it
,
haue
that
in
them
that
deserues
the
hottest
fire
of
hell
.
what
then
haue
they
that
haue
the
body
of
sinne
,
in
the
full
force
and
strength
of
it
breaking
out
with
many
foule
actuall
sinnes
?
Surely
,
they
haue
that
in
them
,
that
deserues
the
hottest
fire
of
hell
;
and
they
are
but
vnder
Gods
patience
and
long
sufferance
;
and
that
they
are
suffered
to
liue
many
yeeres
on
the
face
of
the
earth
,
it
is
but
the
patience
of
God
towards
them
,
they
are
euery
moment
subiect
to
the
strokes
of
Gods
hand
,
to
plagues
and
Iudgements
in
this
world
,
and
to
euerlasting
perdition
in
the
world
to
come
;
and
it
is
a
foolish
plea
that
some
vse
,
when
they
are
told
of
their
sinnes
,
and
that
by
the
least
of
their
sinnes
,
they
deserue
hell
and
damnation
.
Oh
,
say
they
,
I
hope
there
is
no
such
matter
.
Will
the
Lord
damne
my
soule
for
a
little
Swearing
,
for
a
little
Idle
and
Foolish
talking
,
and
for
a
little
Merriment
?
No
,
no
:
I
hope
there
is
more
mercy
with
the
Lord
then
so
:
I
pray
God
I
neuer
doe
worse
,
and
then
I
hope
I
shall
doe
well
inough
.
Poore
soule
!
Thou
speakest
ignorantly
and
foolishly
.
Dost
thou
not
ill
inough
to
prouoke
the
Lord
to
anger
,
and
to
damne
thee
body
and
soule
?
This
thou
dost
by
the
least
of
thy
sinnes
;
and
though
God
be
mercifull
,
yet
he
is
iust
also
,
and
it
stands
with
his
Iustice
,
to
damne
thy
soule
for
the
least
of
thy
sinnes
,
thou
liuing
and
dying
in
it
without
repentance
.
And
therefore
thinke
not
that
the
Lord
should
deale
hardly
with
thee
,
if
hee
should
damne
thy
soule
and
body
for
thy
Swearing
,
thy
Idle
and
Foolish
speaking
,
vnlesse
thou
repent
of
those
sinnes
:
for
the
least
of
those
sinnes
deserues
death
and
damnation
,
and
it
is
Gods
mercy
in
Christ
,
that
the
best
of
Gods
children
are
not
thrown
to
hell
,
for
the
remaynder
of
sinne
that
is
in
them
,
though
they
had
no
other
sinnes
at
all
.
VERS
.
25.
I
thanke
God
through
Iesus
Christ
our
Lord
:
then
I
my selfe
in
my
minde
serue
the
Law
of
God
,
but
in
my
flesh
the
law
of
sinne
.
OVr
Apostle
hauing
vttered
his
complaint
,
in
regard
of
sinne
still
abiding
in
him
,
and
rebelling
against
the
power
of
grace
in
him
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
!
and
made
knowne
his
desire
to
be
deliuered
,
and
from
what
hee
would
be
deliuered
;
heere
in
the
first
words
of
this
verse
,
hee
subioynes
matter
of
comfort
and
consolation
in
and
through
Christ
,
for
which
he
giues
thankes
to
God
,
and
he
saith
,
I
thanke
God
through
Iesus
Christ
:
whome
he
further
stiles
by
his
Title
,
(
Lord
)
appropriating
that
title
to
himselfe
and
other
true
beleeuers
,
through
Iesus
Christ
our
Lord
.
Now
not
to
meddle
with
the
words
following
,
but
to
keepe
within
the
compasse
of
these
wordes
,
containing
matter
of
comfort
,
whereby
the
Apostle
did
cheere
vp
himselfe
,
I
will
briefely
lay
forth
the
sence
and
meaning
of
them
.
I
thanke
God
.
Interpretation
Some
would
haue
these
words
read
thus
:
The
grace
of
God
through
Iesus
Christ
.
But
indeede
they
are
mistaken
.
In
the
Originall
word
,
it
is
the
same
that
we
haue
,
Rom.
1.8
.
{αβγδ}
:
I
thanke
my
God
.
And
it
is
rightly
rendred
,
I
thanke
God
:
(
that
is
)
I
blesse
God
,
I
prayse
God
,
or
I
giue
him
thankes
.
Through
Iesus
Christ
.
These
wordes
haue
respect
,
and
looke
backe
to
that
the
Apostle
said
verse
before
,
Who
shall
deliuer
me
?
Which
being
vttered
by
him
(
as
I
told
you
)
as
it
were
panting
and
breathing
after
deliuerance
.
Heere
he
subioynes
matter
of
comfort
in
and
through
Iesus
Christ
,
that
in
him
he
should
be
deliuered
:
for
so
the
sentence
is
to
be
supplied
,
to
make
vp
the
full
sence
and
meaning
.
As
if
the
Apostle
had
said
,
Through
Iesus
Christ
,
I
shall
be
deliuered
,
I
certainly
expect
&
looke
for
and
full
and
perfect
deliuerance
from
the
p
wer
of
sinne
still
abiding
in
me
,
and
from
the
guilt
of
sinne
:
for
both
these
are
here
to
be
vnderstood
,
as
may
easily
appeare
by
the
connexion
of
this
Text
,
with
that
which
followeth
,
Chap.
8.
Now
then
,
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
And
so
these
words
through
Iesus
Christ
,
they
carrie
this
sence
;
I
am
perswaded
,
I
rest
on
it
,
that
through
Iesus
Christ
,
I
shall
haue
a
full
deliuerance
from
the
power
of
sinne
,
and
from
the
guilt
of
sinne
,
for
which
I
blesse
God
,
I
thanke
God
,
through
Iesus
Christ
.
The
Apostle
addes
our
Lord
:
(
that
is
)
our
Lord
,
not
only
as
he
is
Lord
ouer
all
creatures
by
right
of
creation
,
but
in
more
speciall
manner
,
and
that
in
a
double
respect
:
First
,
in
respect
of
free
donation
from
his
Father
,
Iohn
17.9
.
Iohn
.
17.9
.
Secondly
,
in
respect
of
his
worke
of
Redemption
,
1.
Cor
.
6.19.20
.
Ye
are
not
your
owne
:
1
Cor
.
6.19.20
.
for
yee
are
bought
for
a
price
.
Christ
hath
redeemed
you
with
his
owne
bloud
,
and
therefore
you
are
his
,
he
is
Lord
ouer
you
.
Thus
then
conceyue
we
these
words
;
I
thanke
God
through
Iesus
Christ
our
Lord
.
As
if
the
Apostle
had
said
,
I
blesse
God
,
I
praise
God
,
and
I
giue
God
thankes
,
that
in
and
through
Iesus
Christ
I
certainly
expect
and
looke
for
deliuerance
,
yea
I
am
fully
perswaded
,
and
I
rest
on
it
,
that
in
and
through
him
,
I
shall
haue
a
full
and
perfect
deliuerance
from
the
power
of
sinne
still
abiding
in
me
,
and
from
the
guilt
of
sinne
,
euen
in
and
through
him
who
is
my
Lord
and
yours
,
and
the
Lord
of
all
true
Beleeuers
,
both
by
douation
and
free
gift
from
his
Father
,
and
by
right
of
Redemption
.
First
,
here
we
see
,
we
may
easily
obserue
it
,
that
the
Apostle
breaking
out
into
a
complaint
of
his
wretchednes
in
regard
of
sinne
still
abiding
in
him
in
part
,
and
desiring
deliuerance
from
the
power
of
sinne
,
and
from
the
guilt
of
sinne
,
euen
panting
and
breathing
after
it
,
he
found
no
comfort
in
himselfe
,
or
in
any
thing
that
was
in
himselfe
,
or
in
any
other
,
but
only
in
Iesus
Christ
.
He
found
nothing
that
was
able
to
free
him
from
the
power
of
sinne
,
and
that
might
pacifie
his
conscience
,
in
respect
of
the
guilt
of
sinne
,
either
in
himselfe
,
or
elsewhere
in
the
world
,
but
only
in
Iesus
Christ
:
and
hauing
before
cried
out
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
body
of
this
death
!
Here
he
gathers
comfort
to
himselfe
,
and
cheeres
vp
his
soule
,
that
in
Iesus
Christ
deliuerance
was
to
be
found
,
and
he
saith
,
I
thanke
God
through
Iesus
Christ
,
I
shall
be
deliuered
.
The
point
hence
is
this
:
That
the
soule
of
man
or
woman
being
troubled
in
respect
of
sinne
,
The
minde
&
conscience
wearie
,
and
loden
,
and
groning
vnder
the
burden
of
sin
,
findes
no
ease
,
comfort
or
refreshing
,
till
it
come
to
rest
on
Christ
.
feeling
the
waight
and
burden
of
it
pressing
and
lying
heauie
on
it
,
yea
,
the
soule
of
man
or
woman
feeling
but
the
remainder
of
sinne
,
and
sinfull
infirmities
,
that
still
sticke
and
cleaue
to
it
,
(
for
that
was
the
Apostles
case
)
I
say
,
feeling
but
the
remainder
of
sin
pressing
,
and
lying
heauie
on
it
,
and
being
weary
and
loden
with
the
burden
of
it
,
it
findes
no
ease
,
no
comfort
,
no
refreshing
in
it selfe
,
or
in
any
thing
else-where
in
the
world
,
but
only
in
Iesus
Christ
,
the
minde
and
conscience
weary
,
and
loden
,
and
groning
vnder
the
burden
of
sin
,
cannot
possibly
be
eased
or
comforted
,
and
refreshed
,
till
it
come
to
rest
on
Christ
,
in
him
alone
is
ease
,
comfort
,
and
refreshing
to
be
found
to
the
wearie
soule
,
and
to
the
poore
distressed
minde
and
conscience
.
And
hence
it
is
that
Christ
is
called
,
Isai
.
9.6
.
The
Prince
of
Peace
,
Isai
.
9.6
.
Vnto
vs
a
Childe
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
,
and
he
shall
call
his
name
,
Wonderfull
,
Counsellor
,
The
mightie
God
,
The
euerlasting
Father
,
The
Prince
of
Peace
.
And
he
is
called
our
peace
,
Ephes
.
2.14
.
Ephes
.
2.14
.
He
is
our
peace
,
who
hath
made
of
both
one
,
and
hath
broken
the
stop
of
the
partition
Wall
.
Rom.
5.1
.
Rom.
5.1
.
The
Apostle
saith
,
that
being
iustified
by
faith
,
we
haue
peace
toward
God
,
through
our
Lord
Iesus
Christ
.
And
hence
,
doubtlesse
,
it
was
,
that
the
Apostle
saith
,
1.
Cor
.
2.2
.
1.
Cor
.
2.2
.
He
esteemed
to
knowe
nothing
saue
Iesus
Christ
,
Philip
.
3.8
,
9
and
him
crucified
.
and
Philip
.
3.8
,
9.
The
Apostle
saith
,
He
counted
all
things
losse
,
and
iudged
them
to
be
dung
,
in
respect
of
this
,
that
he
might
winne
Christ
,
and
be
found
in
him
.
And
Christ
himselfe
calls
all
that
are
weary
,
and
loden
,
and
grone
vnder
the
burden
of
their
sinnes
,
to
come
to
him
,
with
a
promise
that
in
him
they
shall
finde
ease
,
comfort
,
and
refreshing
:
Mat
.
11.28
.
Mat
.
11.28
.
Come
vnto
me
,
all
ye
that
are
wearie
and
laden
,
and
I
will
ease
you
.
These
and
many
other
testimonies
of
Scripture
do
make
this
manifest
,
that
in
Christ
alone
,
the
poore
wearie
soule
,
and
the
distressed
minde
and
conscience
findes
ease
,
and
comfort
,
and
refreshing
,
in
respect
of
freedome
from
the
guilt
of
sinne
:
and
the
reason
of
it
is
this
:
In
Christ
alone
is
found
that
which
is
able
to
answer
the
iustice
of
God
,
and
to
appease
his
anger
for
sinne
,
euen
fulnesse
of
merit
is
found
in
his
bloud
alone
,
for
the
taking
away
both
of
the
guilt
and
punishment
due
to
sinne
:
he
being
God
and
man
in
one
person
,
his
death
and
suffering
is
of
infinite
merit
for
the
taking
away
of
sinne
;
and
therefore
it
must
needes
be
,
that
in
Christ
alone
is
ease
,
comfort
,
and
refreshing
to
be
found
to
the
weary
soule
,
and
to
the
poore
distressed
minde
and
conscience
,
and
the
soule
of
man
or
woman
troubled
for
sin
,
and
tyred
out
,
feeling
the
waight
and
butden
of
sinne
pressing
and
lying
heauie
on
it
,
can
finde
no
ease
,
comfort
or
refreshing
in
it selfe
,
or
in
any
thing
else-where
in
the
world
,
touching
freedome
from
guiltines
of
sinne
,
but
only
in
Iesus
Christ
:
and
this
being
a
truth
,
For
vse
,
it
meetes
with
a
Popish
error
;
That
error
of
the
Papists
confuted
,
that
peace
of
conscience
towards
God
,
may
be
had
by
inherent
holines
,
and
by
the
merit
of
good
workes
.
it
is
held
and
taught
by
the
Papists
,
that
peace
and
quietnes
of
conscience
,
euen
towards
God
,
may
be
had
by
inherent
holinesse
,
and
by
the
merit
of
good
workes
,
that
a
man
may
haue
his
conscience
quieted
and
pacified
in
respect
of
Iustification
,
and
freedome
from
guiltines
of
sinne
,
by
his
owne
inherent
holines
,
and
by
the
merit
of
his
owne
good
workes
.
That
is
a
grosse
error
,
and
it
cannot
stand
with
the
Truth
now
deliuered
.
Luther
reports
,
that
hee
in
his
time
obserued
many
Papists
,
that
tooke
great
paines
,
and
on
meere
conscience
did
as
much
as
was
possible
for
them
,
in
Fasting
,
Prayer
,
and
other
exercises
;
and
all
to
this
end
,
that
they
might
finde
quietnesse
,
and
peace
of
conscience
;
and
yet
the
more
they
laboured
,
the
more
they
were
stricken
downe
with
feare
,
and
especially
when
they
came
to
the
houre
of
death
;
then
(
saith
he
)
I
haue
seene
them
exceeding
fearefull
,
yea
,
I
haue
seene
sometimes
Murtherers
and
others
,
executed
as
notorious
Malefactors
,
dye
more
comfortably
,
then
they
did
.
This
Luther
obserued
in
his
time
.
And
no
maruell
though
it
were
so
:
for
it
is
not
possible
,
that
the
conscience
should
be
pacified
touching
freedome
from
guiltinesse
of
sinne
,
by
any
good
thing
found
in
vs
,
or
done
by
vs
for
the
merit
of
it
;
no
,
I
dare
bee
bold
to
say
,
that
Christ
his
fulfilling
of
the
Law
of
God
cannot
pacifie
the
conscience
,
in
respect
of
the
guiltinesse
of
sinne
:
for
then
Christ
dyed
in
vaine
,
and
therefore
it
is
a
grosse
errour
to
say
,
that
peace
of
conscience
towards
God
may
bee
had
by
inherent
holinesse
,
and
by
the
merit
of
good
Workes
.
Againe
,
for
a
second
vse
:
is
it
so
,
that
in
Christ
alone
is
found
ease
,
comfort
and
refreshing
to
the
weary
soule
,
and
to
the
poore
distressed
minde
and
conscience
?
Cannot
the
soule
that
is
wearied
with
the
burden
of
sinne
,
bee
eased
and
comforted
,
till
it
come
to
rest
on
Iesus
Christ
?
The
learne
wee
,
Where
Gods
Children
feeling
their
sinfull
infirmities
lying
heauy
,
on
their
soules
,
are
to
seek
for
ease
,
comfort
,
and
refreshing
.
when
sinne
lyeth
heauie
on
our
soules
,
and
wee
feele
the
waight
and
the
burden
of
it
,
yea
,
we
being
Gods
Children
,
and
feeling
sinfull
infirmities
lying
heauy
on
our
soules
which
we
are
wearie
of
,
and
would
willingly
shake
off
,
and
cannot
;
learne
wee
,
I
say
,
where
wee
are
to
seeke
and
to
looke
for
ease
,
comfort
,
and
refreshing
.
Surely
not
in
our selues
,
nor
in
any
thing
in
our selues
,
nor
else-where
in
the
World
,
but
only
in
Iesus
Christ
the
Store-house
of
all
true
comfort
.
Some
there
be
that
much
complaine
of
their
sinfull
infirmities
,
and
it
is
a
good
complaint
;
I
doubt
not
but
they
are
the
deare
Children
of
God
that
so
complaine
,
and
they
say
sometimes
,
Oh
,
if
I
might
come
to
such
a
measure
of
faith
,
or
such
a
measure
of
trust
in
God
,
or
such
a
measure
of
ioy
and
delight
in
good
things
,
and
such
like
,
I
should
bee
well
,
my
minde
would
then
bee
at
ease
and
quiet
.
Indeed
,
I
grant
,
if
thou
hadst
that
measure
of
faith
,
of
trust
in
God
,
and
delight
in
good
things
thou
desirest
,
it
would
yeeld
thee
much
comfort
,
because
it
would
strongly
seale
vp
to
thee
thy
being
in
Christ
:
yet
thou
must
know
,
that
still
thy
comfort
comes
from
Christ
,
it
is
not
the
measure
of
thy
faith
,
nor
the
measure
of
any
other
grace
that
is
in
thee
,
because
it
is
so
great
or
so
strong
,
and
because
of
the
excellencie
,
goodnesse
and
dignity
of
it
,
that
yeelds
thee
comfort
,
but
because
faith
hath
an
eye
to
Christ
,
and
from
him
drawes
downe
comfort
,
and
because
other
graces
doe
euidence
to
thee
thy
being
in
Christ
;
and
so
from
Christ
alone
,
still
comes
all
thy
comfort
and
peace
to
thy
soule
.
And
therefore
rest
not
in
any
grace
or
goodnesse
in
thy selfe
,
as
the
ground
of
thy
comfort
,
though
it
may
yeeld
thee
much
comfort
,
in
that
it
giues
thee
assurance
that
thou
art
in
Christ
;
yet
still
for
the
ground
of
thy
comfort
,
goe
out
of
thy selfe
,
and
seeke
for
that
in
Christ
alone
:
in
him
alone
shalt
thou
find
ease
,
comfort
,
rest
,
and
refreshing
to
thy
wearie
soule
.
Note
wee
further
,
the
Apostle
hauing
cryed
out
,
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
bodie
of
this
death
!
here
hee
cheeres
vp
himselfe
with
this
,
that
certainly
in
Christ
he
should
haue
a
full
deliuerance
from
the
power
of
sinne
.
Thus
may
Gods
Children
comfort
and
cheere
vp
themselues
:
That
howsoeuer
they
now
are
troubled
with
many
sinfull
infirmities
,
How
Gods
Children
may
comfort
and
cheere
vp
themselues
,
though
they
bee
troubled
with
many
sinfull
infirmities
.
Philip
.
1.6
.
1.
Cor
.
13.12
.
that
presse
them
and
lye
heauie
on
them
,
yet
one
day
in
and
through
Christ
they
shall
be
fully
and
altogether
freed
from
them
:
The
Lord
hath
begunne
his
good
worke
of
grace
in
them
,
and
hee
will
perfect
it
,
Philip
.
1.6
.
and
they
shall
one
day
know
as
they
are
knowne
,
1.
Cor
.
13.12
.
And
therefore
comfort
thy selfe
,
whosoeuer
thou
art
,
that
feelest
the
want
of
holinesse
and
sanctification
,
and
art
euer
complayning
of
that
want
:
here
is
ground
of
comfort
for
thee
.
Hast
thou
the
first
fruits
of
the
Spirit
?
an
hatred
of
all
sinnes
,
a
constant
purpose
to
please
God
,
and
a
true
feare
of
God
,
and
hereby
euidence
that
thou
art
in
Christ
?
Then
comfort
thy selfe
:
hee
will
not
only
free
thee
from
the
guiltinesse
of
sinne
,
and
from
the
punishment
due
vnto
thee
for
sinne
,
but
he
will
one
day
also
free
thee
altogether
from
the
power
of
sinne
,
and
thou
shalt
one
day
be
fully
and
perfectly
sanctified
,
and
bee
inuested
with
the
perfect
and
glorious
Image
of
Iesus
Christ
.
In
the
next
place
obserue
wee
,
that
the
Apostle
here
speaking
of
his
deliuerance
from
the
power
of
sinne
,
and
from
the
guiltinesse
of
sinne
through
IESVS
CHRIST
,
hee
doth
not
barely
affirme
it
,
and
speake
of
it
,
but
hee
affirmes
it
,
and
speakes
of
it
with
thankesgiuing
to
God
,
hee
saith
not
barely
,
Through
Iesus
Christ
I
shall
bee
deliuered
:
but
I
thanke
God
,
I
blesse
God
,
and
I
giue
him
thankes
through
Iesus
Christ
,
I
shall
haue
deliuerance
.
Hee
remembers
this
great
benefit
of
deliuerance
from
the
power
of
sinne
,
and
from
the
guiltinesse
of
sinne
through
Christ
,
and
speakes
of
it
with
hearty
thankes
to
God
for
it
.
Now
,
that
which
the
Apostle
did
,
that
must
wee
doe
,
euen
as
many
as
would
approoue
themselues
to
bee
such
as
the
Apostle
was
,
that
is
,
truely
regenerate
,
and
Gods
Children
:
his
example
must
be
our
patterne
,
and
the
dutie
hence
is
this
,
That
wee
must
neuer
mention
and
speake
of
GODS
benefits
and
mercies
vouchsafed
vnto
vs
,
We
must
blesse
God
,
and
giue
him
prayse
for
good
things
past
,
present
,
or
to
come
,
especially
for
the
good
things
of
the
life
to
come
,
whensoeuer
wee
either
thinke
or
speake
of
thē
.
and
especially
heauenly
and
spirituall
benefits
,
as
freedome
from
sinne
,
hell
,
death
,
and
damnation
,
the
fauour
of
God
,
comfort
in
Christ
or
the
like
,
but
wee
are
to
haue
our
mouthes
opened
in
magnifying
and
praysing
God
for
the
same
;
whensoeuer
wee
either
thinke
or
speake
of
Gods
blessings
,
benefits
and
mercies
vouchsafed
vnto
vs
,
yea
,
the
blessings
and
good
things
we
hope
for
,
and
expect
,
and
looke
for
at
the
hands
of
the
Lord
,
and
especially
heauenly
and
spirituall
good
things
,
such
as
concerne
life
and
saluation
,
and
the
euerlasting
good
of
our
soules
,
we
are
not
barely
to
thinke
or
speake
of
them
,
but
so
to
thinke
,
and
so
to
speake
of
them
,
as
that
wee
giue
the
Lord
his
due
prayse
and
glorie
,
and
in
thinking
and
speaking
of
them
,
our
hearts
must
be
enlarged
,
and
our
mouthes
opened
,
in
giuing
prayse
and
thankes
to
the
Lord
for
the
same
;
wee
must
blesse
God
,
and
giue
him
prayse
for
good
things
past
,
present
or
to
come
,
especially
for
the
good
things
of
the
life
to
come
,
whensoeuer
we
either
thinke
or
speake
of
them
.
Thus
did
the
holy
Apostle
:
we
find
it
in
the
beginning
of
most
of
his
Epistles
,
that
hee
breakes
out
into
prayse
and
thankes
to
God
,
for
spirituall
good
things
bestowed
on
himselfe
,
and
on
the
Church
and
Saints
of
God
to
whom
he
writ
,
as
Rom.
1.8
.
I
thanke
my
God
,
Rom.
1.8
.
through
Iesus
Christ
,
for
you
all
,
because
your
faith
is
published
throughout
the
whole
World
.
1.
Cor
.
1.4
.
1.
Cor
.
1.4
.
I
thanke
my
God
alwayes
on
your
behalfe
,
for
the
grace
of
God
which
is
giuen
you
in
Iesus
Christ
.
Ephes
.
1.8
.
Blessed
be
God
,
Ephes
.
1.3
.
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
hath
blessed
vs
with
all
spirituall
blessing
in
heauenly
things
in
Christ
.
And
so
in
other
of
his
Epistles
.
And
thus
did
the
Apostle
Peter
,
1.
Pet
.
1.3
.
saith
he
,
1.
Pet
.
1.3
.
Blessed
bee
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
abundant
mercie
hath
begotten
vs
againe
vnto
a
liuely
hope
,
by
the
Resurrection
of
Iesus
Christ
from
the
dead
.
And
the
holy
man
of
God
,
Dauid
,
though
hee
made
precious
account
and
reckoning
of
Prayer
,
and
vsed
it
much
and
often
,
yet
Prayse
and
Thankesgiuing
to
God
hee
held
and
accounted
most
excellent
,
and
that
hee
vsed
seuen
times
a
day
(
that
is
,
often
)
a
certaine
number
being
put
for
an
vncertaine
.
Psal
.
119.164
.
Psal
.
119.164
.
Seuen
times
a
day
doe
I
prayse
thee
,
because
of
thy
righteous
iudgements
,
and
hee
composed
and
made
many
Psalmes
purposely
of
Prayse
and
Thankesgiuing
to
God
,
Psal
.
103.1
,
2.
Psalme
103.1
,
2.
he
stirres
vp
himselfe
,
and
cals
on
his
owne
soule
,
and
all
that
was
within
him
,
to
prayse
the
holy
Name
of
the
Lord
,
for
his
mercies
and
benefits
in
pardoning
his
sinnes
,
in
redeeming
his
life
from
the
graue
,
and
crowning
him
with
mercie
and
compassion
.
This
hath
beene
the
practice
of
the
holy
Seruants
of
God
in
all
Ages
,
to
prayse
the
Lord
for
his
mercies
and
benefits
bestowed
on
them
,
&
especially
for
spirituall
and
heauenly
blessings
:
and
this
ought
to
bee
our
practice
,
if
we
would
approoue
our selues
to
be
guided
by
the
same
Spirit
that
they
were
;
whensoeuer
wee
either
thinke
or
speake
of
good
things
past
or
present
bestowed
vpon
vs
,
or
the
good
things
we
hope
for
from
the
Lord
,
especially
good
things
heauenly
and
spirituall
,
wee
are
to
haue
our
hearts
enlarged
,
and
our
mouthes
opened
in
magnifying
and
praysing
God
for
the
same
;
that
is
our
dutie
,
and
there
is
reason
for
it
.
The
reason
and
ground
of
it
is
this
,
The
glorie
and
prayse
of
God
is
the
principall
end
of
all
his
actions
,
Prou.
16.4
.
Prou.
16.4
.
The
Lord
made
all
things
for
his
owne
sake
:
that
is
,
for
his
glories
sake
it
is
,
that
wee
are
taught
to
pray
for
in
the
first
place
,
that
his
name
may
bee
glorified
,
and
it
is
the
shutting
vp
of
all
our
Petitions
:
Thine
,
O
Lord
,
is
Kingdome
,
power
,
and
glorie
.
It
is
the
end
of
all
the
blessings
of
God
bestowed
vpon
vs.
Therefore
are
blessings
and
good
things
bestowed
on
vs
,
That
wee
should
set
forth
the
vertues
of
God
,
as
the
Apostle
speakes
,
1.
Pet
.
2.9
.
1.
Pet
.
2.9
.
that
wee
should
magnifie
the
Power
,
Wisdome
,
Goodnesse
,
and
Mercie
of
God
,
in
bestowing
good
things
on
vs
,
and
especially
good
things
heauenly
and
spirituall
.
And
therefore
doubtlesse
,
this
is
a
dutie
incumbent
,
and
lying
on
vs
,
That
whensoeuer
wee
either
thinke
or
speake
of
good
things
alreadie
bestowed
on
vs
,
or
good
things
we
expect
and
looke
for
from
the
Lord
,
especially
good
things
heauenly
and
spirituall
,
our
hearts
are
to
be
enlarged
,
and
our
mouthes
opened
,
in
magnifying
and
praysing
God
for
the
same
.
Now
this
is
a
dutie
little
thought
on
,
or
at
least
little
practised
by
many
in
the
world
.
Reproofe
of
such
as
are
carelesse
in
the
practice
of
this
duty
of
thanksgiuing
to
God
,
for
good
things
.
Where
is
(
almost
)
that
man
,
or
woman
,
that
giues
true
prayse
to
God
for
the
good
things
of
this
life
bestowed
vpon
them
?
Haply
,
for
forme
and
fashion
,
they
vtter
sometimes
a
few
words
;
I
prayse
God
,
or
I
thanke
the
Lord
,
for
this
or
that
good
thing
.
But
where
is
that
enlarging
of
the
heart
,
and
that
feeling
affection
,
opening
the
mouth
wide
in
praysing
God
,
that
was
in
Dauid
?
1.
Chr.
29.10
,
11
,
12
,
13.
1.
Chron
.
29.10
,
Blessed
be
thou
,
O
Lord
God
of
Israel
our
Father
,
for
euer
and
euer
.
Thine
,
O
Lord
,
is
Greatnesse
,
and
Power
,
and
Glorie
,
and
Victorie
,
and
Praise
:
For
all
that
is
in
the
Heauen
and
Earth
,
is
thine
:
thine
is
the
Kingdome
,
O
Lord
,
and
thou
excellest
as
Head
ouer
all
.
Both
Riches
and
Honour
come
of
thee
,
and
thou
reignest
ouer
all
,
and
in
thine
hand
is
Power
&
Strength
,
and
in
thine
hand
it
is
to
make
great
,
and
to
giue
strength
vnto
all
.
Now
therefore
,
our
God
,
wee
thanke
thee
,
and
prayse
thy
glorious
Name
.
He
could
not
find
words
sufficient
to
set
forth
the
affection
of
his
heart
.
Where
is
this
manner
of
praysing
God
to
be
found
?
Surely
,
it
is
hard
to
be
found
amongst
men
.
Well
,
as
the
Prophet
saith
,
Hosea
4.15
.
Though
Israel
play
the
harlot
,
Hosea
4.15
.
yet
let
not
Iudah
sinne
.
So
I
say
in
this
case
,
Howsoeuer
others
neglect
this
dutie
,
yet
let
not
such
as
feare
the
Lord
,
forget
it
;
let
them
with
feeling
hearts
magnifie
the
Name
of
the
Lord
for
good
things
bestowed
vpon
them
,
Such
as
feare
the
Lord
,
are
with
seeling
hearts
to
magnifie
the
Name
of
the
Lord
,
for
good
things
bestowed
on
them
,
especially
spirituall
good
things
.
Rom.
8.17
.
especially
for
spirituall
good
things
.
Wee
are
to
prayse
God
for
the
least
bit
of
bread
we
haue
to
put
into
our
mouthes
,
much
more
are
wee
to
magnifie
his
Name
,
for
freeing
vs
from
the
power
of
Sinne
,
Hell
,
Death
,
and
Damnation
,
and
making
vs
his
Children
,
his
Sonnes
and
Daughters
,
yea
,
heires
,
euen
ioint-heires
with
Christ
,
Rom.
8.17
.
and
by
him
giuing
vs
certaine
Title
to
an
Inheritance
euerlasting
,
in
his
owne
Kingdome
.
Oh
,
these
things
are
to
affect
our
hearts
and
soules
,
and
for
these
we
are
to
magnifie
the
Name
of
the
Lord
especially
:
yea
,
not
onely
in
word
to
prayse
God
for
these
spirituall
blessings
,
but
to
yeeld
to
him
,
in
lieu
of
them
,
reall
thanksgiuing
;
Reall
thanksgiuing
is
to
be
yeelded
to
the
Lord
.
to
labour
to
answer
the
Lords
mercy
in
these
things
,
by
yeelding
to
him
all
holy
obedience
,
and
by
walking
humbly
before
him
all
the
dayes
of
our
life
;
euen
out
of
a
feeling
acknowledgement
of
his
goodnesse
and
mercy
towards
vs
in
these
things
,
to
breake
out
and
to
say
with
Dauid
,
2.
Sam
.
7.18
.
2.
Sam
.
7.18
.
Lord
,
what
am
I
?
And
who
am
I
,
that
thou
shouldest
thinke
on
me
,
&
chuse
me
to
Life
and
Saluation
,
free
me
from
Sinne
,
and
Hell
,
Death
,
and
Damnation
,
making
me
thy
Child
,
and
an
Heire
of
Heauen
?
Oh
what
shall
I
render
to
thee
for
these
great
and
vnspeakable
mercies
!
Thus
ought
we
to
be
affected
,
in
respect
of
spirituall
good
things
and
blessings
bestowed
on
vs
;
and
out
of
a
feeling
of
them
,
to
breake
out
into
magnifying
and
praysing
the
Name
of
the
Lord
.
And
a
little
to
quicken
vs
vp
to
this
dutie
:
Motiues
stirring
vs
to
the
practice
of
this
dutie
.
know
,
that
truly
to
prayse
God
,
is
the
most
excellent
thing
wee
can
doe
whilest
wee
liue
here
in
this
world
:
It
is
that
which
the
Angels
doe
in
Heauen
,
and
it
is
that
we
shall
doe
for
euer
in
the
life
to
come
;
yea
,
it
is
the
most
comfortable
thing
we
can
performe
:
Nothing
seales
vp
more
comfort
to
the
soule
then
this
,
to
be
able
from
the
bottome
of
the
heart
to
prayse
the
Lord
,
and
to
giue
him
the
glorie
that
is
due
to
his
Name
.
An
hypocrite
may
pray
to
the
Lord
from
the
bottome
of
his
heart
,
euen
out
of
his
selfe-loue
,
but
he
cannot
truly
,
and
from
the
bottome
of
his
heart
,
prayse
the
Lord
,
and
giue
due
glorie
to
his
Name
.
And
therefore
,
if
thou
wouldest
bee
exercised
in
that
dutie
that
is
most
excellent
,
and
will
yeeld
thee
most
comfort
,
remember
to
magnifie
and
to
prayse
the
Name
of
the
Lord
for
good
things
bestowed
on
thee
,
and
especially
for
good
things
Heauenly
and
Spirituall
;
that
is
the
dutie
of
euery
child
of
God
.
Now
,
in
the
last
place
,
the
Apostle
addes
,
Our
Lord
:
that
is
,
as
wee
shewed
,
my
Lord
,
and
your
Lord
,
and
the
Lord
of
all
true
Beleeuers
,
both
by
free
donation
from
his
Father
,
and
by
right
of
Redemption
.
Hence
I
might
stand
to
shew
,
That
as
many
as
acknowledge
Christ
their
Iesus
,
must
also
acknowledge
him
to
be
their
Lord
,
and
must
take
his
yoke
on
them
.
And
therefore
in
vaine
doe
they
hold
Christ
to
be
their
Sauiour
,
and
to
haue
borne
the
burden
of
their
sinnes
,
who
neuer
submit
their
necks
to
his
yoke
.
But
of
this
we
haue
spoken
heretofore
;
therefore
I
passe
by
it
:
onely
note
in
a
word
,
That
Christ
is
the
Lord
of
all
true
Beleeuers
in
speciall
manner
,
they
being
giuen
to
him
of
his
Father
,
Christ
is
Lord
of
all
true
Beleeuers
in
speciall
manner
,
and
hath
a
speciall
care
ouer
them
.
and
hee
hauing
redeemed
them
,
he
is
Lord
ouer
them
in
speciall
manner
.
And
therefore
doubtlesse
hee
carries
a
speciall
hand
ouer
them
,
and
hee
gouernes
them
in
speciall
manner
;
he
guides
them
in
the
way
to
Heauen
;
he
exerciseth
them
vnder
afflictions
and
trials
,
to
spirituall
obedience
;
hee
supports
them
in
their
troubles
;
hee
defends
them
against
the
rage
of
all
enemies
whatsoeuer
.
And
to
this
purpose
speakes
the
Apostle
,
Ephes
.
1.22
.
sayth
he
,
Ephes
.
1.22
.
Christ
is
made
Head
to
his
Church
,
to
guide
and
gouerne
it
,
as
an
Head
in
speciall
manner
;
but
as
for
all
other
things
,
they
are
made
subiect
vnder
his
feet
.
So
that
out
of
all
question
,
Christ
hath
a
speciall
care
of
his
Church
,
and
members
of
it
;
hee
guides
and
gouernes
them
in
speciall
manner
.
And
this
for
the
vse
of
it
,
Comfort
to
all
true
members
of
Christ
;
they
need
not
feare
any
aduersarie
power
.
Matth
.
28.18
.
is
a
ground
of
sweet
comfort
to
all
true
beleeuing
members
of
Christ
;
and
this
may
cheere
them
vp
against
the
feare
of
any
aduersarie
power
whatsoeuer
.
For
why
?
Christ
,
to
whom
all
power
is
giuen
,
Matth
.
28.18
.
is
their
Lord
in
speciall
manner
,
and
hee
will
certainely
guide
them
in
the
way
to
life
and
saluation
,
and
protect
and
defend
them
against
the
enemies
of
their
saluation
.
Ioh
.
17.2
.
Yea
,
himselfe
sayth
,
Iohn
17.2
.
All
power
was
giuen
him
of
his
Father
,
ouer
all
flesh
,
that
hee
should
giue
eternall
life
to
them
that
hee
hath
giuen
him
.
Let
then
the
Deuill
,
Antichrist
,
and
all
the
enemies
of
the
Church
,
rage
and
swell
,
and
doe
what
they
can
against
the
Church
and
members
of
it
,
they
shall
neuer
preuaile
to
the
hurt
of
one
soule
that
belongs
to
Christ
;
He
hath
all
the
enemies
of
his
Church
vnder
his
feet
,
to
tread
them
downe
to
Hell
at
his
pleasure
;
and
they
may
as
soone
,
and
as
easily
,
pull
Christ
out
of
his
Seat
in
Heauen
,
as
one
of
his
members
out
of
his
hands
:
And
that
is
an
excellent
comfort
to
all
that
truely
beleeue
in
Christ
.
NOw
before
wee
come
to
the
words
following
,
Rom.
7.
ver
.
24.25
.
an
Obiection
is
to
be
remoued
,
that
some
bring
against
our
Argument
,
by
which
we
proue
the
Apostle
to
be
truely
regenerate
,
gathered
from
his
Exclamation
,
O
wretched
man
that
I
am
who
shall
deliuer
me
from
the
body
of
this
death
!
And
his
thanksgiuing
subioyned
,
I
thanke
God
,
through
Iesus
Christ
our
Lord
.
For
hence
wee
thus
reasoned
.
The
Apostle
groned
vnder
his
miserie
,
in
regard
of
sinne
still
abiding
in
him
,
and
desired
deliuerance
from
it
,
and
gaue
thanks
to
God
for
deliuerance
through
Iesus
Christ
our
Lord
.
And
therefore
he
was
a
man
truly
regenerate
.
Now
against
this
Argument
,
some
obiect
on
this
manner
:
(
Say
they
)
In
that
the
Apostle
complaines
of
his
wretchednesse
,
in
regard
of
sinne
that
was
in
him
,
and
saith
,
Who
shall
deliuer
me
from
the
body
of
this
death
?
and
subioynes
the
grace
of
God
through
Iesus
Christ
;
it
shewes
,
that
he
was
a
man
as
yet
not
deliuered
from
his
sinne
,
but
that
the
grace
of
God
,
through
Iesus
Christ
,
might
in
time
deliuer
him
:
And
therefore
(
say
they
)
this
is
no
good
Argument
to
proue
the
Apostle
regenerate
,
and
his
being
in
the
state
of
grace
,
and
that
he
was
a
man
truly
regenerate
,
because
he
cryes
out
,
O
wretched
man
,
who
shall
deliuer
me
from
the
body
of
this
death
!
and
then
subioynes
,
The
grace
of
God
,
through
Iesus
Christ
our
Lord
.
So
lyes
the
Obiection
.
The
Answer
to
it
is
easie
.
It
stands
partly
on
a
wrong
translation
of
some
part
of
the
Text
.
I
answer
to
it
,
It
appeares
plainely
by
the
Context
,
that
the
Apostle
complained
of
his
wretchednesse
,
in
regard
of
the
remainder
of
sinne
still
abiding
in
him
;
and
from
that
he
desired
to
be
deliuered
.
And
againe
,
the
Apostle
saith
not
,
the
grace
of
God
through
Iesus
Christ
;
but
,
I
thanke
God
,
I
giue
thankes
to
God
through
Iesus
Christ
.
Hee
being
able
to
blesse
God
,
and
to
giue
him
thankes
,
that
in
part
hee
was
deliuered
,
and
did
certainly
expect
full
deliuerance
from
the
power
of
sinne
through
Iesus
Christ
,
it
is
a
plaine
euidence
,
that
he
was
a
man
truly
regenerate
,
and
in
the
state
of
grace
:
for
indeed
,
none
but
such
as
be
truly
regenerate
,
and
in
the
state
of
grace
,
and
none
but
such
as
be
in
Christ
,
can
blesse
God
for
his
mercie
towards
them
,
in
respect
of
any
good
thing
bestowed
on
them
,
or
any
good
thing
that
they
expect
or
looke
for
,
from
the
hands
of
God
.
And
not
to
passe
from
this
without
some
vse
of
it
,
Know
it
,
whosoeuer
thou
art
,
that
thou
canst
not
blesse
God
,
Men
cannot
blesse
God
,
for
any
good
thing
bestowed
on
them
,
with
comfort
,
vnlesse
they
be
in
Christ
.
and
giue
him
thanks
for
any
good
thing
bestowed
on
thee
,
with
comfort
,
vnlesse
thou
be
in
Christ
;
No
,
not
for
good
things
spirituall
:
As
haply
,
thou
art
enlightened
,
and
thou
knowest
God
,
who
is
goodnesse
it selfe
,
and
thou
hast
the
knowledge
of
many
other
good
things
;
yet
canst
thou
not
blesse
God
with
comfort
for
that
illumination
and
knowledge
,
vnlesse
thou
be
in
Christ
:
Much
lesse
canst
thou
blesse
God
with
comfort
for
outward
good
things
;
as
Meat
,
Drinke
,
Apparell
,
House
,
or
Land
,
or
the
like
.
No
,
no
;
good
things
,
whether
spirituall
,
or
outward
,
bestowed
on
thee
,
they
are
but
giuen
thee
,
to
leaue
thee
without
excuse
,
and
further
to
encrease
thy
iudgement
,
vnlesse
thou
be
in
Christ
,
and
in
the
state
of
grace
.
Therefore
if
thou
wouldest
blesse
God
,
and
giue
him
thankes
for
good
things
bestowed
vpon
thee
,
with
comfort
,
thou
must
be
able
to
vse
the
Apostles
forme
of
prayse
and
thanksgiuing
,
Ephes
.
1.3
.
Ephes
.
1.3
.
Blessed
be
God
,
who
hath
blessed
me
with
spirituall
,
yea
,
with
those
temporall
blessings
I
doe
enioy
in
Christ
.
And
if
thou
aske
me
,
how
that
is
to
be
done
?
I
answere
thee
;
Labour
to
haue
part
in
the
merit
of
Christ
,
to
apprehend
,
and
to
apply
the
merit
of
his
death
to
thy selfe
,
and
then
thou
shalt
be
able
to
blesse
God
with
comfort
,
for
good
things
vouchsafed
to
thee
,
because
then
they
are
giuen
to
thee
as
pledges
of
Gods
loue
,
and
as
blessings
to
thee
,
in
and
by
the
merit
of
Christ
.
Come
we
now
to
the
words
following
;
Then
I
my selfe
in
my
mind
serue
the
Law
of
God
,
but
in
my
flesh
the
Law
of
Sinne
.
In
these
words
the
Apostle
concludes
his
speech
touching
the
Spirituall
Combat
,
briefely
setting
downe
the
summe
and
substance
of
it
,
still
giuing
instance
of
it
in
his
owne
person
,
Then
I
my selfe
,
&c.
The
connexion
of
these
words
,
with
fore-going
matter
,
is
thus
:
The
Apostle
hauing
cryed
out
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
!
and
then
cheered
vp
himselfe
with
comfort
in
and
through
Christ
:
In
these
words
hee
concludes
to
his
comfort
,
that
hee
was
not
wholly
captiued
to
sinne
:
but
though
his
flesh
and
corruption
still
in
part
abiding
in
him
,
did
much
trouble
him
,
yet
in
his
minde
he
serued
the
Law
of
God
.
Then
I
my selfe
(
saith
he
)
in
my
mind
serue
the
Law
of
God
,
but
in
my
flesh
the
law
of
sinne
.
Now
here
the
Apostle
insisting
in
his
owne
person
,
I
my selfe
,
diuides
himselfe
into
two
parts
,
minde
and
flesh
;
In
my
minde
,
In
my
flesh
.
And
then
hee
makes
knowne
what
he
did
in
respect
of
these
two
parts
,
as
,
namely
,
that
in
his
mind
he
serued
the
Law
of
God
,
and
in
his
flesh
he
serued
the
Law
of
sinne
.
And
so
we
see
the
dependance
of
these
words
on
foregoing
matter
,
and
the
generall
matter
and
substance
of
them
.
Now
a
little
for
the
vnderstanding
of
these
words
:
Interpretation
Then
I
my selfe
,
or
,
then
,
namely
,
I
my selfe
,
euen
I
PAVL
my selfe
.
It
is
strange
,
saith
Beza
,
that
some
should
thinke
the
Apostle
spake
in
the
person
of
another
,
when
hee
so
expresly
sets
it
down
that
he
meant
himselfe
(
In
my
mind
,
In
my
flesh
.
)
The
words
(
mind
and
flesh
)
doe
not
here
signifie
,
as
Bellarmine
and
the
Papists
expound
them
,
the
Apostles
soule
and
body
;
for
hee
being
truely
regenerate
,
was
thorowout
regenerate
both
in
his
soule
and
in
his
body
in
part
;
But
by
mind
we
are
to
vnderstand
his
mind
renued
by
grace
,
that
is
put
,
by
a
Synechdoche
,
for
his
whole
regenerate
part
thorowout
,
euen
the
same
which
before
hee
cals
the
Inner
man
,
Vers
.
22.
and
which
the
Apostle
Peter
cals
the
hid
man
of
the
heart
,
1.
Pet
.
3.4
.
1.
Pet
.
3.4
.
And
so
also
by
the
word
(
flesh
)
we
are
to
vnderstand
his
vnregenerate
part
thorowout
both
in
body
and
soule
,
the
corruption
of
nature
abiding
in
him
in
part
,
in
all
the
powers
of
his
soule
,
and
in
all
the
parts
and
members
of
his
body
,
which
is
vsually
called
by
the
name
of
flesh
in
the
Scripture
.
Serue
the
Law
of
God
:
that
is
,
yeeld
obedience
to
the
Law
of
God
,
know
it
,
delight
in
it
,
and
doe
the
good
things
it
requires
:
and
by
the
Law
of
God
is
meant
,
as
before
I
shewed
,
the
morall
Law
of
God
,
which
makes
knowne
Gods
will
touching
all
good
dueties
both
towards
God
and
men
.
The
law
of
sinne
,
that
is
,
the
power
of
sinne
,
the
force
and
commanding
power
of
that
corruption
that
still
abides
in
me
,
and
the
euill
motions
of
it
:
I
yeeld
to
it
,
and
am
many
times
ouercarryed
by
it
.
Thus
then
briefly
vnderstand
wee
these
words
,
as
if
the
Apostle
had
said
,
Then
namely
I
PAVL
my selfe
in
mine
owne
person
,
in
my
regenerate
part
,
and
as
I
am
regenerate
,
doe
yeeld
obedience
to
the
Law
of
God
,
which
makes
knowne
the
good
will
of
God
touching
all
good
duties
;
I
know
it
,
and
I
delight
in
it
,
and
I
doe
the
good
things
it
requires
.
But
in
my
vnregenerate
part
,
as
I
am
vnregenerate
,
I
yeeld
to
the
commanding
power
of
that
corruption
that
still
abides
in
me
,
and
the
euill
motions
of
it
,
and
am
many
times
ouercarryed
by
it
.
First
here
we
see
,
that
the
Apostle
makes
it
cleere
,
that
he
spake
of
himselfe
,
in
setting
forth
the
spirituall
combate
.
Some
make
question
and
doubt
of
it
,
yea
some
haue
flatly
denyed
it
,
that
the
Apostle
in
this
discourse
touching
the
spirituall
combate
,
meant
himselfe
:
but
the
Apostle
puts
it
here
out
of
all
question
,
and
directly
affirmes
it
,
that
it
was
of
himselfe
that
he
spake
,
and
hee
spake
not
here
of
himselfe
figuratiuely
,
as
1.
Cor
.
4.6
.
but
directly
and
plainly
,
1.
Cor
.
4.6
.
that
he
did
not
allow
the
euill
which
he
did
,
that
hee
did
the
euill
he
hated
,
that
hee
did
not
the
good
which
he
would
,
that
the
Law
in
his
members
rebelled
against
the
Law
of
his
mind
,
and
that
in
his
mind
he
serued
the
Law
of
God
,
and
in
his
flesh
the
Law
of
sinne
.
That
these
things
he
found
in
himselfe
.
Hence
then
we
are
giuen
to
vnderstand
,
that
it
is
a
true
conclusion
,
That
the
best
of
Gods
children
,
the
most
holy
that
liue
on
the
face
of
the
earth
,
many
times
doe
the
euil
they
hate
,
and
doe
not
the
good
they
would
;
Gods
dearest
children
liuing
in
this
world
,
many
times
doe
the
euill
they
hate
,
and
doe
not
the
good
they
would
.
They
are
troubled
with
sinfull
infirmities
,
the
power
of
sinne
rebels
against
the
power
of
grace
that
is
in
them
,
and
leades
them
captiue
to
the
Law
of
sinne
.
Wee
haue
here
the
Apostle
an
excellent
instrument
of
Gods
glory
,
an
eminent
man
in
Gods
Church
,
affirming
these
things
of
himselfe
with
his
owne
mouth
,
that
thus
it
was
with
him
.
And
from
his
example
wee
may
conclude
,
that
thus
it
is
with
the
best
of
Gods
children
.
For
why
?
as
it
is
,
Rom.
15.4
.
Rom.
15.4
.
Whatsoeuer
things
are
written
aforetime
,
are
written
in
the
Booke
of
God
,
for
our
learning
.
Wee
must
make
vse
to
our selues
of
the
instructions
of
the
Word
,
laid
downe
either
generally
in
the
doctrine
of
it
,
or
particularly
in
the
examples
of
it
:
Therefore
the
Apostle
thus
setting
himselfe
before
vs
,
that
thus
it
was
with
him
,
he
being
a
man
truly
regenerate
,
and
an
holy
man
of
God
,
wee
may
safely
conclude
,
that
thus
it
is
with
the
rest
of
Gods
children
.
1.
Tim
.
1.16
.
1.
Tim
.
1.16
.
The
Apostle
saith
,
For
this
cause
was
he
,
being
chiefe
of
sinners
,
as
there
he
speakes
,
receiued
to
mercy
,
that
Iesus
Christ
should
shew
on
him
all
long
suffering
,
vnto
the
example
of
them
which
should
,
in
time
to
come
beleeue
in
him
vnto
eternall
life
.
So
then
,
the
examples
of
holy
men
of
GOD
are
set
downe
in
the
Scripture
for
our
vse
,
for
our
good
,
&
for
our
comfort
;
and
we
may
gather
,
that
seeing
it
was
so
with
the
Apostle
,
that
he
did
the
euill
he
would
not
haue
done
,
therefore
it
is
so
with
the
rest
of
Gods
children
.
And
this
may
serue
to
strengthen
poore
weake
Christians
in
their
comfort
,
Comfort
to
poore
weake
Christians
,
troubled
with
their
sinful
infirmities
.
when
they
are
troubled
with
their
sinfull
infirmities
,
and
feele
the
rebelling
of
their
owne
flesh
,
and
doubt
whether
it
were
thus
with
the
deare
children
of
God
or
no
.
We
haue
here
Paul
affirming
in
plaine
termes
,
that
thus
it
was
with
himselfe
,
and
from
his
example
they
may
gather
comfort
to
themselues
,
and
thus
conceiue
,
that
surely
it
is
no
otherwise
with
them
then
with
the
rest
of
Gods
children
.
It
is
a
subtilty
of
Satan
,
when
the
poore
soule
being
pressed
with
the
weight
of
sinfull
infirmities
that
cleaue
to
it
,
begins
to
gather
some
comfort
,
and
to
cheere
vp
it selfe
by
looking
on
the
example
of
Paul
,
and
thus
to
conceiue
with
it selfe
:
Thus
it
was
with
the
holy
Apostle
;
my
case
is
no
other
then
it
was
with
him
,
presently
to
snib
and
to
checke
that
comfort
with
this
suggestion
,
What
art
thou
,
compared
to
Paul
?
Hee
was
a
man
of
rare
gifts
,
and
of
great
grace
,
and
a
man
that
had
a
great
measure
of
holinesse
and
sanctification
,
and
darest
thou
compare
thy selfe
with
him
?
The
poore
soule
may
easily
answere
him
,
It
is
true
indeed
,
I
am
nothing
,
compared
to
Paul
:
but
yet
Paul
hath
set
himselfe
before
me
for
an
example
,
that
thus
it
was
with
him
,
that
he
did
the
euill
he
hated
,
and
the
good
he
would
haue
done
,
he
did
not
,
and
hee
being
an
excellent
man
,
a
man
of
rare
gifts
,
and
of
great
grace
,
my
comfort
is
the
greater
;
I
may
from
his
example
conclude
,
that
the
best
of
Gods
children
haue
their
weaknesses
and
sinfull
infirmities
,
and
therefore
no
maruell
though
it
be
so
with
mee
,
euen
the
Apostle
,
who
had
such
a
measure
of
Faith
,
Rom.
8.38
.
that
he
could
say
,
Rom.
8.38
.
I
am
perswaded
,
that
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
Creature
,
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Yet
hee
out
of
his
owne
mouth
affirmes
thus
much
of
himselfe
,
that
he
had
his
sinfull
infirmities
,
and
from
his
example
I
may
conclude
,
that
so
it
is
with
the
best
of
Gods
children
:
and
therefore
I
haue
no
cause
to
be
vtterly
deiected
,
and
put
out
of
all
hope
,
because
of
my
weaknesses
and
sinfull
infirmities
.
No
,
no
:
I
will
labour
and
striue
against
them
,
and
in
time
I
shall
be
able
to
ouercome
them
in
Christ
,
I
shall
haue
a
full
victorie
and
conquest
ouer
them
.
In
the
next
place
obserue
wee
,
that
the
Apostle
here
speaking
of
himselfe
,
hee
diuides
himselfe
into
mind
and
flesh
,
in
my
mind
;
in
my
flesh
:
meaning
by
his
mind
,
his
regenerate
part
,
and
by
his
vnregenerate
part
the
corruption
of
nature
still
in
part
abiding
in
him
.
Hence
then
we
are
againe
put
in
mind
of
this
wee
haue
had
occasion
to
speake
of
,
That
the
most
holy
,
and
the
most
regenerate
that
liue
on
the
face
of
the
earth
,
There
is
both
flesh
and
Spirit
in
the
best
of
Gods
children
,
liuing
in
this
world
.
haue
in
them
both
flesh
and
Spirit
;
they
haue
in
them
both
grace
and
corruption
still
in
part
abiding
:
the
dearest
of
the
Saints
and
Children
of
God
,
are
not
freed
from
sinne
abiding
in
them
altogether
,
but
they
haue
corruption
and
sinne
still
in
part
remaining
in
them
,
and
they
are
partly
flesh
,
and
partly
Spirit
;
yet
this
is
not
so
to
bee
vnderstood
,
as
if
GODS
Children
were
in
distinct
and
seuerall
parts
flesh
and
Spirit
,
as
if
they
had
grace
in
one
power
,
and
facultie
of
the
soule
,
and
flesh
and
corruption
in
another
;
no
,
but
that
they
are
wholly
and
thorowout
,
partly
flesh
,
and
partly
Spirit
;
the
whole
minde
of
a
regenerate
person
is
partly
flesh
and
partly
Spirit
,
in
part
it
is
inlightened
,
and
made
able
to
vnderstand
&
conceiue
good
things
,
and
in
part
it
remaines
blinde
and
ignorant
.
And
so
it
is
with
his
will
and
affections
,
and
other
powers
and
faculties
of
his
soule
;
they
are
thorowout
partly
spirituall
,
and
partly
carnall
,
and
there
is
flesh
and
Spirit
thorowout
in
all
the
powers
of
the
soule
,
and
in
all
the
parts
and
members
of
the
bodie
,
euen
in
the
best
of
Gods
Children
,
so
long
as
they
liue
on
the
face
of
the
earth
.
Prouerb
.
20.9
.
Who
can
say
,
Prou.
20.9
.
I
haue
made
mine
heart
cleane
,
I
am
cleane
from
my
sinne
?
I
am
in
this
World
free
from
all
relikes
of
sinne
?
As
if
he
had
said
,
None
can
say
it
.
1.
King
.
8.46
.
There
is
no
man
that
sinneth
not
,
1.
King
.
8.46
.
saith
Salomon
.
No
man
liuing
but
hath
sinne
in
him
,
and
it
breakes
out
into
actuall
sinne
at
one
time
or
other
.
1.
Ioh
.
1.
Ioh
.
1.8
.
1.8
.
If
we
say
that
we
haue
no
sinne
,
we
deceiue
our selues
,
and
truth
is
not
in
vs
,
Gal.
5.16
.
saith
the
Apostle
,
Gal.
5.16
.
Walke
in
the
Spirit
.
Hee
speakes
to
them
that
had
the
Spirit
,
and
were
able
to
walke
in
the
Spirit
;
and
he
subioynes
,
Ye
shall
not
fulfill
the
lusts
of
the
flesh
:
there
is
flesh
and
the
lusts
of
it
still
in
you
.
These
and
many
other
testimonies
cleare
and
confirme
this
truth
to
vs
,
that
the
most
holy
,
and
most
regenerate
that
liue
on
the
face
of
the
earth
,
haue
in
them
both
flesh
and
Spirit
,
there
is
grace
and
corruption
still
in
part
abiding
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
.
Howsoeuer
the
Lord
could
free
his
children
altogether
from
the
corruption
of
nature
,
whilest
they
liue
here
in
this
world
,
by
the
powerfull
worke
of
his
holy
Spirit
,
yet
he
is
pleased
to
suffer
some
relikes
of
it
still
to
abide
in
them
,
for
speciall
good
causes
.
As
for
the
beating
downe
of
pride
,
lest
they
should
be
too
much
lifted
vp
in
them
themselues
.
For
the
exercise
of
their
faith
,
their
hope
,
their
patience
,
and
other
graces
.
For
the
stirring
of
them
vp
to
feruent
Prayer
.
For
the
manifestation
of
his
own
Power
,
in
vpholding
them
in
their
temptations
.
For
these
and
the
like
good
causes
,
is
the
Lord
pleased
to
suffer
some
remnants
of
corruption
still
to
abide
in
his
children
,
and
so
the
best
that
liue
on
the
face
of
the
earth
,
haue
in
them
both
flesh
and
Spirit
,
both
grace
and
corruption
.
And
this
,
for
the
vse
of
it
,
First
,
meetes
with
some
erroneous
opinions
,
as
that
of
Bellarmine
and
the
Papists
,
Some
Popish
opinions
confuted
.
touching
the
liberty
of
the
Gospell
:
They
teach
,
That
by
the
liberty
of
the
Gospell
men
are
altogether
freed
from
sinne
:
so
that
,
as
they
say
,
sinne
is
throughly
dead
,
and
not
only
not
imputed
,
but
not
aliue
,
not
hauing
any
being
in
the
righteous
:
so
they
hold
.
Now
that
is
a
foule
and
grosse
error
,
directly
contrary
to
the
Truth
now
deliuered
.
Againe
,
this
Truth
meetes
with
that
foolish
conceite
of
the
Familists
and
others
,
Familists
also
confuted
.
who
dreame
of
a
perfection
of
inherent
holinesse
,
grace
and
sanctification
in
the
time
of
this
life
.
The
best
and
the
most
holy
haue
in
them
not
only
grace
,
but
corruption
still
abiding
in
part
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
,
and
that
keepes
them
,
that
they
cannot
possibly
aspire
to
perfection
of
holinesse
in
the
time
of
this
life
.
Againe
,
is
it
so
,
that
the
most
holy
,
and
the
most
regenerate
,
whilest
they
liue
here
in
this
world
,
The
best
of
Gods
children
are
still
to
be
purging
out
corruption
,
&
still
to
be
growing
in
grace
.
haue
in
them
not
only
Spirit
,
but
flesh
also
?
haue
they
in
them
aswell
a
measure
of
corruption
,
as
a
measure
of
grace
?
Surely
,
then
it
concernes
the
best
of
vs
,
whosoeuer
we
be
,
that
haue
attained
the
greatest
measure
of
grace
,
still
to
bee
purging
out
corruption
,
and
still
to
be
growing
in
grace
,
and
still
to
be
gathering
increase
of
grace
:
and
though
we
haue
as
great
a
measure
of
grace
and
holinesse
,
as
the
best
of
Gods
Children
euer
had
,
yet
still
we
haue
flesh
in
vs
,
and
still
we
haue
our
weaknesses
.
And
be
we
sure
of
this
,
where
we
are
weake
,
be
it
in
knowledge
,
or
be
it
in
affection
;
there
at
one
time
or
other
we
shall
be
assaulted
and
tried
,
and
there
the
Tempter
will
come
against
vs
:
and
therefore
we
are
euery
day
more
and
more
to
be
purging
out
the
old
lumpe
,
and
stil
to
be
casting
off
the
old
man
piece
after
piece
,
and
euery
day
to
labour
with
our
owne
hearts
to
empty
out
the
corruption
of
them
;
our
worke
in
this
kinde
is
neuer
at
an
end
,
whilest
we
liue
here
in
this
world
:
and
to
this
purpose
we
are
to
be
constant
in
the
vse
of
the
meanes
:
In
hearing
the
Word
,
In
reading
,
In
Prayer
,
In
applying
the
power
of
Christ
his
death
to
our
owne
soules
.
And
thinke
not
,
because
thou
hast
a
great
measure
of
knowledge
and
other
good
gifts
,
that
therefore
thou
hast
no
need
to
attend
on
the
ministerie
of
the
Word
.
No
,
no
:
thou
hast
still
flesh
and
corruption
in
thee
,
and
thou
hast
neede
still
to
vse
good
meanes
,
that
may
serue
to
purge
it
out
continually
;
that
is
thy
dutie
.
Now
further
obserue
we
,
that
the
Apostle
deuiding
himselfe
into
minde
and
flesh
,
he
makes
knowne
how
it
was
with
him
in
respect
of
these
two
parts
;
as
that
in
his
minde
,
in
his
regenerate
part
,
he
serued
the
Law
of
God
:
but
in
his
flesh
,
in
his
part
vnregenerate
,
he
serued
the
law
of
sinne
.
The
point
hence
is
this
,
That
the
Spirit
,
and
the
flesh
,
Grace
and
corruption
,
they
carrie
Gods
children
diuers
,
Grace
&
corruption
carrie
Gods
children
contrarie
wayes
.
yea
,
contrary
wayes
:
One
carries
them
to
that
which
is
holy
and
good
,
and
the
other
to
that
which
is
euill
and
sinfull
:
grace
in
Gods
children
,
that
carries
them
to
thinke
,
will
and
affect
,
purpose
,
desire
and
endeuour
the
doing
of
good
and
holy
things
:
and
the
corruption
that
is
in
them
,
that
carries
them
to
the
cleane
contrarie
,
to
thinke
,
will
,
affect
,
purpose
,
desire
,
and
endeuour
the
doing
of
euill
and
wicked
things
.
Thus
are
Gods
children
diuersly
carried
,
Grace
carries
them
one
way
,
and
corruption
,
that
hales
and
pulls
them
another
way
;
and
to
this
purpose
the
Apostle
speakes
plainely
,
Gal.
5.17
.
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
:
and
these
are
contrary
one
to
the
other
,
so
that
yee
cannot
do
the
same
things
that
yee
would
.
The
flesh
,
that
stirres
vp
euill
thoughts
,
motions
and
lusts
;
The
Spirit
,
that
stirres
vp
good
thoughts
,
motions
,
purposes
and
desires
,
Isai
.
30.21
.
saith
the
Prophet
,
Isai
.
30.21
.
Thine
cares
shall
heare
a
word
behinde
thee
,
saying
,
This
is
the
way
,
walke
ye
in
it
,
when
thou
turnest
to
the
right
hand
,
and
when
thou
turnest
to
the
left
.
As
if
he
had
said
,
Thine
owne
corruption
will
be
readie
to
suggest
euill
to
thee
,
to
turne
thee
out
of
the
way
of
holinesse
:
but
the
Spirit
of
God
in
thee
,
that
will
suggest
good
things
to
thee
,
and
tell
thee
in
what
way
thou
oughtest
to
walke
.
We
see
then
,
that
grace
and
corruption
,
they
carrie
Gods
children
diuers
,
yea
,
contrary
wayes
.
And
the
reason
is
this
,
They
are
contrary
grounds
and
beginnings
,
Gal.
5.17
.
Gal.
5.17
.
yea
,
they
are
as
it
were
Lords
and
masters
of
contrarie
dispositions
;
one
is
disposed
to
good
,
&
the
other
to
euill
:
and
therefore
no
maruell
though
they
carrie
contrarie
wayes
,
euen
to
contrary
thoughts
,
affections
,
purposes
,
desires
and
endeuours
.
Now
here
haply
some
may
demaund
,
whether
Grace
and
corruption
do
concurre
and
meete
together
in
one
and
the
same
action
,
and
do
carrie
Gods
children
,
diuers
or
contrarie
wayes
in
one
and
the
same
worke
,
yea
or
no
?
To
this
I
answer
,
That
in
some
sort
they
do
,
namely
,
thus
:
In
a
good
action
grace
carries
forward
to
the
doing
of
it
,
as
it
ought
to
be
done
,
and
corruption
also
intermeddles
and
hinders
it
from
perfection
,
yea
,
it
defiles
it
,
and
makes
the
best
thing
that
is
done
by
a
childe
of
God
,
vnable
to
stand
in
Gods
sight
,
if
he
should
not
look
on
it
in
mercy
.
And
on
the
other
side
,
in
an
euill
action
,
corruption
carries
forward
to
the
doing
of
it
,
and
therein
also
grace
hath
a
working
,
not
to
the
acting
of
it
,
but
to
curbe
and
restraine
the
flesh
,
so
that
a
child
of
God
cannot
do
euill
with
full
and
habituall
consent
of
will
.
1.
Ioh
.
3.9
.
1.
Ioh
.
3.9
.
The
seed
of
Grace
remaines
in
him
,
and
he
cannot
sinne
,
because
thus
Grace
and
corruption
do
concurre
in
one
and
the
same
action
,
whether
good
or
euill
.
The
best
good
thing
done
by
a
child
of
God
is
stayned
with
sinne
.
This
serues
to
discouer
,
that
there
is
no
good
thing
done
by
any
Child
of
God
,
but
it
is
stayned
with
sinne
,
intermeddling
corruption
defiles
it
.
Then
(
say
the
Papists
)
it
pleaseth
not
God
,
if
it
bee
sinfull
.
An
idle
cauill
.
Indeed
,
if
it
were
absolutely
sinfull
,
then
it
could
not
please
God
:
but
it
is
holy
and
good
,
for
the
kinde
as
it
is
inioyned
by
God
,
and
as
it
comes
from
the
Spirit
of
God
,
though
in
the
manner
of
doing
it
failes
,
and
comes
short
of
perfection
,
and
is
sinfull
,
that
sinfulnes
the
Lord
pardons
,
and
so
accepts
of
it
,
in
and
through
Christ
,
as
pleasing
to
him
.
Againe
,
is
it
so
,
that
grace
and
corruption
carry
Gods
children
contrary
wayes
?
We
are
not
to
think
it
strange
,
when
we
feele
our selues
carried
contrary-wayes
.
grace
carries
them
to
good
,
and
corruption
to
euill
?
Then
we
may
not
thinke
it
strange
when
we
feele
our selues
so
carried
,
and
when
we
would
thinke
of
good
things
,
&
delight
in
them
,
and
do
them
,
we
are
hindered
,
and
we
cannot
thinke
of
them
,
delight
in
them
,
and
do
them
as
we
desire
;
it
is
the
case
of
the
dearest
of
Gods
children
many
times
when
they
would
thinke
of
good
things
,
their
mindes
are
carried
from
them
,
or
they
are
dull
&
heauy
in
thinking
of
them
,
and
when
they
would
beleeue
the
sweet
promises
of
the
Word
of
God
,
they
are
oppressed
with
vnbeliefe
,
and
the
like
:
it
is
a
mercy
of
God
when
thou
feelest
thy selfe
carried
contrary
wayes
,
thou
wouldest
thinke
of
good
things
,
delight
in
them
,
and
do
them
,
and
thine
owne
corruption
carries
thee
a
contrary
way
,
if
thou
feelest
it
with
griefe
;
thousands
in
the
world
are
carried
but
one
way
,
they
goe
on
in
an
euill
course
,
their
mindes
are
carried
after
euill
,
they
affect
it
,
and
do
it
with
pleasure
,
it
neuer
troubles
them
;
and
therefore
,
I
say
,
it
is
a
mercy
of
God
vouchsafed
to
thee
,
if
thou
feelest
thy selfe
carryed
away
from
God
with
great
griefe
.
Thus
it
is
with
Gods
Children
,
yea
,
doubtlesse
Gods
Children
thinke
their
present
corruption
euer
the
greatest
:
Because
the
more
grace
they
haue
,
the
more
they
feele
their
corruption
.
And
as
one
saith
well
;
They
that
holde
themselues
to
bee
the
Children
of
God
,
and
yet
feele
not
themselues
carryed
contrarie
wayes
,
in
respect
of
grace
and
corruption
,
they
haue
either
Angelicall
perfection
(
which
let
them
take
to
themselues
that
can
)
or
they
haue
not
as
yet
the
Spirit
of
Christ
.
And
therefore
let
not
this
trouble
thee
,
because
thou
feelest
thy selfe
carryed
contrary
wayes
,
when
thou
wouldst
thinke
of
good
things
,
delight
in
them
,
and
doe
them
,
thou
art
hindered
and
thou
canst
not
thinke
of
them
,
delight
in
them
,
and
doe
them
as
thou
desirest
.
Lastly
,
this
being
so
,
that
grace
and
corruption
carrie
Gods
Children
contrary
wayes
:
Grace
must
be
kept
in
continuall
exercise
.
This
must
teach
them
to
keepe
grace
in
continuall
exercise
.
For
certainly
if
grace
bee
not
stirring
,
and
working
,
and
in
exercise
,
corruption
will
bee
stirring
and
working
:
and
therefore
keepe
thy
faith
,
thy
loue
to
God
,
to
his
Children
,
thy
Zeale
to
Gods
glory
,
and
such
like
graces
,
in
continuall
exercise
.
Now
in
that
the
Apostle
saith
,
In
my
minde
I
serue
the
Law
of
God
,
and
in
my
flesh
the
law
of
sinne
:
The
Papists
haue
this
note
,
(
say
they
)
Nothing
done
by
concupiscence
,
whereunto
the
Spirit
,
reason
or
mind
of
man
consents
not
,
can
make
him
guiltie
before
God
.
A
very
absurd
and
grosse
conceit
.
For
whatsoeuer
is
done
contrarie
to
the
Law
of
God
,
or
swaruing
from
his
Law
,
it
is
sinne
,
and
makes
a
man
guiltie
before
God
,
yea
,
the
least
euill
thought
arising
from
a
mans
owne
corruption
,
though
he
reiect
it
and
yeeld
no
consent
to
it
at
all
,
yet
it
makes
him
guiltie
of
sinne
,
yea
,
any
euill
done
of
infirmitie
,
when
a
Child
of
God
being
carryed
aside
by
violence
of
temptation
,
or
strength
of
corruption
,
doth
the
euill
he
would
not
doe
,
and
which
hee
disallowes
in
his
iudgement
,
yet
it
makes
him
guiltie
before
God
in
it selfe
.
Indeed
he
is
not
held
guiltie
of
that
euill
,
because
the
Lord
is
pleased
to
looke
on
him
,
in
and
through
Christ
,
and
by
his
grace
in
him
to
acquit
and
discharge
him
of
the
guiltinesse
of
that
sinne
,
but
in
it selfe
it
makes
him
guiltie
and
liable
to
the
curse
of
God
,
and
to
euerlasting
perdition
.
Soli
Deo
Gloria
.
FINIS
.