THE
TRIVMPH
OF
A
TRVE
CHRISTIAN
.
ROM
.
8.1
.
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
but
after
the
Spirit
.
IN
this
eight
Chapter
the
Apostle
fals
againe
on
the
doctrine
of
iustification
and
sanctification
.
The
generall
matter
of
this
Chapter
.
He
concludes
his
doctrine
touching
the
iustification
of
true
beleeuers
through
Christ
.
And
concerning
their
sanctification
,
setting
it
forth
to
their
comfort
,
labouring
to
strengthen
and
to
arme
them
with
comfort
against
temptations
and
trials
,
that
is
the
summe
and
substance
of
this
whole
Chapter
:
The
parts
of
it
are
threee
.
The
first
is
,
The
parts
of
this
Chapter
.
a
sweet
and
excellent
comfort
to
all
true
beleeuers
,
deliuered
partly
by
way
of
instruction
,
partly
by
way
of
exhortation
against
the
relickes
and
remainders
of
sinne
and
corruption
,
still
cleauing
to
them
,
and
still
abiding
in
them
;
from
the
first
verse
to
the
middle
of
the
seuenteenth
verse
.
The
second
is
a
comfortable
exhortation
,
directed
to
the
godly
,
patiently
to
suffer
affliction
,
vrged
and
pressed
by
diuerse
reasons
,
from
the
middle
of
the
seuenteenth
verse
to
the
one
and
thirtieth
verse
.
The
third
is
,
a
declaration
of
the
immutable
state
and
condition
of
Gods
elect
,
called
and
iustified
,
and
of
their
certaintie
of
saluation
,
from
the
one
and
thirtieth
verse
to
the
end
of
the
Chapter
.
The
matter
of
the
first
part
,
with
the
manner
of
handling
it
.
Now
the
first
part
of
the
Chapter
containes
matter
of
comfort
to
true
beleeuers
,
against
the
relickes
of
sinne
still
abiding
in
them
.
Therein
the
Apostle
first
deales
by
way
of
instruction
,
from
the
first
verse
to
the
twelfth
:
then
by
way
of
exhortation
,
in
the
verses
following
to
the
seuenteenth
verse
,
the
middle
of
it
.
Touching
instruction
,
first
he
propounds
and
layes
downe
this
ground
of
comfort
,
that
there
is
no
condemnation
to
the
godly
:
though
sinne
still
dwell
and
abide
in
them
in
part
,
yet
there
is
no
condemnation
to
them
.
And
then
he
limits
that
comfort
by
describing
the
persons
to
whom
it
belongs
,
that
they
be
such
as
be
in
Christ
,
and
such
as
walke
not
after
the
flesh
,
but
after
the
spirit
.
In
the
first
verse
then
he
further
amplifies
those
two
particulars
.
I
will
referre
the
laying
forth
of
his
amplification
till
we
come
to
the
handling
of
the
verses
following
.
Verse
1.
The
first
verse
(
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
but
after
the
spirit
,
)
hath
this
respect
to
foregoing
matter
.
The
respect
that
the
first
verse
hath
to
foregoing
matter
.
Rom
.
7.24
.
The
Apostle
hauing
handled
the
doctrine
of
iustification
,
and
thereunto
subioyned
the
doctrine
of
sanctification
,
and
on
occasion
of
that
falling
on
the
spirituall
combat
,
giuing
instance
of
it
in
himselfe
,
and
hauing
in
the
Chapter
before
cryed
out
:
O
wretched
man
that
I
am
who
shall
deliuer
me
from
the
body
of
this
death
?
and
againe
raised
vp
his
heart
with
comfort
in
and
through
Christ
Iesus
,
I
thanke
God
through
Iesus
Christ
our
Lord
:
thereupon
in
this
verse
he
inferres
this
generall
.
That
as
many
as
are
in
Christ
Iesus
,
they
are
free
from
condemnation
.
The
particulars
of
the
first
verse
.
In
this
verse
considered
by
it selfe
,
we
haue
these
things
offered
.
First
a
generall
conclusion
,
wherein
the
Apostle
affirmes
a
freedome
from
condemnation
,
making
knowne
to
whom
it
belongs
,
namely
to
those
that
are
in
Christ
Iesus
:
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Secondly
,
an
infallible
marke
,
by
which
such
persons
may
be
knowne
,
the
Apostle
pointing
them
out
by
their
speciall
qualification
,
that
they
are
such
as
walke
after
the
Spirit
,
amplifying
that
by
deniall
of
the
contrary
,
that
they
walke
not
after
the
flesh
:
Which
walke
not
after
the
flesh
,
but
after
the
spirit
.
These
are
the
generall
things
laid
before
vs
in
this
verse
.
(
Now
then
)
these
words
are
to
be
vnderstood
,
Interpretation
.
as
hauing
respect
to
that
which
the
Apostle
had
formerly
deliuered
;
Gods
elect
are
iustified
freely
by
Gods
grace
,
and
by
faith
in
Iesus
Christ
:
and
that
himselfe
,
howsoeuer
he
felt
sinne
still
abiding
in
him
,
yet
he
was
able
to
blesse
God
for
deliuerance
from
it
through
Iesus
Christ
.
Hereupon
he
thus
concludes
:
Now
then
there
is
no
condemnation
;
the
word
(
condemnation
)
here
signifies
not
as
Bellarmine
Bellarmine
.
expounds
it
,
the
contagion
of
sinne
that
comes
by
concupiscence
of
the
flesh
:
that
were
to
make
the
Apostle
to
speake
absurdly
,
but
it
imports
two
things
:
the
guiltinesse
of
sinne
,
and
the
punishment
due
to
sinne
;
a
binding
ouer
or
standing
subiect
to
the
punishment
and
execution
of
Gods
sentence
of
death
on
sinners
;
namely
,
the
damnatorie
sentence
or
curse
of
the
Law
,
all
plagues
and
iudgements
in
this
world
,
and
euerlasting
perdition
in
the
world
to
come
.
Thus
we
find
the
word
vsed
,
Rom
.
5.16.18
.
Rom
.
5.16.18
.
And
in
that
the
Apostle
saith
(
no
condemnation
)
he
meanes
that
there
is
a
freedome
both
from
the
guilt
of
sinne
,
and
from
the
punishment
of
sinne
,
To
them
that
are
in
Christ
Iesus
,
and
that
by
the
satisfactorie
death
of
Christ
,
he
being
made
sinne
for
them
,
2.
Cor
.
5.21
.
2.
Cor
.
5.21
.
and
hauing
borne
their
sinnes
in
his
body
,
1.
Pet
.
2.24
.
1.
Pet
.
2.24
.
(
To
them
that
are
in
Christ
Iesus
,
)
that
is
,
to
them
that
are
one
with
Christ
,
being
built
and
ioyned
to
him
as
members
to
the
head
,
or
as
branches
to
the
vine
,
by
the
bond
of
his
spirit
,
and
by
faith
:
for
these
similitudes
the
holy
Ghost
vseth
to
set
forth
the
neare
vnion
and
coniunction
of
Christ
and
true
beleeuers
,
Eph.
4.15.16
.
Eph.
4.15.16
.
Christ
is
the
head
by
whom
all
the
body
being
coupled
,
&c.
Ioh
.
15.5
.
Ioh
.
15.5
.
I
am
the
vine
,
ye
are
the
branches
,
(
Which
walke
not
)
the
word
(
walke
)
in
the
Scripture
vsually
signifieth
to
hold
on
a
course
of
life
,
or
to
liue
as
Gen.
5.22
,
Henoch
walked
with
God
,
that
is
,
liued
as
in
the
sight
of
God
,
Gen.
17.1
.
Walke
before
me
,
and
be
thou
vpright
.
(
After
the
flesh
.
)
By
flesh
we
are
to
vnderstand
the
corruption
of
nature
,
and
by
Spirit
,
the
grace
of
regeneration
and
sanctification
:
and
to
walke
after
the
flesh
is
to
liue
according
to
the
motion
and
guidance
of
the
corruption
of
nature
,
and
to
walke
after
the
Spirit
,
is
to
liue
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
;
Now
then
since
it
is
so
as
I
haue
shewed
before
,
that
Gods
elect
are
iustified
freely
by
Gods
grace
and
faith
in
Iesus
Christ
,
though
I
feele
sinne
still
abiding
in
me
,
yet
I
being
able
to
blesse
God
for
deliuerance
through
Iesus
Christ
,
it
followeth
that
all
such
as
are
one
with
Christ
,
and
are
knit
and
ioyned
to
Christ
as
members
to
the
head
,
and
as
branches
to
the
vine
,
by
the
bond
of
the
Spirit
and
by
faith
,
though
they
haue
sinne
still
abiding
in
them
,
yet
they
are
freed
by
the
satisfactorie
death
of
Christ
from
the
guiltinesse
of
sinne
,
and
from
the
punishment
due
to
them
for
sinne
,
euen
from
the
curse
of
the
Law
,
from
all
plagues
and
iudgements
in
this
world
,
and
from
euerlasting
perdition
in
the
world
to
come
:
they
shall
not
come
into
condemnation
,
and
they
are
such
as
liue
not
according
to
the
motion
and
guidance
of
the
corruption
of
nature
,
but
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
First
here
obserue
we
,
how
the
Apostle
propounds
this
ground
of
comfort
touching
freedome
from
condemnation
:
he
doth
not
here
instance
in
himselfe
and
say
,
there
is
no
condemnation
to
me
,
I
being
in
Christ
Iesus
;
but
he
puts
it
downe
in
the
generall
,
to
them
whosoeuer
they
be
that
are
in
Christ
Iesus
.
In
the
Chapter
before
speaking
of
the
power
and
force
of
sinne
remaining
in
the
regenerate
,
he
gaue
instance
in
himselfe
,
but
now
coming
to
set
forth
the
priuiledge
of
those
that
are
in
Christ
,
he
makes
it
not
his
owne
particular
case
,
The
priuiledge
of
Gods
grace
and
fauour
,
and
of
sauing
comfort
in
Christ
,
is
common
to
all
&
euery
true
beleeuer
.
but
he
sets
downe
a
generall
conclusion
,
that
there
is
no
condemnation
,
not
onely
to
him
,
but
not
to
any
that
are
in
Christ
Iesus
.
Thus
he
orders
his
speech
in
great
wisedome
:
and
hence
note
we
thus
much
.
That
the
priuiledge
of
Gods
grace
and
fauour
,
of
Gods
mercy
,
and
of
comfort
in
Christ
Iesus
,
freedome
from
hell
;
death
&
damnation
,
is
not
to
be
restrained
to
some
particular
persons
,
as
haply
such
as
haue
a
great
measure
of
grace
,
such
as
the
Apostle
was
,
but
it
is
common
to
all
and
euery
true
beleeuer
,
all
that
truly
beleeue
in
Christ
,
and
are
one
with
him
by
his
spirit
and
by
faith
:
though
their
faith
be
weake
,
yet
they
truly
beleeuing
in
Christ
,
and
their
faith
being
a
true
faith
,
they
haue
right
and
title
to
all
the
sauing
comforts
in
Christ
;
and
they
are
free
from
hell
,
death
and
damnation
,
as
well
as
those
that
haue
the
greatest
measure
of
grace
and
holinesse
.
And
hence
it
is
that
the
Apostle
Peter
,
2.
Pet
.
1.1
.
2.
Pet
.
1.1
.
cals
the
faith
of
ordinarie
Christians
and
beleeuers
,
a
faith
like
precious
to
his
faith
:
Simon
Peter
a
seruant
and
an
Apostle
of
Iesus
Christ
,
to
you
which
haue
obtained
like
faith
with
vs
by
the
righteousnesse
of
our
God
and
Sauiour
Iesus
Christ
.
He
saith
not
,
faith
equall
to
our
faith
,
or
the
same
measure
of
faith
that
we
haue
,
but
faith
like
precious
,
faith
of
like
worth
and
excellencie
in
regard
of
the
fruites
of
it
,
faith
that
is
able
to
saue
you
as
truly
and
as
certainly
as
our
faith
,
1.
Ioh
.
1.2
,
3.
1.
Ioh
.
1.2.3
.
Saith
Saint
Iohn
:
The
life
appeared
,
and
we
haue
seene
it
,
and
beare
witnesse
,
and
shew
vnto
you
the
eternall
life
,
which
was
with
the
Father
,
and
appeared
vnto
vs.
That
I
say
which
we
haue
seene
and
heard
(
that
is
Iesus
Christ
)
declare
we
vnto
you
,
that
ye
may
also
haue
fellowship
with
vs
,
and
our
fellowship
also
may
be
with
the
Father
,
and
with
his
Sonne
Iesus
Christ
.
By
faith
in
Christ
ordinary
true
beleeuers
haue
fellowship
with
the
Apostles
,
yea
with
God
the
Father
,
and
with
his
Sonne
Iesus
Christ
.
And
therefore
the
priuiledge
of
Gods
grace
and
fauour
,
of
comfort
in
Christ
,
and
of
freedome
from
hell
,
death
and
damnation
,
belongs
to
all
and
euery
true
beleeuer
,
as
well
as
to
the
holy
Apostle
.
2.
Tim
.
4.8
.
The
Apostle
hauing
said
,
Henceforth
is
laid
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
me
at
that
day
:
he
subioynes
,
and
not
to
me
onely
,
but
vnto
all
them
also
that
loue
his
appearing
.
Plainly
teaching
,
that
the
greatest
mercy
of
God
,
euen
eternall
life
and
saluation
,
is
not
to
be
appropriated
to
the
Apostles
,
or
to
such
as
they
were
,
men
of
the
greatest
measure
of
grace
and
holinesse
,
but
it
belongs
to
all
and
euery
true
beleeuer
,
and
it
shall
be
giuen
to
them
.
And
so
this
is
a
cleare
truth
,
that
the
priuiledge
of
Gods
grace
and
fauour
,
of
comfort
in
Christ
,
of
freedome
from
hell
,
death
and
damnation
,
is
not
to
be
restrained
to
some
singular
persons
,
such
as
haue
a
great
measure
of
grace
and
holinesse
,
but
it
is
common
to
all
and
euery
true
beleeuer
;
the
reasons
of
it
are
these
.
First
,
all
that
are
in
Christ
are
equally
iust
,
in
respect
of
the
iustice
of
Christ
in
Gods
sight
imputed
to
them
:
for
he
that
truly
beleeues
in
Christ
,
is
as
iust
as
he
that
hath
fulfilled
the
whole
Law
,
and
he
hath
the
perfection
of
the
Law
:
and
there
is
no
inequalitie
of
them
that
be
in
Christ
in
respect
of
iustification
and
adoption
.
Secondly
,
it
is
not
the
measure
of
faith
that
giues
right
and
title
to
the
comforts
in
Christ
,
but
the
truth
of
it
:
if
it
be
a
true
faith
,
though
neuer
so
weake
,
it
giues
a
man
title
to
Gods
mercy
,
and
to
all
the
priuiledges
of
Gods
children
:
as
among
the
Israelites
that
were
stung
with
the
fierie
serpents
,
he
that
had
a
weake
and
dimme
sight
,
if
he
could
but
looke
vp
to
the
brasen
serpent
,
was
healed
as
well
as
he
that
had
a
stronger
sight
,
Ioh
.
3.14
,
15.
Ioh
.
3.14.15
.
And
therefore
this
is
a
certaine
truth
,
that
the
priuiledge
of
Gods
grace
and
fauour
,
of
comfort
in
Christ
,
of
freedome
from
hell
,
death
and
damnation
,
is
not
to
be
restrained
to
some
particular
persons
,
but
it
is
common
to
all
and
euery
true
beleeuer
.
And
this
may
serue
as
a
ground
of
sweete
and
excellent
comfort
to
poore
weake
Christians
,
Comforts
to
poore
weake
Christians
t●uly
beleeuing
in
Christ
.
I
meane
such
as
are
weake
in
faith
,
and
are
troubled
with
many
doubtings
in
beleeuing
.
Such
poore
tender
consciences
,
they
commonly
exempt
themselues
from
the
comforts
of
other
strong
Christians
,
as
if
they
did
not
belong
to
them
,
because
they
are
weake
,
and
because
they
haue
not
such
a
measure
of
grace
as
others
haue
.
The
doctrine
deliuered
serues
to
take
away
this
exception
,
it
tels
them
,
that
it
is
not
the
weaknesse
of
their
faith
that
can
hinder
them
from
right
and
interest
in
the
comforts
of
Gods
children
.
If
then
thou
haue
euidence
in
thine
owne
soule
,
that
thou
hast
true
faith
in
Christ
be
it
neuer
so
weake
,
if
thou
find
thine
heart
in
any
measure
purified
by
faith
,
that
faith
of
thine
giues
thee
right
and
title
to
all
the
comforts
of
Gods
children
,
and
the
priuiledges
of
Gods
grace
and
fauour
,
of
freedome
from
hell
,
death
and
damnation
;
and
all
the
sauing
comforts
in
Christ
belong
to
thee
.
Indeed
the
greater
measure
of
faith
thou
hast
,
Note
.
the
stronger
thy
faith
is
,
the
greater
will
be
thy
comfort
,
and
therefore
labour
thou
to
increase
in
faith
,
and
to
adde
one
measure
of
faith
to
another
.
But
if
thou
hast
euidence
of
true
faith
in
thine
owne
heart
,
it
may
yeeld
thee
this
comfort
,
that
thou
hast
as
much
right
and
title
to
all
the
comforts
of
Gods
children
,
as
the
best
of
them
,
yea
as
Paul
or
Peter
had
,
both
in
this
life
and
in
the
life
to
come
.
Yea
then
the
word
of
promise
and
reconciliation
,
the
couenant
of
grace
,
the
broad
seales
of
Gods
kingdome
,
the
Sacraments
belong
to
thee
,
and
thou
mayest
come
to
the
Sacrament
of
the
body
and
bloud
of
Christ
with
comfort
;
(
for
herein
some
stagger
and
make
question
)
because
they
doubt
whether
they
haue
faith
or
no
.
Dost
thou
feare
thou
hast
not
faith
?
and
dost
thou
desire
to
beleeue
?
surely
that
is
an
euidence
that
thou
hast
faith
,
and
the
weakenesse
of
it
is
not
to
hinder
thee
from
coming
to
the
Sacrament
.
An
excellent
comfort
,
and
thinke
on
it
to
thy
comfort
.
In
the
next
place
obserue
we
,
Obseruation
.
that
the
Apostle
saith
not
as
Bellarmine
infers
on
these
words
:
There
is
no
matter
of
condemnation
,
nothing
deseruing
condemnation
:
but
he
saith
,
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
;
they
are
free
from
condemnation
.
And
the
point
hence
is
this
.
That
howsoeuer
true
beleeuers
,
such
as
are
in
Christ
,
haue
in
them
matter
deseruing
condemnation
,
Though
true
beleeuers
haue
in
them
matter
deseruing
comdemnation
,
yet
there
is
no
condemnation
to
them
.
yet
there
is
no
condemnation
to
them
,
they
are
free
from
the
guiltinesse
of
sinne
,
and
from
all
punishments
due
to
them
for
their
sinne
.
Such
as
truly
beleeue
in
Christ
,
though
they
haue
sinne
still
abiding
in
them
,
and
be
guiltie
of
many
actuall
sinnes
,
yet
they
being
in
Christ
,
by
him
they
are
freed
from
all
their
sinnes
both
originall
and
actuall
,
the
Lord
will
neuer
charge
them
on
them
,
either
in
respect
of
guiltinesse
,
or
any
punishment
deserued
by
them
:
Christ
by
his
death
,
he
being
made
a
curse
for
them
,
when
he
suffered
on
the
crosse
,
Gal
.
3.13
Galat
.
3.13
.
hath
freed
them
from
the
curse
of
the
Law
,
and
so
from
all
the
punishments
due
to
them
for
sinne
,
both
temporall
and
eternall
.
And
hence
it
was
that
Hezechiah
said
,
Isay
38.17
.
Isay
38.17
.
The
Lord
hath
cast
all
my
sinnes
behind
his
backe
,
Psal
.
103.3
.
Psal
.
103
3.
Dauid
stirres
vp
his
soule
to
praise
the
Lord
,
which
forgiueth
him
all
his
iniquities
,
and
healeth
all
his
infirmities
,
and
he
saith
verse
12.
As
farre
as
the
East
is
from
the
West
,
so
farre
hath
he
remoued
our
sinnes
from
vs.
Micah
7.18
.
Micah
7.18
.
saith
the
Prophet
,
Who
is
a
Godlike
vnto
thee
,
that
taketh
away
iniquitie
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
he
retaineth
not
his
wrath
for
euer
,
because
mercy
pleaseth
him
.
And
verse
19.
He
will
subdue
our
iniquities
,
and
cast
all
our
sinnes
into
the
bottome
of
the
sea
.
And
many
like
phrases
we
find
in
Scripture
confirming
this
truth
:
That
such
as
are
in
Christ
are
by
him
freed
from
all
their
sinnes
,
and
the
Lord
will
not
charge
on
them
the
guiltinesse
of
sinne
,
or
any
punishment
due
to
sinne
:
and
the
reason
and
ground
of
it
is
plaine
,
namely
this
.
The
Lord
is
iust
,
and
it
cannot
stand
with
his
iustice
to
hold
any
true
beleeuer
guilty
of
sinne
,
much
lesse
to
punish
him
for
his
sins
,
he
being
one
with
Christ
,
and
Christ
hauing
already
borne
his
sins
,
&
the
punishment
due
to
them
,
&
answered
his
iustice
,
&
fully
satisfied
for
them
,
yea
cancelled
the
bond
that
did
witnes
his
guiltines
of
sin
,
accuse
him
for
sin
,
&
bind
him
ouer
to
the
punishment
of
sin
,
as
it
is
Col.
2.14
.
Colos
.
2.14
.
And
therefore
such
as
be
in
Christ
are
certainly
freed
by
Christ
both
from
the
guiltinesse
of
sin
,
&
from
all
punishment
due
to
thē
for
their
sins
But
it
will
be
said
,
true
beleeuers
,
euen
the
dearest
of
Gods
children
,
vndergo
many
miseries
and
troubles
in
this
world
,
and
many
times
they
lie
vnder
great
pressures
and
vexations
,
yea
they
are
subiect
to
death
it selfe
,
how
then
are
they
freed
from
all
punishments
due
to
them
for
sinne
?
The
miseries
and
troubles
that
true
beleeuers
vndergo
,
are
not
properly
punishments
to
them
,
but
either
trials
and
exercises
of
their
faith
,
or
fatherly
chastisements
and
corrections
coming
from
the
hand
of
a
gracious
father
,
and
layd
on
them
for
their
good
,
and
for
the
correction
of
some
sinne
.
The
Lord
said
to
Dauid
,
speaking
of
Salomon
his
sonne
,
2.
Sam
.
7.14
,
15.
If
he
sin
,
I
will
chasten
him
with
the
rod
of
men
,
and
with
the
plagues
of
the
children
of
men
;
But
my
mercy
shall
not
depart
away
from
him
.
Or
meanes
to
preuent
euill
and
sinne
in
them
,
and
the
venome
&
bitternesse
of
them
is
taken
away
by
Christ
,
yea
the
poyson
and
sting
of
death
is
remoued
by
Christ
.
And
therefore
it
still
remaines
a
truth
,
that
such
as
be
in
Christ
,
they
are
freed
from
all
punishment
due
to
them
for
their
sins
both
temporall
and
eternall
.
And
this
truth
must
serue
as
a
ground
of
sweet
comfort
to
all
true
beleeuers
,
both
in
respect
of
sinne
,
Comfort
to
true
beleeuers
in
respect
of
sinne
,
and
the
miseries
that
befall
them
.
and
in
regard
of
the
miseries
that
befall
them
in
this
world
,
as
first
in
regard
of
sinne
:
on
the
ground
of
doctrine
now
deliuered
,
true
beleeuers
,
gods
children
,
may
conclude
to
their
comfort
,
that
none
of
their
sinnes
shall
euer
hurt
them
,
no
not
their
hainous
sinnes
,
not
those
wherein
they
haue
liued
and
continued
long
,
and
haue
doubled
and
often
committed
,
not
those
they
haue
done
with
much
boldnesse
and
presumption
,
they
hauing
truly
humbled
themselues
and
repented
for
them
,
and
now
beleeuing
in
Christ
;
and
now
being
in
him
,
by
Christ
they
are
freed
from
the
guiltinesse
and
punishment
of
all
their
sinnes
,
yea
though
they
still
find
sinne
cleauing
to
them
,
and
they
are
troubled
with
many
sinfull
infirmities
,
yea
haue
many
failings
,
yet
now
they
being
in
Christ
,
the
Lord
will
neuer
charge
them
on
them
,
either
the
guiltinesse
of
them
,
or
the
punishment
due
to
them
,
and
that
is
an
excellent
comfort
.
Againe
,
for
the
miseries
that
befall
gods
children
in
this
world
,
what
though
they
be
vnder
pouerty
,
sicknesse
,
imprisonment
,
banishment
,
or
any
other
miserie
whatsoeuer
?
yet
let
them
remember
this
,
that
those
things
are
not
plagues
,
iudgements
,
punishments
and
curses
to
them
:
but
either
trials
,
or
fatherly
chastisements
,
or
meanes
to
preuent
sinne
in
them
,
and
the
venome
,
and
poyson
,
and
bitternesse
of
them
is
remoued
from
them
,
they
being
in
Christ
.
And
this
being
duly
considered
,
it
will
arme
them
with
comfort
,
and
strengthen
them
against
the
feare
of
them
before
they
come
,
and
against
discouragement
and
vtter●d
e●ection
when
they
are
come
.
For
why
should
a
child
of
God
feare
any
miserie
before
it
come
,
or
be
vtterly
deiected
when
it
is
come
,
seeing
the
venim
and
bitternesse
of
it
is
remoued
,
and
all
miseries
are
sweetned
to
him
by
the
death
of
Christ
.
Indeed
if
men
be
out
of
Christ
,
they
haue
cause
to
feare
miseries
and
troubles
,
they
are
liable
to
all
miseries
in
this
world
,
and
to
eternall
death
and
miserie
in
the
world
to
come
,
and
their
case
is
fearefull
.
Note
.
As
there
is
no
condemnation
to
them
that
be
in
Christ
,
so
there
is
nothing
but
condemnation
to
those
that
be
out
of
Christ
,
euen
the
good
things
and
blessings
of
God
are
curses
to
them
,
and
there
is
a
secret
curse
cleauing
to
them
,
when
apparently
they
seeme
happie
and
blessed
.
Yea
the
word
of
God
,
the
word
of
comfort
,
is
a
word
of
terror
and
bitternesse
to
them
:
the
seales
of
the
couenant
are
seales
of
iudgement
and
damnation
to
them
,
and
there
is
but
a
step
betweene
them
and
hell
,
there
is
no
difference
betweene
them
and
those
that
now
lie
frying
in
the
fire
of
hell
,
but
this
,
they
who
are
in
hell
are
past
recouery
,
and
these
in
Gods
great
patience
are
suffered
for
a
time
,
how
long
or
how
short
they
know
not
,
to
see
if
they
will
accept
grace
offered
to
them
.
A
thing
that
if
it
be
duly
considered
,
may
shake
the
heart
of
the
most
deboshed
and
prophane
wretch
in
the
world
:
and
if
hell
haue
not
taken
full
possession
of
his
soule
,
may
moue
him
to
bethinke
himselfe
of
speedy
reformation
.
But
if
thou
hast
euidence
to
thine
owne
soule
,
that
thou
art
in
Christ
,
comfort
thy selfe
,
nothing
shall
hurt
thee
,
neither
sinne
nor
any
miserie
that
befalls
thee
can
hurt
thee
,
no
not
death
it selfe
;
the
sting
of
death
is
remoued
,
and
taken
from
thee
by
the
death
of
Christ
:
yea
when
thou
art
dead
,
thou
shalt
not
come
into
the
iudgement
of
condemnation
:
thinke
on
that
to
thy
comfort
.
An
anabaptisticall
cauill
answered
.
Now
here
before
we
leaue
this
point
,
a
cauill
of
the
Anabaptists
is
to
be
met
withall
:
Say
they
,
is
it
so
,
that
such
as
are
in
Christ
,
are
by
Christ
freed
from
the
guiltinesse
of
sinne
,
then
(
say
they
)
it
must
needs
follow
,
that
they
are
freed
from
subiection
,
true
beleeuers
are
not
to
be
subiect
to
any
on
the
earth
,
to
kings
,
to
magistrates
,
and
to
other
gouernors
:
subiection
of
man
to
man
came
in
by
sinne
as
a
punishment
,
Gen.
3.16
.
Gen.
3.16
.
After
the
fall
Eue
was
put
in
subiection
to
Adam
,
and
therefore
sinne
and
all
punishment
due
to
sinne
being
remoued
from
them
that
are
in
Christ
Iesus
,
they
are
not
to
be
subiect
to
any
that
liue
on
the
face
of
the
earth
.
Now
for
answer
to
this
,
we
must
know
,
that
there
is
a
twofold
subiection
of
man
to
man
,
one
ciuill
,
and
the
other
seruile
or
slauish
.
Ciuill
subiection
,
is
whereby
one
man
is
subiect
to
another
for
the
common
good
,
euen
for
the
good
of
them
both
,
as
the
Apostle
saith
,
Rom
.
13.4
.
Rom
.
13.4
.
The
magistrate
is
the
minister
of
God
for
the
wealth
of
the
inferiour
.
Seruile
or
slauish
subiection
,
is
that
whereby
a
slaue
or
vassall
is
in
subiection
onely
for
the
good
of
his
Lord
and
maister
.
The
first
of
these
,
namely
ciuill
subiection
,
was
before
the
fall
in
the
state
of
innocencie
,
as
appeares
in
the
Apostles
manner
of
reasoning
,
1.
Tim
.
2.12
,
13.
1.
Tim
.
2.12.13
.
But
the
second
seruile
or
slauish
subiection
came
in
by
sinne
:
and
for
the
place
alledged
,
Gen.
3.16
.
it
is
not
so
to
be
vnderstood
,
as
if
ciuill
subiection
simply
considered
in
it selfe
,
had
not
bene
before
the
fall
,
but
that
by
the
fall
constrained
subiection
ioyned
with
paine
,
sorrow
and
griefe
came
in
,
which
before
in
time
of
innocencie
was
with
pleasure
:
as
before
the
fall
,
man
was
to
labour
in
dressing
the
garden
,
Gen.
2.15
.
Gen.
2.15
.
yet
his
labour
was
with
pleasure
,
but
after
the
fall
it
was
ioyned
with
paine
,
sorrow
,
and
griefe
.
So
doubtlesse
subiection
with
pleasure
was
before
the
fall
,
but
after
the
fall
it
was
ioyned
with
paine
,
sorrow
,
and
griefe
,
and
therefore
it
is
not
true
which
the
Anabaptists
say
,
that
ciuill
subiection
of
man
to
man
simply
considered
in
it selfe
,
came
in
by
sinne
as
a
punishment
.
No
,
I
dare
affirme
,
that
ciuill
subiection
of
man
to
man
,
now
since
the
fall
simply
considered
in
it selfe
,
it
is
not
a
curse
,
it
is
not
a
punishment
,
but
a
necessarie
ordinance
of
God
,
for
the
good
of
the
Church
and
Commonwealth
:
and
so
it
is
but
an
idle
cauill
of
the
Anabaptists
to
say
,
that
such
as
are
in
Christ
are
freed
from
all
punishment
of
sinne
,
and
therefore
freed
from
ciuill
subiection
.
Obserue
we
farther
,
that
the
Apostle
makes
the
ground
of
freedome
from
the
guiltinesse
of
sinne
,
and
from
the
punishment
due
to
sinne
,
to
be
in
Christ
,
euen
Gods
mercy
in
him
,
and
the
merit
of
his
death
:
and
the
conclusion
hence
is
briefly
this
:
That
true
beleeuers
are
indeed
freed
from
the
guiltinesse
of
sinne
,
Freedome
from
the
curse
of
the
Law
&
from
Gods
wrath
due
to
sin
,
is
grounded
onely
on
Gods
mercy
and
on
the
merit
of
Christ
his
death
,
without
respect
to
any
thing
in
true
beleeuers
or
done
by
them
as
the
cause
of
it
.
and
from
all
punishment
due
to
them
for
their
sins
;
and
the
ground
of
their
freedome
is
altogether
out
of
themselues
,
it
is
onely
in
Iesus
Christ
.
Freedome
from
the
curse
of
the
Law
,
and
from
Gods
wrath
due
to
sin
,
is
grounded
onely
on
Gods
mercy
,
and
on
the
merit
of
Christ
his
death
;
and
it
hath
no
respect
to
any
thing
in
true
beleeuers
themselues
,
or
done
by
them
as
a
cause
procuring
or
producing
the
same
.
A
true
beleeuer
is
not
freed
from
the
least
of
his
sins
by
any
thing
in
himselfe
,
or
done
by
him
as
the
cause
or
ground
of
it
,
but
onely
in
and
thorow
Christ
Iesus
.
Hence
it
is
that
remission
of
sinnes
,
which
is
freedome
from
the
guiltinesse
of
sinne
,
and
from
punishment
due
to
sinne
,
is
vsually
expressed
in
Scripture
in
those
termes
of
couering
of
sinne
;
and
not
imputing
sinne
is
meerely
from
the
Lord
,
Psal
.
32.1.2
.
that
is
,
from
the
meere
mercy
of
the
Lord
,
without
respect
had
to
any
thing
in
sinfull
man
,
or
done
by
him
as
the
cause
of
it
.
Yea
we
shall
find
,
that
where
remission
of
sinne
is
expressed
vnder
these
termes
of
speech
of
putting
away
sinnes
,
not
remembring
them
,
blotting
them
out
,
there
is
either
an
expresse
mention
or
a
necessary
implication
of
Gods
meere
mercy
,
as
the
ground
of
that
benefit
,
Rom
.
3.24
.
the
Apostle
saith
,
We
are
iustified
freely
by
grace
.
Remission
of
sinnes
is
a
part
of
iustification
,
and
therefore
freely
giuen
without
respect
of
any
thing
in
vs
,
or
done
by
vs
as
the
cause
of
it
.
Where
then
is
any
place
for
humane
satisfaction
,
by
almes
deeds
,
Humaine
satisfactions
confuted
.
workes
of
pennance
and
the
like
,
which
the
popish
sort
hold
able
to
satisfie
for
sinne
,
and
to
procure
freedome
from
the
temporall
punishment
of
sinne
?
They
cannot
stand
with
this
truth
:
that
freedome
from
the
curse
of
the
Law
and
from
Gods
wrath
due
to
sinne
,
is
grounded
onely
on
Gods
mercy
&
the
merit
of
Christs
death
,
&
not
on
any
thing
in
true
beleeuers
themselues
,
or
done
by
them
as
the
cause
of
it
.
And
surely
those
humaine
satisfactions
do
much
derogate
from
Gods
free
grace
,
from
the
infinite
merit
of
Christ
his
death
.
Admit
this
(
which
the
Papists
can
neuer
proue
,
)
that
some
good
workes
done
by
true
beleeuers
are
most
perfect
according
to
the
exact
rule
of
Gods
Law
,
yet
cannot
those
good
workes
so
done
,
cause
or
procure
freedome
from
the
least
of
their
sinnes
.
It
is
no
part
of
Gods
promise
annexed
to
the
couenant
of
workes
,
that
any
good
worke
,
done
according
to
the
exact
rule
of
his
Law
,
shall
satisfie
for
any
sinne
:
the
Lord
saith
not
,
do
this
and
thou
shalt
liue
,
and
if
thou
faile
and
breake
my
Law
,
thou
shalt
by
some
good
workes
done
according
to
the
exact
rule
of
my
Law
,
make
amends
and
satisfie
for
that
breach
.
No
,
there
is
no
such
matter
:
the
condition
of
perfect
obedience
propounded
in
the
morall
Law
of
God
once
broken
,
there
can
be
no
compensation
made
for
that
breach
but
by
punishment
,
either
in
the
person
offending
,
or
some
other
in
his
stead
:
and
therefore
no
good
thing
in
vs
,
or
done
by
vs
,
(
admit
it
be
most
perfect
)
can
cause
or
procure
freedome
from
the
least
of
our
sinnes
.
No
,
we
must
renounce
all
things
in
our selues
,
and
done
by
vs
,
be
they
neuer
so
excellent
,
as
insufficient
to
cause
or
procure
freedome
from
the
least
of
our
sinnes
:
and
for
freedome
from
our
sins
we
must
cleaue
onely
to
the
free
grace
of
God
,
and
to
the
infinit
merit
of
Christ
his
death
,
as
the
sufficient
and
meritorious
cause
of
the
same
.
And
if
we
would
haue
comfort
touching
freedome
from
the
wrath
of
God
due
to
our
sinnes
,
we
must
go
out
of
our selues
,
and
seeke
for
that
onely
in
Iesus
Christ
,
and
build
our
faith
on
him
as
a
sure
foundation
and
rocke
,
against
which
the
gates
of
hell
cannot
preuaile
.
Obserue
we
further
,
as
the
Apostle
maketh
Iesus
Christ
the
ground
of
freedome
from
condemnation
,
so
he
limits
and
restraines
,
and
appropriates
that
benefit
to
those
onely
that
are
in
Christ
Iesus
.
That
freedome
from
condemnation
,
from
the
guiltinesse
of
sinne
,
and
all
punishment
due
to
sinne
,
it
belongs
onely
to
those
that
are
in
Christ
Iesus
,
to
those
that
are
one
with
Christ
Iesus
,
being
knit
and
ioyned
to
him
by
the
bond
of
his
Spirit
,
and
by
true
faith
.
Whence
note
we
thus
much
.
That
onely
those
that
are
in
Christ
,
onely
those
that
are
one
with
Christ
,
Onely
those
that
are
in
Christ
haue
right
and
title
to
the
benefit
of
freedome
from
condemnation
.
being
ioyned
to
him
by
the
bond
of
his
Spirit
and
true
faith
,
haue
right
and
title
to
this
benefit
of
freedome
from
condemnation
,
of
freedome
from
the
guiltinesse
of
sinne
,
and
from
the
punishment
due
to
sinne
:
indeed
onely
they
may
challenge
right
and
title
to
all
the
benefits
of
Christ
,
and
to
all
the
sauing
comforts
offered
and
found
in
him
.
And
it
is
a
certaine
truth
,
that
we
cannot
come
to
be
partakers
of
any
benefit
or
comfort
in
and
by
Christ
,
vnlesse
we
be
in
Christ
,
euen
one
with
him
,
and
knit
to
him
,
as
the
members
of
the
body
are
to
the
head
.
And
to
this
purpose
the
Apostle
speakes
plainly
,
Ephes
.
5.23
.
Ephes
.
5.23
.
He
there
cals
Christ
the
Sauiour
of
his
body
:
thereby
giuing
vs
to
vnderstand
,
that
Christ
is
a
Sauiour
to
none
but
to
those
that
are
his
members
,
and
that
none
but
they
that
are
of
the
body
whereof
Christ
is
head
,
can
looke
for
life
and
saluation
,
or
any
sauing
comfort
in
and
through
him
.
Ioh
.
6.53
,
54.
Ioh
.
6.53.54
.
Saith
Christ
,
Except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
ye
haue
no
life
in
you
;
Whosoeuer
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
eternall
life
:
As
if
he
had
said
,
vnlesse
ye
become
one
with
me
,
as
your
meate
and
drinke
are
made
one
with
your
owne
bodies
,
which
are
turned
into
the
substance
of
your
bodies
,
ye
cannot
be
partakers
of
the
life
and
comfort
that
is
found
in
me
.
And
onely
by
being
one
with
me
,
as
your
meate
and
drinke
are
one
with
your
owne
bodies
,
being
turned
into
the
substance
of
them
,
shall
ye
come
to
find
comfort
,
life
and
saluation
in
and
by
me
.
And
hence
doubtlesse
it
was
,
that
the
Apostle
,
Philip
.
3.9
.
Philip
.
3.9
.
Counted
all
things
losse
and
doung
that
he
might
be
found
in
Christ
;
he
knew
well
that
vnlesse
he
were
in
Christ
,
he
could
not
be
partaker
of
any
benefit
or
comfort
in
and
by
Christ
.
And
this
truth
is
grounded
on
reason
.
For
why
,
though
Christ
be
the
fountaine
of
life
and
righteousnesse
,
and
of
all
true
happinesse
and
comfort
,
yet
as
the
members
must
be
ioyned
with
the
head
,
and
the
branches
to
the
vine
,
otherwise
they
can
draw
no
sappe
nor
life
from
them
:
so
certainly
must
we
be
one
with
Christ
,
and
knit
to
him
before
we
can
deriue
and
draw
downe
any
life
or
comfort
from
him
.
And
therefore
onely
those
that
are
in
Christ
,
euen
one
with
him
by
the
bond
of
his
spirit
and
by
faith
,
haue
right
and
title
to
the
benefit
of
freedome
from
condemnation
,
and
to
all
other
benefits
and
sauing
comforts
in
Christ
.
Deceiue
not
thy selfe
then
whosoeuer
thou
art
,
thinke
not
that
this
worthy
priuiledge
of
freedome
from
condemnation
,
of
freedome
from
the
guiltinesse
of
sinne
,
A
caueat
for
such
as
falsly
imagine
that
Christ
died
for
them
.
and
all
punishments
due
to
sinne
,
and
other
benefits
and
sauing
comforts
in
Christ
,
belong
to
thee
,
vnlesse
thou
haue
euidence
to
thine
owne
soule
that
thou
art
one
with
Christ
,
euen
one
with
him
by
the
bond
of
his
Spirit
,
and
by
true
faith
.
Herein
many
deceiue
themselues
,
such
as
are
so
farre
from
being
one
with
Christ
,
as
they
are
rather
limbes
of
Satan
;
euen
common
drunkards
,
common
swearers
,
filthy
adulterers
,
couetous
persons
,
vsurers
,
and
the
like
,
they
thinke
that
the
comforts
of
Christ
his
birth
,
life
and
death
belong
to
them
;
and
sticke
not
to
say
it
,
that
Christ
is
their
Sauiour
,
and
Christ
died
for
them
,
and
they
hope
to
be
saued
by
Christ
.
Poore
soules
,
they
do
but
dreame
,
and
feed
vpon
a
fancy
,
and
on
their
owne
foolish
conceipt
,
and
they
are
deluded
and
blinded
by
the
diuell
:
onely
those
that
are
in
Christ
haue
right
and
title
to
the
benefits
and
sauing
comforts
in
Christ
,
and
they
alone
may
truly
and
with
comfort
say
;
that
Christ
died
for
them
.
Obiect
.
Doth
not
the
Apostle
tell
vs
,
1.
Tim
.
2.5.6
.
There
is
one
God
,
and
one
mediator
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
,
who
gaue
himselfe
a
ransome
for
all
men
.
Answ
.
The
meaning
is
,
for
all
sorts
of
men
,
for
men
of
all
nations
,
callings
,
degrees
,
states
and
conditions
,
not
for
all
and
euery
man
in
the
world
.
In
that
excellent
prayer
of
Christ
,
Ioh
.
17.9
.
he
excludes
the
world
by
name
,
and
prayes
onely
for
them
whom
his
Father
had
giuen
him
,
and
those
are
onely
Gods
elect
.
And
for
whom
Christ
neuer
prayed
,
certainly
for
them
he
neuer
performed
any
worke
of
mediation
,
and
for
them
he
died
not
.
If
then
thou
wouldest
haue
right
and
title
to
the
merit
of
Christ
his
death
,
and
be
able
to
challenge
the
priuiledge
of
freedome
from
condemnation
,
of
freedome
from
the
guiltinesse
of
sinne
and
all
punishment
due
to
sinne
,
and
other
benefits
of
Christ
to
belong
to
thee
,
thou
must
haue
good
euidence
to
thine
owne
soule
,
that
thou
art
in
Christ
,
euen
one
with
Christ
by
the
bond
of
his
Spirit
and
by
true
faith
;
and
thou
must
find
thy selfe
knit
to
Christ
as
a
member
to
the
head
,
and
that
thou
receiue
from
him
influence
of
grace
and
spirituall
life
,
and
that
now
thou
hast
in
thee
the
mind
of
Christ
Iesus
,
Philip
.
2.5
.
And
know
this
for
a
certaine
truth
,
if
thou
haue
not
Christ
thine
head
in
this
world
,
thou
shalt
haue
him
thy
Iudge
and
condemner
in
the
life
to
come
.
If
thou
liue
as
a
limbe
of
Satan
,
and
carrie
thy selfe
as
a
member
of
that
body
whereof
the
diuell
is
the
head
(
as
all
prophane
persons
do
)
thinke
not
that
Christ
died
for
thee
,
and
that
thou
hast
right
and
title
to
this
excellent
priuiledge
of
freedome
from
condemnation
;
if
thou
so
thinke
,
it
is
an
idle
fancy
,
and
thou
dost
but
deceiue
thine
owne
soule
.
Obseruation
.
Now
further
obserue
we
the
phrase
and
forme
of
speech
here
vsed
by
the
Apostle
:
he
saith
not
,
there
is
no
condemnation
to
them
that
are
neare
to
Christ
Iesus
,
or
about
him
,
or
the
like
;
but
saith
,
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Whence
we
are
giuen
to
vnderstand
:
That
there
is
a
most
neare
vnion
betweene
Christ
and
true
beleeuers
:
Christ
&
true
beleeuers
are
most
nearely
conioyned
.
Such
as
truly
beleeue
in
Christ
,
they
are
most
nearely
knit
and
conioyned
with
him
,
they
are
in
him
,
and
he
in
them
;
yea
the
vnion
and
coniunction
betweene
Christ
and
true
beleeuers
is
so
neare
,
that
we
are
not
able
to
conceiue
it
in
our
shallow
braines
,
it
it
a
secret
and
a
diuine
mysterie
.
Christ
prayes
,
Ioh
.
17.21
.
Ioh
.
17.21
.
That
they
that
truly
beleeue
in
him
may
be
one
in
him
and
in
his
Father
,
as
his
Father
is
in
him
and
he
in
his
Father
;
which
is
a
vnion
most
neare
,
and
indeed
vnconceiueable
,
we
are
not
able
to
conceiue
the
nearenesse
of
that
vnion
.
And
hence
it
is
,
that
we
find
the
vnion
betweene
Christ
and
true
beleeuers
set
out
in
Scripture
by
such
similitudes
as
do
imply
a
most
neare
vnion
,
as
by
the
similitude
of
the
head
and
the
body
,
Ephes
.
1.22.23
.
Eph.
1.22.23
.
Christ
is
appointed
head
to
the
Church
,
which
is
his
body
;
by
the
similitude
of
the
vine
and
the
branches
,
Iohn
15.5
.
Ioh
.
15.5
.
I
am
the
vine
and
ye
are
the
branches
;
by
the
similitude
of
man
and
wife
,
that
as
the
husband
and
the
wife
are
most
nearely
ioyned
into
one
flesh
,
so
neare
or
rather
nearer
is
the
vnion
and
coniunction
betweene
Christ
and
true
beleeuers
:
insomuch
as
the
Apostle
saith
,
Ephes
.
5.30
.
Ephes
.
5.30
.
that
true
beleeuers
are
members
of
Christ
his
body
,
yea
flesh
of
his
flesh
,
and
bone
of
his
bone
.
Many
other
similitudes
we
find
in
Scripture
setting
forth
the
neare
vnion
that
is
betweene
Christ
and
true
beleeuers
.
Yea
we
find
that
by
reason
of
the
neare
vnion
of
Christ
and
true
beleeuers
,
that
the
word
(
Christ
)
is
sometimes
put
for
the
Church
of
Christ
,
1.
Cor
.
12.12
.
1.
Cor
.
12.12
.
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
the
body
which
is
one
,
though
they
be
many
,
yet
are
but
one
body
:
euen
so
is
Christ
,
that
is
,
the
Church
of
Christ
,
as
the
next
verse
makes
it
manifest
.
For
by
one
Spirit
we
are
all
baptized
into
one
body
.
This
then
is
a
cleare
truth
,
that
there
is
a
most
neare
and
strict
vnion
betwixt
Christ
and
true
beleeuers
.
This
truly
serues
in
the
first
place
to
strengthen
and
confirme
the
doctrine
of
our
Church
,
The
doctrine
of
iustification
by
Christ
his
righteousnes
imputed
,
confirmed
.
that
true
beleeuers
are
iustified
in
Gods
sight
,
by
the
merit
of
Christ
his
death
,
and
by
his
righteousnesse
imputed
vnto
them
;
for
there
being
that
neare
vnion
betweene
Chtist
and
true
beleeuers
,
as
there
is
betweene
the
head
and
the
members
of
the
body
,
they
being
in
Christ
and
Christ
in
them
,
it
must
needs
be
that
the
grace
and
benefits
of
Christ
,
do
truly
and
really
belong
to
them
;
and
that
as
he
was
made
sinne
for
them
,
so
they
are
made
the
righteousnesse
of
God
in
him
,
2.
Cor
.
5.21
.
2.
Cor
.
5.21
.
And
what
Christ
did
as
mediator
,
that
by
the
couenant
of
grace
is
truly
imputed
to
them
that
truly
beleeue
in
Christ
,
and
is
made
theirs
by
true
faith
.
For
what
is
done
by
the
head
in
a
naturall
body
,
may
be
truly
ascribed
to
the
whole
body
.
The
Papists
scoffe
at
righteousnesse
imputed
,
and
call
it
a
putatiue
and
phantasticall
iustice
and
righteousnesse
;
but
indeed
it
is
a
true
and
reall
righteousnesse
,
grounded
on
that
neare
vnion
that
is
betweene
Christ
and
true
beleeuers
.
And
whereas
they
say
,
such
as
is
our
iustification
,
such
shall
be
our
happinesse
in
heauen
:
and
as
we
haue
no
righteousnesse
nor
merit
of
our
owne
inherent
in
our selues
,
but
by
imputation
,
so
we
must
looke
for
no
heauen
but
by
imputation
,
no
happinesse
reall
and
indeed
;
they
are
easily
answered
.
True
beleeuers
haue
a
reall
imputation
of
Christ
his
righteousnesse
,
not
a
supposed
imputation
.
And
againe
,
it
followes
not
because
our
iustification
is
by
Christ
his
righteousnesse
imputed
,
therefore
our
blessednesse
shall
be
so
also
,
because
happinesse
and
glory
is
the
promised
reward
,
and
righteousnesse
the
condition
.
Now
as
a
man
that
is
bound
for
the
payment
of
a
summe
of
mony
,
may
haue
the
condition
of
his
bond
performed
by
another
,
and
yet
himselfe
may
haue
libertie
and
freedome
by
it
:
So
may
we
haue
the
condition
of
righteousnesse
performed
for
vs
by
Christ
,
and
yet
we
our selues
made
partakers
of
happinesse
and
glory
;
and
haue
the
promised
reward
bestowed
on
our
owne
bodies
and
soules
.
Againe
,
is
it
so
that
there
is
so
neare
a
vnion
betweene
Christ
and
true
beleeuers
,
Terror
to
such
as
wrong
the
poorest
member
of
Christ
.
as
that
they
are
in
him
and
he
in
them
?
then
let
all
such
as
do
abuse
or
wrong
any
true
beleeuer
,
be
it
man
or
woman
,
neuer
so
poore
or
base
in
the
eyes
of
the
world
,
let
them
know
that
the
abuse
and
wrong
resteth
not
onely
on
the
person
abused
or
wronged
,
but
it
reacheth
vp
to
Christ
Iesus
in
heauen
;
and
through
the
sides
of
a
poore
beleeuer
,
they
abafe
and
wrong
the
Lord
Iesus
.
When
Saul
persecuted
the
poore
members
of
Christ
on
earth
,
the
Lord
Iesus
cryed
to
him
from
heauen
,
Acts
9.4
.
Saul
,
Saul
,
why
persecutest
thou
me
?
And
this
may
strike
a
terror
and
amazement
into
all
wicked
persons
,
that
load
the
members
of
Christ
with
iniuries
and
wrongs
,
and
do
cast
disgrace
and
contempt
on
them
.
Dost
thou
abuse
or
wrong
a
poore
silly
man
or
woman
beleeuing
in
Christ
?
thou
dost
it
to
Christ
his
head
in
heauen
,
and
thou
mightest
as
well
spit
in
the
face
of
the
Lord
Iesus
himselfe
.
And
assure
thy selfe
,
the
Lord
Iesus
to
whom
all
power
is
giuen
in
heauen
and
earth
,
will
not
suffer
any
of
his
members
,
bought
with
no
lesse
price
then
his
owne
bloud
,
to
be
wronged
,
but
he
will
reuenge
it
.
Yea
the
wrongs
done
to
his
poore
members
here
on
earth
,
ring
in
his
eares
in
heauen
,
&
will
cause
him
one
day
to
come
down
in
flaming
fire
,
to
render
vengeance
to
those
that
abuse
them
.
Yea
know
it
,
whosoeuer
thou
art
,
if
thou
hast
but
an
intent
and
purpose
of
euill
against
any
true
beleeuer
,
that
intent
&
purpose
of
thine
is
knowne
to
him
:
for
he
is
not
onely
man
but
God
also
,
and
thy
malice
and
intent
of
mischiefe
against
any
member
of
Christ
,
that
lies
lurking
in
the
depth
of
thine
heart
,
doth
not
rest
in
thine
owne
bosome
,
but
it
mounts
vp
aboue
the
clouds
,
euen
to
Christ
Iesus
in
heauen
:
he
sees
it
,
and
he
takes
it
as
intended
against
himselfe
,
and
without
repentance
he
will
one
day
plague
thee
for
it
.
And
this
may
strike
amazement
into
those
that
offer
,
or
intend
,
or
do
the
least
wrong
to
the
poorest
member
of
Christ
.
And
this
also
may
cheare
vp
the
hearts
of
poore
distressed
Christians
,
and
may
assure
them
,
that
the
Lord
Iesus
is
troubled
in
all
their
troubles
,
and
that
he
takes
part
with
them
;
and
therefore
he
will
either
moderate
the
weight
of
their
afflictions
,
or
giue
them
strength
to
beare
them
,
or
put
an
end
to
them
,
and
in
the
end
he
will
wipe
away
all
teares
from
their
eyes
.
Now
before
we
leaue
this
point
,
a
Popish
error
is
to
be
discouered
,
A
Popish
error
discouered
.
an
error
which
the
Papists
would
ground
on
the
neare
vnion
that
is
betweene
Christ
and
true
beleeuers
.
For
thus
they
hold
and
teach
,
that
in
regard
of
the
neare
vnion
betweene
Christ
and
true
beleeuers
,
the
good
workes
done
by
true
beleeuers
are
meritorious
,
and
do
deserue
the
fauour
of
God
.
For
(
say
they
)
true
beleeuers
being
so
nearely
vnited
and
knit
to
Christ
,
that
they
are
one
with
him
,
the
good
workes
they
do
,
receiue
vertue
from
him
to
merit
.
Though
the
good
workes
done
by
them
in
themselues
merit
nothing
,
yet
in
that
they
are
members
of
Christ
,
and
one
with
him
,
they
receiue
influence
from
him
their
head
,
and
are
raised
vp
to
an
higher
estimate
,
euen
to
merit
fauour
of
God
,
and
so
they
come
to
be
meritorious
.
See
the
cunning
of
these
deceiuers
,
to
bleare
the
eyes
of
the
simple
,
and
to
deceiue
them
:
they
are
easily
answered
.
The
vnion
that
is
betweene
Christ
and
true
beleeuers
,
is
no
sufficient
ground
of
merit
,
and
from
thence
it
cannot
be
concluded
,
that
the
good
workes
of
true
beleeuers
are
meritorious
,
and
deserue
the
fauour
of
God
.
For
why
,
Note
.
the
vnion
betweene
Christ
and
true
beleeuers
,
is
not
personall
but
mysticall
,
true
beleeuers
are
not
receiued
into
vnitie
of
person
with
Christ
,
but
they
are
one
with
him
by
spirituall
and
mysticall
vnion
:
now
personall
vnion
is
the
ground
of
merit
,
euen
in
Christ
himselfe
.
The
manhood
of
Christ
apart
and
by
it selfe
merits
nothing
,
but
as
it
is
receiued
into
vnion
of
person
with
his
Godhead
:
And
therefore
they
must
proue
that
true
beleeuers
are
receiued
into
vnitie
of
person
with
Christ
,
before
they
can
truly
conclude
that
their
good
workes
do
merit
,
and
deserue
the
fauour
of
God
:
but
that
they
are
neuer
able
to
do
by
all
their
skill
;
they
can
neuer
proue
that
a
true
beleeuer
is
one
person
with
Christ
:
and
therefore
they
build
on
the
sand
,
and
we
are
to
renounce
it
as
an
vntruth
and
Popish
error
,
that
by
reason
of
the
neare
vnion
betweene
Christ
and
true
beleeuers
,
their
good
workes
are
meritorious
.
Come
we
now
to
the
second
generall
thing
in
this
verse
,
the
infallible
marke
by
which
the
Apostle
points
out
those
that
are
freed
from
condemnation
by
the
death
of
Christ
,
they
being
in
Christ
,
namely
this
:
That
they
are
such
as
walke
after
the
Spirit
and
not
after
the
flesh
,
that
is
,
such
as
liue
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
,
as
they
are
moued
and
guided
by
the
Spirit
,
and
not
according
to
the
motion
and
guidance
of
the
corruption
of
nature
.
Now
this
we
are
to
take
,
as
the
Apostle
here
giues
it
,
as
an
infallible
marke
of
such
as
are
freed
from
condemnation
by
Christ
,
that
such
persons
are
thus
qualified
,
that
they
walke
after
the
Spirit
.
The
Papists
take
this
as
if
the
Apostle
had
put
it
downe
as
the
cause
of
freedome
from
condemnation
,
to
them
that
are
in
Christ
Iesus
:
That
therefore
there
is
no
condemnation
to
them
,
because
they
walke
not
after
the
flesh
but
after
the
Spirit
;
and
so
they
would
hence
ground
an
argument
against
iustification
in
Gods
sight
by
faith
alone
,
and
go
about
to
proue
from
hence
,
that
true
beleeuers
are
iustified
in
the
sight
of
God
,
not
only
by
faith
,
but
also
by
their
walking
after
the
Spirit
,
&
by
their
good
works
,
but
they
are
much
deceiued
.
A
Popish
cauill
answered
.
The
Apostle
here
makes
not
walking
after
the
Spirit
the
cause
of
freedome
from
condemnation
,
but
the
condition
of
such
as
are
freed
,
and
a
speeciall
note
by
which
they
may
be
knowne
.
He
saith
not
:
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
because
they
walke
after
the
Spirit
;
but
they
do
walke
after
the
Spirit
,
they
are
thus
qualified
,
they
are
such
as
walke
not
after
the
flesh
but
after
the
Spirit
.
And
inded
it
cannot
be
,
that
walking
after
the
Spirit
should
be
a
cause
of
freedome
from
condemnation
,
because
walking
after
the
Spirit
in
order
of
nature
,
is
after
freedome
from
condemnation
.
Men
are
first
in
Christ
,
and
by
him
freed
from
condemnation
,
and
haue
his
Spirit
in
them
,
and
then
they
walke
after
the
Spirit
.
And
therefore
the
Papists
depraue
and
abuse
this
text
,
in
that
they
make
walking
after
the
Spirit
,
the
cause
of
freedome
from
condemnation
.
Come
we
to
matter
of
instruction
hence
offered
:
first
,
in
that
the
Apostle
here
makes
walking
after
the
Spirit
an
infallible
marke
of
such
as
are
in
Christ
,
and
by
him
are
freed
from
condemnation
,
we
may
conclude
.
That
whosoeuer
they
be
that
are
in
Christ
,
and
by
him
are
freed
from
condemnation
,
they
haue
this
marke
on
them
;
Such
as
are
in
Christ
they
liue
an
holy
and
sanctified
life
.
that
they
walke
after
the
Spirit
,
they
are
thus
qualified
,
and
they
haue
this
certainly
found
in
them
,
that
they
liue
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
Or
briefly
thus
.
Such
as
are
in
Christ
,
euen
one
with
him
by
the
bond
of
his
Spirit
,
and
by
him
are
freed
from
condemnation
,
they
liue
an
holy
and
a
sanctified
life
:
their
life
is
a
life
of
grace
and
holinesse
,
and
they
do
euidence
and
testifie
their
being
in
Christ
,
by
their
holy
thoughts
,
words
and
workes
.
And
hence
it
is
that
the
Apostle
saith
,
2.
Cor
.
5.17
.
If
any
man
be
in
Christ
,
let
him
be
a
new
creature
,
or
as
it
is
in
the
new
translation
,
he
is
a
new
creature
:
for
it
may
be
put
downe
positiuely
;
he
that
is
in
Christ
,
he
is
a
new
creature
,
he
liues
not
as
he
was
wont
,
but
he
liues
a
new
life
,
euen
an
holy
and
sanctified
life
,
1.
Ioh
.
1.6
.
If
we
say
that
we
haue
fellowship
with
him
,
and
walke
in
darknesse
,
we
lye
,
and
do
not
truly
:
as
if
he
had
said
;
he
deceiues
himselfe
that
saith
he
hath
fellowship
with
Christ
,
and
yet
walkes
in
darknesse
.
He
that
hath
fellowship
with
him
is
certainly
enlightened
,
and
hath
true
sauing
knowledge
,
and
he
walkes
answerable
to
it
.
1.
Iohn
3.6
.
Whosoeuer
abideth
in
him
,
sinneth
not
,
that
is
,
makes
not
a
common
trade
and
practise
of
sinne
,
but
his
life
is
holy
and
sanctified
.
And
to
these
we
might
adde
other
testimonies
of
Scripture
clearing
and
confirming
this
truth
,
that
such
as
be
in
Christ
,
euen
one
with
him
,
by
him
are
freed
from
condemnation
they
liue
an
holy
and
sanctified
life
,
their
life
is
a
life
of
grace
and
holinesse
,
and
the
reasons
and
grounds
of
it
are
these
.
First
,
such
as
are
in
Christ
,
they
are
one
Spirit
with
Christ
:
1.
Cor
.
16.17
.
He
that
is
ioyned
vnto
the
Lord
,
is
one
Spirit
:
one
and
the
same
Spirit
is
both
in
Christ
and
in
him
,
euen
the
same
Spirit
of
grace
and
sanctification
is
in
Christ
and
in
euery
true
beleeuer
;
and
doubtlesse
that
Spirit
workes
in
true
beleeuers
according
to
the
measure
of
his
being
in
them
.
Againe
,
such
as
are
in
Christ
,
they
are
partakers
not
onely
of
his
death
,
and
the
vertue
of
his
resurrection
,
but
also
of
the
efficacie
and
power
of
his
death
,
and
the
vertue
of
his
resurrection
,
Philip
.
3.10
.
And
they
are
partakers
of
his
renewing
grace
,
to
sanctifie
them
in
their
soules
and
bodies
,
in
their
hearts
and
liues
:
and
therefore
it
must
needs
be
,
that
such
as
are
in
Christ
,
and
by
him
freed
from
condemnation
,
they
liue
the
life
of
grace
,
they
shew
forth
the
power
of
Christ
his
Spirit
,
and
grace
in
an
holy
and
sanctified
life
.
Now
then
let
this
in
the
first
place
be
thought
on
to
this
purpose
:
How
we
may
trie
whether
we
be
members
of
Christ
or
no
,
&
may
be
sure
that
we
are
so
.
Dost
thou
hold
thy selfe
to
be
a
member
of
Christ
,
and
that
thou
art
one
with
him
,
and
that
by
him
thou
art
freed
from
condemnation
?
(
without
question
euery
one
is
ready
out
of
selfe-loue
to
assume
this
to
himselfe
,
euery
one
hath
this
conceit
of
himselfe
)
but
wouldest
thou
proue
it
,
and
wouldest
thou
haue
good
euidence
for
it
,
and
make
it
good
to
the
comfort
of
thy
soule
,
that
it
is
so
indeed
?
then
neuer
rest
till
thou
find
that
thou
art
truly
sanctified
both
in
heart
and
life
,
and
that
thou
liuest
the
life
of
grace
and
holinesse
,
that
thou
liuest
not
as
thou
art
led
by
the
light
of
nature
,
haply
a
ciuill
honest
life
,
but
as
thou
art
guided
by
the
Spirit
of
grace
and
sanctification
,
that
thine
heart
and
life
are
holy
,
and
seasoned
with
grace
.
And
if
it
be
thus
with
thee
,
then
mayest
thou
thereupon
certainely
conclude
,
thou
hast
good
euidence
of
it
,
that
thou
art
in
Christ
,
and
that
by
him
thou
art
feed
from
condemnation
;
yea
on
this
ground
thou
shalt
be
able
to
cheare
vp
thine
owne
heart
in
the
greatest
triall
,
euen
when
the
diuell
layes
siege
to
thy
soule
,
and
putteth
thee
to
the
triall
,
whether
thou
be
in
Christ
or
no
.
If
then
thou
be
able
to
shew
the
euidence
of
a
heart
and
life
truly
sanctified
,
thou
shalt
be
able
to
silence
the
diuell
,
and
put
him
to
a
nonplus
,
he
shall
not
haue
a
word
against
thee
.
But
if
so
be
thou
thinke
thou
art
in
Christ
,
and
hast
part
in
his
death
,
and
art
by
him
freed
from
condemnation
,
and
yet
wantest
the
euidence
of
an
holy
sanctified
life
,
alas
poore
soule
,
whosoeuer
thou
art
,
thou
dost
but
deceiue
thy selfe
.
And
herein
thousands
in
the
world
deceiue
themselues
.
Thousands
there
be
that
fancy
to
themselues
that
Christ
died
for
them
,
that
they
shall
be
saued
by
Christ
,
and
yet
are
so
farre
from
an
holy
and
sanctified
life
,
as
that
their
liues
are
soyled
with
many
soule
sinnes
,
with
drunkennesse
,
Sabbath-breaking
,
and
the
like
;
and
they
will
not
be
drawne
to
an
holy
course
of
life
,
no
,
they
hate
to
be
reformed
,
and
hate
those
that
are
holy
and
religious
,
and
truly
feare
God
.
And
some
content
themselues
with
a
ciuill
honest
life
,
and
thinke
that
a
sufficient
ground
of
comfort
;
poore
soules
,
they
do
exceedingly
deceiue
themselues
.
And
know
it
whosoeuer
thou
art
,
the
diuell
will
suffer
thee
to
thinke
,
yea
to
say
it
,
that
thou
hast
part
in
Christ
,
and
that
Christ
died
for
thee
,
so
long
as
he
findes
by
thy
fruites
,
that
thou
art
not
in
Christ
:
he
will
sooth
thee
vp
,
and
helpe
thee
forward
in
that
conceit
,
and
so
carrie
thee
on
in
a
fooles
paradise
(
as
we
vse
to
speake
)
to
thine
owne
endlesse
perdition
And
know
it
further
,
that
thou
confessing
thy selfe
to
be
a
Christian
(
as
euery
one
will
be
held
to
be
)
and
yet
liuing
a
lewd
and
wicked
life
,
or
contenting
thy selfe
with
a
formall
profession
,
thou
dost
more
dishonour
Christ
then
Turkes
and
Pagans
that
vtterly
deny
him
;
and
without
repentance
thy
iudgement
and
damnation
shall
be
deeper
in
hell
then
theirs
:
for
thou
dost
thereby
as
it
were
witnesse
against
Christ
,
that
he
is
but
a
weake
Christ
,
and
that
there
is
no
power
in
his
death
,
nor
vertue
in
his
resurrection
.
Oh
then
if
thou
wouldest
haue
good
euidence
to
thine
owne
soule
,
that
thou
art
in
Christ
,
and
by
him
freed
from
condemnation
,
neuer
rest
till
thou
find
thy
heart
and
life
truly
sanctified
,
and
that
thou
liuest
the
life
of
grace
and
holinesse
.
Againe
,
is
it
so
,
that
such
as
are
in
Christ
,
and
by
him
are
freed
from
condemnation
,
Gods
marke
on
such
as
are
in
Christ
.
they
liue
an
holy
and
sanctified
life
?
then
know
to
thy
comfort
,
whosoeuer
thou
art
that
hast
thy
heart
and
life
sanctified
,
and
liuest
the
life
of
grace
and
holinesse
,
the
Lord
hath
marked
thee
out
for
his
owne
,
and
thou
hast
good
euidence
,
such
as
cannot
deceiue
thee
,
that
thou
art
in
Christ
.
For
these
are
conuertible
termes
,
and
may
be
truly
and
reciprocally
affirmed
one
of
the
other
:
He
that
is
in
Christ
,
liues
an
holy
,
and
sanctified
life
:
And
he
that
liues
an
holy
and
sanctified
life
is
certainely
in
Christ
.
If
then
thou
find
the
power
of
sinne
broken
in
thee
,
and
that
now
thou
dost
hate
and
striue
against
all
sinne
,
yea
euen
against
the
sinne
that
heretofore
was
well
pleasing
to
thee
,
and
now
thou
studiest
and
endeuourest
to
please
God
in
euery
good
duty
,
and
dost
account
it
thy
chiefest
honour
to
deny
thy selfe
,
to
mortifie
the
lusts
of
thine
owne
heart
,
and
to
liue
to
God
;
comfort
thy selfe
,
thou
hast
good
euidence
of
thy
being
in
Christ
,
and
that
by
him
thou
art
freed
from
condemnation
,
yea
by
him
set
in
the
state
of
grace
and
saluation
.
Let
the
Papists
say
what
they
will
to
the
contrary
,
A
cauill
of
the
Papists
answered
.
that
holinesse
may
be
lost
,
and
the
fruite
of
Gods
grace
may
wither
and
come
to
nothing
;
they
directly
contradict
the
words
of
Christ
,
Iohn
4
,
14.
Whosoeuer
drinketh
of
the
water
that
I
shall
giue
him
,
shall
neuer
be
more
a
thirst
,
but
the
water
that
I
shall
giue
him
,
shall
be
in
him
a
well
of
water
springing
vp
into
euerlasting
life
.
Be
of
good
comfort
then
,
thou
hauing
euidence
of
an
holy
and
sanctified
life
,
thou
hast
such
assurance
of
thy
being
in
Christ
,
and
of
being
in
the
state
of
grace
and
saluation
,
as
will
neuer
faile
thee
:
and
thinke
on
it
to
thy
comfort
.
In
the
next
place
,
the
phrase
and
forme
of
speech
vsed
by
the
Apostle
is
to
be
obserued
;
he
saith
,
such
as
are
in
Christ
Iesus
,
they
walke
after
the
Spirit
,
that
is
,
they
liue
and
leade
their
liues
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
The
point
hence
is
this
.
That
the
walking
of
the
godly
,
true
beleeuers
,
such
as
are
in
Christ
,
Such
as
are
in
Christ
are
constantly
holy
in
the
course
of
their
liues
.
the
course
of
their
liues
is
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
;
they
haue
not
onely
some
good
thoughts
,
or
good
desires
,
and
haply
vtter
some
good
words
,
and
it
may
be
sometimes
make
a
step
into
a
good
way
,
and
do
some
good
duties
,
but
the
course
of
their
life
and
their
actions
,
for
the
tenour
of
them
,
are
constantly
ordered
and
guided
by
the
motion
of
Gods
Spirit
,
and
they
go
on
in
an
orderly
course
of
holinesse
,
and
the
course
of
their
life
is
holy
,
and
good
,
and
spirituall
.
Indeed
(
to
preuent
an
obiection
)
this
is
not
so
to
be
vnderstood
,
as
if
Gods
children
did
neuer
trip
or
slip
awrie
,
nor
at
any
time
slide
out
of
the
way
of
holinesse
,
and
did
neuer
fall
into
any
sinne
,
we
are
not
so
to
conceiue
the
point
:
for
then
none
liuing
on
the
face
of
the
earth
,
should
be
said
to
walke
after
the
Spirit
,
because
there
is
none
that
liues
and
sinnes
not
,
but
thus
vnderstand
the
point
.
That
howsoeuer
Gods
children
,
true
beleeuers
,
and
such
as
are
in
Christ
,
do
sometimes
slip
and
slide
,
and
against
their
purpose
fall
into
some
sinne
;
yet
the
course
of
their
life
,
and
their
thoughts
,
and
words
,
and
actions
,
for
the
tenour
of
them
,
and
for
the
most
and
greatest
part
,
are
holy
,
and
good
,
and
spirituall
;
and
they
are
ordered
and
guided
by
the
motion
of
Gods
Spirit
:
yea
euen
when
they
do
slip
,
and
fall
,
and
are
ouertaken
with
some
sinne
,
therein
also
grace
hath
a
working
in
them
,
not
to
the
acting
of
sinne
,
but
to
curbe
and
restraine
the
flesh
,
that
the
euill
they
do
,
is
not
done
with
full
consent
of
will
,
and
so
for
the
tenour
,
frame
and
course
of
their
liues
,
it
is
holy
,
good
,
heauenly
and
spirituall
.
Thus
it
is
with
the
godly
,
true
beleeuers
,
and
such
as
are
in
Christ
.
And
to
this
purpose
the
Apostle
speakes
plainly
,
Philip
.
3.20
.
Saith
he
,
Our
conuersation
is
in
heauen
,
speaking
of
himselfe
and
other
true
beleeuers
,
or
as
the
word
{αβγδ}
signifieth
,
our
ciuill
life
,
all
our
thoughts
and
actions
are
heauenly
,
or
as
Beza
rendreth
it
,
we
carrie
our selues
as
free
Denisons
of
heauen
,
our
whole
carriage
is
heauenly
and
spirituall
.
Psal
.
119.1
.
Saith
Dauid
,
Blessed
are
those
that
are
vpright
in
their
way
,
and
walke
in
the
Law
of
the
Lord
.
And
then
verse
3.
Surely
(
saith
he
)
they
worke
none
iniquitie
,
but
walke
in
his
wayes
:
they
hold
on
a
course
in
holinesse
,
and
in
the
waies
of
God
.
Galat
.
5.16
.
we
find
that
the
Apostle
exhorts
and
stirres
vp
true
beleeuers
thus
to
walke
:
Walke
ye
in
the
Spirit
,
and
ye
shall
not
fulfill
the
lusts
of
the
flesh
.
And
Psal
.
50.23
.
the
Lord
himselfe
speakes
of
framing
or
disposing
the
conuersation
aright
,
requires
it
as
of
his
children
,
with
promise
to
shew
them
his
saluation
:
He
that
offereth
praise
shall
glorifie
me
,
and
to
him
that
disposeth
his
way
aright
,
or
conuersation
aright
,
will
I
shew
the
saluation
of
God
.
It
is
said
of
Henoch
,
Gen.
5.22
.
that
he
walked
with
God
,
his
walking
was
with
God
.
Without
question
Henoch
sometimes
faulted
and
failed
,
but
the
course
of
his
life
was
as
in
the
presence
of
God
,
that
was
holy
and
religious
,
and
truly
spirituall
.
And
so
doubtlesse
is
it
with
Gods
children
,
and
true
beleeuers
,
and
such
as
are
in
Christ
,
though
sometimes
they
slip
and
faile
,
yet
their
walking
and
course
of
life
is
holy
,
and
good
,
and
spirituall
.
And
the
reasons
of
it
are
these
.
First
,
Gods
children
,
true
beleeuers
,
haue
wisedome
in
their
hearts
,
and
knowledge
delighting
their
soules
,
as
Pro
.
2.10
.
They
are
truly
enlightened
,
and
haue
sound
knowledge
of
the
word
of
God
,
discouering
to
them
the
deceiptfulnesse
and
danger
of
sinne
,
and
enlightening
them
to
decline
the
euill
way
,
and
to
go
on
in
the
right
way
,
euen
in
the
way
of
holinesse
.
Againe
,
Gods
children
,
true
beleeuers
,
haue
the
true
feare
of
God
in
their
hearts
,
which
makes
them
hate
euill
,
yea
the
euill
way
,
and
course
of
euill
,
Prou.
8.13
.
And
their
hearts
are
possessed
with
a
true
loue
to
God
,
which
makes
them
to
auoide
and
to
abhorre
all
and
euery
sinne
,
because
it
is
sinne
,
and
displeasing
to
God
,
and
makes
them
carefull
to
please
God
in
all
holy
duties
.
And
on
these
grounds
we
may
certainly
conclude
,
that
howsoeuer
Gods
children
do
sometimes
slip
and
fall
into
sinne
,
yet
their
walking
is
after
the
Spirit
,
and
the
course
of
their
liues
for
the
tenour
of
them
,
are
holy
,
good
,
and
spirituall
,
and
they
liue
as
they
are
ordered
by
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
Let
no
man
then
iudge
of
a
child
of
God
by
some
one
or
few
of
his
actions
,
but
by
the
tenour
and
course
of
his
life
.
A
child
of
God
is
to
be
iudged
by
the
course
of
his
life
.
It
is
the
manner
of
the
world
,
and
of
wicked
men
,
to
watch
for
the
halting
of
a
child
of
God
,
as
Iere
.
20.10
.
and
if
they
can
take
him
tripping
and
failing
in
the
least
thing
,
presently
their
mouthes
are
open
against
him
,
and
they
cry
out
against
him
,
and
charge
him
with
hypocrisie
,
and
sticke
not
to
say
,
that
all
his
profession
is
but
meere
hypocrisie
:
and
on
the
occasion
of
his
failing
they
flie
on
all
Gods
children
,
and
sticke
not
to
charge
them
all
to
be
hypocrites
;
so
rash
,
and
so
heady
,
and
so
vncharitable
are
vngodly
men
in
their
censure
:
we
must
take
heed
of
this
rashnesse
,
if
we
thus
iudge
of
a
child
of
God
we
trespasse
,
Psalme
73.15
.
Looke
to
the
bent
and
course
of
a
mans
life
and
his
carriage
,
if
that
be
holy
and
religious
,
and
thou
seest
in
a
man
an
honest
and
carefull
endeauour
to
walke
according
to
the
will
and
word
of
God
,
though
he
faile
in
some
particular
,
thou
art
to
iudge
of
him
as
a
child
of
God
,
and
as
one
that
truly
beleeues
in
Iesus
Christ
.
The
course
of
a
mans
life
and
his
walking
,
ought
to
be
the
rule
of
thy
iudgement
in
respect
of
others
.
Againe
,
is
it
thus
with
Gods
children
,
and
such
as
are
in
Christ
,
Some
good
thoughts
,
or
words
,
or
actions
,
not
sufficient
proue
a
man
or
woman
to
be
a
child
of
God
.
that
the
course
of
their
life
and
their
actions
for
the
tenour
of
them
,
are
holy
,
they
are
good
,
and
they
are
spirituall
?
Then
take
heed
thou
deceiue
not
thy selfe
,
thinke
not
that
thou
art
a
child
of
God
,
and
that
thou
art
in
Christ
,
because
haply
thou
hast
in
thee
sometimes
some
good
thoughts
,
and
some
good
motions
and
desires
,
and
sometimes
some
good
words
drop
from
thee
,
and
sometimes
thou
dost
a
good
action
,
and
thou
dost
sometimes
step
into
a
good
way
;
for
this
is
that
which
deceiues
many
in
the
world
,
they
thinke
they
are
the
children
of
God
,
and
they
are
truly
religious
,
and
who
shall
say
to
the
contrary
?
onely
because
they
haue
sometimes
some
good
motions
in
their
mindes
,
and
sometimes
some
good
words
fall
from
them
,
and
sometimes
they
hit
on
a
good
action
;
they
heare
the
word
,
they
pray
,
they
giue
almes
,
or
the
like
,
when
notwithstanding
the
course
of
their
life
is
farre
from
being
holy
,
and
it
is
farre
from
the
power
of
religion
.
Such
persons
deceiue
themselues
:
and
take
heed
of
this
deceipt
whosoeuer
thou
art
,
fancy
not
to
thy selfe
that
thou
art
a
child
of
God
,
onely
because
of
some
good
motions
in
thine
heart
,
some
good
words
,
and
some
good
actions
coming
from
thee
;
if
thou
build
on
that
ground
it
will
deceiue
thee
,
the
vilest
wretch
may
sometimes
haue
good
motions
,
good
words
,
or
do
good
things
.
If
thou
wouldest
haue
good
euidence
and
ground
indeed
that
thou
art
a
child
of
God
,
thou
must
find
thy
walking
to
be
after
the
Spirit
,
and
that
thou
art
a
spirituall
man
or
woman
:
and
thinke
not
as
the
blind
world
thinkes
,
that
onely
the
Ministers
of
the
Gospell
must
be
spirituall
men
:
No
,
no
,
if
thou
whosoeuer
thou
art
,
be
not
spirituall
,
thou
hast
no
part
in
Christ
.
Note
.
And
therefore
looke
to
it
,
and
let
not
thy
thinking
,
speaking
,
and
doing
of
good
things
,
be
as
it
were
accidentall
and
happening
sometimes
;
let
thy
failing
and
falling
into
sinne
,
be
as
it
were
accidentall
and
against
thy
purpose
,
but
let
thy
thinking
,
speaking
,
and
doing
of
good
things
,
be
ordinary
and
vsuall
:
let
thy
walking
be
after
the
Spirit
,
and
let
the
course
of
thy
life
be
holy
and
religious
,
and
led
in
the
feare
of
God
,
according
to
the
measure
of
light
vouchsafed
to
thee
:
for
that
indeed
thou
art
,
that
thou
art
in
the
course
of
thy
life
,
as
well
in
priuate
as
in
publicke
.
And
if
thou
be
holy
in
the
Church
and
in
publicke
,
and
not
in
thine
house
and
in
thy
closet
,
and
in
thy
trade
and
calling
,
and
course
of
life
thou
art
not
holy
,
thou
art
not
truly
religious
,
and
therefore
looke
to
the
course
of
thy
life
;
if
that
be
holy
and
religious
,
as
well
in
priuate
as
in
publicke
,
and
that
thou
be
holy
in
thy
particular
trade
and
calling
;
then
indeed
thou
art
holy
and
truly
religious
,
and
that
will
giue
thee
good
euidence
to
the
comfort
of
thy
soule
,
that
thou
art
the
child
of
God
.
Haply
here
some
will
demand
,
and
say
:
How
shall
I
know
that
my
walking
is
after
the
Spirit
?
I
would
willingly
haue
some
speciall
notes
and
markes
giuen
,
by
which
I
may
trie
my selfe
,
and
may
be
assured
that
my
course
of
life
is
holy
and
religious
,
as
well
in
priuate
as
in
publicke
.
The
markes
by
which
thou
mayest
know
it
,
are
specially
these
:
First
,
Markes
by
which
men
may
know
that
they
walk
after
the
Spirit
.
if
thou
haue
in
thee
a
mind
and
desire
to
know
the
good
way
,
that
thou
mayest
walke
in
it
,
and
thou
takest
counsell
of
God
in
his
word
,
and
makest
that
the
rule
of
all
thy
actions
,
as
Dauid
saith
,
Psal
.
119.24
.
For
certainly
as
one
saith
well
,
the
Spirit
of
God
leades
the
children
of
God
in
the
way
of
Gods
commandements
,
he
guides
them
not
by
idle
dreames
and
reuelations
,
neither
is
he
a
Spirit
of
rashnesse
and
giddinesse
,
wherewith
some
are
possessed
.
Secondly
,
if
thou
be
carefull
to
lift
vp
thine
heart
to
God
in
prayer
,
at
all
times
and
on
all
occasions
,
especially
when
thou
art
to
set
on
any
matter
of
waight
,
that
the
Lord
would
guide
and
gouerne
thee
in
all
thy
thoughts
,
words
,
and
actions
.
Excellent
is
that
example
of
Nehemiah
,
Nehe
.
2.4
.
When
he
was
to
speake
to
the
King
in
a
matter
of
waight
,
the
text
saith
he
prayed
vnto
the
God
of
heauen
.
Thirdly
,
if
when
thou
dost
slip
and
fall
into
any
sinne
,
thou
art
heartily
grieued
for
it
,
and
dost
neuer
rest
till
thou
hast
recouered
thy selfe
by
speedy
repentance
.
Fourthly
and
last
of
all
,
if
thou
carrie
in
thee
an
holy
resolution
to
please
God
in
all
things
,
and
not
to
be
driuen
from
an
holy
course
of
life
by
any
reproch
,
disgrace
,
or
trouble
whatsoeuer
;
though
it
be
to
the
losse
of
thy
dearest
bloud
.
By
these
notes
thou
mayest
know
that
thy
walking
is
after
the
Spirit
,
and
that
the
course
of
thy
life
is
holy
and
religious
:
and
hereby
trie
thy selfe
,
and
neuer
rest
till
thou
find
these
things
in
thy selfe
:
and
if
thou
find
these
things
in
thee
,
thou
mayest
assure
thy selfe
thy
walking
is
after
the
Spirit
,
and
that
thy
course
of
life
is
holy
and
religious
;
and
that
is
a
sure
euidence
that
thou
art
a
child
of
God
.
Obserue
we
yet
further
;
the
Apostle
hauing
set
this
marke
on
such
as
are
in
Christ
,
and
by
him
are
freed
from
condemnation
,
that
they
walke
after
the
Spirit
;
he
there
stayes
not
,
but
he
addes
a
deniall
of
the
contrary
,
that
they
walke
not
after
the
flesh
:
he
saith
,
they
walke
after
the
Spirit
,
not
after
the
flesh
.
And
hence
we
are
giuen
to
vnderstand
thus
much
.
That
men
cannot
walke
after
the
flesh
and
after
the
Spirit
,
Men
cannot
walke
after
the
flesh
and
after
the
Spirit
both
at
one
time
.
it
cannot
be
:
it
is
not
possible
men
should
liue
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
,
and
according
to
the
motion
and
guidance
of
the
corruption
of
nature
,
both
at
one
time
;
men
cannot
thinke
,
speake
,
and
do
as
they
are
acted
and
moued
by
the
Spirit
of
grace
and
holinesse
,
and
withall
thinke
,
speake
,
and
do
as
they
are
moued
and
led
by
their
owne
carnall
reason
,
and
their
owne
sinfull
lusts
and
corrupt
affections
.
A
mans
walking
&
course
of
life
cannot
be
good
,
holy
,
heauenly
,
and
spirituall
,
and
at
the
same
time
,
earthly
,
carnall
,
and
meerely
naturall
and
sensuall
:
these
two
courses
of
life
cannot
stand
together
.
And
to
this
purpose
marke
what
Christ
saith
,
Math
.
6.24
.
No
man
(
saith
he
)
can
serue
two
maisters
:
Now
the
flesh
and
the
Spirit
are
two
Lords
and
maisters
,
yea
they
are
maisters
of
contrary
mindes
and
dispositions
,
of
contrary
commands
,
as
the
Apostle
saith
,
Galat
.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
one
to
the
other
.
Galat
.
6.8
.
the
Apostle
speakes
of
sowing
to
the
flesh
,
and
sowing
to
the
Spirit
:
so
he
makes
an
opposition
betweene
them
,
both
in
themselues
,
and
in
the
fruite
of
them
,
as
that
the
fruite
of
sowing
to
the
flesh
shall
be
corruption
,
and
the
fruite
of
sowing
to
the
Spirit
shall
be
life
euerlasting
.
Philip
.
3.18.19.20
.
the
Apostle
makes
a
flat
opposition
betweene
those
that
walke
after
the
lusts
of
their
owne
hearts
,
and
make
their
bellies
their
God
,
and
mind
earthly
things
,
and
himselfe
and
others
who
had
their
conuersation
in
heauen
:
Many
(
saith
he
)
walke
,
of
whom
I
haue
told
you
often
,
and
now
tell
you
weeping
,
that
they
are
the
enemies
of
the
crosse
of
Christ
,
whose
end
is
damnation
,
whose
God
is
their
bellie
,
and
whose
glory
is
to
their
shame
,
which
mind
earthly
things
.
But
(
saith
he
)
our
conuersation
is
in
heauen
.
And
Rom
.
12.1
.
the
Apostle
hauing
exhorted
the
beleeuing
Romans
to
giue
vp
their
bodies
a
liuing
sacrifice
,
holy
,
and
acceptable
,
and
perfect
,
he
presently
subioynes
,
verse
2.
Fashion
not
your selues
like
vnto
the
world
,
frame
not
the
course
of
your
life
according
to
the
guise
,
and
manner
,
and
custome
of
the
world
and
worldly
men
:
as
if
he
had
said
,
an
holy
course
of
life
,
and
spirituall
seruing
of
God
,
and
a
carnall
course
of
life
led
after
the
manner
and
fashion
of
the
world
,
cannot
stand
together
.
These
testimonies
of
Scripture
do
plainly
euince
and
proue
the
point
in
hand
,
that
a
man
cannot
possibly
walke
both
after
the
flesh
and
after
the
Spirit
:
the
course
of
a
mans
life
,
and
his
walking
cannot
be
good
,
holy
,
heauenly
,
and
spirituall
,
and
at
the
same
time
earthly
,
carnall
,
and
meerely
naturall
and
sensuall
.
Because
of
that
opposition
and
contrariety
that
is
betweene
the
flesh
and
the
Spirit
,
they
are
directly
contrary
one
to
the
other
:
they
are
contrary
rootes
,
and
they
bring
forth
contrary
fruites
,
as
appeares
Galat
.
5.19
.
to
24.
The
workes
of
the
flesh
are
adultery
,
fornication
,
vncleannesse
,
wantonnesse
,
Idolatrie
,
witch-craft
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
seditions
,
heresies
,
enuie
,
murthers
,
drunkennesse
,
gluttony
,
and
such
like
:
But
the
fruite
of
the
Spirit
is
loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperancie
.
The
flesh
and
the
Spirit
are
as
contrary
,
as
fire
and
water
,
light
and
darknesse
:
they
are
like
the
Arke
of
God
and
Dagon
,
they
cannot
stand
together
,
there
can
be
no
agreement
betweene
them
.
2.
Cor
.
6.14
.
What
fellowship
hath
righteousnesse
with
vnrighteousnesse
,
and
what
communion
hath
light
with
darknesse
,
saith
the
Apostle
:
and
therefore
it
is
not
possible
for
a
man
to
walke
both
after
the
flesh
and
after
the
Spirit
.
Againe
,
such
as
walke
after
the
flesh
,
and
follow
the
motions
and
guidance
of
their
owne
corruption
,
without
question
they
do
so
with
a
loue
and
liking
of
the
flesh
,
and
of
the
lusts
of
it
;
they
are
pleasing
to
them
,
and
they
haue
no
true
loue
of
God
,
nor
of
good
things
in
them
,
which
is
found
in
them
that
walke
after
the
Spirit
.
For
as
1.
Ioh
.
2.15
.
If
any
man
loue
the
world
,
the
loue
of
the
Father
is
not
in
him
:
if
any
man
be
carried
away
with
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
or
the
pride
of
life
,
his
heart
is
not
right
in
the
loue
of
God
;
The
amitie
of
the
world
is
the
enmitie
of
God
,
whosoeuer
therefore
is
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
,
Iam
.
4.4
.
And
therefore
it
must
needs
be
,
that
such
as
walke
after
the
flesh
and
not
after
the
Spirit
,
they
are
carried
contrarie
waies
,
according
to
their
contrary
affections
and
likings
.
And
so
it
cannot
be
that
a
man
should
walke
both
after
the
flesh
and
after
the
Spirit
,
and
the
course
of
a
mans
life
cannot
be
holy
,
good
,
heauenly
,
and
spirituall
,
and
at
the
same
time
earthly
,
carnall
,
and
sensuall
.
This
serues
in
the
first
place
to
discouer
to
vs
the
blindnesse
and
folly
of
many
in
the
world
.
The
blindnes
and
folly
of
many
discouered
.
Many
there
be
who
thinke
they
may
bring
contrary
ends
together
:
they
are
of
this
mind
,
that
they
may
walke
both
after
the
flesh
and
after
the
Spirit
,
that
they
may
liue
as
they
are
led
by
their
owne
corrupt
reason
,
their
sensuall
and
corrupt
affections
,
euen
conforming
themselues
to
the
course
of
the
world
,
in
following
after
the
profits
,
pleasures
,
and
vanities
of
the
world
,
and
may
do
as
the
most
do
,
and
as
the
time
ferues
:
and
in
their
speeches
,
their
actions
,
their
gestures
,
their
attire
,
be
like
such
as
are
carnall
;
and
yet
be
religious
,
and
the
children
of
God
,
and
seruants
of
God
too
.
Poore
soules
whosoeuer
they
are
that
thus
thinke
,
they
deceiue
themselues
exceedingly
,
they
are
besotted
with
the
deceit
of
sinne
,
and
they
discerne
not
the
things
that
differ
.
Yea
it
is
a
sower
fruite
budding
out
from
the
bitter
roote
of
Atheisme
and
infidelitie
,
for
men
to
thinke
they
may
follow
the
course
of
the
world
,
and
yet
be
holy
and
religious
,
and
the
children
of
God
.
To
instance
in
some
particulars
:
Dost
thou
thinke
that
thou
mayest
be
an
earth-worme
,
alwaies
poring
and
digging
in
the
earth
,
minding
and
affecting
earthly
things
,
and
hunting
after
the
things
of
this
life
,
and
yet
be
a
child
of
God
,
and
a
seruant
of
God
,
and
walke
after
the
Spirit
?
it
is
because
thou
beleeuest
not
the
word
of
the
Lord
Iesus
,
who
hath
told
thee
the
contrary
,
Luke
16.13
.
Ye
cannot
serue
God
and
riches
.
Dost
thou
thinke
(
as
many
do
)
that
thou
mayest
serue
God
on
the
Sabbath
as
well
at
home
as
in
the
Church
and
publicke
assemblie
,
(
being
able
to
come
to
it
)
or
as
well
on
horsebacke
as
at
a
Sermon
:
or
if
thou
come
to
the
publicke
exercise
and
attend
on
it
,
when
that
is
ended
thou
art
at
libertie
,
and
maist
then
do
a
worke
of
thy
calling
?
it
is
because
thou
giuest
not
credit
to
the
word
of
God
,
he
reuealing
the
contrary
to
thee
in
his
holy
commandement
.
Dost
thou
thinke
that
thou
maist
fashion
thy selfe
like
to
the
world
,
in
thy
speech
,
in
thy
gesture
,
in
thy
attire
,
euen
attiring
thy selfe
like
to
a
wanton
,
and
yet
be
religious
and
a
child
of
God
?
the
word
of
God
hath
told
thee
the
contrary
,
and
it
is
because
thou
beleeuest
not
the
word
of
God
,
that
thou
art
of
that
mind
.
And
so
I
might
instance
in
many
other
particulars
.
Note
.
And
know
it
whosoeuer
thou
art
,
that
so
farre
as
thou
dost
follow
the
guidance
of
thine
owne
corrupt
reason
in
any
thing
,
so
farre
dost
thou
swarue
from
the
guidance
of
Gods
Spirit
and
grace
:
and
it
is
as
possible
for
thee
to
bring
heauen
and
earth
together
,
and
to
gripe
them
within
thy
fist
,
as
it
is
for
thee
to
walke
both
after
the
flesh
and
after
the
Spirit
;
and
to
liue
an
holy
,
religious
and
spirituall
life
,
and
at
the
same
time
to
liue
an
earthly
,
carnall
and
sensuall
life
.
These
two
can
neuer
sort
together
,
there
is
no
medley
,
no
mixture
to
be
made
of
them
.
No
,
no
,
if
the
course
of
thy
life
be
earthly
and
carnall
;
without
all
question
it
is
not
holy
,
and
good
,
and
heauenly
,
and
spirituall
.
And
take
this
with
thee
:
If
thou
liue
not
an
heauenly
life
here
in
this
world
,
thou
shalt
neuer
liue
it
in
the
world
to
come
;
thou
shalt
neuer
enioy
the
life
of
glory
in
heauen
.
It
is
not
thine
owne
strong
conceipt
that
will
carrie
thee
vp
to
heauen
,
because
thy
conceit
serues
thee
,
that
thou
shalt
be
saued
as
well
as
the
best
,
though
thou
be
as
bad
as
the
worst
.
No
,
no
,
if
thou
walke
according
to
the
course
of
this
world
,
Ephes
.
2.2
.
after
the
Prince
that
ruleth
in
the
aire
,
euen
the
spirit
that
now
worketh
in
the
children
of
disobedience
:
with
him
,
vnlesse
thou
repent
,
thou
shalt
one
day
haue
thy
portion
:
and
therefore
take
heed
of
that
course
of
life
.
Againe
,
is
it
so
that
a
man
cannot
possibly
walke
both
after
the
flesh
and
after
the
Spirit
,
Comfort
to
such
as
hold
on
a
constant
course
of
holinesse
.
and
the
course
of
a
mans
life
cannot
be
holy
,
good
,
and
heauenly
:
and
at
the
same
time
,
earthly
,
carnall
and
sensuall
?
then
comfort
thy selfe
whosoeuer
thou
art
,
that
findest
thy
walking
and
course
of
life
,
to
be
holy
,
good
,
heauenly
,
and
spirituall
.
For
what
though
it
be
so
,
that
thou
dost
sometimes
slip
and
faile
,
and
art
sometimes
ouercarried
,
to
the
doing
of
some
euill
against
thy
purpose
,
and
the
best
of
thine
actions
are
not
done
so
chearefully
,
and
so
exactly
and
perfectly
as
they
ought
,
but
they
are
mingled
with
many
imperfections
,
and
thou
hast
cause
to
be
humbled
for
them
?
yet
if
thou
be
able
to
witnesse
to
thy selfe
in
truth
,
that
the
bent
and
purpose
of
thine
heart
is
to
please
God
in
all
things
,
and
thy
care
and
thy
endeauour
is
to
walke
with
God
,
and
thou
dost
in
some
poore
measure
hold
on
a
course
in
holinesse
:
comfort
thy selfe
,
thou
hast
good
cause
to
be
comforted
,
for
then
thou
art
one
,
euen
in
Gods
accompt
,
that
walkest
after
the
Spirit
;
and
the
Lord
esteemes
not
of
thee
as
one
that
walketh
after
the
flesh
.
Though
the
flesh
that
still
abides
in
thee
,
do
intermeddle
,
and
thrust
in
it selfe
,
and
do
cause
thee
sometimes
to
slip
and
faile
,
and
to
do
good
things
imperfectly
,
yet
the
Lord
passeth
by
thy
failings
and
imperfections
,
he
lookes
to
thy
walking
and
course
of
life
,
and
that
being
holy
and
good
,
he
esteemes
of
thee
as
one
that
walkes
after
the
Spirit
,
and
not
as
one
that
walkes
after
the
flesh
,
and
consequently
,
as
one
that
art
in
Christ
,
and
by
him
freed
from
condemnation
.
And
that
is
an
excellent
comfort
,
thinke
on
it
to
thy
comfort
.
Note
we
further
,
the
Apostle
here
saith
,
that
such
as
are
in
Christ
,
and
by
him
are
freed
from
condemnation
,
they
walke
not
after
the
flesh
but
after
the
Spirit
.
Hence
it
is
cleare
:
That
the
best
of
Gods
children
liuing
on
the
face
of
the
earth
,
euen
such
as
are
in
Christ
,
The
best
of
Gods
children
haue
in
them
both
flesh
and
Spirit
.
and
by
him
are
freed
from
condemnation
,
they
haue
in
them
both
flesh
and
Spirit
,
both
grace
and
corruption
,
and
they
walke
after
the
one
,
and
not
after
the
other
.
Satan
commonly
troubles
and
disquiets
poore
weake
Christians
,
and
would
beare
them
in
hand
that
they
are
none
of
Christs
,
because
they
haue
corruption
and
flesh
in
them
,
and
they
feele
in
themselues
many
sinfull
infirmities
.
Herein
he
playes
the
subtill
sophister
and
cunning
deceiuer
,
he
would
haue
Christians
to
measure
themselues
by
a
false
rule
,
by
the
rule
of
perfect
sanctification
,
and
he
tels
them
,
vnlesse
they
be
perfectly
sanctified
they
are
not
in
Christ
.
Now
perfect
sanctification
is
the
rule
that
is
to
be
layd
to
the
Saints
in
heauen
,
Note
.
and
not
to
those
that
liue
on
the
face
of
the
earth
.
No
,
no
,
sinne
and
corruption
that
is
found
in
men
or
women
,
is
not
sufficient
to
proue
them
not
to
be
in
Christ
,
but
their
walking
after
it
.
If
men
walke
after
the
flesh
,
they
are
not
in
Christ
;
but
if
thou
hauing
flesh
and
corruption
in
thee
,
thou
art
wearie
of
it
,
and
thou
dost
not
willingly
follow
the
motion
and
command
of
it
,
but
dost
euen
sigh
and
grone
vnder
it
,
as
the
people
of
Israel
did
vnder
their
seruitude
and
bondage
in
Egypt
,
and
grace
hath
wrought
in
thee
a
new
disposition
,
such
as
nature
neuer
could
bring
forth
:
comfort
thy selfe
,
vndoubtedly
thou
art
in
Christ
Iesus
.
Come
we
now
to
the
second
verse
.
VERSE
2.
For
the
Law
of
the
Spirit
of
life
,
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
Law
of
sinne
,
and
of
death
.
OVr
Apostle
hauing
in
the
verse
foregoing
layd
downe
his
generall
proposition
,
full
of
sweet
and
heauenly
comfort
to
all
that
are
in
Christ
Iesus
;
that
to
them
there
is
no
condemnation
:
in
this
verse
he
proues
and
confirmes
that
proposition
.
Some
would
haue
this
verse
to
be
a
proofe
and
confirmation
of
the
latter
part
of
the
former
verse
,
namely
,
of
that
which
the
Apostle
affirmes
of
such
as
are
in
Christ
,
that
they
walke
not
after
the
flesh
,
but
they
walke
after
the
Spirit
.
Say
they
,
the
Apostle
confirmes
that
part
of
the
verse
by
an
argument
from
the
efficient
cause
of
an
holy
and
sanctified
life
,
namely
,
the
Spirit
of
Christ
giuen
to
such
as
are
in
Christ
,
and
haue
fellowship
&
communion
with
him
.
But
indeed
this
verse
is
rather
to
be
taken
as
a
proofe
and
confirmation
of
the
former
part
of
the
verse
foregoing
.
The
Apostles
proposition
,
there
is
no
condemnation
to
such
as
are
in
Christ
,
that
is
most
agreeable
to
the
context
,
and
to
the
drift
&
purpose
of
the
Apostle
.
For
hauing
said
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
;
some
might
haply
thinke
or
say
,
Is
there
no
condemnation
to
such
as
are
in
Christ
?
why
,
they
that
are
in
Christ
Iesus
haue
in
them
a
remainder
of
corruption
,
there
is
impurenesse
and
defilement
in
part
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
of
their
bodies
:
the
impurenesse
of
nature
is
found
in
the
best
and
in
the
most
holy
that
liue
in
the
world
,
&
that
is
enough
to
condemne
them
;
how
then
are
they
freed
from
condemnation
?
This
obiection
the
Apostle
here
meetes
withall
,
and
preuents
,
and
makes
answer
to
it
on
this
manner
:
Howsoeuer
the
best
and
the
most
holy
that
liue
in
the
world
haue
in
them
impurenesse
of
nature
,
which
in
it selfe
and
of
it selfe
,
is
enough
to
condemne
them
;
and
euen
for
that
,
if
there
were
no
further
matter
of
condemnation
in
them
,
the
Lord
might
iustly
throw
them
to
hell
,
yet
there
is
that
in
Christ
Iesus
that
is
able
to
free
them
from
it
:
yea
there
is
that
in
Christ
Iesus
,
euen
the
law
of
the
Spirit
of
life
,
that
doth
free
all
that
are
in
him
from
the
law
of
sinne
and
of
death
:
therefore
there
can
be
no
condemnation
to
them
.
So
the
Apostle
here
reasons
,
and
that
is
the
dependance
of
this
verse
on
the
former
.
Now
in
this
verse
,
for
the
generall
matter
of
it
,
The
generall
matter
of
the
second
verse
.
we
haue
these
things
layd
before
vs.
First
,
what
it
is
that
sets
them
that
are
in
Christ
Iesus
free
from
their
guiltinesse
in
respect
of
their
impure
nature
,
and
from
the
power
it
hath
in
it selfe
to
condemne
them
,
namely
,
the
Spirit
of
life
;
which
the
Apostle
deliuers
,
together
with
the
power
of
it
,
vnder
the
word
Law
;
and
the
subiect
of
it
,
in
whom
that
Spirit
of
life
is
found
,
and
that
is
in
Christ
Iesus
:
For
the
law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
.
Then
the
Apostle
makes
knowne
the
effect
and
powerfull
worke
of
that
Spirit
of
life
:
that
the
effect
of
it
is
freedome
;
giuing
instance
of
that
effect
in
himselfe
,
and
in
his
owne
particular
,
setting
it
downe
in
the
time
past
:
hath
freed
me
.
And
to
that
he
addes
in
the
third
place
,
from
what
himselfe
was
freed
,
and
from
what
all
that
are
in
Christ
Iesus
are
freed
,
by
the
power
of
the
Spirit
of
life
in
Christ
Iesus
,
in
the
last
wordes
,
from
the
law
of
sinne
and
of
death
:
and
so
we
see
the
summe
and
substance
of
this
verse
.
Come
we
to
vnfold
the
sence
of
the
words
of
it
.
This
verse
doth
much
trouble
Interpreters
,
Interpretation
.
and
is
diuersly
taken
according
to
the
diuerse
applications
of
it
,
some
applying
it
(
as
I
said
)
as
a
proofe
of
the
latter
part
of
the
verse
foregoing
,
and
some
as
a
confirmation
of
the
former
part
of
it
,
which
(
as
I
haue
shewed
)
I
take
to
be
the
right
application
of
it
.
And
I
doubt
not
but
that
this
verse
and
the
two
verses
following
,
are
to
be
taken
as
intended
by
the
Apostle
,
touching
the
matter
of
Iustification
,
and
freedome
from
condemnation
,
and
not
concerning
the
sanctification
of
such
as
are
in
Christ
:
the
context
and
words
(
as
I
conceiue
)
will
beare
no
other
sound
exposition
.
For
the
Law
of
the
Spirit
of
life
.
These
words
(
of
the
Spirit
of
life
)
are
diuersly
expounded
.
I
will
not
trouble
you
with
the
varietie
of
expositions
,
but
giue
that
which
I
conceiue
to
be
the
true
meaning
of
them
,
and
most
agreeable
to
the
purpose
of
the
Apostle
.
And
the
Spirit
of
life
(
as
I
take
it
)
is
here
put
for
life
,
according
to
the
phrase
of
Scripture
,
as
Reuela
.
11.11
.
After
three
dayes
and
an
halfe
the
Spirit
of
life
comming
from
God
shall
enter
into
them
:
that
is
,
life
it selfe
.
Now
life
is
that
whereby
a
thing
acteth
and
moueth
it selfe
,
and
it
is
the
cause
and
beginning
of
action
and
motion
:
and
being
here
applied
to
Christ
,
we
are
to
vnderstand
it
of
that
in
Christ
which
is
the
cause
and
beginning
of
all
his
holy
actions
.
Now
what
is
that
?
Why
,
surely
his
originall
holinesse
and
purity
,
the
holinesse
and
purity
of
his
humane
nature
,
which
is
here
called
the
Spirit
of
life
for
two
reasons
.
First
,
because
it
was
infused
into
his
manhood
by
the
Spirit
of
God
in
his
conception
,
Proouing
Christ
his
originall
holines
and
purity
to
be
here
meant
.
when
he
was
conceiued
in
the
wombe
of
the
virgin
,
he
being
conceiued
by
the
holy
Ghost
.
Luk
.
1.35
.
the
Angell
answered
and
said
vnto
her
,
The
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
High
shall
ouershadow
thee
:
therefore
also
that
holy
thing
which
shall
be
borne
of
thee
,
shall
be
called
the
Sonne
of
God
.
Secondly
,
because
of
the
perfection
of
it
,
it
being
most
exact
,
and
absolute
,
and
perfect
.
It
is
vsuall
in
the
Scripture
to
set
out
a
thing
in
the
perfection
of
it
,
and
to
the
full
,
by
adding
the
word
Spirit
vnto
it
;
as
the
spirit
of
pride
,
of
truth
,
of
errour
,
and
the
like
.
So
then
the
meaning
of
this
phrase
(
the
Spirit
of
life
)
is
this
,
the
most
absolute
and
most
perfect
purity
and
holinesse
of
the
nature
of
man
.
And
the
word
law
here
vsed
,
signifieth
the
power
of
that
holinesse
and
purity
to
countermand
the
power
of
sinne
,
to
acquit
and
discharge
from
sinne
:
and
that
may
be
casily
gathered
from
the
opposition
of
it
to
the
law
of
sinne
.
(
In
Christ
Iesus
)
So
is
the
text
originall
,
{αβγδ}
,
the
law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
.
The
meaning
is
,
which
is
inherent
in
Christ
Iesus
himselfe
,
as
the
proper
subiect
of
it
.
Hath
freed
me
,
that
is
,
me
being
in
Christ
Iesus
,
and
one
with
him
by
the
bond
of
his
Spirit
,
and
by
faith
:
hath
perfectly
freed
me
being
imputed
to
me
.
For
here
no
doubt
the
Apostle
had
an
eye
to
that
in
the
verse
before
,
(
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
)
(
From
the
law
of
sinne
,
and
of
death
.
)
The
word
sinne
,
here
signifieth
the
corruption
,
the
blot
and
staine
of
nature
:
and
in
respect
of
the
Apostle
and
true
beleeuers
,
the
reliques
and
remainders
of
that
blot
and
staine
still
abiding
in
them
:
and
by
the
law
of
sinne
,
is
meant
that
force
and
power
it
hath
in
it selfe
,
to
make
guilty
in
Gods
sight
,
and
to
bind
ouer
to
punishment
.
And
last
of
all
,
by
the
law
of
death
,
we
are
to
vnderstand
the
power
of
death
,
both
of
body
and
soule
,
both
temporall
and
eternall
,
due
to
that
blot
and
staine
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
For
the
power
of
the
most
absolute
and
most
perfect
holinesse
and
purity
of
the
nature
of
man
,
which
is
found
in
Christ
Iesus
,
is
inherent
in
him
as
the
proper
subiect
of
it
,
euen
the
power
and
force
it
hath
to
acquit
and
discharge
from
sinne
,
that
being
imputed
to
me
,
hath
perfectly
freed
and
deliuered
me
,
I
being
in
Christ
Iesus
,
and
one
with
him
by
the
bond
of
his
Spirit
and
by
faith
,
from
the
power
which
the
remainder
of
sinne
,
the
blot
and
staine
of
my
sinfull
nature
,
hath
to
make
me
guilty
in
Gods
sight
,
and
to
bind
me
ouer
to
punishment
,
and
from
the
power
of
death
both
of
body
and
soule
,
euen
of
death
temporall
,
and
of
death
eternall
,
due
to
me
in
respect
of
that
blot
and
staine
of
my
corrupt
and
sinfull
nature
.
Obserue
we
that
this
verse
hath
respect
to
the
first
part
of
the
former
verse
,
as
a
preuention
of
an
obiection
:
for
some
might
obiect
and
say
,
There
is
impurenesse
of
nature
in
the
best
and
most
holy
that
liue
in
the
world
,
how
then
are
they
freed
from
condemnation
?
This
the
Apostle
meets
with
,
and
answers
,
That
the
perfect
holinesse
and
purity
of
Christ
his
manhood
imputed
to
them
,
perfectly
frees
them
from
the
power
the
defilement
of
their
nature
hath
to
condemne
them
,
and
it
shall
neuer
condemne
them
;
and
so
it
is
a
truth
that
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Hence
then
we
may
gather
thus
much
.
That
such
as
are
in
Christ
Iesus
,
they
are
partakers
of
the
benefit
of
Christ
his
most
holy
conception
and
birth
,
Such
as
are
in
Christ
Iesus
are
partakers
of
his
most
holy
conception
&
birth
,
and
of
the
perfect
purity
of
his
most
holy
nature
.
and
of
the
perfect
holinesse
and
purity
of
his
most
holy
and
sanctified
nature
:
not
onely
the
merit
of
Christ
his
actiue
obedience
in
his
life
,
and
the
merit
of
his
suffering
and
death
belongs
to
true
beleeuers
,
but
the
benefit
also
of
his
habituall
righteousnesse
,
of
his
most
holy
nature
belongs
to
them
:
and
that
is
also
imputed
to
them
,
to
their
iustification
in
Gods
sight
:
and
by
the
perfect
holinesse
and
purity
of
Christ
his
humane
nature
imputed
to
them
,
they
are
accounted
as
holy
and
pure
,
and
that
in
the
sight
of
God
,
as
if
they
themselues
had
bene
conceiued
and
borne
without
spot
of
sinne
.
And
to
this
purpose
is
that
of
the
Apostle
1.
Corinth
.
1.30
Christ
is
made
to
vs
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
Christ
is
made
to
such
as
truly
beleeue
in
him
,
not
onely
righteousnesse
in
respect
of
his
perfect
fulfilling
of
the
Law
of
God
for
them
,
but
sanctification
also
,
in
respect
of
his
holinesse
,
innocency
,
and
most
perfect
purity
of
his
holy
and
sanctified
nature
.
Ezech
.
16.6
.
Ezech
.
16.6
.
the
Lord
saith
,
He
saw
Ierusalem
polluted
in
her
owne
bloud
in
her
natiuity
and
birth
,
and
he
couered
that
filthinesse
of
hers
:
verse
8
:
And
hence
it
is
that
the
Lord
is
said
not
to
see
iniquity
in
Iacob
,
Numb
.
23.21
.
He
sees
no
sinne
in
his
people
and
children
,
not
that
there
is
no
sinne
in
them
that
are
iustified
by
Christ
,
or
that
God
cannot
see
it
:
for
the
best
haue
corruption
still
abiding
in
them
,
which
God
seeth
and
chasteneth
them
for
it
,
but
that
in
the
iustification
of
a
sinner
,
he
lookes
on
them
in
and
through
Christ
,
and
beholds
them
in
his
perfect
holinesse
and
purity
:
and
so
he
sees
them
as
holy
and
pure
,
and
free
from
all
spot
of
sinne
.
They
are
partakers
of
the
perfect
holinesse
and
puritie
of
Christ
his
most
holy
and
sanctified
nature
,
and
that
being
imputed
to
them
,
they
are
accounted
as
holy
and
pure
in
Gods
sight
,
as
if
themselues
had
bene
conceiued
and
borne
without
sinne
:
and
the
reason
and
ground
of
this
truth
is
this
.
Whole
Christ
is
giuen
to
such
as
are
in
him
,
euen
Christ
with
all
his
benefits
;
the
benefits
of
his
conception
,
birth
,
life
,
and
death
:
he
was
incarnate
and
borne
not
for
himselfe
,
but
for
Gods
chosen
:
Isai
.
9.6
.
Vnto
vs
a
child
is
borne
,
vnto
vs
a
Sonne
is
giuen
.
He
was
borne
that
he
might
bestow
himselfe
wholly
on
true
beleeuers
,
as
a
mediator
,
and
all
his
workes
of
mediation
,
his
holy
incarnation
,
his
fulfilling
of
the
Law
,
his
suffering
for
sinne
.
And
this
we
may
resolue
on
as
a
certaine
truth
,
that
such
as
are
in
Christ
Iesus
,
they
are
partakers
of
the
benefits
of
Christ
his
most
holy
conception
and
birth
,
and
by
the
perfect
holinesse
and
purititie
of
Christ
his
humane
nature
imputed
to
them
,
they
are
accounted
in
Gods
sight
as
holy
and
pure
,
as
if
themselues
had
bene
conceiued
and
borne
without
spot
of
sinne
.
Now
then
,
this
may
serue
first
to
informe
our
iudgements
touching
iustification
of
a
true
beleeuer
in
Gods
sight
:
Information
of
iudgement
touching
the
justification
of
true
beleeuers
in
Gods
sight
.
by
this
we
may
easily
conceiue
how
a
true
beleeuer
stands
perfectly
iust
and
holy
in
Gods
sight
,
namely
,
by
the
birth
and
suffering
of
Christ
,
and
by
the
obedience
of
his
life
,
and
also
by
the
holinesse
and
innocency
of
his
conception
and
birth
.
By
the
merit
of
Christ
his
death
,
a
true
beleeuer
is
discharged
from
the
guilt
and
punishment
due
to
him
for
sinne
,
both
originall
and
actuall
:
by
the
obedience
of
his
life
,
he
is
accounted
actually
iust
and
righteous
;
and
by
the
holinesse
and
puritie
of
his
conception
and
birth
,
he
is
accounted
personally
holy
and
pure
,
as
if
he
had
bene
conceiued
and
borne
without
spot
of
sinne
.
Againe
,
is
it
so
that
such
as
be
in
Christ
Iesus
are
partakers
of
the
benefit
of
his
most
holy
nature
,
Sweet
comfort
to
such
as
are
sure
they
are
in
Christ
.
and
by
the
perfect
holinesse
of
his
nature
imputed
to
them
,
they
are
accounted
as
holy
&
pure
in
Gods
sight
,
as
if
themselues
had
bene
conceiued
&
borne
without
sin
?
then
here
is
matter
of
sweet
comfort
for
thee
whosoeuer
thou
art
,
that
hast
euidence
in
thine
owne
soule
that
thou
art
in
Christ
:
thou
mayest
hereupon
conclude
to
thy
comfort
,
that
thou
art
perfectly
iust
and
holy
in
Gods
sight
,
in
and
through
Christ
:
and
it
is
neither
the
want
of
holinesse
in
thy
life
,
nor
the
want
of
puritie
in
thy
nature
,
that
can
condemne
thee
;
there
is
a
supply
of
perfect
holinesse
both
actuall
and
originall
made
to
thee
in
Christ
.
Satan
commonly
seekes
to
brangle
and
trouble
the
conscience
of
a
poore
weake
Christian
on
this
or
the
like
manner
:
he
sets
on
him
and
tels
him
,
thou
art
filthy
,
thou
art
vncleane
,
and
dost
thou
looke
to
be
saued
,
and
to
enter
into
Gods
kingdome
?
thou
dost
but
deceiue
thy selfe
.
Admit
this
that
Christ
hath
died
for
the
sinnes
that
thou
hast
done
,
and
hath
also
fulfilled
the
Law
for
thee
,
yet
thou
knowest
thou
art
filthy
,
and
thou
art
priuie
to
the
vncleannesse
of
thine
owne
heart
and
soule
,
sinne
cleaues
to
thee
,
and
thou
feelest
it
,
and
dost
acknowledge
it
to
God
,
and
dost
thou
thinke
to
be
admitted
into
Gods
kingdome
of
glory
?
No
,
no
,
I
tell
thee
no
vncleane
thing
shall
enter
into
that
kingdome
,
the
Lord
himselfe
hath
spoken
it
,
Reuel
.
21.27
.
There
shall
enter
into
it
no
vncle●●e
thing
,
neither
whatsoeuer
worketh
abhomination
or
lyes
.
See
the
cunning
of
the
old
serpent
.
The
poore
Christian
may
easily
answer
,
and
on
the
ground
of
truth
now
deliuered
may
tell
him
,
Though
I
be
vncleane
in
my selfe
,
yet
in
Christ
there
is
perfect
holinesse
and
puritie
of
nature
,
and
I
being
in
him
,
and
through
him
,
I
am
accounted
euen
in
Gods
sight
,
as
holy
and
pure
as
if
I
had
bene
conceiued
and
borne
without
spot
of
sinne
,
and
as
if
I
had
no
vncleannesse
in
me
.
It
seemes
then
(
will
the
diuell
say
,
and
indeed
it
is
the
obiection
of
the
Papists
)
that
God
accounts
thee
,
that
art
a
sinner
,
to
be
iust
and
holy
,
but
that
cannot
be
,
that
the
Lord
who
is
most
iust
and
holy
should
so
do
.
The
poore
soule
may
answer
him
againe
,
I
being
iustified
in
the
sight
of
God
,
in
and
thorow
Christ
,
I
am
acquited
by
Christ
from
all
my
sinnes
:
and
though
I
haue
sinne
still
sticking
in
me
,
and
I
am
a
sinner
in
respect
of
the
inherencie
of
sinne
,
yet
I
ceasse
to
be
a
sinner
in
regard
of
guiltinesse
,
I
am
not
held
guiltie
of
sinne
:
and
hauing
the
perfect
holinesse
and
righteousnesse
of
Christ
imputed
to
me
,
I
am
truly
iust
and
holy
by
imputation
;
there
is
a
supply
of
perfect
holinesse
,
both
actuall
and
originall
made
to
me
in
Christ
.
Thus
the
poore
soule
may
answer
Satan
,
and
cheare
vp
it selfe
.
And
herein
comfort
thy selfe
whosoeuer
thou
art
,
that
findest
thy selfe
in
Christ
;
it
is
neither
the
want
of
holinesse
in
thy
life
,
nor
the
want
of
puritie
in
thy
nature
,
that
can
condemne
thee
,
thou
art
partaker
of
the
benefit
of
Christ
his
most
holy
conception
and
birth
,
and
by
the
perfect
holinesse
and
puritie
of
his
humane
nature
imputed
to
thee
,
thou
art
accounted
as
holy
and
pure
in
Gods
sight
,
as
if
thou
hadst
bene
conceiued
and
borne
without
any
spot
of
sinne
,
and
that
is
an
excellent
comfort
.
In
the
next
place
obserue
we
,
how
the
Apostle
here
sets
out
the
holinesse
and
puritie
of
Christ
his
humane
nature
:
he
cals
it
not
the
life
of
the
Spirit
,
or
the
life
of
grace
,
but
which
is
more
emphaticall
and
weighty
,
and
more
sets
out
the
excellencie
and
perfection
of
it
,
(
The
Spirit
of
life
)
which
is
in
Christ
Iesus
.
Hence
we
are
giuen
to
vnderstand
thus
much
.
That
in
Christ
is
not
onely
the
life
of
the
Spirit
,
or
the
life
of
grace
,
as
in
other
of
Gods
children
,
In
Christ
is
found
absolute
perfection
of
holinesse
and
puritie
.
but
the
Spirit
of
life
is
in
him
,
in
him
is
found
the
absolute
perfection
of
holinesse
and
puritie
;
the
holinesse
of
Christ
infused
into
him
and
in
his
manhood
,
is
not
onely
free
from
all
spot
of
sinne
,
but
it
is
also
enriched
and
filled
with
holinesse
,
in
greater
measure
then
all
men
and
Angels
:
the
excellency
and
perfection
of
all
diuine
grace
is
found
in
the
manhood
of
Christ
Iesus
.
And
to
this
purpose
that
is
a
cleare
text
,
Iohn
3.34
.
Ioh
.
3.34
.
God
gaue
him
not
the
Spirit
by
measure
:
the
graces
and
gifts
of
the
holy
Ghost
were
bestowed
on
him
in
fulnesse
,
and
without
measure
.
Isai
.
11.2
.
Isai
.
11.2
.
the
Prophet
speaking
of
Christ
saith
,
The
Spirit
of
the
Lord
shall
rest
vpon
him
,
euen
the
fulnesse
of
the
Spirit
:
&
then
he
reckons
the
particular
gifts
and
graces
of
the
Spirit
,
and
giues
to
them
the
title
of
Spirit
:
The
Spirit
of
wisedome
and
vnderstanding
,
the
Spirit
of
counsell
and
strength
,
the
Spirit
of
knowledge
and
feare
of
the
Lord
:
thereby
signifying
the
absolute
perfection
of
those
graces
.
Acts
10.38
.
Acts
10.38
.
the
Apostle
Peter
saith
.
God
hath
annointed
him
with
the
holy
Ghost
.
And
Heb
.
1.9
.
Heb
.
1.9
.
it
is
said
that
God
annointed
him
with
the
oyle
of
gladnesse
aboue
his
fellowes
.
And
Luke
4.1
.
Luke
4.1
.
it
is
said
,
that
he
was
full
of
the
holy
Ghost
.
Ioh
.
1.14
.
Iohn
1.14
.
saith
the
Euangelist
,
The
Word
was
made
flesh
,
and
dwelt
among
vs
,
and
we
saw
the
glorie
thereof
,
as
the
glorie
of
the
onely
begotten
Sonne
of
the
Father
,
full
of
grace
and
truth
.
The
Scripture
is
plentifull
in
the
proofe
of
this
:
That
in
Christ
is
found
the
absolute
perfection
of
holinesse
and
puritie
;
the
holinesse
and
puritie
of
Christ
infused
into
him
,
and
inherent
in
his
humane
nature
,
is
most
absolute
,
and
most
exact
,
and
perfect
.
But
here
a
question
may
be
moued
:
whether
Christ
in
his
conception
and
birth
,
had
such
a
perfection
of
grace
as
could
admit
no
increase
,
or
no
?
To
this
I
answer
:
No
,
he
had
not
,
in
his
manhood
he
increased
in
grace
as
he
did
in
age
and
in
stature
:
the
text
is
cleare
,
Luke
2.52
.
Iesus
increased
in
wisedome
and
stature
,
and
in
fauour
with
God
and
men
.
And
this
increase
was
not
onely
in
respect
of
experience
,
and
the
manifestation
of
grace
before
God
and
men
,
as
the
Schoolemen
hold
,
but
in
respect
of
the
habit
or
gift
of
grace
.
Yet
so
are
we
to
vnderstand
it
,
as
that
it
was
an
increase
without
all
imperfection
,
there
was
not
the
least
imperfection
,
the
least
defect
in
that
grace
that
was
in
Christ
in
his
infancy
.
In
his
infancy
he
receiued
a
full
measure
of
grace
,
and
euen
fulnesse
of
grace
agreeable
to
that
age
,
and
fit
for
that
age
,
and
the
workes
to
be
done
of
him
in
that
age
.
And
when
he
was
twelue
yeares
old
he
receiued
a
further
measure
fit
for
that
age
:
and
so
when
he
was
thirty
yeares
old
,
and
was
baptized
,
and
began
to
preach
,
then
was
accomplished
the
Prophesie
of
Isaiah
,
Isai
.
61.1
.
The
Spirit
of
the
Lord
is
on
me
,
because
he
hath
annointed
me
,
that
I
should
preach
the
Gospell
to
the
poore
:
he
hath
sent
me
that
I
should
heale
the
broken
hearted
,
that
I
should
preach
deliuerance
to
the
captiues
,
and
recouering
of
sight
to
the
blind
,
that
I
should
set
at
libertie
them
that
are
bruised
.
Luke
4.18
.
Luke
4.18
.
And
then
he
had
the
full
growth
of
grace
;
and
this
increase
of
grace
,
and
a
perfection
of
grace
may
well
stand
together
.
As
it
pleased
Christ
to
take
to
himselfe
the
body
of
an
infant
,
and
to
grow
vp
in
stature
of
body
;
so
also
it
pleased
him
to
take
a
fulnesse
of
grace
agreeable
to
that
age
,
and
to
grow
and
increase
in
grace
:
and
so
the
holinesse
and
puritie
infused
into
Christ
,
and
inherent
in
his
manhood
,
was
euen
from
his
conception
a
perfect
measure
of
grace
,
and
being
come
to
the
full
growth
it
is
most
absolute
,
and
most
exact
and
perfect
,
and
it
was
needfull
so
to
be
.
There
is
reason
why
it
should
so
be
,
that
the
holinesse
and
puritie
infused
into
Christ
,
and
inherent
in
his
humane
nature
,
should
be
most
absolute
and
perfect
,
and
that
he
should
be
free
from
all
spot
of
sinne
,
and
haue
absolute
fulnesse
of
grace
and
holinesse
in
him
,
euen
holinesse
in
the
highest
degree
of
perfection
.
That
he
might
be
fit
for
the
accomplishment
of
his
office
of
Mediator
,
and
that
he
might
in
both
natures
,
both
in
his
Godhead
and
in
his
manhood
,
be
a
perfect
Sauiour
.
In
his
Godhead
,
he
was
holinesse
it selfe
,
and
therefore
called
Iehoua
our
righteousnesse
,
Ierem
.
23.6
.
And
it
was
needfull
also
that
in
his
manhood
he
should
be
perfectly
holy
and
pure
,
that
he
might
be
an
absolute
and
perfect
Sauiour
.
Now
then
this
trurh
,
that
in
Christ
is
found
absolute
perfection
of
holinesse
and
purity
,
Information
that
Christ
merited
not
eternall
happinesse
and
glorie
for
himselfe
.
euen
the
holinesse
and
purity
inherent
in
Christ
his
humane
nature
is
most
exact
and
perfect
:
this
may
informe
vs
in
this
particular
,
that
Christ
did
not
fulfill
the
Law
to
merit
eternall
happinesse
and
glory
for
himselfe
,
by
the
actions
of
his
life
,
by
his
actiue
obedience
:
he
needed
not
so
to
do
,
for
he
was
most
worthy
of
all
honour
,
and
all
glorie
,
in
respect
of
his
originall
holinesse
and
puritie
,
that
was
in
him
at
the
very
first
moment
of
his
conception
.
Againe
,
this
truth
now
deliuered
,
may
further
informe
vs
where
perfect
holinesse
and
purity
is
to
be
found
,
Further
information
where
perfect
holinesse
and
purity
is
to
be
found
.
to
the
comfort
of
true
beleeuers
,
namely
,
in
the
manhood
of
Christ
.
In
his
Godhead
indeed
is
infinite
holinesse
,
but
that
is
inaccessable
,
we
cannot
attaine
to
it
,
1.
Tim
.
6.16
.
but
his
humane
nature
being
perfectly
holy
,
and
perfectly
sanctified
,
that
is
as
a
pipe
or
conduit
to
conuey
it
to
all
that
truly
beleeue
in
him
.
Now
further
,
is
it
so
that
in
Christ
is
found
absolute
perfection
of
holinesse
,
The
members
of
Christ
are
holy
as
Christ
is
holy
in
their
measure
and
proportion
.
and
the
purity
of
Christ
infused
into
him
and
inherent
in
his
humane
nature
,
is
most
absolute
?
surely
then
it
must
needs
be
,
that
there
is
a
proportion
of
holinesse
,
a
measure
of
holinesse
in
the
members
of
Christ
.
Is
there
fulnesse
of
holinesse
in
Christ
the
head
,
and
not
a
proportionable
measure
of
holinesse
in
his
members
?
it
is
not
possible
,
that
were
to
make
the
mysticall
body
of
Christ
a
monstrous
body
.
Out
of
all
question
,
there
being
fulnesse
of
grace
and
holinesse
in
Christ
,
there
is
a
proportionable
measure
of
holinesse
and
purity
in
all
that
are
in
Christ
.
For
as
the
Apostle
saith
,
1.
Cor
.
6.17
.
He
that
is
ioyned
to
the
Lord
is
one
Spirit
:
and
Ioh
.
1.16
.
Of
his
fulnesse
haue
we
all
receiued
,
and
grace
for
grace
.
All
that
are
in
Christ
receiue
of
his
fulnesse
,
and
are
partakers
of
that
grace
and
holinesse
that
is
in
him
,
in
some
measure
:
and
therefore
deceiue
not
thy selfe
whosoeuer
thou
art
.
Herein
many
deceiue
themselues
,
they
thinke
they
belong
to
Christ
,
and
that
he
is
their
head
and
Sauiour
,
and
yet
they
haue
no
dram
of
holinesse
in
them
:
no
,
their
hearts
are
full
of
many
foule
and
filthy
lusts
,
of
pride
,
enuie
,
couetousnesse
,
and
the
like
,
and
their
liues
are
soyled
with
many
foule
and
grosse
sinnes
:
yea
they
cannot
endure
a
measure
of
holinesse
and
puritie
in
others
.
Such
persons
deceiue
themselues
exceedingly
:
and
take
heed
of
this
deceit
whosoeuer
thou
art
,
remember
the
truth
now
deliuered
,
that
in
Christ
is
sound
absolute
and
perfect
holinesse
,
in
Christ
is
the
Spirit
of
life
;
and
if
thou
be
ioyned
with
him
,
thou
hast
the
same
Spirit
,
thou
art
partaker
of
that
holinesse
in
some
proportion
.
1.
Ioh
.
3.3
.
Euery
one
that
hath
this
hope
in
him
,
purgeth
himselfe
euen
as
he
is
pure
:
he
labours
for
holinesse
,
and
he
neuer
rests
till
he
find
his
heart
and
life
in
some
measure
sanctified
&
purified
.
For
assuredly
,
as
Christ
hath
in
him
the
Spirit
of
life
,
so
such
as
are
in
Christ
haue
the
life
of
the
Spirit
in
them
in
some
proportion
.
Last
of
all
,
is
it
so
that
in
Christ
is
found
absolute
perfection
of
holinesse
and
puritie
?
Comfort
to
such
as
find
in
themselues
the
beginnings
of
grace
.
then
comfort
thy selfe
whosoeuer
thou
art
that
hast
in
thee
the
beginnings
of
true
grace
,
and
true
holinesse
,
and
findest
in
thee
the
life
of
the
Spirit
:
that
giues
thee
euidence
that
thou
art
in
Christ
,
and
being
in
Christ
,
in
him
thou
hast
perfection
of
grace
and
holinesse
.
In
thy selfe
thou
findest
great
want
,
and
a
scant
measure
of
grace
and
holinesse
,
and
thou
many
times
complainest
of
it
:
comfort
thy selfe
,
in
Christ
thou
hast
perfection
of
holinesse
and
puritie
:
Note
.
As
thy
life
and
happinesse
is
hid
and
layd
vp
in
Christ
,
so
is
thy
perfection
of
holinesse
,
Colos
.
3.3
.
thou
mayest
not
looke
to
find
it
in
thy selfe
,
so
long
as
thou
liuest
on
the
face
of
the
earth
.
No
,
no
,
the
Lord
will
not
trust
thee
with
it
,
he
knowes
if
thou
wert
trusted
with
it
,
it
is
a
thousand
to
nothing
thou
wouldest
lose
it
;
he
hath
layd
it
vp
in
a
surer
hand
,
euen
in
the
hand
of
the
Lord
Iesus
:
and
out
of
his
hand
all
the
diuels
in
hell
are
not
able
to
wring
it
.
In
him
is
layd
vp
absolute
perfection
of
holinesse
,
and
he
is
able
to
keepe
it
safe
for
thee
,
and
thou
being
in
Christ
,
in
him
thou
shalt
be
sure
to
find
it
,
and
not
misse
of
it
:
and
that
is
an
excellent
comfort
,
and
thinke
on
it
to
thy
comfort
,
thou
that
hast
the
first
fruites
of
the
Spirit
,
euen
the
beginnings
of
true
grace
and
true
holinesse
in
thee
.
Note
we
further
,
the
Apostle
here
ascribes
a
power
to
the
Spirit
of
life
,
to
the
absolute
holinesse
in
Christ
Iesus
,
vnder
the
word
Law
,
and
he
makes
that
power
able
to
free
from
the
power
of
sinne
,
and
from
the
power
of
death
.
Whence
note
we
thus
much
.
That
there
is
a
greater
power
and
force
in
the
perfect
holinesse
of
Christ
to
iustifie
such
as
are
in
him
,
Christ
his
perfect
holinesse
is
of
greater
force
to
iustifie
true
beleeuers
,
then
the
impurenesse
of
their
nature
is
to
condemne
them
.
Reason
.
then
there
is
in
their
impurenesse
and
defilement
of
natu●e
to
condemne
them
.
The
perfect
holinesse
of
Christ
Iesus
is
of
greater
force
to
make
them
holy
and
pure
in
the
fight
of
God
,
then
the
impurenesse
of
their
nature
is
to
make
them
guiltie
in
Gods
sight
,
and
to
bind
them
ouer
to
punishment
.
For
why
,
though
it
be
holinesse
inherent
in
the
manhood
of
Christ
,
yet
it
is
the
holinesse
of
the
mediator
,
euen
the
holinesse
of
that
person
who
is
both
God
and
man
.
As
the
bloud
of
Christ
is
of
infinite
worth
and
value
,
though
it
be
the
bloud
of
Christ
as
he
is
man
,
and
shed
onely
as
man
;
yet
being
the
bloud
of
that
person
who
is
both
God
and
man
,
and
hence
called
the
bloud
of
God
.
Act.
20.28
.
and
in
that
respect
of
infinite
price
and
value
:
so
the
holinesse
inherent
in
the
manhood
of
Christ
,
being
the
holinesse
of
him
who
is
both
God
and
man
,
it
is
of
infinite
force
to
free
from
sinne
and
death
;
and
so
of
greater
force
to
iustifie
such
as
be
in
Christ
,
then
the
defilement
of
their
nature
is
to
condemne
them
.
And
this
is
a
ground
of
sweet
comfort
and
consolation
to
all
that
are
in
Christ
:
A
ground
of
sweet
comfort
to
all
that
are
in
Christ
.
hereupon
they
may
cheare
vp
their
hearts
against
discouragement
,
in
regard
of
that
masse
,
and
lumpe
,
and
body
of
sinne
they
find
in
themselues
,
which
they
find
to
be
strong
and
powerfull
in
them
,
and
many
times
preuailing
against
the
power
of
grace
in
them
.
What
though
it
do
so
preuaile
sometimes
,
yet
know
it
whosoeuer
thou
art
that
art
in
Christ
,
it
shall
neuer
preuaile
to
thy
condemnation
.
No
,
no
,
there
is
greater
force
in
the
holinesse
and
puritie
of
Christ
Iesus
,
to
make
thee
holy
and
pure
,
and
that
in
the
sight
of
God
,
then
in
that
,
to
make
thee
guilty
in
Gods
sight
,
and
to
bind
thee
ouer
to
punishment
.
The
holinesse
and
puritie
of
Christ
Iesus
imputed
to
thee
,
makes
a
lowder
crie
in
the
eares
of
God
for
thy
iustification
,
then
that
doth
or
can
do
for
thy
condemnation
,
and
to
call
for
the
wrath
and
vengeance
of
God
on
thee
.
Marke
we
further
,
the
Apostle
here
making
knowne
the
effect
and
powerfull
worke
of
the
Spirit
of
life
in
Christ
,
to
be
freedome
and
deliuerance
from
the
power
of
sinne
and
death
,
he
giues
instance
of
that
effect
in
himselfe
,
in
his
owne
particular
.
He
s●ith
,
The
Law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
law
of
sinne
and
of
death
.
Now
this
the
Apostle
did
not
onely
for
his
owne
comfort
,
but
also
for
the
comfort
and
confirmation
of
others
,
whosoeuer
they
be
that
are
in
Christ
Iesus
.
As
in
the
Chapter
before
he
sets
himselfe
as
an
example
of
weakenesse
,
and
of
the
spirituall
combat
;
so
here
he
sets
himselfe
before
vs
as
an
example
of
confidence
,
touching
his
freedome
from
the
power
of
sin
and
death
,
in
and
through
Christ
Iesus
,
to
the
comfort
of
all
such
as
be
in
Christ
:
and
his
example
is
of
excellent
vse
,
for
the
comfort
of
all
true
beleeuers
.
But
that
point
I
passe
by
,
hauing
not
long
since
shewed
,
what
vse
we
are
to
make
of
the
examples
of
holy
men
layd
before
vs
in
the
Scriptures
.
And
in
that
the
Apostle
here
speaking
of
the
freedome
from
the
power
of
sinne
and
death
,
through
the
power
of
the
Spirit
of
life
in
Christ
Iesus
,
he
speakes
of
it
as
belonging
to
himselfe
,
that
himselfe
in
particular
was
partaker
of
that
benefit
to
his
comfort
,
and
saith
,
the
law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
hath
freed
me
from
the
law
of
sinne
and
of
death
.
He
giues
vs
to
vnderstand
thus
much
.
That
it
is
not
sufficient
for
vs
to
know
the
benefit
of
Christ
his
most
holy
and
sanctified
nature
,
To
our
knowledge
of
the
benefits
and
sauing
comforts
in
Christ
we
must
ioyn
particular
application
of
them
to
our selues
.
and
to
know
that
in
Christ
is
freedome
from
the
power
of
sinne
and
death
,
and
other
benefits
and
sauing
comforts
that
are
found
in
Christ
Iesus
:
but
we
must
apply
them
to
our selues
in
particular
.
If
we
would
haue
true
comfort
touching
freedome
from
condemnation
through
Christ
,
and
other
benefits
of
Christ
,
we
must
neuer
rest
till
we
be
able
to
say
with
the
Apostle
,
that
we
in
particular
are
freed
,
that
the
law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
hath
freed
vs
in
particular
.
To
our
knowledge
of
the
benefits
of
Christ
and
sauing
comforts
found
in
him
,
we
must
ioyne
particular
application
of
them
to
our selues
,
if
we
would
find
true
comfort
in
them
,
as
Eliphaz
said
to
Iob
,
Iob
5.27
.
Iob
.
5.27
.
We
must
heare
and
know
them
for
our selues
:
we
must
be
able
to
say
with
the
Apostle
,
Galat
.
2.20
.
Gal
.
2.20
.
I
liue
by
faith
in
the
Sonne
of
God
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
in
particular
.
For
why
.
It
is
onely
true
sauing
and
iustifying
faith
in
Christ
,
that
yeelds
true
comfort
,
in
respect
of
Christ
his
benefits
and
sauing
comforts
:
and
it
is
the
nature
and
propertie
of
such
a
faith
,
to
appropriate
the
generall
promises
of
the
Gospell
,
and
to
apply
the
benefits
of
Christ
particularly
.
And
these
things
are
essentiall
in
true
sauing
and
iustifying
faith
,
and
of
the
nature
of
it
:
knowledge
of
Christ
,
and
of
his
benefits
,
and
apprehension
and
particular
application
of
them
to
the
comfort
of
the
beleeuing
soule
.
And
hence
is
faith
said
to
be
a
receiuing
of
Christ
,
Ioh
.
1.12
.
Ioh
.
1.12
.
As
many
as
receiued
him
to
them
he
gaue
power
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
.
Againe
,
what
comfort
is
there
in
this
,
to
know
the
power
of
the
Spirit
of
life
in
Christ
,
and
that
there
is
freedome
from
condemnation
to
such
as
are
in
Christ
,
and
to
be
able
to
speake
and
to
discourse
at
large
of
the
benefits
and
sauing
comforts
in
Christ
,
and
not
to
apply
them
to
our selues
in
particular
?
Surely
such
knowledge
is
farre
from
yeelding
true
and
sound
comfort
,
Not
the
Law
onely
but
the
Gospell
is
a
killing
letter
,
if
we
rest
in
the
letter
of
it
,
and
know
it
onely
in
the
generall
,
and
finde
not
out
the
sweetnesse
of
it
,
applying
it
to
our
owne
soules
in
particular
.
And
therefore
it
is
not
enough
for
vs
to
know
the
benefits
and
sauing
comforts
that
are
found
in
Christ
,
but
we
must
applie
them
to
our selues
in
particular
:
to
our
knowledge
of
them
we
must
ioyne
particular
application
of
them
to
our selues
,
if
we
would
finde
true
sweetnesse
and
sound
comfort
in
them
.
Now
then
this
first
discouers
to
vs
,
that
the
faith
which
the
Papists
hold
to
be
iustifying
faith
,
Popish
iustifying
faith
discouered
to
be
comfortlesse
.
is
a
faith
without
any
true
comfort
in
it
:
for
they
disclaime
particular
application
of
Christ
and
of
his
benefits
:
yea
,
they
hold
it
to
be
an
impudent
fiction
,
and
an
idle
fancy
,
to
apply
Christ
and
his
benefits
particularly
:
and
they
crie
shame
on
particular
application
of
Christ
and
his
benefits
,
and
they
will
haue
faith
to
be
nothing
else
but
a
generall
knowledge
,
or
at
the
most
but
a
generall
assent
to
the
truth
of
the
Scriptures
,
and
to
the
truth
of
the
articles
of
faith
,
which
indeed
may
be
in
reprobates
,
yea
in
the
diuels
themselues
:
and
therefore
there
is
no
true
nor
sound
comfort
in
Popish
iustifying
faith
.
I
leaue
them
.
Let
euery
one
of
vs
looke
that
we
ioyne
to
our
knowledge
of
Christ
and
his
benefits
,
Exhortation
to
a
particular
application
of
Christ
and
his
benefits
.
particular
application
of
them
to
our selues
,
and
rest
not
in
this
knowledge
of
the
sweete
and
excellent
comforts
that
are
found
in
Christ
Iesus
,
that
thou
art
able
to
speake
of
them
:
but
if
thou
wouldest
finde
true
comfort
in
them
,
apply
them
to
thine
owne
soule
in
particular
;
the
particular
application
of
them
will
yeeld
thee
true
comfort
both
in
life
and
death
.
Haply
thou
wilt
say
,
this
is
the
hardest
matter
in
the
world
,
oh
that
I
could
beleeue
and
apply
them
to
my selfe
,
I
would
faine
apply
Christ
and
his
benefits
to
my selfe
,
but
alas
I
cannot
,
I
cannot
say
that
Christ
hath
freed
me
from
condemnation
,
and
that
Christ
hath
fulfilled
the
Law
,
and
died
for
me
in
particular
,
I
would
willingly
be
able
to
say
so
,
and
be
perswaded
of
it
,
but
alas
I
finde
that
I
cannot
.
I
answer
:
Comfort
to
such
as
vnfainedly
desire
to
beleeue
in
Christ
,
and
endeuour
so
to
do
,
though
as
yet
they
cannot
say
they
do
beleeue
.
Thou
that
findest
this
hardnesse
in
thee
to
beleeue
,
and
to
apply
Christ
to
thy selfe
,
is
thy
minde
set
on
Christ
?
dost
thou
will
and
desire
vnfainedly
to
beleeue
in
him
,
and
to
apply
to
thy selfe
in
particular
the
benefits
of
Christ
?
dost
thou
endeuour
and
vse
meanes
to
that
purpose
?
art
thou
grieued
that
thou
canst
not
beleeue
as
thou
oughtest
,
and
as
thou
desirest
?
Comfort
thy selfe
,
assure
thy selfe
the
Lord
accepts
of
thy
will
to
beleeue
for
faith
,
and
he
accepts
of
thee
for
a
true
beleeuer
.
Thou
wilt
say
againe
,
Indeed
sometimes
I
seeme
to
haue
some
comfort
,
and
I
thinke
I
do
applie
the
benefits
of
Christ
to
my
comfort
,
but
how
shall
I
be
sure
that
I
do
it
in
deed
and
truth
,
and
that
I
do
not
deceiue
my selfe
as
many
do
?
Many
persons
haue
a
strong
faith
in
Christ
,
and
out
of
their
blindnesse
and
presumption
say
they
doubt
not
,
but
that
if
they
should
die
at
this
present
,
they
are
sure
they
should
go
to
heauen
:
but
alas
,
it
is
but
out
of
their
blindnesse
and
ignorance
;
they
consider
not
how
hard
a
thing
it
is
to
beleeue
in
Christ
.
How
shall
I
be
sure
that
I
beleeue
?
I
answer
.
Thou
mayest
be
sure
of
it
by
two
things
.
First
,
if
thou
find
in
thee
the
proper
fruites
of
a
true
iustifying
faith
,
such
fruites
as
can
come
from
no
other
roote
,
How
we
may
know
and
be
sure
that
we
beleeue
in
Christ
.
Notes
of
it
.
as
namely
,
an
inward
loue
of
God
in
his
word
of
promise
,
a
standing
in
awe
of
God
in
his
word
of
threatning
,
a
willing
subiection
of
thy
heart
and
life
to
the
will
of
God
reuealed
,
in
all
things
,
a
continuall
lifting
vp
of
thy
soule
to
God
in
prayer
,
and
thanksgiuing
on
all
occasions
.
Secondly
,
if
thou
finde
in
thee
the
power
of
faith
,
and
grace
in
time
of
temptation
,
enabling
thee
to
withstand
the
lusts
of
thine
owne
heart
,
and
the
corruptions
that
are
in
the
world
,
and
the
temptations
of
Satan
,
and
to
ouercome
them
,
1.
Ioh
.
5.4
.
Or
if
thou
be
ouercome
by
violence
of
any
temptation
,
yet
it
is
with
much
striuing
and
reluctation
.
If
thou
finde
these
things
in
thy selfe
,
thou
mayest
conclude
to
the
comfort
of
thine
owne
soule
,
that
thou
hast
true
iustifying
faith
,
euen
a
faith
applying
the
benefits
of
Christ
to
thine
owne
soule
particularly
:
and
hereby
trie
thy selfe
,
and
neuer
rest
till
thou
finde
in
thee
these
things
.
If
thou
finde
these
things
in
thy selfe
,
certainly
thou
doest
ioyne
to
thy
knowledge
of
the
benefits
of
Christ
particular
application
of
them
,
and
that
will
yeeld
thee
sound
comfort
both
at
the
houre
of
death
,
and
at
the
great
day
of
the
Lord
.
The
Papists
go
about
to
proue
from
this
verse
,
that
the
grace
of
regeneration
,
inherent
holinesse
,
doth
free
from
sinne
,
and
iustifie
in
the
sight
of
God
,
A
Popish
error
.
and
is
the
cause
of
iustification
in
Gods
sight
.
And
thus
they
reason
.
Say
they
,
the
law
of
the
Spirit
of
life
doth
free
from
sinne
and
from
death
,
and
that
law
of
the
Spirit
of
life
is
the
grace
of
regeneration
,
inherent
holinesse
wrought
in
vs
by
the
spirit
of
grace
and
sanctification
.
For
this
they
alledge
the
authority
and
interpretation
of
some
of
their
writers
:
And
therefore
,
say
they
,
the
grace
of
regeneration
,
inherent
holinesse
,
doth
iustifie
in
the
sight
of
God
,
and
is
the
cause
of
iustification
:
and
it
is
not
righteousnesse
imputed
that
doth
iustifie
in
the
sight
of
God
:
that
is
their
doctrine
.
They
are
easily
answered
.
For
first
grant
this
,
that
the
law
of
the
Spirit
of
life
doth
free
from
sinne
,
taking
the
law
of
the
Spirit
of
life
for
the
grace
of
regeneration
,
(
which
indeed
is
not
the
meaning
of
that
phrase
in
this
place
,
as
we
shewed
in
opening
the
text
,
)
yet
grant
that
to
be
the
meaning
,
they
gaine
nothing
by
it
:
it
followes
not
thereupon
,
that
the
grace
of
regeneration
doth
free
from
sinne
:
but
how
?
Quoad
materiale
,
non
quoad
formale
:
in
that
it
doth
purge
out
and
bridle
the
euill
motions
and
sinfull
lusts
of
the
heart
in
such
as
are
iustified
,
but
it
doth
not
free
any
that
is
not
iustified
from
the
guilt
of
his
sinne
,
and
acquit
and
discharge
from
it
in
the
sight
of
God
:
no
,
there
is
no
such
matter
.
Againe
,
the
Apostle
saith
not
,
the
law
of
the
Spirit
of
life
in
me
,
or
the
law
in
vs
,
but
the
law
of
the
Spirit
of
life
in
Christ
Iesus
.
He
makes
the
subiect
of
that
law
of
the
Spirit
of
life
he
speakes
of
,
to
be
Christ
Iesus
,
and
not
our selues
;
and
therefore
it
cannot
be
vnderstood
of
holinesse
inherent
in
vs.
And
further
,
he
saith
not
,
the
law
of
the
Spirit
of
life
hath
freed
me
from
sinne
,
but
from
the
law
of
sinne
.
So
that
still
admit
that
interpretation
to
be
good
,
that
by
the
Law
of
the
Spirit
of
life
,
is
meant
the
grace
of
regeneration
;
yet
that
will
not
follow
which
the
Papists
do
inferre
on
it
,
that
the
grace
of
regeneration
doth
iustifie
in
the
sight
of
God
:
but
onely
this
will
follow
on
it
,
that
the
grace
of
regeneration
doth
free
from
the
power
and
dominion
of
sinne
.
And
therefore
this
text
makes
nothing
for
that
the
Papists
would
fasten
on
it
,
and
which
they
would
conclude
from
it
.
Obserue
we
further
,
the
Apostle
here
ascribes
a
power
to
sinne
:
and
vnderstanding
by
sinne
,
(
as
I
shewed
)
the
impurenesse
and
defilement
of
nature
,
euen
a
power
to
make
guilty
in
Gods
sight
,
and
to
binde
ouer
to
death
,
to
death
of
body
and
death
of
soule
,
death
temporall
,
and
death
eternall
,
he
puts
them
together
,
and
conioynes
them
:
and
the
point
hence
is
this
.
That
the
impurenesse
and
defilement
of
nature
,
if
no
other
sinne
were
added
to
it
,
The
impurenesse
of
nature
is
enough
to
make
men
lyable
to
death
of
body
and
death
of
soule
is
enough
to
make
men
liable
to
death
of
body
,
and
death
of
soule
,
euen
the
filthinesse
and
pollution
in
which
men
are
conceiued
and
borne
,
is
enough
of
it selfe
to
condemne
them
without
any
other
sinne
added
to
it
.
And
it
was
needfull
that
the
Sonne
of
God
should
come
downe
and
take
our
nature
vpon
him
,
and
be
conceiued
and
borne
pure
and
holy
,
that
he
might
free
Gods
elect
from
the
impurity
and
filthinesse
of
nature
.
And
this
doubtlesse
Dauid
knew
well
,
when
making
confession
of
his
sinnes
,
Psal
.
51.
he
broke
out
and
said
,
verse
5.
that
he
was
conceiued
in
sinne
,
and
borne
in
iniquity
:
as
if
he
had
said
,
Lord
I
acknowledge
my
filthinesse
and
pollution
of
nature
,
and
that
in
regard
of
the
impurenesse
of
my
nature
,
if
I
had
no
other
sinne
,
I
deserue
thy
wrath
and
euerlasting
perdition
.
Ephes
.
2.3
.
the
Apostle
acknowledgeth
,
that
himselfe
and
other
true
beleeuers
were
by
nature
the
children
of
wrath
as
well
as
others
;
plainly
teaching
vs
,
that
all
by
nature
,
in
regard
of
the
filthinesse
and
pollution
in
which
they
were
conceiued
and
borne
,
if
they
had
no
other
sinne
added
to
it
,
yet
in
regard
of
that
,
they
are
liable
to
the
wrath
of
God
and
euerlasting
perdition
:
For
why
,
the
reasons
of
it
are
plaine
.
As
,
First
,
the
impurenesse
and
defilement
of
nature
is
contrary
to
the
perfection
,
purity
,
and
holinesse
that
is
required
in
the
Law
of
God
,
and
is
in
it selfe
truly
and
properly
sinne
:
and
therefore
of
it selfe
it
is
enough
to
make
men
lyable
to
death
of
body
and
death
of
soule
,
death
temporall
and
death
eternall
,
For
the
wages
of
sinne
is
death
,
Rom
.
6.23
.
Againe
,
Secondly
,
men
are
not
bound
to
yeeld
obedience
to
the
Law
of
God
onely
in
the
actions
of
their
liues
,
but
they
are
also
bound
to
keepe
it
constantly
from
their
very
conception
to
their
death
:
and
if
they
faile
in
any
thing
,
and
yeeld
not
perfect
conformity
to
the
Law
of
God
from
the
moment
of
their
conception
to
their
death
,
they
are
lyable
to
the
curse
of
the
Law
,
vnlesse
they
be
freed
from
it
by
Christ
.
And
therfore
it
must
needes
be
,
that
the
impurenesse
and
defilement
of
nature
,
if
no
other
sinne
were
added
to
it
,
is
enough
to
make
men
lyable
to
death
of
body
and
death
of
soule
.
And
it
was
needfull
that
the
Sonne
of
God
should
descend
from
heauen
,
and
be
conceiued
and
borne
pure
and
holy
,
that
he
might
free
Gods
elect
from
the
impurity
and
defilement
of
nature
.
And
this
discouers
to
vs
the
error
of
the
Papists
,
who
magnifie
nature
,
A
papish
error
confuted
.
and
dreame
of
pure
naturals
;
and
howsoeuer
they
do
not
altogether
her
denie
originall
sinne
,
yet
they
much
extenuate
and
lessen
it
,
and
they
hold
and
teach
that
the
inclinations
and
pronenesse
to
sinne
or
naturall
concupiscence
in
such
as
are
baptized
,
is
not
an
euill
repugnant
and
contrarie
to
the
Law
of
God
,
or
(
as
they
speake
)
an
euill
that
hath
the
forme
of
sinne
in
it
:
but
(
say
they
)
it
is
a
matter
left
in
them
,
wherein
the
godly
may
exercise
their
power
and
strength
in
striuing
against
it
;
and
if
they
fight
and
striue
against
it
manfully
,
they
shall
thereby
obtaine
eternall
life
.
Thus
they
hold
and
teach
,
which
is
indeed
a
foule
and
grosse
error
,
it
cannot
stand
with
the
truth
now
deliuered
.
If
so
be
the
impurenesse
and
defilement
of
nature
,
without
any
other
sinne
added
to
it
,
be
enough
to
make
men
liable
to
death
of
body
and
death
of
soule
,
as
we
haue
cleared
and
proued
,
certainly
then
it
must
needs
be
,
that
it
is
an
euill
repugnant
and
contrary
to
the
Law
of
God
,
and
an
euill
that
hath
the
forme
of
sinne
:
for
nothing
but
sinne
deserues
death
of
bodie
and
death
of
soule
;
therefore
the
Papists
erre
grosly
,
that
denie
it
.
I
leaue
them
,
and
for
the
vse
of
the
point
to
our selues
,
the
truth
now
deliuered
may
teach
vs
not
to
maruell
at
it
,
Why
infants
dye
in
their
infancy
.
that
infants
do
dye
and
are
taken
away
by
death
in
their
infancy
.
Though
they
may
be
truly
said
to
be
innocents
in
regard
of
actuall
sinne
,
yet
they
are
not
innocents
in
respect
of
originall
corruption
,
they
haue
that
impurenesse
in
them
,
euen
from
their
conception
and
birth
:
that
is
enough
without
any
other
sinne
added
,
to
make
them
liable
to
death
of
body
,
yea
without
Gods
mercy
to
death
of
soule
.
Indeed
infants
within
the
couenant
are
freed
from
the
sting
and
curse
of
death
,
but
they
are
subiect
to
it
as
the
true
beleeuing
members
of
Christ
are
,
and
death
to
them
is
sanctified
and
sweetened
,
and
made
a
passage
to
heauen
.
Againe
,
is
it
so
that
the
impurenesse
and
defilement
of
nature
without
any
other
sinne
added
to
it
,
We
are
to
be
humbled
for
the
impurenesse
of
our
nature
,
and
in
that
respect
to
magnifie
Gods
mercy
and
long
patience
towards
vs.
is
enough
to
make
men
lyable
to
death
of
body
and
death
of
soule
?
Take
we
then
notice
of
this
,
and
let
vs
seriously
thinke
on
it
,
to
stirre
vs
vp
to
the
magnifying
of
the
great
mercy
of
God
towards
vs.
If
we
duely
consider
it
,
and
thinke
on
it
as
we
ought
,
we
shall
find
,
that
on
this
ground
we
haue
iust
cause
to
admire
,
and
to
magnifie
the
wonderfull
mercy
,
patience
,
and
goodnesse
of
God
towards
euery
one
of
vs.
For
why
,
euen
the
filthinesse
and
pollution
in
which
euery
one
of
vs
was
conceiued
and
borne
,
did
affoord
matter
enough
for
the
Lords
wrath
to
seize
on
to
our
euerlasting
confusion
,
and
euen
for
that
without
any
other
sinne
added
to
it
,
might
the
Lord
haue
iustly
throwne
vs
to
hell
.
Now
the
Lord
hath
spared
vs
,
some
twenty
,
some
thirtie
,
some
forty
yeares
and
more
:
and
herein
appeareth
the
wonderfull
and
vnspeakable
mercy
,
and
patience
,
and
goodnesse
of
God
towards
vs
;
and
we
are
to
magnifie
his
mercie
,
patience
,
and
goodnesse
,
and
to
make
vse
of
it
.
We
are
to
be
humbled
for
the
impurenesse
of
our
nature
,
&
to
make
our
peace
with
the
Lord
:
for
to
that
end
he
spares
vs
,
that
besides
the
acknowledgement
of
his
goodnesse
and
mercy
,
we
should
be
humbled
before
him
,
and
make
our
peace
with
him
,
not
onely
in
respect
of
our
actuall
sinnes
,
but
euen
for
the
impurenesse
of
our
nature
:
we
haue
cause
to
be
humbled
for
that
,
as
well
as
for
our
actuall
sinnes
,
for
euen
for
that
if
we
had
no
other
sinne
,
might
the
Lord
iustly
powre
out
his
full
wrath
vpon
vs
in
this
life
,
and
for
euer
in
the
life
to
come
.
Alas
,
many
consider
not
what
an
euill
their
corrupt
nature
is
,
and
they
are
neuer
troubled
in
respect
of
those
euill
motions
and
lusts
that
arise
from
their
owne
corruption
:
and
many
full
little
consider
that
the
Sonne
of
God
must
come
downe
from
heauen
,
and
humble
himselfe
,
and
become
a
man
,
that
he
might
free
Gods
chosen
from
the
impurenesse
and
defilement
of
their
nature
.
They
thinke
not
on
this
,
alas
,
their
eyes
are
shut
vp
,
they
see
it
not
:
no
,
they
blesse
themselues
in
respect
of
their
ciuill
,
honest
,
orderly
carriage
,
and
thinke
all
is
well
with
them
,
if
they
liue
in
ciuill
fashion
in
the
world
,
and
be
free
from
foule
and
grosse
sinnes
,
such
as
the
world
takes
notice
of
.
Poore
soules
,
they
see
not
the
impurenesse
of
their
hearts
,
and
that
in
respect
of
that
they
are
lyable
to
death
of
bodie
and
death
of
soule
.
Let
vs
then
learne
to
take
notice
of
it
,
that
our
owne
clothes
will
make
vs
filthy
,
and
plonge
vs
in
the
pit
.
Iob
9.31
.
that
the
impurenesse
of
our
nature
is
enough
to
condemne
vs
,
if
no
other
sinne
were
added
to
it
:
and
let
vs
bewaile
that
,
and
be
humbled
for
that
,
as
well
as
for
our
actuall
sinnes
,
and
acknowledge
Gods
mercy
in
sparing
vs
,
and
that
he
did
not
throw
vs
to
hell
so
soone
as
we
were
conceiued
in
the
wombe
;
he
might
iustly
haue
done
it
,
but
he
hath
hitherto
spared
vs.
Oh
then
let
vs
acknowledge
and
magnifie
his
goodnesse
,
patience
,
and
mercy
:
and
in
respect
of
the
impurenesse
of
our
nature
,
euen
the
best
of
vs
haue
still
a
remainder
of
it
still
abiding
in
vs
;
and
in
respect
of
that
,
we
haue
cause
to
hang
downe
our
heads
:
let
vs
I
say
,
euen
the
best
of
vs
,
in
respect
of
the
impurenesse
of
our
nature
,
learne
to
walke
humbly
before
the
Lord
all
the
dayes
of
our
liues
.
Come
we
now
to
the
third
verse
.
VERSE
3.
For
(
that
that
was
impossible
to
the
Law
,
in
as
much
as
it
was
weake
,
because
of
the
flesh
)
God
sending
his
owne
Sonne
,
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
,
condemned
sinne
in
the
flesh
.
THis
verse
hath
respect
to
the
verse
foregoing
,
as
yeelding
a
proofe
and
confirmation
of
that
,
that
the
most
absolute
and
perfect
holinesse
and
puritie
of
Christ
his
humane
nature
,
called
the
Spirit
of
life
,
imputed
to
such
as
are
in
Christ
,
doth
free
them
from
the
impurenesse
and
defilement
of
their
nature
still
abiding
in
them
,
both
from
the
guiltinesse
of
it
,
and
from
the
punishment
due
to
it
,
and
doth
make
them
holy
in
the
sight
of
God
.
The
Apostle
here
confirmes
that
,
from
the
effect
of
God
his
sending
his
Sonne
into
the
world
.
And
of
the
Sonne
of
God
his
taking
flesh
and
the
nature
of
man
on
him
,
that
the
effect
was
the
condemnation
of
sinne
in
that
flesh
:
and
in
that
humane
nature
of
the
Sonne
of
God
,
being
sent
of
his
Father
into
the
world
,
and
taking
the
nature
of
man
on
him
,
he
in
that
nature
condemned
sinne
,
and
so
freed
all
true
beleeuers
from
the
impurenesse
and
defilement
of
nature
:
that
is
the
maine
drift
of
the
Apostle
in
this
verse
,
and
the
respect
it
hath
to
the
foregoing
matter
.
In
this
verse
we
haue
these
things
offered
.
First
,
that
the
Law
could
not
do
that
which
Christ
did
,
The
generall
matter
of
the
third
verse
.
there
was
an
impossibilitie
in
the
Law
to
do
it
.
Why
?
because
it
was
weake
,
and
wanted
power
to
that
purpose
.
That
which
was
impossible
to
the
Law
,
in
as
much
as
it
was
weake
,
saith
the
Apostle
.
And
lest
he
should
seeme
to
wrong
the
Law
,
he
explaines
himselfe
and
saith
,
the
weaknesse
of
it
was
in
regard
of
the
flesh
,
it
was
weake
because
of
the
flesh
.
And
then
:
Secondly
,
we
haue
here
laid
before
vs
what
Christ
did
,
namely
this
,
that
he
condemned
sinne
,
and
wherein
it
was
that
he
condemned
sinne
,
that
it
was
in
the
flesh
.
And
this
effect
and
working
of
Christ
,
the
condemning
of
sinne
in
the
flesh
,
the
Apostle
doth
not
barely
deliuer
,
but
he
sets
it
down
together
with
another
speciall
worke
of
God
going
before
it
,
and
that
was
the
sending
of
Christ
into
the
world
;
that
God
sent
his
owne
Sonne
into
the
world
,
to
be
incarnate
,
and
to
take
the
nature
of
man
on
him
,
which
is
further
amplified
by
a
particular
end
of
his
sending
in
the
flesh
,
that
it
was
for
sinne
.
God
sending
his
owne
Sonne
,
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
:
and
then
followes
the
effect
:
That
he
being
so
sent
,
he
condemned
sinne
in
the
flesh
.
The
drift
of
it
Touching
this
verse
in
generall
,
as
I
said
,
it
is
to
be
taken
as
intended
by
the
Apostle
,
touching
the
matter
of
iustification
,
and
not
concerning
sanctification
.
The
whole
matter
of
it
,
if
we
duly
obserue
it
,
tends
to
set
forth
iustification
:
for
here
the
Apostle
shewes
that
the
Law
cannot
iustifie
,
that
the
Law
cannot
bring
to
Gods
chosen
perfect
holinesse
and
puritie
.
Though
the
Law
command
and
require
perfect
righteousnesse
,
both
of
nature
and
actions
,
yet
it
brings
not
perfect
holinesse
and
puritie
to
Gods
chosen
:
it
is
onely
Christ
Iesus
being
sent
of
his
Father
,
and
taking
flesh
on
him
,
that
condemnes
sinne
in
his
flesh
,
and
brings
such
a
perfection
of
holinesse
and
puritie
to
Gods
chosen
,
as
being
imputed
to
them
,
makes
them
perfectly
holy
and
pure
in
Gods
sight
:
that
is
the
very
purpose
of
the
Apostle
in
this
verse
.
And
this
verse
being
a
proofe
or
an
explication
of
that
which
is
deliuered
in
the
second
verse
,
it
proues
strongly
against
all
that
gainesay
it
,
that
we
haue
rightly
expounded
that
verse
;
and
that
by
the
Law
of
the
Spirit
of
life
in
Christ
Iesus
,
is
meant
the
perfect
holinesse
and
puritie
of
Christ
his
humane
nature
.
And
they
that
cauil
and
except
against
that
exposition
,
do
it
without
ground
.
Interpretation
.
That
that
was
impossible
to
the
Law
,
or
as
it
is
in
the
new
translation
,
what
the
Law
could
not
do
:
By
the
Law
,
we
are
to
vnderstand
the
morall
Law
of
God
:
and
what
is
the
thing
the
morall
Law
could
not
do
,
we
may
gather
from
the
last
clause
of
the
verse
,
(
condemned
sinne
in
the
flesh
.
)
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
condemned
sinne
in
the
flesh
,
and
that
was
the
thing
the
Law
could
not
do
,
it
could
not
condemne
sinne
in
the
flesh
,
it
could
not
free
from
sinne
in
the
sight
of
God
,
and
bestow
on
men
perfect
holinesse
and
righteousnesse
,
in
as
much
as
it
was
weake
,
that
is
,
of
no
force
,
of
no
power
nor
strength
to
that
purpose
,
because
of
the
flesh
,
or
by
reason
of
the
flesh
.
By
flesh
,
is
here
meant
the
corruption
of
nature
,
that
which
is
in
men
by
naturall
generation
,
as
Ioh
.
3.6
.
That
which
is
borne
of
the
flesh
is
flesh
.
(
God
sending
his
owne
Sonne
)
the
word
God
here
standing
in
relation
to
Christ
,
is
to
be
taken
personally
,
for
God
the
Father
the
first
person
in
Trinitie
.
Sending
,
that
is
,
in
his
eternall
counsell
hauing
designed
to
the
office
of
a
Mediator
,
as
Ioh
.
10.36
.
Say
ye
of
him
whom
the
Father
hath
sanctified
,
and
sent
into
the
world
,
did
in
the
fulnesse
of
time
exhibite
him
.
Galat
.
4.4
.
When
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Sonne
,
that
is
,
his
eternall
Sonne
,
begotten
of
him
from
all
eternitie
,
and
of
the
same
eternall
essence
with
the
Father
,
and
so
his
onely
begotten
Sonne
,
as
he
is
called
,
Ioh
.
3.16
.
In
the
similitude
of
sinfull
flesh
.
The
word
similitude
,
must
not
be
here
simply
referred
to
the
flesh
,
but
to
sinfull
flesh
.
And
the
meaning
is
,
endued
with
humane
flesh
,
and
a
hauing
a
true
body
and
a
true
soule
,
like
to
our
sinfull
bodies
and
soules
,
but
yet
free
from
all
spot
of
sinne
in
his
body
and
soule
,
as
Heb
.
4.15
.
He
was
in
all
things
tempted
in
like
sort
,
yet
without
sinne
.
(
And
for
sin
.
)
Some
expound
these
words
to
be
a
sacrifice
for
sinne
,
but
they
are
mistaken
,
the
Apostle
here
speakes
not
of
Christ
his
sacrifice
or
death
,
but
of
his
incarnation
and
coming
in
the
flesh
,
that
he
was
sent
,
and
became
man
for
sinne
,
namely
,
to
take
away
and
to
driue
sinne
out
of
our
nature
,
which
he
tooke
on
him
.
For
(
as
Beza
well
obserues
)
the
Apostle
saith
not
for
sinnes
,
but
for
sinne
,
meaning
the
blot
and
staine
of
nature
,
which
did
sticke
in
our
flesh
,
before
Christ
did
assume
and
take
our
flesh
on
him
,
and
did
fully
sanctifie
that
assumed
flesh
.
(
Condemned
sinne
in
the
flesh
.
)
The
word
condemned
,
is
here
put
by
a
metaphoricall
metonymie
,
for
that
which
followeth
condemnation
,
namely
,
for
the
abolishing
and
taking
away
of
sinne
.
As
condemned
persons
vse
to
be
cut
off
,
and
to
be
taken
out
of
the
world
,
that
they
may
be
no
more
:
so
the
Apostle
saying
that
Christ
condemned
sinne
,
he
meanes
,
he
abolished
and
tooke
sinne
at
once
quite
out
of
the
way
:
so
the
word
is
vsed
,
1.
Pet
.
4.6
.
In
the
flesh
,
that
is
,
in
the
nature
of
man
,
euen
in
that
flesh
and
humane
nature
that
he
assumed
,
he
abolished
sinne
altogether
:
and
that
flesh
of
his
being
perfectly
holy
and
pure
,
and
the
holinesse
of
it
being
imputed
to
such
as
are
in
Christ
,
it
takes
away
the
guiltinesse
from
them
in
respect
of
the
impurenesse
of
their
nature
,
and
they
thereby
are
made
perfectly
holy
and
pure
in
Gods
sight
.
So
(
as
I
take
it
)
we
are
to
vnderstand
these
words
,
condemned
sinne
in
the
flesh
.
Thus
then
conceiue
we
the
meaning
of
this
verse
,
as
if
the
Apostle
had
said
.
For
that
which
the
morall
Law
of
God
could
not
do
,
which
was
not
possible
for
the
Law
to
do
,
namely
,
to
free
men
from
sinne
in
the
sight
of
God
,
and
to
bestow
on
them
perfect
holinesse
and
righteousnesse
,
in
as
much
as
it
had
no
force
,
nor
power
to
that
purpose
,
The
meaning
of
the
words
.
by
reason
of
their
naturall
corruption
:
God
the
Father
exhibiting
and
sending
into
the
world
his
eternall
and
onely
begoten
Sonne
,
whom
in
his
eternall
counsell
he
had
designed
to
the
office
of
a
Mediator
,
I
say
,
sending
him
into
the
world
endued
with
humane
flesh
,
euen
with
a
true
body
and
a
true
soule
,
like
to
our
sinfull
bodies
and
soules
,
yet
free
from
all
spot
of
sinne
,
and
that
to
take
away
and
to
driue
sinne
,
euen
the
blot
and
staine
of
nature
out
of
our
nature
which
he
tooke
on
him
,
he
did
indeed
in
that
flesh
and
humane
nature
that
he
assumed
,
abolish
sinne
altogether
,
and
tooke
it
quite
out
of
the
way
.
That
flesh
of
his
being
perfectly
holy
and
pure
,
and
the
holinesse
of
it
being
imputed
to
such
as
are
in
Christ
,
it
frees
them
from
guiltinesse
in
respect
of
the
impurenesse
of
their
nature
,
and
they
are
thereby
made
perfectly
holy
and
pure
in
Gods
sight
.
The
Apostle
here
saith
:
that
which
was
impossible
for
the
Law
to
do
,
God
sent
his
Sonne
to
do
for
his
chosen
,
and
the
thing
as
I
said
,
the
Law
could
not
do
,
was
this
,
it
could
not
free
men
from
sinne
in
the
sight
of
God
,
it
could
not
bring
them
perfect
holinesse
and
righteousnesse
.
Hence
then
it
is
cleare
.
That
the
morall
Law
of
God
doth
indeed
teach
perfect
righteousnesse
,
both
of
nature
&
actions
:
Though
the
morall
Law
teach
perfect
righteousnes
both
of
nature
and
actions
,
yet
can
it
not
iustifie
any
in
the
sight
of
God
.
but
it
cannot
iustifie
any
in
the
sight
of
God
,
it
cannot
possibly
bring
to
men
perfect
holinesse
and
righteousnesse
,
by
which
they
may
stand
perfectly
holy
and
iust
in
Gods
sight
,
that
is
a
thing
impossible
for
the
morall
Law
to
do
.
For
why
,
the
morall
Law
of
God
offers
no
pardon
,
nor
forgiuenesse
of
any
the
least
sinne
,
that
is
proper
to
the
Gospell
:
the
Law
hath
in
it
no
promise
of
remission
of
any
sinne
:
no
,
it
threatens
the
curse
for
the
least
breach
and
transgression
of
it
.
Galat
.
3.10
.
Galat
.
3.10
.
Cursed
is
euery
man
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
Law
to
do
them
.
Deut
.
27.26
.
And
as
the
Apostle
saith
,
Iames
2.10
:
Iam
.
2.10
.
If
a
man
faile
but
in
one
point
,
he
is
guiltie
of
all
,
he
is
a
transgressor
of
the
Law
,
and
he
is
liable
to
the
curse
of
the
Law
.
And
hence
is
the
Law
called
,
A
killing
letter
,
the
ministration
of
death
,
the
ministrie
of
condemnation
.
2.
Cor
.
3.6
,
7.9
.
2.
Cor
.
3.6.7.9
Againe
,
the
Law
is
not
able
to
worke
faith
in
men
,
by
which
they
may
lay
hold
of
remission
of
sinnes
offered
to
them
in
the
word
of
promise
.
For
the
Law
reueales
not
iustifying
faith
;
and
what
it
reueales
not
to
vs
,
it
workes
not
in
vs.
And
further
,
the
Law
onely
teacheth
what
we
ought
to
do
,
and
what
to
auoyd
,
but
it
ministreth
no
strength
to
vs
to
do
that
it
commands
;
that
is
also
proper
to
the
Gospell
,
the
Gospell
onely
ministreth
the
Spirit
,
Gal
.
3.2
.
Gal
.
3.2
.
Receiued
ye
the
Spirit
by
the
workes
of
the
Law
,
or
by
the
hearing
of
faith
preached
?
So
that
on
these
grounds
,
we
may
resolue
on
this
as
a
certaine
truth
,
that
the
morall
Law
of
God
cannot
iustifie
any
in
the
sight
of
God
:
it
is
not
possible
that
the
Law
of
God
should
bring
men
to
perfect
holinesse
and
righteousnesse
,
by
which
they
may
stand
perfectly
iust
in
the
sight
of
God
.
Now
then
,
first
this
meets
with
that
erronious
conceit
of
the
Papists
,
Iustification
in
Gods
sight
by
the
works
of
the
Law
confuted
.
who
hold
and
teach
iustification
in
Gods
sight
by
the
works
of
the
Law
,
directly
contrary
to
this
truth
,
that
the
Law
cannot
possibly
iustifie
any
in
the
sight
of
God
:
yea
directly
contrary
to
the
plaine
euidence
of
the
Scripture
.
Rom
.
3.20
.
saith
the
Apostle
,
By
the
workes
of
the
Law
,
shall
no
flesh
be
iustified
in
his
sight
.
It
is
but
a
shift
to
expound
that
place
,
either
of
the
workes
of
the
ceremoniall
Law
,
or
of
the
workes
done
by
the
strength
of
nature
:
for
the
Apostle
there
subioynes
,
By
the
Law
comes
the
knowledge
of
sinne
:
Now
the
knowledge
of
sinne
comes
not
by
the
ceremoniall
Law
,
that
brings
not
men
to
a
sight
of
sinne
,
but
the
morall
Law
is
that
by
which
men
come
to
the
knowledge
of
sinne
.
Againe
,
all
men
haue
sinned
,
and
good
workes
done
by
them
,
being
in
the
state
of
grace
,
and
by
the
strength
of
grace
,
(
admit
them
to
be
most
exact
and
perfect
,
and
done
according
to
the
strict
rule
of
the
morall
Law
,
)
yet
can
they
not
procure
pardon
of
the
least
sinne
:
and
therefore
they
cannot
possibly
iustifie
any
in
the
sight
of
God
.
Againe
,
Is
it
so
,
that
the
morall
Law
of
God
cannot
iustifie
any
in
the
sight
of
God
,
An
errour
ingrafted
in
nature
confuted
that
it
cannot
possibly
bring
to
men
perfect
holinesse
and
righteousnesse
,
by
which
they
may
stand
iust
and
righteous
in
Gods
sight
?
then
take
we
heed
that
we
seeke
not
iustification
in
Gods
sight
in
and
by
the
Law
,
and
that
we
seeke
not
life
and
saluation
in
our
owne
obseruance
and
fulfilling
of
the
Law
of
God
.
It
is
an
errour
ingrafted
in
nature
,
it
is
naturall
for
men
to
seeke
for
life
and
saluation
by
some
thing
in
themselues
,
and
by
their
owne
deeds
.
The
blind
ignorant
multitude
make
this
plaine
to
be
a
naturall
errour
.
The
common
plea
of
the
multitude
met
withall
.
Aske
them
how
they
looke
to
be
saued
,
and
they
commonly
answer
;
By
their
good
meaning
,
by
their
good
dealing
,
and
good
seruing
of
God
;
they
do
no
body
harme
,
they
serue
God
duly
and
truly
,
and
they
hope
they
shall
go
to
heauen
.
Poore
soules
,
they
deceiue
themselues
,
this
is
out
of
their
blind
ignorance
,
this
is
to
seeke
for
life
and
saluation
where
it
is
not
to
be
found
.
The
Law
onely
shewes
vs
our
sinnes
,
and
the
curse
due
to
vs
for
the
same
,
without
remedie
,
and
so
it
driues
vs
from
it selfe
,
and
out
of
our selues
,
to
seeke
remedie
elsewhere
:
it
is
a
Schoolemaister
to
bring
vs
to
Christ
,
Galat
.
3.24
.
Indeed
it
is
an
abuse
of
the
Law
,
to
seeke
for
life
and
saluation
by
it
:
we
are
to
make
another
vse
of
it
,
to
make
the
Law
a
Schoolemaister
to
driue
vs
to
Christ
,
by
shewing
vs
our
sinnes
,
and
what
we
haue
deserued
by
them
;
and
so
whipping
and
scourging
our
naked
consciences
,
with
the
smart
of
it
,
yeelding
vs
no
remedie
by
which
we
may
be
freed
from
the
curse
of
it
,
and
so
driuing
vs
to
Christ
,
in
whom
we
shall
find
full
remission
of
all
our
sins
,
and
full
and
perfect
holinesse
,
both
of
nature
and
life
,
and
an
acceptation
of
our
imperfect
obedience
;
which
benefits
the
Law
cannot
affoord
vs.
Learne
therfore
for
thy
iustification
and
saluation
,
to
go
out
of
thy selfe
,
and
seeke
for
those
things
onely
in
Christ
.
Cast
thy selfe
wholly
on
him
,
rest
on
him
,
and
build
thy
faith
on
him
;
and
thou
then
buildest
on
a
sure
rocke
,
against
which
all
the
gates
of
hell
shall
neuer
be
able
to
preuaile
.
In
the
next
place
obserue
we
:
The
Apostle
saith
,
the
morall
Law
of
God
could
not
bring
to
men
perfect
holinesse
and
righteousnesse
,
that
was
a
thing
impossible
to
the
Law
:
and
why
?
Because
it
was
weake
,
it
was
vnable
and
insufficient
to
that
purpose
;
and
yet
not
in
it selfe
,
but
because
of
the
flesh
,
because
of
the
corruption
of
nature
.
Hence
we
may
easily
conclude
and
gather
thus
much
.
That
no
man
liuing
in
this
world
,
hauing
flesh
and
the
corruption
of
sinne
in
him
,
as
the
best
haue
in
part
,
No
man
liuing
in
this
world
can
possibly
keep
and
fulfill
the
the
morall
Law
of
God
.
so
long
as
they
liue
on
the
face
of
the
earth
:
no
man
liuing
in
the
world
,
can
possibly
keepe
and
fulfill
the
morall
Law
of
God
:
it
is
not
possible
for
any
meere
man
,
in
his
own
person
,
in
the
the
time
of
this
life
,
to
keepe
and
fulfill
the
Law
of
God
in
perfection
:
he
cannot
perfectly
and
fully
keepe
the
Law
of
God
,
and
not
faile
in
any
thing
the
Law
requires
,
that
is
not
possible
.
A
man
that
is
in
his
naturall
state
and
condition
,
is
absolutely
and
altogether
vnable
to
yeeld
obedience
to
any
part
of
Gods
Law
:
yea
,
such
as
are
regenerate
in
the
highest
degree
of
regeneration
,
liuing
on
the
face
of
the
earth
,
they
are
vnable
to
yeeld
obedience
to
the
Law
of
God
,
in
that
manner
and
measure
as
it
ought
to
be
obeyed
;
euen
they
faile
in
many
things
,
and
diuerse
and
sundry
wayes
.
Iames
3.2
.
Iam
.
3.2
.
saith
the
Apostle
:
In
many
things
we
offend
all
.
Euen
the
best
of
Gods
children
sinne
in
many
things
.
Eccles
.
7.22
.
Eccles
.
7.22
.
Surely
(
saith
the
Preacher
)
there
is
no
iust
man
in
the
earth
,
that
doth
good
and
sinneth
not
:
there
is
not
such
a
man
to
be
found
on
the
earth
.
Psal
.
130.3
.
Psal
.
130.3
.
saith
the
Psalmist
,
If
thou
O
Lord
straightly
markest
iniquitie
,
O
Lord
who
shall
stand
?
Iob
9.3
.
Iob
9.3
.
Iob
saith
,
He
could
not
answer
the
Lord
one
thing
of
a
thousand
.
Mat
.
6.12
.
Mat
.
6.12
.
Christ
hath
taught
such
as
are
able
to
call
God
Father
,
to
pray
,
Forgiue
vs
our
debts
.
And
many
like
euidences
of
Scripture
might
be
brought
to
cleare
and
confirme
this
truth
:
that
it
is
not
possible
for
any
meere
man
,
though
he
be
regenerate
and
haue
attained
a
great
measure
of
holinesse
,
in
his
owne
person
,
in
the
time
of
this
life
,
to
keepe
and
fulfill
the
Law
of
God
.
The
most
holy
,
and
the
most
regenerate
that
liues
on
the
face
of
the
earth
,
cannot
perfectly
and
fully
without
failing
,
obserue
and
keepe
the
Law
of
God
.
And
the
reason
and
ground
of
it
is
,
in
regard
of
that
disproportion
that
is
betweene
the
Law
of
God
and
our
nature
:
for
the
Law
of
God
is
perfectly
holy
,
and
pure
,
answerable
and
proportionable
to
the
Law-giuer
God
himselfe
,
and
our
nature
is
in
it selfe
extreamly
impure
,
and
filthy
,
and
there
is
no
proportion
betweene
them
;
yea
there
is
a
remainder
of
that
defilement
and
filthinesse
of
nature
in
the
best
,
in
the
most
holy
,
and
most
regenerate
,
that
liue
on
the
face
of
the
earth
;
they
are
carnall
,
Rom
.
7.14
.
Rom
.
7.14
.
if
they
be
compared
to
the
perfect
holinesse
and
puritie
of
the
Law
of
God
:
and
therefore
they
cannot
possibly
answer
the
exact
holinesse
and
puritie
of
Gods
Law
,
they
cannot
reach
to
it
.
And
on
this
ground
we
may
set
this
downe
as
a
certaine
truth
,
that
it
is
not
possible
for
any
meere
man
,
though
he
be
regenerate
,
and
haue
a
great
measure
of
grace
and
holinesse
in
his
owne
person
,
in
time
of
this
life
,
perfectly
without
any
failing
at
all
,
to
keepe
and
fulfill
the
Law
of
God
.
And
this
truth
,
first
ouerturnes
that
grosse
error
of
the
Papists
,
A
grosse
errour
of
the
Papists
discouered
and
ouerturned
.
who
blasphemously
teach
,
that
such
as
are
regenerate
may
perfectly
fulfill
the
Law
of
God
in
the
time
of
this
life
,
and
may
do
whatsoeuer
the
Law
requires
of
them
without
any
failing
at
all
:
yea
they
hold
that
men
in
the
state
of
grace
,
may
do
workes
of
supererrogation
,
euen
more
then
the
Law
requireth
:
which
is
a
foule
and
grosse
error
,
and
cannot
stand
with
the
truth
now
deliuered
.
Yet
this
error
they
stifly
hold
,
and
for
the
vpholding
of
it
they
haue
deuised
this
shift
:
say
they
,
There
is
a
double
degree
of
fulfilling
the
Law
of
God
,
one
,
an
higher
,
and
most
absolute
,
and
belonging
to
the
life
to
come
;
and
another
lower
,
belonging
to
this
life
,
which
the
Lord
requires
according
to
our
frailty
,
euen
a
perfect
fulfilling
of
the
Law
of
God
according
to
our
estate
and
condition
in
this
life
.
This
is
a
most
wicked
and
foolish
distinction
,
A
Popish
distinction
met
withall
.
yea
manifestly
false
:
for
there
is
onely
one
rule
of
righteousnesse
and
not
two
,
and
there
is
onely
one
generall
and
vnchangable
sentence
of
the
Law
,
namely
this
,
he
that
continueth
not
in
all
things
written
in
the
booke
of
the
Law
to
do
them
,
and
that
in
this
life
,
is
cursed
.
And
it
is
absurd
to
say
that
the
Lord
requires
not
an
absolute
fulfilling
of
his
Law
in
time
of
this
life
,
but
onely
in
the
life
to
come
:
for
what
man
could
do
in
the
state
of
innocency
,
that
the
Law
requires
of
him
in
the
state
of
corruption
.
Oh
,
but
(
say
they
)
if
the
Lord
giue
vs
a
Law
that
is
impossible
for
vs
to
keepe
,
you
make
him
more
cruell
then
any
tyrant
,
and
that
is
a
monstrous
wrong
to
the
Lord
.
I
answer
againe
.
It
is
no
wrong
to
the
Lord
,
to
say
that
he
now
giues
vs
a
Law
that
we
cannot
possibly
keep
and
fulfill
,
because
when
he
first
gaue
vs
his
Law
,
he
then
gaue
power
and
strength
to
fulfill
it
.
Adam
in
his
innocency
had
power
to
keepe
it
,
and
that
power
and
strength
we
lost
through
our
owne
default
;
we
disabled
our selues
by
the
fall
of
our
first
parents
.
We
know
that
amongst
men
he
is
not
to
be
blamed
who
requires
his
due
debt
of
another
,
who
sometimes
was
able
to
pay
him
,
and
now
hath
disabled
himselfe
through
his
owne
vnthriftinesse
and
prodigality
;
and
much
lesse
is
the
Lord
to
be
blamed
,
who
requires
of
vs
the
debt
of
perfect
obedience
to
his
Law
,
seeing
we
were
once
able
to
yeeld
him
that
debt
,
and
through
our
owne
default
haue
disabled
our selues
:
and
therefore
it
still
remaines
a
foule
and
grosse
error
to
say
as
the
Papists
do
,
that
the
regenerate
may
perfectly
fulfill
the
Law
of
God
in
the
time
of
this
life
.
And
for
further
vse
of
this
point
.
Is
it
so
,
that
it
is
not
possible
for
any
man
,
though
he
be
regenerate
,
in
his
owne
person
in
time
of
this
life
,
Swelling
conceits
of
our
owne
holines
and
goodnes
di
couered
to
be
abominable
.
perfectly
to
keepe
and
fulfill
the
Law
of
God
.
Oh
then
let
no
man
swell
and
be
lift
vp
with
a
conceit
of
his
owne
holinesse
and
goodnesse
,
and
good
things
done
by
him
.
It
is
monstrous
and
abhominable
pride
in
the
Familists
,
in
their
idle
braines
to
dreame
of
absolute
perfection
of
holinesse
and
sanctification
in
the
time
of
this
life
.
Some
foolish
spirits
there
be
,
who
thinke
they
can
aspire
to
the
perfection
of
the
morall
Law
of
God
:
this
is
monstrous
and
fearefull
pride
,
and
we
are
to
take
heede
of
it
;
we
are
to
be
humbled
in
this
respect
:
and
though
we
be
regenerate
,
yet
we
cannot
in
our
owne
persons
in
the
time
of
this
life
,
perfectly
keepe
and
fulfill
the
Law
of
God
.
And
we
are
to
acknowledge
this
our
weaknesse
and
disability
,
and
to
seeke
to
the
Lord
for
strength
,
that
we
maybe
able
in
some
measure
to
yeeld
obedience
to
his
Law
,
yea
to
intreate
the
Lord
to
accept
of
that
measure
of
obedience
we
are
enabled
by
his
grace
to
yeeld
to
him
.
And
for
perfect
holinesse
and
righteousnesse
,
we
are
to
go
out
of
our selues
,
and
to
seeke
for
that
where
it
is
to
be
found
,
namely
,
in
Christ
Iesus
,
who
is
the
end
of
the
Law
for
righteousnesse
to
euery
one
that
beleeueth
.
Rom
.
10.4
.
Rom
.
10.4
.
Obserue
we
further
.
The
Apostle
here
saith
,
the
Law
was
weake
and
insufficient
to
bring
Gods
chosen
perfect
holinesse
.
And
why
?
not
through
any
imperfection
in
the
Law
it selfe
,
but
because
of
the
flesh
.
The
weaknesse
and
insufficiency
of
the
Law
,
was
by
reason
of
their
owne
inbred
corruption
:
the
Apostle
layes
the
fault
on
the
flesh
,
on
the
corruption
of
nature
,
and
not
on
the
Law
it selfe
,
that
it
brings
not
perfect
holinesse
to
Gods
chosen
.
Whence
note
we
:
That
we
are
to
blame
our selues
,
euen
our
owne
corruption
,
Our
own
corruption
makes
the
holy
things
of
God
vnfruitfull
&
vnprofitable
to
vs
,
and
vnable
to
do
vs
good
.
and
not
the
Law
of
God
,
that
it
brings
not
to
vs
perfect
holinesse
and
righteousnesse
:
our
owne
corruption
makes
that
weake
&
vnable
to
do
vs
good
,
which
in
it selfe
is
strong
to
that
purpose
.
Yea
it
is
true
in
the
generall
of
the
whole
word
of
God
,
of
the
Sacraments
,
and
of
all
the
holy
things
of
God
;
it
is
our
owne
flesh
and
corruption
that
makes
the
holy
things
of
God
vnfruitfull
and
vnprofitable
to
vs
,
and
vnable
to
do
vs
good
,
they
being
in
themselues
,
and
in
their
owne
nature
powerfull
meanes
of
good
.
The
word
preached
becomes
a
dead
letter
to
many
,
they
finde
no
benefit
nor
comfort
by
it
.
Yea
as
the
Apostle
saith
,
2.
Corinth
.
2.16
.
2.
Cor
.
2.16
.
it
becomes
to
them
the
sauour
of
death
:
And
why
?
Surely
through
their
owne
corruption
:
because
their
owne
vile
and
sinfull
hearts
are
not
fit
to
receiue
benefit
and
comfort
by
it
.
So
the
Sacraments
which
are
seales
of
Gods
couenant
,
and
are
full
of
sweete
and
heauenly
comfort
in
themselues
,
they
seale
vp
nothing
to
some
but
iudgement
,
1.
Corinth
.
11.29
.
1.
Cor
.
11.29
.
And
why
?
Surely
because
of
their
vnpreparednesse
:
they
come
to
the
receiuing
of
them
in
their
blindnesse
of
minde
,
and
onely
of
forme
and
fashion
,
and
they
will
not
be
turned
backe
:
and
so
the
Sacraments
become
dangerous
and
hurtfull
to
them
.
Well
take
notice
of
it
whosoeuer
thou
art
,
A
caueat
to
fruitlesse
hearers
of
the
word
of
God
.
that
art
a
fruitlesse
and
vnprofitable
hearer
of
the
word
of
God
,
it
may
be
thou
hast
liued
vnder
the
meanes
a
long
time
,
and
thou
hast
bene
a
hearer
of
the
word
of
God
many
yeares
together
,
and
yet
thou
art
ignorant
and
blind
,
and
thou
art
still
vnreformed
in
thine
heart
and
life
.
Where
is
then
the
fault
?
in
the
word
?
No
,
that
is
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
2.
Tim
.
3.16
.
2.
Tim
.
3.16
.
but
the
fault
is
in
the
crookednesse
and
corruption
of
thine
owne
heart
;
the
word
of
God
,
the
holy
things
of
God
are
not
empty
shewes
and
shadowes
,
voyde
of
all
benefit
and
comfort
:
no
,
no
,
it
is
thine
owne
corruption
that
sets
a
barre
betweene
thee
and
the
comfort
and
good
that
is
to
be
found
in
them
:
it
is
that
that
makes
them
weake
and
vnable
to
yeeld
comfort
and
good
to
thee
;
and
therefore
if
thou
wouldst
finde
good
,
and
comfort
,
and
benefite
by
the
holy
things
of
God
,
thou
must
purge
out
the
corruption
of
thine
owne
heart
,
and
come
to
the
hearing
of
the
word
with
an
honest
and
good
heart
,
an
heart
hungring
and
thirsting
after
the
holy
instructions
and
comforts
of
it
.
Mixe
thine
hearing
with
faith
,
and
bring
with
thee
an
heart
willing
to
yeeld
to
the
word
of
God
,
euen
with
feare
and
trembling
,
hearing
it
and
submitting
thy selfe
to
it
,
when
thine
owne
sins
are
met
withall
,
and
thou
art
iustly
reproued
.
And
then
doubtlesse
thou
shalt
finde
the
word
to
be
to
thee
,
as
it
is
in
it selfe
,
a
word
of
power
,
of
life
,
and
sauing
comfort
to
thy
soule
.
Come
we
now
to
the
generall
thing
layd
before
vs
in
this
verse
,
and
that
is
,
what
Christ
did
which
the
Law
could
not
do
,
as
namely
this
,
that
he
condemned
sinne
in
the
flesh
;
which
is
set
forth
together
with
another
speciall
worke
of
God
going
before
it
,
the
sending
of
Christ
into
the
world
to
take
flesh
,
the
nature
of
man
on
him
;
and
that
is
further
amplified
by
one
patticular
end
of
his
sending
,
that
it
was
for
sin
.
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
&
for
sin
,
condemned
sin
in
the
flesh
.
And
here
obserue
we
in
generall
,
that
that
which
was
impossible
to
the
Law
,
that
which
the
Law
could
not
do
,
God
found
out
a
way
,
and
he
found
out
a
meanes
to
effect
and
bring
to
passe
.
The
Law
could
not
bring
to
Gods
chosen
perfect
holinesse
and
purity
,
that
was
impossible
to
the
Law
:
yet
the
Lord
did
effect
and
worke
it
by
sending
his
Sonne
into
the
world
,
to
be
incarnate
,
and
to
take
flesh
on
him
.
Whence
note
we
thus
much
.
That
our
impossibility
cannot
hinder
the
Lord
his
working
.
Impossiblity
in
mans
iudgment
cannot
hinder
Gods
working
.
The
Lord
is
able
to
ouercome
impossibilities
,
he
can
worke
,
and
many
times
doth
worke
and
effect
,
and
bring
things
to
passe
that
in
the
iudgement
of
man
are
impossible
:
yea
commonly
the
Lord
doth
worke
,
and
bring
things
to
passe
when
they
seeme
to
be
desperate
and
past
hope
,
and
altogether
impossible
in
the
eyes
and
iudgement
of
men
.
Witnesse
that
wonderfull
and
miraculous
deliuerance
of
the
people
of
Israel
,
Exod
.
14.21.22
.
when
they
had
the
sea
before
them
,
high
mountaines
on
each
side
of
them
,
the
Egyptians
behind
them
with
a
purpose
to
destroy
them
,
and
it
was
impossible
for
them
in
the
iudgement
of
man
to
escape
,
then
the
Lord
remoued
that
impossibility
,
and
opened
a
way
for
them
through
the
midst
of
the
sea
.
Witnesse
also
that
deliuerance
of
Dauid
out
of
the
hands
of
Saul
:
the
text
saith
1.
Sam
.
23.26
.
That
Saul
and
his
men
compassed
Dauid
and
his
men
round
about
to
take
them
:
and
in
mans
iudgement
it
was
impossible
for
Dauid
to
escape
;
then
the
Lord
caused
a
messenger
to
come
to
Saul
,
and
to
tell
him
,
That
the
Philistines
had
inuaded
the
land
:
1.
Sam
.
23.26.27.28
.
and
so
Saul
left
pursuing
Dauid
and
went
against
the
Philistines
,
and
he
escaped
:
verse
27.28
.
And
what
possibility
was
there
for
Daniel
to
escape
the
teeth
of
the
hungry
Lions
when
he
was
cast
into
the
den
?
Surely
none
in
mans
iudgement
;
yet
then
did
the
Lord
worke
his
safety
,
and
stopped
the
mouthes
of
the
Lions
,
Dan
.
6.22
.
Dan
.
6.22
.
And
indeed
as
Christ
saith
,
Matth
.
19.26
.
With
God
all
things
are
possible
.
And
Mark
.
14.36
.
saith
he
,
Abba
Father
,
all
things
are
possible
to
thee
.
Zach
.
8.6
.
saith
the
Lord
touching
the
returne
of
the
people
from
captiuity
,
Though
it
be
vnpossible
in
the
eyes
of
the
remnant
of
this
people
in
these
daies
,
should
it
therfore
be
vnpossible
in
my
sight
,
saith
the
Lord
of
hoasts
?
no
,
no
,
it
is
possible
to
me
.
All
things
are
possible
to
the
Lord
,
and
no
impossibility
can
hinder
his
working
:
and
why
?
His
power
is
vnlimited
,
it
is
infinite
like
to
his
glorious
maiestie
,
he
is
able
to
do
all
things
that
are
works
of
power
,
and
are
not
things
against
his
owne
nature
,
or
things
that
imply
contradiction
.
And
againe
,
when
things
are
impossible
in
mans
sight
,
then
is
the
Lords
fittest
time
to
worke
,
as
the
common
saying
is
,
mans
extremity
is
Gods
opportunity
;
for
then
Gods
power
most
of
all
appeares
,
and
then
the
worke
makes
most
for
his
glory
,
and
for
the
praise
of
his
power
:
and
therefore
an
impossibility
cannot
hinder
the
Lords
working
,
he
is
able
to
ouercome
and
to
remoue
all
impossibilities
.
And
the
Lord
commonly
workes
and
brings
things
to
passe
,
when
they
seeme
desperate
,
and
altogether
impossible
in
mans
iudgement
.
Let
this
then
be
thought
on
to
this
purpose
.
Let
it
serue
as
a
prop
and
stay
to
vs
,
A
prop
to
vp
hold
Gods
children
in
their
deepest
distresses
.
to
hold
vp
our
fainting
hearts
in
the
time
of
our
greatest
troubles
and
distresses
.
For
what
though
it
be
so
,
that
thou
art
in
extreame
trouble
,
and
in
deepe
distresse
of
body
or
minde
,
inward
or
outward
,
and
all
meanes
faile
thee
,
and
thou
seest
no
way
nor
means
in
the
world
how
thou
canst
possibly
come
out
of
that
trouble
and
distresse
,
and
in
mans
iudgement
it
is
impossible
for
thee
euer
to
come
out
of
it
?
yet
remember
and
thinke
on
this
to
thy
comfort
,
and
to
the
vpholding
of
thy
fainting
heart
;
that
no
impossibility
can
hinder
the
Lords
working
,
he
is
able
to
ouercome
and
to
remoue
all
impossibilities
:
and
if
he
haue
a
purpose
to
do
thee
good
,
as
doubtlesse
he
hath
if
thou
be
a
child
of
God
,
his
purpose
shall
stand
,
it
is
vnchangeable
,
he
will
do
thee
good
,
he
will
deliuer
thee
out
of
thy
deepest
distresse
.
If
thy
case
be
hopelesse
in
mans
iudgement
,
and
thou
art
euen
as
dead
as
the
drie
bones
spoken
of
Ezech
.
37.3
.
Ezech
.
37.3
.
yet
the
Lord
can
and
will
put
life
into
thee
,
nothing
is
impossible
to
him
,
if
it
be
a
worke
of
power
,
or
not
against
his
nature
,
or
not
implying
contradiction
.
And
therefore
learne
thou
on
this
ground
,
in
the
time
of
thy
greatest
distresse
to
possesse
thy
soule
in
patience
,
and
to
waite
on
the
Lord
with
comfort
:
and
learne
thou
with
Abraham
to
beleeue
aboue
hope
,
knowing
that
the
Lord
is
able
to
performe
what
he
hath
promised
,
as
Romans
4.21
.
Rom
.
4.21
.
Yea
on
the
ground
of
doctrine
deliuered
,
that
the
Lord
is
able
to
remoue
all
impossibilities
,
learne
thou
to
waite
on
the
Lord
,
and
to
rest
on
his
truth
,
goodnesse
and
power
for
the
time
to
come
.
Some
poore
weake
Christians
many
times
cast
doubts
and
feares
touching
impossibilities
as
yet
to
come
:
Needlesse
doubts
and
feares
to
be
auoided
.
and
they
thinke
thus
with
themselues
:
Oh
,
I
finde
such
weaknesse
of
faith
,
and
such
weaknesse
of
grace
in
my selfe
,
as
I
doubt
it
will
be
impossible
for
me
to
stand
and
to
hold
out
in
the
time
of
triall
,
if
the
Lord
should
bring
me
into
any
hard
triall
,
or
to
the
houre
of
death
:
alas
,
I
finde
such
weaknesse
in
my selfe
,
as
I
feare
it
would
be
impossible
for
me
to
beare
the
triall
.
Take
heed
of
these
needlesse
doubts
and
feares
,
whosoeuer
thou
art
,
remember
the
doctrine
now
deliuered
,
that
the
Lord
is
able
to
ouercome
and
remoue
all
impossibilities
:
and
though
thy
faith
and
the
grace
that
is
in
thee
be
weake
and
changeable
in
it selfe
,
and
indeed
if
thou
stoodest
by
thine
owne
strength
,
it
were
impossible
for
thee
to
stand
in
the
time
of
triall
,
yet
the
Lord
can
,
and
he
will
remoue
that
impossibility
,
He
is
able
to
do
exceeding
abundantly
aboue
that
thou
thinkest
,
Ephes
3
,
20.
and
he
will
do
aboue
that
thou
thinkest
.
Though
thy
thoughts
faile
thee
,
and
thou
thinkest
if
thou
shouldst
be
brought
into
a
triall
,
it
were
impossible
for
thee
to
stand
,
yet
comfort
thy selfe
,
the
Lord
can
make
thee
stand
,
and
thou
shalt
finde
that
the
Lord
will
giue
thee
strength
aboue
and
beyond
thy
thoughts
,
aboue
and
beyond
thy
expectation
.
Therefore
take
heede
of
needlesse
doubts
and
feares
,
rest
on
the
goodnesse
,
truth
,
and
power
of
God
,
both
in
thy
present
distresse
,
and
for
strength
to
stand
and
to
hold
out
in
time
of
triall
that
hereafter
thou
shalt
come
into
.
Assure
thy selfe
the
Lord
will
not
faile
thee
,
but
will
supply
strength
to
thee
beyond
thy
thoughts
:
and
hauing
begun
this
worke
of
grace
in
thee
,
he
will
preserue
thee
to
his
heauenly
kingdome
,
and
keepe
thee
by
his
power
through
faith
to
saluation
:
as
1.
Pet
.
1.5
.
1.
Pet
.
1.5
.
thinke
on
that
to
thy
comfort
.
Come
we
now
to
stand
on
these
words
more
particularly
,
(
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
.
)
And
first
from
these
words
(
God
sending
his
owne
Sonne
)
we
may
note
the
distinction
of
persons
in
the
Trinity
.
That
God
the
Father
is
the
person
sending
.
The
distinction
of
the
persons
in
the
Trinity
proued
.
And
God
the
Sonne
the
person
sent
:
and
being
sent
from
the
Father
,
he
must
needs
be
a
person
distinct
from
the
Father
.
Indeed
the
three
persons
in
the
Trinity
,
as
they
are
one
in
nature
,
and
so
one
in
will
,
haue
a
hand
in
this
sending
:
yet
for
order
the
Father
is
said
to
send
,
because
he
is
the
first
in
order
:
and
so
the
Father
as
the
first
person
in
the
Trinity
,
he
sent
the
Sonne
:
and
as
the
Sonne
is
the
second
person
in
the
Trinity
,
he
was
sent
of
the
Father
.
And
this
confutes
the
error
of
Sabellius
and
Patripassians
,
who
held
the
persons
of
the
Godhead
not
to
be
really
distinct
one
from
another
,
but
to
be
onely
seuerall
names
or
titles
giuen
to
God
.
I
passe
from
that
.
Obserue
we
further
,
that
the
Apostle
saith
,
God
sending
his
Sonne
.
God
sent
his
Sonne
,
his
Sonne
was
not
sought
after
or
required
,
but
the
Lord
of
his
owne
accord
sent
him
;
and
hauing
from
all
eternity
designed
his
Sonne
to
the
office
of
Mediatour
,
did
in
time
exhibite
and
send
him
into
the
world
.
And
what
moued
him
so
to
do
?
Surely
nothing
out
of
himselfe
,
and
it
was
onely
his
free
grace
,
goodnesse
,
and
mercy
;
nothing
in
vs
moued
God
to
send
his
Sonne
,
but
the
cause
of
his
sending
was
onely
in
God
himselfe
,
Gods
vnspeakable
and
vndeserued
loue
manife●ted
in
sending
his
Son
into
the
world
euen
his
owne
goodnesse
,
and
his
owne
free
and
vndeserued
loue
to
his
chosen
,
as
we
haue
it
Ioh
.
3.16
.
Ioh
.
3.16
.
God
so
loued
the
world
,
that
he
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
but
haue
euerlasting
life
,
1.
Ioh
.
4.9
.
In
this
(
saith
Saint
Iohn
)
appeared
the
loue
of
God
towards
vs
,
because
God
sent
his
onely
begotten
Sonne
into
the
world
,
that
we
might
liue
through
him
.
Herein
appeared
the
wonderfull
and
vnspeakable
,
&
indeed
infinite
loue
of
God
to
his
chosen
,
the
breadth
,
length
,
depth
and
height
of
Gods
loue
,
as
the
Apostle
speaketh
Ephes
.
3.18
.
If
the
Lord
had
sent
millions
of
Angels
to
do
that
which
Christ
did
if
it
had
bene
possible
,
yet
had
it
not
bene
so
much
as
to
send
his
owne
eternall
and
onely
begotten
Sonne
,
the
Sonne
of
his
loue
,
his
Sonne
equall
to
himselfe
in
maiestie
and
glorie
:
herein
he
manifested
the
riches
of
his
loue
and
bountifulnesse
exceedingly
.
And
therefore
abhominable
and
monstrous
is
that
error
of
foreseene
faith
and
workes
held
by
the
Papists
;
Foreseene
faith
&
works
do
obscure
the
glorie
of
Gods
infinite
loue
to
his
chosen
.
it
doth
much
obscure
and
darken
the
glory
of
Gods
infinite
loue
to
his
chosen
:
and
we
for
our
parts
are
to
acknowledge
the
infinite
loue
of
God
towards
vs
,
in
sending
his
Sonne
into
the
world
.
He
sent
his
Sonne
to
redeeme
vs
if
we
belong
to
him
,
when
we
sought
not
after
him
;
and
it
was
onely
his
owne
free
grace
,
and
goodnesse
,
and
mercy
,
and
not
any
thing
in
vs
that
moued
him
so
to
do
.
Thankfulnes
required
for
Gods
infinite
loue
,
appearing
in
the
sending
of
his
Sonne
into
the
world
.
How
then
are
we
bound
to
magnifie
the
goodnesse
and
mercy
of
God
,
and
how
are
we
bound
to
be
thankfull
for
his
infinite
loue
towards
vs
,
manifested
in
sending
his
Sonne
into
the
world
?
We
are
to
be
thankfull
to
God
for
common
benefits
,
for
meate
,
drinke
,
and
the
like
:
much
more
for
so
great
and
so
inestimable
a
benefit
,
as
the
sending
of
his
Sonne
into
the
world
.
That
the
Lord
of
heauen
and
earth
,
of
his
owne
free
grace
,
goodnesse
and
mercy
,
should
send
his
owne
deare
Sonne
,
out
of
his
owne
bosome
,
to
be
incarnate
and
to
take
flesh
on
him
vnsought
for
of
vs
,
we
cannot
sufficiently
prize
this
benefit
,
and
we
cannot
be
sufficiently
thankfull
.
Certainly
such
as
haue
a
right
and
feeling
apprehension
of
this
benefit
,
they
endeuour
to
be
thankfull
,
How
it
ought
to
be
expressed
.
and
in
way
of
thankfulnesse
,
they
giue
vp
themselues
to
the
Lord
,
to
be
guided
,
and
gouerned
,
and
disposed
of
at
his
owne
will
and
pleasure
.
And
they
endeauour
to
answer
the
Lords
loue
,
by
louing
him
againe
;
and
they
testifie
their
loue
vnto
him
,
by
louing
his
word
,
his
ordinances
,
his
children
.
And
if
thou
say
,
thou
dost
acknowledge
Gods
loue
in
sending
his
Sonne
into
the
world
,
and
yet
thou
louest
thy
sinnes
,
and
thou
hast
no
loue
to
his
word
,
to
his
ordinances
,
to
his
children
,
thou
deceiuest
thy selfe
.
Note
.
Assuredly
Gods
election
begets
another
election
in
vs
,
it
makes
vs
choose
God
to
be
our
God
,
and
to
resigne
our selues
wholly
to
be
guided
and
gouerned
by
him
,
euen
by
his
word
and
Spirit
.
Gods
loue
to
vs
,
breeds
in
vs
a
loue
to
God
againe
,
1.
Ioh
.
4.19
.
Gods
loue
felt
warme
in
our
hearts
,
kindles
in
vs
a
loue
to
God
againe
,
and
a
loue
to
all
that
beare
his
image
,
for
his
sake
.
And
if
we
find
this
in
our selues
,
we
then
indeed
acknowledge
Gods
loue
to
vs
in
sending
his
Sonne
into
the
world
.
Here
further
note
we
,
that
the
Sonne
of
God
was
sent
of
his
Father
,
he
was
called
and
sent
forth
of
his
Father
:
God
in
his
eternall
counsell
hauing
designed
his
Sonne
to
the
office
of
a
Mediator
,
did
in
time
exhibite
and
send
him
into
the
world
.
He
tooke
not
on
him
the
office
of
a
Mediator
without
a
calling
from
God
his
Father
,
he
was
called
and
sent
forth
of
his
Father
,
and
he
had
his
office
and
calling
from
God
his
Father
;
and
this
himselfe
often
witnesseth
,
as
Ioh
.
10.36
.
Ioh
.
10.36
.
Say
ye
of
him
whom
the
Father
hath
sanctified
and
sent
into
the
world
,
Thou
blasphemest
,
because
I
said
I
am
the
Sonne
of
God
?
Iohn
16.5
.
Ioh
.
16.5
.
Now
I
go
my
way
to
him
that
sent
me
.
Ioh
.
17.3
.
Ioh
.
17.3
.
This
is
life
eternall
,
that
they
know
thee
to
be
the
onely
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
:
and
so
in
many
other
places
.
Now
that
we
learne
hence
,
is
this
.
That
we
are
by
the
example
of
Christ
,
to
looke
that
the
office
and
calling
we
hold
,
and
enioy
,
and
vse
,
and
exercise
,
The
office
&
calling
we
hold
&
enioy
,
and
vse
,
and
exercise
,
must
be
from
God
.
we
haue
it
from
the
Lord
;
that
we
be
designed
and
sent
of
God
to
be
employed
in
that
office
and
calling
that
we
hold
,
vse
,
and
exercise
:
especially
the
office
being
of
an
high
nature
,
and
an
office
of
great
weight
,
and
of
speciall
vse
and
consequence
,
as
the
office
of
the
Ministerie
or
Magistracie
.
The
Lord
often
complaines
,
that
some
Prophets
were
not
of
his
sending
,
they
runne
and
he
sent
them
not
.
Iere
.
14.14
.
Ier
.
14.14
.
The
Phophets
prophesie
lyes
in
my
name
,
I
haue
not
sent
them
.
Ierem
.
23.21
.
Ier
.
23.21
.
I
haue
not
sent
these
Prophets
saith
the
Lord
,
yet
they
runne
.
Rom
.
10.15
.
Rom
.
10.15
.
saith
the
Apostle
,
How
shall
they
preach
except
they
be
sent
?
Such
as
exercise
the
office
of
the
ministerie
,
must
look
to
their
sending
,
that
they
be
sent
of
the
Lord
.
And
there
is
reason
for
it
.
They
are
employed
in
the
Lords
speciall
businesse
,
in
his
message
,
and
in
his
embassage
,
and
therefore
they
must
haue
their
power
,
and
authoritie
,
and
commission
from
him
;
the
Lord
must
send
them
,
and
giue
them
power
and
authoritie
to
exercise
that
office
,
they
must
be
called
and
sent
of
God
.
If
any
aske
how
he
shall
know
that
he
is
called
and
sent
of
God
to
this
or
that
office
,
especially
to
the
office
and
function
of
the
Ministerie
?
I
answer
,
by
three
things
.
How
a
man
may
know
that
he
is
called
of
God
to
the
office
and
function
of
the
ministery
Three
things
by
which
it
may
be
knowne
.
1.
Sam
.
10.9
.
First
,
if
the
Lord
haue
bestowed
on
him
a
competent
measure
of
gifts
,
fit
for
the
discharge
of
that
office
:
for
the
Lord
neuer
sends
any
to
execute
an
office
,
but
he
qualifies
him
with
gifts
fit
for
it
.
Saul
was
was
annointed
King
by
Samuel
.
1.
Sam
.
10.
The
text
saith
,
verse
9.
God
gaue
him
another
heart
,
God
gaue
him
an
heart
fit
for
his
office
.
Ephes
.
4.8
.
Ephes
.
4.8
.
the
Apostle
saith
,
Christ
ascending
gaue
gifts
vnto
men
:
and
then
he
subioynes
,
verse
11.
He
gaue
some
to
be
Apostles
,
and
some
Prophets
,
and
some
Euangelists
,
and
some
Pastors
and
teachers
.
Secondly
,
if
he
haue
bene
rightly
designed
to
that
office
,
by
such
as
be
in
place
of
authoritie
and
gouernment
:
for
God
calleth
ordinarily
by
the
voice
of
his
Church
.
Ephes
.
4.11
.
And
thirdly
,
if
the
Lord
haue
giuen
him
an
heart
to
be
faithfull
,
and
in
truth
of
heart
to
vse
the
talent
giuen
to
him
to
the
best
aduantage
of
gaining
glory
to
God
,
and
of
bringing
good
to
others
,
and
he
finds
that
the
Lord
giues
a
blessing
to
his
labours
:
for
thereby
the
Lord
,
as
it
were
,
sets
his
hand
and
seale
to
his
calling
,
that
he
is
called
and
sent
of
him
;
as
the
Apostle
saith
the
Corinthians
were
the
seale
of
his
Apostleship
,
in
that
the
Lord
had
blessed
his
labours
amongst
them
.
1.
Cor
.
9.2
.
1
Cor
.
9.2
.
First
,
this
for
the
vse
of
it
,
besides
that
it
discouers
many
not
to
be
called
and
sent
of
God
,
An
Anabaptisticall
fancie
met
withall
.
it
meets
with
that
fancy
of
the
Anabaptists
,
and
of
such
fantasticke
spirits
,
who
thinke
that
any
man
on
a
priuate
motion
,
may
step
forth
and
take
on
him
the
office
of
a
Minister
of
the
word
,
&
may
expound
and
preach
the
word
.
That
is
an
idle
fancy
,
and
howsoeuer
they
pretend
such
motions
are
from
Gods
Spirit
,
indeed
they
are
from
a
spirit
of
vanitie
and
pride
,
and
from
the
spirit
of
error
and
lyes
,
euen
from
the
diuell
.
If
a
man
would
haue
sound
comfort
touching
his
office
and
function
,
he
must
looke
that
he
be
called
and
sent
of
God
,
that
God
hath
fitted
him
with
gifts
for
that
office
,
and
that
he
hath
bene
designed
to
his
office
in
a
right
manner
,
and
that
the
Lord
hath
giuen
him
an
heart
to
be
faithfull
,
and
to
vse
his
gifts
for
the
best
good
.
If
he
finds
himselfe
so
called
and
sent
,
he
may
assure
himselfe
of
the
Lords
assistance
in
the
execution
of
his
office
:
yea
of
the
Lords
speciall
protection
ouer
him
,
that
the
Lord
will
shield
and
protect
him
against
iniuries
and
wrongs
,
so
farre
as
shall
be
for
his
owne
glorie
and
his
good
,
and
that
such
as
do
wrong
him
,
shall
be
sure
to
feele
the
reuenging
hand
of
God
on
them
or
theirs
:
and
howsoeuer
he
be
little
regarded
amongst
men
,
yet
his
worke
is
with
the
Lord
,
Isai
.
40.4
.
Isa
.
40.4
.
and
the
Lord
will
one
day
of
his
mercy
reward
him
.
This
may
be
a
comfort
to
him
that
findes
himselfe
called
and
sent
of
God
,
and
this
may
cheare
vp
his
heart
in
the
time
of
his
greatest
troubles
and
opposition
.
Obserue
we
further
,
the
Apostle
here
calls
Christ
,
Gods
owne
Sonne
:
God
sending
his
Sonne
in
the
similitude
of
sinfull
flesh
:
thereby
he
puts
a
difference
betweene
Christ
and
all
other
sonnes
of
God
,
How
Christ
is
Gods
owne
Sonne
.
as
that
Christ
is
the
Sonne
of
God
his
Father
in
a
peculiar
manner
,
not
by
creation
,
as
the
Angels
and
Adam
were
,
nor
by
adoption
,
as
all
true
beleeuers
are
,
but
by
nature
,
euen
by
eternall
generation
,
being
begotten
of
the
substance
of
his
Father
from
all
eternitie
,
his
Father
fully
communicating
to
him
his
whole
essence
after
an
vnspeakable
manner
,
as
the
Prophet
saith
,
Isai
.
53.8
.
Who
can
declare
his
generation
?
And
thus
is
Christ
Gods
owne
Sonne
,
euen
his
eternall
,
and
his
onely
begotten
Sonne
,
of
the
same
essence
and
substance
,
and
coequall
with
the
Father
.
And
this
is
an
high
and
heauenly
Mysterie
,
farre
beyond
the
reach
of
naturall
vnderstanding
.
The
Arians
searching
into
it
by
the
strength
of
naturall
reason
,
stumbled
and
fell
into
a
foule
and
grosse
errour
:
they
denie
the
eternall
Godhead
of
the
Sonne
,
and
they
make
him
an
inferior
God
,
and
so
indeed
no
God
at
all
.
Now
the
point
hence
in
that
the
Apostle
calls
Christ
,
Gods
owne
Sonne
,
is
this
.
That
Christ
is
true
and
very
God
,
begotten
of
his
Father
from
all
eternitie
:
Christ
is
true
and
very
God
begotten
of
his
Father
from
euerlasting
.
he
was
with
the
Father
before
all
times
,
as
Ioh
.
1.1
.
Ioh
.
1.1
.
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
that
Word
was
God
.
He
is
of
the
same
eternall
essence
and
substance
with
the
Father
,
and
he
is
true
and
very
God
.
And
for
this
we
haue
further
plaine
and
plentifull
euidence
of
Scripture
.
Phil
.
2.6
.
Philip
.
2.6
.
He
being
in
the
forme
of
God
,
thought
it
no
robberie
to
be
equall
with
God
.
Act.
20.28
.
Acts
20.28
.
Take
heed
therefore
vnto
your selues
,
and
to
all
the
flocke
whereof
the
holy
Ghost
hath
made
you
ouerseers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
bloud
.
And
who
hath
purchased
the
Church
of
God
with
his
owne
bloud
,
but
Iesus
Christ
?
Rom
.
9.5
.
Rom
.
9.5
.
The
Apostle
affirmes
in
plaine
termes
,
that
Christ
is
God
ouer
all
,
1.
Tim
.
3.13
.
blessed
for
euer
,
Amen
.
1.
Tim
.
3.16
.
Without
controuersie
,
great
is
the
mysterie
of
godlinesse
,
which
is
God
manifested
in
the
flesh
.
And
to
these
we
might
adde
many
other
testimonies
of
Scripture
confirming
this
,
that
Christ
is
true
and
very
God
.
Yea
to
this
purpose
serue
the
Propheticall
predictions
of
the
Prophets
,
spoken
onely
of
the
Lord
of
hoasts
,
and
applyed
by
the
Apostles
to
Christ
.
And
workes
proper
to
God
are
truly
ascribed
to
Christ
,
as
to
make
the
world
,
to
forgiue
sinnes
,
to
know
the
hearts
of
men
,
and
such
like
,
and
the
miracles
of
Christ
.
All
these
do
plainly
euince
and
proue
the
eternall
Godhead
of
Christ
,
that
he
is
true
and
very
God
.
Obiect
.
But
will
some
say
,
Christ
was
sent
of
his
Father
,
and
so
is
inferiour
to
the
Father
,
and
being
inferior
to
God
,
how
then
is
he
God
?
Answ
.
Two
equals
by
mutuall
consent
,
may
send
one
the
other
,
and
sending
doth
not
alwayes
imply
inequalitie
.
Againe
,
one
may
be
inferior
to
another
two
wayes
;
by
nature
,
or
by
condition
.
How
Christ
is
inferiour
to
his
Father
.
Now
Christ
is
not
inferior
to
his
Father
by
nature
,
for
by
nature
he
is
one
and
the
fame
with
the
Father
;
but
by
condition
,
as
he
is
the
Mediator
,
as
he
did
voluntarily
of
his
owne
accord
abase
himselfe
,
and
take
on
him
the
shape
of
man
,
Philip
.
2.7
.
He
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
,
and
was
found
in
the
shape
as
a
man
.
Obiect
.
God
hath
his
beginning
of
none
,
and
therefore
Christ
is
not
God
,
because
he
hath
his
beginning
of
his
Father
.
Answ
.
Christ
is
the
Sonne
of
the
Father
,
not
in
respect
of
his
Godhead
,
but
in
respect
of
his
person
:
How
Christ
is
the
Sonne
of
the
Father
.
for
the
Godhead
of
the
Sonne
is
the
same
with
the
Godhead
of
the
Father
;
the
Godhead
of
the
Father
doth
not
beget
,
neither
is
the
Godhead
of
the
Sonne
begotten
.
And
so
it
still
remaines
a
truth
,
that
Christ
is
true
and
very
God
,
yea
he
is
true
God
of
himselfe
,
equall
to
his
Father
in
respect
of
his
Godhead
.
And
it
was
needfull
that
Christ
the
Mediator
should
be
true
and
very
God
,
because
the
infinite
maiestie
of
God
was
offended
by
our
sinnes
,
and
God
is
both
infinitly
iust
,
and
infinitly
mercifull
,
and
there
must
needs
be
presented
to
him
such
an
one
as
might
reconcile
both
these
,
euen
one
of
the
same
nature
with
God
himselfe
,
and
equall
with
him
in
maiestie
,
in
power
,
and
in
puritie
,
that
might
satisfie
his
infinite
iustice
,
and
ioyne
him
againe
to
his
chosen
in
infinite
mercy
:
and
therefore
needfull
and
necessary
it
was
that
Christ
the
Mediator
should
be
true
and
very
God
.
Now
for
the
vse
of
this
,
it
serues
to
discouer
to
vs
the
infinite
worth
of
Christ
his
bloud
,
Whence
it
is
that
Christ
his
bloud
is
of
infinite
worth
and
value
.
that
his
bloud
is
a
most
precious
bloud
,
euen
of
infinite
worth
and
value
:
for
why
,
it
is
the
bloud
of
that
person
,
who
is
not
onely
man
,
but
true
and
very
God
also
,
and
therefore
of
infinite
price
and
value
,
and
able
to
answer
the
iustice
of
God
to
the
full
,
and
to
appease
his
infinite
wrath
against
sinne
.
Let
then
Satan
lay
before
thee
the
grieuousnesse
of
thy
sinnes
,
and
lay
out
to
the
vttermost
the
greatnesse
of
Gods
wrath
against
thee
for
the
same
,
that
the
least
of
thy
sinnes
deserue
the
infinite
wrath
of
God
,
as
indeed
it
doth
:
yet
if
thou
be
able
to
hold
out
against
him
the
bloud
of
Iesus
Christ
,
apprehended
by
a
true
faith
,
thou
shalt
put
him
to
flight
,
that
is
the
bloud
of
Gods
own
Sonne
,
of
his
beloued
Sonne
,
in
whom
he
is
well
pleased
,
Math
.
3.17
.
and
that
is
of
infinite
worth
,
able
to
answer
the
iustice
of
God
to
the
full
,
and
able
to
appease
his
infinite
wrath
against
sinne
.
Againe
,
is
it
so
that
Christ
is
true
and
very
God
?
then
comfort
thy selfe
whosoeuer
thou
art
that
truly
beleeuest
in
Christ
,
Comfort
to
true
beleeuers
.
here
is
a
ground
of
sweet
comfort
for
thee
:
for
why
,
thou
art
one
with
him
by
faith
,
who
is
able
to
saue
and
deliuer
thee
from
death
and
damnation
,
from
the
diuell
and
all
the
enemies
of
thy
saluation
,
which
is
a
maruellous
comfort
:
yea
thou
art
one
with
him
,
who
is
both
willing
to
saue
thee
,
and
will
be
sure
to
bestow
on
thee
righteousnesse
and
life
euerlasting
.
For
why
,
thou
art
one
with
him
who
is
true
and
very
God
,
in
whom
is
all
fulnesse
and
perfection
,
not
onely
of
power
,
but
of
mercy
,
and
goodnesse
,
fauour
,
and
louing
kindnesse
,
who
is
not
onely
most
powerfull
,
but
most
gracious
also
,
and
most
ready
to
do
thee
good
,
and
will
neuer
suffer
thee
to
perish
.
It
is
Christ
his
owne
argument
of
comfort
,
and
of
assurance
,
that
none
that
are
giuen
to
him
shall
perish
.
Ioh
.
10.30
.
he
saith
in
the
two
verses
foregoing
,
I
giue
to
my
sheepe
eternall
life
,
&
they
shall
neuer
perish
,
neither
shall
any
pluck
them
out
of
my
hand
.
My
Father
which
gaue
them
me
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
:
and
then
he
subioynes
,
I
and
my
Father
are
one
.
As
if
he
had
said
,
I
and
my
Father
are
one
in
substance
,
in
will
,
and
power
:
and
therefore
none
that
are
giuen
to
me
,
shall
euer
perish
,
none
can
plucke
them
out
of
my
hand
,
all
the
power
of
hell
shall
neuer
be
able
to
preuaile
against
any
soule
giuen
to
me
.
In
the
similitude
of
sinfull
flesh
:
that
is
,
(
as
we
shewed
)
endued
with
humane
flesh
,
euen
with
a
true
body
and
a
true
soule
,
like
to
our
sinfull
bodies
and
soules
,
yet
free
from
all
spot
of
sinne
:
for
the
word
similitude
is
not
simply
to
be
referred
to
the
word
Flesh
,
but
to
sinfull
flesh
;
the
Sonne
of
God
was
sent
into
the
world
,
and
tooke
flesh
on
him
like
to
our
sinfull
flesh
:
yet
altogether
free
from
sinne
.
Now
from
these
words
,
In
the
similitude
of
sinfull
flesh
,
we
may
in
the
first
place
easily
gather
and
conclude
the
truth
of
Christ
his
humanitie
,
and
the
abasement
of
the
Sonne
of
God
,
to
put
them
both
together
.
That
Christ
was
true
and
very
man
,
consisting
of
a
body
and
of
a
soule
,
as
we
do
,
in
all
things
like
to
vs
,
Christ
was
true
and
very
man
,
in
all
things
like
to
vs
,
sinne
onely
excepted
.
sinne
onely
excepted
.
For
it
is
not
here
said
,
that
God
sent
his
Sonne
in
sinfull
flesh
,
but
in
the
similitude
of
sinfull
flesh
,
like
to
sinfull
flesh
.
The
Sonne
of
God
taking
flesh
on
him
,
did
so
farre
abase
himselfe
,
as
he
appeared
like
a
sinfull
man
.
And
though
our
nature
as
Christ
tooke
it
,
was
free
from
all
spot
and
contagion
of
sinne
,
yet
was
it
not
free
from
the
effects
and
fruites
of
sinne
,
it
was
subiect
to
those
common
infirmities
which
sinne
brought
on
vs
,
euen
to
those
infirmities
that
appertaine
to
the
whole
nature
of
man
,
as
to
hunger
,
thirst
,
cold
,
nakednesse
,
wearinesse
,
to
mortalitie
,
and
death
it selfe
:
insomuch
as
those
that
looked
on
Christ
with
a
mortall
eye
,
they
could
see
nothing
in
him
but
that
which
appertaines
to
man
,
and
they
thought
him
to
be
nothing
else
but
a
meere
man
.
Ioh
.
6.52
.
The
Iewes
say
,
how
can
this
man
giue
vs
his
flesh
to
eate
?
Yea
those
that
looked
on
him
with
the
eye
of
the
body
,
they
saw
neither
forme
nor
beautie
in
him
to
be
desired
,
Isai
.
53.2
.
Yea
as
the
Prophet
further
addes
,
He
was
despised
and
reiected
of
men
,
he
was
full
of
sorrowes
,
and
had
experience
of
infirmities
.
Phil
.
2.7
.
the
Apostle
saith
,
He
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
to
men
,
and
was
found
in
the
shape
as
a
man
.
The
meaning
is
,
that
Christ
had
the
like
naturall
properties
of
a
true
body
and
soule
,
the
like
affections
and
infirmities
,
without
sinne
,
that
other
men
haue
,
and
was
in
sence
and
behauiour
as
other
men
are
;
yea
he
abased
himselfe
,
and
was
content
to
be
made
inferiour
,
not
onely
to
the
Angels
,
but
to
men
of
the
meanest
sort
and
condition
:
he
was
sold
for
thirtie
peeces
of
siluer
,
he
was
thought
not
so
worthy
to
liue
as
Barrabas
the
murtherer
,
he
was
ranked
among
theeues
,
when
he
hanged
on
the
crosse
he
was
accounted
of
and
handled
as
a
most
vile
sinner
and
wicked
malefactor
.
All
which
prooue
,
both
the
truth
of
his
manhood
,
and
also
his
exceeding
great
abasement
.
And
the
truth
of
his
manhood
may
be
further
prooued
by
many
euidences
of
Scripture
.
Rom
.
1.3
.
the
Apostle
saith
,
He
was
made
of
the
seed
of
Dauid
according
to
the
flesh
.
Gal
.
4.4
.
When
the
fulnesse
of
time
was
come
,
God
sent
forth
his
Sonne
made
of
a
woman
:
which
proues
that
he
was
truly
man
.
And
many
like
testimonies
of
Scripture
might
be
brought
to
this
purpose
,
if
it
were
needfull
.
Now
the
reasons
why
the
Sonne
of
God
was
incarnate
,
and
became
truly
man
like
to
vs
in
all
things
,
sinne
onely
excepted
,
are
these
.
First
,
it
was
needfull
that
the
Redeemer
of
Gods
chosen
should
suffer
and
die
,
and
should
shed
his
bloud
for
their
sinnes
:
for
without
shedding
of
bloud
is
no
remission
.
Hebrewes
9.22
.
And
againe
,
the
iustice
of
God
required
that
sinne
should
be
satisfied
for
in
the
same
nature
wherein
God
was
offended
;
and
it
was
the
nature
of
man
wherein
sinne
was
committed
,
and
wherein
God
was
offended
:
and
therefore
needfull
it
was
,
that
the
Sonne
of
God
being
appointed
to
the
office
of
a
Mediator
and
Redeemer
,
should
be
incarnate
,
and
become
truly
man
like
to
vs
in
all
things
,
sinne
onely
excepted
.
And
we
may
resolue
on
this
,
as
a
certaine
truth
,
that
Christ
was
true
and
very
man
,
like
to
vs
in
all
things
,
excepting
sinne
,
and
that
the
Sonne
of
God
did
so
farre
abase
himselfe
,
as
that
he
tooke
on
him
our
nature
,
together
with
the
infirmities
of
it
,
common
to
the
nature
of
man
,
and
that
he
appeared
like
to
a
sinfull
man
,
and
he
was
so
thought
of
,
and
so
reputed
,
and
so
dealt
withall
in
the
world
,
though
he
was
free
from
all
spot
of
sinne
.
Now
this
truth
first
meets
with
all
those
opinions
that
are
against
the
truth
of
Christ
his
manhood
,
Opinions
that
are
against
the
truth
of
Christ
his
manhood
confuted
.
whether
ancient
or
of
latter
times
,
and
whether
directly
against
the
truth
of
it
,
or
by
consequent
:
as
that
of
the
Papists
,
that
the
body
of
Christ
may
be
in
many
places
at
once
,
and
may
be
and
is
,
vnder
the
forme
of
bread
in
the
Sacrament
,
and
yet
not
seene
nor
felt
:
these
be
meere
fancies
,
ouerturning
the
truth
of
Christ
his
humanity
:
I
will
not
stand
on
the
particular
confutation
of
them
.
We
for
our
parts
are
to
acknowledge
and
beleeue
the
truth
of
Christ
his
manhood
:
that
Christ
became
truly
man
,
like
to
vs
in
all
things
sin
onely
excepted
:
and
know
we
,
Christ
his
manhood
the
ground
of
all
our
comfort
.
that
Christ
his
manhood
is
the
ground
of
all
our
comfort
.
Indeed
the
Godhead
of
Christ
is
the
fountaine
of
all
good
things
,
but
to
vs
it
is
as
a
fountaine
scaled
vp
,
and
the
flesh
and
manhood
of
Christ
is
the
pipe
or
conduite
to
conuey
all
good
things
to
vs.
By
the
flesh
and
manhood
of
Christ
we
come
to
be
ioyned
to
God
,
and
to
haue
fellowship
with
God
,
and
to
be
partakers
of
life
,
and
of
grace
,
and
of
all
good
things
,
1.
Ioh
.
4.3
.
He
that
confesseth
not
Iesus
Christ
to
be
come
in
the
flesh
,
to
be
truly
incarnate
,
is
not
of
God
,
but
is
the
spirit
of
error
and
of
Antichrist
.
And
indeed
whosoeuer
they
be
that
denie
the
truth
of
Christ
his
manhood
,
either
directly
or
by
consequent
,
they
can
looke
for
no
true
comfort
in
and
by
Christ
,
or
from
him
:
their
faith
is
but
vaine
,
and
they
are
yet
in
their
sinnes
.
Therefore
learne
we
to
know
and
to
acknowledge
the
truth
of
Christ
his
manhood
.
Many
poore
soules
in
the
world
,
scarce
know
what
Christ
is
.
Now
for
further
vse
of
this
;
Is
it
so
,
that
the
Sonne
of
God
did
abase
himselfe
,
and
tooke
our
humane
nature
,
The
infinitenesse
of
Christ
his
loue
to
his
chosen
,
manifested
in
the
incarnation
of
Christ
.
yea
the
common
infirmities
of
our
nature
,
and
in
that
nature
of
ours
became
subiect
to
those
infirmities
that
sinne
brought
on
vs
,
to
hunger
,
thirst
,
cold
,
nakednesse
,
and
such
like
?
oh
then
the
greatnesse
and
infinitenesse
of
his
loue
to
Gods
chosen
!
In
this
he
manifested
his
wonderful
,
vnspeakable
,
and
infinite
loue
to
them
;
we
are
not
able
to
comprehend
the
gratnesse
of
it
.
And
surely
whosoeuer
they
be
that
haue
a
true
feeling
of
that
loue
of
his
,
in
some
measure
shed
abroad
in
their
hearts
,
may
assure
themselues
,
that
that
loue
of
his
is
an
endlesse
loue
,
and
shall
neuer
faile
them
,
but
will
vndoubtedly
bring
them
to
eternall
happinesse
and
blisse
.
And
they
are
bound
to
loue
him
againe
,
who
hath
so
dearely
loued
them
:
Hath
the
Sonne
of
God
out
of
his
meere
loue
,
left
his
throne
of
maiestie
and
glory
,
and
as
it
were
suspended
and
layd
aside
his
glorie
,
and
appeared
in
the
forme
of
a
sinfull
,
weake
and
mortall
man
for
thy
sake
,
and
art
not
thou
bound
to
endeuour
to
answer
his
loue
,
How
our
loue
to
Christ
ought
to
be
testified
.
by
louing
him
againe
?
Yes
doubtlesse
,
thou
art
,
and
in
testimony
of
thy
loue
to
him
againe
,
thou
art
to
lay
aside
thy
honour
,
thy
credit
,
thy
wealth
,
thy
profit
,
thy
pleasure
,
and
the
dearest
things
thou
hast
,
yea
thy
life
it selfe
(
if
thou
be
called
)
for
his
sake
.
And
thou
art
daily
called
of
him
by
the
Ministerie
of
his
word
,
to
lay
aside
thy
pride
,
thy
couetousnesse
,
thy
vsury
,
thy
drunkennesse
,
thy
garishnesse
,
thy
carnall
pleasures
,
and
vaine
delights
:
and
doest
thou
perswade
thy selfe
thou
louest
the
Lord
Iesus
,
and
yet
will
not
lay
aside
any
vnlawfull
gaine
,
or
any
needlesse
pleasure
,
at
his
call
and
commandement
?
Doest
thou
thinke
that
thou
couldst
be
content
to
haue
thy
flesh
frie
in
the
fire
,
to
lay
downe
thy
life
for
his
sake
if
hereafter
thou
be
called
to
it
,
and
yet
now
when
he
cals
thee
to
it
by
his
word
,
thou
wilt
not
lay
aside
thy
pedling
gaine
,
gotten
by
that
damnable
trade
of
vsury
,
nor
a
needlesse
and
vaine
pleasure
,
no
not
so
much
as
a
cup
of
wine
or
beare
,
which
thou
knowest
will
distemper
thee
,
nor
an
idle
and
vaine
toy
in
thy
apparell
,
and
the
like
?
Poore
soule
,
thou
doest
but
deceiue
thy selfe
,
thou
hast
no
dramme
of
true
loue
to
the
Lord
Iesus
:
and
hauing
no
true
loue
to
him
,
thou
canst
haue
no
assurance
of
his
loue
to
thee
.
No
,
no
,
if
thou
loue
not
the
Lord
Iesus
Christ
,
thou
art
in
a
miserable
state
;
and
if
thou
persist
and
go
on
in
that
state
,
thou
art
to
be
had
in
execration
:
these
are
the
wordes
of
the
Apostle
,
1.
Cor
.
16.22
.
Last
of
all
,
did
the
Sonne
of
God
abase
himselfe
so
low
as
to
take
flesh
on
him
,
Exhortation
to
humillation
from
the
example
of
Christ
.
yea
the
similitude
of
sinfull
flesh
?
was
he
content
though
he
were
free
from
all
spot
of
sinne
,
yet
to
be
thought
and
reputed
as
a
vile
sinner
,
and
to
be
dealt
withall
as
a
malefactor
?
How
then
ought
we
to
humble
and
to
abase
our selues
,
and
to
become
as
nothing
in
our
selu●s
,
as
indeed
we
are
?
If
we
haue
any
goodnesse
in
vs
,
it
is
of
grace
,
it
hath
bene
giuen
vs
,
and
we
haue
receiued
it
,
1.
Cor
.
4.7
.
How
I
say
ought
we
to
abase
our selues
,
and
to
be
brought
to
nothing
in
our selues
,
that
so
we
may
be
like
to
the
Lord
Iesus
?
His
example
is
for
our
imitation
,
and
it
is
an
example
without
all
exception
:
yea
by
his
example
we
must
learne
the
best
of
vs
all
,
willingly
and
with
contentment
to
vndergo
contempt
and
disgrace
in
the
world
,
And
to
be
patient
vnder
iniuries
and
wrongs
.
and
with
patience
to
endure
iniuries
and
wrongs
,
and
many
indignities
which
the
Lord
suffers
wicked
men
to
throw
vpon
vs.
Such
is
our selfe
loue
,
and
such
is
the
pride
of
our
hearts
,
that
we
commonly
swell
,
and
our
hearts
rise
vp
in
vs
when
we
are
disgraced
,
and
when
we
are
accounted
base
and
vile
,
and
haue
reproaches
and
indignities
cast
vpon
vs
:
but
let
vs
consider
with
our selues
,
are
we
better
then
the
Lord
Iesus
?
was
not
he
content
to
be
thought
a
vile
sinner
?
did
not
he
endure
the
speaking
against
of
wicked
sinners
?
Hebr
.
12.3
.
was
not
he
dealt
withall
as
a
wicked
malefactor
?
and
yet
was
dumbe
,
and
as
a
sheepe
before
the
shearer
,
so
opened
he
not
his
mouth
,
Isay
53.7
.
and
dost
thou
thinke
much
when
such
things
befall
thee
,
when
thou
hast
disgrace
and
contempt
and
indignities
cast
on
thee
?
But
thou
wilt
say
,
I
haue
not
deserued
this
or
that
disgrace
at
the
hands
of
men
.
What
did
the
Lord
Iesus
deserue
?
In
him
was
nothing
at
all
deseruing
the
least
disgrace
or
indignity
,
but
in
thee
there
is
.
Though
it
may
be
thou
art
wronged
in
that
particular
disgrace
and
indignity
that
is
throwne
vpon
thee
,
yet
the
Lord
sees
iust
cause
and
matter
enough
in
thee
why
he
should
suffer
men
to
wrong
thee
,
to
disgrace
thee
,
and
cast
contempt
and
indignities
on
thee
.
Oh
then
whosoeuer
thou
art
,
thinke
on
the
example
of
the
Sonne
of
God
,
that
he
abased
himselfe
,
and
tooke
flesh
on
him
,
and
was
content
to
appeare
in
the
similitude
of
sinfull
flesh
,
euen
to
be
thought
and
accounted
a
vile
sinner
,
and
to
be
dealt
withall
as
a
wicked
malefactor
.
And
if
thou
duely
consider
this
,
it
will
be
a
notable
meanes
to
frame
thee
to
quietnesse
,
patience
,
and
contentment
,
when
thou
art
most
disgraced
,
and
hast
many
wrongs
and
indignities
cast
on
thee
.
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
.
As
from
these
words
we
may
gather
the
truth
of
Christ
his
Godhead
,
and
the
truth
of
his
manhood
,
that
he
was
true
and
verie
God
,
and
true
and
very
man
,
which
points
we
haue
already
stood
on
:
so
from
hence
we
may
easily
gather
the
personall
vnion
of
Christ
his
two
natures
:
And
the
point
hence
further
offered
is
this
.
That
Christ
is
both
God
and
man
in
one
person
:
in
Christ
the
Godhead
and
the
manhood
are
personally
vnited
,
Christ
is
both
God
and
man
in
one
person
.
and
make
but
one
person
and
one
subsistence
.
Gods
owne
Sonne
the
second
person
in
Trinitie
,
was
sent
into
the
world
,
and
tooke
flesh
on
him
,
and
did
assume
the
humane
nature
into
vnity
of
person
with
his
Godhead
.
So
as
we
are
to
conceiue
the
manhood
of
Christ
,
not
to
be
a
person
in
it selfe
,
but
onely
a
nature
,
and
that
it
is
receiued
into
vnity
of
person
with
the
Sonne
of
God
the
second
person
in
Trinity
,
and
doth
wholly
and
onely
subsist
in
the
same
person
;
so
that
Christ
is
that
Immanuell
God
with
vs
,
{αβγδ}
spoken
of
Isay
4.17
.
And
to
this
purpose
that
is
a
plaine
text
,
Ioh
.
1.14
.
And
the
Word
was
made
flesh
,
and
dwelt
among
vs
,
and
we
saw
the
glory
thereof
,
as
the
glory
of
the
onely
begotten
Sonne
of
the
Father
,
full
of
grace
and
truth
.
And
that
also
1.
Tim
.
3.16
.
God
manifested
in
the
flesh
.
Which
places
are
thus
to
be
vnderstood
.
That
the
second
person
in
the
Trinitie
the
Sonne
of
God
,
tooke
to
himselfe
the
nature
of
man
into
vnity
of
person
,
and
became
incarnate
,
and
so
in
Christ
God
and
man
were
vnited
into
one
person
.
It
was
needfull
that
Christ
the
Mediatour
should
be
God
and
man
in
one
person
.
Because
he
vndertooke
both
to
suffer
and
to
satisfie
for
the
sinnes
of
Gods
chosen
:
and
if
he
had
bene
onely
God
,
he
could
not
haue
suffered
;
and
if
onely
man
,
he
could
not
haue
satisfied
.
Therefore
needfull
it
was
,
that
he
should
be
both
God
and
man
in
one
person
:
man
that
he
might
suffer
,
and
God
that
he
might
satisfie
.
And
this
serues
to
discouer
the
aduancement
of
our
nature
,
that
our
nature
in
Christ
is
highly
aduanced
,
The
aduancement
of
our
nature
in
Christ
discouered
.
euen
aboue
the
Angels
,
and
doth
excell
all
creatures
,
in
wisedome
,
in
goodnesse
,
and
in
holinesse
,
in
power
,
in
maiestie
,
and
in
glorie
.
God
is
in
all
creatures
both
good
and
bad
by
his
essence
,
and
by
his
presence
and
power
,
and
he
sustaines
them
in
their
being
,
life
,
actions
,
and
motions
;
and
he
is
in
his
Saints
on
the
earth
,
by
his
grace
and
worke
of
his
Spirit
:
in
his
Angels
and
Spirits
in
heauen
,
by
fulnesse
of
glory
:
but
in
Christ
alone
is
the
fulnesse
of
the
Godhead
by
personall
vnion
.
So
that
our
nature
in
Christ
is
exalted
farre
aboue
all
creatures
:
Yea
,
the
manhood
of
Christ
,
Note
.
because
it
is
personally
vnited
to
his
Godhead
,
is
to
be
adored
and
worshipped
with
religious
and
diuine
worship
:
and
when
we
pray
to
Christ
,
we
are
to
pray
to
him
as
God
and
man
.
Indeed
the
manhood
of
Christ
for
it selfe
and
of
it selfe
is
not
to
be
worshipped
with
religious
worship
,
because
it
is
a
creature
,
but
as
it
is
receiued
into
vnitie
of
person
with
the
Sonne
of
God
,
it
is
to
be
worshipped
with
the
same
worship
that
the
Godhead
is
.
Againe
,
is
it
so
that
Christ
is
both
God
and
man
in
one
person
?
Comfort
for
all
true
beleeuers
.
then
here
is
a
ground
of
sweet
comfort
for
all
that
truly
beleeue
in
Christ
.
Hereupon
they
may
assure
themselues
,
that
Christ
hath
made
perfect
reconciliation
betweene
God
and
them
,
that
he
hath
perfectly
reconciled
them
to
God
his
Father
:
for
as
the
Prophet
saith
,
Amos
3.3
.
Can
two
walke
together
except
they
be
agreed
?
So
,
can
God
and
man
come
so
neare
together
as
to
be
made
one
person
,
vnlesse
there
be
a
perfect
reconciliation
and
agreement
betweene
them
?
No
,
no
,
it
cannot
be
:
Christ
being
God
and
man
in
one
person
,
he
is
a
perfect
Mediator
;
for
he
is
a
Mediator
,
both
as
he
is
God
and
as
he
is
man
.
In
his
humane
nature
he
performed
the
chiefe
duties
of
a
Mediator
;
and
therefore
the
Apostle
calls
him
,
The
Mediator
betweene
God
and
man
,
the
man
Christ
Iesus
.
1.
Tim
.
2.5
.
And
his
workes
of
mediation
are
of
infinite
worth
,
and
value
,
and
sufficiency
,
because
his
manhood
is
personally
vnited
to
his
Godhead
,
and
so
he
is
a
perfect
Mediator
,
a
perfect
reconciler
of
God
and
his
chosen
,
and
he
hath
made
a
perfect
reconciliation
betweene
them
:
so
that
such
as
truly
beleeue
in
Christ
,
may
assure
themselues
,
that
he
hath
fully
and
perfectly
reconciled
them
to
God
his
Father
,
and
they
haue
perfect
peace
towards
God
through
Iesus
Christ
,
as
Romans
5.1
.
And
that
is
an
excellent
comfort
.
Now
the
Apostle
here
addes
a
particular
end
of
Christ
his
taking
flesh
on
him
,
that
it
was
for
sinne
:
and
saith
,
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sin
,
condemned
sinne
in
the
flesh
.
That
is
,
(
as
we
shewed
in
opening
the
text
)
to
take
away
,
and
to
driue
sinne
out
of
our
nature
,
euen
to
expell
the
blot
and
staine
of
nature
,
which
did
sticke
in
our
flesh
before
Christ
did
assume
and
take
our
flesh
on
him
,
to
expell
that
blot
and
staine
vtterly
out
of
that
nature
of
ours
which
he
tooke
on
him
.
Now
here
obserue
we
,
that
for
the
abolishing
of
sinne
out
of
our
nature
,
the
Sonne
of
God
must
descend
from
heauen
,
and
take
flesh
on
him
,
and
become
man
,
so
hard
a
thing
was
it
to
expell
and
to
driue
sinne
out
of
our
nature
.
The
point
hence
offered
is
this
.
That
it
is
an
exceeding
hard
thing
to
expell
and
to
driue
sinne
out
of
our
nature
.
It
is
a
most
hard
thing
to
expell
and
driue
sinne
out
of
our
nature
but
in
part
.
The
taking
of
sinne
and
corruption
quite
out
of
our
nature
,
was
no
lesse
then
the
worke
of
the
Sonne
of
God
taking
flesh
on
him
,
and
that
not
after
the
ordinarie
course
of
nature
,
by
naturall
generation
;
but
after
an
extraordinarie
manner
,
euen
by
an
extraordinary
worke
of
the
holy
Ghost
aboue
nature
:
for
so
he
was
conceiued
in
the
wombe
of
the
Virgine
Mary
,
and
so
the
taking
of
sinne
out
of
our
nature
is
a
maruellous
hard
thing
:
yea
the
expelling
and
driuing
of
sinne
out
of
our
nature
but
in
part
,
as
it
is
in
them
that
are
truly
regenerate
,
is
a
most
hard
worke
,
and
it
is
wrought
onely
by
the
mighty
and
powerfull
hand
of
God
.
The
abolishing
of
sinne
but
in
part
,
is
so
hard
a
worke
,
as
it
requires
no
lesse
then
the
powerfull
hand
of
God
to
effect
it
.
And
hence
it
is
that
regeneration
is
said
To
be
a
new
birth
,
and
the
renewing
of
the
holy
Ghost
.
Tit
.
3.5
.
And
such
as
are
regenerate
,
are
said
to
be
borne
of
the
Spirit
,
Ioh
.
3.5.6
.
Ioh
.
1.13
.
they
are
said
not
to
be
borne
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
And
the
weakning
of
the
power
and
strength
of
naturall
corruption
,
and
the
abolishing
of
it
in
part
,
is
said
to
be
onely
by
the
vertue
of
Christ
his
death
;
it
requires
no
lesse
a
power
,
then
the
power
of
his
death
.
Rom
.
6.6
.
the
Apostle
saith
,
Our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
or
might
be
weakened
,
and
the
strength
of
it
broken
,
and
made
idle
,
fruitlesse
,
and
vneffectuall
;
{αβγδ}
.
for
so
the
word
{αβγδ}
signifies
.
Hence
it
is
that
the
purging
of
the
heart
from
corruption
in
some
measure
,
and
the
sanctifying
of
it
,
is
said
to
be
euen
a
new
creation
.
Psal
.
51.10
.
Dauid
prayes
,
Lord
create
in
me
a
cleane
heart
:
and
creating
(
we
know
)
is
a
worke
of
Gods
owne
hand
,
and
a
worke
of
his
hand
alone
.
And
so
it
must
needs
be
granted
,
that
the
expelling
and
driuing
of
sinne
out
of
our
nature
but
in
part
,
is
a
most
hard
worke
,
and
such
a
worke
,
as
it
requires
no
lesse
then
the
mighty
and
powerfull
hand
of
God
to
effect
it
:
And
why
?
the
reasons
of
it
are
these
.
First
,
it
is
the
altering
and
changing
of
nature
:
for
sinne
is
bred
in
the
bone
,
it
is
rooted
in
nature
,
and
is
as
naturall
to
vs
as
any
thing
we
brought
with
vs
into
the
world
.
A
man
begets
his
child
in
his
owne
image
,
and
conueyes
to
it
that
corruption
that
he
hath
in
his
owne
nature
:
yea
holy
and
sanctified
parents
cannot
deriue
their
holinesse
to
their
children
,
but
they
conuey
onely
that
to
them
which
is
naturall
in
themselues
.
And
therefore
the
expelling
and
driuing
of
sinne
out
of
our
nature
but
in
part
,
must
be
effected
by
a
power
aboue
nature
.
Againe
,
the
rebellion
of
nature
doth
oppose
and
withstand
the
worke
of
grace
,
and
in
regard
of
that
opposition
,
it
is
a
greater
worke
of
God
to
make
a
man
or
woman
a
new
creature
,
by
purging
out
the
corruption
of
the
soule
,
and
by
sanctifying
of
it
,
then
it
was
at
the
first
to
create
and
make
their
soules
and
bodies
.
And
therefore
on
these
grounds
we
may
set
downe
this
as
a
certaine
truth
:
That
the
expelling
and
driuing
of
sinne
out
of
our
nature
but
in
part
is
a
most
hard
worke
,
and
is
wrought
onely
by
the
mighty
and
powerfull
hand
of
God
.
Let
no
man
then
deceiue
himselfe
,
let
no
man
thinke
it
an
easie
matter
,
A
deceiuing
conceit
to
be
auoyded
.
and
a
thing
that
he
may
do
at
pleasure
,
euen
to
shake
off
the
vile
lusts
of
his
owne
heart
,
and
to
breake
off
the
corruption
of
it
.
It
is
a
thing
wherein
many
please
themselues
,
they
fancy
to
themselues
,
that
they
are
yet
young
,
lustie
,
and
strong
,
and
they
haue
yet
many
yeares
to
liue
,
and
they
may
yet
follow
the
lusts
of
their
owne
hearts
,
and
the
vanities
of
the
world
,
and
may
yet
enioy
the
pleasures
and
delights
of
sinne
,
euen
their
carnall
and
sensuall
pleasures
;
and
hereafter
when
old
age
shall
come
vpon
them
,
Eccles
.
12.1
.
and
the
dayes
wherein
they
shall
haue
no
pleasure
,
then
they
will
lay
aside
the
vile
lusts
of
their
hearts
,
and
breake
them
off
,
and
they
will
then
follow
them
no
longer
.
Poore
soules
,
they
do
deceiue
themselues
exceedingly
.
Consider
with
thy selfe
whosoeuer
thou
art
that
dost
thus
fancy
to
thy selfe
;
dost
thou
know
whether
thou
shalt
come
to
old
age
or
no
?
the
Lord
may
stop
thy
breath
this
day
before
to
morrow
,
and
darest
thou
be
so
bold
and
so
presumptuous
,
as
thus
to
indent
with
the
Lord
,
and
to
appoint
him
a
time
when
thou
wilt
breake
off
the
lusts
of
thy
heart
,
and
turne
from
euill
to
good
,
which
he
hath
appointed
to
be
an
act
of
all
the
dayes
of
thy
life
?
And
if
thou
liue
to
old
age
,
dost
thou
thinke
that
then
it
will
be
an
easie
thing
to
offer
violence
to
thine
owne
nature
,
to
shake
off
the
lusts
of
thine
owne
heart
,
and
to
breake
off
thine
old
sweet
familiar
sinnes
,
sinnes
thou
hast
a
long
time
accustomed
thy selfe
to
?
Why
custome
in
sinne
hardens
the
heart
,
and
addes
strength
to
sinne
,
and
by
continuance
in
sinne
,
the
corruption
of
nature
gathers
strength
and
growes
stronger
.
The
Prophet
makes
it
as
hard
a
matter
to
breake
off
a
custome
of
doing
euill
,
as
to
make
the
blacke
Moore
white
,
or
the
Leopard
to
change
his
spots
,
Iere
.
13.23
.
Ierem
.
13.23
.
Yea
wofull
experience
shewes
it
,
that
custome
in
sinne
brings
men
to
a
habit
in
sinne
,
and
makes
them
senslesse
of
sinne
.
Tell
a
common
swearer
of
his
swearing
,
and
will
he
not
sometimes
denie
it
,
and
say
he
did
not
sweare
?
Custome
of
swearing
hath
taken
away
the
sense
of
that
sinne
,
and
he
knowes
not
when
he
sweares
,
and
therefore
take
heed
of
thus
deceiuing
thy selfe
:
remember
the
truth
now
deliuered
,
that
the
expelling
of
sin
out
of
our
nature
but
in
part
,
is
a
most
hard
work
,
Gods
children
find
it
so
in
themselues
,
they
find
they
haue
much
ado
to
get
the
masterie
of
some
one
sinfull
infirmitie
.
And
therefore
let
not
the
diuell
so
blind
thee
,
and
thine
owne
deceiuing
heart
so
misleade
thee
,
as
to
make
thee
thinke
,
that
thou
mayest
at
thine
owne
time
and
leasure
lay
aside
thy
corruption
,
and
breake
off
thy
course
of
sinne
,
and
so
neglect
the
timely
and
carefull
vse
of
the
meanes
.
No
,
no
,
learne
thou
betimes
to
vse
the
meanes
,
euen
the
meanes
the
Lord
hath
sanctified
to
that
purpose
;
be
diligent
in
hearing
,
reading
,
and
meditation
in
the
word
of
God
.
And
seeing
the
driuing
of
sinne
out
of
our
nature
,
is
a
worke
of
Gods
owne
powerfull
hand
,
seeke
and
sue
to
him
,
that
he
would
vouchsafe
to
put
his
hand
into
thy
bosome
,
and
plucke
off
the
foreskin
of
thine
heart
,
and
purge
out
the
corruption
of
it
,
and
expell
and
driue
out
the
vilenesse
and
rebellion
of
it
.
Againe
,
is
it
so
that
the
expelling
of
sinne
out
of
our
nature
but
in
part
,
is
a
most
hard
worke
,
The
whole
praise
&
glorie
of
expelling
sinne
out
of
our
nature
is
to
be
giuen
to
God
.
and
wrought
onely
by
the
mightie
and
powerfull
hand
of
God
?
then
if
thou
find
that
worke
wrought
in
thee
,
and
sinne
and
corruption
in
any
measure
expelled
out
of
thine
heart
,
and
the
power
of
sinne
broken
,
and
the
lusts
of
thine
heart
weakened
,
giue
the
whole
praise
and
glory
of
that
worke
to
the
Lord
,
gaze
not
too
much
on
the
outward
instrument
,
or
on
the
excellencie
of
gifts
of
any
that
hath
bene
a
meanes
to
do
thee
good
,
lest
so
thou
giue
part
of
the
glory
to
the
instrument
;
but
haue
an
eye
to
the
Lord
,
whose
onely
worke
it
hath
bene
,
and
remember
that
the
best
Ministers
of
God
are
but
instruments
,
by
whom
the
Lord
hath
wrought
good
on
thee
;
blesse
God
for
them
,
but
giue
him
alone
all
the
praise
,
&
all
the
glory
,
for
the
good
that
hath
bene
wrought
in
thee
.
There
is
yet
further
matter
of
instruction
offered
from
this
second
part
of
the
verse
.
The
Apostle
saith
,
God
sending
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
,
condemned
sinne
in
the
flesh
.
In
these
last
words
(
as
I
shewed
)
the
Apostle
makes
knowne
what
it
was
that
Christ
did
which
the
Law
could
not
do
,
namely
this
,
that
he
condemned
sinne
,
and
wherein
it
was
that
he
condemned
sinne
,
that
it
was
in
the
flesh
,
and
his
meaning
in
these
words
is
this
.
That
the
Sonne
of
God
being
sent
into
the
world
,
and
taking
flesh
on
him
,
did
indeed
in
that
flesh
and
humane
nature
that
he
assumed
,
abolish
sinne
altogether
,
and
tooke
it
quite
out
of
the
way
,
that
flesh
of
his
being
perfectly
holy
and
pure
,
and
free
from
all
spot
of
sinne
.
Now
here
in
the
first
place
we
might
easily
take
vp
this
truth
:
That
the
Sonne
of
God
taking
flesh
on
him
,
and
being
incarnate
,
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
and
humane
nature
that
he
tooke
:
and
his
flesh
,
his
humane
nature
,
In
Christ
our
nature
&
the
corruption
of
nature
were
seuered
one
from
the
other
.
was
conceiued
and
borne
without
all
spot
of
sinne
:
the
Sonne
of
God
tooke
mans
nature
on
him
,
without
any
spot
or
staine
of
sinne
at
all
:
in
Christ
our
nature
,
and
the
corruption
of
nature
,
were
seuered
one
from
the
other
.
And
to
this
purpose
is
that
of
the
Angell
to
the
Virgine
Marie
,
Luke
1.35
.
That
holy
thing
(
saith
he
)
which
shall
be
borne
of
thee
,
shall
be
called
the
Sonne
of
God
.
He
calls
Christ
holy
,
or
an
holy
thing
,
both
because
as
God
he
was
most
holy
,
and
because
also
as
man
,
he
was
conceiued
and
borne
free
from
all
spot
of
sinne
,
and
was
sanctified
in
the
wombe
of
his
mother
.
1.
Pet
.
1.19
.
the
Apostle
describing
Christ
,
thus
speakes
of
him
,
that
He
was
a
lambe
vndefiled
,
and
without
spot
:
and
this
was
prefigured
in
the
Paschall
lambe
,
which
was
to
be
without
blemish
,
as
the
Lord
commanded
,
Exod
.
12.5
.
and
in
the
lambes
of
the
daily
sacrifice
,
Num
.
28.3
.
The
Lord
commanded
that
those
lambes
should
be
without
spot
.
Heb
.
9.14
.
it
is
said
,
Christ
offered
himselfe
without
spot
to
God
:
he
offered
himselfe
as
man
,
(
for
so
indeed
did
Christ
offer
himselfe
)
without
any
spot
or
staine
of
sinne
at
all
,
so
that
in
him
our
nature
and
the
corruption
of
nature
were
seuered
one
from
the
other
.
And
the
reasons
of
it
are
these
:
first
,
in
Christ
our
nature
was
receiued
into
vnitie
of
person
with
the
Sonne
of
God
the
second
person
in
Trinitie
,
which
it
could
not
haue
bene
if
it
had
bene
defiled
with
the
least
spot
of
sinne
.
Againe
,
secondly
,
Christ
was
a
Sauiour
,
as
he
is
both
God
and
man
:
and
if
as
man
he
had
bene
stained
with
the
least
spot
of
sinne
,
he
could
not
haue
bene
a
Sauiour
to
Gods
chosen
,
he
could
neither
haue
bene
made
a
sacrifice
for
them
,
nor
righteousnesse
to
them
:
no
then
himselfe
had
stood
in
need
of
a
Sauiour
.
And
therefore
doubtlesse
this
is
a
certaine
truth
,
that
the
Sonne
of
God
taking
flesh
and
our
nature
on
him
,
he
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
and
humane
nature
that
he
tooke
,
and
his
flesh
and
his
humane
nature
was
conceiued
and
borne
without
all
spot
of
sinne
.
And
if
it
be
demanded
,
how
Christ
could
take
flesh
and
mans
nature
on
him
,
and
be
conceiued
and
borne
without
all
spot
of
sinne
?
I
answer
,
it
was
by
reason
of
his
miraculous
and
extraordinary
conception
,
How
Christ
tooke
mans
nature
on
him
without
sinne
that
he
was
conceiued
in
the
wombe
of
his
mother
after
an
extraordinary
manner
,
euen
by
the
power
of
the
holy
Ghost
ouershadowing
her
,
as
Luke
1.35
.
and
not
by
naturall
generation
:
thence
it
was
that
Christ
was
conceiued
and
borne
without
,
all
spot
of
sinne
.
And
that
was
a
priuiledge
proper
to
Christ
alone
,
to
be
so
conceiued
and
borne
,
because
of
his
extraordinarie
conception
;
for
all
that
come
of
Adam
by
naturall
generation
,
are
stained
with
originall
sinne
and
corruption
of
nature
:
onely
Christ
was
free
from
that
staine
,
and
that
blot
of
naturall
corruption
,
because
,
though
he
came
of
Adam
,
and
tooke
the
seed
of
man
,
yet
not
after
the
ordinarie
course
of
nature
,
but
after
an
extraordinary
manner
.
And
therefore
by
the
way
,
A
Popish
conceit
met
withall
.
that
is
an
idle
and
an
erronious
conceit
of
the
Papists
,
in
that
they
hold
that
the
Virgine
Marie
was
conceiued
without
spot
of
sinne
,
that
is
proper
to
Christ
alone
,
in
regard
of
his
extraordinary
conception
by
the
holy
Ghost
.
But
haply
some
will
say
,
We
reade
Iere
.
1.5
.
The
Lord
saith
,
He
sanctified
Ieremiah
before
he
came
out
of
the
wombe
,
he
was
sanctified
before
he
was
borne
;
and
therefore
it
is
not
proper
to
Christ
alone
to
be
sanctified
in
the
wombe
.
I
answer
,
the
meaning
of
that
place
is
,
that
the
Lord
set
apart
the
Prophet
in
his
eternall
counsell
to
that
office
,
and
that
is
the
sanctification
there
intended
:
&
that
appeares
plainely
in
the
words
following
,
I
ordained
thee
to
be
a
Prophet
vnto
the
nations
:
and
so
it
makes
not
against
that
priuiledge
of
Christ
,
it
doth
not
infringe
it
,
that
he
alone
was
conceiued
and
borne
without
spot
of
sinne
.
This
therefore
we
are
to
hold
as
a
certaine
truth
,
that
the
Sonne
of
God
taking
flesh
,
our
nature
on
him
,
he
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
and
humane
nature
that
he
tooke
:
and
his
flesh
,
his
humane
nature
,
was
conceiued
and
borne
without
all
spot
of
sinne
,
he
being
conceiued
in
the
wombe
of
his
mother
after
an
extraordinary
manner
by
the
power
of
the
holy
Ghost
.
Let
this
truth
for
the
vse
of
it
in
the
first
place
be
thought
on
to
this
purpose
.
Christ
is
powerfull
to
abolish
sin
out
of
all
his
members
.
Did
the
Sonne
of
God
taking
flesh
,
our
nature
on
him
,
vtterly
abolish
sinne
out
of
that
flesh
he
took
?
surely
then
it
must
needs
be
,
it
holds
by
proportion
,
that
Christ
doth
in
some
measure
abolish
sinne
out
of
all
those
that
are
one
with
him
.
Did
the
Sonne
of
God
vtterly
and
altogether
abolish
sinne
out
of
that
nature
of
ours
that
he
receiued
into
vnitie
of
person
,
and
ioyned
to
himselfe
by
personall
vnion
?
and
doth
not
Christ
Iesus
abolish
sinne
and
corruption
in
some
proportion
out
of
all
those
whom
he
takes
neare
to
himselfe
,
and
makes
one
with
himselfe
by
mysticall
vnion
,
and
ioynes
to
himselfe
by
the
bond
of
his
Spirit
?
without
question
he
doth
.
And
therefore
deceiue
not
thy selfe
whosoeuer
thou
art
,
thinke
not
that
thou
art
one
with
Christ
,
and
that
thou
hast
right
and
title
to
the
sauing
comforts
in
Christ
,
vnlesse
thou
find
it
thus
with
thee
:
that
sinne
and
corruption
is
in
some
measure
abolished
and
taken
out
of
thy
heart
.
Surely
the
Sonne
of
God
tooke
sinne
quite
out
of
that
nature
of
ours
that
he
tooke
on
himselfe
,
and
the
same
Sonne
of
God
now
incarnate
,
is
as
strong
and
as
powefull
as
euer
he
was
;
he
is
able
,
and
doubtlesse
he
doth
abolish
sin
out
of
the
hearts
and
soules
of
them
that
he
makes
one
with
himselfe
by
mysticall
vnion
.
And
therefore
deceiue
not
thy selfe
,
do
not
imagine
as
many
foolishly
do
,
that
thou
art
one
with
Christ
,
and
that
thou
hast
part
in
the
sweet
comforts
in
Christ
,
and
yet
the
corruption
of
thy
heart
is
as
strong
and
as
powerfull
in
thee
as
euer
it
was
,
and
it
breakes
out
on
euery
occasion
:
and
if
thou
be
but
a
little
moued
,
thou
powrest
out
the
bitternesse
of
thy
soule
,
in
cursing
,
in
swearing
,
in
railing
,
and
the
like
:
if
thou
so
thinke
,
then
dost
thou
but
deceiue
thy selfe
.
Dost
thou
thinke
that
thou
art
one
with
the
Sonne
of
God
incarnate
,
and
yet
thou
carriest
thy selfe
as
a
diuell
incarnate
,
and
as
a
limbe
of
the
diuell
,
thou
art
a
drunkard
,
a
swearer
,
a
rayler
,
and
such
like
?
No
,
no
,
if
thou
wouldest
haue
sound
assurance
that
thou
art
one
with
the
Sonne
of
God
incarnate
,
euen
one
with
Christ
Iesus
,
neuer
rest
till
thou
find
that
he
hath
in
some
measure
abolished
sinne
and
corruption
out
of
thy
heart
,
and
out
of
thy
soule
,
and
that
thou
dost
not
rest
in
an
externall
forme
of
pietie
,
or
in
repressing
onely
the
outward
act
of
sinne
,
(
for
that
may
be
and
is
many
times
in
reprobates
)
but
that
the
very
roote
of
sinne
is
weakened
and
wounded
in
thee
:
thereupon
thou
mayest
conclude
to
thy
comfort
,
that
thou
art
one
with
the
Sonne
of
God
incarnate
,
euen
with
Christ
Iesus
,
and
that
thou
hast
right
and
title
to
the
sweet
comforts
that
are
found
in
him
.
Againe
,
is
it
so
that
the
Sonne
of
God
taking
our
nature
on
him
,
Comfort
to
all
true
beleeuers
.
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
that
he
tooke
?
here
is
then
a
ground
of
sweet
comfort
to
all
that
truly
beleeue
in
Christ
.
For
certainly
this
Christ
did
,
that
he
might
be
a
fit
Sauiour
of
Gods
chosen
:
&
hereuppon
all
that
truly
beleeue
in
Christ
,
may
assure
themselues
that
he
is
a
most
absolute
,
and
a
most
perfect
Sauiour
to
them
;
he
saues
them
,
and
he
frees
them
,
not
onely
from
their
actuall
sinnes
,
but
also
from
their
defilement
of
nature
,
and
from
that
remainder
of
sinne
and
corruption
that
abides
in
them
,
and
stickes
so
fast
to
them
,
which
so
much
troubles
them
,
and
which
they
many
times
complaine
of
.
For
why
,
he
is
a
Sauiour
,
holy
,
harmelesse
,
vndefiled
,
separate
from
sinne
and
sinners
,
Heb
.
7.26
.
not
onely
in
his
life
,
but
in
his
conception
and
birth
also
,
he
abolished
sinne
and
corruption
out
of
that
flesh
of
ours
that
he
tooke
,
and
he
was
conceiued
and
borne
without
all
spot
of
sinne
:
and
that
most
perfect
holinesse
and
innocency
of
his
humane
nature
,
is
imputed
to
them
that
truly
beleeue
in
him
:
and
no
lesse
reckoned
to
them
for
healing
and
curing
of
their
defiled
nature
,
then
his
suffering
for
the
remission
of
their
actuall
sinnes
:
and
that
is
a
ground
of
excellent
comfort
to
them
,
it
might
be
further
pressed
,
but
I
passe
from
it
.
One
thing
further
I
will
note
.
The
Apostle
saith
,
the
Sonne
of
God
being
sent
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
,
condemned
sinne
in
the
flesh
.
He
tooke
flesh
on
him
,
and
he
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
.
Hence
then
it
is
cleare
.
That
sinne
and
corruption
may
be
remoued
,
taken
away
,
and
abolished
,
Sinne
may
be
remoued
from
the
soule
,
and
yet
the
soule
remaine
entire
in
all
the
powers
and
faculties
of
it
.
and
yet
the
flesh
and
nature
of
man
still
abide
.
Sinne
may
be
remoued
from
the
soule
,
and
yet
the
soule
still
remaine
entire
in
all
the
powers
and
faculties
of
it
.
For
indeed
naturall
corruption
is
not
a
corruption
of
the
substance
of
the
soule
:
for
then
could
not
the
soule
be
immortall
,
neither
could
the
Sonne
of
God
haue
taken
mans
nature
on
him
without
sinne
;
but
it
is
a
corruption
that
cleaues
to
the
soule
,
and
to
the
faculties
of
it
,
and
it
may
be
seuered
from
the
soule
,
and
yet
the
soule
still
remaine
without
any
diminution
in
the
substance
of
it
.
And
hence
it
is
that
corruption
of
nature
,
is
said
to
be
an
euill
that
doth
easily
compasse
about
.
Heb
.
12.1
.
—
{αβγδ}
.
Heb
.
12.1
.
Cast
away
euery
thing
that
presseth
downe
,
and
the
sinne
that
hangeth
so
fast
on
.
And
to
this
purpose
it
is
,
that
we
are
exhorted
to
cast
off
the
old
man
,
the
corruption
of
nature
,
Ephes
.
4.22
.
And
to
put
on
the
new
man
,
verse
24.
And
to
put
off
the
old
man
,
Coloss
.
3.8.9
.
Which
places
and
many
other
do
euidence
this
truth
,
that
sinne
may
be
remoued
from
the
soule
,
and
yet
the
soule
still
remaine
entire
in
all
the
faculties
of
it
.
Comfort
to
such
as
grone
vnder
the
burden
of
their
naturall
corruption
.
And
this
serues
for
the
comfort
of
those
that
grone
vnder
the
waight
of
their
naturall
corruption
,
and
are
wearie
of
their
sinfull
infirmities
,
and
would
willingly
shake
them
off
.
Know
to
thy
comfort
whosoeuer
thou
art
,
sinne
is
such
a
thing
as
may
be
seuered
from
the
soule
;
the
Lord
is
able
to
seuer
it
,
and
he
will
one
day
vtterly
abolish
it
,
and
take
it
quite
out
of
thy
soule
.
He
that
seuered
sinne
and
our
nature
in
Adam
in
his
creation
,
and
likewise
seuered
sinne
and
our
nature
in
Christ
Iesus
in
his
incarnation
,
he
is
able
,
and
he
will
at
length
seuer
sinne
and
thy
nature
at
thy
glorification
.
And
as
Moses
said
to
the
Israelites
concerning
the
Aegyptians
,
Exod
.
14.13
.
Saith
he
,
The
Aegyptians
whom
ye
haue
seene
this
day
,
ye
shall
neuer
see
them
againe
:
so
it
may
be
said
to
thee
that
art
a
child
of
God
,
and
dost
sigh
and
grone
vnder
the
burthen
of
thy
corruptions
and
sinfull
infirmities
;
the
sinnes
which
now
thou
seest
with
griefe
,
and
do
much
vexe
and
trouble
thee
,
and
are
enemies
to
thy
peace
and
comfort
,
the
time
shall
come
wherein
the
Lord
will
remoue
them
,
and
vtterly
abolish
them
,
and
take
them
quite
out
of
thy
soule
,
and
thou
shalt
neuer
see
them
more
,
and
they
shall
neuer
trouble
thee
any
more
.
Thinke
on
that
to
thy
comfort
.
Come
we
now
to
the
fourth
verse
.
VERSE
4.
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
which
walke
not
after
the
flesh
,
but
after
the
Spirit
.
IN
this
verse
our
Apostle
first
makes
knowne
to
vs
,
to
what
end
it
was
that
God
sent
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
&
for
sinne
condemned
sin
in
the
flesh
,
that
is
,
to
what
end
it
was
that
the
Sonne
of
God
taking
flesh
on
him
,
did
vtterly
abolish
sinne
and
corruption
out
of
that
flesh
,
and
out
of
that
humane
nature
that
he
tooke
on
him
:
as
namely
,
that
it
was
to
this
end
and
purpose
,
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
:
And
so
he
concludes
and
shuts
vp
that
ground
of
comfort
,
layd
downe
verse
the
first
,
That
there
is
a
freedome
from
condemnation
to
them
that
are
in
Christ
.
Then
secondly
,
he
here
falls
againe
on
the
qualification
of
the
persons
to
whom
that
freedome
belongs
,
repeating
it
againe
word
for
word
,
as
he
deliuered
it
verse
1.
That
they
are
such
as
walke
not
after
the
flesh
,
but
after
the
Spirit
.
Interpretation
.
I
will
now
as
briefly
as
I
can
,
cleare
the
words
of
this
verse
touching
the
sense
of
them
.
That
the
righteousnesse
of
the
Law
,
or
euen
that
righteousnesse
of
the
Law
,
or
that
which
the
Law
of
right
requires
(
for
so
the
word
signifies
)
The
meaning
is
,
that
righteousnesse
which
the
morall
Law
of
God
requires
of
men
,
that
they
may
be
found
perfectly
iust
,
holy
,
and
pure
in
Gods
sight
,
being
throughly
conformed
to
the
will
of
God
reuealed
in
his
Law
,
in
their
soules
,
in
their
bodies
,
inwardly
and
outwardly
,
in
their
minds
,
wills
,
and
affections
:
that
is
the
righteousnesse
of
the
Law
here
meant
and
intended
by
the
Apostle
.
For
as
reuerend
Beza
saith
well
,
when
to
remission
of
sinnes
,
and
perfect
actuall
obedience
to
the
Law
of
God
,
there
is
added
and
adioyned
perfect
puritie
and
holinesse
of
our
nature
,
then
are
men
perfectly
iust
and
holy
in
Gods
sight
,
according
to
the
most
absolute
and
exact
rule
of
the
Law
of
God
.
Might
be
fulfilled
:
That
is
,
might
be
fully
accomplished
,
or
might
be
performed
to
the
full
,
without
leauing
any
thing
vnperformed
that
it
requires
.
In
vs.
These
words
haue
some
difficultie
in
them
,
they
much
trouble
Interpreters
:
for
indeed
it
is
somewhat
hard
to
conceiue
,
how
the
righteousnesse
of
the
Law
is
fulfilled
in
vs
,
who
are
,
not
onely
sinfull
by
nature
and
before
our
regeneration
,
but
haue
sinne
still
abiding
in
vs
in
part
,
though
we
be
regenerate
,
euen
after
regeneration
and
new
birth
,
and
when
we
are
truly
sanctified
.
Therefore
it
may
seeme
strange
that
the
Apostle
should
thus
speake
,
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
:
but
for
the
right
vnderstanding
of
these
words
,
we
are
to
marke
the
context
,
and
to
consider
them
together
with
that
which
goes
before
them
,
and
that
which
followes
after
them
.
The
Apostle
saith
,
God
sent
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
:
that
is
,
vtterly
abolished
sinne
out
of
that
flesh
and
nature
of
ours
that
he
tooke
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
we
being
one
with
him
by
faith
,
and
by
the
bond
of
his
Spirit
,
euidenced
and
testified
by
this
(
as
the
Apostle
subioynes
)
that
we
walke
not
after
the
flesh
but
after
the
Spirit
:
so
that
these
words
,
in
vs
,
are
thus
to
be
conceiued
;
in
vs
that
are
one
with
Christ
by
faith
,
and
members
of
Christ
.
Yea
but
there
remaines
a
doubt
:
Is
the
righteousnesse
of
the
Law
fulfilled
in
vs
that
are
one
with
Christ
?
we
are
imperfectly
holy
,
though
we
be
members
of
Christ
.
I
answer
,
We
being
one
with
Christ
by
faith
,
and
members
of
Christ
,
the
righteousnesse
of
the
Law
is
fulfilled
in
vs
,
not
by
inherency
,
but
by
imputation
and
application
,
not
by
sanctification
inherent
in
our
owne
persons
,
but
by
imputation
of
Christ
his
most
perfect
holinesse
to
vs.
For
we
being
one
with
him
and
he
with
vs
,
that
which
is
his
is
ours
,
and
that
which
is
in
him
as
the
Mediator
,
it
is
in
vs
,
he
being
made
to
vs
of
God
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
1.
Cor
.
1.30
.
So
the
meaning
of
the
Apostle
,
in
saying
,
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
is
this
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
the
Son
of
God
incarnate
,
in
Christ
,
as
inherent
in
him
,
and
in
his
person
,
and
in
vs
that
are
one
with
him
by
faith
,
by
imputation
and
by
application
.
It
is
to
be
obserued
(
as
reuerend
Beza
well
obserues
,
)
that
the
Apostle
saith
not
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
by
vs
,
or
of
vs
,
or
by
any
righteousnesse
inherent
in
our
owne
persons
,
but
in
vs
,
because
it
is
to
be
found
in
Christ
whose
members
we
are
,
we
truly
beleeuing
in
Christ
:
Which
walke
not
after
the
flesh
,
but
after
the
Spirit
.
These
words
we
had
in
the
first
verse
,
where
I
shewed
the
meaning
to
be
this
;
which
liue
not
according
to
the
motion
and
guidance
of
the
corruption
of
our
owne
hearts
,
as
we
are
acted
and
moued
by
the
lusts
of
our
corrupt
hearts
,
but
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
:
That
the
righteousnesse
which
the
morall
Law
of
God
requires
of
men
,
that
they
may
be
found
perfectly
iust
,
holy
,
and
pure
in
Gods
sight
,
being
euery
way
conformable
to
the
will
of
God
reuealed
in
his
Law
,
might
be
fully
accomplished
,
and
so
the
full
performed
in
the
Sonne
of
God
incarnate
,
in
Christ
,
as
inherent
in
him
,
and
in
his
owne
person
:
and
so
in
vs
by
imputation
and
by
application
,
we
being
his
members
and
truly
beleeuing
in
him
,
that
being
euidenced
and
testified
by
this
,
that
we
liue
not
according
to
the
motion
and
guidance
of
the
corruption
of
nature
,
but
according
to
the
motion
and
guidance
of
the
Spirit
grace
and
sanctification
.
Here
first
obserue
we
,
that
the
Apostle
expressing
the
end
of
Christ
his
taking
flesh
,
saith
:
the
end
of
it
was
,
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs.
The
Sonne
of
God
taking
flesh
,
our
nature
on
him
,
did
vtterly
abolish
sin
and
corruption
out
of
that
nature
,
to
this
end
,
that
thereby
the
perfect
righteousnesse
which
the
morall
Law
of
God
requires
,
might
be
fulfilled
.
Hence
then
it
is
cleare
,
the
context
plainly
yeelds
it
,
That
the
righteousnesse
required
in
the
morall
Law
of
God
,
The
morall
Law
of
God
requires
puritie
of
heart
&
soule
,
and
conformitie
to
it
,
as
wel
in
mans
nature
as
in
his
thoughts
,
words
,
and
actions
.
is
not
onely
outward
conformitie
and
outward
obedience
,
but
it
is
also
inward
holinesse
and
puritie
:
and
the
conformitie
to
the
Law
of
God
,
which
the
morall
Law
of
God
requires
,
is
a
perfect
conformitie
to
it
,
not
onely
in
the
outward
man
,
but
in
the
very
heart
,
and
soule
,
and
spirit
,
and
as
well
in
mans
nature
,
as
in
his
actions
:
it
requires
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
puritie
,
as
well
as
his
thoughts
,
words
and
actions
.
And
to
this
purpose
is
that
Deut
.
6.5
,
6.
Deut
.
6.5.6
.
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
might
.
And
these
words
which
I
command
thee
this
day
,
shall
be
in
thine
heart
.
Which
words
are
remembred
by
the
expounder
of
the
Law
,
Luke
10.27
.
Luke
10.27
.
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
strength
,
and
with
all
thy
thought
.
1.
Thess
.
5.23
.
1.
Thes
.
5.23
.
the
Apostle
prayes
that
the
Thessalonians
may
be
holy
,
not
onely
in
body
and
soule
,
but
also
in
spirit
;
there
ought
to
be
holinesse
and
puritie
in
their
very
spirits
.
1.
Tim
.
1.5
.
the
Apostle
saith
,
The
end
of
the
commandement
is
loue
out
of
a
pure
heart
.
The
Law
of
God
requires
the
puritie
of
heart
and
soule
,
and
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
puritie
,
as
well
as
his
thoughts
,
words
,
and
actions
:
and
this
is
grounded
on
reason
.
The
reasons
of
it
are
these
.
First
the
Law
of
God
,
as
breathed
out
from
the
Spirit
of
God
,
is
of
perfect
puritie
and
holinesse
,
and
it
expresseth
the
mind
and
will
of
God
touching
all
morall
matters
;
and
his
will
is
most
holy
,
pure
,
and
heauenly
,
like
to
his
most
holy
Maiestie
,
and
it
must
needs
require
a
proportionable
puritie
.
And
Againe
,
the
morall
Law
of
God
,
for
the
nature
of
it
,
is
all
one
with
that
originall
puritie
and
holinesse
that
was
placed
in
man
in
his
first
creation
,
euen
with
the
image
of
God
standing
in
perfect
holinesse
and
righteousnesse
,
and
therefore
doubtlesse
it
requires
puritie
of
heart
and
soule
,
and
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
puritie
,
as
well
as
his
thoughts
,
intentions
,
words
and
actions
.
Now
then
,
this
truth
serues
to
discouer
to
vs
the
absolute
perfection
of
Gods
Law
;
A
discouerie
of
the
absolute
perfection
of
Gods
Law
.
and
we
may
on
this
ground
iustly
say
with
Dauid
,
Psal
.
119.96
.
There
is
an
end
of
all
perfection
,
but
the
Law
of
God
is
exceeding
large
:
it
meets
with
all
sinnes
,
both
actuall
and
originall
,
both
the
sinnes
of
mens
hearts
and
the
sinnes
of
their
liues
,
yea
with
the
very
corruption
of
nature
,
and
want
of
originall
holinesse
and
puritie
.
Euen
the
want
of
that
holinesse
and
puritie
that
ought
to
be
in
the
nature
of
man
,
is
against
the
Law
of
God
,
that
requires
holinesse
and
puritie
of
heart
,
and
soule
,
and
in
the
very
nature
of
man
.
An
Anabaptisticall
conceit
met
withall
.
And
it
is
a
grosse
and
erronious
conceit
which
some
Anabaptisticall
spirits
hold
,
that
the
corruption
of
nature
is
neither
against
Gods
Law
,
nor
in
it selfe
sinne
;
and
that
God
giueth
vs
not
any
Law
in
our
conception
and
birth
.
That
is
the
assertion
of
some
idle
braines
,
and
that
is
vtterly
false
,
it
cannot
stand
with
the
truth
now
deliuered
.
The
want
of
conformitie
to
the
Law
of
God
in
a
mans
conception
and
birth
,
and
the
want
of
originall
holinesse
&
puritie
,
is
against
Gods
Law
:
the
Law
of
God
requires
conformitie
to
it
,
not
onely
in
mens
actions
,
but
in
their
nature
,
and
the
want
of
such
conformity
is
deadly
and
damnable
in
it selfe
,
and
makes
a
man
subiect
and
lyable
to
the
curse
of
the
Law
.
Againe
,
is
it
so
that
the
Law
of
God
requires
puritie
of
heart
and
soule
,
The
Popish
opinion
that
men
may
fulfill
the
Law
of
God
in
this
life
,
confuted
.
and
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
puritie
,
as
well
as
his
thoughts
,
words
,
and
actions
?
who
then
is
able
in
the
time
of
this
life
,
in
his
owne
person
,
perfectly
to
fulfill
the
Law
of
God
?
who
is
able
to
reach
to
that
perfect
puritie
the
Law
of
God
requireth
?
Surely
none
liuing
,
being
but
a
meere
man
;
for
alas
there
is
impurity
and
defilement
of
nature
cleauing
to
the
best
and
most
holy
,
so
long
as
they
liue
on
the
face
of
the
earth
.
And
it
is
a
dotage
of
the
Papists
to
say
as
they
do
,
that
men
may
fulfill
the
Law
of
God
in
this
life
:
and
they
are
ignorant
of
the
righteousnesse
of
the
Law
,
they
know
it
not
,
or
they
are
wilfully
blind
and
will
not
see
it
and
take
notice
of
it
.
And
it
is
grosse
ignorance
in
blind
people
to
say
,
they
can
keepe
the
Commandements
of
God
as
well
as
God
will
giue
them
leaue
,
therein
they
shew
themselues
grosly
ignorant
.
Lastly
,
on
this
ground
of
truth
,
that
the
Law
of
God
requires
puritie
of
heart
and
soule
,
An
vniust
imputation
commonly
cast
on
Gods
children
remoued
.
and
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
puritie
,
take
we
notice
of
a
wrong
and
vniust
imputation
that
is
commonly
cast
on
Gods
children
,
and
such
as
truly
feare
God
;
the
world
commonly
thinkes
,
that
they
are
too
strict
,
and
too
precise
,
and
too
curious
,
and
that
they
make
more
ado
then
they
need
.
Yea
worldly
minded
men
sticke
not
sometimes
to
charge
it
on
them
as
a
foule
fault
,
that
they
are
too
strict
,
and
too
precise
,
and
that
they
are
singular
.
Why
say
they
,
cannot
they
content
themselues
to
be
neighbour-like
,
and
to
liue
a
ciuill
,
honest
,
and
orderly
life
,
what
need
they
make
such
ado
in
keeping
the
Sabbath
,
and
in
doing
holy
duties
,
and
what
need
they
be
so
precise
in
their
speeches
,
gestures
,
and
apparell
?
they
are
more
nice
then
wise
,
they
make
more
ado
then
they
need
.
Poore
soules
,
they
that
thus
thinke
or
speake
,
they
consider
not
the
righteousnesse
of
Gods
Law
,
what
that
requires
at
the
hands
of
men
.
Can
men
be
too
strict
in
yeelding
obedience
to
the
Commandements
of
God
?
can
men
go
too
farre
in
following
after
holinesse
and
purity
?
is
it
possible
?
No
,
no
,
it
is
not
possible
,
the
Law
of
God
requires
purity
and
holinesse
of
heart
and
soule
,
and
that
the
very
nature
of
man
be
conformed
to
it
in
holinesse
and
purity
,
as
well
as
his
thoughts
,
wordes
,
and
actions
;
and
that
is
the
thing
we
are
to
labour
for
and
to
breath
after
,
if
we
would
haue
true
and
sound
comfort
in
our
obedience
to
the
will
of
God
reuealed
in
his
word
.
It
is
not
thy
outward
conformity
to
the
Law
of
God
,
thy
ciuill
,
honest
,
and
orderly
life
,
that
wil
yeeld
thee
true
comfort
in
time
of
triall
,
in
the
houre
of
death
,
or
day
of
iudgement
:
no
,
no
,
if
thou
trust
to
that
,
it
will
deceiue
thee
when
thou
standest
in
most
need
of
comfort
.
If
we
would
haue
true
and
sound
comfort
in
our
obedience
to
the
will
of
God
reuealed
in
his
word
,
we
must
labour
in
truth
,
(
though
not
in
perfection
)
yet
in
truth
to
yeeld
obedience
to
the
Law
of
God
,
not
onely
in
our
bodies
,
but
but
also
in
our
hearts
,
soules
and
spirits
,
and
that
our
very
nature
may
be
conformed
to
the
Law
of
God
in
holinesse
and
purity
,
and
that
we
may
be
transformed
and
changed
in
our
nature
into
the
blessed
image
of
God
in
true
holinesse
and
righteousnesse
:
and
that
will
yeeld
vs
true
and
sound
comfort
both
in
life
and
death
.
The
Papists
conclude
from
these
words
,
The
Popish
opinion
that
Gods
Commandements
may
be
kept
,
further
confuted
.
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
:
that
Gods
Commandements
may
be
kept
,
and
that
men
may
fulfill
the
Law
of
God
by
the
grace
of
Christ
.
Yea
Bellarmine
saith
,
that
if
the
Law
of
God
cannot
be
fulfilled
,
then
Christ
hath
not
compassed
or
attained
that
which
he
intended
;
for
therefore
saith
he
,
Christ
died
,
that
the
iustice
or
righteousnesse
of
the
Law
might
be
fulfilled
:
and
he
would
ground
it
on
this
context
,
because
it
is
here
said
,
that
God
sent
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs.
But
they
are
easily
answered
:
they
mistake
and
misconstrue
the
text
;
the
Apostle
saith
not
,
that
the
iustice
or
righteousnesse
of
the
Law
might
be
fulfilled
by
vs
,
or
of
vs
,
as
by
any
righteousnesse
inherent
in
our
persons
;
but
in
vs
,
namely
by
Christ
as
inherent
in
him
,
and
so
in
vs
by
imputation
,
he
being
made
righteousnesse
to
vs
who
are
one
with
him
by
faith
,
and
by
the
bond
of
his
Spirit
.
And
whereas
they
say
,
that
by
the
grace
of
Christ
men
may
fulfill
the
Law
of
God
,
A
proposition
not
found
in
Gods
booke
.
we
find
not
that
proposition
in
all
the
booke
of
God
,
neither
can
it
be
gathered
from
thence
:
indeed
by
the
grace
of
Christ
men
are
enabled
to
yeeld
obedience
to
the
Law
of
God
in
some
measure
,
but
not
perfectly
to
fulfill
it
in
the
time
of
this
life
.
The
best
and
most
holy
that
liue
on
the
face
of
the
earth
,
haue
a
corruption
still
abiding
in
them
,
and
they
are
not
able
in
the
time
of
this
life
in
their
owne
persons
perfectly
to
keepe
and
fulfill
the
Law
of
God
.
And
though
true
beleeuers
cannot
perfectly
fulfill
the
Law
of
God
in
their
owne
persons
,
in
the
time
of
this
life
,
yet
that
will
not
follow
that
Bellarmine
infers
on
it
,
that
Christ
obtained
not
that
which
he
intended
:
for
he
can
neuer
proue
that
Christ
intended
any
such
thing
.
When
Christ
satisfied
the
Law
for
the
faithfull
,
his
intent
and
purpose
in
fulfilling
the
righteousnesse
of
the
Law
was
,
that
true
beleeuers
might
haue
that
righteousnesse
of
his
imputed
to
them
to
their
iustification
.
So
that
the
Papists
cannot
fasten
it
on
this
text
rightly
vnderstood
,
that
men
may
fulfill
the
Law
of
God
in
their
owne
persons
in
the
time
of
this
life
.
In
the
next
place
obserue
we
,
that
the
Apostle
here
saith
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
meaning
that
the
righteousnesse
of
the
Law
might
be
fully
accomplished
in
Christ
as
inherent
in
him
,
and
in
his
person
,
and
so
in
vs
by
imputation
and
application
,
we
being
members
of
Christ
,
and
one
with
him
by
faith
,
by
the
bond
of
his
Spirit
.
Now
from
hence
we
may
easily
take
vp
this
conclusion
.
That
the
righteousnesse
of
the
Law
fulfilled
and
fully
accomplished
in
the
person
of
Christ
,
The
perfect
fulfilling
of
the
Law
of
God
performed
in
the
person
of
Christ
,
is
truly
and
really
theirs
who
beleeue
in
Christ
,
by
imputation
&
by
application
.
is
as
truly
and
as
really
ours
,
we
beleeuing
in
Christ
,
as
if
it
were
in
our selues
.
The
perfect
fulfilling
of
the
Law
of
God
performed
and
done
in
the
person
of
Christ
Iesus
,
is
as
truly
and
as
really
ours
by
imputation
and
by
application
,
we
being
members
of
Christ
,
as
if
we
our selues
had
done
it
in
our
owne
persons
.
And
this
truth
is
not
only
grounded
on
this
text
,
but
in
other
places
of
Scripture
.
We
haue
further
euidence
and
testimony
of
Scripture
for
the
confirming
of
it
.
Rom
.
5.19
.
Rom
.
5.19
.
the
Apostle
saith
,
that
by
the
obedience
of
one
,
meaning
of
Christ
,
many
are
made
righteous
.
Euen
by
the
obedience
of
Christ
,
the
obedience
of
his
life
and
death
,
his
perfect
fulfilling
of
the
Law
of
God
,
and
by
his
suffering
of
death
,
as
many
as
truly
beleeue
in
him
,
are
made
as
iust
and
righteous
,
as
if
they
themselues
had
done
&
suffered
the
things
that
he
did
and
suffered
.
Rom
.
16.14
.
the
Apostle
saith
,
Rom
.
10.4
.
that
Christ
is
the
end
of
the
Law
for
righteousnesse
to
euery
one
that
beleeueth
:
as
if
he
had
said
,
Christ
hath
not
onely
determined
and
put
an
end
to
the
ceremoniall
Law
of
God
,
both
for
signification
and
promise
,
but
he
is
also
the
end
and
perfection
of
the
morall
Law
of
God
:
he
hath
perfectly
in
his
owne
person
accomplished
the
morall
Law
,
and
that
not
for
himselfe
,
but
for
righteousnesse
to
euery
one
that
truly
beleeues
in
him
.
His
fulfilling
of
the
morall
Law
of
God
for
righteousnesse
of
euery
one
that
truly
beleeues
in
him
:
1.
Cor
.
1.30
.
1.
Cor
.
1.30
.
the
Apostle
speaking
of
himselfe
and
other
true
beleeuers
,
he
saith
,
Christ
is
made
to
vs
of
God
righteousnesse
,
and
sanctification
,
and
redemption
.
And
againe
,
2.
Cor
.
5.21
.
2.
Cor
.
5.21
.
he
saith
,
God
made
him
(
that
is
Christ
)
to
be
sinne
for
vs
who
knew
no
sinne
,
that
we
truly
beleeuing
in
him
,
might
be
made
the
righteousnesse
of
God
in
him
.
And
to
these
we
might
adde
other
euidences
of
Scripture
if
it
were
needfull
,
clearing
and
confirming
this
truth
,
that
the
righteousnesse
of
the
Law
of
God
fulfilled
and
fully
accomplished
in
the
person
of
Christ
,
is
as
truly
ours
,
we
truly
beleeuing
in
Christ
,
as
if
it
were
in
our selues
,
and
as
if
we
our selues
had
done
it
and
fulfilled
it
in
our
owne
persons
.
And
the
reason
and
ground
of
this
is
,
that
neare
vnion
and
coniunction
that
is
betweene
Christ
and
true
beleeuers
.
Christ
and
true
beleeuers
are
most
nearely
vnited
and
knit
together
;
true
beleeuers
are
flesh
of
his
flesh
and
bone
of
his
bones
.
Ephes
.
5.30
.
Ephes
.
5.30
.
that
by
vertue
of
that
neare
vnion
true
beleeuers
haue
fellowship
and
communion
with
Christ
in
all
his
benefits
,
and
in
all
things
done
by
him
as
the
Mediator
of
the
new
couenant
:
and
that
which
is
his
is
theirs
,
they
partake
in
it
;
and
that
he
hath
done
as
Mediator
is
accompted
as
done
by
them
.
And
therefore
doubtlesse
this
is
a
certaine
truth
,
that
the
righteousnesse
of
the
Law
of
God
fulfilled
and
fully
accomplished
in
the
person
of
Christ
,
is
as
truly
and
as
really
ours
,
we
beleeuing
in
Christ
,
as
if
it
were
in
vs
,
in
our selues
,
and
as
if
we
had
fulfilled
it
in
our
owne
persons
.
Now
then
this
being
a
truth
,
in
the
first
place
it
discouers
to
vs
,
A
scornefull
terme
giuen
by
the
Papists
to
the
righteousnesse
of
Christ
imputed
to
true
beleeuers
,
met
withall
.
that
the
Papists
are
deceiued
,
and
that
they
are
blinded
in
their
owne
conceit
,
in
that
they
thinke
,
and
sticke
not
to
vtter
it
,
that
the
righteousnesse
of
Christ
imputed
to
true
beleeuers
,
is
but
a
putatiue
iustice
,
an
imaginarie
and
a
phantasticall
righteousnesse
,
for
so
they
speake
of
it
scornefully
and
disgracefully
:
They
say
,
it
is
but
an
idle
thing
,
and
a
meere
fancy
that
we
hold
;
that
true
beleeuers
are
iustified
by
Christ
his
righteousnesse
imputed
to
them
.
They
are
deceiued
,
the
doctrine
now
deliuered
shewes
plainly
,
that
the
righteousnesse
of
Christ
imputed
to
true
beleeuers
,
is
a
true
reall
righteousnesse
,
euen
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
,
which
is
as
truly
and
as
really
theirs
that
truly
beleeue
in
him
,
as
if
it
were
in
themselues
,
and
as
if
they
themselues
had
fulfilled
it
in
their
owne
persons
.
Obiect
.
Why
then
say
they
,
you
make
true
beleeuers
as
iust
and
as
righteous
as
Christ
himselfe
,
if
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
be
as
truly
and
as
really
theirs
,
as
if
it
were
in
themselues
,
and
as
if
they
themselues
had
fulfilled
it
in
their
owne
persons
,
then
it
seemes
that
they
are
as
iust
and
as
righteous
as
Christ
himselfe
?
Answ
.
We
answer
them
:
It
followes
not
,
that
because
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
,
is
as
truly
theirs
as
if
they
themselues
had
fulfilled
it
,
therefore
they
are
as
iust
and
as
righteous
as
Christ
himselfe
:
for
though
the
same
righteousnesse
that
is
in
Christ
be
theirs
that
truly
beleeue
in
him
,
yet
it
is
not
theirs
in
the
same
measure
,
or
in
the
same
manner
.
It
is
in
Christ
by
inherency
,
it
is
inherent
in
him
,
and
in
him
as
a
roote
and
fountaine
:
but
it
is
theirs
onely
by
imputation
and
by
application
.
And
againe
,
it
is
in
the
person
of
Christ
in
that
measure
,
as
it
is
sufficient
and
able
to
iustifie
many
,
euen
many
thousands
,
but
it
is
theirs
being
imputed
to
them
,
onely
so
farre
as
it
serues
to
iustifie
their
particular
persons
in
the
sight
of
God
;
and
therefore
this
makes
nothing
against
the
truth
of
the
doctrine
now
deliuered
.
Againe
,
is
it
so
that
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
,
is
as
truly
and
really
ours
,
How
we
may
truly
say
,
that
we
fulfill
the
Law
of
God
,
and
do
merit
life
and
saluation
.
we
truly
beleeuing
in
Christ
,
as
if
it
were
in
vs
,
in
our selues
,
and
as
if
we
our selues
had
fulfilled
it
?
surely
then
we
may
be
bold
to
say
,
that
in
Christ
(
we
beleeuing
in
him
)
we
fulfill
the
Law
of
God
,
and
we
merit
life
and
saluation
,
though
in
our selues
,
and
as
of
our selues
,
there
is
nothing
but
matter
deseruing
the
wrath
of
God
,
and
our
best
actions
,
if
the
Lord
should
examine
them
by
the
strict
rule
of
the
Law
,
deserue
the
curse
of
the
Law
,
and
our
iustification
and
saluation
is
meerely
of
grace
;
yet
in
Christ
his
righteousnesse
being
imputed
to
vs
,
we
are
accounted
worthy
of
eternall
life
and
saluation
.
Note
.
And
the
doctrine
of
free
iustification
by
the
righteousnesse
of
Christ
,
and
by
his
perfect
holinesse
and
puritie
imputed
,
doth
not
ouerturne
the
Law
of
God
,
they
may
well
stand
together
,
true
beleeuers
are
iustified
by
the
righteousnesse
of
the
Law
,
not
inherent
in
themselues
,
or
done
and
performed
by
them
in
their
owne
persons
,
but
by
the
righteousnesse
of
the
Law
fulfilled
in
the
person
of
Christ
,
and
inherent
in
him
,
and
made
theirs
,
of
the
meere
mercy
,
and
of
the
free
grace
and
fauour
of
God
,
by
imputation
and
by
application
.
And
so
the
truth
now
deliuered
may
further
serue
as
a
ground
of
sweet
and
excellent
comfort
to
all
and
euery
one
that
truly
beleeues
in
Christ
:
for
why
.
Is
it
so
,
that
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
,
is
as
truly
and
as
really
ours
,
Comfort
to
true
beleeuers
.
(
we
truly
beleeuing
in
Christ
)
as
if
it
were
in
vs
,
euen
in
our
owne
persons
,
and
as
if
we
our selues
had
fulfilled
it
.
Then
take
notice
of
this
to
thy
comfort
whosoeuer
thou
art
;
thou
truly
beleeuing
in
Christ
,
thou
art
as
iust
and
as
righteous
in
the
sight
of
God
,
as
the
Law
of
God
can
make
thee
,
or
as
the
holy
Law
of
God
can
require
at
thine
hand
:
thou
hast
absolute
and
perfect
holinesse
and
righteousnesse
to
thy
iustification
in
Gods
sight
;
thou
hast
such
holinesse
and
righteousnesse
as
will
abide
the
triall
,
and
will
beare
thee
out
before
the
iudgement
seate
of
the
Lord
,
and
against
which
the
Lord
himselfe
cannot
take
exception
.
For
why
,
the
righteousnesse
of
the
Law
fulfilled
in
the
person
of
Christ
,
is
most
absolute
and
perfect
,
and
free
from
all
exception
.
Now
that
is
as
truly
and
as
really
thine
,
thou
truly
beleeuing
in
Christ
,
as
if
it
were
in
thy selfe
in
thine
owne
person
,
and
as
if
thou
thy selfe
hadst
fulfilled
it
:
and
that
may
be
a
ground
of
sweet
comfort
to
thee
.
If
the
righteousnesse
seruing
to
thy
iustification
in
Gods
sight
,
were
that
which
is
inherent
in
thy selfe
,
or
the
good
workes
done
by
thy selfe
,
as
the
Papists
teach
,
thou
mightest
iustly
doubt
of
the
sufficiency
of
it
,
and
feare
whether
thou
hadst
done
enough
to
that
purpose
or
no
,
but
being
the
righteousnesse
of
the
Law
fulfilled
in
the
person
of
Christ
,
and
inherent
in
him
,
thou
hast
no
cause
of
any
such
doubtings
or
feare
.
No
,
no
,
thou
hast
most
absolute
holinesse
,
and
puritie
,
and
righteousnesse
,
thou
wantest
no
righteousnesse
to
thy
iustification
in
the
sight
of
God
,
nor
any
merit
to
thy
eternall
saluation
:
yea
know
it
to
thy
comfort
,
that
the
righteousnesse
of
the
Law
of
God
fulfilled
in
the
person
of
Christ
,
being
as
truly
thine
as
if
thou
hadst
fulfilled
it
,
thy
righteousnesse
to
thy
iustification
in
Gods
sight
can
neuer
be
lost
,
it
is
laid
vp
in
Christ
Iesus
,
it
is
in
a
safe
and
sure
hand
,
where
thou
shalt
be
sure
to
find
it
,
and
to
haue
it
when
thou
hast
most
need
of
it
.
The
holinesse
and
righteousnesse
that
is
inherent
in
thine
owne
person
may
decay
,
and
may
be
weakened
,
and
may
be
lost
in
part
,
but
the
righteousnesse
of
the
Law
fulfilled
in
the
person
of
Christ
,
imputed
to
thee
for
thy
iustification
in
Gods
sight
,
that
can
neuer
decay
nor
be
lost
in
any
measure
,
but
that
remaines
whole
and
entire
to
thee
for
euer
:
and
that
is
a
ground
of
vnspeakable
comfort
to
euery
child
of
God
,
euen
to
euery
one
that
that
truly
beleeues
in
Christ
.
Now
the
words
the
Apostle
here
subioynes
,
Which
walke
not
after
the
flesh
,
but
after
the
Spirit
,
we
had
verse
1.
I
will
not
therefore
stand
on
the
particular
doctrines
they
affoord
to
vs
,
onely
note
we
thus
much
.
The
Apostle
here
saith
,
God
sent
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
that
is
,
in
the
Sonne
of
God
incarnate
,
as
inherent
in
him
,
and
in
vs
by
imputation
and
application
,
we
being
one
with
Christ
:
and
for
euidence
of
that
he
subioynes
.
Which
walke
not
after
the
flesh
,
but
after
the
Spirit
.
Whence
we
may
gather
.
That
onely
they
that
walke
after
the
Spirit
,
Who
they
be
for
whom
the
righteousnes
of
the
Law
was
fulfilled
in
the
person
of
Christ
.
onely
they
that
liue
according
to
the
motion
and
guidance
of
the
Spirit
of
grace
and
sanctification
,
haue
the
righteousnesse
of
the
Law
fulfilled
for
them
in
the
person
of
Christ
:
and
on
the
contrary
,
they
that
walke
after
the
flesh
,
they
that
liue
as
they
are
acted
and
moued
by
the
lusts
of
their
owne
hearts
,
they
haue
no
righteousnesse
performed
for
them
,
Christ
was
not
conceiued
holy
and
pure
for
them
,
nor
fulfilled
the
Law
of
God
for
them
,
nor
died
fot
them
,
they
haue
no
assurance
of
it
.
Come
we
now
to
the
fift
verse
.
VERSE
5.
For
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
:
but
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
OVr
Apostle
hauing
in
the
verse
foregoing
fallen
againe
on
the
qualification
of
the
persons
to
whom
freedome
from
condemnation
belongs
,
as
that
they
are
thus
qualified
:
They
walke
not
after
the
flesh
but
after
the
Spirit
,
and
made
an
opposition
betweene
those
two
,
to
walke
after
the
flesh
and
to
walke
after
the
Spirit
,
that
true
beleeuers
walke
not
after
the
flesh
but
after
the
Spirit
;
in
these
two
verses
,
5.6
.
he
further
layes
forth
that
contrariety
.
And
first
he
shewes
that
there
is
a
contrariety
betweene
those
that
walke
after
the
flesh
and
those
that
walke
after
the
Spirit
,
in
respect
of
their
natures
and
dispositions
,
that
they
are
of
contrary
dispositions
and
affections
;
and
that
is
in
the
5.
verse
,
as
namely
,
they
that
walke
after
the
flesh
,
or
they
that
are
after
the
flesh
,
for
so
speakes
the
Apostle
,
they
are
thus
disposed
,
they
sauour
the
things
of
the
flesh
:
but
on
the
other
side
,
they
that
are
after
the
Spirit
,
they
are
minded
and
disposed
to
the
contrary
,
they
sauour
the
things
of
the
Spirit
:
and
by
this
contrariety
of
dispositions
he
proues
,
that
true
beleeuing
iustified
persons
walke
not
after
the
flesh
but
after
the
Spirit
.
For
(
saith
he
)
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
,
but
they
that
are
after
the
Spirit
the
things
of
the
Spirit
.
Then
secondly
,
the
Apostle
shewes
that
there
is
a
contrarietie
betweene
those
that
walke
after
the
flesh
&
those
that
walke
after
the
Spirit
,
in
respect
of
their
ends
,
that
their
ends
are
contrarie
,
verse
6.
I
will
lay
forth
that
contrarietie
when
we
come
to
the
handling
of
that
verse
.
Now
to
keepe
within
the
compasse
of
the
5.
verse
,
setting
forth
the
contrarietie
that
is
betweene
them
that
are
after
the
flesh
,
and
after
the
Spirit
,
in
respect
of
their
natures
and
dispositions
,
the
words
of
this
verse
are
first
to
be
opened
.
Interpretation
.
They
that
are
after
the
flesh
:
That
phrase
,
after
the
flesh
,
the
Apostle
makes
all
one
with
that
to
be
in
the
flesh
,
verse
8.
and
to
be
in
the
flesh
or
after
the
flesh
,
is
to
be
carnall
,
vnregenerate
,
and
to
be
nothing
but
flesh
and
corruption
,
as
Christ
saith
,
Ioh
.
3.6
.
Ioh
.
3
6.
That
which
is
borne
of
the
flesh
is
flesh
:
it
is
nothing
but
a
lumpe
of
sinne
and
corruption
,
and
so
the
Apostle
,
meaning
is
this
:
they
that
are
carnall
,
vnregenerate
,
as
yet
in
their
naturall
state
and
condition
,
they
that
haue
the
flesh
ruling
in
them
and
ouer
them
,
and
are
acted
and
guided
by
the
euill
motions
and
lusts
of
it
,
they
sauour
the
things
of
the
flesh
.
The
word
here
rendred
sauour
,
comprehends
the
actions
and
operations
both
of
the
vnderstanding
and
will
:
we
find
it
in
Scripture
applied
to
both
,
but
most
commonly
to
the
actions
of
the
will
,
and
to
the
affections
which
are
particular
motions
of
the
will
,
as
Col.
3.2
.
Colos
.
3.2
.
Set
your
affections
on
things
that
are
aboue
:
the
same
originall
word
is
there
vsed
,
{αβγδ}
.
that
here
we
haue
.
And
so
the
Apostles
meaning
in
these
words
is
this
,
they
mind
and
affect
the
things
of
the
flesh
,
they
muse
and
meditate
,
and
thinke
of
those
things
,
they
affect
them
,
and
loue
and
like
them
,
they
care
for
them
,
and
desire
them
,
and
seeke
after
them
,
and
those
things
are
sweet
,
and
sauourie
,
&
pleasing
to
them
,
and
they
well
relish
them
.
So
much
is
comprised
vnder
that
word
,
they
sauour
.
The
things
of
the
flesh
.
By
things
of
the
flesh
,
we
are
to
vnderstand
not
onely
such
things
as
are
simply
euill
in
themselues
,
euen
such
euill
workes
of
the
flesh
as
sinfull
corruption
moues
men
to
,
as
namely
,
such
as
are
reckened
vp
,
Galat
.
5.19.20.21
.
Adultery
,
fornication
,
vncleannesse
,
wantonnesse
,
idolatrie
,
witchcraft
,
hatred
,
debate
,
emulation
,
wrath
,
contentions
,
seditions
,
heresies
,
enuie
,
murthers
,
drunkennesse
,
gluttony
,
and
such
like
;
but
such
things
also
as
pertaine
to
this
life
,
and
are
things
of
this
world
,
and
not
euill
in
themselues
and
of
their
owne
nature
,
but
become
euill
to
the
wicked
,
they
affecting
and
seeking
after
them
with
wicked
mindes
and
after
a
wrong
manner
,
and
abusing
them
;
euen
these
also
are
things
of
the
flesh
,
as
knowledge
of
arts
and
sciences
,
meate
,
drinke
,
apparell
,
riches
,
honour
,
and
the
like
.
But
they
that
are
after
the
Spirit
:
that
is
,
on
the
contrarie
,
they
that
are
truly
regenerate
,
and
haue
true
sanctifying
grace
in
their
hearts
,
and
are
ordered
and
guided
by
the
Spirit
of
grace
,
and
haue
that
ruling
in
their
hearts
,
keeping
vnder
the
corruption
that
in
part
abides
in
them
,
and
stirring
them
vp
to
good
things
pleasing
to
God
.
They
sauour
:
that
is
,
they
mind
and
affect
the
things
of
the
Spirit
,
they
muse
and
meditate
on
those
things
,
they
loue
and
like
them
,
and
seeke
after
them
,
and
they
are
sauorie
,
and
sweete
,
and
pleasing
to
them
.
Euen
the
things
of
the
Spirit
.
By
things
of
the
Spirit
,
we
are
to
vnderstand
the
contrarie
to
the
things
of
the
flesh
,
namely
,
such
things
as
are
the
works
of
the
Spirit
,
holy
workes
,
as
those
spoken
of
,
Galat
.
5.22.23
.
Loue
,
ioy
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeknesse
,
temperance
,
and
all
such
things
as
are
heauenly
and
spirituall
,
and
pertaine
to
Gods
kingdome
,
and
to
life
and
godlinesse
,
2.
Pet
.
1.3.4
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
:
For
they
that
are
carnall
,
vnregenerate
,
and
as
yet
in
their
naturall
state
and
condition
,
and
haue
the
flesh
ruling
and
reigning
in
them
,
and
are
acted
and
guided
by
the
flesh
,
they
mind
and
affect
,
they
loue
and
like
,
and
they
desire
and
seeke
after
such
things
as
are
simply
euill
in
themselues
,
or
things
that
pertaine
onely
to
this
life
,
and
things
of
this
world
,
which
being
not
euill
in
themselues
,
yet
become
euill
to
the
wicked
,
they
affecting
and
seeking
after
them
with
wicked
minds
and
after
a
wrong
manner
,
and
abusing
them
;
those
things
are
sweet
,
and
sauorie
,
and
pleasing
to
them
,
they
will
rellish
them
:
But
they
that
are
truly
regenerate
,
and
haue
true
sanctifying
grace
in
their
hearts
,
they
mind
,
and
they
affect
,
they
muse
and
meditate
on
the
workes
of
the
Spirit
,
holy
things
,
things
that
are
heauenly
and
spirituall
,
and
pertaine
to
life
and
goodnesse
,
those
are
the
things
they
loue
and
like
,
and
those
things
are
sauorie
and
sweete
,
and
pleasing
to
them
.
First
obserue
we
,
that
the
Apostle
here
ranging
and
diuiding
men
into
two
sorts
,
that
they
are
either
after
the
flesh
or
after
the
Spirit
,
they
are
either
carnall
or
spirituall
,
either
regenerate
or
vnregenerate
:
he
saith
,
the
one
sort
,
they
sauour
,
they
mind
,
and
they
affect
the
things
of
the
flesh
;
and
the
other
,
they
sauour
,
they
mind
,
and
they
affect
the
things
of
the
Spirit
.
Hence
then
note
we
thus
much
:
That
there
is
an
opposition
betweene
the
regenerate
and
vnregenerate
,
The
regenerate
and
vnregenerate
are
of
contrarie
mindes
and
affections
.
betweene
the
godly
and
the
wicked
,
in
their
minds
and
in
their
affections
;
they
are
of
contrarie
minds
,
and
of
contrarie
wils
and
affections
.
The
godly
they
mind
and
affect
,
they
loue
and
like
good
things
,
things
heauenly
and
spirituall
:
But
the
wicked
and
vnregenerate
,
they
mind
and
affect
,
they
loue
and
like
things
earthly
and
carnall
,
those
are
the
things
that
are
sweet
and
pleasing
to
them
:
and
so
they
are
carried
contrarie
wayes
in
their
mindes
and
dispositions
.
Philip
.
3.19
.
Philip
.
3
19.
the
Apostle
describing
Epicures
and
carnall
persons
,
he
saith
of
them
in
plaine
termes
,
They
mind
earthly
things
:
their
mindes
and
their
affections
are
set
on
those
things
.
But
saith
he
,
(
speaking
of
himselfe
and
others
truly
regenerate
,
verse
20.
)
Our
conuersation
is
in
heauen
;
our
minds
are
lift
vp
aboue
the
things
of
the
earth
,
we
mind
things
heauenly
and
spirituall
,
our
whole
disposition
and
carriage
is
in
heauen
.
Psal
.
4.6.7
.
Psal
.
4.6.7
.
saith
Dauid
,
Many
say
,
who
will
shew
vs
any
good
?
That
is
the
speech
of
many
in
the
world
,
they
mind
and
they
affect
the
things
of
the
world
,
those
are
the
things
they
seeke
after
,
and
the
things
they
enquire
after
,
and
they
say
,
who
will
shew
vs
any
good
in
respect
of
worldly
things
?
But
Lord
lift
thou
vp
the
light
of
thy
countenance
vpon
vs
,
thou
hast
giuen
me
more
ioy
of
heart
,
then
they
haue
had
when
their
wheate
and
their
wine
did
abound
.
That
was
Dauids
mind
,
and
that
was
his
affection
:
and
to
this
purpose
it
were
easie
to
bring
further
euidence
clearing
this
truth
,
that
there
is
a
contrarietie
betweene
the
regenerate
and
the
vnregenerate
,
betweene
the
godly
and
the
wicked
,
in
their
mindes
and
in
their
affections
,
and
that
they
are
of
contrary
mindes
,
and
of
contrary
dispositions
.
And
no
maruell
though
it
be
so
:
for
why
,
They
are
of
contrary
natures
,
and
they
are
vnder
contrary
regiments
and
powers
:
the
godly
and
regenerate
,
they
are
vnder
the
power
of
grace
;
the
wicked
and
vnregenerate
vnder
the
power
of
sinfull
and
corrupt
nature
:
and
therefore
no
maruel
though
they
be
carried
contrary
wayes
in
their
minds
and
dispositions
.
Now
then
in
the
first
place
this
must
teach
vs
,
not
to
stand
amazed
,
It
is
no
strange
thing
that
there
is
so
little
agreement
betweene
the
godly
and
the
wicked
.
and
to
wonder
that
there
is
so
little
agreement
betweene
the
godly
and
the
wicked
,
and
that
they
are
many
times
at
iarre
,
and
discord
,
and
difference
one
with
another
:
we
are
not
to
thinke
it
strange
,
as
Prou.
29.27
.
that
a
wicked
man
is
an
abhomination
to
the
iust
,
and
he
that
is
vpright
in
his
way
,
is
abhomination
to
the
wicked
.
That
a
godly
man
cannot
away
with
a
wicked
man
,
and
that
a
wicked
man
cannot
abide
a
godly
man
,
here
is
one
speciall
cause
of
it
,
they
are
of
contrary
minds
,
and
of
contrary
dispositions
.
We
know
it
is
similitude
and
likenesse
of
mindes
,
and
affections
,
and
dispositions
,
that
drawes
men
together
,
and
combines
them
,
and
makes
them
loue
and
like
one
another
,
and
to
agree
together
;
and
where
there
is
discrepancy
and
difference
of
minds
and
affections
,
there
can
be
no
good
agreement
of
anie
long
continuance
,
and
therfore
it
is
that
the
godly
and
the
wicked
are
commonly
at
such
ods
and
difference
,
because
they
are
of
contrary
mindes
and
dispositions
;
the
godly
cannot
away
with
the
wicked
,
because
they
are
not
of
their
minds
and
dispositions
;
the
wicked
cannot
endure
the
godly
,
they
hate
them
,
because
they
well
perceiue
they
are
not
of
their
minds
,
and
they
are
not
disposed
as
they
are
;
yea
the
wicked
speake
euill
of
the
godly
,
because
the
godly
like
not
those
things
that
they
like
,
and
because
they
runne
not
with
them
to
the
same
excesse
of
riot
.
1.
Pet
.
4.4
.
1.
Pet
.
4.4
.
The
workes
of
the
godly
are
good
,
the
workes
of
the
wicked
are
euill
,
and
therefore
they
hate
them
,
and
cannot
away
with
them
,
as
Cain
hated
Abel
.
1.
Ioh
.
3.12
.
1.
Ioh
.
3.12
.
Wicked
men
though
they
pretend
other
causes
why
they
cannot
abide
the
godly
,
as
that
(
forsooth
)
they
are
hypocrites
,
yet
in
deed
and
truth
here
is
the
very
cause
,
they
are
not
of
the
same
mind
and
disposition
with
them
,
and
therefore
it
is
.
Thus
it
was
betweene
Cain
and
Abel
,
Isaac
and
Ismael
,
Dauid
and
Saul
,
Christ
and
the
Iewes
,
and
thus
it
will
be
to
the
end
of
the
world
.
There
is
enmitie
betweene
the
seed
of
the
woman
and
betweene
the
seed
of
the
serpent
,
and
there
is
dislike
and
disagreement
betweene
the
godly
and
the
wicked
,
because
they
are
of
contrary
mindes
,
and
of
contrary
dispositions
:
and
therefore
we
are
not
to
maruell
at
it
,
when
we
see
that
the
one
cannot
abide
the
other
.
Againe
,
is
it
so
that
the
godly
and
the
wicked
are
of
contrary
mindes
,
The
reason
why
the
godly
and
religious
cannot
ioyne
in
fellowship
and
societie
with
the
wiked
.
and
of
contrary
dispositions
,
and
they
sauour
contrary
thing
?
surely
then
it
cannot
be
,
that
the
godly
and
such
as
are
truly
religious
,
should
ioyne
societie
and
fellowship
with
the
wicked
,
and
consort
with
them
vnnecessarily
,
and
take
delight
and
comfort
in
their
company
:
they
that
haue
sound
and
true
grace
in
their
hearts
,
they
cannot
endure
to
be
familiar
with
the
wicked
and
vngodly
vnnecessarily
:
it
is
a
griefe
to
Gods
children
to
be
in
the
company
of
the
wicked
accidentally
.
Dauid
cried
out
,
Psal
.
120.5
.
Wo
is
me
that
I
remaine
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
:
the
good
man
was
grieued
that
he
was
forced
to
liue
among
the
wicked
but
for
a
time
.
And
doubtlesse
thus
it
is
with
such
as
are
truly
religious
,
it
is
euen
irksome
and
tedious
to
them
to
remaine
among
the
wicked
but
for
a
time
.
And
know
it
whosoeuer
thou
art
,
that
it
is
a
shrewd
signe
thou
hast
no
soundnesse
of
grace
in
thine
heart
,
if
so
be
thou
canst
familiarly
consort
and
conuerse
with
the
wicked
,
and
that
vnnecessarily
,
as
it
is
the
maner
of
some
.
Canst
thou
be
familiar
,
and
that
vnnecessarily
,
with
wicked
and
gracelesse
persons
,
such
as
are
enemies
to
God
and
all
goodnesse
,
and
blaspheme
the
truth
of
God
,
and
speake
euill
of
the
wayes
of
God
,
and
open
their
mouthes
wide
against
the
professors
of
the
truth
?
Canst
thou
sit
with
them
,
walke
and
talke
with
them
familiarly
?
It
is
more
then
probable
that
thou
hast
no
true
nor
sound
grace
in
thee
.
For
either
thou
dost
humour
them
,
and
sooth
them
vp
in
their
vilenesse
,
which
is
a
soule
fault
and
sin
in
thee
;
or
else
if
thou
haue
soundnesse
of
grace
in
thine
heart
,
thou
hearest
and
seest
that
which
is
a
griefe
to
thy
soule
,
and
makes
thine
heart
bleed
within
thee
.
The
godly
and
the
wicked
cannot
consort
and
company
together
with
comfort
and
delight
to
them
both
:
they
are
of
contrarie
mindes
,
and
of
contrary
dispositions
,
and
that
which
is
sauorie
to
the
one
is
vnsauorie
to
the
other
;
good
things
are
sweete
and
pleasing
to
the
godly
,
and
they
delight
to
be
speaking
of
them
,
but
to
the
wicked
they
are
harsh
and
vnpleasant
,
and
they
sit
as
on
thornes
when
they
heare
them
spoken
of
;
and
so
carnall
things
are
sweete
,
sauorie
,
and
pleasing
to
the
wicked
,
and
they
commonly
fome
out
filthinesse
,
ribaldrie
,
and
rotten
speeches
with
delight
,
which
if
the
godly
heare
,
they
heare
with
griefe
and
vexation
to
their
soules
:
and
with
what
comfort
then
can
they
consort
together
?
Can
two
persons
feed
on
the
same
dish
of
meate
with
delight
to
them
both
,
if
that
meate
be
sauorie
,
and
pleasant
,
and
tastfull
to
the
one
,
and
vnsauorie
,
and
vnpleasant
,
and
bitter
to
the
other
?
surely
no
,
they
cannot
.
No
more
can
the
godly
and
the
wicked
delight
in
the
same
things
,
and
as
it
were
feed
on
the
same
things
with
delight
,
they
sauour
contrary
things
;
that
which
is
sauorie
to
the
one
,
is
vnpleasant
and
vnsauorie
to
the
other
,
therefore
they
cannot
consort
together
with
comfort
.
And
think
not
that
thou
canst
so
handle
the
matter
,
as
that
thou
maist
be
soundly
religious
,
and
yet
be
a
familiar
companion
with
wicked
and
prophane
persons
,
and
that
vnnecessarily
;
no
no
,
thou
being
familiar
with
the
wicked
,
besides
this
that
thou
dost
thereby
prouoke
God
to
anger
against
thee
,
as
Iehoshaphat
did
by
ioyning
with
Ahaziah
,
2.
Chron
.
20.35
.
and
dost
harden
the
wicked
in
their
euill
courses
,
thou
dost
thereby
shew
that
thou
hast
no
soundnesse
of
grace
in
thine
heart
.
In
the
next
place
,
in
that
the
Apostle
saith
here
,
They
that
are
after
the
flesh
,
It
is
the
property
of
carnall
persons
to
sauour
carnall
things
.
sauour
the
things
of
the
flesh
,
he
points
out
to
vs
the
nature
and
property
of
carnall
persons
:
and
the
point
hence
is
this
.
That
it
is
the
property
of
carnall
persons
to
sauour
carnall
things
:
vnregenerate
persons
and
such
as
are
in
their
naturall
state
,
they
loue
,
and
they
affect
the
things
of
the
flesh
,
the
pleasures
of
sinne
,
the
profits
and
preferments
of
the
world
,
ease
,
idlenesse
,
softnesse
,
daintinesse
,
and
the
like
:
those
are
the
things
that
are
most
sweete
,
and
sauorie
,
and
pleasing
to
them
,
and
the
things
which
they
most
desire
and
seeke
after
.
Haply
a
carnall
person
hath
sometimes
some
litle
ioy
and
delight
in
spirituall
things
,
and
doth
sometimes
taste
the
good
word
of
God
,
Heb
.
6.5
.
Heb
.
6.5
.
but
indeed
it
is
but
a
tast
,
he
doth
but
tast
it
as
it
were
with
the
tip
of
his
tongue
,
and
his
delight
in
spirituall
things
is
but
a
vanishing
delight
,
the
things
of
the
Spirit
are
for
the
most
part
harsh
and
vnsauorie
to
him
;
but
the
things
of
the
flesh
,
carnall
pleasures
,
riches
,
honours
,
ease
,
idlenesse
,
and
the
like
,
these
are
the
things
that
he
finds
most
sweetnesse
and
most
sauour
in
;
and
these
are
the
things
that
best
please
his
tast
,
and
are
best
liking
to
his
mind
:
And
to
this
purpose
Zophar
speakes
plainly
,
Iob
20.12.13
.
Iob
20.12.13
.
Saith
he
,
Wickednesse
was
sweete
in
the
mouth
of
the
wicked
,
he
hides
it
vnder
his
tongue
as
a
sweet
morsell
,
he
sauours
it
&
keeps
it
close
in
his
mouth
:
he
delights
as
it
were
to
be
chawing
on
it
continually
.
Prou.
4.17
.
Prou.
4.17
.
saith
Salomon
,
The
wicked
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
:
it
is
euen
as
meate
and
drinke
to
them
to
do
euill
.
Isay
32.7
.
Isay
.
32.7
.
the
Prophet
saith
,
The
churle
deuiseth
wicked
counsels
,
to
vndo
the
poore
with
lying
words
,
and
to
speake
against
the
poore
in
iudgement
.
And
Micha
2.1
.
Micha
.
2.1
.
the
Prophet
denounceth
a
wo
against
the
wicked
,
in
that
they
imagined
iniquity
and
wrought
wickednesse
vpon
their
beds
:
it
was
so
sweete
and
so
sauorie
to
them
,
as
they
were
willing
to
lose
their
sleepe
to
muse
and
thinke
on
it
,
and
to
deuise
it
.
And
to
these
we
might
adde
many
other
testimonies
of
Scripture
,
shewing
this
to
be
a
truth
,
that
the
things
of
the
flesh
,
the
pleasures
of
sinne
,
riches
,
honours
,
and
such
like
,
are
most
sweete
,
and
sauourie
,
and
pleasing
to
carnall
persons
,
and
that
these
are
the
things
they
most
mind
and
affect
,
and
that
they
desire
and
seeke
after
,
and
take
most
delight
and
pleasure
in
:
and
the
reasons
of
it
are
plaine
.
First
this
,
Carnall
things
,
the
pleasures
of
sin
,
and
the
like
,
are
most
profitable
and
most
agreeable
to
the
nature
of
carnall
and
vnregenerate
persons
,
those
things
do
most
of
all
feed
their
naturall
humour
.
And
it
is
in
this
case
as
it
is
in
the
naturall
humours
of
the
body
,
euery
humour
desires
that
which
will
most
of
all
feed
and
maintaine
it
:
where
choller
aboundes
,
it
desires
such
things
as
increase
choller
:
where
fleame
or
melancholy
do
abound
,
there
is
a
desire
and
a
liking
best
of
those
things
that
do
nourish
and
increase
those
humours
,
and
are
most
agreeable
to
them
.
So
is
it
with
carnall
persons
,
carnall
things
are
best
pleasing
to
them
,
and
they
finde
most
sweetnesse
and
sauour
in
them
,
because
they
are
most
agreeable
to
corrupt
nature
,
and
do
most
of
all
feed
and
nourish
their
naturall
humour
.
Againe
secondly
,
carnall
persons
out
of
the
blindnesse
of
their
mindes
,
place
their
happinesse
and
their
felicitie
in
enioying
of
carnall
things
:
the
sensuall
person
thinkes
it
his
chiefe
ioy
,
to
enioy
his
sensuall
pleasures
;
and
the
couetous
person
holds
it
his
greatest
felicity
to
abound
in
wealth
,
and
the
like
.
And
hence
it
is
that
carnall
persons
thinke
you
do
them
the
greatest
wrong
in
the
world
,
if
you
go
about
to
disswade
and
draw
them
from
following
after
the
things
of
the
flesh
.
The
Sodomites
were
exceedingly
enraged
against
Lot
,
when
he
laboured
to
disswade
them
from
their
filthinesse
,
Gen.
19.9
.
they
said
,
Away
hence
:
he
is
come
alone
as
a
stranger
,
and
shall
he
iudge
and
rule
?
they
were
mad
against
him
.
Carnall
persons
out
of
their
corrupt
iudgement
,
thinke
and
esteeme
carnall
things
most
excellent
,
and
place
their
happinesse
in
the
fruition
of
them
:
and
therefore
no
maruell
though
they
mind
and
affect
them
,
and
desire
them
aboue
all
other
things
,
and
euen
preferre
them
before
things
heauenly
,
and
as
the
Gadarens
did
their
swine
before
Christ
Iesus
,
Mat
.
8.34
.
This
then
we
may
resolue
on
as
a
certaine
truth
,
that
the
things
of
the
flesh
,
the
pleasures
of
sinne
,
riches
,
and
the
like
,
being
most
agreeable
to
the
nature
of
carnall
persons
,
and
they
out
of
their
blindnesse
of
mind
,
placing
their
happinesse
in
the
fruition
of
them
,
that
those
things
are
most
sweet
and
sauourie
,
and
pleasing
to
them
,
and
that
those
are
the
things
they
most
mind
and
affect
,
they
care
for
,
and
desire
,
and
seeke
after
,
and
take
most
delight
and
pleasure
in
.
Now
then
this
being
a
truth
:
first
,
it
serues
to
discouer
whence
it
is
that
most
men
in
the
world
giue
themselues
ouer
to
the
vanities
of
the
world
,
The
cause
why
most
men
in
the
world
do
so
eagerly
follow
after
the
pleasures
of
sinne
and
the
profits
of
the
world
,
discouered
.
to
the
pleasures
of
sinne
,
or
to
the
profits
of
the
world
,
euen
to
follow
the
pleasures
and
vanities
of
the
world
,
or
profits
of
it
with
eagernesse
,
and
with
greedinesse
,
and
that
they
are
insatiable
in
their
pursuite
and
following
after
these
things
;
they
euen
swallow
vp
iniquitie
,
as
Prou
,
19.28
.
they
make
no
bones
of
sinne
,
they
commit
sinne
with
as
great
delight
and
pleasure
,
as
drunkards
powre
downe
strong
drinke
,
or
as
gluttons
carrie
downe
delicious
meates
.
Whence
is
this
?
Surely
from
hence
,
they
are
carnal
,
and
the
things
of
the
flesh
are
most
sweet
,
and
sauorie
,
and
pleasing
to
them
;
carnall
persons
giue
themselues
to
ease
and
idlenesse
,
and
to
pampering
of
the
flesh
,
to
softnesse
and
daintinesse
,
to
pride
and
vanity
,
and
garishnesse
in
apparell
.
And
why
?
Because
indeed
they
are
carnall
,
and
those
things
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
them
:
and
so
worldlings
and
earth-wormes
,
they
giue
themselues
to
carking
and
caring
for
earthly
commodities
,
and
to
raking
and
scraping
together
of
wealth
:
and
why
?
because
they
are
worldlings
,
and
they
are
after
the
flesh
,
and
the
things
that
pertaine
to
the
flesh
;
the
things
of
this
world
are
the
things
that
they
find
most
sweetnesse
and
sauour
in
:
as
for
things
heauenly
and
spirituall
,
alas
,
sensuall
persons
and
worldlings
they
find
no
sweetnesse
nor
sauour
in
them
at
all
.
Tell
a
carnall
person
,
one
either
giuen
ouer
to
the
vanities
of
the
world
and
the
pleasures
of
sin
,
or
one
giuen
ouer
to
the
pelfe
and
profits
of
this
world
,
one
that
will
be
rich
,
as
1.
Tim
.
6.9
.
Note
.
one
that
hath
resolued
with
himselfe
so
to
be
;
tell
such
persons
of
the
ioyes
of
the
life
to
come
,
of
the
comforts
in
Christ
,
of
the
comfort
and
peace
of
a
good
conscience
,
of
the
sweetnesse
of
the
word
of
God
,
and
the
holy
ordinances
of
God
,
and
alas
they
find
no
more
sweetnesse
and
sauour
in
these
things
,
then
in
a
drie
chip
,
or
the
white
of
an
egge
,
as
Iob
6.6
.
These
things
are
too
fresh
and
too
vnsauourie
for
their
taste
,
they
cannot
relish
them
:
no
,
when
things
heauenly
,
and
things
pertaining
to
life
and
godlinesse
are
spoken
of
in
the
publicke
ministerie
of
the
word
,
carnall
persons
sauour
them
not
,
vnlesse
it
be
to
death
and
damnation
.
They
are
no
more
moued
with
them
then
the
seates
they
sit
on
,
they
giue
themselues
to
gazing
about
,
or
to
sleepe
:
and
this
is
the
very
cause
why
men
giue
themselues
to
sleeping
at
Sermons
,
and
some
vaine
women
giue
themselues
to
gazing
about
,
to
toying
and
playing
with
their
fingers
,
or
to
talking
,
and
such
like
:
and
people
are
wearie
of
holy
exercises
:
and
why
?
they
sauour
not
things
heauenly
and
spirituall
,
they
find
no
sweetnesse
in
them
.
If
it
were
at
a
stage
play
,
at
a
feast
or
banquet
,
or
at
a
merrie
meeting
,
they
could
sit
many
houres
together
without
wearinesse
,
yea
some
can
spend
whole
dayes
and
nights
in
such
exercises
.
Oh
these
things
are
most
sweet
and
sauourie
,
and
pleasing
vnto
them
:
yea
when
sensuall
persons
are
exercised
in
the
workes
of
carnall
pleasure
,
and
worldlings
exercised
in
and
about
the
things
of
the
world
,
they
are
as
fishes
in
the
sea
,
in
their
proper
element
,
and
these
things
are
most
sutable
and
agreeable
to
their
nature
,
and
best
please
their
humour
,
and
therefore
no
maruell
though
they
follow
them
with
eargernesse
and
with
greedinesse
.
Againe
,
is
it
the
propertie
of
carnall
persons
to
sauour
carnall
things
?
Who
may
be
iustly
accounted
carnall
persons
,
and
iustly
taxed
so
to
be
.
are
the
things
of
the
flesh
most
sweet
,
and
sauourie
,
and
pleasing
to
carnall
persons
?
and
are
those
the
things
they
mind
and
affect
,
and
take
most
delight
and
pleasure
in
?
Surely
then
,
if
we
discerne
a
man
or
a
woman
to
be
earthly
minded
,
if
we
well
perceiue
that
they
sauour
the
things
of
the
flesh
,
and
that
those
things
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
them
,
and
do
best
fit
their
humour
,
we
may
be
bold
to
say
,
that
that
man
or
woman
is
a
carnall
person
;
we
may
so
iudge
of
them
,
and
so
esteeme
,
and
so
account
of
them
.
Carnall
persons
cannot
endure
to
be
thought
and
to
be
accounted
that
which
they
are
,
and
they
cannot
endure
to
haue
their
proper
name
and
title
giuen
to
them
,
and
to
be
called
carnall
:
but
do
we
see
that
a
man
giues
himselfe
to
ease
,
to
idlenesse
,
and
to
drunkennesse
;
is
a
man
a
gadder
to
tauernes
,
to
stage-playes
,
a
gamester
,
or
the
like
?
doth
he
giue
himselfe
ouer
to
sensuall
pleasures
?
certainly
that
is
a
carnall
person
,
and
we
may
so
esteeme
and
so
account
of
him
.
Againe
,
do
we
see
a
man
drowned
in
the
cares
of
this
life
,
and
that
he
giues
himselfe
ouer
to
the
seeking
of
the
things
of
the
world
,
he
is
a
greedie
and
a
grinding
vsurer
?
Surely
,
let
his
name
be
neuer
so
great
in
the
world
,
his
proper
name
is
this
,
a
Carnall
person
:
he
is
so
,
and
we
may
so
call
him
,
and
so
account
of
him
.
And
hereby
learne
to
discerne
of
thy selfe
whether
thou
be
a
carnall
man
or
a
carnall
woman
or
no
.
Doth
thy
mind
runne
on
the
world
?
Is
thine
heart
set
on
the
things
of
the
world
?
Is
thy
mind
on
thy
halfepeny
,
as
we
vse
to
speake
,
especially
when
thou
art
performing
of
holy
duties
?
Doth
thy
mind
then
runne
after
thy
couetousnesse
,
as
Ezech
.
33.31
?
No
doubt
the
best
and
most
holy
haue
distractions
in
performing
of
holy
duties
,
but
they
like
them
not
:
but
is
it
so
with
thee
,
that
in
performing
holy
duties
thou
hast
commonly
thoughts
of
the
world
running
in
thy
mind
,
and
then
giuest
way
to
such
thoughts
,
they
are
pleasing
to
thee
,
and
thou
delightest
in
them
;
yea
thou
giuest
way
to
them
so
farre
,
as
they
carrie
thy
mind
altogether
from
the
word
taught
,
and
when
thou
comest
home
,
thou
canst
remember
nothing
that
was
deliuered
,
and
thou
art
nothing
grieued
for
it
?
If
it
be
thus
with
thee
,
surely
thou
sauourest
the
things
of
the
flesh
,
thou
art
carnall
.
Quest
.
Some
may
say
,
may
not
a
man
desire
and
seeke
after
the
things
of
this
life
?
is
that
altogether
vnlawfull
?
Answer
.
No
,
it
is
not
,
a
man
may
desire
and
seeke
after
the
things
of
this
life
,
necessary
both
for
nature
and
person
,
so
as
he
do
it
seasonably
,
and
with
moderation
,
and
by
good
and
lawfull
meanes
.
But
if
the
things
of
this
life
be
most
sweet
,
and
sauorie
,
and
best
pleasing
to
thee
,
thou
art
after
the
flesh
,
thou
art
carnall
.
Quest
.
How
shall
I
discerne
that
the
things
of
this
life
are
most
sweet
,
and
sauorie
,
and
best
pleasing
to
me
?
Answer
.
Thou
mayest
easily
discerne
it
by
these
things
:
if
so
be
the
cares
of
this
life
do
breake
thy
sleepe
in
the
night
,
and
thoughts
of
the
world
and
worldly
things
come
first
to
thy
mind
when
thou
awakest
,
and
thy
mind
runnes
most
on
those
things
all
the
day
long
,
and
about
those
things
thou
canst
take
the
greatest
paines
,
with
most
delight
,
and
least
wearinesse
.
If
it
be
thus
with
thee
,
then
the
things
of
this
life
are
most
sweet
,
and
sauorie
,
and
best
pleasing
to
thee
,
and
thou
art
after
the
flesh
,
thou
art
carnall
,
and
thou
sauourest
the
things
of
the
flesh
;
and
do
not
thinke
thy
state
is
good
so
long
as
it
is
thus
with
thee
;
no
,
no
,
thou
walkest
after
the
flesh
,
thou
art
vnder
the
curse
and
wrath
of
God
,
thou
art
not
freed
from
condemnation
,
and
therefore
labour
to
come
out
of
that
miserable
and
fearefull
condition
.
Come
we
now
to
the
other
part
of
the
opposition
here
made
by
the
Apostle
,
wherein
he
makes
knowne
the
nature
and
propertie
of
such
as
are
after
the
Spirit
;
as
namely
,
that
they
that
are
after
the
Spirit
,
they
sauour
the
things
of
the
Spirit
;
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
:
but
(
saith
he
)
they
that
are
after
the
Spirit
,
sauour
the
things
of
the
Spirit
.
Now
hence
we
are
giuen
to
vnderstand
thus
much
,
the
point
hence
is
this
.
That
it
is
the
propertie
of
such
as
are
after
the
Spirit
,
to
sauour
the
things
of
the
Spirit
;
It
is
the
property
of
regenerate
persons
to
mind
and
affect
heauenly
things
.
regenerate
persons
such
as
haue
true
sanctifying
grace
in
their
hearts
,
they
minde
and
they
affect
things
heauenly
,
and
spirituall
things
,
pertaining
to
Gods
kingdome
,
to
life
and
godlinesse
,
as
the
works
and
gifts
of
the
Spirit
,
loue
,
ioy
,
peace
,
long
suffering
,
the
meanes
of
grace
and
saluation
,
the
word
and
the
Sacraments
,
and
other
holy
ordinances
,
and
the
peace
and
comfort
of
a
good
conscience
,
the
ioyes
of
the
world
to
come
,
and
the
like
:
those
are
things
that
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
them
,
and
the
things
they
most
desire
,
care
for
,
and
seeke
after
,
the
things
they
take
most
delight
and
pleasure
in
;
and
these
are
the
things
they
best
relish
,
and
find
most
sweetnesse
and
sauour
in
.
And
that
thus
it
is
with
such
as
are
truly
regenerate
,
such
as
haue
true
sanctifying
grace
in
their
hearts
,
they
are
thus
minded
and
thus
affected
,
we
find
it
confirmed
by
many
euidences
of
Scripture
.
1.
Ioh
.
5.3
.
1.
Ioh
.
5.3
.
saith
Saint
Iohn
,
The
commandements
of
God
are
not
grieuous
:
his
meaning
is
to
them
that
are
borne
of
God
,
as
he
subioynes
in
the
next
verse
,
For
all
that
is
borne
of
God
ouercometh
the
world
.
To
them
that
are
truly
regenerate
,
to
them
the
commandements
of
God
are
not
grieuous
,
but
they
are
easie
,
sweet
,
and
pleasant
.
Iob
23.12
.
Iob
23.12
.
Iob
saith
,
He
esteemed
the
word
of
the
Lords
mouth
,
more
then
his
appointed
food
.
The
words
of
the
mouth
of
God
were
more
sweet
and
sauourie
,
and
better
pleasing
to
him
,
then
his
ordinarie
food
.
And
Dauid
in
many
of
the
Psalmes
makes
knowne
a
maruellous
great
affection
that
he
had
to
the
word
of
God
,
and
to
heauenly
and
spirituall
things
,
that
he
tooke
more
delight
in
those
things
,
then
in
all
the
things
in
the
world
besides
.
Psal
.
19.10
.
Psal
.
19.10
.
he
puts
it
downe
positiuely
,
that
the
iudgements
of
the
Lord
are
more
to
be
desired
then
gold
,
yea
then
much
fine
gold
,
that
they
are
sweeter
then
the
hony
and
the
hony
combe
.
Psal
.
119.97
.
Psal
.
119.97
.
he
breakes
out
and
saith
,
Oh
how
loue
I
thy
Law
!
As
if
he
had
said
,
I
am
not
able
to
expresse
the
greatnesse
of
my
loue
and
affection
to
it
.
And
in
that
Psalme
we
find
,
that
he
preferres
the
word
and
commandements
of
God
,
before
the
most
excellent
and
precious
things
in
the
world
,
and
before
the
greatest
store
and
abundance
of
them
.
Verse
14.
Psal
.
119.14.72.127
.
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
me
then
thousands
of
gold
and
siluer
.
Verse
127.
I
loue
thy
commandements
aboue
gold
,
yea
aboue
most
fine
gold
.
And
hence
it
was
that
he
broke
out
so
pathetically
,
Psal
.
84.1.2
.
Psal
.
84.1.2.4.10
.
O
Lord
of
hoasts
how
amiable
are
thy
tabernacles
!
my
soule
longeth
,
yea
and
fainteth
for
the
courts
of
the
Lord
:
for
mine
heart
and
my
flesh
reioyce
in
the
liuing
God
.
And
verse
4.
he
pronounceth
them
blessed
that
may
dwell
in
the
house
of
the
Lord
.
And
in
his
estimation
one
day
in
the
courts
of
the
Lord
,
was
better
then
a
thousand
elsewhere
,
yea
though
it
were
in
the
kings
Palace
,
verse
10.
Psal
.
42.1.2
.
Psal
.
42.1.2
.
he
saith
,
That
as
the
Hart
brayeth
for
the
riuers
of
water
;
so
his
soule
panted
after
God
.
And
that
his
soule
thirsted
for
the
Lord
,
and
cryed
,
Oh
when
shall
I
come
and
appeare
before
the
presence
of
God
.
Such
was
the
affection
and
longing
of
this
holy
man
after
the
house
of
God
,
and
after
heauenly
and
spirituall
things
:
and
this
doubtlesse
is
the
affection
of
Gods
children
in
their
measure
;
such
as
are
truly
regenerate
,
and
haue
true
sanctifying
grace
in
their
hearts
,
they
mind
and
they
affect
things
heauenly
and
spirituall
,
things
pertaining
to
Gods
kingdome
,
to
life
and
godlinesse
,
these
are
the
things
that
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
them
,
and
the
things
they
best
relish
and
find
most
sweetnesse
and
sauour
in
.
And
the
reasons
of
it
are
these
.
First
,
things
heauenly
and
spirituall
,
are
most
agreeable
to
the
renewed
nature
of
such
as
are
regenerate
.
Nature
renewed
,
and
so
farre
forth
as
it
is
renewed
by
the
Spirit
and
grace
of
God
,
it
likes
best
of
those
things
that
are
like
to
it selfe
,
euen
things
holy
and
good
,
and
those
things
are
most
sutable
,
and
most
agreeable
to
it
.
An
holy
and
sanctified
heart
likes
well
of
holy
things
,
and
it
cannot
endure
things
vnholy
,
so
farre
forth
as
it
is
sanctified
.
Againe
,
they
that
are
regenerate
,
and
haue
true
sanctifying
grace
in
their
hearts
,
they
haue
their
eysight
cleared
,
and
they
looke
on
spirituall
things
with
a
spirituall
eye
,
they
see
the
beautie
,
excellencie
,
and
worth
of
them
,
they
are
able
to
see
and
discerne
,
and
do
indeed
see
and
discerne
the
sweetnesse
and
comfort
of
heauenly
things
,
that
they
are
as
milke
and
hony
,
as
marrow
and
fatnesse
,
as
the
Lord
speakes
,
Isay
55.1.2
.
and
that
there
is
such
true
and
sound
comfort
to
be
found
in
heauenly
and
spirituall
things
,
as
all
the
wealth
in
the
world
cannot
yeeld
,
yea
that
they
are
more
precious
,
and
all
things
that
men
can
desire
are
not
to
be
compared
to
them
.
Prou.
3.15
.
This
Gods
children
see
and
discerne
,
and
take
notice
of
,
in
things
heauenly
and
spirituall
;
and
that
beautie
,
excellencie
,
&
worth
,
&
sweetnesse
,
that
is
found
in
heauenly
&
spirituall
things
,
is
most
amiable
and
louely
.
And
therefore
it
must
needs
be
,
we
may
set
it
downe
as
a
certaine
truth
,
that
things
heauenly
and
spirituall
,
things
pertaining
to
Gods
kingdome
,
to
life
and
godlinesse
,
the
workes
and
gifts
of
the
Spirit
,
the
meanes
of
grace
,
and
the
like
,
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
regenerate
persons
,
and
to
such
as
haue
true
sanctifying
grace
in
their
hearts
;
and
those
are
the
things
they
most
desire
and
seeke
after
,
and
take
most
delight
and
pleasure
in
,
and
things
they
best
relish
and
find
most
sweetnesse
and
sauour
in
.
Now
then
this
being
a
truth
,
it
serues
to
make
knowne
to
vs
whence
it
is
that
the
godly
and
such
as
haue
true
sanctifying
grace
in
their
hearts
,
Whence
it
is
that
the
godly
do
so
earnestly
follow
after
holy
exercises
.
do
so
earnestly
follow
after
holy
exercises
,
and
that
they
do
so
willingly
and
chearefully
come
to
the
exercise
of
the
word
,
to
the
Sacraments
,
and
to
the
holy
ordinances
of
God
,
as
Psal
.
110.3
.
and
thinke
it
their
chiefe
ioy
and
delight
to
be
exercised
in
holy
duties
,
and
are
content
many
times
euen
to
breake
their
sleepe
,
and
to
abridge
themselues
of
the
pleasures
and
profits
of
the
world
,
that
they
may
be
exereised
in
holy
duties
:
and
that
they
then
hold
it
their
greatest
miserie
,
when
either
they
want
the
publicke
meanes
of
saluation
,
or
they
ate
hindred
and
kept
from
them
,
and
cannot
come
to
them
.
It
was
Dauids
case
,
Psal
.
27.4
.
One
thing
(
saith
he
)
haue
I
desired
of
the
Lord
,
and
that
I
will
require
,
euen
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beautie
of
the
Lord
,
and
to
visit
his
holy
Temple
.
Dauid
was
then
in
banishment
,
and
depriued
of
all
outward
comforts
,
yet
he
makes
as
though
h●
wanted
nothing
but
this
:
that
he
might
come
into
the
house
of
God
,
and
behold
the
beautie
of
the
Lord
in
his
holy
ordinances
:
and
thus
it
is
wirh
Gods
children
.
And
whence
is
this
?
Surely
from
hence
;
they
are
after
the
Spirit
,
and
the
things
of
the
Spirit
,
things
heauenly
and
spirituall
,
are
most
sweet
,
and
sauourie
,
and
best
pleasing
to
them
,
and
they
find
an
excellent
relish
and
sweetnesse
in
them
.
The
world
thinkes
Gods
people
foolish
and
mad
,
and
sticke
not
sometimes
so
to
say
,
that
they
are
foolish
and
mad
people
,
in
that
they
so
runne
after
Sermons
,
and
are
so
eager
in
following
after
holy
exercises
;
they
iudge
of
Gods
children
by
themselues
,
and
thinke
that
others
find
as
little
sweetnesse
in
holy
things
as
they
do
:
but
alas
they
are
deceiued
,
Gods
children
find
an
excellent
taste
and
sweetnesse
in
holy
things
,
yea
Gods
children
relishing
and
sauouring
the
word
of
God
and
holy
things
to
their
comfort
,
they
find
such
sweetnesse
and
comfort
in
them
,
as
they
would
not
part
withall
for
all
the
world
.
And
holy
things
being
sauoured
of
Gods
children
,
in
their
sweetnesse
they
giue
to
them
a
taste
and
a
beginning
of
that
ioy
that
eye
hath
not
seene
,
eare
hath
not
heard
,
nor
the
heart
of
man
conceiued
:
and
therefore
no
maruell
though
they
follow
after
them
with
such
earnestnesse
&
eagernesse
as
they
do
.
Things
heauenly
and
spirituall
are
most
agreeable
to
the
renewed
nature
of
Gods
children
,
they
see
and
discerne
the
beautie
and
excellencie
of
them
,
and
they
sauour
the
sweetnesse
of
them
to
their
comfort
;
and
therefore
they
cannot
but
follow
after
them
with
all
willingnesse
and
chearefulnesse
.
Againe
,
is
it
so
that
things
heauenly
and
spirituall
,
things
pertaining
to
Gods
kingdome
,
to
life
and
godlinesse
,
How
a
man
or
woman
may
easily
discerne
whether
they
be
in
the
state
of
regeneration
or
no
.
are
most
sweet
,
and
sauorie
,
and
best
pleasing
to
regenerate
persons
,
and
to
such
as
haue
true
sanctifying
grace
in
their
hearts
?
are
those
the
things
they
most
desire
and
seeke
after
,
and
take
most
delight
and
pleasure
in
,
and
the
things
they
best
relish
,
and
find
most
sweetnesse
and
sauour
in
?
Surely
then
it
is
no
hard
matter
for
a
man
or
woman
to
discerne
whether
they
be
in
the
state
of
regeneration
or
no
:
whether
they
be
truly
regenerate
or
no
;
a
man
or
a
woman
may
easily
descerne
it
,
by
the
affection
and
sauour
they
haue
in
respect
of
good
things
,
as
a
man
may
easily
discerne
the
state
of
his
body
whether
it
be
in
health
or
distempered
by
his
taste
.
If
his
mouth
be
in
good
taste
,
and
do
well
relish
good
and
wholesome
meate
and
drinke
,
he
knowes
that
his
body
is
in
good
temper
:
but
if
a
mans
mouth
be
out
of
taste
,
and
good
and
wholesome
meate
and
drinke
is
bitter
and
distastfull
to
him
,
and
he
cannot
well
relish
them
,
he
knowes
by
that
,
that
some
peccant
and
hurtfull
humor
troubles
his
stomacke
,
and
that
his
body
is
distempered
:
So
in
this
case
,
if
a
man
find
good
things
sweet
and
sauourie
to
him
,
and
he
doth
well
relish
them
,
he
may
thereby
know
,
that
there
is
some
grace
in
his
heart
;
but
if
good
things
be
distastfull
to
him
,
and
he
finds
not
that
sweetnesse
that
is
to
be
found
in
them
,
he
may
thereby
know
that
his
heart
is
not
seasoned
with
sanctifying
grace
,
but
hath
a
corrupt
humour
,
euen
the
corruption
of
natute
still
abounding
in
it
.
And
hereby
trie
thy selfe
whosoeuer
thou
art
:
Dost
thou
find
things
heauenly
and
spirituall
sweet
,
and
sauourie
,
and
best
pleasing
to
thee
?
Is
the
Sabbath
a
delight
to
thee
?
Dost
thou
long
for
it
before
it
come
?
Reioyce
in
it
when
it
is
come
?
Dost
thou
consecrate
it
as
glorious
to
the
Lord
?
Isai
.
58.13
.
Dost
thou
come
to
the
house
of
God
,
and
to
the
publicke
exercises
of
religion
,
with
ioy
and
with
much
delight
,
and
with
chearefulnesse
as
to
a
feast
,
as
it
is
said
,
Psal
.
42.4
?
Is
it
the
ioy
of
thine
heart
to
be
exercised
in
hearing
the
word
,
in
prayer
,
in
singing
of
Psalmes
?
And
dost
thou
thinke
thy selfe
neuer
so
well
as
when
thou
art
exercised
in
holy
duties
?
Certainly
then
thou
art
regenetate
,
thou
mayest
thereby
discerne
that
there
is
sanctifying
grace
in
thine
heart
.
But
if
so
be
things
heauenly
and
spirituall
be
harsh
and
vnpleasant
to
thee
,
the
Sabbath
is
a
burden
to
thee
,
holy
exercises
are
irkesome
and
tedious
to
thee
,
thou
comest
(
indeed
)
to
publicke
holy
exercises
,
but
it
is
slackly
,
for
forme
and
fashion
,
and
in
some
sinister
and
by
respect
,
and
in
attending
on
the
word
thou
art
heauie
and
drousie
,
thou
hast
no
heart
to
good
things
,
thou
findest
no
sweetnesse
in
them
,
thou
fauourest
earthly
things
aboue
things
heauenly
and
spirituall
.
Deceiue
not
thy selfe
,
thou
hast
no
good
euidence
to
thine
owne
soule
that
thou
hast
any
dram
of
sanctifying
grace
in
thine
owne
heart
,
thou
canst
take
no
comfort
in
thy
state
.
I
deny
not
but
that
Gods
children
and
such
as
are
regenerate
may
sauour
the
lawfull
delights
of
this
life
,
and
may
taste
the
sweetnesse
that
the
Lord
hath
put
into
his
good
creatures
,
as
Isaac
said
to
his
Sonne
Esau
,
Gen.
27.4
.
Make
me
sauourie
meate
,
such
as
I
loue
.
The
Lord
giues
to
his
children
libertie
to
sauour
the
sweetnesse
of
the
good
things
of
this
life
,
so
as
it
be
with
moderation
,
and
with
thanksgiuing
:
but
if
thou
wouldest
haue
good
euidence
to
thy
soule
,
that
thou
hast
true
sanctifying
grace
in
thine
heart
,
thou
must
looke
to
this
,
that
thou
sauour
things
heauenly
and
spirituall
,
aboue
earthly
things
,
and
aboue
the
good
things
of
this
life
,
though
they
be
neuer
so
sweet
and
comfortable
:
and
especially
looke
to
thy
affection
when
thou
hast
plentie
and
abundance
of
outward
good
things
,
for
then
thou
art
in
danger
to
haue
thine
heart
ensnared
with
a
loue
and
liking
,
and
a
delight
in
those
things
aboue
things
heauenly
and
spirituall
,
and
to
haue
thine
heart
to
settle
on
the
sweetnesse
and
comfort
of
those
things
,
and
to
say
with
the
rich
foole
,
Luke
12.19
.
Soule
,
thou
hast
much
goods
layd
vp
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
Thou
wilt
say
:
How
shall
I
know
that
I
sauour
things
heauenly
and
spirituall
aboue
earthly
things
,
I
hauing
abundance
of
outward
things
?
I
answer
:
By
this
thou
mayst
know
it
:
if
notwithstanding
thy
plentie
and
store
of
outward
things
,
thy
thoughts
are
euer
running
on
the
comforts
in
Christ
,
and
on
the
comforts
of
the
word
of
God
,
and
that
is
thy
continuall
meditation
,
as
Dauid
said
,
Psal
.
119.97
.
and
though
thou
canst
not
be
alwayes
hearing
,
reading
,
or
talking
of
the
Gospell
,
and
the
sweet
promises
of
it
,
yet
thou
dost
continually
meditate
and
thinke
of
them
,
and
thy
thoughts
runne
vpon
them
;
then
thou
dost
sauour
things
heauenly
and
spirituall
aboue
earthly
things
,
though
thou
haue
abundance
of
them
;
and
hereby
trie
thy selfe
,
and
by
this
thou
maist
discerne
thy selfe
to
be
in
the
state
of
regeneration
:
thou
sauouring
things
heauenly
and
spirituall
,
and
those
things
being
most
sweet
and
best
pleasing
to
thee
,
surely
then
thou
art
after
the
Spirit
,
thou
art
regenerate
,
and
hast
true
sanctifying
grace
in
thine
heart
,
and
then
thou
mayest
take
comfort
in
thy
state
and
condition
,
thou
art
in
the
state
of
grace
,
and
in
the
way
of
life
and
saluation
.
Come
we
now
to
the
sixt
verse
.
VERSE
6.
For
the
wisedome
of
the
flesh
is
death
:
but
the
wisedome
of
the
Spirit
is
life
and
peace
.
IN
this
Verse
our
Apostle
further
shewes
,
that
there
is
a
contrarietie
betweene
those
that
walke
after
the
flesh
and
those
that
walke
after
the
Spirit
,
in
respect
of
their
ends
;
that
their
ends
are
contrary
one
to
the
other
,
that
the
fruite
and
end
of
those
that
are
after
the
flesh
,
and
sauour
the
things
of
the
flesh
,
and
walke
after
the
flesh
,
is
death
:
yea
that
the
fruite
and
end
of
their
wisedome
is
death
;
for
so
the
Apostle
deliuers
it
,
For
the
wisedome
of
the
flesh
is
death
:
but
on
the
other
side
,
that
the
fruite
or
end
of
those
that
are
after
the
Spirit
,
and
sauour
the
things
of
the
Spirit
,
and
walke
after
the
Spirit
,
is
twofold
,
and
both
comfortable
,
namely
,
life
and
peace
.
The
wisedome
of
the
flesh
is
death
,
but
(
saith
he
)
the
wisedome
of
the
Spirit
is
life
and
peace
.
And
so
we
haue
the
generall
matter
of
this
verse
.
I
will
stand
a
while
to
cleare
the
sence
and
meaning
of
the
words
of
it
.
For
the
wisedome
of
the
flesh
is
death
.
The
particle
(
for
)
is
not
here
to
be
taken
as
a
note
of
a
reason
prouing
that
which
goes
before
,
Interpretation
.
but
as
implying
an
exhortation
,
as
if
the
Apostle
had
subioyned
,
Let
vs
not
sauour
the
things
of
the
flesh
,
for
the
wisedome
of
it
is
death
;
and
so
it
is
a
note
of
an
argument
disswading
from
sauouring
the
things
of
the
flesh
.
Wisedome
of
the
flesh
.
By
flesh
we
are
to
vnderstand
the
corruption
of
nature
,
or
corrupt
nature
,
euen
the
same
which
the
Apostle
meanes
,
Galat
.
5.24
.
where
he
saith
,
They
that
are
Christs
haue
crucified
the
flesh
:
that
is
,
the
corruption
of
nature
,
or
their
corrupt
nature
.
And
the
word
here
rendred
wisedome
,
comes
from
that
word
that
is
vsed
verse
before
translated
sauour
:
which
word
(
as
I
shewed
)
signifies
to
mind
,
or
to
affect
,
comprehending
vnder
it
the
actions
and
operations
of
the
mind
,
and
of
the
will
and
affections
:
and
so
the
originall
word
here
vsed
,
signifies
the
act
of
the
vnderstanding
and
will
,
minding
,
willing
or
affecting
,
and
may
be
indifferently
translated
,
wisedome
,
sence
,
affection
,
desire
:
the
new
translators
render
it
,
to
be
minded
.
And
verse
27.
the
Apostle
saith
,
He
that
searcheth
the
hearts
,
knoweth
the
mind
or
meaning
of
the
spirit
,
or
what
the
spirit
willeth
:
and
the
originall
word
is
there
the
very
same
that
here
is
vsed
,
{αβγδ}
.
So
that
thus
much
is
comprehended
vnder
the
word
here
vsed
,
as
if
the
Apostle
had
said
,
The
minding
,
meaning
,
the
thoughts
,
discourses
,
purposes
,
and
counsels
,
the
loue
and
liking
,
the
care
,
the
desire
and
delight
,
the
study
and
best
exercise
of
corrupt
nature
,
the
wisedome
of
it
is
death
,
that
is
,
is
deadly
,
or
causeth
death
,
or
brings
vnto
death
,
the
fruite
or
end
of
it
is
death
.
Now
death
being
here
put
metonymically
,
by
death
we
are
to
vnderstand
death
of
body
and
death
of
soule
,
death
temporall
and
death
eternall
,
euen
the
wrath
of
God
and
euerlasting
destruction
.
But
the
wisedome
of
the
Spirit
.
These
wordes
stand
in
opposition
to
the
wisedome
of
the
flesh
,
and
the
meaning
of
them
is
briefly
this
,
The
minding
,
meaning
,
the
thoughts
,
purposes
,
discourses
,
and
counsels
,
the
wisedome
,
the
loue
and
liking
,
the
care
and
desire
of
renewed
nature
,
of
nature
renewed
and
sanctified
by
the
Spirit
of
grace
,
is
life
and
peace
:
that
is
,
it
brings
to
life
and
peace
,
the
fruits
or
ends
of
it
are
life
and
peace
.
And
by
life
,
we
are
to
vnderstand
eternall
life
and
saluation
:
and
by
peace
,
true
peace
and
comfort
of
conscience
in
this
life
,
and
eternall
peace
and
comfort
in
the
life
to
come
.
But
the
wisedome
of
the
Spirit
.
The
minding
and
affecting
of
renewed
and
sanctified
nature
,
brings
to
eternall
life
and
happinesse
:
not
as
a
meritorious
,
but
as
causa
sine
qua
non
;
as
a
meanes
or
a
way
which
God
hath
ordained
for
his
chosen
to
walke
in
to
life
and
saluation
,
as
Ephes
.
2.10
.
God
hath
ordained
good
works
,
that
we
should
walke
in
them
,
as
in
a
way
leading
to
eternall
life
and
happinesse
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
wordes
of
this
verse
,
as
if
he
had
said
.
The
minding
,
the
meaning
,
the
thoughts
,
discourses
,
purposes
,
counsels
,
and
in
a
word
,
the
study
,
and
the
best
act
and
exercise
of
corrupt
nature
,
the
wisedome
of
it
is
deadly
and
brings
to
death
;
the
fruite
and
end
of
it
is
death
of
body
and
death
of
soule
,
death
temporall
and
death
eternall
,
euen
the
wrath
of
God
and
euerlasting
perdition
.
And
on
the
other
side
,
the
minding
,
willing
,
and
affecting
,
the
studie
and
exercise
of
renewed
nature
that
as
a
way
,
brings
to
eternall
life
and
happinesse
,
to
true
peace
and
comfort
of
conscience
in
this
life
,
and
to
eternall
peace
and
euerlasting
comfort
in
the
life
to
come
.
Now
thus
vnderstanding
the
words
,
obserue
we
,
that
as
the
Apostle
in
the
verse
before
made
an
opposition
and
contrarietie
betweene
such
as
be
after
the
flesh
and
such
as
be
after
the
Spirit
,
in
respect
of
their
nature
and
dispositions
;
here
in
this
verse
he
makes
an
opposition
betweene
them
in
regard
of
their
ends
,
that
their
ends
are
contrarie
one
to
the
other
:
that
the
end
of
those
that
are
after
the
flesh
,
and
sauour
the
things
of
the
flesh
,
and
follow
the
guidance
of
the
flesh
,
in
the
wisedome
of
the
flesh
,
is
death
:
and
the
fruite
and
end
of
those
that
are
after
the
Spirit
,
and
follow
the
guidance
of
the
Spirit
,
in
the
wisedome
of
the
Spirit
,
is
life
and
peace
.
Hence
note
we
thus
much
.
The
regenerate
and
vnregenerate
can
not
possibly
meete
together
in
their
ends
.
That
the
regenerate
and
vnregenerate
cannot
possibly
meete
together
in
their
ends
;
such
as
are
after
the
flesh
,
and
sauour
the
things
of
the
flesh
,
and
liue
as
they
are
led
by
the
guidance
and
wisedome
of
the
flesh
,
cannot
looke
to
come
to
the
same
end
with
those
that
are
after
the
Spirit
,
and
sauour
the
things
of
the
Spirit
,
and
follow
the
guidance
and
wisedome
of
the
Spirit
,
it
is
not
possible
;
the
wisedome
of
the
flesh
brings
to
death
,
and
the
wisedome
of
the
Spirit
that
brings
to
life
and
peace
.
Rom
.
8.13
.
And
as
the
Apostle
saith
verse
13.
If
ye
liue
after
the
flesh
ye
shall
dye
,
but
if
ye
mortifie
the
deeds
of
the
body
by
the
Spirit
ye
shall
liue
.
And
Galat
.
6.8
.
Galat
.
6.8
.
he
saith
,
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reape
life
euerlasting
.
The
Apostle
here
vseth
an
excellent
comparison
,
he
compares
a
carnall
life
to
seed
sowen
,
that
as
he
that
sowes
nothing
but
cockle
,
or
darnell
,
or
tares
,
cannot
looke
for
a
croppe
of
wheate
;
so
he
that
sowes
nothing
but
the
seeds
of
a
carnall
and
wicked
life
,
cannot
looke
to
reape
the
haruest
of
eternall
life
:
as
a
man
soweth
so
shall
he
reape
,
and
as
he
breweth
,
so
shall
he
drinke
,
and
euery
one
shall
eate
the
fruite
of
his
owne
way
,
and
be
filled
with
his
owne
deuices
.
Prou.
1.31
.
Prou.
1.31
.
Now
this
I
note
in
a
word
,
A
deceiuing
conceit
of
carnall
persons
discouered
.
we
shall
hereafter
speake
of
it
more
at
large
,
to
shew
that
they
deceiue
themselues
whosoeuer
they
be
,
that
thinke
though
they
be
after
the
flesh
,
and
sauour
the
things
of
the
flesh
,
and
liue
as
they
are
led
by
the
guidance
of
their
owne
carnall
nature
,
yet
they
shall
iumpe
and
meete
and
concurre
with
the
godly
,
and
with
the
children
of
God
in
their
end
,
and
shall
come
to
the
same
end
with
them
.
Many
there
be
in
the
world
who
sooth
themselues
in
this
conceit
,
that
though
they
follow
the
flesh
,
and
liue
according
to
the
lusts
of
their
owne
hearts
,
and
be
as
vile
and
as
bad
as
the
worst
,
yet
they
shall
be
saued
as
well
as
the
best
:
and
though
they
be
most
opposite
and
contrarie
to
Gods
children
in
the
course
of
their
liues
,
yet
they
shall
meete
with
them
in
heauen
,
and
shall
come
to
heauen
as
well
as
the
best
of
them
all
.
Poore
soules
,
they
deceiue
themselues
,
it
is
all
one
as
if
a
man
that
is
going
on
the
way
that
leades
to
Yorke
,
and
keepes
on
that
way
,
should
thinke
that
he
shall
meete
with
him
that
goes
the
road
and
ready
way
towards
London
,
in
the
end
of
his
iourney
.
What
a
madnesse
were
it
for
any
so
to
thinke
?
Such
is
the
folly
and
madnesse
of
those
that
go
on
in
the
wayes
of
the
flesh
,
and
follow
after
the
lusts
of
the
flesh
,
and
yet
thinke
that
they
shall
in
the
end
come
to
that
life
and
peace
,
and
to
that
happinesse
and
comfort
that
belongs
to
Gods
children
.
Poore
soules
,
the
diuell
blinds
them
;
and
this
is
one
of
the
subtilties
of
Satan
,
in
good
things
he
seuers
the
meanes
from
the
end
,
he
perswades
a
man
that
he
may
come
to
the
end
though
he
neuer
vse
the
meanes
,
that
a
man
may
come
to
life
and
saluation
,
though
he
neuer
set
foote
in
the
way
that
leades
thither
.
Oh
take
heed
of
this
subtiltie
,
and
this
deceit
of
Satan
,
and
take
notice
of
it
whosoeuer
thou
art
,
that
the
regenerate
and
vnregenerate
cannot
possibly
meete
together
in
their
ends
:
and
know
that
if
thou
be
after
the
flesh
,
a
carnall
person
,
and
sauoring
the
things
of
the
flesh
,
and
followest
after
the
lusts
of
the
flesh
in
respect
of
the
profits
and
pleasures
of
the
world
,
thou
art
going
on
in
the
way
that
leades
to
destruction
;
and
holding
on
thy
course
in
that
way
,
thou
canst
not
possibly
meet
with
the
peace
,
and
comfort
,
and
happinesse
that
belongs
to
a
child
of
God
,
either
in
this
life
or
in
that
life
that
is
to
come
.
Now
more
particularly
in
the
next
place
,
in
that
the
Apostle
here
saith
,
That
the
wisedome
of
the
flesh
is
death
,
he
points
out
what
the
best
act
of
the
soule
of
a
carnall
man
or
woman
,
yea
what
the
best
act
of
corrupt
nature
brings
forth
,
and
what
it
makes
a
man
or
a
woman
liable
and
subiect
to
.
And
the
point
hence
is
this
.
That
the
minding
,
meaning
,
thought
,
discourse
,
counsell
,
deuice
,
The
best
act
of
the
soule
of
a
carnall
person
,
is
deadly
&
damnable
.
the
loue
,
liking
,
yea
the
best
act
of
the
soule
of
a
carnall
man
or
woman
,
euen
that
which
the
world
accounts
his
wisedome
,
is
deadly
,
and
it
is
damnable
,
and
it
makes
him
liable
to
death
and
damnation
,
euen
for
the
best
act
of
corrupt
nature
.
For
the
best
act
of
the
mind
or
will
of
a
carnall
man
the
Lord
might
iustly
condemne
him
,
and
throw
him
to
hell
:
his
wisedome
is
deadly
and
damnable
,
and
makes
him
liable
to
death
and
damnation
:
for
why
,
as
the
Lord
himselfe
saith
,
Genes
.
6.5
.
Gen.
6.5
.
All
the
imaginations
of
the
thoughts
of
his
heart
are
onely
euill
continually
.
And
Gen.
8.21
.
Gen.
8.21
.
he
saith
,
The
imagination
of
mans
heart
is
euill
from
his
youth
.
And
the
imaginations
and
thoughts
of
the
heart
of
man
being
euill
and
sinfull
,
out
of
all
question
they
are
deadly
and
damnable
.
2.
Cor
.
3.5
.
2.
Cor
.
3.5
.
the
Apostle
saith
,
That
of
our selues
we
are
not
able
to
thinke
a
good
thought
:
and
therefore
all
the
thoughts
men
thinke
by
the
strength
of
nature
,
that
is
,
of
themselues
,
they
are
euill
,
and
consequently
deadly
and
damnable
.
And
it
must
needs
be
so
,
that
the
thoughts
of
corrupt
nature
,
and
the
fruits
of
the
mind
or
will
of
carnall
men
are
euill
,
and
so
deadly
and
damnable
.
Because
they
come
from
a
corrupt
fountaine
;
that
is
one
reason
of
it
:
such
as
the
fountaine
is
,
such
are
the
streames
that
flow
from
it
.
Now
the
mind
and
will
are
the
fountaines
of
all
thoughts
and
desires
,
and
these
by
nature
are
impure
,
Tit
.
1.15
.
To
the
impure
and
vnbeleeuing
is
nothing
pure
,
but
euen
their
minds
and
consciences
are
defiled
;
and
therefore
euery
act
of
the
mind
,
euery
thought
and
purpose
of
the
heart
,
must
needs
be
impure
,
and
so
deadly
and
damnable
.
Againe
,
euery
act
of
corrupt
nature
,
euen
the
best
act
of
the
mind
or
will
of
a
carnall
man
,
is
contrarie
to
God
,
as
the
Apostle
subioynes
in
the
next
verse
,
It
is
enmity
against
God
,
Rom
.
8.7
.
and
therefore
doubtlesse
it
is
deadly
and
damnable
.
Now
then
for
the
vse
of
this
,
is
it
so
that
the
thought
,
purpose
,
discourse
,
counsell
,
The
miserable
state
of
carnall
persons
discouered
.
and
euen
the
best
act
of
the
soule
of
a
carnall
man
,
his
wisedome
is
deadly
and
damnable
,
and
makes
him
liable
to
death
and
damnation
?
surely
then
we
must
needs
conceiue
the
state
of
a
carnall
man
or
woman
to
be
a
miserable
state
and
condition
:
a
carnall
person
cannot
bend
his
mind
to
thinke
of
any
thing
,
but
that
very
thought
of
his
makes
him
liable
to
the
wrath
of
God
:
and
what
a
miserable
state
and
condition
is
that
?
Ignorant
persons
commonly
blesse
themselues
in
their
good
minds
,
and
good
meanings
,
&
thinke
themselues
in
good
case
,
in
that
(
as
they
conceiue
)
they
haue
in
them
good
minds
and
good
meanings
,
Poore
soules
they
deceiue
themselues
,
their
mindes
and
meanings
which
they
conceiue
to
be
good
(
they
being
in
their
naturall
blindnesse
and
ignorance
)
are
but
minds
and
meanings
of
the
flesh
,
and
they
are
deadly
and
damnable
:
yea
the
best
thought
of
ciuill
honest
persons
,
of
such
as
be
onely
ciuilly
honest
,
what
are
they
?
surely
thoughts
of
corrupt
nature
:
for
they
haue
no
dramme
of
sanctifying
grace
in
them
,
they
haue
onely
restraining
grace
,
and
so
their
thoughts
are
but
thoughts
of
the
flesh
,
and
they
are
deadly
and
damnable
.
Oh
then
content
not
thy selfe
,
whosoeuer
thou
art
,
with
ciuill
honesty
,
and
thinke
that
that
will
bring
thee
to
life
and
saluation
:
no
,
no
,
so
long
as
thou
art
in
that
state
,
thy
best
thoughts
are
but
thoughts
of
corrupt
nature
,
and
thy
wisedome
is
but
wisedome
of
the
flesh
,
it
is
deadly
and
damnable
,
and
makes
thee
liable
to
the
wrath
of
God
,
and
to
euerlasting
perdition
:
and
if
thou
haue
no
better
ground
of
comfort
,
thou
art
in
a
miserable
state
and
condition
.
Againe
,
is
it
so
that
the
best
act
of
the
soule
of
a
carnall
man
or
woman
,
The
euill
thoughts
of
carnal
persons
are
most
deadly
and
damnable
.
euen
their
wisedome
is
deadly
and
damnable
:
what
then
are
their
thoughts
that
are
euill
and
sinfull
for
the
matter
of
them
?
their
thoughts
of
pride
,
of
filthinesse
,
their
idle
,
vaine
,
and
foolish
thoughts
,
yea
their
thoughts
plotting
and
deuising
of
euill
against
Gods
people
and
children
?
Surely
those
must
needs
be
most
deadly
and
damnable
,
and
those
make
them
liable
to
the
most
fierce
wrath
of
God
.
wicked
and
carnall
persons
thinke
they
are
wise
,
and
that
they
deale
wisely
,
as
Pharaoh
and
his
Counsell
thought
,
Exod
.
1.10
.
Exod
1.10
.
When
they
are
plotting
and
deui●ing
euill
and
mischiefe
against
the
people
and
the
children
of
God
;
but
alas
their
cunning
deceiues
them
,
their
wisedome
is
but
the
wisedome
of
the
flesh
,
it
is
most
deadly
and
damnable
.
Achitophel
was
cunning
to
plot
and
deuise
mischiefe
against
Dauid
,
2.
Sam
.
17.1.2
.
2.
Sam
.
17.1.2
.
but
his
plot
was
the
occasion
of
his
owne
ruine
,
2.
Sam
.
17.23
.
it
brought
his
owne
necke
to
the
halter
,
and
that
by
his
owne
hands
,
verse
23.
The
diuell
is
more
cunning
then
all
the
world
,
to
deuise
and
worke
mischiefe
against
Gods
people
,
and
yet
as
one
saith
well
,
he
is
the
most
foolish
creature
that
euer
God
made
,
he
workes
the
increase
of
his
owne
woe
.
And
so
those
instruments
of
the
diuell
are
no
better
:
for
they
that
are
cunning
to
plot
and
contriue
mischiefe
against
the
people
of
God
,
they
are
the
veriest
fooles
in
the
world
,
they
do
but
worke
their
owne
woe
and
sorrow
,
they
twist
a
whip
for
their
owne
backes
,
though
they
thinke
not
so
;
and
they
are
but
as
rods
in
the
hand
of
the
Lord
to
whip
and
scourge
his
children
for
a
time
,
for
their
good
;
and
when
they
haue
accomplished
the
Lords
will
,
he
will
throw
them
into
the
fire
of
his
vengeance
.
Isay
10.12
.
Now
further
,
is
it
so
that
the
best
act
and
exercise
of
the
soule
of
a
carnall
man
,
euen
his
wisedome
,
Carnall
persons
haue
no
cause
to
pride
themselues
in
the
pregnancie
of
their
wit
and
deepe
reaching
heads
.
and
the
best
thought
,
purpose
,
deuice
,
and
counsell
of
corrupt
nature
,
is
deadly
and
damnable
?
surely
then
carnall
persons
haue
no
cause
to
swell
,
and
to
be
lift
vp
(
as
commonly
they
are
)
in
a
conceit
of
their
wit
,
and
of
their
vnderstanding
,
and
to
pride
themselues
in
the
pregnancy
of
their
wit
,
and
in
their
reaching
heads
,
or
the
like
.
Alas
,
their
pregnancy
of
wit
,
and
their
deepe
reaching
heads
,
are
but
instruments
and
meanes
of
their
greater
woe
and
sorrow
,
so
long
as
they
continue
in
their
carnall
state
and
in
their
naturall
condition
.
Indeed
I
confesse
that
dexteritie
,
and
pregnancy
of
wit
,
and
excellency
of
vnderstanding
,
and
wisedome
,
are
good
gifts
of
God
,
and
they
are
excellent
things
in
themselues
;
but
if
they
be
left
to
be
as
they
are
in
themselues
,
and
be
meerely
naturall
,
and
not
sanctified
,
they
are
most
dangerous
,
they
carrie
men
to
a
fearefull
height
of
wickednesse
,
and
of
impietie
and
sinne
,
and
so
to
their
owne
fearefull
ruine
and
destruction
.
If
then
God
haue
giuen
thee
an
excellent
wit
,
and
other
excellent
parts
and
gifts
of
mind
,
be
not
proud
or
highly
conceited
of
them
,
but
labour
thou
to
haue
them
sanctified
;
for
certainly
if
they
be
not
sanctified
,
they
are
most
dangerous
and
hurtfull
to
thine
owne
soule
:
yea
the
more
pregnant
thy
wit
is
,
the
more
excellent
the
gifts
of
thy
mind
are
,
the
fitter
instruments
are
they
for
Satan
to
worke
by
,
euen
thine
owne
woe
and
thine
owne
euerlasting
destruction
.
Thy
wit
,
and
thy
wisedome
not
sanctified
,
are
but
as
a
sword
or
a
knife
in
a
mad
mans
hand
,
fit
to
hurt
thy selfe
withall
,
and
fit
to
giue
a
deadly
blow
to
thine
owne
soule
.
Wit
and
wisedome
not
sanctified
,
are
but
wit
and
wisedome
of
the
flesh
,
they
are
deadly
and
damnable
.
If
God
haue
giuen
thee
a
ripe
and
a
readie
wit
,
and
other
excellent
parts
and
gifts
of
nature
,
be
not
proud
of
them
,
thou
hast
no
cause
so
to
be
,
but
rather
looke
thou
more
carefully
to
thy selfe
,
thou
art
in
danger
to
be
carried
with
greater
violence
to
thine
owne
destruction
;
and
thou
art
to
examine
thy
wittiest
thoughts
and
thy
best
deuises
,
if
they
came
from
the
flesh
they
are
deadly
and
damnable
,
and
thou
hast
cause
to
be
humbled
for
them
.
The
Apostle
here
speaking
of
the
wisedome
of
the
flesh
,
and
of
the
wisedome
of
the
Spirit
,
Wisedome
is
twofold
,
-
carnall
,
-
spirituall
.
we
may
note
in
a
word
,
(
it
is
not
properly
intended
in
this
place
,
)
but
hence
we
may
note
in
a
word
;
that
there
is
a
twofold
wisedome
,
there
is
carnall
wisedome
,
though
indeed
it
deserues
not
the
name
of
wisedome
,
it
is
rather
to
haue
the
name
of
craft
and
subtilty
,
and
carnall
and
vnregenerate
persons
are
vsually
termed
fooles
in
the
booke
of
God
:
yet
it
is
so
accounted
,
and
being
so
esteemed
,
we
may
say
there
is
a
twofold
wisedome
,
there
is
a
carnall
wisedome
,
and
there
is
a
spirituall
wisdome
.
Some
men
haue
in
them
the
wisedome
of
the
flesh
,
and
they
are
wise
after
the
flesh
,
as
the
Apostle
speakes
,
1.
Cor
.
1.26
.
1.
Cor
.
1.26
.
and
some
haue
in
them
the
wisedome
of
the
Spirit
;
and
they
are
wise
to
saluation
,
as
2.
Tim
.
3.15
.
2.
Tim
.
3.15
.
Carnall
persons
are
carnally
wise
,
and
such
as
be
regenerate
are
spiritually
wise
,
and
indeed
they
onely
are
truly
wise
:
and
there
is
a
direct
opposition
betweene
the
wisedome
of
the
one
and
the
wisedome
of
the
other
,
and
they
iudge
each
other
to
be
fooles
.
Such
as
are
carnally
wise
,
they
hold
them
that
are
spiritually
wise
to
be
fooles
:
and
such
as
are
spiritually
wise
,
they
hold
,
and
that
according
to
truth
,
that
the
wisedome
of
carnall
persons
is
but
meere
folly
.
No
maruell
then
though
carnall
persons
do
so
disdaine
the
holy
course
of
Gods
children
,
and
thinke
so
basely
of
it
as
commonly
they
do
;
and
that
they
esteeme
of
Gods
children
as
fooles
,
and
sticke
not
to
terme
and
to
call
them
fooles
,
and
to
say
they
are
precise
fooles
:
as
Michal
said
of
Dauid
.
2.
Sam
.
6.20
.
when
he
danced
before
the
Lord
,
that
he
was
but
a
foole
or
vaine
fellow
.
For
why
,
carnall
persons
,
such
as
are
wise
after
the
flesh
,
they
iudge
of
Gods
children
by
their
fleshly
wisedome
,
and
that
tels
them
they
are
but
silly
fooles
,
and
that
they
haue
no
wit
nor
wisedome
in
them
:
but
on
the
other
side
,
Gods
children
being
guided
by
the
light
of
true
wisedome
,
by
the
wisedome
of
the
Spirit
,
are
able
to
winde
and
turne
them
,
and
to
looke
into
their
very
inwards
:
and
they
see
and
discerne
that
there
is
no
dram
of
true
wisedome
in
carnall
persons
:
howsoeuer
they
be
renowned
and
magnified
for
their
wisedome
in
the
world
,
and
held
to
be
iolly
wise
men
,
yet
Gods
children
discerne
them
to
be
but
starke
fooles
.
And
though
carnall
persons
blesse
themselues
in
their
course
,
in
that
they
are
wise
for
the
world
,
and
for
worldly
matters
,
and
they
take
a
course
to
thriue
in
the
world
,
and
hold
the
course
of
Gods
children
to
be
follie
and
midnesse
,
and
no
thriuing
course
,
yet
Gods
children
in
the
wisedome
of
the
Spirit
,
see
and
discerne
them
to
be
in
a
miserable
state
and
condition
,
and
they
would
not
change
states
with
them
for
all
the
world
.
And
so
stands
the
case
betweene
such
as
are
carnally
wise
,
and
such
as
haue
in
them
the
wisedome
of
the
Spirit
.
Now
touching
the
wisedome
of
the
Spirit
,
the
Apostle
here
opposeth
that
to
the
wisedome
of
the
flesh
,
and
he
saith
:
that
the
fruites
of
that
are
life
,
and
peace
.
Where
first
we
are
giuen
to
vnderstand
thus
much
.
That
the
wisedome
of
the
Spirit
,
or
spirituall
wisedome
,
the
wisedome
of
renewed
nature
,
The
wisedome
of
renewed
nature
is
sauing
wisedome
,
&
as
a
way
it
brings
in
the
end
to
eternall
life
&
saluation
.
it
is
a
wisedome
to
saluation
,
it
leades
,
and
in
the
end
it
brings
to
eternall
life
and
saluation
:
and
the
act
and
exercise
of
the
mind
and
will
renewed
and
truly
sanctified
,
it
is
sauing
and
comfortable
.
Or
thus
conceiue
we
the
point
.
The
thought
,
affection
,
desire
,
studie
,
and
endeauor
,
of
and
after
holinesse
,
of
and
after
things
heauenly
and
spirituall
,
things
that
pertaine
to
life
and
godlinesse
,
it
leades
them
that
are
truly
regenerate
,
and
truly
sanctified
,
to
life
and
saluation
in
the
end
:
it
shall
certainly
(
not
as
a
meritorious
cause
,
but
as
a
way
)
bring
them
to
eternall
life
and
happinesse
in
heauen
:
their
minding
and
affecting
good
things
,
their
studie
and
their
endeauour
after
holinesse
,
shall
vndoubtedly
at
length
bring
them
to
the
eternall
saluation
of
their
soules
and
bodies
in
the
kingdome
of
heauen
.
And
to
this
purpose
is
that
of
the
Apostle
,
Galat
.
6.8
.
Galat
.
6.8
.
He
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reape
life
euerlasting
.
He
that
hath
the
Spirit
,
and
is
truly
sanctified
,
and
sowes
to
the
Spirit
,
that
is
,
studies
and
endeuours
to
mortifie
the
lusts
of
the
flesh
,
and
studies
and
endeuours
after
heauen
,
euen
to
sow
the
seeds
of
holinesse
,
both
in
heart
and
life
,
shall
in
the
end
reape
the
fruite
and
haruest
of
euerlasting
life
.
2.
Tim
.
4.7
.
2.
Tim
.
4.7
.
the
Apostle
saith
of
himselfe
,
I
haue
fought
the
good
fight
,
I
haue
finished
my
course
:
I
haue
kept
the
faith
.
As
if
he
had
said
,
I
haue
minded
and
affected
things
heauenly
and
spirituall
,
I
haue
studied
and
endeuoured
after
holinesse
,
and
I
haue
kept
a
constant
course
in
holinesse
,
and
in
doing
the
duties
of
my
calling
,
and
now
I
haue
finished
my
course
:
and
then
he
subioynes
,
verse
8.
Verse
8.
Henceforth
is
laid
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
me
at
that
day
:
I
know
my
course
shall
end
in
happinesse
and
glory
in
heauen
.
And
he
makes
it
generall
:
And
not
onely
for
me
,
but
vnto
all
them
also
that
loue
his
appearing
:
euen
for
all
that
studie
and
endeuour
to
keepe
faith
and
a
good
conscience
,
and
therein
hold
on
in
a
constant
course
,
waiting
for
the
appearing
of
Christ
to
iudgement
,
for
them
also
is
layd
vp
the
crowne
of
righteousnesse
.
Rom
.
2.6
,
7.
Rom
.
2.6.7
.
the
Apostle
saith
,
that
At
the
day
of
the
iust
iudgement
of
God
,
the
Lord
will
render
to
euery
one
according
to
his
workes
:
And
to
them
that
continue
in
well
doing
:
to
them
that
mind
,
and
affect
,
and
studie
,
and
endeuour
after
holinesse
,
He
will
giue
glory
,
and
honour
,
and
immortalitie
,
and
eternall
life
.
Ier
.
6.16
.
Ierem
.
6.16
.
saith
the
Lord
by
the
Prophet
,
Seeke
for
the
old
and
good
way
,
and
walke
therein
,
and
you
shall
find
rest
for
your
soules
:
and
it
shall
leade
and
bring
you
to
euerlasting
rest
.
And
to
these
we
might
adde
other
testimonies
of
Scripture
confirming
this
truth
:
that
the
minding
and
affecting
,
louing
and
liking
of
things
heauenly
and
spirituall
,
and
the
study
and
endeuour
after
holinesse
,
it
leades
Gods
children
,
and
them
that
are
truly
sanctified
,
to
life
and
saluation
,
and
shall
vndoubtedly
,
as
a
way
,
bring
them
to
eternall
life
and
happinesse
in
heauen
.
The
fruite
and
end
of
their
spirituall
wisedome
,
shall
be
at
length
the
saluation
of
their
soules
and
bodies
in
the
kingdome
of
heauen
:
and
the
reasons
and
grounds
of
it
are
these
.
First
,
the
minding
,
and
affecting
,
louing
,
and
liking
of
things
heauenly
and
spirituall
,
the
studie
and
endeuour
after
holinesse
in
them
that
are
truly
sanctified
,
is
an
euidence
and
testimonie
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
,
euen
the
saluation
of
your
soules
.
Againe
,
it
stands
with
the
iustice
of
God
to
giue
to
his
children
(
minding
and
affecting
things
heauenly
and
spirituall
,
and
studying
and
endeuouring
after
holinesse
,
and
holding
on
a
constant
course
therein
)
the
reward
of
eternall
life
and
saluation
.
The
Lord
hath
bound
himselfe
by
his
promise
,
so
to
reward
the
holy
purposes
,
and
the
holy
endeuors
of
his
children
.
It
is
as
possible
that
the
Lords
owne
nature
and
being
should
faile
,
as
that
his
children
minding
and
affecting
,
louing
and
liking
heauenly
things
,
should
faile
to
obtaine
eternall
life
and
saluation
,
the
Lord
hauing
promised
it
to
them
:
and
therefore
this
we
may
resolue
on
as
a
certaine
truth
,
that
the
minding
,
and
affecting
,
louing
,
and
liking
of
things
heauenly
and
spirituall
,
the
study
and
endeuour
after
holinesse
,
it
leades
Gods
children
,
and
them
that
are
truly
sanctified
to
life
and
saluation
,
and
as
a
way
,
it
shall
certainly
bring
them
to
eternall
life
and
happinesse
:
and
the
fruit
and
end
of
their
spirituall
wisedome
,
shall
be
at
length
the
euerlasting
saluation
of
their
soules
and
bodies
in
the
kingdome
of
heauen
.
Now
then
,
first
this
may
serue
to
stop
the
mouthes
of
wicked
and
prophane
persons
,
The
calumnie
of
wicked
persons
against
the
studie
,
care
,
and
endeuour
of
Gods
children
after
holines
,
answered
.
that
are
commonly
opened
against
Gods
children
,
to
cauill
against
them
in
respect
of
their
minding
and
affecting
of
things
heauenly
,
and
their
care
and
endeuour
after
holinesse
.
Wicked
persons
seeing
Gods
children
to
be
afflicted
,
and
crossed
,
and
not
to
thriue
in
the
world
,
they
open
their
mouthes
against
their
holy
course
,
in
this
or
the
like
manner
:
Oh
(
say
they
)
what
get
you
by
your
study
and
endeauour
after
holinesse
?
What
are
you
better
for
it
?
Do
not
you
see
you
are
hated
and
contemned
in
the
world
,
and
that
you
forgo
many
pleasures
and
profits
that
others
enioy
,
and
that
you
might
enioy
if
you
would
but
do
as
others
do
.
Alas
(
say
they
)
these
holy
brethren
,
and
these
holy
sisters
(
for
so
they
speake
in
scorne
of
Gods
children
)
they
thriue
not
in
the
world
,
they
are
but
fillie
simple
fooles
,
and
the
like
.
Thus
commonly
the
mouthes
of
wicked
persons
are
opened
against
Gods
children
,
in
that
they
mind
,
and
affect
,
and
studie
,
and
endeauour
after
holinesse
.
Now
the
doctrine
deliuered
puts
an
answer
into
the
mouthes
of
Gods
children
to
this
cauill
of
wicked
persons
;
they
may
tell
them
,
and
that
truly
,
their
minding
,
and
affecting
,
their
study
and
endeauouring
after
holinesse
,
their
spirituall
wisedome
doth
much
aduantage
them
,
and
they
gaine
much
by
it
.
For
why
,
it
brings
them
much
peace
and
comfort
in
this
life
,
and
gaine
by
it
assurance
of
Gods
speciall
loue
:
and
it
shall
certainly
end
in
the
eternall
saluation
of
their
soules
in
the
kingdome
of
heauen
.
And
is
that
no
gaine
?
Can
they
then
be
said
to
get
no
good
by
their
minding
and
affecting
of
heauenly
things
?
Oh
the
gaine
of
it
is
vnspeakable
:
Godlinesse
is
great
gaine
.
1.
Tim
.
6.6
.
1.
Tim
.
6.6
.
It
is
profitable
,
and
it
hath
the
promise
of
the
life
present
,
and
of
that
that
is
to
come
.
1.
Tim
.
4.8
.
1.
Tim
.
4.8
.
Againe
,
the
truth
now
deliuered
may
be
a
ground
of
comfort
and
encouragement
to
all
Gods
children
,
A
ground
of
comfort
to
all
Gods
children
.
it
may
cheare
vp
their
fainting
hearts
in
time
of
their
greatest
afflictions
.
For
what
though
they
be
much
troubled
,
and
molested
,
and
tossed
vp
and
downe
in
the
world
,
they
are
hated
,
contemned
,
slandered
,
and
reproched
,
and
many
wayes
hardly
dealt
withall
at
the
hands
of
the
wicked
:
yet
let
them
consider
,
that
the
end
will
be
comfortable
,
and
that
at
length
all
teares
shall
be
wiped
away
from
their
eyes
,
and
their
minding
and
affecting
of
good
things
,
their
studie
and
endeauour
after
holinesse
,
shall
certainly
end
in
the
euerlasting
saluation
of
their
soules
and
bodies
in
the
kingdome
of
heauen
:
and
howsoeuer
this
life
of
theirs
,
be
full
of
troubles
and
afflictions
,
yet
the
end
will
be
peace
and
much
comfort
,
and
that
will
hold
vp
their
fainting
hearts
.
When
therefore
thou
that
art
a
child
of
God
art
in
any
trouble
or
distresse
,
looke
vp
to
the
eternall
waight
of
glory
that
is
laid
vp
for
thee
in
heauen
,
that
will
cheare
vp
thine
heart
,
and
make
thee
as
Christ
Iesus
did
,
Heb
.
12.2
.
Heb
.
12.2
.
Endure
the
crosse
and
despise
the
shame
,
and
to
runne
the
race
that
is
set
before
thee
with
patience
and
comfort
.
Come
we
now
to
that
which
the
Apostle
here
addes
as
another
end
and
fruite
of
spirituall
wisedome
,
namely
,
when
he
saith
,
The
wisedome
of
the
Spirit
is
life
and
peace
.
Hence
then
in
the
next
place
we
are
giuen
to
vnderstand
.
That
the
wisedome
of
the
Spirit
or
spirituall
wisedome
is
a
wisedome
that
brings
peace
and
comfort
:
Spiritual
wisedome
brings
true
peace
&
true
comfort
in
this
life
and
in
the
life
to
come
.
the
minding
and
affecting
of
things
heauenly
and
spirituall
,
the
study
and
endeauour
after
holinesse
,
it
yeelds
and
brings
to
Gods
children
true
peace
and
comfort
of
conscience
in
this
life
,
and
as
a
way
it
leades
them
to
eternall
peace
and
comfort
in
the
life
to
come
.
Gods
children
being
spiritually
wise
,
they
minding
and
affecting
things
heauenly
and
spirituall
,
they
studying
and
endeauouring
after
holinesse
;
that
wisedome
,
and
that
study
,
care
,
and
endeauour
of
theirs
,
yeelds
them
matter
of
true
ioy
,
and
of
true
reioycing
,
and
it
yeelds
them
true
peace
and
heauenly
comfort
,
euen
such
peace
and
such
comfort
as
the
world
is
not
acquainted
withall
.
And
hence
it
is
that
S●lomon
saith
,
Prou.
3.17
.
That
the
wayes
of
spirituall
wisedome
are
wayes
of
pleasure
,
and
all
her
pathes
prosperity
:
her
wayes
are
pleasant
and
comfortable
,
peace
and
prosperity
.
And
Pro
.
8.11
.
he
saith
,
That
wisedome
is
better
then
precious
stones
,
and
all
pleasures
are
not
to
be
compared
vnto
her
;
she
yeelds
such
ioy
and
such
comfort
as
all
the
pleasures
in
the
world
cannot
yeeld
.
2.
Cor
.
1.12
.
saith
the
Apolste
,
Our
reioycing
is
in
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
purenesse
,
and
not
in
fleshly
wisedome
,
but
by
the
grace
of
God
,
we
haue
had
our
conuersation
in
the
world
and
most
of
all
to
you-wards
.
As
if
he
had
said
,
this
is
it
that
fils
our
hearts
full
of
ioy
,
and
full
of
reioycing
,
that
our
owne
hearts
testifie
and
witnesse
with
vs
,
that
we
haue
not
bene
wise
after
the
flesh
,
not
carried
our
selues
by
the
rule
of
carnall
wisedome
;
but
that
we
haue
bene
guided
by
the
wisedome
of
the
Spirit
,
and
following
that
guide
we
haue
studied
and
endeuoured
after
holinesse
,
and
we
haue
had
our
conuersation
in
simplicitie
and
godly
purenesse
,
and
that
now
yeelds
to
vs
matter
of
true
ioy
,
and
of
true
reioycing
,
and
that
yeelds
to
vs
true
peace
and
heauenly
comfort
.
Galat
.
6.14
.
Galat
.
6.14
the
Apostle
hauing
commended
his
reioycing
in
the
crosse
of
Christ
,
whereby
the
world
was
crucified
vnto
him
,
and
he
vnto
the
world
,
and
the
study
and
endeuour
after
pietie
and
holinesse
,
in
becoming
a
new
creature
,
he
subioynes
,
verse
16.
As
many
as
walke
according
to
that
rule
,
peace
should
be
vpon
them
and
mercy
,
and
vpon
the
Israel
of
God
:
they
shall
be
sure
to
find
true
peace
and
heauenly
comfort
.
And
he
makes
it
generall
:
Peace
shall
be
vpon
them
and
mercy
,
and
on
the
Israel
of
God
:
euen
on
all
true
hearted
Israelites
,
on
all
that
truly
feare
God
,
and
are
spiritually
wise
,
and
in
truth
and
soundnesse
studie
and
endeuour
after
holinesse
.
These
and
many
other
testimonies
make
this
a
cleare
point
,
and
confirme
it
,
That
Gods
children
being
spiritually
wise
,
they
minding
and
affecting
things
heauenly
and
spirituall
,
and
they
studying
and
endeuouring
after
holinesse
;
that
wisedome
,
that
study
,
&
care
,
and
endeuour
of
theirs
,
it
yeelds
them
true
peace
and
quietnesse
of
minde
and
conscience
,
and
true
ioy
,
and
heauenly
comfort
.
And
the
reasons
of
this
truth
are
these
:
First
,
the
spirituall
wisedome
of
Gods
children
,
and
their
minding
and
affecting
of
things
heauenly
and
spirituall
;
their
study
and
endeuour
after
holinesse
,
is
a
wisedome
,
and
a
study
,
and
endeuour
that
is
exercised
in
things
that
are
most
sweete
and
comfortable
,
as
in
things
that
pertaine
to
Gods
kingdome
,
to
life
and
saluation
,
and
those
things
cannot
chuse
but
yeeld
true
ioy
and
heauenly
comfort
.
And
againe
,
the
spirituall
wisedome
of
Gods
children
,
their
minding
and
affecting
of
things
heauenly
and
spirituall
,
their
study
and
endeuour
after
holinesse
,
it
is
an
euidence
and
testimony
of
their
true
sauing
iustifying
faith
,
and
it
giues
them
assurance
of
Gods
speciall
loue
and
fauour
towards
them
,
and
that
they
being
iustified
by
faith
,
haue
peace
towards
God
,
Rom
.
5.1
.
Yea
it
giues
them
assurance
that
they
haue
right
and
title
to
that
peace
Christ
left
to
his
,
and
giues
to
his
,
as
Ioh
.
14.27
Peace
I
leaue
with
you
,
my
peace
I
giue
you
:
let
not
your
heart
be
troubled
nor
feare
.
And
therefore
this
we
may
set
downe
as
a
certaine
truth
;
that
Gods
children
being
spiritually
wise
,
they
minding
and
affecting
things
spirituall
,
they
studying
and
endeuouring
after
holinesse
;
that
wisedome
,
and
that
study
,
and
care
,
and
endeuour
of
theirs
,
it
yeelds
them
true
peace
,
and
quietnesse
of
mind
and
conscience
,
and
true
ioy
,
and
heauenly
comfort
.
This
first
discouers
to
vs
,
that
the
world
is
deceiued
in
iudging
of
the
life
of
Gods
children
,
The
conceit
of
the
world
touching
the
life
of
Gods
children
,
taxed
.
and
such
as
truly
feare
the
Lord
.
For
what
is
the
common
conceit
of
the
world
touching
the
life
of
Gods
children
?
how
do
wicked
persons
iudge
of
it
?
Surely
thus
,
they
iudge
and
they
deeme
the
life
of
Gods
children
,
to
be
a
life
without
ioy
,
and
a
life
without
comfort
,
an
heauie
lumpish
life
,
and
that
there
is
no
ioy
nor
mirth
in
them
that
truly
feare
God
,
and
in
them
that
are
truly
religious
:
yea
they
thinke
the
life
of
Gods
children
is
a
life
full
of
bitternesse
,
and
full
of
discomfort
.
Poore
soules
,
they
are
deceiued
,
the
life
of
Gods
children
is
full
of
sweetnesse
,
and
full
of
heauenly
comfort
.
Alas
,
the
world
is
blind
,
and
cannot
see
the
ioy
,
and
peace
,
and
comfort
,
that
a
child
of
God
finds
in
his
study
,
care
,
and
sound
endeuour
after
holinesse
;
the
world
is
not
acquainted
with
it
,
and
therefore
it
deemeth
the
life
of
the
children
of
God
to
be
an
heauie
,
lumpish
,
and
vncomfortable
life
:
but
indeede
Gods
children
minding
and
affecting
things
heauenly
and
spirituall
,
and
studying
,
and
endeuouring
after
holinesse
,
that
minde
,
and
that
studie
,
and
that
care
and
endeuour
of
theirs
,
yeelds
them
such
sweetnesse
,
and
such
peace
,
and
comfort
,
as
they
would
not
part
withall
for
ten
thousand
worlds
;
it
seales
vp
to
them
assurance
of
Gods
speciall
loue
and
fauour
,
it
yeelds
them
quietnesse
,
and
peace
of
mind
and
conscience
:
which
as
Salomon
saith
,
Prou.
15.15
.
Is
as
a
con●inuall
feast
.
Gods
children
and
such
as
feare
God
,
passe
their
time
as
chearfully
,
and
as
comfortably
,
as
if
they
were
euer
feeding
vpon
dainties
and
delicates
without
satietie
,
and
therefore
the
world
is
deceiued
,
that
thinke
the
life
of
Gods
children
a
life
without
ioy
and
without
comfort
.
Againe
,
is
it
so
that
the
spirituall
wisedome
of
Gods
children
,
What
we
must
do
if
we
tender
our
owne
true
peace
,
&
our
owne
true
comfort
.
their
minding
and
affecting
of
things
heauenly
and
spirituall
,
their
study
,
care
,
and
endeuour
after
holinesse
,
yeelds
them
true
peace
,
and
quietnesse
of
mind
and
conscience
,
and
true
ioy
,
and
heauenly
comfort
?
then
we
must
learne
this
lesson
,
as
we
tender
our
owne
true
peace
,
and
our
owne
true
comfort
,
we
must
mind
and
affect
things
heauenly
and
spirituall
,
we
must
studie
and
endeuour
,
and
labour
after
holinesse
.
And
as
we
desire
the
continuance
of
our
peace
,
and
would
not
haue
our
peace
broken
off
,
so
we
must
be
constant
in
minding
and
affecting
things
heauenly
and
spirituall
.
Dost
thou
,
whosoeuer
thou
art
,
desire
to
haue
thy
life
full
of
peace
,
and
full
of
ioy
,
and
of
sweete
and
heauenly
comfort
?
then
do
thou
mind
and
affect
things
heauenly
and
spirituall
,
and
do
thou
studie
and
endeuour
,
and
labour
after
holinesse
.
The
more
thou
dost
mind
and
affect
such
things
,
the
more
thou
dost
study
and
endeuour
after
holinesse
,
the
more
true
peace
,
and
the
more
true
ioy
and
comfort
thou
shalt
finde
;
and
as
thou
dost
daily
adde
to
the
measure
of
thy
holinesse
,
so
certainly
thou
dost
adde
to
the
measure
of
thy
peace
and
comfort
,
both
in
this
life
and
in
the
life
to
come
,
and
the
greater
shall
be
thy
ioy
,
and
comfort
,
and
glorie
in
heauen
.
Thy
minding
and
affecting
of
things
heauenly
and
spirituall
,
thy
studie
and
endeuour
after
holinesse
,
shall
yeeld
thee
such
ioy
,
and
such
comfort
,
as
all
the
world
cannot
take
from
thee
,
no
not
all
the
diuels
in
hell
,
as
Ioh
.
16.22
.
Ioh
.
16.22
.
Your
ioy
shall
no
man
take
from
you
.
But
here
haply
the
poore
Christian
soule
,
the
soule
that
is
troubled
and
disquieted
with
many
doubts
and
feares
,
will
be
ready
to
say
,
A
doubt
.
Alas
,
I
studie
,
and
I
endeuour
,
and
I
labour
and
striue
after
holinesse
,
but
as
yet
I
finde
not
that
peace
and
quietnesse
of
mind
and
conscience
,
and
that
sweet
comfort
you
speake
of
,
but
I
am
still
full
of
doubts
,
and
feares
,
and
terrors
;
and
who
more
exercised
with
inward
terrors
then
I
?
If
it
be
so
that
the
spirituall
wisedome
of
Gods
children
,
their
studie
and
endeuour
after
holinesse
,
yeelds
them
true
peace
and
quietnesse
of
conscience
,
and
true
ioy
,
and
heauenly
comfort
,
what
may
I
thinke
of
my selfe
?
I
doubt
whether
I
be
a
child
of
God
or
no
,
for
I
find
as
yet
no
such
matter
.
I
answer
thee
whosoeuer
thou
art
:
In
this
case
thou
must
still
continue
labouring
and
striuing
after
holinesse
,
and
still
waite
on
the
Lord
for
comfort
;
at
length
peace
and
comfort
shall
come
in
great
abundance
,
the
Lord
is
now
fitting
thee
for
store
of
peace
and
comfort
.
The
Lord
is
most
wise
,
Note
.
and
he
knowes
that
the
hearts
of
his
chosen
are
better
setled
in
peace
and
comfort
,
after
they
haue
bene
exercised
with
doubts
,
and
feares
,
and
terrors
,
and
by
his
wonderfull
working
he
makes
their
inward
troubles
as
preparatiues
to
their
greater
comforts
:
as
a
man
that
is
about
to
build
,
the
higher
he
intends
to
raise
his
building
,
the
deeper
he
layes
his
foundation
:
so
the
Lord
humbles
them
lowest
,
with
doubts
,
feares
,
and
terrors
,
and
digs
the
deepest
into
their
soules
,
to
whom
he
purposeth
to
communicate
the
greatest
measure
of
comfort
.
And
therefore
cheare
vp
thy selfe
,
and
still
go
on
in
labouring
and
striuing
after
holinesse
,
and
assuredly
at
length
abundance
of
peace
,
and
ioy
,
and
comfort
,
wil
come
.
Ioh
.
16.22
.
Thou
maist
be
in
heauinesse
for
a
time
,
but
ioy
will
come
.
And
as
2.
Cor
.
3.5
.
As
thy
sufferings
abound
,
so
shall
thy
consolations
abound
through
Christ
.
Thinke
on
that
to
thy
comfort
.
One
thing
note
we
further
:
the
Apostle
here
doth
appropriate
peace
to
the
wisedome
of
the
Spirit
;
he
makes
true
peace
and
sound
comfort
the
proper
fruite
of
spirituall
wisedome
,
yea
a
fruite
that
comes
onely
from
that
roote
.
And
the
point
hence
is
this
.
That
onely
the
godly
and
spiritually
wife
,
Onely
the
godly
&
truly
religious
are
partakers
of
true
peace
and
of
sound
comforts
.
onely
the
truly
religious
,
and
such
as
truly
feare
the
Lord
,
are
partakers
of
true
peace
and
sound
comfort
:
the
wicked
,
the
carnall
and
worldly
wise
,
haue
no
part
nor
portion
in
true
peace
,
and
in
sound
comfort
:
it
is
the
speech
of
God
himselfe
,
put
downe
Isai
.
57.21
.
There
is
no
peace
saith
my
God
to
the
wicked
.
Indeed
the
wicked
,
carnall
,
and
worldly
wise
,
haue
their
owne
carnall
securitie
,
and
they
blesse
themselues
in
their
owne
hearts
,
when
the
word
of
God
doth
curse
them
:
and
they
many
times
frame
to
themselues
false
conclusions
of
peace
and
comfort
,
but
true
peace
and
sound
comfort
they
haue
none
:
that
is
found
onely
in
them
that
are
truly
religious
,
and
in
them
that
truly
feare
the
Lord
,
they
onely
are
partakers
of
it
.
For
why
,
onely
such
as
are
godly
wise
,
and
such
as
are
truly
religious
,
are
the
children
of
God
,
who
is
the
God
of
peace
,
and
the
Prince
of
all
true
comfort
;
and
they
onely
are
within
the
compasse
of
Gods
speciall
loue
and
fauour
in
Christ
,
which
is
the
ground
of
all
true
peace
:
and
they
onely
are
begotten
by
the
word
of
peace
,
and
are
partakers
of
the
Spirit
of
God
the
true
comforter
,
whose
fruites
ate
ioy
and
peace
,
as
the
Apostle
witnesseth
,
Galat
.
5.21
.
and
they
onely
are
within
the
couenant
of
peace
the
Lord
speakes
of
Isai
.
14.10
.
And
therefore
this
we
are
to
hold
as
a
certaine
truth
,
that
onely
the
godly
wise
,
only
the
truly
religious
,
and
such
as
truly
feare
the
Lord
,
are
partakers
of
true
peace
and
of
sound
comfort
.
They
are
deceiued
who
thinke
to
find
true
peace
&
sound
comfort
being
not
truly
religious
.
And
therefore
deceiue
not
thy selfe
whosoeuer
thou
art
,
do
not
thou
imagine
,
that
thou
shalt
find
true
peace
and
sound
comfort
in
any
thing
but
onely
in
this
,
that
thou
art
a
man
or
woman
truly
religious
,
and
that
thou
art
one
truly
fearing
God
.
Art
thou
an
ignorant
person
,
an
impenitent
person
,
yea
art
thou
a
ciuill
honest
person
,
and
dost
thou
blesse
thy selfe
in
thine
owne
heart
,
and
promise
to
thy selfe
true
peace
and
sound
comfort
?
Poore
soule
,
it
is
but
the
deceit
of
thine
owne
heart
,
thine
owne
heart
deceiues
thee
,
and
thou
concludest
thy
peace
on
a
false
ground
:
and
thinke
not
that
I
iudge
too
hardly
,
(
as
some
sticke
not
to
say
:
Oh
I
iudge
too
hardly
of
them
,
and
I
giue
them
cold
comfort
:
)
Alas
,
I
iudge
no
man
,
it
is
the
word
of
God
that
doth
iudge
thee
,
and
by
that
thou
shalt
be
iudged
at
the
day
of
the
appearance
of
the
Lord
Iesus
:
and
I
dare
not
promise
thee
peace
and
comfort
on
a
false
ground
,
I
should
then
be
a
false
Prophet
vnto
thee
:
but
on
the
euidence
of
the
word
of
God
I
dare
be
bold
to
tell
thee
,
that
it
is
as
possible
for
thornes
to
beare
grapes
,
or
figs
to
grow
on
thistles
,
as
for
ignorance
,
impenitencie
,
or
ciuill
honestie
,
to
bring
forth
true
peace
and
sound
comfort
,
and
therefore
deceiue
not
thy selfe
.
Indeed
thou
that
art
ignorant
,
or
impenitent
,
or
ciuilly
honest
,
mayst
think
thou
hast
true
peace
and
sound
comfort
,
thy
conscience
being
benummed
and
asleepe
,
but
thy
peace
is
but
a
carnall
securitie
;
and
if
thou
go
on
in
that
course
,
thy
securitie
will
end
in
a
fearefull
wakening
,
and
thou
shalt
one
day
find
thy selfe
in
a
fearefull
condition
.
Oh
then
take
heed
whosoeuer
thou
art
,
that
thou
conclude
not
peace
to
thine
owne
soule
on
any
other
ground
but
onely
on
this
,
that
thou
art
truly
religious
,
and
one
truly
fearing
God
;
and
that
thou
hast
not
onely
the
forme
of
religion
,
but
the
power
and
life
of
it
in
thine
owne
heart
and
soule
.
If
thou
find
that
in
thee
,
thou
shalt
then
haue
peace
in
thy
greatest
trouble
and
affliction
,
and
in
thy
greatest
distresse
,
yea
when
the
pangs
of
death
are
on
thee
.
Ioh
.
16.33
.
Ioh
.
16.33
.
saith
Christ
:
In
the
world
ye
shall
find
affliction
,
but
be
of
good
comfort
,
I
haue
ouercome
the
world
.
Come
we
now
to
the
seuenth
verse
.
VERSE
7.
Because
the
wisedome
of
the
flesh
is
enimitie
against
God
:
for
it
is
not
subiect
to
the
Law
of
God
,
neither
indeed
can
be
.
IN
the
first
words
of
this
Verse
our
Apostle
confirmes
and
strengthens
that
he
puts
downe
in
the
verse
before
touching
the
wisedome
of
the
flesh
.
He
affirmes
verse
6.
that
the
wisedome
of
the
flesh
is
death
,
or
deadly
and
damnable
;
and
here
he
confirmes
it
by
this
,
that
it
is
in
flat
opposition
to
God
,
yea
that
it
is
enimitie
against
God
.
The
wisedome
of
the
flesh
is
death
,
because
(
saith
he
)
it
is
enimitie
against
God
.
And
that
he
might
not
seeme
to
charge
this
on
the
wisedome
of
the
flesh
vniustly
,
and
to
lay
this
foule
blot
on
it
without
cause
or
ground
,
he
further
proues
it
so
to
be
.
He
proues
the
wisedome
of
the
flesh
to
be
enimitie
against
God
,
from
the
nature
and
proper
qualitie
of
an
enemie
:
as
namely
,
that
it
is
thus
qualified
,
that
it
is
stiffe
,
and
stubburne
,
and
rebellious
against
God
;
which
is
deliuered
in
the
proofe
of
it
,
that
it
doth
not
bow
and
bend
to
the
will
of
God
,
it
is
not
subiect
to
his
Law
:
for
saith
the
Apostle
,
Rom
.
8.8
.
It
is
not
subiect
to
the
Law
of
God
.
And
he
further
amplifies
that
rebellion
of
the
wisedome
of
the
flesh
,
by
denying
all
power
to
it
to
be
subiect
to
Gods
Law
:
he
saith
,
it
cannot
be
subiect
,
it
hath
no
power
in
it selfe
of
being
subiect
to
it
:
affirming
that
as
a
certaine
truth
,
he
saith
,
It
is
not
subiect
to
the
Law
of
God
,
neither
indeed
can
be
.
And
then
on
these
grounds
he
inferres
this
corrolarie
or
conclusion
,
verse
8.
that
therefore
they
that
are
in
the
flesh
cannot
please
God
.
So
then
they
that
are
in
the
flesh
cannot
please
God
.
But
to
keepe
within
compasse
of
the
seuenth
verse
,
we
see
the
generall
matter
of
it
,
containing
in
it
a
confirmation
of
that
which
the
Apostle
affirmes
of
the
wisedome
of
the
flesh
,
that
it
is
deadly
,
because
it
is
enimitie
against
God
;
together
with
the
ground
and
proofe
of
that
:
because
it
is
not
subiect
to
the
Law
of
God
,
amplified
by
a
certaine
and
vndoubted
impossibilitie
in
it selfe
to
be
subiect
.
Interpretation
.
Let
vs
now
examine
the
words
of
this
verse
,
touching
the
sence
and
meaning
of
them
.
Because
the
wisedome
of
the
flesh
.
What
is
meant
by
wisedome
of
the
flesh
,
or
carnall
mind
,
as
it
is
in
the
new
translation
,
we
shewed
in
the
verse
before
:
namely
,
the
minding
and
affecting
of
corrupt
nature
:
for
the
originall
word
{αβγδ}
comprehends
vnder
it
the
act
and
exercise
both
of
the
mind
and
of
the
will
.
And
by
the
word
Flesh
,
is
not
onely
meant
the
inferiour
parts
of
the
soule
,
as
the
Papists
expound
it
,
but
als●
reason
,
and
vnderstanding
,
and
will
:
for
there
is
fleshlinesse
in
the
mind
,
as
Coloss
.
2.18
.
Rashly
puft
vp
with
his
fleshly
mind
.
And
Gal
.
5.20
.
the
Apostle
reckons
vp
heresie
,
which
is
an
error
in
the
mind
held
with
obstinacie
,
among
the
works
of
the
flesh
.
So
that
by
the
wisedome
of
the
flesh
(
as
before
we
did
expound
it
)
we
are
to
vnderstand
the
meaning
,
thought
,
discourse
,
set
purpose
,
counsell
,
loue
,
liking
,
care
,
desire
,
delight
,
studie
,
the
best
act
and
exercise
of
corrupt
nature
,
the
wisedome
of
it
is
enimitie
against
God
.
The
Apostle
here
speakes
verie
emphatically
,
he
vseth
a
word
of
great
force
and
vehemencie
,
he
speakes
in
the
abstract
:
he
saith
not
,
{αβγδ}
.
The
wisedome
of
the
flesh
is
an
enemie
,
but
it
is
enimitie
against
God
,
thereby
signifying
that
it
is
extremely
hostile
,
opposite
,
and
contrary
to
God
and
to
all
goodnesse
,
and
it
is
carried
against
the
very
nature
of
God
,
so
as
if
it
could
,
it
would
take
away
the
very
being
of
God
:
yea
that
it
is
carried
against
God
and
all
goodnesse
,
with
an
vnreconcileable
hatred
and
opposition
:
for
an
enemie
may
be
reconciled
,
as
Esau
was
to
Iacob
,
but
enimitie
can
neuer
be
reconciled
;
enimitie
and
amitie
can
neuer
be
at
one
.
And
therefore
the
Apostle
affirming
this
of
the
wisedome
of
the
flesh
,
that
it
is
enimitie
against
God
,
he
would
haue
vs
to
know
,
that
there
can
be
no
friendship
betweene
it
and
God
,
nor
any
agreement
betweene
it
and
goodnesse
,
but
that
there
is
an
vnreconcileable
hatred
and
opposition
betweene
them
.
For
it
is
not
subiect
to
the
Law
of
God
.
By
the
Law
of
God
,
we
are
to
vnderstand
the
morall
Law
of
God
,
for
the
will
of
God
reuealed
in
his
word
touching
all
morall
duties
,
touching
all
duties
of
pietie
towards
God
,
and
touching
duties
of
loue
,
mercie
,
equitie
,
and
iustice
towards
men
.
And
the
word
here
rendred
subiect
,
signifies
an
orderly
subiection
,
subiect
according
vnto
order
.
It
is
the
same
that
is
vsed
,
Rom
.
13.1
.
Let
euery
soule
be
subiect
vnto
the
higher
powers
:
or
it
signifies
submitting
of
the
necke
to
the
yoke
.
And
the
Apostle
saying
,
the
wisedome
of
the
flesh
is
not
subiect
,
his
meaning
is
,
it
yeelds
not
to
it
orderly
subiection
,
it
may
haply
hit
on
a
good
dutie
commanded
in
the
Law
of
God
,
but
it
doth
it
not
orderly
:
yea
the
lesse
is
spoken
,
and
the
more
signified
,
it
pulls
as
it
were
the
necke
from
vnder
that
yoke
,
and
it
doth
rebell
and
rise
vp
against
that
Law
;
it
vnderstands
,
loues
,
and
likes
,
and
it
doth
things
that
the
Law
of
God
forbids
,
and
it
hates
and
auoyds
the
things
that
the
Law
of
God
commands
.
Neither
indeed
can
be
:
or
thus
,
for
indeed
it
cannot
be
.
That
is
,
the
wisedome
of
the
flesh
cannot
be
subiect
to
the
Law
of
God
:
it
hath
no
power
nor
abilitie
in
it selfe
to
yeeld
obedience
to
Gods
Law
.
Nay
so
long
as
it
is
the
wisedome
of
the
flesh
,
it
cannot
but
rebell
against
the
Law
of
God
,
according
to
that
,
Genes
.
6.5
.
All
the
imaginations
of
the
thoughts
of
his
heart
are
onely
euill
continually
:
and
that
of
the
Apostle
,
1.
Cor
.
2.14
.
The
naturall
man
perceiueth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
vnto
him
;
neither
can
he
know
them
.
He
neither
doth
know
them
,
neither
hath
he
knowne
them
.
Thus
then
briefly
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
the
Apostle
had
said
:
Because
the
mind
,
meaning
,
thought
,
discourse
,
counsell
,
loue
,
liking
,
care
,
desire
,
delight
,
studie
,
best
act
and
exercise
of
corrupt
nature
,
the
wisedome
of
it
is
directly
and
extremely
opposite
and
contrarie
to
God
and
to
all
goodnesse
,
and
is
carried
against
God
and
all
goodnesse
,
with
an
vnreconcileable
hatred
and
opposition
.
For
why
,
it
yeelds
not
to
the
Law
of
God
,
or
will
of
God
reuealed
in
his
word
any
orderly
subiection
.
No
it
puts
as
it
were
the
very
necke
from
the
yoake
:
yea
it
doth
rebell
and
rise
vp
against
the
Law
of
God
;
it
vnderstands
,
it
loues
,
likes
,
and
it
doth
things
that
the
Law
of
God
forbids
:
and
it
hates
and
auoyds
the
things
the
Law
of
God
commands
;
for
indeed
it
hath
no
power
,
no
abilitie
in
it selfe
to
yeeld
obedience
to
the
Law
of
God
:
nay
so
long
as
it
remaines
to
be
the
wisedome
of
the
flesh
,
it
cannot
but
rebell
against
the
Law
of
God
.
Now
here
first
marke
we
the
Apostles
reason
,
by
which
he
prooues
the
wisedome
of
the
flesh
to
be
deadly
and
damnable
:
he
prooues
it
to
be
deadly
and
damnable
by
this
,
that
it
is
enimitie
against
God
.
He
reasons
thus
.
The
wisedome
of
the
flesh
is
enimitie
against
God
,
therefore
deadly
and
damnable
.
Now
the
ground
of
this
reasoning
yeelds
to
vs
thus
much
,
the
point
hence
offered
is
this
.
Enimitie
to
God
or
against
God
is
deadly
and
damnable
.
That
enimitie
to
God
,
or
against
God
,
is
deadly
and
damnable
.
That
which
is
enimitie
against
God
,
or
in
opposition
to
God
,
it
leades
to
destruction
,
and
the
Lord
will
assuredly
bring
destruction
on
euery
thing
that
stands
vp
against
him
,
and
doth
oppose
him
:
whatsoeuer
it
is
,
whether
person
or
thing
that
stands
in
opposition
to
God
,
the
Lord
will
certainly
bring
it
to
nought
,
and
he
will
bring
confusion
on
it
:
for
why
,
The
Lord
is
a
God
of
infinite
power
,
nothing
is
able
to
stand
against
him
,
there
is
none
that
can
deliuer
out
of
his
hands
,
as
we
haue
it
Isai
.
43.13
.
Isai
.
43.13
.
and
nothing
is
hard
to
him
,
Ierem
.
32.17
.
Ier
.
32.17
.
He
is
able
to
do
whatsoeuer
he
will
.
Psal
.
115.3
.
Psal
.
115.3
.
Nothing
in
heauen
,
or
earth
,
or
hell
,
not
all
the
powers
of
men
or
Angels
,
good
or
bad
,
can
withstand
his
power
.
Againe
,
the
Lord
is
a
God
of
infinite
holinesse
and
puritie
,
and
of
infinite
iustice
,
he
cannot
abide
iniquitie
and
sinne
,
or
any
thing
that
is
opposite
to
his
most
holy
&
pure
nature
.
Hab
.
1.13
.
Hab
.
1.13
.
saith
the
Prophet
,
Thou
art
of
pure
eyes
,
and
canst
not
see
euill
,
thou
canst
not
behold
wickednesse
:
thou
canst
not
look
on
sinne
with
approbation
:
no
,
it
stands
with
his
iustice
to
punish
it
.
The
Lord
is
stirred
vp
to
anger
and
wrath
against
sinne
,
and
against
euery
thing
that
is
opposite
and
contrary
to
his
most
holy
and
pure
nature
,
and
as
the
Prophet
saith
,
Nahum
1.6
.
Nahum
.
1.6
.
Who
can
stand
before
his
wrath
,
or
who
can
abide
in
the
fiercenesse
of
his
wrath
?
none
is
able
to
stand
against
it
.
Yea
further
it
stands
with
the
glory
of
God
,
to
bring
destruction
on
euery
thing
that
stands
vp
against
him
.
Iam
.
4.6
.
Iam
.
4.6
.
the
Apostle
saith
,
God
resisteth
the
proud
:
the
word
signifieth
,
{αβγδ}
.
sets
himselfe
in
battel
aray
,
and
takes
vp
armes
against
the
proud
,
and
so
against
euery
thing
that
doth
oppose
him
.
And
it
were
dishonourable
to
the
Lord
,
to
lay
downe
his
weapons
before
he
haue
conquered
and
subdued
his
enemies
,
and
those
things
or
persons
that
oppose
him
.
And
therefore
on
these
grounds
we
may
set
downe
this
as
a
certaine
truth
:
that
whatsoeuer
is
enimitie
against
God
,
or
in
opposition
to
God
,
it
is
deadly
,
and
it
leades
to
destruction
:
and
the
Lord
will
certainly
bring
destruction
and
confusion
on
that
thing
,
or
person
,
that
stands
vp
in
opposition
against
him
.
Now
then
this
may
serue
as
a
ground
to
proue
,
that
euery
sinne
,
be
it
neuer
so
small
,
is
deadly
and
damnable
:
for
why
,
Euery
sinne
be
it
neuer
so
small
is
deadly
and
damnable
.
euery
sinne
,
be
it
neuer
so
small
,
is
a
transgression
of
Gods
Law
,
it
is
against
the
very
maiestie
of
God
,
and
therefore
deadly
and
damnable
.
And
it
is
an
idle
and
foolish
distinction
of
the
Papists
,
that
some
sinnes
are
veniall
,
and
some
mortall
,
that
is
,
as
they
hold
,
that
some
sinnes
are
in
their
owne
nature
veniall
,
such
as
are
onely
beside
the
Law
of
God
,
not
against
it
,
and
such
as
may
be
taken
away
by
a
temporarie
punishment
.
There
is
no
sinne
,
but
it
is
against
the
Law
of
God
,
and
against
the
infinite
maiestie
of
God
,
and
it
deserues
proportionable
punishment
,
euen
the
wrath
of
God
and
euerlasting
perdition
.
I
leaue
them
.
Is
it
so
,
that
whatsoeuer
is
enimitie
against
God
,
it
leades
to
destruction
,
The
miserable
state
of
vnrepentant
sinners
discouered
.
and
the
Lord
will
certainly
bring
confusion
on
that
thing
,
or
person
,
that
stands
vp
against
him
?
Oh
then
he●eby
take
we
notice
of
the
miserable
and
fearefull
state
and
condition
of
vnrepentant
sinners
.
Euery
vnrepentant
sinner
liues
in
a
state
of
life
that
is
enimitie
with
God
,
he
is
an
enemie
to
God
,
and
he
hath
God
an
enemie
to
him
,
he
is
at
defiance
with
God
,
and
at
open
warre
with
God
:
he
can
looke
for
nothing
,
but
that
the
Lord
should
deale
with
him
as
with
his
professed
enemie
,
euen
come
downe
in
iudgment
on
him
,
hew
him
in
peeces
,
and
giue
him
his
portion
with
the
diuels
in
hell
.
Oh
that
wicked
and
gracelesse
persons
,
such
as
liue
in
their
sinnes
,
had
but
hearts
to
consider
this
.
Consider
it
whosoeuer
thou
art
,
thou
that
art
a
drunkard
,
a
swearer
,
a
filthy
person
,
and
thou
that
holdest
on
a
course
in
euill
and
sinne
,
thou
liuest
in
that
state
of
life
that
is
enimitie
with
God
,
and
thou
being
at
enimitie
with
God
,
all
the
creatures
of
God
are
armed
against
thee
,
all
the
iudgements
of
God
do
attend
thee
,
and
thou
lyest
open
to
all
the
plagues
and
iudgements
in
the
world
,
and
to
eternall
woe
and
confusion
in
the
world
to
come
.
Thou
canst
not
speake
to
God
,
but
as
to
an
angrie
Iudge
,
clothed
with
iustice
and
iudgement
against
thee
,
thou
canst
not
heare
him
speaking
to
thee
,
but
in
his
voyce
of
threatning
and
denouncing
iudgement
against
thee
:
and
thinke
not
as
many
do
,
that
it
will
serue
thy
turne
,
to
say
God
is
mercifull
:
I
dare
be
bold
to
tell
thee
,
God
hath
no
mercy
for
thee
so
long
as
thou
liuest
in
thy
sinnes
.
Marke
what
is
said
,
Deut
.
29.19.20
.
Deut
29.19.20
.
If
any
blesse
himselfe
in
his
heart
,
saying
,
I
shall
haue
peace
,
although
I
walke
according
to
the
stubburnnesse
of
mine
owne
heart
,
thus
adding
drunkennesse
to
thirst
,
the
Lord
will
not
be
mercifull
vnto
him
,
but
then
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
.
Oh
consider
this
thou
that
forgettest
the
power
of
God
,
the
iustice
of
God
,
the
truth
of
God
:
euen
this
truth
of
his
,
that
thou
liuing
in
thy
sinnes
,
thou
art
at
enimitie
with
God
,
&
being
at
enimitie
with
him
,
thou
art
in
a
damnable
state
,
thou
art
as
drie
stubble
before
the
fire
of
his
vengeance
,
and
there
is
but
a
step
betweene
thee
and
hell
.
Thinke
on
this
,
and
if
hell
haue
not
taken
full
possession
of
thy
soule
,
let
it
stirre
thee
vp
to
bethinke
thy selfe
of
speedie
reformation
:
humble
thy
soule
,
and
make
thy
peace
with
the
Lord
,
there
is
no
standing
out
with
him
.
Last
of
all
,
is
it
so
that
whatsoeuer
is
enimity
against
God
,
it
is
deadly
and
damnable
,
and
it
leades
to
destruction
,
A
terror
to
all
vnrepentant
sinners
,
and
especially
to
those
that
do
oppose
the
word
&
truth
of
God
,
and
the
sound
profession
of
his
truth
.
and
that
the
Lord
will
certainly
bring
destruction
on
that
thing
or
person
that
stands
vp
in
opposition
to
him
?
then
as
this
may
strike
a
terror
into
all
vnrepentant
sinners
,
so
in
particular
into
such
as
are
guilty
of
that
sinne
of
opposing
the
word
and
truth
of
God
,
and
the
sincere
profession
of
his
truth
,
and
the
true
professors
of
it
.
For
what
do
they
that
oppose
the
word
and
truth
of
God
,
and
the
sincere
professors
of
it
?
Surely
they
fight
against
God
,
as
Gamaliel
said
,
Act.
5.39
.
Act.
5
39.
If
the
profession
of
truth
be
of
God
,
as
certainly
it
is
,
it
is
diuine
,
it
is
heauenly
,
and
of
God
:
then
they
that
oppose
it
cannot
destroy
it
,
they
fight
against
God
.
And
consider
it
whosoeuer
thou
art
,
that
dost
set
thy selfe
against
Gods
children
and
such
as
sincerely
professe
the
Gospell
,
thou
dost
but
therein
fight
against
God
,
and
so
doing
thou
dost
but
strike
and
spurne
against
thornes
,
thou
medlest
with
one
that
is
more
then
thy
match
,
with
one
stronger
then
thou
,
yea
with
one
that
is
able
with
the
breath
of
his
mouth
to
blow
thee
down
to
hell
,
and
to
bring
confusion
on
thee
.
Isay
.
45.9
.
Wo
to
him
that
striueth
with
his
maker
.
It
is
worth
the
marking
which
Zeresh
Hamans
wife
and
his
friends
say
to
him
.
Hest
.
6.13
.
Hest
.
6.13
.
say
they
,
If
Mordecai
be
of
the
seed
of
the
Iewes
,
before
whom
thou
hast
begun
to
fall
,
thou
shalt
not
preuaile
against
him
,
but
shalt
surely
fall
before
him
.
Alas
,
what
was
Mordecai
,
and
what
Haman
?
Mordecai
a
poore
captiue
,
and
Haman
a
mighty
man
and
of
great
place
,
and
yet
Zeresh
and
his
friends
tell
him
,
If
Mordecai
be
of
the
seed
of
the
Iewes
,
before
whom
thou
hast
begun
to
fall
,
thou
shalt
not
preuaile
against
him
,
but
shalt
surely
fall
before
him
.
So
certainly
if
those
thou
dost
set
thy selfe
against
be
the
children
of
God
,
begotten
of
the
immortall
seed
of
his
word
,
thou
shalt
neuer
preuaile
against
them
,
thou
dost
but
fight
against
the
Lord
,
and
he
will
bring
thy
plots
and
deuices
to
nought
;
yea
if
thou
go
on
in
that
course
,
opposing
his
truth
,
and
setting
thy selfe
against
his
children
,
he
will
bring
confusion
on
thee
.
Consider
this
whosoeuer
thou
art
that
dost
oppose
and
set
thy selfe
against
Gods
children
,
thou
dost
therein
fight
against
God
,
thou
ioynest
hands
with
the
diuell
;
and
going
on
in
that
course
,
thou
dost
but
worke
thine
owne
wo
,
and
bring
confusion
on
thy selfe
;
the
Lord
will
stand
vp
for
the
defence
of
his
children
,
and
stirre
vp
himselfe
as
a
man
of
warre
against
thee
,
Isay
42.13
.
and
he
will
haue
the
victory
:
though
thou
take
away
the
liues
of
his
children
,
thou
shalt
not
preuaile
to
their
hurt
,
but
thou
shalt
bring
wo
and
confusion
to
thy selfe
.
And
this
may
be
a
great
comfort
to
Gods
children
,
to
consider
that
the
Lord
is
an
enemie
to
their
enemies
,
and
to
those
that
oppose
them
:
they
may
be
sure
their
enemies
shall
neuer
preuaile
against
them
to
their
hurt
,
but
in
opposing
them
,
they
fight
against
God
,
and
the
Lord
will
bring
confusion
on
them
.
Let
this
be
thought
on
,
to
the
terror
of
all
the
enemies
of
Gods
Church
and
children
,
and
to
the
comfort
of
all
such
as
are
the
children
of
God
.
In
the
next
place
,
in
that
the
Apostle
saith
,
The
wisedome
of
the
flesh
,
or
carnall
mind
,
the
mind
of
the
flesh
is
enimitie
against
God
:
note
we
thus
much
.
That
the
very
mind
,
reason
,
vnderstanding
,
and
will
of
man
in
his
naturall
state
and
condition
,
The
verie
mind
,
reason
,
vnderstanding
and
will
of
man
in
his
naturall
condition
,
in
the
best
act
and
exercise
of
them
,
are
contrarie
to
God
and
to
all
goodnesse
.
in
the
best
act
and
exercise
of
them
,
are
opposite
and
contrarie
to
God
and
to
all
goodnesse
,
not
onely
in
the
appetite
and
the
senses
,
the
inferiour
parts
of
the
soule
,
but
the
most
noble
parts
of
the
soule
being
yet
in
the
naturall
state
and
condition
,
euen
reason
,
mind
,
and
will
,
are
carried
in
a
course
contrarie
to
God
and
to
all
goodnesse
.
And
the
best
inclination
and
motion
of
the
mind
or
will
of
a
naturall
man
or
woman
,
it
is
in
flat
opposition
to
God
and
to
all
goodnesse
.
And
to
this
purpose
is
that
,
Gen.
6.5
.
Gen.
6.5
.
All
the
imaginations
of
the
thoughts
of
his
heart
are
onely
euill
continually
.
Where
by
heart
is
meant
the
vnderstanding
power
of
the
soule
,
whereby
man
vseth
reason
,
as
Matth
.
15.19
.
Mat
.
15.19
.
Out
of
the
heart
come
euill
thoughts
:
so
the
whole
frame
and
disposition
,
or
the
whole
act
and
exercise
of
the
naturall
vnderstanding
is
onely
euill
continually
.
And
hence
it
is
that
the
Apostle
exhorteth
the
Ephesians
,
Ephes
.
4.23
.
Ephes
.
4.23
.
To
be
renewed
in
the
spirit
of
their
minde
:
that
is
,
in
the
purest
part
of
their
soules
;
and
he
grounds
his
exhortation
on
a
description
of
their
conuersation
before
their
conuersion
and
renouation
,
verse
17.
18.
That
then
they
walked
as
other
Gentiles
did
,
Ephes
.
4.17
.
{αβγδ}
.
&
vers
.
18.
{αβγδ}
.
in
the
vanitie
of
mind
,
and
darknesse
of
cogitation
:
where
we
haue
both
{αβγδ}
,
and
{αβγδ}
,
both
mind
,
and
discourse
of
mind
,
the
one
vaine
,
and
the
other
darke
and
blind
;
so
that
indeed
not
onely
the
appetite
and
senses
,
but
the
best
parts
and
powers
of
the
soule
,
being
yet
in
the
naturall
state
and
condition
,
the
reason
,
minde
,
and
will
,
are
carried
in
a
course
contrarie
to
God
and
all
goodnesse
.
And
why
?
the
reason
of
it
is
plaine
.
The
corruption
of
nature
hath
not
onely
taken
hold
of
the
appetite
and
senses
,
but
it
hath
also
ouer-spread
the
minde
,
reason
,
vnderstanding
,
and
will
;
euen
the
most
excellent
parts
and
powers
of
the
soule
are
poysoned
with
the
contagion
of
sinne
,
and
they
are
corrupted
:
yea
it
may
be
truly
said
,
that
they
are
more
deepely
tainted
with
corruption
,
then
the
inferiour
parts
of
the
soule
.
For
as
before
sinne
came
,
Note
.
the
mind
of
man
had
in
it
the
chiefe
part
of
Gods
image
,
so
now
being
corrupted
it
is
most
corrupt
:
for
euery
thing
degenerating
into
a
contrarie
nature
,
it
becomes
most
contrarie
to
that
it
was
before
;
as
water
once
hot
and
then
cold
againe
,
it
becomes
most
cold
.
And
therefore
the
reason
,
mind
,
and
will
of
man
being
not
onely
tainted
,
but
so
deeply
poysoned
with
the
contagion
of
sinne
,
it
must
needs
be
a
truth
,
that
not
onely
the
appetite
and
senses
,
but
euen
the
reason
,
mind
,
and
will
of
a
naturall
man
or
woman
in
the
best
act
and
exercise
of
them
,
are
carried
on
in
a
course
contrarie
to
God
,
and
to
all
goodnesse
.
And
this
may
teach
vs
in
the
first
place
,
not
to
stand
amazed
,
It
is
no
matter
of
wonder
that
men
of
excellent
wits
are
ouertaken
with
grosse
sinnes
.
not
to
wonder
at
it
,
when
we
see
men
of
singular
wits
,
and
of
sound
iudgements
for
matters
of
the
world
,
yea
men
of
great
learning
,
to
be
carried
on
in
a
course
of
euill
and
sinne
,
yea
to
runne
into
foule
and
grosse
sinnes
;
this
is
that
that
blinds
and
bleares
the
eyes
of
many
,
in
that
they
see
men
of
excellent
wits
ouertaken
with
grosse
sinnes
:
but
we
are
to
consider
,
that
the
wit
and
wisedome
of
man
not
sanctified
,
but
in
the
naturall
state
of
it
,
is
carried
on
in
a
course
contrarie
to
God
,
and
to
all
goodnesse
:
and
the
more
excellent
wit
,
and
the
greater
the
wisedome
is
,
not
sanctified
,
the
more
strongly
and
the
more
violently
it
carries
men
to
impietie
and
sinne
:
yea
we
shall
finde
if
we
obserue
it
,
that
it
hath
bene
so
in
all
ages
,
and
is
so
at
this
day
.
Wofull
experience
shewes
it
,
that
the
vilest
monsters
in
all
outrage
of
sinne
,
haue
bene
and
are
,
not
idiots
,
or
simple
witted
,
or
vnlearned
men
,
but
men
of
most
excellent
wits
,
and
men
of
the
greatest
learning
;
and
therefore
let
not
that
trouble
vs
,
and
make
vs
stand
amazed
,
when
either
we
see
or
heare
that
men
of
excellent
wits
,
sound
iudgements
,
or
men
of
great
learning
,
are
carried
on
in
a
way
of
euill
and
sinne
,
and
that
they
runne
into
foule
and
grosse
sinnes
:
their
wit
,
and
wisedome
,
and
learning
not
sanctified
,
it
is
but
the
wit
,
wisedome
,
and
learning
of
the
flesh
,
and
it
is
enimity
against
God
&
all
goodnesse
,
it
carries
them
on
in
a
course
contrarie
to
God
,
and
to
all
goodnesse
.
Againe
,
is
it
so
that
not
onely
the
appetite
and
senses
,
but
the
best
parts
and
powers
of
the
soule
,
In
matters
of
pietie
and
religion
our
owne
reason
&
vnderstanding
,
and
the
best
act
and
exercise
of
them
must
be
laid
aside
.
being
yet
in
a
naturall
state
and
condition
,
euen
reason
,
mind
,
and
will
,
are
carried
in
a
course
contrarie
to
God
and
to
all
goodnesse
?
Learne
we
then
,
that
in
matters
of
pietie
and
religion
,
and
in
things
that
pertaine
to
life
and
godlinesse
,
to
lay
aside
not
onely
our
owne
appetite
and
senses
,
but
to
disclaime
also
our
owne
reason
and
vnderstanding
,
and
the
best
act
and
exercise
of
our
owne
reason
,
euen
our
owne
wisedome
:
for
indeed
to
consult
with
flesh
and
bloud
,
and
with
the
wisedome
of
the
flesh
,
in
matters
of
pietie
and
religion
,
it
is
but
to
aduise
with
sinne
.
The
wisedome
of
the
flesh
is
enimity
against
God
,
and
will
carrie
vs
on
in
a
course
contrarie
to
God
,
and
to
all
goodnesse
:
it
is
a
dangerous
thing
to
examine
the
wayes
of
God
by
the
wisedome
of
the
flesh
:
yea
I
dare
affirme
it
;
Note
.
It
is
impossible
for
vs
to
yeeld
true
and
sound
obedience
to
any
one
Commandement
of
God
,
if
we
follow
the
rule
of
our
owne
corrupt
reason
,
our
owne
reason
will
carrie
vs
on
to
a
contrarie
course
.
To
shew
it
in
one
or
two
particulars
:
the
Lord
requires
of
vs
in
his
word
,
we
haue
it
,
1.
Tim
.
6.8
.
That
if
we
haue
food
and
rayment
we
should
therewith
be
content
,
and
that
we
should
not
greedily
hunt
after
the
things
of
this
life
.
Now
carnall
reason
,
the
wisedome
of
the
flesh
,
that
is
ready
to
suggest
,
and
it
doth
suggest
to
many
in
the
world
,
that
they
may
by
fraud
,
by
vsurie
,
by
oppression
,
and
by
vnlawfull
meanes
,
seeke
to
enrich
themselues
:
yea
it
tels
them
,
that
so
they
shall
be
able
to
do
good
,
not
onely
to
themselues
and
those
that
belong
to
them
,
but
to
others
also
,
to
distribute
to
the
poore
,
to
build
alme-houses
,
and
to
do
great
good
,
and
that
with
such
sacrifices
God
is
pleased
.
See
how
the
wisedome
of
the
flesh
will
furnish
men
with
strength
of
arguments
out
of
the
word
of
God
abused
,
to
make
men
sinne
against
God
.
And
so
for
the
matter
of
apparell
,
the
Lord
requires
in
his
word
it
should
be
modest
and
sober
.
Oh
but
saith
carnall
reason
,
the
wisedome
of
the
flesh
,
that
tels
men
and
women
,
if
we
do
not
follow
the
fashions
of
the
world
,
we
shall
be
of
no
account
,
and
we
shall
carrie
no
credit
in
the
world
.
And
so
I
might
instance
in
many
other
particulars
,
wherein
the
wisedome
of
the
flesh
carries
men
on
in
a
course
contrarie
to
God
and
to
all
goodnesse
:
yea
the
wisedome
of
the
flesh
is
ready
to
furnish
men
with
new
wayes
of
committing
sinne
,
and
with
many
excuses
,
pretences
,
and
defences
for
sinne
when
it
is
committed
.
And
therefore
if
we
desire
to
do
the
good
duties
the
Lord
requires
at
our
hands
in
truth
of
heart
,
we
are
not
onely
to
lay
aside
our
owne
appetite
and
sense
,
but
we
are
also
to
renounce
our
owne
reason
and
vnderstanding
,
and
our
owne
wisedome
,
and
all
that
nature
hath
endued
vs
withall
,
and
to
suffer
our selues
wholly
to
be
guided
and
gouerned
by
the
wisedome
and
will
of
God
reuealed
in
his
word
.
Now
further
marke
we
here
the
weight
of
the
Apostles
speech
,
he
saith
not
,
the
wisedome
of
the
flesh
is
an
enemie
,
but
it
is
enimitie
;
thereby
signifying
,
as
we
shewed
,
that
it
is
extremely
opposite
and
contrarie
to
God
,
and
to
all
goodnesse
;
yea
that
it
is
carried
against
God
and
all
goodnesse
with
an
vnreconciliable
hatred
and
opposition
.
So
that
hereby
we
are
to
take
notice
how
farre
the
wisedome
of
the
flesh
is
carried
in
opposition
to
God
and
to
all
goodnesse
:
and
the
point
hence
is
this
.
That
the
wisedome
of
the
flesh
,
the
minding
and
affecting
of
corrupt
nature
,
The
wisedom
of
the
flesh
is
extremely
opposite
&
contrary
to
God
&
to
all
goodnesse
.
is
extremely
opposite
and
contrarie
to
God
and
to
all
goodnesse
.
The
mind
and
will
of
a
naturall
man
is
not
onely
not
able
to
thinke
or
will
good
things
,
things
that
pertaine
to
Gods
kingdome
,
to
life
and
saluation
,
but
they
are
auerse
,
and
they
are
repugnant
to
good
things
,
and
carried
against
God
and
good
things
,
with
an
vnreconciliable
hatred
and
opposition
,
they
are
at
enimitie
with
God
and
all
goodnesse
.
Thus
it
is
with
the
mind
and
will
of
a
naturall
man
in
the
act
and
exercise
of
his
mind
and
will
:
and
hence
it
was
that
the
Apostle
said
,
Ephes
.
5.8
.
They
were
once
darknesse
:
he
saith
not
,
that
they
were
darke
,
or
blind
,
or
not
able
to
see
good
things
,
but
they
were
darknesse
,
they
were
in
extreme
opposition
to
light
,
euen
as
contrarie
to
God
himselfe
,
who
is
light
.
1.
Ioh
.
1.5
.
and
to
the
light
of
his
truth
,
as
darknesse
is
to
light
.
And
not
to
amplifie
the
point
,
the
reason
and
ground
of
this
:
That
the
act
and
exercise
of
the
mind
and
will
of
a
naturall
man
is
extremely
opposite
and
contrarie
to
God
and
to
all
goodnesse
,
is
,
because
the
mind
and
will
of
a
naturall
man
beares
the
image
of
Satan
,
which
is
directly
opposite
and
contrarie
to
the
image
of
God
,
in
which
man
was
created
,
standing
in
true
and
perfect
holinesse
and
righteousnesse
:
that
image
is
defaced
in
man
by
the
fall
of
Adam
,
and
in
place
of
it
is
come
the
image
of
Satan
:
and
such
as
the
cause
is
,
such
is
the
effect
:
and
therefore
it
must
needs
be
that
the
act
and
exercise
of
the
mind
and
will
of
a
naturall
man
,
is
directly
and
extremely
opposite
and
contrary
to
God
and
to
all
goodnesse
.
Here
haply
some
may
make
this
question
Whether
man
do
naturally
hate
God
?
whether
a
man
in
his
naturall
state
and
condition
be
so
farre
carried
against
God
,
as
that
he
hates
God
?
Answer
.
Howsoeuer
man
hauing
in
himselfe
the
light
of
nature
in
full
force
not
extinguished
,
hath
in
him
a
blind
deuotion
and
affection
towards
God
,
and
a
blind
loue
to
God
,
as
he
is
God
and
the
chiefe
good
:
yet
as
man
is
guiltie
of
sinne
,
and
takes
notice
of
his
guiltinesse
,
and
conceiues
of
God
as
a
iust
punisher
of
sinne
,
he
hates
God
:
as
a
guiltie
malefactor
hates
the
Iudge
,
not
as
he
is
a
man
good
,
liberall
,
and
the
like
,
but
as
he
is
a
iust
sentencer
of
his
euill
deeds
,
so
a
man
hates
God
;
and
as
a
man
increaseth
in
sinne
,
so
he
increaseth
in
hating
of
God
.
It
is
said
of
the
Gentiles
being
giuen
vp
to
vile
affections
,
and
to
a
reprobate
sense
,
and
they
running
on
in
foule
sinnes
and
fearefull
abhominations
,
they
became
haters
of
God
.
Rom
.
1.30
.
Now
for
vse
of
the
point
;
The
popish
conceit
of
pure
naturals
confuted
.
this
being
so
that
the
act
and
exercise
of
the
mind
of
a
naturall
man
,
is
directly
and
extremely
contrarie
to
God
and
to
all
goodnesse
,
it
meets
with
that
conceit
of
the
Papists
touching
pure
naturals
,
and
the
goodnesse
in
nature
.
They
magnifie
nature
,
and
teach
that
a
man
in
his
naturall
state
may
prepare
himselfe
to
receiue
grace
,
and
that
he
preparing
himselfe
,
he
merits
grace
ex
congruo
,
as
they
say
.
It
is
an
idle
conceit
,
it
cannot
stand
with
the
truth
now
deliuered
,
that
the
act
and
exercise
of
the
mind
and
will
of
a
naturall
man
is
extremely
opposite
and
contrarie
to
God
and
to
all
goodnesse
:
and
it
is
as
possible
that
a
violent
streame
of
water
should
suddenly
turne
it selfe
backwards
,
as
it
is
for
the
mind
and
will
of
men
being
carried
against
God
and
all
goodnesse
,
to
turne
and
prepare
it selfe
to
receiue
grace
.
The
Lord
Iesus
saith
,
Ioh
.
6.44
.
None
can
come
to
me
,
except
the
Father
which
hath
sent
me
,
draw
him
.
Now
if
there
were
in
man
the
least
power
and
aptnesse
to
receiue
grace
,
drawing
were
needlesse
,
for
that
argues
an
obstinate
rebellion
,
and
reluctancy
and
striuing
against
grace
.
Though
indeed
none
is
forced
to
come
to
Christ
,
or
to
receiue
grace
,
but
he
receiues
it
willingly
,
yet
of
himselfe
he
hath
no
such
will
,
but
of
vnwilling
he
is
made
willing
.
Now
for
the
vse
of
the
point
to
our selues
.
Is
it
so
that
the
act
and
exercise
of
the
mind
and
will
of
a
naturall
man
is
extremely
opposite
and
contrarie
to
God
&
to
all
goodnesse
?
They
whose
minds
&
wils
are
wrought
on
by
grace
,
and
turned
from
euill
to
good
,
ought
to
magnifie
Gods
goodnes
&
mercy
And
they
who
are
in
their
naturall
state
,
must
be
farre
from
imagining
that
they
can
at
their
pleasure
change
their
minds
&
wils
.
surely
such
as
haue
their
minds
and
wils
wrought
on
by
grace
,
and
turned
from
euill
to
good
,
so
that
now
they
are
able
to
thinke
of
good
things
,
to
mind
them
,
to
will
them
,
to
loue
and
to
like
them
,
and
to
delight
in
them
in
some
measure
,
they
are
to
magnifie
the
goodnesse
and
mercy
of
God
,
and
the
power
of
his
grace
;
they
cannot
be
sufficiently
thankfull
for
so
great
a
mercy
,
in
that
their
minds
and
wils
were
before
at
enimitie
against
God
.
And
such
as
are
yet
in
their
naturall
state
and
condition
,
are
to
take
heed
they
please
not
themselues
in
a
conceit
that
they
can
at
their
owne
time
and
pleasure
change
their
minds
and
wils
,
and
so
neglect
the
timely
and
carefull
vse
of
the
meanes
by
which
God
workes
grace
in
those
that
belong
to
him
.
As
Popery
is
naturall
in
many
things
,
so
in
this
particular
:
men
thinke
that
howsoeuer
their
minds
are
now
set
on
euill
,
and
their
wils
and
affections
are
wholly
carried
after
euill
,
yet
they
may
when
they
please
change
their
minds
,
and
turne
their
hearts
from
euill
to
good
,
and
take
a
new
course
:
but
indeed
they
deceiue
themselues
.
Ier
.
13.23
.
saith
the
Prophet
,
Can
the
Blackmore
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
ye
also
do
good
that
are
accustomed
to
do
euill
.
Where
he
shewes
how
hard
a
thing
it
is
to
breake
off
a
custome
of
doing
ill
,
euen
as
hard
as
to
make
the
Blackmore
white
,
or
to
change
the
skin
of
a
Leopard
.
And
if
custome
which
is
but
a
second
nature
be
so
hard
to
roote
out
,
how
hard
then
is
nature
it selfe
and
the
corruption
of
it
,
to
be
rooted
out
,
which
is
as
deare
and
neare
to
vs
as
any
part
or
member
of
our
bodies
,
or
any
part
of
our
soules
?
Surely
there
must
be
an
holy
violence
before
that
can
be
done
,
and
it
is
done
onely
by
the
mightie
hand
and
power
of
God
And
therefore
our
part
is
to
vse
the
meanes
carefully
,
by
which
the
Lord
workes
grace
in
the
minds
and
hearts
of
his
,
euen
diligent
hearing
,
reading
,
and
meditating
in
the
word
of
God
,
conference
,
good
company
,
and
the
like
,
to
waite
on
the
Lord
till
he
strike
an
holy
stroke
on
our
hearts
and
minds
;
he
will
do
it
in
time
on
all
those
that
belong
to
him
.
Hauing
stood
on
the
Apostles
argument
,
by
which
he
prooues
the
wisedome
of
the
flesh
to
be
death
,
or
deadly
,
or
damnable
,
because
it
is
enimitie
against
God
:
come
we
now
to
the
ground
and
proofe
of
it
in
the
next
words
,
For
it
is
not
subiect
to
the
Law
of
God
,
neither
indeed
can
be
.
The
Apostle
prooues
the
wisedome
of
the
flesh
to
be
enimitie
against
God
by
this
,
that
it
is
not
subiect
to
the
Law
of
God
,
it
yeelds
not
to
the
Law
of
God
any
orderly
subiection
;
nay
it
doth
resist
,
and
rise
vp
,
and
rebell
against
the
Law
of
God
:
euen
against
the
will
of
God
reuealed
in
his
word
,
touching
duties
of
pietie
towards
God
,
and
duties
of
loue
,
mercy
,
equitie
,
and
iustice
towards
men
.
And
here
first
we
are
to
obserue
the
Apostles
argument
,
by
which
he
prooues
the
wisedome
of
the
flesh
to
be
enimitie
against
God
;
he
reasons
thus
:
The
wisedome
of
the
flesh
is
not
subiect
to
the
Law
of
God
,
it
doth
rather
resist
,
and
rebell
,
and
rise
vp
against
Gods
Law
,
and
therefore
it
is
enimitie
against
God
.
This
manner
of
reasoning
yeelds
to
vs
thus
much
.
That
they
that
will
not
subiect
themselues
to
the
Law
of
God
,
they
are
enemies
to
God
:
they
whosoeuer
they
be
,
Whosoeuer
they
be
that
will
not
yeeld
obedience
to
Gods
will
reuealed
to
the
in
his
word
,
are
in
Gods
account
as
enemies
to
God
.
that
yeeld
not
obedience
to
the
will
of
God
made
knowne
to
them
in
his
word
,
they
that
will
not
subiect
their
minds
,
their
wils
,
and
their
affections
to
the
will
of
God
,
and
square
and
frame
their
actions
according
to
his
will
,
to
do
the
good
it
requires
,
and
to
auoyd
the
euill
it
forbids
,
his
will
being
made
knowne
to
them
,
they
are
in
Gods
account
as
enemies
to
God
,
and
as
rebels
against
God
,
the
Lord
so
accounts
of
them
.
And
for
further
clearing
of
this
,
marke
what
the
Lord
saith
,
Exod
.
20.5
.
Exod
.
20.5
.
In
the
second
commandement
he
saith
,
He
is
a
God
visiting
the
iniquitie
of
the
fathers
vpon
the
children
,
vpon
the
third
generation
,
and
vpon
the
fourth
of
them
that
hate
him
.
And
who
are
those
that
hate
him
?
We
may
easily
gather
who
they
be
,
by
that
he
subioynes
verse
6.
where
he
saith
,
He
shewes
mercy
to
them
that
loue
him
and
keepe
his
commandements
:
as
if
he
had
said
,
those
that
loue
me
,
are
those
that
keepe
my
commandements
;
and
so
on
the
contrary
,
those
that
keepe
not
the
commandements
of
God
,
and
yeeld
not
obedience
to
his
will
,
the
Lord
accounts
of
them
as
those
that
hate
him
,
and
as
enemies
to
him
,
and
as
rebels
against
him
.
Deut
.
31.27
.
Deut
.
31.27
.
saith
Moses
,
I
know
thy
rebellion
and
thy
stiffe
necke
:
behold
,
I
being
yet
aliue
with
you
this
day
,
ye
are
rebellious
against
the
Lord
:
how
much
more
then
after
my
death
?
He
saith
the
people
were
rebellious
against
the
Lord
,
in
that
they
did
not
subiect
themselues
to
his
will
made
knowne
to
them
.
Ioh
.
14.15
.
Ioh
.
14.15
.
saith
Christ
,
If
ye
loue
me
keepe
my
commandements
.
Whence
it
followes
by
proportion
,
that
those
that
keepe
not
the
commandements
of
Christ
,
they
loue
not
Christ
;
no
they
hate
him
,
and
they
are
enemies
to
him
,
as
himselfe
saith
,
Mat
.
12.30
.
Math
.
12.30
.
He
that
is
not
with
me
is
against
me
,
I
account
them
as
mine
enemies
.
And
to
this
purpose
is
that
,
Luke
19.27
.
Luke
19.27
.
Those
mine
enemies
which
would
not
that
I
should
reigne
ouer
them
,
bring
them
hither
,
and
slay
them
before
me
.
Those
that
would
not
subiect
their
neckes
to
my
yoake
,
nor
yeeld
obedience
to
my
lawes
,
bring
them
hither
,
and
slay
them
before
me
.
And
to
these
we
might
adde
many
other
testimonies
confirming
this
truth
,
that
they
whosoeuer
they
be
,
that
will
not
subiect
themselues
to
the
Law
of
God
,
to
mind
,
to
will
,
and
to
affect
and
loue
the
good
things
the
Lord
requires
of
them
,
and
to
auoyd
the
euill
he
forbids
,
his
will
being
made
knowne
to
them
,
they
are
in
Gods
account
as
enemies
to
God
,
and
as
rebels
against
him
,
the
Lord
so
accounts
of
them
:
for
why
,
the
reasons
of
this
truth
are
these
.
First
,
there
is
a
most
neare
vnion
and
coniunction
betweene
God
and
his
Law
,
the
Law
of
God
is
the
mind
of
God
and
will
of
God
,
euen
his
eternall
and
vnchangeable
will
reuealed
,
to
which
he
would
haue
men
to
be
subiect
and
conformable
;
and
men
cannot
denie
subiection
to
that
,
but
they
denie
it
to
God
himselfe
,
and
so
they
rebell
against
him
.
Againe
secondly
,
all
men
are
bound
to
yeeld
subiection
to
the
Law
of
God
,
and
to
his
will
reuealed
in
his
word
,
as
to
the
Law
and
will
of
him
who
is
soueraigne
Lord
and
king
ouer
them
,
and
hath
the
command
of
their
soules
and
bodies
and
of
all
that
they
haue
.
And
therefore
as
they
are
rebels
to
a
king
,
who
being
his
naturall
subiects
and
bound
to
obey
him
,
will
not
submit
themselues
to
his
good
lawes
;
so
it
must
needs
be
a
truth
,
that
they
whosoeuer
they
be
that
will
not
subiect
themselues
to
the
Law
of
God
,
to
the
will
of
God
reuealed
in
his
word
,
to
mind
,
to
will
,
and
to
affect
,
and
to
do
the
good
things
the
Lord
requires
of
them
,
and
to
auoid
the
euill
he
forbids
,
his
will
being
made
knowne
to
them
,
they
are
in
Gods
account
as
enemies
to
God
,
and
as
rebels
,
and
the
Lord
so
accounts
of
them
.
First
,
this
truth
serues
to
discouer
the
wretched
and
fearefull
condition
of
all
such
as
haue
the
will
of
God
made
knowne
to
them
touching
good
things
the
Lord
requires
at
their
hands
,
and
touching
euill
they
ought
to
auoid
,
A
discouerie
of
the
fearfull
state
of
those
who
refuse
to
hearken
to
the
voice
and
call
of
God
in
the
ministerie
of
his
word
,
and
to
yeeldto
it
.
and
yet
will
not
subiect
themselues
to
it
,
either
to
do
the
one
,
or
to
auoid
the
other
,
They
pull
away
the
shoulder
,
they
stop
their
eares
that
they
should
not
heare
,
Zach
.
7.11
.
Zach
.
7.11
.
and
they
hate
to
be
reformed
.
Fearefull
is
the
case
of
such
persons
,
whosoeuer
they
be
;
they
oppose
against
God
;
they
resist
,
as
Stephen
said
Act.
7.51
.
Act.
7.51
.
and
the
Lord
accounts
them
as
enemies
,
and
as
rebels
against
him
;
and
will
deale
with
them
as
with
rebels
.
Men
commonly
make
it
a
matter
of
nothing
to
refuse
to
subiect
themselues
to
the
word
of
God
,
either
when
it
cals
them
to
good
things
,
or
when
it
cals
them
from
their
euill
wayes
and
sinnes
:
yea
many
times
they
make
but
a
mocke
at
it
,
and
make
but
a
tush
or
puffe
at
the
voice
of
God
,
in
the
ministerie
of
his
word
calling
them
from
their
sinnes
.
But
consider
it
whosoeuer
thou
art
:
art
thou
a
drunkard
,
a
common
swearer
,
or
the
like
?
and
hath
the
word
of
God
often
sounded
in
thine
eares
?
hath
it
discouered
to
thee
thy
particular
sinnes
,
and
shewed
thee
the
greatnesse
of
them
,
and
danger
of
them
?
hath
it
smitten
thine
heart
,
and
hit
on
thy
conscience
,
and
dost
thou
refuse
to
hearken
to
it
,
and
to
yeeld
to
the
voice
and
call
of
God
,
and
dost
thou
make
light
of
it
?
Thou
art
in
a
fearefull
case
,
the
Lord
accounts
thee
as
his
enemie
,
and
will
deale
with
thee
as
with
his
enemie
.
Yea
know
it
,
that
thou
hardening
thy
heart
against
the
voice
of
God
in
the
ministerie
of
his
word
,
and
refusing
to
be
reformed
by
it
,
the
Lord
will
also
harden
it
,
and
in
his
iust
iudgement
giue
thee
ouer
to
sinne
,
and
to
the
will
of
the
diuell
,
to
be
led
of
him
at
his
will
and
pleasure
.
Yea
thou
being
a
child
of
disobedience
and
wilfull
rebellion
,
thou
art
not
onely
a
child
of
wrath
,
as
all
men
are
by
natu
e
,
but
it
is
more
then
probable
that
thou
shalt
neuer
be
receiued
to
mercy
,
that
thou
art
a
child
of
perdition
,
and
art
now
going
on
a
pace
towards
hell
,
and
shalt
one
day
be
fit
fuell
for
the
fire
of
hell
.
Consider
this
all
you
that
refuse
to
subiect
your selues
to
the
will
of
God
made
knowne
to
you
in
the
ministerie
of
his
word
.
Againe
,
is
it
so
that
they
whosoeuer
they
be
,
that
will
not
subiect
themselues
to
the
will
of
God
reuealed
in
his
word
to
mind
,
Not
onely
open
contemners
of
God
&
of
al
goodnesse
are
enemies
to
God
,
but
such
also
as
are
lukewarme
professors
&
carnall
gospellers
.
to
will
,
affect
,
and
do
the
good
things
the
Lord
requires
of
them
,
and
to
auoid
the
euill
he
forbids
(
his
will
being
made
knowne
to
them
)
they
in
Gods
account
are
as
enemies
to
God
,
and
as
rebels
against
him
,
the
Lord
so
accounts
them
.
Then
take
we
heed
we
deceiue
not
our selues
,
thinke
not
that
onely
they
are
enemies
to
God
that
are
at
open
defiance
and
hostilitie
with
him
,
as
those
that
are
open
contemners
of
God
and
of
all
goodnesse
,
open
blasphemers
,
such
as
bend
their
tongues
like
their
bowes
for
lies
:
Ier
.
9.3
.
and
shoot
out
bitter
and
blasphemous
words
against
God
and
against
goodnesse
:
No
,
no
,
not
onely
they
,
but
euen
thou
that
dost
not
subiect
thy selfe
to
the
will
of
God
made
knowne
to
thee
,
to
mind
,
to
will
,
and
to
affect
,
to
loue
and
to
like
good
things
,
euen
thou
in
Gods
account
art
an
enemie
to
God
.
It
may
be
thou
art
able
to
say
,
I
am
no
enemie
to
goodnesse
,
I
speake
not
ill
of
the
wayes
of
God
,
I
blaspheme
not
God
and
his
truth
,
I
am
neither
Papist
nor
Atheist
,
&c.
Yea
but
what
loue
hast
thou
to
goodnesse
and
to
the
truth
of
God
?
what
zeale
hast
thou
for
God
and
for
his
truth
?
is
thy
heart
and
soule
,
thy
mind
and
thy
inward
affections
,
thy
wisedome
subiect
to
it
or
no
?
for
these
are
things
the
Lord
requires
of
thee
in
his
word
,
thou
bearing
the
name
of
a
Christian
,
and
taking
on
thee
the
profession
of
the
Gospell
.
Alas
,
if
many
in
the
world
examine
themselues
touching
these
particulars
,
they
shall
find
that
these
things
are
wanting
in
them
:
they
are
luke-warme
professors
,
they
are
carnall
Gospellers
;
they
go
on
in
a
drousie
course
and
a
formall
profession
,
they
haue
no
burning
loue
to
the
truth
,
no
zeale
to
Gods
glorie
.
Well
,
let
such
persons
know
,
howsoeuer
they
please
themselues
in
a
conceit
that
they
are
at
peace
with
God
,
and
they
are
his
friends
,
yet
indeed
in
Gods
account
they
are
enemies
to
God
,
and
though
they
be
not
at
open
enimitie
with
God
as
open
contemners
are
,
yet
in
their
degree
they
are
enemies
to
God
:
and
the
Lord
so
esteemes
of
them
.
And
howsoeuer
luke-warme
Gospellers
may
seeme
neither
to
be
enemies
to
God
,
nor
yet
sound
and
good
friends
to
him
,
but
to
hold
on
a
middle
course
,
&
to
be
in
a
middle
condition
,
yet
indeed
so
farre
as
they
are
luke-warme
,
Note
.
they
haue
fellowship
with
the
diuell
,
and
they
are
enemies
to
God
,
and
therefore
deceiue
not
thy selfe
.
One
thing
note
we
further
,
{αβγδ}
.
and
that
is
from
the
word
here
vsed
:
the
word
(
as
I
shewed
)
here
rendred
subiect
,
signifies
orderly
subiection
:
so
that
hence
note
we
.
That
the
wisedome
of
the
flesh
may
hit
on
a
good
dutie
,
a
man
in
his
naturall
state
and
condition
may
do
that
which
is
good
in
it selfe
,
but
he
marres
it
in
doing
,
The
wisedom
of
the
flesh
may
do
that
which
is
good
for
the
matter
of
it
,
but
not
for
the
maner
of
doing
it
.
he
doth
it
not
orderly
,
it
is
accounted
of
as
the
deed
of
an
enemie
to
God
,
he
doth
it
not
so
as
may
please
God
and
bring
comfort
to
his
owne
soule
.
The
Apostle
saith
of
the
Gentiles
,
Rom
.
2.14
.
Rom
.
2.14
.
that
they
did
by
nature
the
things
contained
in
the
Law
,
but
yet
they
failed
in
the
ground
,
manner
,
and
right
end
of
doing
good
things
;
they
did
them
not
of
faith
,
for
they
had
none
;
they
did
them
not
of
conscience
towards
God
,
they
knew
not
God
;
nor
in
obedience
to
his
Commandement
,
they
were
ignorant
of
it
;
and
they
did
them
not
to
the
glory
of
God
,
but
to
their
owne
praise
and
glory
amongst
men
.
And
thus
it
is
with
all
men
in
their
naturall
state
and
condition
.
A
good
intent
is
not
sufficient
in
the
seruice
of
God
.
And
therefore
it
is
not
a
blind
intent
and
good
meaning
that
poore
ignorant
soules
stand
on
,
that
will
serue
the
turne
in
seruing
God
:
no
,
no
,
though
men
do
that
which
is
commanded
in
the
word
of
God
,
and
do
it
with
a
good
intent
and
good
meaning
(
as
they
say
,
)
and
yet
do
it
not
orderly
as
it
ought
to
be
done
,
in
faith
,
in
conscience
towards
God
,
and
in
obedience
to
his
will
,
and
with
respect
to
his
glory
,
it
is
not
pleasing
to
him
;
the
Lord
accounts
it
not
any
subiection
to
his
will
,
but
rather
rebellion
against
him
.
And
they
that
thrust
on
God
any
thing
not
commanded
in
his
word
,
or
things
commanded
and
yet
not
done
as
they
ought
to
be
,
they
hate
the
Lord
,
and
the
Lord
doth
so
account
of
them
,
Exod
.
20.5
.
Exod
.
20.5
.
Now
the
Apostle
saith
,
The
wisdome
of
the
flesh
,
the
wisedome
of
corrupt
nature
,
is
not
subiect
to
the
Law
of
God
,
but
indeed
rebels
against
it
.
I
might
stand
to
shew
the
error
of
the
Pelagians
.
An
error
of
the
Pelagians
and
Popish
schoolemen
met
withall
.
It
meets
with
their
error
who
hold
that
a
naturall
man
might
fulfill
the
Law
of
God
;
and
that
error
also
of
the
Popish
schoolmen
:
it
meets
with
their
error
likewise
who
affirme
that
a
man
without
grace
may
keepe
the
Law
in
respect
of
the
substance
of
the
worke
,
though
not
ad
intentionem
Legis
,
not
after
the
intention
of
the
Law
.
But
these
we
haue
in
part
stood
on
before
verse
3.
therefore
I
passe
by
them
.
Onely
from
hence
in
that
the
Apostle
saith
,
The
wisedome
of
the
flesh
,
the
wisedome
of
corrupt
nature
,
is
not
subiect
to
the
Law
of
God
;
we
may
plainly
gather
thus
much
.
The
best
act
and
exercise
of
the
soule
of
a
carnal
person
is
euill
and
sinfull
.
That
the
best
act
&
exercise
of
the
soule
of
a
carnall
person
,
of
a
man
that
is
yet
in
his
naturall
state
and
condition
,
is
euill
and
sinfull
,
it
is
not
subiect
to
the
Law
of
God
,
it
is
not
conformable
to
the
will
of
God
reuealed
in
his
word
,
which
is
the
rule
of
all
holinesse
and
righteousnesse
:
and
so
it
must
needs
be
euill
and
sinfull
.
For
indeed
whatsoeuer
act
of
the
soule
of
man
is
not
consonant
and
agreeable
to
the
Law
of
God
,
that
is
euill
,
and
that
is
sinfull
.
Sinne
is
so
defined
.
1.
Ioh
.
3.4
.
Sinne
is
transgression
of
the
Law
:
any
act
of
man
transgressing
Gods
Law
,
yea
any
act
not
agreeable
to
the
Law
of
God
,
it
is
euill
and
sinfull
.
And
this
beares
strongly
against
an
erronious
opinion
of
the
Papists
,
namely
this
:
That
the
first
intents
of
the
mind
disordered
,
A
popish
opinion
confuted
.
euen
lust
and
concupiscence
of
the
heart
without
consent
of
will
,
if
it
gaine
not
consent
of
will
to
accomplish
euill
,
is
no
sinne
:
that
they
hold
and
teach
.
Now
the
truth
deliuered
makes
strongly
against
that
.
For
why
:
Is
the
best
act
and
exercise
of
the
soule
of
a
corrupt
person
euill
and
sinfull
,
euen
his
wisedome
,
is
that
euill
,
because
it
is
not
subiect
to
the
Law
of
God
?
surely
then
the
motions
of
the
mind
disordered
,
the
motions
and
stirrings
that
are
in
the
mind
and
heart
of
man
to
euill
,
though
consent
of
will
be
not
gained
,
though
they
neuer
get
consent
of
will
for
the
accomplishment
of
euill
,
yet
those
verie
motions
must
needs
be
euill
and
sinfull
.
For
certainly
they
are
not
subiect
to
the
Law
of
God
,
they
are
repugnant
and
contrarie
to
the
Law
of
God
,
they
are
fruits
of
corruption
;
they
are
such
as
men
should
not
haue
had
,
if
our
first
parents
had
stood
and
continued
in
the
state
of
innocencie
:
and
therefore
they
are
naught
,
and
they
are
sinnes
,
and
it
is
a
grosse
error
to
hold
the
contrarie
.
Now
further
in
that
the
Apostle
saith
,
the
wisedome
of
the
flesh
is
not
subiect
to
the
Law
of
God
,
neither
indeed
can
be
:
affirming
that
as
a
certaine
truth
,
neither
indeed
can
be
,
we
are
giuen
to
vnderstand
thus
much
:
That
the
wisedome
of
the
flesh
,
the
minding
and
affecting
of
corrupt
nature
,
is
not
onely
not
subiect
to
Gods
Law
,
The
wisedom
of
the
flesh
hath
no
power
in
it selfe
to
be
subiect
to
the
Law
of
God
.
but
it
hath
no
power
in
it selfe
to
be
subiect
to
it
:
the
mind
and
will
of
a
naturall
man
,
one
that
is
yet
in
his
naturall
state
,
hath
no
power
nor
abilitie
in
it selfe
and
of
it selfe
,
to
mind
,
to
will
,
and
to
affect
good
things
.
Or
thus
briefly
conceiue
the
point
.
A
man
that
is
in
his
naturall
state
and
condition
,
as
yet
vnregenerate
,
hath
no
power
nor
abilitie
in
himselfe
nor
of
himselfe
,
to
mind
,
to
will
,
and
to
affect
good
things
,
things
concerning
pietie
towards
God
,
or
things
concerning
equitie
,
iustice
,
loue
,
and
mercy
towards
men
,
commanded
in
the
Law
of
God
;
at
least
to
mind
,
to
will
,
and
to
affect
them
,
as
they
ought
to
be
minded
,
willed
,
and
affected
.
To
this
purpose
that
is
a
plaine
text
,
1.
Corinth
.
2.14
.
1.
Cor
.
2.14
.
The
naturall
man
(
saith
the
Apostle
)
perceiues
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
vnto
him
.
And
he
addes
further
,
Neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
He
doth
not
onely
not
know
nor
perceiue
spirituall
things
,
for
that
might
be
through
neglect
or
contempt
of
them
;
but
he
cannot
know
them
,
he
hath
no
power
in
himselfe
of
himselfe
to
know
them
,
though
he
labour
to
know
them
.
And
2.
Cor
.
3.5
.
2.
Cor
.
3.5
.
saith
the
Apostle
,
We
are
not
sufficient
of
our selues
to
think
any
thing
(
he
meanes
any
thing
that
is
truly
good
)
as
of
our selues
.
Ioh
.
15.5
.
Ioh
.
15.5
.
saith
Christ
,
Without
me
ye
can
do
nothing
.
A
man
that
is
out
of
Christ
,
as
yet
in
his
naturall
state
and
condition
,
can
do
nothing
that
is
truly
good
,
he
cannot
mind
,
will
,
or
affect
good
things
;
either
things
that
concerne
piety
towards
God
,
or
loue
and
mercy
towards
men
,
as
they
ought
to
be
minded
,
willed
,
and
affected
.
And
not
to
adde
any
further
euidence
and
testimonie
of
Scripture
,
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
man
in
his
naturall
state
and
condition
hath
no
goodnesse
in
any
power
or
facultie
of
his
soule
;
there
is
no
part
nor
portion
of
any
spirituall
goodnesse
in
man
being
yet
in
his
naturall
state
:
there
must
be
a
renouation
,
a
new
making
,
and
a
new
birth
,
before
there
be
any
goodnesse
in
any
power
or
facultie
of
the
soule
of
man
or
woman
.
Againe
secondly
,
man
in
his
naturall
state
and
condition
is
so
vnder
the
power
of
sinne
,
as
a
dead
man
is
vnder
the
power
of
death
.
He
is
dead
in
sinne
,
Ephes
.
2.1
.
Ephes
.
2.1
.
He
hath
neither
spirituall
life
,
nor
the
actions
,
nor
the
faculties
of
that
life
.
And
therefore
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
a
man
that
is
in
his
naturall
state
and
condition
as
yet
vnregenerate
,
hath
no
power
nor
abilitie
in
himselfe
and
of
himselfe
,
to
mind
,
will
,
and
to
affect
good
things
,
things
that
concerne
pietie
towards
God
,
or
loue
and
mercy
towards
men
,
commanded
in
the
Law
of
God
,
as
they
ought
to
be
minded
,
willed
and
affected
.
This
being
a
truth
,
The
error
of
the
Pelagians
and
Papists
touching
freedome
of
will
,
confuted
.
it
meets
with
the
vaine
conceit
of
all
those
that
magnifie
nature
,
and
dreame
of
some
goodnesse
in
our
nature
without
grace
:
and
especially
it
meets
with
the
error
of
the
Pelagians
and
of
the
Papists
,
touching
freedome
of
will
.
They
hold
and
teach
,
that
the
will
of
man
is
able
to
loue
God
,
and
to
be
subiect
to
his
Law
without
grace
,
or
at
least
(
say
they
)
being
a
little
helped
by
Gods
Spirit
,
can
either
receiue
grace
or
refuse
it
,
if
it
list
.
This
is
vtterly
false
,
it
is
as
possible
for
a
dead
man
to
wil
his
owne
quickening
,
and
his
owne
raising
vp
from
the
graue
,
as
it
is
for
a
man
in
his
naturall
state
and
condition
,
being
dead
in
sinnes
,
to
mind
and
to
will
spirituall
good
things
.
Oh
but
say
the
Papists
,
though
a
man
in
sinne
be
dead
in
the
way
of
grace
,
yet
he
liues
naturally
,
and
he
hath
free-will
in
naturall
and
ciuill
actions
;
which
will
of
his
being
by
grace
fortified
,
and
as
it
were
lifted
vp
to
an
higher
degree
of
perfection
,
can
then
concurre
and
worke
with
grace
to
faith
,
and
all
good
workes
necessarie
to
life
euerlasting
.
Thus
they
pleade
,
and
those
be
their
owne
words
.
To
answer
them
.
First
,
they
speake
not
to
the
purpose
,
for
though
it
be
granted
that
man
liues
naturally
,
and
hath
free-will
in
morall
and
ciuill
things
(
which
we
confesse
:
)
doth
it
thereupon
follow
that
he
hath
power
by
nature
to
will
spirituall
good
things
?
No
,
no
,
it
followes
not
on
that
ground
.
Againe
,
in
that
they
say
,
the
naturall
will
being
by
grace
fortified
and
lifted
vp
to
an
higher
degree
of
perfection
,
can
then
concurre
and
worke
with
grace
to
faith
,
and
to
all
good
workes
necessarie
to
saluation
,
they
contradict
themselues
:
for
this
proues
not
that
the
will
of
man
concurres
by
it
owne
naturall
power
,
which
is
the
thing
in
question
,
but
the
cleane
contrarie
,
that
the
will
onely
by
grace
is
enabled
to
will
that
which
is
truly
good
:
and
that
is
the
thing
we
teach
;
that
the
will
of
man
in
the
first
act
of
conuersion
is
meerly
passiue
,
able
to
do
nothing
,
but
being
wrought
on
and
renewed
by
grace
,
and
of
vnwilling
made
willing
,
then
it
is
able
to
chuse
,
to
will
,
and
to
affect
that
which
is
truly
good
.
Haply
some
will
say
:
hath
the
will
of
man
being
yet
in
the
naturall
state
and
condition
,
no
possibilitie
of
willing
that
which
is
truly
good
?
I
answer
.
Though
it
haue
no
power
in
it selfe
and
of
it selfe
to
will
spirituall
good
things
,
yet
it
hath
a
possibilitie
of
willing
that
which
is
truly
good
;
it
is
capable
of
grace
,
it
is
fit
to
be
wrought
on
,
and
to
be
made
able
by
grace
to
will
that
which
is
truly
good
:
for
the
Lord
workes
not
on
men
as
on
stockes
or
on
stones
,
or
on
vnreasonable
creatures
;
men
hauing
vnderstanding
and
will
,
they
are
capable
of
grace
,
fit
to
haue
their
wils
made
able
by
grace
to
will
things
truly
good
;
there
is
that
possibilitie
in
the
corrupt
will
of
man
.
Now
further
,
is
it
so
that
a
man
in
his
naturall
state
and
condition
,
The
wisedom
of
the
flesh
being
vnable
to
yeeld
subiection
to
the
Law
of
God
,
much
lesse
can
it
yeeld
to
the
doctrine
of
the
Gospell
.
as
yet
vnregenerate
,
hath
no
power
in
himselfe
and
of
himselfe
,
to
mind
,
to
will
,
and
to
affect
good
things
concerning
pietie
towards
God
,
loue
and
mercy
towards
men
,
the
good
things
of
Gods
Law
?
surely
then
much
lesse
hath
any
man
power
in
himselfe
and
of
himselfe
,
to
mind
,
to
will
,
and
to
affect
the
good
things
of
the
Gospell
.
The
wisedome
of
the
flesh
cannot
yeeld
subiection
to
the
Law
of
God
,
much
lesse
can
it
yeeld
to
the
doctrine
of
the
Gospell
,
as
to
beleeue
the
sweete
promises
of
it
,
and
to
beleeue
in
Christ
:
there
is
some
seed
of
the
one
in
nature
,
but
none
of
the
other
.
And
this
is
a
thing
that
deceiues
many
in
the
world
;
they
fancie
to
themselues
that
faith
is
in
their
owne
power
,
and
that
they
can
at
their
owne
time
and
pleasure
beleeue
in
Christ
.
And
herein
the
diuell
deludes
thousands
:
yea
some
are
so
besotted
and
blinded
by
the
subtiltie
of
Satan
,
as
they
thinke
they
haue
beleeued
in
Christ
euer
since
they
could
remember
,
and
they
neuer
doubted
of
Gods
mercy
.
Or
if
this
slight
be
too
palpable
and
be
discerned
,
yet
Satan
perswades
with
them
,
they
may
beleeue
when
they
will
,
and
that
it
is
an
easie
matter
to
beleeue
in
Christ
,
and
in
their
owne
power
to
beleeue
when
they
list
;
yea
that
they
may
take
hold
of
the
mercy
of
God
and
merit
of
Christ
at
the
very
last
houre
of
their
life
:
and
with
this
pleasing
conceit
he
carries
thousands
to
the
pit
of
euerlasting
perdition
.
We
are
to
take
heed
of
this
,
and
know
that
true
faith
in
Christ
is
a
wonderfull
and
supernaturall
gift
and
grace
of
God
,
wrought
by
the
exceeding
greatnesse
of
Gods
power
,
euen
by
the
working
of
his
almighty
power
,
Ehpes
.
1.19
.
and
therefore
not
in
any
mans
power
to
beleeue
when
he
lift
.
No
,
no
,
Note
.
if
true
faith
in
Christ
were
in
a
mans
owne
power
,
then
would
neuer
any
man
feeling
the
weight
and
burden
of
his
sinnes
,
and
apprehending
Gods
anger
and
wrath
against
him
for
them
,
despaire
of
Gods
mercy
,
but
he
would
take
hold
of
it
to
his
comfort
.
Now
wofull
experience
sheweth
the
contrarie
;
that
at
such
a
time
as
some
are
brought
to
the
sight
of
their
sinnes
,
and
haue
an
apprehension
and
feeling
of
Gods
anger
against
them
for
the
same
,
they
cannot
take
hold
of
Gods
mercy
:
no
,
they
cannot
be
perswaded
by
any
meanes
to
take
hold
of
it
to
their
comfort
;
they
rather
blaspheme
God
,
and
fall
to
vtter
desperation
:
and
therefore
it
is
not
in
mans
power
to
beleeue
when
he
list
,
and
at
his
owne
time
and
pleasure
.
And
if
thou
whosoeuer
thou
art
,
please
thy selfe
in
that
conceit
,
that
it
is
an
easie
matter
to
beleeue
in
Christ
,
and
that
thou
maist
so
do
when
thou
wilt
,
thou
maist
haply
when
the
Lord
lets
thee
see
the
greatnesse
of
thy
sinnes
,
what
thou
hast
deserued
by
them
,
seeke
for
faith
and
neuer
finde
it
:
yea
,
it
may
be
,
if
thou
wouldst
giue
a
thousand
worlds
(
if
they
were
thine
to
giue
)
thou
shalt
not
be
able
to
find
any
comfort
in
Christ
.
And
therefore
take
heed
thou
deceiue
not
thy selfe
,
learne
to
know
,
that
true
faith
in
Christ
is
not
in
a
mans
owne
power
,
but
is
the
onely
worke
of
Gods
mighty
power
:
&
neuer
rest
till
thou
find
that
the
Lord
hath
wrought
in
thee
the
wonderfull
and
supernaturall
worke
of
faith
,
euen
such
a
faith
as
is
able
to
breake
thorow
the
sense
and
feeling
of
thine
owne
sins
and
Gods
anger
,
and
to
take
hold
of
Gods
mercie
and
merit
of
Christ
,
to
thy
comfort
;
and
then
thou
maist
be
sure
that
thou
hast
such
a
faith
as
is
wrought
in
thee
by
the
mightie
and
powerfull
worke
of
Gods
Spirit
.
VERSE
8.
So
then
they
that
are
in
the
flesh
,
cannot
please
God
.
COme
we
now
to
Verse
8.
So
then
they
that
are
in
the
flesh
,
cannot
please
God
.
This
verse
is
a
corollarie
or
conclusion
inferred
&
brought
in
by
the
Apostle
on
the
verse
foregoing
:
hauing
said
verse
before
,
that
the
wisedome
of
the
flesh
is
enimity
against
God
,
and
shewed
the
ground
of
that
,
Because
it
neither
is
nor
can
be
subiect
to
the
Law
of
God
,
thereupon
he
infers
in
this
verse
,
that
therefore
they
that
are
in
the
flesh
cannot
please
God
.
This
verse
for
the
generall
matter
of
it
,
sets
forth
how
it
is
with
such
as
are
in
the
flesh
,
in
regard
of
Gods
fauour
and
acceptance
,
the
Apostle
affirming
this
of
them
,
that
their
case
and
condition
is
such
as
they
cannot
please
God
:
they
are
not
only
out
of
Gods
fauour
,
and
displeasing
to
God
,
but
there
is
a
further
matter
,
They
cannot
please
God
.
The
Apostle
affirmes
it
as
a
thing
impossible
for
them
to
please
God
;
let
them
do
what
they
will
,
or
what
they
can
,
they
cannot
possibly
please
God
.
So
then
they
that
are
in
the
flesh
cannot
please
God
.
Interpretation
To
be
in
the
flesh
,
is
sometimes
taken
in
Scripture
to
be
in
a
good
sense
:
it
is
all
one
with
this
,
to
be
in
the
body
,
as
Gal
.
2.20
.
Gal
.
2.20
.
In
that
I
now
liue
in
the
flesh
.
But
the
phrase
is
not
so
to
be
taken
in
this
place
:
it
was
the
error
of
the
Maniches
,
by
flesh
in
this
place
to
vnderstand
the
body
.
The
phrase
is
here
vsed
in
the
euill
part
,
it
is
opposed
to
that
,
to
be
in
the
Spirit
,
as
the
Apostle
saith
in
the
next
verse
,
Rom
.
8.9
.
Ye
are
not
in
the
flesh
,
but
in
the
Spirit
:
and
it
is
to
be
taken
in
a
contrary
sence
,
as
namely
thus
,
to
be
in
the
dregges
and
filth
of
nature
,
to
be
vnregenerate
,
Rom
.
7.5
.
as
we
may
gather
from
verse
5.
of
Chapter
7.
where
the
Apostle
vseth
this
phrase
,
and
saith
,
When
we
were
in
the
flesh
,
the
motions
of
sinnes
which
were
by
the
Law
,
had
force
in
our
members
,
to
bring
forth
fruite
vnto
death
.
It
was
the
conceit
of
a
Pope
of
Rome
whom
the
Papists
do
magnifie
,
and
say
that
men
are
to
seeke
the
sence
and
meaning
of
Scripture
out
of
his
breast
.
I
say
it
was
the
conceit
of
one
,
Pope
Syricius
by
name
,
that
to
be
in
the
flesh
,
in
this
place
is
to
be
vnderstood
of
married
persons
,
of
such
as
liue
in
the
married
estate
,
that
they
are
in
the
flesh
,
and
so
cannot
please
God
:
directly
contrarie
to
the
plaine
text
of
the
Apostle
,
who
saith
,
that
the
Romanes
to
whom
he
writ
,
among
whom
were
Aquila
and
Priscilla
,
and
no
doubt
many
other
married
persons
,
that
they
were
not
in
the
flesh
,
but
in
the
Spirit
.
It
is
a
strange
thing
that
the
Papists
should
so
forget
themselues
,
as
sometimes
to
extoll
marriage
and
to
make
it
an
holy
Sacrament
,
and
at
other
times
so
to
debase
it
,
as
to
make
it
a
state
and
condition
of
life
carnall
,
impure
,
and
vncleane
.
This
were
strange
,
but
that
indeed
we
are
to
consider
that
they
are
possest
with
a
spirit
of
blindnesse
and
giddinesse
:
but
that
by
the
way
.
The
meaning
of
the
phrase
is
(
as
before
we
shewed
)
to
be
in
the
puddle
and
dregs
of
nature
,
to
be
vnregenerate
.
Cannot
please
God
:
that
is
,
cannot
thinke
,
speake
,
or
do
any
thing
that
God
may
like
of
,
and
to
approue
and
account
as
pleasing
to
him
,
and
as
it
were
take
pleasure
in
,
as
the
Lord
saith
,
Malac
.
1.10
.
Malac
.
1.10
.
I
haue
no
pleasure
in
you
,
neither
will
I
accept
an
offering
at
your
hand
.
So
the
meaning
of
the
Apostle
in
this
verse
is
briefly
this
,
as
if
he
had
said
:
So
then
,
or
so
therefore
,
they
that
are
in
their
naturall
state
and
condition
,
in
the
dregs
and
filthy
puddle
of
nature
,
&
as
yet
vnregenerate
,
they
cannot
possibly
thinke
,
speake
,
or
do
,
any
thing
that
God
may
like
of
,
and
approue
of
,
and
that
he
may
accept
as
pleasing
to
his
holy
Maiestie
.
First
note
we
here
,
Note
.
that
this
verse
is
a
conclusion
inferred
by
the
Apostle
on
the
verse
foregoing
,
that
seeing
it
is
so
that
the
wisedome
of
the
flesh
is
enimitie
against
God
,
and
neither
is
nor
can
be
subiect
to
the
Law
of
God
:
therefore
saith
the
Apostle
,
being
guided
by
the
Spirit
of
God
,
They
that
are
in
the
flesh
,
they
cannot
please
God
.
We
see
that
this
verse
is
Gods
truth
,
Gods
owne
conclusion
,
brought
in
on
his
owne
premises
in
expresse
termes
,
that
they
that
are
in
the
flesh
,
they
that
are
vnregenerate
,
they
can
do
nothing
pleasing
God
.
If
this
had
bene
our
conclusion
deduced
and
drawne
by
consequent
out
of
some
place
of
Scripture
,
the
Papists
might
haue
had
some
better
colour
,
Gods
owne
conclusion
against
the
merit
of
congruitie
.
though
no
good
ground
to
except
against
it
;
but
this
we
see
is
Gods
owne
truth
,
his
owne
conclusion
grounded
on
his
owne
premises
:
they
that
are
in
the
flesh
,
as
yet
vnregenerate
,
they
cannot
please
God
.
This
beares
strongly
against
the
merit
of
congruitie
:
in
that
the
Papists
say
,
a
man
in
his
naturall
state
and
condition
may
prepare
himselfe
to
receiue
grace
;
yea
that
he
may
so
fit
himselfe
for
grace
,
as
that
he
merits
grace
at
the
hands
of
God
ex
congruo
,
by
a
kind
of
congruitie
,
they
directly
thwart
,
and
crosse
,
and
contradict
Gods
owne
truth
,
and
his
own
conclusion
inferred
on
his
owne
premises
:
namely
,
that
they
that
are
in
the
flesh
are
so
farre
from
meriting
,
as
they
can
do
nothing
pleasing
to
God
.
And
no
maruell
though
the
Papists
seeke
to
peruert
this
text
,
and
to
thrust
on
it
a
misconstruction
,
and
false
interpretation
,
because
it
makes
so
directly
against
them
,
and
in
such
expresse
termes
deliuered
by
the
Apostle
from
the
mouth
of
Gow
himselfe
,
and
by
the
speciall
motion
of
the
holy
Ghost
:
as
2.
Pet
.
1.21
.
This
I
thought
good
to
note
,
to
shew
by
what
spirit
the
Papists
are
led
,
euen
by
a
lying
spirit
,
a
spirit
in
flat
opposition
and
contradiction
to
the
Spirit
of
God
.
Now
in
the
next
place
obserue
,
how
the
Apostle
doth
expresse
the
state
and
condition
of
such
as
are
in
the
dregs
of
nature
,
as
yet
vnregenerate
.
He
saith
,
they
are
in
the
flesh
;
he
saith
not
there
is
flesh
and
corruption
in
them
,
for
that
may
be
,
and
is
in
the
best
of
Gods
children
so
long
as
they
liue
in
the
world
:
but
they
are
in
the
flesh
;
this
phrase
is
verie
weightie
and
verie
significant
,
it
imports
an
vniuersal
thraldome
vnder
sinne
and
corruption
.
The
point
hence
is
this
.
That
vnregenerate
persons
,
such
as
are
yet
in
their
naturall
state
and
condition
,
Vnregenerate
persons
are
altogether
fleshly
.
they
are
altogether
fleshly
,
they
are
nothing
but
a
lumpe
of
flesh
,
a
lumpe
of
sinne
and
of
corruption
;
they
are
drenched
in
sinne
,
and
as
it
were
ouer
head
and
eares
,
they
are
in
the
verie
puddle
of
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
Act.
8.23
.
Act.
8.23
.
Peter
saith
to
Simon
Magus
,
Thou
art
in
the
gall
of
bitternesse
,
thou
art
ouerwhelmed
in
sinne
.
Coloss
.
1.21
.
Colos
.
1.21
.
the
Apostle
saith
of
the
Colossians
,
that
before
their
conuersion
their
minds
were
set
in
euill
workes
.
And
many
other
euidences
might
cleare
and
confirme
this
truth
;
that
vnregenerate
persons
,
such
as
are
yet
in
their
naturall
state
and
condition
,
they
are
altogether
fleshly
,
they
are
nothing
but
a
lumpe
of
flesh
,
of
sinne
,
and
of
corruption
.
And
it
must
needs
be
so
:
for
as
we
haue
it
Ioh
.
3.6
.
Ioh
.
3.6
.
That
which
is
borne
of
the
flesh
,
is
flesh
,
it
is
nothing
but
flesh
and
a
lumpe
of
corruption
:
and
as
Iob
speakes
,
Iob
14.4
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
And
this
may
serue
to
pull
downe
the
pride
of
many
in
the
world
that
carrie
their
heads
aloft
,
A
iust
reproofe
of
the
pride
of
manie
.
and
shew
forth
the
pride
of
their
hearts
,
in
their
speech
,
in
their
gesture
,
in
their
apparell
,
and
the
like
.
If
they
well
consider
it
,
they
being
vnregenerate
persons
,
they
haue
cause
to
hang
downe
their
heads
,
and
to
couer
their
faces
for
shame
:
for
what
are
they
?
truly
nothing
but
a
lumpe
of
sinne
,
and
a
dunghill
of
corruption
.
What
cause
hath
the
poore
Lazer
,
that
is
full
of
botches
and
soares
from
top
to
toe
,
to
set
out
himselfe
in
goodly
apparell
,
and
in
rich
aray
?
Such
is
thy
case
,
thou
that
art
vnregenerate
,
and
as
yet
in
thy
naturall
state
and
condition
,
thou
art
full
of
blaines
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
vaine
and
garish
attire
.
Thou
wilt
say
:
I
am
not
vnregenerate
.
Surely
thy
vanitie
and
garishnesse
in
apparell
is
an
euidence
against
thee
,
it
tels
thee
to
thy
face
that
thou
art
carnall
,
for
if
thou
wert
not
,
thy
pride
would
soone
fall
of
it selfe
;
then
wouldst
thou
find
matter
enough
in
thee
to
humble
thee
,
and
to
cause
thee
to
lay
aside
thy
idle
vanities
and
superfluities
.
And
being
in
thy
naturall
state
and
condition
,
thou
art
most
vile
and
odious
in
Gods
sight
:
no
stinking
carion
is
so
lothsome
and
offensiue
to
thee
,
as
thou
art
to
God
.
I
hasten
to
that
which
I
principally
intend
in
this
verse
,
the
thing
the
Apostle
affirmes
of
them
that
are
in
the
flesh
;
namely
this
,
that
they
cannot
please
God
:
he
saith
,
they
that
are
vnregenerate
,
such
as
are
yet
in
their
naturall
state
and
condition
,
they
cannot
please
God
.
The
point
hence
is
the
verie
proposition
of
the
Apostle
,
namely
this
.
They
that
are
in
the
flesh
,
in
the
dregs
of
nature
,
in
their
naturall
state
and
condition
,
Veregenerate
persons
can
do
nothing
pleasing
to
God
.
as
yet
vnregenerate
,
they
cannot
thinke
,
speake
,
or
do
,
any
thing
pleasing
to
God
,
any
thing
that
God
may
approue
and
accept
of
,
as
pleasing
to
his
holy
Maiestie
.
Vnregenerate
persons
,
such
as
are
yet
in
the
dregs
of
nature
,
offend
God
and
displease
him
,
not
onely
in
and
by
their
sinnes
,
and
such
things
as
are
directly
euill
;
but
also
in
and
by
their
indifferent
actions
,
in
and
by
their
eating
,
drinking
,
walking
,
and
the
like
:
yea
in
and
by
their
thinking
,
speaking
,
and
doing
of
good
things
,
things
that
in
themselues
are
good
and
commanded
of
God
:
in
their
hearing
or
reading
of
the
word
of
God
,
and
their
prayers
,
and
the
like
.
An
vnregenerate
person
cannot
please
God
,
though
he
thinke
,
speake
,
Pro
.
15.8.9
.
or
do
,
the
best
thing
that
may
be
.
Salomon
saith
Prou.
15.8
.
The
sacrifice
of
the
wicked
is
an
abhomination
to
the
Lord
:
all
the
labour
and
all
the
cost
that
a
wicked
person
bestowes
on
the
worship
of
God
,
is
not
onely
vaine
,
but
it
is
abhominable
in
Gods
sight
.
And
in
the
9.
verse
,
he
saith
againe
,
The
way
of
the
wicked
,
euen
his
whole
course
is
abhominable
:
it
is
odious
to
God
,
it
prouokes
him
to
anger
against
him
.
And
to
this
purpose
is
that
of
the
Apostle
,
Tit
.
1.15
.
Tit
.
1.15
.
To
the
pure
are
all
things
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
is
nothing
pure
:
nothing
they
thinke
,
speake
,
or
do
,
is
pure
,
and
so
nothing
they
thinke
,
speake
,
or
do
,
can
be
pleasing
to
God
:
and
why
.
The
reason
of
it
is
plaine
,
namely
this
,
the
person
must
first
be
pleasing
to
God
before
any
thing
he
thinkes
,
speakes
,
or
doth
can
be
accepted
and
pleasing
to
him
.
Gen.
4.4
.
it
is
said
,
God
had
respect
to
Abell
and
to
his
offering
:
first
to
Abell
,
and
then
to
his
sacrifice
.
Now
onely
in
Christ
is
the
person
accepted
of
God
,
in
Christ
onely
is
the
Father
well
pleased
,
Mat
.
3.17
.
And
therefore
vnregenerate
persons
being
out
of
Christ
,
their
persons
are
not
pleasing
to
God
:
it
must
needs
be
a
truth
,
that
let
them
thinke
,
speake
or
do
,
what
they
will
,
euen
the
best
thing
that
may
be
,
they
cannot
please
God
.
Haply
some
will
say
:
The
Lord
sometimes
rewards
the
ciuill
obedience
and
outward
carriage
of
vnbeleeuers
,
and
such
as
are
yet
in
their
naturall
state
and
condition
.
Ezech
.
29.20
.
a
gift
is
promised
to
Nebuchadnezzar
,
a
man
without
question
vnregenerate
,
for
his
seruice
against
Egypt
:
&
therefore
it
may
seeme
,
that
good
things
done
by
such
as
are
yet
in
their
naturall
state
are
sometimes
pleasing
to
God
.
Answer
.
It
is
true
indeed
,
the
Lord
doth
sometimes
reward
the
ciuill
obedience
and
outward
good
carriage
of
vnbeleeuers
,
and
such
as
are
yet
in
the
dregs
of
nature
,
not
because
it
is
pleasing
to
him
,
nor
as
it
is
their
personall
obedience
,
but
meerely
of
his
abundant
goodnesse
and
mercy
.
Such
is
the
rich
goodnesse
of
our
good
and
gracious
God
,
as
that
of
his
abundant
mercy
he
is
pleased
sometimes
to
giue
outward
blessings
euen
to
ciuill
obedience
,
and
outward
good
behauiour
of
vnbeleeuers
,
and
such
as
are
yet
in
the
state
of
nature
,
to
incourage
his
children
to
yeeld
obedience
to
him
with
greater
chearfulnesse
.
For
in
that
the
eye
of
his
bounty
is
towards
them
that
are
without
:
his
children
may
be
sure
that
much
more
will
he
of
his
rich
mercie
reward
them
being
deare
to
him
,
the
sheepe
of
his
owne
pasture
.
For
vse
of
the
point
,
is
it
so
that
they
that
are
in
the
flesh
,
in
the
dregs
of
nature
,
as
yet
vnregenerate
,
cannot
think
,
speake
,
Vnregenerate
persons
are
in
a
most
miserable
state
&
condition
.
or
do
,
any
thing
pleasing
to
God
?
Surely
then
we
must
needs
conceiue
the
state
&
condition
of
vnregenerate
persons
,
such
as
are
yet
in
their
naturall
state
,
to
be
most
wretched
and
miserable
.
For
why
,
let
such
persons
do
what
they
will
,
or
what
they
can
,
they
cannot
please
God
:
no
they
offend
God
,
and
displease
him
in
the
best
things
they
thinke
,
speake
,
or
do
,
and
that
must
needs
be
a
most
vnhappie
&
fearfull
condition
.
The
chiefe
thing
that
a
man
should
endeuour
and
seek
for
,
is
how
to
please
God
,
and
to
be
approued
of
him
on
whom
depends
his
being
,
his
life
,
and
all
his
comfort
,
both
in
life
and
death
,
and
for
euer
.
Now
this
cannot
a
man
do
that
is
yet
in
his
naturall
state
and
condition
:
no
,
know
it
whosoeuer
thou
art
,
that
art
yet
in
the
dregs
of
nature
,
thou
canst
do
nothing
pleasing
to
God
,
the
best
thing
thou
dost
is
offensiue
and
displeasing
to
his
holy
Maiestie
,
euen
thy
prayer
is
turned
to
sinne
,
and
that
prouokes
God
to
anger
against
thee
,
Psalme
119.7
.
and
that
is
a
fearefull
condition
.
In
the
Lords
good
liking
and
approbation
is
life
and
happinesse
,
and
in
his
disliking
and
displeasure
;
is
nothing
to
be
expected
but
death
and
damnation
.
Yea
consider
with
thy selfe
,
thou
that
art
yet
in
thy
naturall
state
and
condition
,
and
so
within
compasse
of
Gods
displeasure
,
thy
prosperitie
is
but
thy
bane
,
and
to
the
increase
of
thy
iudgement
and
condemnation
:
and
when
thou
art
in
trouble
and
distresse
,
thy
trouble
is
doubled
on
thee
,
it
is
both
grieuous
and
painfull
to
thee
,
and
it
is
also
mingled
with
bitternesse
of
the
curse
,
it
is
an
accursed
trouble
to
thee
.
And
therefore
thinke
on
it
whosoeuer
thou
art
that
art
yet
in
the
dregs
of
nature
,
thy
case
is
fearefull
,
wretched
and
miserable
;
and
be
stirred
vp
with
all
speed
to
hasten
out
of
that
state
and
condition
,
neuer
rest
till
thou
find
an
alteration
and
change
in
thy selfe
,
and
that
thou
hast
some
euidence
to
thy selfe
that
thou
art
set
out
of
the
state
of
nature
into
the
state
of
grace
,
and
that
thou
hast
the
life
and
power
of
grace
in
thy
soule
:
that
will
giue
thee
comfort
,
and
assure
thee
that
thou
art
within
compasse
of
Gods
speciall
loue
and
fauour
.
Againe
,
is
it
so
that
vnregenerate
persons
,
such
as
are
yet
in
the
dregs
of
nature
,
Gods
approbation
of
good
things
done
,
is
not
to
be
measured
by
the
things
themselues
.
in
their
naturall
state
and
condition
,
they
cannot
do
any
thing
pleasing
to
God
,
any
thing
that
God
may
like
of
and
approue
,
and
accept
,
as
pleasing
to
his
holy
Maiestie
?
Surely
then
we
must
learne
not
to
measure
Gods
liking
and
his
approbation
of
good
things
done
by
our selues
,
or
by
others
,
by
the
things
themselues
,
and
to
thinke
that
the
things
that
we
or
others
do
,
are
pleasing
to
God
;
and
that
he
likes
them
,
and
approoues
of
them
,
because
they
are
good
in
themselues
,
and
they
are
such
things
as
God
hath
commanded
:
if
we
haue
no
better
ground
then
that
,
that
the
things
we
or
others
do
are
pleasing
to
God
because
they
are
good
in
themselues
,
and
things
commanded
of
God
,
it
will
deceiue
vs
,
we
must
looke
to
the
qualification
of
the
person
,
that
the
person
be
regenerate
and
sanctified
,
if
we
would
rightly
gather
and
conclude
Gods
good
liking
,
and
his
approbation
of
good
things
done
by
the
person
,
whether
it
be
our selues
or
others
.
The
Papists
foolishly
thinke
they
do
things
highly
pleasing
to
God
,
yea
meriting
at
the
hands
of
God
,
and
deseruing
heauen
,
when
they
do
things
merely
idolatrous
and
superstitious
.
Yea
,
to
passe
by
them
,
many
amongst
our selues
deceiue
themselues
in
this
respect
,
they
thinke
they
do
things
highly
well
pleasing
to
God
,
&
such
as
he
doth
greatly
like
and
approue
of
,
when
in
deed
&
in
truth
there
is
no
such
matter
.
For
example
,
do
not
many
imagine
and
thinke
that
their
true
and
iust
dealing
with
men
,
their
giuing
euery
man
his
owne
,
their
hearing
the
word
of
God
,
their
praying
,
and
the
like
things
done
by
them
,
are
things
exceeding
well
pleasing
to
the
Lord
,
and
that
he
likes
them
,
and
approues
of
them
maruellous
well
,
though
those
things
as
they
are
done
by
them
come
not
from
a
sanctified
heart
,
not
from
the
roote
of
a
sound
iustifying
faith
,
they
are
yet
in
the
dregs
of
nature
,
and
as
yet
in
their
naturall
state
and
condition
:
do
not
many
thus
thinke
?
without
question
they
do
,
and
because
they
do
such
things
,
they
thinke
they
are
greatly
in
Gods
fauour
.
Indeed
it
is
true
,
it
cannot
be
denied
,
but
that
such
things
for
the
substance
of
them
,
and
considered
in
themselues
,
and
by
themselues
,
are
good
things
,
and
such
as
God
hath
commanded
to
be
done
:
but
yet
know
whosoeuer
thou
art
,
if
thou
be
an
vnregenerate
person
,
and
as
yet
in
thy
naturall
state
and
condition
,
euen
the
best
things
that
can
be
,
being
done
by
thee
,
they
are
displeasing
to
God
,
they
come
not
from
the
roote
of
true
faith
purging
thy
heart
from
corruption
,
without
which
it
is
not
possible
to
please
God
,
Hebr
11.6
.
And
therefore
do
not
thou
gather
and
conclude
,
that
God
is
well
pleased
with
the
good
things
thou
dost
,
onely
because
the
things
done
by
thee
are
good
in
themselues
:
if
thou
so
do
,
thou
deceiuest
thy selfe
,
thou
gatherest
Gods
good
liking
and
his
approbation
by
a
false
ground
onely
from
thine
owne
fancy
:
and
the
diuell
and
thine
owne
corrupt
heart
deceiue
thee
,
thou
must
find
thy selfe
regenerate
,
and
got
out
of
thy
naturall
state
and
condition
,
and
thy
person
pleasing
to
God
through
Christ
,
before
thou
canst
thinke
,
speake
,
or
do
,
any
thing
that
the
Lord
may
like
and
approue
of
,
and
accept
as
pleasing
to
his
holy
Maiestie
.
Haply
some
will
say
,
Gods
chosen
,
his
elect
,
are
beloued
of
God
being
yet
in
their
naturall
state
and
condition
,
for
Gods
loue
is
essentiall
in
God
,
and
of
the
same
nature
with
himselfe
;
and
those
whom
he
hath
loued
from
all
eternitie
,
and
of
his
meere
loue
elected
and
appointed
to
life
and
saluation
,
them
he
doth
embrace
in
his
loue
at
all
times
,
euen
when
they
are
vncalled
,
and
as
yet
in
their
naturall
state
and
condition
:
therefore
it
may
seeme
that
their
persons
and
their
workes
are
pleasing
to
God
though
they
be
yet
vnregenerate
,
and
as
yet
in
their
naturall
state
and
condition
.
For
answer
to
this
,
we
must
know
,
that
there
be
different
degrees
of
Gods
loue
extended
towards
his
chosen
;
Gods
loue
in
it selfe
admits
neither
more
nor
lesse
,
it
is
all
one
,
but
as
it
is
extended
and
reached
out
towards
Gods
chosen
,
A
distinction
needfull
to
be
knowne
and
considered
.
there
be
different
degrees
of
it
:
for
Gods
elect
are
loued
of
God
before
their
calling
,
as
the
elect
of
God
onely
knowne
to
God
so
to
be
,
(
for
he
onely
knowes
them
to
belong
to
his
election
in
time
to
be
called
)
with
that
degree
of
loue
that
is
proper
to
his
elect
vncalled
;
but
when
they
are
called
and
iustified
,
then
they
are
loued
of
God
with
a
further
degree
of
his
loue
,
euen
to
an
actuall
acceptation
and
liking
of
their
persons
,
and
good
things
done
by
them
as
pleasing
to
him
in
Christ
.
So
that
still
it
remaines
a
truth
,
that
if
thou
wouldst
be
actually
accepted
of
the
Lord
,
thinke
,
speake
,
and
do
,
the
things
pleasing
to
his
holy
Maiestie
,
thou
must
find
thy selfe
regenerate
,
and
set
out
of
thy
naturall
state
and
condition
,
and
that
thy
person
is
actually
accepted
of
God
in
Christ
.
Obserue
yet
further
,
the
Apostle
saith
,
They
that
are
in
the
flesh
cannot
please
God
.
He
speaks
here
of
pleasing
God
,
not
of
meriting
or
deseruing
any
good
at
the
hands
of
God
;
we
find
not
that
affirmed
in
any
place
of
the
booke
of
God
,
of
the
best
and
most
holy
obedience
of
Gods
children
,
that
it
merits
or
deserues
any
good
at
the
hands
of
God
.
This
we
often
find
affirmed
in
Scripture
of
the
obedience
of
Gods
children
,
that
it
is
acceptable
to
God
,
&
that
the
good
things
done
by
them
are
accepted
and
pleasing
to
God
through
Christ
:
but
neuer
do
we
find
it
said
of
the
obedience
of
Gods
children
,
that
it
merits
or
deserues
any
good
at
the
hands
of
God
.
No
,
it
cannot
be
gathered
out
of
any
place
of
Scripture
by
any
good
consequent
,
that
the
holy
obedience
of
Gods
children
and
the
good
things
done
by
them
,
do
merit
or
deserue
any
good
at
Gods
hands
.
So
that
on
this
ground
,
thus
comparing
this
text
with
other
places
of
Scripture
,
we
may
gather
and
conclude
thus
much
.
That
the
greatest
and
highest
degree
of
excellencie
that
our
holy
obedience
to
Gods
will
can
reach
vnto
,
is
this
,
Our
obedience
to
Gods
wil
,
at
the
best
and
highest
degree
,
goes
no
further
then
to
the
pleasing
of
God
in
and
through
Christ
.
to
please
God
,
to
be
accepted
of
God
as
pleasing
to
his
holy
Maiesty
in
and
through
Christ
.
We
can
go
no
further
then
to
the
pleasing
of
God
in
and
through
Christ
,
by
our
best
obedience
,
in
and
by
our
best
thoughts
,
words
,
and
works
;
our
best
and
most
holy
workes
merit
no
good
at
the
hands
of
God
,
they
onely
are
pleasing
to
God
through
Christ
.
This
is
that
we
find
vrged
by
the
Apostle
on
the
beleeuing
Thessalonians
.
1.
Thess
.
4.1
.
1.
Thess
.
4.1
.
saith
he
,
We
beseech
you
,
brethren
,
and
exhort
you
in
the
Lord
Iesus
,
that
ye
increase
more
and
more
,
as
ye
haue
receiued
of
vs
,
how
ye
ought
to
walke
,
and
to
please
God
.
As
if
he
had
said
,
It
is
the
thing
we
vrge
and
presse
on
you
,
and
this
ye
haue
receiued
of
vs
,
that
ye
ought
to
walke
in
holinesse
and
the
good
wayes
of
God
,
to
the
pleasing
of
God
.
Genes
.
5.24
.
Gen.
5.24
.
it
is
said
of
Henoch
,
that
he
walked
with
God
;
he
carried
himselfe
iustly
and
vnbleameably
as
in
the
sight
of
God
continually
.
And
of
this
the
holy
Ghost
speakes
thus
,
Hebr
.
11.5
.
Heb
.
11.5
.
That
before
he
was
taken
away
,
he
was
reported
of
,
that
he
had
pleased
God
.
His
holy
life
and
carriage
was
accepted
of
the
Lord
as
pleasing
to
him
:
and
in
carrying
himselfe
holily
as
in
Gods
sight
continually
,
he
went
no
further
then
to
the
pleasing
of
God
.
Coloss
.
1.9.10
.
Colos
.
1.9.10
.
the
Apostle
saith
,
he
prayed
for
the
Colossians
,
that
they
might
be
fulfilled
with
the
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
vnderstanding
,
that
they
might
come
to
this
,
that
they
might
walke
worthy
of
the
Lord
and
please
him
in
all
things
.
Hebr
.
13.16
.
saith
the
Author
of
that
Epistle
,
To
do
good
and
to
distribute
forget
not
,
for
with
such
sacrifices
God
is
pleased
.
It
is
but
an
idle
and
a
foolish
cauill
of
the
Papists
on
that
place
,
that
the
word
there
is
promeretur
,
which
(
say
they
)
signifies
,
Gods
fauour
is
thereby
merited
and
deserued
;
for
so
they
make
promeretur
to
haue
a
passiue
signification
,
and
so
indeed
the
Latine
word
is
but
a
barbarous
tearme
.
The
word
originall
is
{αβγδ}
,
God
is
well
pleased
with
such
sacrifices
:
he
is
pleased
to
accept
of
them
in
and
through
Christ
,
as
the
Apostle
speakes
,
1.
Pet
.
2.5
.
Ye
are
made
an
holy
Priesthood
,
to
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
.
And
to
these
we
might
ioyne
many
other
testimonies
of
Scripture
prouing
the
point
in
hand
,
that
the
highest
degree
of
excellencie
our
most
holy
obedience
to
Gods
will
can
reach
to
,
is
this
,
to
please
God
,
and
to
be
accepted
of
God
,
as
pleasing
to
him
in
and
through
Christ
:
and
the
reason
of
it
is
this
.
Our
best
obedience
,
euen
our
best
righteousnesse
,
is
stained
with
our
intermedling
corruption
,
there
is
such
sinfulnesse
cleauing
to
it
,
as
it
is
not
able
to
stand
without
reproofe
in
the
sight
of
God
,
if
he
should
examine
it
strictly
:
but
the
Lord
is
pleased
to
pardon
the
sinfulnesse
of
the
obedience
of
true
beleeuers
,
and
so
to
accept
of
it
in
Christ
,
not
in
it selfe
,
but
in
Christ
it
is
pleasing
to
him
.
And
therefore
it
must
needs
be
a
truth
,
that
the
highest
degree
of
excellencie
our
most
holy
obedience
to
Gods
will
can
reach
to
,
is
to
please
God
,
and
to
be
accepted
of
as
pleasing
to
him
in
and
through
Christ
.
Now
then
this
truth
makes
directly
against
that
erronious
opinion
of
the
Papists
,
An
erronious
opinion
of
the
Papists
ouerthrowne
.
in
that
they
hold
and
teach
,
that
the
obedience
of
true
beleeuers
doth
answer
the
iustice
of
God
,
and
makes
them
more
iust
in
the
sight
of
God
.
That
cannot
stand
with
the
truth
now
deliuered
:
we
are
to
hold
it
for
a
certaine
truth
,
that
our
most
holy
obedience
is
so
farre
from
meriting
any
good
thing
at
the
hands
of
God
,
as
that
it
pleaseth
not
God
vnlesse
he
behold
it
in
mercie
,
and
in
the
face
of
Iesus
Christ
.
And
so
for
the
vse
of
the
point
to
our selues
,
we
must
learne
to
take
heed
that
we
rest
not
on
any
good
thing
in
vs
,
We
are
to
renounce
all
merit
of
any
good
in
our selues
,
or
done
by
our selues
.
Naturall
Poperie
abiding
in
the
best
of
Gods
children
.
or
in
any
good
done
by
vs
,
as
meriting
and
deseruing
good
at
the
hands
of
God
.
There
is
a
kind
of
naturall
Poperie
;
we
are
naturally
inclined
to
rest
on
some
goodnesse
in
our selues
,
or
in
some
good
done
by
vs
as
deseruing
good
at
the
hands
of
God
:
yea
the
best
of
Gods
children
haue
some
dregs
of
this
naturall
Poperie
still
abiding
in
them
,
they
are
giuen
to
ascribe
too
much
to
their
owne
holinesse
,
and
to
their
owne
holy
obedience
:
many
times
they
thinke
,
if
they
could
attaine
to
such
a
measure
of
holinesse
,
and
such
a
measure
of
holie
obedience
,
then
they
should
be
well
.
Indeed
it
is
true
,
the
more
holinesse
we
haue
,
and
the
greater
that
our
holy
obedience
is
,
the
more
and
the
greater
will
be
our
comfort
:
yet
we
must
take
heed
we
ascribe
not
too
much
to
our
holinesse
,
and
that
we
aduance
not
our
holie
obedience
to
an
higher
degree
then
this
,
to
please
God
,
and
to
be
accepted
of
him
,
as
pleasing
to
him
in
and
through
Christ
.
That
is
the
highest
degree
of
excellencie
our
most
holy
obedience
to
Gods
will
can
reach
to
:
and
as
Christ
hath
taught
vs
,
Luke
17.10
.
Luk
.
17.10
.
When
we
haue
done
all
those
things
which
are
commanded
vs
,
we
are
to
say
,
we
are
vnprofitable
seruants
.
Yea
saith
the
Papist
,
say
so
for
humilities
sake
,
and
out
of
modestie
,
though
we
be
not
vnprofitable
.
A
poore
shift
,
as
if
Christ
shold
teach
vs
to
say
for
humilities
sake
,
that
which
is
not
true
.
When
he
bids
vs
say
,
we
are
vnprofitable
seruants
,
doth
he
bid
vs
speake
an
vntruth
?
No
without
question
,
we
are
to
say
so
,
and
in
so
saying
we
speake
the
truth
;
we
merit
no
good
at
the
hands
of
God
by
our
best
and
most
holy
obedience
:
we
are
to
renounce
all
merit
of
any
good
in
our selues
,
or
done
by
our selues
,
and
to
lay
claime
and
title
to
all
good
things
both
of
this
life
,
and
of
the
life
to
come
,
onely
by
this
,
that
we
are
the
adopted
sonnes
of
God
in
Christ
,
by
whose
merit
we
are
iustified
,
and
by
whose
Spirit
we
are
sanctified
.
And
yet
we
must
not
hereupon
cast
off
all
care
of
doing
of
good
things
,
because
by
doing
of
them
we
merit
no
good
at
the
hands
of
God
:
no
,
we
are
in
way
of
thankfulnesse
to
God
for
his
mercie
,
to
yeeld
to
him
all
holy
obedience
,
and
to
be
stirred
vp
to
do
good
things
,
because
they
are
pleasing
to
God
through
Christ
,
though
there
were
no
heauen
to
reward
vs.
Come
we
now
to
Verse
9.
VERSE
9.
Now
ye
are
not
in
the
flesh
but
in
the
Spirit
,
because
the
Spirit
of
God
dwelleth
in
you
:
but
if
any
man
hath
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
OVr
Apostle
hauing
in
the
Verses
before
,
from
the
first
Verse
hitherto
,
made
knowne
in
generall
,
how
it
is
with
such
as
are
after
the
flesh
and
such
as
are
after
the
Spirit
:
that
the
one
sort
sauour
the
things
of
the
flesh
,
and
the
other
the
things
of
the
Spirit
:
and
that
the
wisedome
of
the
flesh
is
death
,
and
the
wisedome
of
the
Spirit
is
life
:
and
that
the
wisedome
of
the
flesh
is
enimitie
against
God
,
because
it
neither
is
,
nor
can
be
subiect
to
the
Law
of
God
;
and
thereupon
brought
in
this
conclusion
,
that
they
that
are
in
the
flesh
cannot
please
God
.
In
this
9.
verse
,
he
makes
application
of
his
doctrine
to
the
beleeuing
Romans
,
and
he
labours
to
cheare
them
vp
&
to
comfort
them
:
and
lest
they
should
be
discouraged
,
deiected
,
and
cast
downe
,
and
made
sad
by
that
sentence
of
his
,
that
they
that
are
in
the
flesh
cannot
please
God
,
he
tels
them
for
their
comfort
,
that
they
are
not
in
the
flesh
:
as
if
he
had
said
,
Howsoeuer
I
thus
speake
,
and
affirme
this
as
a
certaine
truth
,
that
they
that
are
in
the
flesh
cannot
please
God
,
yet
I
am
perswaded
better
things
of
you
,
and
I
dare
boldly
affirme
this
of
you
,
and
tell
you
for
your
comfort
,
that
you
are
not
in
the
flesh
.
Now
ye
are
not
in
the
flesh
.
And
he
amplifies
that
by
the
contrarie
,
affirming
the
contrarie
of
them
,
that
they
were
in
the
Spirit
,
Ye
are
not
in
the
flesh
but
in
the
Spirit
.
And
againe
,
he
doth
not
barely
affirme
this
of
them
,
that
they
were
in
the
Spirit
;
but
he
further
subioynes
proofe
and
confirmation
of
it
,
from
the
inhabitation
and
dwelling
of
Gods
Spirit
in
them
:
he
saith
they
were
in
the
Spirit
,
because
the
Spirit
of
God
dwelt
in
them
.
And
lest
any
amongst
the
Romans
should
presume
on
it
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
and
true
Christians
belonging
to
Christ
,
on
a
false
ground
haling
comfort
to
them
that
did
not
belong
to
them
,
the
Apostle
addes
a
caueat
or
a
wartch-word
,
that
euery
one
should
looke
whether
he
haue
the
Spirit
of
Christ
or
no
,
affirming
this
in
the
last
words
of
the
verse
,
that
he
that
hath
not
the
Spirit
of
Christ
is
none
of
his
:
But
(
saith
he
)
if
any
man
hath
not
the
Spirit
of
Christ
the
same
is
not
his
.
And
so
we
see
the
generall
matter
of
this
verse
,
it
containing
a
particular
application
of
the
Apostles
former
doctrine
made
to
the
beleeuing
Romanes
;
the
Apostle
affirming
this
of
them
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
,
confirming
that
from
the
dwelling
of
Gods
Spirit
in
them
,
and
thereunto
subioyning
a
caueat
to
take
heed
that
none
of
them
deceiue
themselues
,
but
that
they
should
looke
to
it
that
they
had
the
Spirit
of
Christ
;
the
Apostle
affirming
this
,
that
if
any
man
amongst
them
haue
not
the
Spirit
of
Christ
,
the
same
is
none
of
his
.
Now
ye
are
not
in
the
flesh
:
that
is
,
Interpretation
.
ye
beleeuing
Romans
are
not
in
the
dregs
and
filth
of
nature
,
you
are
not
vnregenerate
and
in
your
naturall
state
and
condition
.
But
in
the
Spirit
.
The
Apostle
opposeth
this
to
that
,
to
be
in
the
flesh
:
and
so
the
meaning
is
easily
gathered
,
namely
this
,
{αβγδ}
but
ye
are
regenerate
,
sanctified
,
and
set
into
the
state
of
grace
.
Because
or
for
the
Spirit
of
God
dwelleth
in
you
:
the
originall
word
is
the
same
we
haue
2.
Thess
.
1.6
.
2.
Thesse
.
1.6
.
{αβγδ}
.
For
it
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
By
the
Spirit
of
God
,
we
are
here
to
vnderstand
the
third
person
in
Trinity
,
the
holy
Ghost
:
and
the
word
God
,
is
here
to
be
taken
personally
for
the
first
person
in
Trinitie
,
God
the
Father
.
Dwelleth
in
you
.
This
phrase
is
metaphoricall
,
borrowed
and
taken
from
householders
,
from
such
as
haue
their
certaine
abode
and
residence
in
a
place
or
house
,
and
do
there
busie
themselues
,
and
exercise
their
power
and
authoritie
:
and
it
signifies
the
true
and
powerfull
presence
of
Gods
Spirit
,
that
the
Spirit
of
God
is
in
the
faithfull
,
not
onely
in
his
infinite
essence
,
as
he
is
in
all
other
things
filling
heauen
and
earth
,
but
by
his
speciall
presence
,
by
the
efficacie
and
working
of
his
Spirit
,
enlightning
them
,
quickening
them
,
and
ruling
and
gouerning
in
them
throughout
,
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
,
as
Satan
and
seuen
other
spirits
are
said
to
dwell
,
Matth
.
12.45
.
And
so
the
Apostles
meaning
is
this
,
because
the
Spirit
of
God
is
in
you
,
not
onely
as
he
is
in
all
other
things
in
regard
of
his
infinite
essence
,
but
in
more
speciall
manner
,
euen
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
working
of
his
grace
.
But
if
any
man
hath
not
the
Spirit
of
Christ
.
By
the
Spirit
of
Christ
,
we
are
to
vnderstand
as
before
,
the
holy
Ghost
,
who
proceeds
both
from
the
Father
and
from
the
Sonne
.
And
for
a
man
to
haue
him
,
is
to
be
vnderstood
as
before
,
to
haue
him
dwelling
and
abiding
in
him
,
not
onely
in
regard
of
his
essence
,
but
also
by
his
true
and
powerfull
working
presence
,
by
the
efficacie
and
working
of
his
grace
in
speciall
manner
in
him
.
He
is
none
of
his
:
that
is
,
none
of
Christs
,
he
belongs
not
to
him
,
he
is
not
a
liuely
member
of
Christ
.
Thus
then
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
is
thus
to
be
conceiued
.
Now
ye
beleeuing
Romans
are
not
in
the
dregs
of
nature
,
ye
are
not
vnregenerate
,
in
your
naturall
state
and
condition
:
but
you
are
regenerate
and
sanctified
,
because
the
holy
Spirit
of
God
,
euen
the
holy
Ghost
,
who
proceeds
from
God
the
Father
,
is
in
you
;
not
onely
as
he
is
in
all
other
things
,
in
regard
of
his
infinite
essence
,
but
in
more
speciall
manner
,
euen
by
his
true
powerfull
and
working
presence
,
by
the
efficacie
and
working
of
his
grace
:
but
take
this
with
you
,
if
any
whosoeuer
he
be
haue
not
the
holy
Ghost
,
who
proceeds
from
the
Sonne
as
from
the
Father
,
and
is
also
the
Spirit
of
Christ
,
abiding
in
him
,
not
onely
in
regard
of
his
essence
,
but
also
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
working
of
his
grace
in
speciall
manner
;
he
is
none
of
Christs
,
he
belongs
not
to
him
,
he
is
no
liuely
member
of
Christ
.
Now
first
obserue
we
,
that
the
Apostle
hauing
before
deliuered
generall
doctrine
,
here
in
this
verse
he
comes
to
apply
it
,
&
he
doth
applie
it
in
particular
to
the
beleeuing
Romans
;
both
for
the
comfort
of
them
that
were
to
be
comforted
,
&
for
the
warning
of
such
as
might
haply
applie
&
appropriate
comfort
to
themselues
which
did
not
belong
to
them
,
to
looke
to
the
ground
of
that
comfort
they
tooke
to
themselues
.
Herein
we
may
see
the
heauenly
wisedome
of
the
Apostle
,
and
by
what
Spirit
he
was
guided
;
but
to
passe
by
that
.
From
this
method
of
the
Apostle
,
and
from
his
manner
of
proceeding
,
we
are
giuen
to
vnderstand
thus
much
:
That
the
right
manner
of
diuiding
the
word
of
God
is
this
:
In
preaching
the
word
,
generall
doctrines
propounded
and
proued
,
must
be
particularly
applied
to
the
vse
of
the
hearers
.
generall
doctrines
must
not
onely
be
propounded
and
proued
,
but
they
must
also
be
particularly
applied
to
the
vse
of
the
hearers
;
euen
to
profitable
vse
for
their
edification
.
It
is
not
enough
in
preaching
the
word
of
God
to
deliuer
generall
doctrines
,
and
to
cleare
and
confirme
them
by
strong
euidence
of
Scripture
and
reason
,
but
application
must
also
be
made
of
them
to
the
vse
of
the
hearers
,
for
their
instruction
,
for
their
reproofe
,
for
their
comfort
,
and
euery
way
for
their
good
,
as
need
shall
require
,
and
as
iust
occasion
is
offered
.
Doctrine
taught
must
be
applied
particularly
,
by
instructing
,
confuting
,
reprouing
,
and
comforting
,
as
occasion
is
offered
.
2.
Timothie
4.2
.
2.
Tim
.
4.2
.
the
Apostle
layes
this
charge
on
Timothie
,
Preach
the
word
,
that
is
,
publish
the
doctrine
of
the
word
:
and
not
onely
so
,
but
saith
he
,
Be
instant
in
improuing
,
rebuking
,
and
exhorting
,
with
all
long
suffering
and
doctrine
.
Tit
.
2.15
.
Tit
.
2.15
.
saith
he
,
These
things
speake
,
and
not
onely
so
,
but
exhort
,
and
rebuke
with
all
authoritie
.
And
this
we
find
to
haue
bene
the
practise
of
holy
men
in
preaching
the
word
of
God
,
Iohn
Baptist
Matth
.
3.
preaching
the
word
,
he
applies
it
home
to
the
hearts
of
his
hearers
,
euen
to
the
hearts
of
the
Pharises
and
Sadduces
that
came
to
his
Baptisme
.
Verse
7.8.9.10
.
Mat
3.7.8.9.10
.
O
generation
of
vipers
,
(
saith
he
)
who
hath
forewarned
you
to
flie
from
the
anger
to
come
?
Bring
forth
therefore
fruits
worthy
amendment
of
life
.
And
thinke
not
to
say
with
your selues
,
We
haue
Abraham
to
our
father
:
For
I
say
vnto
you
,
that
God
is
able
of
these
stones
to
raise
vp
children
vnto
Abraham
:
and
now
also
is
the
axe
put
to
the
roote
of
the
trees
,
therefore
euery
tree
which
bringeth
not
forth
good
fruite
,
is
hewen
downe
and
cast
into
the
fire
.
Act.
2.22
.
&c.
to
37.
Thus
also
Peter
preaching
to
the
Iewes
,
Acts
2.
he
makes
application
of
his
doctrine
to
them
in
particular
,
from
verse
22.
to
37.
he
discouers
to
them
their
particular
sinne
in
crucifying
the
Lord
of
life
and
glorie
,
and
layes
before
them
their
sinne
,
with
all
necessarie
circumstances
of
aggrauation
.
And
to
these
we
might
ioyne
the
example
of
Nathan
,
2.
Sam
.
12.
and
others
clearing
and
confirming
this
truth
,
that
in
preaching
the
word
,
doctrine
must
not
onely
be
taught
in
generall
,
but
it
must
also
be
applied
to
the
vse
of
the
hearers
,
for
their
instruction
,
reproofe
,
and
comfort
,
and
euery
way
for
their
good
,
as
need
shall
require
,
and
as
occasion
is
offered
.
And
why
;
there
is
reason
for
it
,
as
First
,
this
:
The
Lord
hath
ordained
,
the
preaching
of
his
word
not
onely
for
the
edification
and
the
vnderstanding
,
but
also
for
the
information
of
the
iudgement
,
and
for
the
reformation
of
the
heart
and
life
:
euen
to
bring
into
captiuitie
euery
thought
to
the
obedience
of
Christ
.
2.
Corinth
.
10.5
.
and
that
the
heart
may
be
stirred
vp
to
a
loue
of
God
and
good
things
,
and
to
a
true
hatred
of
euill
.
Againe
,
some
hearers
of
the
word
are
in
their
naturall
blindnesse
and
hardnesse
,
some
in
their
carnall
securitie
,
and
others
shrowd
themselues
vnder
hyprocrisie
:
and
therefore
they
must
be
dealt
withall
not
onely
with
euidence
of
truth
,
but
also
with
powerfull
application
of
the
truth
;
that
the
ignorant
may
come
to
the
knowledge
of
the
truth
;
the
senslesse
&
secure
be
rowsed
out
of
their
securitie
;
and
the
hypocritical
made
to
see
their
sinne
.
And
therefore
in
preaching
the
word
doctrine
must
not
onely
be
taught
in
generall
,
but
it
must
be
applied
in
particular
to
the
vse
of
the
hearers
,
for
their
instruction
,
reproofe
,
and
comfort
,
as
need
requires
,
and
euery
way
for
their
good
as
occasion
is
offered
.
And
this
first
meets
with
that
kinde
of
preaching
that
is
onely
in
generall
termes
,
Preaching
onely
in
generall
termes
not
such
as
it
ought
to
be
.
and
neuer
comes
neare
the
heart
and
conscience
;
as
some
preachers
there
be
,
that
onely
deliuer
generall
things
,
and
neuer
come
to
particular
application
:
if
they
do
,
it
is
but
ouerly
:
they
deale
with
sinne
as
vnskilfull
men
vse
to
meddle
with
curious
workes
made
by
the
hand
of
cunning
artificers
,
nicely
for
feare
of
putting
some
thing
out
of
due
place
and
proportion
:
or
as
priuate
persons
vse
to
speake
of
state
matters
in
generall
termes
,
warily
and
a
far
off
,
lest
they
may
be
intangled
in
their
speech
.
Such
preaching
cannot
be
iustified
as
good
and
profitable
.
Againe
,
is
it
so
that
in
preaching
the
word
of
God
,
Hearers
of
the
word
preached
must
suffer
not
only
teaching
&
instruction
,
but
also
iust
reproofe
and
reprehension
.
doctrine
must
not
onely
be
taught
in
generall
,
but
it
must
also
be
applied
in
particular
to
the
vse
of
the
hearers
,
for
their
instruction
,
reproofe
,
and
comfort
,
&
euery
way
for
their
good
,
as
need
requires
,
and
as
occasion
is
offered
?
Surely
then
hearers
of
the
word
must
suffer
both
teaching
and
instruction
,
and
also
the
word
of
reproofe
and
reprehension
,
as
occasion
is
offered
to
the
Preacher
.
Men
must
not
start
aside
when
the
word
is
taught
and
applied
to
their
iust
reproofe
,
and
when
their
particular
sinnes
are
discouered
and
laid
before
them
,
and
the
iudgements
of
God
are
iustly
denounced
against
them
:
men
must
heare
with
willingnesse
and
patience
the
word
of
iust
reproofe
,
and
not
quarell
with
the
affection
of
the
speaker
,
when
they
are
iustly
taxed
for
their
sinnes
,
and
say
,
the
Preacher
speakes
out
of
splene
or
malice
:
if
they
do
,
it
is
not
onely
an
argument
that
their
soules
are
possessed
with
a
spirituall
phrensie
,
but
of
Gods
iudgement
imminent
and
readie
to
fall
on
them
.
When
men
cannot
abide
to
be
touched
,
but
they
fret
and
chafe
,
and
take
on
,
and
will
haue
the
Preacher
speake
pleasing
things
to
them
,
this
is
a
signe
they
are
soule
sicke
,
This
iniquitie
saith
the
Prophet
,
Isay
30.13.14
.
shall
be
to
them
as
a
breach
that
falleth
,
both
suddenly
and
remedilesse
,
like
the
breaking
of
a
potters
pot
,
which
is
broken
without
pitie
,
and
in
the
breaking
thereof
is
not
found
a
sheard
to
take
fire
out
of
the
harth
,
or
water
out
of
the
pit
.
And
consider
we
that
the
word
of
God
truly
taught
and
applied
to
the
heart
and
conscience
,
to
the
discouering
of
sinne
particularly
,
it
neuer
returnes
empty
;
if
it
worke
not
godly
sorrow
and
amendment
,
certainly
it
works
hardnesse
and
impenitencie
,
it
is
either
the
sauour
of
life
to
life
,
or
the
sauour
of
death
to
death
:
and
remember
withall
what
Salomon
saith
,
Prou.
28.9
.
He
that
turneth
away
his
eare
from
hearing
the
Law
,
euen
his
prayer
shall
be
abhominable
.
He
that
refuseth
to
heate
God
speaking
in
his
accusing
,
condemning
,
and
threatning
Law
,
the
Lord
will
deale
with
him
proportionably
,
and
will
in
iustice
turne
away
his
eare
from
his
prayer
.
Oh
then
learne
we
to
submit
our selues
,
not
onely
to
be
taught
the
truth
,
but
also
to
be
reproued
,
and
to
be
rebuked
for
any
thing
that
is
amisse
in
vs.
We
haue
hitherto
stood
on
the
Apostles
method
and
maner
of
proceeding
:
come
we
now
to
the
matter
of
this
verse
.
And
whereas
the
Apostle
here
affirmes
it
of
the
Romans
,
to
whom
he
writ
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
,
it
may
be
demanded
how
the
Apostle
knew
this
?
might
not
he
be
deceiued
,
and
erre
in
his
iudgement
and
opinion
touching
the
Romans
?
did
he
know
it
for
certaine
that
they
were
not
in
the
flesh
but
in
the
Spirit
?
Answer
.
Doubtlesse
he
did
,
and
he
was
not
deceiued
in
his
iudgement
;
he
had
the
infallible
assistance
of
Gods
Spirit
,
and
he
could
not
erre
in
that
he
taught
and
deliuered
;
and
he
knew
that
the
Romans
were
not
in
the
flesh
but
in
the
Spirit
,
by
the
spirit
of
discerning
that
was
proper
to
him
and
to
other
Apostles
.
The
holy
Prophets
of
God
and
the
holy
Apostles
,
had
an
extraordinarie
spirit
of
discerning
,
The
holy
Prophets
of
God
and
the
holy
Apostles
had
an
extraordinarie
spirit
of
discerning
.
Use
.
They
might
therefore
lawfully
vse
imprecations
against
particular
persons
.
euen
a
spirit
of
reuelation
,
by
which
they
could
discerne
who
were
regenerate
,
and
who
were
not
:
who
were
Gods
children
,
&
who
were
not
.
Paul
was
able
by
the
spirit
of
discerning
to
see
and
discerne
that
the
same
faith
dwelt
in
Timothie
that
dwelt
before
in
his
grandmother
Lois
,
and
in
his
mother
Eunice
.
2.
Tim
.
1.5
.
Peter
knew
by
the
spirit
of
reuelation
,
that
Simon
Magus
was
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquitie
:
I
see
saith
he
,
I
descerne
it
well
,
that
thou
art
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquitie
.
Acts
8.23
.
And
in
this
respect
on
this
ground
,
the
holy
Prophets
and
the
holy
Apostles
might
lawfully
vse
imprecation
against
particular
persons
,
as
Paul
did
against
Alexander
the
copper
Smith
,
2.
Tim
.
4.14
.
Alexander
the
copper
Smith
hath
shewed
me
much
euill
,
the
Lord
reward
him
according
to
his
works
.
Thus
I
say
,
the
holy
Prophets
&
the
holy
Apostles
might
do
,
because
they
had
an
extraordinarie
spirit
of
discerning
,
and
were
able
to
see
and
discerne
who
were
incurable
enemies
of
God
;
&
because
they
were
carried
with
a
pure
zeale
of
Gods
glory
,
not
mixed
with
hatred
or
desire
of
reuenge
;
but
this
may
not
ordinarie
men
do
.
This
may
not
ordinarie
men
do
.
Men
that
are
but
of
ordinarie
gifts
,
whether
Ministers
or
others
,
they
may
pray
against
the
bad
cause
the
wicked
enemies
of
God
maintaine
simply
and
absolutely
;
but
against
their
persons
they
may
not
pray
simply
,
but
only
with
a
condition
,
if
otherwise
the
good
estate
of
the
Church
cannot
continue
,
or
religion
be
preserued
.
And
therfore
it
is
a
bold
and
a
monstrous
presumption
in
any
whatsoeuer
they
be
,
that
take
on
them
to
discerne
of
some
particular
persons
,
that
they
are
reprobates
,
and
such
as
shall
certainly
be
damned
.
Indeed
we
may
safely
say
of
wicked
and
prophane
persons
,
and
such
as
hold
on
a
course
in
sinne
,
that
they
are
in
a
damnable
case
and
state
,
and
that
if
they
go
on
in
that
state
,
they
are
sure
to
go
to
hell
:
but
certainly
to
determine
of
their
finall
state
,
that
is
more
then
any
man
can
do
.
Some
phantasticke
spirits
take
on
them
by
looking
on
mens
faces
to
diue
into
their
hearts
,
and
then
to
pronounce
them
hypocrites
and
vnregenerate
,
and
such
as
haue
not
repented
of
their
sinnes
.
Though
they
haue
no
iust
cause
otherwise
to
iudge
of
them
,
but
that
they
are
religious
,
and
such
as
feare
God
,
yet
they
say
they
can
tell
by
looking
on
their
faces
,
that
they
are
hypocrites
and
vnregenerate
.
An
idle
,
foolish
,
and
wicked
conceit
;
we
are
but
men
of
ordinarie
gifts
,
we
haue
not
that
extraordinarie
spirit
of
discerning
that
the
holy
Prophets
and
Apostles
had
.
And
if
we
see
men
outwardly
reformed
and
resembling
Gods
children
,
that
they
carrie
themselues
as
the
children
of
God
,
(
they
may
deceiue
vs
indeed
)
but
if
they
so
carrie
themselues
,
we
are
to
iudge
of
them
charitably
,
and
in
the
iudgement
of
charitie
to
hold
them
to
be
in
the
number
of
Christians
:
and
they
that
otherwise
iudge
,
they
know
not
of
what
spirit
they
are
,
as
Christ
said
to
Iames
and
Iohn
,
Luke
9.55
.
they
are
carried
with
a
lying
and
a
deceiuing
spirit
.
Now
here
further
obserue
we
,
that
the
Apostle
being
guided
by
the
Spirit
of
God
,
affirming
of
the
beleeuing
Romans
that
they
were
not
in
the
flesh
but
in
the
Spirit
:
that
they
were
in
the
Spirit
:
without
question
the
very
best
amongst
the
beleeuing
Romans
had
flesh
and
corruption
still
in
part
abiding
in
them
,
and
yet
the
Apostle
counts
them
holy
and
regenerate
,
and
in
the
Spirit
:
and
his
estimation
and
account
of
them
was
Gods
account
,
the
Lord
did
so
esteeme
and
account
of
them
;
for
the
Apostle
spake
as
he
was
moued
by
the
holy
Ghost
.
So
the
point
hence
offered
is
this
.
That
the
Lord
accounteth
true
beleeuers
,
his
children
,
in
whom
there
is
flesh
and
corruption
still
abiding
in
part
,
God
accounts
true
beleeuers
holy
and
sanctified
persons
though
corruption
still
abides
in
thē
in
part
.
holy
and
sanctified
persons
,
and
such
as
are
in
the
Spirit
.
Though
true
beleeuers
,
Gods
children
,
haue
flesh
&
corruption
still
in
part
abiding
in
them
,
and
shall
haue
so
long
as
they
be
in
this
world
,
and
be
but
in
part
sanctified
and
in
part
holy
,
in
regard
of
inherent
holinesse
,
yet
the
Lord
is
pleased
to
esteeme
and
to
account
of
them
as
holy
and
sanctified
persons
,
and
such
as
are
regenerate
and
in
the
Spirit
.
And
hence
it
is
that
the
Lord
is
pleased
to
stile
true
beleeuers
with
the
name
and
title
of
his
children
,
of
his
seruants
,
of
his
Saints
,
and
holy
ones
.
Iob
1.8
.
the
Lord
giues
this
testimonie
of
Iob
to
the
diuell
himselfe
,
that
he
was
his
seruant
:
saith
he
,
Hast
thou
not
considered
my
seruant
Iob
?
And
often
we
reade
of
Dauid
,
that
he
is
called
the
seruant
of
the
Lord
,
as
Psalme
89.20
.
I
haue
found
Dauid
my
seruant
.
And
the
Apostles
vsually
stile
those
to
whom
they
writ
,
by
the
name
and
title
of
Saints
.
Rom
.
1.7
.
To
all
you
that
be
at
Rome
beloued
of
God
,
called
to
be
Saints
.
2.
Corinth
.
1.2
.
1.
Cor
.
1.2
.
2.
Cor
.
1.1
.
To
the
Church
of
God
which
is
at
Corinthus
,
to
them
that
are
sanctified
in
Christ
Iesus
,
Saint
by
calling
.
Colos
.
3.12
.
Now
therefore
(
saith
the
Apostle
)
as
the
elect
of
God
holy
and
beloued
.
He
cals
them
Saints
or
holy
,
that
were
but
in
part
sanctified
,
and
in
part
holy
,
in
regard
of
inherent
holinesse
.
Yea
we
find
that
such
as
are
sound
and
sincere
,
and
vpright
hearted
,
they
are
often
in
Scripture
said
to
be
iust
,
and
holy
,
and
righteous
.
Psal
.
32.11
.
Be
glad
ye
righteous
,
and
reioyce
in
the
Lord
,
and
be
ioyfull
all
ye
that
are
vpright
in
heart
.
Prou.
20.7
.
He
that
walketh
in
his
integritie
or
vprightnesse
is
iust
:
he
is
a
iust
and
a
righteous
man
.
Iob
1.8
.
Hast
thou
not
considered
my
seruant
Iob
,
how
none
is
like
him
in
the
earth
,
an
vpright
and
iust
man
,
one
that
feareth
God
and
eschueth
euill
?
By
these
and
many
other
places
of
Scripture
,
we
see
that
though
Gods
children
haue
flesh
and
corruption
still
abiding
in
them
,
and
be
but
in
part
sanctified
,
and
in
part
holy
,
in
regard
of
inherent
holinesse
,
yet
the
Lord
is
pleased
to
esteeme
and
to
account
of
them
as
holy
and
sanctified
persons
,
and
such
as
are
regenerate
and
in
the
Spirit
.
For
why
,
the
reason
and
ground
of
this
truth
is
this
.
The
Lord
is
so
good
and
so
gracious
to
his
children
,
as
that
he
iudgeth
of
them
according
to
the
better
part
,
euen
according
to
their
regenerate
part
,
and
according
to
the
beginning
of
his
renewing
and
sanctifying
graces
that
are
in
them
:
and
the
least
measure
of
true
sanctifying
grace
in
the
soule
of
a
true
beleeuer
,
makes
him
most
precious
in
the
eyes
of
the
Lord
:
and
the
Lord
is
so
good
and
so
indulgent
a
father
to
his
children
,
as
that
he
as
it
were
winkes
at
their
infirmities
,
and
takes
no
notice
of
them
:
no
though
they
be
great
,
he
is
pleased
to
passe
by
them
,
as
Iam
.
5.11
.
Iob
is
accounted
patient
,
Ye
haue
heard
of
the
patience
of
Iob
:
though
indeed
Iob
had
sore
fits
of
impatiencie
,
Iob
3.1
.
And
so
though
Dauid
had
many
failings
,
as
in
his
hastie
purposing
and
swearing
the
destruction
of
Nabal
,
and
in
his
rash
sentence
against
Mephibosheth
,
yet
the
Lord
passeth
by
them
,
and
giues
this
testimonie
of
him
,
1.
King
.
15.5
.
that
he
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
turned
from
nothing
that
he
commanded
him
all
the
dayes
of
his
life
,
saue
onely
in
the
matter
of
Vriah
the
Hittite
.
Now
the
Lord
being
thus
good
and
gracious
,
and
thus
indulgent
to
his
children
,
he
iudging
of
them
according
to
the
better
part
:
on
this
ground
we
may
resolue
on
this
as
a
certaine
truth
,
though
Gods
children
haue
flesh
and
corruption
still
abiding
in
them
,
and
be
but
in
part
sanctified
,
and
in
part
holy
,
in
regard
of
inherent
holinesse
,
yet
the
Lord
is
pleased
to
esteeme
and
to
account
of
them
as
holy
and
sanctified
persons
,
such
as
are
regenerate
and
in
the
Spirit
.
Now
then
this
doctrine
may
serue
as
a
ground
of
sweete
and
excellent
comfort
to
Gods
children
,
Comfort
to
Gods
children
who
are
much
troubled
with
their
sinfull
corruptions
&
infirmities
.
euen
to
such
poore
beleeuing
Christians
as
find
themselues
much
encountred
&
much
troubled
with
their
sinfull
corruptions
,
and
sinfull
infirmities
.
Art
thou
one
that
endeuorest
to
please
God
?
and
dost
thou
make
conscience
of
euery
sinne
,
both
in
thought
,
word
and
deed
?
and
yet
thou
findest
in
thy selfe
an
exceeding
measure
of
rebellious
corruption
,
much
ignorance
in
thy
mind
,
much
peruersnesse
in
thy
will
,
and
great
disorder
in
thy
affections
:
thou
art
troubled
and
clogged
with
many
sinfull
corruptions
and
infirmities
?
Be
not
thereupon
vtterly
deiected
and
cast
downe
,
and
altogether
out
of
heart
and
discouraged
;
but
comfort
and
cheare
vp
thy selfe
with
this
,
that
thou
being
truly
sanctified
,
though
but
in
part
,
and
in
a
very
small
measure
;
yet
thou
hauing
the
least
measure
of
true
sanctifying
grace
in
thy
soule
,
the
Lord
of
his
gracious
goodnesse
is
pleased
as
it
were
to
ouer-looke
thy
corruptions
and
thy
sinfull
infirmities
,
and
to
take
no
notice
of
them
;
and
his
eye
is
on
that
holinesse
and
on
that
grace
that
is
in
thee
:
and
though
it
be
but
in
part
,
and
poore
,
and
weake
for
the
measure
of
it
,
yet
he
lookes
on
that
,
and
in
respect
of
that
he
is
pleased
to
esteeme
and
to
account
of
thee
,
as
holy
,
and
sanctified
,
and
regenerate
,
and
as
one
that
art
in
the
Spirit
.
Indeed
thou
hast
cause
to
be
grieued
and
humbled
for
thy
rebellious
corruptions
and
sinfull
infirmities
;
and
thou
art
to
groane
vnder
the
burden
of
them
,
and
to
labour
and
striue
against
them
continually
:
yet
take
heede
thou
do
not
because
of
them
denie
the
worke
of
grace
,
and
be
a
false
witnesse
against
that
grace
of
God
that
is
in
thee
,
and
thinke
there
is
nothing
in
thee
that
God
likes
or
is
pleased
withall
,
because
thou
hast
many
sinfull
corruptions
,
and
many
sinfull
infirmities
still
abiding
in
thee
.
No
,
no
,
take
heed
of
that
,
that
is
the
diuels
argument
,
by
which
he
troubles
a
poore
weake
Christian
;
he
tels
him
,
thou
hast
many
sinfull
corruptions
in
thee
,
and
thou
canst
not
be
freed
from
them
:
though
thou
labour
and
striue
against
them
,
yet
they
still
cleaue
to
thy
soule
,
and
therefore
thou
hast
nothing
in
thee
that
is
pleasing
to
God
;
thou
art
but
an
hypocrite
,
there
is
no
goodnesse
in
thee
,
and
the
like
.
Oh
take
heed
of
yeelding
to
Satan
in
this
,
and
so
denying
the
worke
of
grace
that
i●
in
thee
:
though
thou
be
but
in
part
sanctified
,
and
in
part
holy
,
and
though
thou
haue
as
it
were
but
a
dram
of
true
holinesse
,
and
true
grace
in
thy
soule
,
yet
the
Lord
is
pleased
in
the
riches
of
his
mercie
,
to
esteeme
and
to
account
of
thee
as
an
holy
and
sanctified
person
,
as
one
that
art
regenerate
and
in
the
Spirit
.
Yea
but
thou
wilt
say
:
I
doubt
whether
I
haue
any
truth
of
grace
in
me
or
no
,
I
find
such
a
measure
of
corruption
in
my
heart
and
soule
.
How
shall
I
know
that
I
haue
true
grace
and
true
holinesse
in
me
?
Answer
.
By
this
thou
shalt
certainly
know
it
,
if
thou
find
in
thee
a
new
disposition
throughout
in
thy
mind
,
will
,
and
affections
,
and
in
all
the
powers
of
thy
soule
,
thy
mind
is
not
onely
enlightened
,
and
made
able
to
see
and
discerne
what
is
good
and
what
is
euill
,
but
thy
heart
is
also
changed
,
and
thou
dost
now
loue
and
like
good
things
which
were
formerly
distastfull
vnto
thee
;
and
thou
dost
hate
and
loath
euill
and
sinne
,
because
it
is
sinne
and
displeasing
to
God
,
and
euen
that
sinne
that
in
former
times
was
best
pleasing
to
thee
:
and
howsoeuer
there
be
much
corruption
still
abiding
in
thee
,
much
vnbeleefe
,
doubting
,
and
deadnesse
of
heart
,
and
much
vntowardnesse
to
good
things
,
and
a
pronenesse
to
euill
and
sinne
,
yet
thou
art
displeased
with
thy
corruptions
,
and
thou
dost
desire
to
be
purged
from
them
,
and
thou
dost
earnestly
desire
grace
and
sanctification
:
yea
thy
desire
is
such
a
desire
as
is
seconded
with
a
carefull
,
and
conscionable
,
and
constant
vse
of
all
good
meanes
that
serue
to
purge
out
corruption
,
and
to
worke
grace
in
thee
.
Comfort
thy selfe
,
thou
art
blessed
,
Christ
himselfe
hath
so
pronounced
thee
,
Matth
.
5.6
.
Blessed
are
such
as
hunger
and
thirst
for
righteousnesse
,
for
they
shall
be
filled
:
Thou
hast
true
grace
and
true
holinesse
in
thee
,
and
though
it
be
but
weake
and
poore
for
the
measure
of
it
;
and
though
thy
failings
against
thy
purpose
be
such
as
the
world
takes
notice
of
,
and
for
them
accounts
thee
an
hypocrite
and
dissembler
,
yet
comfort
thy selfe
on
this
ground
,
the
Lords
eye
is
on
the
truth
of
grace
and
holinesse
that
is
in
thee
,
he
sees
that
,
and
takes
notice
of
it
;
and
of
his
abundant
goodnesse
and
mercie
,
in
respect
of
that
he
esteemes
and
he
accounts
thee
as
an
holy
and
sanctified
person
,
as
one
regenerate
and
in
the
Spirit
;
and
that
may
be
a
great
and
singular
comfort
to
thee
:
thinke
on
it
to
thy
comfort
.
Come
we
now
to
the
Apostles
argument
,
by
which
he
proues
the
beleeuing
Romans
not
to
be
in
the
flesh
but
in
the
Spirit
;
in
these
words
,
Because
the
Spirit
of
God
dwelleth
in
you
.
The
Apostle
proues
the
beleeuing
Romans
not
to
be
in
the
flesh
but
in
the
Spirit
,
from
the
inhabitation
of
the
Spirit
of
God
in
them
;
he
reasons
thus
:
The
Spirit
of
God
dwelleth
in
you
,
that
is
,
the
holy
Spirit
of
God
is
in
you
in
speciall
manner
,
by
his
true
powerfull
working
presence
,
by
the
efficacie
,
and
by
the
working
of
his
grace
:
therefore
you
are
not
in
the
flesh
but
in
the
Spirit
.
Now
from
this
manner
of
reasoning
onely
note
we
thus
much
.
That
the
indwelling
of
Gods
Spirit
,
the
powerfull
working
of
Gods
Spirit
in
men
,
Such
as
finde
Gods
Spirit
working
in
them
in
speciall
maner
,
are
certainly
regenerate
.
certainly
proues
that
they
are
regenerate
.
Such
as
find
Gods
Spirit
dwelling
in
them
,
and
working
in
them
in
speciall
manner
,
they
may
certainly
conclude
that
they
are
regenerate
,
and
that
they
are
truly
sanctified
.
And
it
is
a
good
argument
:
I
find
and
I
feele
the
efficacie
and
the
power
of
grace
,
and
the
working
of
Gods
Spirit
in
my
heart
and
soule
in
speciall
manner
,
therefore
I
am
regenerate
.
For
why
,
the
speciall
worke
of
Gods
Spirit
in
Gods
elect
,
it
is
their
regeneration
and
their
renouation
according
to
Gods
image
;
and
where
the
Spirit
of
God
dwels
and
works
in
speciall
manner
,
he
transformes
into
the
similitude
of
his
owne
image
,
and
he
works
a
new
,
holy
,
and
heauenly
disposition
:
and
therefore
the
argument
must
needs
be
good
,
I
find
and
feele
the
power
of
grace
,
and
the
working
of
Gods
Spirit
in
my
heart
and
in
my
soule
in
speciall
manner
,
therefore
I
am
regenerate
,
I
am
truly
sanctified
.
If
then
a
man
or
woman
desire
to
gather
and
conclude
their
owne
regeneration
and
true
sanctification
on
a
good
ground
,
How
a
man
may
certainly
conclude
that
he
is
regenerate
.
let
them
looke
that
it
be
from
the
indwelling
of
Gods
Spirit
in
them
,
and
that
they
find
and
feele
the
power
of
grace
,
and
the
working
of
Gods
Spirit
in
their
hearts
in
speciall
manner
:
thereupon
a
man
may
certainly
resolue
that
he
is
regenerate
.
It
is
not
illumination
,
nor
the
common
gifts
of
Gods
Spirit
,
though
they
be
in
thee
in
great
measure
,
that
will
certainly
proue
that
thou
art
regenerate
.
No
,
no
,
thou
mayest
haue
the
common
gifts
of
Gods
Spirit
in
great
measure
,
thou
mayest
haue
a
great
deale
of
knowledge
,
and
that
of
heauenly
things
,
and
be
able
to
speake
and
discourse
of
them
to
others
to
good
purpose
,
and
yet
be
a
man
vnsanctified
.
Iudas
was
a
man
that
had
great
knowledge
,
no
question
Christ
taught
him
many
good
things
,
and
he
taught
others
,
yet
was
he
a
man
vnsanctified
:
therefore
deceiue
not
thy selfe
,
the
diuell
will
suffer
any
man
to
say
,
I
am
regenerate
,
I
am
sanctified
.
But
wouldst
thou
proue
it
,
and
haue
such
proofe
of
it
as
may
comfort
thine
owne
soule
,
and
silence
the
diuell
though
he
do
oppose
thee
:
neuer
rest
till
thou
be
able
to
say
and
that
truly
,
I
finde
and
feele
the
power
of
grace
,
and
the
working
of
Gods
Spirit
in
my
heart
and
soule
in
speciall
manner
,
and
therefore
I
am
regenerate
:
that
is
both
an
holy
and
a
sure
kind
of
reasoning
,
and
that
will
not
deceiue
thee
.
In
the
next
place
,
we
are
to
marke
how
the
Apostle
here
expresseth
the
being
of
Gods
Spirit
in
the
beleeuing
Romans
:
he
saith
,
the
Spirit
of
God
dwelt
in
them
.
This
phrase
and
forme
of
speech
offereth
to
vs
seuerall
particulars
,
as
first
this
,
hence
we
are
giuen
to
vnderstand
thus
much
.
That
the
Spirit
of
God
is
in
Gods
children
in
speciall
manner
.
Gods
Spirit
is
in
Gods
children
in
speciall
manner
.
The
holy
Spirit
of
God
is
not
onely
in
Gods
children
as
he
is
in
all
other
men
and
in
all
other
things
,
in
regard
of
his
infinite
essence
and
being
,
but
in
more
speciall
maner
,
he
is
in
them
by
his
true
powerfull
working
presence
,
he
as
it
were
busies
himselfe
in
them
,
he
is
resident
in
them
,
as
an
householder
in
his
owne
familie
,
as
a
Lord
,
and
as
a
commander
;
and
in
them
he
shewes
forth
the
efficacie
,
power
,
and
working
of
his
grace
.
And
hence
it
is
that
the
Apostle
saith
,
that
true
beleeuers
,
Gods
children
,
are
the
temples
of
the
holy
Ghost
,
1.
Corinth
.
6.19
.
1.
Cor
.
6.19
.
Know
ye
not
that
your
body
is
the
temple
of
the
holy
Ghost
which
is
in
you
,
whom
ye
haue
of
God
?
as
if
he
had
said
,
the
holy
Ghost
is
in
you
that
truly
beleeue
,
in
your
bodies
,
and
in
your
soules
,
by
his
speciall
presence
,
making
them
fit
temples
for
himselfe
;
and
as
in
his
holy
temple
he
doth
more
clearly
manifest
his
speciall
presence
then
he
doth
any
where
else
in
the
world
besides
:
so
is
he
in
you
,
in
your
bodies
and
in
your
soules
in
speciall
manner
.
And
to
this
purpose
speakes
the
Apostle
,
1.
Corinth
.
3.16
.
1.
Cor
.
3.16
.
Know
ye
not
that
ye
are
the
temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
and
verse
17.
the
latter
end
of
it
,
For
the
temple
of
God
is
holy
,
which
ye
are
.
And
hence
also
it
is
that
the
Apostle
Peter
cals
true
beleeuers
a
spirituall
house
,
a
mansion
,
an
house
or
an
habitation
of
the
Spirit
,
an
house
wherein
the
Spirit
of
God
is
resident
as
an
housholder
:
1.
Pet
.
2.5
.
1.
Pet
.
2.5
.
Ye
as
liuely
stones
be
made
a
spirituall
house
.
And
to
these
we
might
adde
many
other
euidences
of
Scripture
,
shewing
this
to
be
a
truth
,
that
the
Spirit
of
God
is
resident
in
Gods
children
in
speciall
manner
,
euen
by
his
true
powerfull
working
presence
,
shewing
forth
in
them
the
efficacie
,
power
,
and
working
of
his
grace
.
And
the
reason
and
ground
of
this
truth
is
this
.
The
Spirit
of
God
is
in
Gods
children
as
he
is
in
Christ
their
head
,
though
not
in
the
same
measure
:
he
is
in
Christ
in
fulnesse
,
in
them
in
their
measure
and
proportion
;
yet
in
them
he
is
as
in
Christ
,
for
the
same
Spirit
is
in
Christ
and
in
his
members
;
1.
Corinth
.
6.17
.
1.
Cor
.
6.17
.
He
that
is
ioyned
to
the
Lord
is
one
spirit
.
And
therefore
it
must
needs
be
,
that
the
Spirit
of
God
is
in
Gods
children
in
their
measure
in
speciall
manner
,
euen
by
his
true
powerfull
working
presence
,
shewing
forth
in
them
the
efficacie
,
power
and
working
of
his
grace
.
Haply
here
it
will
be
demanded
,
wherein
the
Spirit
of
God
doth
shew
the
efficacie
,
power
,
and
working
of
his
grace
in
Gods
children
?
To
this
I
answer
.
He
shewes
it
forth
in
three
things
.
In
three
degrees
appears
the
power
of
Gods
grace
in
Gods
children
.
1.
In
curbing
and
restraining
the
fl●sh
and
corruption
that
still
in
part
abides
in
them
,
from
breaking
out
in
the
full
force
and
strength
of
it
.
Saint
Iohn
saith
,
1.
Ioh
.
3.9
.
1.
Ioh
.
3.9
.
The
seed
of
grace
keepes
the
regenerate
that
they
cannot
sinne
.
2.
In
putting
into
their
minds
a
new
light
of
knowledge
,
and
into
their
wils
and
affections
new
motions
and
new
inclinations
;
and
directing
them
to
do
things
pleasing
to
God
,
according
to
the
measure
of
the
Spirit
and
grace
receiued
,
as
the
Prophet
saith
,
Isay
30.21
.
Thine
eare
shall
heare
a
word
behind
thee
,
euen
the
voice
of
the
Spirit
in
thee
,
saying
,
This
is
the
way
,
walke
ye
in
it
,
when
thou
turnest
to
the
right
hand
,
and
when
thou
turnest
to
the
left
.
3.
In
making
the
meanes
of
saluation
,
the
word
,
prayer
,
and
Sacraments
,
profitable
to
them
,
conueying
the
comfort
of
them
into
their
hearts
,
and
there
sealing
vp
the
fruite
of
them
:
for
it
is
the
Spirit
of
God
that
makes
the
word
profitable
,
and
prayer
effectuall
to
pierce
the
heauens
,
and
the
Sacraments
truly
comfortable
.
Thus
then
conceiue
we
the
doctrine
,
that
the
holy
Spirit
of
God
is
in
Gods
children
in
speciall
manner
by
his
true
powerfull
working
presence
,
shewing
forth
in
them
the
efficacie
,
power
,
and
working
of
his
grace
,
in
restraining
that
corruption
that
still
abides
in
them
from
breaking
out
in
the
full
force
,
and
in
putting
into
their
minds
a
new
light
of
knowledge
,
and
into
their
wils
and
affections
new
motions
and
inclinations
;
and
directing
them
to
do
things
agreeable
to
the
will
of
God
,
according
to
the
measure
of
the
Spirit
that
is
in
them
:
and
in
making
the
meanes
of
saluation
truly
profitable
&
comfortable
to
them
,
sealing
vp
the
fruite
of
them
in
their
hearts
and
soules
.
Now
this
being
a
truth
,
it
may
serue
as
a
ground
of
triall
to
euery
one
of
vs.
How
we
may
trie
whether
we
haue
the
Spirit
of
God
in
vs
to
our
comfort
,
or
no
.
On
this
ground
we
may
trie
whether
we
haue
the
Spirit
of
God
in
vs
to
our
comfort
or
no
.
Dost
thou
find
the
holy
Spirit
of
God
resident
in
thee
in
speciall
maner
?
dost
thou
find
that
he
is
in
thee
by
his
true
powerfull
,
working
presence
?
dost
thou
feele
the
efficacie
,
power
,
and
working
of
his
grace
in
thy
soule
?
doth
he
restraine
thy
corruption
from
breaking
out
,
that
it
cannot
now
breake
out
as
it
was
wont
?
doth
he
inwardly
rebuke
thee
for
euery
knowne
sinne
?
Iohn
16.8
.
Hath
he
set
vp
a
new
light
in
thy
minde
?
hath
he
put
new
motions
and
new
inclinations
into
thy
will
and
affections
?
doth
he
direct
thee
to
do
things
agreeable
to
the
will
of
God
?
dost
thou
finde
that
now
thou
art
enabled
fruitfully
to
partake
in
the
holy
ordinances
of
God
?
to
heare
the
word
of
God
in
some
measure
to
thy
profit
and
comfort
;
to
pray
with
feruencie
of
spirit
,
that
thy
prayers
pierce
the
heauens
?
Is
it
thus
with
thee
?
certainly
then
the
Spirit
of
God
is
in
thee
to
thy
comfort
;
he
dwels
in
thee
as
a
maister
in
his
owne
familie
,
and
as
a
father
with
his
children
:
yea
he
delights
in
thee
as
in
his
owne
proper
house
and
mansion
.
And
he
being
the
God
of
hope
,
and
peace
,
and
true
comfort
,
how
canst
thou
then
want
true
peace
or
true
comfort
?
assuredly
thou
shalt
neuer
want
true
peace
or
true
comfort
either
in
life
or
death
,
and
that
is
an
excellent
state
.
But
on
the
other
side
;
art
thou
one
that
findest
not
in
thee
the
true
powerfull
working
presence
of
Gods
Spirit
?
dost
thou
not
feele
the
efficacie
and
power
of
his
grace
in
thy
soule
?
is
thy
corruption
,
and
are
the
vile
lusts
of
thy
heart
as
strong
in
thee
as
euer
they
were
?
dost
thou
make
no
bones
of
knowne
sinnes
?
dost
thou
without
inward
rebuke
breake
the
Sabbath
,
sell
thy
commodities
on
that
day
whatsoeuer
they
be
?
art
thou
as
couetous
?
and
dost
thou
finde
that
thou
art
as
blind
and
as
ignorant
as
euer
thou
wast
?
art
thou
a
formall
and
drowsie
hearer
of
the
word
of
God
?
hast
thou
no
life
nor
feruencie
in
prayer
,
but
thou
prayest
of
forme
and
custome
,
and
the
like
?
Is
it
thus
with
thee
?
Deceiue
not
thy selfe
,
thou
canst
haue
no
comfort
in
this
that
the
Spirit
of
God
is
in
thee
.
Alas
,
the
Spirit
of
God
is
no
otherwise
in
thee
as
yet
,
then
he
is
in
the
reprobate
,
or
then
he
is
in
the
oxe
or
horse
:
He
is
in
them
in
regard
of
his
infinite
essence
,
and
he
sustaines
them
in
their
essence
and
being
,
and
so
he
is
in
thee
and
sustaines
thee
.
And
what
comfort
canst
thou
find
in
it
,
that
the
Spirit
of
God
is
so
in
thee
?
surely
no
more
then
the
verie
oxe
,
or
horse
,
or
reprobate
can
find
that
the
Spirit
of
God
is
in
them
.
Indeed
the
Spirit
of
God
is
the
true
comforter
,
but
as
yet
to
thee
he
is
no
comforter
at
all
.
No
,
know
it
for
truth
,
whosoeuer
thou
art
,
if
thou
find
not
the
Spirit
of
God
dwelling
in
thee
in
speciall
manner
,
he
will
one
day
be
a
God
of
dread
and
terror
to
thee
;
he
will
one
day
awaken
thy
conscience
,
and
set
thy
sinnes
in
order
before
thee
:
he
will
bring
to
thy
remembrance
the
sinnes
that
now
thou
takest
no
notice
of
,
and
shew
thee
what
thou
hast
deserued
by
them
,
to
thy
vtter
amazement
and
euerlasting
confusion
.
Againe
,
is
it
so
that
the
holy
Spirit
of
God
is
in
Gods
children
in
speciall
manner
?
Terror
to
those
who
wrong
and
abuse
the
poorest
of
Gods
children
.
is
he
as
it
were
resident
in
them
as
in
his
proper
house
and
mansion
,
and
as
in
his
temple
?
Oh
then
take
heed
whosoeuer
thou
art
,
how
thou
dost
the
least
wrong
or
the
least
indignitie
to
the
poorest
or
meanest
of
Gods
children
.
Dost
thou
wrong
and
abuse
a
poore
child
of
God
,
haply
a
silly
man
or
woman
?
thou
knowest
not
what
thou
dost
;
that
wrong
or
that
abuse
is
done
to
the
house
and
temple
of
the
holy
Ghost
,
and
assure
thy selfe
he
will
not
put
it
vp
at
thy
hands
.
Will
a
Prince
suffer
his
pallace
where
he
keeps
his
residence
and
hath
his
speciall
abode
,
to
be
battered
,
to
be
digged
thorow
,
or
to
haue
mire
,
and
dirt
,
and
filth
cast
on
it
,
if
he
be
able
to
helpe
it
?
certainly
he
will
not
.
And
dost
thou
thinke
that
the
holy
Spirit
of
God
,
who
is
of
infinite
power
,
will
suffer
thee
to
bend
thy
tongue
as
a
bow
,
and
to
shoot
out
vile
and
bitter
words
as
arrowes
,
against
the
house
where
his
holy
Maiestie
dwels
and
delights
to
dwell
?
Will
he
suffer
thee
as
it
were
to
batter
his
house
,
and
to
cast
dung
and
filth
on
it
,
as
thou
dost
when
thou
openest
thy
foule
mouth
against
any
child
of
God
,
and
when
thou
lodest
the
children
of
God
with
reproaches
,
and
dost
cast
contempt
and
disgrace
on
them
:
and
especially
when
thou
dost
reuile
them
for
their
holinesse
;
as
when
thou
saist
to
them
as
some
wicked
and
gracelesse
wretches
shame
not
to
say
tauntingly
and
scoffingly
:
Oh
you
are
full
of
the
spirit
,
you
are
full
of
the
holy
Ghost
,
the
diuell
is
within
you
?
Will
the
holy
Spirit
of
God
,
who
is
a
God
of
infinite
power
,
and
hath
the
command
of
heauen
and
earth
,
and
all
the
hoasts
of
them
,
will
he
suffer
thee
thus
to
do
,
and
to
escape
vnpunished
?
No
,
no
,
assure
thy selfe
he
will
not
,
his
hand
shall
one
day
take
hold
of
vengeance
,
and
his
reuenging
hand
shall
at
one
time
or
other
reach
thee
,
and
light
on
thee
.
Thorow
the
sides
of
Gods
children
thou
dost
cast
contempt
and
disgrace
on
the
Spirit
of
glorie
,
that
rests
on
them
and
dwels
in
them
.
1.
Pet
.
4.14
.
1.
Pet
.
4.14
.
and
for
that
thou
shalt
not
escape
his
punishing
hand
.
And
it
were
good
for
them
to
consider
this
,
whosoeuer
they
be
that
seeke
to
impose
on
poore
weake
Christians
,
and
seeke
to
seduce
them
,
and
to
draw
them
into
any
error
be
it
neuer
so
small
:
and
vnder
a
colour
of
edification
in
holinesse
and
building
on
the
foundation
Christ
Iesus
,
they
wrong
such
as
are
the
temples
of
the
holy
Ghost
.
It
is
the
drift
of
the
Apostles
speech
,
1.
Cor
.
3.11.12.13.14.15.16.17.18
.
1.
Corinth
.
3.
from
verse
11.
to
18.
to
shew
,
that
such
as
build
on
the
true
foundation
stubble
and
straw
,
that
their
building
shall
be
destroyed
,
though
they
holding
the
head
and
the
foundation
shall
be
saued
,
yet
as
it
were
thorow
the
fire
.
And
let
them
consider
what
the
Apostle
there
saith
,
verse
17.
If
any
man
destroy
the
temple
of
God
him
shall
,
God
destroy
.
They
that
seduce
poore
weake
Christians
,
and
impose
on
them
,
they
as
much
as
in
them
is
destroy
the
temples
of
the
holy
Ghost
,
and
he
will
not
suffer
it
vnpunished
.
In
the
next
place
,
in
that
the
Apostle
vseth
this
phrase
,
Because
the
Spirit
of
God
dwelleth
in
you
:
he
saith
not
barely
,
the
Spirit
of
God
is
in
you
,
but
the
Spirit
of
God
dwelleth
in
you
:
we
are
further
giuen
to
vnderstand
thus
much
.
That
the
holy
Spirit
of
God
is
in
Gods
children
,
not
as
a
soiourner
,
Gods
Spirit
hath
a
setled
abode
and
residence
in
Gods
children
.
or
a
stranger
,
or
as
a
lodger
,
for
a
night
,
or
for
a
short
time
;
but
as
a
continuall
indweller
,
he
hath
in
them
a
setled
abode
and
residence
,
he
dwels
in
them
at
all
times
,
and
shall
dwell
in
them
for
euer
.
The
holy
Spirit
of
God
once
hauing
taken
possession
of
the
soule
of
a
true
beleeuer
,
and
taken
vp
that
for
his
dwelling
house
and
mansion
,
and
being
in
it
in
speciall
manner
,
euen
by
his
true
powerfull
working
presence
;
by
the
efficacie
and
power
of
his
grace
,
he
is
in
that
soule
for
euer
,
and
shall
neuer
wholly
depart
from
it
.
The
Spirit
of
grace
and
holinesse
being
once
in
the
soule
of
a
true
beleeuer
,
it
abides
and
it
remaines
in
that
soule
for
euer
,
it
dwels
in
it
,
Ioh
.
14.16.17
.
and
it
shall
neuer
vtterly
forsake
it
.
Ioh
.
14.16
.
saith
Christ
,
I
will
pray
the
Father
,
and
he
shall
giue
you
another
comforter
,
that
he
may
abide
with
you
for
euer
:
and
then
he
subioynes
verse
17.
Euen
the
Spirit
of
truth
,
whom
the
world
cannot
receiue
,
because
it
seeth
him
not
,
neither
knoweth
him
,
but
ye
know
him
,
for
he
dwelleth
with
you
,
and
shall
be
in
you
.
1.
Ioh
.
3.9
.
1.
Ioh
.
3.9
.
Saint
Iohn
saith
,
The
seed
of
God
,
that
is
,
the
Spirit
of
grace
and
sanctification
,
it
remaines
in
them
that
are
borne
anew
.
It
is
not
onely
in
them
,
but
it
abides
and
it
remaines
in
them
.
Rom
.
11.29
.
Rom
.
11.29
.
The
gifts
of
God
(
saith
the
Apostle
)
are
without
repentance
.
He
meanes
not
outward
gifts
of
body
or
state
,
nor
naturall
gifts
of
mind
,
as
wit
,
memorie
,
or
the
like
,
nor
common
spirituall
good
things
,
as
knowledge
,
the
gift
of
preaching
,
and
such
like
:
but
the
gifts
of
Gods
speciall
loue
bestowed
on
his
children
,
as
remission
of
sinnes
,
iustification
,
sanctification
,
and
amongst
the
rest
,
the
Spirit
of
grace
and
holinesse
;
euen
the
Spirit
of
God
in
regard
of
his
true
powerfull
working
presence
.
And
the
efficacie
and
power
of
grace
bestowed
on
Gods
children
,
euen
that
gift
is
without
repentance
,
the
Lord
neuer
repents
him
of
that
gift
;
he
neuer
cals
it
backe
,
but
being
once
had
it
abides
for
euer
,
and
can
neuer
be
vtterly
lost
.
We
see
then
that
this
is
a
truth
grounded
on
the
word
of
God
,
that
the
holy
Spirit
of
God
is
in
Gods
children
,
not
as
a
stranger
,
or
soiourner
,
or
lodger
,
but
as
a
continuall
indweller
,
and
hath
in
them
a
setled
abode
;
and
the
Spirit
of
God
taking
vp
the
soule
for
his
house
and
mansion
,
and
being
in
the
soule
of
a
true
beleeuer
,
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
and
power
of
grace
,
he
is
in
that
soule
for
euer
,
and
the
Spirit
of
grace
and
holinesse
is
neuer
vtterly
out
of
that
soule
.
And
the
reasons
of
it
are
these
.
First
,
none
is
able
to
dispossesse
the
holy
Spirit
of
God
,
and
to
throw
him
out
of
his
house
and
home
;
where
he
dwels
he
hath
delight
to
dwell
,
he
will
dwell
for
euer
:
he
is
of
infinite
wisedome
,
he
knowes
what
he
doth
when
he
takes
possession
of
the
soule
of
a
true
beleeuer
:
and
he
is
of
infinite
power
,
none
is
able
to
ouermatch
him
.
Satan
may
be
dispossessed
of
his
house
and
mansion
,
a
stronger
then
he
may
come
vpon
him
,
and
ouercome
him
,
and
take
from
him
all
his
armour
wherein
he
trusteth
,
and
diuide
his
spoiles
.
Luk
.
11.22
.
but
none
is
able
to
ouercome
the
power
of
the
holy
Ghost
,
and
cast
him
our
of
his
house
and
dwelling
.
Againe
,
the
holy
Spirit
of
God
being
in
the
soule
of
a
true
beleeuer
,
by
his
true
powerfull
working
presence
,
by
the
efficacie
of
his
grace
,
Note
.
that
grace
of
his
is
the
life
of
that
soule
,
euen
the
spirituall
and
heauenly
life
of
it
,
which
being
here
begun
,
must
continue
for
euer
:
for
the
life
of
grace
in
Gods
children
must
be
the
life
of
glory
,
it
comes
from
the
eternall
Spirit
of
God
,
and
it
is
bred
in
them
by
an
immortall
seed
:
1.
Pet
.
1.23
.
We
are
borne
a
new
,
not
of
mortall
,
seed
but
of
immortall
,
by
the
word
of
God
,
who
liueth
and
endureth
for
euer
.
It
must
needs
be
immortall
and
endure
for
euer
:
and
for
the
continuance
of
that
life
the
Spirit
of
God
is
continually
resident
in
them
.
And
therefore
on
these
grounds
we
may
set
downe
this
as
a
certaine
truth
,
That
the
holy
Spirit
of
God
is
in
Gods
children
,
not
as
a
soiourner
,
or
stranger
,
or
lodger
,
for
a
time
,
but
as
a
continuall
indweller
,
and
he
hath
in
them
a
setled
abode
and
residence
.
And
the
Spirit
of
God
once
taking
vp
the
soule
of
a
man
or
woman
for
his
house
and
mansion
,
and
being
in
it
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
,
he
is
in
that
soule
for
euer
:
the
Spirit
of
grace
and
holinesse
is
neuer
vtterly
out
of
that
soule
.
An
housholder
being
but
a
man
,
is
sometimes
out
of
his
house
,
and
from
home
,
but
it
is
not
so
with
the
holy
Spirit
of
God
.
Now
before
we
come
to
the
vse
of
this
point
,
some
things
brought
against
this
truth
are
to
be
answered
:
as
first
it
is
obiected
.
That
grace
and
holinesse
in
Gods
children
is
a
thing
changeable
,
for
nothing
is
vnchangeable
but
God
:
and
being
changeable
it
may
be
lost
;
and
the
Spirit
of
grace
and
holinesse
that
is
now
in
the
soule
,
may
hereafter
be
out
of
the
soule
.
To
this
I
answer
.
That
grace
truly
wrought
,
it
is
preserued
of
God
by
a
second
grace
,
and
by
a
continuall
supplie
of
grace
and
strength
from
God
,
and
so
made
durable
and
lasting
.
And
this
is
that
the
Lord
promiseth
to
his
people
,
Ierem
.
32.40
.
That
he
will
put
his
feare
in
their
hearts
,
that
they
shall
not
depart
from
him
:
they
shall
haue
no
will
to
depart
from
him
.
It
is
obiected
againe
,
that
some
that
are
partakers
of
the
holy
Ghost
may
fall
away
,
Heb
6.4
.
and
therefore
the
holy
Spirit
of
God
may
now
be
in
men
,
and
hereafter
out
of
them
.
For
answer
to
this
,
first
marke
the
text
it selfe
,
it
puts
down
nothing
positiuely
,
but
onely
by
way
of
condition
or
supposition
,
verse
6.
If
they
fall
away
.
Againe
,
for
further
answer
to
this
,
Two
degrees
of
partaking
of
Gods
Spirit
.
we
must
know
that
there
be
two
degrees
of
partaking
of
the
holy
Ghost
:
one
an
inferiour
or
lower
degree
;
when
men
are
onely
enlightened
and
made
partakers
of
the
common
gifts
of
Gods
Spirit
,
they
haue
knowledge
,
and
they
haue
ioy
,
and
a
kinde
of
tickling
delight
in
the
knowledge
of
new
and
strange
things
,
which
is
that
Christ
speakes
of
,
Matth
.
13.20
.
And
this
is
that
partaking
of
the
holy
Ghost
that
is
meant
in
the
place
alledged
;
and
this
is
but
temporary
and
may
be
lost
.
But
there
is
another
,
an
higher
and
more
effectuall
partaking
of
the
holy
Ghost
,
which
is
when
men
are
enlightened
to
a
certaine
and
sufficient
knowledge
of
Gods
will
,
and
to
a
reioycing
in
the
sweete
comforts
of
the
word
vnder
the
hope
of
glory
:
and
they
are
throughly
wrought
on
,
and
throughly
changed
into
the
image
of
God
;
and
there
is
grace
in
them
in
power
and
practise
.
And
this
pertaking
of
the
holy
Ghost
is
permanent
,
this
is
lasting
and
durable
,
and
can
neuer
vtterly
be
extinct
and
lost
.
And
so
it
still
remaines
a
truth
,
that
the
holy
Spirit
is
in
Gods
children
,
not
as
a
stranger
,
or
soiourner
,
or
lodger
for
a
time
,
but
as
a
continuall
dweller
:
and
he
being
in
them
by
the
efficacie
of
his
grace
,
he
hath
in
them
a
setled
abode
and
residence
,
and
he
is
in
them
for
euer
.
Now
then
to
applie
this
,
Comfort
to
all
such
as
find
and
feele
the
power
of
grace
in
themselues
.
it
may
serue
as
a
ground
of
sweet
and
excellent
comfort
to
all
such
as
find
and
feele
the
power
of
grace
in
themselues
,
and
find
and
feele
the
Spirit
of
God
dwelling
in
them
in
speciall
manner
.
Dost
thou
whosoeuer
thou
art
,
find
and
feele
the
Spirit
of
God
dwelling
in
thee
by
his
true
powerfull
working
presence
?
is
the
Spirit
of
God
in
thee
by
the
efficacie
and
power
of
his
grace
?
Then
assure
thy selfe
of
this
to
thy
comfort
,
that
selfe
same
holy
and
blessed
Spirit
of
God
will
neuer
forsake
thee
,
he
is
in
thee
now
,
and
he
will
he
in
thee
for
euer
:
he
hath
taken
vp
thy
soule
as
his
owne
proper
house
and
mansion
,
and
he
will
dwell
in
it
for
euer
;
he
will
neuer
be
(
as
men
sometimes
are
)
from
home
and
altogether
absent
from
thy
soule
,
he
will
be
thy
guide
,
thy
sweete
companion
and
comforter
,
both
in
life
and
death
,
yea
and
after
death
most
of
all
.
Sometimes
poore
tender
hearted
Christians
cast
out
these
or
the
like
complaints
:
I
feare
I
shall
not
be
able
to
hold
out
to
the
end
,
I
feele
such
weaknesse
of
grace
in
me
,
as
I
doubt
when
the
time
of
triall
comes
I
shall
faint
,
and
giue
ouer
,
and
euen
fall
away
.
Oh
what
dost
thou
thus
troubling
thy
poore
soule
?
why
dost
thou
cast
these
needlesse
doubts
aforehand
?
hast
thou
true
grace
in
thy
soule
?
be
it
neuer
so
poore
and
weake
for
the
measure
,
yet
hast
thou
good
euidence
that
there
is
truth
of
grace
in
thee
?
Comfort
thy selfe
,
the
holy
Spirit
of
God
dwels
in
thee
,
and
he
will
dwell
in
thee
for
euer
;
he
will
neuer
forsake
thee
:
thou
standest
not
by
any
power
of
thine
owne
,
but
by
the
power
of
the
Spirit
of
God
,
and
he
is
able
to
vphold
thee
,
and
he
will
;
thou
hast
his
faithfull
promise
,
1.
Corinth
.
10.13
.
1.
Cor
.
10.13
.
that
he
will
not
suffer
thee
to
be
-
tried
or
-
tempted
,
aboue
thy
strength
:
and
he
will
be
as
good
as
his
word
,
he
will
quicken
thee
,
and
comfort
thee
,
and
vphold
thee
in
thy
greatest
trials
:
the
holy
Spirit
of
God
dwelling
in
thy
soule
,
he
will
abide
in
it
for
euer
.
All
the
power
of
hell
is
not
able
to
thrust
him
out
of
his
house
and
mansion
,
he
is
stronger
then
all
;
and
he
hauing
begun
the
life
of
grace
in
thee
,
assure
thy selfe
nothing
shall
hinder
him
but
he
will
bring
it
to
the
life
of
glory
hereafter
;
and
therefore
comfort
thy selfe
.
Oh
but
thou
wilt
say
,
I
feele
not
that
gracious
working
of
Gods
Spirit
in
me
,
that
I
was
wont
to
find
and
feele
.
It
may
be
so
:
It
is
no
otherwise
with
thee
in
this
regard
,
then
with
the
dearest
of
Gods
children
in
all
ages
,
they
haue
their
turbida
interualla
,
their
troubled
fits
,
sometimes
gracious
feelings
,
and
sometimes
faintings
:
sometimes
forwardnesse
in
good
things
,
and
sometimes
heauinesse
and
deadnesse
of
heart
.
And
remember
withall
,
that
thou
art
not
so
to
conclude
,
I
feele
not
the
gracious
working
in
me
I
was
wont
to
feele
,
and
therefore
the
Spirit
of
God
is
gone
from
me
,
and
hath
vtterly
forsaken
me
:
that
is
no
good
conclusion
,
There
is
a
substance
in
the
oke
or
in
the
elme
when
they
cast
their
leaues
:
Isay
6.13
.
Isai
.
6.13
.
and
so
there
may
be
the
sap
of
grace
and
the
Spirit
of
grace
in
thee
,
though
for
the
present
thou
feelest
not
the
gracious
working
of
it
:
and
if
once
thou
feelest
the
power
of
grace
in
thy
soule
,
assure
thy selfe
that
gracious
working
will
come
againe
in
time
.
The
holy
Spirit
of
God
being
in
thee
by
the
efficacie
and
power
of
grace
,
he
dwels
in
thee
,
and
will
neuer
leaue
thee
,
but
will
dwell
in
thee
for
euer
.
Yet
take
heed
thou
be
not
secure
and
carelesse
,
that
thou
neglect
not
the
good
meanes
that
serue
to
cherish
the
Spirit
of
grace
and
holinesse
in
thee
:
it
is
the
Apostles
exhortation
,
1.
Thess
.
5.19
.
1.
Thess
.
5.19
.
Quench
not
the
Spirit
.
Through
thy
carelesnesse
and
securitie
thou
maist
in
some
sort
and
degree
quench
the
Spirit
:
and
howsoeuer
the
Spirit
of
God
once
dwelling
in
thee
,
will
dwell
in
thee
for
euer
,
yet
if
thou
grow
carelesse
and
secure
,
and
either
neglect
holy
duties
,
or
through
thy
securitie
suffer
thy selfe
to
be
ouertaken
with
some
foule
sinne
,
the
Spirit
of
God
may
so
farre
forsake
thee
,
as
that
he
may
seeme
in
thine
owne
iudgement
to
be
cleane
gone
,
and
quite
quenched
and
put
out
;
and
thou
maist
lose
the
tokens
and
gifts
of
grace
,
as
feeling
of
comfort
and
spirituall
ioy
,
clearnesse
of
vnderstanding
,
feeling
and
affection
to
goodnesse
,
feruencie
of
loue
,
holy
boldnesse
,
and
the
like
:
and
these
things
being
gone
,
oh
what
tugging
and
what
wrestling
will
there
be
before
thou
canst
recouer
them
againe
?
And
the
peace
of
thy
conscience
being
wounded
by
some
foule
sinne
,
and
thy
spirituall
ioy
being
gone
,
thou
shalt
neuer
recouer
it
in
that
measure
thou
hadst
it
in
former
times
:
though
thy
wound
be
healed
,
yet
there
will
remaine
a
scarre
and
marke
in
thy
soule
so
long
as
thou
liuest
.
Therefore
take
heed
of
securitie
,
be
carefull
to
vse
all
good
meanes
that
serue
to
nourish
and
cherish
the
Spirit
of
grace
in
thee
,
as
diligent
hearing
,
reading
,
meditating
in
the
word
of
God
,
and
prayer
,
holy
conference
,
and
such
like
.
There
is
yet
one
thing
further
offered
from
this
phrase
and
forme
of
speech
,
dwelleth
:
this
metaphoricall
and
borrowed
word
dwelleth
,
giues
vs
further
to
vnderstand
thus
much
.
That
howsoeuer
the
holy
Spirit
of
God
be
in
Gods
children
in
speciall
manner
,
Though
the
holy
Spirit
of
God
be
truly
and
really
in
Gods
children
,
yet
he
is
not
so
in
them
as
that
they
partake
of
the
diuine
essence
of
his
Godhead
.
yet
he
is
not
in
them
so
as
that
they
partake
of
the
diuine
essence
of
his
Godhead
,
and
so
as
that
he
doth
communicate
his
diuine
nature
to
them
,
and
deifie
them
,
and
make
them
one
nature
with
himselfe
:
no
,
but
he
is
in
them
as
an
indweller
,
and
as
an
housholder
;
and
their
hearts
and
soules
are
as
the
houses
where
he
dwels
;
and
there
is
a
reall
distinction
betweene
him
and
them
,
they
are
really
distinguished
one
from
another
,
as
the
dweller
and
the
house
where
one
dwels
.
Indeed
the
holy
Spirit
of
God
is
truly
and
really
in
Gods
children
:
the
gifts
and
effects
of
the
Spirit
presuppose
the
true
presence
of
the
Spirit
,
but
yet
he
is
not
in
them
by
communicating
of
his
essence
and
nature
to
them
,
but
by
his
gifts
,
and
by
his
effectuall
and
speciall
operation
,
and
working
by
the
power
of
his
grace
.
It
is
the
conceit
of
some
idle
,
foolish
,
and
phantasticke
spirits
,
against
whom
I
note
this
.
A
foolish
conceit
of
some
phantasticke
spirits
confuted
.
That
the
spirit
of
grace
and
holinesse
in
Gods
children
,
is
a
participation
of
the
verie
nature
of
Gods
Spirit
:
and
they
say
,
that
such
as
are
regenerate
are
partakers
of
the
diuine
essence
of
his
Godhead
,
and
so
are
deified
.
Thus
they
speake
blasphemously
.
This
is
a
blind
and
foolish
conceit
;
and
they
that
hold
this
are
possessed
with
a
spirit
of
giddinesse
,
and
they
are
strongly
deluded
of
Satan
:
and
this
conceit
of
theirs
cannot
stand
with
this
truth
,
that
the
Spirit
of
God
dwelleth
in
Gods
children
,
and
is
in
them
as
an
indweller
.
Oh
but
(
say
they
)
holinesse
is
essentiall
in
the
Spirit
of
God
,
and
is
part
of
his
essence
and
nature
,
as
his
other
attributes
be
,
his
power
,
his
wisedome
,
iustice
,
mercie
,
and
the
like
:
there
is
nothing
in
him
accidentall
;
and
the
holinesse
that
is
in
Gods
children
,
it
comes
from
the
holinesse
of
Gods
Spirit
,
and
therefore
it
is
part
of
his
diuine
essence
and
nature
.
I
answer
.
It
followes
not
,
that
because
the
holinesse
that
is
in
Gods
children
comes
from
the
holinesse
of
Gods
Spirit
,
therefore
it
is
part
of
his
diuine
essence
:
that
is
no
good
consequence
.
The
strength
that
is
in
any
creature
,
in
man
,
in
bruite
beasts
,
yea
in
the
diuell
himselfe
,
it
comes
from
the
power
of
God
;
they
haue
no
power
nor
strength
,
but
it
is
as
they
haue
it
from
the
power
of
God
:
and
shall
we
therefore
say
,
that
the
strength
that
is
in
the
creatures
is
part
of
Gods
diuine
essence
and
nature
?
surely
that
were
to
make
bruite
beasts
and
the
diuell
also
partakers
of
Gods
essence
and
deified
,
which
once
to
thinke
,
is
more
then
impious
blasphemie
.
Power
and
strength
in
God
are
essentiall
of
his
nature
,
but
power
and
strength
in
the
creatures
is
a
qualitie
,
and
accidentall
:
and
so
holinesse
is
essentiall
in
the
Spirit
of
God
,
but
in
Gods
children
it
is
accidentall
:
and
it
is
in
them
a
created
gift
and
qualitie
,
and
yet
a
most
excellent
and
precious
gift
,
and
it
doth
resemble
the
diuine
vncreated
holinesse
of
Gods
Spirit
:
therefore
Gods
children
are
said
to
be
partakers
of
the
godly
nature
.
2.
Pet
.
1.4
.
The
word
there
vsed
,
is
not
{αβγδ}
,
{αβγδ}
.
but
{αβγδ}
,
and
it
signifies
such
a
precious
gift
of
holinesse
,
as
doth
resemble
the
holinesse
of
God
.
And
so
the
holy
Spirit
of
God
is
in
Gods
children
,
not
by
communicating
to
them
his
diuine
essence
and
nature
,
but
by
his
gifts
,
by
his
effectuall
and
speciall
working
,
euen
by
the
power
of
his
grace
.
We
haue
now
heard
of
the
comfort
the
Apostle
yeelded
to
the
beleeuing
Romans
,
he
telling
them
to
their
comfort
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
:
and
confirming
that
from
the
indwelling
of
Gods
Spirit
in
them
:
we
are
now
to
come
to
his
caueat
or
watch-word
that
he
giues
them
in
the
words
following
:
But
(
saith
he
)
if
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
In
these
words
the
Apostle
giues
them
a
watch-word
,
to
looke
to
it
that
none
of
them
did
assume
and
take
that
comfort
to
them
that
did
not
belong
to
them
,
but
that
they
should
see
to
it
that
they
haue
the
Spirit
of
God
dwelling
in
them
indeed
:
affirming
this
,
that
if
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
none
of
his
.
And
herein
appeares
the
heauenly
wisedome
of
the
Apostle
;
he
so
applies
the
word
of
comfort
to
the
Romans
,
to
whom
he
writ
,
as
withall
he
giues
them
a
caueat
and
watch-word
,
to
take
heed
they
did
not
hale
comfort
to
them
which
did
not
belong
to
them
,
but
that
they
should
looke
to
the
ground
of
their
comfort
.
And
this
ought
to
be
the
wisedome
of
all
good
Ministers
,
especially
when
they
speake
to
a
mixt
companie
:
they
are
then
so
to
order
and
to
temper
their
words
of
comfort
,
as
that
none
may
abuse
them
,
or
misapplie
them
.
In
speaking
and
deliuering
the
word
of
comfort
to
Gods
children
,
which
properly
belongs
to
them
,
they
are
to
take
heed
they
lift
not
vp
the
hearts
of
the
wicked
and
prophane
,
but
withall
they
are
to
giue
them
an
item
and
a
watch-word
,
that
they
presume
not
to
lay
foule
and
theeuish
hands
on
that
comfort
,
and
hale
and
pull
that
vnto
them
which
they
haue
no
right
to
.
But
to
passe
by
this
,
come
we
to
the
caueat
or
watch-word
it selfe
:
But
if
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
And
here
first
marke
and
obserue
we
the
generalitie
of
the
Apostles
speech
:
he
saith
,
If
any
man
whatsoeuer
he
be
,
he
speakes
without
exception
,
if
any
man
,
as
if
he
had
said
,
Let
a
man
be
what
he
will
,
or
be
a
man
what
he
may
be
,
rich
or
poore
,
high
or
low
,
noble
or
base
,
learned
or
vnlearned
,
and
let
him
haue
neuer
so
excellent
gifts
and
endowments
of
body
or
mind
,
inward
or
outward
,
it
skils
not
,
it
is
nothing
to
his
comfort
,
he
cannot
thereupon
conclude
that
his
state
is
good
if
he
want
grace
and
holinesse
.
If
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
:
he
belongs
not
to
him
,
he
is
not
in
the
comfortable
state
of
a
true
Christian
.
Hence
then
we
may
gather
and
conclude
thus
much
.
Nothing
without
true
grace
and
holinesse
yeelds
to
any
man
or
woman
true
comfort
touching
their
spirituall
and
Christian
estate
.
That
nothing
without
true
grace
and
holinesse
can
yeeld
to
man
or
woman
true
comfort
in
regard
of
their
spirituall
and
Christian
state
:
it
is
not
any
excellencie
of
body
or
mind
,
inward
or
outward
,
nor
any
priuiledge
whatsoeuer
,
be
it
neuer
so
great
,
can
yeeld
true
comfort
to
a
man
that
wants
the
Spirit
of
grace
and
holinesse
:
such
a
man
cannot
truly
gather
and
conclude
,
that
he
is
in
the
comfortable
state
of
a
true
Christian
,
though
he
be
rich
,
or
noble
,
or
learned
,
or
the
like
.
And
to
make
this
further
manifest
,
was
it
not
an
excellent
priuiledge
to
be
of
the
kindred
of
Christ
in
respect
of
bloud
?
doubtlesse
it
was
,
more
then
to
be
of
the
bloud-royall
of
the
greatest
Monarch
or
Emperour
in
the
world
;
yet
marke
what
Christ
himselfe
accounts
of
that
,
Matth
.
12.47
.
Mat
.
12.47.48
.
when
one
came
to
him
and
told
him
that
his
mother
and
his
brethren
stood
without
desiring
to
speake
with
him
,
(
saith
he
)
verse
48.
Who
is
my
mother
?
and
who
are
my
brethren
?
as
if
he
had
said
,
what
is
it
to
be
of
my
kindred
?
do
you
thinke
that
such
a
thing
as
may
yeeld
a
man
or
woman
true
comfort
?
No
,
no
,
I
tell
you
they
are
my
brethren
and
my
mother
,
that
do
the
will
of
my
Father
which
is
in
heauen
:
so
he
speakes
in
the
last
verse
of
the
Chapter
.
Though
a
man
or
woman
be
allied
to
Christ
and
be
of
his
kindred
,
yet
if
he
want
grace
and
holinesse
,
that
is
nothing
,
that
will
yeeld
him
no
true
comfort
.
Who
euer
had
greater
honour
then
was
vouchsafed
to
the
Virgin
Marie
,
euen
to
beare
in
her
wombe
the
Lord
Iesus
,
and
to
be
the
mother
of
the
Sauiour
of
all
Gods
chosen
;
and
yet
that
was
nothing
to
yeeld
her
true
comfort
.
Luk
.
11.27.28
.
Luk
.
11.27.28
.
When
a
certaine
woman
lift
vp
her
voice
and
said
vnto
him
,
Blessed
is
the
wombe
that
barc
thee
,
and
the
pappes
which
thou
hast
sucked
:
Nay
rather
(
saith
Christ
)
blessed
are
they
that
heare
the
word
of
God
and
keepe
it
:
blessed
are
they
that
haue
grace
in
their
hearts
to
profit
by
the
word
of
God
.
And
as
one
saith
well
,
if
the
Virgin
Marie
had
not
borne
Christ
in
her
heart
as
she
bore
him
in
her
wombe
,
she
had
not
bene
the
better
,
it
had
bene
nothing
to
her
comfort
.
I
might
instance
in
many
other
particulars
shewing
the
truth
of
this
,
that
it
is
not
any
excellencie
of
body
or
mind
,
inward
or
outward
,
nor
any
priuiledge
whatsoeuer
,
that
can
yeeld
true
comfort
to
a
man
that
wants
the
Spirit
of
grace
and
holinesse
;
&
such
a
man
cannot
truly
conclude
,
that
he
is
in
the
comfortable
state
of
a
Christian
.
For
why
,
the
reason
and
ground
of
it
is
this
.
The
excellencies
of
body
or
minde
,
inward
or
outward
priuiledges
whatsoeuer
,
that
are
bestowed
on
a
man
that
wants
the
Spirit
of
grace
and
holinesse
,
they
are
of
no
reckening
or
account
with
the
Lord
;
they
being
but
carnall
and
temporall
,
as
they
be
where
grace
and
holinesse
is
wanting
,
the
Lord
esteemes
them
but
as
vanitie
and
nothing
worth
.
It
is
worth
our
marking
to
this
purpose
,
that
we
find
Act.
25.23
.
it
is
there
said
,
that
Agrippa
and
Bernice
came
with
great
pompe
.
The
originall
words
are
{αβγδ}
,
they
signifie
with
great
phantasie
or
vaine
shew
:
so
doth
the
Lord
account
of
the
great
glorie
and
pompe
of
the
world
,
euen
as
a
phantasie
or
shadow
.
And
therefore
this
we
may
hold
as
a
certaine
truth
,
that
it
is
not
any
excellencie
of
body
or
mind
,
inward
or
outward
,
nor
any
priuiledge
whatsoeuer
it
be
,
can
yeeld
true
comfort
to
a
man
that
wants
the
Spirit
of
grace
and
holinesse
:
such
a
m●n
cannot
truly
conclude
,
that
he
is
in
the
comfortable
state
of
a
true
Christian
.
A
common
swelling
and
proud
conceit
of
men
and
women
met
withall
.
Oh
then
take
heed
,
whosoeuer
thou
art
,
thou
deceiue
not
thy selfe
,
thinke
not
that
any
excellencie
thou
hast
,
either
of
bodie
or
minde
,
inward
or
outward
,
or
any
priuiledge
thou
enioyest
aboue
others
,
will
yeeld
thee
true
comfort
,
thou
being
a
man
or
woman
that
wantest
the
Spirit
of
grace
and
holinesse
,
and
the
Spirit
of
sanctification
.
It
is
a
common
thing
for
men
to
pride
themselues
in
their
excellencies
,
and
in
their
priuiledges
aboue
others
,
and
in
regard
of
them
to
lift
vp
themselues
aboue
their
brethren
;
yea
not
onely
so
,
but
sometimes
through
the
pride
of
their
hearts
,
to
lift
vp
themselues
in
the
presence
of
the
Lord
,
and
to
thinke
that
they
are
highly
in
Gods
fauour
,
and
that
they
haue
ground
of
comfort
in
his
presence
,
euen
because
of
those
excellencies
and
priuiledges
they
do
enioy
.
Is
it
not
a
common
thing
,
for
men
that
are
growne
rich
and
increased
in
wealth
,
or
honoured
in
the
world
,
to
thinke
that
therefore
they
are
highly
in
the
fauour
of
God
,
and
that
God
loues
them
,
though
they
be
men
vtterly
void
of
grace
and
true
holinesse
;
nay
haply
such
as
scorne
and
despise
it
in
others
?
Poore
soules
,
they
deceiue
themselues
exceedingly
,
they
measure
the
sauour
of
God
by
a
leaden
rule
:
and
know
it
whosoeuer
thou
art
,
though
thou
hadst
,
the
wisedome
of
Salomon
,
the
beautie
of
Absolom
,
the
strength
of
Sampson
,
the
riches
of
Croesus
,
the
greatnesse
and
power
of
Alexander
,
yet
if
thou
wantest
the
Spirit
of
grace
and
holinesse
,
all
those
things
can
yeeld
thee
no
true
comfort
:
they
are
to
thee
but
accursed
vanities
and
bitter
vexations
of
Spirit
;
so
the
holy
Ghost
speakes
of
them
.
Yea
know
yet
further
,
thou
maist
enioy
priuiledges
of
an
higher
nature
,
euen
the
good
things
of
God
,
his
word
,
Sacraments
,
and
the
like
,
(
which
is
all
that
some
haue
to
brag
and
boast
of
,
that
they
liue
in
the
bosome
of
the
Church
,
they
haue
bene
baptized
,
and
they
are
made
partakers
of
the
word
and
Sacraments
,
they
liue
in
a
place
where
the
word
is
truly
and
powerfully
taught
)
thou
maist
enioy
these
things
in
a
plentifull
measure
which
others
want
,
and
yet
be
neuer
the
better
,
and
be
yet
farre
from
the
comfortable
state
of
a
true
Christian
;
yea
thou
wanting
grace
to
make
a
right
and
good
vse
of
these
things
,
they
are
to
thee
but
seales
of
deeper
condemnation
:
&
therefore
deceiue
not
thy selfe
;
pride
not
thy self
in
any
excellencie
thou
enioyest
whatsoeuer
it
be
,
if
thou
be
a
man
or
woman
wanting
the
Spirit
of
grace
and
holinesse
.
Labour
thou
to
get
that
euidence
of
true
comfort
that
will
neuer
deceiue
thee
,
euen
true
grace
and
holinesse
,
that
indeed
will
assure
thee
that
thou
art
in
the
comfortable
state
of
a
true
Christian
.
But
if
any
man
whatsoeuer
he
be
,
be
he
rich
,
or
noble
,
or
learned
,
be
he
what
he
will
or
may
be
,
it
is
the
eternall
truth
of
God
:
if
he
haue
not
the
Spirit
of
Christ
he
is
none
of
his
,
he
is
not
in
the
comfortable
state
of
a
true
Christian
.
Let
vs
now
go
on
in
further
handling
of
this
caueat
of
the
Apostle
:
But
if
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
To
haue
the
Spirit
of
Christ
,
is
(
as
before
I
shewed
)
to
haue
him
dwell
in
vs
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
power
of
his
grace
.
Now
in
that
the
Apostle
saith
,
Onely
the
being
of
the
Spirite
of
Christ
in
a
man
by
his
true
powerful
working
presence
,
giues
him
true
comfort
.
If
any
man
haue
not
the
Spirit
thus
dwelling
in
him
,
the
same
is
none
of
his
,
we
are
further
giuen
to
vnderstand
thus
much
.
That
it
is
onely
the
Spirit
of
grace
and
holinesse
,
euen
the
being
of
the
Spirit
of
Christ
in
a
man
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
power
of
his
grace
,
that
giues
him
true
comfort
,
&
yeelds
him
this
comfort
,
that
he
belongs
to
Christ
,
that
he
is
a
member
of
Christ
,
&
a
true
Christian
.
Euery
man
or
woman
whosoeuer
the
person
be
,
that
would
haue
this
comfort
that
he
belongs
to
Christ
,
and
that
Christ
doth
acknowledge
him
for
one
of
his
,
must
find
that
he
hath
the
Spirit
of
Christ
,
that
the
holy
Spirit
of
Christ
is
in
him
as
he
is
in
Gods
children
,
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
.
And
this
truth
hath
footing
and
ground
not
onely
in
this
text
,
but
in
other
places
of
Scripture
.
To
cite
one
or
two
to
this
purpose
,
1.
Ioh
.
4.13
.
1.
Ioh
.
4.13
.
Hereby
(
saith
Saint
Iohn
)
we
know
that
we
dwell
in
him
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
Spirit
:
that
we
dwell
in
God
,
and
God
in
vs
,
that
we
belong
to
Christ
,
and
through
Christ
haue
fellowship
and
communion
with
God
:
for
thorough
Christ
alone
men
come
to
haue
fellowship
with
God
,
and
are
his
children
;
because
he
hath
giuen
vs
of
his
Spirit
,
because
we
haue
the
gifts
of
his
Spirit
,
and
do
find
and
feele
the
efficacie
and
power
of
his
grace
in
our
hearts
.
Galat
.
4.6
.
Galat
.
4.6
.
saith
the
Apostle
,
Because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
which
crieth
Abba
,
Father
.
Euen
the
Spirit
of
Christ
giuen
to
you
,
and
being
in
you
by
the
power
of
his
grace
,
doth
giue
you
euidence
that
you
belong
to
Christ
,
and
that
you
are
the
children
of
God
.
And
hence
it
is
that
the
holy
Spirit
of
Christ
is
called
a
seale
and
an
earnest
:
2.
Corinth
.
1.22
.
2.
Cor
.
1.22
.
God
(
saith
the
Apostle
)
hath
sealed
vs
,
and
hath
giuen
the
earnest
of
his
Spirit
in
our
hearts
.
And
Ephes
.
4.30
.
Grieue
not
the
holy
Spirit
of
God
,
by
whom
ye
are
sealed
vnto
the
day
of
redemption
:
because
the
Spirit
of
Christ
doth
seale
vp
to
Gods
children
their
being
in
Christ
,
and
is
as
an
earnest
pennie
to
them
to
assure
them
of
their
comfort
in
him
,
both
in
this
life
and
for
euer
.
And
therefore
this
is
a
truth
grounded
on
the
word
of
God
,
that
it
is
onely
the
Spirit
of
grace
and
holinesse
,
euen
the
being
of
the
Spirit
of
Christ
in
a
man
,
by
his
true
powerfull
working
presence
,
by
the
efficacie
of
his
grace
,
that
yeelds
him
this
comfort
,
that
he
belongs
to
Christ
,
and
that
he
is
a
member
of
Christ
,
and
a
true
Christian
,
and
that
Christ
doth
acknowledge
him
for
one
of
his
.
Now
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
Christ
and
his
Spirit
are
neuer
found
asunder
in
respect
of
the
effectuall
presence
of
his
Spirit
.
Indeed
the
holy
Spirit
of
Christ
may
worke
and
doth
worke
in
the
very
reprobate
generall
and
common
gifts
;
and
he
working
in
them
,
he
is
present
in
them
by
his
infinite
essence
and
being
,
and
so
Christ
and
the
holy
Spirit
of
Christ
are
not
together
:
but
where
the
Spirit
of
Christ
is
by
his
effectuall
powerfull
presence
,
there
Christ
is
,
and
it
is
he
that
works
by
his
Spirit
in
all
true
beleeuers
.
Againe
secondly
,
to
whomsoeuer
Christ
is
a
Sauiour
,
to
him
he
is
a
Sauiour
not
onely
by
the
merit
of
his
death
and
obedience
,
procuring
the
pardon
of
sinne
and
right
to
life
and
saluation
,
but
also
by
his
efficacie
,
by
his
effectuall
working
in
him
by
his
Spirit
,
working
faith
in
him
to
apprehend
his
merit
,
and
purging
his
heart
from
the
corruption
of
sinne
,
and
turning
it
from
sinne
to
good
;
thus
is
Christ
a
Sauiour
to
euery
one
of
his
members
.
And
therefore
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
it
is
onely
the
Spirit
of
grace
and
holinesse
,
onely
the
being
of
the
Spirit
of
Christ
in
a
man
by
his
true
powerfull
working
presence
,
by
the
efficacie
of
his
grace
,
that
yeelds
him
this
comfort
,
that
he
belongs
to
Christ
,
and
is
a
member
of
Christ
,
and
a
true
Christian
.
And
whatsoeuer
he
be
that
would
haue
this
comfort
,
that
he
belongs
to
Christ
,
and
that
Christ
doth
acknowledge
him
for
one
of
his
,
must
find
that
he
hath
the
Spirit
of
Christ
,
that
the
holy
Spirit
of
Christ
is
in
him
by
his
true
powerfull
working
presence
,
by
the
efficacie
of
his
grace
.
Come
we
to
the
vse
of
this
.
First
,
this
truth
serues
to
discouer
to
vs
an
erronious
conceit
of
the
Papists
:
they
restraine
the
Spirit
of
Christ
onely
to
their
Cleargie
;
and
they
haue
this
conceit
,
An
erronious
Popish
conceit
discouered
.
that
onely
their
Cleargie
are
spirituall
men
:
and
it
is
the
Popish
conceit
of
some
ignorant
persons
amongst
vs
,
that
onely
Ministers
of
the
word
are
spirituall
men
.
Yea
the
Papists
withhold
the
holy
Scripture
from
their
people
,
and
suffer
not
them
to
meddle
with
reading
the
Scriptures
,
on
this
pretence
,
that
(
forsooth
)
they
haue
not
Gods
Spirit
.
Oh
say
they
,
they
haue
not
Gods
Spirit
,
and
therefore
it
is
not
for
them
to
looke
into
the
Scriptures
.
Surely
they
might
as
well
say
,
that
their
people
are
no
true
Christians
,
and
that
they
haue
nothing
in
them
that
may
yeeld
them
this
comfort
that
they
belong
to
Christ
.
It
is
the
being
of
the
Spirit
of
Christ
in
a
man
or
woman
that
yeelds
him
or
her
this
comfort
,
that
they
belong
to
Christ
,
and
are
members
of
Christ
,
and
true
Christians
:
therefore
it
is
an
erronious
conceit
of
the
Papists
,
that
Gods
Spirit
is
onely
in
their
Cleargie
,
and
that
the
people
are
not
to
reade
the
Scriptures
,
because
they
want
Gods
Spirit
.
I
leaue
them
.
Is
it
so
,
that
the
being
of
the
Spirit
of
Christ
in
a
man
by
his
true
powerfull
working
presence
,
A
common
deceiuing
conceit
of
many
in
the
world
discouered
.
by
the
efficacie
of
his
grace
,
is
that
onely
that
yeelds
him
this
comfort
,
that
he
belongs
to
Christ
,
and
is
a
member
of
Christ
,
and
a
true
Christian
?
Oh
then
consider
it
I
beseech
you
:
this
discouers
that
many
in
the
world
deceiue
themselues
:
Euery
one
accounts
himselfe
a
Christian
,
and
that
he
belongs
to
Christ
;
and
euerie
one
will
be
so
held
and
so
reputed
:
but
alas
where
is
almost
the
man
or
woman
that
is
able
to
conclude
from
the
being
of
the
Spirit
of
Christ
in
them
,
euen
from
the
true
powerfull
working
presence
of
his
Spirit
in
their
hearts
and
soules
,
that
they
belong
to
Christ
,
and
are
members
of
Christ
,
and
true
Christians
?
Alas
,
many
are
so
far
from
this
,
as
that
they
haue
in
them
a
contrarie
spirit
,
euen
the
spirit
of
the
diuell
strongly
working
.
To
instance
in
one
particular
:
hath
that
man
or
that
woman
whosoeuer
they
be
,
the
Spirit
of
Christ
,
that
breake
out
into
blasphemous
speeches
against
the
workmanship
of
God
,
and
sticke
not
to
say
,
against
the
plaine
euidence
of
the
word
of
God
,
that
women
haue
no
soules
;
and
breake
out
into
other
vile
and
blasphemous
speeches
not
fit
to
be
named
,
touching
the
making
of
women
;
haue
such
persons
the
Spirit
of
Christ
?
surely
no
,
but
the
Spirit
of
the
diuell
.
And
how
many
be
there
that
shew
forth
the
strong
working
of
Sathan
in
their
hearts
,
in
setting
their
tongues
on
fire
to
belch
out
blasphemous
oathes
,
cursings
,
and
raylings
,
euen
to
breake
out
into
most
bitter
,
venemous
,
and
galling
termes
against
their
neighbours
and
brethren
?
haue
such
persons
the
Spirit
of
Christ
?
No
,
no
,
they
haue
in
them
the
Spirit
of
the
diuell
,
and
their
tongues
are
set
on
fire
of
hell
,
Iam
.
3.6
.
Iam
.
3.6
.
Oh
,
but
they
say
,
we
are
prouoked
,
and
we
are
so
stirred
vp
by
the
euill
words
and
euill
deeds
of
others
,
as
we
cannot
endure
it
,
flesh
and
bloud
cannot
endure
it
.
Yea
,
but
thou
art
more
then
flesh
and
bloud
,
thou
hast
the
Spirit
of
Christ
in
thee
,
euen
by
his
true
powerfull
working
presence
,
or
else
thou
hast
no
part
in
Christ
,
thou
belongest
not
to
him
,
thou
are
no
true
Christian
.
Yea
let
such
as
are
not
thus
exorbitant
,
and
thus
vile
,
but
more
ciuill
and
orderly
in
their
carriage
,
euen
ciuill
honest
persons
,
know
that
they
deceiue
themselues
,
if
they
thinke
that
they
haue
ground
of
comfort
that
they
belong
to
Christ
.
Dost
thou
that
art
onely
a
ciuill
honest
person
,
and
hast
no
more
but
ciuill
honestie
,
perswade
thy selfe
that
thou
hast
that
,
that
will
yeeld
thee
this
comfort
,
that
thou
belongest
to
Christ
,
that
thou
art
a
member
of
Christ
,
and
a
true
Christian
?
Poore
soule
,
thou
deceiuest
thy selfe
,
that
will
not
serue
the
turne
:
no
,
no
,
know
it
whosoeuer
thou
art
,
it
is
onely
the
being
of
the
Spirit
of
Christ
in
thee
,
euen
his
being
in
thee
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
power
of
his
grace
,
that
will
yeeld
thee
this
comfort
,
that
thou
belongest
to
Christ
,
and
art
a
member
of
Christ
,
and
a
true
Christian
:
thy
ciuill
honestie
and
thy
ciuill
vertues
,
though
neuer
so
many
and
excellent
,
cannot
possibly
yeeld
thee
this
comfort
:
for
they
may
be
in
a
man
or
woman
that
is
onely
endued
with
reason
and
the
light
of
nature
;
and
therefore
rest
not
on
thy
ciuill
honesty
,
as
sufficient
to
yeeld
thee
this
comfort
,
that
thou
belongest
to
Christ
,
and
art
a
member
of
Christ
,
and
a
true
Christian
;
if
thou
do
,
it
will
deceiue
thee
.
Haply
here
some
will
say
,
How
shall
I
know
that
I
haue
the
Spirit
of
Christ
,
and
that
he
is
in
me
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
?
I
answer
,
Thou
shalt
know
it
by
the
notes
before
deliuered
.
If
thou
find
grace
curbing
and
keeping
in
thy
corruption
,
the
lusts
of
thy
heart
,
that
now
they
cannot
breake
out
as
they
were
wont
;
and
if
thou
find
the
Spirit
of
Christ
checking
thee
for
euery
knowne
sinne
,
and
working
in
thee
a
new
,
holy
,
and
heauenly
disposition
,
and
enabling
thee
to
profit
by
the
meanes
of
saluation
.
And
to
adde
a
little
further
,
if
thou
find
that
thou
hast
in
thee
the
mind
of
Christ
Iesus
,
as
the
Apostle
exhorts
,
Philip
.
2.5
.
that
thou
art
minded
in
some
measure
as
Christ
was
,
that
thou
hast
a
mind
to
know
the
will
of
God
,
that
thou
maist
do
it
;
and
it
is
meate
and
drinke
to
thee
to
do
it
,
as
it
was
in
Christ
,
thou
art
meeke
,
and
lowly
,
and
humble
minded
;
thou
sufferest
as
Christ
suffered
,
in
silence
,
contentation
,
obedience
,
subiecting
thy selfe
to
the
will
of
God
,
and
thou
hast
the
spirit
of
prayer
in
some
measure
,
yea
thou
art
able
to
pray
for
thine
enemies
as
Christ
did
.
If
it
be
thus
with
thee
,
certainly
then
thou
hast
the
Spirit
of
Christ
,
and
he
is
in
thee
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
;
and
that
is
the
onely
thing
that
will
yeeld
thee
this
comfort
,
that
thou
belongest
to
Christ
,
and
art
a
member
of
Christ
,
and
a
true
Christian
:
and
if
thou
want
this
,
if
the
Spirit
of
Christ
be
not
thus
in
thee
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
,
assuredly
thou
art
none
of
Christs
,
thou
belongest
not
to
him
,
and
then
thy
case
is
fearefull
;
thou
art
then
a
vassall
of
the
diuell
,
thou
belongest
to
him
And
if
thou
liue
and
die
in
that
state
,
Christ
will
neuer
owne
thee
for
one
of
his
either
in
life
or
death
,
or
at
the
day
of
iudgement
:
no
,
then
he
will
vtterly
disclaime
thee
,
and
say
to
thee
,
depart
from
me
thou
cursed
one
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
.
Therefore
rest
not
thou
in
anything
but
onely
in
this
,
that
thou
hast
the
Spirit
of
Christ
,
and
that
the
Spirit
of
Christ
is
in
thee
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
and
power
of
his
grace
;
that
indeed
will
yeeld
thee
this
comfort
,
that
thou
belongest
to
Christ
,
and
art
a
member
of
Christ
,
and
a
true
Christian
.
There
is
yet
one
thing
further
to
be
noted
from
this
verse
.
The
Apostle
here
(
as
we
see
)
cals
the
holy
Ghost
the
holy
Spirit
of
God
the
Spirit
of
Christ
also
:
because
(
saith
he
)
the
Spirit
of
God
dwelleth
in
you
:
and
then
he
subioynes
,
But
if
any
man
hath
not
the
Spirit
of
Christ
.
Now
in
that
he
cals
the
Spirit
of
God
the
Spirit
of
Christ
,
it
proues
clearly
and
strongly
,
that
Christ
is
God
;
it
is
a
plaine
euidence
and
proofe
of
Christ
his
Godhead
,
but
I
will
not
stand
on
that
.
The
holy
Ghost
is
the
Spirite
of
Christ
,
and
proceeds
no
lesse
from
the
Sonne
of
God
then
he
doth
from
God
the
Father
.
This
also
is
a
plaine
euidence
and
proofe
,
that
the
holy
Ghost
proceeds
no
lesse
from
the
Sonne
of
God
then
he
doth
from
God
the
Father
:
the
holy
Ghost
hath
his
personall
being
from
the
Father
and
from
the
Sonne
,
and
he
proceeds
by
communication
of
substance
or
Godhead
,
not
onely
from
the
Father
,
but
also
from
the
Sonne
from
all
eternitie
:
and
in
this
respect
he
is
said
to
be
the
Spirit
of
Christ
and
the
Spirit
of
the
Sonne
.
Galat
.
4.6
.
Because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
which
cryeth
Abba
,
Father
.
In
two
respects
is
the
holy
Ghost
the
Spirit
of
Christ
.
And
not
onely
in
this
respect
is
the
holy
Ghost
said
to
be
the
Spirit
of
Christ
,
or
the
Spirit
of
the
Sonne
,
but
also
in
two
other
respects
.
As
namely
,
because
Christ
in
his
manhood
was
filled
with
the
holy
Ghost
,
and
receiued
not
the
Spirit
by
measure
,
Ioh
.
3.34
.
but
in
fulnesse
.
Ioh
.
1.16
.
and
likewise
,
Because
by
his
death
he
merited
the
sending
and
giuing
of
the
holy
Ghost
to
his
members
.
In
these
respects
is
●he
holy
Ghost
called
the
Spirit
of
Christ
.
Now
this
,
Information
in
that
high
mysterie
of
the
vnitie
of
essence
and
trinitie
of
persons
in
the
Godhead
.
that
the
holy
Ghost
proceeds
from
the
Sonne
as
from
the
Father
,
and
is
the
Spirit
of
Christ
as
of
God
the
Father
,
may
serue
not
onely
to
informe
vs
in
this
high
mysterie
,
that
God
is
one
in
essence
,
euen
one
simple
vndiuided
essence
,
and
distinguished
into
three
persons
,
Father
,
Sonne
,
and
holy
Ghost
:
but
we
may
further
profit
by
it
to
this
purpose
,
it
may
further
teach
vs
,
that
whatsoeuer
the
Spirit
of
God
teacheth
men
,
The
Spirit
of
God
teacheth
men
that
which
Christ
hath
taught
and
reuealed
,
and
nothing
else
.
A
foolish
conceit
of
Anabaptists
and
Familists
met
withall
.
it
is
the
same
that
Christ
hath
taught
and
reuealed
,
and
nothing
else
but
that
he
hath
taught
and
reuealed
by
his
Spirit
:
For
the
Spirit
of
God
is
also
the
Spirit
of
Christ
.
And
what
is
it
that
Christ
hath
taught
vs
by
his
Spirit
?
Surely
nothing
but
that
which
is
recorded
in
the
written
word
of
God
,
and
made
knowne
by
the
ministerie
of
the
Prophets
and
Apostles
.
And
all
doctrines
concerning
saluation
that
are
besides
or
contrarie
to
the
written
word
of
God
,
as
most
Popish
doctrines
be
;
they
are
not
reuealed
by
the
Spirit
of
God
,
but
are
meere
fictions
and
deuices
of
the
diuell
.
And
it
is
an
idle
and
foolish
thing
of
the
Anabaptists
and
of
the
Familists
to
depend
on
reuelations
of
the
Spirit
besides
the
written
word
of
God
,
they
bragging
much
of
the
illumination
of
the
Spirit
.
Surely
those
reuelations
they
brag
of
besides
the
written
word
of
God
,
are
not
suggested
to
them
by
the
Spirit
of
Christ
,
but
by
the
spirit
of
error
,
euen
by
the
diuell
.
That
which
Christ
doth
suggest
by
his
Spitit
to
Gods
children
,
it
is
that
doctrine
that
is
either
expressed
in
the
written
word
of
God
,
or
that
which
is
agreeable
to
it
.
Ioh
.
14.26
.
Christ
promiseth
that
his
Spirit
should
suggest
and
bring
all
things
to
the
minds
of
his
disciples
:
and
he
addes
,
which
he
had
told
them
,
and
taught
them
,
and
not
any
new
doctrines
and
reuelations
.
Againe
,
he
saith
Ioh
.
16.14
.
He
shall
receiue
of
mine
,
and
shall
shew
it
to
you
.
And
hence
it
is
that
the
Apostle
cals
his
preaching
the
ministration
of
the
Spirit
,
2.
Corinth
.
3.8
.
teaching
vs
that
the
word
and
Spirit
euer
go
together
,
the
Spirit
shineth
in
the
word
,
and
the
word
is
powerfull
by
the
Spirit
:
and
therefore
it
is
an
idle
and
vaine
thing
to
depend
on
reuelatitions
of
the
Spirit
besides
the
written
word
of
God
.
The
Spirit
of
God
is
also
the
Spirit
of
Christ
,
and
that
Spirit
reueales
nothing
but
that
which
Christ
hath
reuealed
and
made
knowne
by
the
ministerie
of
the
Prophets
and
Apostles
.
And
therefore
they
that
say
they
are
enlightened
by
the
Spirit
,
and
haue
reuelations
from
the
Spirit
of
God
besides
the
written
word
,
are
exceedingly
deceiued
,
and
they
are
deluded
by
Satan
.
Come
we
now
to
the
10.
verse
.
VERSE
10.
And
if
Christ
be
in
you
,
the
bodie
is
dead
because
of
sinne
:
but
the
Spirit
is
life
for
righteousnesse
sake
.
IF
Christ
be
in
you
(
saith
the
Apostle
)
the
bodie
is
dead
because
of
sinne
.
Our
Apostle
hauing
in
the
second
Verse
of
this
Chapter
deliuered
this
that
the
Law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
had
freed
him
,
and
not
onely
him
but
all
true
beleeuers
from
the
Law
of
sinne
,
and
from
the
Law
of
death
:
and
hauing
hitherto
confirmed
the
first
branch
of
that
position
,
touching
freedome
from
the
Law
of
sinne
,
and
confirmed
the
beleeuing
Romans
against
the
remnants
of
sinne
still
abiding
in
them
;
in
this
10.
Verse
he
comes
to
make
knowne
to
them
the
other
part
of
their
freedome
,
that
is
,
from
death
:
and
in
the
10.
and
11.
verses
,
he
shewes
them
to
their
comfort
how
farre
they
were
freed
from
death
.
In
this
10.
verse
,
that
they
were
freed
from
death
so
farre
as
that
they
were
subiect
to
it
but
in
part
,
onely
in
respect
of
the
bodie
,
not
in
respect
of
the
soule
.
Then
verse
11.
that
they
were
subiect
to
death
in
their
bodies
but
for
a
time
,
that
their
bodies
being
mortall
,
yea
being
dead
,
they
should
not
euer
remaine
vnder
the
power
of
death
,
but
they
should
in
time
be
quickened
and
raised
vp
againe
from
death
to
life
.
That
is
the
summe
and
substance
of
these
two
verses
:
containing
in
them
this
ground
of
comfort
,
that
true
beleeuers
are
not
subiect
to
death
,
either
wholly
or
perpetually
.
Now
in
this
10.
verse
,
the
Apostle
speakes
to
the
comfort
of
the
beleeuing
Romans
by
way
of
preuention
of
a
secret
obiection
For
,
haply
they
might
obiect
and
say
to
him
,
You
tell
vs
that
we
are
not
in
the
flesh
but
in
the
Spirit
,
and
that
the
Spirit
of
God
dwels
in
vs
,
and
that
so
we
are
in
Christ
,
but
yet
you
see
it
,
and
we
find
it
,
that
are
subiect
to
death
as
well
as
others
,
and
death
is
the
fruite
and
effect
of
sinne
,
and
therefore
what
may
we
thinke
of
our selues
:
haue
we
such
ground
of
comfort
in
our selues
as
you
seeme
to
yeeld
to
vs
?
To
this
the
Apostle
answers
,
granting
to
them
in
part
that
they
were
subiect
to
death
as
well
as
others
in
respect
of
the
body
by
reason
of
sinne
;
but
yet
Christ
being
in
them
,
he
tels
them
,
that
they
were
not
wholly
subiect
to
death
as
others
that
are
out
of
Christ
,
but
that
the
Spirit
was
life
for
righteousnesse
sake
,
that
their
soules
were
nor
subiect
to
death
as
the
soules
of
others
are
.
So
then
in
this
verse
we
haue
these
two
things
laid
before
vs
,
first
a
concession
,
a
granting
to
the
beleeuing
Romans
by
way
of
answer
to
a
secret
obiection
,
that
they
were
subiect
to
death
in
the
body
because
of
sinne
,
in
these
words
,
The
bodie
is
dead
because
of
sinne
.
And
secondly
,
a
chearing
them
vp
,
and
comforting
of
them
in
this
respect
,
that
their
soules
were
free
from
death
,
yea
that
Christ
being
in
them
,
their
soules
were
partakers
of
life
because
of
righteousnesse
,
laying
the
beginning
and
ending
together
:
If
Christ
be
in
you
the
bodie
is
dead
because
of
sinne
,
but
the
Spirit
is
life
for
righteousnesse
sake
.
And
so
we
see
the
generall
drift
and
purpose
of
the
Apostle
in
this
verse
.
If
Christ
be
in
you
.
This
phrase
is
all
one
in
sence
with
that
verse
1.
Interpretation
.
In
Christ
Iesus
,
and
the
meaning
is
this
,
if
you
be
ioyned
and
knit
to
Christ
,
and
one
with
him
by
spirituall
vnion
and
coniunction
,
by
the
bond
of
his
Spirit
,
and
by
true
faith
,
as
his
members
.
The
bodie
is
dead
.
By
the
bodie
some
would
haue
the
vnregenerate
part
of
man
to
be
meant
,
but
indeed
in
that
sense
the
Apostle
vseth
to
oppose
flesh
and
spirit
,
and
not
bodie
and
spirit
.
And
againe
the
bodie
is
neuer
put
for
sinne
without
some
addition
,
as
the
bodie
of
sinne
,
the
bodie
of
death
,
and
the
like
.
The
word
bodie
(
as
I
conceiue
)
is
here
to
be
taken
in
the
proper
sence
and
signification
,
euen
for
that
part
of
man
which
is
called
the
bodie
,
the
mortall
part
of
man
,
and
that
is
most
agreeable
to
the
purpose
of
the
Apostle
,
and
to
the
context
,
euen
to
that
which
the
Apostle
subioynes
in
the
next
verse
touching
quickening
and
raising
vp
of
the
bodie
from
the
dead
,
Is
dead
,
that
is
,
is
fraile
,
corruptible
,
and
mortall
,
or
subiect
to
death
,
as
1.
Corinth
.
15.53
.
For
this
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
.
Because
of
sinne
:
that
is
,
because
of
the
remainder
of
sinne
,
or
by
reason
of
sinne
still
abiding
in
you
in
part
though
you
be
in
Christ
;
euen
the
remainder
of
sinne
that
still
abides
in
you
,
makes
you
liable
to
death
of
bodie
,
though
the
venome
and
sting
of
death
be
remoued
from
you
by
the
death
of
Christ
.
But
the
Spirit
is
life
.
Some
here
againe
would
haue
the
word
Spirit
,
to
signifie
the
holy
Ghost
,
but
that
is
not
answerable
to
the
other
member
of
the
opposition
(
the
body
.
)
By
spirit
we
are
to
vnderstand
,
as
an
opposite
member
of
the
bodie
,
the
soule
of
man
;
and
yet
not
the
soule
simply
,
but
the
soule
renewed
,
the
soule
sanctified
,
the
spirituall
part
of
man
,
namely
,
the
soule
being
renewed
by
the
Spirit
of
God
,
and
therefore
called
Spirit
.
Hebr
.
12.23
.
The
holy
Ghost
cals
the
holy
soules
of
the
Saints
in
heauen
,
spirits
of
iust
and
perfect
men
.
Is
life
,
that
is
,
aliue
,
or
liuely
now
by
grace
,
(
as
the
iust
is
said
to
liue
by
faith
,
Rom
.
1.17
.
)
and
shal
hereafter
liue
the
life
of
glorie
in
heauen
.
For
righteousnesse
sake
,
or
because
of
righteousnesse
:
that
is
,
because
of
the
righteousnesse
of
Christ
imputed
,
which
giues
right
and
title
to
life
and
saluation
.
Rom
.
5.18
.
As
by
the
offence
of
one
,
the
fault
came
on
all
men
to
condemnation
,
so
by
the
iustice
of
one
,
the
benefite
abounded
towards
all
men
to
the
iustification
of
life
.
And
in
regard
also
of
righteousnesse
inherent
,
not
as
a
meritorious
cause
,
but
because
it
is
a
certain
infallible
signe
of
imputed
righteousnesse
to
which
eternall
life
and
saluation
belongs
.
Now
then
thus
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
If
you
be
ioyned
and
knit
to
Christ
,
and
one
with
him
by
the
bond
of
his
Spirit
,
and
by
faith
;
your
bodies
indeed
are
fraile
,
corruptible
,
and
mortall
,
and
subiect
to
death
by
reason
of
sinne
still
abiding
in
you
in
part
,
though
the
venome
and
sting
of
sinne
be
remoued
from
you
by
Christ
;
but
yet
your
renewed
and
sanctified
soules
,
your
soules
renewed
by
the
Spirit
of
God
,
are
aliue
,
and
they
liue
now
the
life
of
grace
,
and
shall
hereafter
liue
the
life
of
glorie
in
heauen
,
because
of
the
righteousnesse
of
Christ
imputed
to
you
,
which
giues
you
right
and
title
to
life
and
saluation
:
and
in
regard
of
righteousnesse
inherent
in
you
,
not
as
a
meritorious
cause
,
but
because
that
is
a
sure
and
infallible
signe
of
imputed
righteousnesse
,
to
which
eternall
life
and
saluation
belongs
.
The
Apostle
here
saith
,
If
Christ
be
in
you
;
and
in
the
next
verse
,
If
the
Spirit
of
him
that
raised
vp
Iesus
Christ
from
the
dead
dwell
in
you
.
He
speaks
conditionally
,
being
to
deliuer
matter
of
comfort
,
he
propounds
it
with
a
condition
,
thereby
teaching
vs
thus
much
.
That
the
promises
of
comfort
and
of
good
things
in
the
booke
of
God
,
Promises
of
comfort
&
of
good
things
are
in
Gods
booke
propounded
with
a
condition
.
they
are
propounded
with
a
condition
,
they
are
not
generall
and
indifferently
belonging
to
all
,
but
there
is
a
condition
annexed
or
implied
in
euery
promise
of
God
touching
good
things
of
this
life
or
the
life
to
come
.
In
the
couenant
of
workes
the
Lord
saith
,
Do
this
and
thou
shalt
liue
;
in
the
couenant
of
grace
propounded
in
the
Gospell
,
Beleeue
and
repent
,
and
thou
shalt
be
saued
.
Matth
.
10.12
.
saith
Christ
to
his
Apostles
sending
them
abroad
,
When
you
come
into
an
house
,
salute
the
same
:
and
then
verse
13.
And
if
the
house
be
worthy
let
your
peace
come
vpon
it
,
if
not
,
let
it
returne
to
you
againe
.
Matth
.
5.4
.
to
whom
doth
Christ
promise
comfort
?
onely
to
such
as
mourne
:
and
verse
6.
whom
doth
he
promise
to
satisfie
?
surely
onely
those
that
hunger
and
thirst
after
righteousnesse
.
Throughout
the
booke
of
God
we
find
that
euery
promise
of
mercie
,
or
of
any
good
thing
,
it
is
conditionall
:
for
why
,
though
the
Lord
be
rich
in
mercie
,
in
goodnesse
,
and
bountie
,
and
be
most
free
in
bestowing
his
gifts
and
good
things
,
yet
he
will
haue
on
our
parts
a
recognition
and
an
acknowledgement
of
his
soueraigntie
ouer
vs
,
and
that
we
owe
homage
and
honour
to
his
Maiestie
:
and
therefore
he
is
pleased
so
to
propound
his
promises
of
good
things
,
as
that
he
doth
annex
a
condition
to
them
:
and
he
propounds
them
conditionally
,
that
if
we
be
such
and
such
persons
,
if
thus
and
thus
qualified
,
then
such
and
such
good
things
shall
be
giuen
vnto
vs.
To
whom
comfort
from
God
belongs
,
and
who
they
be
that
haue
iust
title
to
it
.
Oh
then
deceiue
not
thy selfe
whosoeuer
thou
art
,
thinke
not
that
any
comfort
from
God
belongs
to
thee
,
vnlesse
thou
be
qualified
as
one
of
those
to
whom
God
hath
made
promise
of
that
comfort
.
If
thou
be
not
a
child
of
God
and
one
truly
fearing
God
,
thou
hast
no
title
to
any
comfort
from
God
belonging
to
this
life
:
no
,
not
to
a
bit
of
bread
to
put
into
thy
mouth
,
nor
a
ragge
to
put
on
thy
backe
,
much
lesse
to
the
comforts
of
a
better
life
.
Alas
,
many
deceiue
themselues
,
they
thinke
that
Gods
mercy
and
sweete
comforts
in
Christ
belong
to
them
,
and
that
Christ
is
their
Sauiour
,
and
died
for
them
,
and
that
they
shall
be
saued
by
him
howsoeuer
they
liue
,
though
they
be
drunkards
,
common
swearers
,
filthy
adulterers
,
and
make
no
conscience
of
any
sinne
.
Poore
soules
,
they
deceiue
themselues
exceedingly
,
we
find
not
in
all
the
Bible
from
the
beginning
to
the
end
,
any
one
promise
but
with
a
condition
:
and
therefore
they
that
would
haue
title
to
any
comfort
from
God
either
belonging
to
this
life
or
the
life
to
come
,
must
looke
that
they
performe
the
condition
required
of
such
as
may
chalenge
right
to
that
promise
.
The
Apostle
saith
,
If
Christ
be
in
you
,
which
as
I
shewed
is
all
one
as
if
he
had
said
,
If
thou
be
in
Christ
,
if
thou
be
ioyned
and
knit
to
Christ
by
the
bond
of
his
Spirit
,
and
by
faith
.
I
might
here
stand
to
shew
the
nearenesse
of
that
vnion
that
is
betwixt
Christ
and
his
members
,
that
they
are
so
nearely
knit
together
,
as
that
Christ
is
in
them
and
they
in
Christ
;
but
that
we
stood
on
verse
1.
and
therefore
I
passe
by
it
:
onely
here
obserue
we
,
that
the
Apostle
hauing
said
verse
before
,
that
the
Spirit
of
God
which
he
also
cals
the
Spirit
of
Christ
,
dwelt
in
the
beleeuing
Romans
:
here
he
saith
,
If
Christ
be
in
you
,
if
you
belong
to
Christ
,
and
one
with
Christ
.
Now
from
this
context
we
may
note
the
manner
of
Christ
his
dwelling
in
Gods
children
,
that
it
is
by
his
Spirit
.
The
point
hence
is
this
.
That
Christ
is
one
with
true
beleeuers
and
with
his
members
,
by
the
bond
of
his
Spirit
.
The
vnion
of
Christ
and
his
members
is
mysticall
and
spirituall
.
The
vnion
by
which
Christ
and
his
members
are
conioyned
,
though
it
be
a
true
reall
vnion
,
and
a
most
neare
vnion
,
so
as
they
are
of
his
flesh
and
of
his
bone
,
Ephesians
5.30
.
Ephes
.
5.30
.
yet
it
is
not
naturall
,
as
when
two
things
are
ioyned
in
one
nature
,
nor
corporall
,
by
touching
,
mixture
,
or
the
like
,
nor
personall
,
1.
Cor
.
6.17
.
as
the
soule
and
bodie
are
vnited
,
nor
politicall
or
ciuill
,
as
the
Prince
and
his
subiects
are
conioyned
;
but
it
is
mysticall
and
spirituall
,
by
the
bond
of
the
same
Spirit
,
and
by
true
faith
.
1.
Corinth
.
6.17
.
saith
the
Apostle
,
He
that
is
ioyned
to
the
Lord
is
one
Spirit
.
And
this
I
note
in
a
word
,
to
shew
that
it
is
a
needlesse
thing
that
the
bodie
of
Christ
should
be
euery
where
present
,
Confutation
of
Vbiquitarie●
.
as
the
Vbiquitaries
do
affirme
,
that
we
may
be
ioyned
to
Christ
and
one
with
him
.
And
to
shew
vs
also
that
it
is
as
needlesse
that
in
the
Sacrament
of
the
bodie
and
bloud
of
Christ
,
the
bread
should
be
really
turned
and
changed
into
the
very
bodie
of
Christ
,
Of
Popish
transubstantiation
and
reall
presence
of
Christ
his
bodie
in
the
Sacrament
of
the
Lords
supper
.
that
so
we
may
be
partakers
of
his
flesh
and
of
his
bodie
,
as
the
Papists
do
imagine
,
and
as
they
hold
and
teach
.
Indeed
it
is
true
that
Christ
saith
,
Ioh
.
6.53
.
that
we
must
eate
his
flesh
and
drinke
his
bloud
,
or
else
we
haue
no
life
in
vs
:
we
must
be
as
nearely
knit
and
ioyned
to
Christ
,
euen
to
his
bodie
and
to
his
flesh
,
and
by
his
flesh
to
his
Godhead
and
diuine
nature
,
as
our
meate
and
drinke
which
nourish
our
bodies
,
are
ioyned
to
our
bodies
,
which
are
turned
into
the
verie
substance
of
our
bodies
;
there
must
be
so
neare
a
vnion
betwixt
Christ
and
vs
:
but
yet
our
vnion
with
Christ
is
not
a
corporall
vnion
,
but
a
spirituall
vnion
,
as
Christ
saith
,
Ioh
.
6.63
.
It
is
the
Spirit
that
quickeneth
,
the
flesh
profiteth
nothing
.
And
though
the
bodie
of
Christ
be
truly
receiued
of
vs
in
the
Sacrament
,
yet
it
is
not
receiued
corporally
,
but
spiritually
and
sacramentally
:
the
bodie
of
Christ
is
truly
present
in
the
Sacrament
to
the
soule
and
to
the
spirit
,
and
truly
apprehended
and
receiued
by
faith
.
Christ
saith
,
Ioh
.
6.35
.
He
is
the
bread
of
life
,
and
he
that
comes
to
him
shall
neuer
hunger
:
an
then
he
subioynes
,
He
that
beleeueth
in
me
shall
neuer
thirst
.
Our
vnion
with
Christ
is
spirituall
by
the
bond
of
his
Spirit
,
and
our
partaking
of
the
bodie
of
Christ
in
the
Sacrament
is
spirituall
,
and
there
needs
no
carnall
presence
to
make
our
vnion
with
him
.
And
therefore
it
is
a
grosse
imagination
and
conceit
of
the
Papists
,
that
in
the
Sacrament
the
bread
must
be
turned
into
the
very
body
of
Christ
,
that
so
we
may
be
partakers
of
his
body
and
of
his
flesh
.
I
proceed
to
further
matter
.
And
if
Christ
be
in
you
,
the
bodie
is
dead
because
of
sinne
.
We
see
here
that
the
Apostle
grants
this
,
that
Christ
being
in
the
beleeuing
Romans
,
and
they
being
one
with
Christ
,
yet
their
bodies
were
fraile
,
and
cortuptible
,
and
mortall
.
And
so
the
point
hence
arising
is
this
.
That
all
men
,
euen
the
godly
and
dearest
of
the
Saints
and
seruants
of
God
,
in
respect
of
their
bodies
,
are
fraile
,
All
men
both
good
and
bad
are
subiect
to
frailties
,
infirmities
,
and
diseases
,
&
to
death
of
body
and
corruptible
,
and
mortall
,
and
subiect
to
death
.
All
men
both
good
and
bad
,
are
liable
and
subiect
to
frailties
,
and
infirmities
,
and
to
sicknesses
,
and
diseases
of
the
body
,
yea
to
death
it selfe
:
and
the
godly
and
true
beleeuers
must
die
as
well
as
the
wicked
and
vnbeleeuers
.
And
to
this
purpose
we
haue
plaine
euidence
of
Scripture
.
Psal
.
49.19
Psal
.
49.19
.
saith
the
Psalmist
,
Men
shall
enter
into
the
generation
of
their
fathers
,
and
they
shall
not
liue
for
euer
:
they
shall
not
for
euer
continue
in
this
life
,
but
they
shall
certainly
die
at
length
.
And
againe
,
Psal
.
89.48
.
Psal
.
89.48
.
What
man
liueth
and
shall
not
see
death
?
&
shall
he
deliuer
his
soule
from
the
hand
of
the
graue
?
As
if
he
had
said
,
Certainly
there
is
no
man
liuing
good
or
bad
,
but
he
shall
die
,
and
he
shall
not
deliuer
himselfe
from
the
power
of
the
graue
.
Eccles
.
2.16
.
Eccles
.
2.16
.
saith
the
Preacher
in
the
end
of
that
verse
,
How
dyeth
the
wise
man
as
doth
the
foole
?
they
are
both
subiect
to
death
.
Eccles
.
3.2
.
Eccles
.
3.2
.
There
is
a
time
for
euery
one
to
be
borne
,
and
a
time
to
dye
.
The
Scripture
is
plentifull
in
this
point
.
Deuter
.
31.14
.
the
Lord
tels
his
deare
and
holy
seruant
Moses
,
that
he
must
dye
.
And
to
this
purpose
we
might
bring
the
examples
of
all
the
Saints
and
seruants
of
God
in
all
ages
,
to
shew
that
they
as
well
as
others
haue
bene
subiect
to
frailties
,
infirmities
,
and
to
griefe
of
bodie
,
and
to
mortalitie
,
and
death
it selfe
:
yea
we
see
it
so
to
be
in
common
and
daily
experience
.
And
the
reason
and
ground
of
this
,
(
besides
that
we
haue
here
rendred
by
the
Apostle
,
namely
,
sinne
still
abiding
in
them
,
in
the
best
and
dearest
of
Gods
children
,
that
the
bodie
is
fraile
because
of
sinne
,
)
besides
this
,
is
that
we
find
put
downe
Genes
.
3.19
.
Dust
thou
art
,
and
to
dust
thou
shalt
returne
.
The
body
of
euery
man
,
whether
good
or
bad
,
godly
or
wicked
,
is
fraile
,
brittle
,
and
corruptible
:
euery
mans
bodie
is
a
compound
of
corruptible
matter
,
and
therefore
as
the
Author
to
the
Hebrewes
saith
,
Hebr
.
9.27
.
It
is
appointed
to
men
that
they
shall
once
dye
:
It
is
a
law
,
or
as
it
were
a
statute
enacted
in
the
high
Court
of
heauen
;
it
is
the
common
law
of
nature
,
that
euery
man
shall
once
dye
.
And
it
is
as
naturall
for
mans
bodie
to
be
weake
,
and
sicke
,
and
diseased
,
and
to
die
,
as
it
is
for
the
grasse
,
and
flowers
,
and
leaues
,
to
fade
,
and
to
wither
,
and
to
fall
.
It
is
the
comparison
of
the
holy
Ghost
,
Isay
40.6.7
.
All
flesh
is
grasse
,
and
all
the
grace
thereof
is
as
the
flower
of
the
field
.
The
grasse
withereth
,
the
flower
fadeth
,
because
the
Spirit
of
the
Lord
bloweth
vpon
it
:
surely
the
people
is
grasse
.
If
any
here
obiect
the
example
of
Henoch
and
Eliah
,
that
they
were
taken
away
and
saw
not
death
,
as
Hebr
.
11.5
.
By
faith
Henoch
was
taken
away
,
and
he
saw
not
death
.
And
the
Apostle
saith
,
1.
Cor
.
15.
●1
.
That
we
shall
not
all
sleepe
,
but
we
shall
all
be
changed
.
I
answer
.
The
taking
away
of
Henoch
was
miraculous
and
extraordinarie
,
it
was
to
shew
that
God
hath
power
ouer
the
order
of
nature
,
and
that
he
is
not
tyed
to
the
order
of
nature
,
but
can
and
doth
sometimes
cause
things
to
come
to
passe
aboue
nature
,
and
contrarie
to
the
order
of
nature
:
as
the
fire
not
to
burne
,
Dan
.
3.27
.
and
the
waters
that
are
heauie
and
fall
downeward
,
to
rise
vp
on
an
heape
,
Exod
.
14.21.22
.
Againe
,
that
of
the
Apostle
alledged
1.
Corinth
.
15.51
.
is
to
be
vnderstood
of
such
as
shall
be
found
aliue
at
the
comming
of
Christ
to
iudgement
,
to
them
a
change
shall
be
in
stead
of
death
.
So
that
this
we
are
to
hold
for
a
certaine
truth
,
that
all
men
,
euen
the
godly
and
dearest
of
the
Saints
,
as
well
as
others
,
in
respect
of
their
bodies
,
are
fraile
,
and
corruptible
and
mortall
,
and
all
men
both
good
and
bad
,
are
liable
and
subiect
to
frailties
and
infirmities
,
to
sicknesses
and
diseases
of
the
body
,
yea
to
death
it selfe
.
And
this
truth
in
the
first
place
,
serues
to
teach
vs
not
to
iudge
of
men
by
things
that
befall
their
bodies
.
Men
are
not
to
be
iudged
of
by
things
that
befall
their
bodies
.
We
are
not
to
iudge
men
to
be
none
of
Gods
children
,
because
they
haue
many
weaknesses
and
infirmities
in
their
bodies
,
or
because
haply
their
bodies
are
vnder
sore
and
grieuous
paines
and
diseases
,
or
their
bodies
are
vexed
with
strange
and
violent
diseases
.
No
,
no
,
the
bodies
of
the
dearest
of
Gods
children
are
fraile
and
corruptible
,
and
subiect
to
like
infirmities
that
the
bodies
of
other
men
are
:
and
as
Eccles
.
9.1.2
.
No
man
knoweth
either
loue
or
hatred
of
all
that
is
before
them
:
all
(
outward
)
things
come
alike
to
all
:
and
the
same
condition
is
to
the
iust
and
to
the
wicked
,
to
the
good
and
to
the
pure
,
and
to
the
polluted
:
and
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
is
the
good
,
so
is
the
sinner
;
he
that
sweareth
,
as
he
that
feareth
an
oath
.
And
further
,
we
are
not
to
iudge
of
men
by
the
effects
of
those
strong
and
violent
diseases
that
are
in
their
bodies
.
Note
.
A
deare
child
of
God
in
time
of
some
strong
and
violent
disease
,
may
be
stirred
vp
to
impatience
,
and
through
the
violence
of
the
disease
,
not
onely
tormenting
his
body
,
but
bereauing
his
mind
of
present
vse
of
reason
,
may
shew
forth
strange
behauiour
:
yea
he
may
dye
shewing
forth
strange
behauiour
,
and
yet
are
not
we
to
iudge
him
an
hypocrite
,
or
forsaken
of
God
,
and
out
of
his
fauour
.
No
,
a
child
of
God
may
dye
shewing
forth
strange
behauiour
,
and
a
wicked
man
may
dye
(
as
we
vse
to
say
)
like
a
lambe
,
and
as
a
bird
in
a
shell
,
and
as
he
hath
had
no
knot
in
his
life
,
his
life
hath
bene
drawn
out
with
an
euen
threed
,
so
there
may
be
no
bands
in
his
death
:
as
Psalme
73.4
.
And
it
is
an
ill
signe
when
a
wicked
man
dyes
a
quiet
death
,
and
therefore
iudge
not
of
any
mans
state
before
God
,
by
the
things
that
befall
his
bodie
,
or
by
his
behauiour
at
or
about
the
houre
of
his
death
;
but
rather
iudge
of
him
by
the
course
of
his
life
:
and
know
that
though
it
may
sometimes
come
to
passe
,
that
a
violent
death
may
depriue
a
repentant
sinner
,
a
child
of
God
,
of
the
right
vse
of
reason
for
a
time
,
yet
it
cannot
depriue
him
of
Gods
fauour
in
Christ
,
nor
his
soule
of
eternall
life
.
Againe
,
is
it
so
that
all
men
,
euen
the
godly
and
dearest
of
Gods
children
as
well
as
others
,
in
respect
of
their
bodies
,
We
are
not
to
be
proud
of
any
excellencie
of
our
bodies
.
are
fraile
,
corruptible
,
and
mortall
:
and
all
men
both
good
and
bad
,
are
liable
and
subiect
to
frailties
and
infirmities
of
bodie
,
and
to
death
it selfe
?
Surely
then
this
must
teach
vs
to
take
heed
that
we
be
not
proud
of
any
excellencie
of
bodie
,
as
beautie
,
strength
,
or
any
other
good
thing
the
body
is
endowed
withall
.
Alas
we
must
consider
that
the
foundation
of
that
excellencie
is
but
dust
,
the
Lord
can
soone
crush
our
bodies
to
powder
,
they
are
but
houses
of
clay
,
earthly
tabernacles
,
fraile
and
brittle
,
and
soone
ouerturned
.
Yea
this
must
teach
vs
to
take
heed
,
that
we
suffer
not
our selues
to
be
intangled
in
the
pleasures
of
the
flesh
,
Nor
to
be
intangled
in
the
pleasures
of
the
flesh
,
or
the
profits
of
this
world
.
in
the
sensuall
pleasures
or
in
the
profits
of
this
world
;
we
may
suddenly
be
taken
from
them
,
our
breath
is
in
our
nostrils
.
Moses
might
haue
enioyed
all
the
pleasures
Pharaohs
Court
could
haue
affoorded
him
,
with
honour
and
wealth
,
yet
he
refused
them
,
knowing
well
he
should
enioy
them
but
for
a
season
,
Hebr
.
11.25
.
The
pleasures
of
the
flesh
are
but
for
a
season
,
short
and
momentanie
:
and
what
follie
is
it
for
a
man
to
giue
himselfe
ouer
to
such
pleasures
as
are
shut
vp
in
a
vapour
,
a
shadow
,
a
bubble
,
a
puffe
of
wind
,
which
when
they
continue
longest
,
are
but
as
a
spanne
long
,
and
cut
off
by
death
?
Admit
a
man
should
liue
Methushelahs
dayes
,
Gen.
5.27
.
and
all
those
dayes
enioy
all
the
pleasures
that
the
flesh
could
yeeld
,
without
interruption
,
yet
his
pleasures
must
haue
an
end
,
they
are
but
for
terme
of
life
,
death
puts
an
end
to
them
.
And
if
the
end
of
a
wicked
mans
pleasure
were
the
end
of
his
being
,
it
were
something
,
but
alas
it
is
but
the
beginning
of
his
endlesse
torment
:
and
what
is
the
longest
life
to
eternitie
,
and
to
euerlasting
torments
?
As
the
afflictions
Gods
children
endure
in
this
life
,
are
not
worthy
the
glory
which
shall
be
shewed
vnto
them
,
Rom
.
8.18
.
Rom
.
8.18
.
so
the
pleasures
that
wicked
men
enioy
in
this
world
,
are
not
comparable
to
the
torments
they
shall
vndergo
in
hell
.
Note
.
One
houres
torment
in
hell
is
of
greater
weight
then
all
their
pleasures
,
and
will
swallow
vp
the
pleasures
of
a
thousand
yeares
.
Oh
therefore
remember
thou
that
giuest
thy selfe
ouer
to
the
pleasures
of
the
flesh
,
that
thy
flesh
is
corruptible
,
thy
bodie
is
mortall
,
and
subiect
to
death
and
dissolution
:
and
suffer
not
the
diuell
to
besot
thee
with
a
conceit
of
long
life
,
and
that
thou
hast
yet
many
dayes
and
yeares
to
spend
:
thou
mayest
haply
recken
without
thine
host
,
as
the
saying
is
:
and
though
thou
be
lusty
and
strong
,
yet
thou
seest
some
as
lustie
and
as
strong
as
thy selfe
suddenly
brought
to
the
graue
:
and
though
thou
be
sicke
of
no
disease
,
yet
thy
life
it selfe
is
a
sicknesse
,
and
thou
art
sicke
of
a
consumption
,
thy
life
is
wasting
,
consuming
,
and
wearing
away
continually
.
Think
on
this
,
and
let
this
sway
with
thee
,
not
to
giue
thy selfe
ouer
to
thy
pleasures
,
and
sinfull
delights
of
the
flesh
,
but
labour
thou
for
the
true
treasure
,
and
to
haue
thy
part
in
those
pleasures
that
are
at
the
right
hand
of
God
in
heauen
.
The
Apostle
saith
,
The
bodie
is
dead
:
the
bodie
is
fraile
,
brittle
,
and
mortall
,
subiect
to
death
;
and
he
giues
this
reason
of
it
,
because
of
sinne
.
He
tels
the
beleeuing
Romans
,
that
their
bodies
were
fraile
,
and
mortall
by
reason
of
sinne
still
abiding
in
them
in
part
.
Whence
we
are
further
giuen
to
vnderstand
thus
much
.
That
all
men
,
euen
the
dearest
of
the
Saints
and
seruants
of
God
,
in
respect
of
their
bodies
,
are
fraile
,
and
mortall
,
It
is
sinne
that
makes
all
men
both
good
&
bad
subiect
to
frailties
,
infirmities
,
diseases
,
and
death
it selfe
.
and
that
because
of
sinne
.
It
is
sinne
that
makes
all
men
both
good
and
bad
,
both
godly
and
wicked
,
liable
and
subiect
to
frailties
,
and
to
infirmities
,
and
to
sicknesses
and
diseases
of
the
bodie
,
yea
to
mortalitie
and
death
it selfe
;
euen
the
best
of
Gods
children
,
so
long
as
they
liue
in
this
world
,
haue
sinne
still
in
part
cleauing
to
them
,
and
the
corruption
of
their
hearts
many
times
breakes
out
into
actuall
sinnes
:
and
it
is
that
sinne
of
theirs
that
makes
them
obnoxious
and
lyable
to
frailties
and
infirmities
,
yea
to
death
it selfe
.
And
it
is
by
reason
of
sinne
,
that
all
men
whatsoeuer
they
be
are
subiect
to
frailties
and
infirmities
,
and
to
death
of
body
:
and
to
this
purpose
we
haue
further
plaine
euidence
of
Scripture
.
Lamen
.
3.39
.
it
is
said
,
Wherefore
is
the
liuing
man
sorrowfull
?
man
suffereth
for
his
sinne
:
and
verse
42.43
.
We
haue
sinned
,
and
haue
rebelled
,
therefore
thou
hast
not
spared
,
thou
hast
couered
vs
with
wrath
,
and
persecuted
vs
,
thou
hast
slaine
and
not
spared
.
Rom
.
6.23
.
Rom
.
6.23
.
saith
the
Apostle
,
The
wages
of
sinne
is
death
:
death
of
bodie
and
death
of
soule
is
the
due
debt
to
sinne
.
1.
Corinth
.
11.
1.
Cor
.
11.30
.
the
Apostle
reprouing
the
Corinthians
for
some
abuses
that
weree
crept
into
the
Church
,
especially
for
their
vnreuerent
and
vnworthy
partaking
in
the
Sacrament
of
the
Lords
supper
,
he
tels
them
verse
30.
For
this
cause
,
euen
by
reason
of
your
prophaning
of
the
Lords
supper
,
because
of
your
vnworthy
receiuing
of
that
holy
Sacrament
,
many
are
weake
and
sicke
among
you
,
and
many
sleepe
:
many
of
you
are
taken
away
by
death
.
Genes
.
20.3
.
Gen.
20.3
.
the
Lord
said
to
Abimelech
when
he
had
taken
away
Sarah
from
Abraham
,
Thou
art
but
dead
,
thou
art
but
a
dead
man
,
because
of
the
woman
which
thou
hast
taken
,
for
she
is
a
mans
wife
.
Psal
.
32.4
.
Psal
.
32.4
.
Dauid
saith
,
that
when
he
kept
close
his
sinne
,
and
did
not
acknowledge
it
to
the
Lord
,
the
hand
of
God
was
heauie
on
him
,
and
his
moisture
was
turned
into
the
drought
of
Sommer
.
So
againe
,
Psal
.
38.3
.
Psal
.
38.3
.
(
saith
he
)
There
is
nothing
sound
in
my
flesh
because
of
thine
anger
,
neither
is
there
rest
in
my
bones
because
of
my
sinne
.
And
verse
5.
Verse
5.
My
wounds
are
putrified
and
corrupt
because
of
my
foolishnesse
.
And
many
other
proofes
might
be
brought
to
this
purpose
,
clearing
and
confirming
this
truth
;
that
it
is
sinne
that
makes
all
men
both
good
and
bad
,
both
godly
and
wicked
,
lyable
and
subiect
to
frailties
and
infirmities
,
and
to
sicknesses
and
diseases
of
bodie
,
yea
to
death
it selfe
.
And
the
reason
and
ground
of
this
,
is
that
threatning
of
the
Lord
,
Geneses
2.17
.
when
he
saith
to
Adam
,
In
the
day
that
thou
eatest
of
the
fruite
of
the
tree
of
knowledge
of
good
and
euill
,
thou
shalt
dye
the
death
:
death
of
bodie
and
death
of
soule
.
Adam
eating
of
the
forbidden
fruite
,
made
himselfe
and
all
mankind
subiect
to
death
of
bodie
and
death
of
soule
,
and
so
to
all
the
messengers
and
forerunners
of
death
and
dissolution
of
the
bodie
,
to
hunger
,
thirst
,
heate
,
cold
,
sicknesses
,
diseases
,
and
such
like
.
And
hence
it
is
that
the
Apostle
saith
,
Rom
.
5.12
.
that
by
sinne
death
entred
into
the
world
,
and
went
ouer
all
men
:
and
so
by
reason
of
sinne
it
is
that
all
men
whatsoeuer
they
be
,
are
subiect
to
frailties
and
infirmities
,
and
to
death
of
bodie
.
But
haply
here
it
will
be
said
,
that
the
infirmities
of
the
bodie
,
sicknesses
and
diseases
,
come
not
alwayes
for
sinne
,
sometimes
they
are
sent
on
men
for
trials
of
their
faith
,
or
of
their
hope
,
or
for
the
exercise
of
their
patience
,
or
for
stirring
them
vp
to
a
more
carefull
obedience
to
the
will
of
God
,
and
the
like
:
Yea
Christ
saith
,
Ioh
.
9.3
.
Ioh
.
9.3
.
that
the
man
that
was
borne
blind
,
was
not
so
borne
either
for
his
owne
sinne
,
or
for
the
sinne
of
his
parents
,
but
that
the
workes
of
God
should
be
shewed
on
him
.
And
therefore
it
may
seeme
not
to
be
generally
true
,
that
all
men
whatsoeuer
they
be
,
are
subiect
to
frailties
,
and
to
sicknesses
,
and
diseases
of
bodie
,
by
reason
of
sinne
.
To
this
I
answer
.
It
is
true
indeed
,
I
grant
it
,
that
the
Lord
layes
infirmities
,
sicknesses
,
and
diseases
on
the
bodies
of
his
children
,
not
onely
as
corrections
of
their
sinnes
,
but
sometimes
in
other
respects
,
for
triall
of
their
faith
,
or
hope
,
or
for
exercise
of
their
patience
,
and
the
like
:
but
yet
originally
they
come
because
of
sinne
,
and
by
reason
of
sinne
it
is
,
that
euen
Gods
children
are
subiect
to
frailties
and
infirmities
,
and
so
to
sicknesses
and
diseases
of
bodie
.
And
were
it
not
for
sinne
,
had
they
no
sinne
in
them
,
their
bodies
should
not
be
subiect
to
any
infirmitie
,
or
to
any
sicknesse
or
disease
at
all
,
but
should
be
as
the
bodie
of
Adam
was
before
his
fall
.
Why
but
will
some
say
,
All
sinnes
are
forgiuen
to
Gods
children
,
they
are
iustified
in
Christ
,
and
so
freed
from
all
their
sinnes
:
how
then
is
it
that
they
are
subiect
to
death
of
bodie
?
I
answer
:
The
Lord
in
his
wise
dispensation
will
haue
his
children
subiect
to
death
of
bodie
,
not
as
a
curse
,
or
punishment
of
sinne
,
for
that
is
remoued
from
them
by
the
death
of
Christ
,
but
for
the
accomplishment
of
his
truth
:
Gen.
3.19
.
Dust
thou
art
,
and
to
dust
thou
shalt
returne
:
and
for
their
conformitie
to
Christ
their
head
,
and
also
for
the
vtter
abolishment
of
sinne
in
them
:
for
the
best
of
Gods
children
haue
sin
abiding
in
them
in
part
,
so
long
as
they
liue
in
the
world
;
and
death
doth
vtterly
destroy
and
abolish
that
sinne
:
and
so
the
Lord
doth
wonderfully
manifest
his
power
in
the
death
of
his
children
,
both
in
changing
the
nature
of
death
,
and
making
it
a
blessing
in
stead
of
a
curse
,
and
also
in
destroying
and
abolishing
sinne
by
death
,
which
brought
death
into
the
world
.
So
then
this
still
remaines
a
truth
,
that
all
men
,
euen
the
dearest
of
Gods
children
,
in
respect
of
their
bodies
,
are
fraile
,
and
mortall
,
and
that
because
of
sinne
:
and
it
is
by
reason
of
sinne
that
all
men
whatsoeuer
they
be
,
are
subiect
to
frailties
and
infirmities
,
and
to
death
of
bodie
.
And
this
truth
may
serue
as
a
ground
of
confutation
,
first
,
of
that
opinion
of
the
Papists
,
The
opinion
of
the
Papists
touching
the
taking
away
of
originall
sinne
by
baptisme
,
confuted
.
that
originall
sinne
is
quite
taken
away
by
Baptisme
,
not
onely
in
regard
of
guilt
and
punishment
,
but
of
being
.
If
it
were
so
,
then
should
not
infants
die
in
their
infancie
,
as
we
see
many
times
they
do
:
their
dying
in
their
infancie
before
they
come
to
yeares
,
is
a
plaine
euidence
and
proofe
that
they
haue
that
in
them
which
is
properly
sinne
,
for
otherwise
they
should
not
dye
.
It
is
by
reason
of
sinne
still
abiding
in
infants
baptized
,
though
the
guilt
of
sinne
be
remoued
,
that
they
are
subiect
to
death
of
body
,
and
that
they
do
dye
indeed
.
The
opinion
of
the
Anabaptists
touching
infants
confuted
.
And
againe
,
the
truth
now
deliuered
makes
against
the
opinion
of
the
Anabaptists
,
that
infants
are
not
conceiued
and
borne
in
originall
sinne
:
their
dying
in
their
infancie
is
a
plaine
proofe
to
the
contrarie
,
for
otherwise
they
should
not
dye
in
their
infancie
.
Now
for
further
vse
,
is
it
so
that
all
men
,
euen
the
dearest
of
the
Saints
and
seruants
of
God
in
respect
of
their
bodies
,
are
fraile
and
mortall
,
and
that
because
of
sinne
?
Is
it
by
reason
of
sinne
,
that
all
men
whatsoeuer
they
be
are
subiect
to
frailties
and
infirmities
,
and
to
death
of
bodie
?
Surely
then
it
concernes
euery
one
of
vs
,
What
ought
to
be
done
in
time
of
sicknesse
.
in
time
of
sicknesse
,
when
the
hand
of
God
is
on
vs
in
any
sicknesse
or
any
disease
of
bodie
,
to
examine
our selues
,
and
to
labour
to
find
out
the
cause
of
that
sicknesse
,
and
of
that
disease
.
And
though
we
be
such
as
haue
assurance
of
Gods
loue
,
and
of
the
pardon
of
our
sinnes
,
yet
we
must
consider
that
sicknesses
and
diseases
come
because
of
sinne
originally
,
and
the
bodie
is
sicke
because
of
sinne
:
and
we
are
thus
to
thinke
with
our selues
,
Surely
this
sicknesse
and
this
disease
that
is
now
on
my
bodie
,
it
is
sent
to
me
for
a
good
purpose
,
there
is
some
sinne
in
me
for
which
I
haue
not
bene
thorowly
humbled
;
and
therefore
the
Lord
of
his
mercie
would
by
this
meanes
driue
me
to
a
sound
and
thorow
humiliation
for
it
:
though
I
daily
make
confession
of
my
sinnes
to
God
,
yet
there
is
some
sinne
in
me
for
which
I
ought
to
be
more
deeply
humbled
,
and
to
this
end
hath
he
sent
this
sicknesse
;
for
certainly
if
I
had
iudged
my selfe
,
the
Lord
would
not
thus
iudge
me
.
1.
Cor
.
11.31.32
.
1.
Corinth
.
11.31
.
And
the
Lord
doth
thus
iudge
and
chasten
me
,
that
I
should
not
be
condemned
with
the
world
,
verse
32.
and
therefore
now
it
behoues
me
to
call
my selfe
to
a
more
strict
account
,
to
be
more
thorowly
humbled
for
my
sinnes
.
Thus
are
we
,
though
assured
of
Gods
loue
,
and
the
pardon
of
our
sinnes
,
yet
thus
are
we
to
carrie
our selues
in
time
of
sicknesse
.
And
howsoeuer
we
may
lawfully
take
physicke
,
good
diet
,
and
the
like
,
yea
we
are
bound
so
to
do
;
yet
we
are
especially
to
seeke
for
the
pardon
of
our
sinnes
:
yea
we
are
rather
to
desire
the
pardon
of
our
sinnes
,
then
release
of
our
paine
,
and
deliuerance
out
of
our
sicknesse
;
and
we
are
rather
to
desire
that
the
hand
of
God
on
vs
may
be
sanctified
to
vs
,
then
that
it
may
be
remoued
from
vs
,
that
we
may
be
truly
humbled
,
and
that
sinne
may
be
more
lothsome
to
vs
:
and
if
we
be
restored
to
health
againe
,
that
we
may
come
out
of
that
sicknesse
purged
and
made
more
carefull
to
walke
humbly
before
the
Lord
,
and
more
carefull
to
please
him
in
all
things
.
And
remember
we
that
speech
of
Christ
to
the
man
healed
of
his
disease
,
Ioh
.
5.14
.
Thou
art
made
whole
,
sinne
no
more
lest
a
worse
thing
come
vnto
thee
.
If
men
and
women
be
not
bettered
by
their
sicknesse
and
diseases
,
certainly
they
are
made
worse
by
them
,
and
then
their
sicknesse
is
but
a
praeludium
,
but
a
fore-runner
of
greater
euils
.
One
other
vse
I
will
adde
:
is
it
so
that
all
men
,
euen
the
dearest
of
Gods
children
,
in
respect
of
sinne
,
We
are
to
make
account
of
death
euerie
moment
.
are
fraile
and
mortall
,
and
that
because
of
sinne
:
and
is
it
by
reason
of
sinne
that
all
men
whatsoeuer
they
be
,
are
subiect
to
frailties
and
infirmities
,
and
to
death
of
body
?
Who
then
is
it
that
can
promise
to
himselfe
continuance
of
his
life
one
minute
of
an
houre
?
Euery
one
of
vs
is
to
make
account
of
death
euery
moment
;
euen
before
we
go
out
of
this
place
,
the
Lord
may
strike
vs
suddenly
dead
:
we
carrie
about
with
vs
matter
and
meanes
of
death
continually
;
the
arrow
of
death
,
namely
,
sinne
,
it
sticks
as
it
were
in
our
bodies
,
yea
it
sticks
in
our
very
bowels
:
And
how
ought
this
to
stirre
vs
vp
to
prepare
for
death
euery
moment
,
yea
so
to
carrie
our selues
,
as
euery
moment
readie
to
yeeld
vp
the
ghost
,
euen
to
our
power
to
be
doing
of
good
while
we
haue
time
,
that
our
maister
when
he
comes
to
vs
by
death
or
iudgement
may
find
vs
so
doing
;
yea
to
do
it
as
heartily
and
as
sincerely
,
as
if
presently
we
were
to
giue
an
account
for
the
doing
of
it
,
that
is
the
right
numbring
of
our
dayes
,
Psal
.
90.12
.
And
thinke
on
this
all
you
that
are
now
to
come
to
the
table
of
the
Lord
;
consider
with
thy selfe
if
thou
come
vnreuerently
,
vnpreparedly
,
and
for
forme
and
fashion
,
the
Lord
may
iustly
for
that
sinne
strike
thee
with
sicknesse
or
with
death
,
as
the
Apostle
saith
,
1.
Cor
.
11.30
.
For
this
cause
many
are
weake
and
sicke
among
you
,
and
many
sleepe
:
and
many
are
taken
away
by
death
.
And
if
the
Lord
so
do
,
and
if
the
Lord
strike
thee
with
sicknesse
or
with
death
,
vpon
thy
vnworthy
receiuing
of
the
Sacrament
,
thy
case
is
fearefull
,
thou
art
guiltie
of
prophaning
the
holy
ordinance
of
God
,
and
of
taking
his
name
in
vaine
:
and
the
Lord
himselfe
hath
said
,
He
will
not
hold
thee
guiltlesse
if
thou
take
his
name
in
vaine
.
And
if
he
that
should
acquit
thee
from
thy
sinnes
,
will
not
hold
thee
guiltlesse
,
who
then
shall
pleade
for
thee
?
Againe
,
is
it
so
,
that
all
men
,
euen
the
dearest
of
Gods
children
,
in
respect
of
their
bodies
,
are
fraile
and
mortall
,
because
of
sinne
?
and
is
it
by
reason
of
sinne
that
all
both
good
and
bad
are
lyable
to
frailties
and
infirmities
,
to
sicknesses
,
diseases
,
and
death
?
then
we
are
not
to
wonder
at
it
though
the
Lord
do
sometimes
strike
wicked
persons
,
It
is
no
wonder
that
the
Lord
doth
sometimes
strike
wicked
persons
with
sore
diseases
,
&
sometimes
with
sudden
and
strange
kinds
of
death
such
as
go
on
in
their
sinnes
without
repentance
,
with
sore
and
grieuous
diseases
:
and
no
maruell
though
the
Lord
do
sometimes
bring
on
wicked
and
vile
persons
sudden
and
strange
kinds
of
death
.
We
see
sometimes
the
Lord
leaues
not
himselfe
without
witnesse
that
he
is
a
iust
God
;
we
see
it
(
I
say
)
that
sometimes
the
Lord
doth
suddenly
strike
wicked
persons
in
the
verie
act
of
sinning
,
sometimes
the
drunkard
together
with
his
wine
and
vomit
,
doth
euen
belch
out
his
owne
soule
,
or
he
is
suddenly
ouertaken
by
death
,
sometimes
drowned
in
a
ditch
,
or
the
like
:
sometimes
the
Lord
strikes
the
blasphemous
swearer
,
that
together
with
his
blasphemie
he
breaths
out
his
last
breath
.
Instance
might
be
giuen
in
diuers
other
particulars
:
Note
.
yea
the
Lord
doth
vsually
proportion
out
sicknesses
and
diseases
answerable
and
proportionable
to
the
sinnes
of
men
:
he
sends
on
filthie
adulterers
and
fornicators
,
filthie
,
rotten
,
and
lothsome
diseases
,
and
causeth
rottennesse
to
enter
into
their
bones
,
and
to
wast
and
consume
their
bodies
;
and
on
beastly
drunkards
that
haue
bene
inflamed
with
wine
and
strong
drinke
,
he
sends
hot
burning
feuers
,
&
inflammations
,
and
rednesse
of
eyes
,
and
such
like
,
Prou.
23.29
.
And
in
this
respect
we
are
not
to
maruell
that
the
Lord
sends
amongst
vs
many
times
new
and
strange
diseases
;
we
see
there
is
euery
yeare
amongst
vs
new
agues
,
and
new
feuers
,
and
they
hold
men
and
women
in
a
strange
fashion
:
yea
sometimes
such
diseases
are
sent
amongst
vs
as
pussell
the
Physitians
,
they
know
not
what
to
thinke
of
them
,
or
how
to
cure
them
:
and
what
is
the
reason
of
this
?
Surely
our
new
and
strange
sinnes
;
and
amongst
the
rest
,
our
new
and
strange
fashions
in
apparell
,
our
new
tricks
to
cozen
men
,
and
the
fearefull
height
of
sinne
that
men
are
growne
to
.
It
is
no
maruell
though
the
Lords
wrath
increase
against
men
,
seeing
sinne
increaseth
and
abounds
among
men
that
deserues
Gods
wrath
.
L●●it
.
26.16
.
Leuit
.
26.16
.
the
Lord
threatens
,
that
if
men
will
not
obey
him
,
but
sinne
against
him
,
he
will
appoint
ouer
them
fearefulnesse
,
a
consumption
,
and
a
burning
ague
to
consume
the
eyes
out
of
the
head
.
Deut
.
28.27
.
Deut
.
28.27
.
he
threatens
that
if
his
people
would
not
obey
his
voice
,
he
would
smite
them
with
the
botch
of
Egypt
,
and
with
the
Emerods
,
and
with
the
scab
,
and
with
the
itch
,
yea
so
as
they
should
not
be
healed
.
It
is
by
reason
of
sin
that
mens
bodies
lye
vnder
sicknesses
and
diseases
;
and
because
of
strange
sinnes
come
strange
iudgements
,
and
new
and
strange
diseases
.
The
Lord
sometimes
brings
strange
iudgements
,
and
strange
diseases
on
the
bodies
of
wicked
and
vile
persons
,
to
verifie
the
truth
of
his
word
that
we
find
Psal
.
58.11
.
Psal
.
58.11
.
that
there
is
a
God
that
iudgeth
the
earth
.
And
againe
,
the
Lord
sometimes
in
his
wise
prouidence
and
dispensation
spares
others
as
vile
and
as
wicked
as
they
,
to
assure
vs
that
there
is
a
iudgement
to
come
,
and
that
they
are
but
reserued
to
the
day
of
iudgement
to
be
punished
,
2.
Pet
.
2.9
.
2.
Pet
.
2.9
.
And
know
it
whosoeuer
thou
art
,
that
goest
on
in
sinne
without
repentance
in
thy
drunkennesse
,
in
thy
whoredome
,
and
the
like
,
and
addest
one
sinne
to
another
,
thou
lyest
open
to
strange
iudgements
,
and
to
new
and
strange
sicknesses
and
diseases
:
and
if
the
Lord
do
not
speedily
execute
his
iudgements
on
thee
,
and
thereupon
thine
heart
is
fully
set
in
thee
to
do
euill
,
Eccles
.
8.11
.
Eccles
.
8.11
.
that
is
the
most
fearefull
plague
and
iudgement
of
God
that
can
befall
thee
.
Oh
it
was
a
most
heauie
iudgement
that
the
Lord
threatned
by
his
Prophet
,
Hozea
4.14
.
Hoze
.
4.14
.
I
will
not
visit
your
daughters
when
they
are
harlots
,
nor
your
spouses
when
they
are
whores
:
for
they
themselues
are
separated
with
harlots
,
and
sacrifice
with
whores
.
Assuredly
God
is
most
angrie
with
wicked
persons
when
he
spares
them
,
and
seemes
not
to
be
angrie
with
them
at
all
;
and
then
their
case
and
condition
is
most
fearefull
,
when
they
thriue
and
prosper
in
sinne
,
and
the
hand
of
the
Lord
is
not
on
them
,
they
are
neither
sicke
nor
sore
,
nor
any
way
diseased
.
Our
Apostle
granting
this
to
the
beleeuing
Romans
,
that
Christ
being
in
them
their
bodies
were
fraile
,
and
brittle
,
and
m●rtall
,
because
of
sinne
;
he
subioynes
yet
to
their
comfort
,
th●t
their
soules
being
sanctified
and
renewed
by
grace
,
they
were
aliue
,
and
did
liue
by
the
life
of
grace
here
,
and
should
liue
the
life
of
glorie
hereafter
.
The
bodie
(
saith
he
)
is
dead
because
of
sinne
:
but
the
Spirit
is
life
for
righteousnesse
sake
.
Whence
in
the
first
place
we
are
giuen
to
vnderstand
thus
much
.
That
howsoeuer
the
bodies
of
Gods
children
be
fraile
and
mortall
,
The
sanctified
soules
of
Gods
children
now
liue
the
life
of
grace
,
and
being
loosed
from
their
bodies
,
they
liue
the
life
of
glorie
.
and
subiect
to
death
and
dissolution
;
yet
their
soules
be
immortall
,
and
death
cannot
touch
them
,
nor
preuaile
ouer
them
:
the
sanctified
soules
of
Gods
children
now
liue
the
life
of
grace
,
and
so
soone
as
they
are
loosed
and
disioyned
from
their
bodies
,
they
liue
the
life
of
glorie
,
and
death
hath
no
power
ouer
them
at
all
.
And
this
truth
hath
not
onely
ground
on
this
text
,
but
in
many
other
places
of
Scripture
.
Eccles
.
12.7
.
saith
the
Preacher
,
Dust
returnes
to
the
earth
,
and
the
Spirit
returns
to
God
that
gaue
it
.
Luk
.
16.22
.
Lazarus
was
immediatly
in
his
death
carried
to
Abrahams
bosome
.
Luk
.
22.43
.
Christ
said
to
the
thiefe
on
the
crosse
,
To
day
shalt
then
be
with
me
in
Paradise
.
2.
Corinth
.
5.1
.
We
know
(
saith
the
Apostle
)
if
our
earthly
house
of
this
tabernacle
be
destroyed
,
we
haue
a
building
giuen
of
God
,
not
made
with
hands
,
but
eternall
in
the
heauens
:
and
verse
8.
Neuerthelesse
(
saith
he
)
we
are
bold
,
and
loue
rather
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
.
Philip
.
1.23
.
the
Apostle
saith
,
he
he
sired
to
be
loosed
,
and
to
be
with
Christ
.
And
to
this
purpose
many
other
places
might
be
brought
,
clearing
and
confirming
this
truth
;
that
though
the
bodies
of
Gods
children
,
because
of
sinne
,
be
fraile
and
mortall
,
and
subiect
to
death
,
yet
their
soules
are
immortall
,
and
death
cannot
touch
them
:
their
sanctified
soules
now
liue
the
life
or
grace
,
and
so
soone
as
they
are
loosed
from
their
bodies
,
they
liue
the
life
of
glorie
.
And
the
reason
and
ground
of
this
,
besides
that
which
is
here
giuen
by
the
Apostle
,
namely
,
the
righteousnesse
of
Christ
imputed
to
Gods
children
,
which
giues
them
right
and
title
to
life
and
saluation
;
besides
this
,
the
reason
and
ground
of
this
is
the
nature
of
the
soule
:
the
soule
of
man
is
for
the
nature
of
it
spirituall
,
it
is
a
spirituall
substance
,
of
the
same
nature
with
the
Angels
,
and
so
it
cannot
dye
,
it
is
immortall
,
it
is
eternall
,
though
not
absolutely
,
but
by
participation
:
and
though
it
had
a
beginning
,
yet
it
shall
neuer
dye
,
but
shall
continue
for
euer
.
And
therefore
this
must
needs
be
a
firme
and
certaine
truth
,
that
the
sanctified
soules
of
Gods
children
they
are
immortall
,
and
death
cannot
touch
them
,
they
liue
now
the
life
of
grace
,
and
so
soone
as
they
are
loosed
from
their
bodies
,
they
liue
the
life
of
glorie
.
Haply
some
will
say
,
Are
not
the
soules
of
wicked
men
&
women
immortall
also
,
do
they
dye
together
with
their
bodies
?
Answer
.
No
,
they
do
not
dye
together
with
their
bodies
,
but
they
are
immortall
:
but
yet
we
must
know
,
there
is
great
difference
betweene
the
soules
of
Gods
children
and
the
soules
of
the
wicked
being
seuered
and
disioyned
from
their
bodies
;
the
soules
of
Gods
children
do
then
liue
an
immortall
and
happie
life
,
and
they
liue
for
euer
in
happinesse
,
but
the
soules
of
the
wicked
seuered
from
their
bodies
liue
an
immortall
miserable
life
,
yea
such
a
life
as
the
holy
Ghost
cals
an
euerlasting
death
,
and
euerlasting
perdition
.
2.
Thess
.
1.9
.
2.
Thess
.
1.9
.
They
shall
be
punished
with
euerlasting
perdition
from
the
presence
of
the
Lord
,
and
from
the
glorie
of
his
power
.
The
wicked
they
are
dead
while
they
liue
,
as
the
Apostle
saith
of
the
widow
liuing
in
pleasure
,
1.
Tim
.
4.6
.
is
dead
while
she
liueth
:
1.
Tim
.
5.6
.
but
Gods
children
liue
when
they
are
dead
,
their
soules
liue
an
euerlasting
happie
life
,
they
are
freed
from
the
sting
of
the
first
death
,
and
the
second
death
hath
no
power
ouer
them
.
Reuel
.
20.6
.
Apocal
.
20.6
.
Come
we
to
make
vse
of
this
.
As
this
truth
may
serue
to
teach
vs
,
The
soules
of
men
being
loosed
from
their
bodies
,
wander
not
vp
and
downe
nor
lye
boyling
in
the
fire
of
Purgatory
,
as
Papists
teach
.
that
the
soules
of
men
being
loosed
from
their
bodies
,
wander
not
vp
and
downe
,
that
it
need
be
said
,
God
rest
their
soules
,
or
Gods
peace
be
with
them
,
as
idle
superstitious
people
vse
to
speake
,
neither
are
they
boyling
in
the
fire
of
Purgatorie
as
the
Papists
teach
,
and
so
need
the
prayers
and
almes
deeds
of
the
liuing
to
helpe
them
out
:
that
opinion
cannot
stand
with
this
truth
,
and
it
doth
derogate
from
the
sufficiencie
of
the
bloud
of
Christ
,
and
comfort
of
Gods
children
;
as
if
the
death
of
Christ
were
not
sufficient
fully
to
abolish
sinne
,
but
that
his
true
members
which
liue
and
die
in
him
,
and
whether
they
liue
or
dye
are
his
,
must
be
cast
into
a
fire
to
purge
them
:
a
most
grosse
and
senslesse
conceit
,
I
will
not
stand
on
it
.
But
for
a
second
vse
of
the
point
,
the
truth
now
deliuered
;
that
the
sanctified
soules
of
Gods
children
now
liue
the
life
of
grace
,
Comfort
to
Gods
children
against
the
feare
of
death
.
and
so
soone
as
they
are
loosed
from
their
bodies
they
liue
the
life
of
glorie
,
may
serue
as
a
ground
of
sweete
and
of
excellent
comfort
to
Gods
children
;
and
the
consideration
of
it
may
much
strengthen
them
against
the
feare
of
death
.
For
why
should
a
child
of
God
feare
death
?
death
strikes
onely
on
his
bodie
,
it
cannot
touch
his
soule
,
it
onely
hits
on
his
worst
part
the
bodie
,
his
better
part
his
soule
,
is
free
from
it
.
Death
onely
seuers
the
soule
of
a
child
of
God
from
his
bodie
,
and
then
his
soule
liues
an
immortall
and
a
happie
life
;
and
death
is
so
far
from
depriuing
a
child
of
God
of
the
comfort
of
his
hope
,
as
it
sends
him
to
the
present
possession
of
that
happinesse
which
he
hath
long
hoped
for
;
and
his
soule
being
loosed
from
his
bodie
,
it
is
freed
from
sorrow
and
paine
:
yea
from
sinne
,
which
is
the
greatest
euill
of
all
to
a
child
of
God
,
and
it
hath
full
fruition
of
that
it
most
desireth
,
euen
of
perfect
holinesse
and
righteounesse
,
and
enioyes
fulnesse
of
ioy
in
the
presence
of
the
Lord
.
What
cause
then
hath
a
child
of
God
to
feare
death
?
Yea
the
truth
now
deliuered
may
strengthen
Gods
children
against
the
feare
of
their
enemies
and
persecutors
:
for
why
their
persecuting
enemies
can
go
no
further
then
their
bodies
,
Comfort
to
Gods
children
against
their
persecuting
enemies
.
they
cannot
come
to
their
soules
,
those
be
out
of
their
reach
,
they
cannot
hurt
thenm
.
The
soules
of
Gods
children
are
free
from
the
rage
and
violence
of
all
Satans
instruments
,
therefore
Christ
saith
,
Matth
.
10.28
.
Feare
not
them
which
kill
the
bodie
,
but
are
not
able
to
kill
the
soule
.
And
for
further
encouragement
herein
,
consider
but
this
one
thing
:
Thou
that
art
a
child
of
God
,
the
Lord
hath
freed
thee
from
the
power
of
sinne
and
Satan
,
and
from
the
rage
and
violence
of
thine
owne
vntruly
passions
and
lusts
,
which
are
enemies
to
thy
soule
and
saluation
;
and
will
he
then
leaue
thee
in
the
hands
of
persecuting
men
malicious
and
strong
?
no
,
no
,
assuredly
he
will
not
,
if
it
stand
with
his
glorie
and
thy
good
to
deliuer
thee
:
and
if
he
see
it
good
to
leaue
thee
in
their
hands
,
what
can
they
do
?
surely
nothing
but
touch
thy
bodie
and
thy
out
side
,
and
onely
take
away
the
life
of
thy
bodie
,
not
the
life
of
thy
soule
,
that
is
out
of
their
reach
,
that
is
immortall
:
and
they
taking
away
the
life
of
thy
bodie
,
they
but
send
thy
soule
into
present
possession
of
that
inheritance
that
thy
heauenly
father
hath
prouided
for
thee
,
euen
that
inheritance
that
is
immortall
and
vndefiled
,
that
fadeth
not
away
,
reserued
for
thee
in
the
heauens
.
Now
before
I
leaue
this
point
,
an
obiection
is
to
be
answered
.
Some
may
haply
say
.
Cannot
the
persecuting
enemies
of
the
Church
hurt
the
soules
of
Gods
children
?
they
can
make
them
sometimes
to
abiure
and
to
renounce
Christ
and
Christianitie
,
as
at
this
day
the
Turkes
do
those
Christians
that
are
taken
by
them
,
they
make
some
of
them
to
abiure
and
renounce
Christ
and
Christianitie
:
is
that
no
hurt
to
the
soules
of
Christians
being
the
children
of
God
?
I
answer
:
That
abiuration
,
that
renouncing
of
Christ
and
Christianitie
is
but
like
the
rauing
of
a
child
of
God
in
some
extremitie
of
sicknesse
:
a
child
of
God
may
raue
and
shew
forth
strange
behauiour
in
time
of
some
violent
disease
that
is
on
his
bodie
,
and
yet
still
be
deare
and
precious
to
the
Lord
:
so
a
true
Christian
may
be
forced
through
great
extremitie
and
violence
done
to
him
,
though
it
be
a
foule
and
fearefull
fayling
in
him
so
to
do
;
yet
(
I
say
)
a
true
Christian
may
through
such
violence
abiure
Christianitie
,
and
yet
still
remaine
a
true
Christian
:
and
that
abiuration
that
is
so
forced
,
may
be
when
the
seed
of
grace
remaines
still
in
the
heart
.
And
therefore
all
the
tyrants
in
the
world
,
all
cruell
persecutors
whatsoeuer
they
be
,
are
not
able
to
hurt
the
soule
of
the
child
of
God
.
The
Apostle
here
affirming
that
the
Spirit
is
life
,
and
telling
the
beleeuing
Romans
,
that
though
their
bodies
were
fraile
and
mortall
because
of
sinne
,
yet
their
sanctified
soules
were
aliue
,
and
did
liue
the
life
of
grace
herein
this
world
,
and
should
liue
the
life
of
glorie
hereafter
:
he
giues
this
reason
of
it
,
Because
of
righteousnesse
.
The
Spirit
(
saith
he
)
is
life
for
righteousnesse
sake
,
or
because
of
righteousnesse
:
that
is
,
as
we
shewed
,
because
of
the
righteousnesse
of
Christ
imputed
to
you
,
which
giues
you
right
and
title
to
life
and
saluation
,
and
also
in
regard
of
righteousnesse
inherent
in
you
,
not
as
a
meritorious
cause
,
but
because
it
is
a
sure
and
infallible
signe
of
imputed
righteousnesse
,
to
which
belongs
life
and
saluation
.
Here
note
we
,
I
will
but
touch
it
in
a
word
,
because
we
spoke
of
it
verse
4.
here
I
say
note
.
How
it
may
be
truly
said
that
Gods
children
merit
saluation
.
That
Gods
children
,
true
beleeuers
,
haue
right
and
title
to
life
and
saluation
for
righteousnesse
sake
,
or
because
of
righteousnesse
It
may
be
truly
said
,
that
euen
by
holinesse
and
righteousnesse
Gods
children
do
merit
eternall
life
and
saluation
:
but
vnderstand
that
aright
,
not
by
any
holinesse
or
righteousnesse
inherent
in
themselues
,
or
wrought
by
themselues
:
for
the
best
thing
in
them
,
or
done
by
them
,
if
the
Lord
should
examine
it
by
the
strict
rule
of
his
Law
,
deserues
the
curse
of
God
,
and
wrath
of
God
,
but
by
Christ
his
righteousnesse
imputed
to
them
,
by
his
holinesse
,
and
by
his
righteousnesse
imputed
to
them
,
they
are
accounted
worthy
of
eternall
life
and
saluation
.
And
they
want
not
any
merit
to
their
eternall
saluation
,
for
the
merit
of
Christ
,
his
holinesse
and
righteousnesse
is
infinite
,
and
that
is
imputed
to
them
;
and
they
need
not
doubt
of
the
sufficiencie
of
that
.
Indeed
,
if
it
were
as
the
Papists
teach
,
that
the
righteousnesse
seruing
to
iustification
in
Gods
sight
,
were
that
which
is
inherent
in
Gods
children
,
or
the
good
workes
done
by
themselues
,
they
might
iustly
doubt
of
the
sufficiencie
of
it
:
but
being
the
righteousnesse
of
Christ
imputed
,
they
haue
no
cause
of
any
such
doubt
,
they
want
no
righteousnesse
to
their
iustification
in
the
sight
of
God
,
nor
any
merit
to
their
eternall
saluation
.
Let
that
be
thought
on
to
the
comfort
of
all
Gods
children
;
and
so
I
passe
from
that
.
Comfort
to
Gods
children
Now
in
that
the
Apostle
here
saith
,
The
Spirit
is
life
for
righteousnesse
sake
:
meaning
by
righteousnesse
,
not
onely
the
righteousnesse
of
Christ
imputed
to
the
beleeuing
Romans
,
but
also
righteousnesse
inherent
in
them
,
not
as
a
meritorious
cause
,
but
as
an
infallible
signe
of
imputed
righteousnesse
,
to
which
eternall
life
and
saluation
belongs
:
hence
we
may
further
gather
and
conclude
thus
much
.
That
the
sanctified
soule
of
a
child
of
God
is
sure
to
liue
the
life
of
glorie
,
and
to
liue
eternally
with
God
in
heauen
.
The
sanctified
soule
of
a
child
of
God
is
sure
to
liue
the
life
of
glorie
.
The
life
of
grace
and
holinesse
in
the
heart
and
soule
of
a
child
of
God
,
is
an
infallible
euidence
to
him
that
his
soule
shall
hereafter
liue
the
life
of
glorie
in
heauen
.
And
whosoeuer
he
be
that
finds
true
and
sound
holinesse
in
his
owne
heart
and
soule
,
may
vndoubtedly
assure
himselfe
that
he
shall
liue
for
euer
with
God
in
heauen
.
Philip
.
3.20
.
saith
the
Apostle
,
Our
conuersation
is
in
heauen
:
we
are
truly
sanctified
,
the
life
of
grace
is
in
our
hearts
and
soules
,
and
we
expresse
it
in
our
liues
and
conuersations
:
and
then
he
subioynes
,
From
whence
we
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
who
shall
change
our
vile
bodie
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
,
according
to
the
working
whereby
he
is
able
euen
to
subdue
all
things
vnto
himselfe
.
2.
Thess
.
2.13.14
.
the
Apostle
saith
to
them
of
that
Church
,
God
hath
chosen
you
to
saluation
through
sanctification
of
the
Spirit
,
and
faith
of
truth
,
whereunto
he
called
you
by
our
Gospell
,
to
obtaine
the
glorie
of
our
Lord
Iesus
Christ
.
1.
Ioh
.
3.14
.
We
know
(
saith
Saint
Iohn
)
that
we
are
translated
from
death
vnto
life
,
because
we
loue
the
brethren
:
we
shew
forth
the
life
of
grace
and
holinesse
that
is
in
vs
by
loue
to
our
brethren
,
and
by
that
we
know
it
,
and
are
assured
that
we
are
translated
,
that
we
are
set
out
of
the
state
of
nature
into
the
state
of
grace
;
and
shall
vndoubtedly
be
saued
,
and
liue
for
euer
with
God
in
heauen
.
The
reasons
of
this
truth
are
these
.
First
,
he
that
finds
the
life
of
grace
and
holinesse
in
his
owne
heart
and
soule
,
may
assure
himselfe
that
Christ
dwels
in
him
by
his
Spirit
;
and
being
assured
of
that
,
it
giues
him
certaine
and
infallible
assurance
that
he
shall
be
saued
,
and
come
to
eternall
life
:
for
Christ
is
not
in
the
reprobate
and
such
as
shall
be
damned
.
2.
Corinth
.
13.5
.
Examine
your selues
(
saith
the
Apostle
)
know
ye
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
except
ye
be
reprobates
?
thereby
implying
,
that
if
Christ
were
in
them
they
might
be
sure
that
they
were
not
reprobates
,
but
in
the
state
of
grace
.
And
indeed
in
whomsoeuer
Christ
is
,
he
is
their
hope
:
1.
Tim
.
1.1
.
yea
their
hope
of
glorie
.
Colos
.
1.27
.
they
haue
an
assured
hope
of
glorie
in
heauen
through
him
.
Againe
,
the
life
of
grace
and
holinesse
in
the
heart
and
soule
of
a
child
of
God
,
is
an
infallible
euidence
and
proofe
of
the
remission
of
his
sinnes
,
and
a
fruite
euer
following
a
liuely
,
sound
,
and
sauing
faith
,
and
it
is
an
antecedent
of
the
promised
reward
of
eternall
glorie
:
yea
it
is
a
beginning
of
eternall
life
,
euen
of
that
life
that
shall
last
for
euer
in
heauen
.
And
therefore
this
we
may
resolue
on
as
a
certaine
truth
,
that
the
life
of
grace
and
holinesse
in
the
heart
and
soule
of
a
child
of
God
,
is
an
infallible
euidence
to
him
,
that
his
soule
shall
hereafter
liue
the
life
of
glorie
in
heauen
:
and
he
that
finds
true
and
sound
holinesse
in
his
owne
heart
,
may
vndoubtedly
assure
himselfe
that
he
shal
liue
for
euer
with
God
in
heauen
.
And
let
this
in
the
first
place
serue
to
discouer
to
wicked
persons
,
such
as
liue
in
their
ignorance
and
sinnes
,
their
follie
;
The
follie
of
such
as
liue
in
their
ignorance
and
sins
discouered
.
this
may
let
them
see
that
they
deceiue
themselues
.
They
commonly
promise
to
themselues
happinesse
,
life
,
and
saluation
,
and
they
say
,
they
hope
to
be
saued
and
come
to
heauen
as
well
and
as
soone
as
the
best
:
but
poore
soules
they
deceiue
themselues
.
Art
thou
an
ignorant
person
?
dost
thou
go
on
in
thy
blindnesse
wilfully
as
many
do
?
they
are
blind
and
ignorant
,
and
they
will
not
learne
to
know
God
and
the
good
wayes
of
God
,
though
meanes
of
knowledge
be
offered
to
them
,
art
thou
such
an
one
?
art
thou
euen
a
sottish
,
blind
,
and
ignorant
person
?
Surely
then
thou
art
a
gracelesse
person
,
thou
hast
no
grace
in
thine
heart
:
for
illumination
is
the
first
worke
of
Gods
Spirit
in
those
that
belong
to
Gods
election
:
and
sooth
not
thy selfe
with
a
conceit
that
thou
hast
a
good
heart
to
God-ward
,
and
a
good
mind
,
and
a
good
meaning
:
the
holy
Ghost
tels
thee
plainly
and
expresly
,
Prou.
19.2
.
Without
knowledge
the
mind
is
not
good
.
Thou
being
void
of
knowledge
,
thou
hast
no
good
mind
in
thee
,
thy
heart
is
not
good
,
there
is
no
true
grace
in
thy
soule
:
and
thou
being
void
of
grace
,
what
hope
canst
thou
haue
to
be
saued
?
No
,
no
,
so
long
as
thou
continuest
in
thy
ignorance
,
thy
case
is
desperate
and
hopelesse
.
Againe
,
art
thou
a
wicked
and
prophane
person
?
dost
thou
liue
in
thy
sinnes
,
and
follow
after
thy
sensuall
pleasures
?
and
dost
thou
promise
to
thy selfe
life
and
saluation
in
heauen
?
Alas
poore
soule
,
thou
hast
no
euidence
to
shew
for
it
:
no
,
no
,
thou
art
alreadie
marked
out
for
the
diuell
,
thy
prophane
heart
and
life
is
the
brand
of
the
diuell
;
and
thy
going
on
in
thy
sinfull
course
,
it
may
certainly
assure
thee
that
thou
shalt
liue
for
euer
with
the
diuell
and
his
Angels
in
the
bottomlesse
pit
of
hell
,
thou
hast
infallible
euidence
of
thine
owne
euerlasting
perdition
.
Consider
it
but
in
reason
:
dost
thou
thinke
that
thou
shalt
step
out
of
a
wicked
&
prophane
life
in
this
world
into
a
blessed
and
happie
life
in
heauen
?
if
thou
so
thinke
,
thou
deceiuest
thy selfe
,
and
the
diuell
blinds
thee
,
it
is
but
a
dreame
:
whosoeuer
saith
he
shall
hereafter
liue
happily
,
and
yet
hath
now
no
care
to
liue
holily
,
he
doth
but
deceiue
himselfe
,
he
deales
not
truly
with
his
owne
soule
:
and
take
heed
of
that
deceit
;
yea
take
heed
of
deceiuing
thy selfe
in
another
respect
,
in
respect
of
thy
ciuill
honestie
.
Thousands
deceiue
themselues
in
that
respect
,
they
thinke
because
they
are
ciuilly
honest
,
that
they
shall
certainly
go
to
heauen
,
they
are
right
honest
men
,
and
right
honest
women
,
and
therefore
they
are
sure
to
go
to
heauen
.
Poore
soules
,
they
deceiue
themselues
it
is
not
thy
ciuill
honestie
that
can
giue
thee
assurance
that
thou
art
in
the
comfortable
state
of
a
Christian
,
and
that
thy
soule
shall
be
saued
:
it
is
onely
the
power
and
life
of
grace
in
thy
heart
and
soule
that
can
giue
that
assurance
.
Thou
wilt
say
,
I
too
much
disparage
ciuill
honestie
.
No
,
I
do
not
any
thing
disparage
it
at
all
,
I
acknowledge
it
to
be
the
good
gift
of
God
,
but
yet
not
sufficient
to
giue
infallible
euidence
that
the
soule
shall
be
saued
;
for
many
heathen
men
that
neuer
heard
of
Christ
were
ciuilly
honest
,
they
went
so
farre
by
the
light
of
nature
:
&
dost
thou
thinke
that
thou
hast
sufficient
euidence
that
thy
soule
shall
be
saued
,
and
yet
hast
no
more
in
thee
then
a
Pagan
may
haue
?
And
consider
with
thy selfe
what
Christ
saith
,
Mat
.
5.20
.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharises
ye
shall
not
be
saued
.
And
ioyne
to
that
the
speech
of
the
Apostle
,
Philip
.
3.6
.
He
there
saith
he
was
a
Pharisie
,
and
touching
the
righteousnesse
of
the
Law
vnreprouable
:
he
was
before
his
conuersion
a
right
honest
man
,
and
went
as
farre
as
any
ciuill
honest
man
can
go
,
and
y●t
in
that
Chapter
he
accounted
that
righteousnesse
of
his
but
as
drosse
and
dung
,
that
he
might
winne
Christ
,
and
that
he
might
haue
his
righteousnesse
imputed
to
him
:
and
not
onely
so
,
but
that
he
might
feele
the
power
of
Christ
his
death
mortifying
sinne
in
him
,
and
the
power
of
his
resurrection
quickening
him
to
newnesse
of
life
:
and
therefore
deceiue
not
thy selfe
in
resting
on
thy
ciuill
honestie
.
How
a
man
may
certainly
conclude
that
he
shall
be
saued
.
Now
for
further
vse
is
it
so
that
the
life
of
grace
and
holinesse
in
the
heart
and
soule
of
a
child
of
God
,
is
an
infallible
euidence
to
him
that
his
soule
shall
hereafter
liue
with
God
in
heauen
?
Then
if
thou
whosoeuer
thou
art
,
wouldst
know
it
,
and
be
sure
of
it
that
thou
shalt
be
saued
,
thou
needest
not
as
it
were
to
climbe
vp
into
heauen
to
search
the
Court
rolles
there
,
whether
thy
name
be
there
written
,
thou
needest
not
to
fetch
such
a
farre
compasse
:
but
looke
into
thine
owne
heart
and
soule
,
and
if
there
thou
find
the
life
and
power
of
grace
,
if
thou
find
the
lusts
of
thine
owne
heart
mortified
,
and
thine
heart
and
soule
truly
sanctified
,
and
that
now
Christ
liues
in
thee
,
as
the
Apostle
speaks
,
Gal
.
2.20
.
thereupon
thou
maist
certainly
conclude
,
to
the
comfort
of
thine
owne
soule
,
that
thou
shalt
liue
with
Christ
in
glory
,
and
that
thy
soule
shall
hereafter
liue
the
life
of
glorie
in
heauen
;
and
that
is
an
excellent
comfort
.
Comfort
to
such
as
are
truly
sanctified
.
To
speake
something
to
the
comfort
of
such
as
are
truly
sanctified
;
an
holy
sanctified
life
is
held
a
melancholicke
life
,
and
a
life
most
vncomfortable
,
but
indeed
it
is
not
so
,
it
is
the
onely
true
comfortable
life
that
can
be
.
Is
there
not
wonderfull
comfort
in
assurance
of
Gods
speciall
loue
and
fauour
,
and
of
right
to
all
the
comforts
of
the
Saints
of
God
in
this
life
&
in
the
life
to
come
?
Can
there
be
greater
comfort
then
this
,
to
haue
peace
with
God
and
with
a
mans
owne
conscience
in
this
world
,
and
assurance
of
euerlasting
happinesse
,
ioy
,
and
glorie
,
hereafter
in
heauen
?
Certainly
there
can
be
no
ioy
nor
comfort
equall
and
matchable
to
it
.
And
doubtlesse
a
child
of
God
hath
most
comfort
of
his
holinesse
when
he
draweth
neare
his
end
.
Pro
.
14.32
.
The
righteous
hath
hope
in
his
death
.
And
let
this
be
thought
on
to
the
comfort
of
all
such
as
are
truly
sanctified
.
VERSE
11.
But
if
the
Spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
,
because
that
his
Spirit
dwelleth
in
you
.
COme
we
now
to
the
11.
Verse
:
But
if
the
Spirit
of
him
,
&c.
Our
Apostle
goes
further
to
cheare
vp
the
beleeuing
Romans
,
and
he
here
makes
knowne
to
them
to
their
further
comfort
,
that
though
their
bodies
were
subiect
to
death
by
reason
of
sinne
still
abiding
in
them
,
and
should
dye
,
yet
their
bodies
being
dead
,
should
not
remaine
perpetually
and
for
euer
vnder
the
power
of
death
,
but
should
in
time
be
quickened
and
raised
vp
againe
from
death
to
life
,
euen
to
a
glorious
life
together
with
their
soules
.
And
this
comfort
the
Apostle
propounds
not
barely
,
but
in
the
proofe
of
it
he
proues
it
by
an
argument
taken
from
the
effect
of
Gods
Spirit
dwelling
in
them
,
on
this
mamanner
,
If
the
Spirit
of
God
dwell
in
you
,
he
will
certainly
quicken
your
mortall
bodies
,
he
will
not
suffer
your
dead
bodies
alwayes
to
abide
vnder
the
power
of
death
;
it
is
his
office
to
quicken
,
and
to
giue
life
,
and
he
will
performe
his
office
:
he
will
one
day
put
life
into
your
bodies
though
they
be
dead
,
and
he
will
raise
them
vp
againe
to
an
heauenly
and
glorious
life
,
that
the
whole
man
may
liue
and
be
blessed
for
euer
.
Now
this
proofe
of
the
quickening
and
raising
vp
of
the
dead
bodies
of
the
true
beleeuing
Romans
,
from
the
indwelling
of
Gods
Spirit
in
them
,
is
amplified
and
enlarged
by
the
worke
of
Gods
Spirit
in
raising
vp
Christ
from
the
dead
,
à
paribus
,
namely
thus
,
God
raised
vp
Christ
from
the
dead
by
his
Spirit
,
and
therefore
by
the
same
Spirit
he
will
likewise
or
in
like
manner
quicken
and
raise
vp
your
mortall
bodies
,
you
being
members
of
Christ
:
he
raised
vp
Christ
the
head
,
he
will
likewise
raise
vp
the
members
.
If
the
Spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
,
because
that
his
Spirit
dwelleth
in
you
,
by
his
Spirit
dwelling
in
you
.
We
see
then
that
in
this
verse
is
laid
before
vs
a
proofe
of
the
resurrection
of
the
bodies
of
Gods
children
,
from
the
indwelling
of
Gods
Spirit
in
them
,
amplified
by
the
worke
of
Gods
Spirit
in
raising
vp
Christ
from
the
dead
,
with
relation
to
that
which
went
before
verse
10.
That
howsoeuer
death
preuaile
ouer
the
bodies
of
Gods
children
,
yet
they
are
to
know
to
their
comfort
,
that
the
Spirit
of
God
dwelling
in
them
,
they
shall
not
alwayes
abide
vnder
death
.
If
the
Spirit
of
him
.
By
the
word
him
,
Interpretation
.
is
here
meant
God
the
Father
,
from
whom
the
holy
Ghost
proceeds
,
and
therefore
he
is
called
his
Spirit
,
as
verse
9.
That
raised
vp
Iesus
from
the
dead
:
that
is
,
the
bodie
of
Iesus
,
by
a
synecdoche
the
whole
being
put
for
the
part
,
raised
vp
the
bodie
of
Iesus
which
was
crucified
and
dead
,
from
death
to
life
.
Dwell
in
you
.
That
phrase
we
haue
formerly
opened
,
and
the
meaning
of
it
here
is
this
,
Be
in
you
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
power
of
his
grace
.
He
,
namely
,
the
same
God
that
raised
vp
Christ
:
that
is
,
the
bodie
of
Christ
,
from
death
to
life
,
shall
also
or
in
like
manner
quicken
your
mortall
bodies
.
Some
thinke
that
the
Apostle
here
speaketh
of
the
continuall
working
of
Gods
Spirit
in
mortifying
the
reliques
of
sinne
in
true
beleeuers
,
but
indeed
that
is
not
agreable
to
the
context
,
neither
will
the
word
beare
that
construction
:
for
the
Apostle
speaking
of
the
time
to
come
,
Shall
quicken
your
mortall
bodies
,
he
pointeth
at
the
resurrection
that
shall
be
,
and
not
at
that
which
is
present
in
rising
to
newnesse
of
life
.
And
the
word
mortall
,
doth
giue
vs
to
vnderstand
so
much
,
that
he
intends
the
last
and
finall
resurrection
of
the
bodie
,
which
is
mortall
and
subiect
to
death
and
dissolution
.
Now
the
word
quicken
here
vsed
,
is
verie
emphaticall
and
weightie
,
it
signifies
thus
much
,
Shall
not
onely
raise
from
death
to
life
,
nor
yet
to
an
immortall
life
onely
,
for
so
the
bodies
of
the
wicked
shall
be
,
they
shall
be
raised
from
the
dead
,
and
they
shall
be
made
immortall
,
and
able
to
abide
for
euer
in
the
state
whereto
they
shall
be
iudged
:
but
to
a
further
matter
,
shall
raise
the
bodies
of
Gods
children
to
an
immortall
happie
life
,
to
a
life
perfectly
glorious
,
and
shall
make
their
bodies
like
the
glorious
bodie
of
Christ
,
as
Philip
.
3.21
.
and
shall
make
them
spirituall
bodies
,
as
1.
Corinth
.
15.44
.
that
is
,
bodies
not
onely
quickened
by
a
liuing
soule
,
but
with
a
farre
more
excellent
vertue
,
namely
,
the
vertue
of
the
Spirit
descending
from
Christ
their
head
:
so
much
is
comprised
and
signified
by
the
word
quicken
.
Because
,
or
rather
by
,
that
his
Spirit
dwelleth
in
you
,
as
it
is
in
the
originall
:
that
is
,
by
the
power
&
vertue
of
that
Spirit
of
God
being
in
you
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
in
them
.
The
meaning
then
of
the
Apostle
in
the
words
of
this
verse
is
thus
to
be
conceiued
,
as
if
the
Apostle
had
said
:
But
if
the
holy
Spirit
of
God
the
Father
,
who
raised
vp
the
body
of
Iesus
when
it
was
crucified
and
dead
,
from
death
to
life
,
be
in
you
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
,
euen
the
same
God
that
did
raise
vp
the
body
of
Christ
from
death
to
life
,
shall
also
,
and
in
like
manner
,
raise
your
bodies
that
are
mortall
and
subiect
to
death
,
euen
when
they
are
dead
,
from
death
to
life
,
yea
to
an
immortall
happie
life
,
and
to
a
life
perfectly
glorious
:
and
shall
make
your
bodies
spirituall
,
and
like
to
the
glorious
body
of
Christ
,
by
the
power
and
vertue
of
that
Spirit
of
his
,
being
in
you
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
of
his
grace
.
First
obserue
we
,
that
the
Apostle
here
chearing
vp
the
beleeuing
Romans
,
with
this
comfort
,
that
though
their
bodies
were
mortall
,
and
though
they
were
dead
,
yet
they
should
not
alwayes
abide
vnder
the
power
of
death
,
but
should
be
quickened
and
raised
vp
againe
from
death
to
life
;
he
puts
downe
this
comfort
in
the
proofe
of
it
,
that
Gods
Spirit
dwelling
in
them
,
he
would
not
suffer
their
bodies
to
abide
vnder
the
power
of
death
,
but
would
one
day
raise
them
vp
againe
from
death
to
life
.
Hence
we
are
giuen
to
vnderstand
thus
much
.
That
the
holy
Spirit
of
God
neuer
forsakes
the
bodies
of
Gods
children
,
The
holy
Spirit
of
God
neuer
forsakes
the
bodies
of
Gods
children
though
they
be
dead
and
buried
.
though
the
bodies
of
Gods
children
be
dead
and
buried
:
and
though
they
be
turned
into
dust
and
ashes
,
yet
they
are
still
deare
and
precious
to
the
Lord
,
and
he
still
watcheth
ouer
the
very
dust
of
them
,
and
his
hand
doth
still
hold
and
keepe
them
,
in
time
to
quicken
them
,
and
to
restore
them
to
life
againe
:
the
Lord
hath
regard
to
the
bodies
of
his
children
,
and
hath
a
care
ouer
them
,
though
they
be
dead
and
rotten
in
their
graues
:
for
why
.
The
dead
bodies
of
Gods
children
are
still
members
of
Christ
,
and
they
are
still
knit
to
him
,
and
being
dead
,
they
rest
and
sleepe
in
him
,
as
the
Apostle
saith
,
1.
Thess
.
4.14
.
1.
Thes
.
4.14
.
If
we
beleeue
that
Iesus
is
dead
and
is
risen
,
euen
so
them
which
sleepe
in
Iesus
will
God
bring
with
him
.
Rom
.
14.8
.
Rom
.
14.8
.
the
Apostle
saith
,
Whether
we
liue
or
dye
we
are
the
Lords
.
There
is
an
inseparable
and
perpetuall
vnion
betweene
Christ
and
euery
true
beleeuer
,
not
onely
in
regard
of
the
soule
,
but
of
the
bodie
also
.
1.
Cor
.
6.15
.
1.
Cor
.
6.15
.
Know
ye
not
that
your
bodies
are
the
members
of
Christ
?
and
the
bodie
being
once
knit
to
Christ
,
it
so
continues
for
euer
;
though
death
seuer
the
soule
from
the
bodie
,
yet
it
seuers
not
the
bodie
from
Christ
.
Againe
,
the
Lord
hath
made
an
euerlasting
couenant
of
grace
with
his
children
,
that
he
will
be
their
God
for
euer
;
and
that
couenant
is
not
made
onely
in
regard
of
their
soules
,
but
of
their
bodies
also
,
euen
in
regard
of
the
whole
man
:
and
when
the
Lord
saith
,
I
am
the
God
of
Abraham
,
his
meaning
is
not
that
he
is
the
God
of
Abrahams
soule
onely
,
but
also
of
his
bodie
;
and
therefore
doubtlesse
the
Lord
hath
regard
to
the
bodies
of
his
children
,
and
hath
a
care
ouer
them
though
they
be
dead
and
rotten
in
their
graues
,
and
he
still
watcheth
ouer
the
very
dust
of
them
,
and
his
hand
doth
still
hold
and
keepe
them
,
in
time
to
quicken
them
,
and
to
restore
them
to
life
againe
.
Haply
some
may
say
,
Christ
saith
Mat
.
22.32
.
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
I
answer
.
God
is
not
the
God
of
the
dead
,
according
to
the
iudgement
and
opinion
of
the
Sadduces
,
and
as
they
conceiued
of
the
dead
:
that
is
,
as
of
those
who
were
altogether
dead
both
in
bodie
and
soule
,
and
neuer
to
rise
againe
;
for
that
was
the
opinion
of
the
Sadduces
,
they
denied
the
resurrection
,
and
according
to
that
opinion
of
theirs
Christ
there
speakes
,
that
God
is
not
the
God
of
the
dead
in
that
sort
,
for
God
cannot
suffer
such
a
death
to
preuaile
ouer
his
,
he
is
a
God
of
mercie
and
of
life
it selfe
,
and
therefore
will
in
time
restore
the
dead
bodies
of
his
children
to
life
againe
.
So
that
this
we
may
set
downe
as
a
certaine
truth
,
that
the
Lord
hath
regard
to
the
bodies
of
his
children
,
and
hath
a
care
ouer
them
though
they
be
dead
and
rotten
in
their
graues
:
yea
though
they
be
in
the
bottome
of
the
sea
,
or
wheresoeuer
they
be
,
yet
they
are
deare
and
precious
to
the
Lord
,
his
hand
doth
hold
and
keepe
them
,
in
time
to
quicken
them
,
and
to
restore
them
to
life
againe
.
Comfort
to
Gods
children
in
time
of
trouble
,
and
when
the
pangs
of
death
are
vpon
thē
.
And
this
is
a
ground
of
sweete
and
of
excellent
comfort
to
all
Gods
children
:
this
may
serue
to
arme
and
strengthen
them
against
the
feare
of
any
trouble
whatsoeuer
;
yea
to
hold
vp
their
hearts
with
comfort
when
the
pangs
of
death
are
vpon
them
.
For
what
though
the
world
tell
them
of
perils
and
dangers
,
and
threaten
much
euill
and
mischiefe
against
them
,
yet
let
them
remember
not
onely
this
,
that
the
disposing
of
all
euents
is
in
the
hand
of
the
Lord
,
but
that
themselues
are
alwayes
his
both
aliue
and
dead
,
and
that
euen
their
dead
bodies
are
deare
and
precious
to
him
;
and
that
will
stay
them
,
and
hold
them
vp
with
comfort
and
assurance
,
that
come
what
can
come
to
them
,
yet
they
shall
be
safe
,
and
wel
,
and
in
good
case
,
they
are
the
Lords
,
and
the
Lord
is
all-sufficient
to
keepe
his
owne
,
and
will
assuredly
keepe
his
owne
:
and
though
death
separate
bodie
and
soule
asunder
,
yet
remember
thou
being
a
child
of
God
,
it
cannot
diuide
thee
from
thy
God
:
no
,
no
,
it
is
a
meanes
to
bring
thy
soule
nearer
to
God
,
and
thy
bodie
laid
vp
in
the
earth
and
there
turned
to
dust
,
is
still
within
the
couenant
,
and
knit
to
Iesus
Christ
;
and
thou
art
still
deare
and
precious
to
the
Lord
both
in
thy
soule
and
bodie
:
and
why
then
shouldst
thou
feare
the
stroke
of
death
,
or
the
horror
of
the
graue
?
It
was
an
excellent
comfort
the
Lord
gaue
Iacob
when
he
was
to
go
downe
into
Egypt
,
Gen.
46.4
.
I
will
go
downe
with
thee
into
Egypt
,
and
I
will
also
bring
thee
vp
againe
.
Iacob
died
in
Egypt
,
and
his
bodie
when
it
was
dead
was
brought
backe
againe
into
Canaan
,
and
yet
the
Lord
saith
,
that
he
would
bring
him
backe
againe
,
and
that
he
would
still
be
with
his
bodie
though
it
were
dead
,
and
bring
that
againe
into
Canaan
.
And
thus
is
the
Lord
with
the
dead
bodies
of
all
his
children
,
and
that
is
to
be
thought
on
to
their
comfort
.
In
the
next
place
obserue
,
that
the
Apostle
here
saith
,
that
the
Spirit
of
God
,
or
God
by
his
Spirit
,
raised
vp
Iesus
from
the
dead
:
and
againe
;
he
that
raised
vp
Christ
from
the
dead
.
Whence
note
we
.
That
Christ
in
respect
of
the
bodie
was
once
among
the
dead
,
and
he
descended
into
the
state
of
the
dead
,
Christ
in
respect
of
his
bodie
was
once
in
the
state
of
the
dead
,
&
death
had
power
ouer
him
for
a
time
.
How
that
is
to
be
vnderstood
.
and
his
bodie
lay
downe
amongst
the
dead
,
yea
the
bodie
of
Christ
was
for
a
time
vnder
the
power
of
death
:
death
had
power
and
dominion
ouer
Christ
for
a
time
,
therefore
the
Apostle
saith
,
Rom
.
6.9
.
Christ
being
raised
from
the
dead
dyeth
no
more
,
death
hath
no
more
dominion
ouer
him
.
Thereby
implying
and
giuing
vs
to
vnderstand
,
that
death
had
once
power
ouer
Christ
for
a
time
,
yet
that
is
not
to
be
vnderstood
as
if
Christ
had
bene
forced
to
yeeld
to
death
,
as
if
death
had
bene
stronger
then
he
,
and
that
by
the
power
of
it
,
it
had
ouercome
Christ
,
he
being
not
able
to
stand
against
the
force
and
power
of
it
:
no
,
but
that
Christ
willingly
and
of
his
owne
accord
did
submit
himselfe
to
death
for
the
sinnes
of
Gods
chosen
,
he
by
voluntarie
dispensation
taking
on
him
their
sinnes
,
otherwise
death
had
no
power
ouer
him
,
but
as
he
voluntarily
tooke
on
him
the
sinnes
of
Gods
chosen
,
and
did
willingly
submit
himselfe
to
death
:
so
indeed
death
had
power
ouer
Christ
for
a
time
,
and
he
was
amongst
the
dead
in
respect
of
his
bodie
,
and
he
descended
into
the
state
of
the
dead
.
And
this
truth
is
euident
and
cleare
from
the
buriall
of
Christ
,
in
that
he
was
buried
by
Ioseph
of
Arimathea
,
as
appeares
Mat
.
27.59.60
.
the
text
saith
,
Ioseph
tooke
the
body
of
Iesus
,
and
wrapped
it
in
a
cleane
linnen
cloth
,
and
put
it
into
his
new
tombe
which
he
had
hewed
out
in
a
rocke
,
and
rolled
a
great
stone
to
the
dore
of
the
sepulcher
.
And
with
him
ioyned
Nicodemus
that
came
to
Iesus
by
night
,
Ioh
.
19.40.41.42
.
The
buriall
of
Christ
shewes
the
certaintie
and
truth
of
his
death
,
that
his
death
was
not
a
phantasticall
death
,
a
death
onely
in
shew
,
a
seeming
death
,
but
that
he
was
truly
and
certainly
dead
,
that
his
bodie
was
truly
dead
and
buried
,
and
descended
into
the
state
of
the
dead
,
and
lay
amongst
the
dead
for
a
time
.
And
one
speciall
reason
and
ground
of
this
truth
is
this
.
The
manifestation
of
the
mightie
power
of
Christ
,
euen
to
shew
that
he
not
onely
vanquished
death
on
the
crosse
,
and
on
the
crosse
triumphed
ouer
the
diuell
,
and
ouer
all
the
powers
of
hell
;
as
Colos
.
2.15
.
the
Apostle
saith
,
He
spoiled
the
principalities
and
powers
,
and
hath
made
a
shew
of
them
openly
,
ane
hath
triumphed
ouer
them
in
the
same
crosse
:
but
that
he
also
as
a
most
valiant
and
mighty
conqueror
,
vanquished
death
as
it
were
at
his
owne
home
,
and
pluckt
him
out
of
his
owne
cabbin
and
den
.
And
therefore
doubtlesse
did
Christ
put
himselfe
vnder
the
power
of
death
for
a
time
,
and
was
amongst
the
dead
in
respect
of
his
bodie
,
that
he
might
get
the
greater
victorie
and
conquest
ouer
death
,
and
that
he
might
more
manifest
his
power
in
subduing
death
,
and
triumphing
ouer
death
more
gloriously
.
And
this
may
serue
as
a
ground
of
further
comfort
to
Gods
children
,
&
to
such
as
truly
beleeue
in
Christ
:
Death
in
it selfe
is
the
king
of
feare
,
{αβγδ}
Iob
18.14
.
it
is
dreadfull
and
terrible
to
nature
;
and
the
graue
in
it selfe
is
vgly
and
lothsome
,
and
the
house
of
perdition
,
if
a
man
looke
at
it
with
the
eye
of
nature
:
but
to
Gods
children
,
the
nature
both
of
death
and
of
the
graue
is
changed
,
and
they
are
made
to
them
sweet
and
comfortable
:
and
that
on
this
ground
the
blessed
and
glorious
bodie
of
Christ
Iesus
was
once
amongst
the
dead
,
and
lay
downe
amongst
the
dead
for
a
time
;
and
that
holy
and
blessed
bodie
hath
sanctified
and
sweetened
death
,
and
as
it
were
perfumed
the
graue
to
all
Gods
children
,
and
made
the
graue
to
them
but
as
a
bed
of
downe
,
and
a
place
of
sweet
repose
and
comfortable
rest
,
wherein
their
bodies
rest
from
all
their
paines
and
labours
,
and
rest
in
hope
of
glorie
hereafter
to
be
giuen
to
them
.
And
that
is
an
excellent
comfort
to
all
the
children
of
God
,
and
to
all
such
as
rruly
beleeue
in
Christ
.
It
is
but
a
poore
and
silly
comfort
that
some
bastard
Christians
cheare
vp
themselues
withall
,
as
that
they
hope
to
be
fairely
and
well
buried
,
to
haue
a
faire
and
goodly
tombe
or
sepulcher
,
to
leaue
abundance
of
wealth
behind
them
to
their
children
.
Alas
,
as
one
saith
well
,
if
men
haue
no
better
comfort
then
this
,
this
is
but
comfortlesse
comfort
:
here
is
the
sound
comfort
of
a
true
beleeuing
Christian
against
the
feare
of
death
,
and
against
the
terror
of
the
graue
,
that
the
blessed
bodie
of
the
Lord
Iesus
was
once
amongst
the
dead
,
and
lay
in
the
graue
vnder
the
power
of
death
for
a
time
,
and
that
blessed
bodie
hath
sanctified
death
,
and
sweetened
the
graue
to
all
his
members
.
And
therefore
thou
that
art
a
child
of
God
,
consider
this
to
thy
comfort
,
when
death
hath
done
as
it
were
the
worst
,
when
it
hath
preuailed
ouer
thee
,
&
brought
thine
head
as
low
as
thy
feete
,
yea
lower
,
thy
bodie
is
now
enclosed
in
the
bowels
of
the
earth
,
it
is
swallowed
vp
of
the
graue
,
the
graue
hath
shut
her
mouth
on
thee
,
yet
the
graue
shall
not
alwayes
hold
thy
bodie
:
and
though
it
do
hold
it
for
a
time
,
yet
thou
belonging
to
Christ
,
thy
bodie
is
in
the
same
condition
that
once
the
bodie
of
the
Lord
Iesus
was
for
a
time
;
and
therefore
thou
hast
no
cause
to
be
abashed
,
and
to
be
too
much
troubled
with
the
feare
of
death
,
with
the
horror
or
lothsomnesse
of
the
graue
.
Thinke
on
that
to
thy
comfort
.
But
if
the
Spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
he
that
raised
vp
Christ
.
We
see
here
,
I
will
but
point
at
it
in
a
word
,
that
the
Apostle
cals
the
Saints
departed
this
life
dead
men
.
The
Papists
take
exception
against
vs
,
A
foolish
exception
of
the
Papists
touching
the
Saints
departed
met
withall
.
that
forsooth
we
call
the
Saints
depa●ted
dead
men
,
when
we
reason
against
their
inuocation
of
Saints
departed
,
and
tell
them
that
they
pray
to
the
dead
,
Oh
(
say
they
)
you
disdainfully
call
the
triumphant
Saints
in
heauen
dead
men
,
as
if
they
had
no
credit
with
God
,
nor
any
care
or
compassion
of
men
.
A
foolish
cauill
and
an
idle
exception
:
we
speake
no
otherwise
then
the
holy
Ghost
hath
taught
vs
,
we
call
the
Saints
departed
this
life
dead
men
,
not
in
disdaine
as
they
charge
vs
,
but
as
the
holy
Ghost
doth
in
this
and
in
many
other
places
of
Scripture
:
as
for
their
credit
with
God
,
and
their
care
of
men
,
we
doubt
not
of
it
,
but
yet
we
cannot
thereupon
yeeld
to
this
,
that
they
be
mediators
betweene
God
and
vs
,
that
is
dishonourable
and
derogatorie
to
the
perfect
mediation
of
Christ
Iesus
.
Let
it
suffice
to
haue
touched
that
in
a
word
.
Obserue
we
further
,
the
Apostle
here
saith
,
that
God
b●
the
power
of
his
holy
Spirit
raised
vp
the
bodie
of
the
Lord
Iesus
,
crucified
,
dead
,
and
buried
,
from
the
dead
,
from
death
to
life
againe
.
Now
here
growes
a
question
;
how
this
can
agree
with
that
speech
of
Christ
,
Ioh
.
10.18
.
Ioh
.
10.18
.
No
man
taketh
my
life
from
me
,
but
I
lay
it
downe
of
my selfe
,
I
haue
power
to
lay
it
downe
,
and
haue
power
to
take
it
againe
:
whence
it
is
cleare
that
Christ
raised
vp
himselfe
?
I
answer
.
These
two
may
well
stand
together
,
God
by
the
power
of
his
Spirit
raised
vp
Christ
from
the
dead
,
and
Christ
also
raised
vp
himselfe
.
For
we
must
know
,
that
the
raising
vp
of
Christ
from
the
dead
was
a
worke
of
the
whole
Trinitie
,
Opera
Trinitatis
ad
extra
sunt
indiuisa
.
all
the
externall
workes
of
the
Trinitie
being
vndiuided
,
and
so
God
the
Father
raised
vp
Christ
from
the
dead
,
and
Christ
as
God
raised
vp
himselfe
,
and
God
the
holy
Ghost
also
raised
him
vp
.
Now
then
hence
we
are
giuen
to
vnderstand
thus
much
.
That
the
raising
vp
of
Christ
from
the
dead
was
a
wonderfull
worke
,
The
raising
vp
of
Christ
from
the
dead
was
a
worke
wherein
God
did
manifest
the
greatnesse
of
his
power
.
it
was
a
worke
of
the
whole
Trinitie
;
yea
not
onely
so
,
for
so
is
the
raising
of
our
bodies
,
but
a
worke
as
it
were
of
the
whole
hand
of
God
,
we
find
it
so
set
forth
to
vs
in
the
booke
of
God
,
as
a
worke
wherein
the
Lord
did
manifest
the
greatnesse
of
his
power
.
Ephes
.
1.19.20
.
the
Apostle
speakes
plainly
to
this
purpose
,
That
the
eyes
of
your
vnderstanding
may
be
lightened
,
that
ye
may
know
what
the
hope
is
of
his
calling
,
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
:
and
what
is
the
exceeding
greatnesse
of
his
power
towards
vs
,
which
beleeue
according
to
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
.
Rom
.
1.4
.
the
Apostle
saith
,
Christ
was
declared
mightily
to
be
the
Sonne
of
God
,
touching
the
Spirit
of
sanctification
by
the
resurrection
from
the
dead
.
Christ
by
raising
himselfe
from
the
dead
,
declared
the
greatnesse
of
his
power
,
euen
the
power
of
his
Godhead
:
for
why
,
the
humiliation
of
Christ
by
death
was
maruellous
great
,
neuer
was
any
,
neither
could
anie
be
bound
with
such
strong
bonds
of
death
,
nor
held
with
such
sorrowes
of
death
,
as
they
are
called
Act.
2.24
.
as
Christ
was
for
a
time
.
And
therefore
it
must
needs
be
,
that
in
dissoluing
and
loosing
those
bonds
and
those
sorrowes
,
the
Lord
did
manifest
the
greatnesse
of
his
power
.
And
this
is
of
vse
,
A
meanes
to
hold
vp
the
fainting
hearts
of
Gods
children
in
their
greatest
extremities
.
to
this
purpose
we
are
to
call
to
minde
and
to
remember
this
truth
;
when
we
are
plonged
into
the
greatest
distresse
either
of
bodie
or
mind
,
the
due
consideration
of
this
truth
will
be
a
meanes
to
hold
vp
our
fainting
hearts
in
our
greatest
extremities
.
For
why
,
consider
with
thy selfe
,
did
the
Lord
manifest
the
greatnesse
of
his
power
in
raising
vp
Christ
from
the
dead
?
did
he
then
loose
the
bonds
and
sorrowes
of
death
,
when
death
had
as
it
were
drawne
Christ
into
his
cabbin
&
den
,
and
there
held
him
in
bondage
for
a
time
,
yea
in
such
bondage
as
neuer
was
anie
,
neither
could
be
?
and
will
he
suffer
anie
of
the
members
of
Christ
to
be
held
vnder
the
bands
and
sorrowes
of
death
,
not
so
strong
,
and
not
loose
them
?
No
,
doubtlesse
he
will
not
,
he
is
the
same
mightie
and
powerfull
God
,
he
loosed
the
bonds
of
death
,
when
death
seemed
to
triumph
ouer
Christ
,
and
all
hope
seemed
to
be
gone
,
he
then
put
to
his
whole
hand
to
the
loosing
of
those
bonds
,
and
he
as
it
were
with
his
little
finger
will
loose
the
bonds
of
thy
sorrow
and
of
thy
distresse
,
either
of
bodie
or
mind
:
euen
then
when
in
mans
iudgement
thy
distresse
is
hopelesse
and
remedilesse
.
And
assure
thy selfe
thou
being
a
member
of
Christ
,
he
will
loose
the
bonds
of
thy
distresse
,
if
it
may
stand
with
the
glorie
of
his
name
and
with
thy
good
.
And
indeed
a
child
of
God
is
vpheld
by
the
hand
and
power
of
God
in
time
of
his
great
distresse
,
otherwise
he
would
vtterly
faile
,
sinke
,
and
fall
downe
flat
vnder
the
burden
.
But
alas
,
Note
.
a
child
of
God
cannot
then
so
well
discerne
the
working
power
of
the
Lord
,
and
his
hand
supporting
of
him
,
nor
so
well
take
notice
of
it
,
because
his
iudgement
is
the●
ouershadowed
with
the
feeling
of
his
present
distresse
,
and
with
the
greatnesse
of
it
.
And
therefore
in
time
of
our
greatest
extremities
we
are
to
call
to
mind
and
to
remember
the
mighty
power
of
God
,
manifested
in
loosing
the
bonds
and
sorrowes
with
which
Christ
was
held
and
bound
,
and
in
raising
vp
Christ
from
the
dead
;
and
that
will
be
a
meanes
to
confirme
and
strengthen
vs
in
our
hope
and
dependance
on
the
Lord
at
all
times
.
The
raising
vp
of
Christ
from
the
dead
,
was
a
worke
of
the
whole
hand
of
God
,
and
the
loosing
of
thy
sorrowes
and
of
the
bonds
of
thy
distresse
,
is
but
a
worke
as
it
were
of
his
little
finger
:
and
therefore
be
not
discouraged
in
thy
greatest
distresse
;
thou
being
a
child
of
God
,
he
will
set
thee
free
from
it
in
his
due
time
,
if
it
may
be
for
his
owne
glorie
and
thy
good
.
Thinke
on
that
to
thy
comfort
.
The
Apostle
here
saith
,
that
he
that
raised
vp
Christ
from
the
Head
,
shall
also
quicken
your
mortall
bodies
.
He
ascribes
to
God
the
raising
vp
of
the
dead
bodie
of
the
Lord
Iesus
,
and
also
the
quickening
and
raising
vp
of
the
bodies
of
the
true
beleeuing
Romans
.
Whence
note
we
.
That
the
raising
vp
of
the
dead
is
a
worke
of
diuine
power
,
a
worke
of
God
onely
:
The
raising
vp
of
the
dead
is
a
worke
of
Gods
owne
mighty
hand
alone
.
Deut
.
32.39
.
1.
Sam
.
2.6
.
it
is
a
worke
farre
aboue
the
strength
of
all
creatures
,
men
,
or
Angels
;
all
men
and
Angels
in
heauen
or
earth
are
not
able
to
put
life
into
a
dead
bodie
,
and
to
raise
it
vp
from
the
dead
,
that
is
a
worke
of
Gods
owne
mightie
hand
alone
.
Deut
.
32.39
.
the
Lord
takes
it
as
proper
to
himselfe
,
Behold
I
kill
,
and
I
giue
life
:
which
is
againe
remembred
by
Hannah
in
her
song
,
1.
Sam
.
2.6
.
The
Lord
killeth
and
maketh
aliue
,
bringeth
downe
to
the
graue
and
raiseth
vp
.
A
proofe
of
the
Godhead
of
Christ
.
And
this
may
serue
as
a
speciall
euidence
and
proofe
of
the
Godhead
of
Christ
,
in
that
he
raised
vp
himselfe
from
the
dead
,
and
shall
also
raise
vp
others
at
the
day
of
iudgement
.
And
indeed
it
is
true
,
that
the
holy
Prophets
and
Apostles
sometimes
raised
the
dead
,
1.
King
.
17.22
.
2.
King
.
4.35
.
Act.
9.40
.
as
Eliah
did
,
1.
King
.
17.22
.
and
Elisha
,
2.
King
.
4.35
.
and
Peter
,
Act.
9.40
.
but
that
was
by
a
borrowed
power
,
by
power
from
God
,
and
in
the
name
of
Christ
,
and
not
by
any
power
of
their
owne
:
but
Christ
raised
vp
himselfe
,
and
shall
raise
vp
others
from
the
dead
,
not
as
an
instrument
,
but
as
a
principall
efficient
,
and
by
his
owne
proper
power
.
And
that
strength
proues
the
Godhead
of
Christ
,
it
is
an
infallible
argument
that
Christ
is
truly
God
.
I
forbeare
further
to
speake
of
it
.
Now
in
that
the
Apostle
here
saith
,
that
God
that
raised
vp
Christ
should
also
quicken
the
mortall
bodies
of
the
beleeuing
Romans
,
we
are
giuen
to
vnderstand
thus
much
.
That
the
dead
bodies
of
Gods
children
,
&
true
beleeuers
,
shall
not
alwayes
abide
vnder
the
power
of
death
,
The
dead
bodies
of
Gods
children
shall
one
day
be
quickened
&
raised
vp
from
death
to
life
againe
.
but
shall
one
day
be
quickened
and
raised
vp
from
death
to
life
againe
.
It
is
a
fundamentall
truth
,
an
article
of
our
faith
,
we
beleeue
or
at
least
ought
to
beleeue
the
resurrection
of
the
body
,
which
being
seuered
from
the
soule
&
so
dead
,
shall
one
day
be
reuiued
and
quickened
,
and
haue
life
put
into
it
againe
.
The
Scripture
is
plentifull
in
the
proofe
of
this
truth
,
Iob
19.25.26.27
.
I
am
sure
(
saith
Iob
)
that
my
Redeemer
liueth
,
and
he
shall
stand
the
last
on
the
earth
.
And
though
after
my
skinne
wormes
destroy
this
bodie
,
yet
shall
I
see
God
in
my
flesh
.
Whom
I
my selfe
shall
see
,
and
mine
eyes
shall
behold
,
and
none
other
for
me
,
though
my
reines
are
consumed
within
me
.
Isay
26.19
.
the
Lord
saith
by
the
Prophet
,
Thy
dead
men
shall
rise
,
euen
with
my
bodie
shall
they
rise
:
awake
and
sing
,
ye
that
dwell
in
the
dust
.
1.
Corin
.
15.
the
Apostle
proues
the
resurrection
of
the
dead
bodies
of
true
beleeuers
by
many
strong
and
vnanswerable
arguments
,
I
will
not
stand
to
repeate
them
particularly
,
onely
marke
what
he
saith
from
verse
13.
to
18.
If
there
be
no
resurrection
of
the
dead
,
if
the
dead
shall
neuer
rise
againe
,
then
is
Christ
not
risen
,
then
the
faith
of
Christians
is
vaine
,
the
preaching
of
the
Gospell
vaine
:
and
the
godly
departed
this
life
are
perished
.
All
which
are
foule
and
grosse
absurdities
,
therefore
doubtlesse
the
bodies
of
Gods
children
and
true
beleeuers
shal
not
alwayes
abide
vnder
the
power
of
death
,
but
shall
one
day
be
raised
from
death
to
life
againe
.
There
be
many
grounds
of
this
truth
,
Grounds
of
the
resurrection
of
the
body
.
it
is
built
on
many
strong
grounds
,
as
on
the
truth
of
the
word
of
God
,
wherein
reward
is
promised
to
the
good
and
godly
,
and
the
iustice
of
God
which
goes
hand
in
hand
with
this
truth
,
that
whatsoeuer
is
promised
in
the
word
of
God
,
the
equitie
of
his
iustice
requires
the
accomplishment
of
it
.
On
his
mercie
promised
in
the
couenant
of
grace
,
and
on
his
almightie
power
:
yea
on
the
ground
the
Apostle
here
speakes
of
,
namely
,
the
being
of
the
Spirit
of
Christ
in
all
true
beleeuers
.
The
same
Spirit
that
raised
the
bodie
of
Christ
being
dead
,
shall
also
raise
the
dead
bodies
of
his
members
:
for
the
same
working
cause
will
certainly
bring
forth
the
same
effect
,
hauing
nothing
more
to
hinder
it
in
the
one
then
in
the
other
.
And
therefore
it
must
needs
be
,
that
the
dead
bodies
of
Gods
children
and
true
beleeuers
shall
not
alwayes
abide
vnder
the
power
of
death
,
but
shall
one
day
be
raised
vp
from
death
to
life
.
Haply
some
may
say
,
Shall
not
the
dead
bodies
of
the
wicked
be
one
day
raised
from
death
to
life
?
shall
they
alwayes
abide
vnder
the
power
of
death
?
I
answer
.
No
,
they
shall
not
,
they
also
shall
one
day
be
raised
,
and
haue
life
put
into
them
againe
,
but
it
shall
not
be
by
the
same
power
by
which
the
dead
bodies
of
Gods
children
shall
be
raised
:
the
dead
bodies
of
Gods
children
shall
be
raised
by
vertue
from
Christ
as
their
head
,
by
the
power
of
his
Spirit
,
and
by
vertue
of
his
resurrection
:
but
the
wicked
and
reprobate
shall
be
raised
by
the
power
of
Christ
as
he
is
God
,
euen
by
his
powerfull
voice
,
which
shall
be
vttered
by
the
blast
of
the
last
trumpet
,
as
1.
Cor
.
15.52
.
citing
them
to
appeare
in
a
moment
,
which
they
shall
not
be
able
to
auoid
.
It
may
be
further
demanded
,
whether
the
same
bodies
that
now
Gods
children
and
others
haue
,
shall
be
raised
vp
and
resumed
,
or
any
new
bodies
giuen
vnto
them
?
I
answer
.
Euen
the
self
same
bodies
that
now
both
the
godly
and
the
wicked
are
clothed
withall
,
and
euery
part
&
parcel
of
those
bodies
,
shall
be
raised
vp
,
and
none
other
for
them
.
Iob
saith
,
Iob
19.27
.
I
my selfe
shall
see
God
,
and
mine
eyes
shall
behold
,
and
none
other
for
me
,
though
my
reines
are
consumed
within
me
:
euen
these
very
eyes
.
And
the
Apostle
speakes
{αβγδ}
,
1.
Cor
.
15
.
5●
.
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
:
as
it
were
pointing
at
his
owne
bodie
.
This
then
we
may
resolue
on
as
a
truth
of
God
,
that
the
dead
bodies
of
Gods
children
,
yea
the
dead
bodies
of
all
both
good
and
bad
,
shall
one
day
be
raised
from
death
to
life
,
and
shall
haue
life
put
into
them
againe
:
yea
euen
the
selfe
same
bodies
that
now
both
the
godly
and
the
wicked
are
clothed
withall
,
and
euery
part
and
parcell
of
those
bodies
,
shall
be
restored
,
and
none
other
for
them
.
And
this
truth
in
the
first
place
is
to
be
thought
on
for
our
further
strengthening
in
that
article
of
our
faith
,
Confirmation
of
that
article
of
faith
,
the
resurrection
of
the
bodie
The
resurrection
of
the
body
.
On
this
ground
we
are
to
be
further
strengthened
in
that
article
;
it
is
an
article
aboue
the
reach
of
naturall
reason
:
it
hath
bene
strongly
oppugned
;
the
heathen
Phylosophers
made
a
mocke
at
it
,
yea
they
said
Act.
17.18
.
that
Paul
was
a
babler
and
a
setter
forth
of
strange
Gods
,
when
he
preached
to
them
of
the
resurrection
.
Yea
howsoeuer
many
amongst
vs
are
able
to
repeate
that
article
of
faith
,
and
some
do
repeate
it
as
a
prayer
(
which
is
grosse
ignorance
)
yet
they
hardly
beleeue
the
truth
of
this
article
,
it
will
hardly
sinke
into
their
heads
and
hearts
,
that
the
dead
bodies
of
good
and
bad
shall
one
day
be
raised
,
or
at
least
that
the
selfe
same
bodies
shall
be
restored
and
no
other
for
them
,
that
they
can
hardly
beleeue
:
yea
some
sticke
not
to
speake
it
in
expresse
words
,
that
they
cannot
be
perswaded
of
it
,
you
shall
not
make
them
beleeue
that
the
selfe
same
eyes
that
now
they
carrie
in
their
heads
,
and
now
see
withall
,
shall
be
restored
againe
.
Why
,
these
eyes
say
they
,
shall
be
putrified
and
consumed
,
and
can
they
be
restored
againe
?
Ah
poore
ignorant
sot
,
whosoeuer
thou
art
,
thou
speakest
ignorantly
,
thou
knowest
not
the
Scriptures
nor
the
power
of
God
,
as
Christ
said
to
the
Sadduces
,
Mat
.
22.29
.
yea
thou
speakest
as
an
Atheist
;
and
herein
thou
shewest
thy selfe
no
better
then
a
vile
wicked
Atheist
,
for
herein
thou
deniest
the
truth
of
God
,
the
power
of
God
,
the
iustice
of
God
,
the
mercie
of
God
:
and
in
so
doing
thou
deniest
God
himselfe
,
and
thou
art
no
better
then
a
monstrous
Atheist
:
for
on
all
these
grounds
standeth
the
resurrection
of
the
bodie
,
yea
the
restoring
of
the
selfe
same
bodies
that
now
we
haue
,
with
euery
part
and
parcell
of
them
.
God
who
is
truth
it selfe
and
cannot
lye
,
hath
said
it
shall
be
so
:
we
find
it
on
record
as
part
of
Gods
eternall
truth
reuealed
in
his
word
.
And
againe
,
God
who
was
able
to
make
all
things
of
nothing
,
is
much
more
able
to
make
euery
mans
bodie
at
the
resurrection
of
his
owne
matter
,
yea
to
distinguish
the
dust
of
one
mans
bodie
from
the
dust
of
another
.
Thou
sayest
,
thou
canst
not
beleeue
that
the
selfe
same
eyes
that
are
in
thy
head
shall
be
restored
againe
.
I
pray
thee
who
made
the
eyes
?
did
not
God
?
and
whereof
did
he
make
them
?
was
it
not
of
nothing
?
where
were
thine
eyes
an
hundred
yeares
ago
?
And
is
not
he
that
made
thine
eyes
of
nothing
,
able
to
restore
them
being
dissolued
and
turned
to
dust
?
The
Lord
,
saith
the
Prophet
Isay
40.12
.
hath
the
waters
in
his
fist
,
and
he
comprehendeth
the
dust
of
the
earth
in
a
measure
:
and
it
is
more
easie
for
him
to
discerne
the
dust
of
one
mans
bodie
from
another
,
then
it
is
for
a
man
that
hath
his
hand
full
of
seuerall
seeds
,
to
open
his
hand
,
and
to
seuer
one
kind
of
seed
from
another
,
and
to
put
euery
sort
of
seed
by
it selfe
.
And
further
,
the
iustice
of
God
requires
that
the
selfe
same
bodies
should
be
restored
,
and
no
other
for
them
:
for
as
the
Apostle
saith
,
2.
Corinth
.
5.10
.
Euery
one
must
receiue
the
things
done
in
his
bodie
according
to
that
he
hath
done
,
whether
it
be
good
or
euill
.
And
it
stands
not
with
the
iustice
of
God
that
one
bodie
should
do
good
things
,
or
suffer
for
well
doing
,
and
another
bodie
should
receiue
the
crowne
.
Shall
the
bodies
of
the
Saints
in
this
world
endure
bonds
,
imprisonment
,
racking
and
rending
,
whipping
and
scourging
,
and
the
scorching
heate
of
the
fire
till
they
be
turned
to
ashes
,
and
shall
other
bodies
for
them
be
glorified
?
And
shall
the
wicked
in
their
bodies
worke
wickednesse
,
and
practise
filthinesse
,
and
shall
other
bodies
for
them
receiue
the
wages
of
their
iniquitie
?
No
,
no
,
it
cannot
be
,
the
iustice
of
God
will
not
suffer
it
.
And
lastly
the
glorie
of
Gods
mercie
requires
that
the
selfe
same
body
should
be
raised
.
For
shall
the
malice
of
Satan
and
sinne
bring
that
on
the
bodie
which
the
mercie
of
God
cannot
remedie
?
it
is
not
possible
:
and
therefore
on
these
grounds
learne
we
to
be
strengthened
in
that
article
of
our
Christian
faith
,
that
the
dead
bodies
of
all
,
good
and
bad
,
shal
one
day
be
raised
vp
,
and
haue
life
put
into
them
againe
,
yea
euen
the
selfe
same
bodies
that
men
,
both
the
godly
and
wicked
,
are
clothed
withall
,
shall
be
restored
,
and
euery
part
and
parcell
of
those
bodies
,
and
none
other
for
them
.
And
let
vs
not
hearken
to
any
motions
of
infidelitie
,
and
of
our
owne
vnbeleeuing
hearts
in
this
point
,
mouing
and
stirring
vs
vp
to
call
this
truth
into
question
:
if
we
do
,
we
call
into
question
Gods
truth
,
power
,
iustice
and
mercie
;
and
that
is
a
dangerous
thing
,
we
rush
on
a
dangerous
rocke
,
it
will
crush
vs
to
dust
and
powder
:
take
we
heed
of
it
,
and
withall
consider
,
that
this
truth
is
a
ground
of
speciall
comfort
to
Gods
children
;
take
away
this
,
and
ye
take
away
the
chiefe
pillar
and
ground
of
comfort
from
a
true
beleeuing
Christian
.
Iob
.
19.25
.
Iob
in
his
greatest
extremitie
made
this
the
comfort
of
his
soule
,
that
one
day
he
should
rise
againe
,
and
in
his
bodie
enioy
the
glorious
presence
of
his
Creator
and
Redeemer
,
Iob
19.25
.
And
therefore
labour
we
to
be
resolued
and
setled
in
the
truth
of
this
article
,
and
to
be
perswaded
of
it
,
that
the
dead
bodies
of
all
shall
one
day
be
raised
,
and
haue
life
put
into
them
againe
.
Yet
further
,
is
it
so
that
the
dead
bodies
of
all
,
both
good
and
bad
,
shall
one
day
be
raised
vp
from
the
dead
,
How
carefull
we
ought
to
be
in
well
vsing
of
our
bodies
.
and
haue
life
put
into
them
againe
,
shall
euen
the
selfe
same
bodies
that
now
we
carrie
about
,
and
euery
part
and
parcel
of
them
,
be
restored
,
and
no
other
for
them
?
Oh
then
I
beseech
you
consider
it
,
how
carefull
ought
we
to
be
in
well
vsing
of
our
bodies
,
and
of
euery
part
and
member
of
them
.
We
should
hereupon
take
notice
of
it
,
that
we
are
to
possesse
our
vessels
in
holinesse
and
in
honour
,
as
the
Apostle
speakes
,
1.
Thessal
.
4.4
.
1.
Thess
.
4.4
.
that
we
are
to
vse
our
bodies
and
euery
part
and
member
of
them
,
as
instruments
of
holinesse
,
of
Gods
glorie
,
and
of
doing
good
,
and
to
take
heed
we
defile
not
our
bodies
,
or
any
part
or
member
of
them
with
any
knowne
sinne
.
For
why
,
we
must
one
day
see
the
Lord
with
these
verie
eyes
that
now
we
carrie
about
vs
:
and
how
shall
we
be
able
to
looke
on
him
with
defiled
eyes
?
how
shall
the
adulterous
eye
,
the
hauhgty
,
proud
,
and
scornefull
eye
,
the
couetous
eye
,
and
the
like
,
be
able
to
looke
God
in
the
face
?
We
commonly
say
of
a
man
that
hath
done
some
vile
notorious
wicked
act
,
that
men
take
notice
of
,
and
crie
shame
vpon
,
he
will
neuer
be
able
to
shew
his
face
amongst
honest
men
againe
;
and
how
do
we
thinke
that
a
wicked
debaushed
wretch
,
a
filthie
adulterer
,
a
common
blasphemer
,
a
beastly
drunkard
,
an
vsurer
,
or
the
like
,
shall
be
able
to
shew
his
face
before
the
most
great
and
glorious
holy
maiestie
of
God
?
Euery
one
be
he
neuer
so
wicked
and
vile
,
will
he
,
nil
he
,
must
one
day
appeare
before
the
Lord
face
to
face
,
euen
these
verie
eyes
of
thine
,
that
now
it
may
be
are
full
of
adulterie
,
and
cannot
ceasse
to
sinne
,
2.
Pet
.
2.14
.
euen
those
lustfull
eyes
of
thine
,
and
that
bodie
of
thine
that
now
thou
abusest
to
filthinesse
,
that
body
of
thine
that
now
thou
dost
disguise
,
and
make
euen
a
monster
by
thy
new
fangled
attire
,
must
one
day
come
before
the
glorious
presence
of
the
Lord
:
and
that
verie
mouth
of
thine
that
is
now
foule
and
filthie
,
and
powers
out
cursing
,
swearing
,
rotten
and
filthie
speeches
,
shall
one
day
be
presented
before
the
Iudge
of
all
the
world
;
and
those
hands
of
thine
that
now
are
defiled
with
filching
,
with
fraud
,
yea
with
telling
and
taking
thy
cursed
interest
money
,
thou
being
a
cursed
vsurer
,
must
one
day
be
held
vp
at
the
barre
of
Gods
iudgement
seate
.
Oh
that
adulterers
,
proud
persons
,
blasphemers
,
vsurers
,
and
such
like
,
had
but
hearts
to
consider
this
.
Well
,
let
vs
thinke
on
it
,
&
remember
it
,
that
these
verie
eyes
that
now
we
carrie
about
,
and
no
other
,
shall
one
day
see
the
Lord
.
Hebr
.
12.14
.
And
howsoeuer
it
is
said
,
Hebr
.
12.14
.
That
without
holinesse
no
man
shall
see
the
Lord
:
the
meaning
is
,
without
holinesse
no
man
shall
see
the
Lord
to
his
comfort
.
The
most
vile
and
wicked
caitiffe
that
is
shall
see
the
Lord
,
and
that
with
his
owne
eyes
,
and
none
other
but
he
shall
see
him
to
his
terror
,
and
to
his
vtter
amazement
and
confusion
,
and
he
shall
wish
that
the
hils
and
mountaines
would
fall
on
him
and
couer
him
from
the
glorious
presence
of
the
Lord
.
Then
learne
we
to
take
heed
that
we
do
not
pollute
and
defile
our
bodies
,
or
any
part
or
member
of
them
with
any
knowne
sinne
;
and
let
vs
on
the
ground
of
comfort
now
deliuered
,
learne
to
possesse
our
vessels
in
holinesse
,
and
to
vse
our
bodies
,
and
euerie
part
and
member
of
them
,
as
instruments
of
Gods
glorie
,
and
of
holinesse
,
and
of
doing
good
:
and
then
doubtlesse
we
shall
be
able
to
looke
on
the
Lord
,
euen
with
these
eyes
that
now
we
carrie
about
,
with
comfort
,
yea
to
stand
before
the
Lord
with
ioy
,
and
with
much
reioycing
.
Now
further
obserue
we
the
word
the
Apostle
here
vseth
,
quickened
,
shall
quicken
your
mortal
bodies
.
He
saith
,
He
that
raised
vp
Christ
from
the
dead
shall
also
quicken
.
The
word
quicken
is
verie
emphaticall
and
weightie
(
as
I
shewed
:
)
it
signifies
not
onely
a
raising
vp
from
death
to
life
,
no
,
nor
yet
to
an
immortall
life
onely
,
but
to
an
immortall
happie
life
,
to
a
spirituall
glorious
life
.
So
much
is
comprised
vnder
the
word
quicken
:
and
hence
this
conclusion
ariseth
.
That
though
the
selfe
same
bodies
that
now
Gods
children
carrie
about
,
Though
the
selfe
same
bodies
that
Gods
children
carry
about
shall
be
raised
from
death
to
life
at
the
day
of
resurrection
,
yet
they
shall
be
altered
&
changed
in
qualitie
.
shall
be
raised
vp
from
death
to
life
at
the
day
of
resurrection
,
and
the
verie
same
bodies
for
substance
shall
be
restored
to
them
that
now
they
are
clothed
withall
;
yet
those
bodies
shall
be
altered
and
changed
in
qualitie
,
they
shall
then
be
endued
with
such
excellent
and
heauenly
qualities
as
now
they
haue
not
;
as
first
,
the
bodies
of
Gods
children
shall
then
be
made
immortall
,
and
incorruptible
,
powerfull
,
and
free
from
all
passion
and
suffering
,
as
the
Apostle
saith
,
1.
Corinth
.
15.42.43
.
The
bodie
is
sowen
in
corruption
,
it
is
raised
in
incorruption
,
it
is
sowen
in
weaknesse
,
it
is
raised
in
power
.
And
verse
53.
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
.
And
the
bodies
of
Gods
children
shall
not
then
be
subiect
to
weakenesse
,
infirmities
,
sicknesses
,
diseases
,
miseries
,
and
to
death
,
neither
shall
they
stand
in
need
of
meate
,
drinke
,
apparell
,
sleepe
,
and
the
like
,
by
which
our
naturall
life
and
our
mortall
bodies
are
now
preserued
:
but
the
bodies
of
Gods
children
raised
vp
from
the
dead
,
shall
be
made
perfect
bodies
,
perfect
both
in
beautie
and
comelinesse
,
and
also
in
respect
of
parts
,
euery
blemish
and
euerie
deformitie
that
is
now
in
the
bodie
of
a
child
of
God
,
shall
then
be
remoued
,
and
the
bodies
of
Gods
children
shall
then
be
most
beautifull
and
comely
,
yea
euerie
defect
in
the
bodie
of
a
child
of
God
,
as
lamenesse
,
blindnesse
,
and
the
like
,
Note
.
shall
then
be
remoued
:
and
if
any
member
of
the
bodie
be
lost
or
wanting
,
as
an
arme
,
a
legge
,
a
finger
,
and
such
like
,
it
shall
then
be
restored
and
supplied
:
for
the
perishing
of
a
member
is
nothing
else
but
the
death
of
that
member
,
and
the
Lord
restoring
other
parts
and
members
of
the
bodie
,
he
is
able
,
and
he
doubtlesse
will
also
restore
that
lost
member
againe
.
The
Lord
Iesus
who
when
he
was
on
the
face
of
the
earth
,
gaue
sight
to
the
blind
,
and
strength
to
the
lame
,
is
able
and
will
without
question
giue
health
and
soundnesse
to
the
limbes
that
are
lame
,
and
will
restore
and
supplie
euerie
part
and
member
that
is
wanting
.
Yea
it
is
the
iudgement
of
some
Diuines
,
that
the
bodies
of
Gods
children
shall
be
raised
vp
in
perfect
stature
,
euen
the
bodies
of
infants
dying
in
their
infancie
,
for
they
shall
be
like
the
bodies
of
our
first
parents
before
the
fall
,
yea
like
to
the
glorious
bodie
of
the
Lord
Iesus
:
and
therefore
the
bodies
of
Gods
children
raised
from
the
dead
shall
be
made
spirituall
bodies
.
1.
Cor
.
15.44
.
It
is
sowen
a
naturall
bodie
,
and
is
raised
a
spirituall
bodie
:
not
spiritual
in
regard
of
substance
but
spirituall
in
respect
of
qualitie
,
they
shall
then
be
of
such
a
spirituall
temper
,
as
they
shall
be
acted
and
moued
whither
their
soules
will
without
resistance
;
yea
they
shall
then
be
so
lightsome
,
quicke
,
and
nimble
,
as
without
any
difficultie
they
shall
be
able
to
moue
any
way
,
euen
vpwards
,
and
to
meet
the
Lord
in
the
ayre
.
1.
Thessal
.
4.17
.
Yea
the
bodies
of
Gods
children
shall
then
be
fully
acted
,
and
moued
,
and
gouerned
by
the
Spirit
of
God
,
and
shall
readily
yeeld
to
the
motion
and
guidance
of
the
Spirit
in
euerie
part
and
member
of
them
:
they
shall
then
be
fully
and
perfectly
quickened
with
the
life
of
the
holy
Spirit
of
God
descending
from
Christ
their
head
,
and
so
spirituall
:
for
the
bodies
of
Gods
children
raised
from
the
dead
shall
be
made
glorious
bodies
.
1.
Corinth
.
15.43
.
It
is
sowen
in
dishonour
,
and
is
raised
in
glorie
:
yea
they
shall
be
made
like
to
the
glorious
bodie
of
the
Lord
Iesus
,
Philip
.
3.21
.
they
shall
be
like
to
his
bodie
in
brightnesse
and
glorie
,
yet
in
different
degrees
,
some
shall
be
clothed
with
a
greater
measure
of
glorie
,
and
some
with
a
lesse
,
Dan
.
12.3
.
They
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
shall
shine
as
the
starres
for
euer
and
euer
.
Mat
.
13.43
.
Christ
saith
,
The
iust
shall
shine
as
the
Sonne
in
the
kingdome
of
their
father
.
And
1.
Cor
.
15.41.42
.
the
Apostle
saith
,
There
is
one
glorie
of
the
Sunne
,
another
of
the
Moone
,
and
another
glorie
of
the
starres
,
for
one
starre
differeth
from
another
starre
in
glorie
:
and
so
is
the
resurrection
of
the
dead
.
Thus
then
are
we
to
conceiue
of
the
change
that
shall
be
of
the
bodies
of
Gods
children
at
the
day
of
resurrection
,
that
they
shall
be
raised
vp
,
changed
,
not
in
substance
but
in
qualirie
,
and
shall
then
be
made
immortall
,
and
incorruptible
,
powerfull
and
free
from
all
miserie
,
perfect
in
beautie
and
comelinesse
:
and
in
respect
of
parts
,
spirituall
and
glorious
,
euen
like
to
the
glorious
bodie
of
Christ
in
brightnesse
and
glorie
.
It
may
be
demanded
,
whether
the
bodies
of
the
wicked
raised
from
the
dead
shall
thus
be
changed
,
or
no
?
I
answer
.
In
part
they
shall
,
they
shall
be
made
immortall
and
incorruptible
,
and
able
to
abide
for
euer
in
that
state
whereto
they
shall
be
iudged
,
and
that
without
meate
,
drinke
,
or
the
like
:
but
yet
they
shall
be
bodies
most
foule
and
vgly
to
looke
on
,
answerable
to
the
guiltinesse
of
their
consciences
,
for
their
worme
shall
not
dye
,
neither
shall
their
fire
be
quenched
,
and
they
shall
be
abhorring
vnto
all
flesh
,
Isay
66.24
.
Isay
66.24
.
Apoc
.
22.15
.
They
shall
be
as
dogs
,
Reuel
.
22.15
.
how
great
,
or
how
honorable
,
or
beautifull
soeuer
they
haue
bene
in
the
world
;
and
their
bodies
shall
be
passible
and
liable
to
suffer
extreme
torments
into
which
they
shall
be
sent
.
Mat
.
21.46
.
Mat
.
21.46
.
Use
.
Sweet
comfort
for
all
Gods
children
against
the
weaknesses
&
frailties
,
they
are
now
subiect
vnto
.
Now
then
this
truth
may
serue
as
a
ground
of
sweet
and
excellent
comfort
to
all
Gods
children
;
let
vs
further
meditate
and
thinke
on
it
,
and
consider
it
seriously
:
Thou
that
art
a
child
of
God
,
thy
bodie
is
now
weake
and
fraile
,
and
subiect
to
aches
and
paines
,
to
sicknesses
,
to
diseases
,
and
to
death
it selfe
;
the
time
shall
come
when
that
verie
bodie
of
thine
that
is
now
full
of
aches
and
paines
,
and
haply
now
lyes
vnder
sore
and
grieuous
diseases
,
shall
be
free
from
ach
and
paine
,
and
from
all
manner
of
infirmities
:
and
not
onely
so
,
for
that
is
the
condition
of
beasts
when
they
are
dead
,
but
the
bodie
being
dead
shall
one
day
haue
life
put
into
it
againe
,
and
be
made
strong
and
powerfull
,
and
shall
feele
vnspeakeable
ioy
and
delight
,
and
most
sweete
ease
and
contentment
in
euerie
part
and
member
of
it
.
Thy
bodie
is
now
tumbled
and
tossed
vp
and
downe
,
and
many
wayes
turmoiled
,
and
thou
hast
cause
of
griefe
and
sorrow
,
weeping
and
mourning
for
thine
owne
sinnes
and
for
the
sinnes
of
others
,
but
the
time
of
refreshing
will
come
from
the
presence
of
the
Lord
,
as
Peter
cals
the
day
of
resurrection
.
Act.
3.19
.
When
all
teares
shall
be
wiped
away
from
their
eyes
,
and
there
shall
be
no
more
death
,
neither
sorrow
,
neither
crying
,
neither
shall
there
be
any
more
paine
.
Reuel
.
21.4
.
Apoc
.
21.4
.
and
thou
shalt
be
free
from
all
things
that
may
hurt
or
offend
thee
.
The
bodie
it
may
be
is
now
deformed
,
crooked
,
blind
,
lame
,
or
the
like
:
the
time
shall
come
when
euery
deformitie
and
euerie
blemish
that
is
in
thy
bodie
shall
be
remoued
and
taken
away
,
and
euerie
defect
that
is
in
it
shall
be
supplied
,
and
thy
bodie
shall
be
made
most
comely
,
and
most
beautifull
:
yea
thy
vile
and
base
bodie
shall
be
made
like
to
the
glorious
bodie
of
the
Lord
Iesus
:
euen
that
bodie
of
thine
that
is
now
base
in
the
world
,
and
base
in
the
estimation
of
others
,
the
wicked
esteeming
thee
as
they
do
all
Gods
children
,
base
and
contemptible
,
and
the
refuse
and
off-scouring
of
all
things
,
euen
that
base
bodie
of
thine
shall
one
day
shine
like
the
most
glorious
bodie
of
Christ
,
in
brightnesse
and
in
glorie
.
Yea
the
wicked
reprobate
that
now
contemne
thee
,
and
thinke
basely
of
thee
,
because
thou
dost
not
ruffle
it
out
as
they
do
,
and
thou
art
not
so
braue
and
glittering
in
thy
apparell
as
they
be
,
shall
then
see
the
brightnesse
and
glorie
of
thy
bodie
,
and
be
ashamed
and
confounded
in
themselues
,
their
owne
bodies
being
most
foule
and
vgly
to
looke
on
;
yea
they
shall
then
be
foule
themselues
,
and
crie
out
,
Oh
we
fooles
thought
this
man
a
base
precise
foole
,
and
now
behold
his
brightnesse
and
glorie
,
and
behold
our
owne
vglinesse
and
basenesse
.
Yea
thy
bodie
that
is
now
heauie
and
lumpish
,
shall
then
be
made
a
spirituall
bodie
;
thou
now
complaining
of
the
dulnesse
and
heauinesse
of
thy
bodie
in
doing
of
good
things
,
thou
findest
as
Christ
said
,
Matth
.
26.41
.
Mat
.
26.41
.
That
the
spirit
is
sometimes
readie
,
but
the
flesh
is
weake
:
the
time
shall
come
that
thy
bodie
shall
be
no
burden
nor
impediment
to
thy
soule
in
doing
of
good
things
,
but
shall
be
acted
and
moued
by
thy
soule
without
resistance
;
yea
thy
bodie
in
euerie
part
and
member
of
it
shall
be
acted
and
moued
by
the
holy
Spirit
of
God
.
Thinke
on
that
to
thy
comfort
,
and
withall
consider
,
that
if
thy
bodie
shall
be
so
glorious
,
if
thy
base
bodie
shall
be
made
like
to
the
glorious
bodie
of
the
Lord
Iesus
,
and
shall
shine
as
the
Sunne
in
the
firmament
,
oh
what
shall
be
the
glorie
of
thy
soule
?
Vndoubtedly
the
glorie
wherewith
thy
soule
shall
be
inuested
,
shall
be
vnspeakeable
,
yea
vnconceiueable
.
Oh
then
cheare
vp
thy selfe
on
this
ground
against
contempt
,
disgrace
,
and
reproches
that
are
throwne
on
thee
by
the
wicked
and
prophane
world
.
They
now
crie
downe
with
Puritanes
,
but
the
time
shall
come
,
when
the
wicked
of
the
world
shall
sinke
downe
to
euerlasting
perdition
,
and
those
that
now
they
crie
shame
on
,
shall
be
highly
aduanced
,
and
be
made
most
glorious
in
their
bodies
and
in
their
soules
;
and
they
shall
see
it
to
their
vtter
amazement
and
confusion
.
And
that
is
a
ground
of
excellent
comfort
,
let
it
be
thought
on
for
the
comfort
of
euerie
child
of
God
:
and
care
not
then
,
thou
being
a
child
of
God
,
for
the
barking
of
dogges
;
wicked
and
prophane
persons
are
no
better
in
Gods
account
,
but
be
encouraged
to
endure
the
crosse
,
and
to
despise
the
shame
that
is
cast
on
thee
in
the
world
,
and
runne
the
race
that
is
set
before
thee
with
patience
and
comfort
.
Now
before
I
come
to
further
matter
of
doctrine
,
I
hold
it
not
amisse
to
answer
an
idle
cauill
of
the
Papists
,
A
cauill
of
the
Papists
answered
.
which
they
would
fasten
on
the
truth
now
deliuered
;
in
that
we
affirme
and
say
,
according
to
the
truth
of
the
word
of
God
,
that
the
bodies
of
Gods
children
raised
vp
from
the
dead
,
shall
be
made
spirituall
bodies
.
They
would
draw
this
conclusion
from
it
,
that
therefore
the
bodie
of
Christ
alreadie
raised
from
the
dead
,
and
now
glorified
,
is
inuisible
:
it
being
a
spirituall
bodie
(
say
they
)
it
is
inuisible
,
and
so
it
may
be
really
present
in
the
Sacrament
and
not
be
seene
.
A
verie
idle
and
foolish
cauill
;
the
bodie
of
Christ
raised
from
the
dead
is
a
spirituall
bodie
:
it
is
true
,
it
is
then
still
a
bodie
not
a
spirit
,
it
is
not
changed
into
a
spirituall
substance
.
No
,
no
,
Christ
in
rising
from
the
dead
,
did
not
put
away
the
corporall
substance
of
his
bodie
,
his
bodie
still
remaines
a
true
bodie
,
a
bodie
changed
,
not
in
substance
but
in
qualitie
;
euen
a
bodie
of
a
spirituall
temper
,
lightsome
,
actiue
,
and
able
to
moue
any
way
without
difficultie
or
resistance
.
And
that
bodie
of
Christ
raised
from
the
dead
is
still
a
visible
bodie
:
the
text
is
plaine
,
Ioh
.
20.20
.
after
his
rising
from
the
dead
he
shewed
his
hands
and
side
:
the
text
saith
,
They
were
glad
when
they
had
seene
the
Lord
:
and
verse
27.
he
said
to
Thomas
,
Put
thy
fingers
here
,
and
see
my
hands
,
and
put
forth
thine
hand
,
and
put
it
into
my
side
,
and
be
not
faithlesse
,
but
faithfull
.
The
bodie
of
Christ
raised
from
the
dead
was
still
a
palpable
bodie
that
might
be
felt
,
and
a
visible
bodie
that
might
be
seene
:
and
therefore
it
is
but
a
meere
shift
and
cauill
of
the
Papists
,
in
that
they
say
the
bodie
of
Christ
raised
from
the
dead
,
and
being
a
spirituall
bodie
is
therefore
inuisible
,
and
so
may
be
really
present
in
the
Sacrament
and
not
be
seene
.
And
indeed
if
we
marke
and
consider
it
,
we
shall
finde
that
this
argument
of
theirs
makes
against
themselues
,
euen
against
their
owne
ground
,
teaching
the
reall
presence
of
Christ
his
bodie
in
the
Sacrament
;
for
they
say
(
marke
it
I
beseech
you
)
the
bodie
of
Christ
raised
from
the
dead
is
a
spirituall
bodie
,
therefore
inuisible
,
and
so
really
present
in
the
Sacrament
and
not
seene
:
then
it
followes
,
that
the
bodie
of
Christ
when
it
was
not
a
spirituall
bodie
but
a
naturall
bodie
,
as
indeed
it
was
before
his
resurrection
,
it
was
then
like
to
our
bodies
in
all
things
sinne
onely
excepted
,
that
then
it
was
not
inuisible
,
and
that
then
it
was
not
in
the
Sacrament
really
present
and
not
seene
;
for
if
it
were
,
then
their
argument
is
naught
,
and
yet
they
ground
the
reall
presence
of
Christ
his
bodie
in
the
Sacrament
,
on
the
words
of
Christ
in
the
institution
of
the
Sacrament
,
This
is
my
bodie
:
which
words
were
deliuered
before
Christ
was
crucified
,
and
so
before
his
bodie
was
raised
from
the
dead
;
and
how
these
things
can
agree
and
hang
together
,
let
any
man
of
anie
vnderstanding
iudge
;
they
entangle
themselues
in
their
owne
words
,
and
before
they
be
aware
they
ouerthrow
their
owne
grounds
.
I
leaue
them
,
and
go
on
to
further
matter
:
there
is
yet
some
thing
of
speciall
vse
offered
vnto
vs
from
this
verse
.
Obserue
we
further
,
the
Apostle
saith
,
He
that
raised
vp
Christ
from
the
dead
,
shall
also
quicken
your
mortal
bodies
:
and
he
subioynes
,
by
his
Spirit
dwelling
in
you
:
that
is
,
as
we
shewed
,
by
the
power
of
his
Spirit
,
being
in
you
by
his
true
powerfull
working
presence
,
by
the
efficacie
and
power
of
his
grace
.
Hence
then
we
are
further
giuen
to
vnderstand
thus
much
.
That
it
is
onely
the
dwelling
of
Gods
Spirit
in
men
and
women
by
his
true
powerfull
working
presence
,
True
and
comfortable
hope
of
resurrection
to
life
and
glorie
in
heauen
,
belongs
to
none
but
such
as
haue
Gods
holy
Spirit
in
them
by
his
true
powerfull
working
presence
.
by
the
efficacie
and
power
of
his
grace
,
that
giues
them
good
and
sound
hope
and
assurance
of
the
quickening
and
raising
vp
their
bodies
to
an
immortall
,
happie
,
and
glorious
life
.
There
is
no
true
hope
of
the
resurrection
with
comfort
,
and
to
life
and
glorie
in
heauen
,
to
any
but
onely
to
such
as
haue
the
Spirit
of
God
dwelling
in
them
,
to
such
as
haue
the
holy
Spirit
of
God
in
them
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
and
power
of
his
grace
mortifying
sinne
and
corruption
in
them
,
and
quickening
them
to
newnesse
of
life
.
And
for
further
clearing
and
confirming
of
this
,
marke
what
the
Apostle
saith
,
1.
Thess
.
4.14
.
They
that
sleepe
in
Iesus
will
God
bring
with
him
:
Onely
them
that
sleepe
in
Christ
,
and
onely
such
as
are
dead
in
Christ
,
will
God
bring
with
Christ
at
his
comming
to
iudgement
with
comfort
.
And
who
are
those
that
sleepe
in
Christ
and
are
departed
this
life
in
Christ
?
Surely
those
that
liued
in
Christ
,
or
rather
in
whom
Christ
liued
,
as
Galat
.
2.20
.
by
his
grace
,
and
by
the
power
of
his
Spirit
,
them
onely
will
God
bring
with
Christ
at
his
comming
,
with
ioy
and
with
comfort
.
And
to
the
same
purpose
speakes
the
Apostle
,
Colos
.
3.4
.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glorie
.
He
saith
not
barely
,
when
Christ
shall
appeare
,
but
when
Christ
which
is
our
life
,
when
Christ
who
is
the
author
and
matter
of
our
spirituall
life
,
and
by
the
power
of
his
Spirit
doth
communicate
that
life
to
vs
,
shall
appeare
,
then
shall
we
also
appeare
with
him
in
glorie
.
Reuel
.
20.6
.
it
is
said
,
Blessed
and
holie
is
he
that
hath
his
part
in
the
first
resurrection
:
he
that
is
raised
vp
from
the
death
of
sinne
to
the
life
of
righteousnesse
,
which
is
the
first
resurrection
,
ouer
him
the
second
death
hath
no
power
:
he
shall
be
freed
from
the
second
death
,
and
he
shall
be
partaker
of
the
second
resurrection
,
the
resurrection
of
the
bodie
with
comfort
.
A
most
plaine
text
prouing
the
point
in
hand
,
that
it
is
onely
the
dwelling
of
Gods
Spirit
in
men
,
euen
the
being
of
his
holy
Spirit
in
them
by
his
true
powerful
presence
,
that
giues
a
good
assurance
of
the
quickening
of
their
bodies
to
an
immortall
life
,
to
the
life
of
glorie
in
heauen
.
For
why
,
the
reason
of
this
is
the
constant
order
which
the
Lord
holdeth
in
bringing
those
that
belong
to
his
election
to
life
and
saluation
.
Gods
constant
order
in
bringing
his
chosen
to
life
and
glorie
in
heauen
is
this
,
He
first
restores
life
to
their
soules
,
he
quickens
their
soules
here
in
this
world
with
the
life
of
grace
and
holinesse
,
and
then
he
restores
life
to
their
bodies
;
he
quickens
their
bodies
here
,
and
makes
them
instruments
of
holinesse
,
and
of
doing
good
things
here
,
and
then
he
quickens
and
raiseth
vp
their
bodies
being
dead
,
to
immortalitie
and
glorie
,
euen
to
life
and
glory
in
heauen
.
And
therefore
doubtlesse
it
is
only
the
being
of
Gods
holy
Spirit
in
men
and
women
,
that
giues
them
good
hope
and
assurance
of
quickening
of
their
bodies
to
an
immortall
life
,
to
life
and
glorie
in
heauen
.
Now
this
truth
meets
with
an
erronious
conceit
of
the
Papists
,
An
erronious
conceit
of
the
Papists
met
withall
.
they
hold
and
teach
,
that
the
carnall
presence
of
Christ
his
flesh
in
the
Sacrament
,
is
the
cause
and
seed
of
the
resurrection
of
the
bodie
;
and
therefore
they
housle
the
sicke
.
Alas
,
they
are
deceiued
;
indeed
it
is
true
that
Christ
saith
,
Ioh
.
6.54
.
Whosoeuer
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
:
but
that
is
to
be
vnderstood
of
the
spirituall
eating
of
the
flesh
and
drinking
of
the
bloud
of
Christ
by
faith
,
by
vertue
whereof
the
bodies
of
true
beleeuers
shall
be
raised
againe
at
the
last
day
.
It
is
a
spirituall
eating
of
the
flesh
of
Christ
,
and
a
spirituall
drinking
of
his
bloud
,
euen
a
spirituall
fellowship
and
communion
with
Christ
,
which
may
be
without
the
Sacrament
,
that
is
the
cause
of
the
resurrection
of
the
bodies
of
Gods
children
;
and
so
it
is
onely
the
being
of
Gods
holy
Spirit
in
them
,
that
giues
them
good
hope
of
quickening
and
raising
to
an
immortal
life
,
to
the
life
of
glory
in
heauen
.
And
indeed
that
the
carnall
eating
of
Christ
his
flesh
in
the
Sacrament
,
(
besides
the
impossibilitie
of
it
)
is
not
requisite
or
necessarie
to
the
resurrection
of
the
bodie
,
is
euident
and
cleare
by
this
,
in
that
the
Saints
of
God
that
died
before
Christ
was
incarnate
,
could
not
in
that
manner
eate
and
drinke
the
flesh
and
bloud
of
Christ
,
and
yet
they
died
in
hope
of
the
resurrection
to
life
and
glorie
in
heauen
.
And
therefore
it
is
a
grosse
error
of
the
Papists
,
that
carnall
eating
and
drinking
of
Christ
his
flesh
and
bloud
in
the
Sacrament
,
is
the
cause
and
seed
of
the
resurrection
of
the
bodie
.
Now
for
vse
of
it
to
our selues
:
is
it
so
that
onely
the
being
of
the
holy
Spirit
of
God
in
men
or
women
by
his
true
powerfull
presence
,
by
the
efficacie
of
his
grace
,
How
many
deceiue
themselues
touching
a
ioyful
resurrection
to
life
&
glorie
in
heauen
.
is
the
thing
that
giues
them
good
hope
of
quickening
their
bodies
to
an
immortall
life
,
to
life
and
glorie
in
heauen
?
This
then
may
serue
to
discouer
that
thousands
in
the
world
deceiue
themselues
in
this
particular
,
euerie
one
perswades
himselfe
well
of
himselfe
,
and
he
hopes
to
be
saued
,
he
hopes
one
day
to
haue
an
happie
and
ioyfull
resurrection
,
and
to
rise
to
life
and
glorie
in
heauen
:
but
alas
few
there
be
that
are
able
to
conclude
their
hope
on
this
ground
,
that
the
holy
Spirit
of
God
is
in
them
by
his
true
working
presence
,
and
by
the
efficacie
of
his
grace
:
Nay
thousands
in
the
world
are
so
farre
from
this
,
as
they
haue
in
them
a
contrarie
spirit
,
they
are
strongly
possessed
of
Satan
,
he
rules
and
he
reignes
in
them
,
and
holds
vp
his
scepter
in
their
hearts
,
and
carries
them
on
after
the
lusts
of
their
owne
hearts
to
do
his
will
,
to
pride
,
to
drunkennesse
,
to
whoredome
,
to
swearing
,
to
Sabbath
breaking
,
and
all
maner
of
prophanenesse
.
Yea
some
are
so
farre
from
hauing
the
holy
Spirit
of
God
in
them
by
his
true
powerfull
presence
,
by
the
efficacie
of
his
grace
,
as
they
scoffe
and
scorne
those
that
haue
,
and
in
whom
they
may
discerne
the
power
of
grace
,
and
in
mocking
and
derision
they
call
them
men
of
the
Spirit
:
Haue
such
persons
any
sound
hope
of
an
happie
resurrection
to
life
and
glorie
in
heauen
?
No
,
no
,
their
hope
is
a
fancie
,
it
is
but
as
the
Prophet
speakes
,
Isay
29.8
.
As
an
hungrie
man
that
dreames
he
is
eating
,
and
when
he
awaketh
his
soule
is
empty
.
They
do
but
dreame
,
yea
in
that
they
thus
speake
,
they
do
with
their
owne
mouthes
publish
and
pronounce
their
owne
damnation
.
If
thou
whosoeuer
thou
art
,
wouldst
haue
good
euidence
and
good
hope
that
thy
bodie
shall
be
raised
vnto
life
and
glorie
in
heauen
,
neuer
rest
till
thou
find
the
holy
Spirit
of
God
in
thee
by
his
true
powerfull
working
presence
,
and
by
the
efficacie
and
power
of
his
grace
;
and
if
thou
find
not
that
,
though
thou
beest
the
greatest
Monarch
in
the
world
,
thy
bodie
shall
but
lie
downe
in
dishonour
,
and
be
raised
vp
to
greater
dishonour
,
euen
to
euerlasting
shame
and
perpetuall
contempt
,
Dan
.
12.2
.
And
to
speake
one
word
of
comfort
to
Gods
children
,
dost
thou
find
and
feele
the
holy
Spirit
of
God
dwelling
in
thee
by
his
true
powerfull
presence
and
grace
?
Comfort
to
Gods
children
that
holy
Spirit
of
God
will
neuer
leaue
thy
bodie
;
thy
bodie
is
here
a
vessell
of
honour
,
an
house
and
temple
of
the
holy
Ghost
:
and
assure
thy selfe
though
thy
bodie
die
,
and
be
turned
into
dust
,
and
tast
of
corruption
,
the
holy
Spirit
of
God
that
now
dwels
in
thy
bodie
,
shall
be
as
a
precious
balme
to
preserue
it
to
immortalitie
,
and
he
shall
raise
it
vp
againe
to
endlesse
honour
and
glorie
:
thinke
on
that
to
thy
comfor
.
Come
we
now
to
verse
12.
VERSE
12.
Therefore
brethren
,
we
are
debters
not
to
the
flesh
to
liue
after
the
flesh
.
OVr
Apostle
hauing
from
the
beginning
of
this
Chapter
hitherto
,
dealt
by
way
of
instruction
,
he
now
comes
to
deale
by
way
of
exhortation
,
exhorting
the
beleeuing
Romans
to
an
holy
and
spirituall
life
.
The
first
word
of
this
verse
,
Therefore
,
points
out
a
respect
that
this
Verse
hath
to
foregoing
matter
,
and
the
dependance
is
this
:
The
Apostle
hauing
before
made
knowne
to
the
Romans
by
way
of
instruction
,
that
they
that
are
in
Christ
Iesus
are
freed
from
condemnation
,
yea
so
farre
freed
as
that
the
remnant
of
sinne
still
abiding
in
them
,
and
the
blot
and
staine
of
their
sinfull
nature
shall
neuer
be
laid
to
their
charge
:
and
further
amplified
that
particular
,
hauing
also
made
knowne
a
contrarietie
betweene
them
that
are
after
the
flesh
and
them
that
are
after
the
Spirit
,
both
in
respect
of
their
dispositions
and
ends
;
as
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
,
and
they
that
are
after
the
Spirit
the
things
of
the
Spirit
:
and
that
the
wisedome
of
the
flesh
is
death
,
and
the
wisedome
of
the
Spirit
is
life
and
peace
:
the
wisedome
of
the
flesh
being
enimitie
against
God
,
and
not
subiect
to
the
Law
of
God
;
and
therefore
they
that
are
in
the
flesh
cannot
please
God
.
And
hauing
applied
these
things
to
the
beleeuing
Romans
,
telling
them
to
their
comfort
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
,
the
Spirit
of
God
dwelling
in
them
:
and
that
therefore
howsoeuer
their
bodies
were
fraile
and
mortall
,
yet
their
soules
were
immortall
:
and
though
their
bodies
should
dye
,
yet
they
should
not
alwayes
abide
vnder
the
power
of
death
;
but
should
one
day
be
quickened
by
the
power
of
the
Spirit
dwelling
in
them
.
The
Apostle
(
I
say
)
hauing
deliuered
these
things
on
these
grounds
,
in
this
12
verse
he
exhorts
the
beleeuing
Romans
to
an
holy
and
spirituall
life
,
that
therefore
they
should
liue
such
a
life
.
And
he
doth
not
barely
propound
his
exhortation
,
and
say
,
Therefore
liue
an
holy
life
:
but
he
doth
presse
and
enforce
it
by
strong
and
weightie
reasons
:
as
first
,
in
this
verse
by
an
argument
from
common
equitie
and
honestie
:
euen
common
honestie
requires
that
euerie
one
should
pay
his
debt
.
Now
saith
the
Apostle
,
we
are
debters
:
so
he
reasons
,
we
are
now
to
yeeld
it
as
due
debt
;
styling
the
Romans
with
a
kind
and
louing
title
,
Brethren
.
Therefore
brethren
we
are
debters
.
And
then
he
makes
knowne
to
them
to
whom
they
were
indebted
,
and
what
their
debt
was
,
yet
not
expresly
and
plainly
,
but
by
remouing
a
false
creditor
,
and
an
vniust
debt
:
as
namely
,
that
they
were
not
indebted
to
the
flesh
to
liue
after
the
flesh
;
they
ought
no
such
thing
to
the
flesh
,
and
that
the
flesh
could
chalenge
no
such
thing
at
their
hands
:
and
he
leaues
the
true
creditor
and
the
due
debt
to
be
gathered
by
themselues
,
as
they
might
easily
gather
it
by
the
law
of
contraries
,
that
they
were
indebted
to
the
Spirit
,
to
liue
after
the
Spirit
:
for
that
is
the
nature
of
contraries
,
that
one
may
easily
be
vnderstood
by
the
other
,
though
it
be
not
expressed
,
as
if
the
Apostle
had
said
,
We
are
debters
,
not
to
the
flesh
to
liue
after
the
flesh
:
but
we
are
debters
to
the
Spirit
,
to
liue
after
the
Spirit
.
And
so
we
see
the
dependance
of
this
verse
on
foregoing
matter
,
and
the
generall
matter
and
substance
of
it
.
I
will
now
as
briefly
as
I
can
open
the
sence
and
meaning
of
the
words
.
Interpretation
.
Therefore
brethren
.
The
word
brethren
is
a
title
of
loue
and
kindnesse
,
and
the
Apostle
vseth
it
to
sweeten
his
exhortation
,
and
it
is
as
if
he
had
said
,
My
beloued
,
whom
I
loue
and
affect
in
the
Lord
,
euen
as
my
deare
brethren
in
Christ
,
and
as
those
that
are
conioyned
with
me
by
the
bond
of
one
truth
,
one
faith
,
and
one
hope
of
saluation
;
by
the
bond
of
the
same
Spirit
of
Christ
.
We
are
debters
.
We
,
that
is
,
both
I
and
you
,
and
all
true
beleeuers
,
are
debters
.
The
word
debters
is
metaphoricall
,
borrowed
and
taken
from
such
as
owe
homage
,
dutie
,
seruice
,
money
,
or
the
like
,
to
others
,
and
are
engaged
and
bound
to
others
in
any
bond
whatsoeuer
:
and
the
meaning
is
,
we
are
engaged
,
we
are
bound
,
there
is
a
debt
lyes
on
vs
,
and
we
are
bound
in
equitie
and
conscience
to
pay
it
:
and
if
we
pay
it
not
,
we
faile
in
our
bounden
dutie
,
and
we
performe
not
the
part
of
honest
men
,
and
we
may
iustly
be
taxed
with
dishonest
dealing
.
Not
to
the
flesh
.
The
word
flesh
is
not
here
to
be
taken
for
the
substantiall
bodie
,
the
substance
of
the
bodie
,
for
that
we
tender
,
and
loue
,
and
cherish
,
by
meate
,
drinke
,
apparell
,
and
the
like
:
but
by
flesh
,
as
it
is
many
times
in
this
Chapter
,
for
the
corruption
of
nature
,
and
for
the
sinfull
lusts
of
corrupt
nature
;
for
so
we
are
no
debters
to
the
flesh
.
Rom
.
13.14
.
Take
no
thought
for
the
flesh
to
fulfill
the
lusts
of
it
.
To
liue
after
the
flesh
:
that
is
,
to
leade
our
liues
according
to
the
motion
and
guidance
of
corrupt
nature
,
to
liue
a
carnall
life
.
Now
the
contrarie
must
be
vnderstood
,
But
to
the
Spirit
:
that
is
,
according
to
the
motion
and
guidance
of
the
Spirit
,
of
the
Spirit
of
God
,
euen
the
Spirit
of
grace
and
sanctification
,
to
liue
an
holy
,
heauenly
,
and
spirituall
life
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
:
My
beloued
,
whom
I
loue
and
affect
in
the
Lord
as
my
deare
brethren
in
Christ
,
conioyned
with
me
by
the
bond
of
one
truth
,
both
I
and
you
,
and
all
true
beleeuers
,
are
engaged
and
bound
,
we
are
indebted
,
there
is
a
debt
due
from
vs
,
which
in
equitie
and
conscience
we
are
bound
to
pay
,
and
I
beseech
you
vnderstand
me
aright
,
we
are
not
indebted
to
the
corruption
of
our
nature
,
and
to
the
sinfull
lusts
of
our
owne
hearts
;
they
cannot
chalenge
it
at
our
hands
,
that
we
should
liue
according
to
their
motion
and
guidance
a
carnall
life
,
but
we
are
indebted
to
the
Spirit
of
God
,
to
the
Spirit
of
grace
and
sanctification
:
we
are
bound
to
liue
according
to
the
motion
and
guidance
of
that
holy
and
blessed
Spirit
,
euen
an
holy
,
an
heauenly
,
and
spirituall
life
.
Here
first
marke
,
the
Apostle
hauing
before
dealt
by
way
of
instruction
,
he
now
fals
on
exhortation
,
and
to
his
doctrine
of
consolation
he
subioynes
exhortation
:
whence
note
we
.
That
in
the
right
and
good
order
of
teaching
,
Exhortation
must
follow
doctrine
in
the
right
order
of
teaching
.
exhortation
must
follow
doctrine
:
to
the
teaching
of
truth
and
confuting
of
errors
,
must
be
added
exhortation
and
a
stirring
vp
to
good
life
.
I
might
proue
this
by
the
constant
course
of
the
Apostle
in
all
his
Epistles
:
but
to
forbeare
that
,
there
is
good
reason
why
this
order
ought
to
be
held
in
teaching
the
word
:
for
why
,
It
is
exhortation
that
makes
doctrine
powerfull
,
effectuall
,
and
liuely
;
exhortation
puts
life
into
doctrine
,
and
sets
an
edge
on
it
.
Without
exhortation
added
to
doctrine
,
doctrine
onely
edifies
the
mind
,
and
informes
the
iudgement
,
it
sinkes
not
downe
into
the
heart
,
it
workes
not
on
the
will
,
and
on
the
affections
.
The
Apostle
puts
them
together
.
2.
Tim
.
4.2
.
Tit
.
2.15
.
and
therefore
of
necessitie
doctrine
and
exhortation
to
godly
life
must
go
together
.
And
this
teachers
of
the
word
are
to
take
notice
of
to
practise
.
Good
hearers
must
answer
the
order
of
teaching
by
doctrine
and
exhortation
in
their
liues
and
conuersations
.
And
touching
our selues
,
is
it
so
that
teaching
and
exhortation
must
go
together
?
Surely
then
where
these
two
are
conioyned
,
it
is
the
part
of
good
hearers
to
be
answerable
to
them
both
.
Is
this
order
of
teaching
obserued
?
is
the
truth
taught
,
and
errors
confuted
,
and
thereunto
added
exhortation
to
godly
life
?
then
it
is
not
enough
for
the
hearers
of
the
word
so
taught
,
to
haue
knowledge
of
the
truth
,
and
to
haue
errors
rooted
out
of
their
minds
;
but
they
must
be
further
answerable
to
their
teaching
,
in
being
carefull
to
leade
a
godly
,
righteous
,
and
sober
life
.
And
deceiue
not
thy selfe
in
this
case
;
if
thou
be
able
to
speake
of
the
truth
,
and
if
thou
say
,
thou
art
of
sound
religion
,
thou
hatest
Poperie
,
and
all
superstitions
,
and
false
doctrines
,
and
yet
goest
on
in
thy
old
wicked
way
and
workes
of
darknesse
,
the
word
of
God
being
truly
taught
and
applied
to
thee
,
thou
deceiuest
thy selfe
,
that
word
of
God
so
taught
and
so
applied
shall
one
day
rise
vp
in
iudgement
against
thee
,
yea
thine
owne
knowledge
shall
be
a
witnesse
against
thee
.
Marke
what
Christ
saith
,
Luk
.
12.47
.
He
that
knoweth
his
maisters
will
and
prepareth
not
himselfe
,
neither
doth
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
If
thou
answer
the
teaching
of
the
word
in
knowledge
and
not
in
practise
,
it
shall
one
day
be
a
bill
of
inditement
against
thee
.
In
the
next
place
,
obserue
we
the
inference
of
this
verse
on
foregoing
matter
.
The
Apostle
hauing
cheared
vp
the
beleeuing
Romans
with
this
,
that
they
were
not
in
the
flesh
but
in
the
Spirit
,
in
that
the
Spirit
of
God
dwelt
in
them
,
and
he
dwelling
in
them
,
made
them
partakers
of
the
excellent
benefits
of
the
life
of
grace
here
in
this
world
,
and
of
certaine
hope
of
the
life
of
glorie
hereafter
,
both
in
their
soules
and
also
in
their
bodies
:
thereupon
in
this
verse
he
concludes
,
that
therefore
they
were
debters
,
not
to
the
flesh
,
to
liue
after
the
flesh
,
but
to
the
Spirit
,
to
liue
after
the
Spirit
.
He
reasons
thus
,
God
hath
giuen
them
his
Spirit
,
and
made
them
partakers
of
excellent
spirituall
benefits
,
and
therefore
they
were
more
bound
to
an
holy
and
spirituall
life
.
Marke
this
manner
of
reasoning
,
and
the
point
hence
is
this
.
That
it
is
an
vsuall
thing
with
the
holy
Ghost
in
Scripture
,
to
reason
from
a
benefite
to
a
dutie
.
It
is
an
vsuall
reasoning
in
Scripture
,
from
a
benefit
to
a
dutie
,
and
to
vrge
the
one
from
the
other
.
The
holy
Prophets
and
the
holy
Apostles
,
the
pen
men
of
Scripture
,
vsually
vrge
and
presse
holy
duties
on
people
and
on
particular
persons
,
from
benefits
receiued
,
and
from
good
things
bestowed
on
them
.
2.
Sam
.
12.7.8.9
.
Nathan
reasons
thus
with
Dauid
,
The
Lord
annointed
thee
king
ouer
Israel
,
and
deliuered
thee
out
of
the
hand
of
Saul
,
and
gaue
thee
thy
Lords
house
,
and
thy
Lords
wiues
into
thy
bosome
,
and
gaue
thee
the
house
of
Israel
and
of
Iudah
,
and
would
moreouer
(
if
that
had
bene
too
little
)
haue
giuen
thee
such
and
such
things
:
wherefore
hast
thou
despised
the
commandement
of
the
Lord
,
to
do
euill
in
his
sight
?
As
if
he
had
said
,
The
Lord
did
great
things
for
thee
,
and
bestowed
many
benefits
on
thee
,
and
therefore
thou
shouldest
not
haue
so
despised
the
commandement
of
the
Lord
;
thou
wast
bound
to
the
Lord
,
and
thou
didst
owe
to
him
in
lieu
of
his
benefits
,
homage
,
seruice
,
and
all
holy
obedience
.
And
this
manner
of
reasoning
is
vsed
in
the
forefront
of
the
Commandements
:
when
the
Lord
published
his
Law
the
rule
of
all
holy
obedience
,
he
pressed
it
on
his
people
with
this
verie
argument
,
Exod
.
20.2
.
I
am
the
Lord
thy
God
which
haue
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
:
therefore
thou
shalt
haue
no
other
gods
before
me
.
Many
other
Scriptures
might
be
brought
to
shew
it
to
be
vsuall
with
the
holy
Ghost
in
Scripture
thus
to
deale
,
and
to
reason
from
a
benefit
to
a
dutie
,
and
to
vrge
and
presse
holy
duties
on
people
,
or
on
particular
persons
,
from
benefits
receiued
,
and
from
good
things
bestowed
on
them
.
The
reasoning
of
Gods
Spirit
and
the
reasoning
of
Satan
,
the
world
,
and
the
flesh
,
are
flat
contrarie
one
to
the
other
.
And
this
may
serue
to
discouer
a
flat
contrarietie
betweene
the
reasoning
of
Gods
Spirit
,
and
the
reasoning
of
Satan
,
the
world
,
and
the
flesh
.
Gods
Spirit
reasons
from
a
benefit
to
a
dutie
;
but
Satan
,
the
world
,
and
the
flesh
,
commonly
reason
from
a
benefit
to
the
neglect
of
dutie
,
and
to
sinne
:
as
thus
,
I
am
great
,
I
am
noble
,
I
am
rich
,
I
am
wealthy
,
and
therefore
I
may
do
this
and
that
euill
,
I
may
swagger
,
and
sweare
,
and
be
prophane
,
I
may
oppresse
and
do
wrong
to
others
,
and
who
shall
be
so
bold
as
to
checke
and
controll
me
?
Doubtlesse
Satan
taught
Dauid
thus
to
reason
when
he
tempted
him
to
number
the
people
.
What
?
thou
art
a
king
,
and
wilt
thou
be
crossed
in
thy
pleasure
?
as
Iesabell
said
to
Ahab
,
1.
King
.
21.7
.
Dost
thou
now
gouerne
Israel
?
as
if
she
had
said
,
Art
not
thou
king
ouer
Israel
,
and
maist
not
thou
do
what
thou
wilt
without
controlment
?
And
hereby
let
euerie
one
of
vs
trie
our selues
.
Dost
thou
reason
thus
:
I
am
great
,
I
am
rich
,
or
the
like
,
and
therefore
I
may
do
this
or
that
euill
,
and
who
shall
controll
me
?
who
shall
say
contrarie
vnto
it
?
And
thou
being
a
woman
,
dost
thou
reason
thus
,
I
am
the
wife
of
such
a
man
,
my
husband
is
so
rich
and
wealthie
,
and
though
he
be
but
a
tradesman
,
yet
I
may
attire
my selfe
like
the
wife
of
an
Esquire
or
Knight
,
my
husband
is
of
abilitie
able
to
maintaine
it
?
Surely
that
is
the
diuels
argument
,
and
that
is
a
plaine
euidence
thou
hast
no
true
grace
in
thy
heart
.
On
the
other
side
,
An
argument
of
a
good
heart
.
dost
thou
reason
thus
,
I
am
rich
,
I
am
great
,
and
such
like
,
therefore
I
am
exceedingly
bound
to
the
Lord
,
I
would
faine
shew
my selfe
thankfull
,
and
I
cannot
be
sufficiently
thankfull
to
God
for
his
goodnesse
and
bountie
towards
me
:
and
thou
sayest
with
Dauid
,
Psal
.
116.12
.
What
shall
I
render
to
the
Lord
for
all
his
benefits
?
I
would
faine
deuise
if
it
were
possible
some
retribution
;
and
when
thou
art
tempted
to
any
sinne
,
thou
reasonest
thus
with
thy selfe
,
The
Lord
hath
bene
good
to
me
,
and
especially
good
to
my
soule
,
he
hath
giuen
his
Sonne
Christ
to
me
,
he
hath
giuen
me
pardon
of
my
sinnes
,
and
many
euidences
and
testimonies
of
his
speciall
loue
to
me
:
and
as
Nehemiah
said
,
Nehem
.
6.11
.
Should
such
a
man
as
I
flie
?
so
should
such
a
man
or
such
a
woman
as
I
,
be
couetous
,
or
proud
,
or
vaine
,
and
garish
in
apparell
?
should
I
do
this
wickednesse
,
and
sinne
against
my
good
God
,
who
hath
done
so
great
things
for
me
?
no
,
no
,
I
may
not
,
I
will
not
do
it
,
I
am
bound
in
lieu
of
Gods
goodnesse
and
bountie
towards
me
,
to
yeeld
to
him
all
homage
,
dutie
,
feare
,
reuerence
,
and
all
holy
obedience
.
If
this
be
thy
reasoning
,
that
is
an
argument
of
a
good
heart
,
and
it
is
an
euidence
that
thy
heart
is
right
within
thee
,
and
that
there
is
true
and
sound
grace
in
thy
soule
:
and
thus
is
euerie
one
to
trie
himselfe
.
The
Apostle
here
vseth
this
title
of
loue
and
kindnesse
,
Brethren
,
as
we
shewed
,
to
sweeten
his
exhortation
,
that
the
beleeuing
Romans
might
more
willingly
embrace
it
,
and
yeeld
to
it
,
and
that
it
might
haue
a
kindly
working
in
them
,
they
being
perswaded
of
the
Apostles
loue
towards
them
.
And
indeed
it
is
the
perswasion
of
loue
that
giues
entrance
and
passage
to
an
exhortation
,
to
aduice
and
counsell
,
yea
to
reproofe
and
reprehension
.
When
men
are
perswaded
of
the
loue
of
those
that
deale
with
them
by
way
of
exhortation
,
or
aduice
and
counsell
,
they
do
then
more
willingly
yeeld
to
them
,
they
suffer
their
exhortation
,
their
aduice
and
counsell
,
to
sinke
into
their
hearts
,
and
to
preuaile
with
them
.
If
then
such
as
are
to
aduise
and
counsell
others
,
or
to
exhort
and
stirre
them
vp
to
any
dutie
,
or
to
admonish
or
reproue
them
,
especially
Ministers
,
Aduice
,
counsell
,
admonition
,
or
exhortation
,
comming
from
loue
,
most
powerfull
and
preualent
.
who
are
to
deale
in
these
kindes
with
their
hearers
,
would
haue
their
counsell
,
exhortation
,
admonition
,
or
reproofe
,
to
take
place
and
to
preuaile
,
they
must
giue
some
euidence
and
testimonie
of
their
loue
to
those
with
whom
they
deale
;
and
they
must
make
it
appeare
that
they
loue
them
dearely
,
and
affect
them
tenderly
,
and
esteeme
them
as
their
brethren
,
and
as
those
with
whom
they
are
conioyned
by
many
strong
bonds
.
If
people
be
perswaded
that
the
words
of
their
teachers
,
whether
they
be
words
of
instruction
,
of
aduice
and
counsell
,
of
comfort
,
or
of
reproofe
,
or
the
like
,
be
not
words
of
course
and
complement
,
but
words
proceeding
out
of
a
tender
loue
and
affection
towards
them
for
their
good
,
it
will
make
them
willing
to
listen
to
them
,
and
to
make
precious
account
of
them
,
and
to
take
profit
by
them
.
I
will
not
further
stand
on
that
.
This
word
brethren
is
here
onely
a
title
of
loue
giuen
to
the
Romans
,
and
so
not
so
materiall
in
this
verse
,
and
therefore
I
passe
from
it
.
We
are
debters
.
The
Apostle
here
includes
himselfe
,
that
he
himselfe
was
a
debter
as
well
as
the
beleeuing
Romans
.
He
saith
not
,
therefore
ye
are
debters
,
but
therefore
we
are
debters
.
Hence
note
we
.
That
Ministers
and
teachers
of
the
word
are
to
hold
themselues
as
much
bound
to
the
good
duties
that
they
vrge
and
presse
on
others
,
Ministers
and
teachers
of
the
word
must
hold
themselues
as
much
bound
to
the
good
duties
which
they
presse
on
others
,
being
duties
common
to
all
Christians
,
as
those
on
whom
they
vrge
&
presse
them
being
duties
common
to
all
Christians
,
as
those
on
whom
they
vrge
and
presse
them
.
Luk
.
11.46
.
the
Lord
Iesus
pronounceth
a
fearefull
woe
on
the
expounders
of
the
Law
,
in
that
they
laded
men
with
burdens
grieuous
to
be
borne
,
and
yet
they
themselues
touch
them
not
with
one
of
their
fingers
.
Doubtlesse
the
same
woe
abides
those
Ministers
and
Preachers
of
the
word
,
who
require
good
duties
of
people
,
duties
that
concerne
all
Christians
,
and
yet
themselues
neuer
care
to
practise
them
.
It
is
a
fearefull
aggrauation
of
the
sinne
of
teachers
,
when
they
teach
that
to
others
which
they
themselues
will
not
practise
,
being
a
dutie
common
to
all
Christians
.
Rom
2.21
.
If
thou
that
teachest
another
,
teachest
not
thy selfe
:
they
that
so
do
,
may
preach
saluation
to
others
,
but
certainly
they
preach
damnation
to
themselues
;
and
of
their
owne
mouthes
will
the
Lord
one
day
iudge
them
,
as
Luke
19.22
.
I
come
to
that
which
is
here
more
properly
intended
by
the
Apostle
.
We
are
debters
:
that
is
,
as
we
shewed
,
I
and
you
,
and
all
true
beleeuers
,
are
ingaged
,
we
stand
bound
,
and
we
are
indebted
,
there
is
a
debt
that
lies
on
vs
which
in
equitie
and
conscience
we
are
bound
to
pay
;
and
if
we
pay
it
not
,
we
deale
not
as
honest
men
ought
to
do
,
we
owe
to
the
Lord
an
holy
life
.
The
point
hence
offered
is
this
,
That
an
holy
,
heauenly
,
and
spirituall
life
,
Gods
children
owe
to
the
Lord
the
debt
of
an
holy
,
heauenly
,
and
spirituall
life
.
is
a
due
debt
which
Gods
children
and
true
beleeuers
owe
to
the
Lord
,
and
they
are
bound
in
equitie
and
conscience
to
yeeld
it
to
him
:
it
is
dishonest
dealing
in
them
if
they
yeeld
it
not
to
the
Lord
.
Indeed
Gods
children
are
the
freest
people
in
the
world
:
being
made
free
by
the
Sonne
of
God
,
they
are
free
indeed
,
Ioh
.
8.36
.
They
are
free
from
the
rigour
and
curse
of
the
Law
,
free
from
the
guilt
and
punishment
of
sinne
,
the
debt
of
sinne
being
discharged
for
them
in
Christ
:
and
they
haue
the
Spirit
of
God
,
&
where
the
Spirit
of
God
is
,
there
is
libertie
.
2.
Cor
.
3.17
.
Yet
there
is
still
a
debt
lying
on
them
,
euen
the
debt
of
holy
obedience
,
they
are
still
bound
to
liue
an
holy
and
godly
life
;
therein
they
are
still
engaged
to
the
Lord
,
and
he
may
still
chalenge
that
at
their
hands
as
a
due
debt
to
him
.
And
to
this
purpose
marke
what
old
Zachary
saith
.
Luk
.
1.74.75
.
saith
he
,
We
are
deliuered
out
of
the
hands
of
our
enemies
:
out
of
the
hands
of
sinne
,
Satan
,
and
all
the
enemies
of
our
saluation
,
that
we
should
serue
the
Lord
without
feare
all
the
dayes
of
our
life
,
in
holinesse
and
righteousnesse
before
him
;
that
is
a
thing
we
still
owe
to
the
Lord
.
Galat
.
5.13
.
saith
the
Apostle
,
Brethren
,
ye
haue
bene
called
vnto
libertie
:
ye
haue
bene
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
set
out
of
the
kingdome
of
darknesse
into
Gods
kingdome
of
grace
,
into
a
glorious
libertie
.
Now
then
vse
not
your
libertie
as
an
occasion
vnto
the
flesh
,
but
by
loue
serue
one
another
.
You
are
still
bound
to
serue
one
another
in
duties
of
loue
,
and
therein
to
yeeld
obedience
to
the
Lord
.
1.
Pet
.
2.16
.
As
free
(
saith
the
Apostle
)
and
not
as
hauing
the
libertie
for
a
cloake
of
maliciousnesse
,
but
as
the
seruants
of
God
.
As
if
he
had
said
,
Though
you
be
free
by
grace
in
Christ
,
yet
abuse
not
your
libertie
,
but
still
carrie
your selues
as
the
seruants
of
God
;
you
are
still
bound
so
to
do
.
Tit
.
2.11.12
.
the
Apostle
saith
,
that
the
grace
of
God
bringing
saluation
to
all
men
hath
appeared
:
to
what
purpose
?
that
men
should
liue
as
they
list
,
and
go
on
in
the
practise
of
sinne
?
no
,
no
.
Teaching
vs
that
we
should
denie
vngodlinesse
and
worldly
lusts
,
and
liue
soberly
,
saith
the
Apostle
.
Gods
children
that
are
partakers
of
Gods
grace
to
saluation
,
are
still
bound
to
liue
an
holy
and
godly
life
:
yea
they
are
bound
to
it
by
many
bonds
,
not
onely
common
to
them
with
others
,
as
by
their
creation
,
their
preseruation
,
and
many
blessings
they
enioy
together
with
others
,
but
also
by
manie
speciall
bonds
,
and
by
the
bond
of
their
redemption
,
that
they
are
bought
with
a
price
,
1.
Cor
.
6.20
.
Ye
are
bought
with
a
price
,
therefore
glorifie
God
in
your
bodie
,
and
in
your
Spirit
,
for
they
are
Gods
:
and
by
many
speciall
fauours
vouchsafed
to
them
,
and
many
pledges
of
Gods
speciall
loue
towards
them
:
by
their
vow
and
couenant
made
in
baptisme
,
often
renewed
on
speciall
occasions
;
yea
it
is
the
verie
end
of
all
Gods
graces
and
benefits
bestowed
on
his
children
,
that
they
should
liue
an
holy
and
godly
life
.
They
are
elected
that
they
might
be
holy
.
Ephes
.
1.4
.
They
are
called
that
they
should
walke
worthie
the
vocation
whereunto
they
are
called
.
Ephes
.
4.1
.
And
the
grace
of
iustification
freeth
them
from
the
guiltinesse
of
sinne
,
and
the
grace
of
sanctification
from
the
corruption
of
sinne
.
Faith
is
giuen
them
to
purifie
their
hearts
.
Act.
15.9
.
loue
to
continue
them
in
obedience
;
hope
of
saluation
,
that
they
might
purge
themselues
.
1.
Ioh
.
3.3
.
And
therefore
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
an
holy
heauenly
life
is
a
due
debt
which
Gods
children
and
true
beleeuers
owe
to
the
Lord
,
and
they
are
bound
in
equitie
and
conscience
to
yeeld
it
to
him
:
and
they
may
be
iustly
taxed
for
dishonest
dealing
,
if
they
yeeld
it
not
to
the
Lord
.
Now
then
this
being
a
truth
,
first
it
meets
with
the
erronious
opinion
of
the
Papists
touching
the
merit
of
good
workes
.
The
Popish
opinion
touching
the
merit
of
good
workes
met
withall
.
For
why
,
is
an
holy
and
heauenly
life
a
due
debt
which
we
owe
to
the
Lord
?
then
it
can
merit
nothing
at
the
hands
of
God
for
our selues
,
much
lesse
for
others
by
the
merit
of
supererogation
,
as
the
Papists
hold
and
teach
,
for
that
which
is
a
debt
cannot
be
a
merit
.
A
man
merits
nothing
no
not
so
much
as
thanks
,
for
paying
that
which
he
oweth
,
Luk
.
17.9.10
.
(
saith
Christ
)
Doth
a
man
thanke
his
seruant
for
doing
that
which
he
commandeth
him
to
do
?
I
trow
not
.
So
likewise
(
saith
he
)
when
ye
haue
done
all
those
things
which
are
commanded
you
,
say
,
we
are
vnprofitable
seruants
:
we
haue
done
that
which
was
our
dutie
to
do
As
for
that
distinction
the
Papists
vse
,
that
our
workes
merit
not
in
the
rigour
of
Gods
iustice
,
but
thorow
diuine
acceptance
,
it
helpes
them
nothing
at
all
.
God
indeed
accepts
of
our
good
workes
in
Christ
,
not
as
merits
,
but
of
grace
,
and
so
in
mercie
rewards
them
;
and
therefore
here
is
no
place
for
merit
of
our
good
workes
,
as
the
Papists
teach
.
I
leaue
them
,
and
for
vse
to
our selues
;
Is
it
so
that
an
holy
,
heauenly
,
and
spirituall
life
,
is
a
due
debt
that
Gods
children
and
true
beleeuers
owe
to
the
Lord
?
are
they
bound
in
equitie
and
conscience
to
yeeld
it
to
him
?
is
it
dishonest
dealing
in
them
if
they
yeeld
it
not
to
the
Lord
?
Then
no
maruell
though
Gods
children
be
so
strict
in
their
liues
,
and
be
so
carefull
as
commonly
they
be
,
The
strictnes
of
Gods
children
is
not
to
be
wondred
at
.
to
liue
an
holy
and
godly
life
.
The
world
wonders
at
the
strictnesse
of
Gods
children
,
and
men
commonly
blame
them
for
their
too
much
nicenesse
,
and
too
much
precisenesse
;
and
they
say
,
what
?
cannot
they
content
themselues
to
be
neighbourlike
,
and
to
do
as
other
men
do
,
what
need
they
make
such
ado
in
hearing
the
word
,
in
reading
,
in
sanctifying
the
Sabbath
?
cannot
they
walke
abroad
,
sit
at
their
doores
,
take
libertie
as
their
honest
neighbours
do
,
but
they
must
make
such
ado
in
hearing
the
word
,
in
repeating
Sermons
,
and
the
like
?
Alas
poore
soules
,
they
consider
not
that
Gods
children
are
bound
to
be
thus
strict
,
and
thus
carefull
to
liue
an
holy
life
,
it
is
a
debt
,
and
Gods
children
know
it
stands
with
their
honestie
so
to
be
.
Thou
whosoeuer
thou
art
,
though
thou
beest
but
a
man
of
common
sense
&
reason
,
thou
wilt
grant
this
,
that
it
concernes
an
honest
man
to
be
carefull
to
pay
his
debts
,
and
thou
wilt
commend
a
man
that
is
carefull
that
way
for
a
right
honest
man
,
and
indeed
it
is
a
commendable
thing
:
a
man
that
is
in
debt
is
to
giue
satisfaction
so
farre
as
he
is
able
to
the
vttermost
farthing
.
Elishah
said
to
the
widdow
,
Sell
the
oyle
,
and
pay
them
that
thou
art
indebted
vnto
.
2.
King
.
4.7
.
and
yet
wilt
thou
blame
a
child
of
God
for
being
carefull
to
pay
that
he
oweth
to
the
Lord
?
wilt
thou
commend
a
man
that
is
carefull
to
pay
his
debts
to
men
,
and
wilt
thou
blame
him
that
endeuours
to
answer
the
debt
that
is
due
from
him
to
the
Lord
?
how
partiall
and
how
vnequall
art
thou
in
thy
iudgement
?
can
a
child
of
God
yeeld
more
holy
obedience
then
he
owes
to
the
Lord
?
is
it
possible
?
no
,
no
,
it
is
not
possible
,
and
therefore
do
not
thou
blame
a
child
of
God
for
too
much
strictnesse
,
and
too
much
forwardnesse
in
holinesse
.
And
for
further
vse
,
let
euerie
child
of
God
on
the
ground
of
truth
now
deliuered
,
It
is
necessarie
that
a
child
of
God
should
liue
an
holy
and
heauenly
life
.
take
notice
of
it
,
that
it
is
necessarie
that
he
liue
an
holy
and
heauenly
life
;
it
is
requisite
and
needfull
that
euerie
man
pay
his
debts
,
common
honestie
requires
it
.
Now
an
holy
and
heauenly
life
is
the
debt
of
a
child
of
God
,
he
is
bound
to
yeeld
it
to
the
Lord
.
Dost
thou
then
perswade
thy selfe
that
thou
art
a
child
of
God
?
consider
what
thou
owest
to
the
Lord
,
and
be
carefull
to
pay
it
.
Thou
standest
on
thy
reputation
,
that
thou
art
an
honest
man
,
and
thou
owest
no
man
a
groate
:
yea
but
thou
art
in
debt
to
the
Lord
,
be
thou
carefull
to
pay
him
his
debt
,
thou
owest
to
him
all
holy
obedience
both
in
heart
and
life
.
And
thou
wilt
say
,
that
is
to
be
a
Puritane
.
I
answer
,
If
that
be
to
be
a
Puritane
,
thou
must
be
a
Puritane
,
or
else
thou
art
no
honest
man
:
it
is
not
thy
ciuill
honest
life
that
will
serue
the
turne
:
no
,
no
,
that
is
not
full
weight
,
that
is
too
light
,
and
that
will
not
go
for
good
payment
with
the
Lord
;
thou
owest
to
him
an
holy
and
heauenly
life
,
and
thou
art
to
yeeld
it
to
him
:
yea
know
it
,
thou
being
a
child
of
God
,
thou
art
more
deeply
bound
to
an
holy
life
then
others
,
the
Lord
lookes
for
it
at
thy
hands
especially
.
Psal
.
33.1
.
It
becommeth
the
vpright
men
to
be
thankfull
.
It
may
be
thou
wilt
say
,
Is
an
holy
and
heauenly
life
a
due
debt
that
I
owe
to
the
Lord
?
alas
how
shall
I
be
able
to
to
pay
it
?
I
must
needs
sinke
vnder
that
debt
,
I
am
not
able
to
yeeld
that
holy
obedience
to
the
Lord
I
owe
to
him
,
I
find
my selfe
weake
,
and
vnable
to
performe
holy
duties
as
I
ought
.
May
the
Lord
chalenge
it
as
a
debt
at
my
hands
?
how
shall
I
be
able
to
answer
him
?
I
answer
.
Cheare
vp
thy selfe
,
and
know
to
thy
comfort
,
if
thou
endeuour
and
set
thy selfe
in
truth
and
vprightnesse
of
heart
,
to
yeeld
this
debt
to
the
Lord
,
the
Lord
will
put
abilitie
into
thine
hand
,
and
make
thee
able
in
some
measure
to
yeeld
it
to
him
;
and
he
will
accept
of
thy
true
and
sound
endeuour
to
yeeld
holy
obedience
to
him
,
though
it
be
but
weake
and
full
of
many
imperfections
.
And
though
it
be
but
part
of
payment
,
thou
being
able
to
yeeld
him
no
better
satisfaction
for
the
present
,
he
wil
accept
of
that
as
full
payment
in
and
through
Christ
.
And
withall
know
to
thy
comfort
,
Note
.
That
the
more
thou
dost
pay
of
this
debt
,
the
more
and
the
better
able
shalt
thou
be
to
make
further
payment
;
the
more
thou
dost
practise
holy
duties
,
the
more
strength
thou
shalt
get
ouer
sinne
,
and
the
more
will
grace
increase
in
thine
owne
soule
:
as
the
more
thou
didst
practise
the
dutie
of
prayer
,
the
more
strength
thou
shalt
get
against
sinne
;
and
the
more
thou
dost
practise
the
duties
of
loue
towards
thy
brethren
,
the
more
will
Christian
loue
increase
in
thine
owne
heart
:
and
so
in
other
particulars
.
Oh
then
set
thy selfe
,
thou
that
art
a
child
of
God
,
on
euerie
good
way
,
and
to
yeeld
that
thou
owest
to
the
Lord
,
euen
all
holy
obedience
both
in
heart
and
life
;
and
thou
shalt
find
that
the
Lord
will
enable
thee
to
yeeld
it
to
him
in
some
comfortable
measure
,
and
he
will
accept
of
that
thou
art
able
to
yeeld
to
him
in
vprightnesse
of
heart
:
and
the
more
thou
dost
pay
of
this
debt
,
the
more
able
shalt
thou
be
to
make
further
payment
.
The
prouerbe
holds
true
in
this
,
vse
legges
and
haue
legges
,
so
vse
grace
and
thou
shalt
find
an
increase
of
grace
,
to
him
that
hath
shall
be
giuen
,
and
he
shall
haue
abundance
.
Matth
.
25.29
.
Thinke
on
that
to
thy
comfort
and
encouragement
.
The
Apostle
hauing
made
knowne
to
the
beleeuing
Romans
that
he
and
they
and
all
true
beleeuers
were
debters
,
he
further
subioynes
,
that
they
were
not
debters
to
the
flesh
,
to
liue
after
the
flesh
:
as
if
he
had
said
,
mistake
me
not
,
I
would
haue
you
to
know
,
we
are
not
debters
to
the
flesh
to
liue
after
the
flesh
,
we
are
not
bound
to
liue
according
to
the
motion
and
guidance
of
our
owne
corrupt
nature
,
and
sinfull
lusts
of
our
hearts
,
that
is
not
our
debt
,
we
owe
no
such
thing
,
the
flesh
and
the
sinfull
lusts
of
our
hearts
can
chalenge
no
such
thing
at
our
hands
.
Hence
we
are
giuen
to
vnderstand
thus
much
:
we
may
hence
take
vp
this
conclusion
.
That
Gods
children
and
true
beleeuers
owe
no
seruice
at
all
to
the
corruption
of
nature
that
still
abides
in
them
,
Gods
children
owe
no
seruice
at
all
to
the
corruption
of
their
nature
,
and
to
the
sinful
lusts
that
are
still
stirring
in
them
.
and
to
the
sinfull
lusts
that
are
still
stirring
in
them
:
they
are
not
to
do
any
thing
that
their
owne
corruption
moues
them
to
,
and
that
their
sinfull
lusts
stirre
them
vp
to
do
,
they
owe
no
such
thing
to
them
.
Indeed
Gods
children
sometimes
be
ouercarried
by
the
strength
of
their
corruption
abiding
in
them
,
and
their
rebellious
lusts
may
draw
that
from
them
which
they
owe
not
to
them
,
but
they
must
not
yeeld
them
seruice
as
of
right
,
any
willing
seruice
,
as
if
they
were
bound
to
yeeld
it
.
When
a
child
of
God
feeles
his
owne
corruption
,
and
lust
of
his
heart
stirring
in
him
,
mouing
,
and
egging
,
and
soliciting
him
to
yeeld
to
it
,
he
must
giue
it
a
flat
deniall
;
and
thought
it
still
follow
him
,
and
as
it
were
pull
him
by
the
sleeue
,
and
chalenge
something
at
his
hands
,
he
must
shake
it
off
,
and
tell
it
he
owes
no
seruice
to
it
at
all
:
he
must
giue
it
no
contentment
,
he
must
not
willingly
satisfie
the
sinfull
lust
of
his
owne
heart
in
any
thing
.
This
is
one
speciall
thing
that
the
Lord
Iesus
requires
of
his
followers
,
euen
of
all
that
professe
his
name
and
his
truth
and
Gospell
in
truth
and
soundnesse
,
Luk
.
9.23
.
If
any
man
(
saith
he
)
will
come
after
me
,
let
him
denie
himselfe
:
let
him
lay
aside
his
owne
reason
,
will
,
and
affections
,
and
all
that
nature
hath
endued
him
withall
,
let
him
not
willingly
yeeld
to
the
sinfull
lusts
of
his
owne
heart
in
any
thing
:
when
they
moue
and
stirre
him
vp
,
and
solicite
him
to
yeeld
to
them
,
let
him
giue
them
a
flat
deniall
,
he
owes
no
seruice
to
them
.
1.
Pet
.
4.1.2.3
.
saith
the
Apostle
,
Forasmuch
as
Christ
suffered
for
vs
in
the
flesh
,
arme
your selues
likewise
with
the
same
mind
,
which
is
,
that
he
which
hath
suffered
in
the
flesh
hath
ceassed
from
sinne
,
that
he
hence
forward
should
liue
(
as
much
time
as
remaineth
in
the
flesh
)
not
after
the
lusts
of
men
,
but
after
the
will
of
God
.
For
it
is
sufficient
for
vs
that
we
haue
spent
the
time
past
of
the
life
,
after
the
lust
of
the
Gentiles
.
As
if
he
had
said
,
It
is
enough
,
and
more
then
enough
,
that
we
haue
hitherto
liued
according
to
the
lusts
of
our
owne
hearts
,
we
now
owe
no
seruice
to
them
,
we
are
not
now
to
yeeld
to
them
,
but
to
renounce
them
,
and
to
betake
our selues
to
liue
wholly
according
to
the
will
of
God
.
Tit
.
3.3
.
saith
the
Apostle
,
We
our selues
,
euen
we
that
are
now
true
beleeuers
,
were
in
times
past
,
vnwise
,
disobedient
,
deceiued
,
seruing
the
lusts
and
diuerse
pleasures
,
liuing
in
maliciousnesse
and
enuie
,
hatefull
,
and
hating
one
another
.
We
did
yeeld
to
the
sinfull
lusts
of
our
owne
hearts
as
seruants
,
we
did
willingly
yeeld
to
them
as
bound
so
to
do
,
and
as
of
dutie
;
thereby
implying
,
that
now
it
was
not
so
,
and
thereby
teaching
the
truth
of
the
point
in
hand
,
that
Gods
children
,
true
beleeuers
,
owe
no
seruice
at
all
to
the
corruption
that
still
abides
in
them
,
and
to
the
sinfull
lusts
of
their
owne
hearts
,
they
are
to
giue
no
contentment
to
them
,
they
are
not
willingly
to
satisfie
the
lusts
of
their
owne
hearts
,
but
when
they
moue
and
solicite
them
to
yeeld
them
seruice
,
they
are
to
giue
them
a
flat
deniall
,
and
to
tell
them
,
they
owe
them
no
seruice
at
all
.
For
why
.
The
corruption
of
nature
and
sinfull
lusts
that
are
still
in
Gods
children
and
true
beleeuers
,
are
in
flat
opposition
to
God
and
to
all
goodnesse
,
and
they
moue
,
and
solicite
,
and
stirre
them
vp
to
nothing
but
to
euill
and
sinne
,
and
to
that
which
is
displeasing
to
God
,
to
whom
they
are
indebted
,
and
do
owe
themselues
,
their
soules
,
and
their
bodies
,
and
all
their
strength
and
seruice
both
of
soule
and
bodie
:
and
therefore
they
owe
no
seruice
at
all
to
the
corruption
that
still
abides
in
them
,
and
to
the
sinfull
lusts
of
their
owne
hearts
.
And
when
those
lusts
moue
and
solicite
Gods
children
to
yeeld
them
any
seruice
,
they
are
to
giue
them
a
flat
deniall
,
and
to
tell
them
,
they
owe
them
no
seruice
at
all
.
And
this
serues
first
to
discouer
,
How
they
deceiue
themselues
who
thinke
they
may
yeeld
a
little
to
their
owne
corrupt
hearts
.
that
they
deceiue
themselues
whosoeuer
they
be
,
that
thinke
they
may
yeeld
a
little
to
their
owne
hearts
,
and
to
the
sinfull
lusts
of
them
,
and
that
they
may
giue
their
hearts
contentment
in
some
things
.
What
?
denie
their
owne
hearts
euerie
thing
they
moue
and
stirre
them
vp
to
,
that
is
too
much
strictnesse
:
why
,
their
owne
hearts
tell
them
they
may
make
the
most
they
can
of
their
owne
,
and
may
they
not
a
little
yeeld
to
them
,
to
the
raising
of
their
rents
,
and
to
the
enhancing
of
their
commodities
,
in
their
attire
to
follow
the
fashions
in
some
things
;
&
may
they
not
do
it
?
if
they
do
it
not
they
shall
be
of
no
account
in
the
world
:
and
therefore
they
thinke
they
may
in
some
things
follow
the
fashion
,
and
may
satisfie
their
owne
minds
,
and
please
their
owne
humours
.
Surely
such
persons
perswading
themselues
they
are
Gods
children
,
and
yet
taking
this
libertie
,
they
deceiue
themselues
,
they
carrie
not
themselues
as
Gods
children
ought
to
do
;
a
child
of
God
oweth
no
seruice
at
all
to
the
sinfull
lusts
of
his
owne
heart
,
he
is
not
to
yeeld
to
their
motions
and
stirrings
in
any
thing
willingly
and
wittingly
;
it
is
a
sinne
and
a
fault
in
any
to
satisfie
the
sinfull
lusts
of
his
owne
heart
.
The
Apostle
makes
it
an
opposite
member
to
the
putting
on
of
Christ
,
Rom
.
13.14
.
Put
ye
on
the
Lord
Iesus
,
and
take
no
thought
for
the
flesh
to
fulfill
the
lusts
of
it
.
And
therefore
deceiue
not
thy selfe
whosoeuer
thou
art
,
do
not
thou
thinke
that
thou
maist
without
danger
willingly
yeeld
to
the
euill
motions
and
stirrings
of
thine
owne
corrupt
heart
in
the
least
measure
.
And
Let
euerie
child
of
God
take
notice
of
this
dutie
on
the
ground
of
truth
now
deliuered
.
Euerie
child
of
God
must
learne
to
giue
the
lust
of
his
owne
carnall
heart
stirring
in
him
,
a
flat
deniall
.
Dost
thou
perswade
thy selfe
thou
art
a
child
of
God
?
why
then
when
thou
feelest
any
euill
lust
stirring
in
thy
heart
,
mouing
and
soliciting
thee
to
pride
,
to
couetousnesse
,
to
enuie
,
to
malice
,
to
vncleannesse
,
and
the
like
,
then
call
to
mind
and
remember
this
truth
,
that
thou
owest
no
seruice
at
all
to
the
corruption
that
still
abides
in
thee
,
and
to
the
sinfull
lusts
of
thine
owne
heart
:
and
learne
to
giue
that
lust
so
stirring
in
thee
a
flat
deniall
,
tell
it
thou
owest
to
it
no
seruice
at
all
,
and
though
it
still
follow
thee
and
vrge
thee
to
yeeld
something
to
it
,
yet
shake
it
off
,
and
say
vnto
it
,
away
,
hence
,
I
owe
thee
nothing
at
all
,
get
thee
from
me
,
thou
art
an
offence
to
me
,
as
Christ
said
to
Peter
,
Mat
.
16.23
.
And
if
at
any
time
thou
be
ouercome
of
any
sinfull
lust
of
thine
owne
heart
,
looke
that
thy
yeelding
to
it
be
wrested
from
thee
,
let
it
not
come
from
thee
willingly
as
of
due
.
And
to
this
purpose
consider
with
me
thus
much
,
If
thou
professing
thy selfe
a
child
of
God
,
yeeld
any
seruice
to
the
lusts
of
thine
owne
heart
,
thou
dost
it
to
an
vniust
Lord
,
to
one
that
cannot
chalenge
it
at
thy
hands
,
yea
to
one
that
drawes
thee
from
the
seruice
of
him
who
indeed
is
thy
Lord
of
right
,
and
to
whom
thou
owest
thy selfe
,
thy
soule
,
thy
bodie
,
and
all
thy
strength
and
abilitie
,
and
seruice
both
of
thy
soule
and
bodie
,
euen
from
the
seruice
of
the
Lord
,
yea
to
that
which
is
euill
and
sinfull
,
and
displeasing
to
the
holy
maiestie
of
God
,
and
prouokes
him
to
anger
against
thee
.
Yea
further
consider
,
thou
professing
thy selfe
to
be
a
child
of
God
,
and
yet
yeelding
seruice
to
the
lusts
of
thine
owne
heart
,
thou
dost
as
much
as
in
thee
is
,
frustrate
the
end
of
Gods
sauing
grace
towards
thee
;
for
to
that
end
hath
the
grace
of
God
that
brings
saluation
to
all
,
appeared
to
thee
in
particular
,
that
thou
shouldest
denie
vngodlinesse
and
worldly
lusts
,
and
that
thou
shouldest
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
,
Tit
.
2.12
.
that
thou
shouldst
giue
the
deniall
to
all
the
lusts
of
thine
owne
heart
when
they
chalenge
any
seruice
at
thine
hands
.
See
thou
thinke
on
these
things
,
and
when
thou
feelest
any
euill
lust
stirring
in
thine
heart
,
mouing
thee
to
pride
,
to
couetousnesse
,
checke
it
,
snib
it
,
giue
it
a
flat
deniall
,
tell
it
,
thou
owest
it
no
seruice
at
all
:
yea
take
thou
notice
of
that
lust
that
for
the
present
is
stirring
in
thee
,
and
mouing
thee
to
any
sinne
;
it
is
not
enough
to
take
notice
that
thou
hast
heretofore
yeelded
to
some
corrupt
lust
of
thine
owne
heart
,
by
doing
of
this
or
that
euill
,
as
that
thou
hast
bene
prodigall
,
couetous
,
or
the
like
,
and
to
acknowledge
that
,
it
may
be
that
lust
is
not
now
so
strong
in
thee
as
it
hath
bene
,
but
marke
thou
that
lust
that
for
the
present
is
stirring
in
thee
,
and
labour
thou
to
snib
and
to
repell
that
,
and
to
giue
it
a
flat
deniall
:
and
know
this
to
thy
comfort
,
Note
.
That
the
diuell
cannot
draw
thee
to
yeeld
to
the
lusts
of
thine
owne
heart
,
but
by
the
consent
of
thine
owne
will
,
he
hath
no
power
to
enforce
thee
to
yeeld
to
it
,
but
onely
a
sleight
to
perswade
thee
to
it
.
And
therefore
take
thou
notice
of
the
lust
that
for
the
present
is
stirring
in
thine
heart
,
and
set
thy selfe
against
it
,
suffer
it
not
to
gaine
the
consent
of
thy
will
,
giue
it
a
flat
deniall
,
and
thou
shalt
find
that
the
Lord
will
enable
thee
to
ouercome
it
.
That
is
the
dutie
of
euerie
child
of
God
,
let
it
be
thought
on
and
remembred
.
Now
lastly
obserue
we
,
the
Apostle
doth
here
suppresse
the
other
contrarie
,
that
he
and
the
beleeuing
Romans
,
and
all
true
beleeuers
,
were
debters
to
the
Spirit
,
to
liue
according
to
the
motion
and
guidance
of
the
Spirit
.
He
speakes
not
thus
,
we
are
debters
not
to
the
flesh
,
to
liue
after
the
flesh
,
but
to
the
Spirit
to
liue
after
the
Spirit
;
he
suppresseth
that
,
and
leaues
it
to
be
gathered
by
the
beleeuing
Romans
themselues
:
because
indeed
to
liue
after
the
flesh
,
and
to
liue
after
the
Spirit
are
such
contraries
,
that
one
being
denied
,
the
other
might
easily
be
gathered
:
and
concluded
,
that
if
they
were
not
debters
to
the
flesh
,
to
liue
after
the
flesh
then
certainly
they
were
debters
to
the
Spirit
,
to
liue
after
the
Spirit
.
Hence
then
note
we
in
a
word
.
That
it
may
be
truly
said
and
concluded
of
euerie
one
liuing
on
the
face
of
the
earth
,
Euery
man
in
the
world
liues
either
a
carnall
life
,
or
an
holy
and
spirituall
life
.
man
or
woman
,
they
either
liue
after
the
flesh
,
or
they
liue
after
the
Spirit
.
Euerie
man
in
the
world
either
liues
a
carnall
life
,
or
he
liues
an
holy
and
spirituall
life
:
and
euerie
man
either
liues
the
life
of
God
,
as
the
Apostle
cals
it
,
Ephes
4.18
.
that
is
,
that
life
that
is
wrought
in
him
by
the
Spirit
of
God
,
and
as
he
is
acted
and
moued
by
the
Spirit
of
God
,
or
he
is
a
meere
stranger
from
that
life
.
He
saith
,
the
Gentiles
being
in
the
state
of
nature
,
were
strangers
from
the
life
of
God
it
is
the
speech
of
Christ
himselfe
,
Mat
12.30
.
He
that
is
not
with
me
is
against
me
,
and
he
that
gathereth
not
with
me
scattereth
.
Euerie
one
is
either
with
Christ
or
against
him
,
he
is
either
a
friend
to
Christ
,
or
he
is
an
enemie
to
him
;
he
either
liues
to
the
glorie
o●
God
,
and
to
the
honour
of
Christ
,
or
he
liues
to
his
dishonour
:
and
so
his
life
is
eith●r
carnall
,
or
it
is
holy
and
spirituall
;
and
indeed
there
is
no
medium
,
there
is
no
middle
course
betweene
these
two
.
Againe
,
there
be
but
two
rootes
of
the
course
of
life
of
man
,
either
corruption
or
grace
,
and
euerie
m●n
is
either
in
the
state
of
corruption
or
in
the
state
of
grace
,
and
his
life
must
needs
be
surable
and
agreeable
;
and
therefore
it
may
be
truly
said
,
that
euerie
one
in
the
world
either
liues
after
the
flesh
or
he
liues
after
the
Spirit
;
and
the
life
of
euerie
one
is
either
carnall
,
or
it
is
holy
and
spirituall
.
Oh
then
for
vse
of
this
,
thinke
not
whosoeuer
thou
art
,
Ciuil
honesty
is
not
sufficient
to
free
a
man
or
woman
from
being
taxed
to
be
a
a
carnall
person
.
that
thou
canst
as
it
were
go
betweene
the
barke
and
the
tree
,
and
fancie
not
to
thy selfe
,
though
thou
liue
not
so
holily
and
so
strictly
as
some
do
,
yet
thou
art
not
a
carnall
person
,
thou
art
no
wicked
and
debaushed
wretch
,
thou
art
no
filthie
person
,
thou
art
no
drunkard
,
nor
the
like
:
but
thou
liuest
ciuilly
and
honestly
,
and
therefore
thou
art
not
to
be
taxed
for
a
carnall
person
,
and
that
thou
liuest
a
carnall
lif●
.
Deceiue
not
thy selfe
,
it
is
not
thy
ciuill
,
honest
,
orderly
life
that
will
free
●hee
from
being
iustly
taxed
with
carnalitie
,
from
being
truly
said
to
be
a
carnall
person
:
no
,
no
,
if
thou
liue
not
after
the
Sp●rit
,
certainly
thou
liuest
after
the
flesh
;
if
thy
life
be
not
holy
an●
spirituall
,
certainly
it
is
carnall
,
and
thou
hast
not
yet
g●ne
one
step
beyond
a
carnall
person
.
And
howsoeuer
thy
ciuill
orderly
life
,
thy
luke
warme
profession
,
may
seeme
to
be
a
middl●
course
betweene
both
,
as
Reuel
.
3.16
.
thou
art
luke-warme
,
and
neither
cold
nor
hot
:
yet
indeed
in
that
thou
art
onely
ciuilly
honest
,
and
luke-warme
,
thou
art
carnall
,
and
thou
goest
against
the
worke
of
the
Lord
Iesus
,
thou
prouokest
him
to
cast
thee
out
as
lothsome
and
abhominable
:
there
is
no
middle
course
of
life
betweene
a
carnall
life
and
an
holy
spirituall
life
.
Oh
then
sooth
not
thy selfe
in
thy
ciuill
honest
life
,
of
going
on
in
that
course
of
life
,
and
please
thy selfe
in
it
,
and
thinke
thou
hast
part
in
any
benefit
or
comfort
that
belongs
to
Gods
children
;
thou
deceiuest
thy selfe
if
thou
so
thinke
,
and
take
heed
of
that
.
And
let
euerie
one
learne
on
the
ground
of
truth
now
deliuered
,
to
see
how
the
case
stands
with
vs
:
if
our
liues
be
not
holy
and
spirituall
,
out
of
all
question
they
are
sensuall
and
carnall
,
and
there
is
no
true
comfort
in
them
.
Come
we
now
to
the
13.
verse
.
VERSE
13.
For
if
ye
liue
after
the
flesh
,
ye
shall
dye
:
but
if
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
OVr
Apostle
in
this
Verse
goes
on
further
to
enforce
and
presse
this
exhortation
on
the
beleeuing
Romans
,
that
they
ought
to
liue
an
holy
and
spirituall
life
;
and
here
addes
two
other
arguments
to
that
purpose
.
The
first
is
from
the
danger
and
vnprofitable
effect
of
a
contrarie
course
of
life
,
namely
,
of
liuing
after
the
flesh
,
that
if
they
did
so
liue
,
death
would
be
the
fruite
and
effect
of
that
kind
of
life
:
If
ye
liue
after
the
flesh
,
ye
shall
dye
.
And
this
argument
depends
on
foregoing
matter
,
as
a
reason
disswading
from
liuing
after
the
flesh
,
For
if
ye
liue
after
the
flesh
(
saith
the
Apostle
)
ye
shall
dye
.
As
if
he
had
said
,
Liue
not
after
the
flesh
,
for
if
ye
so
do
,
ye
shall
dye
.
The
second
argument
is
from
the
benefit
and
profit
that
will
follow
on
an
holy
and
spirituall
life
,
as
namely
,
that
such
a
life
would
be
verie
comfortable
,
that
the
benefit
and
fruite
that
would
follow
on
that
,
would
be
an
happie
life
;
yet
the
antecedent
of
that
argument
is
not
in
these
termes
expressed
,
if
ye
liue
an
holy
and
spirituall
life
,
but
one
part
of
that
life
,
namely
,
mortification
of
si●ne
is
put
for
the
whole
.
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
(
saith
the
Apostle
)
ye
shall
liue
.
And
he
makes
an
opposition
betweene
liuing
after
the
flesh
,
and
mortifying
the
deeds
of
the
bodie
by
the
Spirit
,
and
compares
them
together
as
contrarie
courses
of
life
,
and
as
tending
to
contrarie
ends
:
If
ye
liue
after
the
flesh
ye
shall
dye
,
but
(
saith
he
on
the
other
side
)
if
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
We
see
then
the
matter
and
substance
of
this
verse
,
the
words
of
it
are
now
to
be
opened
and
explaned
.
Interpretation
.
If
ye
liue
after
the
flesh
.
The
meaning
of
that
phrase
we
gaue
in
the
verse
before
,
and
it
is
this
:
If
ye
liue
and
leade
your
liues
according
to
the
motion
and
guidance
of
your
owne
corrupt
mindes
and
wils
,
and
according
to
the
corrupt
and
sinfull
lusts
of
your
owne
hearts
,
if
the
course
of
your
life
be
carnall
,
if
you
liue
a
carnall
life
.
Ye
shall
dye
.
In
these
words
no
doubt
the
Apostle
had
respect
to
that
threatning
,
Genes
.
2.17
.
In
the
day
that
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
His
meaning
is
,
Ye
shall
not
onely
dye
the
death
of
the
bodie
,
which
is
a
separation
of
the
soule
from
the
bodie
,
and
is
common
to
all
,
but
ye
shall
dye
eternally
,
ye
shall
be
for
euer
seuered
from
the
comfortable
presence
of
God
,
and
ye
shall
feele
the
full
wrath
of
God
on
your
soules
and
bodies
in
hell
for
euer
;
ye
shall
dye
both
death
temporall
,
and
death
eternall
:
yea
your
temporall
death
shall
be
as
it
is
in
it selfe
a
cursed
death
.
But
if
ye
mortifie
the
deeds
of
the
bodie
.
By
the
deeds
of
the
bodie
,
we
are
not
to
vnderstand
the
acts
&
deeds
of
the
bodie
either
naturall
or
indifferent
,
as
eating
,
drinking
,
walking
sleeping
,
and
such
like
:
but
the
euill
and
sinfull
motions
and
stirrings
that
do
arise
from
the
inborne
corruption
in
the
mind
and
in
the
heart
,
and
do
entice
and
stirre
vp
to
sinne
,
as
Iam
.
1.14
.
Euerie
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
and
is
entised
,
and
are
acted
and
executed
by
the
bodie
,
and
therefore
called
the
deeds
of
the
bodie
and
workes
of
the
flesh
,
Galat
.
5.19
.
The
word
mortifie
,
is
metaphoricall
,
drawne
and
taken
from
Chyrurgions
,
who
when
they
are
of
necessitie
to
cut
off
a
legge
or
an
arme
,
vse
meanes
to
benumme
that
part
of
the
bodie
,
and
to
make
it
without
sense
and
feeling
,
that
it
may
be
cut
off
with
as
little
paine
to
the
partie
as
is
possible
;
and
so
the
Apostles
meaning
in
this
word
is
this
,
if
you
vse
all
good
meanes
as
it
were
to
benumme
and
to
take
away
the
mouing
,
stirring
,
and
life
of
those
sinfull
motions
that
arise
in
your
hearts
and
minds
,
if
you
suppresse
them
and
keepe
them
vnder
.
By
the
Spirit
.
That
is
,
by
the
Spirit
of
Christ
,
and
by
the
power
of
his
sanctifying
grace
that
is
in
you
.
Ye
shall
liue
.
The
Apostle
here
intends
and
meanes
a
twofold
life
,
namely
,
life
temporall
,
and
life
eternall
;
in
opposition
to
the
twofold
death
we
spake
of
before
:
as
if
he
had
said
,
Ye
shall
liue
a
comfortable
life
,
a
life
full
of
sweetnesse
and
comfort
here
in
this
world
,
and
ye
shall
neuer
see
death
,
as
Ioh
.
8.51
.
that
is
,
death
eternall
;
but
you
shall
assuredly
hereafter
liue
the
life
of
happinesse
and
glorie
in
heauen
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
For
if
ye
liue
and
leade
your
liues
according
to
the
motion
and
guidance
of
your
owne
corrupt
mindes
and
wils
,
and
the
corrupt
and
sinfull
lusts
of
your
owne
hearts
;
if
you
liue
a
carnall
life
,
you
shall
certainly
not
onely
dye
the
death
of
the
bodie
,
and
that
an
accursed
death
,
but
you
shall
also
dye
eternally
,
and
be
for
euer
seuered
from
the
comfortable
presence
of
God
,
and
feele
the
full
wrath
of
God
in
your
soules
and
bodies
in
hell
fire
for
euer
.
But
if
so
be
you
do
vse
all
good
meanes
as
it
were
to
benumme
and
to
take
away
the
mouing
and
stirring
of
those
euill
and
sinfull
motions
and
lusts
that
arise
from
your
inborne
corruption
in
your
minds
and
hearts
,
enticing
and
stirring
you
vp
to
sinne
,
if
you
suppresse
them
,
and
keepe
them
vnder
by
the
Spirit
of
Christ
,
and
by
the
power
of
his
sanctifying
grace
in
your
hearts
,
you
shall
assuredly
liue
a
comfortable
life
here
in
this
world
,
and
you
shall
hereafter
liue
the
life
of
happinesse
and
glorie
with
the
Lord
in
heauen
.
First
obserue
we
how
the
Apostle
here
disswades
from
liuing
after
the
flesh
:
for
I
told
you
,
his
first
argument
is
a
reason
disswading
from
so
liuing
;
his
argument
to
that
purpose
is
a
terrifying
argument
,
an
argument
of
terror
and
threatning
,
he
threatens
no
lesse
then
eternall
death
and
damnation
against
such
as
liue
after
the
flesh
:
he
tels
the
Romans
,
that
if
they
did
liue
after
the
flesh
,
and
held
on
that
course
of
life
to
the
end
,
they
should
certainly
dye
,
they
should
be
sure
to
be
damned
:
as
if
he
had
said
,
take
heed
of
liuing
a
carnall
life
,
for
if
you
so
liue
,
you
shall
certainly
dye
.
Whence
note
we
thus
much
.
That
the
Ministers
and
Preachers
of
the
word
of
God
may
vse
terrifying
a●guments
,
Ministers
and
Preachers
of
the
word
may
threaten
men
with
hell
and
damnation
,
to
driue
them
from
a
wicked
and
sinful
course
of
life
.
arguments
full
of
dread
and
terror
,
to
disswade
men
from
a
carnall
course
of
life
.
Preachers
of
the
word
may
threaten
plagues
and
iudgements
of
God
against
men
,
yea
they
may
threaten
them
with
hell
and
damnation
,
to
this
end
,
to
driue
them
from
a
wicked
and
sinfull
course
,
they
shall
be
sure
to
go
to
hell
and
to
be
damned
.
This
the
Ministers
and
Preachers
of
the
word
may
do
warrantablie
,
they
haue
warrant
for
it
,
not
onely
from
the
practise
of
the
Apostle
in
this
text
,
but
from
the
constant
and
continuall
practise
of
holy
men
of
God
in
all
ages
.
Instance
in
one
or
two
places
.
Ephes
.
5.
the
Apostle
hauing
verse
3.4
.
disswaded
from
fornication
,
vncleannesse
,
couetousnesse
,
filthinesse
,
foolish
talking
,
iesting
,
and
other
foule
sinnes
,
and
told
the
Ephesians
verse
5.
That
no
whoremonger
,
neither
vncleane
person
,
nor
couetous
person
which
is
an
idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
,
he
stayes
not
there
,
but
he
subioynes
verse
6.
a
terrifying
argument
,
and
he
tels
them
further
,
that
if
any
of
them
should
go
on
in
the
practise
of
any
of
those
sinnes
,
they
should
be
sure
to
meete
with
the
wrath
of
God
.
Saith
he
,
Let
no
man
deceiue
you
with
vaine
words
:
for
,
for
such
things
comes
the
wrath
of
God
vpon
the
children
of
disobedience
.
As
if
he
had
said
,
If
any
tell
you
to
the
contrarie
,
he
doth
but
deceiue
you
:
assure
your selues
that
men
or
women
that
liue
in
the
practise
of
those
sinnes
,
shall
not
escape
the
wrath
and
vengeance
of
God
,
it
shall
certainly
ouertake
them
,
it
shall
light
on
them
.
2.
Corinth
.
5.
the
Apostle
hauing
verse
10.
made
knowne
that
all
men
must
appeare
before
the
iudgement
seate
of
Christ
,
he
addes
verse
11.
Knowing
therefore
the
terror
of
the
Lord
,
we
perswade
men
.
Marke
,
he
affirmes
that
from
the
terror
of
the
day
of
iudgement
,
and
from
the
dreadfull
doome
that
the
wicked
shall
then
receiue
,
he
and
other
Apostles
did
perswade
men
to
auoid
sinne
.
Mat
.
23.23
.
Mat
.
23.23
.
we
find
that
the
Lord
Iesus
denounceth
woe
after
woe
against
the
Scribes
and
Pharises
,
and
verse
33.
Verse
33.
he
sends
out
against
them
a
terrible
thunderbolt
,
Oh
serpents
,
the
generation
of
vipers
,
how
should
ye
escape
the
damnation
of
hell
:
he
threatens
them
with
hell
and
damnation
.
And
we
need
no
further
euidence
for
the
clearing
and
confirming
the
point
in
hand
,
that
the
Ministers
and
Preachers
of
the
word
may
warrantablie
vse
terrifying
arguments
to
disswade
men
from
a
carnall
course
of
life
,
they
may
lawfully
threaten
them
with
hell
and
damnation
;
and
there
is
reason
for
it
.
It
is
of
good
vse
to
the
godly
,
to
keepe
them
from
spirituall
slothfulnesse
,
and
to
stirre
them
vp
to
spirituall
watchfulnesse
,
against
sinne
that
is
so
dangerous
and
brings
death
:
and
it
may
proue
profitable
to
the
wicked
,
to
shake
them
out
of
their
carnall
securitie
,
and
to
hammer
their
hard
hearts
,
that
they
may
be
humbled
and
repent
of
their
sinnes
,
or
at
least
it
will
be
of
vse
to
them
to
abate
their
pleasure
in
sinne
,
or
else
to
leaue
them
without
excuse
,
in
that
the
danger
of
sinne
and
feare
of
punishment
that
abides
them
for
sinne
,
hath
bene
discouered
to
them
,
and
yet
they
go
on
in
sinne
.
And
therefore
doubtlesse
it
is
a
warrantable
thing
for
the
Preachers
of
the
word
to
vse
terrifying
arguments
,
disswading
men
from
a
carnall
course
of
life
:
and
for
the
driuing
of
men
from
a
sinfull
course
of
life
,
they
may
lawfully
threaten
them
with
hell
and
with
damnation
.
An
vniust
exception
against
Ministers
of
the
word
in
executing
their
ministerie
discouered
.
This
then
may
serue
to
discouer
,
that
men
do
vniustly
except
against
the
Ministers
of
the
word
,
in
that
they
as
occasion
is
offered
to
them
,
do
terrifie
men
,
and
do
sometimes
threaten
them
with
hell
,
and
with
damnation
.
When
the
Preachers
of
the
word
,
in
dispencing
of
the
word
,
and
especially
in
application
of
it
,
do
put
a
difference
betweene
the
precious
and
the
vile
,
Ierem
.
15.19
.
and
giue
comfort
to
whom
comfort
belongs
,
and
reproofe
to
whom
reproofe
belongs
,
and
do
threaten
iudgement
to
whom
iudgement
and
plagues
are
due
,
men
of
corrupt
and
carnall
mindes
commonly
except
against
them
,
and
say
,
they
preach
nothing
but
iudgement
and
damnation
,
though
many
times
they
deliuer
excellent
and
heauenly
comforts
:
yet
in
that
they
reach
out
that
comfort
onely
to
those
to
whom
it
belongs
,
carnall
minded
men
say
they
preach
nothing
but
iudgement
and
damnation
,
and
they
cannot
endure
such
Preachers
:
no
,
they
like
those
Preachers
that
send
all
to
heauen
,
and
neuer
speake
of
hell
and
damnation
but
in
generall
termes
,
and
those
are
Preachers
for
their
turne
.
Poore
soules
,
they
consider
not
that
in
the
right
dispencing
of
the
word
of
God
,
not
onely
mercie
is
to
be
promised
,
but
iudgement
also
must
be
threatned
as
iust
occasion
is
offered
,
and
that
threatning
of
iudgement
and
terrifying
of
men
with
hell
and
with
damnation
is
sometimes
warrantable
,
yea
of
speciall
good
vse
,
both
in
respect
of
the
godly
,
and
also
in
regard
of
the
wicked
,
they
would
heare
of
nothing
but
mercie
.
Alas
,
mercie
preached
to
carnall
persons
,
doth
but
lull
them
asleepe
in
their
senslesse
securitie
,
and
helpe
them
forward
with
more
delight
towards
hell
.
Ah
but
say
some
,
that
threatning
of
iudgement
,
that
threatning
of
hell
and
of
damnation
,
doth
too
much
affright
men
,
and
too
much
trouble
them
.
Surely
it
is
better
that
men
should
be
affrighted
and
troubled
with
the
consideration
of
it
,
then
hereafter
feele
it
.
Oh
but
it
makes
men
desperate
,
and
it
driues
them
to
despaire
.
I
answer
againe
,
haply
it
driues
such
as
belong
to
Gods
election
to
an
holy
despaire
,
but
withall
the
Lord
working
in
them
graciously
by
his
Spirit
,
it
driues
them
to
Christ
,
Galat
.
3.24
.
Gal
.
3.24
.
And
if
the
reprobate
be
thereupon
brought
to
vtter
despaire
,
that
is
not
the
proper
effect
of
the
word
so
dispenced
;
no
,
that
despaire
comes
properly
from
their
owne
corruption
and
guiltinesse
:
the
proper
effect
of
the
word
so
dispenced
,
in
the
reprobate
is
to
abate
their
pleasure
in
sinne
,
and
to
restraine
them
from
extremitie
and
outrage
in
sinne
,
and
so
it
is
of
good
vse
to
them
.
And
therefore
the
Preachers
of
the
word
may
warrantably
vse
terrifying
arguments
to
disswade
men
from
a
carnall
course
of
life
,
and
they
may
tell
them
,
yea
they
ought
to
tell
them
,
when
they
see
them
go
on
in
an
euill
course
of
life
,
if
they
hold
on
that
course
they
shall
dye
and
that
eternally
,
and
that
they
shall
be
sure
to
go
to
hell
and
be
damned
.
When
Preachers
of
the
word
deale
on
this
manner
,
men
are
not
to
except
against
them
.
Now
here
comes
a
question
to
be
answered
,
occasioned
from
this
argument
of
the
Apostle
,
in
that
the
Apostle
here
vseth
a
terrifying
argument
to
disswade
from
a
carnall
course
of
life
,
and
directs
his
speech
to
the
beleeuing
Romans
,
and
saith
,
If
ye
liue
after
the
flesh
ye
shall
dye
.
The
question
is
this
.
Whether
Gods
children
are
to
auoid
euill
and
sinne
,
and
to
abstaine
from
doing
euill
,
for
feare
of
Gods
wrath
and
iudgements
?
I
answer
.
That
Gods
children
are
principally
to
auoide
euill
,
and
to
abstaine
from
sinne
,
because
it
is
euill
,
and
sinne
,
and
displeasing
to
God
;
as
if
there
were
no
hell
to
punish
it
,
yet
they
may
&
they
ought
in
the
second
place
to
auoid
euill
,
and
to
abstaine
from
sin
in
respect
of
Gods
wrath
and
iudgements
.
Dauid
saith
,
Psal
.
119.120
.
Psal
.
119.120
.
My
flesh
trembled
for
feare
of
thee
,
&
he
ads
further
,
and
I
am
afraid
of
thy
iudgements
.
Dauid
had
a
childlike
feare
of
God
,
he
feared
God
himself
,
he
feared
to
offend
God
out
of
his
loue
to
God
,
and
yet
in
the
second
place
he
stood
in
awe
of
his
iudgements
.
And
indeed
such
is
the
canker
of
our
corrupt
nature
,
that
the
best
of
Gods
children
haue
need
to
thinke
on
the
wrath
and
iudgements
of
God
due
to
sinne
,
that
euen
in
consideration
thereof
they
may
be
afraid
to
sinne
:
as
Iob
saith
,
Gods
punishment
was
fearefull
vnto
him
,
Iob
31.23
.
And
howsoeuer
Gods
children
are
freed
from
the
wrath
of
God
by
Christ
,
and
do
feare
God
for
his
mercie
,
yet
that
doth
not
exempt
them
from
all
feare
of
Gods
iudgements
,
to
keep
them
from
sinne
.
We
being
therefore
Gods
children
,
we
are
chiefly
and
in
the
first
place
to
auoid
sinne
,
and
to
abstaine
from
doing
euill
,
because
it
is
euill
,
and
sinne
,
and
displeasing
to
God
;
but
in
the
second
place
,
we
are
to
feare
the
wrath
of
God
against
sinne
;
yea
we
are
to
call
to
mind
,
and
seriously
to
thinke
on
the
iudgements
of
God
denounced
in
the
word
against
particular
sinnes
,
yea
to
call
to
mind
the
execution
of
Gods
iudgements
on
hard
hearted
and
impenitent
sinners
,
seene
or
heard
of
in
the
world
,
especially
the
iudgements
of
God
that
of
late
haue
bene
executed
on
wicked
persons
,
and
such
as
are
fresh
in
memorie
:
and
the
consideration
thereof
may
preserue
in
vs
a
reuerent
awe
and
feare
of
the
great
and
glorious
maiestie
of
the
Lord
.
Note
we
one
thing
further
concerning
the
persons
more
generally
The
Apostle
here
threatens
death
and
damnation
against
such
persons
as
liue
after
the
flesh
:
Note
.
he
directs
his
speeches
indeed
in
particular
to
the
beleeuing
Romans
,
Such
persons
as
liue
after
the
flesh
shall
dye
and
be
damned
.
yet
the
generall
may
be
concluded
and
gathered
,
that
all
such
persons
as
liue
after
the
flesh
shall
dye
,
and
shall
be
damned
.
I
note
this
in
a
word
,
to
shew
the
follie
and
madnesse
of
those
idle
and
phantastike
spirits
the
Familists
;
A
foolish
conceit
of
the
Familists
met
withall
.
they
haue
this
fond
conceit
,
that
though
they
make
no
conscience
of
any
soule
sinne
,
as
of
swearing
,
lying
,
Sabbath
breaking
,
whoredome
,
and
filthinesse
,
but
giue
themselues
to
the
practise
of
these
sinnes
,
yet
they
are
excusable
,
and
they
are
in
no
danger
at
all
:
and
why
so
?
forsooth
they
say
it
is
the
flesh
that
sinnes
,
and
not
they
,
and
they
think
to
shift
off
the
matter
by
laying
the
burden
on
the
flesh
.
Poore
soules
,
they
are
maruellously
blinded
and
deluded
by
the
diuell
,
they
shall
find
one
day
that
they
themselues
shall
smart
for
their
sinnes
,
and
they
themselues
shall
be
punished
for
them
:
and
if
they
go
on
in
the
practise
of
any
foule
sinne
without
repentance
,
they
themselues
shall
dye
and
be
damned
.
The
Apostle
saith
not
,
If
ye
liue
in
the
flesh
,
the
flesh
shall
carrie
the
burden
,
the
flesh
shall
be
punished
,
or
the
flesh
shall
dye
,
but
ye
your selues
shall
be
sure
to
carrie
the
burden
,
ye
your selues
shall
dye
and
be
damned
:
And
therefore
the
conceit
of
the
Familists
is
most
vaine
and
foolish
.
Come
we
to
the
matter
of
the
Apostles
argument
.
If
ye
liue
after
the
flefl
ye
shall
dye
.
We
see
here
the
Apostle
couples
these
two
together
,
liuing
after
the
flesh
,
and
death
,
as
the
antecedent
and
consequent
,
and
he
affirmes
it
,
that
death
,
euen
death
of
bodie
,
and
death
of
soule
,
death
temporall
,
and
that
an
accursed
death
,
and
death
eternall
,
follow
necessarily
on
liuing
after
the
flesh
,
on
a
carnall
life
.
They
that
liue
wickedly
and
carnally
,
and
hold
on
a
constant
course
in
that
kind
of
life
,
shall
certainly
dye
an
accursed
death
of
bodie
,
and
shall
be
sure
also
to
go
to
hell
and
to
perish
for
euer
.
Iud
.
Epist
.
verse
18.
The
point
hence
offered
is
this
.
That
the
certaine
and
vndoubted
fruite
and
effect
of
a
carnall
life
,
is
death
temporall
,
and
that
an
accursed
death
,
and
also
death
eternall
:
the
liuing
after
the
flesh
,
the
liuing
after
the
corrupt
and
sensuall
lusts
of
the
flesh
,
the
leading
of
a
carnall
course
of
life
,
and
holding
on
a
constant
course
in
that
kind
of
life
,
shall
certainly
and
vndoubtedly
bring
death
and
destruction
both
on
bodie
and
soule
.
They
that
liue
wickedly
and
carnally
,
and
walke
after
their
owne
vngodly
lusts
,
as
Iude
speaks
verse
18.
shall
assuredly
dye
an
accursed
death
of
bodie
,
and
they
shall
be
sure
also
to
go
to
hell
,
and
to
perish
for
euer
.
Besides
the
euidence
of
this
text
,
we
haue
further
testimonie
of
Scripture
for
the
proofe
and
confirmation
of
this
point
.
To
cite
some
few
places
to
this
purpose
,
Deut
.
29.19.20
.
Moses
saith
,
If
any
man
blesse
himselfe
in
his
heart
,
saying
,
I
shall
haue
peace
although
I
walke
according
to
the
stubburnnesse
of
mine
owne
heart
,
in
a
wicked
and
carnall
course
of
life
,
and
walke
stubburnly
after
the
lusts
of
his
owne
heart
,
adding
drunkennesse
to
thirst
,
that
is
,
one
sinne
to
another
,
and
so
go
on
and
hold
on
in
a
constant
course
in
sinne
,
The
Lord
will
not
be
mercifull
to
that
man
,
but
his
wrath
and
iealousie
shall
smoke
against
him
,
and
euery
curse
written
in
the
booke
of
God
shall
light
on
him
.
1.
Corinth
.
6.9.10
.
The
Apostle
reckens
vp
a
rabble
of
wicked
and
carnall
persons
,
and
he
shuts
them
all
out
of
Gods
kingdome
,
and
being
shut
out
from
thence
,
without
question
they
must
needs
go
to
hell
and
be
damned
.
Know
ye
not
saith
the
Apostle
,
as
if
he
had
said
,
it
is
a
knowne
thing
,
and
ye
cannot
be
ignorant
of
it
,
that
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
.
And
againe
,
Be
not
deceiued
,
neither
fornicators
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
railers
,
nor
extortioners
,
shall
inherit
the
kingdome
of
God
.
The
like
threatning
we
find
Galat
.
5.21
.
Galat
.
5.21
.
The
Apostle
hauing
reckoned
vp
many
particular
workes
of
the
flesh
,
he
saith
,
verse
21.
Whereof
I
tell
you
before
,
as
also
I
haue
told
you
before
,
that
they
which
do
such
things
,
and
so
are
carnall
persons
,
and
leade
a
carnall
life
,
shall
not
inherit
the
kingdome
of
God
.
And
Galat
.
6.8
.
Galat
.
6.8
.
saith
the
Apostle
,
He
that
soweth
to
the
flesh
,
he
that
followes
the
sinfull
desires
of
the
flesh
,
and
fulfils
the
lusts
of
it
,
shall
of
the
flesh
reape
corruption
,
shall
be
sure
in
the
end
to
reape
the
fruite
of
death
and
damnation
.
Reuel
.
21.8
.
Apoc
.
21.8
.
it
is
said
,
that
the
fearefull
,
and
vnbeleeuing
and
abhominable
,
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
lyers
,
shall
haue
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
These
and
many
other
places
do
plainly
euidence
to
vs
this
to
be
a
truth
,
that
the
certaine
fruite
of
a
carnall
life
is
an
accursed
death
of
the
bodie
,
and
also
death
eternall
:
and
that
whosoeuer
they
be
,
that
liue
a
carnall
life
,
walking
after
the
sinfull
lusts
of
their
owne
hearts
,
and
go
on
in
a
constant
course
in
that
kind
of
life
,
shall
certainly
dye
an
accursed
death
of
bodie
,
and
shall
be
sure
also
to
go
to
hell
and
be
damned
.
And
there
be
also
reasons
and
grounds
of
this
truth
.
As
First
,
the
proper
cause
must
needs
bring
forth
the
proper
effect
,
where
it
hath
a
kindly
working
and
nothing
to
hinder
it
.
Now
sinne
is
the
proper
cause
of
death
,
both
of
death
temporall
and
of
death
eternall
;
and
the
Lord
hath
so
linked
together
the
pleasure
of
sinne
and
the
punishment
of
sinne
,
as
that
the
one
euer
followes
the
other
,
vnlesse
there
be
some
interruption
and
breaking
off
the
course
of
sinne
by
repentance
.
And
againe
,
the
Lord
is
most
iust
,
and
it
stands
with
his
iustice
to
giue
euerie
man
his
due
.
Now
death
,
euen
death
of
bodie
and
death
eternall
,
is
a
due
debt
to
sin
not
repented
of
,
and
not
satisfied
for
by
Christ
,
It
is
the
wages
of
sin
,
Rom
.
6.23
.
And
therefore
doubtlesse
an
accursed
death
of
bodie
,
and
also
death
eternall
,
is
the
certaine
fruite
of
a
carnall
life
,
and
they
that
liue
a
carnall
life
,
and
follow
the
sinfull
lusts
of
their
owne
hearts
,
and
hold
on
a
constant
course
in
that
kind
of
life
,
shall
assuredly
dye
an
accursed
death
of
bodie
,
and
shall
be
sure
also
to
go
to
hell
,
and
to
be
damned
.
And
this
being
a
truth
,
it
serues
to
discouer
that
thousands
in
the
world
deceiue
themselues
exceedingly
.
How
carnall
persons
deceiue
themselues
.
Are
there
not
many
men
who
thinke
that
though
they
be
carnall
persons
,
and
liue
a
carnall
life
,
though
they
follow
the
sinfull
lusts
of
their
owne
hearts
,
and
giue
themselues
ouer
to
do
whatsoeuer
their
owne
sinfull
and
carnall
hearts
suggest
to
them
,
they
are
ignorant
persons
,
and
so
haue
no
dramme
of
sanctifying
grace
in
them
;
they
are
drunkards
,
filthie
persons
,
common
swearers
,
they
are
vsurers
,
worldlings
,
earth
wormes
,
and
such
like
,
and
they
hold
on
their
course
in
these
euill
sinnes
,
and
yet
thinke
they
shall
do
well
enough
,
and
there
is
no
such
matter
that
they
shall
dye
an
accursed
death
,
and
that
they
shal
go
to
hell
and
be
damned
.
And
when
Preachers
threaten
these
things
against
them
,
they
thinke
,
and
sometimes
sticke
not
to
speake
it
,
that
Preachers
make
the
matter
worse
then
it
is
,
God
is
much
more
mercifull
then
so
,
and
there
is
no
such
danger
in
that
course
they
hold
as
Preachers
would
make
them
beleeue
.
Poore
soules
,
they
deceiue
themselues
exceedingly
:
what
is
this
I
beseech
you
,
but
to
ioyne
hands
with
the
diuell
,
and
to
shew
that
they
are
taught
of
him
,
in
euill
things
to
seuer
the
end
from
the
meanes
,
for
that
is
the
diuels
lessen
,
to
thinke
that
though
they
go
on
in
the
way
that
leades
to
hell
,
and
do
hold
on
in
that
way
,
yet
they
shall
neuer
come
there
,
and
to
contradict
the
Lord
,
as
the
diuell
did
when
he
set
on
our
grandmother
Eue
,
Gen.
3.3.4
.
The
Lord
had
told
her
,
In
the
day
that
thou
eatest
thereof
thou
shalt
dye
the
death
,
the
diuel
comes
and
he
saith
,
no
thou
shalt
not
dye
at
all
.
And
euen
so
thinke
and
many
times
speake
carnall
persons
;
The
Lord
saith
,
they
that
liue
after
the
fl●sh
,
leade
a
carnall
life
,
they
shall
dye
death
of
bodie
,
an
accursed
death
,
and
they
shall
also
go
to
hell
and
be
damned
.
No
,
saith
the
carnall
person
,
the
sensuall
person
,
the
worldling
,
and
such
like
,
I
hope
there
is
no
such
matter
,
I
hope
God
will
be
more
mercifull
then
so
.
And
thus
they
crosse
and
contradict
the
Lord
himselfe
.
Well
,
consider
it
whosoeuer
thou
art
,
dost
thou
thinke
(
thou
that
art
an
ignorant
person
,
thou
that
art
a
drunkard
,
a
filthie
person
,
a
common
swearer
,
a
worldling
,
or
the
like
)
thou
that
goest
on
in
a
carnall
course
of
life
,
that
thou
shalt
dye
a
blessed
and
comfortable
death
?
why
the
Lord
hath
said
to
the
contrarie
,
If
ye
liue
after
the
flesh
ye
shall
dye
:
and
darest
thou
contradict
the
Lord
?
if
thou
so
do
but
in
thy
verie
thought
,
if
thou
do
but
so
imagine
,
thou
dost
therein
adde
to
the
measure
of
thy
sinne
,
and
the
Lord
will
not
be
mercifull
to
thee
:
they
are
the
words
of
Moses
in
the
place
alledged
,
Deut
.
29.19.20
.
If
any
man
blesse
himselfe
in
his
heart
,
saying
,
I
shall
haue
peace
,
although
I
walke
according
to
the
stubburnnesse
of
mine
heart
,
adding
drunkennesse
to
thirst
,
the
Lord
will
not
be
mercifull
vnto
him
,
but
then
the
wrath
of
the
Lord
and
his
iealousie
shall
smoke
against
that
man
,
and
euerie
curse
that
is
written
in
this
booke
shall
light
vpon
him
,
and
the
Lord
shall
put
out
his
name
from
vnder
heauen
.
And
consider
with
thy selfe
,
if
thou
obserue
it
,
thou
shalt
find
it
commonly
most
true
,
that
qualis
vita
,
finis
ita
,
such
as
a
mans
life
is
,
such
is
commonly
his
death
:
they
that
liue
carnally
,
they
commonly
dye
wretchedly
and
cursedly
.
The
Lord
leaues
not
himselfe
without
witnesse
in
this
case
;
do
we
not
see
(
if
we
obserue
it
we
may
see
)
that
wicked
and
carnall
persons
,
such
as
go
on
in
a
carnall
course
of
life
,
and
yet
promise
to
themselues
a
comfortable
and
blessed
death
,
and
thinke
to
call
on
God
at
their
last
houre
,
when
they
are
gasping
for
breath
,
and
then
to
finde
mercie
;
do
we
not
see
such
persons
are
sometimes
suddenly
ouertaken
by
the
hand
of
God
in
the
very
act
of
sinne
,
or
they
are
sometimes
cut
off
by
the
hand
of
the
Magistrate
,
or
if
they
haue
time
giuen
them
,
and
they
lie
on
their
sicke
beds
,
yet
then
they
are
sensl●sse
,
or
they
feele
the
verie
flames
of
hell
flashing
vp
in
their
soules
,
and
in
stead
of
calling
on
God
,
they
belch
out
cursing
and
bitternesse
:
doth
not
wofull
experience
shew
this
to
be
so
?
How
then
darest
thou
that
art
a
carnall
person
,
and
goest
on
in
a
carnall
course
of
life
,
thou
that
art
a
drunkard
,
or
the
like
,
how
darest
thou
(
I
say
)
go
on
in
thy
carnall
course
,
and
yet
promise
thy selfe
a
blessed
and
comfortable
death
,
and
so
contradict
both
the
plaine
euidence
of
the
word
of
God
and
common
experience
,
and
so
deceiue
thine
owne
soule
?
Oh
take
heed
of
so
deceiuing
thy selfe
,
thinke
not
,
because
haply
thou
dost
thriue
in
a
carnall
course
of
life
,
therefore
thou
shalt
escape
the
punishing
hand
of
God
altogether
:
no
,
no
,
as
the
Preacher
saith
,
Eccles
.
8.12.13
.
A
sinner
may
go
on
an
hundred
times
,
and
the
Lord
may
prolong
his
dayes
,
but
it
shall
not
be
well
with
him
in
the
end
.
The
fruite
of
a
carnall
life
is
certainly
an
accursed
death
of
body
,
and
after
that
hell
and
damnation
:
and
though
now
thou
maist
stoppe
thine
eare
,
and
harden
thy
heart
against
the
threats
of
death
and
damnation
,
yet
if
thou
goest
on
in
thy
carnall
course
without
repentance
,
The
bitter
fruit
of
a
carnall
course
of
li●e
ought
to
teach
vs
to
take
heed
of
uch
a
course
.
thou
canst
not
stoppe
the
comming
of
death
and
damnation
in
the
Lords
time
appointed
:
and
therefore
do
not
thou
deceiue
thine
owne
soule
.
Againe
,
is
it
so
that
the
certaine
fruite
of
a
carnall
life
is
an
accursed
death
of
bodie
,
and
also
eternall
death
and
damnation
?
Oh
then
take
we
heed
of
going
on
in
a
carnall
course
of
life
,
take
we
heed
of
following
the
sinfull
lusts
of
our
owne
hearts
,
and
of
holding
on
a
constant
course
in
so
doing
.
Thou
that
art
a
carnall
person
,
remember
the
bitter
fruite
of
a
carnall
course
of
life
,
and
labour
thou
to
breake
it
off
before
it
bring
that
fruite
on
thee
;
for
then
it
will
be
too
late
,
when
thou
reapest
the
fruite
of
thy
carnall
course
,
it
will
be
in
vaine
and
to
no
purpose
then
to
crie
out
,
what
haue
I
gotten
by
my
vile
and
sinfull
course
of
life
?
If
thou
come
once
to
vse
this
note
in
hell
,
and
there
to
crie
out
,
what
hath
pride
profited
me
?
what
hath
my
couetousnesse
,
my
drunkennesse
,
and
such
like
,
done
me
good
?
and
what
haue
I
got
by
it
?
oh
it
had
bene
good
for
thee
thou
hadst
neuer
bene
borne
:
therefore
now
breake
off
thy
carnall
course
of
life
before
the
fruite
of
it
be
brought
on
thee
.
Looke
not
on
the
painted
face
of
sin
,
promising
pleasure
and
much
profit
,
but
consider
what
will
be
the
fruite
of
it
,
and
of
a
carnall
course
of
life
;
euen
shame
and
sorrow
,
anguish
,
and
griefe
,
and
vexation
,
and
perplexitie
of
mind
and
conscience
,
a
troubled
mind
and
wounded
spirit
,
which
is
a
burden
vnsupportable
,
Prou.
18.14
.
and
death
of
bodie
,
and
that
an
accursed
death
,
and
death
also
eternall
,
euen
a
finall
separation
from
the
comfortable
presence
of
God
,
and
a
feeling
of
his
full
wrath
on
soule
and
bodie
foreuer
in
hell
.
Note
.
And
make
account
of
Gods
threatning
of
these
things
,
as
of
present
executions
,
for
the
Lord
can
as
soone
bring
them
on
thee
as
threaten
them
against
thee
.
And
thou
that
art
a
carnall
person
hast
no
assurance
to
be
freed
from
them
one
minute
of
an
houre
:
and
therefore
now
this
houre
before
the
next
,
labour
to
breake
off
thy
carnall
course
of
life
.
Come
we
now
to
the
second
argument
here
vsed
,
the
third
in
order
,
but
the
second
vsed
by
the
Apostle
in
this
verse
,
to
vrge
and
presse
his
exhortation
on
the
beleeuing
Romans
,
that
they
ought
to
liue
an
holy
life
,
in
these
words
,
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
To
passe
by
that
which
is
offered
from
the
opposition
here
made
betweene
liuing
after
the
flesh
,
and
mortifying
the
deeds
of
the
bodie
,
the
Apostle
opposing
these
two
as
contrarie
courses
of
life
,
and
tending
to
contrarie
ends
,
If
ye
liue
after
the
flesh
,
ye
shall
dye
,
but
if
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
The
point
thence
offered
we
spoke
of
for
the
substance
of
it
verse
6.
therefore
I
will
not
now
meddle
with
it
.
But
first
obserue
we
the
qualitie
of
the
Apostles
argument
,
by
which
he
perswades
to
an
holy
and
spirituall
life
:
his
argument
to
●hat
purpose
is
a
comfortable
argument
,
an
argument
full
of
sweetnesse
,
and
he
promiseth
no
lesse
then
eternall
life
and
glorie
,
to
such
as
liue
an
holy
and
spirituall
life
,
and
do
mortifie
the
deeds
of
the
bodie
by
the
Spirit
.
He
tels
the
beleeuing
Romans
,
that
if
they
did
liue
an
holy
life
,
if
they
did
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
they
should
then
be
sure
to
liue
a
comfortable
life
here
in
this
world
,
and
they
should
be
also
sure
to
liue
the
life
of
happinesse
and
glorie
with
the
Lord
in
heauen
hereafter
.
Hence
we
may
gather
:
That
Ministers
and
Preachers
of
the
word
may
promise
both
a
blessed
life
here
in
this
word
,
and
also
eternall
life
,
Ministers
and
Preachers
of
the
word
may
promise
both
a
blessed
life
in
this
world
,
and
happines
and
glorie
in
heauen
,
to
such
as
liue
an
hol●
and
spirituall
life
.
and
happinesse
and
glorie
in
heauen
,
to
such
persons
as
liue
an
holy
and
spirituall
life
.
The
Ministers
of
the
word
may
tell
men
and
women
,
that
if
they
liue
an
holy
life
,
and
hold
on
a
constant
course
in
that
kind
of
life
,
they
shall
be
sure
to
go
to
heauen
,
and
to
be
saued
;
they
may
assure
them
to
their
comfort
,
that
they
shall
not
misse
of
eternall
happinesse
and
saluation
:
yea
they
may
say
to
this
or
that
particular
person
,
man
or
woman
,
if
thou
shew
forth
the
power
of
a
sound
faith
in
an
holy
life
,
and
go
on
constantly
in
that
course
,
thou
shalt
certainly
go
to
heauen
,
thou
shalt
be
sure
to
be
saued
:
for
why
,
The
Lord
hath
ordained
the
ministerie
of
the
word
,
especially
the
preaching
of
the
Gospell
,
which
is
a
word
of
peace
,
and
a
word
of
comfort
,
to
that
end
,
that
by
the
preaching
of
it
his
elect
might
be
brought
to
a
certaine
hope
of
life
and
of
saluation
,
that
they
might
be
brought
to
a
liuely
hope
,
and
so
come
to
reioyce
with
ioy
vnspeakeable
and
glorious
:
as
1.
Pet
.
1.8
.
1.
Corinth
.
14.3
.
the
Apostle
saith
,
He
that
prophesieth
speaketh
to
men
to
edifying
,
and
to
exhortation
,
and
to
comfort
,
or
to
encouragement
.
The
principall
end
to
be
driuen
at
in
preaching
and
dispencing
the
word
of
God
,
is
the
comfort
of
Gods
chosen
,
they
are
to
be
cheared
vp
by
assuring
them
that
they
beleeuing
in
Christ
are
reconciled
to
God
,
and
they
expressing
the
power
of
faith
in
an
holy
life
,
shall
assuredly
go
to
heauen
and
be
saued
.
And
therefore
doubtlesse
the
Ministers
of
the
word
may
deale
in
this
manner
,
they
may
tell
men
and
women
,
yea
particular
persons
,
that
they
beleeuing
the
promises
of
the
Gospell
,
and
shewing
forth
the
power
of
grace
in
an
holy
life
,
they
shall
assuredly
go
to
heauen
and
be
saued
,
Confutation
of
the
Papists
,
who
affirme
the
contrarie
.
they
may
assure
them
of
it
.
The
Papists
against
whom
I
bend
this
doctrine
,
(
for
it
meets
with
a
conceit
of
theirs
)
they
affirme
the
contrarie
;
they
say
,
the
Ministers
of
the
word
cannot
assure
any
man
of
his
owne
saluation
,
they
themselues
hold
men
in
suspence
,
and
they
teach
a
doctrine
of
doubting
of
saluation
,
and
thereupon
they
charge
vs
to
go
too
farre
,
in
that
we
say
,
that
we
may
assure
men
or
women
in
particular
,
that
they
shall
go
to
heauen
and
be
saued
;
but
indeed
they
wrong
vs
and
taxe
vs
vniustly
.
The
Minister
of
the
word
on
the
ground
of
sound
faith
,
and
of
an
holy
and
sanctified
life
,
may
assure
men
or
women
in
particular
that
they
shall
be
saued
.
Oh
but
saith
the
Papist
,
euerie
man
is
a
lyer
,
and
men
may
deceiue
and
be
deceiued
:
how
doth
the
Minister
know
that
the
particular
man
to
whom
he
speakes
is
one
of
Gods
chosen
?
or
how
can
the
man
himselfe
be
sure
of
it
,
that
the
Minister
is
not
mistaken
when
he
tels
him
he
shall
be
saued
?
I
answer
them
.
It
is
not
materiall
whether
the
Minister
know
the
man
to
whom
he
speakes
to
be
one
of
Gods
elect
or
no
,
the
Minister
takes
not
on
him
,
neither
is
it
for
him
to
assure
any
man
of
his
saluation
because
he
knowes
that
he
is
one
of
Gods
elect
,
the
Minister
onely
tels
a
man
on
the
ground
of
sound
faith
,
and
of
an
holy
life
,
that
he
shall
be
saued
,
that
if
he
truly
beleeue
the
promises
of
the
Gospell
,
and
shew
forth
the
power
of
grace
in
an
holy
life
,
that
he
shall
certainly
be
saued
:
and
therein
he
cannot
either
deceiue
or
be
deceiued
,
on
the
Apostles
owne
ground
:
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Sprit
,
if
ye
liue
an
holy
life
,
ye
shall
assuredly
go
to
heauen
and
be
saued
.
And
thus
may
the
Ministers
of
the
word
tell
particular
persons
;
yea
the
Minister
telling
a
man
on
the
ground
of
sound
faith
seconded
with
an
holy
life
,
that
he
shall
be
saued
,
it
is
all
one
as
if
Christ
himselfe
should
tell
him
so
by
his
owne
immediate
voice
from
heauen
;
for
to
his
Ministers
he
hath
giuen
that
power
and
that
authoritie
;
he
hath
committed
to
them
the
word
of
reconciliation
,
2.
Cor
.
5.19
.
And
therefore
when
a
Minister
tels
a
man
that
truly
beleeues
in
Christ
,
and
doth
expresse
the
power
of
grace
in
an
holy
and
sanctified
life
,
that
he
shall
be
saued
,
it
is
a
great
comfort
to
him
,
it
must
needs
fill
his
heart
with
exceeding
great
and
vnspeakeable
comfort
.
But
to
go
on
to
further
matter
.
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
We
see
here
the
Apostle
saith
to
the
Romans
,
of
whom
he
was
well
perswaded
,
verse
9.
that
they
were
not
in
the
flesh
but
in
the
Spirit
;
that
they
were
persons
alreadie
sanctified
,
and
alreadie
mortified
,
yet
here
he
saith
to
them
,
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
Whence
we
are
giuen
to
vnderstand
thus
much
.
That
such
persons
as
are
alreadie
in
some
measure
mortified
,
and
haue
begun
to
mortifie
sinne
in
themselues
,
The
best
of
Gods
children
must
still
go
on
in
the
work
of
mortification
.
must
still
go
on
and
proceed
in
that
worke
:
euen
the
best
of
Gods
children
,
and
such
as
haue
proceeded
furthest
in
the
worke
of
mortification
,
and
haue
gotten
the
greatest
maisterie
ouer
their
owne
vile
corruptions
and
sinfull
lusts
,
must
still
be
exercised
in
that
worke
of
mortification
;
and
they
must
still
by
particular
application
of
the
word
,
by
prayer
,
by
auoiding
all
occasions
of
sinne
,
and
by
all
other
good
meanes
,
be
subduing
and
beating
downe
their
owne
rebellious
lusts
and
vile
corruptions
.
The
life
of
euerie
true
beleeuing
Christian
must
be
a
continuall
mortification
,
and
a
going
from
one
degree
of
mortification
to
another
.
And
for
further
strength
to
this
point
,
obserue
what
we
find
Coloss
.
3.
in
verse
3.
The
Apostle
saith
,
the
beleeuing
Colossians
were
dead
,
Ye
are
dead
(
saith
he
)
and
your
life
is
hid
with
Christ
in
God
.
He
affirmes
that
by
meanes
of
their
coniunction
with
Christ
,
there
was
wrought
in
them
a
spirituall
death
of
sinne
,
t●ey
were
alreadie
mortified
:
and
yet
verse
5.
he
subioynes
this
exhortation
,
Mortifie
therefore
your
members
which
are
on
the
earth
:
thereby
giuing
them
to
vnderstand
,
that
they
ought
still
to
go
on
in
the
act
of
mortification
:
yea
verse
8.
he
exhorts
them
to
put
away
their
vile
lusts
and
sinnes
,
or
rather
(
as
the
word
signifies
)
to
put
them
aside
,
cleane
out
of
sight
,
as
dead
bodies
are
when
they
are
buried
:
as
if
he
had
said
,
So
proceed
in
mortifying
and
killing
your
vile
lusts
and
sinnes
,
as
that
ye
neuer
leaue
them
till
ye
haue
blotted
them
,
and
put
cleane
out
of
your
sight
,
that
is
the
course
you
must
take
with
them
:
you
must
continually
proceed
from
one
degree
of
mortification
to
another
.
And
to
this
purpose
tend
those
exhortations
of
the
Apostle
to
such
as
had
alreadie
begun
to
mortifie
sinne
,
and
had
alreadie
begunne
to
put
off
the
old
man
,
still
to
cleanse
themselues
,
and
still
to
put
off
the
old
man
,
as
2.
Corinth
.
7.1
.
Seeing
then
we
haue
these
promises
,
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
and
grow
vp
vnto
full
holinesse
in
the
feare
of
God
.
Euen
we
that
haue
right
to
the
promises
of
the
Gospell
,
and
are
alreadie
sanctified
and
cleansed
,
let
vs
more
and
more
cleanse
our selues
.
And
so
Ephes
.
4.20.21.22
.
saith
the
Apostle
,
Ye
that
haue
learned
Christ
,
as
the
truth
is
in
Iesus
,
cast
ye
off
concerning
the
conuersation
in
time
past
,
the
old
man
,
which
is
corrupt
through
the
deceiueable
lusts
.
These
and
the
like
exhortations
do
plainly
euince
and
proue
to
vs
,
that
mortification
of
sinne
,
euen
the
mortifying
of
the
vile
lusts
and
corruptions
of
the
heart
,
must
be
a
continuall
act
of
the
whole
life
of
euerie
true
beleeuing
Christian
:
and
that
euerie
true
beleeuer
must
proceed
from
one
degree
of
mortification
to
another
:
and
the
reason
of
it
is
plaine
.
The
best
Christian
that
liues
in
the
world
,
neuer
wants
matter
of
mortification
in
himselfe
so
long
as
he
liues
in
this
world
,
either
in
regard
of
the
roote
and
seed
of
all
sinnes
his
in
borne
corruption
,
or
in
regard
of
ill
weedes
,
the
manifold
vile
lusts
and
corruptions
that
sprout
vp
from
thence
.
Though
he
do
daily
and
hourely
labour
to
cut
off
and
to
kill
the
vile
lusts
of
his
heart
,
yet
so
strong
and
so
many
are
they
,
as
he
shall
neuer
want
worke
in
that
kind
all
his
life
long
,
though
he
should
liue
Methushelahs
dayes
:
and
therefore
the
mortifying
of
the
vile
lusts
and
corruptions
of
the
heart
must
be
a
continuall
act
of
the
whole
life
of
euery
true
beleeuer
;
and
he
must
proceed
from
one
degree
of
mortification
to
another
.
This
then
for
the
vse
of
it
,
discouers
that
they
are
deceiued
whosoeuer
they
are
,
They
deceiue
themselues
who
thinke
that
the
work
of
mortification
may
come
to
a
full
period
in
time
of
this
life
.
that
thinke
that
the
worke
of
mortification
may
come
to
a
period
and
to
a
full
point
in
time
of
this
life
.
Some
idle
and
brainesicke
persons
there
be
,
who
thinke
they
haue
gone
farre
enough
in
the
worke
of
mortification
,
in
the
worke
of
humiliation
and
repentance
,
and
they
need
be
humbled
no
further
,
they
haue
no
further
matter
in
them
to
be
mortified
,
they
imagine
they
haue
finished
that
worke
,
the
worke
of
mortification
is
at
an
end
with
them
.
Poore
soules
,
they
deceiue
themselues
exceedingly
,
it
is
out
of
their
ignorance
and
pride
that
they
haue
this
conceit
,
yea
it
is
a
plaine
euidence
against
them
,
they
know
not
what
mortification
meanes
;
if
they
had
eyes
to
see
it
,
they
might
haue
cause
to
be
humbled
for
that
proud
conceit
of
theirs
,
and
that
they
haue
need
to
mortifie
the
pride
of
their
hearts
.
And
indeed
to
leaue
them
,
and
to
make
our
benefit
of
this
,
such
is
the
corruption
of
our
nature
,
that
men
or
women
that
haue
made
the
best
progresse
,
and
haue
gone
furthest
in
mortification
,
are
in
danger
,
vnlesse
they
looke
to
it
,
to
grow
proud
of
it
.
In
men
or
women
most
humbled
and
most
mortified
,
vnlesse
they
watch
ouer
their
hearts
,
pride
will
be
readie
to
start
vp
,
yea
many
times
Gods
children
are
readie
to
be
proud
in
that
they
see
their
pride
,
and
their
other
corruptions
.
Therefore
for
a
second
vse
of
the
point
,
art
thou
a
man
or
woman
truly
mortified
?
dost
thou
find
the
power
,
tyrannie
,
We
are
to
take
notice
of
it
,
that
the
work
of
mortification
is
neuer
at
an
end
in
time
of
this
life
.
and
strength
of
sinne
weakened
?
hast
thou
begun
to
mortifie
sinne
in
thy selfe
?
then
know
and
take
notice
of
it
,
thy
worke
in
that
kinde
is
neuer
at
an
end
;
so
long
as
thou
art
in
this
world
thou
must
proceed
from
one
degree
of
mortification
to
another
:
vnlesse
thou
dissemble
,
thou
shalt
euer
find
within
thy selfe
something
that
hath
need
to
be
mortified
.
Thine
heart
is
a
fruitfull
mother
,
and
be
thou
stirred
vp
to
make
it
thy
continuall
worke
,
yea
thy
chiefe
worke
,
to
keepe
vnder
and
to
subdue
thy
rebellious
lusts
,
and
thy
vile
affections
:
and
euerie
day
and
euerie
houre
labour
thou
to
cut
off
some
vile
lust
of
thine
owne
heart
,
as
anger
,
enuie
,
hatred
,
pride
,
and
such
like
:
make
all
things
thou
dost
,
either
priuately
or
in
publicke
,
in
thy
calling
,
or
in
the
seruice
of
God
,
thy
hearing
the
word
,
reading
,
praying
,
and
such
like
,
as
helpes
to
mortifie
sinne
in
thee
:
applie
the
word
in
euerie
part
of
it
,
the
promises
,
the
Commandements
,
the
threatnings
of
it
,
to
the
cutting
downe
of
some
corruption
in
thee
:
yea
make
all
the
Lords
dealings
with
thee
,
his
mercies
,
his
corrections
,
his
chastisements
,
yea
the
assurance
of
his
loue
to
thee
in
Christ
,
and
the
assurance
of
thine
owne
saluation
,
tend
to
this
purpose
,
euen
to
the
renting
downe
of
some
rebellious
lust
in
thine
owne
heart
.
Be
thou
euer
dealing
with
thine
owne
heart
,
and
labour
to
weede
some
corrupt
lust
out
of
it
continually
:
and
know
,
that
if
thou
slacke
this
businesse
,
though
thou
hast
gotten
some
maisterie
ouer
thine
owne
corruptions
,
yet
it
will
gather
strength
againe
:
the
lusts
of
thine
owne
heart
are
like
the
haires
of
Sampsons
head
,
Iudges
16.22
.
though
they
be
clipped
and
shauen
they
will
grow
againe
,
and
they
will
betray
thee
into
the
hands
of
Satan
,
and
cause
thee
to
fall
,
it
may
be
foully
into
some
foule
sinne
,
and
that
will
wound
thy
conscience
and
weaken
thy
hold
in
Christ
,
and
shake
thy
comfort
,
and
thou
shalt
neuer
fully
recouer
that
losse
all
the
dayes
of
thy
life
.
And
therefore
be
thou
stirred
vp
to
be
continually
exercised
in
the
mortifying
of
the
lust
of
thine
owne
heart
,
and
especially
the
lusts
and
sins
that
are
most
agreeable
to
thy
complexion
,
to
thy
trade
and
calling
,
and
to
the
condition
of
the
times
wherein
thou
liuest
:
for
these
being
maistered
,
other
lusts
and
sinnes
will
be
more
easily
preuailed
against
.
That
is
thy
dutie
,
let
it
be
thought
on
and
remembred
.
For
the
grounding
of
the
next
point
obserue
,
the
Apostle
here
saith
not
as
the
direct
opposion
required
,
If
ye
liue
after
the
Spirit
,
as
he
said
in
the
sormer
part
,
If
ye
liue
after
the
flesh
,
so
here
,
if
ye
liue
after
the
Spirit
,
or
if
ye
liue
an
holy
life
.
But
if
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
The
Apostle
being
guided
by
the
Spirit
of
God
,
puts
downe
one
part
of
an
holy
life
for
the
whole
,
and
he
expresseth
liuing
after
the
Spirit
,
or
liuing
of
an
holy
and
spirituall
life
,
in
these
termes
,
mortifying
the
deeds
of
the
bodie
by
the
Spirit
:
and
applying
his
speech
to
the
beleeuing
Romans
,
he
saith
,
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
Now
hence
we
may
easily
gather
and
conclude
thus
much
.
That
the
mortified
Christian
is
the
true
holy
Christian
indeed
.
The
mortified
Christian
is
the
true
holy
Christian
indeed
.
Such
Christians
as
haue
the
power
&
strength
of
grace
vouchsafed
to
them
,
to
mortifie
sinne
in
themselues
,
to
subdue
and
to
keepe
vnder
their
owne
rebellious
lusts
and
affections
,
and
the
vile
corruptions
of
their
owne
hearts
,
they
indeed
are
true
holy
ones
,
true
holy
Christians
:
and
there
are
none
truly
holy
but
such
as
are
truly
mortified
.
It
is
worth
our
marking
to
this
purpose
that
we
find
Psal
.
32.6
.
{αβγδ}
Psal
.
32.6
.
Dauid
there
puts
one
word
to
signifie
both
humble
,
and
mortified
,
and
also
godly
,
Therefore
shall
euerie
one
that
is
godly
,
or
that
is
humble
,
or
that
is
mortified
,
make
his
prayer
vnto
thee
in
a
time
when
thou
maist
be
found
.
Thereby
(
no
doubt
)
the
holy
Ghost
would
giue
vs
to
vnderstand
,
that
humble
,
and
godly
,
and
mortified
,
and
holy
,
are
so
farre
conuertible
,
as
the
one
cannot
be
affirmed
of
any
without
the
other
.
A
godly
man
is
an
humble
man
,
and
an
humble
mortified
man
is
vndoubtedly
godly
and
truly
holy
.
It
is
vsuall
with
the
Apostle
in
describing
such
as
are
holy
Christians
indeed
,
and
true
members
of
Christ
,
to
set
them
out
thus
,
that
they
are
crucified
with
Christ
,
and
dead
with
Christ
,
and
that
they
are
partakers
both
of
the
merit
and
benefit
of
Christ
his
death
,
and
also
of
the
vertue
and
power
of
his
death
,
to
the
mortification
of
sinne
in
themselues
,
as
Rom
.
6.6
.
Rom
.
6.6
.
Our
old
man
is
crucified
with
him
,
that
the
bodie
of
sinne
might
be
destroyed
,
that
henceforth
we
should
not
serue
sinne
.
And
verse
8.
If
we
be
dead
with
Christ
,
Rom
.
6.8
.
we
beleeue
that
we
shall
liue
also
with
him
.
Yea
the
Apostle
affirmes
in
expresse
termes
of
them
that
are
in
Christ
,
and
so
are
truly
spirituall
and
holy
persons
indeed
,
Galat
.
5.24
.
Galat
.
5.24
.
that
they
are
such
as
haue
crucified
the
flesh
with
the
affections
and
the
lusts
:
that
they
are
such
as
are
truly
mortified
:
plainly
teaching
that
the
mortified
Christian
is
indeed
the
downeright
holy
Christian
.
And
hence
it
is
that
such
persons
as
make
but
a
shew
of
holinesse
,
and
haue
but
the
outside
of
Christians
,
and
yet
would
carrie
the
name
of
right
holy
persons
,
they
commonly
shroud
themselues
vnder
the
maske
and
vizour
of
mortification
,
they
seeme
to
be
humbled
and
to
be
mortified
:
They
afflict
themselues
,
and
hang
downe
their
heads
like
a
bull
rush
,
as
the
Lord
complaines
of
hypocrites
,
Isay
58.5
.
Isay
58.5
.
they
thinke
that
that
will
gaine
them
the
name
of
holinesse
,
and
thereby
they
shall
come
to
be
counted
holy
ones
indeed
.
Yea
the
Papists
,
that
are
meere
counterfeit
holy
ones
,
are
then
(
as
they
imagine
)
most
holy
,
when
they
seeme
most
mortified
,
when
they
retire
themselues
to
some
cloyster
,
and
tye
themselues
to
strict
fasts
,
canonicall
houres
,
to
hard
lodging
,
to
course
apparell
,
haire-cloth
,
or
the
like
:
oh
then
they
thinke
they
are
most
holy
,
and
others
that
are
ensnared
by
them
do
then
so
account
of
them
,
and
admire
them
for
their
holinesse
;
and
it
may
be
an
euidence
to
vs
,
that
the
true
mortified
life
is
the
true
and
right
holy
life
,
and
that
such
persons
as
are
truly
mortified
,
are
vndoubtedly
truly
holy
and
righteous
persons
indeed
:
for
why
,
Mortification
strikes
at
the
roote
of
sinne
,
and
mortification
of
sinne
is
the
verie
ground
and
beginning
of
all
true
holinesse
,
and
according
to
the
decay
and
weakening
of
naturall
corruption
,
and
the
abating
of
the
power
and
strength
of
the
sinfull
lusts
of
the
heart
,
so
is
the
measure
of
spirituall
life
and
holinesse
in
any
man
or
woman
.
And
againe
,
persons
truly
holy
are
so
qualified
,
as
that
they
are
fit
to
profit
by
all
things
,
they
are
fit
to
get
good
by
the
word
of
God
,
and
by
the
workes
of
God
:
now
such
are
mortified
persons
:
it
is
the
humble
and
mortified
soule
that
receiueth
the
word
with
meeknesse
,
according
to
the
exhortation
of
the
Apostle
,
Iam
.
1.21
.
it
is
the
humble
and
mortified
soule
that
yeelds
willingly
to
the
word
of
God
in
time
of
affliction
,
that
yeelds
to
the
word
of
counsell
,
of
admonition
,
and
of
reproofe
.
The
vnmortified
heart
cannot
abide
to
be
touched
,
it
reiects
the
word
of
counsell
,
and
admonition
,
and
reproofe
,
and
it
makes
men
stubburne
,
and
refractarie
,
and
contentious
,
Prou.
13.10
.
Prou.
13.10
.
Through
pride
men
make
contention
;
but
with
the
well
aduised
is
wisedome
.
It
is
the
humble
and
mortified
heart
that
makes
men
profit
by
the
examples
of
others
,
Psal
.
34.2
.
Psal
.
34.2
.
My
soule
(
saith
Dauid
)
shall
glorie
in
the
Lord
:
the
humble
shall
heare
it
and
be
glad
.
The
humble
and
mortified
person
hearing
of
my
soules
ioy
in
the
Lord
,
shall
also
heare
,
and
be
glad
,
and
reioyce
.
And
therefore
doubtlesse
the
mortified
person
is
the
right
holy
person
,
and
none
are
truly
holy
,
but
such
as
are
truly
mortified
.
It
is
not
then
as
the
Papists
imagine
,
a
monasticall
life
,
the
liuing
as
a
Monke
,
or
as
a
Nunne
,
sequestred
from
the
world
,
A
monasticall
life
makes
not
a
man
or
woman
truly
holy
and
shut
vp
in
a
cloyster
,
that
makes
a
man
or
woman
truly
holy
:
a
man
or
woman
may
liue
such
a
life
,
and
yet
be
most
fleshly
and
carnal
.
And
indeed
those
amongst
the
Papists
that
liue
that
kind
of
life
are
the
most
vnmortified
persons
that
liue
in
the
world
.
Instance
might
be
giuen
if
it
were
needfull
,
but
to
passe
from
them
.
Is
it
so
that
the
mortified
person
is
the
right
holy
person
?
then
deceiue
not
thy selfe
whosoeuer
thou
art
,
How
many
deceiue
them selues
in
a
conceit
of
holinesse
in
themselues
discouered
.
thinke
not
thou
art
a
man
or
woman
truly
holy
,
vnlesse
thou
finde
that
thou
art
a
man
or
woman
truly
mortified
.
Many
men
and
women
would
willingly
be
thought
to
be
holy
,
and
they
thinke
wrong
is
done
them
if
they
be
not
so
accounted
,
and
it
may
be
haue
a
good
conceit
of
themselues
:
but
wouldest
thou
whosoeuer
thou
art
,
proue
thy selfe
to
be
a
right
holy
man
or
woman
indeed
?
then
neuer
rest
till
thou
find
that
thou
art
a
man
or
woman
truly
mortified
.
Thou
maist
suppresse
the
outward
act
of
sinne
,
and
keepe
thy selfe
from
dishonest
words
and
deeds
,
thou
maist
liue
ciuilly
and
orderly
in
the
world
;
yea
thou
maist
do
many
good
things
,
thou
maist
heare
the
word
,
reade
,
pray
,
and
performe
all
good
duties
of
pietie
,
and
so
seeme
to
thy selfe
,
and
it
may
be
to
others
,
to
be
maruellous
holy
and
religious
,
and
yet
for
all
that
be
farre
from
true
holinesse
:
thou
maist
notwithstanding
this
be
a
person
vnmortified
,
thou
maist
still
carrie
in
thy
heart
vile
affections
,
as
anger
,
pride
,
selfe
loue
,
selfe
conceit
,
couetousnesse
,
and
other
damnable
lusts
vnmortified
;
and
so
thou
hast
but
the
outside
of
holinesse
,
which
is
no
better
in
Gods
sight
then
a
glittering
abhomination
.
If
thou
wouldst
haue
good
euidence
to
the
comfort
of
thine
owne
soule
,
that
thou
art
a
man
or
woman
truly
holy
,
neuer
rest
till
thou
find
that
thou
art
truly
mortified
,
that
thou
hast
power
and
strength
of
grace
giuen
thee
to
mortifie
,
to
subdue
,
and
to
keepe
vnder
thine
owne
rebellious
lusts
,
and
thine
owne
vile
affections
.
Thou
wilt
say
,
How
shall
I
know
that
I
am
a
man
or
woman
truly
mortified
?
I
answer
.
By
this
thou
maist
know
it
,
if
thou
find
the
lust
of
thine
owne
heart
,
and
especially
the
lust
that
is
most
strong
and
predominant
in
thee
,
not
onely
restrained
and
kept
from
breaking
out
,
but
a
burden
to
thee
,
and
thou
dost
groane
vnder
the
burden
of
it
,
and
thou
art
able
to
keepe
downe
the
corruption
of
thine
heart
when
there
is
occasion
offered
to
stirre
it
vp
,
and
to
make
it
breake
out
.
For
example
,
thou
meetest
with
thy
deadly
enemie
,
or
hearest
him
spoken
of
,
and
thy
stomacke
doth
not
rise
,
nor
thine
heart
swell
against
him
:
the
pleasures
of
the
world
,
or
profits
of
it
are
set
before
thee
,
and
thine
heart
cleaues
not
to
them
:
thou
seest
another
richer
then
thy selfe
,
and
thou
dost
not
enuie
him
:
thou
art
praised
,
and
thou
art
not
puffed
vp
:
thou
art
euill
spoken
of
,
and
thou
art
not
offended
;
Thou
sufferest
wrong
,
and
thou
threatenest
not
:
1.
Pet
.
2.23
.
1.
Pet
.
2.23
.
thou
art
iustly
reproued
,
and
thou
art
not
angrie
with
the
reprouer
,
but
accountest
that
a
benefit
,
Psal
.
141.5
.
If
it
be
thus
with
thee
,
certainly
then
thou
art
truly
mortified
,
and
that
will
yeeld
thee
this
comfort
,
that
thou
art
a
right
holy
man
or
woman
.
And
hereby
trie
thy selfe
,
and
neuer
rest
till
thou
find
thy selfe
truly
mortified
;
and
thereupon
thou
maist
conclude
to
the
comfort
of
thine
owne
soule
,
that
thou
art
truly
holy
and
religious
,
and
that
will
yeeld
thee
comfort
both
in
life
and
death
.
Now
touching
the
matter
of
the
Apostles
argument
,
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
See
here
the
Apostle
makes
mortifying
the
deeds
of
the
bodie
by
the
Spirit
,
or
liuing
an
holy
and
sanctified
life
,
the
antecedent
,
and
a
comfortable
life
here
in
this
world
,
and
also
eternall
life
and
happinesse
in
heauen
hereafter
,
the
consequent
:
yea
the
one
the
antecedent
,
and
the
other
the
necessarie
consequent
,
one
going
before
,
and
the
other
necessarily
following
after
.
The
point
hence
offered
is
this
.
That
the
certaine
fruite
and
consequent
of
an
holy
and
sanctified
life
,
is
both
a
comfortable
life
here
in
this
world
,
The
certaine
and
necessary
consequent
of
an
holy
life
is
both
a
comfortable
life
in
this
world
,
&
also
happines
and
glorie
hereafter
in
heauen
.
and
also
eternall
life
,
happinesse
and
glorie
hereafter
in
heauen
.
I
say
,
the
certaine
consequent
,
not
the
effect
,
to
preuent
an
obiection
:
for
indeed
a
carnall
life
is
the
proper
cause
of
death
and
damnation
,
because
sinne
is
perfectly
euill
:
but
an
holy
life
is
not
the
cause
of
eternall
life
and
saluation
,
it
being
imperfectly
holy
:
therefore
I
say
,
the
certaine
and
necessarie
consequent
of
an
holy
life
,
is
both
a
comfortable
life
here
in
this
world
,
and
also
happinesse
and
glorie
hereafter
in
heauen
.
They
that
liue
holily
and
in
the
feare
of
God
,
and
hold
on
a
constant
course
in
that
kind
of
life
,
shall
be
sure
to
finde
sweetnesse
and
comfort
here
,
and
shall
be
sure
also
hereafter
to
go
to
heauen
and
to
be
saued
:
the
Lord
hath
coupled
these
two
together
as
the
antecedent
and
necessarie
consequent
.
We
find
euidence
for
it
in
many
places
of
Scripture
.
Isay
33.15.16
.
saith
the
Prophet
,
He
that
walketh
in
iustice
,
Isay
33.15.16
.
and
speaketh
righteous
things
,
refusing
gaine
of
opression
.
shaking
his
hands
from
taking
of
gifts
,
stopping
his
eyes
from
seeing
euill
:
he
shall
dwell
on
high
,
his
defence
shall
be
the
munitions
of
rocks
,
bread
shall
be
giuen
him
&
his
waters
shall
be
sure
.
So
Psal
.
15.1
.
Psal
.
15.1.2
.
the
Psalmist
moues
the
question
,
Lord
,
who
shall
dwell
in
tht
tabernacle
?
who
shall
rest
in
thy
holy
mountaine
?
then
he
subioynes
this
answer
,
verse
2.
He
that
walketh
vprightly
,
and
worketh
righteousnesse
,
and
speaketh
the
truth
in
his
heart
.
Hebr
.
12.14
.
Heb
.
12.14
.
Without
holinesse
no
man
shall
see
the
Lord
:
thereby
implying
,
such
as
are
truly
holy
shall
see
God
to
their
comfort
.
As
Matth
.
5.8
.
Mat
.
5.8
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
:
and
they
doubtlesse
are
also
pure
and
holy
in
life
,
they
shall
see
God
to
their
comfort
.
Colos
.
3.4
.
Col.
3
4.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glorie
.
1.
Ioh
.
3.2
.
1.
Ioh
.
3.2
.
We
know
that
when
he
shall
appeare
,
we
shall
be
like
him
.
The
Scripture
is
plentifull
in
the
proofe
of
this
,
That
the
Lord
hath
coupled
together
inseparably
,
an
holy
life
and
comfort
here
in
this
world
,
and
also
happinesse
and
glorie
hereafter
,
as
the
antecedent
and
necessarie
consequent
,
that
the
one
going
before
,
the
other
shall
follow
after
:
for
why
The
Lord
hath
in
his
eternall
counsell
so
decreed
,
to
call
his
chosen
,
to
iustifie
them
,
to
sanctifie
them
,
and
to
make
them
fit
for
heauen
,
and
then
also
to
glorifie
them
.
And
againe
,
he
hath
ordained
an
holy
life
,
as
the
way
wherein
his
chosen
,
and
called
,
and
iustified
,
and
sanctified
,
are
to
walke
in
to
life
and
saluation
.
Yea
the
Lord
hath
bound
himselfe
by
promise
,
to
giue
to
his
chosen
,
called
,
iustified
,
and
sanctified
,
comfort
here
,
and
happinesse
and
glorie
hereafter
:
and
he
is
faithfull
and
iust
,
and
he
cannot
faile
to
performe
it
.
And
therefore
this
truth
stands
on
firme
grounds
,
that
they
that
liue
holily
and
in
the
feare
of
God
,
and
hold
on
a
constant
course
in
that
kinde
of
life
,
shall
certainly
finde
sweetnesse
and
comfort
here
,
and
shall
be
sure
also
hereafter
to
go
to
heauen
and
to
be
saued
.
Now
then
for
vse
of
this
,
hath
the
Lord
coupled
these
two
together
,
They
who
thinke
to
attaine
happinesse
without
holinesse
,
deceiue
themselues
.
holinesse
of
life
and
comfort
here
,
and
happinesse
and
glorie
hereafter
in
heauen
?
hath
the
Lord
ioyned
together
grace
and
glorie
as
the
antecedent
and
consequent
?
then
let
no
man
put
asunder
those
things
which
the
Lord
hath
so
conioyned
.
Dost
thou
thinke
,
whosoeuer
thou
art
,
that
thou
shalt
attaine
the
one
without
the
other
?
dost
thou
vndertake
for
the
comfort
of
thy
soule
here
,
and
for
the
safetie
and
saluation
of
it
hereafter
,
without
any
dramme
of
true
holinesse
?
Thou
hast
no
iot
of
true
holinesse
in
thee
:
no
,
thou
art
vnholy
and
filthy
both
in
heart
and
life
:
whatsoeuer
is
holy
thou
dost
hate
and
loath
,
and
thou
canst
not
abide
it
,
no
,
not
in
others
:
and
dost
thou
sooth
vp
thy selfe
in
a
conceit
of
a
blessed
death
,
and
after
death
of
happinesse
and
glorie
in
heauen
?
dost
thou
thinke
that
thou
canst
step
out
of
a
filthie
and
profane
life
,
into
an
happie
and
blessed
life
in
heauen
?
hath
the
Lord
need
of
such
as
thou
art
to
fill
vp
his
kingdome
?
Satan
sophistrie
.
No
,
no
;
poore
soule
,
thou
deceiuest
thy selfe
,
the
diuell
blinds
thee
,
it
is
his
sophistrie
to
make
thee
seuer
the
meanes
from
the
end
in
good
things
,
and
to
seuer
the
antecedent
from
the
consequent
.
Did
heauen
spue
out
the
wicked
Angels
when
they
had
sinned
,
and
will
it
as
it
were
licke
vp
thee
the
vomit
and
spawne
of
the
diuell
?
for
thou
art
no
better
so
long
as
thou
art
a
filthie
and
profane
person
.
It
is
monstrous
presumption
and
sawcinesse
in
drunkards
,
in
blasphemers
,
in
filthie
persons
,
in
that
they
thinke
themselues
fit
companions
for
the
blessed
Trinitie
:
they
deceiue
themselues
exceedingly
.
And
know
this
for
a
truth
whosoeuer
thou
art
,
that
art
a
filthie
and
profane
person
,
if
grace
to
amend
thy
life
be
denied
thee
,
God
neuer
couenanted
with
thee
to
saue
thy
soule
,
God
hath
coupled
grace
and
glorie
,
and
holinesse
and
happinesse
together
with
an
inseparable
knot
,
and
take
heed
of
seuering
them
and
putting
them
asunder
.
And
in
the
next
place
,
is
it
so
that
the
certaine
fruite
and
consequent
of
an
holy
and
spirituall
life
,
An
vniust
imputation
laid
on
vs
by
the
Papists
touching
the
matter
of
holinesse
of
life
,
met
withall
.
is
both
comfort
here
in
this
world
,
and
happinesse
and
glorie
hereafter
in
heauen
?
is
this
a
truth
?
and
do
we
thus
teach
?
surely
then
it
is
an
vniust
imputation
the
Papists
lay
vpon
vs
,
touching
the
matter
of
holinesse
of
life
:
they
say
we
hold
and
teach
holinesse
of
life
,
and
walking
in
the
wayes
of
God
to
be
fruitlesse
,
and
to
be
vnprofitable
.
And
why
forsooth
?
Because
we
admit
not
holines
of
life
to
iustifie
vs
in
the
sight
of
God
.
See
the
wilfull
blindnesse
of
such
as
are
wedded
and
deuoted
to
their
owne
pleasing
opinions
:
they
dote
so
much
on
the
merit
of
holinesse
and
of
good
workes
,
as
they
cannot
(
or
at
least
will
not
)
see
any
other
vse
of
them
,
but
that
which
must
needs
shoulder
out
Gods
grace
and
the
merits
of
Christ
.
We
aduance
holinesse
of
li●e
to
that
height
of
dignitie
in
which
the
holy
Ghost
hath
set
it
;
we
hold
it
to
be
of
profitable
and
necessarie
vse
in
the
life
of
euerie
true
beleeuing
Christian
,
we
esteeme
it
to
be
a
testimonie
of
our
thankfulnesse
to
God
for
his
mercie
,
a
meanes
to
set
forth
the
glorie
of
God
,
as
the
beaten
high
way
to
eternall
life
,
as
a
necessarie
antecedent
of
the
promised
reward
of
eternall
glory
,
and
a
thing
that
yeelds
sound
peace
and
true
comfort
to
the
soule
of
euery
true
beleeuer
.
And
therefore
that
is
but
a
meere
slander
of
the
Papists
,
that
we
hold
holinesse
of
life
to
be
vnprofitable
.
And
further
,
is
it
so
that
the
certaine
fruite
and
consequent
of
an
holy
life
,
Comfort
to
such
a●
liue
an
holy
life
,
and
continue
constant
in
that
kind
of
life
.
is
both
sweetnes
and
comfort
here
,
&
also
happinesse
and
glorie
in
heauen
?
then
here
is
a
ground
of
sweet
and
of
excellent
comfort
to
al
Gods
children
,
euen
to
all
that
truly
feare
God
,
and
liue
an
holy
life
,
and
hold
on
a
constant
course
in
that
kind
of
life
.
Wicked
worldlings
&
profane
persons
they
think
the
holy
and
mortified
life
of
Gods
children
is
the
most
vncomfortable
life
that
can
be
:
they
seeing
Gods
children
hold
on
a
constant
course
in
holinesse
&
in
the
feare
of
God
,
that
they
wil
not
drinke
,
sweare
,
and
swagger
,
breake
the
Sabbath
,
that
they
will
not
do
as
others
do
,
to
enioy
the
pleasures
,
profits
,
and
honours
of
the
world
;
they
commonly
open
their
mouthes
against
them
on
this
or
the
like
manner
;
Oh
say
they
,
what
get
you
by
your
strict
and
precise
course
of
life
?
what
are
you
the
better
for
it
?
do
not
you
see
you
are
hated
and
contemned
in
the
world
?
you
forgo
many
pleasures
and
profits
that
others
enioy
,
and
that
you
might
enioy
if
you
would
do
as
they
do
,
what
then
get
you
by
your
precise
course
?
Thus
wicked
worldlings
commonly
open
their
mouthes
against
the
holy
life
of
Gods
children
.
Now
the
doctrine
deliuered
puts
an
answer
into
the
mouth
of
Gods
children
to
this
cauill
of
the
wicked
:
they
may
tell
them
and
that
truly
,
their
holy
and
mortified
life
doth
much
aduantage
them
,
they
gaine
much
good
by
it
;
for
why
,
the
fruite
of
it
is
sweetnesse
and
comfort
here
in
this
world
,
euen
peace
of
their
consciences
,
which
is
better
then
all
the
riches
in
the
world
,
yea
a
continuall
feast
.
Prou.
15.15
.
Prou.
15.15
.
and
assurance
of
Gods
speciall
loue
and
fauour
towards
them
,
which
is
better
then
life
it selfe
;
and
after
this
life
is
ended
,
the
fruite
of
it
shall
be
eternall
happinesse
and
glorie
in
heauen
:
and
is
that
no
gaine
?
Can
Gods
children
be
said
to
get
no
good
by
their
holy
and
mortified
life
?
Oh
the
gaine
of
it
is
vnspeakable
.
And
the
consideration
of
the
fruit
and
consequent
of
it
may
comfort
and
cheare
vp
Gods
children
,
and
hold
vp
their
fainting
hearts
in
the
time
of
their
greatest
affliction
.
What
though
they
be
much
troubled
and
molested
in
the
world
,
they
are
slandered
,
reproached
,
they
are
accounted
the
off-scouring
of
all
things
,
they
are
many
wayes
hardly
dealt
withall
?
yet
let
them
consider
that
they
carrying
themselues
as
they
ought
to
do
,
they
haue
much
peace
and
comfort
within
;
and
they
continuing
constant
in
an
holy
course
,
they
may
assure
themselues
that
at
length
all
teares
shall
be
wiped
away
from
their
eyes
,
and
their
holy
course
shall
certainly
end
in
the
euerlasting
saluation
of
their
soules
in
the
kingdome
of
heauen
,
as
Dauid
saith
,
Psal
.
37.37
.
Marke
the
vpright
man
,
and
behold
the
iust
:
for
the
end
of
that
man
it
peace
.
Howsoeuer
his
life
maybe
full
of
troubles
from
Satan
and
from
the
world
,
yet
certainly
his
end
will
be
peace
and
much
comfort
,
yea
an
eternall
weight
of
glorie
.
Oh
then
thou
that
art
a
child
of
God
,
and
liuest
holily
,
and
goest
on
in
a
constant
course
of
holinesse
,
and
yet
meetest
with
many
crosses
and
troubles
in
the
world
,
consider
with
thy selfe
,
the
end
will
be
happinesse
,
and
fulnesse
of
ioy
,
and
glorie
in
the
presence
of
the
Lord
for
euer
,
and
that
will
make
thee
do
as
Christ
did
,
Hebr
.
12.2
.
Endure
the
crosse
and
despise
the
shame
.
Yea
remember
that
the
Lord
hauing
promised
thee
happinesse
and
glorie
in
heauen
,
it
is
as
possible
that
the
Lords
owne
nature
and
being
should
faile
,
as
that
thou
shouldst
faile
to
obtaine
eternall
life
and
glorie
in
heauen
.
Now
we
are
to
stand
on
the
antecedent
of
the
argument
of
the
Apostle
more
particularly
.
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
ye
shall
liue
.
We
haue
here
two
particulars
offered
to
vs.
First
,
an
act
or
worke
,
mortifying
the
deeds
of
the
bodie
.
The
second
,
how
that
worke
is
wrought
,
or
whence
it
proceeds
,
namely
,
by
the
Spirit
,
or
from
the
Spirit
.
For
the
first
,
If
ye
mortifie
,
that
is
,
as
we
shewed
,
if
you
as
it
were
benumme
and
take
away
the
mouing
,
stirring
,
and
life
of
those
lusts
and
sinfull
motions
that
arise
in
your
hearts
and
minds
,
and
are
acted
and
executed
by
your
bodies
,
and
therefore
called
the
deeds
of
the
flesh
.
Here
then
we
see
how
the
vile
and
sinfull
lusts
of
the
heart
are
to
be
dealt
withall
:
and
the
point
is
briefly
this
.
Sinfull
motions
and
lusts
of
the
heart
must
be
mortified
.
That
the
sinfull
motions
and
lusts
of
the
heart
must
be
mortified
,
they
must
be
as
it
were
benummed
:
the
mouing
,
stirring
,
and
the
very
life
of
the
vile
lusts
and
sinfull
motions
of
the
heart
must
be
taken
away
,
we
must
neuer
rest
till
we
haue
as
it
were
the
heart
bloud
of
our
owne
vile
and
sinfull
lusts
:
and
though
they
be
still
stirring
in
vs
in
part
,
(
as
they
will
so
long
as
we
are
in
this
world
)
yet
the
vigour
,
force
,
and
strong
working
of
them
must
be
abated
and
weakened
,
for
that
is
(
indeed
)
the
mortification
of
them
.
And
to
this
purpose
are
those
phrases
and
formes
of
speech
,
of
crucifying
the
flesh
with
the
affections
and
the
lusts
,
Galat
.
5.25
.
as
Galat
.
5.24
.
They
that
are
Christs
haue
crucifed
the
flesh
with
the
affections
and
the
lusts
.
Of
circumcising
the
hearts
,
as
Deuter
.
10.16
.
Deut
.
10.16
.
Circumcise
the
foreskinne
of
your
hearts
.
Ier
.
4.4
.
And
Ierem
.
4.4
.
Be
circumcised
to
the
Lord
,
and
take
away
the
foreskinne
of
your
hearts
.
Thereby
no
doubt
the
holy
Ghost
would
haue
vs
to
vnderstand
,
that
we
are
so
to
deale
with
the
vile
lusts
and
sinfull
corruptions
of
our
hearts
,
we
are
as
it
were
to
naile
them
to
a
crosse
,
and
to
cause
them
to
dye
by
little
and
little
;
and
that
we
are
as
it
were
to
let
out
the
bloud
of
them
,
and
so
to
abate
and
weaken
the
power
,
and
force
,
and
strong
working
of
them
:
for
why
,
We
haue
not
that
maisterie
ouer
our
owne
vile
lusts
and
sinfull
corruptions
as
we
ought
to
haue
,
&
such
a
maisterie
ouer
them
as
will
yeeld
vs
true
comfort
,
till
we
haue
thus
dealt
with
them
.
We
may
haply
restraine
thē
from
breaking
out
,
but
alas
,
so
farre
a
ciuill
honest
person
may
go
,
and
that
will
yeeld
vs
no
sound
comfort
:
and
therefore
we
must
labour
to
go
further
,
and
neuer
rest
till
the
vigour
,
force
,
and
strong
working
of
them
be
abated
and
weakened
in
vs
:
they
must
be
mortified
,
benummed
,
and
as
it
were
made
dead
in
vs
,
so
they
are
to
be
dealt
withall
.
It
is
no
easie
matt●r
to
deale
with
the
vile
and
sinful
lusts
of
the
heart
as
they
ought
to
be
dealt
withall
.
It
is
not
then
an
easie
matter
to
deale
with
the
vile
lusts
and
sinfull
corruptions
of
our
hearts
as
they
ought
to
be
dealt
withall
:
many
imagine
it
to
be
an
easie
thing
,
but
they
are
deceiued
;
they
must
be
mortified
,
there
must
be
an
holy
violence
vsed
towards
them
,
they
are
deeply
rooted
and
sticke
fast
in
our
nature
,
as
fast
as
any
tooth
in
our
heads
,
or
our
soules
in
our
bodies
,
and
they
are
as
neare
&
as
deare
to
vs
as
any
member
in
our
bodies
.
The
Apostle
so
cals
them
,
Colos
.
3.5
.
Coloss
.
3.5
.
Mortifie
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
which
is
idolatrie
.
And
Christ
compares
the
mortifying
of
them
to
the
plucking
out
of
the
right
eye
,
and
to
the
cutting
off
the
right
hand
,
Matth
.
5.29.30
.
Mat
.
5.29.30
.
and
therefore
doubtlesse
to
deale
with
the
vile
lusts
of
our
hearts
as
they
ought
to
be
dealt
withall
,
requires
much
time
,
and
great
labour
and
paines
,
much
tugging
with
them
,
by
many
sighes
and
groanes
,
and
by
prayer
,
and
watching
,
and
fasting
,
and
continuall
strife
.
If
a
man
that
is
giuen
to
pride
,
or
to
vncleannesse
,
or
the
like
,
set
himselfe
to
mortifie
that
lust
of
his
heart
,
he
shall
find
it
an
harder
matter
then
he
thinkes
of
:
therefore
let
none
deceiue
himselfe
,
and
thinke
it
an
easie
matter
to
deale
with
the
vile
lusts
of
his
heart
as
they
ought
to
be
dealt
withall
.
Indeed
to
restraine
them
may
be
done
with
lesse
labour
and
paines
,
but
that
restraint
will
yeeld
vs
no
true
comfort
;
let
vs
remember
they
must
be
mortified
,
and
let
vs
neuer
rest
till
we
finde
that
they
are
mortified
,
and
that
the
power
,
and
force
,
and
strong
working
of
them
is
abated
in
vs.
How
shall
I
know
that
,
will
some
say
.
I
answer
thee
.
If
thou
find
that
when
thou
art
stirred
to
pride
,
to
couetousnesse
,
or
the
like
,
thou
art
not
readie
to
yeeld
,
thou
takest
no
pleasure
in
that
motion
;
nay
thou
dost
rather
dislike
it
,
and
striue
against
it
:
and
if
at
any
time
thou
be
ouercarried
by
the
strength
of
temptation
,
to
the
doing
of
euill
,
yet
thou
dost
it
vntowardly
,
bungerlike
,
thou
art
not
quicke
,
and
nimble
,
and
liuely
,
in
acting
of
sinne
:
and
especially
if
thou
finde
a
true
dislike
in
thine
owne
heart
of
that
sinne
thine
heart
before
loued
and
liked
,
and
was
most
inclined
to
,
if
thine
heart
be
thus
carried
against
it
owne
liking
,
that
is
a
sure
note
thou
art
mortified
;
for
it
must
needs
be
a
worke
aboue
nature
,
that
makes
a
man
dislike
that
which
nature
most
liketh
.
Hereby
then
trie
thy selfe
:
if
thou
finde
it
thus
with
thee
thou
art
truly
mortified
,
and
thereupon
thou
maist
conclude
that
thou
art
iustified
,
and
in
the
state
of
grace
and
saluation
.
Now
as
briefly
touching
the
second
particular
,
how
the
worke
of
mortifying
the
deeds
of
the
bodie
is
wrought
,
or
whence
it
comes
,
namely
,
by
the
Spirit
or
from
the
Spirit
,
If
ye
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
saith
the
Apostle
.
The
point
hence
briefly
is
this
,
Mortification
of
sinne
is
a
worke
of
the
holy
Spirit
of
God
.
That
the
worke
of
mortification
,
the
mortifying
of
the
vile
lusts
of
the
heart
,
is
a
worke
of
the
holy
Spirit
of
God
,
and
wrought
in
man
or
woman
onely
by
the
power
of
sanctifying
grace
.
No
man
is
able
to
mortifie
the
least
vile
lust
of
his
heart
,
but
by
the
power
of
grace
vouchsa●ed
to
him
.
And
hence
it
was
that
Moses
said
,
Deut
.
30.6
.
Deut
.
30.6
.
The
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seed
,
that
thou
maist
loue
the
Lord
thy
God
,
with
all
thine
heart
,
and
with
all
thy
soule
.
And
the
Apostle
saith
of
the
Colossians
,
Colos
.
2.11
.
Chap.
2.11
.
that
they
were
circumcised
with
circumcision
made
without
hands
:
thereby
signifying
,
that
their
inward
circumcision
or
their
mortification
was
not
a
worke
of
mans
hand
,
but
of
the
powerfull
hand
of
God
.
The
reason
of
the
point
is
this
:
Sinne
cannot
be
subdued
and
mortified
but
by
that
which
is
stronger
then
it selfe
.
Now
in
man
of
himselfe
there
is
nothing
stronger
then
sinne
,
sinne
preuailes
ouer
all
the
powers
of
his
soule
,
and
in
all
the
parts
and
members
of
his
bodie
;
and
it
is
onely
sanctifying
grace
that
is
stronger
then
the
power
of
sinne
:
and
therefore
it
must
needs
be
,
that
the
worke
of
mortification
,
the
mortifying
of
the
lusts
of
the
heart
,
is
a
worke
proper
to
Gods
Spirit
,
and
wrought
in
man
or
woman
onely
by
the
power
of
sanctifying
grace
.
Why
then
,
may
some
say
,
are
we
commanded
in
the
Scripture
to
mortifie
sinne
,
and
to
circumcise
our
hearts
,
to
change
them
,
and
such
like
?
I
answer
.
Such
precepts
in
the
Scripture
do
not
signifie
or
import
any
power
in
man
now
in
the
state
of
corruption
,
to
performe
them
,
but
onely
do
teach
vs
our
dutie
,
that
we
are
to
seeke
for
helpe
where
it
is
to
be
had
,
euen
at
the
hands
of
God
.
And
so
for
the
vse
of
this
,
dost
thou
whosoeuer
thou
art
,
desire
to
mortifie
the
vile
lusts
of
thine
heart
?
know
,
It
is
not
in
the
power
of
●ree
will
to
mortifie
sinne
.
it
is
not
(
as
some
do
imagine
)
in
the
power
of
thine
owne
free-will
to
maister
them
:
no
,
no
,
thou
must
seeke
for
power
and
strength
against
them
where
it
is
to
be
found
,
euen
at
the
hands
of
the
Lord
.
When
thou
feelest
pride
,
couetousnesse
,
or
any
vile
lust
growing
in
thee
,
go
to
the
Lord
,
craue
his
aide
and
helpe
,
euen
the
helpe
of
his
Spirit
against
them
,
and
be
earnest
with
the
Lord
,
crie
to
him
as
good
Iehoshaphat
did
,
2.
Chron
.
20.12
.
2.
Chron
.
20.12
.
when
he
saw
a
great
armie
comming
against
him
:
so
when
thou
seest
an
armie
of
vile
lusts
rising
vp
in
thine
heart
,
crie
to
the
Lord
,
and
say
,
Lord
God
there
is
no
strength
in
me
to
stand
against
these
vile
lusts
,
neither
do
I
know
what
to
do
,
but
mine
eyes
are
towards
thee
,
I
beseech
thee
vouchsafe
me
strength
from
aboue
,
euen
power
and
strength
of
thy
grace
,
that
I
may
be
able
to
subdue
them
:
that
is
thy
dutie
.
And
againe
,
when
the
Lord
giues
thee
power
and
strength
to
mortifie
any
vile
lust
and
corruption
of
thine
heart
,
The
whole
glorie
of
the
work
of
mortification
of
sinne
belongs
to
God
.
giue
him
the
whole
praise
and
glorie
of
that
worke
;
looke
not
too
much
on
the
meanes
by
which
that
worke
hath
bene
effected
,
the
ministerie
of
this
or
that
man
,
though
neuer
so
well
qualified
,
and
of
neuer
so
excellent
gifts
,
lest
so
doing
,
thou
giue
part
of
the
glorie
that
belongs
to
God
to
the
instrument
:
but
euer
haue
thine
eye
on
the
mightie
power
of
God
whose
onely
worke
it
hath
bene
.
And
remember
as
the
Apostle
saith
,
1.
Cor
.
3.5
.
that
Paul
or
Apollos
,
this
or
that
Minister
,
hath
bene
but
an
instrument
by
whom
thou
hast
bene
wrought
on
to
thy
sanctification
,
and
to
thy
mortification
;
blesse
God
for
him
,
and
for
his
gifts
,
but
giue
God
alone
all
the
praise
,
and
all
the
glorie
of
that
great
and
mightie
worke
,
to
him
of
right
it
belongs
.
Come
we
now
to
the
14.
Verse
.
VERSE
14.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
IN
this
14.
Verse
,
our
Apostle
confirmes
and
proues
that
which
he
put
downe
in
the
latter
part
of
the
verse
foregoing
,
namely
this
,
that
all
true
beleeuers
mortifying
the
deeds
of
the
bodie
by
the
Spirit
,
shall
liue
:
that
they
shall
liue
both
comfortably
here
in
this
world
,
and
that
they
shall
also
liue
eternally
in
happinesse
and
glorie
hereafter
in
heauen
.
The
Apostles
argument
to
that
purpose
is
from
the
proper
subiect
of
that
life
,
or
from
the
persons
that
are
capable
of
it
,
and
fit
to
be
partakers
of
it
,
and
those
are
the
sons
of
God
,
the
children
of
God
.
And
thus
he
reasons
,
the
sonnes
of
God
,
or
the
children
of
God
shall
assuredly
liue
both
comfortably
here
,
and
also
happily
and
gloriously
hereafter
.
Now
such
are
they
that
mortifie
the
deeds
of
the
body
,
which
the
Apostle
expresseth
in
termes
equiualent
,
and
of
the
same
signification
,
such
are
they
that
are
led
by
the
Spirit
:
and
making
his
speech
generall
,
he
saith
,
As
many
as
are
led
by
the
Spirit
,
they
are
the
sonnes
of
God
.
They
are
the
children
of
God
,
therefore
they
must
needs
liue
,
and
they
shall
certainly
liue
both
a
comfortable
life
here
in
this
world
,
and
they
shall
also
be
sure
to
go
to
heauen
.
And
this
argument
the
Apostle
doth
further
confirme
and
amplifie
in
15.16.17
.
verses
.
I
spare
to
lay
forth
the
resolution
of
these
words
,
till
we
come
to
the
handling
of
them
.
Interpretation
.
Now
touching
the
words
of
this
14.
verse
,
I
will
stand
a
while
to
vnfold
the
sence
and
meaning
of
them
.
For
as
many
as
:
or
whosoeuer
they
be
,
of
what
place
,
calling
,
or
condition
:
the
proposition
is
generall
.
Are
led
by
the
Spirit
.
The
Spirit
is
here
put
metaphorically
for
the
effect
and
worke
of
the
Spirit
.
The
word
here
rendred
led
,
signifies
acted
,
moued
,
or
stirred
forward
,
{αβγδ}
.
Now
the
acting
,
or
mouing
of
the
Spirit
is
either
generall
(
for
the
Spirit
workes
in
all
creatures
:
)
In
him
they
liue
moue
,
and
haue
their
being
,
Act.
17.28
.
or
it
is
more
speciall
,
namely
,
in
men
.
And
againe
,
in
men
the
Spirit
of
God
workes
diuersly
,
as
by
enduing
some
men
with
skill
and
cunning
in
trades
,
others
with
gifts
fit
for
regiment
and
gouernment
,
others
with
the
gift
of
prophecying
,
and
preaching
,
and
such
like
.
Now
these
workes
and
actions
of
the
Spirit
are
not
here
meant
,
because
thus
the
Spirit
may
worke
in
the
wicked
and
reprobate
,
but
here
the
Apostle
intends
a
more
speciall
worke
of
the
Spirit
,
namely
,
that
worke
of
the
Spirit
that
is
proper
to
Gods
children
,
for
so
he
doth
limit
it
:
As
many
as
are
led
by
the
Spirit
,
they
are
the
sonnes
of
God
.
And
for
the
vnderstanding
of
this
word
led
,
acted
,
or
moued
,
we
must
know
it
is
a
metaphoricall
word
,
borrowed
and
taken
either
from
such
as
are
blind
,
and
cannot
see
their
way
,
but
must
haue
one
to
leade
them
,
and
guide
them
,
or
from
such
as
want
strength
to
go
by
themselues
,
as
weake
persons
,
or
yong
children
,
that
must
haue
the
hand
of
another
to
support
them
,
and
to
leade
,
and
to
guide
them
;
as
a
little
child
,
when
it
begins
to
go
,
must
haue
the
hand
or
finger
of
the
nurse
or
mother
to
hold
it
vp
and
to
leade
it
.
And
so
indeed
are
Gods
children
led
by
the
Spirit
,
the
Spirit
by
his
working
doth
enlighten
their
minds
to
vnderstand
and
know
the
will
of
God
reuealed
in
his
word
,
and
to
discerne
such
instructions
as
be
from
God
.
They
are
taught
of
God
Ioh
.
6.45
.
And
he
doth
also
incline
and
bend
their
wils
and
affections
to
will
and
to
affect
good
things
,
and
inables
them
with
strength
to
do
good
things
.
And
yet
that
we
mistake
not
this
leading
of
the
Spirit
,
know
further
that
the
Spirit
of
God
leades
Gods
children
,
not
as
a
cart
or
a
dead
thing
,
or
as
a
bruite
creature
is
led
or
drawne
,
but
as
reasonable
creatures
.
And
againe
,
the
Spirit
of
God
leades
them
not
violently
,
and
by
coaction
and
compulsion
,
and
against
their
wils
,
as
the
Papists
say
we
hold
,
but
willingly
:
for
the
Spirit
of
God
altereth
and
changeth
their
wils
by
grace
,
and
of
vnwilling
maketh
them
willing
,
as
Christ
saith
,
Ioh
.
6.44
.
No
man
can
come
to
me
,
except
the
Father
which
hath
sent
me
draw
him
.
And
so
he
leades
them
,
being
willing
consequenter
,
not
antecedenter
,
after
their
change
and
not
before
.
And
yet
further
,
Gods
children
are
so
led
by
the
Spirit
of
God
,
as
that
they
follow
his
motion
and
guidance
necessarily
,
and
so
as
they
cannot
but
follow
it
,
as
a
blind
man
followes
his
leader
willingly
,
though
it
be
not
free
for
him
to
go
which
way
himselfe
will
.
Thus
we
are
to
conceiue
of
the
worke
of
Gods
Spirit
in
leading
Gods
children
,
they
are
led
as
it
were
by
the
hand
of
Gods
Spirit
,
as
reasonable
creatures
,
and
willingly
,
their
wils
of
vnwilling
being
made
willing
,
and
they
follow
the
motion
,
guidance
,
and
conduction
of
the
Spirit
of
God
necessarily
.
They
are
the
sonnes
of
God
.
That
is
,
the
children
of
God
,
as
verse
16.
and
that
not
by
nature
,
for
so
is
Christ
onely
the
Sonne
of
God
,
nor
by
creation
,
as
the
Angels
be
,
Iob
1.6
.
Iob
.
1.6
.
but
by
adoption
and
grace
.
Thus
then
take
we
vp
the
sence
and
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
:
For
all
they
,
whosoeuer
they
be
,
high
or
low
,
rich
or
poore
,
of
what
place
,
calling
,
or
condition
,
that
are
by
the
speciall
worke
of
Gods
Spirit
,
acted
,
moued
,
and
guided
,
that
holy
Spirit
of
God
both
enlightening
their
minds
to
vnderstand
and
know
the
will
of
God
reuealed
in
his
word
,
and
to
discerne
things
therein
taught
,
and
also
inclining
and
bending
their
wils
and
affections
to
will
and
to
affect
good
things
,
and
inabling
them
with
strength
to
do
good
things
,
so
as
they
now
will
,
affect
,
and
do
good
things
,
as
reasonable
creatures
,
and
willingly
,
their
wils
being
changed
by
the
power
of
sanctifying
grace
,
and
of
vnwilling
made
willing
,
and
so
as
they
now
follow
the
motion
and
guidance
of
the
Spirit
of
God
necessarily
,
he
working
in
them
effectually
;
they
are
the
sonnes
and
daughters
of
God
,
the
children
of
God
by
grace
and
adoption
:
the
Lord
doth
so
esteeme
and
so
account
of
them
.
Obserue
we
how
the
Apostle
proues
,
that
such
as
mortifie
the
deeds
of
the
bodie
by
the
Spirit
,
or
such
as
are
mortified
persons
shall
liue
,
he
proues
it
by
this
medium
,
by
this
argument
,
they
are
the
sonnes
of
God
,
or
children
of
God
,
therefore
they
shall
liue
both
comfortably
here
,
and
they
shall
also
be
sure
to
liue
happily
in
heauen
hereafter
.
Now
this
being
the
Apostles
argument
,
it
yeelds
to
vs
this
point
of
instruction
.
That
Gods
children
,
and
onely
Gods
children
,
are
sure
to
find
sweetnesse
and
true
comfort
here
in
this
world
,
True
comfort
here
,
and
happines
and
glorie
in
heauen
,
belongs
properly
and
onely
to
Gods
childred
.
and
are
sure
also
to
go
to
heauen
,
and
to
be
saued
,
and
to
enioy
happinesse
and
glorie
with
the
Lord
in
heauen
.
True
comfort
here
in
this
world
,
and
happinesse
and
glorie
in
heauen
hereafter
,
properly
and
onely
belongs
to
Gods
children
,
they
onely
are
such
as
liue
both
comfortably
here
,
and
are
sure
to
liue
happily
and
gloriously
hereafter
in
heauen
;
for
why
,
Onely
to
Gods
children
belong
the
promises
of
peace
,
of
comfort
,
of
ioy
,
of
happinesse
,
and
of
all
good
,
both
of
this
life
,
and
of
the
life
to
come
:
the
Apostle
saith
,
1.
Tim
.
4.8
.
1.
Tim
.
4.8
.
Godlinesse
hath
the
promise
of
this
life
present
,
and
of
that
that
is
to
come
.
From
the
beginning
of
the
booke
of
God
to
the
end
of
it
,
we
finde
not
any
one
promise
of
any
one
good
thing
made
to
any
but
onely
to
such
as
truly
feare
God
,
and
to
such
as
loue
God
,
and
to
such
as
trust
in
God
,
and
onely
to
such
as
are
the
children
of
God
:
they
are
pronounced
happie
,
and
blessed
in
many
places
of
Scripture
,
the
Lord
sets
many
blessednesses
on
their
heads
,
Mat
.
5.
from
verse
3.
to
12.
Mat
.
5.3.4
.
to
12.
Blessed
are
the
poore
in
Spirit
;
blessed
are
they
that
mourne
:
blessed
are
the
meeke
:
blessed
are
they
which
hunger
and
thirst
for
righteousnesse
:
blessed
are
the
mercifull
:
blessed
are
the
pure
in
heart
:
blessed
are
the
peace
makers
:
and
so
forward
.
Againe
,
Gods
children
are
borne
of
God
,
and
begotten
of
God
,
1.
Ioh
.
5.1
.
1.
Ioh
.
5.1
.
who
is
the
fountaine
of
all
true
happinesse
and
comfort
,
they
are
ioyned
to
the
Sonne
,
who
is
the
heire
of
all
things
,
Hebr
.
1.2
.
Heb
.
1.2
.
they
are
begotten
of
the
immortall
seed
the
word
of
God
,
1.
Pet
.
1.23
.
1.
Pet
.
1.23
.
they
are
fed
with
immortall
food
,
euen
the
word
of
God
,
and
with
the
blessed
bodie
and
bloud
of
Christ
to
eternall
life
,
as
Christ
saith
,
Ioh
.
6.54
.
Ioh
.
6.54
.
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
And
therefore
it
must
needs
be
,
that
true
comfort
here
in
this
world
,
and
happinesse
and
glorie
hereafter
in
heauen
,
do
properly
and
onely
belong
to
Gods
children
,
and
they
onely
are
sure
to
liue
both
comfortably
here
in
this
word
,
and
also
to
liue
happily
and
gloriously
in
heauen
.
This
for
the
vse
of
it
,
in
the
first
place
discouers
an
excellent
priuiledge
of
Gods
children
,
A
priuiledge
Gods
children
haue
aboue
all
others
,
discouered
.
euen
a
priuiledge
that
Gods
children
haue
aboue
all
other
men
in
the
world
,
whatsoeuer
they
be
,
that
are
not
Gods
children
:
men
may
be
rich
and
wealthie
,
they
may
haue
abundance
,
gold
may
be
as
plentifull
with
them
as
chippes
,
they
may
be
great
,
and
mightie
,
puissant
and
strong
,
and
honourable
in
the
world
,
and
the
like
:
and
yet
for
all
this
,
being
not
the
children
of
God
,
they
are
but
in
a
miserable
state
and
condition
,
they
haue
no
right
nor
title
to
any
true
comfort
,
all
their
wealth
,
and
all
their
honour
and
greatnesse
,
cannot
yeeld
them
one
dramme
of
true
comfort
;
they
shall
find
it
so
when
they
stand
in
most
need
of
comfort
,
and
in
the
time
of
triall
,
and
at
the
houre
of
death
.
They
being
not
the
children
of
God
,
their
riches
,
their
honour
,
and
the
like
,
are
but
giuen
them
to
leaue
them
without
excuse
,
and
to
increase
their
iudgement
:
yea
they
being
out
of
Christ
,
they
haue
no
right
to
one
bit
of
bread
,
or
to
one
ragge
;
they
cannot
go
to
God
in
time
of
their
distresse
with
comfort
,
and
call
on
him
as
a
gracious
father
,
they
cannot
speake
to
him
but
as
to
an
angrie
iudge
,
readie
to
powre
out
his
wrath
and
vengeance
on
them
;
they
haue
no
promise
of
any
the
least
comfort
belonging
to
them
.
All
the
promises
of
God
touching
the
good
things
of
this
life
and
of
the
life
to
come
,
are
appropriated
to
Gods
children
,
and
they
alone
haue
right
and
title
to
them
,
and
they
onely
are
sure
to
finde
true
comfort
here
in
this
world
,
and
are
sure
also
to
enioy
happinesse
and
glorie
hereafter
in
heauen
:
that
is
the
priuiledge
of
Gods
children
.
And
therefore
if
thou
(
whosoeuer
thou
art
)
wouldst
be
sure
to
liue
comfortably
here
in
this
world
,
and
to
liue
happily
and
gloriously
hereafter
in
heauen
,
then
neuer
rest
till
thou
be
sure
that
thou
art
in
the
number
of
Gods
children
:
if
thou
once
come
to
haue
good
euidence
of
that
,
that
thou
art
borne
of
God
,
and
begotten
of
God
,
that
thou
art
borne
of
the
Spirit
,
Ioh
.
3.6
.
Ioh
.
3.6
.
and
borne
anew
by
the
immortall
seed
of
the
word
of
God
,
then
(
indeed
)
thou
art
in
a
most
happie
state
and
condition
,
thou
hast
then
assurance
of
Gods
speciall
presence
and
protection
,
thou
maist
then
go
with
boldnesse
to
the
throne
of
grace
,
and
finde
helpe
in
the
time
of
need
;
thou
hast
then
right
and
title
to
all
the
good
things
of
this
life
and
of
the
life
to
come
,
and
thou
shalt
be
sure
to
find
sweetnesse
and
true
comfort
here
in
this
world
,
and
thou
shalt
be
sure
also
to
go
to
heauen
and
to
be
saued
:
and
that
is
an
excellent
comfort
.
Againe
for
a
second
vse
,
is
it
so
that
Gods
children
and
onely
Gods
children
are
sure
to
find
sweetnesse
and
comfort
here
in
this
world
,
How
onely
we
may
lay
claime
to
heauen
.
and
are
sure
also
to
go
to
heauen
and
to
be
saued
?
then
we
must
looke
that
we
lay
claime
to
heauen
onely
as
we
are
the
children
of
God
,
and
haue
right
to
it
as
adopted
sonnes
in
and
through
the
merits
of
Christ
:
and
we
are
to
renounce
all
things
in
our selues
,
and
not
as
blind
and
ignorant
persons
do
,
hope
to
be
saued
for
our
good
meaning
and
good
dealing
;
yea
we
must
go
out
of
our selues
,
and
looke
to
be
saued
onely
as
we
are
the
adopted
sonnes
and
daughters
of
God
in
and
through
Christ
.
Yea
will
some
say
,
(
here
they
that
stand
against
iustification
in
Gods
sight
by
the
merit
of
Christ
his
actiue
obedience
,
will
be
readie
to
take
hold
and
say
)
are
we
to
lay
claime
to
heauen
onely
as
we
are
in
and
through
Christ
adopted
to
be
the
children
of
God
?
why
then
what
need
we
the
merit
of
Christ
his
actiue
obedience
to
our
iustification
in
the
sight
of
God
,
and
to
giue
vs
right
and
title
to
heauen
?
we
are
by
Christ
(
we
beleeuing
in
him
)
freed
from
the
guiltinesse
and
punishment
of
our
sinnes
,
and
through
Christ
we
are
adopted
to
be
the
children
of
God
,
and
as
we
are
the
adopted
sonnes
of
God
,
we
haue
right
and
title
to
heauen
,
and
therefore
there
is
no
need
of
Christ
his
actiue
obedience
,
but
we
are
iustified
onely
by
Christ
his
death
and
passiue
obedience
.
To
this
I
answer
.
Such
as
are
iustified
by
Christ
,
are
also
adopted
to
be
the
children
of
God
,
and
haue
receiued
power
to
be
actually
accounted
his
children
by
Christ
:
it
is
true
,
but
yet
we
must
know
that
the
ground
of
their
adoption
is
the
obedience
of
the
Sonne
of
God
made
man
,
and
his
voluntarie
subiection
to
the
Law
of
God
,
and
his
fulfilling
of
it
.
So
saith
the
Apostle
in
expresse
words
,
Galat
.
4.4.5
.
God
sent
forth
his
Sonne
made
of
a
woman
,
and
made
vnder
the
Law
,
not
borne
but
made
,
that
he
might
redeeme
them
which
were
vnder
the
Law
,
that
we
might
receiue
the
adoption
of
sonnes
.
The
obedience
of
the
Sonne
of
God
,
made
man
,
and
made
vnder
the
Law
,
is
that
which
freeth
true
beleeuers
from
vnder
the
Law
,
and
giues
them
the
adoption
of
sonnes
.
Christ
as
the
naturall
Sonne
of
God
is
heire
of
his
fathers
kingdome
:
and
true
beleeuers
as
adopted
sonnes
and
daughters
of
God
,
haue
right
and
title
to
the
same
inheritance
.
Now
Christ
his
mediation
yeelds
them
the
grace
of
adoption
,
and
his
mediation
is
his
holy
incarnation
,
and
his
fulfilling
of
the
Law
,
and
his
suffering
for
sinne
:
and
therefore
Christ
his
actiue
obedience
is
needfull
to
our
iustification
in
the
sight
of
God
,
and
to
giue
vs
right
and
title
to
heauen
:
and
we
are
to
lay
claime
to
heauen
onely
as
we
are
the
adopted
sonnes
and
daughters
of
God
,
and
as
we
haue
right
and
title
to
it
onely
by
the
merit
of
Christ
his
obedience
imputed
to
vs.
Note
we
in
the
next
place
the
generalitie
of
the
Apostles
proposition
.
The
Apostle
here
puts
it
downe
generally
,
As
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
The
point
is
this
,
That
whosoeuer
they
be
that
are
led
by
the
Spirit
of
God
,
God
respects
not
the
state
,
condition
,
or
degree
of
men
in
the
world
,
in
bestowing
his
grace
and
adoption
.
they
are
the
children
of
God
,
whether
they
be
high
or
low
,
rich
or
poore
:
the
Lord
respects
not
the
state
,
condition
,
or
degree
of
men
in
the
world
in
bestowing
his
grace
and
adoption
.
It
is
neither
outward
honour
,
dignitie
,
or
priuiledge
in
the
world
,
that
is
any
helpe
or
furtherance
to
men
,
nor
any
meannesse
or
basenesse
of
place
,
calling
,
or
degree
in
the
world
,
that
is
an
hinderance
to
them
in
obtaining
Gods
grace
and
fauour
;
there
is
no
respect
of
persons
with
the
Lord
;
there
is
neither
Iew
nor
Grecian
,
there
is
neither
bond
nor
free
,
there
is
neither
male
nor
female
,
but
all
are
one
in
Christ
Iesus
.
Whosoeuer
he
be
that
truly
feares
God
,
and
works
righteousnesse
,
and
shewes
forth
the
power
of
grace
,
that
he
is
led
by
the
Spirit
of
God
,
Comfort
for
poore
despised
ones
truly
fearing
God
.
is
assuredly
the
child
of
God
.
Here
is
then
matter
of
sweet
comfort
for
poore
despised
ones
that
truly
feare
the
Lord
;
dost
thou
truly
feare
God
?
dost
thou
find
the
power
of
grace
in
thine
heart
?
art
thou
led
by
the
Spirit
of
God
?
and
yet
art
thou
poore
,
and
of
meane
place
and
condition
in
the
world
?
and
art
thou
despised
of
great
ones
in
the
world
?
do
proud
rufflers
looke
bigge
on
thee
,
and
account
thee
not
worthie
to
wipe
their
shooes
?
Care
not
for
it
,
comfort
thy selfe
with
this
,
thou
art
a
child
of
God
,
and
thou
art
as
highly
in
the
fauour
of
God
as
the
greatest
Monarch
in
the
world
,
yea
thou
art
more
deare
and
precious
to
the
Lord
then
the
greatest
man
in
the
world
he
being
not
the
child
of
God
.
It
is
not
thy
pouertie
,
nor
thy
meannesse
and
basenesse
of
condition
in
the
world
,
that
can
hinder
thee
from
hauing
part
with
Christ
,
and
from
hauing
interest
in
Gods
speciall
loue
and
fauour
:
and
let
that
comfort
thee
,
and
cheare
vp
thy
heart
,
when
thou
art
most
poore
and
most
despised
in
the
world
.
In
the
next
place
obserue
we
,
the
Apostle
here
makes
the
leading
,
guiding
and
conducting
of
men
by
the
Spirit
of
God
,
to
be
an
infallible
proofe
of
their
adoption
;
he
affirmes
that
they
are
the
adopted
sonnes
and
daughters
of
God
,
whosoeuer
they
be
that
are
led
by
the
Spirit
of
God
.
Yea
we
see
it
is
the
verie
proposition
of
the
Apostle
,
that
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
So
the
point
offered
from
the
substance
of
this
verse
is
this
.
That
such
persons
as
haue
the
good
hand
of
the
holy
Spirit
of
God
,
leading
and
guiding
them
in
speciall
manner
,
An
infallible
euidence
of
adoption
is
the
speciall
leading
,
guidance
&
conduction
of
men
by
the
holy
Spirit
of
God
.
they
are
vndoubtedly
the
children
of
God
.
Such
men
or
women
as
are
by
the
speciall
worke
of
Gods
Spirit
acted
,
moued
,
and
guided
,
the
holy
Spirit
of
God
enlightening
their
minds
to
vnderstand
the
will
of
God
reuealed
in
his
word
,
and
to
discerne
of
the
things
taught
of
God
,
and
also
effectually
bending
and
inclining
their
wils
and
their
affections
to
will
and
to
affect
good
things
,
and
enabling
them
in
some
measure
with
strength
to
will
those
things
,
so
as
now
they
will
affect
and
do
good
things
willingly
,
and
follow
that
speciall
motion
,
and
guidance
,
and
conduction
of
the
Spirit
of
God
necessarily
;
they
that
are
thus
acted
,
moued
,
and
guided
by
the
holy
Spirit
of
God
,
are
certainly
the
children
of
God
.
This
speciall
leading
,
guidance
,
and
conduction
of
them
by
the
hand
of
the
Spirit
of
God
,
is
an
infallible
euidence
and
proofe
of
their
adoption
,
that
they
are
the
adopted
sons
and
daughters
of
God
.
And
to
this
the
Apostle
giues
further
plaine
euidence
.
Galat
.
5.18
.
Gal
.
5.18
.
(
saith
he
)
If
ye
be
led
by
the
Spirit
,
if
ye
be
acted
,
moued
,
and
guided
by
the
speciall
worke
of
the
Spirit
,
ye
are
not
vnder
the
Law
:
for
of
that
he
spake
in
the
verse
foregoing
,
ye
are
not
vnder
the
Law
;
as
if
he
had
said
,
ye
are
not
vnder
the
rigour
and
curse
of
the
Law
,
ye
are
freed
from
it
,
and
ye
are
vnder
grace
:
for
as
the
Apostle
saith
,
Rom
.
6.14
.
Rom
.
6.14
.
ye
are
then
iustified
by
Christ
,
and
freed
from
the
curse
of
the
Law
,
and
ye
are
vnder
the
speciall
grace
and
fauour
of
God
,
and
ye
are
in
the
state
of
Gods
children
.
1.
Ioh
.
4.13
.
1.
Ioh
.
4.13
.
saith
Saint
Iohn
,
Hereby
we
know
that
we
dwell
in
him
and
he
in
vs
,
that
we
dwell
in
God
and
God
in
vs
:
that
is
,
we
haue
fellowship
and
communion
with
God
,
Because
he
hath
giuen
vs
of
his
Spirit
.
Because
we
find
and
feele
the
speciall
worke
of
the
holy
Spirit
of
God
in
vs
,
and
that
we
are
acted
,
moued
,
and
guided
by
his
good
Spirit
,
in
our
mindes
,
wils
,
and
affections
,
and
in
our
words
and
actions
,
thereby
we
know
it
,
and
thereupon
we
can
conclude
to
the
comfort
of
our
owne
soules
,
that
we
haue
fellowship
with
God
,
and
so
are
the
adopted
sonnes
and
daughters
of
God
,
in
and
through
Christ
:
for
none
but
such
as
are
the
adopted
children
of
God
,
haue
or
can
haue
fellowship
with
God
.
Now
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
the
speciall
leading
,
and
guidance
,
and
conduction
of
men
by
the
hand
of
the
Spirit
of
God
,
is
a
worke
of
the
Spirit
that
followes
regeneration
.
Men
are
regenerate
,
they
are
first
borne
of
God
,
or
borne
of
the
Spirit
,
and
then
they
are
acted
,
moued
,
and
guided
in
their
mindes
,
wils
,
and
affections
,
and
in
their
words
and
actions
,
in
speciall
manner
by
the
same
Spirit
,
as
the
Lord
promised
by
his
Prophet
,
Ezech
.
36.26.27
.
that
he
would
first
giue
his
people
a
new
heart
,
and
put
a
new
spirit
within
them
,
euen
his
owne
good
and
holy
Spirit
,
and
then
he
would
cause
them
to
walke
in
his
statutes
,
and
keepe
and
do
them
.
Againe
,
the
speciall
leading
,
and
guidance
,
and
conduction
of
men
by
the
hand
of
the
holy
Spirit
of
God
,
is
a
certaine
euidence
of
their
being
in
Christ
;
for
howsoeuer
the
Spirit
of
God
haue
his
worke
in
all
creatures
,
and
he
works
in
men
diuersly
,
yet
he
works
on
none
powerfully
and
effectually
,
acting
and
mouing
them
,
to
mind
,
will
,
affect
,
and
do
good
things
willingly
,
but
onely
in
the
members
of
Christ
:
and
Christ
and
the
powerfull
and
effectuall
working
of
his
Spirit
are
neuer
found
asunder
,
they
are
neuer
seuered
one
from
the
other
.
And
therefore
it
being
so
,
that
the
speciall
leading
,
guidance
,
and
conduction
of
men
by
the
hand
of
the
holy
Spirit
of
God
,
is
a
worke
following
their
regeneration
,
and
is
also
a
certaine
euidence
of
their
being
in
Christ
;
it
must
needs
be
that
such
persons
as
haue
the
good
hand
of
the
holy
Spirit
of
God
leading
and
guiding
them
in
speciall
manner
,
so
as
now
they
are
acted
,
moued
,
and
stirred
forward
by
the
speciall
worke
of
Gods
Spirit
to
good
things
,
in
their
minds
,
wils
,
and
affections
,
are
vndoubtedly
the
children
of
God
.
And
it
must
needs
be
,
that
the
speciall
leading
,
guidance
,
and
conduction
of
men
by
the
good
hand
of
the
holy
Spirit
of
God
,
is
an
infallible
euidence
and
proofe
of
their
adoption
,
that
they
are
such
as
are
the
adopted
sonnes
and
daughters
of
God
.
Now
this
truth
discouers
,
that
ignorant
persons
,
such
as
are
ignorant
of
God
,
of
the
will
of
God
reuealed
in
his
word
,
Ignorant
persons
haue
no
good
euidence
that
they
are
Gods
children
.
cannot
possibly
haue
any
good
euidence
to
the
comfort
of
their
owne
soules
,
that
they
are
in
the
number
of
Gods
children
.
Ignorant
persons
are
so
far
from
being
acted
,
moued
,
&
guided
by
the
good
hand
of
the
holy
Spirit
of
God
in
speciall
manner
,
as
that
they
are
not
yet
partakers
of
the
first
worke
of
Gods
Spirit
in
those
that
belong
to
God
:
Note
.
for
illumination
is
the
first
worke
that
the
Spirit
of
God
workes
in
them
that
belong
to
Gods
election
;
now
ignorant
persons
are
not
partakers
of
that
first
worke
of
the
Spirit
,
they
are
not
enlightened
,
they
are
yet
in
their
naturall
blindnesse
and
darknesse
,
the
holy
Spirit
of
God
hath
not
yet
set
his
hand
to
worke
in
them
at
all
to
their
sanctification
,
and
therefore
they
cannot
possibly
haue
any
good
euidence
to
their
comfort
,
that
they
are
such
as
belong
to
God
;
they
may
sooth
vp
themselues
as
commonly
they
do
,
that
their
case
is
good
enough
,
that
they
are
not
booke
learned
,
and
therefore
they
hope
God
will
hold
them
excused
:
but
alas
,
they
deceiue
themselues
,
they
cannot
possibly
haue
any
sound
comfort
so
long
as
they
continue
in
that
state
of
ignorance
,
let
ignorant
persons
take
notice
of
it
.
Yea
further
,
the
truth
now
deliuered
discouers
,
that
ciuill
honest
persons
,
such
as
are
onely
ciuilly
honest
,
neither
haue
,
nor
possibly
can
haue
any
good
euidence
,
to
the
comfort
of
their
owne
soules
,
that
they
are
in
the
number
of
Gods
children
:
for
why
,
they
liue
not
as
they
are
acted
,
moued
,
and
guided
by
the
good
hand
of
the
holy
Spirit
of
God
in
speciall
manner
;
no
,
they
onely
liue
as
they
are
led
by
the
light
of
naturall
reason
,
or
by
the
common
grace
of
Gods
Spirit
,
euen
by
that
grace
that
is
common
to
them
with
the
reprobate
,
and
may
be
found
,
and
is
many
times
found
in
the
very
reprobate
,
and
such
as
shall
be
damned
:
the
holy
Spirit
of
God
hath
not
yet
had
any
speciall
working
in
their
minds
and
hearts
,
and
in
ordering
and
guiding
of
their
words
,
and
workes
,
and
actions
.
And
therefore
if
ciuill
honest
persons
thinke
that
they
haue
good
euidence
and
proofe
of
their
adoption
,
that
they
are
the
adopted
sonnes
and
daughters
of
God
,
they
are
exceedingly
deceiued
,
their
owne
hearts
deceiue
them
:
and
let
such
persons
as
are
onely
ciuilly
honest
take
notice
of
it
.
Againe
,
for
a
second
vse
:
Is
it
so
that
the
speciall
leading
,
guidance
,
The
leading
,
guidance
,
and
conduction
of
men
by
the
flesh
and
by
Satan
,
what
it
proues
.
and
conduction
of
men
by
the
good
hand
of
the
holy
Spirit
of
God
,
is
an
infallible
euidence
and
proofe
of
their
adoption
?
doth
it
manifest
and
proue
both
to
themselues
and
to
others
,
that
they
are
the
sonnes
and
daughters
of
God
,
and
that
God
is
their
father
and
they
his
children
?
Why
then
I
beseech
you
,
what
doth
the
leading
,
guidance
and
conduction
by
the
flesh
and
by
Satan
euidence
and
proue
to
them
?
Surely
it
must
needs
proue
to
them
that
they
are
the
children
of
Satan
,
that
they
are
the
sonnes
and
daughters
of
the
diuell
,
as
the
Apostle
saith
,
Romans
6.16
.
Rom
.
6.16
.
His
seruants
ye
are
to
whom
ye
obey
:
so
indeed
it
may
be
truly
said
,
his
sonnes
and
daughters
ye
are
by
whom
ye
are
led
Art
thou
then
whosoeuer
thou
art
,
art
thou
(
I
say
)
led
by
the
lusts
of
thine
owne
heart
?
dost
thou
follow
and
obey
thine
owne
corrupt
and
sinfull
lusts
?
dost
thou
do
the
will
of
the
diuell
in
sinning
against
God
?
thou
dost
thereby
euidence
both
to
thy selfe
and
to
others
,
that
thou
art
a
child
of
the
diuell
;
and
a
man
may
be
bold
to
say
,
that
thou
art
a
limme
of
the
diuell
:
there
is
warrant
so
to
speake
from
the
mouth
of
the
Lord
Iesus
,
Ioh
.
8.44
.
Ioh
.
8.44
.
Ye
are
of
your
father
the
diuell
:
And
why
so
?
Why
the
lusts
of
your
father
ye
will
do
.
So
indeed
if
thou
do
the
lusts
of
the
diuell
,
if
thou
be
once
taken
of
him
at
his
will
.
2.
Tim
.
2.16
.
2.
Tim
.
2.16
.
if
thou
suffer
thy selfe
willingly
to
be
led
by
the
diuell
,
and
he
leades
thee
to
pride
,
to
couetousnesse
,
and
to
drunkennesse
,
and
to
swearing
,
and
such
like
,
thou
art
no
better
then
as
Paul
said
to
Elimas
the
sorcerer
,
Act.
13.10
.
Act.
13.10
.
The
child
of
the
diuell
,
and
that
is
a
state
and
condition
most
wretched
and
damnable
.
Thou
lyest
open
to
all
the
plagues
and
iudgements
of
God
in
this
world
,
and
to
the
eternall
wrath
and
vengeance
of
God
in
the
bottomlesse
pit
of
hell
:
a
condition
to
be
thought
on
with
trembling
.
I
come
to
a
third
vse
of
the
point
:
Comfort
to
such
as
finde
themselues
led
by
the
good
Spirit
of
God
in
speciall
manner
.
Is
it
so
that
the
speciall
leading
,
guidance
,
and
conduction
of
men
by
the
good
hand
of
Gods
Spirit
,
is
an
infallible
euidence
and
proofe
of
their
adoption
?
then
here
is
matter
of
sweete
comfort
for
all
such
as
find
themselues
acted
,
moued
,
guided
,
and
led
by
the
good
Spirit
of
God
in
speciall
manner
:
they
may
thereupon
conclude
,
to
the
comfort
of
their
owne
soules
,
that
they
are
in
the
number
of
Gods
children
,
and
haue
right
and
title
to
all
comforts
that
belong
to
Gods
children
,
both
in
this
life
and
in
the
life
to
come
:
and
this
ground
of
comfort
should
euerie
one
of
vs
labour
to
finde
in
our selues
.
The
diuell
will
suffer
thee
to
say
,
I
am
the
child
of
God
,
and
I
hope
to
be
saued
;
but
wouldst
thou
haue
good
euidence
of
it
,
that
thou
art
indeed
the
child
of
God
,
euen
such
euidence
as
will
comfort
thine
owne
soule
in
time
of
triall
,
and
silence
the
diuell
when
he
shall
call
thy
state
into
question
,
and
put
thee
to
the
triall
?
then
neuer
rest
till
thou
find
that
thou
art
led
by
the
Spirit
of
God
,
that
thou
art
acted
,
moued
and
guided
by
the
good
hand
of
the
holy
Spirit
of
God
in
speciall
manner
,
and
that
he
hath
a
speciall
working
in
thy
mind
,
will
,
and
affections
,
and
in
thy
words
and
actions
.
Thou
wilt
say
,
How
shall
I
know
that
?
I
answer
thee
,
by
two
things
especially
.
First
,
if
thou
find
that
thou
walkest
in
Gods
wayes
,
in
the
wayes
that
God
hath
appointed
thee
to
walke
in
,
both
in
respect
of
thy
generall
and
particular
calling
:
if
thou
walke
on
in
the
way
of
truth
,
and
in
the
way
of
Gods
statutes
,
and
in
the
path
of
Gods
Commandements
,
as
Dauid
speakes
,
Psal
.
119.33.35
.
Psal
.
119.33.35
.
if
thou
walke
on
in
the
way
of
holinesse
,
and
feare
of
God
,
in
the
way
of
humilitie
,
in
the
duties
of
the
worship
and
seruice
of
God
,
and
in
the
duties
of
thine
owne
particular
calling
,
and
that
in
conscience
towards
God
,
endeuoring
therein
to
approue
thine
heart
to
God
,
and
keeping
thy selfe
within
the
bounds
of
thine
owne
place
and
calling
,
wherein
thou
hast
the
promise
of
Gods
speciall
protection
,
Psal
.
91.11
.
Psal
.
91.11
.
He
will
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
wayes
.
If
thou
thus
walke
on
in
good
wayes
,
it
is
the
Spirit
of
God
that
leades
thee
:
when
men
straggle
and
wander
into
by-pathes
of
error
and
sinne
,
it
is
the
diuell
that
leades
them
.
Secondly
,
if
thou
finde
that
thou
walkest
on
in
Gods
wayes
,
in
the
wayes
that
God
hath
appointed
thee
to
walke
in
,
with
chearfulnesse
and
with
delight
,
for
a
man
may
at
some
time
or
other
be
found
in
a
good
way
,
and
in
the
way
of
holinesse
,
and
yet
go
on
in
that
way
heauily
and
drowsily
,
and
as
we
say
with
leaden
heeles
,
or
he
may
be
drawne
on
in
that
way
as
a
Beare
is
drawne
to
the
stake
,
and
then
he
is
not
led
by
the
Spirit
of
God
.
But
if
thou
walke
on
in
Gods
wayes
,
in
the
way
of
truth
,
in
the
way
of
holinesse
,
humilitie
,
and
the
like
,
with
delight
,
it
is
the
ioy
of
thine
heart
to
do
the
will
of
God
,
it
is
meate
and
drinke
to
thee
to
yeeld
obedience
to
the
will
of
God
,
and
the
Commandements
of
God
are
not
grieuous
to
thee
,
1.
Ioh
.
5.3
.
thou
art
neuer
so
well
as
when
thou
art
exercised
in
good
duties
,
either
of
pietie
and
religion
,
or
of
loue
,
mercie
,
equitie
and
iustice
,
or
in
the
duties
of
thine
owne
particular
place
and
calling
;
if
it
be
thus
with
thee
,
certainly
then
thou
art
acted
,
moued
,
and
guided
by
the
good
hand
of
the
holy
Spirit
of
God
in
speciall
manner
:
and
hereby
trie
thy selfe
,
and
let
euerie
one
of
vs
labour
to
come
to
this
,
let
vs
neuer
rest
till
we
find
that
we
walke
on
in
Gods
wayes
,
in
the
wayes
that
he
hath
appointed
vs
to
walke
in
,
and
that
we
walke
in
those
wayes
with
chearefulnesse
and
delight
.
Thereupon
we
may
certainly
conclude
,
that
we
are
led
by
the
good
hand
of
the
holy
Spirit
of
God
,
and
that
will
yeeld
vs
this
comfort
,
that
we
are
in
the
number
of
Gods
children
,
and
haue
right
and
title
to
all
the
comforts
that
belong
to
Gods
children
,
both
in
this
life
and
in
the
life
to
come
,
and
that
will
be
an
excellent
comfort
to
vs
at
all
times
.
For
as
many
as
are
led
by
the
Spirit
of
God
.
By
the
Spirit
of
God
,
(
as
I
shewed
)
we
are
here
to
vnderstand
the
effect
and
worke
of
Gods
Spirit
.
Now
in
that
the
Apostle
here
saith
,
As
many
as
are
led
by
the
Spirit
of
God
,
you
see
he
speakes
of
many
,
that
are
or
may
be
led
,
and
but
of
one
Spirit
of
God
,
meaning
by
the
Spirit
,
the
worke
of
Gods
Spirit
.
Note
we
briefly
,
That
the
speciall
worke
of
Gods
Spirit
is
but
one
and
the
same
in
many
persons
.
Many
persons
may
be
,
The
speciall
work
of
Gods
Spirit
is
but
one
and
the
same
in
many
persons
.
and
many
are
acted
,
moued
,
and
guided
in
speciall
manner
,
by
one
and
the
same
good
hand
of
the
holy
Spirit
of
God
,
and
there
is
but
one
and
the
same
speciall
working
of
the
good
Spirit
of
God
in
many
persons
.
And
indeed
in
all
persons
that
are
truly
regenerate
,
howsoeuer
the
holy
Spirit
of
God
doth
worke
in
the
regenerate
in
different
degrees
,
in
some
he
workes
more
and
in
some
lesse
,
yet
his
speciall
working
is
in
all
that
are
regenerate
but
one
and
the
same
in
regard
of
the
kind
of
working
.
There
is
one
and
the
same
illumination
of
the
minde
,
and
one
and
the
same
inclination
of
the
will
,
and
of
the
affections
to
good
things
,
in
all
and
euerie
regenerate
person
:
all
regenerate
persons
are
guided
by
the
good
Spirit
of
God
,
to
know
and
vnderstand
the
same
good
things
,
euen
the
good
things
that
God
hath
reuealed
in
his
written
word
,
and
to
mind
,
will
,
and
affect
the
same
good
things
,
though
in
different
degrees
.
For
why
,
there
is
the
same
spirituall
life
,
and
the
same
Image
of
God
,
in
all
the
regenerate
,
as
the
Apostle
saith
Ephes
.
4
4.
There
is
one
bodie
and
one
spirit
.
All
the
members
of
Christ
are
one
bodie
,
and
they
are
guided
by
one
and
the
same
Spirit
,
and
therefore
they
all
vnderstand
,
and
know
,
and
they
all
mind
,
will
,
and
affect
the
same
good
things
.
This
I
note
,
to
shew
that
they
deceiue
themselues
,
whosoeuer
they
be
,
They
deceiue
themselues
,
who
follow
visions
and
reuelations
besides
the
written
word
of
God
.
that
thinke
that
they
are
guided
by
the
Spirit
of
God
,
and
that
they
follow
the
lending
of
Gods
Spirit
,
who
follow
visions
and
reuelations
besides
the
written
word
of
God
,
as
swelling
Enthusiasts
,
Familists
,
Anabaptists
do
;
they
bragge
of
their
priuate
illumination
by
the
Spirit
,
and
they
take
on
them
the
knowledge
of
some
things
without
the
word
of
God
.
Poore
soules
,
they
are
deceiued
,
they
are
led
with
a
spirit
of
error
.
The
Apostle
cals
his
preaching
the
ministration
of
the
Spirit
,
2.
Corinth
.
3.8
.
2.
Cor
.
3.8
.
giuing
vs
to
vnderstand
,
that
the
word
and
the
Spirit
are
so
nearely
conioyned
,
that
they
must
alwayes
go
together
:
the
Spirit
shineth
in
the
word
,
and
the
word
is
powerfull
by
the
Spirit
,
and
the
regenerate
are
taught
of
God
indeed
,
Ioh
.
6.45
.
Ioh
.
6.45
.
but
it
is
by
the
word
of
God
,
they
are
enabled
to
vnderstand
the
same
good
things
,
euen
the
good
things
God
hath
reuealed
in
his
written
word
,
To
the
Law
and
to
the
testimonie
,
(
Isay
8.20
.
Isay
8.20
.
)
If
men
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
Let
then
Familists
pretend
what
light
or
illumination
they
will
,
if
it
be
not
according
to
the
written
word
of
God
,
it
is
no
t●ue
knowledge
nor
illumination
,
but
a
meere
illusion
of
Satan
.
Now
further
obserue
we
,
that
the
Apostle
here
speaking
of
leading
by
the
Spirit
of
God
,
the
word
here
rendred
led
,
being
metaphoricall
,
and
borrowed
from
blind
men
,
or
from
yong
children
,
or
weake
persons
,
he
limits
his
speech
to
the
children
of
God
,
to
such
as
are
alreadie
begotten
of
God
,
and
borne
of
the
Spirit
of
God
.
Hence
two
things
are
further
offered
,
I
will
speake
of
them
in
order
.
First
,
hence
we
learne
,
that
Gods
children
,
and
such
as
are
alrea●ie
regenerate
,
The
best
of
Gods
children
haue
still
need
of
the
leading
and
conduction
of
Gods
Spirit
.
they
haue
still
need
of
the
leading
and
conduction
of
Gods
Spirit
.
The
best
and
the
most
regenerate
that
liue
on
the
face
of
the
earth
,
haue
still
need
,
as
blind
men
,
or
as
babes
,
to
haue
the
holy
Spirit
of
God
to
be
their
leader
,
and
to
be
their
supporter
and
their
guide
;
they
haue
still
need
of
the
speciall
working
of
the
holy
Spirit
of
God
,
to
make
them
to
vnderstand
,
and
know
,
and
to
will
,
and
affect
,
and
to
do
good
things
.
Though
regenerate
persons
be
altered
,
and
changed
,
and
quickened
,
and
by
the
first
grace
,
the
grace
of
regeneration
,
made
able
to
mind
,
will
,
and
affect
,
and
do
good
things
,
yet
they
haue
still
need
of
subsequent
grace
and
of
continuall
following
grace
,
to
make
them
actually
and
indeed
to
mind
,
to
will
,
and
to
affect
,
and
to
do
good
things
,
otherwise
they
neither
mind
,
will
,
nor
affect
,
nor
do
any
thing
that
is
truly
good
.
And
this
Dauid
knew
well
,
and
therefore
after
he
was
a
man
truly
regenerate
,
he
often
called
on
the
Lord
,
that
he
would
still
leade
him
,
and
guide
h●m
,
and
direct
him
by
his
good
Spirit
,
and
that
he
would
make
him
actually
and
indeed
to
vnderstand
,
and
to
will
,
and
affect
,
and
to
do
good
things
.
Psal
.
119.18
.
Psal
.
119.18
.
Open
thou
mine
eyes
that
I
may
see
the
wonders
of
thy
Law
.
He
was
no
doubt
alreadie
enlightened
,
yet
verse
33.34.35.36
.
saith
he
,
Psal
.
119.33.34.35.36
.
Teach
me
O
Lord
the
way
of
thy
statutes
,
and
I
will
keepe
it
vnto
the
end
.
Giue
me
vnderstanding
and
I
will
keepe
thy
Law
,
yea
I
will
keepe
it
with
my
whole
heart
.
Direct
me
in
the
path
of
thy
Commandements
,
for
therein
is
my
delight
.
Incline
mine
heart
to
thy
testimonies
,
and
not
to
couetousnesse
.
And
Psal
.
143.10
.
Psal
.
143.10
.
he
saith
,
the
Lord
was
his
God
:
he
was
perswaded
that
God
was
his
father
,
and
that
he
was
his
child
,
and
yet
he
presently
subioynes
,
Let
thy
good
Spirit
leade
me
vnto
the
land
of
righteousnesse
.
2.
Corinth
.
3.5
.
2.
Cor
.
3.5
.
the
Apostle
speaking
of
himselfe
and
of
other
able
Ministers
of
the
Gospell
,
who
no
doubt
were
truly
regenerate
,
he
saith
,
We
are
not
sufficient
of
our selues
to
thinke
any
thing
that
is
good
:
any
good
thing
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
A
plaine
text
clearing
and
confirming
the
truth
of
the
point
,
that
the
best
&
most
regenerate
that
are
in
the
world
,
haue
still
need
,
as
blind
men
or
babes
,
to
haue
the
holy
Spirit
of
God
supporting
them
,
and
leading
them
,
and
conducting
them
in
the
way
of
holinesse
.
And
though
by
the
grace
of
regeneration
they
haue
power
put
into
them
to
mind
,
to
will
,
and
affect
,
and
to
do
good
things
,
yet
they
haue
still
need
of
the
continuall
following
grace
of
the
Spirit
of
God
,
to
make
them
actually
to
mind
,
to
will
,
and
affect
,
and
do
good
things
,
otherwise
they
neither
mind
,
nor
will
,
nor
affect
,
nor
do
any
thing
truly
good
:
for
why
The
Spirit
of
grace
is
to
the
regenerate
,
as
the
soule
is
to
the
bodie
of
man
that
hath
the
soule
in
it
;
and
as
the
bodie
is
by
the
soule
quickened
,
and
made
able
to
moue
,
and
able
to
see
,
to
heare
,
and
to
smell
,
yet
doth
it
neither
moue
,
nor
see
,
nor
heare
,
nor
smell
,
but
as
it
is
acted
and
moued
by
the
soule
;
it
is
the
soule
that
sees
by
the
eye
,
and
heares
by
the
eare
,
and
the
like
:
so
regenerate
persons
are
by
the
grace
of
regeneration
quickened
,
and
they
are
thereby
made
able
to
mind
,
will
,
and
affect
,
and
do
good
things
,
yet
they
neither
mind
,
will
,
nor
affect
,
nor
do
any
good
thing
,
but
as
they
are
acted
and
moued
by
the
Spirit
of
grace
.
And
therefore
they
haue
still
need
of
the
continuall
following
grace
of
the
Spirit
of
God
,
to
make
them
actually
to
mind
,
to
will
,
and
affect
,
and
to
do
good
things
.
And
this
for
vse
may
serue
in
the
first
place
for
the
humbling
of
vs
,
A
speciall
meanes
to
beate
downe
pride
in
vs.
and
for
the
beating
downe
of
the
pride
of
our
hearts
,
and
may
teach
vs
not
to
ascribe
any
thing
to
our
owne
wit
or
strength
,
in
that
we
mind
,
will
,
and
affect
,
or
do
any
thing
that
is
truly
good
.
We
are
readie
to
pride
our selues
in
that
we
mind
,
will
,
affect
,
or
do
any
good
thing
;
yea
some
are
so
farre
ouer
carried
in
the
pride
of
their
hearts
,
as
they
foolishly
thinke
they
are
come
to
a
perfection
of
holinesse
in
themselues
.
Alas
,
we
are
so
farre
from
that
,
though
we
be
truly
regenerate
,
as
that
we
cannot
actually
thinke
,
will
,
affect
,
or
do
any
good
thing
,
but
as
we
are
acted
,
moued
,
and
helped
by
the
continuall
following
grace
of
Gods
Spirit
.
Dost
thou
mind
,
will
,
and
affect
good
things
?
dost
thou
loue
and
like
good
things
?
and
dost
thou
indeed
do
any
good
thing
?
Blesse
God
for
it
,
it
is
of
his
grace
thou
dost
so
;
it
is
of
grace
that
thou
hast
any
power
to
mind
,
will
,
affect
,
and
do
good
things
:
yea
it
is
of
a
second
following
grace
that
thou
dost
the
good
thou
art
made
able
to
do
by
the
first
grace
.
And
therefore
giue
all
the
praise
to
the
Lord
,
and
magnifie
his
grace
,
both
for
thy
abilitie
to
mind
,
will
,
affect
,
or
do
good
things
,
and
also
for
thy
minding
,
willing
,
affecting
,
or
doing
of
any
good
thing
actually
:
the
praise
of
that
also
belongs
to
the
Lord
,
and
to
the
grace
of
his
good
Spirit
.
And
for
a
second
vse
of
the
truth
now
deliuered
,
it
serues
to
make
knowne
to
Gods
children
whence
it
is
that
they
do
not
at
all
times
alike
mind
,
will
,
affect
,
and
do
good
things
.
Whence
is
is
that
Gods
children
are
not
at
al
times
alike
able
to
mind
,
will
,
affect
,
and
do
good
things
.
Gods
children
at
sometimes
finde
themselues
as
it
were
barren
of
good
thoughts
,
and
of
good
affections
,
and
that
they
do
not
the
good
things
they
ought
to
do
:
they
must
consider
,
though
they
be
regenerate
,
and
made
able
to
mind
,
will
,
affect
,
and
do
good
things
,
yet
they
cannot
actually
mind
,
wil
,
affect
,
and
do
good
things
,
vnlesse
the
Lord
vouchsafe
vnto
them
the
continuall
following
grace
of
his
good
Spirit
.
Now
the
Lord
is
pleased
sometimes
for
causes
best
knowne
to
his
holy
Maiestie
,
as
for
this
amongst
the
rest
,
as
one
speciall
cause
,
to
make
his
children
know
and
acknowledge
that
it
is
of
his
grace
that
they
thinke
the
least
good
thought
,
and
that
it
is
he
that
workes
in
them
both
the
will
and
the
deed
,
of
his
good
pleasure
,
Philip
.
2.13
.
Philip
.
2.13
.
For
this
,
I
say
,
and
for
other
good
causes
,
the
Lord
is
pleased
sometimes
to
withhold
his
following
grace
from
his
children
:
and
thence
it
is
that
they
do
not
at
all
times
alike
mind
,
will
,
affect
,
and
do
good
things
.
And
hereupon
Gods
children
are
to
be
stirred
vp
to
be
earnest
with
the
Lord
in
prayer
,
that
he
would
vouchsafe
to
them
the
continuall
guidance
and
conduction
of
his
good
Spirit
,
and
his
continuall
following
grace
,
without
which
they
neither
discerne
nor
walke
in
the
good
way
.
And
therefore
as
the
little
infant
when
it
begins
to
go
,
it
reaches
out
for
the
nurses
hand
or
finger
,
so
do
thou
that
art
a
child
of
God
,
reach
out
by
prayer
for
the
hand
or
finger
of
Gods
good
Spirit
,
to
leade
thee
in
the
way
of
truth
and
holinesse
;
yea
turne
thou
the
Lords
precepts
into
prayers
,
say
with
Augustine
,
Da
quod
iubes
,
&
iube
quid
vis
:
Lord
giue
that
thou
commandest
,
and
command
what
thou
wilt
.
And
thus
ought
euery
child
of
God
to
do
in
regard
of
this
,
that
though
he
be
regenerate
,
yet
he
cannot
actually
thinke
,
will
,
affect
or
do
good
,
but
as
it
is
acted
by
the
continuall
following
grace
.
Now
the
second
thing
offered
from
hence
,
that
the
Apostle
here
speaking
of
the
leading
by
the
Spirit
of
God
,
limits
his
speech
to
the
children
of
God
:
the
point
is
this
.
That
Gods
children
are
led
by
the
Spirit
of
God
.
The
holy
Spirit
of
God
is
the
leader
and
guide
of
Gods
children
,
Gods
children
are
led
by
Gods
Spirit
in
speciall
maner
and
he
leades
and
guides
them
in
speciall
manner
:
for
why
,
He
leades
them
by
his
speciall
grace
,
euen
by
that
grace
of
his
that
is
proper
to
them
,
and
which
he
communicates
to
none
but
to
them
;
he
reueales
to
them
those
things
that
others
are
not
acquainted
withall
,
euen
the
deepe
things
of
God
,
1.
Corinth
.
2.10
.
He
leades
them
by
the
still
waters
,
Psal
.
23.2
.
He
leades
them
in
the
way
of
truth
and
holinesse
,
in
the
way
that
they
ought
to
walke
to
life
and
saluation
,
as
the
Lord
saith
,
Isay
48.17
.
I
am
the
Lord
thy
God
,
which
teach
thee
to
profit
,
and
leade
thee
by
the
way
that
thou
shouldest
go
.
And
hereby
further
appeares
to
vs
the
excellent
state
of
Gods
children
:
The
excellent
state
of
Gods
children
in
regard
of
their
leader
,
discouered
.
they
haue
the
holy
Spirit
of
God
their
leader
and
guide
in
speciall
manner
,
and
therefore
they
cannot
possibly
miscarrie
.
Art
thou
a
child
of
God
?
hath
the
holy
Spirit
of
God
begun
to
leade
thee
in
the
way
of
truth
and
holinesse
?
Feare
not
that
thou
shalt
faile
or
miscarrie
,
it
is
but
thine
owne
corruption
and
weakenesse
that
makes
thee
thinke
so
,
if
thou
haue
that
conceit
that
thou
shalt
faile
,
and
not
be
able
to
hold
out
in
time
of
triall
,
feare
it
not
,
comfort
thy selfe
with
this
,
thou
hast
the
good
Angels
of
God
for
thy
guard
,
and
the
holy
Spirit
of
God
for
thy
guide
,
and
he
will
assuredly
conduct
thee
safe
&
sound
through
all
dangers
,
difficulties
,
and
impediments
.
Hath
the
holy
Spirit
of
God
as
it
were
giuen
thee
his
hand
,
and
taken
thee
by
the
hand
,
to
leade
thee
in
the
right
way
that
leades
to
life
and
saluation
,
and
will
he
faile
to
bring
thee
thither
?
no
,
no
,
assure
thy selfe
he
will
leade
thee
on
by
his
grace
with
daily
increase
of
it
,
till
thou
come
to
the
end
of
thy
race
;
he
hauing
begun
in
thee
his
speciall
worke
of
grace
,
he
will
finish
it
,
Philip
.
1.6
.
Neither
the
diuell
with
his
temptations
,
nor
the
world
with
her
allurements
,
nor
persecutions
,
nor
death
,
nor
graue
,
nor
hell
,
shall
disappoint
thee
of
comming
whither
the
holy
Spirit
of
God
intends
to
bring
thee
,
and
that
is
into
the
land
of
euerlasting
rest
,
euen
into
Gods
heauenly
kingdome
of
happinesse
and
glorie
;
he
is
able
to
breake
thorow
all
difficulties
.
Come
we
now
to
the
15.
verse
.
VERSE
15.
For
ye
haue
not
receiued
the
spirit
of
bondage
to
feare
againe
:
but
ye
haue
receiued
the
Spirit
of
adoption
,
whereby
we
crie
,
Abba
,
Father
.
IN
this
Verse
the
Apostle
proues
that
he
put
downe
in
the
verse
before
,
That
they
that
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
His
argument
here
is
from
the
propertie
of
that
Spirit
that
is
working
in
them
,
that
it
is
the
Spirit
of
adoption
,
that
they
haue
receiued
the
Spirit
of
adoption
,
and
therefore
they
are
the
children
of
God
.
And
this
the
Apostle
puts
downe
with
particular
instance
in
the
beleeuing
Romans
,
that
they
haue
receiued
the
Spirit
of
adoption
,
and
to
that
he
opposeth
the
spirit
of
bondage
,
denying
that
to
be
receiued
by
them
:
for
saith
he
,
Ye
haue
not
receiued
the
spirit
of
bondage
,
but
ye
haue
receiued
the
Spirit
of
adoption
.
And
he
further
sets
out
the
spirit
of
bondage
and
the
Spirit
of
adoption
,
by
the
effects
,
as
namely
,
that
the
spirit
of
bondage
caused
feare
in
them
.
Amplified
by
the
time
in
the
word
againe
,
Ye
haue
not
receiued
the
spirit
of
bondage
to
feare
againe
:
and
that
the
Spirit
of
adoption
now
caused
in
himselfe
,
and
in
them
,
and
in
all
true
beleeuers
,
(
for
he
changeth
the
person
)
and
saith
we
,
that
is
,
caused
in
them
inuocation
,
prayer
,
a
calling
on
the
name
of
God
,
yea
a
crying
to
God
,
expressing
what
title
it
made
them
giue
to
God
,
and
how
to
stile
him
,
namely
,
by
the
name
of
father
,
which
the
Apostle
puts
downe
in
two
words
signifying
the
same
thing
,
Abba
,
Father
:
Ye
haue
receiued
the
Spirit
of
adoption
,
whereby
(
saith
he
)
we
crie
Abba
,
Father
.
So
then
the
summe
and
substance
of
this
verse
,
is
a
proofe
,
that
such
as
are
led
by
the
Spirit
of
God
,
are
the
sonnes
of
God
,
that
they
haue
the
Spirit
of
adoption
working
in
them
,
and
not
the
spirit
of
bondage
:
amplified
by
the
effects
,
both
of
the
spirit
of
bondage
,
namely
,
feare
,
and
of
the
Spirit
of
adoption
,
namely
,
inuocation
,
and
calling
on
the
name
of
God
,
yea
a
crying
to
God
,
and
calling
him
Abba
,
Father
.
Interpretation
.
Let
vs
now
examine
the
words
touching
the
sence
and
meaning
of
them
.
Ye
haue
not
receiued
the
spirit
of
bondage
to
feare
againe
,
but
ye
haue
receiued
the
Spirit
of
adoption
.
The
word
receiued
,
is
here
put
for
a
feeling
of
the
powerfull
worke
of
the
Spirit
of
God
:
for
the
Spirit
of
God
is
receiued
when
he
workes
effectually
in
the
hearts
of
men
.
Ioh
.
14.17
.
it
is
said
,
The
world
cannot
receiue
the
Spirit
,
because
the
Spirit
neuer
workes
powerfully
in
the
world
.
Now
by
the
spirit
of
bondage
,
and
by
the
Spirit
of
Adoption
,
we
are
here
to
vnderstand
one
and
the
same
Spirit
,
euen
the
holy
Spirit
of
God
,
who
is
but
one
and
the
same
,
and
yet
hath
seuerall
operations
and
workings
in
men
,
yea
in
the
selfe
same
men
,
and
is
therefore
sometimes
called
the
spirit
of
bondage
and
sometimes
the
Spirit
of
adoption
.
And
we
must
know
,
that
the
Apostle
here
cals
the
Spirit
of
God
the
spirit
of
bondage
and
the
Spirit
of
adoption
,
not
with
respect
to
the
time
before
men
be
truly
conuerted
,
and
the
time
after
true
conuersion
,
as
some
do
expound
this
text
;
that
the
Spirit
of
God
is
to
men
before
their
conuersion
a
spirit
of
bondage
,
and
after
their
conuersion
a
Spirit
of
adoption
,
but
(
as
I
take
it
)
the
Apostle
here
calleth
the
Spirit
of
God
the
Spirit
of
bondage
and
the
Spirit
of
adoption
,
in
respect
of
his
different
working
in
such
as
are
truly
conuerted
,
at
seuerall
times
,
as
namely
,
at
the
beginning
of
their
conuersion
,
and
afterwards
.
As
first
,
he
is
called
the
spirit
of
bondage
,
in
that
when
he
begins
to
worke
in
such
as
belong
to
Gods
election
to
their
conuersion
,
he
discouers
to
them
their
sinnes
by
the
Law
of
God
,
and
what
they
haue
deserued
by
their
sinnes
,
and
makes
them
see
themselues
for
their
sinnes
bound
ouer
to
the
curse
of
the
Law
,
to
the
wrath
of
God
,
and
to
eternall
death
and
damnation
,
and
so
in
a
miserable
bondage
;
and
thereupon
they
are
terrified
,
and
affrighted
,
and
brought
to
a
wonderfull
amazement
,
feare
and
trembling
,
in
respect
of
that
they
haue
deserued
by
their
sinnes
,
euen
to
crie
out
with
them
Act.
2.37
.
What
shall
we
do
?
And
that
is
the
feare
the
Apostle
here
intends
,
caused
by
the
spirit
of
bondage
,
when
he
saith
,
Ye
haue
not
receiued
the
spirit
of
bondage
,
to
feare
:
he
addes
againe
:
meaning
as
yet
,
or
any
more
,
as
then
you
did
in
the
beginning
of
your
conuersion
.
And
secondly
,
the
Spirit
of
God
is
called
the
Spirit
of
adoption
in
that
after
men
are
by
the
worke
of
the
Spirit
conuerted
,
and
now
beleeue
in
Christ
,
and
are
by
him
iustified
,
and
in
and
through
him
adopted
to
be
the
sonnes
of
God
,
he
doth
then
worke
in
them
by
the
preaching
of
the
Gospell
a
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
and
perswades
them
that
God
is
their
father
,
and
that
by
his
speciall
grace
and
fauour
they
are
adopted
to
be
his
children
in
and
through
Christ
Iesus
:
he
doth
witnesse
that
to
them
,
as
the
Apostle
saith
in
the
next
verse
.
And
hence
he
is
called
the
earnest
of
our
inheritance
,
Ephes
1.14
.
For
the
Spirit
of
God
is
called
the
Spirit
of
adoption
,
because
he
both
workes
adoption
,
and
also
workes
the
sense
of
it
in
the
hearts
of
true
beleeuers
.
Whereby
,
or
by
whom
,
that
is
,
by
which
Spirit
.
We
.
You
,
and
I
,
and
all
true
beleeuers
.
Crie
Abba
,
Father
:
that
is
,
call
on
God
earnestly
and
feruently
,
with
a
childlike
boldnesse
and
confidence
:
we
call
on
him
as
our
gracious
and
louing
father
in
Iesus
Christ
.
The
word
is
here
doubled
,
〈◇〉
●d
est
,
pater
,
Pater
noster
.
{αβγδ}
.
Abba
,
Father
,
and
so
in
the
originall
,
one
an
Hebrew
or
Syriacke
word
,
&
the
other
a
Greeke
word
,
one
to
expound
the
other
,
and
to
signifie
the
greater
vehemencie
,
as
if
he
had
said
,
whereby
we
crie
Father
,
Father
.
Thus
then
conceiue
we
the
meaning
of
the
words
of
this
verse
.
For
ye
do
not
yet
or
now
any
more
feele
the
powerfull
worke
of
the
holy
Spirit
of
God
in
your selues
,
discouering
to
you
your
sinnes
by
the
Law
of
God
,
and
making
you
see
your selues
for
your
sinnes
bound
ouer
to
the
curse
of
the
Law
,
to
the
wrath
of
God
,
and
to
eternall
damnation
,
thereby
working
in
you
a
wonderfull
amazement
,
feare
,
and
trembling
,
and
an
holy
despaire
,
in
respect
of
that
you
deserue
for
your
sinnes
,
as
you
did
in
the
beginning
of
your
conuersion
:
but
now
you
feele
the
holy
Spirit
of
God
working
in
you
powerfully
by
the
preaching
of
the
Gospell
,
a
sense
and
feeling
of
Gods
loue
to
you
in
Christ
,
and
perswading
you
that
God
is
your
Father
,
you
by
his
speciall
loue
and
fauour
his
adopted
children
in
and
through
Christ
Iesus
;
by
which
holy
Spirit
of
God
thus
working
in
vs
,
both
I
and
you
,
and
all
true
beleeuers
are
able
,
and
do
call
on
God
earnestly
,
and
feruently
,
and
with
childlike
boldnesse
and
confidence
,
as
our
gracious
and
louing
father
in
Iesus
Christ
,
yea
we
call
on
him
with
vehemencie
,
and
feeling
affections
,
Father
,
Father
.
Now
from
the
Apostles
argument
,
by
which
he
proues
that
such
as
are
led
by
the
Spirit
of
God
are
the
children
of
God
,
because
they
haue
receiued
the
Spirit
of
adoption
,
witnessing
to
them
Gods
loue
to
them
in
Christ
,
I
forbeare
to
speake
,
we
shall
more
fitly
speake
of
that
in
the
next
verse
.
In
the
first
place
here
obserue
we
,
the
Apostle
saith
,
the
beleeuing
Romans
had
not
now
the
Spirit
working
in
them
as
a
spirit
of
bondage
,
as
they
had
in
the
beginning
of
their
conuersion
,
but
now
they
felt
him
working
in
them
as
a
Spirit
of
adoption
;
they
had
not
receiued
the
spirit
of
bondage
to
feare
againe
,
but
they
had
receiued
the
Spirit
of
adoption
:
whence
we
are
giuen
to
vnderstand
thus
much
.
That
the
holy
Spirit
of
God
is
to
all
Gods
children
first
a
spirit
of
bondage
,
The
holy
Spirit
of
God
is
to
all
Gods
children
first
a
spirit
of
bondage
,
&
then
a
Spirit
of
adoption
.
and
then
a
Spirit
of
adoption
.
The
holy
Spirit
of
God
holds
this
course
in
all
that
belong
to
Gods
election
:
he
discouers
to
them
by
the
Law
of
God
their
sinnes
,
and
what
they
haue
deserued
by
them
,
euen
the
curse
of
the
Law
,
the
wrath
of
God
;
and
thereby
he
brings
them
to
amazement
,
feare
,
and
trembling
.
And
then
he
workes
in
them
by
the
preaching
of
the
Gospell
a
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
and
a
perswasion
that
God
is
their
father
,
and
they
his
adopted
children
in
and
through
Christ
Iesus
.
He
first
humbles
them
by
the
Law
,
with
a
sight
of
their
sinnes
,
and
of
the
wrath
of
God
due
to
them
for
their
sinnes
,
and
then
he
raiseth
them
vp
by
the
Gospell
,
with
comfort
in
Christ
,
in
the
apprehension
of
Gods
loue
to
them
in
and
through
him
.
Hoze
.
6.1.2
.
And
this
is
that
the
people
speake
of
in
Hozea
6.1.2
.
Come
(
say
they
)
let
vs
returne
to
the
Lord
,
for
he
hath
spoiled
,
and
he
will
heale
vs
:
he
hath
wounded
vs
,
and
he
will
bind
vs
vp
.
After
two
dayes
will
he
reuiue
vs
,
and
in
the
third
day
he
will
raise
vs
vp
,
and
we
shall
liue
in
his
sight
.
Where
we
see
plainly
the
Lords
order
:
first
he
wounds
,
and
then
he
binds
vp
:
he
humbleth
,
and
then
he
raiseth
vp
with
comfort
.
And
thus
dealt
the
holy
Spirit
of
God
with
the
Iewes
,
Act.
2.
Act.
2.14
.
to
41.
he
first
brought
them
by
Peters
preaching
of
the
Law
to
them
,
to
a
sight
of
their
sinnes
,
euen
of
that
sinne
of
crucifying
Christ
,
and
what
they
had
deserued
by
that
sinne
,
and
so
to
vtter
amazement
in
themselues
,
so
as
they
cryed
out
verse
37.
Men
and
brethren
,
what
shall
we
do
?
They
were
terrified
and
trembled
,
and
knew
not
what
to
do
;
then
he
raised
them
vp
with
comfort
in
the
assurance
of
the
pardon
of
their
sinnes
.
And
thus
dealt
the
Lord
Iesus
with
Saul
,
Acts
9.4.6
.
Act.
9.4.6
.
we
reade
that
he
cast
him
downe
to
the
earth
,
he
humbled
him
,
he
brought
him
to
trembling
and
astonishment
,
and
then
he
lifted
him
vp
againe
with
comfort
.
Thus
indeed
deales
the
holy
Spirit
with
all
that
belong
to
Gods
election
.
And
the
reasons
why
he
thus
deales
are
these
.
First
,
the
Lord
hath
so
appointed
,
that
his
elect
should
be
humbled
and
brought
to
see
themselues
in
bondage
,
euen
bound
ouer
to
the
curse
of
the
Law
,
and
wrath
of
God
,
and
then
set
at
libertie
by
grace
.
Isay
61.1
.
the
Prophet
brings
Christ
thus
speaking
,
The
Spirit
of
the
Lord
God
is
on
me
,
and
the
Lord
hath
annointed
me
,
he
hath
sent
me
to
preach
good
tydings
vnto
the
poore
,
to
bind
vp
the
broken
hearted
,
to
preach
libertie
to
the
captiues
,
and
to
them
that
are
bound
,
the
opening
of
the
prison
.
And
againe
,
secondly
,
the
holy
Spirit
of
God
knowes
well
,
that
none
are
fit
to
receiue
comfort
but
such
as
are
truly
humbled
with
the
sight
of
their
sinnes
,
and
of
the
wrath
of
God
deserued
by
their
sinnes
:
and
he
knowes
well
that
the
fallow
ground
of
mens
hearts
must
first
be
plowed
and
furrowed
,
and
then
the
seed
of
grace
and
comfort
cast
into
them
,
Ierem
.
4.4
.
Breake
vp
your
fallow
ground
,
and
sow
not
among
the
thornes
.
Thus
the
holy
Spirit
of
God
is
to
all
Gods
children
,
first
a
spirit
of
bondage
,
and
then
a
Spirit
of
adoption
:
he
first
humbles
them
that
belong
to
Gods
election
by
the
Law
of
God
,
bringing
them
to
a
sight
of
their
sinnes
,
and
of
the
wrath
of
God
due
to
them
for
their
sinnes
;
and
then
he
raiseth
them
vp
by
the
Gospell
with
comfort
in
Christ
,
in
the
apprehension
of
Gods
loue
to
them
in
and
through
Christ
.
Now
then
for
the
vse
:
first
this
discouers
,
that
the
opening
and
expounding
of
the
Law
of
God
,
The
opening
of
the
Law
of
God
and
the
applying
of
it
to
the
discouering
of
mens
sinne
,
is
very
needfull
.
and
the
applying
of
the
Law
to
the
discouering
of
the
sinnes
of
men
,
and
what
men
deserue
by
their
sinnes
,
is
verie
needfull
.
And
men
do
vniustly
except
against
the
Ministers
of
the
word
,
in
that
they
as
occasion
is
offered
,
do
in
the
preaching
of
the
word
lay
mens
sinnes
open
,
yea
their
particular
sinnes
,
and
tell
them
plainly
,
that
hell
and
damnation
is
due
to
them
for
the
same
.
Oh
men
cannot
abide
this
,
they
would
heare
of
nothing
but
the
Gospell
,
nothing
but
mercie
:
alas
they
consider
not
,
that
the
holy
Spirit
of
God
humbles
men
that
belong
to
God
by
the
Law
of
God
truly
opened
and
rightly
applied
,
and
thereby
brings
them
to
a
sight
of
their
sinnes
,
and
of
the
wrath
of
God
due
to
them
for
their
sinnes
,
that
so
he
may
raise
them
vp
by
the
Gospell
with
true
and
sound
comfort
in
Christ
:
this
they
consider
not
,
but
indeed
so
it
is
.
And
therefore
the
opening
of
the
Law
of
God
,
and
the
applying
it
to
the
discouering
of
sinne
,
and
what
men
deserue
by
the
same
,
is
a
needfull
thing
in
the
first
place
.
Men
deceiue
themselues
who
thinke
that
the
Spirit
of
God
is
to
them
a
Spirit
of
adoption
,
and
yet
neuer
found
him
to
them
a
spirit
of
bondage
.
Secondly
,
is
it
so
that
the
holy
Spirit
of
God
is
to
all
Gods
children
first
a
spirit
of
bondage
,
and
then
a
Spirit
of
adoption
?
doth
he
first
humble
them
that
belong
to
Gods
election
by
the
Law
of
God
,
and
then
raise
them
vp
by
the
Gospell
with
comfort
in
Christ
?
Then
learne
we
to
take
heed
we
deceiue
not
our selues
,
let
vs
not
thinke
that
the
holy
Spirit
of
God
is
to
vs
a
Spirit
of
adoption
,
and
that
it
is
he
that
doth
witnesse
to
vs
Gods
loue
in
Christ
,
vnlesse
we
haue
first
found
him
to
vs
a
spirit
of
bondage
,
that
he
hath
brought
vs
to
a
sight
of
our
sinnes
,
yea
of
our
particular
sinnes
,
and
of
Gods
wrath
due
vnto
vs
for
our
particular
sinnes
,
and
that
in
regard
of
them
our
hearts
haue
bene
wounded
,
and
that
we
haue
bene
terrified
and
affrighted
in
regard
of
our
particular
sins
.
Alas
,
thousands
in
the
world
content
themselues
with
a
generall
sight
of
sinne
,
as
haply
when
Gods
hand
is
on
them
in
some
grieuous
affliction
,
they
can
then
say
we
are
sinners
,
yea
we
are
great
and
grieuous
sinners
,
God
helpe
vs
:
and
they
content
themselues
with
some
light
vanishing
touch
of
conscience
,
causing
them
to
send
out
a
naturall
sigh
or
sob
,
as
the
bruite
beast
groanes
vnder
the
burden
,
but
their
hearts
were
neuer
truly
pressed
and
broken
with
the
weight
and
burden
of
one
particular
sinne
,
and
so
they
deceiue
themselues
.
We
must
come
to
this
,
euen
to
haue
our
hearts
smitten
and
wounded
,
and
broken
,
in
regard
of
our
particular
sinnes
:
and
if
we
neuer
felt
this
,
the
comfort
we
frame
to
our selues
in
Christ
is
not
the
comfort
of
Gods
children
.
Hast
thou
bene
a
lewd
wicked
wretch
,
and
didst
thou
neuer
yet
find
thy selfe
humbled
,
and
terrified
,
and
affrighted
with
the
sight
of
thy
particular
sinnes
?
Surely
then
Iudas
was
nearer
heauen
then
thou
art
as
yet
.
We
must
euerie
one
come
to
this
in
some
measure
,
we
must
in
some
measure
be
humbled
and
broken
for
our
particular
sinnes
,
I
say
in
some
measure
:
Note
.
for
all
that
belong
to
Gods
election
are
not
in
the
like
measure
humbled
and
broken
for
their
sinnes
,
in
the
beginning
of
their
conuersion
,
the
Lord
in
his
wise
disposition
humbleth
some
men
more
and
some
lesse
.
Lydia
and
the
Iaylor
,
Act.
16.
are
pregnant
examples
to
this
purpose
,
they
being
but
newly
conuerted
were
able
to
eate
and
drinke
,
and
to
reioyce
,
and
yet
euerie
one
must
in
some
measure
be
humbled
for
his
particular
sinnes
;
and
we
must
euery
one
of
vs
finde
the
holy
Spirit
of
God
to
be
to
vs
a
spirit
of
bondage
before
we
find
him
to
be
a
Spirit
of
adoption
:
and
if
we
haue
not
found
the
holy
Spirit
of
God
a
spirit
of
bondage
,
if
we
haue
not
found
that
he
hath
brought
vs
to
a
sight
of
our
sinnes
,
yea
of
our
particular
sinnes
,
and
that
we
haue
bene
terrified
with
a
sight
of
them
,
and
with
an
apprehension
of
Gods
wrath
due
to
vs
for
the
same
;
we
do
but
in
vaine
imagine
that
the
Spirit
of
God
is
to
vs
a
Spirit
of
adoption
,
and
that
it
is
he
that
doth
witn●sse
to
vs
the
loue
of
God
in
Christ
.
And
therefore
this
we
must
labour
for
,
and
neuer
rest
till
we
come
to
it
,
and
then
finding
comfort
in
Christ
,
we
may
be
sure
it
is
the
holy
Spirit
of
God
that
doth
comfor
vs
,
and
is
to
vs
a
Spirit
of
adoption
.
But
ye
haue
not
receiued
the
spirit
of
bond●ge
to
feare
againe
:
but
the
Spirit
of
adoption
,
&c.
In
the
next
place
obserue
we
,
the
Apostle
here
saith
,
it
was
the
Spirit
of
God
that
wrought
in
the
beleeuing
Romanes
at
the
beginning
of
their
conuersion
as
a
spirit
of
bond●ge
,
causing
then
a
feare
in
them
by
the
preaching
of
the
Law
of
God
,
and
it
was
also
the
Spirit
of
God
that
now
wrought
in
them
as
a
Spirit
of
adoption
,
working
in
them
by
the
preaching
of
the
Gospell
a
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
perswading
them
that
God
was
their
father
in
and
through
Christ
.
Now
the
doctrine
hence
offered
is
this
.
That
it
is
the
Spirit
of
God
that
workes
both
by
the
Law
and
by
the
Gospell
,
The
Spirit
of
God
makes
both
the
Law
and
the
Gospell
preched
effectuall
.
and
makes
both
the
Law
and
the
Gospell
preached
to
haue
a
kindly
working
in
the
soules
of
men
.
It
is
the
Spirit
of
God
that
workes
humiliation
by
the
preaching
of
the
Law
,
and
it
is
also
the
Spirit
of
God
that
works
comfort
by
the
preaching
of
the
Gospell
.
The
holy
Spirit
of
God
makes
the
preaching
of
the
Law
and
of
the
Gospell
to
become
effectuall
,
and
to
haue
th●ir
proper
worke
and
effect
in
the
hearts
and
soules
of
men
and
women
:
and
without
the
Spirit
of
God
neither
the
Law
preached
hath
power
to
bring
men
to
a
sight
of
their
sinnes
,
and
to
worke
in
them
feare
,
terror
,
and
amazement
in
the
apprehension
of
Gods
wrath
due
to
them
for
their
sinnes
;
or
the
Gospell
preached
hath
power
to
worke
in
them
that
are
humbled
for
their
sinnes
any
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
or
any
true
sauing
comfort
.
And
to
this
purpose
is
that
text
,
Isay
48.17
.
Isay
48.17
.
where
the
Lord
saith
,
I
am
the
Lord
thy
God
,
which
teach
thee
to
profit
,
and
leade
thee
by
the
way
that
thou
shouldest
go
.
I
teach
thee
to
thy
profit
&
to
thy
comfort
and
vnlesse
I
teach
thee
,
thou
canst
not
reape
either
profit
or
comfort
by
any
teaching
whatsoeuer
.
And
hence
it
is
that
the
Lord
saith
,
Isay
57.19
.
Isay
57.19
.
I
create
the
fruite
of
the
lips
to
be
peace
:
peace
vnto
them
that
are
afarre
off
,
and
to
them
that
are
neare
,
saith
the
Lord
.
And
to
the
same
purpose
speakes
the
Apostle
most
plainly
,
1.
Cor
.
3.6.7
.
1.
Cor
.
3.6.7
.
I
haue
planted
,
Apollos
watered
,
but
God
gaue
the
increase
.
So
then
neither
is
he
that
planteth
any
thing
,
neither
he
that
watereth
,
but
God
that
giueth
the
increase
.
Paul
may
plant
,
and
Apollos
water
,
but
it
is
the
Spirit
of
God
alone
that
makes
the
word
profitable
and
fruitfull
2.
Corin
.
4.6
.
the
Apostle
saith
,
that
by
the
same
almighty
power
whereby
the
Lord
brought
light
out
of
darknesse
at
the
first
creation
of
all
things
,
doth
he
shine
in
the
hearts
of
men
,
to
giue
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
.
It
is
the
mightie
power
of
God
,
euen
that
power
by
which
he
brought
the
light
out
of
darknesse
at
the
first
creation
,
that
makes
men
sauingly
to
apprehend
,
to
know
,
and
to
vnderstand
the
sweet
comforts
of
the
Gospell
.
And
to
these
we
might
adde
many
other
testimonies
of
Scripture
,
clearing
and
confirming
this
truth
,
that
it
is
the
holy
Spirit
of
God
that
works
both
by
the
Law
and
by
the
Gospell
and
makes
both
the
Law
and
the
Gospel
preached
to
haue
a
kindly
working
in
the
soules
of
men
,
and
that
it
is
the
holy
Spirit
of
God
that
workes
humiliation
by
the
preaching
of
the
Law
,
and
that
works
also
true
and
sauing
comfort
by
t●e
preaching
of
the
Gospell
.
And
there
be
also
reasons
and
grounds
of
this
truth
.
As
First
both
the
Law
and
the
Gospell
are
the
breath
of
the
holy
and
good
Spirit
of
God
,
he
is
the
author
of
them
both
,
he
gaue
them
a
being
,
and
it
is
he
that
puts
life
and
quickening
into
them
.
Againe
,
secondly
,
the
Law
and
the
Gospell
are
but
instruments
,
yea
they
are
but
instruments
signifying
and
testifying
the
good
and
holy
will
of
God
to
his
people
touching
matters
of
faith
and
practise
,
they
are
not
as
physicall
and
naturall
instruments
,
as
hauing
vertue
in
themselues
,
as
compounds
of
herbes
,
or
the
like
giuen
for
physicke
,
are
naturall
meanes
of
health
;
the
Law
and
the
Gospell
are
not
instruments
of
that
nature
,
but
onely
signifying
and
restifying
instruments
:
and
therefore
this
we
may
resolue
on
as
a
certaine
truth
,
That
it
is
the
holy
Spirit
of
God
that
makes
both
the
Law
and
Gospell
preached
to
haue
their
kindly
working
in
the
soules
of
men
,
and
that
it
is
he
alone
that
works
humiliation
by
the
preaching
of
the
Law
,
and
that
workes
also
sound
and
sauing
comfort
by
the
preaching
of
the
Gospell
.
And
for
vse
,
first
this
may
serue
to
arme
and
strengthen
vs
against
offence
in
regard
of
this
,
Strength
against
offence
arising
from
this
,
that
the
word
of
God
truly
preached
workes
kindly
on
some
,
and
not
on
others
.
that
the
word
of
God
truly
and
faithfully
preached
,
hath
a
kindly
working
in
some
and
not
in
others
.
We
are
not
to
stumble
at
it
,
in
that
we
see
where
the
Law
and
Gospell
are
truly
opened
and
expounded
,
and
rightly
applied
,
yet
there
all
are
not
wrought
on
,
but
manie
still
continue
in
their
hardnesse
,
and
go
on
in
their
sinnes
,
and
are
not
reformed
;
yea
the
sharpest
edge
of
the
Law
is
blunted
on
the
hardnesse
of
their
hearts
.
We
must
remember
it
is
the
holy
Spirit
of
God
that
workes
both
humiliation
by
the
preaching
of
the
Law
,
and
that
workes
also
true
and
sauing
comfort
by
the
preaching
of
the
Gospell
.
The
Spirit
of
God
is
like
the
wind
,
so
compared
,
Ioh
.
3.8
.
Ioh
.
3.8
.
As
the
wind
bloweth
where
it
listeth
,
so
the
Spirit
of
God
worketh
where
it
pleaseth
him
.
And
though
the
Preachers
of
the
word
take
neuer
so
much
paines
,
and
should
wish
themselues
with
Paul
,
Rom
.
9.3
.
Rom
.
9.3
.
Seuered
from
Christ
,
that
men
might
be
wrought
on
by
their
preaching
,
yet
shall
no
more
be
wrought
on
,
then
those
to
whom
it
pleaseth
the
good
Spirit
of
God
to
make
the
word
powerfull
and
effectuall
.
Without
question
Christ
preached
most
holily
,
and
most
powerfully
,
yet
were
not
all
wrought
on
that
heard
him
:
no
,
his
disciples
were
not
so
thorowly
wrought
on
as
they
ought
to
haue
bene
:
he
often
reproued
them
for
their
want
of
faith
.
And
therefore
we
are
not
to
stumble
at
it
,
and
to
thinke
it
strange
,
that
some
are
wrought
on
by
the
word
of
God
truly
preached
,
and
others
still
continue
in
their
hardnesse
and
sinnes
vnreformed
.
And
for
a
second
vse
of
the
point
.
Is
it
so
that
it
is
the
holy
Spirit
of
God
that
makes
both
the
Law
and
the
Gospell
to
haue
their
kindly
working
in
the
soules
of
men
?
We
are
not
to
rest
on
the
excellencie
of
anie
mans
gift
in
preaching
,
as
sufficient
to
make
the
word
preached
effectuall
.
Then
learne
we
not
to
rest
on
the
excellencie
of
any
mans
gift
in
preaching
,
as
able
and
sufficient
to
make
the
word
preached
to
haue
a
kindly
working
in
our
soules
.
Indeed
a
good
gift
that
way
is
a
good
meanes
,
but
be
a
mans
gift
neuer
so
excellent
,
it
is
but
a
meanes
,
and
it
is
from
the
good
hand
of
God
,
and
power
of
the
holy
Spirit
of
God
,
that
alone
makes
mans
preaching
effectuall
,
be
his
gift
neuer
so
excellent
.
And
when
we
come
to
the
hearing
of
the
word
of
God
,
Neither
are
we
to
rest
on
any
excellencie
of
wit
or
vnderstanding
in
our selues
,
for
conceruing
the
word
of
God
,
or
profiting
by
it
take
we
heed
that
we
rest
not
on
any
excellencie
of
wit
,
or
vnderstanding
in
our selues
,
as
if
we
were
able
to
conceiue
the
word
of
God
and
to
profit
by
it
,
by
any
strength
or
abilitie
in
our selues
:
no
,
no
,
when
we
go
to
a
Sermon
,
pray
we
with
Dauid
,
Psal
.
119.18
.
Lord
open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
,
and
the
secrets
of
thy
Gospell
:
Lord
let
thy
good
Spirit
make
thy
good
word
both
in
the
instructions
and
comforts
of
it
,
to
haue
a
kindly
working
in
my
soule
.
And
on
this
ground
learne
we
not
to
rest
in
that
we
conceiue
out
of
the
word
of
God
by
our
owne
heads
,
nor
yet
in
that
we
barely
conceiue
by
the
teaching
of
others
,
for
so
we
shall
haue
but
a
generall
notion
,
and
a
vanishing
speculation
of
the
good
word
of
God
,
and
that
will
faile
vs
in
time
of
triall
:
but
let
vs
be
earnest
with
the
Lord
in
prayer
,
that
he
would
also
inwardly
teach
vs
by
his
good
Spirit
,
and
that
his
holy
Spirit
would
instruct
vs
,
and
comfort
vs
,
and
cause
his
good
word
to
haue
the
proper
and
kindly
working
in
our
soules
:
and
when
thou
findest
the
word
of
God
kindly
working
on
thy
soule
,
when
thou
findest
thine
hard
heart
hammered
and
humbled
by
the
Law
of
God
truly
opened
and
applied
,
and
when
thou
findest
thy
broken
heart
bound
vp
,
and
thy
wearie
soule
refreshed
,
cheared
vp
,
and
comforted
by
the
preaching
of
the
Gospell
,
acknowledge
that
to
be
the
speciall
worke
of
Gods
holy
Spirit
,
and
●lesse
him
for
it
:
all
the
praise
and
all
the
glorie
of
that
worke
belongs
to
him
alone
.
Thou
seest
many
others
partakers
of
the
same
meanes
that
thou
art
,
and
that
heare
the
same
Sermons
that
thou
dost
,
and
yet
still
they
go
on
in
their
hardnesse
,
and
in
their
sinnes
without
any
remorse
or
touch
of
conscience
,
and
so
are
farre
from
true
comfort
;
and
what
art
thou
better
then
they
by
nature
?
surely
nothing
at
all
,
thou
art
no
more
capable
of
good
things
of
thy selfe
then
they
are
,
thy
heart
was
once
as
fast
lockt
vp
against
the
good
word
of
God
as
theirs
now
is
,
and
it
is
the
holy
Spirit
of
God
that
hath
opened
it
,
and
it
is
he
that
of
his
meere
goodnesse
and
mercie
hath
put
that
difference
betweene
thee
and
them
,
and
blesse
him
for
it
.
Now
further
,
in
that
the
Apostle
saith
,
the
beleeuing
Romans
had
not
receiued
the
spirit
of
bondage
to
feare
againe
,
but
they
had
receiued
the
Spirit
of
adoption
,
that
is
,
they
had
not
the
Spirit
of
God
powerfully
working
in
them
,
discouering
sinne
to
them
,
and
making
them
see
themselues
for
their
sinnes
bound
ouer
to
the
curse
of
the
Law
,
and
thereby
causing
feare
,
amazement
,
and
trembling
in
them
,
Againe
,
that
is
,
as
yet
,
and
now
any
more
,
but
now
they
had
the
Spirit
of
God
working
in
them
as
a
Spirit
of
adoption
:
hence
then
a
question
may
arise
,
namely
,
this
.
Whether
a
child
of
God
,
one
that
hath
the
holy
Spirit
of
God
working
in
him
as
a
Spirit
of
adoption
,
working
in
him
a
sense
and
feeling
of
Gods
loue
to
him
in
Christ
,
may
at
any
time
againe
,
and
after
that
,
haue
the
Spirit
of
God
working
in
him
as
a
spirit
of
bondage
,
bringing
him
to
a
sight
of
his
sinnes
,
and
making
him
see
himselfe
for
his
sinnes
bound
ouer
to
the
curse
of
the
Law
,
and
thereby
causing
in
him
astonishment
,
and
feare
,
as
he
had
in
the
beginning
of
his
conuersion
,
when
the
Spirit
of
God
began
to
worke
on
him
to
his
conuersion
,
or
no
?
To
this
I
answer
,
No
,
he
cannot
,
a
child
of
God
that
hath
now
receiued
the
Spirit
of
adoption
,
euen
the
Spirit
of
God
witnessing
Gods
loue
to
him
in
Christ
,
can
neuer
after
that
haue
the
Spirit
of
God
working
in
him
as
a
Spirit
of
bondage
.
Indeed
,
I
grant
that
a
child
of
God
,
one
that
hath
now
the
Spirit
of
adoption
,
and
feeles
Gods
loue
shed
abroad
in
his
heart
by
the
Spirit
of
God
giuen
to
him
,
may
by
reason
of
some
sinne
he
hath
fallen
into
,
feele
his
conscience
terrified
and
affrighted
,
and
he
may
feele
in
himselfe
wonderfull
terrors
,
and
feares
,
and
amazement
;
yea
he
may
thinke
himselfe
for
a
time
no
better
then
a
reprobate
,
and
a
verie
cast-away
:
but
that
is
not
properly
the
working
of
the
Spirit
of
God
in
him
,
but
indeed
that
is
the
worke
of
his
owne
corruption
still
abiding
in
him
.
As
Bradford
Bradford
.
the
holy
Martyr
said
well
,
Our
cecitie
,
and
blindnesse
,
and
corrupt
affections
,
do
often
shadow
the
sight
of
Gods
seed
in
Gods
children
,
as
though
they
were
plaine
reprobates
,
whereof
it
commeth
,
that
they
praying
according
to
their
sence
,
but
not
according
to
truth
,
desire
of
God
to
giue
them
againe
his
Spirit
,
as
though
they
had
lost
it
and
he
had
taken
it
away
,
which
thing
God
neuer
doth
indeed
,
although
he
make
vs
to
thinke
so
for
a
time
.
These
are
his
words
;
whence
it
is
cleare
,
that
the
amazement
,
terrors
,
and
feares
that
are
in
a
child
of
God
after
some
sinne
committed
by
him
,
and
his
thinking
of
himselfe
for
a
time
no
better
then
a
reprobate
and
a
forlorne
person
,
are
not
properly
wrought
in
him
by
the
holy
Spirit
of
God
,
but
they
come
from
his
owne
blindnesse
,
and
from
his
owne
weakenesse
and
corruption
still
abiding
in
him
.
The
worke
of
the
Spirit
of
God
in
a
child
of
God
at
such
a
time
is
to
another
purpose
,
euen
to
make
him
crie
with
Dauid
,
Psal
.
22.1
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Where
we
see
,
that
Dauid
according
to
the
sence
and
iudgement
of
flesh
,
still
felt
himselfe
forlorne
,
and
vtterly
reiected
of
God
,
yet
the
Spirit
of
God
had
another
working
in
him
,
that
made
him
by
faith
to
apprehend
the
hidden
mercie
of
God
,
and
to
say
,
My
God
,
my
God
:
and
thus
it
is
with
a
child
of
God
after
some
sinne
committed
by
him
.
And
therefore
though
a
child
of
God
after
some
sinne
committed
,
may
haue
amazement
,
terrors
,
and
feares
,
yet
those
terrors
and
feares
come
not
properly
from
the
holy
Spirit
of
God
in
him
,
but
from
his
owne
corruption
still
abiding
in
him
.
Note
.
And
the
Spirit
of
God
neuer
workes
in
a
child
of
God
after
he
hath
receiued
the
Spirit
of
adoption
,
as
a
spirit
of
bondage
.
Now
in
that
the
Apostle
here
saith
,
the
beleeuing
Romans
had
not
receiued
the
spirit
of
bondage
to
feare
againe
,
that
is
,
they
had
not
now
the
holy
Spirit
of
God
working
in
them
to
their
deiection
&
humiliation
by
the
Law
,
as
they
had
in
former
times
:
hence
a
question
may
arise
;
it
might
haue
bene
more
fitly
handled
before
,
but
I
hope
it
wil
not
now
be
vnseasonable
.
I
say
,
a
question
may
arise
,
namely
,
Whether
the
holy
Spirit
of
God
do
bring
men
to
a
sight
of
their
sinnes
,
and
worke
in
them
a
sense
and
feeling
of
their
sinnes
,
and
what
is
due
to
them
for
their
sinnes
,
onely
by
the
Law
of
God
?
and
whether
he
do
not
sometimes
by
the
light
of
nature
,
being
in
the
full
force
and
strength
of
it
,
not
darkened
,
or
not
extinguished
,
bring
men
to
a
sight
of
their
sinnes
,
and
worke
in
them
a
true
sense
and
feeling
of
their
sinnes
,
and
a
true
touch
of
conscience
for
them
,
and
make
them
to
see
what
is
due
to
them
for
their
sinnes
,
or
no
?
To
this
I
answer
.
That
the
holy
Spirit
of
God
doth
sometimes
by
the
light
of
nature
,
b●ing
in
the
full
force
of
it
,
not
darkened
,
nor
extinguished
,
bring
men
to
a
sight
of
some
sinnes
,
yea
of
some
particular
sinnes
,
namely
,
some
grosse
sins
;
as
Abimelech
knew
by
the
light
of
nature
,
that
the
grosse
act
of
adulterie
was
a
sinne
,
Gen.
20.9
.
Genes
.
20.9
.
And
he
workes
in
them
sometimes
by
the
light
of
nature
,
some
touch
of
conscience
for
sinne
,
namely
,
some
confused
touch
of
conscience
,
as
the
heathen
had
sometimes
some
confused
touch
of
conscience
for
sinne
,
and
thereupon
they
had
a
conceit
and
an
apprehension
of
infernall
furies
that
should
torment
men
for
their
sinnes
,
and
they
gaue
speciall
names
to
those
furies
,
as
Nemesis
,
Eumenides
,
Alecto
,
and
such
like
:
and
they
imagined
that
those
furies
should
torment
men
for
their
sinnes
after
diuers
manners
,
as
some
they
should
burne
with
torches
,
and
sting
some
with
adders
,
and
the
like
:
yea
they
had
a
conceit
that
for
some
foule
sinne
committed
,
they
should
neuer
be
in
quiet
till
they
had
offered
some
sacrifice
.
Thus
farre
the
heathen
were
able
to
see
their
sinnes
by
the
glimmering
light
of
nature
.
And
thus
sometimes
the
holy
Spirit
of
God
works
in
men
a
confused
touch
of
conscience
for
sinne
by
the
light
of
nature
,
but
the
Spirit
of
God
neuer
brings
men
by
the
light
of
nature
to
a
sight
of
their
inward
corruptions
&
sinnes
,
and
to
see
the
rebellions
of
their
hearts
to
be
sinne
,
neither
doth
he
euer
worke
in
men
by
the
light
of
nature
any
sound
touch
of
conscience
for
any
particular
sinne
;
onely
by
the
Law
of
God
opened
and
applied
,
doth
the
holy
Spirit
of
God
bring
men
to
a
sight
of
particular
inward
corruptions
and
sinnes
,
as
Rom
.
3.20
.
Rom
.
3.20
.
By
the
Law
comes
the
knowledge
of
sinne
.
And
Rom
.
7.7
.
Rom
.
7.7
.
The
Apostle
saith
I
had
not
knowne
sinne
but
by
the
Law
.
And
onely
by
the
Law
of
God
opened
and
rightly
applyed
,
doth
the
holy
Spirit
of
God
bring
men
to
a
thorow
and
sound
touch
of
conscience
for
particular
sinnes
,
as
Rom
.
4.15
.
Rom
.
4.15
.
The
Law
causeth
wrath
:
the
meaning
is
,
it
accuseth
men
for
the
transgression
of
it
,
and
condemnes
them
,
and
so
makes
them
see
themselues
liable
to
the
wrath
of
God
,
and
to
eternall
death
and
damnation
.
And
not
to
passe
from
this
without
some
short
vse
of
it
,
Let
vs
take
heed
on
this
ground
we
deceiue
not
our selues
:
we
may
see
our
sinnes
,
yea
our
particular
sinnes
,
Beware
of
deceiuing
your selues
touching
the
sight
of
sinnes
and
touch
of
conscience
for
the
same
.
and
we
may
haue
some
touch
of
conscience
for
sin
,
and
yet
it
may
be
the
holy
Spirit
of
God
hath
wrought
no
further
on
vs
but
only
by
the
light
of
nature
,
and
so
far
as
heathen
men
were
sometimes
wrought
on
.
It
may
be
we
see
onely
our
particular
grosse
sins
,
and
we
haue
onely
a
confused
touch
of
conscience
for
our
sinnes
:
if
we
rest
in
that
,
we
deceiue
our selues
,
let
vs
neuer
rest
till
we
find
that
we
are
brought
to
a
sight
of
our
particular
sinnes
,
yea
of
our
inward
corruptions
,
and
that
there
is
wrought
in
vs
a
thorow
and
sound
touch
of
conscience
for
our
particular
sins
.
That
only
is
the
worke
of
the
holy
Spirit
of
God
in
men
,
by
the
Law
of
God
opened
&
rightly
applied
.
Now
further
,
in
that
the
Apostle
here
saith
,
that
the
beleeuing
Romanes
had
not
the
holy
Spirit
of
God
working
in
them
as
a
Spirit
of
bondage
,
as
sometimes
they
had
,
but
now
working
in
them
as
a
Spirit
of
adoption
;
we
see
that
the
Spirit
of
God
had
not
left
them
in
their
deiection
,
and
in
their
amazement
,
and
in
their
terror
and
feare
which
he
wrought
in
them
by
the
preaching
of
the
Law
,
but
was
now
working
in
them
to
their
comfort
,
witnessing
Gods
loue
to
them
in
Christ
:
and
hence
we
are
giuen
to
vnderstand
thus
much
.
That
though
the
holy
Spirit
of
God
do
worke
in
them
that
belong
to
Gods
election
in
the
beginning
of
their
conuersion
,
The
terrors
and
feares
Gods
Spirit
works
in
Gods
cho●en
,
are
as
preparatiues
to
their
consolation
and
comfort
.
terror
,
feare
,
and
amazement
in
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
the
same
,
yet
he
leaues
them
not
in
that
terror
,
and
feare
,
and
amazement
,
but
he
further
workes
in
thē
to
their
comfort
.
The
holy
Spirit
of
God
workes
terrors
and
feares
,
with
which
he
is
pleased
to
humble
those
that
belong
to
God
for
a
time
,
but
as
preparatiues
to
their
consolation
and
comfort
:
they
are
but
as
the
needle
to
the
threed
,
as
the
needle
in
sowing
makes
way
for
the
threed
,
so
do
terrors
and
feares
in
them
that
belong
to
God
,
make
way
to
true
and
sound
comfort
.
And
thus
dealt
the
holy
Spirit
of
God
with
those
Iewes
Act.
2.
he
brought
them
by
Peters
Sermon
to
the
sight
of
their
sinnes
,
yea
of
that
sinne
of
crucifying
Christ
the
Lord
of
life
and
glory
,
and
on
the
sight
of
their
sinnes
he
wrought
in
them
terror
,
and
feare
,
compunction
,
and
pricking
in
their
hearts
,
as
the
text
saith
vers
.
37.
Act.
v.
37.
yet
he
did
not
leaue
them
,
but
he
further
wrought
in
them
to
their
comfort
,
he
made
them
crie
out
,
Men
and
brethren
what
shall
we
do
?
They
did
not
altogether
dispaire
of
Gods
mercy
,
but
conceiued
hope
of
remedie
,
and
therefore
desired
to
be
instructed
what
they
should
do
:
and
Peter
further
instructed
them
,
and
the
holy
Spirit
of
God
fu●ther
wrought
in
them
to
their
sauing
comfort
.
Galat
.
3.24
.
Galat
.
3.24
.
the
Apostle
saith
,
The
Law
is
our
Schoolemaister
to
bring
vs
to
Christ
.
Now
the
Law
onely
discouers
to
men
their
sins
,
and
what
they
haue
deserued
by
their
sinnes
:
it
terrifies
them
with
the
curse
,
and
with
death
and
damnation
due
to
them
for
their
sinnes
,
and
it
shewes
no
remedie
how
to
escape
them
:
yet
the
holy
Spirit
of
God
doth
not
here
leaue
Gods
elect
,
but
he
makes
their
humbling
and
their
schooling
by
the
smart
rod
of
the
Law
,
to
be
a
preparatiue
to
their
true
and
sound
comfort
:
he
workes
further
in
them
graciously
,
euen
a
sight
of
Gods
mercie
in
Christ
,
and
makes
them
flie
to
the
throne
of
grace
,
and
to
seeke
for
helpe
,
and
remedie
,
and
comfort
in
Christ
:
he
leaues
them
not
in
their
terror
,
feare
,
and
amazement
wrought
in
them
by
the
Law
,
but
he
further
workes
in
them
to
their
comfort
.
For
why
,
to
giue
the
reason
of
this
truth
.
The
holy
Spirit
of
God
workes
nothing
in
Gods
elect
but
sauingly
,
he
workes
nothing
in
them
but
that
which
tends
to
their
comfort
and
saluation
:
that
which
the
Lord
makes
the
maine
end
of
the
giuing
of
his
word
,
and
of
the
preaching
of
it
,
is
doubtlesse
driuen
at
and
effected
by
the
worke
of
the
holy
Spirit
of
God
in
them
that
belong
to
Gods
election
,
and
that
is
their
comfort
and
saluation
.
The
maine
end
of
preaching
the
word
of
God
,
is
to
bring
Gods
elect
to
certaine
hope
of
life
and
of
saluation
,
and
that
is
driuen
at
and
effected
in
them
by
the
worke
of
the
holy
Spirit
of
God
.
And
therefore
though
the
holy
Spirit
of
God
do
worke
in
them
that
belong
to
God
in
the
beginning
of
their
conuersion
,
terror
,
feare
,
and
amazement
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
their
sinnes
,
yet
he
leaues
them
not
in
that
terror
,
and
feare
,
and
amazement
,
but
he
further
works
in
them
to
their
comfort
;
and
he
makes
the
terrors
and
feares
with
which
he
is
pleased
to
humble
them
for
a
time
,
but
preparatiues
to
their
consolation
and
comfort
.
And
this
in
the
first
place
discouers
a
manifest
difference
of
the
working
of
the
holy
Spirit
of
God
in
the
elect
and
in
the
reprobate
.
A
difference
of
the
working
of
Gods
Spirit
in
the
elect
and
in
the
reprobate
discouered
.
In
the
elect
he
workes
in
the
beginning
of
their
conuersion
,
terror
,
feare
,
and
amazement
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
their
sinnes
:
yet
he
leaues
them
not
in
that
terror
and
feare
,
but
he
further
works
in
them
to
their
comfort
,
and
he
becomes
to
them
a
Spirit
of
adoption
.
And
the
terrors
and
feares
with
which
the
Spirit
of
God
is
pleased
to
humble
Gods
elect
for
a
time
,
are
sauing
terrors
and
feares
,
and
the
Spirit
of
God
makes
them
tend
to
their
comfort
and
saluation
.
But
in
the
reprobate
the
holy
Spirit
of
God
workes
terrors
,
and
feares
,
and
amazement
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
their
sinnes
,
and
then
he
leaues
them
in
those
terrors
and
feares
,
and
so
through
their
owne
corruption
,
those
terrors
and
feares
tend
to
their
destruction
,
and
are
but
beginnings
of
euerlasting
horror
and
confusion
;
and
they
bring
forth
in
them
either
fearefull
and
finall
desperation
,
as
in
Cain
,
in
Saul
,
in
Iudas
,
and
such
like
,
or
further
hardnesse
of
heart
.
As
heate
doth
harden
iron
after
it
hath
bene
cast
into
the
fire
;
so
terrors
and
feares
in
the
reprobate
,
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
their
sinnes
,
do
many
times
harden
their
hearts
,
and
make
them
desperate
in
sinning
against
God
.
So
different
is
the
working
of
the
holy
Spirit
of
God
in
the
elect
and
in
the
reprobate
,
he
working
terror
,
feare
,
and
amazement
in
them
both
;
and
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
the
same
,
in
the
one
he
workes
sauingly
,
but
in
the
other
to
their
eternall
horror
and
confusion
.
And
for
a
second
vse
,
is
it
so
that
though
the
holy
Spirit
of
God
worke
in
them
that
belong
to
Gods
election
,
Comfort
to
them
in
whom
the
Spirit
of
God
hath
wrought
terror
,
feare
,
and
amazement
,
on
the
sight
of
their
sins
,
and
hath
not
left
them
in
that
case
,
but
hath
begun
to
worke
in
them
to
their
comfort
.
in
the
beginning
of
their
conuersion
,
terror
,
feare
,
and
amazement
,
on
the
sight
of
their
sinnes
,
and
of
Gods
wrath
due
to
them
for
the
fame
,
yet
he
leaues
them
not
in
that
terror
,
feare
,
and
amazement
,
but
he
further
workes
in
them
to
their
comfort
?
then
hereupon
learne
to
cheare
vp
thy selfe
,
whosoeuer
thou
art
,
in
whom
the
holy
Spirit
of
God
hath
wrought
terror
,
feare
,
and
amazement
on
the
sight
of
thy
sins
,
and
of
Gods
wrath
due
to
thee
for
the
same
,
if
so
be
the
holy
Spirit
of
God
haue
not
left
thee
in
that
case
,
and
giuen
thee
ouer
to
vtter
desperation
,
which
is
the
case
of
the
reprobate
,
but
hath
begun
to
worke
in
thee
to
thy
comfort
.
Yea
but
,
alas
,
thou
wilt
say
,
How
shall
I
know
that
?
I
feele
my
conscience
terrified
,
and
wonderfully
affrighted
with
the
sight
of
my
sins
,
and
I
cannot
yet
take
hold
of
any
comfort
,
I
cannot
beleeue
the
promise
of
mercy
,
I
would
giue
the
world
,
if
it
were
mine
to
giue
,
for
a
dramme
of
faith
,
&
I
feare
that
I
am
a
reprobate
,
and
that
the
Lord
will
giue
me
ouer
to
vtter
and
finall
desperation
.
How
shall
I
know
that
the
holy
Spirit
of
God
hath
not
left
me
in
my
terror
,
feare
,
and
amazement
,
but
hath
begun
to
worke
in
me
to
my
comfort
?
I
answer
thee
.
Trie
thy selfe
by
this
:
dost
thou
finde
that
thy
terror
,
feare
,
and
amazement
,
driues
thee
to
seek
to
Christ
?
As
the
sense
and
smart
of
a
wound
in
the
body
driues
a
man
to
seeke
the
bodily
Chyrurgion
:
so
doth
the
sense
&
smart
of
the
wound
of
thy
conscience
driue
thee
to
seek
to
Christ
the
heauen
.
Physition
.
Doth
thy
terror
,
feare
,
and
amazement
,
make
thee
●eeke
to
God
for
mercie
,
pardon
,
and
forgiuenesse
of
thy
sinnes
?
Thou
wilt
say
,
I
would
faine
seeke
to
God
,
but
I
cannot
.
Dost
thou
indeed
desire
to
seeke
to
God
for
mercie
,
pardon
,
and
forgiuenesse
of
thy
sinnes
?
doth
not
thy
terror
driue
thee
from
God
,
but
driue
thee
to
desire
to
seeke
to
God
for
mercie
,
and
is
thy
desire
a
constant
desire
,
seconded
with
a
carefull
vse
of
all
good
meanes
?
doth
it
make
thee
seeke
to
others
for
counsell
,
for
comfort
,
and
for
the
helpe
of
their
prayers
?
and
doth
it
make
thee
carefull
of
the
vse
of
all
good
meanes
both
publique
and
priuate
,
that
thou
maist
find
mercie
and
comfort
from
the
Lord
?
Then
comfort
thy selfe
,
thou
art
in
the
way
to
true
comfort
,
and
the
holy
Spirit
of
God
hath
not
left
thee
in
thy
terror
,
feare
,
and
amazement
,
but
hath
begun
to
worke
in
thee
to
thy
comfort
.
And
though
thy
case
for
the
present
be
grieuous
and
painfull
,
yet
assure
thy selfe
,
the
Lord
hath
a
purpose
to
do
thee
good
,
and
thy
terrors
and
feares
are
but
preparatiues
to
thy
consolation
and
comfort
.
The
holy
Spirit
of
God
will
not
leaue
thee
in
thy
terror
,
feare
,
and
amazement
,
but
he
will
after
a
time
be
to
thee
a
Spirit
of
adoption
,
and
thou
shalt
after
a
time
feele
the
loue
of
God
shed
abroad
in
thy
heart
,
sealed
vp
by
the
testimonie
of
the
holy
and
blessed
Spirit
of
God
:
and
therefore
be
of
good
comfort
whosoeuer
thou
art
.
I
might
here
stand
to
shew
,
how
Gods
elect
come
to
be
actually
accounted
Gods
children
,
namely
,
by
adoption
;
and
also
that
the
Spirit
of
God
is
to
Gods
children
a
Spirit
of
adoption
,
witnessing
Gods
loue
to
them
in
Christ
;
but
of
those
things
we
shall
speake
more
fitly
in
the
next
verse
:
onely
one
thing
I
will
note
briefly
.
In
that
the
Apostle
saith
,
the
beleeuing
Romans
had
receiued
the
Spirit
of
adoption
,
that
is
,
they
had
the
Spirit
of
God
working
in
them
a
sense
and
feeling
of
Gods
loue
to
them
in
Christ
.
Hence
it
is
euident
and
cleare
,
That
the
sense
and
feeling
of
Gods
speciall
loue
in
Christ
comes
from
the
worke
of
the
holy
Spirit
of
God
:
The
sense
and
feeling
of
Gods
speciall
loue
in
Christ
comes
onely
from
the
worke
of
Gods
Spirit
Rom
.
5.5
.
it
is
onely
from
the
working
of
the
holy
Spirit
of
God
that
men
or
women
haue
any
true
sense
and
feeling
of
Gods
loue
to
them
in
Christ
.
Rom
.
5.5
.
the
Apostle
saith
,
The
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
which
is
giuen
to
vs.
Ephes
.
1.13
.
he
saith
,
the
Ephesians
beleeuing
the
Gospell
,
they
were
sealed
with
the
holy
Spirit
of
promise
.
The
holy
Spirit
of
God
did
seale
vp
in
their
hearts
the
comforts
and
promises
of
the
Gospell
,
the
loue
of
God
in
Christ
made
knowne
and
promised
in
the
Gospell
.
It
was
the
holy
Spirit
of
God
that
did
seale
vp
to
them
,
and
gaue
them
a
true
sense
and
feeling
of
it
:
for
why
,
not
to
enlarge
the
point
.
It
is
the
holy
Spirit
of
God
that
knits
Gods
elect
to
Christ
,
and
makes
them
one
with
him
,
in
whom
alone
they
are
beloued
of
God
:
and
though
they
be
loued
of
God
in
Christ
from
all
eternitie
,
yet
till
they
be
actually
knit
to
Christ
by
the
bond
of
his
Spirit
,
they
cannot
possibly
haue
any
sense
or
feeling
of
that
loue
of
God
;
and
therefore
doubtlesse
it
is
onely
from
the
working
of
the
holy
Spirit
of
God
,
that
men
or
women
haue
any
true
sense
and
feeling
of
Gods
loue
to
them
in
Christ
.
How
manie
deceiue
them selues
touching
the
feeling
of
Gods
loue
.
And
for
the
vse
of
this
,
it
makes
knowne
to
vs
that
thousands
in
the
world
deceiue
themselues
touching
the
apprehension
and
feeling
of
Gods
loue
.
Many
bragge
of
it
,
that
God
loues
them
,
and
that
they
finde
and
feele
Gods
loue
to
them
in
Christ
,
they
doubt
not
of
it
,
and
yet
alas
they
do
but
flatter
themselues
,
they
haue
nothing
in
them
but
a
meere
presumption
and
a
blind
conceit
,
they
are
ignorant
persons
,
or
they
go
on
in
the
practise
of
knowne
grosse
sinnes
without
repentance
,
and
they
cannot
possibly
haue
any
true
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
that
comes
only
from
the
working
of
the
holy
Spirit
of
God
in
men
or
women
,
which
they
want
:
and
they
deceiue
their
owne
soules
in
a
matter
of
speciall
waight
and
consequence
.
In
the
sense
and
feeling
of
Gods
loue
in
Christ
,
is
the
depth
of
all
true
comfort
,
it
is
that
alone
which
makes
our
prosperitie
truly
pleasant
and
comfortable
,
that
sweetens
all
our
trials
and
afflictions
,
and
none
can
haue
that
,
but
only
such
men
or
women
as
haue
it
from
the
working
of
the
holy
Spirit
of
God
.
And
therefore
let
vs
take
heed
we
do
not
thus
deceiue
our selues
;
and
on
this
ground
of
truth
there
is
comfort
for
all
them
whosoeuer
they
be
,
that
find
and
feele
the
holy
Spirit
of
God
working
in
them
in
speciall
manner
,
though
as
yet
they
haue
not
a
sense
and
feeling
of
Gods
loue
to
them
in
Christ
,
which
they
would
faine
haue
,
and
desire
aboue
all
things
in
the
world
:
for
so
the
case
my
be
,
and
is
with
some
.
Dost
thou
feele
the
holy
Spirit
of
God
working
in
thee
in
speciall
manner
,
an
hatred
of
all
sinne
,
a
purpose
to
please
God
in
all
things
,
and
a
true
feare
of
God
?
comfort
thy selfe
,
the
holy
Spirit
of
God
is
now
to
thee
a
Spirit
of
life
and
power
,
and
assuredly
he
will
be
to
thee
in
time
a
Spirit
of
comfort
,
filling
thy
hearr
with
ioy
in
beleeuing
,
and
will
certainly
in
the
end
worke
in
thee
a
liuely
sense
and
feeling
of
Gods
loue
to
thee
in
Christ
;
feare
it
not
,
and
let
it
be
thy
comfort
.
Come
we
now
to
the
effect
that
the
Spirit
of
adoption
wrought
in
the
Apostle
himselfe
and
in
the
beleeuing
Romanes
,
in
these
words
,
Whereby
we
crie
Abba
,
Father
.
The
effect
we
see
in
general
was
inuocation
,
prayer
,
&
calling
on
the
name
of
the
Lord
:
Ye
haue
receiued
the
Spirit
of
adoption
wherby
we
crie
Abba
,
Father
.
Now
the
conclusion
hence
offered
is
this
.
That
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
,
Inuocation
and
calling
on
the
name
of
the
Lord
is
a
certaine
fruite
of
the
Spirit
of
adoption
.
is
a
certaine
fruite
and
effect
caused
by
the
holy
Spirit
of
God
,
euen
by
the
Spirit
of
adoption
.
Such
as
haue
the
Spirit
of
adoption
,
the
Spirit
of
God
witnessing
Gods
loue
to
them
in
Christ
,
they
haue
their
hearts
moued
by
that
Spirit
to
pray
to
God
,
and
by
that
Spirit
they
haue
their
mouthes
opened
in
prayer
,
and
in
calling
on
the
name
of
the
Lord
.
The
Spirit
of
adoption
causeth
inuocation
,
and
prayer
,
and
calling
on
the
name
of
the
Lord
.
And
to
this
purpose
we
finde
.
1.
Cor
.
1.2
.
1.
Cor
.
1.2
.
the
Apostle
ioynes
together
,
Sanctified
in
Christ
Iesus
,
and
calling
on
the
name
of
the
Lord
.
Such
as
are
sanctified
by
the
Spirit
of
Christ
,
and
haue
the
sanctifying
Spirit
of
Christ
in
them
,
who
doubtlesse
doth
witnesse
Gods
loue
to
them
in
Christ
,
they
call
on
the
name
of
the
Lord
.
Zach
.
12.10
.
Zach
.
12.10
.
the
Lord
promised
to
powre
on
the
house
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
and
of
compassion
or
deprecation
.
Rom
8.26
.
Verse
26.
of
this
Chapter
,
the
Apostle
saith
,
The
Spirit
maketh
requests
for
vs
,
with
sighes
which
cannot
be
expressed
,
that
is
,
the
Spirit
of
God
stirres
vp
and
frames
such
desires
in
vs
,
by
which
we
pray
to
God
.
Galat
.
4.6
.
Galat
.
4.6
.
the
Apostle
speakes
expressely
to
this
purpose
,
Because
ye
are
sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
which
cryeth
Abba
father
.
Act.
9.14
.
it
is
made
a
note
of
the
people
of
God
,
euen
such
as
did
professe
the
name
of
Christ
,
and
did
belong
to
Christ
,
and
were
the
children
of
God
,
that
they
called
on
the
name
of
the
Lord
.
And
these
testimonies
do
sufficiently
cleare
and
confirme
the
truth
of
the
point
in
hand
,
that
inuocation
,
and
prayer
,
and
calling
on
the
name
of
the
Lord
,
is
a
certaine
fruite
caused
by
the
holy
Spirit
of
God
,
euen
by
the
Spirit
of
adoption
:
that
such
as
haue
the
Spirit
of
adoption
,
their
hearts
are
by
that
Spirit
stirred
vp
to
pray
to
God
,
and
by
that
Spirit
they
haue
their
mouthes
opened
in
prayer
,
and
in
calling
on
the
name
of
the
Lord
.
And
the
Spirit
of
adoption
doth
certainly
cause
inuocarion
,
prayer
,
and
calling
on
the
name
of
the
Lord
:
for
why
?
the
reason
and
ground
of
it
is
this
;
The
Spirit
of
adoption
,
the
Spirit
of
God
witnessing
Gods
loue
in
Christ
,
doth
assure
men
or
women
that
God
is
reconciled
to
them
,
and
of
an
enemie
become
a
friend
to
them
,
and
that
now
they
may
freely
speake
to
him
as
one
friend
to
another
,
&
that
he
is
now
as
ready
to
heare
them
,
as
a
father
to
heare
his
owne
deare
children
:
and
withall
he
discouers
to
them
their
owne
wants
,
both
concerning
their
soules
and
bodies
,
and
that
God
is
the
fountaine
of
all
good
things
they
stand
in
need
of
,
and
from
him
they
may
haue
supply
of
al
their
wants
;
and
so
he
stirres
vp
in
them
a
readinesse
and
willingnesse
to
go
to
God
in
prayer
:
he
vndoubtedly
stirres
vp
their
hearts
to
pray
to
God
,
and
he
opens
their
mouthes
in
prayer
and
in
calling
on
the
name
of
the
Lord
.
Now
then
for
vse
of
this
,
first
this
truth
may
serue
as
a
ground
of
triall
,
How
we
may
know
whether
we
haue
the
-
Spirit
of
adoption
or
no
.
and
of
discerning
whether
we
haue
the
Spirit
of
adoption
or
no
,
and
whether
we
be
the
adopted
sonnes
and
daughters
of
God
or
no
.
Dost
thou
finde
this
blessed
fruit
of
the
Spirit
wrought
in
thee
?
dost
thou
finde
thine
heart
stirred
vp
to
pray
to
God
,
and
thy
mouth
opened
in
prayer
and
calling
on
the
name
of
the
Lord
on
euery
occasion
?
when
thou
art
to
vse
the
holy
things
and
the
ordinances
of
God
,
art
thou
stirred
vp
to
seeke
to
God
for
a
blessing
on
them
?
when
thou
art
to
vse
the
cratures
of
God
,
meate
,
drinke
,
and
apparell
,
or
thine
house
or
lands
,
art
thon
stirred
vp
to
sanctifie
them
by
prayer
,
as
1.
Tim
.
4.5
.
Euery
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
,
if
it
be
receiued
with
thankesgiuing
,
for
it
is
sanctified
by
the
word
of
God
and
prayer
.
In
the
time
of
thy
wants
either
of
body
or
soule
,
and
especially
in
regard
of
the
wants
of
thy
soule
,
art
thou
moued
to
go
to
God
by
prayer
,
howsoeuer
thou
dost
vse
all
good
meanes
for
the
supply
of
them
,
yet
thou
art
stirred
vp
to
seeke
to
God
by
prayer
,
especially
for
the
supply
of
them
?
Surely
then
thou
hast
the
Spirit
of
adoption
and
that
is
an
infallible
note
and
euidence
that
thou
art
an
adopted
sonne
or
daughter
of
God
.
But
on
the
other
side
,
dost
thou
finde
that
thou
hast
no
minde
to
call
on
the
name
of
the
Lord
?
dost
thou
rush
on
holy
things
,
and
the
ordinances
of
God
without
seeking
to
God
for
a
blessing
on
them
?
dost
thou
fall
to
thy
meate
and
drinke
,
and
vse
thy
apparell
,
and
house
and
land
,
and
art
not
stirred
vp
to
go
to
God
by
prayer
,
that
he
would
sanctifie
and
blesse
them
to
thee
,
or
if
thou
dost
,
it
is
but
for
forme
and
fashion
?
when
the
hand
of
God
is
on
thee
by
sicknesse
or
any
distresse
,
canst
thou
not
then
call
on
the
name
of
the
Lord
,
but
thou
sendest
to
the
Church
to
be
prayed
for
(
which
I
speake
not
against
,
the
best
haue
need
of
the
prayers
of
others
)
but
art
thou
like
the
foolish
virgins
Mat
.
25.3
.
hast
thou
no
oyle
in
thy
lampe
?
hast
thou
no
abilitie
at
all
to
pray
for
thy selfe
at
any
time
?
deceiue
not
thy selfe
,
thou
hast
not
the
Spirit
of
adoption
,
thou
hast
no
euidence
to
the
comfort
of
thine
owne
soule
,
that
thou
art
an
adopted
sonne
or
daughter
of
God
:
where
there
is
no
calling
on
God
by
prayer
,
certainely
there
is
no
Spirit
of
grace
,
no
Spirit
of
adoption
,
no
Spirit
of
God
witnessing
Gods
loue
in
Christ
.
Psal
.
14.4
.
it
is
a
note
of
an
hypocrite
and
wicked
man
,
Not
to
call
on
God
,
and
therefore
do
not
sooth
vp
thy selfe
in
a
conceit
,
that
thou
art
a
child
of
God
,
if
thou
finde
not
that
the
Spirit
of
God
hath
wrought
in
thee
this
blessed
fruite
,
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
.
And
for
a
second
vse
is
it
so
that
the
Spirit
of
adoption
doth
certainely
cause
inuocation
,
Comfort
for
them
whose
hearts
are
stirred
vp
to
prayer
on
euery
occasion
.
prayer
,
and
calling
on
the
name
of
the
Lord
?
then
here
is
matter
of
comfort
for
thee
,
whosoeuer
thou
art
that
hast
thine
heart
stirred
vp
to
pray
to
God
,
&
thy
mouth
opened
in
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
on
euery
occasion
.
Hast
thou
the
Spirit
of
prayer
and
inuocation
?
certainely
then
thou
hast
the
Spirit
of
adoption
.
Hast
thou
the
gift
of
prayer
,
and
not
to
vtter
words
of
prayer
onely
,
(
for
that
an
hypocrite
may
do
,
)
but
to
powre
out
thine
heart
to
the
Lord
,
and
to
lift
vp
thy
prayers
vnto
him
?
Hast
thou
that
gift
in
any
measure
?
(
for
all
haue
it
not
in
like
measure
,
but
some
in
a
greater
measure
some
in
lesse
.
)
Hast
thou
that
gift
in
any
measure
,
and
hast
thou
a
willingnesse
to
pray
to
God
on
euery
occasion
?
yea
canst
thou
but
sigh
and
groane
to
God
as
occasion
is
offred
?
Then
comfort
thy selfe
,
that
is
a
sure
note
and
euidence
to
thee
,
that
thou
art
an
adopted
sonne
or
daughter
of
God
,
and
that
God
is
thy
father
,
and
he
hath
set
his
owne
stampe
and
seale
on
thee
,
and
marked
thee
out
for
one
of
his
owne
,
and
he
will
heare
and
fulfill
thy
desire
,
Psal
.
145.19
.
Yea
so
soone
as
a
holy
desire
is
stirred
vp
in
thine
heart
by
his
good
Spirit
,
he
will
heare
and
answer
thee
.
Isai
.
65.24
.
Before
they
call
I
will
answer
.
And
that
may
be
a
matter
of
sweete
comfort
to
thee
.
Now
it
is
not
to
be
passed
by
without
obseruation
,
that
the
Apostle
heare
changeth
the
terme
,
and
saith
,
We
:
hereby
we
crie
,
Abba
,
Father
:
he
saith
not
,
ye
haue
receiued
the
Spirit
of
adoption
,
whereby
ye
crie
Abba
,
Father
:
but
whereby
we
,
that
is
,
I
,
and
you
,
and
all
true
beleeuers
,
crie
Abba
,
Father
.
The
Spirit
of
adoption
stirres
vp
and
causeth
me
,
and
you
,
and
all
true
beleeuers
,
to
call
on
the
name
of
the
Lord
.
Now
hence
note
we
,
that
the
Spirit
of
adoption
causeth
all
and
euerie
one
of
Gods
children
to
call
on
the
name
of
the
Lord
.
Euerie
one
that
hath
the
Spirit
of
adoption
,
Euerie
one
who
hath
the
Spirit
of
grace
hath
also
the
Spirit
of
praier
,
in
some
measure
.
hath
his
heart
stirred
vp
by
that
Spirit
to
pray
to
the
Lord
,
and
by
that
Spirit
he
hath
his
mouth
opened
in
inuocation
,
and
prayer
,
and
calling
on
the
name
of
the
Lord
.
Euerie
child
of
God
,
euerie
one
that
hath
the
Spirit
of
grace
,
hath
also
the
Spirit
of
prayer
in
some
measure
.
Some
indeed
haue
it
in
a
greater
measure
,
and
some
in
a
lesser
,
but
euerie
one
of
Gods
children
haue
it
in
some
measure
:
that
place
of
Zach
12.10
.
proues
it
;
the
Lord
there
promiseth
indefinitely
,
that
he
would
powre
on
the
house
of
Dauid
,
and
vpon
the
inhabitants
of
Ierusalem
,
the
Spirit
of
grace
and
of
compassion
.
And
verse
27.
of
this
Chapter
,
the
Apostle
puts
it
downe
indefinitely
,
that
the
Spirit
makes
request
for
the
Saints
according
to
the
will
of
God
.
The
Spirit
of
God
stirs
vp
the
heart
of
euery
one
that
is
a
Saint
,
of
euery
child
of
God
,
to
make
requests
and
supplications
to
the
Lord
.
And
why
?
The
Spirit
of
adoption
is
one
and
the
same
in
all
Gods
children
,
they
are
all
one
body
,
and
they
haue
one
and
the
same
spirit
.
Ephes
.
4.4
.
There
is
one
body
and
one
Spirit
,
and
that
Spirit
hath
one
and
the
same
kind
of
working
in
them
all
,
and
brings
forth
the
same
effect
in
all
and
euery
one
of
Gods
children
,
euen
this
particular
effect
of
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
,
though
in
different
degrees
.
And
this
I
note
in
a
word
,
Comfort
to
Gods
children
in
regard
of
their
weaknes
in
prayer
.
as
a
ground
of
comfort
to
Gods
children
:
it
may
comfort
them
in
regard
of
their
weakenesse
in
prayer
.
Haply
they
are
weake
,
they
are
notable
so
well
to
pray
for
themselues
,
and
they
pray
for
others
very
weakely
:
it
may
be
they
are
vnder
the
hand
of
God
in
sicknesse
,
and
they
cannot
so
well
pray
for
themselues
in
regard
of
the
strength
of
their
present
anguish
and
paine
:
well
let
them
then
call
to
mind
and
remember
,
that
the
Spirit
of
adoption
and
grace
is
a
Spirit
of
prayer
in
other
of
Gods
children
;
and
he
causeth
that
effect
of
inuocation
and
prayer
in
other
of
the
children
of
God
.
But
what
is
that
to
me
,
thou
wilt
say
?
Yes
surely
,
it
makes
much
for
thy
comfort
:
thine
owne
heart
can
witnesse
with
thee
,
no
doubt
,
that
thou
hast
bene
stirred
vp
by
the
Spirit
of
adoption
and
grace
to
pray
for
others
as
for
thy selfe
,
in
time
of
their
weakenesse
and
sicknesse
,
and
assure
thy selfe
,
others
that
are
Gods
children
are
now
stirred
vp
by
the
same
Spirit
to
pray
for
thee
,
and
thou
hast
part
in
the
prayers
of
Gods
children
that
are
many
miles
distant
from
thee
,
and
though
they
neither
see
not
heare
of
thy
particular
distresse
:
indeed
those
that
see
or
heare
of
thy
particular
weaknesse
are
more
affected
with
it
,
and
pray
for
thee
more
particularly
.
Yea
know
to
thy
comfort
,
that
thou
hast
the
benefite
of
the
holy
prayers
of
all
Gods
children
throughout
the
whole
world
,
and
thou
farest
the
better
for
the
prayers
of
those
that
neuer
saw
thee
.
The
Spirit
of
adoption
and
grace
that
is
in
thee
is
also
in
them
,
and
that
Spirit
stirres
vp
their
hearts
to
pray
not
onely
for
themselues
,
but
also
for
all
their
fellow
members
,
and
especially
for
such
as
are
distressed
;
and
so
vndoubtedly
thou
hast
the
benefit
,
and
thou
hast
the
comfort
from
the
prayers
of
all
Gods
children
wheresoeuer
they
be
:
thinke
on
that
to
thy
comfort
,
and
so
I
passe
from
that
briefly
.
Now
touching
this
effect
of
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
,
caused
in
the
Apostle
,
and
in
the
beleeuing
Romans
in
particular
,
the
Apostle
saith
,
the
Spirit
of
God
caused
him
and
them
to
crie
Abba
,
Father
:
where
first
we
see
,
that
their
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
,
caused
by
the
Spirit
of
adoption
and
grace
,
was
a
crying
,
it
was
earnest
,
and
feruent
:
and
hence
followes
this
conclusion
.
That
true
prayer
is
a
crying
to
God
:
prayer
sent
out
from
the
Spirit
of
adoption
,
True
prayer
is
earnest
and
feruent
.
is
earnest
and
feruent
,
it
is
sent
out
with
feruencie
of
spirit
,
and
with
earnestnesse
of
inward
affection
:
and
such
as
pray
to
God
as
they
ought
,
they
pray
with
feruencie
,
and
with
inward
intention
of
the
heart
.
And
hence
it
is
that
prayer
is
compared
to
sacrifice
,
Psal
.
119.108
.
Psal
.
119.108
.
O
Lord
I
beseech
thee
accept
the
free
offerings
of
my
mouth
:
and
to
incense
,
Psal
.
141.2
.
Psal
.
141.2
.
Let
my
prayer
be
directed
in
thy
sight
as
incense
,
and
the
lifting
vp
of
mine
hands
as
an
euening
sacrifice
.
To
note
to
vs
,
that
true
prayer
ought
to
be
offered
vp
as
it
were
by
fire
,
and
ought
to
proceed
from
a
feruent
heart
,
from
the
heat
of
the
heart
,
that
it
may
be
a
sweet
sauour
in
the
nostrils
of
the
Lord
.
And
therefore
the
prayers
of
the
Saints
are
called
sweet
odours
.
Reue
.
5.8
.
Apoc
5.8
.
And
hence
it
is
that
prayer
is
called
a
powring
out
of
the
soule
,
1.
Sam
.
1.15
.
1.
Sam
.
1.15
.
I
haue
powred
out
my
soule
before
the
Lord
:
&
a
powring
out
of
the
heart
,
Psal
.
42.4
.
When
I
remembred
these
things
,
I
powred
out
my
verie
heart
.
And
this
qualification
of
prayer
is
commended
to
vs
,
Iam
.
5.16
.
Iam
.
5.16.17
.
The
prayer
of
a
righteous
man
auaileth
much
,
if
it
be
feruent
:
and
further
confirmed
by
the
example
of
Elias
in
the
next
verse
,
that
Elias
prayed
earnestly
that
it
might
not
raine
,
and
it
rained
not
on
the
earth
for
three
yeares
and
sixe
moneths
:
and
by
the
example
of
Christ
,
Heb
.
5.7
.
Heb
.
5.7
.
where
it
is
said
,
that
in
the
dayes
of
his
flesh
he
did
offer
vp
prayers
and
supplications
,
with
strong
crying
and
teares
,
vnto
him
that
was
able
to
saue
him
from
death
.
And
many
other
examples
might
be
brought
to
this
purpose
.
Now
the
reasons
of
it
,
that
true
prayer
is
and
ought
to
be
feruent
,
and
ought
to
be
sent
out
with
earnestnesse
of
inward
affection
,
are
these
.
First
,
true
prayer
is
rather
a
trauell
of
the
heart
then
a
labour
of
the
lippes
:
it
ought
to
be
with
a
feeling
of
our
wants
,
and
with
an
earnest
desire
after
grace
,
and
after
good
things
we
stand
in
need
of
and
pray
for
,
as
Psal
.
143.6
.
Psal
.
143.6
.
Dauid
saith
,
My
soule
desireth
after
thee
as
the
thirstie
land
:
Mar.
11.24
.
and
Mark
.
11.24
.
Whatsoeuer
ye
desire
when
ye
pray
,
beleeue
that
ye
shall
haue
it
,
and
it
shall
be
done
vnto
you
.
And
againe
,
the
Lord
hath
enioyned
vs
to
feare
,
loue
,
and
serue
him
with
all
our
heart
,
soule
,
and
strength
;
and
he
requires
vehemencie
and
feruencie
in
all
good
duties
,
both
towards
his
holy
Maiestie
and
towards
men
.
Now
prayer
is
an
excellent
part
of
the
seruice
of
God
,
and
therefore
doubtlesse
the
conclusion
stands
firme
on
these
grounds
,
that
true
prayer
is
and
ought
to
be
sent
out
with
feruencie
of
spirit
,
and
with
earnestnesse
of
inward
affection
;
and
that
such
as
pray
to
God
as
they
ought
,
they
pray
with
feruencie
,
and
with
inward
intention
of
heart
.
Wherein
feruencie
in
pr●yer
is
to
be
expressed
.
And
before
we
come
to
the
vse
of
this
,
know
we
,
that
feruencie
of
spirit
in
prayer
is
to
be
expressed
by
outward
signes
and
gestures
of
the
bodie
,
as
by
shedding
of
teares
,
as
Hannah
did
,
1.
Sam
.
1.10
.
and
as
Hezechiah
did
,
2.
King
.
20.3
.
2.
King
.
20.3
.
and
by
lowdnesse
of
voice
,
as
Psal
.
77.1
.
Psal
.
77.1
.
My
voice
came
to
God
when
I
cryed
.
And
Ionah
saith
,
Ion
.
2.2
.
he
cryed
in
his
affliction
.
And
it
is
said
of
Stephen
,
Act.
7.60
.
Act.
7.60
.
that
he
cryed
with
a
loud
voice
,
and
said
,
Lord
lay
not
this
sinne
to
their
charge
:
and
by
bowing
the
head
,
and
casting
downe
of
the
bodie
;
by
lifting
vp
the
hands
and
eyes
towards
heauen
.
Yet
so
,
as
these
signes
and
gestures
be
voide
of
hypocrisie
:
we
are
not
to
shed
fained
teares
,
and
in
vsing
of
them
,
we
are
to
take
heed
of
a
wrong
perswasion
of
God
,
as
to
thinke
that
God
cannot
heare
vnlesse
we
crie
aloud
,
as
Baals
Priests
did
.
1.
King
.
18.28
.
1.
King
.
18.28
And
withall
know
,
that
those
signes
and
gestures
are
not
of
absolute
necessitie
alwayes
necessarie
,
as
if
prayer
could
not
be
feruent
without
them
;
for
the
bodie
may
be
exceedingly
weake
through
age
or
extremitie
of
sicknesse
,
the
senses
decayed
or
the
speech
taken
away
,
and
yet
euen
then
there
may
be
feruent
prayer
offered
vp
to
God
in
the
secret
lifting
vp
of
the
heart
.
Exod
.
14.15
.
Exod
.
14.
we
reade
not
of
any
word
Moses
spake
,
his
tongue
was
silent
,
and
yet
without
question
he
was
earnest
and
feruent
in
prayer
to
God
in
the
secret
of
his
heart
:
and
therefore
the
Lord
said
to
him
,
verse
15.
Why
cryest
thou
?
And
therefore
outward
signes
and
gestures
of
the
bodie
are
not
alwayes
necessarie
:
yet
out
of
the
case
of
extreme
weakenesse
and
sicknesse
,
or
the
like
hinderance
,
feruencie
of
spirit
in
prayer
is
to
be
expressed
by
outward
signes
and
gestures
of
the
bodie
.
Now
for
the
vse
of
this
,
first
this
truth
discouers
,
that
those
prayers
the
Papists
vse
in
a
strange
tongue
,
Popish
prayers
in
an
vnknowne
tong
,
or
numbred
on
beads
,
or
the
like
,
are
no
true
prayers
.
in
a
language
vnknowne
,
their
numbred
prayers
on
their
beads
,
their
prayers
mumbled
ouer
in
their
canonicall
houres
,
and
such
like
,
are
no
true
prayers
:
those
prayers
are
onely
pattered
ouer
as
a
stinted
and
set
taske
,
they
are
not
vttered
with
any
inward
affection
of
heart
,
and
so
they
came
not
from
the
Spirit
of
adoption
and
grace
;
and
they
are
but
lippe
labour
,
and
abhominable
in
the
sight
of
God
.
I
leaue
them
,
and
for
vse
to
our selues
.
Is
it
so
that
true
prayer
is
and
ought
to
be
sent
out
with
feruencie
of
spirit
,
with
earnestnesse
of
inward
affection
,
Heauie
,
drowsie
,
sluggish
,
&
cold
prayers
vttered
only
of
forme
and
fashion
,
are
not
such
as
they
ought
to
be
.
and
that
such
as
pray
as
they
ought
,
they
pray
with
feruencie
,
and
with
inward
intention
of
heart
?
What
may
we
then
thinke
of
the
prayers
that
are
vttered
by
many
in
the
world
,
euen
the
prayers
that
men
and
women
vtter
heauily
and
drowsily
,
sluggishly
and
coldly
,
onely
for
forme
and
fashion
:
prayers
that
are
said
by
many
,
for
so
themselues
speake
,
they
say
their
prayers
morning
and
euening
,
and
ye
may
beleeue
them
,
their
mouthes
onely
say
prayers
,
their
hearts
pray
not
;
they
pray
not
with
any
due
reuerence
of
the
great
and
glorious
Maiestie
of
God
,
with
any
sound
feeling
of
their
owne
wants
,
or
with
anie
feruent
desire
of
their
hearts
:
what
may
we
thinke
of
such
prayers
?
are
such
prayers
true
prayets
and
pleasing
to
God
?
No
,
no
,
they
are
but
lippe
labour
,
and
indeed
lost
labour
;
yea
hatefull
and
displeasing
to
God
.
Consider
with
thy selfe
,
wouldst
thou
make
petition
to
a
great
man
,
or
to
a
king
,
for
any
thing
thou
wouldst
haue
him
to
grant
thee
,
heauily
,
drowsily
,
and
carelessely
?
Surely
no
,
if
thou
haue
anie
vnderstanding
thou
wouldst
not
.
How
then
darest
thou
offer
to
God
the
King
of
kings
and
mightie
Lord
of
heauen
and
earth
,
an
heauie
,
sluggish
,
drowsie
,
and
formall
prayer
?
dost
thou
thinke
to
obtaine
any
good
thing
at
the
hands
of
God
by
such
a
prayer
?
by
a
prayer
vttered
it
may
be
in
thy
bed
halfe
sleeping
and
halfe
waking
?
dost
thou
thinke
to
obtaine
any
good
by
such
a
prayer
?
No
,
no
,
assure
thy selfe
the
Lord
will
returne
thy
prayet
so
vttered
as
doung
on
thine
owne
face
:
it
is
abhominable
in
his
sight
.
As
the
prayer
of
faith
vttered
with
feruencie
of
spirit
is
of
excellent
vse
,
and
great
force
to
bring
downe
manie
blessings
from
the
Lord
,
Iam
.
5.16
.
Iam
.
5.16
.
so
certainly
a
cold
,
sluggish
,
and
formall
prayer
,
is
highly
displeasing
to
the
Lord
,
and
a
meanes
to
pull
downe
the
curse
of
God
on
the
head
and
soule
of
him
that
makes
it
.
Therefore
take
heed
that
thou
do
not
so
performe
this
holy
seruice
,
labour
thou
to
be
feruent
in
prayer
,
and
to
put
vp
thy
suites
and
supplications
to
the
Lord
with
earnest
intention
of
heart
:
and
to
that
purpose
consider
with
thy selfe
before
whom
thou
dost
present
thy selfe
in
prayer
,
namely
before
the
great
and
glorious
maiesty
of
the
Lord
,
before
whom
the
Angels
couer
their
faces
,
Isai
.
6.2
.
Isai
.
6.2
.
and
labour
to
haue
thine
heart
affected
with
the
want
of
those
good
things
thou
prayest
for
;
and
withall
consider
that
thy
prayer
offered
vp
coldly
and
carelesly
is
turned
to
sinne
,
and
the
Lord
may
iustly
repell
it
,
and
send
it
backe
with
a
curse
in
steed
of
a
blessing
:
and
so
labour
to
haue
thine
heart
rowsed
and
quickened
vp
to
performe
this
duty
with
feruency
of
Spirit
:
and
so
doing
thou
shalt
finde
prayer
an
excellent
meanes
of
much
good
to
thy
soule
,
and
a
meanes
to
bring
downe
many
blessings
and
good
things
from
the
Lord
on
thee
:
and
thou
crying
Abba
,
Father
,
the
Lord
will
shew
himselfe
a
gracious
and
louing
Father
vnto
thee
in
Christ
.
Now
before
we
leaue
this
point
,
some
doubts
that
may
arise
and
may
be
propounded
on
occasion
of
it
,
as
first
,
it
being
so
that
true
prayer
is
and
ought
to
be
earnest
and
feruent
,
and
sent
out
from
the
inward
intention
of
the
heart
;
hereupon
haply
a
doubt
may
arise
in
the
heart
of
a
child
of
God
:
whether
he
do
pray
truly
and
as
he
ought
to
do
,
in
regard
of
the
deadnesse
and
dulnesse
sometimes
creeping
on
him
in
the
holy
exercise
of
prayer
.
Alas
,
will
a
poore
child
of
God
say
,
when
I
set
on
the
holy
exercise
of
prayer
,
and
endeuour
to
call
on
the
name
of
the
Lord
,
I
finde
in
my selfe
many
times
a
maruellous
deadnesse
and
dulnesse
,
and
many
bythoughts
cast
into
my
minde
,
and
therefore
I
make
question
whether
I
pray
as
I
ought
,
and
whether
the
prayers
that
I
make
be
pleasing
to
God
or
no
?
For
satisfying
of
this
doubt
,
and
remoueall
of
this
scruple
,
consider
with
thy selfe
whosoeuer
thou
art
,
dost
thou
in
the
entrance
on
the
holy
exercise
of
prayer
,
when
thou
art
to
enter
on
it
,
dost
thou
meditate
and
thinke
on
the
great
and
glorious
maiestie
of
the
Lord
,
and
endeauour
to
set
thy selfe
as
before
him
,
and
as
in
his
sight
and
presence
,
with
all
due
reuerence
of
his
greatnesse
and
glorie
?
And
when
thou
art
in
the
performance
of
that
holy
dutie
,
finding
deadnes
and
dulnesse
creeping
on
thee
,
&
by-thoughts
cast
into
thy
minde
,
dost
thou
then
striue
against
them
,
art
thou
displeased
with
them
,
are
they
a
burden
to
thee
,
and
dost
thou
sigh
and
grone
vnder
the
burden
of
them
,
and
labour
and
striue
to
lift
vp
thy
heart
and
soule
to
the
Lord
?
Comfort
thy selfe
,
euen
thy
poore
and
weake
prayers
,
so
offered
vp
to
God
,
are
true
and
hearty
prayers
,
and
they
are
well
pleasing
to
God
,
Isai
.
38.14
Isai
.
38.14
.
Hezekiah
saith
,
that
in
his
prayer
He
chattered
like
a
crane
or
a
swallow
,
he
mourned
as
a
doue
:
he
was
so
oppressed
with
griefe
,
as
that
his
prayer
was
like
the
chattering
of
a
crane
or
mourning
of
a
doue
,
he
was
not
able
to
vtter
a
perfect
sentence
,
but
as
it
were
to
stammer
out
a
prayer
,
and
yet
the
Lord
was
pleased
with
it
,
and
the
Lord
heard
his
p●ayer
.
And
so
doubtlesse
though
deadnesse
and
dulnesse
sometimes
creepe
on
thee
in
prayer
,
and
by-thoughts
be
cast
into
thy
minde
,
yet
if
thou
purpose
and
resolue
against
them
,
and
striue
against
them
,
and
looke
for
the
perfection
of
thy
prayers
in
Christ
,
assuredly
thy
prayers
are
earnest
and
feruent
,
they
are
true
and
heartie
,
and
the
Lord
accepts
of
them
as
pleasing
to
him
through
Christ
:
and
let
that
be
thy
comfort
in
the
first
place
.
Secondly
,
it
being
so
that
true
prayer
is
and
ought
to
be
earnest
and
feruent
,
Whether
the
vsing
of
a
set
forme
of
prayer
be
true
prayer
or
no
.
and
sent
out
from
the
inward
intention
of
the
heart
,
a
doubt
and
question
may
further
arise
and
be
moued
,
namely
this
:
whether
a
man
may
pray
truly
and
as
he
ought
,
in
vsing
a
set
forme
of
prayer
,
in
vsing
a
prayer
composed
and
made
by
others
,
or
no
?
To
this
I
answer
,
that
no
doubt
he
may
,
a
man
that
vseth
a
set
forme
of
prayer
,
a
prayer
composed
and
made
by
others
,
may
pray
truly
and
as
he
ought
:
for
why
,
in
a
set
forme
of
prayer
vsed
,
a
mans
heart
may
go
with
his
mouth
,
he
may
be
inwardly
touched
and
stirred
vp
to
pray
,
and
haue
a
true
feeling
of
the
want
of
things
so
prayed
for
:
and
he
may
vse
petitions
put
downe
in
a
set
forme
of
prayer
,
being
agreeable
to
the
word
of
God
,
with
feruency
and
with
earnest
intention
of
his
heart
:
and
so
doing
doubtlesse
he
prayes
truly
and
as
he
ought
to
pray
.
As
a
child
that
hath
words
put
into
his
mouth
,
and
is
taught
how
to
aske
good
things
at
his
fathers
hands
,
may
as
truly
aske
those
good
things
,
and
be
as
earnest
in
crauing
and
crying
for
them
,
as
he
that
calls
and
cries
for
the
same
good
things
out
of
his
owne
wit
and
inuention
:
so
certainely
a
child
of
God
may
in
a
set
forme
of
prayer
as
truly
pray
,
and
as
earnestly
craue
good
things
at
the
hands
of
God
his
heauenly
father
,
as
in
a
conceiued
prayer
,
crauing
the
same
things
,
and
vsing
the
same
words
and
petitions
.
Oh
but
say
they
,
some
set
forme
of
prayer
is
a
stinting
and
limiting
of
the
Spirit
.
I
answer
:
it
is
not
so
,
they
that
so
thinke
are
deceiued
,
to
such
as
want
memory
,
vtterance
,
and
other
gifts
of
grace
needfull
to
the
conceiuing
of
a
prayer
,
set
forme
of
prayer
is
a
necessarie
helpe
to
their
weake
gifts
both
of
heart
and
tongue
:
and
therefore
their
hearts
being
rightly
prepared
to
pray
,
they
may
vse
a
set
forme
of
prayer
.
But
they
will
say
,
it
is
a
stinting
of
the
Spirit
in
those
that
haue
the
gift
of
conceiuing
prayer
.
I
answer
againe
;
for
them
that
haue
the
gift
of
prayer
,
to
vse
set
forme
of
prayer
in
publike
being
appointed
by
publike
authority
,
is
no
stinting
at
all
of
the
Spirit
,
for
if
it
be
,
then
the
Lord
himselfe
enioyned
a
stinting
of
the
Spirit
,
which
to
thinke
were
blasphemie
.
Reade
Numb
.
6.23.24.25.26
.
the
Lord
there
enioyned
the
priests
a
set
forme
of
prayer
in
blessing
the
people
publikely
.
And
Psal
.
92.
was
a
set
prayer
appointed
for
the
Sabbath
,
the
title
shewes
it
,
A
Psalme
or
song
for
the
Sabbath
.
Indeed
such
as
haue
the
gift
of
prayer
,
are
not
bound
at
all
times
to
vse
set
formes
of
prayer
in
publike
or
priuate
.
And
let
not
any
one
take
liberty
to
vse
a
set
forme
of
prayer
at
all
times
,
for
that
cannot
at
all
times
expresse
his
particular
wants
.
And
if
a
man
be
suddenly
pressed
by
any
calamitie
,
or
by
any
sinne
pressing
the
conscience
,
and
be
not
able
to
conceiue
a
prayer
,
let
him
then
in
such
a
case
rather
go
to
the
Lord
with
sighing
and
groaning
,
euen
with
sighs
and
groanes
that
he
cannot
expresse
in
words
as
verse
26.
then
betake
himselfe
to
a
set
forme
of
prayer
,
which
it
may
be
makes
no
mention
of
the
speciall
grace
he
stands
in
need
of
.
In
the
next
place
obserue
we
,
the
Apostle
here
saith
,
inuocation
,
and
prayer
,
and
calling
on
the
name
of
the
Lord
,
caused
in
himselfe
and
in
the
beleeuing
Romanes
by
the
Spirit
of
God
,
was
a
crying
to
God
earnest
and
feruent
,
and
it
was
a
crying
,
Abba
,
Father
,
it
was
with
a
childlike
boldnesse
and
confidence
,
it
is
a
calling
on
God
as
a
gracious
and
louing
father
in
Christ
.
Now
hence
followes
this
conclusion
.
That
true
prayer
is
and
ought
to
be
with
an
holy
boldnesse
and
confidence
:
such
as
pray
to
the
Lord
as
they
ought
,
True
prayer
is
and
ought
to
be
with
an
holy
boldnesse
&
confidence
.
they
pray
with
an
holy
boldnesse
and
confidence
,
ioyned
with
reuerence
and
feare
,
and
they
come
to
the
Lord
in
prayer
with
assurance
to
be
heard
,
submitting
their
wils
to
Gods
will
,
for
the
time
and
manner
of
granting
their
requests
.
And
this
is
commended
to
vs
,
Marke
.
11.24
.
Mar.
11.24
.
Whatsoeuer
ye
desire
when
ye
pray
,
beleeue
that
ye
shall
haue
it
,
and
it
shal
be
done
vnto
you
.
Mat
.
21.22
.
Mat
.
21.22
.
Whatsoeuer
ye
shall
aske
in
prayer
,
if
ye
beleeue
ye
shall
receiue
it
.
Iam
.
1.6
.
If
any
lacke
wisdome
let
him
aske
of
God
,
Iames
.
1.5.6
.
but
saith
he
,
let
him
aske
in
faith
and
wauer
not
.
Psal
.
55.22
.
Psal
55.22
.
saith
Dauid
Cast
thy
burden
or
gift
vpon
the
Lord
,
that
is
,
that
which
thou
wouldest
that
God
should
giue
to
thee
,
cast
it
on
the
Lord
,
and
rest
on
him
in
confidence
and
assurance
for
the
granting
of
it
:
for
why
,
the
reason
and
ground
of
this
truth
is
this
.
Prayer
is
a
speciall
fruite
of
faith
;
and
as
one
saith
well
,
it
is
the
first
child
and
most
honourable
effect
of
faith
:
faith
must
go
before
,
and
prayer
must
follow
after
,
and
therefore
doubtlesse
prayer
must
be
with
an
holy
boldnesse
and
confidence
,
and
they
that
pray
to
the
Lord
as
they
ought
,
The
ground
of
true
boldnesse
in
prayer
.
they
pray
with
boldnesse
and
with
assurance
to
be
heard
.
And
yet
that
we
mistake
it
not
,
know
that
true
boldnesse
and
confidence
in
prayer
must
be
grounded
not
on
any
thing
in
our selues
,
or
any
creature
in
heauen
or
earth
,
but
onely
on
the
promise
of
God
,
and
the
mediation
and
intercession
of
Christ
.
We
must
be
bold
and
confident
in
prayer
,
resting
onely
on
the
promise
of
God
,
and
beleeue
that
God
will
grant
vs
the
good
things
we
pray
for
,
according
to
his
promise
,
and
as
he
hath
promised
them
to
vs
,
and
resting
also
on
the
mediation
of
Christ
,
and
beleeue
that
Christ
will
be
our
mediator
to
God
his
Father
,
that
the
good
things
we
aske
his
Father
in
his
name
,
he
will
giue
to
vs
,
Ioh
.
16.23
.
Ioh
.
16.23
.
Thus
we
are
to
pray
with
boldnesse
and
confidence
,
and
with
assurance
to
be
heard
.
But
against
assurance
in
prayer
some
obiect
,
that
God
many
times
hath
heard
and
doth
heare
vnbeleeuers
,
Psal
.
107.
Psal
.
107.
Dauid
shewes
at
large
,
that
when
men
are
in
distresse
(
though
vnbeleeuers
)
yet
they
crying
to
God
,
he
deliuers
them
out
of
their
distresse
;
and
giues
many
particular
instances
to
that
purpose
:
and
therefore
faith
in
prayer
seemes
not
to
be
necessarie
.
To
this
I
answer
;
that
God
doth
sometimes
heare
the
grones
and
cries
of
vnbeleeuers
,
not
because
their
prayers
please
him
,
but
for
the
execution
of
his
iustice
and
iudgement
on
them
that
wrong
them
.
God
doth
sometimes
heares
the
cries
of
vnbeleeuers
regarding
their
cause
,
namely
,
their
wrongs
and
oppressions
,
not
their
persons
or
prayers
.
And
this
the
Lord
doth
,
both
to
set
out
the
riches
of
his
mercy
,
that
reacheth
so
farre
as
to
vnbeleeuers
,
as
he
suffers
the
Sunne
to
shine
,
and
the
raine
to
fall
,
on
the
iust
and
on
the
vniust
,
Mat
.
5.45
.
Mat
.
5.45
.
and
also
to
stirre
vp
true
beleeuers
to
seeke
to
him
in
the
prayer
of
faith
,
in
that
they
see
that
euen
the
prayers
and
teares
of
the
wicked
are
not
fruitlesse
and
without
effect
.
And
so
still
it
remaines
a
truth
,
that
true
prayer
is
and
ought
to
be
with
an
holy
boldnesse
and
confidence
;
and
such
as
pray
as
they
ought
,
they
pray
with
an
holy
boldnesse
and
confidence
,
and
with
assurance
to
be
heard
.
The
prayers
of
vnbeleeuer●
and
of
ignorant
and
impenitent
persons
are
not
pleasing
to
God
.
And
for
vse
,
first
this
discouers
that
the
prayer
of
vnbeleeuers
,
of
ignorant
persons
,
and
of
impenitent
persons
,
of
such
as
go
on
in
their
sinnes
without
repentance
,
they
are
no
true
prayers
pleasing
to
God
;
they
cannot
go
to
the
Lord
with
anie
holy
boldnesse
and
confidence
,
or
with
any
assurance
to
be
heard
:
but
I
will
not
further
stand
on
that
.
And
for
vse
to
Gods
children
on
the
ground
of
truth
now
deliuered
,
all
Gods
children
are
to
looke
to
it
,
Euerie
child
of
God
must
labour
to
pray
in
faith
.
that
they
go
to
the
Lord
in
prayer
with
an
holy
boldnesse
and
confidence
,
and
with
assurance
to
be
heard
.
When
thou
that
art
a
child
of
God
goest
to
the
Lord
in
prayer
,
and
powrest
out
thine
heart
before
the
Lord
for
good
things
thou
standest
in
need
of
,
labour
to
beleeue
that
thou
shalt
haue
those
good
things
granted
to
thee
,
giue
the
Lord
that
honour
to
trust
him
on
his
word
,
thou
canst
not
giue
him
greater
honour
then
to
trust
him
on
his
word
and
promise
:
and
therefore
labour
to
bring
thine
heart
in
prayer
to
rest
on
the
word
and
promise
of
God
,
call
to
mind
and
remember
the
sweete
promises
the
Lord
hath
made
to
his
children
,
and
that
he
is
faithfull
and
true
in
performing
his
word
and
promise
:
he
is
able
to
performe
it
,
and
he
is
most
willing
to
make
it
good
to
his
children
;
yea
remember
,
that
he
sometimes
heares
the
cries
of
vnbeleeuers
that
haue
no
promise
made
to
them
,
and
will
he
then
reiect
the
cries
and
prayers
of
his
children
,
to
whom
he
hath
promised
mercie
,
their
prayers
being
offered
vp
in
faith
and
in
the
mediation
of
Christ
?
Doubtlesse
he
will
not
.
Yea
but
thou
wilt
say
,
I
am
in
trouble
and
distresse
,
and
I
haue
often
made
my
humble
suite
and
supplication
to
the
Lord
,
for
ease
,
comfort
,
refreshing
,
and
deliuerance
,
but
as
yet
I
finde
none
,
the
Lord
seemes
to
hide
his
face
from
me
:
and
as
the
Prophet
complaines
,
Lamen
.
3.8
.
When
I
crie
and
shout
,
Lam
.
3.8
.
he
shutteth
out
my
prayer
:
I
feare
the
Lord
is
angrie
with
me
.
Oh
take
heed
of
this
impatiencie
,
giue
the
Lord
this
honour
,
to
waite
on
him
;
he
is
worthie
to
be
waited
on
,
and
shew
forth
thy
faith
,
not
onely
in
beleeuing
Gods
promises
for
the
matter
and
substance
of
them
,
that
he
hath
promised
case
,
comfort
,
and
deliuerance
to
his
children
,
but
also
in
beleeuing
them
in
regard
of
the
circumstance
of
time
for
the
accomplishment
of
them
,
that
the
Lord
in
his
appointed
time
will
make
good
his
promise
to
thee
.
Habac
.
2.3
.
Hab
.
2.3
.
The
vision
is
for
an
appointed
time
,
but
at
the
last
it
shall
speake
and
not
lye
.
And
Isai
28.16
.
He
that
beleeueth
shall
not
make
hast
.
If
we
had
hearts
to
trust
God
in
prayer
to
waite
on
him
,
oh
what
good
should
we
finde
by
it
!
proue
the
Lord
herein
,
as
he
saith
in
another
case
,
Malac
.
3.10
.
Malac
.
3.10
.
and
see
if
he
will
not
powre
out
blessings
on
thee
without
measure
.
It
is
a
certaine
truth
,
that
the
prayers
of
Gods
children
in
time
of
trouble
and
distresse
,
offered
vp
to
God
in
faith
and
in
the
mediation
of
Christ
,
do
more
good
then
all
other
meanes
whatsoeuer
.
Therefore
learne
we
to
go
to
the
Lord
in
prayer
with
holy
boldnesse
and
confidence
,
resting
on
the
promise
of
God
,
and
on
the
mediation
of
Christ
,
and
we
shall
finde
a
plentifull
blessing
from
the
Lord
on
our
bodies
and
on
our
soules
.
There
is
yet
further
matter
offered
from
these
words
,
Whereby
we
crie
,
Abba
,
Father
:
and
it
is
further
to
be
obserued
,
that
the
Apostle
here
saith
,
the
Spirit
of
adoption
caused
him
and
the
beleeuing
Romans
to
crie
Abba
,
Father
:
euen
to
call
on
him
who
was
their
Father
in
Christ
,
and
on
him
alone
.
And
hence
it
is
cleare
,
I
will
but
note
it
in
a
word
.
That
the
Spirit
of
adoption
causeth
men
to
pray
to
God
their
Father
in
Christ
,
Gods
Spirit
directs
vs
to
pray
to
God
alone
,
and
to
no
other
.
and
to
him
alone
,
and
to
none
other
.
The
holy
Spirit
of
God
directs
vs
to
pray
to
God
alone
,
and
to
none
other
in
heauen
or
earth
:
for
why
,
God
alone
is
able
to
heare
,
to
vnderstand
,
and
to
helpe
them
that
pray
to
him
,
and
he
alone
knowes
their
hearts
.
Act.
1.24
.
Act.
1.24
.
Thou
Lord
which
knowest
the
hearts
of
all
men
.
Yea
he
alone
knowes
whether
the
heart
pray
or
no
.
And
prayer
is
sometimes
suspirium
cordis
,
but
a
sigh
or
groane
of
the
heart
.
1.
Sam
.
1.13
.
1.
Sam
.
1.13
.
it
is
said
,
that
Hannah
spake
in
her
heart
when
she
prayed
.
And
Rom
.
10.14
.
Rom
.
10.14
.
it
is
the
rule
of
the
Apostle
,
that
inuocation
and
faith
are
euer
to
go
together
,
How
shall
they
call
on
him
in
whom
they
haue
not
beleeued
?
Now
in
God
alone
must
we
beleeue
,
and
therefore
to
him
alone
must
we
pray
.
And
doubtlesse
Gods
children
are
euer
taught
and
stirred
vp
by
the
holy
Spirit
of
God
to
pray
to
God
alone
,
and
to
none
other
,
according
to
his
owne
commandement
.
Psal
.
50.15
.
Psal
.
50.15
.
Call
on
me
in
the
day
of
trouble
,
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
Popish
prayers
to
Angels
and
Saints
departed
,
iustly
taxed
.
This
serues
to
checke
and
reproue
the
prayers
taught
and
practised
by
the
Papists
,
to
Angels
and
Saints
departed
.
If
Gods
children
be
taught
and
stirred
vp
by
the
holy
Spirit
of
God
to
pray
to
God
alone
and
to
none
other
,
it
must
needs
be
that
prayers
to
Angels
and
Saints
departed
,
is
caused
and
comes
from
another
spirit
,
from
a
spirit
of
error
,
and
a
spirit
contradicting
the
Spirit
of
God
,
euen
from
the
spirit
of
Antichrist
.
And
it
is
but
a
shift
of
the
Papists
,
by
which
they
seeke
to
elude
and
put
off
our
argument
from
this
place
,
and
that
Matth
.
6.9
.
where
Christ
teacheth
vs
to
pray
,
Our
father
:
we
reasoning
thus
,
we
are
taught
to
crie
Abba
,
Father
,
and
to
call
on
God
our
Father
onely
;
and
therefore
not
on
Angels
and
Saints
departed
.
Why
say
the
Papists
,
this
is
no
good
argument
,
for
if
this
be
good
,
we
are
taught
to
call
on
God
our
Father
onely
,
therefore
not
on
Angels
or
Saints
departed
;
then
this
also
will
stand
good
,
we
are
taught
to
call
on
God
the
Father
onely
,
therefore
not
on
God
the
Sonne
,
nor
on
God
the
holy
Ghost
.
A
meere
shift
easily
answered
.
The
word
Father
in
the
Scripture
is
taken
two
wayes
,
personally
,
and
essentially
.
Personally
,
for
the
first
person
in
Trinitie
,
when
it
stands
in
relation
to
Christ
,
as
Coloss
.
1.3
.
Colos
.
1.3
.
We
giue
thanks
to
God
euen
the
Father
of
our
Lord
Iesus
Christ
.
But
when
it
stands
in
relation
to
vs
,
as
when
we
are
taught
to
say
our
Father
,
it
is
taken
essentially
,
and
we
are
to
vnderstand
by
the
word
Father
,
the
Father
,
Sonne
,
and
holy
Ghost
,
euen
the
three
persons
subsisting
in
the
same
Godhead
and
diuine
nature
.
And
therefore
our
aduersaries
do
but
cauill
,
in
seeking
to
put
off
our
argument
from
this
and
that
other
place
,
Matth
.
6.9
.
Mat
.
9.6
.
I
leaue
them
and
proceed
.
In
that
the
Apostle
here
vseth
an
Hebrew
or
Syriacke
word
,
Abba
,
and
that
word
is
kept
and
retained
in
our
English
translation
,
is
no
sufficient
warrant
that
the
seruice
of
God
may
or
ought
to
be
in
a
strange
tongue
,
as
the
Papists
falsely
affirme
:
for
the
word
Abba
,
and
the
word
Amen
,
and
such
like
,
are
become
common
,
and
familiar
,
and
easie
to
be
vnderstood
.
But
touching
these
words
,
{αβγδ}
,
or
Abba
,
Father
,
the
one
an
Hebrew
or
Syriacke
word
,
and
the
other
a
Greek
or
English
word
:
we
may
hence
gather
,
which
I
will
but
note
in
a
word
,
That
God
is
the
father
both
of
the
Iewes
and
Gentiles
,
euen
of
all
,
of
what
nation
or
countrey
soeuer
they
be
,
that
truly
beleeue
in
Christ
,
God
is
the
father
of
all
true
beleeuers
,
Iewes
and
Gentiles
.
and
are
partakers
of
the
grace
of
adoption
:
there
is
neither
Iewe
not
Grecian
,
but
all
are
one
in
Christ
Iesus
,
Galat
.
3.28
.
Which
may
comfort
vs
that
are
of
the
Gentiles
;
the
time
was
when
the
Iewes
were
onely
accounted
the
Church
and
people
of
God
,
Comfort
to
beleeuing
Gentiles
.
and
his
chiefe
treasure
,
Exodus
19.5
.
and
to
them
onley
did
belong
the
adoption
,
and
the
glory
,
and
the
Couenants
,
and
the
giuing
of
the
Law
,
and
the
seruice
of
God
,
and
the
promises
,
Rom
.
9.4
.
All
other
nations
,
and
people
were
passed
by
and
refused
,
but
the
partition
wall
is
taken
downe
,
and
now
all
that
truly
beleeue
in
Christ
,
of
what
nation
or
countrey
soeuer
they
be
,
are
accounted
the
children
of
God
,
and
may
call
God
Father
.
I
will
not
further
stand
on
that
.
The
doubling
of
the
word
,
Abba
,
Father
,
as
I
shewed
,
signifies
vehemency
,
as
if
the
Apostle
had
said
,
The
Spirit
of
adoption
causeth
vs
to
crie
,
Father
,
Father
,
so
that
here
we
see
Gods
children
are
stirred
vp
by
the
Spirit
of
adoption
to
be
instant
and
importunate
with
the
Lord
in
prayer
,
and
to
crie
to
him
,
Father
,
Father
:
the
point
hence
is
this
.
That
we
must
be
instant
and
importunate
with
the
Lord
in
prayer
,
Holy
instancy
and
importunity
,
is
needfull
in
prayer
.
with
an
holy
instancy
and
with
an
holy
importunity
,
we
must
not
take
the
deniall
at
the
first
at
the
hands
of
our
heauenly
Father
for
the
good
things
we
craue
at
his
hands
according
to
his
will
,
but
we
must
still
sollicite
him
,
and
still
go
to
him
with
I
pray
thee
holy
Father
,
good
Father
I
beseech
thee
gracious
Father
,
and
the
like
:
we
must
pray
for
the
same
needfull
good
things
we
craue
at
the
hands
of
God
againe
and
againe
,
till
the
Lord
answer
vs
graciously
,
heare
our
prayers
,
and
haue
mercy
,
and
grant
our
requests
.
And
this
is
that
the
Apostle
calls
striuing
in
prayer
.
Rom
.
15.30
.
I
beseech
you
for
our
Lord
Iesus
Christs
sake
,
and
for
the
loue
of
the
Spirit
,
that
ye
would
striue
with
me
by
prayers
to
God
for
me
.
And
this
the
Lord
Iesus
hath
taught
vs
,
by
the
example
of
a
man
that
comes
to
borrow
bread
of
his
friend
at
midnight
,
Luke
.
11.8
.
I
say
to
you
,
though
he
would
not
arise
and
giue
him
because
he
is
his
friend
,
yet
doubtlesse
because
of
his
importunity
:
and
then
be
subioynes
verse
.
9.
I
say
to
you
,
aske
and
it
shal
be
giuen
you
,
and
not
onely
aske
but
seeke
,
neither
there
rest
,
but
knocke
,
and
it
shal
be
opened
vnto
you
.
And
this
also
he
hath
taught
vs
by
the
parable
of
the
widow
and
the
wicked
Iudge
,
who
feared
not
God
,
nor
reuerenced
man
,
Luk
.
18.1
.
but
the
widow
so
troubled
and
wearied
him
with
her
cryes
and
importunitie
,
as
she
wrested
her
suite
from
him
.
And
so
ought
we
in
an
holie
manner
to
be
importunate
with
the
Lord
,
in
our
suites
and
supplications
we
put
vp
to
his
holy
Maiestie
.
Thus
did
good
Iaacob
,
Genes
.
32.26
.
he
wrestled
with
the
Lord
in
prayer
,
and
he
gaue
the
Lord
no
rest
till
he
had
giuen
him
a
blessing
.
And
thus
we
reade
of
Daniel
,
Dan
.
9.18.19
.
O
my
God
(
saith
he
)
incline
thine
eare
and
heare
:
open
thine
eyes
and
behold
our
desolations
,
and
the
citie
whereupon
thy
Name
is
called
:
for
we
do
not
present
our
supplications
before
thee
for
our
owne
righteousnesse
,
but
for
thy
great
tender
mercies
.
O
Lord
heare
,
O
Lord
forgiue
,
O
Lord
consider
,
and
do
it
:
deferre
not
for
thine
owne
sake
,
O
my
God
.
See
how
instant
and
how
importunate
he
was
with
the
Lord
,
he
would
as
it
were
take
no
deniall
at
the
hands
of
God
.
These
examples
are
for
our
imitation
;
we
are
thus
to
be
importunate
suiters
to
the
Lord
,
and
to
seeke
to
him
in
prayer
,
with
an
holy
instancie
and
importunitie
:
for
why
,
We
are
in
prayer
to
manifest
and
shew
forth
our
heartie
d●sire
of
the
good
things
we
pray
for
,
that
indeed
we
heartily
desire
them
,
and
that
we
esteeme
them
as
things
most
profitable
and
good
for
vs.
And
againe
,
we
are
in
prayer
to
manifest
our
patient
dependance
on
the
good
pleasure
of
the
Lord
,
that
we
take
not
on
vs
to
prescribe
when
the
Lord
shall
heare
and
grant
our
requests
,
but
that
in
patience
we
depend
on
him
for
the
granting
and
giuing
of
the
good
things
we
craue
at
his
hands
.
And
therefore
our
lawfull
requests
made
to
the
Lord
being
not
yet
granted
,
we
must
still
plie
the
Lord
with
our
suites
and
supplications
,
and
still
sollicite
and
importune
his
holy
maiestie
with
an
holy
instancie
and
importunitie
in
prayer
,
and
as
it
were
giue
the
Lord
no
rest
till
he
please
to
answer
vs
in
mercie
,
and
to
grant
our
requests
.
And
this
for
vse
,
in
the
first
place
makes
for
the
iust
reproofe
of
those
persons
,
Reproofe
of
such
as
take
on
them
to
prescribe
the
Lord
when
he
shall
heare
their
prayers
.
who
take
on
them
to
prescribe
the
Lord
when
he
shall
heare
their
prayers
and
grant
their
requests
.
And
if
the
Lord
deferre
to
grant
their
petitions
after
once
or
twice
,
or
some
few
times
calling
on
him
,
they
will
not
still
follow
him
with
their
suites
and
supplications
,
but
ceasse
further
to
call
on
him
,
and
euen
secretly
shrinke
from
him
,
and
say
in
their
hearts
as
that
wicked
Prince
did
,
2.
King
.
6.33
.
Should
I
attend
on
the
Lord
any
longer
?
And
that
thus
it
is
with
manie
,
their
practise
shewes
it
.
Let
them
be
vnder
the
hand
of
God
in
anie
distresse
in
their
bodies
,
goods
,
or
children
,
and
what
do
they
?
It
may
be
once
or
twice
call
on
the
Lord
themselues
,
and
desire
others
to
pray
for
them
,
but
if
comfort
or
deliuerance
come
not
iust
in
the
houre
they
would
haue
it
,
do
they
still
plie
the
Lord
with
their
suites
?
are
they
importunate
suiters
?
No
,
no
such
matter
,
they
leaue
off
seeking
to
the
Lord
,
and
they
flie
to
the
diuill
,
they
seeke
to
him
by
vnlawfull
meanes
,
and
they
seeke
helpe
from
the
diuels
instruments
,
from
witches
and
wizards
:
which
course
and
dealing
of
theirs
is
most
wicked
,
diuellish
and
abhominable
.
Well
for
a
second
vse
,
let
vs
learne
our
dutie
,
the
dutie
that
concernes
all
Gods
children
,
Gods
children
are
to
be
importunate
with
the
Lord
in
prayer
in
an
holy
manner
.
all
that
haue
the
Spirit
of
adoption
,
let
vs
crie
,
Abba
,
Father
:
euen
Father
,
father
,
let
vs
double
our
requests
:
and
if
our
lawfull
suites
be
not
granted
after
manie
times
calling
on
the
name
of
the
Lord
,
yet
let
vs
still
plie
the
Lord
with
our
suits
and
supplications
,
let
vs
stil
be
instant
with
the
Lord
in
prayer
,
with
an
holy
instancie
and
importunitie
.
And
consider
with
thy selfe
,
if
the
Lord
defer
to
grant
thy
requests
after
many
times
calling
on
him
,
and
after
thy
crying
while
thy
throat
is
drie
,
&
thine
eyes
faile
whiles
thou
waitest
for
God
,
Psal
.
69.3
.
yet
if
the
Lord
giue
thee
an
heart
still
to
seeke
to
him
,
and
still
in
patience
to
sue
to
him
,
that
is
a
more
excellent
gift
,
and
a
greater
mercie
then
the
thing
thou
suest
for
.
And
againe
,
consider
that
the
Lord
many
times
deferres
to
grant
the
requests
of
his
children
for
speciall
good
reasons
:
as
hereby
to
trie
their
hope
,
and
to
exercise
their
faith
,
Why
God
somtimes
deferes
to
grant
the
requests
of
his
holy
children
.
to
see
whether
they
will
still
hope
in
him
,
and
still
depend
on
his
goodnesse
,
euen
when
he
seemes
to
hide
his
face
from
them
.
Thus
dealt
the
Lord
Iesus
with
the
Canaanitish
woman
,
Matth
.
15.22
.
she
came
to
him
and
cryed
,
saying
,
Haue
mercie
on
me
O
Lord
,
the
Sonne
of
Dauid
,
my
daughter
is
miserably
vexed
with
a
diuell
:
he
answered
her
not
a
word
,
he
made
as
though
he
heard
not
:
his
disciples
came
to
him
and
they
besought
him
that
he
would
send
her
away
,
for
she
crieth
after
vs
:
he
cut
them
vp
with
a
short
answer
,
and
told
them
,
He
was
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israel
:
yet
the
woman
would
not
so
leaue
off
suing
to
him
,
but
she
came
and
worshipped
him
,
and
said
,
Lord
helpe
me
:
he
gaue
her
yet
another
repulse
,
and
that
a
bitter
one
,
he
called
her
whelpe
or
dogge
,
It
is
not
good
to
take
the
childrens
bread
and
to
cast
it
to
whelpes
:
yet
for
all
this
she
would
not
be
driuen
from
him
,
but
still
followed
him
and
said
,
Truth
Lord
,
yet
indeed
the
whelpes
eate
of
the
crummes
which
fall
from
their
maisters
table
.
And
then
saith
the
text
,
he
answered
her
,
and
said
to
her
,
O
woman
,
great
is
thy
faith
,
be
it
to
thee
as
thou
desirest
.
Againe
,
the
Lord
sometimes
deferres
to
grant
the
lawfull
requests
of
his
children
for
the
good
things
they
craue
at
his
hands
,
that
when
those
good
things
are
giuen
,
they
may
be
more
welcome
and
more
esteemed
of
,
and
not
regarded
as
things
of
course
.
And
further
,
the
Lord
sometimes
defers
to
grant
the
requests
of
his
children
,
to
stirre
them
vp
to
be
more
earnest
with
him
in
prayer
.
Thus
he
dealt
with
Moses
,
Exod
.
32.
his
purpose
was
to
spare
his
people
and
not
to
destroy
them
,
yet
when
Moses
prayed
to
him
for
the
sparing
of
them
,
he
said
to
him
verse
10.
Let
me
alone
,
that
my
wrath
may
waxe
hot
against
them
,
for
I
will
consume
them
:
but
I
will
make
of
thee
a
mightie
people
.
This
was
to
stirre
vp
Moses
to
be
more
earnest
with
him
in
prayer
for
the
safetie
of
the
people
,
as
he
was
verse
11.
O
Lord
(
saith
he
)
why
doth
thy
wrath
waxe
hot
against
thy
people
which
thou
hast
brought
out
of
Egypt
with
power
and
with
a
mightie
hand
?
Therefore
if
our
lawfull
requests
be
not
granted
after
many
times
calling
on
the
Lord
,
let
vs
remember
it
is
either
for
the
triall
of
our
hope
,
and
dependance
on
the
Lord
,
or
the
exercise
of
our
faith
,
or
to
make
good
things
when
they
come
more
welcome
;
or
to
enflame
our
affections
,
and
to
make
vs
more
earnest
in
prayer
with
him
.
And
if
the
Lord
giue
vs
hearts
still
to
perseuere
in
praier
,
and
still
in
patience
to
sue
to
the
Lord
,
it
is
a
more
excellent
gift
then
the
thing
we
sue
for
.
Let
vs
still
be
instant
and
earnest
with
the
Lord
,
and
still
follow
him
,
and
plie
him
with
our
holy
suites
and
supplications
,
and
doubtlesse
in
his
appointed
time
he
will
heare
vs
,
and
grant
our
requests
,
and
giue
vs
the
good
things
we
craue
at
his
hands
,
or
things
proportionable
,
euen
those
things
that
shall
be
most
for
his
glorie
and
our
comfort
.
VERSE
16.
The
same
Spirit
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
COme
we
now
to
Verse
16.
The
same
Spirit
beareth
witnesse
with
our
spirit
,
that
we
are
the
children
of
God
.
Our
Apostle
in
the
verse
foregoing
(
as
I
haue
told
you
)
proues
that
which
he
put
downe
verse
14.
that
such
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
:
from
the
propertie
of
that
Spirit
that
is
working
in
them
,
with
particular
instance
,
first
in
the
beleeuing
Romans
,
that
the
beleeuing
Romans
had
receiued
the
Spirit
of
adoption
,
the
Spirit
of
God
working
in
them
as
a
Spirit
of
adoption
,
and
therefore
they
were
the
children
of
God
.
And
he
further
sets
out
the
Spirit
of
adoption
by
the
effect
of
it
,
as
that
it
cause
in
himselfe
and
in
them
,
inuocation
,
prayer
,
and
calling
on
the
name
of
the
Lord
,
that
is
,
a
crying
,
Abba
,
Father
.
And
that
which
in
order
of
nature
goes
before
it
,
as
namely
,
the
witnesse
and
testimonie
of
the
Spirit
of
God
with
our
spirit
that
we
are
the
children
of
God
.
For
vnlesse
the
holy
Spirit
of
God
witnesse
Gods
loue
to
vs
in
Christ
,
and
that
we
are
reconciled
to
God
in
and
through
him
,
and
that
God
is
indeed
our
gracious
Father
in
Christ
,
and
hath
made
vs
his
children
,
we
dare
not
draw
neare
to
his
holy
Maiestie
,
nor
craue
any
good
thing
at
his
hands
.
And
this
witnesse
of
the
Spirit
of
God
,
is
the
ground
of
confidence
and
holy
boldnesse
in
prayer
.
In
this
verse
considered
by
it selfe
,
we
haue
two
generall
things
laid
downe
before
vs.
First
certaine
witnesses
.
Secondly
the
thing
witnessed
.
The
witnesses
are
two
,
the
Spirit
of
God
,
and
our
spirit
,
both
witnessing
one
and
the
same
thing
,
witnessing
together
:
The
same
Spirit
beareth
witnesse
with
our
spirit
,
saith
the
Apostle
.
The
thing
witnessed
is
in
the
words
following
,
That
we
are
the
children
of
God
.
That
is
briefly
the
generall
matter
of
the
verse
.
Let
vs
now
examine
the
words
of
it
touching
the
sence
and
meaning
of
them
.
The
same
Spirit
,
that
is
,
Interpretation
.
that
very
Spirit
we
spake
of
before
,
the
holy
Spirit
of
God
,
who
is
to
vs
that
truely
beleeue
in
Christ
,
a
Spirit
of
adoption
.
Beareth
witnesse
with
our
spirit
,
or
witnesseth
together
with
our
Spirit
,
or
,
is
as
it
were
a
fellow
witnesse
with
our
Spirit
.
Now
touching
this
witnesse
and
testimonie
of
the
Spirit
,
that
we
may
rightly
conceiue
it
,
first
know
,
that
it
is
internall
,
it
is
inward
and
not
outward
,
it
is
not
by
any
outward
speech
or
voyce
,
it
is
not
as
God
gaue
testimonie
to
Christ
to
be
his
Sonne
,
Mat
.
3.17
.
Mat
.
3.17
.
by
an
audible
voyce
from
heauen
:
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
the
witnesse
of
the
Spirit
here
spoken
of
,
is
not
by
any
such
voyce
,
but
it
is
inward
,
euen
an
inward
witnesse
and
testimonie
.
And
againe
,
this
witnesse
and
testimonie
of
the
Spirit
,
is
not
any
extraordinarie
and
speciall
reuelation
,
appropriated
and
belonging
to
some
excellent
&
speciall
men
,
such
as
Paul
was
,
&
the
like
,
as
the
Papists
do
dreame
,
but
it
is
that
testimonie
of
the
Spirit
of
God
which
is
common
to
all
true
beleeuers
in
their
measure
.
Now
some
would
haue
this
witnes
&
testimony
of
the
Spirit
,
to
be
that
crie
that
is
stird
vp
in
the
hearts
of
true
beleeuers
by
the
Spirit
of
God
,
whereby
they
call
God
their
Father
with
a
childlike
boldnesse
and
confidence
spoken
of
in
the
verse
before
,
but
indeed
that
crie
is
rather
an
effect
and
a
fruite
of
the
testimonie
of
the
Spirit
,
then
the
testimonie
of
the
Spirit
it selfe
:
for
the
Spirit
first
inwardly
perswades
true
beleeuers
that
they
are
the
children
of
God
,
and
then
it
makes
them
in
theit
hearts
to
crie
Abba
,
Father
.
I
take
it
therefore
that
the
witnesse
and
testimonie
of
the
Spirit
here
spoken
of
,
is
an
inward
,
secret
,
and
vnspeakable
inspiration
of
the
Spirit
,
the
holy
Spirit
of
God
inwardly
,
secretly
,
and
after
an
vnspeakable
manner
informing
our
hearts
,
and
inwardly
perswading
vs
that
God
is
our
Father
,
and
powring
into
our
heart
a
secret
,
wonderfull
,
and
vnspeakable
sweet
sense
and
feeling
of
Gods
loue
to
vs
,
not
of
Gods
ordinarie
or
common
loue
,
but
of
his
speciall
and
fatherly
loue
;
that
God
loues
vs
with
such
loue
as
he
beares
to
his
onely
begotten
sonne
Christ
Iesus
,
in
whom
we
are
adopted
to
be
his
children
,
as
the
Lord
Iesus
himselfe
speakes
in
that
excellent
prayer
of
his
,
Ioh
.
17.23
.
Ioh
.
17.23
.
that
God
loues
vs
,
we
beleeuing
in
Christ
,
as
he
hath
loued
him
.
And
to
this
purpose
the
Apostle
speaks
plainely
Rom
.
5.5
.
Rom
.
5.5
.
The
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
which
is
giuen
vnto
vs.
The
holy
Spirit
of
God
giuen
to
vs
doth
infuse
and
powre
into
our
hearts
a
sense
and
feeling
of
Gods
loue
to
vs
in
Christ
.
With
our
spirit
,
or
together
with
our
spirit
.
The
holy
Spirit
of
God
and
our
spirit
being
two
distinct
witnesses
:
by
our
spirit
,
we
are
not
hereby
to
vnderstand
our
soule
,
as
it
is
a
naturall
part
of
man
,
but
our
regenerate
part
,
which
the
Apostle
calls
our
spirit
,
1.
Thess
.
5.25
.
1.
Thess
.
5.23
.
our
heart
and
conscience
,
regenerate
,
renewed
,
and
sanctified
by
the
Spirit
of
God
,
we
being
such
as
are
regenerate
,
our
hearts
and
consciences
sanctified
by
the
sprinkling
of
the
bloud
of
Christ
,
and
so
quieted
and
cleared
:
for
our
hearts
and
consciences
sanctified
&
renewed
by
the
Spirit
of
God
and
sprinkled
with
the
bloud
of
Christ
,
are
acquainted
with
the
good
will
of
God
towards
vs
,
as
1.
Cor
.
2.11
.
1.
Cor
.
2.11
.
The
Spirit
of
man
knowes
the
things
of
a
man
,
and
they
beare
a
sound
and
infallible
testimonie
of
Gods
loue
to
vs
,
euen
by
peace
of
conscience
,
and
other
graces
of
the
Spirit
in
vs
,
as
the
Apostle
saith
,
2.
Cor
.
1.12
.
This
is
the
testimonie
of
our
conscience
,
that
in
simplicitie
and
godly
purenesse
,
and
not
in
fleshly
wisedome
,
but
by
the
grace
of
God
,
we
haue
had
our
conuersation
in
the
world
,
and
most
of
all
to
you
wards
.
And
of
this
testimonie
Saint
Iohn
speakes
,
1.
Ioh
.
3.21
.
If
our
heart
condemne
vs
not
,
then
haue
we
boldnesse
towards
God
.
That
we
are
the
children
of
God
:
that
is
,
that
we
are
now
actually
and
indeed
the
children
of
God
,
not
by
nature
,
but
by
grace
and
fauour
,
and
by
adoption
,
that
now
we
are
actually
accounted
the
adopted
sonnes
and
daughters
of
God
in
and
through
Christ
.
Now
then
thus
briefly
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
That
very
same
holy
Spirit
of
God
,
who
is
to
vs
that
truly
beleeue
in
Christ
a
Spirit
of
adoption
,
doth
by
his
inward
,
secret
,
and
vnspeakable
inspiration
,
informe
our
hearts
,
and
inwardly
perswade
vs
that
God
is
our
Father
,
and
euen
powre
into
our
hearts
a
secret
,
wonderfull
,
and
vnspeakable
sense
and
feeling
of
Gods
speciall
and
fatherly
loue
to
vs
:
euen
of
such
loue
as
he
beares
to
his
onely
begotten
Sonne
Christ
Iesus
,
in
whom
we
are
the
adopted
children
of
God
;
and
so
doth
witnesse
to
vs
,
together
with
our
owne
hearts
and
consciences
,
renewed
and
sanctified
by
the
sprinkling
of
the
bloud
of
Christ
,
and
so
quieted
and
cleared
,
they
also
soundly
a●●
infallibly
witnessing
the
same
to
vs
by
the
peace
of
them
,
and
by
other
graces
of
the
Spirit
in
vs
;
that
we
are
now
by
grace
and
fauour
actually
accounted
Gods
children
,
euen
the
adopted
sonnes
and
daughters
of
God
in
and
through
Christ
.
Come
we
now
to
such
things
as
are
hence
offered
for
our
instruction
:
first
from
this
verse
in
generall
,
God
doth
in
time
of
this
life
make
knowne
his
eternall
loue
to
his
elect
,
and
assure
them
of
it
.
being
thus
conceiued
as
one
proposition
,
namely
thus
:
That
the
Spirit
of
God
witnessing
with
them
that
are
regenerate
,
that
they
are
the
children
of
God
,
we
are
giuen
to
vnderstand
,
that
the
Lord
is
pleased
in
the
time
of
this
life
to
make
knowne
his
eternall
loue
to
his
elect
,
and
to
informe
them
of
it
,
and
to
assure
them
of
it
by
the
witnesse
of
his
good
Spirit
,
and
by
euidence
of
grace
in
themselues
.
The
Lord
doth
not
onely
loue
his
elect
from
all
eternitie
,
but
he
doth
also
in
time
,
yea
in
the
time
of
this
life
,
make
knowne
that
loue
of
his
to
them
,
and
witnesse
to
them
by
his
good
Spirit
that
he
loues
them
,
and
that
they
are
right
deare
to
him
.
It
is
said
,
Rom
.
5
5.
Rom
.
5.5
.
The
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
which
is
giuen
vnto
vs.
The
Lord
doth
in
time
as
it
were
powre
into
the
hearts
of
his
elect
a
liuely
sense
and
feeling
of
his
loue
to
them
:
and
the
eternall
loue
of
God
to
his
chosen
,
is
as
a
sweet
ointment
powred
out
in
time
of
this
life
,
that
doth
exceedingly
refresh
their
hearts
with
a
sense
and
feeling
of
it
.
1.
Cor
.
2.10
.
1.
Cor
.
2.10
.
the
Apostle
speaking
of
himselfe
and
other
true
beleeuers
,
saith
,
God
hath
reuealed
to
vs
by
his
Spirit
,
the
deepe
and
hidden
things
of
God
,
Verse
9.
euen
the
things
that
eye
hath
not
seene
,
neither
eare
hath
heard
,
nor
euer
came
into
mans
heart
,
that
God
hath
prepared
for
them
that
loue
him
.
And
verse
12.
he
saith
,
We
haue
receiued
not
the
spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
giuen
vs
of
God
.
And
verse
16.
We
haue
the
mind
of
Christ
:
we
are
acquainted
with
the
heart
,
and
mind
,
and
good
will
of
Christ
towards
vs
:
and
thus
it
is
with
all
Gods
elect
.
The
Lord
doth
not
keepe
his
loue
that
he
beares
to
them
secret
and
close
,
and
as
it
were
in
his
owne
bosome
,
in
his
eternall
purpose
and
decree
,
but
in
time
,
yea
in
the
time
of
this
life
,
he
acquaints
them
with
it
,
and
he
makes
knowne
his
eternall
loue
to
them
,
and
doth
witnesse
to
them
by
his
Spirit
that
he
loues
them
,
and
that
they
are
right
deare
to
him
:
for
why
,
The
Lord
knowes
that
his
elect
are
in
this
world
as
in
a
valley
of
death
and
of
teares
,
and
that
here
they
meete
with
continuall
troubles
and
afflictions
,
trials
and
temptations
,
and
therefore
to
keepe
them
from
being
swallowed
vp
of
heauinesse
,
and
sorrow
,
and
griefe
,
and
from
fainting
and
sinking
vnder
their
troubles
,
afflictions
,
and
trials
,
he
is
pleased
out
of
his
infinite
wisedome
,
and
out
of
his
fatherly
care
ouer
them
,
out
of
his
wonderfull
loue
to
them
,
to
vouchsafe
to
them
euen
in
this
life
,
some
taste
and
feeling
of
his
loue
to
them
,
and
to
make
knowne
his
eternall
loue
to
them
,
and
to
informe
them
of
it
,
and
to
assure
them
of
it
by
the
witnesse
of
his
good
Spirit
,
that
he
loues
them
,
and
that
they
are
right
deare
and
precious
to
his
holy
Maiestie
.
Now
for
the
vse
of
this
;
on
this
ground
we
may
take
notice
of
the
excellent
and
comfortable
state
of
Gods
chosen
,
The
comfortable
state
of
Gods
chosen
in
this
life
,
in
that
they
are
made
acquainted
with
Gods
loue
to
them
,
discouered
.
that
their
state
euen
in
this
life
is
most
excellent
,
and
full
of
sweet
and
vnspeakable
comfort
;
they
are
not
onely
beloued
of
God
from
all
eternitie
,
whose
loue
is
better
then
life
it selfe
but
they
are
in
time
,
yea
in
the
time
of
this
life
made
acquainted
with
Gods
loue
towards
them
,
and
they
come
to
know
Gods
mind
,
and
heart
,
and
good
will
towards
them
,
and
to
haue
it
witnessed
to
them
by
his
owne
good
Spirit
,
and
therein
doubtlesse
is
the
depth
of
all
true
comfort
.
Men
commonly
cheare
vp
themselues
,
and
solace
themselues
exceedingly
,
in
that
they
are
loued
and
fauoured
of
some
great
and
mightie
Prince
,
and
he
making
his
loue
knowne
to
them
,
they
thinke
themselues
the
happiest
men
aliue
:
Oh
then
what
is
it
to
be
acquainted
with
Gods
loue
,
the
King
and
Lord
of
heauen
and
earth
,
and
for
a
man
to
haue
it
made
knowne
to
him
,
that
God
hath
loued
him
before
the
world
was
,
and
that
he
louing
him
,
he
loues
him
for
euer
?
out
of
question
that
must
needs
fill
his
heart
with
ioy
vnspeakable
and
glorious
,
that
is
the
hidden
Manna
,
&
that
is
the
new
name
that
none
knowes
but
he
that
hath
it
,
spoken
of
Reuel
.
2.17
.
In
that
Gods
chosen
are
acquainted
with
Gods
speciall
loue
vnto
them
,
it
makes
them
reioyce
in
their
greatest
afflictions
,
yea
in
the
flames
of
fire
to
sing
and
reioyce
.
And
therefore
let
the
world
deeme
what
it
will
of
the
state
of
Gods
chosen
;
in
this
world
without
question
it
is
a
state
and
condition
most
excellent
,
and
full
of
sweet
and
heauenly
comfort
.
And
for
a
second
vse
:
Is
it
so
that
the
Lord
in
time
,
yea
in
the
time
of
this
life
,
Comfort
for
poore
sanctified
soules
that
are
deiected
because
they
feele
not
heauenly
sweetnesse
&
comfort
.
makes
knowne
his
eternall
loue
to
his
chosen
,
and
is
he
pleased
to
informe
them
of
it
,
and
to
assure
them
of
it
by
his
owne
good
Spirit
?
Then
here
is
matter
of
comfort
for
poore
sanctified
soules
,
that
are
deiected
and
cast
downe
,
in
that
they
feele
not
heauenly
sweetnesse
and
comfort
,
for
so
the
case
may
be
,
and
is
many
times
,
a
man
or
woman
may
feele
the
holy
Spirit
of
God
working
in
them
in
speciall
manner
,
and
yet
haue
not
a
sense
and
feeling
of
Gods
loue
to
them
:
Well
is
the
case
so
with
thee
whosoeuer
thou
art
?
Dost
thou
feele
the
holy
Spirit
of
God
working
in
speciall
manner
;
and
yet
thou
hast
not
a
sense
and
feeling
of
Gods
loue
to
thee
?
Comfort
thy selfe
,
the
Lord
will
at
one
time
or
other
,
euen
in
the
time
of
this
life
,
acquaint
thee
with
his
owne
heart
and
good
will
towards
thee
,
and
assure
thee
of
it
by
his
owne
good
Spirit
,
that
he
hath
loued
thee
from
all
eternitie
:
and
know
this
for
a
truth
,
that
the
Lord
reserueth
his
chiefest
comfort
for
the
fittest
time
.
When
Daniel
was
in
the
Lyons
den
,
then
was
he
comforted
;
when
the
three
companions
of
Daniel
were
in
the
hote
fierie
fornace
,
then
did
the
Lord
send
comfort
to
them
;
when
Paul
and
Silas
were
in
prison
and
made
fast
in
the
stocks
,
then
found
they
most
comfort
,
Act.
16.25
.
And
so
doubtlesse
when
thou
art
plunged
into
the
deepest
distresse
,
and
when
thou
art
in
the
greatest
triall
,
and
thinkest
thou
shalt
sinke
and
not
be
able
to
hold
out
,
as
when
sicknesse
comes
,
and
death
drawes
neare
,
and
hast
most
need
of
comfort
,
euen
of
this
comfort
of
assurance
of
Gods
loue
to
thee
,
then
assuredly
thou
shalt
haue
it
,
then
will
the
Lord
euen
shed
abroad
his
loue
into
thine
heart
by
his
owne
good
Spirit
:
thinke
on
that
to
thy
comfort
.
In
the
next
place
,
in
that
the
Apostle
saith
,
the
holy
Spirit
of
God
witnesseth
with
our
Spirit
that
we
are
the
children
of
God
,
that
is
,
as
I
shewed
,
the
holy
Spirit
of
God
doth
by
an
inward
secret
inspiration
informe
vs
,
and
inwardly
perswade
vs
that
God
is
our
Father
,
and
so
witnesse
together
with
our
owne
hearts
,
sanctified
and
renewed
by
grace
,
and
sprinkled
with
the
bloud
of
Christ
,
that
we
are
by
grace
and
fauour
the
children
of
God
:
we
may
raise
this
conclusion
,
this
point
of
truth
.
That
Gods
children
may
in
the
time
of
this
life
be
infallibly
assured
of
Gods
speciall
and
fatherly
loue
towards
them
,
Gods
children
may
in
time
of
this
life
be
infall●bly
assured
of
Gods
fatherly
loue
to
them
.
they
may
euen
whilest
they
liue
here
in
this
world
know
it
,
and
be
certainly
assured
of
it
,
that
God
loues
them
in
particular
,
and
hath
loued
them
from
all
eternitie
,
and
be
assured
that
they
in
particular
are
in
the
state
of
grace
and
saluation
,
and
in
the
number
of
Gods
chosen
:
for
why
,
The
holy
Spirit
of
God
is
the
Spirit
of
truth
,
Ioh
.
14.17
.
and
he
cannot
lie
nor
deceiue
,
his
testimonie
must
needs
be
most
certaine
,
sure
and
infallible
,
he
cannot
be
deceiued
,
neither
doth
he
deceiue
any
.
And
Gods
chosen
haue
in
themselues
in
the
time
of
this
life
,
the
witnesse
and
perswasion
of
the
Spirit
of
God
,
that
they
are
the
children
of
God
,
as
the
Apostle
here
saith
.
And
to
this
purpose
also
speakes
the
Apostle
in
that
place
before
cited
,
1.
Cor
.
2.12
.
We
haue
not
receiued
the
spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
(
that
is
)
that
we
might
certainly
know
the
things
that
are
giuen
vs
of
God
,
euen
the
things
that
concerne
our
eternall
happinesse
and
saluation
,
both
grace
here
,
and
glory
hereafter
.
And
1.
Ioh
.
4.13
.
We
know
saith
Saint
Iohn
,
that
we
dwell
in
God
and
God
in
vs
,
and
so
are
in
the
speciall
fauour
of
God
,
because
he
hath
giuen
vs
of
his
Spirit
.
And
hence
it
is
that
the
holy
Spirit
of
God
is
said
to
be
to
Gods
chosen
as
a
seale
,
and
as
an
earnest
of
their
inheritance
,
as
2.
Cor
.
1.22
.
God
hath
sealed
vs
(
saith
the
Apostle
)
and
hath
giuen
the
earnest
of
his
Spirit
in
our
hearts
.
And
Ephes
.
1.13.14
.
saith
the
Apostle
,
Ye
were
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
.
And
Ephes
.
4.30
.
Grieue
not
the
holy
Spirit
of
God
,
by
whom
we
are
sealed
vnto
the
day
of
redemption
.
And
againe
,
true
sanctifying
grace
in
the
heart
,
and
the
power
,
of
grace
in
the
heart
and
life
,
is
an
infallible
euidence
and
testimony
of
Gods
speciall
loue
to
those
that
haue
it
.
As
1.
Ioh
.
3.14
.
We
know
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
Any
measure
of
true
loue
to
God
,
to
his
children
,
to
his
word
and
holy
ordinances
,
powred
into
the
heart
by
the
holy
Ghost
,
is
a
certaine
demonstration
of
it
,
that
a
man
or
woman
is
translated
by
the
mightie
hand
of
the
most
High
,
from
death
to
life
,
and
set
into
the
state
of
grace
and
of
saluation
:
and
especially
the
grace
of
true
iustifying
faith
,
is
a
sure
euidence
of
Gods
speciall
grace
and
fauour
to
those
that
haue
it
.
For
as
true
iustifying
faith
is
a
necessary
fruite
of
Gods
eternall
election
,
and
of
his
preordination
to
eternall
life
,
Acts
13.48
.
As
many
as
were
ordained
to
eternall
life
beleeued
;
so
is
it
an
argument
of
confirmation
to
the
soule
of
him
in
whom
it
is
,
that
he
is
elected
and
shall
be
saued
,
Iohn
3.16
.
God
so
loued
the
world
,
that
he
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
but
haue
euerlasting
life
.
Hence
one
that
finds
tue
faith
in
his
owne
heart
,
may
reason
thus
;
Truth
it selfe
hath
said
,
whosoeuer
beleeueth
in
the
Sonne
of
God
,
shall
not
perish
but
haue
life
euerlasting
;
mine
owne
heart
tels
me
,
that
I
beleeue
in
the
Sonne
of
God
,
therefore
I
am
sure
I
shall
be
saued
.
A
Popish
shift
met
withall
.
It
is
but
a
shift
of
the
Papists
,
to
say
,
that
a
man
cannot
know
whether
he
haue
faith
in
himselfe
or
no
:
for
if
a
man
haue
true
faith
in
his
heart
,
he
may
discerne
it
,
at
least
the
power
of
it
,
and
the
fruites
of
it
.
Yea
but
(
say
they
)
certaine
knowledge
of
faith
,
doth
not
inferre
certaine
knowledge
of
grace
and
of
saluation
.
That
is
weaker
then
the
former
.
For
by
faith
(
saith
the
Apostle
)
we
haue
accesse
to
this
grace
wherein
we
stand
and
reioyce
,
vnder
the
hope
of
glory
of
the
sonnes
of
God
,
which
hope
shall
neuer
deceiue
vs
nor
make
vs
ashamed
,
Rom
.
5.25
.
Againe
,
by
iustifying
faith
a
man
may
know
that
Christ
is
in
him
,
and
how
then
should
he
not
know
that
he
is
in
the
fauour
of
God
?
Christ
is
not
in
the
reprobate
that
are
out
of
Gods
fauour
,
but
in
Gods
elect
,
in
whom
after
they
be
called
he
dwels
by
faith
,
Ephes
.
3.17
.
And
therefore
doubtlesse
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
Gods
chosen
may
in
the
time
of
this
life
be
infallibly
assured
of
Gods
speciall
and
fatherly
loue
towards
them
,
and
may
be
certainly
assured
by
the
witnesse
and
perswasion
of
Gods
Spirit
,
and
by
the
euidence
of
grace
,
especially
by
iustifying
faith
in
their
hearts
,
that
they
in
particular
are
in
the
state
of
grace
and
of
saluation
,
and
in
the
number
of
Gods
chosen
,
The
Papists
confuted
in
that
they
hold
that
a
man
cannot
come
to
infallible
assurance
of
his
owne
saluation
in
this
life
.
and
that
they
are
such
as
shall
be
saued
.
Now
then
for
vse
,
first
this
truth
is
directly
contrarie
to
that
which
is
held
and
taught
by
the
Papists
,
it
doth
directly
crosse
their
tenent
,
and
their
doctrine
they
hold
&
teach
,
that
a
man
cannot
in
the
time
of
this
life
come
to
be
infallibly
assured
that
he
in
particular
is
in
the
state
of
grace
&
of
saluation
,
and
that
he
in
particular
shall
be
saued
.
They
say
a
man
may
haue
a
good
hope
that
he
shall
be
saued
,
but
he
cannot
be
infallibly
assured
of
it
,
that
they
denie
,
and
they
call
such
speciall
perswasion
faithlesse
,
and
a
damnable
false
illusion
,
and
a
meere
presumption
:
and
on
this
text
they
giue
this
annotation
:
Say
they
,
the
testimonie
of
the
Spirit
here
spoken
of
,
is
nothing
else
but
the
inward
good
motions
,
comfort
,
and
contentment
which
the
children
of
God
do
daily
feele
more
and
more
in
their
hearts
by
seruing
him
,
by
which
they
haue
as
it
were
an
attestation
of
his
fauour
towards
them
,
whereby
the
hope
of
their
iustification
and
saluation
is
much
corroborated
and
strengthened
.
See
the
false
dealing
of
these
subtill
sophisters
:
the
Apostle
saith
directly
,
the
Spirit
witnesseth
with
our
spirit
,
that
we
are
the
children
of
God
;
they
mince
the
matter
,
and
say
,
Gods
children
haue
as
it
were
an
attestation
of
Gods
sauour
towards
them
.
And
againe
,
they
make
the
witnesse
of
the
holy
Spirit
of
God
to
be
good
motions
,
comfort
,
and
contentment
in
the
hearts
of
Gods
children
,
arising
from
their
seruing
of
God
,
and
from
their
owne
good
workes
,
which
is
a
meere
corruption
of
the
text
:
there
is
no
such
thing
either
in
the
text
,
neither
can
any
such
thing
be
gathered
from
it
by
any
good
consequent
.
And
indeed
the
good
motions
,
comfort
,
and
contentment
in
the
hearts
of
Gods
children
,
are
rather
fruits
and
effects
of
the
testimonie
of
the
Spirit
of
God
,
then
the
witnesse
of
the
Spirit
it selfe
;
for
the
holy
Spirit
of
God
doth
first
witnesse
Gods
loue
to
his
chosen
,
and
then
he
stirres
vp
good
motions
in
them
,
and
then
works
comfort
and
contentment
in
their
hearts
.
Oh
but
say
the
Papists
,
touching
the
euidence
of
faith
,
a
man
cannot
beleeue
that
he
in
particular
shall
be
saued
,
because
he
is
not
named
in
particular
in
the
Bible
.
They
speake
idlely
,
the
generall
includes
the
particular
,
yea
the
holy
Ghost
speakes
particularly
,
Rom
10.9
.
If
thou
confesse
with
thy
mouth
the
Lord
Iesus
,
and
beleeue
in
thine
heart
that
God
raised
him
vp
from
the
dead
,
thou
shalt
be
saued
:
and
euerie
one
that
truly
beleeues
is
to
take
it
to
himselfe
as
if
he
were
named
.
Yea
but
(
say
they
)
where
doth
the
Scripture
say
,
that
they
do
beleeue
?
that
is
also
most
ridiculous
.
The
Scripture
doth
not
indeed
say
,
that
I
Iohn
,
or
I
Paul
do
beleeue
,
it
onely
sets
downe
faith
,
that
I
beleeue
,
the
particular
act
of
faith
whereby
I
beleeue
is
in
my
heart
,
and
is
not
beleeued
but
knowne
by
feeling
:
a
child
of
God
doth
not
beleeue
that
he
beleeues
,
but
he
feeles
it
.
And
therefore
notwithstanding
these
cauils
of
the
Papists
,
it
is
still
a
truth
,
that
Gods
chosen
may
in
the
time
of
this
life
be
infallibly
assured
of
Gods
speciall
loue
towards
them
,
and
may
certainly
be
assured
by
the
witnesse
and
testimonie
of
Gods
Spirit
,
and
the
euidence
of
grace
,
and
especially
of
iustifying
faith
,
that
they
in
particular
are
in
the
state
of
grace
,
and
of
saluation
.
And
for
a
second
vse
,
this
may
be
a
ground
of
strong
comfort
to
euerie
child
of
God
:
Strong
comfort
to
euerie
child
of
God
.
a
child
of
God
finding
in
himselfe
the
witnesse
of
Gods
Spirit
,
and
the
euidence
of
faith
,
and
the
fruits
of
grace
,
may
be
assured
of
it
,
and
that
infallibly
,
that
he
is
in
the
state
of
grace
and
of
saluation
,
and
that
God
loues
him
,
and
hath
loued
him
from
all
eternitie
:
yea
he
may
be
as
sure
of
it
as
Christ
is
in
heauen
,
that
he
shall
be
saued
.
Yea
but
will
some
say
,
How
shall
I
know
that
it
is
the
Spirit
of
God
perswading
my
heart
that
I
am
the
child
of
God
,
and
that
I
am
not
deceiued
by
some
illusion
of
Satan
,
or
some
carnall
presumption
?
I
answer
.
The
difference
of
a
true
testimonie
of
Gods
Spirit
,
Difference
betweene
the
testimonie
of
Gods
Spirit
and
a
Satanicall
illusion
or
carnall
presumption
,
is
in
three
things
.
and
a
Satanicall
illusion
working
in
men
a
vaine
presumption
,
is
in
three
things
.
First
,
the
perswasion
of
Gods
Spirit
is
grounded
on
the
truth
,
power
,
and
meere
mercie
of
God
,
and
on
the
merits
of
Christ
:
but
a
Satanicall
illusion
is
grounded
on
outward
blessings
or
common
graces
,
and
either
in
whole
or
part
on
a
mans
owne
workes
and
merits
.
Secondly
,
the
witnesse
of
Gods
Spirit
is
powerfull
and
effectuall
,
working
a
thorow
perswasion
of
Gods
loue
and
confidence
in
his
mercie
,
and
so
lowd
a
crying
Abba
,
Father
,
in
the
heart
of
a
child
of
God
,
as
in
comparison
of
that
saith
Luther
,
Luther
.
the
great
and
horrible
roarings
of
the
Law
,
of
sinne
,
of
death
,
and
of
the
diuell
and
hell
,
are
nothing
,
neither
can
be
heard
:
but
the
illusion
of
Satan
is
hollow
and
deceitfull
,
and
doth
onely
stammer
out
a
bare
assertion
,
that
a
man
is
the
child
of
God
,
without
any
inward
testimonie
of
the
sweetnesse
of
Gods
loue
,
or
any
affiance
in
his
mercie
.
Thirdly
,
the
testimonie
of
the
Spirit
of
God
is
much
assaulted
with
doubts
and
feares
,
more
or
lesse
,
at
one
time
or
other
;
but
the
illusion
of
Satan
is
neuer
troubled
with
any
such
doubtings
or
feares
,
that
is
euer
bold
and
presumptuous
so
long
as
it
continues
:
indeed
in
the
time
of
aduersitie
it
vanisheth
and
comes
to
nothing
;
and
they
that
haue
onely
a
vaine
presumption
,
they
commonly
say
,
they
haue
alwayes
had
a
strong
beliefe
,
and
they
neuer
doubted
.
If
then
thou
haue
in
thee
a
perswasion
of
Gods
speciall
and
fatherly
loue
towards
thee
,
grounded
on
the
truth
and
power
of
God
,
and
on
the
meere
mercie
of
God
,
and
on
the
merits
of
Christ
,
and
such
a
perswasion
as
is
powerfull
and
effectuall
,
working
in
thee
a
thorow
perswasion
of
Gods
loue
,
and
confidence
in
his
mercie
,
and
boldnesse
to
appeare
before
the
throne
of
grace
,
and
thou
dost
feele
thy
perswasion
assaulted
with
doubts
and
feares
,
more
or
lesse
,
at
one
time
or
other
,
though
not
ouercome
;
doubtlesse
it
is
the
Spirit
of
God
perswading
thine
heart
that
thou
art
a
child
of
God
,
and
that
thou
art
in
the
state
of
grace
and
of
saluation
;
and
thereupon
thou
maist
haue
strong
consolation
,
and
reioyce
with
ioy
vnspeakable
and
glorious
:
and
thereupon
thou
maist
conclude
to
the
comfort
of
thine
owne
soule
,
that
thou
art
sure
to
be
saued
,
and
the
gates
of
hell
shall
neuer
be
able
to
preuaile
against
thee
:
and
that
is
a
ground
of
sweet
and
excellent
comfort
.
Now
before
I
leaue
this
point
,
Another
cauill
of
the
Papists
.
I
hold
it
needfull
to
answer
another
cauill
of
the
Papists
:
they
do
further
cauill
against
the
truth
now
stood
on
after
this
manner
.
Say
they
,
though
a
man
may
be
assured
that
for
the
present
he
is
in
the
state
of
grace
;
admit
that
he
be
so
,
yet
he
cannot
be
sure
of
his
saluation
:
for
say
they
,
he
cannot
be
sure
that
he
shall
continue
and
perseuere
in
that
state
to
the
end
,
the
witnesse
&
testimonie
of
Gods
Spirit
may
be
extinct
and
put
out
,
iustifying
faith
may
be
lost
,
and
the
gifts
of
grace
,
the
fruits
of
grace
may
wither
,
and
may
come
to
nothing
:
how
then
can
any
man
build
on
these
grounds
infallible
assurance
,
and
neuer
failing
assurance
of
his
owne
saluation
,
and
that
he
shall
certainly
be
saued
?
To
this
I
answer
.
This
is
but
a
cauill
of
mans
carnall
reason
,
and
this
is
a
monstrous
boldnesse
in
them
;
for
by
this
meanes
they
call
into
question
the
truth
and
promise
of
God
,
the
power
of
God
,
the
deeds
of
our
blessed
Sauiour
,
the
prayer
of
Christ
,
the
eternall
loue
of
God
,
and
his
vnchangeable
decree
of
sauing
some
.
For
why
,
Gods
chosen
come
to
know
and
to
be
assured
that
they
are
in
the
state
of
grace
and
of
saluation
,
by
the
witnesse
and
testimonie
of
the
Spirit
of
God
,
and
by
the
euidence
of
grace
,
and
especially
of
iustifying
faith
in
their
hearts
,
and
by
the
fruits
of
grace
;
and
that
assurance
of
theirs
is
setled
and
grounded
on
the
truth
of
God
which
cannot
lye
,
on
the
truth
of
his
promise
made
knowne
to
them
in
his
word
,
as
namely
,
that
Ioh
.
3.36
.
He
that
beleeueth
on
the
Sonne
hath
euerlasting
life
:
On
the
power
of
God
by
which
they
are
kept
through
faith
to
saluation
,
1.
Pet
.
1.5
.
On
the
deeds
of
Christ
,
together
with
whom
they
are
quickened
,
and
raised
,
and
made
to
sit
in
certaine
hope
of
an
heauenly
possession
,
Ephes
.
2.5.6
.
On
the
prayer
of
Christ
that
could
not
be
in
vaine
,
but
was
certainly
heard
of
his
heauenly
Father
.
Ioh
.
17.20
.
I
pray
not
for
these
alone
,
but
for
them
also
which
shall
beleeue
in
me
through
their
word
:
On
the
eternall
loue
of
God
from
which
nothing
can
separate
them
,
verse
39.
of
this
Chapter
:
On
the
immutable
decree
of
God
which
stands
fast
for
euermore
,
The
foundation
of
God
remaineth
sure
,
and
hath
this
seale
,
the
Lord
knoweth
who
are
his
.
2.
Tim
.
2.19
.
Let
then
neither
the
Papists
or
any
enemie
of
Gods
grace
thinke
that
he
is
able
to
race
this
foundation
of
comfort
,
the
assurance
of
Gods
chosen
,
that
they
are
in
the
state
of
grace
,
and
of
saluation
,
they
shall
neuer
be
able
to
do
it
,
it
stands
on
firme
grounds
,
euen
on
such
grounds
as
can
neuer
be
shaken
.
Indeed
the
comfortable
perswasion
of
some
of
Gods
chosen
,
that
they
are
in
the
state
of
grace
and
of
saluation
,
may
for
a
time
be
weakened
through
the
neglect
of
the
meanes
,
or
by
falling
into
some
grieuous
sinne
,
or
by
a
secret
withdrawing
of
grace
and
comfort
of
it
,
may
be
lost
for
a
time
,
and
the
faith
of
Gods
chosen
may
be
wounded
,
and
the
actions
of
it
troubled
,
but
it
can
neuer
be
wholly
and
finally
lost
.
The
Lord
hath
made
a
faithfull
promise
,
Ierem
.
32.40
.
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
depart
from
me
:
and
Christ
hath
made
it
knowne
,
that
his
will
is
,
that
they
whom
his
Father
hath
giuen
him
be
where
he
is
,
that
they
may
behold
his
glorie
which
his
Father
had
giuen
him
,
Ioh
.
17.24
.
He
is
the
author
and
finisher
of
their
faith
.
Heb
.
12.2
.
Now
further
obserue
we
,
the
Apostle
here
ioynes
together
the
witnesse
of
the
Spirit
of
God
and
of
our
spirit
,
as
we
shewed
,
of
our
regenerate
part
of
the
heart
and
conscience
sanctified
,
and
renewed
,
and
sprinkled
with
the
bloud
of
Christ
,
and
quieted
and
cleared
.
Hence
then
we
are
giuen
to
vnderstand
thus
much
.
That
the
holy
Spirit
of
God
and
the
heart
and
conscience
renewed
and
sanctified
do
euer
concurre
&
meete
together
in
witnessing
Gods
speciall
and
fatherly
loue
.
Gods
holy
Spirit
doth
perswade
thē
,
and
them
only
,
of
Gods
eternall
loue
towards
thē
whose
hearts
are
sanctified
and
renewed
by
grace
.
The
holy
Spirit
of
God
doth
perswade
them
,
and
them
alone
,
and
none
but
them
whose
hearts
are
sanctified
and
renewed
by
grace
,
and
haue
the
power
of
grace
in
their
hearts
and
liues
,
that
God
loues
them
,
and
hath
loued
them
from
all
eternitie
,
and
that
they
are
in
the
state
of
grace
and
of
saluation
.
We
reade
Act.
15.8.9
.
Act.
15.8.9
.
the
Gentiles
hauing
heard
the
Gospell
beleeued
,
and
God
gaue
them
his
Spirit
,
yea
he
did
by
his
good
Spirit
witnesse
his
fatherly
loue
to
them
:
their
hearts
being
purified
by
faith
,
that
is
,
their
hearts
being
sprinkled
with
the
bloud
of
Christ
apprehended
by
faith
,
and
thereby
freed
from
the
guiltinesse
of
sinne
,
and
also
purged
from
the
filthinesse
of
sinne
,
and
they
being
sanctified
,
God
which
knoweth
the
hearts
bare
them
witnesse
in
giuing
to
them
the
holy
Ghost
euen
as
he
did
vnto
vs
,
and
he
put
no
difference
betweene
vs
and
them
,
after
that
by
faith
he
had
purified
their
hearts
,
saith
the
text
.
Galat
.
3.14
.
the
Apostle
saith
,
By
faith
we
receiue
the
Spirit
of
promise
.
His
meaning
is
,
we
beleeuing
in
Christ
,
and
being
sanctified
,
we
receiue
the
Spirit
of
God
more
fully
and
manifestly
dwelling
in
vs
to
our
sanctification
,
and
to
our
assurance
touching
our
redemption
.
1.
Ioh
.
3.21
.
saith
Saint
Iohn
,
If
our
heart
condemne
vs
not
,
if
our
conscience
be
sanctified
,
and
cleared
,
and
quieted
,
we
haue
boldnesse
towards
God
,
we
haue
then
God
who
knowes
all
things
,
to
witnesse
with
vs
by
his
good
Spirit
,
euen
to
witnesse
to
vs
his
grace
,
and
fauour
,
and
mercy
,
and
we
may
appeare
before
him
with
boldnesse
.
1.
Pet
.
1.2
.
the
Apostle
puts
these
two
together
,
obedience
and
the
sprinkling
of
the
bloud
of
Iesus
Christ
,
and
sanctification
of
the
Spirit
:
Elect
according
to
the
foreknowledge
of
God
the
Father
,
vnto
sanctification
of
the
Spirit
,
through
the
obedience
and
sprinkling
of
the
bloud
of
Iesus
Christ
.
And
these
testimonies
may
sufficiently
cleare
this
to
be
a
truth
,
that
the
holy
Spirit
of
God
doth
perswade
them
,
and
them
alone
,
and
none
but
them
,
whose
hearts
are
sanctified
by
grace
,
and
haue
the
power
of
grace
in
their
hearts
and
liues
,
that
God
loues
them
,
and
hath
loued
them
from
all
eternitie
,
and
that
they
alone
are
in
the
state
of
grace
and
saluation
:
and
The
grounds
of
it
are
these
.
1.
The
Spirit
of
Adoption
is
also
a
Spirit
of
sanctification
,
and
he
makes
Gods
chosen
the
workmanship
of
God
,
created
in
Christ
Iesus
to
good
workes
,
Ephes
.
2.10
.
And
then
he
witnesseth
to
them
that
they
are
the
children
of
God
.
2.
Againe
secondly
,
the
holy
Spirit
of
God
is
the
Spirit
of
truth
,
he
cannot
possibly
witnesse
an
vntruth
,
he
cannot
witnesse
that
a
child
of
the
diuell
(
as
euery
one
is
that
commits
sinne
,
1.
Ioh
.
3.8
.
)
is
a
child
of
God
;
he
cannot
,
neither
will
he
testifie
any
one
to
be
a
child
of
God
whom
he
neuer
sanctified
.
And
therefore
on
these
grounds
we
may
set
downe
this
for
a
certaine
truth
,
that
the
holy
Spirit
of
God
doth
perswade
them
,
and
them
alone
,
and
none
but
them
,
whose
hearts
are
sanctified
,
and
haue
the
power
of
grace
in
their
hearts
and
liues
,
that
God
loues
them
,
and
hath
loued
them
from
all
eternitie
,
and
that
they
,
and
none
but
they
,
are
in
the
state
of
grace
and
of
saluation
.
Now
then
to
apply
this
:
first
,
this
truth
serues
to
discouer
that
the
perswasion
of
euery
one
that
perswades
himselfe
that
his
spirituall
state
is
good
,
and
that
he
shall
be
saued
,
Euery
ones
perswasion
that
his
spirituall
state
is
good
,
is
not
the
perswasion
of
the
holy
Spirit
of
God
.
is
not
the
perswasion
of
the
holy
Spirit
of
God
.
Who
is
it
that
hath
not
a
good
conceit
of
himselfe
,
&
that
will
not
say
,
he
hopes
to
be
saued
?
Euen
the
drunkard
,
the
filthy
person
,
the
common
blasphemer
,
and
the
like
,
will
not
sticke
to
say
,
they
hope
to
be
saued
,
and
to
go
to
heauen
:
and
ciuill
honest
persons
,
they
are
strongly
perswaded
that
they
are
highly
in
the
fauour
of
God
,
and
that
they
are
in
the
state
of
grace
,
yea
that
it
is
God
himselfe
that
perswades
them
so
to
thinke
.
Poore
soules
,
they
deceiue
themselues
,
the
truth
now
deliuered
shewes
,
that
their
perswasion
is
but
a
meere
groundlesse
presumption
;
a
man
cannot
comfortably
perswade
himselfe
that
he
is
in
the
state
of
grace
and
of
saluation
,
if
he
haue
not
Gods
hand
and
seale
to
shew
for
it
,
euen
the
seale
of
his
good
Spirit
:
and
he
hath
not
that
,
vnlesse
he
find
the
stampe
and
image
of
that
seale
on
his
owne
heart
and
soule
.
The
holy
Spirit
of
God
perswades
no
man
that
he
is
a
child
of
God
,
vnlesse
his
owne
heart
can
witnesse
that
he
is
borne
of
God
,
and
begotten
againe
of
the
immortall
seed
of
the
word
of
God
,
and
borne
anew
of
the
Spirit
of
God
.
If
thou
beest
a
drunkard
,
a
Sabbath
breaker
,
a
common
sweater
,
or
the
like
,
and
sayest
the
Spirit
perswades
thee
that
thy
case
is
good
,
and
thou
shalt
be
saued
;
thou
art
a
lyer
against
the
holy
Ghost
,
it
is
not
Gods
Spirit
,
but
a
lying
spirit
,
that
so
perswades
thee
,
thou
bearest
not
the
image
of
the
Spirit
of
God
,
but
the
image
of
the
diuell
:
Gods
Spirit
witnesseth
indeed
,
but
his
witnesse
to
thee
is
heauie
and
fearefull
,
that
thou
and
such
as
thou
art
shalt
be
damned
,
Comfort
to
poore
sanctified
soules
who
in
regard
of
their
owne
weaknesse
are
many
times
driuen
to
doubt
whether
God
loues
them
or
no
.
thou
liuing
and
dying
in
that
state
:
and
therefore
take
heed
of
so
deceiuing
thy selfe
.
And
for
a
second
vse
:
Is
it
so
that
the
holy
Spirit
of
God
doth
perswade
them
,
and
them
alone
,
and
none
but
them
whose
hearts
are
sanctified
and
renewed
by
grace
,
and
haue
the
power
of
grace
in
their
hearts
,
and
do
expresse
it
in
their
liues
,
that
they
are
the
children
of
God
,
that
God
loues
them
,
&
hath
loued
them
from
all
eternitie
,
and
that
they
are
in
the
state
of
grace
&
of
saluation
?
Here
is
thē
a
ground
of
comfort
for
poore
sanctified
soules
,
who
though
they
be
truly
sanctified
,
yet
in
regard
of
the
weaknesse
and
imperfection
of
their
owne
inherent
holinesse
and
sanctification
,
are
many
times
driuen
to
doubt
whether
God
loue
them
or
no
,
and
whether
they
be
in
the
state
of
grace
and
saluation
or
no
.
Such
persons
are
to
consider
,
they
haue
not
onely
their
owne
hearts
to
witnesse
Gods
loue
to
them
,
which
because
of
the
imperfect
sanctification
of
them
,
might
make
them
rather
doubt
of
it
then
be
assured
of
it
,
but
they
haue
also
the
holy
Spirit
of
God
to
witnesse
with
their
hearts
and
consciences
,
truly
sanctified
and
renewed
by
grace
,
that
they
are
the
children
of
God
,
and
his
witnesse
is
infallible
and
vndeniable
:
the
Lord
cannot
refuse
the
witnesse
of
his
owne
good
Spirit
,
and
this
is
a
great
mercie
of
God
vouchsafed
to
his
children
.
A
witnesse
we
know
amongst
men
is
called
in
doubtful
cases
,
that
by
his
testimonie
he
may
cleare
the
truth
;
so
when
the
conscience
of
a
poore
sanctified
sinner
,
is
wauering
and
doubting
of
Gods
loue
,
in
regard
of
the
imperfection
of
holinesse
in
it selfe
,
then
the
Lord
vouchsafes
his
owne
good
Spirit
to
witnesse
it
to
him
,
and
his
witnesse
puts
the
matter
out
of
all
doubt
and
question
.
If
then
thou
feele
thine
owne
heart
and
soule
truly
sanctified
and
renewed
by
grace
,
(
and
thou
maist
know
that
thine
heart
is
truly
sanctified
by
the
inclinations
,
motions
,
and
affections
of
it
,
)
if
thou
feele
thine
heart
rightly
affected
with
the
mercies
of
God
,
the
comforts
in
Christ
,
and
the
comforts
of
the
word
of
God
,
that
thou
dost
esteeme
them
and
prize
them
aboue
all
things
in
the
world
,
and
thou
hast
a
true
loue
to
God
,
to
his
word
,
and
to
his
ordinances
,
to
his
children
,
because
they
are
his
children
,
and
thou
hast
a
true
and
sound
hatred
of
sinne
in
thy selfe
,
and
in
all
others
,
yea
in
thy
nearest
and
dearest
friends
;
though
thy
sanctification
be
imperfect
,
and
in
regard
of
the
imperfection
of
it
,
giues
thee
but
a
weake
testimonie
of
Gods
loue
,
yet
then
the
Lord
will
vouchsafe
to
thee
the
witnesse
of
his
owne
good
Spirit
,
and
his
witnesse
will
be
taken
,
it
is
infallible
,
and
strong
,
and
the
Lord
cannot
refuse
it
,
his
witnesse
will
beare
thee
out
before
the
iudgement
seate
of
the
Lord
Iesus
.
Come
we
now
to
speake
of
the
generall
thing
layd
before
vs
in
this
verse
:
namely
,
the
thing
witnessed
in
these
words
,
That
we
are
the
children
of
God
.
The
same
Spirit
beareth
witnesse
with
our
spirit
,
(
saith
the
Apostle
)
that
we
are
the
children
of
God
,
that
is
,
(
as
we
shewed
)
that
we
are
now
by
grace
and
fauour
actually
accounted
Gods
children
,
euen
the
adopted
sonnes
and
daughters
of
God
,
in
and
through
Christ
.
Now
here
haply
some
may
desire
to
haue
the
point
of
adoption
a
little
further
opened
and
cleared
,
they
not
so
well
vnderstanding
it
.
To
giue
them
therefore
satisfaction
,
I
will
labour
to
lay
it
forth
a
little
further
;
and
to
this
purpose
know
,
that
a
child
of
God
,
is
either
by
nature
or
by
grace
;
the
child
of
God
by
nature
is
Christ
,
as
he
is
the
eternall
Sonne
of
God
,
begotten
of
his
Father
from
euerlasting
,
and
therefore
called
the
onely
begotten
Sonne
of
God
,
Ioh
.
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
.
A
man
is
the
child
of
God
by
grace
three
wayes
.
A
child
of
God
by
grace
is
three
wayes
:
1.
Either
by
creation
,
as
Adam
was
before
his
fall
,
and
as
the
good
Angels
now
are
.
2.
Or
by
personall
vnion
,
and
thus
Christ
as
he
is
man
is
the
child
of
God
,
his
manhood
being
receiued
into
vnitie
of
person
with
his
Godhead
.
3.
Or
by
the
grace
of
adoption
,
and
thus
all
true
beleeuers
are
the
children
of
God
.
By
nature
they
are
the
children
of
wrath
as
well
as
others
,
but
by
the
grace
of
adoption
they
are
actually
accounted
Gods
children
,
in
and
through
Christ
.
And
the
ground
of
their
adoption
is
their
vnion
with
Christ
,
The
ground
of
adoption
of
Gods
children
.
they
being
vnited
and
knit
to
Christ
by
the
bond
of
faith
,
and
by
the
bond
of
his
Spirit
:
and
hauing
fellowship
with
him
who
is
the
naturall
Sonne
of
God
,
they
come
to
be
actually
accompted
Gods
children
by
grace
,
in
and
through
Christ
,
and
so
their
adoption
followes
their
iustification
,
and
is
annexed
to
it
.
There
is
a
Diuine
whom
I
will
not
name
,
who
in
a
Treatise
of
his
,
makes
adoption
to
be
in
order
of
nature
before
iustification
,
but
I
see
no
sufficient
ground
for
it
:
it
is
the
receiued
opinion
of
the
best
Diuines
,
that
it
followes
iustification
,
and
is
annexed
to
it
,
and
there
is
good
ground
for
it
in
the
Scripture
.
Galat
.
3.26.27
.
the
Apostle
saith
:
Ye
are
sonnes
of
God
by
faith
;
for
all
ye
that
are
baptized
haue
put
on
Christ
:
as
if
he
had
said
,
ye
are
by
Baptisme
ingrafted
into
Christ
,
and
made
one
with
him
by
faith
,
and
haue
fellowship
with
him
who
is
the
naturall
Sonne
of
God
,
&
therfore
ye
are
the
sonnes
of
God
.
Ioh
.
1.12
.
Ioh
.
1.12
.
it
is
said
,
As
many
as
receiued
Christ
,
to
thē
he
gaue
power
,
or
gaue
this
priuiledge
,
or
this
dignitie
to
be
the
sons
of
God
,
euen
to
them
that
beleeue
in
his
Name
.
Where
we
see
,
that
beleeuing
in
Christ
,
and
receiuing
of
Christ
to
iustification
,
is
made
the
ground
of
adoption
.
Now
in
the
grace
of
adoption
we
must
further
know
,
2.
Acts
of
God
in
the
grace
of
adoption
.
there
be
two
acts
of
God
,
one
is
acceptation
,
whereby
the
Lord
is
pleased
to
accept
men
for
his
children
by
grace
and
fauour
;
and
the
other
is
regeneration
,
whereby
they
are
borne
of
God
,
and
whereby
the
Lord
makes
them
new
creatures
,
and
doth
restore
in
them
his
owne
image
,
in
righteousnesse
and
true
holinesse
,
which
the
Apostle
Peter
,
2.
Pet
.
1.4
.
2.
Pet
.
1.4
.
cals
a
participating
of
the
diuine
nature
.
And
herein
lies
a
maine
difference
betweene
Gods
adoption
and
mans
adoption
,
Difference
betweene
Gods
adoption
&
mans
.
man
in
adopting
a
child
of
another
,
may
accept
of
him
for
his
sonne
,
and
may
giue
him
the
priuiledges
of
a
sonne
,
but
he
cannot
communicate
his
qualities
and
nature
to
him
:
But
God
adopting
vs
for
his
children
,
he
doth
not
onely
accept
of
vs
for
his
sonnes
,
but
he
also
imprints
his
owne
nature
and
his
owne
image
on
vs
by
the
grace
of
regeneration
.
Thus
then
we
are
to
conceiue
the
point
of
adoption
.
How
the
point
of
adoption
is
to
be
conceiued
.
That
Gods
children
being
by
nature
the
children
of
wrath
as
well
as
others
,
are
by
the
grace
of
adoption
,
they
being
vnited
and
knit
to
Christ
by
the
bond
of
faith
and
by
his
Spirit
,
and
hauing
fellowship
with
Christ
,
who
is
the
naturall
Sonne
of
God
,
they
are
actually
accounted
Gods
children
,
&
the
Lord
is
pleased
to
accept
them
for
his
children
by
grace
and
fauour
in
and
through
Christ
,
and
doth
also
stampe
his
owne
nature
and
his
owne
image
on
them
by
the
grace
of
regeneration
.
Come
we
now
to
the
thing
the
Apostle
speakes
of
here
,
witnessed
by
the
holy
Spirit
of
God
,
and
by
the
sanctified
heart
,
namely
this
,
that
himselfe
and
the
beleeuing
Romans
were
the
children
of
God
,
that
is
,
were
by
grace
and
fauour
actually
accounted
Gods
children
,
euen
his
adopted
sonnes
and
daughters
in
and
through
Christ
.
Hence
seuerall
things
are
offered
.
As
first
this
,
that
God
loues
his
chosen
,
beleeuing
in
Christ
,
and
being
iustified
by
Christ
,
God
loues
his
chosen
now
beleeuing
in
Christ
,
with
a
fatherly
loue
.
and
hauing
fellowship
with
Christ
,
with
a
fatherly
loue
,
and
with
a
tender
affection
,
and
they
are
most
deare
and
precious
to
his
holy
Maiesty
,
and
he
accepts
their
persons
,
and
accounts
them
as
his
owne
deare
children
.
We
finde
that
the
Lord
in
many
places
of
Scripture
takes
to
himselfe
the
name
and
title
of
a
father
,
in
relation
to
his
chosen
and
faithfull
ones
,
and
makes
knowne
that
he
beares
a
fatherly
loue
and
affection
to
them
.
Malac
.
3.17
.
I
will
spare
them
saith
the
Lord
,
as
a
man
spareth
his
sonne
that
serueth
him
.
Psal
.
103.13
.
As
a
father
hath
compassion
on
his
children
,
so
hath
the
Lord
compassion
on
them
that
feare
him
.
Isai
.
66.13
.
the
Lord
compares
himselfe
to
a
mother
,
and
his
tender
affection
to
his
chosen
and
faithfull
ones
,
to
the
affection
of
a
mother
:
saith
he
,
As
one
whom
his
mother
comforteth
,
so
will
I
comfort
you
,
and
you
shall
be
comforted
in
Ierusalem
.
Zach
.
2.8
.
the
Prophet
makes
knowne
,
that
Gods
chosen
and
faithfull
ones
are
as
deare
and
precious
to
him
as
the
apple
of
his
eye
,
and
that
he
ten●ers
them
as
the
apple
of
his
eye
:
He
that
toucheth
you
,
toucheth
the
apple
of
his
eye
.
And
that
the
Lord
beares
this
loue
and
tender
affection
to
his
chosen
,
beleeuing
in
Christ
,
and
being
iustified
by
Christ
,
the
Apostle
makes
it
plaine
,
Ephes
.
1.5.6
.
when
he
saith
,
Who
hath
predestinate
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
:
to
the
praise
and
glorie
of
his
grace
wherewith
he
hath
made
vs
accepted
in
his
beloued
,
that
is
,
in
Christ
.
For
why
,
(
to
giue
you
the
reason
and
ground
of
this
)
the
Lord
lookes
on
his
chosen
,
beleeuing
in
Christ
,
and
by
him
iustified
and
sanctified
,
not
as
they
are
in
themselues
,
but
as
they
are
in
his
beloued
Sonne
,
*
The
Sonne
of
his
loue
:
Coloss
.
1.13
.
Coloss
.
1.13
.
and
as
they
are
in
his
Sonne
in
whom
he
is
well
pleased
:
{αβγδ}
.
as
himselfe
speakes
,
Mat
.
3.17
.
and
so
he
beares
the
same
loue
to
them
that
he
doth
to
his
owne
Sonne
.
And
therefore
doubtlesse
God
loues
his
chosen
,
beleeuing
in
Christ
,
and
being
by
Christ
iustified
,
with
a
fatherly
loue
and
with
a
tender
affection
,
they
are
most
deare
and
precious
to
his
holy
Maiestie
.
Haply
here
it
will
be
said
,
God
loues
his
chosen
from
euerlasting
,
and
he
loues
them
euen
before
their
calling
and
conuersion
,
and
before
their
iustification
and
adoption
,
yea
he
loues
them
with
great
or
much
loue
,
as
Ephes
.
2.4
.
Ephes
.
2.4
.
God
which
is
rich
in
mercie
,
{αβγδ}
.
through
his
great
loue
wherewith
he
loued
vs.
I
answer
.
It
is
true
,
the
Lord
loues
his
chosen
before
their
calling
,
and
before
their
iustification
and
adoption
,
and
that
with
great
or
much
loue
;
yet
with
that
degree
of
his
loue
that
is
proper
to
his
elect
vncalled
,
and
as
his
elect
onely
knowne
to
himselfe
so
to
be
,
and
in
time
to
be
called
,
iustified
,
and
adopted
:
but
when
they
are
called
,
iustified
,
and
adopted
,
he
then
loues
them
with
a
further
degree
of
his
loue
,
euen
to
the
actuall
acceptation
of
their
persons
,
and
of
their
good
works
,
as
pleasing
to
him
in
Christ
.
Note
.
Indeed
Gods
loue
in
it selfe
admits
neither
more
nor
lesse
,
but
as
it
is
reached
out
to
his
chosen
,
there
be
different
degrees
of
it
.
Now
then
for
vse
of
the
point
:
first
this
truth
that
God
loues
his
chosen
,
Sweet
comfort
for
all
such
as
truly
beleeue
in
Christ
the
God
of
Christ
is
their
God
,
and
the
father
of
Christ
their
father
.
beleeuing
in
Christ
,
and
being
iustified
by
Christ
,
and
hauing
fellowship
with
him
,
may
yeeld
matter
of
sweete
and
of
excellent
comfort
to
all
that
truly
beleeue
in
Christ
,
and
are
by
him
iustified
,
and
finde
that
they
haue
fellowship
with
Christ
.
Art
thou
one
truly
beleeuing
in
Christ
,
and
by
him
iustified
?
dost
thou
find
that
thou
hast
fellowship
with
Christ
?
Surely
then
the
God
of
Christ
is
thy
God
,
the
Father
of
Christ
is
thy
Father
,
Ioh
.
20.17
.
Ioh
.
20.17
.
Tell
my
brethren
,
I
ascend
vnto
my
Father
and
to
your
Father
,
vnto
my
God
and
your
God
.
And
he
loues
thee
with
a
fatherly
loue
,
yea
with
the
same
loue
he
beares
to
his
owne
deare
Sonne
,
to
the
Sonne
of
his
loue
;
and
assure
thy selfe
he
will
deale
with
thee
as
a
most
louing
,
gracious
,
and
tender
hearted
father
.
There
is
no
earthly
father
,
be
he
neuer
so
great
,
that
can
deale
so
well
with
his
child
whom
he
loues
most
dearely
,
as
the
Lord
thy
heauenly
Father
is
able
to
deale
with
thee
;
and
his
loue
exceeds
the
loue
of
the
tenderest
father
in
the
world
,
as
farre
as
God
himselfe
exceeds
dust
and
earth
,
sinne
and
corruption
;
and
out
of
his
tender
loue
to
thee
,
he
will
suffer
thee
to
want
no
manner
of
thing
that
he
knowes
to
be
good
for
thee
,
either
in
respect
of
soule
or
bodie
,
and
he
will
beare
with
thy
infirmities
and
frailties
in
doing
good
things
,
thine
heart
being
set
right
to
please
him
,
yea
he
will
tender
thee
as
a
louing
father
,
when
thy
bodie
lyes
vnder
sicknesse
,
vnder
paines
or
griefes
,
Psal
.
41.3
.
Psal
.
41.3
.
The
Lord
may
and
doth
suffer
his
children
to
lye
vnder
affliction
for
a
time
,
for
good
causes
best
known
to
himselfe
.
As
an
earthly
father
perceiuing
cause
of
further
good
,
doth
sometimes
suffer
his
child
to
bite
on
the
bridle
,
to
lye
in
prison
,
to
be
in
want
,
and
as
the
saying
is
,
he
may
see
his
child
need
,
but
he
cannot
endure
to
see
him
bleed
:
so
doubtlesse
thy
heauenly
Father
for
much
good
knowne
to
his
holy
Maiestie
,
may
suffer
thee
to
lye
vnder
affliction
,
that
thou
maist
be
humbled
,
and
schooled
,
and
wained
from
the
loue
of
the
world
;
but
to
sinke
vnder
thy
affliction
,
and
vtterly
to
perish
vnder
it
,
he
cannot
endure
it
,
he
will
not
suffer
it
,
he
will
not
see
it
,
he
will
certainly
put
vnder
his
hand
;
yea
he
louing
thee
with
a
fatherly
loue
,
he
will
not
suffer
anie
thing
to
hurt
thee
,
the
harmes
,
wrongs
,
and
iniuries
that
are
done
to
thee
,
they
pierce
as
it
were
his
gracious
bowels
,
and
he
will
not
endure
them
.
And
so
for
a
second
vse
,
take
notice
of
this
whosoeuer
thou
art
,
that
dost
hate
,
or
harme
,
God
will
not
suffer
his
children
whom
he
loues
most
dearely
to
be
wronged
and
abased
,
&
not
auenge
it
.
or
wrong
anie
one
that
truly
beleeues
in
Christ
:
will
an
earthly
father
suffer
his
child
whom
he
loues
dearly
,
to
be
buffeted
and
beaten
,
wronged
and
abused
,
if
he
be
able
to
helpe
it
?
surely
he
will
not
:
and
will
the
Lord
then
who
is
infinite
in
power
,
able
to
do
whatsoeuer
he
will
,
suffer
any
of
his
children
whom
he
loues
most
dearely
,
being
bought
with
the
precious
bloud
of
his
owne
deare
Sonne
,
to
be
wronged
,
and
abused
,
and
not
auenge
it
?
No
,
no
,
certainly
he
will
not
:
as
he
said
to
Abraham
,
Genes
.
12.3
.
he
will
blesse
them
that
blesse
his
children
,
and
he
will
curse
those
that
curse
them
:
his
reuenging
hand
will
be
against
all
that
harme
or
wrong
the
poorest
of
his
children
.
Thinke
on
this
,
thou
that
art
a
persecutor
of
Gods
children
,
and
thou
that
dost
harme
or
wrong
any
one
that
truly
beleeues
in
Christ
,
be
it
but
a
poore
silly
man
in
the
world
;
remember
this
that
he
hath
a
Father
that
is
able
to
right
his
cause
,
yea
a
Father
that
loues
him
dearely
:
and
if
he
make
his
moane
to
his
Father
,
and
out
of
the
bitternesse
of
his
soule
complaine
to
him
,
he
will
heare
him
:
and
if
he
rise
vp
for
his
defence
,
and
his
hand
take
hold
on
iudgement
,
then
woe
to
thee
.
Thou
maist
be
as
a
whip
or
scourge
on
the
backe
of
a
child
of
God
for
a
time
,
but
when
the
Lord
hath
done
his
owne
will
and
worke
by
thee
on
his
child
for
his
good
,
then
will
he
cast
thee
as
a
rod
into
the
fire
of
his
euerlasting
vengeance
.
Now
before
I
leaue
this
point
,
one
other
short
vse
is
to
be
made
of
it
:
We
are
to
esteeme
of
Gods
chosen
now
beleeuing
in
Christ
as
of
those
that
are
deare
and
precious
to
the
Lord
.
is
it
so
that
God
loues
his
chosen
,
now
beleeuing
in
Christ
,
and
being
by
him
iustified
,
with
a
fatherly
loue
,
and
with
a
tender
affection
?
are
they
right
deare
to
his
holy
Maiestie
?
Surely
then
we
must
learne
to
esteeme
of
them
;
we
are
to
esteeme
of
them
as
of
Gods
redeemed
ones
,
and
as
of
his
deare
ones
,
and
as
of
those
that
are
of
great
price
with
the
Lord
,
and
of
high
account
with
his
holy
Maiestie
.
And
to
this
purpose
consider
we
,
that
Gods
chosen
,
now
beleeuing
in
Christ
,
and
iustified
by
him
,
are
of
such
price
with
the
Lord
,
and
so
esteemed
of
him
,
as
that
for
their
sakes
he
doth
manie
times
extend
his
bountie
to
the
wicked
,
and
the
wicked
fare
the
better
for
their
sakes
,
and
for
their
sakes
the
Lord
bestowes
many
temporarie
benefits
on
the
wicked
:
yea
the
Lords
loue
to
his
chosen
now
beleeuing
in
Christ
,
is
so
great
,
as
that
he
makes
more
account
of
one
of
them
,
then
of
ten
thousand
worldlings
,
yea
ten
of
them
shall
stand
before
him
to
turne
him
from
anger
to
mercie
,
when
he
will
not
vouchsafe
to
respect
ten
thousand
such
as
the
world
honoureth
for
men
or
women
of
great
account
.
If
ten
of
them
had
bene
found
in
Sodome
,
the
whole
Citie
had
bene
spared
for
their
sakes
,
and
had
escaped
the
fearefull
plague
of
fire
and
brimstone
,
Genes
.
18.32
.
Genes
.
18.32
.
And
for
Noahs
sake
was
Cham
preserued
from
the
deluge
:
and
Paul
had
the
liues
of
all
giuen
him
that
were
in
the
same
ship
with
him
,
Act.
27.24
.
Are
these
then
such
as
we
cannot
abide
,
and
such
as
we
hate
and
contemne
?
and
are
these
eye
sores
vnto
vs
,
and
such
as
harme
the
place
where
they
are
,
and
they
must
be
remoued
or
else
we
shall
not
be
well
?
Oh
learne
we
to
see
their
price
with
God
,
and
the
good
that
comes
to
the
place
where
they
dwell
,
euen
for
their
sakes
;
and
learne
we
to
esteeme
of
Gods
chosen
beleeuing
in
Christ
,
as
we
ought
,
euen
as
of
Gods
deare
ones
,
and
as
of
such
as
are
of
great
price
with
the
Lord
;
and
let
them
be
deare
to
vs
,
and
let
vs
make
precious
account
of
them
.
In
louing
them
we
shall
testifie
our
loue
to
God
himselfe
:
for
it
is
a
sure
rule
,
loue
me
and
loue
my
child
,
and
if
thou
loue
not
my
child
,
thou
louest
not
me
:
and
so
indeed
if
thou
loue
not
the
children
of
God
,
thou
louest
not
God
.
Euerie
one
that
loueth
God
which
begat
,
loueth
him
also
which
is
begotten
of
him
,
1.
Ioh
.
5.1
.
If
thou
loue
not
the
children
of
God
,
assuredly
thou
louest
not
God
himselfe
,
say
or
pretend
what
thou
wilt
.
As
the
world
and
men
of
the
world
are
readie
to
say
,
they
loue
God
with
all
their
hearts
,
they
would
be
sorrie
else
,
and
yet
such
as
are
the
adopted
sonnes
and
daughters
of
God
they
cannot
abide
,
those
they
hate
and
contemne
.
Do
they
loue
God
?
No
,
no
,
they
lye
,
and
deale
not
truly
with
their
owne
soules
:
thou
louest
not
God
whosoeuer
thou
art
,
if
thou
loue
not
those
that
are
beloued
of
God
.
Now
in
the
next
place
,
in
that
the
Apostle
here
saith
,
the
thing
witnessed
by
the
holy
Spirit
of
God
and
by
the
sanctified
heart
,
was
this
,
that
himselfe
and
the
beleeuing
Romans
were
the
children
of
God
,
were
by
grace
in
Christ
actually
accounted
Gods
children
,
euen
the
adopted
sons
and
daughters
of
God
in
and
through
Christ
;
we
are
further
to
take
notice
of
the
excellencie
,
and
of
the
honour
,
and
dignitie
of
Gods
chosen
,
beleeuing
in
Christ
,
and
being
by
him
iustified
,
Gods
chosen
now
beleeuing
in
Christ
are
aduanced
to
great
excellencie
and
dignitie
.
and
hauing
fellowship
with
Christ
.
And
the
point
is
this
.
That
Gods
chosen
,
beleeuing
in
Christ
,
and
being
by
him
iustified
,
and
hauing
fellowship
with
Christ
,
they
are
aduanced
to
great
excellencie
,
they
are
highly
honoured
and
dignified
,
they
are
accounted
the
sonnes
and
daughters
of
the
most
High
,
euen
of
the
Lord
of
heauen
and
earth
,
and
that
is
a
great
honour
to
them
.
We
reade
1.
Sam
.
18.18
.
when
Dauid
heard
of
matching
with
Sauls
daughter
,
Alas
(
saith
he
)
what
am
I
,
and
what
is
my
life
,
or
the
familie
of
my
father
in
Israel
,
that
I
should
be
sonne
in
law
to
the
king
?
And
againe
,
when
Sauls
seruants
dealt
with
him
to
the
same
purpose
,
saith
he
,
verse
23.
Seemeth
it
to
you
a
light
thing
to
be
a
kings
sonne
in
law
?
And
so
it
may
be
truly
said
in
this
case
,
is
it
a
light
or
small
thing
to
be
the
adopted
sonne
or
daughter
of
God
,
the
great
Lord
and
King
of
heauen
and
earth
?
Without
question
it
is
a
matter
of
wonderfull
excellencie
,
and
to
haue
such
a
sonneship
is
more
a
thousand
times
then
to
be
the
sonne
of
the
most
mightie
Prince
in
the
world
.
Isai
.
43.4
.
the
Lord
saith
of
his
people
,
Because
thou
wast
precious
in
my
sight
,
and
thou
wast
honourable
and
I
loued
thee
:
as
if
he
had
said
,
since
I
haue
taken
thee
for
mine
owne
,
and
thou
hast
bene
my
peculiar
people
,
thou
hast
bene
excellent
and
honourable
aboue
all
the
people
in
the
world
.
And
hence
it
is
that
Gods
chosen
now
beleeuing
in
Christ
,
and
by
him
iustified
,
are
said
to
be
kings
and
Priests
to
God
,
that
Christ
hath
made
them
kings
and
Priests
to
God
his
Father
,
Reuel
.
1.6
.
And
1.
Pet
.
4.14
.
the
Apostle
saith
,
The
Spirit
of
glorie
and
of
God
resteth
on
them
:
and
therefore
doubtlesse
they
are
honourable
and
glorious
.
Eccles
.
10.7
.
the
Preacher
cals
them
Princes
:
speaking
of
the
confusion
and
disorder
that
he
saw
in
the
world
,
he
saith
,
I
haue
seene
seruants
on
horses
,
and
Princes
walking
as
seruants
on
the
ground
.
He
meanes
by
Princes
,
the
chosen
of
God
and
his
faithfull
ones
.
And
indeed
if
we
consider
the
bottome
of
the
base
estate
from
which
Gods
chosen
now
beleeuing
in
Christ
are
brought
,
and
the
top
of
glorie
to
which
they
are
aduanced
,
it
will
plainly
appeare
to
vs
that
they
are
exceedingly
aduanced
to
great
excellencie
,
and
to
high
honour
and
dignitie
they
are
by
nature
children
of
wrath
,
bondslaues
of
sinne
and
Satan
,
enemies
to
God
,
and
rebels
against
his
holy
Maiestie
,
liable
to
all
plagues
and
iudgements
,
and
in
a
miserable
state
and
condition
:
and
by
the
grace
of
adoption
they
are
aduanced
to
be
sonnes
and
daughters
of
the
most
high
Lord
and
King
of
heauen
and
earth
,
yea
to
be
heires
,
as
verse
the
next
,
Euen
fellow
heires
with
Christ
,
Rom
.
8.17
.
and
to
haue
right
and
title
to
all
good
things
in
this
world
,
and
to
the
crowne
of
glorie
in
heauen
.
And
so
it
must
needs
be
acknowledged
,
that
they
now
beleeuing
in
Christ
,
they
are
aduanced
to
great
excellencie
,
and
they
are
highly
honoured
and
dignified
.
And
for
the
vse
of
this
,
first
this
truth
serues
much
for
the
comfort
and
for
the
cheating
vp
of
the
hearts
of
poore
despised
ones
in
the
world
,
truly
beleeuing
in
Christ
,
Comfort
to
poore
despised
ones
in
the
world
,
they
truly
beleeuing
in
Christ
.
and
being
by
him
iustified
.
Though
they
be
poore
and
despised
in
the
world
,
and
vilified
,
and
abased
,
and
held
as
the
refuse
and
ofscouring
of
the
world
,
yet
beleeuing
in
Christ
,
they
are
not
onely
dearely
beloued
of
the
Lord
,
but
they
are
also
highly
honoured
and
dignified
,
they
haue
this
honour
vouchsafed
to
them
,
they
are
accounted
the
sonnes
and
daughters
of
the
great
Lord
and
King
of
heauen
and
earth
:
and
in
that
respect
they
are
equall
to
the
greatest
that
beleeues
in
Christ
.
The
beleeuing
shepheard
,
or
the
beleeuing
kitchin
boy
may
call
God
his
Father
as
well
as
the
beleeuing
king
;
such
honour
haue
all
the
Saints
of
God
,
which
may
comfort
them
and
cheare
vp
their
hearts
.
Indeed
the
honour
and
glorie
of
Gods
chosen
beleeuing
in
Christ
,
doth
not
appeare
to
the
eye
of
the
world
,
it
lyes
hid
from
the
world
,
either
vnder
affliction
,
or
vnder
that
excellent
grace
of
humilitie
,
which
the
world
accounts
basenesse
,
and
as
Saint
Iohn
(
1.
Ioh
,
3.2
.
)
saith
,
we
are
now
the
sonnes
of
God
:
but
yet
it
doth
not
appeare
what
we
shall
be
,
but
the
time
shal
come
when
the
world
shall
be
eye-witnesses
of
their
honour
and
glorie
.
When
the
Lord
Iesus
shall
shew
himselfe
from
heauen
in
endlesse
glorie
in
his
owne
person
at
the
day
of
iudgement
,
he
shall
then
come
to
be
glorified
in
his
Saints
,
and
to
be
made
maruellous
in
all
them
that
beleeue
,
2.
Thess
.
1.10
.
2.
Thess
.
1.10
.
At
his
appearance
he
shall
not
onely
be
infinitely
glorious
in
his
owne
person
,
but
he
shall
also
be
glorious
in
his
Saints
,
he
glorifying
them
,
and
they
appearing
with
him
in
glorie
,
and
that
to
the
admiration
of
all
that
shall
looke
on
them
,
euen
to
the
amazement
of
men
and
Angels
:
and
that
is
a
matter
of
sweet
comfort
to
poore
despised
ones
in
the
world
that
truly
beleeue
in
Christ
.
Againe
for
a
second
vse
,
is
it
so
that
Gods
chosen
,
beleeuing
in
Christ
,
Gods
chosen
beleeuing
in
Christ
must
carrie
themselues
answerable
to
their
honour
and
dignitie
.
and
being
by
him
iustified
,
and
hauing
fellowship
with
him
,
are
aduanced
to
so
great
excellencie
,
and
so
highly
honoured
and
dignified
,
as
that
they
are
accounted
the
sonnes
and
daughters
of
the
most
high
Lord
of
heauen
and
earth
?
Surely
then
it
concernes
them
,
and
it
is
their
dutie
,
to
carrie
themselues
answerable
to
so
great
honour
and
dignitie
,
as
the
Lord
saith
by
his
Prophet
,
Malac
.
1.6
.
If
I
be
a
Father
where
is
mine
honour
?
And
as
the
Apostle
saith
,
1.
Pet
.
1.17
.
If
ye
call
him
Father
,
which
without
respect
of
persons
iudgeth
according
to
euery
mans
worke
,
passe
the
time
of
your
dwelling
here
in
feare
.
When
Dauid
kept
his
fathers
sheepe
,
he
behaued
himselfe
like
a
shepheard
,
but
when
he
was
called
from
the
sheepefold
and
aduanced
to
be
a
King
,
he
carried
himselfe
accordingly
;
and
so
ought
Gods
children
to
do
,
being
called
from
being
the
children
of
the
diuell
to
be
the
children
of
God
the
great
Lord
and
King
of
heauen
and
earth
,
they
are
to
carrie
themselues
as
the
sonnes
and
daughters
of
so
great
a
King
,
and
answerable
to
the
honour
vouchsafed
to
them
.
What
a
shame
were
it
for
a
Kings
sonne
to
carrie
himselfe
as
a
base
peasant
,
and
to
behaue
himselfe
like
a
drudge
?
And
is
it
for
a
child
of
God
to
carrie
himselfe
as
a
vassall
and
slaue
to
sinne
and
Satan
,
and
to
suffer
himselfe
to
be
a
drudge
to
the
lusts
of
his
owne
heart
?
Thinke
on
this
,
thou
that
dost
perswade
thy selfe
that
thou
art
a
child
of
God
,
and
know
that
the
Lord
lookes
for
more
honour
,
and
feare
,
and
reuerence
,
and
dutie
,
and
seruice
,
and
holy
obedience
from
thee
,
then
he
doth
from
those
that
are
not
his
children
:
If
thou
be
proud
,
if
thou
be
vaine
and
garish
in
thy
attire
,
if
thou
be
couetous
and
an
earthworme
,
if
thou
suffer
thy selfe
to
be
carried
after
the
lewd
customes
and
fashions
of
the
world
,
thy
sinnes
do
more
dishonour
God
then
the
sinnes
of
those
that
are
not
Gods
children
,
yea
thy
sinnes
are
more
offensiue
to
God
,
and
more
displeasing
to
his
holy
Maiestie
,
then
the
sinnes
of
the
prophane
and
reprobate
,
because
thy
sinnes
are
not
bare
transgressions
of
his
Law
,
but
they
are
committed
against
his
mercie
,
against
his
bountie
and
goodnesse
,
and
against
his
louing
fauour
vouchsafed
to
thee
,
and
thy
sinnes
haue
vnthankfulnesse
ioyned
with
them
,
and
assuredly
the
Lord
will
not
suffer
thy
sinnes
to
escape
his
hand
,
as
he
saith
by
his
Prophet
Amos
3.1
,
2.
Heare
this
word
that
the
Lord
pronounceth
against
you
O
children
of
Israel
,
euen
against
the
whole
familie
which
I
brought
vp
from
the
land
of
Egypt
,
saying
:
You
onely
haue
I
knowne
of
all
the
families
of
the
earth
,
therefore
I
will
visite
you
for
all
your
iniquities
:
I
will
not
suffer
you
to
escape
my
hand
for
your
sinnes
.
Thinke
on
this
,
thou
that
dost
perswade
thy selfe
thou
art
a
child
of
God
;
though
the
Lord
suffer
others
to
runne
on
in
their
sinnes
,
and
reserues
them
till
the
day
of
vengeance
,
yet
he
will
whip
thee
for
thy
sinnes
,
because
he
loues
thee
.
And
the
greater
honour
the
Lord
hath
vouchsafed
to
thee
,
the
more
excellent
condition
he
hath
aduanced
thee
vnto
,
the
more
doth
he
challenge
from
thee
all
such
care
and
dutie
,
as
may
declare
thee
not
vnworthie
of
so
great
fauour
.
VERSE
17.
If
we
be
children
,
we
are
also
heires
,
euen
the
heires
of
God
,
and
heires
annexed
with
Christ
:
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
OVr
Apostle
hauing
begun
to
speake
of
the
excellency
and
dignitie
of
Gods
chosen
,
beleeuing
in
Christ
,
and
by
him
iustified
,
goeth
on
from
one
degree
of
excellencie
to
another
,
and
hauing
said
in
the
verse
before
,
that
the
holy
Spirit
of
God
doth
witnesse
with
their
sanctified
soules
,
that
they
are
the
children
of
God
,
he
here
addes
a
further
degree
of
their
excellencie
,
by
way
of
consequent
or
consectarie
:
he
here
infers
,
that
being
children
,
they
are
also
heires
,
still
insisting
in
himselfe
,
and
in
the
beleeuing
Romans
.
Though
the
text
originall
&
the
new
translation
do
not
expresse
the
persons
,
yet
doubtlesse
the
Apostle
meanes
it
of
himselfe
and
of
the
beleeuing
Romans
:
the
persons
may
well
be
supplied
,
as
we
find
in
the
Geneua
translation
,
If
we
be
children
,
we
are
also
heires
.
And
the
Apostle
here
concludes
his
argument
,
by
which
he
prooues
that
which
he
put
downe
verse
13.
That
true
beleeuers
mortifying
the
deeds
of
the
flesh
by
the
Spirit
,
shall
liue
,
his
argument
being
this
;
They
are
the
sonnes
of
God
,
and
therefore
they
shall
liue
:
which
argument
he
amplifies
verse
15.16
.
that
they
haue
the
Spirit
of
God
working
in
them
as
a
Spirit
of
adoption
,
and
witnessing
to
them
that
they
were
the
children
of
God
.
Here
he
shuts
vp
that
argument
,
shewing
the
necessitie
of
it
,
that
the
children
of
God
must
needs
liue
,
because
they
are
heires
;
and
their
inheritance
is
life
eternall
,
and
therefore
it
cannot
be
but
that
they
shall
liue
:
that
is
the
respect
that
this
verse
hath
to
the
foregoing
matter
.
In
this
verse
considered
by
it selfe
,
there
be
two
things
layd
before
vs.
First
,
an
excellent
dignitie
put
on
Gods
children
,
that
they
are
heires
:
the
Apostle
affirmes
this
of
them
,
as
a
thing
properly
belonging
to
them
,
that
they
are
heires
:
If
we
be
children
,
we
are
also
heires
,
and
he
doth
not
barely
affirme
this
of
Gods
children
,
but
he
further
sets
out
that
dignitie
by
the
person
with
whom
they
are
heires
,
and
that
is
with
Christ
,
and
heires
annexed
with
Christ
:
wherein
the
Apostle
preuents
an
obiection
;
for
some
might
say
,
Are
Gods
children
Gods
heires
?
Christ
is
Gods
heire
.
This
he
preuents
and
saith
,
they
are
ioynt
heires
or
coheires
with
Christ
.
Then
the
second
thing
layd
before
vs
in
this
verse
,
is
the
condition
of
such
as
are
heires
of
God
,
and
heires
annexed
with
Christ
,
namely
this
,
that
they
must
suffer
with
Christ
.
We
are
heires
of
God
,
and
heires
annexed
with
Christ
,
conditionally
that
we
suffer
with
Christ
:
If
so
be
that
we
suffer
with
him
,
saith
the
Apostle
.
And
that
is
further
amplified
by
the
end
of
suffering
,
in
the
last
words
of
the
verse
,
and
that
is
,
that
we
may
be
glorified
with
Christ
.
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
And
therein
the
Apostle
includes
the
argument
and
matter
of
comfort
to
strengthen
the
beleeuing
Romans
,
and
all
other
true
beleeuers
,
against
the
bitternesse
of
the
crosse
,
and
to
perswade
them
to
a
patient
and
constant
bearing
of
the
crosse
,
and
so
he
falleth
on
the
second
generall
part
of
this
Chapter
,
which
continues
to
verse
31.
I
will
lay
forth
his
argument
when
I
come
to
the
handling
of
these
words
:
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
Now
then
the
summe
and
substance
of
this
verse
is
thus
much
,
it
containes
in
it
an
excellent
dignitie
belonging
to
Gods
children
,
that
they
are
heires
,
euen
heires
of
God
,
and
heires
annexed
with
Christ
,
yet
with
this
condition
,
that
they
must
suffer
with
Christ
,
that
so
they
may
be
glorified
with
him
.
I
will
now
labour
to
vnfold
the
sence
and
meaning
of
the
first
part
of
this
verse
,
and
not
meddle
with
the
second
part
of
it
till
we
come
to
the
handling
of
it
:
because
it
is
the
beginning
of
the
second
part
of
the
Chapter
.
If
we
be
the
children
of
God
,
that
is
,
Interpretation
.
if
you
and
I
be
by
grace
and
fauour
actually
accounted
Gods
children
,
if
we
be
the
adopted
sonnes
and
daughters
of
God
in
and
through
Christ
,
we
are
also
heires
;
the
meaning
is
,
we
haue
then
right
and
title
to
an
inheritance
,
for
by
the
law
of
nature
inheritance
belongs
to
children
:
and
howsoeuer
amongst
men
all
children
be
not
heires
,
but
sonnes
onely
if
there
be
sonnes
,
and
not
all
the
sonnes
,
but
the
eldest
sonne
alone
,
yet
the
case
is
otherwise
with
Gods
children
,
be
they
sonnes
or
be
they
daughters
,
they
are
all
and
euery
one
heires
without
exception
,
because
with
God
there
is
neither
male
nor
female
,
but
all
are
one
in
Christ
,
Galat
.
3.28
.
and
all
that
are
the
children
of
God
by
faith
in
Christ
are
Abrahams
seed
,
and
heires
by
promise
,
as
the
Apostle
there
subioynes
verse
29.
of
Galat
.
3.
euen
heires
of
God
.
Some
would
haue
the
word
heires
to
be
here
taken
passiuely
,
as
if
the
Apostles
meaning
were
,
euen
Gods
inheritance
,
or
Gods
possession
,
but
that
peruerts
the
intent
of
this
text
:
for
the
purpose
of
this
text
is
not
to
set
forth
what
right
and
title
God
hath
to
his
children
,
but
what
right
and
title
they
haue
to
the
good
things
of
God
,
and
therfore
the
word
is
to
be
taken
actiuely
,
and
the
meaning
is
,
euen
such
as
haue
right
and
title
to
the
good
things
of
God
,
euen
to
all
good
things
,
as
1.
Cor
.
3.21
.
All
things
are
yours
,
and
to
the
ioyes
and
glorie
of
heauen
,
and
to
that
inheritance
that
is
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
heauen
,
1.
Pet
.
1.4
.
And
heires
annexed
,
or
ioynt
heires
,
coheires
,
or
fellow
heires
with
Christ
:
that
is
,
such
as
haue
right
and
title
to
all
the
good
things
of
God
,
and
to
the
heauenly
inheritance
together
with
Christ
,
he
being
the
naturall
heire
of
his
Fathers
kingdome
,
being
his
Sonne
by
nature
,
and
his
onely
begotten
Sonne
;
and
we
being
heires
of
the
same
kingdome
by
adoption
and
grace
in
and
through
him
,
we
are
admitted
to
be
heires
with
Christ
.
Now
then
thus
conceiue
we
the
meaning
of
the
first
part
of
this
verse
.
If
we
be
by
grace
actually
accounted
Gods
children
,
euen
the
adopted
sonnes
and
daughters
of
God
,
we
haue
then
also
all
and
euery
one
of
vs
right
and
title
to
an
inheritance
,
yea
we
are
such
as
haue
right
and
title
to
all
the
good
things
of
God
,
and
to
the
ioyes
and
glorie
of
heauen
,
to
an
inheritance
that
is
immortall
,
and
vndefiled
,
and
fadeth
not
,
reserued
in
heauen
for
vs
:
yea
we
haue
right
and
title
to
that
heauenly
inheritance
together
with
Christ
,
he
being
heire
of
his
Fathers
kingdome
as
the
naturall
and
onely
begotten
Sonne
of
his
Father
,
and
we
as
heires
to
the
same
kingdome
by
adoption
and
grace
in
and
through
him
,
and
so
admitted
to
be
ioynt
heires
or
fellow
heires
with
him
.
Come
we
now
to
such
things
as
are
here
offered
for
our
further
instruction
,
and
first
in
that
the
Apostle
saith
:
If
we
be
children
we
are
heires
,
we
see
this
conclusion
plainly
layd
before
vs.
That
Gods
children
are
heires
,
and
they
haue
right
and
title
to
an
inheritance
.
Gods
children
are
heires
,
and
haue
right
&
title
to
all
good
things
,
and
to
heauen
it selfe
.
To
be
the
child
of
God
,
is
no
empty
title
,
by
it
we
obtaine
this
dignitie
,
to
be
heires
,
euen
to
haue
right
and
title
to
all
the
good
things
,
and
to
heauen
it selfe
,
and
to
happinesse
and
glorie
in
heauen
as
heires
.
And
to
adde
some
further
euidence
to
this
,
we
find
in
many
places
of
Scripture
,
that
Gods
children
are
said
to
be
heires
,
as
Heb
.
1.14
.
they
are
called
heires
of
saluation
.
Tit
.
3.7
.
the
Apostle
saith
,
Being
iustified
by
grace
they
are
made
heires
according
to
the
hope
of
eternall
life
.
Iames
2.5
.
they
are
called
heires
of
the
kingdome
.
And
Galat
.
4.7
.
the
Apostle
puts
downe
the
very
conclusion
,
If
thou
be
a
sonne
,
thou
art
also
an
heire
of
God
through
Christ
.
Colos
.
1.12
.
the
Apostle
giues
thankes
to
God
that
he
had
made
the
beleeuing
Colossians
meete
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
Yea
the
Lord
Iesus
shall
say
to
Gods
children
at
the
day
of
iudgement
,
Come
ye
blessed
of
my
Father
,
inherite
ye
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
,
Math
.
25.34
.
take
possession
of
the
kingdome
of
heauen
as
your
inheritance
.
The
Scripture
is
plentifull
in
this
,
that
Gods
children
are
heires
,
and
haue
right
and
title
to
all
good
things
,
and
to
heauen
it selfe
,
and
to
happinesse
and
glorie
in
heauen
as
heires
.
For
why
,
the
Lord
hath
appointed
his
children
to
life
and
glorie
in
heauen
freely
.
As
he
loues
them
freely
without
respect
to
any
thing
in
themselues
,
so
he
will
saue
them
freely
,
to
the
praise
and
glory
of
his
grace
,
Ephes
.
1.6
.
And
therefore
doubtlesse
they
haue
right
and
title
to
all
good
things
,
and
to
heauen
it selfe
,
and
to
happinesse
and
glorie
in
heauen
,
as
heires
,
and
as
to
a
free
inheritance
.
Now
then
for
the
vse
:
first
this
truth
discouers
that
Gods
children
cannot
challenge
any
good
thing
of
this
life
,
The
Popish
doctrine
touching
good
works
meriting
eternall
life
,
confuted
.
much
lesse
heauen
,
and
happinesse
,
and
glorie
in
heauen
,
on
any
merit
or
desert
of
their
owne
.
It
is
the
doctrine
of
the
Papists
,
that
eternall
life
is
giuen
for
the
merit
of
good
workes
:
No
,
no
,
Gods
children
haue
right
and
title
to
good
things
,
and
to
happinesse
and
glorie
in
heauen
,
as
heires
,
and
as
to
an
inheritance
.
Now
(
as
we
know
)
an
inheritance
is
freely
giuen
by
the
father
to
the
child
,
and
not
deserued
by
any
merit
or
weldoing
:
yea
sometimes
amongst
men
an
inheritance
is
giuen
to
the
child
who
is
so
farre
from
doing
any
thing
to
deserue
it
,
as
that
it
is
yet
an
infant
,
and
lies
crying
in
the
cradle
,
and
can
do
nothing
to
that
purpose
.
An
inheritance
is
giuen
by
the
father
out
of
his
meere
loue
,
and
so
Gods
children
hauing
right
and
title
to
the
good
things
of
this
life
,
and
to
happinesse
and
glorie
in
heauen
,
as
heires
,
and
as
to
an
inheritance
,
they
cannot
challenge
them
on
any
merit
or
desert
of
their
owne
.
Indeed
Gods
children
may
comfortably
enioy
good
things
,
euen
the
good
things
of
this
life
,
they
haue
right
and
title
to
them
as
heires
,
but
they
cannot
challenge
the
least
bit
of
bread
on
any
merit
and
desert
of
their
owne
,
much
lesse
heauen
and
happinesse
,
and
glory
in
heauen
:
euen
the
least
good
thing
of
this
life
,
is
giuen
to
Gods
children
out
of
the
meere
loue
of
their
heauenly
Father
,
as
part
of
their
inheritance
.
Yea
but
say
the
Papists
,
eternall
life
is
called
in
Scripture
a
reward
,
&
therfore
it
is
giuen
on
something
done
that
is
rewarded
.
It
is
true
,
it
is
giuen
on
something
done
that
is
rewarded
,
but
what
then
doth
that
proue
,
that
it
is
giuen
as
a
reward
for
the
merit
of
the
thing
done
?
Nothing
lesse
.
Yea
but
say
they
,
it
is
cleare
that
heauen
is
a
reward
giuen
for
the
merit
of
good
workes
,
Heb
.
6.10
.
the
author
there
saith
,
God
should
be
vniust
,
if
he
rendred
not
heauen
for
good
workes
:
God
,
saith
he
,
is
not
vnrighteous
,
that
he
should
forget
your
worke
and
labour
of
loue
,
which
ye
shewed
towards
his
name
,
in
that
ye
haue
ministred
to
the
Saints
,
and
yet
minister
.
I
answer
them
,
they
can
neuer
thence
conclude
by
any
good
forme
of
reasoning
,
that
God
should
be
vniust
if
he
rendred
not
heauen
for
the
merit
of
good
workes
.
Indeed
God
should
be
vniust
if
he
kept
not
his
promise
,
euen
that
promise
that
he
hath
made
,
to
reward
the
good
workes
of
his
children
.
The
Lord
hath
freely
promised
in
Christ
to
reward
the
good
workes
of
his
children
,
and
bound
himselfe
by
his
promise
to
reward
them
,
and
if
he
should
forget
so
to
do
,
which
is
impossible
,
then
he
should
be
vniust
;
that
is
the
purpose
of
the
holy
Ghost
in
that
place
,
and
that
is
the
iniustice
there
intended
by
the
Author
of
that
Epistle
.
And
therefore
still
it
remaines
a
truth
,
that
Gods
children
hauing
right
and
title
to
the
good
things
of
this
life
,
and
to
happinesse
and
glorie
in
heauen
as
heires
,
they
cannot
challenge
any
good
thing
of
this
life
,
much
lesse
heauen
and
happinesse
,
and
glorie
in
heauen
,
on
any
merit
of
their
owne
.
And
for
a
second
vse
:
is
it
so
that
Gods
children
are
heires
,
and
haue
right
and
title
to
the
good
things
of
this
life
,
We
must
renounce
all
merit
in
our selues
to
the
least
good
thing
of
this
life
,
&
much
more
to
heauen
,
and
to
the
happinesse
&
glorie
in
heauen
.
and
to
happinesse
and
glorie
in
heauen
,
as
heires
,
and
as
to
their
inheritance
?
Then
we
must
looke
that
we
lay
no
claime
to
the
least
good
thing
of
this
life
,
much
lesse
to
heauen
,
and
happinesse
and
glorie
in
heauen
,
for
any
merit
or
desert
of
our
owne
.
It
is
a
corruption
deeply
rooted
in
vs
by
nature
,
to
thinke
that
we
are
worthy
of
good
things
,
yea
that
we
deserue
the
best
good
things
,
euen
in
heauen
it selfe
,
for
some
thing
in
our selues
:
it
is
the
common
saying
of
blind
ignorant
people
,
and
thus
they
speake
:
I
know
I
must
loue
God
aboue
all
,
and
my
neighbour
as
my selfe
,
and
if
I
do
my
good
will
so
to
do
,
God
will
be
mercifull
vnto
me
,
and
I
shall
go
to
heauen
.
Oh
we
must
labour
to
roote
out
this
conceit
,
and
learne
to
renounce
all
merit
in
our selues
of
the
least
good
thing
,
and
learne
to
lay
claime
to
the
least
good
thing
of
this
life
onely
as
we
are
the
children
of
God
,
and
so
heires
,
and
haue
right
and
title
to
it
as
part
of
our
inheritance
,
freely
giuen
to
vs
,
out
of
the
meere
loue
of
our
heauenly
Father
;
and
so
learne
to
be
thankfull
to
God
for
euery
bit
of
bread
we
haue
to
put
into
our
mouthes
,
acknowledging
it
to
be
the
free
gift
of
God
,
freely
bestowed
on
vs
out
of
his
meere
loue
and
mercie
.
And
much
more
are
we
to
be
thankfull
to
him
for
making
vs
heires
of
heauen
,
and
freely
giuing
to
vs
right
and
title
to
hapinesse
and
glorie
in
heauen
,
for
that
is
such
a
gift
as
we
cannot
prize
sufficiently
;
and
in
bestowing
that
gift
on
vs
,
we
cannot
comprehend
the
greatnesse
of
Gods
loue
vnto
vs
:
and
therefore
we
are
to
labour
to
be
thankfull
to
God
for
that
aboue
all
things
,
and
to
endeauour
to
expresse
our
thankfulnesse
to
him
in
all
holy
obedience
.
That
is
our
dutie
.
Now
before
I
leaue
this
point
,
I
will
adde
one
other
short
vse
of
it
:
Is
it
so
that
Gods
children
are
heires
?
Gods
children
must
liue
in
this
world
as
heires
that
are
yet
in
their
minoritie
.
haue
they
right
and
title
to
the
good
things
of
this
life
,
and
to
heauen
,
and
to
happinesse
,
and
glorie
in
heauen
,
as
heires
,
and
as
to
their
proper
inheritance
?
Surely
then
they
must
learne
to
liue
here
in
the
world
as
heires
,
euen
as
heires
that
are
yet
in
their
nonage
and
in
their
minoritie
,
as
the
Apostle
saith
,
Galat
.
4.1
.
The
heire
as
long
as
he
is
a
child
,
differeth
nothing
from
a
seruant
,
though
he
be
Lord
of
all
:
So
though
the
children
of
God
be
heires
of
heauen
,
and
of
happinesse
and
glorie
in
heauen
,
yet
they
are
here
in
this
world
as
yong
heires
in
their
minoritie
,
and
they
must
here
liue
as
heires
that
are
in
their
minoritie
,
they
must
be
content
to
liue
at
the
allowance
of
their
heauenly
Father
,
and
be
content
with
that
he
giues
them
here
,
expecting
their
full
inheritance
hereafter
.
If
their
heauenly
Father
here
keepe
them
short
,
and
put
them
to
some
hardship
,
if
here
he
giue
them
but
a
small
pittance
and
portion
of
the
good
things
of
this
life
,
they
must
be
content
with
it
,
remembring
this
,
that
they
are
heires
to
a
kingdome
which
in
due
time
shall
be
giuen
to
them
:
they
must
here
liue
as
Abraham
did
,
who
though
he
was
heire
of
the
land
of
promise
,
yet
was
content
to
abide
intents
as
a
stranger
,
and
in
no
Citie
,
looking
for
a
Citie
whose
builder
and
maker
is
God
,
Heb
.
11.9.10
.
And
if
their
heauenly
Father
do
here
allow
them
but
a
small
part
and
portion
of
heauenly
ioy
,
and
of
heauenly
comfort
,
they
must
take
heed
they
murmure
not
against
their
Father
,
and
complaine
of
it
,
that
their
brethren
haue
more
spirituall
ioy
,
and
more
heauenly
comfort
then
they
.
No
,
they
must
be
content
with
that
measure
of
spirituall
ioy
their
heauenly
Father
is
pleased
to
impart
to
them
,
and
looke
for
fulnesse
of
spirituall
ioy
,
and
fulnesse
of
heauenly
comfort
hereafter
in
heauen
;
their
heauenly
Father
is
wise
,
he
knowes
best
what
measure
of
spirituall
ioy
and
heauenly
comfort
is
fit
for
them
.
And
as
he
will
make
them
meete
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
as
the
Apostle
speakes
,
Colos
.
1.12
.
as
he
will
make
them
meete
and
fit
for
heauen
,
and
then
giue
heauen
to
them
,
and
put
them
into
possession
of
it
;
so
he
will
here
in
this
world
make
them
meete
and
fit
for
spirituall
ioy
,
and
fit
for
heauenly
comfort
,
Note
.
and
then
in
his
wisedome
giue
it
to
them
.
And
Gods
children
are
rather
to
pray
to
God
,
and
to
desire
the
Lord
to
make
them
fit
for
spirituall
ioy
,
and
fit
for
heauenly
comfort
,
then
that
he
would
giue
it
to
them
.
Gods
children
must
here
in
this
world
do
as
trauellers
vse
to
do
.
When
trauellers
set
out
in
a
darke
foggie
mistie
morning
,
yet
they
comfort
themselues
with
this
,
that
in
time
the
mist
will
breake
vp
,
and
the
Sunne
will
breake
forth
,
and
shine
forth
clearely
on
them
:
So
do
thou
that
art
a
child
of
God
,
though
it
be
so
that
now
the
bright
shining
of
Gods
louing
countenance
be
yet
held
from
thee
,
there
is
a
mist
,
and
there
is
a
fogge
,
and
a
cloud
betweene
thee
and
it
,
and
thou
hast
not
that
spirituall
ioy
,
and
that
heauenly
comfort
that
others
haue
,
yet
cheare
vp
thy selfe
,
in
time
the
bright
shining
face
of
God
,
euen
his
most
louing
countenance
will
breake
forth
,
the
clouds
and
mists
that
are
now
betweene
thee
and
it
shall
be
dispelled
,
and
it
will
shine
forth
clearely
on
thee
,
if
not
here
in
this
world
,
assuredly
in
heauen
,
most
brightly
,
and
most
gloriously
,
and
in
a
measure
vnspeakable
and
vnconceiueable
.
And
let
that
be
thy
stay
,
and
let
that
be
thy
comfort
,
and
so
I
passe
from
that
point
to
further
matter
.
Obserue
in
the
next
place
:
the
Apostle
here
speakes
indefinitely
:
If
children
,
also
heires
,
if
we
be
children
,
we
are
heires
.
Hence
note
in
a
word
.
That
all
Gods
children
are
heires
,
all
and
euery
one
of
Gods
children
without
exception
,
All
Gods
children
are
heires
.
haue
right
and
title
to
all
the
good
things
of
this
life
,
and
to
heauen
,
and
to
happinesse
,
and
glorie
in
heauen
,
as
heires
.
For
why
,
the
promise
of
the
good
things
of
this
life
,
and
of
heauen
,
and
of
happinesse
,
and
glorie
in
heauen
,
is
made
to
all
and
to
euerie
one
of
Gods
children
,
they
are
all
inuited
to
come
to
Christ
,
Math
.
11.28
.
Mat
.
11.28
.
and
are
all
inuited
to
partake
of
the
benefit
of
Christ
:
and
the
couenant
of
grace
and
mercy
is
made
to
all
and
euery
one
of
them
,
Isai
.
55.1
.
Isai
.
55.1
.
Hoe
,
euery
one
that
thirsteth
,
saith
the
Lord
by
his
Prophet
,
come
ye
to
the
waters
,
and
ye
that
haue
no
siluer
,
come
,
buy
and
eate
:
come
I
say
,
buy
wine
and
milke
,
without
siluer
and
without
money
.
And
then
he
subioynes
verse
3.
Verse
3.
Encline
your
eares
and
come
vnto
me
:
heare
,
and
your
soule
shall
liue
,
and
I
will
make
an
euerlasting
couenant
with
you
;
euen
the
sure
mercies
of
Dauid
.
Againe
,
God
is
able
to
make
all
his
children
heires
,
and
to
giue
to
all
and
to
euerie
one
of
them
inheritance
in
heauen
,
to
the
last
as
well
as
to
the
first
,
without
diminution
,
without
diminishing
the
inheritance
of
any
one
of
them
,
the
inheritance
of
one
shall
not
preiudice
or
lessen
the
inheritance
of
another
.
The
Lord
is
able
,
and
will
possesse
all
his
children
of
ioyes
,
and
of
glorie
in
heauen
equally
,
for
the
substance
of
ioy
and
glorie
And
hence
it
is
that
Christ
saith
,
Ioh
.
14.2
.
In
my
Fathers
house
are
many
dwelling
places
.
In
heauen
there
is
roome
enough
for
all
to
inherite
,
and
for
all
Gods
children
to
be
heires
.
The
consideration
of
their
poore
,
base
,
&
meane
estate
in
this
world
,
ought
to
be
no
trouble
to
Gods
children
And
what
then
(
for
the
vse
of
this
)
dost
thou
troubling
and
vexing
thy selfe
,
whosoeuer
thou
art
,
with
the
consideration
of
thy
poore
,
base
,
and
meane
estate
here
in
this
world
?
Art
thou
a
child
of
God
?
then
be
of
good
comfort
;
be
thou
neuer
so
poore
,
or
neuer
so
meane
in
the
world
,
thou
art
an
heire
,
thou
hast
right
and
title
to
all
good
things
,
yea
to
heauen
it selfe
,
and
to
happinesse
and
glorie
in
heauen
,
as
well
as
any
other
child
of
God
,
be
he
neuer
so
highly
aduanced
,
or
be
his
estate
neuer
so
great
in
this
world
:
if
thou
be
borne
of
God
,
and
be
an
adopted
sonne
or
daughter
of
God
,
thou
art
not
one
borne
to
nothing
:
no
,
thou
art
heire
to
a
kingdome
,
yea
to
such
a
kingdome
as
hath
neither
measure
of
glorie
,
nor
end
of
continuance
.
And
though
thou
be
here
in
this
world
straightened
,
and
thou
art
here
in
poore
and
meane
estate
,
yet
thou
hast
right
and
title
to
heauen
,
and
thou
shalt
one
day
be
possessed
of
it
,
and
there
is
roome
enough
,
wealth
enough
,
and
there
is
ioy
and
glorie
enough
,
to
giue
thy
soule
full
contentment
:
thinke
on
that
to
thy
comfort
.
Come
we
to
the
amplification
of
that
excellent
dignitie
bestowed
on
Gods
children
,
that
they
are
heires
.
And
first
,
that
they
are
Gods
heires
,
Euen
heires
of
God
,
saith
the
Apostle
:
that
is
,
as
I
shewed
such
as
haue
right
and
title
to
the
good
things
of
God
,
to
all
good
things
of
this
life
,
and
to
an
heauenly
inheritance
as
Gods
heires
.
Now
in
that
the
Apostle
saith
,
that
Gods
children
are
Gods
heires
:
we
are
hence
giuen
to
vnderstand
in
the
first
place
.
Gods
children
haue
iust
title
to
all
good
things
.
That
Gods
children
haue
iust
title
to
all
good
things
,
to
the
good
things
of
this
life
,
and
to
heauen
,
and
to
happinesse
and
glorie
in
heauen
.
The
Lord
vouchsafing
to
make
his
children
his
heires
,
it
must
needs
be
that
they
haue
lawfull
and
iust
title
to
all
the
good
things
of
this
life
and
of
the
life
to
come
.
1.
Corinth
.
3.22
.
1.
Cor
.
3.22
.
the
Apostle
speakes
plainly
to
this
purpose
,
Whether
they
be
things
present
,
or
things
to
come
,
all
are
yours
:
you
are
the
right
owners
and
lawfull
possessors
of
all
things
.
And
the
grounds
of
this
truth
are
these
:
First
God
is
the
Lord
of
heauen
and
earth
,
as
Melchizedecke
said
,
Gen.
14.19
.
Gen.
14.19
.
He
is
the
most
high
possessor
of
heauen
and
earth
.
And
as
Moses
said
,
Deut
.
10.14
.
Deut
.
10.14
.
Heauen
and
the
heauen
of
heauens
is
the
Lords
thy
God
,
and
the
earth
with
all
that
therein
is
.
And
therefore
it
must
needs
be
,
that
such
as
are
his
heires
,
and
haue
right
and
title
of
inheritance
from
him
as
Gods
children
haue
,
they
haue
iust
title
to
all
good
things
of
God
,
euen
to
the
good
things
of
this
life
and
of
the
life
to
come
:
they
haue
title
to
them
from
him
who
is
able
to
make
them
a
good
title
,
and
to
estate
them
in
good
things
,
without
any
cracke
or
flawe
,
and
none
can
disproue
their
title
.
Againe
,
Gods
children
are
one
with
Christ
,
he
is
their
head
and
they
his
members
by
mysticall
and
spirituall
vnion
,
and
Christ
is
the
heire
of
all
things
.
God
his
Father
hath
made
him
heire
of
all
things
,
as
we
haue
it
,
Hebr
.
1.2
.
Hebr
.
1.2
.
and
therefore
doubtlesse
in
and
through
him
they
haue
iust
title
to
all
good
things
,
euen
the
right
that
they
lost
in
Adam
to
good
things
is
restored
to
them
in
Christ
,
and
in
and
through
him
they
haue
iust
title
to
all
good
things
of
this
life
,
and
to
heauen
,
and
to
happinesse
and
glorie
in
heauen
.
Now
then
this
truth
serues
to
discouer
,
Onely
Gods
children
haue
a
true
and
comfortable
vse
of
Gods
good
creatures
.
that
onely
Gods
children
haue
a
true
and
comfortable
vse
of
the
good
creatures
of
God
,
and
of
the
good
things
of
this
life
the
Lord
doth
bestow
on
them
,
and
is
pleased
to
vouchsafe
to
them
,
and
they
onely
may
comfortably
hold
,
and
enioy
,
and
vse
the
good
things
of
this
life
which
the
Lord
doth
cast
on
them
by
his
prouidence
.
Indeed
they
may
not
on
this
ground
enter
on
the
goods
of
others
,
because
they
haue
iust
title
to
all
good
things
,
therefore
take
on
them
to
be
their
owne
caruers
.
Although
Gods
children
haue
right
to
all
good
things
,
yet
not
in
all
good
things
of
this
life
;
the
Lord
in
wisedome
hath
seuered
the
good
things
of
this
life
in
respect
of
ciuill
right
and
proprietie
;
and
such
as
are
not
Gods
children
haue
a
ciuill
right
and
proprietie
to
the
good
things
of
this
world
that
are
cast
on
them
by
Gods
prouidence
,
and
Gods
children
may
not
enter
on
it
,
but
they
are
to
content
themselues
with
that
portion
of
the
good
things
of
this
life
the
Lord
giues
to
them
:
and
be
it
more
or
be
it
lesse
they
may
comfortably
hold
it
,
and
enioy
it
,
and
vse
it
;
yea
they
onely
may
comfortably
hold
,
enioy
,
and
vse
the
good
things
of
this
life
the
Lord
bestowes
on
them
.
Such
as
are
not
Gods
children
,
hauing
onely
a
ciuill
right
and
a
ciuill
proprietie
to
the
good
things
of
this
life
,
they
shall
one
day
answer
for
the
vse
of
them
,
they
shall
one
day
answer
for
euerie
bit
of
bread
they
haue
to
put
into
their
mouthes
;
for
they
hauing
no
spirituall
right
to
the
good
things
of
this
life
,
they
do
but
vsurpe
the
good
creatures
of
God
,
and
they
keepe
the
good
things
of
this
life
from
the
right
heires
.
And
though
the
Lord
suffer
them
to
haue
a
plentifull
portion
,
and
to
enioy
abundance
of
the
good
things
of
this
life
,
yet
they
are
but
giuen
to
them
to
leaue
them
without
excuse
,
and
to
increase
their
iudgement
and
condemnation
,
they
shall
one
day
double
their
torment
on
them
.
And
though
here
they
haue
goodly
houses
to
dwell
in
,
yet
they
are
neuer
in
their
owne
place
till
they
be
in
hell
,
as
it
is
said
of
Iudas
,
Act.
1.25
.
Act.
1.25
.
when
he
hanged
himselfe
he
went
astray
to
go
to
his
owne
place
.
It
is
a
certaine
truth
,
if
thou
be
not
a
child
of
God
,
thou
art
no
heire
of
God
,
and
so
thou
hast
no
iust
title
to
any
good
of
this
life
in
regard
of
spirituall
right
,
and
thou
shalt
one
day
answer
for
euerie
crumme
of
bread
thou
hast
to
put
into
thy
mouth
.
Onely
Gods
children
are
Gods
heires
,
and
they
onely
are
estated
in
the
good
things
of
this
life
by
him
and
from
him
who
is
able
to
ma●e
them
a
good
title
,
and
they
onely
are
in
Christ
who
is
the
heire
of
all
things
:
and
therefore
they
onely
may
comfortably
haue
,
hold
,
enioy
,
and
vse
the
good
things
of
this
li
e
.
In
the
nex●
place
,
in
that
Gods
children
are
Gods
heires
,
we
may
further
gather
and
conclude
thus
much
.
That
Gods
children
haue
not
onely
iust
title
to
all
the
good
things
of
God
,
euen
the
good
things
of
this
life
,
The
inheritance
of
Gods
children
is
most
sure
and
certaine
.
and
of
the
life
to
come
,
but
their
title
to
them
is
sure
and
certaine
:
the
Lord
vouchsafing
to
make
his
children
his
heires
,
they
cannot
possibly
misse
or
come
short
of
their
inheritance
;
they
cannot
lose
it
,
neither
can
any
defeate
them
or
disappoint
them
of
it
;
their
inheritance
is
most
sure
and
certaine
,
Gods
children
are
sure
of
all
good
things
,
they
shall
certainly
haue
all
good
things
of
this
life
their
h●auenly
Father
sees
fit
and
good
for
them
,
and
they
shall
also
in
time
be
fully
possessed
of
their
heauenly
inheritance
,
euen
of
fulnesse
of
ioy
,
and
happinesse
and
glorie
in
heauen
,
as
if
they
were
now
in
heauen
.
They
are
Gods
heires
,
and
the
Lord
in
his
eternall
purpose
hath
appointed
them
an
euerlasting
inheritance
,
and
hath
prepared
it
for
them
before
the
foundations
of
the
world
were
laid
,
as
we
haue
it
Mat
.
25.34
.
Mat
.
25.34
.
and
it
is
his
will
and
pleasure
in
time
to
giue
it
to
them
,
and
to
bring
them
into
possession
of
it
,
as
Christ
saith
,
Luk
.
12.32
.
Luk
.
12.32
.
Feare
not
little
flocke
,
for
it
is
your
Fathers
pleasure
to
giue
you
the
kingdome
.
Yea
it
is
the
will
of
Christ
himselfe
,
that
those
who
are
giuen
him
of
his
Father
,
should
in
time
be
where
he
is
,
as
himselfe
prayed
Ioh
.
17.24
.
Ioh
.
17.24
.
And
what
shall
frustrate
the
Lords
eternall
purpose
,
or
put
by
his
appointment
?
and
what
shall
hinder
him
from
effecting
his
will
and
pleasure
?
Not
all
the
power
in
heauen
,
in
earth
,
or
in
hell
:
he
is
able
to
bring
his
children
into
the
possession
of
heauen
which
he
hath
prouided
and
appointed
for
them
,
according
to
his
owne
good
will
and
preasure
;
and
all
the
power
of
hell
is
not
able
to
stand
against
his
purpose
,
and
against
his
will
and
pleasure
,
neither
Satan
,
nor
all
the
diuels
in
hell
can
cosin
or
deceiue
Gods
children
of
their
inheritance
,
nor
keepe
it
from
them
by
violence
;
they
are
Gods
heires
,
who
is
stronger
then
all
,
and
so
their
inheritance
is
most
sure
and
certaine
.
And
hence
it
is
said
to
be
reserued
for
them
in
heauen
in
a
place
of
safetie
,
1.
Pet
.
1.4
.
1.
Pet
.
1.4
.
To
an
inheritance
immortall
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
heauen
for
you
.
Yea
the
Apostle
saith
,
Coloss
.
3.3
.
Coloss
.
3.3
.
that
it
is
hid
with
Christ
in
God
:
it
is
laid
vp
in
the
gracious
and
powerfull
hand
of
God
,
and
nothing
is
able
to
wrest
or
wring
it
out
of
his
hand
.
Christ
saith
,
Ioh
.
10.28
.
Ioh
.
10.28
.
that
he
giues
to
his
sheepe
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
mine
hand
.
We
may
therefore
resolue
on
this
as
an
vndoubted
truth
,
that
Gods
children
being
Gods
heires
,
they
cannot
possibly
misse
or
come
short
of
their
inheritance
,
they
cannot
lose
it
,
neither
can
any
defeate
them
or
disappoint
them
of
it
.
Many
times
heires
amongst
men
are
either
cosined
of
their
inheritance
,
or
they
are
violently
kept
from
it
,
but
it
cannot
be
so
with
Gods
heires
,
their
inheritance
is
most
sure
and
certaine
,
and
they
cannot
by
any
meanes
be
disappointed
of
it
.
Now
then
this
truth
may
serue
as
a
ground
of
excellent
comfort
to
Gods
children
in
the
time
of
their
outward
troubles
,
Comfort
for
Gods
children
in
time
of
their
outward
troubles
,
crosses
,
and
losses
.
and
in
the
time
of
crosses
and
losses
that
befall
them
in
this
world
.
For
what
though
it
be
so
,
that
thou
who
art
a
child
of
God
dost
lose
all
that
euer
thou
hast
in
the
world
,
thou
art
stript
of
all
thy
wealth
,
and
of
all
outward
good
things
,
yet
comfort
thy selfe
,
thine
inheritance
remaines
firme
and
sure
to
thee
,
and
thou
canst
not
be
depriued
of
that
.
And
though
the
diuell
and
his
instruments
seeke
by
vexations
and
troubles
to
make
thee
miserable
,
yet
they
cannot
do
it
:
thou
art
happie
,
and
shalt
be
happie
in
despite
of
them
all
.
And
though
the
Lord
suffer
them
to
strippe
thee
of
land
and
liuing
,
and
to
thrust
thee
out
of
house
and
home
,
and
to
depriue
thee
of
libertie
,
to
shut
thee
vp
in
prison
,
and
such
like
,
yet
they
cannot
touch
thy
inheritance
,
that
is
out
of
their
reach
,
and
they
cannot
possibly
thrust
thee
from
that
,
nor
disappoint
thee
of
it
.
No
,
no
,
thine
euerlasting
inheritance
is
laid
vp
in
a
sure
hand
,
euen
in
the
hand
of
God
,
whom
they
neither
can
nor
dare
assault
.
And
though
the
Lord
suffer
the
instruments
of
Satan
to
take
away
thy
life
,
yet
still
thine
inheritance
remaines
sure
to
thee
,
and
thou
art
but
thereby
put
into
present
possession
of
it
.
It
is
neither
the
fraud
nor
the
force
of
the
world
,
or
of
the
diuell
without
,
no
,
nor
yet
thine
owne
flesh
within
,
that
can
depriue
thee
of
thine
euerlasting
inheritance
.
Thou
art
not
trusted
with
it
;
if
thou
wert
,
thou
wouldst
soone
lose
it
as
Adam
did
in
Paradise
,
but
God
keepes
it
for
thee
in
his
owne
hand
,
and
so
nothing
can
disappoint
thee
of
it
.
And
therefore
cheare
vp
thy selfe
,
in
time
of
thy
outward
troubles
,
and
thy
outward
crosses
and
losses
:
and
though
thou
be
stript
as
naked
as
Iob
was
,
all
thy
goods
are
taken
from
thee
,
yet
take
heed
thou
crie
not
out
as
men
commonly
do
in
that
case
,
I
am
vndone
:
thou
art
not
vndone
,
thou
art
Gods
heire
,
and
thou
canst
not
be
vndone
;
thy
heauenly
Father
still
keepes
thine
inheritance
firme
and
sure
to
thee
,
and
all
the
diuels
in
hell
cannot
defeate
thee
of
it
,
nor
keepe
thee
from
it
.
The
diuell
knowes
it
well
,
that
he
cannot
possibly
disappoint
thee
of
thine
euerlasting
inheritance
,
and
that
makes
him
trouble
thee
what
he
can
other
wayes
:
and
it
is
commonly
seene
that
the
diuell
troubles
Gods
children
more
then
others
in
respect
of
outward
things
,
and
he
manie
times
(
God
suffering
him
so
to
do
)
by
his
instruments
strips
them
of
wealth
,
and
of
libertie
,
and
of
all
outward
good
things
,
yea
he
seekes
what
he
can
to
trouble
them
in
their
minds
and
consciences
:
Note
.
And
it
fals
out
that
many
times
Gods
children
are
more
troubled
in
their
minds
in
time
of
sicknesse
,
then
others
that
are
not
the
children
of
God
.
And
why
so
?
Surely
because
the
diuell
knowes
their
saluation
and
their
euerlasting
inheritance
is
out
of
his
reach
,
he
knowes
that
is
sealed
vp
to
Gods
children
,
and
they
haue
it
made
sure
to
them
vnder
Gods
owne
hand
and
seale
,
yea
that
it
is
kept
for
them
in
the
gracious
and
powerfull
hand
of
God
.
Oh
then
let
the
consideration
of
this
comfort
thee
that
art
a
child
of
God
,
in
time
of
any
trouble
,
crosse
,
or
losse
,
that
befals
thee
in
this
world
.
One
thing
note
we
further
,
in
that
Gods
children
are
Gods
heires
,
hence
it
must
needs
follow
that
they
are
great
heires
,
and
haue
a
goodly
heritage
.
Gods
children
are
the
greatest
heires
in
the
world
,
Gods
children
are
the
greatest
heires
in
the
world
.
they
are
heires
apparent
to
the
great
Lord
and
King
of
heauen
and
earth
,
and
their
inheritance
is
an
inheritance
immortall
,
vndefiled
,
and
that
fadeth
not
,
1.
Pet
.
1.4
.
And
they
are
heires
to
a
crowne
,
and
that
a
crowne
of
righteousnesse
,
as
the
Apostle
cals
it
,
2.
Tim
.
4.6
.
yea
to
an
incorruptible
crowne
of
glorie
,
as
we
haue
it
1.
Pet
.
5.4
.
and
to
the
crowne
of
life
,
as
Christ
cals
it
,
Reuel
.
2.10
.
Be
thou
faithfull
vnto
the
death
,
and
I
will
giue
thee
the
crowne
of
life
.
Yea
Gods
children
haue
God
himselfe
their
portion
,
as
Dauid
saith
,
Psal
.
119.57
.
yea
the
Lord
is
the
portion
of
their
inheritance
,
as
he
saith
,
Psal
.
16.5
.
And
hauing
God
their
portion
,
they
haue
not
onely
life
,
wisedome
,
power
,
succour
,
safetie
,
peace
,
ioy
,
securitie
,
and
all
good
things
,
but
they
also
enioy
him
who
is
the
sountaine
of
all
good
things
:
and
hauing
God
their
portion
,
it
is
more
then
if
they
had
a
thousand
worlds
.
And
therefore
we
may
truly
say
with
Dauid
,
Psal
.
16.6
.
The
liues
are
fallen
to
Gods
children
in
pleasant
places
:
they
are
great
heires
,
and
they
haue
a
faire
heritage
.
Now
then
for
the
vse
of
this
,
the
consideration
of
this
ought
to
stirre
vp
Gods
children
to
esteeme
of
their
inheritance
,
How
Gods
children
ought
to
be
affected
in
respect
of
their
euerlasting
inheritance
.
and
to
affect
it
according
to
the
worth
,
and
excellencie
,
and
greatnesse
of
it
;
they
are
euen
to
trample
vnder
foote
the
riches
,
pompe
,
and
glorie
of
the
world
,
and
to
account
them
drosse
and
dung
in
comparison
of
their
rich
and
glorious
inheritance
:
yea
their
minds
,
hearts
,
and
affections
are
euer
to
be
running
on
their
faire
and
goodly
heritage
,
and
they
are
to
long
after
it
,
and
to
wish
within
themselues
,
oh
when
shall
I
come
to
be
fully
possest
of
the
ioyes
and
glorie
of
heauen
,
and
fully
to
enioy
God
himselfe
the
fountaine
of
life
,
and
ioy
,
and
happinesse
,
and
of
all
good
things
.
Thus
ought
Gods
children
to
be
affected
in
respect
of
the
excellencie
and
greatnesse
of
their
rich
and
glorious
inheritance
.
But
alas
,
where
is
this
affection
to
be
found
?
Do
not
the
minds
and
hearts
of
manie
that
would
be
accounted
Gods
children
,
rather
runne
on
the
world
,
on
the
wealth
,
the
honours
,
and
the
pleasures
of
the
world
,
then
on
the
rich
and
glorious
inheritance
in
heauen
?
As
it
was
said
to
Peter
,
Mark
.
14.70
.
Surely
thou
art
one
of
them
,
for
thy
speech
is
like
:
so
it
may
be
iustly
said
to
manie
,
they
are
of
the
world
,
their
speech
is
like
.
They
can
speake
much
and
to
purpose
of
the
things
of
this
world
,
but
when
they
come
to
speake
of
the
ioyes
and
glorie
in
heauen
,
alas
their
tongues
cleaue
to
the
roofe
of
their
mouthes
.
It
may
be
thou
hast
a
good
liking
of
heauen
(
as
who
hath
not
)
and
thou
hast
some
tast
of
the
powers
of
the
world
to
come
,
as
it
is
Hebr
.
6.5
.
and
therein
thou
dost
content
thy selfe
;
deceiue
not
thy selfe
,
that
liking
and
that
tast
may
be
in
one
that
shall
neuer
come
to
heauen
,
thou
must
haue
more
then
a
tast
,
euen
a
true
,
sound
,
and
feeling
affection
to
the
ioyes
and
glorie
of
heauen
,
or
else
thine
heart
is
not
rightly
affected
with
the
great
and
glorious
inheritance
in
heauen
,
and
thou
must
be
able
to
speake
of
it
feelingly
.
One
that
is
heire
to
great
lande
and
liuing
amongst
men
,
being
now
come
to
some
yeares
and
discretion
,
and
able
to
speake
with
vnderstanding
,
how
feelingly
and
with
what
delight
will
he
speake
of
the
faire
houses
,
and
goodly
woods
and
fields
that
he
in
time
(
if
he
liue
)
shall
come
to
enioy
?
So
it
must
be
with
thee
in
respect
of
thine
heauenly
inheritance
:
thou
must
be
able
to
speake
of
it
feelingly
,
and
haue
thy
soule
euen
rauisht
with
delight
in
speaking
of
it
,
and
haue
a
feeling
apprehension
of
the
ioyes
and
glorie
of
heauen
.
Thou
wilt
say
,
How
shall
I
know
that
I
haue
more
then
a
tast
of
the
ioyes
and
glorie
of
heauen
?
that
I
haue
a
true
,
sound
,
and
feeling
affection
to
them
?
I
answer
.
By
two
things
.
First
,
if
thy
affection
to
them
be
seconded
with
a
carefull
vse
of
all
good
meanes
by
which
it
may
be
continued
and
increased
,
thou
dost
carefully
heare
the
word
,
A
true
feeling
affection
to
the
ioyes
and
glorie
in
heauen
,
may
be
discerned
by
two
things
.
and
reade
it
and
other
good
bookes
,
thou
dost
meditate
and
conferre
of
holy
things
,
that
so
thine
affection
to
heauen
and
heauenly
things
may
be
more
enflamed
;
and
thou
art
neuer
so
well
as
when
thou
art
in
the
companie
of
Gods
children
,
and
conferring
with
them
of
heauenly
things
.
And
secondly
,
if
thy
affection
to
the
ioyes
and
glorie
of
heauen
,
bring
forth
to
thee
a
loue
to
God
for
so
great
a
mercie
in
working
that
affection
in
thee
:
thou
dost
loue
God
because
he
hath
changed
thine
heart
from
being
set
on
the
world
and
worldly
things
,
to
affect
heauen
and
heauenly
things
,
and
thou
dost
expresse
that
loue
in
the
duties
of
loue
both
to
God
and
men
,
especially
to
such
as
are
the
children
of
God
,
&
beare
Gods
image
in
speciall
manner
:
if
it
be
thus
with
thee
,
then
doubtlesse
thou
hast
a
true
,
sound
,
and
feeling
affection
of
the
ioyes
and
glory
of
heauen
,
and
that
is
the
thing
thou
must
find
in
thy selfe
.
Come
we
now
to
the
second
amplification
of
the
dignity
belonging
to
Gods
children
,
that
they
are
heires
,
namely
this
,
that
they
are
heires
annexed
with
Christ
,
for
so
the
Apostle
further
sets
out
that
dignity
,
that
they
are
ioynt
heires
or
fellow
heires
with
Christ
.
And
first
in
that
Gods
children
are
ioynt
heires
,
coheires
,
or
fellow
heires
with
Christ
,
we
are
to
take
notice
of
the
great
honour
and
dignitie
Gods
children
are
aduanced
to
.
And
that
I
will
briefly
note
hence
in
the
first
place
,
is
this
.
That
the
Lord
is
pleased
to
bestow
on
his
children
great
honor
and
maruellous
excellent
dignitie
,
The
high
aduancement
&
honour
of
Gods
children
,
in
that
they
are
ioynt
heires
with
Christ
.
euen
to
make
them
his
heires
,
yea
ioynt
heires
with
his
own
naturall
Sonne
,
with
his
onely
begotten
Sonne
,
with
his
owne
deare
Sonne
,
the
Sonne
of
his
loue
,
as
the
Apostle
calls
him
,
Colos
.
1.13
.
It
is
a
great
honour
that
the
Lord
vouchsafeth
to
make
his
chosen
,
seruants
,
it
was
as
much
as
the
prodigall
durst
desire
,
Luke
15.19
.
I
am
not
worthy
to
be
called
thy
son
,
make
me
as
one
of
thy
hired
seruants
.
The
Lord
hath
no
need
of
the
seruice
of
men
,
he
hath
thousands
,
and
ten
thousands
of
his
glorious
and
holy
Angels
round
about
his
throne
to
minister
to
him
,
Dan
.
7.10
.
But
that
the
Lord
is
pleased
to
make
his
chosen
,
not
onely
his
seruants
,
but
his
adopted
sonnes
,
yea
his
heires
,
yea
fellow
heires
with
his
owne
Sonne
,
and
not
onely
to
giue
them
life
,
and
to
place
them
with
his
Angels
,
but
with
his
owne
deare
Sonne
,
euen
to
share
with
him
in
life
,
and
glorie
,
and
in
his
kingdome
,
oh
that
is
a
fauour
of
God
wonderfull
and
vnspeakable
;
and
that
is
an
aduancement
exceeding
great
and
maruellous
.
And
indeed
the
fauour
of
God
therein
is
greater
,
in
that
the
Lord
hath
passed
by
the
euill
Angels
,
that
are
plunged
into
the
depth
of
vnconceiueable
miserie
,
he
hath
left
them
in
that
miserie
,
and
hath
onely
aduanced
his
chosen
amongst
men
to
such
height
of
honour
and
dignitie
.
And
the
consideration
of
this
(
to
be
briefe
in
it
)
is
of
vse
,
both
in
respect
of
others
,
and
also
of
Gods
children
themselues
.
As
first
on
this
ground
,
be
thou
warned
whosoeuer
thou
art
,
to
take
heed
thou
giue
no
libertie
to
thy selfe
,
A
dangerous
thing
to
think
or
deale
basely
with
any
child
of
God
.
to
thinke
or
deale
basely
with
any
child
of
God
,
be
he
neuer
so
poore
,
or
of
neuer
so
meane
place
in
the
world
.
Hath
the
Lord
bestowed
such
honour
and
dignitie
on
his
child
,
as
to
make
him
his
heire
,
yea
ioynt
heire
,
and
fellow
heire
with
his
owne
deare
Sonne
?
and
darest
thou
deale
basely
with
him
,
yea
darest
thou
giue
way
to
thy
wicked
heart
to
thinke
basely
of
him
?
Darest
thou
thinke
in
thine
heart
,
that
a
child
of
God
is
base
,
and
that
he
is
but
a
precise
foole
?
The
Lord
seeth
thy
heart
,
and
hath
the
Lord
made
it
knowne
in
his
eternall
truth
,
that
his
child
is
his
heire
,
yea
ioynt
heire
,
and
fellow
heire
with
his
owne
Sonne
,
of
life
and
glorie
in
heauen
,
and
darest
thou
in
thy
very
thought
contradict
the
truth
of
God
,
and
thinke
in
thine
heart
that
the
child
of
God
is
base
,
and
sillie
,
and
simple
,
and
but
a
foole
?
And
darest
thou
open
thy
mouth
,
to
call
a
child
of
God
foole
,
or
base
slaue
or
schismaticke
,
or
the
like
?
Will
the
Lord
take
it
at
thy
hands
,
that
thou
dost
either
thus
thinke
,
or
thus
deale
with
any
child
of
his
?
Will
a
King
take
it
well
if
he
know
that
any
man
doth
either
despise
his
fauourite
,
or
deale
basely
with
one
whom
he
hath
highly
honoured
,
and
hath
a
purpose
further
to
honour
?
When
Haman
knew
it
was
the
Kings
mind
to
honour
Mordecai
,
though
he
hated
him
in
his
heart
,
yet
he
durst
not
shew
the
least
dislike
of
him
,
but
was
forced
sore
against
his
will
,
to
clothe
him
in
royall
robes
,
and
to
cause
him
to
ride
through
the
Citie
on
the
Kings
horse
,
and
to
proclaime
:
Thus
shall
it
be
done
vnto
the
man
whom
the
King
will
honour
,
Hest
.
6.11
.
Hest
.
6.11
.
And
will
then
the
King
of
heauen
and
earth
take
it
at
thy
hands
,
if
thou
either
thinke
or
deale
basely
with
any
child
of
his
,
whom
he
hath
made
his
heire
,
yea
ioynt
heire
with
his
owne
deare
Sonne
the
Lord
Iesus
?
No
,
no
,
be
thou
sure
of
it
,
the
Lord
will
not
suffer
thy
base
esteeme
of
his
child
,
or
thy
base
dealing
with
any
of
his
,
to
escape
his
punishing
hand
,
but
vnlesse
thou
be
humbled
for
it
,
he
will
assuredly
returne
it
on
thy
soule
,
to
thine
eternall
woe
and
confusion
.
And
so
for
a
second
vse
of
the
point
:
Consider
this
to
thy
comfort
,
The
world
cannot
obscure
or
blemish
the
honour
of
Gods
children
.
thou
that
art
a
child
of
God
;
the
Lord
out
of
his
exceeding
loue
to
thee
,
hath
highly
honoured
thee
,
he
hath
aduanced
thee
to
be
his
heire
,
yea
to
be
ioynt
heire
with
his
own
Sonne
.
And
though
the
world
thinke
basely
of
thee
,
and
men
of
the
world
deale
basely
with
thee
,
and
seeke
to
disgrace
thee
,
yet
they
cannot
do
it
,
they
cannot
take
thine
honour
from
thee
:
though
wicked
wretches
of
the
world
raile
on
thee
,
and
load
thee
with
foule
termes
,
care
not
for
it
,
they
are
but
as
dogs
that
barke
against
the
Moone
,
they
cannot
obscure
or
blemish
thine
honour
.
No
,
no
,
honour
is
giuen
to
thee
by
him
who
is
able
to
maintaine
it
,
and
he
will
maintaine
it
,
and
one
day
make
it
manifest
to
all
the
world
,
to
men
and
Angels
.
Thinke
on
that
to
thy
comfort
,
and
so
I
passe
on
to
a
second
thing
.
In
the
next
place
,
in
that
Gods
children
are
ioynt
heires
,
coheires
,
or
fellow
heires
with
Christ
,
we
are
giuen
to
vnderstand
thus
much
.
That
Gods
children
haue
right
and
title
to
one
and
the
same
inheritance
with
the
Lord
Iesus
Christ
,
Gods
children
shall
one
day
partake
with
Christ
in
his
euerlasting
inheritance
.
and
shall
one
day
be
possessed
with
the
same
rich
and
glorious
inheritance
in
heauen
that
the
Lord
Iesus
is
now
possessed
of
,
and
they
shall
one
day
partake
with
him
,
and
share
with
him
in
his
euerlasting
inheritance
.
And
that
this
point
may
be
rightly
conceiued
,
know
that
the
euerlasting
inheritance
of
Christ
is
twofold
,
Christ
his
euerlasting
inheritance
is
twofold
.
it
is
the
inheritance
of
life
and
glorie
,
and
of
dominion
and
power
.
Christ
now
liues
in
heauen
in
his
body
and
soule
,
most
blessedly
and
gloriously
,
being
wholly
freed
from
all
infirmities
and
temptations
,
and
being
filled
with
all
ioy
and
glorious
brightnesse
,
and
he
is
also
in
his
humane
nature
exalted
aboue
all
Principalitie
,
and
power
,
and
might
,
and
dominion
,
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
also
that
that
is
to
come
.
Ephes
.
1.21
.
he
reignes
in
heauen
most
gloriously
and
most
triumphantly
.
Now
Gods
children
shall
one
day
be
partakers
with
Christ
of
this
double
inheritance
,
they
shall
one
day
liue
with
Christ
in
endlesse
glorie
,
and
they
shall
also
reigne
with
Christ
,
they
shall
one
day
share
with
Christ
both
in
life
and
glory
,
and
in
his
kingdome
,
though
not
in
equall
degree
:
the
glorie
and
power
of
Christ
shall
exceed
the
glorie
and
power
of
all
Gods
children
.
And
that
Gods
children
shall
thus
partake
with
Christ
in
his
double
inheritance
,
the
Scripture
is
plaine
.
Colos
.
3.4
.
the
Apostle
tells
the
beleeuing
Colossians
,
that
when
Christ
their
life
shall
appeare
,
then
should
they
appeare
with
him
in
glorie
:
then
shall
they
also
be
seene
with
him
shining
in
vnspeakable
glorie
.
Philip
.
3.21
.
the
Apostle
saith
,
that
Christ
shall
change
the
bodies
of
true
beleeuers
,
and
make
them
like
his
owne
glorious
bodie
:
and
they
shall
one
day
be
glorious
in
their
measure
,
according
to
his
image
who
is
the
God
of
glorie
.
1.
Ioh
.
3.2
.
saith
Saint
Iohn
,
We
are
now
the
sonnes
of
God
,
but
yet
it
doth
not
appeare
what
we
shall
be
,
and
we
know
that
when
we
shall
appeare
we
shall
like
him
.
Reuel
.
3.21
.
saith
Christ
,
To
him
that
ouercometh
will
I
grant
to
sit
with
me
in
my
throne
,
euen
as
I
ouercame
and
sit
with
my
Father
in
his
throne
.
Christ
hath
ouercome
,
and
reignes
in
glorie
,
and
they
that
ouercome
shall
reigne
with
him
,
though
not
in
equall
glorie
;
they
shall
one
day
partake
with
him
in
life
and
glorie
,
and
in
his
kingdome
,
though
not
in
equall
degree
.
For
why
,
Gods
children
are
one
with
Christ
,
he
is
their
head
,
and
they
his
members
,
and
the
glorification
of
Gods
children
pertaines
to
the
glorie
of
Christ
,
one
cannot
be
with
out
the
other
,
as
the
Apostle
saith
,
2.
Thes
.
1.10
.
When
Christ
shall
come
to
iudgement
in
endlesse
glorie
,
he
shall
come
to
be
glorified
in
his
Saints
:
and
therefore
doubtlesse
Gods
children
haue
right
and
title
to
one
and
the
same
inheritance
with
the
Lord
Iesus
,
and
shall
one
day
be
possessed
of
the
same
rich
and
glorious
inheritance
in
heauen
,
that
he
is
now
possessed
of
,
they
shall
one
day
share
with
him
in
his
euerlasting
inheritance
,
and
in
his
kingdome
,
though
in
different
degree
.
Now
then
for
the
vse
of
this
:
first
,
what
an
excellent
comfort
is
this
to
as
many
as
find
themselues
to
be
Gods
children
?
A
ground
of
sweet
comfort
to
Gods
children
.
And
to
them
alone
that
are
Gods
children
belongeth
the
comfort
,
and
to
none
other
.
Art
thou
a
child
of
God
?
art
thou
sure
of
it
,
thou
hast
part
in
Christ
?
Then
know
to
thy
comfort
,
thou
art
a
fellow
heire
with
the
Lord
Iesus
,
and
thou
hast
right
and
title
to
one
&
the
same
inheritance
with
him
,
&
thou
shalt
one
day
be
possessed
of
the
same
rich
inheritance
in
heauen
that
he
is
now
possessed
of
,
and
thou
shalt
one
day
share
with
him
in
life
and
glorie
in
heauen
,
and
in
his
eternall
kingdome
;
and
what
a
sweet
comfort
is
that
to
a
child
of
God
?
The
consideration
of
this
,
is
enough
to
fill
the
hearts
of
Gods
children
with
ioy
vnspeakable
and
glorious
:
yea
the
consideration
of
this
ought
to
stirre
them
vp
to
long
for
the
appearing
of
the
Lord
Iesus
;
knowing
this
,
that
when
he
shall
appeare
,
they
shall
appeare
with
him
in
glorie
,
and
come
to
partake
with
him
in
that
endlesse
life
and
glorie
that
he
is
now
possessed
of
in
heauen
.
Dost
thou
that
art
a
child
of
God
beleeue
this
to
be
true
,
and
dost
thou
not
long
to
see
the
truth
of
it
?
Dost
thou
beleeue
that
at
the
coming
of
Christ
thou
shalt
come
to
possesse
that
life
and
glorie
in
heauen
that
Christ
is
now
possessed
of
,
and
dost
thou
not
long
for
his
coming
?
Surely
then
thy
heart
is
not
right
in
thee
:
and
if
thy
desire
this
way
be
weake
and
feeble
,
seeke
to
be
quickened
,
labour
thou
to
haue
a
liuely
hope
to
partake
with
Christ
in
his
glorie
in
heauen
,
and
thine
heart
will
then
be
filled
with
abundance
of
comfort
,
on
the
consideration
of
the
truth
now
deliuered
,
and
thou
shalt
then
long
for
the
appearing
of
the
Lord
Iesus
.
Againe
,
for
the
second
vse
:
Is
it
so
that
Gods
children
haue
right
and
title
to
one
and
the
same
inheritance
with
Christ
?
The
dutie
of
Gods
children
,
in
that
they
are
ioynt
heires
with
Christ
.
and
shall
they
one
day
be
possessed
with
the
same
rich
inheritance
that
Christ
is
now
possessed
of
?
How
then
I
beseech
you
are
Gods
children
bound
to
magnifie
the
Lords
goodnesse
and
mercy
towards
them
,
who
hath
prouided
for
them
such
a
rich
portion
,
as
to
share
with
his
owne
Sonne
in
life
and
glorie
in
heauen
,
and
to
partake
with
him
in
his
kingdome
?
Oh
this
ought
to
stirre
vp
Gods
children
to
endeauour
to
answer
so
great
a
mercie
,
and
to
carrie
themselues
as
those
that
shall
one
day
be
fellow
heires
with
the
Lord
Iesus
,
and
partake
with
him
in
life
and
glorie
in
heauen
.
And
consider
it
,
thou
that
dost
perswade
thy selfe
thou
art
a
child
of
God
:
it
is
a
foule
shame
for
thee
that
dost
perswade
thy selfe
thou
art
a
child
of
God
,
and
so
Gods
heire
,
and
ioynt
heire
with
the
Lord
Iesus
,
and
shalt
one
day
haue
thy
portion
,
not
onely
among
the
Saints
,
but
with
the
onely
begotten
Sonne
of
God
,
to
carrie
thy selfe
as
those
that
shall
haue
their
part
and
portion
with
the
diuels
and
damned
in
hell
.
Dost
thou
suffer
thy selfe
to
be
a
drudge
to
the
lusts
of
thine
owne
heart
,
to
be
proud
,
vaine
,
couetous
,
or
the
like
?
It
is
a
shame
for
thee
,
meditate
and
thinke
seriously
of
the
goodnesse
and
mercie
of
God
towards
thee
,
in
that
he
hath
made
thee
his
child
,
yea
his
heire
,
yea
ioynt
heire
with
his
owne
Sonne
,
and
that
thou
shalt
one
day
share
with
him
in
life
and
glorie
,
and
in
his
eternall
kingdome
;
and
thou
shalt
find
,
thou
canst
not
be
sufficiently
thankfull
to
God
for
so
great
a
mercie
.
The
due
consideration
of
this
,
that
the
Lord
should
aduance
thee
from
a
child
of
the
diuell
and
of
wrath
,
to
be
his
child
,
yea
his
heire
,
yea
ioynt
heire
with
his
owne
deare
and
onely
begotten
Sonne
,
euen
to
share
with
him
in
eternall
life
and
glorie
,
and
in
his
eternall
kingdome
,
will
set
thee
a
worke
to
an
endeauour
to
shew
thy selfe
thankfull
,
and
to
labour
to
expresse
thy
thankfulnesse
for
so
great
a
mercie
,
in
all
holy
obedience
.
Come
we
now
to
the
second
generall
thing
layd
before
vs
in
this
verse
,
the
condition
of
such
as
are
heires
of
God
,
and
ioynt
heires
,
or
fellow
heires
with
Christ
:
namely
this
,
that
they
must
suffer
with
Christ
,
amplified
by
the
end
of
their
suffering
,
that
they
may
be
glorified
with
Christ
.
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
In
these
words
the
Apostle
falls
on
the
second
generall
part
of
this
Chapter
,
which
he
continues
to
verse
31.
The
second
generall
part
of
this
Chapter
.
And
hauing
in
the
former
part
of
the
Chapter
hitherto
,
deliuered
matter
of
sweet
and
excellent
comfort
to
the
beleeuing
Romans
,
and
to
all
other
true
beleeuers
,
against
the
relickes
and
remainders
of
sinne
and
corruption
still
abiding
in
them
,
he
now
comes
to
cheare
them
vp
,
and
to
arme
and
strengthen
them
against
the
bitternesse
of
the
crosse
,
and
to
encourage
them
patiently
and
constantly
to
beare
the
afflictions
they
should
meete
withall
,
and
that
by
diuerse
arguments
:
we
will
lay
forth
his
arguments
as
we
come
to
them
.
In
these
words
he
layeth
downe
the
first
ground
of
comfort
,
which
he
continues
and
amplifies
to
the
26.
verse
.
But
to
keepe
within
the
compasse
of
this
verse
,
these
words
:
If
so
be
that
we
suffer
with
Christ
,
that
we
may
also
be
glorified
with
Christ
,
as
they
haue
respect
to
the
foregoing
matter
,
are
a
preuention
of
a
secret
obiection
.
For
some
might
say
to
the
Apostle
,
you
tell
vs
of
great
honour
and
dignitie
the
Lord
is
pleased
to
bestow
on
vs
;
we
being
his
children
,
that
we
are
his
heires
,
and
ioynt
heires
,
and
fellow
heires
with
Christ
,
wherein
is
matter
of
great
comfort
:
but
alas
how
can
this
be
,
seeing
our
present
state
is
so
hard
,
and
our
life
so
full
of
troubles
?
Some
afflicted
person
might
say
:
I
an
heire
of
God
,
and
thus
poore
,
and
thus
afflicted
,
and
vnder
such
grieuous
afflictions
as
I
am
?
Now
this
the
Apostle
preuents
,
by
making
knowne
the
condition
that
belongs
to
such
as
are
the
children
of
God
,
and
so
heires
of
God
,
and
ioynt
heires
with
Christ
;
that
indeed
we
being
the
children
of
God
,
are
heires
of
God
,
and
ioynt
heires
with
Christ
:
yet
this
is
our
condition
,
that
we
must
first
suffer
with
Christ
before
we
can
come
to
be
glorified
with
him
,
and
to
partake
with
him
in
his
euerlasting
inheritance
.
So
the
Apostle
brings
in
these
words
:
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
Now
in
these
words
considered
by
themselues
(
as
we
said
)
the
Apostle
layeth
downe
the
ground
of
comfort
against
the
crosse
,
and
matter
of
encouragement
to
a
patient
and
constant
bearing
of
affliction
.
And
here
we
haue
two
arguments
to
that
purpose
.
The
first
is
from
the
nature
of
the
affliction
that
Gods
children
vndergo
,
that
they
are
sufferings
with
Christ
,
and
such
as
they
suffer
in
common
with
Christ
,
and
haue
him
as
it
were
a
companion
with
them
in
their
suffering
:
If
so
be
that
we
suffer
with
him
,
saith
the
Apostle
.
The
second
argument
is
from
the
end
of
those
afflictions
&
sufferings
,
that
the
end
of
them
is
to
partake
with
Christ
in
glorie
,
and
to
reigne
with
him
in
endlesse
glorie
;
that
we
may
also
be
glorified
with
him
.
I
will
now
as
briefly
as
I
can
lay
forth
the
sence
and
meaning
of
these
words
,
and
then
proceed
to
matter
of
obseruation
and
doctrine
.
If
so
be
that
ye
suffer
with
him
.
Interpretation
.
The
Papists
render
the
words
,
yet
if
we
suffer
with
him
:
and
they
would
haue
the
Apostle
here
to
intend
the
cause
of
heauenly
glorie
,
that
our
sufferings
in
this
life
should
be
the
cause
of
our
glorie
hereafter
in
heauen
,
but
the
very
next
verse
ouerturneth
this
conceit
,
where
the
Apostle
affirmes
,
that
the
afflictions
of
this
life
present
,
are
not
worthy
of
the
glorie
which
shall
be
shewed
vnto
vs.
And
indeed
the
words
are
not
to
be
taken
causually
but
conditionally
,
that
our
suffering
with
Christ
(
we
being
true
beleeuers
)
is
but
a
condition
necessarie
to
be
vndergone
by
vs
,
and
a
way
wherein
we
must
walke
to
life
and
glorie
in
heauen
.
We
suffer
with
him
:
that
is
,
with
Christ
.
This
phrase
&
forme
of
speech
of
suffering
with
Christ
,
is
not
here
to
be
taken
for
sympathizing
with
Christ
,
or
condoling
with
Christ
,
for
being
touched
with
sorrow
and
griefe
for
the
sufferings
of
Christ
,
as
the
phrase
is
vsed
,
1.
Cor
.
12.26
.
If
one
member
suffer
,
all
suffer
with
it
:
but
for
suffering
as
Christ
hath
suffered
,
both
in
respect
of
the
cause
and
manner
of
suffering
,
and
for
hauing
fellowship
and
communion
with
Christ
in
his
afflictions
,
as
the
Apostle
speakes
,
Philip
.
●
.
10
.
And
the
meaning
is
,
If
we
suffer
as
Christ
hath
suffered
,
both
in
respect
of
the
cause
and
manner
of
suffering
,
namely
,
for
a
good
cause
,
and
for
righteousnesse
sake
.
And
we
suffer
as
Christ
suffered
in
regard
of
the
manner
of
our
suffering
:
we
imitate
and
follow
him
in
bearing
the
crosse
,
and
that
measure
of
affliction
that
is
layd
on
vs
,
as
himselfe
speakes
,
Luke
9.23
.
If
any
man
will
come
after
me
,
let
him
denie
himselfe
,
and
take
vp
his
crosse
daily
and
follow
me
.
If
we
beare
the
crosse
,
and
suffer
the
afflictions
the
Lord
layes
on
vs
,
as
we
haue
Christ
for
our
example
,
and
as
he
hath
borne
it
before
vs
,
willingly
and
chearefully
taking
it
vp
,
and
bearing
it
with
patience
,
and
in
obedience
,
and
with
a
quiet
submission
of
our
wils
to
the
good
will
and
pleasure
of
the
Lord
,
euen
to
the
shedding
of
our
bloud
for
the
keeping
of
faith
and
a
good
conscience
,
and
so
as
our
sufferings
may
be
said
to
be
Christ
his
sufferings
,
as
the
Apostle
cals
them
,
1.
Pet
.
4.13
.
We
being
therein
conformable
to
Christ
our
head
,
and
Christ
accounting
our
sufferings
as
his
owne
,
and
suffering
in
vs
,
as
he
said
Act.
9.4
.
Saul
,
Saul
,
why
persecutest
thou
me
?
then
we
suffer
with
Christ
:
and
that
is
here
meant
by
the
Apostle
,
when
he
saith
,
If
so
be
that
we
suffer
with
him
.
That
we
may
also
be
glorified
with
him
:
that
is
,
to
this
end
,
that
we
may
also
in
our
soules
and
bodies
partake
with
Christ
in
eternall
life
and
glorie
in
heauen
,
and
in
his
eternall
kingdome
;
not
in
equall
degree
,
but
according
to
our
proportion
,
as
the
Apostle
saith
,
2.
Tim
.
2.12
.
If
we
suffer
,
we
shall
also
reigne
with
him
.
So
then
the
meaning
of
these
words
,
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
,
is
briefly
this
,
as
if
the
Apostle
had
said
.
We
being
the
children
of
God
,
are
heires
of
God
,
and
heires
annexed
with
Christ
,
yet
so
,
as
we
vndergo
the
necessarie
condition
that
we
must
vndergo
;
and
walke
in
the
way
wherein
we
must
walke
to
life
and
glorie
in
heauen
;
if
so
be
that
we
suffer
with
Christ
(
that
is
)
as
Christ
hath
suffered
,
both
in
respect
of
the
cause
and
manner
of
our
suffering
:
and
haue
fellowship
with
Christ
in
his
afflictions
,
and
be
therein
conformable
to
Christ
our
head
;
and
Christ
accounting
our
sufferings
as
his
owne
,
and
suffering
in
vs
,
to
this
end
,
that
we
may
also
in
our
soules
and
bodies
partake
with
Christ
in
eternall
life
and
glorie
,
and
in
his
eternall
kingdome
;
though
not
in
equall
degree
,
but
according
to
our
measure
and
proportion
.
Now
first
we
are
to
call
to
mind
,
that
these
words
,
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
:
are
(
as
I
told
you
)
a
preuention
of
a
secret
obiection
,
that
some
afflicted
might
make
against
the
Apostles
foregoing
speech
.
For
some
afflicted
person
,
euen
a
child
of
God
,
might
thus
obiect
,
and
would
be
readie
thus
to
obiect
,
What
,
I
an
heire
of
God
,
and
ioynt
heire
and
fellow
heire
with
Christ
,
that
am
thus
poore
,
and
thus
persecuted
,
and
thus
miserable
,
and
the
like
?
This
the
Apostle
preuents
,
by
making
knowne
that
the
condition
of
such
as
are
heires
of
life
and
saluation
,
and
of
such
as
shall
be
glorified
with
Christ
,
is
this
,
that
they
must
first
suffer
with
him
before
they
come
to
be
glorified
with
him
.
Whence
I
might
stand
to
shew
,
that
in
the
holy
truth
of
God
reuealed
in
his
word
,
there
is
answer
to
be
found
to
any
needfull
doubt
or
question
that
the
heart
of
man
can
make
or
propound
:
but
I
passe
from
that
,
and
the
thing
I
will
hence
note
is
this
.
That
many
times
Gods
children
being
vnder
afflictions
,
are
driuen
to
doubt
of
Gods
loue
to
them
,
Gods
children
sometimes
question
their
state
,
being
vnder
some
grieuous
affliction
.
and
to
question
their
estate
whether
they
be
the
children
of
God
or
no
,
because
they
are
afflicted
;
especially
if
they
be
vnder
some
grieuous
affliction
,
then
they
are
readie
to
say
,
What
,
I
a
child
of
God
,
that
am
thus
grieuously
afflicted
?
or
was
there
euer
any
child
of
God
as
I
am
?
did
you
euer
know
any
child
of
God
in
the
like
affliction
that
I
am
now
in
?
These
and
the
like
doubts
many
times
arise
in
the
minds
of
Gods
children
in
the
time
of
their
sufferings
and
afflictions
;
and
the
world
is
readie
to
gather
and
conclude
from
the
afflictions
of
Gods
children
,
that
God
loues
them
not
,
and
thereupon
to
charge
it
on
them
that
they
are
none
of
Gods
children
.
It
was
Iobs
case
,
his
friends
iudged
him
to
be
but
an
hypocrite
,
because
of
his
great
afflictions
,
as
we
may
reade
in
the
booke
of
Iob
in
manie
places
of
it
.
Yea
Satan
is
readie
to
take
aduantage
of
the
afflictions
of
Gods
children
,
and
thereupon
to
cast
doubts
into
their
minds
of
Gods
loue
towards
them
,
and
whether
they
be
the
children
of
God
or
no
.
He
set
on
Christ
himselfe
,
and
would
haue
perswaded
him
that
he
had
not
bene
the
Sonne
of
God
,
because
of
his
hunger
in
the
wildernesse
,
Matth
.
4.3
.
Mat
.
4.3
.
If
thou
be
the
Sonne
of
God
,
command
that
these
stones
be
made
bread
:
as
if
he
had
said
,
Art
thou
the
Sonne
of
God
?
would
God
suffer
his
Sonne
to
be
here
in
the
wildernesse
,
and
to
starue
for
want
of
bread
?
no
,
no
if
thou
wert
the
Sonne
of
God
thou
shouldst
haue
bread
to
sustaine
thee
in
this
thy
need
,
though
it
were
made
miraculously
of
stones
.
Psal
.
73.
Dauid
looking
on
the
prosperitie
of
the
wicked
,
and
considering
that
together
with
his
owne
afflicted
estate
,
broke
out
verse
13.14
.
and
said
,
Psal
.
73.13.14
.
Certainly
I
haue
cleansed
mine
heart
in
vaine
,
and
washed
my
hands
in
innocencie
:
for
daily
haue
I
bene
punished
,
and
chastened
euerie
morning
.
Iudg
.
6.13
.
saith
Gideon
in
the
time
of
a
publike
calamitie
and
distresse
,
If
the
Lord
be
with
vs
,
why
then
is
all
this
come
vpon
vs
?
As
if
he
had
said
,
if
the
Lord
were
with
vs
and
did
fauour
vs
,
why
then
are
we
vnder
this
great
affliction
?
Thus
Gods
children
manie
times
doubt
of
Gods
loue
to
them
,
and
question
their
estate
whether
they
be
Gods
children
or
no
,
because
they
be
afflicted
,
and
especially
if
they
be
grieuously
afflicted
.
And
the
reason
is
,
because
they
suffer
their
minds
too
much
to
runne
on
their
afflictions
,
and
too
much
to
muse
on
them
,
and
their
hearts
too
much
to
settle
on
them
,
and
they
lay
them
too
neare
to
their
hearts
,
and
they
ponder
too
much
on
the
worth
of
the
good
things
they
want
:
as
in
sicknesse
,
of
the
worth
of
health
:
in
pouertie
,
of
the
worth
of
riches
,
and
the
like
:
and
they
consider
not
Gods
vsuall
dealing
with
his
owne
deare
children
.
And
hence
it
comes
,
that
many
times
they
are
brought
to
doubt
of
Gods
loue
towards
them
,
and
call
it
into
question
whether
they
be
Gods
children
or
no
.
And
for
vse
,
this
must
teach
vs
,
in
time
of
our
afflictions
to
labour
to
strengthen
our
faith
in
the
mercie
of
God
,
Strength
of
faith
in
Gods
mercy
needfull
in
time
of
affliction
.
Note
.
and
to
labour
to
cleaue
to
him
,
and
to
trust
in
him
.
And
to
that
end
we
are
to
consider
,
that
though
the
Lord
take
away
health
,
or
take
away
wealth
,
or
any
other
good
thing
from
vs
,
and
lay
affliction
on
vs
,
yet
he
takes
not
away
his
loue
from
vs
,
but
he
loues
vs
as
dearly
in
our
deepest
distresse
as
in
our
greatest
prosperitie
.
We
being
once
within
the
couenant
,
it
cannot
be
broken
on
Gods
part
,
and
the
bond
of
loue
on
Gods
part
cannot
be
dissolued
:
we
being
once
within
the
compasse
of
his
speciall
loue
,
he
loues
vs
for
euer
:
and
euen
in
death
we
are
within
the
couenant
,
and
we
sleepe
in
Christ
,
1.
Thess
.
4.14
.
Though
a
man
be
haled
and
pulled
,
buffeted
and
beaten
extremely
,
yet
so
long
as
he
hath
the
shape
of
a
man
and
the
vse
of
reason
,
he
is
a
man
still
:
so
though
a
child
of
God
be
persecuted
,
tossed
and
tumbled
vp
and
downe
,
and
made
as
the
of-scouring
of
all
things
,
yet
he
still
retaining
the
image
of
God
and
the
power
of
grace
in
his
soule
,
he
is
still
a
chil●
of
God
,
and
he
is
so
to
hold
himselfe
.
Secondly
,
on
this
ground
we
must
take
heed
we
adde
not
affliction
to
the
afflicted
,
Affliction
is
not
to
be
added
to
affliction
.
and
that
we
vrge
them
not
to
despaire
of
Gods
mercie
,
by
telling
them
God
hath
forsaken
them
,
and
that
they
be
but
hypocrites
,
and
now
God
hath
found
them
out
:
that
is
the
diuels
office
and
his
course
,
and
so
doing
,
we
shall
shew
our selues
his
instruments
.
In
the
next
place
,
as
these
words
do
expresse
a
condi●●●n
that
such
as
are
Gods
heires
,
and
ioynt
heires
,
and
fellow
heires
with
Christ
,
must
vndergo
,
that
they
may
come
to
partake
with
Christ
in
life
and
glorie
,
and
in
his
eternall
kingdome
:
we
are
giuen
to
vnderstand
thus
much
.
That
the
heires
of
life
and
saluation
must
first
suffer
and
vndergo
afflictions
,
The
crosse
must
first
be
borne
,
before
the
crowne
of
glorie
be
worne
.
and
must
here
in
this
world
first
beare
the
crosse
,
before
they
come
to
enioy
and
weare
the
crowne
of
life
and
glorie
in
heauen
.
And
the
way
in
which
they
must
walke
to
heauen
,
is
by
the
crosse
and
through
afflictions
:
euerie
heire
of
heauen
must
suffer
and
must
beare
that
measure
of
affliction
the
Lord
is
pleased
to
lay
on
him
before
he
come
to
be
glorified
in
heauen
.
And
to
this
purpose
besides
this
text
we
haue
further
euidence
of
Scripture
,
Mark
.
10.39
.
Christ
tels
the
sons
of
Zebedeus
,
Iames
and
Iohn
,
they
should
drinke
of
the
cup
that
he
should
drinke
of
,
and
be
baptized
with
his
baptisme
that
he
should
be
baptized
withall
,
before
they
could
come
to
glorie
in
heauen
.
Matth
.
16.24.25
.
the
Lord
Iesus
saith
,
If
any
man
will
follow
me
,
let
him
forsake
himselfe
,
and
take
vp
his
crosse
and
follow
me
.
For
whosoeuer
will
saue
his
life
shall
lose
it
,
and
whosoeuer
shall
lose
his
life
for
my
sake
shall
find
it
.
Act.
14.22
.
Paul
and
Barnabas
exhorted
the
disciples
to
continue
,
affirming
that
through
many
afflictions
we
must
enter
into
the
kingdome
of
God
:
before
we
come
to
glorie
in
heauen
we
must
passe
through
afflictions
.
Hebr
.
12.8
.
the
holy
Ghost
saith
,
all
Gods
children
are
partakers
of
afflictions
,
If
ye
be
without
correction
,
whereof
all
are
partakers
,
then
are
ye
bastards
and
not
sonnes
.
It
is
the
condition
that
all
Gods
children
must
vndergo
.
Iam
.
1.12
.
saith
the
Apostle
,
Blessed
is
the
man
that
endureth
tentation
,
for
when
he
is
tried
he
shall
receiue
the
crowne
of
life
,
which
the
Lord
hath
promised
to
them
that
loue
him
:
as
if
he
had
said
,
after
his
triall
,
and
not
before
,
he
shall
receiue
the
crowne
of
victorie
.
And
to
these
we
might
adde
manie
other
testimonies
clearing
and
confirming
the
point
in
hand
,
that
the
heires
of
life
and
saluation
must
here
in
this
world
first
suffer
and
beare
the
crosse
before
they
come
to
enioy
the
crowne
of
life
and
glorie
in
heauen
,
and
the
way
in
which
they
must
walke
to
heauen
is
by
the
crosse
:
and
the
reasons
of
it
are
these
.
First
,
because
the
Lord
in
his
infinite
wisedome
hath
appointed
the
crosse
to
go
before
the
crowne
,
and
suffering
in
this
life
to
go
before
glorie
in
heauen
.
And
so
there
is
a
necessitie
of
suffering
and
of
bearing
the
crosse
before
we
come
to
enioy
the
crowne
of
life
and
glorie
in
heauen
,
in
regard
of
Gods
appointment
.
Christ
saith
,
Luk
.
24.26
.
that
he
was
necessarily
bound
first
to
suffer
and
then
to
enter
into
his
glorie
,
euen
in
regard
of
the
will
of
God
reuealed
by
Moses
and
the
Prophets
:
Ought
not
Christ
to
haue
suffered
these
things
,
and
to
enter
into
his
glorie
?
and
the
members
of
Christ
are
to
be
conformable
to
Christ
their
head
.
Againe
,
the
Lord
puts
none
into
the
possession
of
life
and
glorie
in
heauen
before
they
be
made
fit
for
it
.
Now
afflictions
and
the
crosse
are
a
speciall
meanes
(
the
Lord
in
wisedome
and
by
his
almightie
power
so
disposing
of
them
)
to
worke
that
fitnesse
,
euen
to
purge
out
pride
,
selfe-loue
,
hypocrisie
,
couetousnesse
,
anger
,
and
the
like
,
and
to
quicken
vs
vp
vnto
all
good
duties
;
euen
to
make
vs
fit
for
the
seruice
of
God
here
,
and
for
glorie
and
happinesse
hereafter
.
And
therefore
doubtlesse
on
these
grounds
we
may
set
downe
this
for
a
certaine
truth
,
that
the
heires
of
life
and
saluation
must
here
in
this
world
first
suffer
and
beare
the
crosse
,
before
they
come
to
enioy
the
crowne
of
life
and
glorie
in
heauen
:
and
the
way
in
which
they
must
walke
to
heauen
,
is
by
the
crosse
and
through
afflictions
.
Now
then
to
apply
this
,
first
this
truth
serues
to
teach
all
and
euerie
one
of
Gods
children
,
Gods
children
must
make
account
and
that
certainly
to
meete
with
the
crosse
&
with
afflictions
in
their
way
to
heauen
.
to
make
reckoning
of
the
crosse
,
and
to
make
account
of
afflictions
aforehand
,
euen
to
recken
on
it
,
and
to
recount
with
themselues
that
they
shall
certainly
meete
with
the
crosse
,
and
meete
with
afflictions
as
they
are
going
on
in
the
way
towards
heauen
;
and
that
they
must
go
by
weeping
crosse
to
the
crowne
of
life
and
glorie
in
heauen
.
We
may
not
looke
to
go
to
heauen
(
as
the
saying
is
)
in
a
feather
bed
,
to
go
to
heauen
with
ease
,
and
to
walke
on
in
an
euen
,
smooth
,
and
pleasant
way
to
life
and
glorie
in
heauen
:
no
,
the
way
in
which
we
must
walke
to
heauen
is
by
the
crosse
and
through
afflictions
.
Indeed
the
flesh
loues
ease
,
and
cannot
endure
to
think
of
this
condition
,
&
it
grieues
the
flesh
that
God
and
Mammon
are
no
better
friends
:
yea
euerie
one
could
be
content
to
be
Diues
whilest
he
liues
here
in
this
world
,
so
that
he
might
be
Lazarus
when
he
is
dead
,
and
euerie
one
would
willingly
go
to
heauen
,
but
he
would
walke
in
a
conuenient
broad
way
,
as
one
saith
well
,
in
a
way
wherein
he
might
driue
a
sumpter
horse
before
him
.
Euerie
one
would
gladly
haue
comfort
in
Christ
,
but
euerie
one
is
not
willing
to
beare
the
crosse
with
Christ
.
Some
shun
the
crosse
by
all
meanes
,
by
all
shifts
and
deuices
that
possibly
they
can
they
put
it
off
,
they
will
not
suffer
the
rebukes
of
Christ
,
as
they
are
called
,
Hebr
.
11.26
.
they
will
not
beare
disgrace
,
they
will
not
vndergo
the
note
and
odious
name
of
Puritanes
:
no
they
will
rather
do
as
the
most
do
,
and
serue
the
time
though
it
be
with
making
shipwracke
of
a
good
conscience
,
that
they
may
liue
quietly
and
safely
,
and
sleepe
in
a
whole
skin
:
and
yet
they
thinke
they
may
go
to
heauen
well
enough
.
Alas
,
they
deceiue
themselues
,
the
way
to
heauen
is
by
the
crosse
:
and
thinke
not
whosoeuer
thou
art
,
that
thou
shalt
come
to
heauen
,
and
yet
escape
the
crosse
,
and
meete
with
no
afflictions
by
the
way
;
as
the
worldling
by
temporall
glorie
goes
to
eternall
shame
,
so
must
thou
by
temporall
troubles
go
on
to
eternall
glorie
.
It
is
the
way
in
which
Christ
himselfe
hath
gone
before
thee
,
and
all
the
Saints
and
seruants
of
God
that
are
now
in
heauen
haue
walked
on
in
the
same
path
;
and
thou
maist
not
thinke
to
make
a
shorter
cut
,
or
to
find
an
easier
and
a
plainer
way
to
heauen
then
they
haue
found
.
And
therefore
thou
that
art
a
child
of
God
,
or
dost
perswade
thy selfe
that
thou
art
so
,
prepare
thy
soule
for
afflictions
,
and
make
full
reckening
and
full
account
to
meete
with
afflictions
in
the
way
to
heauen
.
It
is
the
the
aduice
of
Christ
himselfe
,
Luk
.
14.28
.
that
with
what
deliberation
mightie
men
of
the
world
build
their
castles
,
or
one
great
king
goes
to
warre
with
another
,
with
the
same
deliberation
should
we
vndertake
the
profession
of
Christianitie
:
we
must
cast
our
account
aforehand
,
what
it
will
cost
vs
,
and
what
we
shall
meete
withall
in
that
holy
profession
,
and
whether
we
be
able
to
go
through
stitch
with
it
or
no
.
And
thus
do
thou
whosoeuer
thou
art
,
that
dost
perswade
thy selfe
that
thou
art
a
child
of
God
,
and
dost
take
on
thee
the
name
of
Christ
,
and
profession
of
the
Gospell
:
consider
with
thy selfe
what
troubles
and
crosses
thou
shalt
meete
withall
in
that
holy
profession
,
and
resolue
to
beare
them
whatsoeuer
they
be
:
say
not
with
thy selfe
out
of
thine
owne
weakenesse
,
what
shall
I
do
,
I
shall
be
made
a
byword
,
I
shall
be
pointed
at
,
or
the
like
?
Put
on
courage
and
resolution
to
beare
whatsoeuer
shall
attend
on
thy
holy
profession
;
and
resolue
with
thy selfe
to
go
through
thicke
and
thinne
,
to
go
through
good
report
and
ill
report
,
to
beare
reproches
,
nicknames
,
mockings
,
scoffings
,
raylings
,
reuilings
,
and
all
manner
of
spitefull
dealing
,
euen
to
the
shedding
of
thy
bloud
if
thou
be
called
to
it
,
for
keeping
of
faith
and
a
good
conscience
;
and
think
not
strange
the
fierie
triall
if
thou
be
brought
to
it
,
as
1.
Pet
.
4.12
.
and
remember
the
words
of
the
Lord
Iesus
,
Luk
.
14.26.27
.
If
thou
hate
not
father
,
mother
,
and
wife
,
and
children
,
and
brethren
,
and
sisters
,
yea
and
thine
owne
life
also
,
thou
canst
not
be
Christs
disciple
.
And
if
thou
beare
not
the
crosse
and
comest
not
after
Christ
,
thou
canst
not
be
his
disciple
.
If
thou
looke
to
be
glorified
with
Christ
,
make
full
account
to
suffer
with
him
in
one
kind
or
other
,
and
in
thy
measure
.
Againe
,
for
a
second
vse
,
is
it
so
that
the
heires
of
life
and
saluation
must
here
in
this
world
first
suffer
and
beare
the
crosse
before
they
come
to
enioy
the
crowne
of
life
and
glorie
in
heauen
?
Comfort
to
Gods
children
in
regard
of
the
afflictions
they
meete
withall
.
and
is
the
way
in
which
they
must
walke
to
heauen
,
by
the
crosse
and
through
afflictions
?
Then
here
is
matter
of
comfort
for
thee
that
art
a
child
of
God
,
and
dost
meete
with
troubles
and
trials
,
and
manifold
afflictions
,
the
Lord
giuing
thee
a
sanctified
vse
of
them
,
and
giuing
thee
an
heart
to
beare
them
in
some
measure
as
they
ought
to
be
borne
,
thou
maist
therupon
conclude
to
the
comfort
of
thine
owne
soule
,
that
thou
art
in
the
way
that
leades
to
life
and
glorie
in
heauen
.
Indeed
thou
art
not
to
thinke
thou
shalt
go
to
heauen
because
thou
art
afflicted
,
but
being
afflicted
,
and
the
Lord
vouchsafing
a
sanctified
vse
of
thy
affliction
,
thou
maist
thereupon
gather
that
thou
art
in
the
way
to
life
and
saluation
,
and
that
thou
shalt
be
saued
.
The
world
commonly
impugnes
thine
adoption
from
thine
affliction
,
and
concludes
that
thou
art
none
of
God
children
because
thou
art
afflicted
,
but
thou
maist
thence
conclude
that
thou
art
a
child
of
God
;
and
the
Lord
giuing
thee
a
sanctified
vse
of
thy
affliction
,
thou
maist
thereupon
perswade
thy selfe
to
thy
comfort
,
that
thou
art
in
such
a
state
and
condition
as
God
hath
allotted
his
owne
deare
children
,
whom
he
purposeth
to
glorifie
in
heauen
euerlastingly
,
and
that
thou
art
in
the
right
way
to
heauen
.
If
a
traueller
be
told
,
that
in
the
way
he
is
to
go
whither
he
intends
,
he
shall
come
to
a
rough
and
vety
vneuen
way
,
and
that
he
must
passe
ouer
an
high
,
steepe
,
and
craggie
mountaine
,
and
the
like
,
and
he
goes
on
and
finds
all
smooth
,
and
euen
,
and
pleasant
,
he
may
well
feare
he
is
out
of
the
way
;
but
if
he
find
the
way
to
be
as
was
told
him
,
though
it
be
tedious
and
painfull
to
him
,
yet
he
goes
on
chearfully
,
because
he
perswades
himselfe
he
is
in
the
right
way
:
so
thou
being
told
that
the
way
to
heauen
is
by
the
crosse
and
through
afflictions
,
and
thou
goest
on
and
meetest
with
no
crosse
nor
afflictions
,
but
findest
the
way
in
which
thou
walkest
easie
and
delightsome
,
thou
hast
iust
cause
to
doubt
thou
art
out
of
the
way
that
leades
to
heauen
;
but
if
thou
meete
with
the
crosse
and
with
affliction
,
and
the
Lord
giues
thee
a
sanctified
vse
of
them
,
though
the
way
be
tedious
and
troublesome
,
(
as
there
is
no
affliction
but
it
is
grieuous
to
the
flesh
)
yet
thou
maist
comfort
thy selfe
in
this
,
that
thou
art
in
the
right
way
to
heauen
.
But
haply
some
will
say
,
alas
I
suffer
nothing
,
I
haue
had
small
or
no
troubles
,
no
losses
,
no
sicknesse
,
and
the
like
,
I
haue
not
suffered
that
which
other
of
Gods
children
haue
suffered
,
and
therefore
I
doubt
whether
I
be
in
the
way
to
heauen
or
no
.
To
this
I
answer
,
thou
must
know
that
the
Lord
calleth
not
all
his
children
to
the
same
kind
of
suffering
,
and
to
suffer
in
the
same
kind
,
neither
doth
he
call
all
his
children
to
suffer
alike
and
in
the
same
measure
in
the
same
kinde
,
but
some
to
suffer
in
one
kind
and
some
in
another
,
and
some
in
one
measure
and
some
in
another
,
as
he
seeth
fit
in
his
infinite
wisedome
.
And
if
thou
haue
not
had
Abels
crosse
,
if
thy
life
haue
not
bene
sought
,
and
thou
hast
not
bene
persecuted
to
death
;
yet
doubtlesse
thou
being
one
truly
fearing
God
,
and
labouring
to
keepe
faith
and
a
good
conscience
in
all
things
,
and
walking
with
an
euen
foote
in
the
way
of
holinesse
,
either
thou
hast
not
escaped
,
or
thou
shalt
not
escape
Isaacks
crosse
,
the
smiting
of
the
tongue
,
the
mocking
and
scoffing
of
a
wicked
Ismael
:
the
wicked
and
prophane
of
the
world
will
mocke
,
and
scoffe
,
and
deride
thee
,
and
that
is
persecution
,
so
the
Apostle
cals
it
,
Galat
.
4.29
.
And
know
further
,
that
if
thou
be
prepared
and
readie
to
beare
any
other
crosse
that
shall
be
layd
on
thee
,
euen
to
the
shedding
of
thy
bloud
for
the
keeping
of
faith
and
a
good
conscience
,
though
the
Lord
neuer
call
thee
so
to
do
,
yet
in
Gods
account
it
is
all
one
as
if
thou
hadst
alreadie
layd
downe
thy
life
and
shed
thy
bloud
.
Note
.
And
thou
hauing
the
mind
and
affection
of
a
Martyr
,
thou
shalt
assuredly
one
day
haue
the
reward
of
a
Martyr
,
and
thou
being
readie
to
suffer
with
Christ
as
the
Lord
shall
call
thee
to
it
in
any
kind
,
thou
shalt
not
lose
thy
reward
,
but
shalt
one
day
be
sure
to
receiue
the
crowne
of
a
sufferer
,
and
be
vndoubtedly
glorified
with
Christ
.
If
a
souldier
haue
passed
through
the
pikes
,
and
gone
through
many
dangerous
battels
,
and
yet
by
the
prouidence
of
God
hath
escaped
without
wound
or
hurt
;
he
is
not
to
be
accounted
either
a
coward
or
lesse
valorous
then
one
that
hath
lost
his
life
in
the
battell
,
because
his
resolution
was
to
stand
to
it
,
and
lose
his
life
as
well
as
the
other
if
God
should
so
dispose
of
him
.
So
if
thou
be
resolued
to
lay
downe
thy
life
for
Christ
,
and
for
the
profession
of
the
Gospell
,
though
God
neuer
call
thee
to
it
,
yet
he
accounts
of
it
as
if
thou
shouldst
shed
thy
bloud
,
and
will
accordingly
reward
thee
:
and
thinke
on
that
to
thy
comfort
.
The
next
thing
here
to
be
obserued
is
,
that
the
Apostle
saith
not
in
generall
termes
,
and
at
large
:
If
we
suffer
,
we
shall
be
glorified
,
but
he
limits
his
speech
,
and
saith
,
If
we
suffer
with
him
,
If
we
suffer
with
Christ
.
Hence
two
things
that
be
of
vse
are
further
to
be
gathered
,
I
will
touch
them
briefly
and
in
order
.
First
this
,
that
suffering
in
generall
whatsoeuer
it
be
,
is
not
truly
comfortable
,
vnlesse
it
be
suffering
with
Christ
:
Onely
suffering
with
Christ
is
truly
comfortable
.
euery
one
that
suffers
hath
not
iust
cause
and
ground
of
comfort
,
because
he
suffers
,
but
onely
such
as
suffer
with
Christ
;
onely
sufferers
with
Christ
,
that
is
,
such
as
suffer
as
Christ
hath
suffered
,
both
for
the
cause
and
for
the
manner
of
suffering
,
such
as
suffer
for
a
good
cause
,
and
for
righteousnesse
sake
,
such
as
beare
the
crosses
and
afflictions
the
Lord
layes
on
them
,
with
patience
,
and
in
obedience
,
and
silence
,
and
with
submission
of
their
wils
to
the
good
will
and
pleasure
of
the
Lord
,
though
it
be
to
the
losse
of
their
liues
,
they
onely
haue
cause
of
true
comfort
,
and
of
sound
in
their
reioycing
in
their
suffering
.
1.
Pet
.
2.19
,
20
,
21.
saith
the
Apostle
,
This
is
thanke-worthy
,
if
a
man
for
conscience
towards
God
endure
griefe
,
suffering
wrongfully
.
For
what
praise
is
it
,
saith
he
,
if
when
ye
be
buffeted
for
your
faults
,
ye
take
it
patiently
?
but
and
if
when
ye
do
well
,
ye
suffer
wrong
,
and
take
it
patiently
,
this
is
acceptable
to
God
.
For
hereunto
ye
are
called
:
for
Christ
also
suffered
for
vs
,
leauing
vs
an
ensample
that
we
should
follow
his
steps
.
As
if
he
had
said
,
the
sufferi●g
for
conscience
towards
God
,
for
righteousnesse
sake
,
and
suffering
as
we
haue
Christ
for
an
ensample
,
that
is
the
suffering
that
is
thank-worthy
and
pleasing
to
God
,
and
the
suffering
wherin
there
is
true
comfort
to
be
found
.
And
in
the
same
Epistle
,
Chap.
4.15
.
saith
the
Apostle
,
Let
none
of
you
suffer
as
a
murtherer
,
or
as
a
theefe
,
or
an
euill
doer
,
or
as
a
busie
bodie
in
other
mens
matters
:
there
is
no
comfort
in
that
suffering
:
and
then
he
subioynes
,
verse
16.
But
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
in
this
behalfe
.
He
hath
cause
in
that
respect
to
praise
God
and
reioyce
.
Math
.
5.11.12
.
saith
the
Lord
Iesus
,
Blessed
are
ye
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
,
for
my
sake
,
falsly
;
Reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
,
for
so
persecuted
they
the
Prophets
which
were
before
you
.
We
must
then
looke
to
the
cause
of
our
suffering
,
and
to
the
manner
of
it
,
that
the
things
which
we
suffer
for
at
the
hands
of
men
,
be
for
righteousnesse
sake
,
and
that
we
suffer
both
those
things
by
men
,
and
the
afflictions
that
come
to
vs
from
the
immediate
hand
of
God
,
with
patience
,
and
with
obedience
,
and
submission
of
our
wils
to
the
good
will
of
our
heauenly
Father
,
if
we
would
find
comfort
in
our
sufferings
.
The
Papists
brag
much
of
the
afflicting
of
their
owne
bodies
by
wearing
hayre
cloth
,
Popish
voluntarie
sufferings
,
and
the
needlesse
sufferings
of
others
,
iustly
reprooued
.
going
barefoote
,
&
by
whipping
themselues
,
but
alas
all
those
things
are
but
will-worship
,
and
no
better
then
the
practise
of
Baals
Priests
,
who
cut
themselues
as
their
manner
was
,
with
kniues
and
lances
,
till
the
bloud
gushed
out
vpon
them
,
1.
Kings
18.28
.
And
there
be
amongst
vs
,
who
bring
troubles
and
sufferings
on
themselues
,
and
they
are
punished
for
their
demerits
and
misdeeds
:
and
there
be
that
will
endure
much
in
the
world
on
vaine
glorie
.
These
and
the
like
can
haue
no
true
comfort
in
their
sufferings
.
As
there
is
a
worldly
sorrow
that
causeth
death
,
2.
Cor
.
7.10
.
so
there
is
a
worldly
suffering
,
a
suffering
with
the
world
,
either
for
ill
doing
,
or
vaine
glorie
,
and
the
like
,
and
that
is
so
farre
from
being
comfortable
,
as
that
it
may
be
,
and
is
to
many
,
but
a
beginning
of
endlesse
wo
,
and
of
eternall
suffering
.
Looke
then
that
the
cause
of
thy
suffering
be
good
,
for
it
is
a
true
saying
,
that
it
is
not
the
punishment
but
the
cause
that
makes
the
Martyr
;
and
that
thy
suffering
in
any
kind
whatsoeuer
be
in
patience
,
and
with
submission
of
thy
will
to
the
good
will
of
God
,
and
so
a
suffering
with
Christ
:
and
that
is
the
suffering
that
will
indeed
yeeld
thee
matter
of
true
comfort
and
of
sound
reioycing
:
and
so
I
passe
from
that
.
Now
the
second
thing
hence
offered
,
in
that
the
Apostle
saith
,
If
we
suffer
with
Christ
,
(
I
will
be
briefe
in
it
)
the
point
is
this
.
That
Gods
children
suffering
and
bearing
the
crosse
layd
on
them
in
some
measure
,
Gods
children
suffering
with
Christ
,
haue
Christ
their
partener
and
companion
in
suffering
.
as
Christ
hath
suffered
and
borne
the
crosse
,
they
suffer
not
alone
,
but
they
suffer
with
Christ
,
and
Christ
with
them
;
they
haue
Christ
as
it
were
a
partener
and
a
companion
with
them
in
their
sufferings
.
And
to
this
purpose
we
find
that
the
sufferings
of
the
godly
,
and
of
true
beleeuers
,
are
expresly
said
to
be
the
sufferings
of
Christ
,
as
Coloss
.
1.24
.
I
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
,
saith
the
Apostle
:
and
1.
Pet
.
4.13
.
the
Apostle
bids
the
Saints
and
seruants
of
God
reioyce
,
In
as
much
as
they
are
partakers
of
Christs
sufferings
.
Yea
we
find
in
Acts
9.4
.
that
Christ
pronounceth
from
heauen
,
that
he
suffers
in
his
members
,
and
that
he
accounts
all
the
crueltie
that
is
done
to
them
,
as
done
to
himselfe
,
Saul
,
Saul
,
why
persecutest
thou
me
?
And
hence
it
is
that
the
Apostle
Paul
cals
his
afflictions
and
persecutions
a
bearing
about
in
his
bodie
the
dying
of
the
Lord
Iesus
.
2.
Cor
.
4.10
.
And
Galat
.
6.17
.
he
saith
,
He
bare
in
his
bodie
the
markes
of
the
Lord
Iesus
.
And
why
are
the
sufferings
of
Gods
children
said
to
be
the
sufferings
of
Christ
?
Surely
,
because
of
that
neare
vnion
betweene
Christ
and
his
members
,
Christ
and
his
members
being
most
nearely
conioyned
:
yet
we
may
not
hence
conclude
,
as
the
Papists
do
,
that
therefore
the
sufferings
of
the
Saints
and
children
of
God
are
meritorious
:
or
so
say
the
Papists
,
that
by
vertue
of
that
vnion
that
is
betweene
Christ
and
his
members
,
their
suffering
receiue
influence
and
vertue
from
him
to
be
meritorious
.
That
is
a
false
conclusion
,
because
the
vnion
betweene
Christ
and
his
members
is
not
personall
but
mysticall
,
personall
vnion
being
the
ground
of
merit
in
Christ
himselfe
.
But
for
the
vse
of
the
point
:
the
truth
now
deliuered
duly
thought
on
,
Whence
true
ground
of
comfort
comes
to
Gods
children
in
time
of
afflictions
.
may
minister
matter
of
sweet
comfort
to
Gods
children
in
time
of
their
afflictions
and
sufferings
.
The
heathen
man
could
say
,
Solamen
miseris
socios
habuisse
doloris
:
It
is
comfortable
to
haue
companions
in
miserie
and
trouble
.
Now
Gods
children
suffering
as
Christ
hath
suffered
,
in
some
measure
,
they
suffer
not
alone
,
but
Christ
suffers
with
them
,
and
they
haue
him
as
it
were
a
companion
with
them
in
their
sufferings
,
and
without
question
they
cannot
haue
a
better
companion
.
Note
.
It
is
better
to
suffer
with
Christ
,
and
with
him
to
be
vnder
the
crosse
,
then
without
him
to
be
in
the
greatest
prosperitie
.
Oh
then
remember
this
to
thy
comfort
,
thou
that
art
a
child
of
God
,
thou
being
vnder
any
affliction
,
and
thou
bearing
affliction
in
some
measure
as
it
ought
to
be
borne
,
thou
hast
Christ
a
fellow
sufferer
with
thee
,
and
Christ
beares
vp
one
end
of
the
crosse
with
thee
,
and
he
is
able
to
helpe
and
succour
thee
,
and
support
thee
in
thy
greatest
afflictions
.
Yea
know
to
thy
comfort
,
that
he
suffers
with
thee
,
who
hath
alreadie
suffered
for
thee
;
thou
being
a
member
of
Christ
,
his
suffering
hath
remoued
from
thee
the
bitternesse
of
the
crosse
,
namely
,
the
wrath
of
God
and
the
curse
,
he
hath
borne
that
in
his
owne
bodie
and
soule
;
yea
he
alone
,
as
Isai
.
63.3
.
I
haue
troden
the
winepresse
alone
:
and
he
hath
remoued
that
from
thee
,
and
by
his
suffering
he
hath
sweetned
thy
crosse
and
thy
afflictions
:
yet
in
that
affliction
thou
liest
vnder
,
so
sweetened
to
thee
,
is
he
pleased
to
beare
a
part
,
and
as
it
were
to
put
vnder
his
shoulder
,
and
to
suffer
with
thee
:
and
what
an
excellent
comfort
is
that
,
if
it
be
duly
considered
?
Let
euery
child
of
God
thinke
on
it
to
his
comfort
in
time
of
his
affliction
,
and
so
much
also
of
that
.
The
Apostle
addes
a
ground
of
further
comfort
against
the
bitternesse
of
the
crosse
,
that
we
suffering
with
Christ
,
our
suffering
shall
end
in
glorie
with
Christ
.
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
The
point
hence
offered
,
wherein
I
will
likewise
be
briefe
,
is
this
.
That
the
sufferings
and
afflictions
of
Gods
children
shall
haue
a
comfortable
end
,
The
sufferings
and
afflictions
of
Gods
children
shal
end
most
happily
and
most
comfortably
.
they
shall
end
in
happinesse
and
glorie
euerlasting
with
Christ
in
heauen
,
yea
the
sufferings
of
Gods
children
shall
end
in
correspondent
and
answerable
glorie
.
The
more
Gods
children
suffer
here
in
this
world
(
suffering
as
they
ought
to
do
)
the
more
and
greater
shall
be
their
glorie
in
heauen
.
Psal
.
126.5
.
Dauid
compares
the
afflictions
of
Gods
children
to
sowing
in
teares
,
and
he
saith
,
the
haruest
that
shal
come
on
that
sowing
shall
be
sweet
&
comfortable
,
euen
a
reaping
in
ioy
:
they
that
sow
in
teares
shall
reape
in
ioy
.
Mat
.
19.29
.
Christ
saith
,
Whosoeuer
shall
forsake
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
names
sake
,
he
shall
lose
nothing
by
it
,
he
shall
receiue
an
hundred
fold
more
,
and
shall
inherit
euerlasting
life
:
his
losse
shall
turne
to
his
exceeding
gaine
,
it
shall
fall
into
endlesse
happinesse
and
glorie
.
Iam
.
1.12
.
saith
the
Apostle
,
Blessed
is
the
man
that
endureth
tentation
:
for
when
he
is
tried
,
he
shall
receiue
the
crowne
of
life
,
which
the
Lord
hath
promised
to
them
that
loue
him
:
his
triall
shall
end
in
victorie
,
and
in
the
fruition
of
the
crowne
of
life
.
To
these
we
might
adde
many
other
testimonies
,
manifesting
this
,
that
the
sufferings
and
afflictions
of
Gods
children
shall
end
happily
and
comfortably
,
they
shall
end
in
happinesse
and
glorie
with
Christ
in
heauen
.
The
ground
of
this
is
,
because
it
is
a
iust
thing
with
the
Lord
,
to
giue
his
children
after
their
toyles
and
troubles
in
suffering
here
in
the
world
,
ease
,
and
rest
,
and
refreshing
,
and
ioy
,
and
glorie
:
I
say
,
a
iust
thing
it
is
with
the
Lord
thus
to
deale
with
them
,
not
for
any
merit
of
their
suffering
,
but
in
regard
of
his
free
promise
,
he
hauing
bound
himselfe
by
his
promise
,
to
recompence
their
afflictions
,
and
sufferings
,
and
trials
.
2.
Thes
.
1.6.7
.
the
Apostle
saith
in
expresse
termes
:
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
his
children
,
and
to
his
children
that
are
troubled
rest
and
refreshing
.
And
to
this
purpose
Christ
brings
in
Abraham
speaking
in
the
parable
,
Luke
16.25
.
Sonne
,
remember
that
in
thy
life
time
thou
receiuedst
thy
pleasures
,
or
good
things
,
and
Lazarus
paines
,
now
therefore
is
he
comforted
and
thou
art
tormented
.
As
if
he
had
said
,
now
it
is
iust
and
equall
,
that
he
should
be
comforted
and
thou
tormented
.
Come
we
to
make
vse
of
this
truth
:
It
serues
as
a
speciall
ground
of
comfort
to
Gods
children
in
the
time
of
their
greatest
troubles
;
A
speciall
ground
of
comfort
to
Gods
children
in
their
greatest
afflictions
.
the
due
consideration
of
it
will
be
a
speciall
meanes
to
cheare
them
vp
,
and
to
keepe
them
from
fainting
in
their
greatest
afflictions
and
sufferings
:
for
as
the
saying
is
,
that
is
well
that
ends
well
;
and
certainly
it
shall
be
exceeding
well
,
yea
vnspeakably
,
and
vnconceiueably
well
with
Gods
children
concerning
the
end
of
their
afflictions
:
though
the
bearing
and
suffering
of
them
be
very
painefull
and
grieuous
to
the
flesh
and
for
the
time
,
yet
the
end
of
them
will
be
most
glorious
,
happie
,
and
comfortable
,
they
shall
certainly
end
in
happinesse
and
glorie
with
Christ
in
heauen
.
And
doubtlesse
the
consideration
of
this
,
made
the
holy
Martyrs
go
with
reioycing
and
singing
through
the
flames
of
fire
,
and
with
chearefulnesse
to
endure
most
exquisite
torments
.
Some
of
them
haue
said
when
they
were
going
to
be
put
to
death
,
Though
their
breakefast
should
be
sower
,
yet
their
supper
should
be
most
sweet
.
It
is
recorded
of
Ignatius
,
that
when
he
was
cast
to
the
wilde
beasts
to
be
deuoured
,
he
said
:
Because
I
am
the
Lords
wheat
,
I
shall
be
ground
in
the
teeth
of
the
beasts
,
that
I
may
be
made
fit
bread
for
the
Lords
table
.
A
speech
full
of
constant
boldnesse
and
heauenly
comfort
.
And
we
reade
of
Moses
,
Heb
.
11.26
.
that
he
esteemed
the
rebukes
of
Christ
greater
riches
then
the
treasures
of
Egypt
.
And
why
?
he
had
respect
vnto
the
recompence
of
the
reward
,
he
had
an
eye
to
the
end
of
his
sufferings
,
and
knew
that
the
end
would
be
most
sweete
.
And
thus
do
thou
that
art
a
child
of
God
,
in
the
time
of
thy
afflictions
,
thy
sicknesse
,
thy
pouertie
,
or
the
like
,
suffer
not
thy
mind
to
beate
too
much
vpon
the
bitternesse
of
thy
affliction
,
but
haue
thine
eye
,
the
eye
of
thy
mind
,
on
the
end
of
thy
affliction
,
and
consider
with
thy selfe
the
end
will
be
most
sweet
and
comfortable
,
and
that
will
be
a
notable
meanes
to
cheare
thee
vp
,
and
to
hold
vp
thy
fainting
heart
.
And
though
thou
be
much
troubled
and
molested
,
thou
art
slandered
,
reproched
,
and
persecuted
,
and
many
wayes
hardly
dealt
withall
for
thy
profession
of
the
Gospell
,
and
for
thy
labouring
to
walke
with
an
euen
foote
according
to
the
truth
of
the
Gospell
in
the
way
of
holinesse
:
Reioyce
in
it
,
that
thou
art
counted
worthy
to
suffer
rebuke
for
the
name
of
Christ
,
as
the
Apostle
did
,
Acts
5.41
.
and
remember
that
the
end
will
be
comfortable
;
thy
sufferings
shall
end
in
happinesse
and
glorie
with
Christ
in
heauen
,
and
that
will
make
thee
do
as
Christ
did
,
Heb
.
12.2
.
Endure
the
crosse
and
despise
the
shame
.
And
remember
that
the
more
thou
sufferest
for
the
name
of
Christ
,
and
for
the
keeping
of
faith
and
a
good
conscience
,
the
more
and
greater
shall
be
thy
glorie
in
heauen
,
and
thou
shalt
thereby
adde
waight
to
the
crowne
of
glorie
that
shall
be
giuen
to
thee
.
VERSE
18.
For
I
count
that
the
afflictions
of
this
present
time
,
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs.
COme
we
now
to
verse
18.
For
I
count
that
the
afflictions
of
this
present
time
,
are
not
worthy
of
the
glorie
which
shall
be
shewed
vnto
vs.
In
this
verse
our
Apostle
addes
further
matter
of
comfort
against
the
bitternesse
of
the
crosse
,
and
of
encouragement
to
a
patient
and
constant
bearing
of
the
crosse
,
and
that
by
an
argument
from
the
weight
of
that
glorie
that
he
spake
of
verse
before
,
and
that
such
as
suffer
with
Christ
shall
be
partakers
of
;
as
namely
,
that
the
glorie
they
shall
partake
of
,
shall
be
exceeding
weightie
and
maruellous
great
.
And
this
the
Apostle
doth
not
simplie
affirme
,
but
he
propounds
his
argument
vnder
a
comparison
of
things
vnequall
,
comparing
the
afflictions
of
this
life
with
the
glorie
of
the
life
to
come
,
as
the
lesse
with
the
greater
,
as
that
the
glorie
of
the
life
to
come
doth
farre
surmount
and
exceed
all
the
afflictions
and
sufferings
of
this
life
,
and
that
the
afflictions
of
this
life
cannot
hold
weight
with
the
glorie
of
the
life
to
come
;
and
if
they
should
be
weighed
together
,
as
in
a
ballance
,
the
one
would
be
found
but
light
in
respect
of
the
other
:
The
afflictions
of
this
present
time
,
saith
the
Apostle
,
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs
,
they
are
not
comparable
vnto
it
.
And
herein
also
the
Apostle
preuents
a
secret
obiection
;
for
some
might
say
to
him
,
You
tell
vs
that
we
suffering
with
Christ
we
shall
be
glorified
with
him
,
but
in
the
meane
time
we
lye
vnder
grieuous
troubles
,
and
verie
sore
afflictions
,
our
trials
and
sufferings
here
in
this
world
are
intollerable
,
and
who
is
able
to
endure
the
troubles
that
do
befall
vs
?
This
the
Apostle
meets
withall
,
in
saying
,
That
the
afflictions
of
this
present
time
,
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs
,
that
shall
be
reuealed
vnto
vs.
As
if
he
had
said
,
though
your
afflictions
and
sufferings
in
this
present
life
be
great
,
and
grieuous
,
and
sore
,
and
hard
to
be
borne
and
endured
,
yet
beare
them
with
as
much
patience
as
possibly
you
can
,
and
know
to
your
comfort
,
that
the
glorie
which
is
to
follow
on
your
afflictions
is
farre
greater
and
more
lasting
then
be
your
afflictions
,
there
is
no
comparison
betweene
them
.
And
this
the
Apostle
affirmes
as
a
truth
whereof
he
was
resolued
,
as
a
certaine
truth
,
in
his
iudgement
,
in
his
account
and
estimation
.
For
I
count
(
saith
he
)
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs.
And
so
we
see
the
generall
drift
and
purpose
of
the
Apostle
in
this
verse
,
and
the
generall
matter
of
it
:
I
will
now
lay
foorth
the
sence
and
meaning
of
the
words
.
{αβγδ}
.
Interpretation
.
For
I
count
.
The
word
here
vsed
signifies
thus
much
,
I
collect
and
gather
,
and
that
firmely
,
as
on
iust
reckoning
,
or
after
debating
and
reasoning
the
matter
,
I
do
certainly
conclude
.
We
find
the
same
word
vsed
Rom
.
3.28
.
and
it
is
there
rendered
,
and
that
rightly
,
{αβγδ}
,
therefore
we
conclude
:
therefore
we
set
downe
this
as
a
certaine
truth
and
certaine
conclusion
,
that
a
man
is
iustified
by
faith
without
the
works
of
the
Law
:
and
so
indeed
the
word
{αβγδ}
is
here
to
be
taken
,
I
collect
and
gather
,
and
that
firmely
,
and
I
conclude
this
,
and
I
resolue
on
it
as
a
certaine
truth
,
That
the
afflictions
of
this
present
time
,
or
the
passions
and
sufferings
of
this
present
time
for
so
the
word
{αβγδ}
signifies
:
Of
this
present
time
,
or
of
the
time
which
is
now
,
{αβγδ}
.
The
Apostle
hereby
meanes
not
onely
the
afflictions
and
sufferings
of
this
present
time
wherein
he
liued
,
and
the
afflictions
that
Gods
children
did
then
vndergo
,
but
all
the
afflictions
of
this
present
life
,
euen
all
such
tribulations
and
crosses
as
they
do
beare
during
the
time
of
this
life
,
and
whilest
they
are
here
on
the
face
of
the
earth
,
are
not
worthie
,
or
of
equall
weight
.
For
the
word
here
vsed
,
signifies
the
equalitie
or
like
weight
of
things
weighed
in
a
ballance
together
:
and
so
the
meaning
is
,
are
not
of
equall
weight
,
or
are
not
proportionable
to
the
glorie
that
shall
be
shewed
vnto
vs.
Of
the
glorie
:
that
is
,
of
the
glorie
that
Gods
children
shall
be
inuested
withall
in
heauen
,
which
shall
be
shewed
or
reuealed
,
or
which
we
shall
haue
at
the
appearing
of
the
Lord
Iesus
,
as
Coloss
.
3.4
.
When
Christ
which
is
our
life
shall
appeare
,
then
shall
we
also
appeare
with
him
in
glorie
.
Vnto
vs
,
or
in
vs
:
that
is
,
to
our
bodies
and
soules
,
or
wherewith
our
bodies
and
soules
shall
be
clothed
.
Thus
then
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
For
I
collect
and
gather
,
and
that
firmely
,
I
conclude
and
resolue
on
this
as
a
certaine
truth
,
that
the
passions
and
sufferings
of
this
life
,
euen
all
troubles
,
trials
,
and
crosses
that
we
or
any
of
Gods
children
do
beare
during
the
time
of
this
life
,
and
whilest
we
liue
here
on
the
face
of
the
earth
,
are
not
of
equall
weight
,
are
not
in
any
respect
proportionable
to
the
heauenly
glorie
wherewith
our
bodies
and
soules
shall
be
inuested
,
and
that
shall
be
put
on
them
at
the
appearance
of
the
Lord
Iesus
Christ
;
there
is
no
comparison
betweene
them
.
Now
we
see
the
Apostle
here
deliuers
not
this
truth
,
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs
,
as
an
vncertaine
opinion
,
but
as
a
certaine
truth
,
and
a
truth
whereof
he
was
fully
resolued
.
And
thus
are
the
Ministers
of
the
word
to
deliuer
to
the
people
of
God
truths
that
are
of
speciall
vse
,
and
needfull
to
be
knowne
,
not
as
their
opinions
,
but
as
certaine
truths
.
How
Gods
Ministers
are
to
deliuer
needfull
holy
truths
.
Indeed
the
Ministers
of
the
word
are
seriously
to
weigh
and
consider
what
they
deliuer
before
they
do
deliuer
it
:
but
that
which
they
haue
seriously
thought
on
,
studied
for
,
and
earnestly
sought
at
the
hands
of
God
by
prayer
,
and
the
Lord
hath
vouchsafed
to
reueale
to
them
by
his
Spirit
,
being
a
truth
needfull
to
be
knowne
,
and
agreeable
to
the
written
word
of
God
,
and
to
the
analogie
and
proportion
of
faith
,
they
are
to
deliuer
confidently
,
and
to
aùouch
as
a
certaine
truth
of
God
;
yea
to
auerre
it
to
be
such
a
truth
as
they
are
readie
to
seale
with
their
bloud
if
they
be
called
to
it
.
I
will
not
stand
on
that
,
let
it
suffice
to
haue
pointed
at
it
.
Againe
,
in
that
the
Apostle
doth
here
thus
enlarge
himselfe
,
in
setting
downe
this
,
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs
,
setting
it
downe
as
a
certaine
truth
,
as
a
truth
whereof
he
was
fully
resolued
,
thereby
to
comfort
the
beleeuing
Romans
and
other
true
beleeuers
against
the
bitternesse
of
the
crosse
,
I
might
stand
to
shew
,
that
the
way
to
comfort
and
to
cheare
vp
such
as
are
vnder
affliction
and
in
distresse
,
is
not
by
coniectures
,
or
by
wittie
conceits
,
but
by
that
which
a
man
is
able
to
auerre
to
be
a
certaine
truth
of
God
,
and
to
resolue
the
conscience
of
it
,
that
it
is
the
holy
truth
of
God
:
but
I
passe
from
that
also
,
and
come
to
the
matter
and
thing
here
auerred
by
the
Apostle
,
and
resolued
on
as
a
certaine
truth
,
and
that
is
this
:
That
the
afflictions
of
this
present
time
are
not
worthy
of
the
glorie
which
shall
be
shewed
vnto
vs
:
and
hence
this
conclusion
is
offered
.
That
all
the
afflictions
that
Gods
children
do
or
can
suffer
in
this
world
,
are
not
comparable
to
the
glorie
of
heauen
.
The
suffe●●ng●●
this
life
,
be
they
neuer
so
great
and
grieuous
,
are
not
comparable
to
the
glorie
of
heauen
.
Whatsoeuer
Gods
children
either
do
or
can
suffer
in
this
world
in
any
kinde
,
whether
from
the
hands
of
men
,
or
layed
on
them
by
the
immediate
hand
of
God
,
on
their
bodies
,
or
soules
,
or
howsoeuer
,
it
is
not
proportionable
or
of
equall
weight
to
the
glorie
that
shall
be
put
on
them
in
heauen
.
And
to
this
purpose
that
is
a
cleare
text
,
2.
Corinth
.
4.17
.
where
the
Apostle
saith
,
Our
light
affliction
which
is
but
for
a
moment
,
causeth
to
vs
a
farre
more
excellent
and
an
eternall
weight
of
glorie
.
I
he
Apostle
there
comparing
the
afflictions
of
this
life
with
the
glorie
of
heauen
,
he
cals
the
one
light
and
momentanie
,
and
the
other
eternall
and
weightie
;
yea
he
giues
to
the
glorie
of
heauen
a
most
excellent
and
eternall
weight
.
And
from
those
words
of
the
Apostle
we
may
gather
reasons
&
grounds
of
this
truth
,
that
the
suffering
of
Gods
children
in
this
world
are
not
comparable
or
proportionable
to
the
glorie
that
shall
be
put
on
them
in
heauen
.
As
First
,
the
afflictions
of
this
life
are
but
momentanie
and
short
,
they
last
no
longer
then
the
time
of
this
life
,
which
is
but
a
moment
or
lesse
then
a
moment
in
comparison
of
eternitie
;
but
the
glorie
of
heauen
is
eternall
&
infinite
in
durance
and
continuance
,
and
shall
last
for
euer
.
And
thus
the
Apostle
Peter
compares
them
together
,
1.
Pet
.
5.10
.
The
God
of
grace
which
hath
called
vs
vnto
his
eternall
glorie
by
Christ
Iesus
,
after
that
we
haue
suffered
a
little
.
Againe
,
the
afflictions
of
this
life
are
for
their
measure
light
and
trifling
,
being
compared
to
the
glorie
of
heauen
that
is
ponderous
and
weightie
,
and
for
the
measure
and
greatnesse
of
it
incomprehensible
,
as
the
Apostle
saith
,
1.
Cor
.
2.9
.
Things
that
eye
hath
not
seene
,
neither
eare
heard
,
neither
came
into
mans
heart
,
are
,
which
God
hath
prepared
for
them
which
loue
him
.
2.
Corinth
.
12.4
.
the
Apostle
saith
,
he
being
rapt
vp
into
Paradise
,
he
heard
words
vnutterable
,
and
not
possible
for
man
to
vtter
.
And
we
reade
that
Peter
being
present
at
the
transfiguration
of
Christ
,
and
hauing
but
a
glimse
of
heauenly
glorie
,
he
was
so
ouerwhelmed
with
it
,
as
that
he
spake
he
knew
not
what
,
saith
the
text
,
Matth
.
9.6
.
And
therefore
doubtlesse
on
these
grounds
this
stands
as
a
firme
and
certaine
truth
,
that
all
the
afflictions
Gods
children
do
or
can
suffer
in
this
world
,
are
not
comparable
to
the
glorie
of
heauen
;
that
glorie
doth
euerie
way
surmount
them
,
and
there
is
no
comparison
betweene
them
.
And
for
the
vse
,
first
this
truth
ouerturnes
that
conceit
of
the
Papists
,
that
the
sufferings
of
Gods
children
in
this
world
are
meritorious
,
and
do
deserue
heauenly
glorie
:
The
Popish
opinion
that
the
sufferings
of
Gods
children
merit
heauenly
glorie
,
confuted
.
that
cannot
possibly
be
,
because
there
is
no
proportion
betweene
them
and
heauenly
glorie
:
and
betweene
merit
and
reward
giuen
to
merit
,
there
must
be
a
proportion
.
The
recompence
of
merit
is
an
act
of
iustice
,
and
iustice
is
a
kinde
of
equalitie
;
and
therefore
there
being
no
equalitie
betweene
the
sufferings
of
this
life
and
the
glorie
of
the
life
to
come
,
they
cannot
truly
and
properly
merit
or
deserue
it
.
Ah
but
say
the
Papists
,
though
the
sufferings
of
Gods
children
be
not
equall
to
the
glorie
of
heauen
,
yet
because
they
proceed
from
grace
and
from
the
Spirit
of
God
,
they
haue
in
them
a
worth
of
heauenly
glorie
,
and
they
merit
and
deserue
it
.
A
meere
cauill
,
and
directly
contrarie
to
the
plaine
euidence
of
the
word
of
God
,
for
grace
and
merit
of
works
,
either
of
doings
or
sufferings
,
cannot
stand
together
.
And
againe
,
the
sufferings
of
Gods
children
proceed
not
from
grace
and
from
the
Spirit
of
God
alone
,
but
partly
also
from
the
minds
and
wils
of
the
sufferers
,
and
in
that
respect
many
infirmities
accompanie
the
suffering
of
the
best
of
Gods
children
;
and
therefore
they
cannot
possibly
merit
heauenly
glorie
.
I
leaue
this
,
and
for
a
second
vse
.
Is
it
so
that
all
the
afflictions
that
Gods
children
do
or
can
suffer
here
in
this
world
,
What
ought
to
be
the
meditation
of
Gods
children
in
time
of
their
great
afflictions
,
that
they
may
be
comsorted
.
are
not
comparable
to
the
glorie
of
heauen
?
Is
there
no
proportion
betweene
their
suffering
in
this
world
,
and
the
glorie
that
shall
be
put
on
them
in
heauen
?
Then
let
Gods
children
meditate
and
thinke
on
this
to
their
comfort
in
the
time
of
their
greatest
afflictions
and
sufferings
:
doubtlesse
the
Lord
would
not
haue
put
it
downe
as
an
argument
of
comfort
in
the
time
of
trouble
,
if
it
were
not
his
will
that
we
should
exercise
our
minds
in
meditating
and
thinking
on
it
.
And
therefore
thou
that
art
a
child
of
God
,
meditate
and
thinke
on
this
;
if
thou
lyest
vnder
some
grieuous
affliction
,
remember
that
thy
sufferings
here
in
this
world
be
they
neuer
so
great
,
are
not
comparable
to
the
glorie
of
heauen
;
and
it
will
be
a
notable
meanes
to
cheare
thee
vp
,
and
to
comfort
thee
.
Haply
thou
complainest
of
thy
long
lingring
sicknesse
and
paine
,
thy
bodie
being
vnder
sicknesse
and
paine
:
and
take
a
man
in
a
burning
feuer
,
and
you
shall
heare
him
vtter
such
words
,
and
so
protest
of
his
paine
as
if
it
were
vnsufferable
:
but
what
is
that
paine
to
eternitie
of
ioy
and
glorie
in
heauen
?
it
is
not
worthie
to
be
named
with
it
:
compare
them
together
,
and
thou
shalt
find
it
will
mitigate
thy
paine
,
and
it
will
yeeld
thee
comfort
in
thy
greatest
pangs
.
A
diseased
man
or
woman
we
know
will
endure
cutting
,
and
searing
,
and
the
like
,
in
consideration
of
ease
afterwards
:
and
comparing
that
paine
with
the
ease
he
hopes
will
follow
,
he
endures
cutting
and
seating
with
patience
:
so
do
thou
compare
the
paine
of
thy
suffering
with
the
ioy
and
glorie
in
heauen
,
and
it
will
certainly
swallow
vp
thy
paine
,
and
yeeld
thee
much
comfort
.
If
we
were
as
apprehensiue
of
the
greatnesse
of
the
glorie
of
heauen
abiding
for
vs
,
as
we
are
apprehensiue
of
the
paine
of
our
present
sufferings
,
without
question
it
would
make
vs
beare
them
exceeding
patiently
.
Thou
wilt
say
,
but
how
shall
I
be
as
apprehensiue
of
the
great
glorie
in
heauen
,
as
I
am
of
the
extremitie
of
my
present
suffering
?
I
answer
thee
.
Keepe
thy
faith
in
exercise
,
keepe
thy
faith
exercised
in
apprehending
the
glorie
laid
vp
for
thee
in
heauen
,
as
thy
sense
is
exercised
in
feeling
the
paine
of
thy
present
suffering
,
and
thy
faith
being
thus
exercised
,
it
will
giue
a
present
being
of
the
ioy
and
glorie
of
heauen
to
thy
heart
and
soule
,
and
to
thy
inward
feeling
;
as
the
holy
Ghost
saith
,
Hebr
.
11.1
.
Faith
is
the
euidence
of
things
which
are
not
seene
:
and
that
feeling
of
the
glorie
of
heauen
though
yet
to
come
,
will
ouerwhelme
a
world
of
miserie
and
paine
though
it
be
present
.
The
holy
Martyrs
endured
extreame
tortures
with
patience
and
comfort
:
and
why
?
they
were
exules
à
corpore
,
in
their
soules
they
mounted
vp
to
heauen
.
Labour
therefore
thus
to
keepe
thy
faith
in
exercise
in
the
time
of
thy
great
afflictions
.
Now
in
the
next
place
,
obserue
how
the
Apostle
limits
the
afflictions
of
Gods
children
,
he
cals
thē
the
afflictions
of
this
present
time
,
or
of
the
time
that
is
now
:
I
count
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs.
And
hence
we
are
giuen
to
vnderstand
thus
much
.
That
the
afflictions
of
Gods
children
are
but
of
short
continuance
,
Though
the
afflictions
of
Gods
children
be
bitter
and
sharpe
,
yet
they
are
but
of
short
continuance
.
and
they
last
but
a
while
.
Though
the
afflictions
of
Gods
children
be
bitter
and
sharpe
,
yet
they
are
but
momentanie
and
short
,
and
they
endure
but
for
the
time
of
this
present
life
,
they
determine
and
end
in
death
,
and
death
puts
an
end
to
them
all
,
and
so
they
are
but
short
and
momentanie
.
And
thus
the
Apostle
speakes
of
them
expresly
in
the
place
before
cited
,
2.
Corinth
.
4.17
.
he
there
saith
,
the
afflictions
that
he
and
other
true
beleeuers
endured
,
were
but
light
and
momentany
,
but
for
a
mement
,
Our
light
affliction
which
is
but
for
a
moment
,
causeth
vnto
vs
a
far
more
excellent
and
an
eternall
weight
of
glorie
.
And
so
also
speakes
the
Apostle
Peter
of
the
afflictions
of
Gods
children
,
1.
Pet
.
5.10
.
After
that
ye
haue
suffered
a
little
,
saith
he
,
after
your
suffering
which
is
but
short
,
and
for
a
little
time
.
And
on
this
ground
doth
the
Author
to
the
Hebrewes
cheare
vp
the
beleeuing
Hebrewes
,
and
encourage
them
to
a
patient
bearing
of
their
great
afflictions
.
Hebr
.
10.37
.
he
tels
them
,
their
afflictions
should
last
but
for
a
verie
little
while
,
and
the
Lord
Iesus
would
shortly
come
and
put
an
end
to
them
,
Yet
a
verie
little
while
(
saith
he
)
and
he
that
shall
come
will
come
,
and
will
not
tarrie
.
Hence
is
the
time
of
the
afflictions
of
Gods
children
called
in
Scripture
sometimes
the
houre
of
tentation
,
and
sometimes
the
day
of
affliction
,
as
Eccles
.
7.16
.
In
the
day
of
wealth
be
of
good
comfort
,
and
in
the
day
of
affliction
consider
:
to
note
the
shortnesse
of
that
time
,
that
it
is
but
as
an
houre
,
or
as
a
day
.
And
it
is
worth
our
marking
to
this
purpose
that
we
finde
,
Isai
.
54.8
.
Isai
.
54.8
.
the
Lord
there
speaking
by
his
Prophet
of
the
70.
yeares
captiuitie
of
his
people
,
he
cals
it
but
a
moment
,
and
a
little
season
,
For
a
moment
(
saith
he
)
in
mine
anger
,
I
hid
my
face
from
thee
for
a
little
season
,
but
with
euerlasting
mercie
haue
I
had
compassion
on
thee
,
saith
the
Lord
thy
redeemer
.
And
indeed
if
a
child
of
God
should
lye
vnder
the
afflicting
hand
of
God
from
his
birth
to
his
death
,
admit
he
liue
the
full
age
of
a
man
,
yet
it
is
but
for
a
while
,
and
for
a
short
time
;
for
the
dayes
of
our
life
here
are
but
few
,
our
time
in
this
world
is
but
short
:
our
life
is
compared
to
a
vapour
,
to
a
shadow
,
to
a
bubble
,
to
a
blast
of
wind
,
to
a
watch
in
the
night
,
and
to
many
other
things
of
short
continuance
:
it
is
said
to
be
but
as
an
hand
breadth
,
or
as
a
span
long
,
Psal
.
39.5
.
And
therefore
the
afflictions
of
Gods
children
lasting
no
longer
then
the
time
of
this
present
life
,
and
death
putting
an
end
to
them
,
as
indeed
it
doth
,
the
holy
Ghost
saith
,
Reuel
.
14.13
.
When
death
comes
,
they
rest
from
their
labours
,
and
from
all
their
paines
,
miseries
,
and
sufferings
:
it
must
needs
be
that
they
are
but
short
and
momentanie
,
and
they
last
but
a
while
.
Now
for
the
vse
,
first
this
truth
discouers
a
difference
betweene
the
sufferings
of
Gods
children
and
the
sufferings
of
the
wicked
and
reprobates
.
A
difference
betweene
the
sufferings
of
Gods
children
and
the
sufferings
of
the
wicked
,
discouered
.
The
sufferings
of
Gods
children
are
but
short
and
momentanie
,
they
last
no
longer
then
the
time
of
this
life
,
death
puts
an
end
to
them
:
but
the
sufferings
of
the
wicked
and
reprobate
are
of
longer
continuance
,
they
are
not
onely
sufferings
of
this
present
life
,
and
such
as
are
cut
off
and
determined
by
death
,
no
,
no
,
the
wicked
and
reprobate
do
by
death
enter
into
endlesse
woe
and
euerlasting
sufferings
,
their
sufferings
are
but
here
begun
,
and
they
shall
last
for
euer
.
And
therefore
thou
that
art
a
wicked
and
prophane
wretch
,
when
the
hand
of
God
is
heauie
on
thee
,
and
thou
art
vnder
some
grieuous
paine
and
torment
,
thinke
not
that
death
shall
put
an
end
to
thy
torment
,
as
many
times
wicked
and
prophane
miscreants
do
:
they
lying
vnder
grieuous
torments
,
they
wish
they
might
dye
,
and
say
,
oh
that
I
were
dead
and
out
of
this
world
,
then
I
should
be
out
of
my
paine
.
Poore
soules
,
they
are
deceiued
,
death
to
them
is
but
an
entrance
into
endlesse
torments
.
And
know
it
whosoeuer
thou
art
,
that
art
a
gracelesse
and
prophane
wretch
,
thou
being
vnder
some
grieuous
torment
and
paine
,
and
hauing
a
feeling
of
thy
torment
and
paine
,
and
yet
hauing
no
feeling
of
thy
vilenesse
and
sinne
to
be
humbled
for
it
,
the
Lord
hath
but
begun
to
sit
in
iudgement
against
thee
,
and
thy
present
torment
and
paine
(
thou
still
continuing
in
thy
vilenesse
and
sinne
)
is
but
a
pledge
of
more
fearefull
torments
,
paines
,
and
sufferings
yet
to
come
,
and
it
is
but
a
beginning
of
sorrow
,
Mat
.
24.8
.
It
is
but
a
beginning
of
thine
eternall
woe
and
euerlasting
suffering
.
Againe
,
for
a
second
vse
,
is
it
so
that
the
afflictions
of
Gods
children
are
but
momentanie
and
short
,
What
Gods
children
are
to
consider
to
their
comfort
in
time
of
their
bitter
and
sharpe
afflictions
.
and
they
last
no
longer
then
this
present
life
,
and
death
puts
an
end
to
them
?
Here
is
then
ground
and
matter
of
comfort
for
thee
that
art
a
child
of
God
in
the
time
of
thy
greatest
afflictions
and
sufferings
:
though
thy
afflictions
be
bitter
and
sharpe
,
yet
consider
this
to
thy
comfort
,
they
are
but
short
,
and
they
shall
last
but
for
a
while
.
And
the
heathen
man
could
say
:
that
short
euils
though
they
be
great
and
bitter
,
yet
they
are
more
tollerable
because
they
are
short
.
And
therefore
thou
that
art
a
child
of
God
,
thinke
on
this
to
thy
comfort
when
thou
lyest
vnder
some
grieuous
affliction
;
yea
consider
with
thy selfe
,
thy
affliction
is
neuer
so
grieuous
but
the
Lord
vouchsafeth
thee
some
intermission
,
he
giues
thee
some
breathing
,
and
some
refreshing
in
it
,
as
he
saith
,
Isai
.
57.16
.
I
will
not
contend
for
euer
,
neither
will
I
be
alwayes
wrath
,
for
the
spirit
should
faile
before
me
,
and
I
haue
made
the
breath
.
Yea
consider
that
thy
affliction
is
measured
out
to
thee
by
the
good
hand
of
thy
heauenly
Father
,
who
will
be
sure
to
keepe
a
measure
,
as
the
Apostle
saith
,
1.
Cor
.
10.13
.
And
though
it
be
so
that
thou
art
vnder
some
great
affliction
all
thy
life
long
,
yet
cheare
vp
thy selfe
with
this
,
thy
life
is
not
long
,
and
so
thy
affliction
cannot
long
endure
:
when
death
shall
come
and
cut
off
the
thread
of
thy
life
,
it
shall
also
put
an
end
to
all
thy
afflictions
.
And
be
it
so
that
thou
art
vnder
the
hand
of
bloudie
persecutors
and
cruell
tormentors
,
yet
consider
that
either
thy
persecutors
and
tormentors
may
die
,
their
breath
may
faile
them
,
or
the
instruments
and
meanes
of
thy
trouble
and
torment
may
be
interrupted
,
and
broken
,
and
faile
,
the
rod
that
is
on
thy
backe
may
be
wasted
:
and
the
Lord
hath
said
,
Psal
.
125.3
.
The
rod
of
the
wicked
shall
not
rest
on
the
lot
of
the
righteous
:
or
thy selfe
may
die
,
and
be
taken
out
of
their
hands
by
death
,
and
they
can
then
put
thee
to
no
further
paine
nor
torment
.
And
therefore
as
Christ
saith
,
Math
.
10.28
.
Feare
not
them
that
can
kill
the
bodie
,
that
can
onely
torment
thy
bodie
,
and
that
onely
during
the
time
of
this
life
,
and
when
this
life
is
ended
,
can
go
no
further
.
Consider
that
as
thou
dost
suffer
daily
,
so
thou
art
dying
daily
,
and
that
which
thy
persecutors
do
afflict
,
is
but
thy
bodie
,
and
thy
bodie
is
drawing
to
corruption
and
death
,
and
death
shall
exempt
thee
and
set
thee
free
from
all
their
tyrannie
.
Thus
make
thy
aduantage
of
thy
mortalitie
,
thou
that
art
a
child
of
God
,
and
remember
when
thou
lyest
vnder
any
great
and
sore
affliction
,
thy
affliction
shall
last
no
longer
then
the
time
of
this
life
,
death
shall
put
an
end
to
it
,
and
it
is
but
as
one
saith
of
Iulians
persecution
,
Nubecula
citò
transitura
,
as
a
storme
that
shall
soone
be
ouerblowne
,
and
then
will
follow
an
euerlasting
calme
,
euen
an
euerlasting
freedome
and
rest
from
all
sorrowes
,
and
griefes
,
and
paines
,
and
sufferings
:
and
thinke
on
that
to
thy
comfort
.
There
is
yet
one
thing
to
be
further
noted
in
this
reason
,
I
will
but
touch
it
in
a
word
.
The
Apostle
here
speaking
of
the
glorie
that
shall
be
put
on
Gods
children
in
heauen
,
he
saith
,
the
glorie
that
shall
be
shewed
,
or
that
shall
be
reuealed
to
vs.
The
point
hence
is
this
.
That
the
time
shall
come
when
the
glorie
that
belongs
to
Gods
children
shall
be
openly
reuealed
,
and
be
made
manifest
in
the
view
of
men
and
Angels
.
Gods
children
shall
one
day
be
glorious
in
the
sight
,
both
of
men
and
Angels
.
And
to
this
purpose
speakes
the
Apostle
,
Colos
.
3.4
.
When
Christ
which
is
our
life
shall
appeare
,
when
he
shall
appeare
to
iudge
the
world
,
and
come
in
his
glorie
,
as
it
is
Math
.
25.31
.
Then
shall
we
also
appeare
with
him
in
glorie
,
euen
clothed
with
vnspeakable
glorie
,
in
our
soules
,
and
in
our
bodies
.
1.
Ioh
.
3.2
.
saith
Saint
Iohn
,
Dearely
beloued
,
we
are
now
the
sonnes
of
God
,
yet
it
doth
not
appeare
what
we
shall
be
,
and
we
know
that
when
we
shall
appeare
we
shall
be
like
him
.
We
shall
then
be
like
the
Lord
Iesus
in
glorie
,
and
then
the
glorie
that
is
reserued
for
vs
in
heauen
,
shall
be
put
on
vs
,
and
shall
then
openly
appeare
:
and
not
to
adde
further
testimonie
.
The
reason
and
ground
of
this
is
,
because
there
must
be
a
time
when
the
most
wicked
shall
iustifie
Gods
goodnesse
and
mercie
,
and
his
gracious
dealing
towards
his
children
.
Now
in
this
world
they
see
the
troubles
and
afflictions
of
Gods
children
,
and
they
see
not
the
beautie
and
glorie
of
their
soules
,
for
that
is
inward
and
spirituall
,
as
it
is
said
of
the
Church
,
Psal
.
45.13
.
She
is
all
glorious
within
,
and
that
is
not
discerned
with
carnall
eyes
:
and
so
the
world
looking
on
Gods
children
here
,
they
see
not
their
beautie
and
glorie
,
but
onely
see
their
afflictions
and
troubles
,
and
thereupon
they
iudge
them
to
be
wretched
&
miserable
;
and
therefore
there
must
be
a
time
when
the
glorie
that
belongeth
to
them
shall
be
openly
reuealed
,
and
set
before
the
eyes
of
all
the
world
,
that
euen
the
most
wicked
may
looke
on
it
,
and
be
forced
to
iustifie
Gods
goodnesse
and
mercie
towards
his
children
,
and
his
gracious
dealing
with
them
.
Now
this
for
vse
may
serue
as
a
ground
of
great
comfort
to
Gods
children
:
A
ground
of
great
comfort
to
Gods
children
.
for
what
though
it
be
so
that
their
beautie
and
glorie
be
here
in
this
world
ouershadowed
and
hid
from
the
eye
of
the
world
,
and
of
such
as
looke
on
them
with
carnall
eyes
,
yet
let
them
waite
in
patience
for
a
time
,
and
the
time
shall
come
when
their
glorie
shall
manifestly
appeare
,
and
be
open
to
the
view
of
the
whole
world
;
yea
the
time
shall
come
when
men
and
Angels
shall
see
it
,
and
acknowledge
it
with
admiration
;
yea
the
time
shall
come
when
those
who
haue
here
turned
their
glorie
into
shame
,
as
Dauid
speakes
,
Psal
.
4.2
.
that
is
,
haue
here
reproched
them
for
their
holy
and
religious
course
(
which
indeed
is
their
glorie
,
)
and
layd
that
on
them
as
a
reproch
,
and
loaded
them
with
odious
and
soule
names
in
respect
of
that
,
shall
see
that
which
now
they
account
their
shame
crowned
with
glorie
,
and
shall
be
forced
to
change
their
note
,
and
to
crie
out
and
say
:
Ah
,
we
fooles
thought
the
life
of
these
men
or
women
base
,
and
full
of
dishonour
,
and
now
behold
their
vnspeakable
brightnesse
and
glorie
,
now
it
appeares
to
the
view
of
all
the
world
.
Let
this
be
thought
on
as
a
ground
of
sweet
comfort
to
all
Gods
children
.
Come
we
now
to
verse
19.
and
so
reade
to
the
24.
verse
.
VERSE
19.20.21.22.23
.
For
the
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
Because
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
,
which
hath
subdued
it
vnder
hope
.
Because
the
creature
also
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
.
For
we
know
that
euery
creature
groneth
with
vs
also
,
and
trauelleth
in
paine
together
vnto
this
present
.
And
not
onely
the
creature
,
but
we
also
which
haue
the
first
fruites
of
the
Spirit
,
euen
we
do
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
IN
these
verses
the
Apostle
further
proues
,
that
the
glorie
that
shall
be
put
on
Gods
children
in
heauen
,
shall
be
exceeding
great
and
weightie
.
For
hauing
said
verse
before
,
that
the
heauenly
glory
that
shall
be
shewed
or
reuealed
to
Gods
children
,
doth
farre
exceed
their
present
sufferings
,
he
here
confirmes
that
proposition
,
and
he
here
further
proues
,
that
the
glorie
where
with
Gods
children
shall
be
inuested
in
heauen
,
is
both
exceeding
great
,
and
also
most
sure
and
certaine
,
that
it
shall
be
both
great
glorie
,
and
also
certaine
glorie
,
and
to
that
purpose
he
brings
two
arguments
.
The
first
is
from
the
expectation
of
the
creature
,
that
the
creature
doth
expect
and
looke
for
it
,
that
the
creature
doth
waite
for
the
manifestation
of
that
glorie
.
And
the
second
is
from
the
expectation
of
such
as
haue
the
first
fruites
of
the
Spirit
,
that
they
also
expect
and
looke
for
it
,
and
waite
for
it
:
and
that
which
both
the
creature
by
secret
instinct
of
nature
,
and
also
the
godly
by
the
instinct
of
grace
,
and
the
motion
of
Gods
Spirit
,
do
expect
,
and
looke
for
,
and
waite
for
,
must
needs
be
both
great
and
excellent
,
and
also
most
sure
and
certaine
.
Now
the
first
argument
of
the
Apostle
is
layd
downe
verse
19.
and
that
not
barely
,
but
with
amplification
,
from
the
manner
how
the
creature
waites
for
the
reuelation
of
the
sonnes
of
God
,
as
namely
,
that
it
is
with
earnest
and
feruent
desire
after
it
.
Verse
19.
The
feruent
desire
of
the
creature
,
saith
the
Apostle
,
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
Then
in
the
two
verses
following
he
bringeth
two
reasons
why
the
creature
doth
with
earnest
and
feruent
desire
waite
for
the
reuelation
of
the
sonnes
of
God
,
as
first
in
verse
20.
Verse
20.
he
brings
a
reason
from
the
present
state
and
hard
condition
of
the
creature
,
that
the
creature
is
now
for
the
present
subiect
to
vanitie
,
and
therefore
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
Which
subiection
is
further
set
forth
,
the
Apostle
explaning
how
the
creature
is
subiect
to
vanitie
,
that
is
,
not
of
it
owne
will
,
but
from
another
cause
,
by
reason
of
him
which
hath
subdued
it
.
Whereunto
the
Apostle
adioynes
hope
of
deliuerance
,
and
saith
,
By
reason
of
him
which
hath
subdued
it
vnder
hope
:
and
so
he
falleth
on
the
second
reason
,
why
the
creature
doth
with
feruent
desire
waite
for
the
reuelation
of
the
sonnes
of
God
,
verse
21.
Verse
21.
which
is
taken
from
the
future
better
estate
of
the
creature
,
as
that
the
creature
shall
be
deliuered
from
the
present
hard
condition
to
a
better
state
,
because
the
creature
also
shall
be
deliuered
(
the
Apostle
expressing
from
what
,
namely
,
from
bondage
)
from
the
bondage
of
corruption
.
And
whereunto
it
shall
be
restored
:
Into
the
glorious
libertie
of
the
sonnes
of
God
.
And
then
verse
22.
Verse
22.
the
Apostle
concludeth
his
argument
,
by
setting
downe
the
greatnesse
of
the
bondage
the
creature
is
subiect
to
;
that
it
is
so
great
,
as
it
doth
(
as
it
were
an
heauie
burthen
)
presse
downe
the
creature
,
and
make
it
grone
vnder
the
weight
of
it
,
and
as
it
were
trauell
in
paine
vnder
it
for
deliuerance
.
Yea
the
Apostle
saith
,
Euery
creature
is
vnder
this
great
bondage
,
and
grones
,
and
trauels
in
paine
,
together
one
with
another
,
and
that
to
this
houre
:
that
is
,
to
this
present
:
and
further
setteth
out
that
as
a
thing
commonly
knowne
,
We
know
,
saith
he
,
that
euery
creature
groneth
with
vs
also
,
and
trauelleth
in
paine
together
vnto
this
present
.
The
second
argument
that
the
Apostle
bringeth
to
proue
that
the
glorie
that
shall
be
reuealed
on
Gods
children
in
heauen
,
is
both
great
and
sure
,
from
the
expectation
of
such
as
haue
the
first
fruites
of
the
Spirit
,
is
layd
downe
verse
23.
Verse
23.
I
will
lay
forth
that
argument
when
I
come
to
the
handling
of
that
verse
.
Come
we
now
to
stand
on
these
verses
as
they
lie
in
order
.
Verse
19.
For
the
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
Interpretation
.
I
will
first
open
the
sence
and
meaning
of
the
words
of
the
19.
verse
.
For
the
feruent
desire
of
the
creature
.
What
is
here
meant
by
the
creature
,
doth
much
trouble
interpreters
,
I
will
labour
to
giue
you
that
sence
of
it
that
is
most
agreeable
to
the
context
and
to
other
places
of
Scripture
.
And
by
the
creature
,
here
we
are
not
to
vnderstand
reasonable
creatures
,
men
or
Angels
,
good
or
bad
:
for
the
good
Angels
they
are
not
subiect
to
vanitie
,
and
vnder
the
bondage
of
corruption
as
the
creature
is
the
Apostle
here
speaketh
of
.
And
as
for
bad
Angels
&
wicked
men
,
they
long
not
for
the
time
when
the
sonnes
of
God
shall
be
reuealed
.
And
of
good
men
the
Apostle
speakes
verse
23.
expresly
distinguishing
them
from
the
creature
whereof
he
speaketh
:
Not
onely
the
creature
,
but
we
also
which
haue
the
first
fruites
of
the
Spirit
,
saith
he
:
But
by
the
creature
,
here
is
meant
the
whole
frame
of
the
world
,
consisting
of
the
coelestiall
and
elementarie
region
,
as
reuerend
Beza
expoundeth
it
,
that
is
,
the
visible
heauens
with
all
their
goodly
furniture
,
of
starres
,
and
of
celestiall
bodies
,
and
the
earth
with
her
ornaments
,
and
the
other
elements
.
And
this
exposition
agreeth
with
that
the
Apostle
subioynes
,
verse
21.
That
the
creature
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
:
Meaning
by
the
creature
the
whole
frame
of
heauen
and
earth
,
according
to
that
the
Lord
promiseth
by
his
Prophet
:
That
there
shall
be
a
restauration
of
the
heauens
and
of
the
earth
,
Isai
.
65.17
.
and
66.23
.
The
feruent
desire
of
the
creature
.
The
Apostle
here
speaketh
figuratiuely
,
he
putteth
on
the
creature
the
person
of
one
who
earnestly
and
with
a
longing
desire
,
looketh
for
some
person
,
or
some
thing
:
and
the
text
runnes
thus
,
The
expectation
or
earnest
desire
of
the
creature
expecteth
or
waiteth
:
The
originall
word
{αβγδ}
is
very
significant
,
it
signifieth
the
looking
for
of
some
person
,
or
of
some
thing
,
with
lifting
vp
of
the
head
,
or
stretching
out
of
the
necke
,
or
putting
forth
the
head
,
and
setting
out
of
the
eyes
,
with
earnest
intention
and
obseruation
,
to
see
when
that
person
or
that
thing
should
appeare
;
as
a
man
looketh
for
the
coming
of
a
speciall
friend
,
whose
companie
he
much
desires
and
lookes
for
:
hauing
a
promise
of
his
coming
,
he
getteth
him
vp
to
the
top
of
the
house
,
or
some
turret
or
high
place
,
and
he
putteth
forth
his
head
,
and
he
looketh
this
way
,
and
he
looketh
that
way
,
and
he
setteth
his
eyes
on
the
way
that
his
friend
is
to
come
,
to
see
if
he
can
espie
him
coming
,
wishing
and
desiring
his
appearance
;
that
is
the
weight
of
the
word
here
vsed
by
the
Apostle
,
as
if
he
had
said
:
The
creature
doth
earnestly
and
continually
,
as
it
were
with
stretching
out
of
the
necke
,
or
thrusting
forth
of
the
head
,
expect
and
waite
when
the
sonnes
of
God
shall
be
reuealed
.
Now
this
expectation
here
ascribed
to
the
creature
,
is
nothing
else
but
the
secret
instinct
which
God
hath
put
into
the
creatures
,
whereby
it
doth
after
a
manner
vnknowne
to
vs
,
as
it
were
long
and
desire
that
perfect
estate
in
which
it
was
first
made
and
created
:
euen
to
attaine
that
perfection
from
which
it
is
fallen
,
and
from
which
it
is
withheld
through
the
sinne
of
man
:
the
creature
tendeth
to
that
perfection
by
a
naturall
instinct
and
propension
,
as
heauie
things
by
naturall
propension
moue
downewards
,
and
light
thing
moue
vpwards
.
And
that
is
the
desire
and
expectation
of
the
creature
the
Apostle
here
meanes
when
he
saith
,
The
feruent
desire
of
the
creature
waiteth
on
or
expecteth
,
not
that
the
creature
knowes
when
the
sonnes
of
God
should
be
reuealed
,
but
because
when
the
sonnes
of
God
shall
be
reuealed
,
that
is
,
when
both
the
persons
of
Gods
children
,
and
also
the
glorie
that
belongeth
to
them
,
shall
be
put
on
them
,
shall
be
made
manifest
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
:
For
the
whole
frame
of
the
world
,
euen
the
visible
heauens
,
with
all
their
goodly
furniture
,
the
starres
and
celestiall
bodies
,
the
bodie
of
the
earth
with
her
ornaments
,
and
other
elements
do
,
by
a
secret
instinct
which
God
hath
put
into
them
,
after
a
manner
vnknowne
to
vs
,
as
it
were
long
for
and
desire
that
the
originall
perfection
,
in
which
they
were
first
made
and
created
,
from
which
they
are
fallen
and
withheld
through
the
sinne
of
man
,
which
shall
be
restored
to
them
when
the
sonnes
of
God
shall
be
reuealed
:
and
so
they
do
continually
and
earnestly
,
as
it
were
with
stretched
out
neckes
,
and
thrusting
forth
of
their
heads
,
expect
and
waite
when
both
the
persons
of
Gods
children
,
and
also
their
glorie
,
euen
the
glorie
that
belongeth
to
them
,
and
shall
be
put
on
them
,
shall
be
made
manifest
,
and
shall
appeare
.
Now
(
as
I
shewed
)
these
words
,
The
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
,
are
brought
by
the
Apostle
as
an
argument
to
proue
both
the
greatnesse
and
the
certaintie
of
the
glorie
that
shall
be
put
on
Gods
children
in
heauen
,
that
it
shall
be
both
great
glorie
,
and
also
most
sure
and
certaine
glorie
,
because
the
creature
,
the
whole
frame
of
the
world
,
doth
expect
and
waite
for
the
manifestation
of
it
.
So
reasoneth
the
Apostle
:
I
count
,
saith
he
,
that
the
afflictions
of
this
present
time
,
are
not
worthy
of
the
glorie
which
shall
be
shewed
vnto
vs
:
and
then
he
subioynes
as
a
proofe
and
confirmation
of
that
:
For
the
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
We
see
then
,
which
is
the
point
I
will
stand
on
,
That
the
holy
Spirit
of
God
is
pleased
to
informe
vs
of
an
excellent
truth
,
The
holy
Spirit
of
God
informeth
vs
of
excellent
truths
from
the
creatures
.
as
namely
,
that
the
glorie
that
shall
be
put
on
Gods
children
in
heauen
,
shall
be
both
great
,
and
also
most
sure
and
certaine
.
And
he
seekes
to
confirme
vs
in
the
acknowledgement
of
this
truth
from
the
creature
,
that
the
creature
by
a
naturall
instinct
waiteth
for
the
manifestation
of
it
,
and
therefore
it
is
both
great
,
and
also
most
sure
and
certaine
.
And
thus
dealeth
the
holy
Spirit
of
God
in
many
places
of
Scripture
:
he
sendeth
vs
to
learne
some
dutie
,
or
some
truth
,
and
some
good
thing
of
the
creatures
,
as
of
the
heauens
,
of
the
earth
,
of
trees
,
of
beasts
,
of
fowles
of
the
aire
,
and
the
like
:
Prou.
6.6
,
7
,
8.
Salomon
sendeth
the
sluggard
to
learne
wisedome
of
the
Pismire
,
who
by
her
Sommer
labour
prouideth
against
an
hard
and
stormie
winter
,
Go
to
the
Pismire
,
ô
sluggard
,
behold
her
wayes
,
and
bewise
:
For
she
hauing
no
guide
,
gouernor
,
nor
ruler
,
prepareeh
her
meate
in
the
Sommer
,
and
gathereth
her
food
in
the
haruest
.
And
Prou.
30.24.25.26.27.28
.
he
teacheth
vs
wisedome
from
the
poore
creatures
,
from
the
pismire
,
the
conies
,
the
grashopper
,
and
the
spider
,
as
there
you
may
reade
.
Math
.
10.16
.
Christ
would
haue
his
Apostles
learne
wisedome
and
prouidence
of
the
serpent
,
and
innocencie
of
the
doue
,
Be
wise
as
serpents
,
and
innocent
as
doues
:
yea
Math
.
6.26.28
.
he
sendeth
his
followers
to
learne
to
cast
their
confidence
on
God
from
the
fowles
of
the
heauen
,
and
from
the
Lillies
of
the
field
,
Behold
the
fowles
of
the
heauen
,
Math
.
6.26
.
for
they
sow
not
,
neither
reape
,
nor
carrie
into
their
barnes
:
yet
your
heauenly
Father
feedeth
them
.
And
learne
how
the
lillies
of
the
field
do
grow
,
they
labour
not
,
neither
spinne
,
yet
Salomon
in
all
his
glorie
was
not
clothed
like
one
of
these
.
And
the
booke
of
Iob
is
full
of
arguments
from
things
naturall
,
to
make
knowne
the
infinite
wisedome
and
power
of
God
.
And
so
in
many
other
places
of
Scripture
the
holy
Spirit
of
God
sendeth
vs
to
learne
some
duties
,
or
some
truth
,
and
is
pleased
to
informe
vs
of
some
good
things
,
from
the
creature
.
And
why
deales
the
holy
Spirit
of
God
thus
?
Surely
both
the
more
to
strengthen
Gods
children
in
the
knowledge
of
the
truth
and
of
good
things
,
and
to
stirre
them
vp
to
a
more
carefull
practise
of
good
duties
;
and
also
to
leaue
the
wicked
without
all
excuse
,
they
hauing
not
onely
the
word
of
God
as
a
light
to
guide
them
,
but
also
the
creatures
to
teach
them
good
things
,
as
the
Apostle
saith
,
Rom
.
1.20
.
The
inuisible
things
of
God
,
his
eternall
power
and
Godhead
,
are
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
to
the
intent
that
they
should
be
without
excuse
.
Now
for
the
vse
,
first
this
serues
for
the
iust
reproofe
of
such
as
liue
in
the
world
,
and
yet
learne
no
good
thing
from
any
creature
in
the
world
.
Reproofe
of
such
as
learne
no
good
thing
from
any
creature
.
To
insist
in
the
particular
here
intended
;
doth
the
holy
Spirit
of
God
informe
vs
,
and
seeke
to
confirme
vs
in
this
truth
,
that
the
glorie
that
shall
be
put
on
Gods
children
in
heauen
,
shall
be
both
great
,
and
also
most
sure
and
certaine
,
from
the
verie
instinct
of
the
creature
;
that
the
creature
by
a
secret
instinct
waites
for
the
manifestation
of
it
,
and
therefore
it
is
both
great
,
and
sure
,
and
certaine
?
Then
this
discouers
,
that
those
vile
miscreants
and
monsters
,
those
Atheists
,
who
mocke
at
the
glory
of
heauen
,
and
thinke
there
is
no
such
matter
,
and
thinke
there
is
neither
God
nor
diuell
,
heauen
nor
hell
;
they
haue
not
yet
learned
so
much
as
the
holy
Spirit
of
God
is
pleased
to
informe
vs
of
from
the
verie
dumbe
and
senslesse
creatures
.
And
to
apply
this
a
little
nearer
,
consider
with
thy selfe
,
thou
that
art
a
gracelesse
person
,
a
drunkard
,
a
blasphemer
,
a
Sabbath
breaker
,
thou
that
wilt
do
the
workes
of
thy
calling
on
the
Sabbath
day
,
or
runne
to
thy
pleasures
;
though
thou
dost
not
openly
denie
God
with
thy
mouth
,
yet
thou
deniest
him
by
thy
workes
:
so
saith
the
Apostle
,
Tit
.
1.16
.
Yea
by
thy
practise
thou
deniest
heauen
,
the
day
of
iudgement
,
and
the
glorie
of
the
life
to
come
;
and
thou
hast
not
yet
learned
so
much
as
the
holy
Spirit
of
God
is
pleased
to
informe
thee
of
by
the
verie
instinct
of
the
dumbe
and
senslesse
creatures
:
and
assure
thy selfe
,
thou
going
on
in
thy
Atheisme
and
prophanenesse
,
the
dumbe
and
senslesse
creatures
shall
one
day
rise
in
iudgement
against
thee
and
condemne
thee
;
remember
it
when
thou
runnest
after
thy
sports
and
pastimes
on
the
Sabbath
day
,
the
very
aire
thou
breathest
in
,
and
the
heauens
ouer
thine
head
,
the
ground
thou
treadest
on
,
and
the
dust
vnder
thy
seete
,
shall
one
day
be
witnesses
against
thee
,
and
shall
condemne
thee
.
They
in
their
kinde
acknowledge
a
iudgement
day
,
and
that
there
is
an
heauen
prepared
for
Gods
children
,
and
an
hell
for
the
wicked
:
and
by
their
waiting
for
the
manifestation
of
the
glorie
that
shall
be
put
on
Gods
children
,
do
teach
thee
so
much
if
thou
wouldest
learne
it
:
and
thou
by
thy
practise
deniest
it
,
and
therefore
thy
case
is
fearefull
,
thinke
on
it
,
and
if
hell
haue
not
full
possession
of
thy
soule
,
learne
to
reforme
thy selfe
.
For
a
second
vse
,
we
that
professe
our selues
to
be
Gods
children
,
must
learne
on
this
ground
that
the
holy
Spirit
of
God
is
pleased
to
teach
vs
some
good
thing
from
the
creatures
,
how
to
carrie
our selues
amidst
the
creatures
that
we
see
and
are
about
vs
in
the
world
,
namely
thus
,
to
walke
in
earthly
things
with
heauenly
minds
,
and
to
make
our
vse
of
euerie
creature
of
God
,
We
are
to
walk
in
ea●thly
things
with
heauenly
minds
,
and
to
make
vse
of
euerie
creature
we
see
in
the
world
.
and
from
euerie
creature
to
learne
some
dutie
,
and
some
good
thing
,
as
from
the
foode
of
our
bodies
to
learne
and
see
the
necessitie
of
the
foode
of
our
soules
;
from
the
flowers
of
our
gardens
and
grasse
of
the
fields
,
flourishing
for
a
time
,
and
then
cut
downe
,
withered
,
and
dried
,
to
learne
that
such
is
our
life
:
yea
learne
we
from
the
verie
instinct
of
the
creature
,
waiting
for
the
manifestation
of
the
glorie
of
Gods
children
,
to
strengthen
our
faith
touching
the
truth
and
certaintie
of
the
glorie
of
the
life
to
come
:
that
howsoeuer
Atheists
either
directly
or
by
their
practise
denie
it
,
yet
let
vs
learne
not
onely
from
the
holy
word
of
God
,
but
also
from
the
instinct
of
the
creature
,
waiting
for
the
manifestation
of
that
glorie
,
to
be
strengthened
in
our
perswasion
of
it
,
and
to
be
fully
perswaded
that
there
is
glorie
layed
vp
for
Gods
children
;
and
that
doubtlesse
there
is
a
reward
for
the
righteous
,
and
that
light
is
sowen
for
the
righteous
,
and
ioy
for
the
vpright
in
heart
,
Psalme
97.11
.
and
though
it
be
as
seed
hid
vnder
the
earth
for
a
time
,
yet
it
shall
certainly
at
length
appeare
.
The
verie
dumbe
and
senslesse
creatures
by
the
instinct
of
nature
which
the
Lord
hath
put
into
them
,
waite
for
the
manifestation
of
it
:
and
therefore
learne
we
this
lesson
the
holy
Spirit
of
God
would
informe
vs
of
by
the
instinct
of
the
creature
,
that
there
is
certainly
great
glorie
layed
vp
for
Gods
children
.
In
the
next
place
obserue
we
,
that
the
Apostle
doth
not
here
barely
affirme
,
that
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
,
but
he
sets
it
forth
with
this
amplification
,
that
it
waites
with
a
feruent
and
with
an
earnest
desire
,
that
the
creature
(
as
we
shewed
)
doth
as
it
were
with
stretching
out
of
the
necke
,
and
thrusting
out
the
head
,
euen
earnestly
and
continually
waite
and
expect
when
the
sons
of
God
shall
be
reuealed
.
Now
what
may
this
teach
vs
?
Surely
thus
much
:
hereby
the
Spirit
of
God
makes
knowne
vnto
vs
thus
much
.
That
the
verie
dumbe
creature
hath
that
good
in
it
in
a
great
measure
which
many
men
and
women
haue
not
in
them
in
any
measure
at
all
.
The
dumbe
creature
hath
that
good
in
it
in
a
great
measure
,
which
many
men
and
women
haue
not
in
them
in
any
measure
.
The
verie
heauens
,
and
the
verie
dumbe
and
dead
earth
doth
as
it
were
stretch
out
the
necke
,
and
thrust
out
the
head
,
continually
looking
for
the
reuelation
of
the
sonnes
of
God
,
and
for
the
manifestation
of
their
glorie
.
But
manie
men
and
women
in
the
world
,
being
wicked
and
vngodly
persons
,
they
shrinke
in
and
draw
in
their
heads
at
the
remembrance
of
that
day
when
the
sonnes
of
God
shall
be
reuealed
,
and
when
they
shall
appeare
clothed
with
heauenly
glorie
;
they
haue
no
desire
in
them
at
all
to
see
that
day
:
no
,
wicked
persons
wish
in
their
hearts
that
that
day
might
neuer
come
,
it
troubles
them
to
thinke
of
that
day
,
or
to
heare
of
it
,
the
hearing
of
it
torments
them
before
the
time
,
as
the
diuels
said
to
Christ
,
Matth
.
8.29
.
and
they
put
it
farre
away
from
them
in
their
apprehension
,
as
the
Prophet
saith
of
the
wicked
of
his
time
,
Amos
6.3
.
They
put
farre
away
the
euill
day
,
(
for
so
they
count
the
day
when
the
sonnes
of
God
shall
be
reuealed
)
and
it
shall
so
proue
to
them
,
they
going
on
in
their
sinnes
without
repentance
,
and
they
approch
to
the
seate
of
iniquitie
.
And
hence
we
find
it
said
,
that
the
day
of
Christ
his
comming
to
iudgement
when
the
children
of
God
shall
appeare
with
him
in
glorie
,
shall
come
on
the
wicked
and
vngodly
suddenly
,
and
vnexpected
,
and
when
they
looke
not
for
it
,
as
Christ
saith
,
Matth
.
24.50
.
Mat
.
24.50
.
The
euill
seruants
maister
will
come
in
a
day
when
he
looketh
not
for
him
,
and
in
an
houre
that
he
is
not
ware
of
.
And
the
Apostle
saith
,
1.
Thessal
.
5.2
.
that
the
day
of
the
Lord
shall
come
euen
as
a
thiefe
in
the
night
:
meaning
on
the
wicked
,
for
so
he
explanes
it
in
the
verses
following
;
which
indeed
is
a
plaine
euidence
,
that
the
wicked
and
vngodly
haue
not
in
them
any
the
least
expectation
,
or
any
the
least
desire
or
longing
after
the
day
when
the
sonnes
of
God
shall
be
reuealed
,
which
is
in
the
dumbe
and
senslesse
creatures
by
the
instinct
of
nature
in
a
great
measure
:
and
the
reafon
is
Because
wicked
and
vngodly
persons
are
either
ignorant
and
know
nothing
touching
the
glorie
of
the
life
to
come
,
or
they
are
besotted
with
the
world
and
the
things
of
the
world
,
their
minds
are
wholly
taken
vp
with
earthly
things
,
their
portion
and
their
treasure
is
here
,
and
their
ioy
is
here
in
this
world
,
or
else
they
are
terrified
with
the
guiltinesse
of
their
owne
conscience
,
and
they
cannot
thinke
of
the
day
when
the
sonnes
of
God
shall
be
reuealed
,
with
any
comfort
,
but
with
horror
,
and
feare
,
and
trembling
,
and
with
wonderfull
amazement
;
and
therefore
they
haue
no
manner
of
desire
nor
longing
after
it
:
no
,
they
would
wish
with
all
their
hearts
it
might
neuer
come
,
and
so
they
haue
not
that
good
in
them
in
any
measure
which
is
in
the
dumbe
and
senslesse
creature
in
a
great
measure
.
Oh
then
the
base
and
vile
condition
of
wicked
and
vngodly
men
and
women
,
for
that
is
the
vse
of
the
point
.
It
discouers
,
that
wicked
and
vngodly
persons
are
in
a
base
and
vile
condition
,
The
base
and
vile
condition
of
wicked
persons
discouered
.
euen
inferiour
to
the
dumbe
and
liuelesse
earth
,
they
haue
not
in
them
any
measure
of
that
longing
after
the
glorie
to
come
,
that
is
in
the
dumbe
and
dead
earth
in
a
great
measure
,
and
they
are
in
that
respect
worse
and
more
base
then
the
earth
they
tread
on
.
Wicked
and
vngodly
men
and
women
commonly
pride
themselues
in
their
outward
excellencies
,
in
their
beautie
,
and
strength
,
comely
proportion
,
and
the
like
,
and
they
lift
vp
their
heads
,
and
they
looke
bigge
on
those
that
are
farre
better
then
themselues
,
and
they
walke
with
stretched
out
neckes
,
as
the
Prophet
saith
of
the
proud
dames
of
his
time
,
Isai
.
3.16
.
And
it
is
true
of
the
proud
and
scornefull
dames
of
our
time
:
but
alas
in
that
respect
in
which
the
poore
,
dumbe
,
dull
,
and
senslesse
earth
lifts
vp
her
head
,
and
stretches
out
her
necke
,
namely
,
in
regard
of
the
glorie
of
heauen
that
in
time
shall
be
manifested
,
base
wretches
,
they
dare
not
(
as
it
were
)
shew
their
faces
in
that
respect
,
they
hang
downe
their
heads
,
and
they
shrinke
and
pull
in
their
neckes
,
and
therein
they
are
more
base
and
more
vile
then
the
dust
of
the
earth
,
or
the
verie
dung
in
the
streets
.
And
howsoeuer
wicked
persons
do
thinke
it
harsh
,
and
that
they
are
hardly
dealt
withall
,
when
they
are
compared
to
bruite
creatures
,
to
horses
,
to
mules
,
to
dogges
,
to
swine
,
and
the
like
:
yet
indeed
,
as
you
see
,
in
some
respect
they
are
inferiour
to
the
dull
and
dead
earth
,
they
haue
not
that
good
in
them
in
any
measure
,
which
is
in
the
dumbe
and
dead
earth
in
a
great
measure
.
And
take
notice
of
it
,
thou
that
art
a
wicked
and
gracelesse
person
,
consider
how
farre
thy
sinne
doth
abase
thee
,
euen
beneath
the
dumbe
and
senslesse
earth
thou
treadest
on
;
the
earth
vnder
thy
feete
lifts
vp
her
head
,
and
stretches
out
her
necke
,
longing
for
the
day
when
the
sonnes
of
God
shall
be
reuealed
,
and
thou
through
the
guiltinesse
of
sinne
tremblest
to
thinke
on
that
day
:
Oh
consider
the
abasement
thou
art
brought
to
by
thy
wicked
course
of
life
,
and
let
it
stirre
thee
vp
to
bethinke
thy selfe
of
a
speedie
reformation
:
and
so
much
of
that
point
.
Come
we
to
consider
that
which
the
creature
waites
for
with
earnest
desire
,
and
that
is
the
reuelation
of
the
sonnes
of
God
,
When
the
sons
of
God
shall
be
reuealed
:
that
is
,
(
as
we
shewed
)
when
both
the
persons
of
Gods
children
,
and
also
their
glorie
shall
be
made
manifest
and
shall
appeare
.
Now
hence
in
the
first
place
we
may
take
vp
this
conclusion
,
this
point
of
truth
.
That
the
time
shall
come
,
when
the
persons
of
Gods
children
shall
be
openly
reuealed
,
and
when
it
shall
be
made
manifest
and
knowne
to
all
the
world
,
to
men
and
Angels
,
who
they
be
that
are
indeed
Gods
children
.
It
shall
be
made
manifest
in
time
to
men
and
Angels
,
who
be
Gods
children
.
Rom
.
8.16
.
It
is
true
,
that
the
Lord
knowes
who
are
his
,
2.
Tim
.
2.19
.
and
he
makes
his
chosen
themselues
to
know
that
they
are
his
,
by
their
effectuall
calling
,
and
by
giuing
them
his
Spirit
,
witnessing
with
their
spirit
that
they
are
the
sonnes
of
God
,
as
the
Apostle
saith
verse
16.
Yet
Gods
children
are
not
so
reuealed
here
in
this
world
,
as
that
others
,
though
they
be
Gods
children
,
do
know
them
certainly
and
infallibly
so
to
be
,
and
they
are
not
knowne
to
the
world
,
as
Saint
Iohn
saith
,
1.
Ioh
.
3.1
.
For
this
cause
the
world
knoweth
you
not
,
because
it
knoweth
not
God
their
Father
,
but
the
time
shall
come
when
the
persons
of
Gods
children
shall
be
openly
reuealed
,
and
shall
be
made
knowne
to
the
whole
world
,
and
that
shall
be
at
the
day
of
iudgement
,
Christ
will
then
separate
the
sheepe
from
the
goates
,
the
good
from
the
bad
,
and
set
the
one
on
his
right
hand
and
the
other
on
his
left
,
as
he
saith
Matth
.
25.32.33
.
Howsoeuer
the
goates
and
sheepe
be
verie
like
,
and
feed
in
one
pasture
,
and
lye
in
one
sold
here
in
this
world
,
yet
Christ
can
and
will
seuer
them
,
and
put
them
asunder
at
the
last
day
;
and
when
the
tares
shall
be
gathered
into
bundels
and
cast
into
the
fire
and
burned
,
Matth
.
13.40
.
then
shall
iust
men
shine
as
the
Sunne
in
the
kingdome
of
their
Father
:
as
saith
the
Lord
Iesus
.
Matth
.
13.43
.
They
shall
then
appeare
as
cleare
as
the
Sunne
in
his
brightnesse
,
and
shall
be
openly
reuealed
,
and
it
shall
then
be
made
manifest
and
knowne
to
men
and
Angels
,
who
they
be
that
are
indeed
Gods
children
.
For
why
,
the
reason
of
this
is
,
because
there
must
be
a
time
when
the
truth
of
Gods
grace
wrought
in
the
hearts
of
his
children
,
shall
be
discerned
from
the
counterfeit
shadow
and
shew
of
it
in
hypocrites
,
and
when
it
shall
be
knowne
who
they
be
that
serue
the
Lord
in
truth
,
and
who
serue
him
in
hypocrisie
,
and
onely
outwardly
in
their
bodies
.
The
world
and
men
of
the
world
now
iudge
all
Gods
children
to
be
hypocrites
,
and
they
thinke
they
cannot
possibly
be
that
they
make
shew
of
,
they
iudge
of
Gods
children
by
themselues
;
if
they
see
an
hypocrite
vncased
and
discouered
(
as
sometimes
the
Lord
puls
off
his
vizard
)
they
presently
flie
in
the
faces
of
all
Gods
children
,
and
say
,
they
are
all
alike
:
and
therefore
there
must
be
a
day
of
discouerie
,
a
time
when
the
truth
of
grace
wrought
in
the
hearts
of
Gods
children
shall
be
discerned
from
hypocrisie
,
and
when
men
shall
discerne
betweene
the
righteous
and
the
wicked
,
and
betweene
him
that
serueth
God
and
him
that
serueth
him
not
,
as
the
Lord
speakes
by
his
Prophet
,
Mal
.
3.18
.
When
the
Lord
shall
make
vp
his
iewels
,
then
shall
men
discene
thē
that
serue
the
Lord
,
&
them
that
serue
him
not
.
And
therefore
doubtlesse
the
time
shall
come
when
the
persons
of
Gods
children
shall
be
openly
reuealed
,
and
when
it
shall
be
made
knowne
to
all
men
and
Angels
who
they
be
that
are
indeed
Gods
children
.
And
this
in
the
first
place
must
teach
vs
to
take
heed
of
vntimely
iudging
and
condemning
of
others
,
a
thing
too
common
in
the
world
.
We
may
not
after
the
manner
of
the
world
presently
iudge
a
man
or
a
woman
to
be
but
an
hypocrite
and
a
dissembler
,
because
haply
we
discerne
some
weaknesse
in
that
man
or
woman
,
and
some
particular
fayling
:
Men
or
women
are
not
presently
to
be
iudged
hypocrites
and
dissemblers
,
because
of
some
weaknesse
,
&
some
particular
failing
.
the
time
shall
come
when
that
man
or
woman
shall
be
discouered
;
and
we
are
not
to
preuent
that
time
by
our
vntimely
censure
.
It
is
a
fault
in
some
Christians
,
that
they
are
readie
to
question
the
estate
of
others
,
and
to
doubt
of
their
state
,
whether
it
be
good
or
no
,
because
they
iumpe
not
with
them
in
some
things
,
they
are
not
of
their
minde
in
euerie
particular
.
But
what
knowest
thou
,
whosoeuer
thou
art
,
whether
one
that
differs
from
thee
in
iudgement
in
some
particular
,
being
not
of
such
weight
,
be
a
deare
child
of
God
or
no
?
If
he
be
an
hypocrite
,
he
shall
one
day
be
layed
open
;
and
if
he
be
a
child
of
God
,
thou
art
rash
in
thy
iudgement
,
he
shall
one
day
be
reuealed
and
made
known
so
to
be
,
to
thee
and
to
all
the
world
,
and
tarrie
thou
the
time
of
discouerie
.
Againe
,
for
a
second
vse
:
is
it
so
that
the
time
shall
come
when
the
persons
of
the
children
of
God
shall
be
openly
reuealed
,
Comfort
to
such
as
are
vpright
and
sound
hearted
in
Gods
sight
though
all
the
world
condemne
them
as
hypocrites
.
and
when
it
shall
be
made
manifest
to
all
men
and
Angels
,
who
they
be
that
are
indeed
Gods
children
?
Then
cheare
vp
thy selfe
thou
that
art
a
child
of
God
,
here
is
ground
of
comfort
,
though
all
the
world
speake
against
thee
,
and
call
thee
hypocrite
and
dissembler
.
Art
thou
able
to
approue
thine
heart
to
the
Lord
in
regard
of
the
vprightnesse
,
truth
,
and
sinceritie
of
it
?
art
thou
able
in
truth
to
say
as
Iob
did
,
Iob
27.5.6
.
I
will
neuer
take
away
mine
innocencie
from
my selfe
.
I
will
keepe
my
righteousnesse
and
will
not
forsake
it
:
though
all
men
in
the
world
speake
against
me
,
I
am
able
to
approue
my
heart
to
God
,
not
in
regard
of
any
perfection
of
grace
,
I
see
and
feele
mine
owne
great
wants
&
sinfull
infirmities
,
but
in
regard
of
the
vprightnesse
,
and
soundnesse
,
and
sinceritie
of
mine
heart
?
Then
comfort
thy
felfe
,
and
waite
in
patience
but
a
time
,
the
time
shall
come
when
the
Lord
will
cleare
thee
of
that
the
world
doth
now
vniustly
charge
on
thee
,
yea
the
time
shall
come
when
all
the
world
shall
acknowledge
thee
to
be
a
deare
child
of
God
,
and
precious
in
his
sight
,
and
one
of
his
iewels
;
yea
the
time
shall
come
when
those
who
now
call
thee
hypocrite
and
dissembler
,
shall
be
forced
to
contradict
themselues
,
and
to
acknowledge
the
truth
of
grace
in
thine
heart
,
and
shall
be
forced
to
change
their
note
,
&
to
say
,
certainly
this
man
or
this
woman
is
a
right
holy
man
or
woman
,
and
a
deare
child
of
God
,
now
it
appeares
,
and
now
it
is
manifest
to
all
the
world
,
and
we
cannot
denie
it
:
thinke
on
that
to
thy
comfort
.
Whether
the
Saints
shall
know
one
another
in
heauen
.
Now
here
a
question
may
be
moued
,
it
being
so
that
the
time
shall
come
when
the
persons
of
Gods
children
shall
be
openly
reuealed
,
and
be
made
manifest
to
all
the
world
:
some
may
demand
,
whether
the
Saints
shall
know
one
another
in
heauen
or
no
?
as
whether
the
parents
shall
know
the
children
,
the
husband
the
wife
,
the
wife
the
husband
,
and
whether
one
brother
shall
know
another
,
&
one
friend
another
,
or
no
?
To
this
I
answer
.
So
far
as
shall
make
for
the
increase
of
their
heauenly
ioy
and
comfort
,
they
shal
.
That
so
farre
as
shall
make
for
the
increase
of
the
heauenly
ioy
and
spirituall
comfort
one
of
another
,
the
Saints
shall
know
one
another
in
heauen
.
It
is
true
indeed
that
the
naturall
and
carnall
delight
the
father
now
takes
in
his
child
and
the
child
in
the
father
,
the
husband
in
the
wife
and
the
wife
in
the
husband
,
and
one
friend
takes
in
another
,
shall
ceasse
,
yet
heauenly
ioy
and
comfort
one
in
another
shall
continue
;
and
the
heauenly
ioy
that
shall
arise
to
the
Saints
on
the
sight
of
the
glorification
one
of
another
,
leades
vs
to
thinke
that
they
shall
know
one
another
.
For
howsoeuer
the
principall
ioy
of
the
Saints
in
heauen
shall
be
on
the
sight
of
God
,
yet
doubtlesse
there
shall
be
also
ioy
in
the
sight
one
of
another
;
the
Minister
shall
ioy
in
the
sight
of
his
people
glorified
in
heauen
,
and
the
people
shall
ioy
in
the
sight
of
their
Minister
glorified
in
heauen
,
as
the
Apostle
saith
,
1.
Thess
.
2.19
.
that
the
Thessalonians
whom
he
had
conuerted
and
brought
to
beleeue
in
Christ
by
his
preaching
the
Gospell
,
should
be
his
crowne
of
reioycing
,
and
that
in
the
presence
of
the
Lord
Iesus
at
his
comming
;
as
the
damned
in
hell
shall
haue
their
torment
much
increased
at
the
sight
of
their
companions
and
such
as
they
haue
drawne
to
sinne
,
and
therefore
the
rich
man
,
Luke
16.28
.
desireth
that
his
brethren
might
not
come
into
that
place
of
torment
where
he
was
,
not
out
of
loue
to
them
,
(
for
there
is
no
charitie
in
hell
)
but
out
of
loue
to
himselfe
,
because
he
would
not
haue
his
owne
torment
increased
.
So
doublesse
the
Saints
in
heauen
shall
reioyce
in
the
societie
one
of
another
,
and
in
the
sight
one
of
another
,
in
seeing
the
glorification
one
of
another
:
and
therefore
they
shall
so
farre
as
may
increase
their
heauenly
ioy
and
spirituall
comfort
,
know
one
another
.
Come
we
now
to
the
20.
verse
.
There
is
indeed
a
second
thing
offered
from
these
words
verse
19.
When
the
sonnes
of
God
shall
be
reuealed
:
namely
this
,
that
the
time
shall
come
when
the
glorie
that
belongeth
to
Gods
children
,
and
shall
be
put
on
them
in
heauen
,
shall
be
openly
reuealed
:
but
of
that
we
spake
verse
18.
and
therefore
I
passe
by
it
,
and
come
to
the
20.
verse
.
VERSE
20.
Because
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
,
which
hath
subdued
it
vnder
hope
.
IN
this
verse
,
as
I
haue
shewed
,
the
Apostle
yeelds
a
reason
why
the
creature
waiteth
with
feruent
desire
for
the
reuelation
of
the
children
of
God
,
taken
from
the
present
hard
condition
of
the
creature
,
in
that
it
is
subiect
to
vanitie
,
and
therefore
it
waites
.
The
Apostle
further
setting
forth
how
the
creature
is
subiect
to
vanitie
,
namely
,
not
of
it
owne
will
,
but
from
another
cause
,
from
the
will
of
him
who
hath
subdued
it
vnder
hope
,
thereunto
adioyning
hope
of
deliuerance
:
Not
of
it
owne
will
,
but
by
reason
of
him
,
which
hath
subdued
it
vnder
hope
.
We
did
before
thus
analise
&
resolue
this
verse
,
I
wil
now
labor
to
open
the
sence
and
meaning
of
it
.
Because
the
creature
is
subiect
to
vanitie
.
Interpretation
.
By
creature
we
are
to
vnderstand
,
as
we
did
verse
before
,
the
whole
frame
of
the
visible
world
,
the
visible
heauens
with
all
their
goodly
furniture
of
starres
and
celestiall
bodies
,
and
the
earth
with
all
her
ornaments
and
other
elements
,
Is
subiect
,
or
is
brought
vnder
,
or
put
vnder
(
vanitie
.
)
The
word
vanitie
hath
diuerse
exceptions
in
Scripture
,
but
to
giue
that
which
is
agreeable
to
this
place
,
it
is
here
vsed
in
opposition
to
that
originall
,
perfect
,
and
excellent
state
and
condition
in
which
the
creature
was
first
made
and
created
,
and
the
creature
is
fallen
from
that
excellent
and
perfect
state
and
condition
,
and
it
is
now
brought
vnder
vanitie
,
and
therefore
it
is
said
to
waite
for
the
reuelation
of
the
sonnes
of
God
,
and
as
it
were
to
desire
and
long
after
that
originall
and
perfect
state
and
condition
,
to
be
restored
to
it
againe
.
So
then
vnder
the
word
vanitie
,
two
things
are
signified
.
First
,
that
the
creature
is
now
fallen
from
that
originall
,
constant
,
&
durable
state
it
had
in
the
first
creation
,
and
is
now
vnder
a
fleeting
,
fraile
,
and
vanishing
state
and
condition
,
and
now
subiect
to
corruption
,
as
the
Apostle
saith
in
the
next
verse
.
Now
the
heauens
,
the
earth
,
and
the
elements
are
subiect
to
mutabilitie
,
to
alteration
and
change
,
and
to
be
dissolued
.
Psal
.
102.26
.
the
Psalmist
saith
,
The
heauens
shall
perish
,
and
they
shall
waxe
old
as
doth
a
garment
,
and
the
Lord
shall
change
them
as
a
vesture
,
and
they
shall
be
changed
.
And
2.
Pet
.
3.11
.
the
Apostle
saith
,
That
all
these
things
must
be
dissolued
.
Secondly
,
vnder
the
word
vanitie
is
signified
,
that
the
creature
is
now
fallen
from
that
constant
course
it
held
before
the
fall
of
man
,
in
attaining
the
end
for
which
it
was
created
,
namely
,
to
serue
for
the
good
of
man
,
and
that
in
the
good
vse
of
it
,
the
goodnesse
of
God
might
by
man
be
acknowledged
and
magnified
,
and
is
now
vnder
weakenesse
,
and
subiect
to
faile
in
attaining
that
end
.
The
earth
is
now
vnder
the
curse
of
the
Lord
laid
on
it
for
the
sinne
of
man
.
Genes
.
3.17
,
18.
Cursed
is
the
earth
for
thy
sake
,
thornes
and
thistles
shall
it
bring
forth
to
thee
:
Yea
the
heauens
are
now
subiect
to
haue
their
light
obscured
,
and
their
sweet
influence
restrained
,
as
the
Sunne
and
Moone
to
be
eclipsed
,
the
skie
to
be
ouercast
with
clouds
,
the
starres
with
their
influence
to
infect
the
aire
,
the
aire
to
become
vnwholesome
and
pestiferous
,
and
to
infect
the
bodies
of
men
and
beasts
.
Yea
the
creature
is
now
so
farre
from
holding
on
a
constant
course
in
attaining
the
end
for
which
it
was
made
,
as
it
is
now
subiect
to
be
peruerted
,
and
to
be
abused
,
as
to
serue
the
wicked
and
vngodly
,
the
Sunne
to
giue
his
light
,
and
the
earth
her
fruite
,
to
them
who
haue
neither
hearts
nor
mouthes
open
to
praise
God
for
the
same
.
Yea
the
creature
is
now
subiect
oftentimes
to
serue
the
wicked
lusts
and
sinfull
desires
of
the
vngodly
,
as
the
Lord
often
complaines
by
his
Prophets
.
Ezech
.
16.17
,
18
,
19.
the
Lord
saith
,
His
people
had
taken
their
faire
iewels
made
of
his
gold
and
his
siluer
which
he
had
giuen
them
,
and
made
to
themselues
images
of
men
,
and
had
committed
whoredome
with
them
;
and
tooke
their
broidered
garments
and
couered
them
,
and
had
set
his
oyle
and
his
perfume
before
them
:
and
his
meate
,
floure
,
oyle
,
and
honie
,
wherewith
he
had
fed
them
,
they
set
it
before
them
for
a
sweete
sauour
.
They
had
thus
peruerted
and
abused
the
good
creatures
of
God
,
and
made
them
serue
their
owne
vile
lusts
.
And
so
is
the
creature
subiect
to
vanitie
,
both
in
regard
of
the
fraile
,
fleeting
,
and
vanishing
state
and
condition
it
lyeth
vnder
,
and
also
in
regard
of
the
weakenesse
it
is
subiect
to
,
it
being
now
subiect
to
faile
in
attaining
the
end
for
which
it
was
created
and
made
,
in
seruing
for
the
good
of
man
,
and
consequently
for
the
praise
and
glorie
of
God
.
Not
of
it
owne
will
The
Apostle
speakes
here
figuratiuely
,
ascribing
a
will
to
the
dumbe
and
senslesse
creature
;
and
his
meaning
is
not
of
the
naturall
instinct
and
propension
put
into
the
creature
in
the
first
creation
,
for
euery
thing
hath
in
it
a
naturall
propensitie
to
preserue
it selfe
,
and
by
nature
it
shunneth
the
corruption
and
destruction
of
it selfe
.
But
by
reason
of
him
,
that
is
,
by
reason
of
the
will
and
power
of
God
the
Creator
,
who
so
subdued
it
for
the
sinne
of
man
.
Vnder
hope
:
Here
likewise
the
Apostle
ascribes
hope
to
the
dumbe
and
senslesse
creature
figuratiuely
:
and
his
meaning
is
,
vnder
expectation
of
a
better
state
and
condition
,
and
so
as
it
doth
as
it
were
expect
and
waite
for
a
better
state
and
condition
hereafter
.
Thus
then
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
:
Because
the
creature
we
spake
of
,
namely
,
the
whole
frame
of
the
visible
world
,
the
visible
heauens
with
all
their
goodly
furniture
,
and
the
earth
with
all
her
ornaments
,
are
now
vnder
a
fleeting
,
fraile
,
and
vanishing
state
and
condition
,
are
now
subiect
to
mutabilitie
,
alteration
,
change
,
and
dissolution
,
and
are
now
also
vnder
weakenesse
,
and
subiect
to
faile
in
attaining
the
end
for
which
they
were
first
created
,
namely
,
to
serue
for
the
good
of
man
,
and
that
in
the
good
vse
of
them
Gods
goodnesse
might
by
man
be
acknowledged
and
manifested
,
and
are
now
subiect
to
serue
the
wicked
and
vngodly
,
and
by
them
to
be
peruerted
and
abused
to
serue
their
wicked
lusts
,
not
of
any
naturall
instinct
and
propension
put
into
them
in
the
first
creation
,
but
by
reason
of
the
will
and
power
of
God
the
Creator
,
who
hath
so
subdued
them
for
the
sinne
of
man
,
yet
so
as
they
do
as
it
were
expect
and
waite
for
a
better
state
and
condition
hereafter
.
Now
in
that
the
Apostle
yeeldeth
this
as
a
reason
,
why
the
dumbe
and
senslesse
creature
waites
with
feruent
desire
when
the
sonnes
of
God
shall
be
reuealed
,
because
it
is
subiect
to
vanitie
,
I
might
stand
to
shew
that
the
vanitie
and
corruption
the
creature
lieth
vnder
,
makes
it
(
as
it
were
)
desire
and
long
after
freedome
and
deliuerance
,
but
of
that
we
shall
speake
more
fully
afterwards
.
And
first
the
Apostle
affirming
this
by
the
creature
,
that
it
is
subiect
to
vanitie
,
he
giueth
vs
to
vnderstand
thus
much
:
in
the
first
place
we
are
to
take
notice
of
this
.
That
all
the
creatures
in
this
world
vnder
the
highest
heauens
,
The
whole
frame
of
this
visible
world
is
vnder
a
fleeting
,
fraile
and
vanishing
state
and
condition
.
are
subiect
to
vanitie
,
they
lie
vnder
mutabilitie
,
alteration
and
change
,
and
are
lyable
to
corruption
and
dissolution
:
the
whole
frame
of
this
visible
world
,
and
all
the
visible
creatures
in
it
,
are
vnder
a
fleeting
,
fraile
,
and
vanishing
state
and
condition
.
And
to
this
purpose
,
besides
this
text
,
we
haue
further
euidence
and
testimonie
of
Scripture
,
1.
Cor
.
7.31
.
The
fashion
of
this
world
goeth
away
,
or
hasteneth
to
an
end
,
the
word
{αβγδ}
,
{αβγδ}
.
vsed
by
the
Apostle
is
very
emphaticall
,
it
signifieth
the
habit
,
vesture
,
or
clothing
of
the
world
:
giuing
vs
to
vnderstand
,
that
this
world
is
as
it
were
clothed
with
a
vesture
and
with
a
garment
,
and
that
is
wasting
,
wearing
,
and
consuming
away
,
and
the
forme
and
fashion
of
it
lasteth
but
for
a
time
,
it
is
alterable
and
changeable
,
and
the
world
is
as
it
were
ready
euery
houre
to
put
on
a
new
fashion
.
We
reade
in
the
booke
of
the
Preacher
,
that
Salomon
speaking
out
of
his
owne
experience
,
he
pronounceth
of
all
things
in
this
world
,
that
they
are
but
vanitie
and
vexation
of
spirit
,
Eccles
.
1.2
.
Vanitie
of
vanities
,
saith
the
Preacher
,
vanitie
of
vanities
,
all
is
vanitie
.
And
Chap.
2.
he
saith
,
hauing
giuen
himselfe
to
take
pleasure
in
pleasant
things
,
hauing
made
great
workes
,
built
goodly
houses
,
planted
vineyards
,
gardens
,
and
orchyards
,
and
planted
in
them
trees
of
all
fruite
,
and
hauing
gathered
siluer
and
gold
,
and
the
chiefe
treasures
of
kings
,
and
prouinces
:
and
so
he
goeth
on
,
and
concludes
verse
11.
He
looked
on
all
his
workes
that
his
hands
had
wrought
,
and
the
trauell
that
he
had
laboured
to
do
,
and
he
found
all
was
but
vanitie
,
and
vexation
of
spirit
.
And
in
the
Psalme
before
cited
,
Psal
.
102.
the
Psalmist
saith
expresly
,
that
the
visible
heauens
shall
perish
,
and
shall
waxe
old
as
doth
a
garment
,
and
they
shall
be
changed
:
The
very
heauens
are
lyable
to
corruption
and
dissolution
,
and
much
more
the
earth
and
other
things
vnder
the
heauens
:
and
common
experience
teacheth
the
truth
of
this
.
We
see
with
our
eyes
,
there
be
continuall
alterations
and
changes
in
the
face
of
the
skie
,
in
the
aire
,
in
the
waters
,
and
in
the
earth
,
and
the
best
and
most
solid
creatures
are
subiect
to
rottennesse
and
putrefaction
.
Yea
those
creatures
that
we
do
account
most
excellent
,
and
most
durable
,
gold
,
siluer
,
pearles
,
and
the
like
,
experience
sheweth
,
they
are
subiect
to
be
broken
and
dissolued
,
and
they
are
subiect
to
be
cankered
,
and
to
be
eaten
with
rust
,
riches
to
be
corrupted
,
and
garments
to
be
moath-eaten
,
and
the
like
,
as
the
Apostle
saith
to
wicked
rich
men
,
Iam
.
5.2.3
.
Your
riches
are
corrupt
,
and
your
garments
are
moth-eaten
,
your
gold
and
siluer
is
cankered
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
:
and
all
this
is
for
the
sinne
of
man
.
That
is
the
reason
why
all
creatures
in
this
world
are
subiect
to
vanitie
,
to
mutabilitie
,
to
alteration
and
change
,
and
are
vnder
a
fleeting
and
vanishing
state
and
condition
,
as
I
shewed
in
opening
the
words
.
Now
for
the
vse
:
this
must
teach
vs
the
lesson
Saint
Iohn
hath
put
downe
,
Wee
must
learne
not
to
loue
the
world
,
nor
the
things
in
the
world
.
1.
Ioh
.
2.15
.
Not
to
loue
the
world
,
neither
the
things
that
are
in
the
world
,
nor
to
suffer
our
hearts
to
cleaue
to
the
best
creatures
here
in
the
world
,
and
to
thinke
to
find
happinesse
in
them
.
Indeed
we
are
not
to
despise
the
creatures
that
are
in
the
world
,
and
wilfully
to
cast
them
from
vs
,
as
Popish
votaries
do
,
for
they
be
the
workmanship
of
God
;
so
we
shall
shew
our selues
vnthankfull
to
God
:
but
we
must
take
heed
we
rest
not
on
them
,
nor
trust
in
them
,
and
that
we
thinke
not
to
find
true
happinesse
in
them
.
It
is
the
manner
of
men
and
women
that
want
grace
,
to
place
happinesse
in
the
abundance
of
the
good
things
of
this
life
.
If
they
be
poore
and
want
grace
,
when
they
speake
of
a
wealthie
man
,
they
commonly
say
he
is
a
happie
man
,
he
cannot
do
amisse
,
he
hath
the
world
at
will
.
And
if
they
be
rich
in
outward
things
,
and
want
grace
,
they
commonly
blesse
themselues
in
their
wealth
,
and
they
make
gold
their
hope
,
and
the
wedge
of
gold
their
confidence
,
as
Iob
speakes
,
Iob
31.24
.
Yea
they
thinke
they
haue
a
perpetuitie
in
their
goods
,
and
as
the
Psalmist
saith
,
Psal
.
49.11
.
They
thinke
their
houses
shall
continue
for
euer
,
and
they
call
their
lands
after
their
owne
names
.
Thus
foolish
men
that
want
grace
,
and
haue
nothing
in
them
but
nature
;
yea
such
as
haue
grace
,
and
are
the
children
of
God
,
haue
their
hearts
many
times
too
much
intangled
with
the
things
of
this
world
,
and
they
suffer
their
hearts
too
much
to
cleaue
to
them
,
and
too
much
to
rest
on
them
:
they
giue
themselues
greedily
to
hunt
after
the
things
of
this
world
.
Are
there
not
some
who
would
be
thought
to
be
the
children
of
God
,
that
are
tainted
with
the
damnable
sinne
of
vsurie
?
Oh
what
a
madnesse
is
it
to
suffer
our
hearts
to
rest
on
that
which
is
fleeting
and
vanishing
away
,
and
is
subiect
to
mutabilitie
,
alteration
and
change
?
If
we
should
duly
consider
it
,
would
any
man
well
in
his
wits
,
thinke
that
he
could
find
happines
in
vanitie
?
Remember
this
when
thou
lookest
on
thy
gold
,
thy
plate
,
thy
iewels
;
it
is
but
an
heape
of
vanishing
transitorie
things
,
And
be
not
thou
vaine
:
as
the
Psalmist
speaks
,
Psal
.
62.10
.
If
riches
increase
set
not
thine
heart
on
them
.
No
,
no
,
thou
professing
thy selfe
a
child
of
God
,
follow
thou
the
counsell
of
the
holy
Spirit
of
God
,
1.
Cor
.
7.31
.
Use
this
world
as
though
thou
vsedst
it
not
,
for
the
fashion
of
this
world
goeth
away
.
The
things
of
this
world
are
vanishing
and
transitorie
,
and
they
can
yeeld
thee
no
true
comfort
nor
sound
contentment
:
and
consider
that
thy
soule
,
thou
being
a
child
of
God
,
is
more
worth
then
all
the
riches
and
treasures
in
the
world
,
it
being
redeemed
with
the
precious
bloud
of
Iesus
Christ
:
and
why
then
shouldest
thou
so
abase
it
,
as
to
set
it
on
so
base
an
obiect
as
the
vanishing
things
of
this
world
?
Therefore
vse
thou
the
things
of
this
world
,
as
helpes
and
furtherances
to
thee
in
thy
trauell
towards
heauen
,
but
set
not
thine
heart
on
them
,
let
them
not
steale
away
thine
heart
from
better
things
,
but
set
thine
heart
on
better
things
,
on
righteousnesse
,
the
peace
of
a
good
conscience
,
the
fauour
of
God
in
Christ
,
and
the
comforts
in
Christ
,
and
on
the
ioyes
of
the
life
to
come
,
and
those
are
durable
things
,
and
shall
last
for
euer
:
and
thou
professing
thy selfe
a
child
of
God
,
thou
art
to
count
all
things
of
this
world
but
drosse
and
dung
,
in
comparison
of
those
excellent
treasures
.
In
the
next
place
,
in
that
the
Apostle
affirmeth
that
the
creature
is
subiect
to
vanitie
,
that
is
,
as
we
shewed
,
not
onely
to
mutabilitie
,
alteration
and
change
,
and
to
corruption
,
and
dissolution
,
but
also
to
weakenesse
,
and
to
faile
in
attaining
the
end
for
which
it
was
made
,
in
seruing
for
the
good
of
man
,
that
in
the
good
vse
of
it
,
Gods
goodnesse
might
by
man
be
acknowledged
.
Hence
in
the
second
place
note
we
thus
much
.
That
it
is
the
curse
of
God
vpon
the
visible
creatures
,
That
the
visible
creatures
vnder
the
highest
heauens
serue
not
for
the
good
of
man
,
it
is
the
curse
of
God
vpon
them
.
that
be
vnder
the
highest
heauens
,
that
they
are
weake
and
vnable
to
attaine
the
end
for
which
they
were
created
,
that
they
now
serue
not
for
the
good
of
man
,
that
in
the
good
vse
of
them
the
goodnesse
of
God
might
by
man
be
acknowledged
,
as
that
the
heauens
are
now
sometimes
as
brasse
,
and
the
earth
becomes
as
iron
,
as
the
Lord
threatens
,
Deut
.
28.23
.
That
the
earth
is
now
sometimes
as
a
wast
wildernesse
,
and
smitten
with
barrennesse
,
yea
it
is
a
vanitie
and
a
curse
of
God
the
poore
creatures
lie
vnder
,
that
they
now
do
their
seruice
to
the
wicked
who
dishonour
God
,
as
that
now
the
Sunne
,
Moone
,
and
starres
,
giue
their
light
to
the
wicked
,
that
the
clouds
drop
downe
their
raine
on
them
,
that
the
earth
yeeldeth
forth
her
increase
to
the
vngodly
&
to
abhominable
sinners
,
(
as
indeed
they
do
)
as
Christ
saith
,
Math
.
5.45
.
Our
heauenly
Father
maketh
his
Sunne
to
arise
on
the
euill
and
good
,
and
sendeth
raine
on
the
iust
and
vniust
.
This
is
a
curse
of
God
,
and
a
vanitie
that
the
poore
creatures
now
lie
vnder
since
the
fall
&
sinne
of
man
.
For
(
indeed
)
if
man
had
stood
in
his
innocencie
,
and
in
his
integritie
,
the
creatures
also
had
continued
in
their
originall
integritie
,
and
in
their
perfect
state
&
condition
;
but
by
the
fall
of
man
they
are
now
brought
vnder
this
vanitie
,
euen
to
faile
in
attaining
the
good
for
which
they
were
created
yea
to
be
subiect
to
this
vanitie
,
to
serue
the
wicked
&
vngodly
,
yea
many
times
to
serue
the
vile
lusts
&
sinfull
desires
of
wicked
persons
:
this
is
the
curse
of
God
on
the
poore
creatures
since
the
fall
of
man
;
&
this
I
note
to
this
purpose
.
It
serues
to
discouer
what
wicked
and
vngodly
persons
do
when
they
vse
the
good
creatures
of
God
:
surely
they
do
then
euen
execute
the
curse
of
God
on
the
poore
creatures
,
When
wicked
persons
vse
th●
good
creatures
of
God
,
they
execute
Gods
curse
on
them
.
&
howsoeuer
they
solace
&
delight
themselues
in
the
colour
,
the
beautie
,
&
sweetnesse
,
and
good
that
is
to
be
found
in
the
good
creatures
of
God
,
as
in
the
light
and
comfort
of
the
Sunne
,
in
the
sweetnesse
of
the
aire
,
in
the
heate
of
the
fire
,
in
the
pleasant
and
comfortable
taste
of
meates
and
drinkes
,
yet
indeed
in
vsing
of
them
,
euen
sometimes
for
their
necessitie
,
they
are
but
instruments
of
executing
Gods
curse
on
the
poore
creatures
:
and
much
more
in
their
abusing
the
good
creatures
of
God
,
when
the
wicked
abuse
the
good
creatures
of
God
to
satisfie
their
vile
lusts
and
sinfull
desires
,
as
when
they
abuse
their
meate
to
surfetting
,
their
drinke
to
drunkennesse
,
their
apparell
to
serue
their
proud
humours
,
and
to
set
out
the
vanitie
of
their
minds
,
their
money
and
their
wealth
to
serues
their
maliciousnesse
and
reuengefull
minds
,
in
wringing
and
wronging
others
.
What
do
they
?
Surely
but
as
cursed
instruments
,
euen
execute
the
heauie
curse
God
hath
layed
on
the
poore
creatures
:
and
if
they
had
eyes
to
see
it
,
and
hearts
to
consider
it
,
what
comfort
can
they
find
in
so
doing
?
If
the
drunkard
when
he
is
in
the
midst
of
his
pots
and
pot
companions
quaffing
and
carowsing
,
had
but
an
heart
to
consider
and
to
thinke
with
himselfe
,
what
am
I
now
doing
?
I
am
now
executing
the
curse
of
God
on
these
poore
creatures
,
and
that
in
a
fearefull
manner
,
making
them
serue
mine
owne
vile
lusts
,
it
would
make
his
wine
and
his
strong
drinke
bitter
to
him
,
as
the
Lord
threatens
,
Isai
.
24.9
.
If
the
proud
person
,
man
or
woman
,
when
they
are
tricking
and
trimming
themselues
in
their
vaine
and
garish
attire
,
could
but
thus
thinke
with
themselues
:
I
am
now
euen
a
cursed
instrument
of
executing
Gods
curse
on
these
poore
creatures
,
that
I
thus
abuse
to
set
out
the
pride
and
vanitie
of
my
mind
;
it
would
make
them
take
little
comfort
in
their
gay
and
garish
attire
.
And
so
if
those
who
abuse
their
money
and
their
wealth
to
serue
their
malice
and
their
reuengefull
minds
,
could
but
thinke
thus
with
themselues
,
we
are
now
cursed
instruments
of
executing
Gods
curse
on
our
siluer
and
on
our
gold
,
and
such
like
,
it
would
make
them
take
little
pleasure
in
bearing
downe
poore
men
in
their
right
and
good
causes
;
and
so
in
other
particulars
.
If
wicked
persons
had
but
eyes
to
see
,
and
hearts
to
consider
what
they
do
,
when
they
abuse
the
good
creatures
of
God
,
and
make
them
serue
their
vile
lusts
and
their
sinfull
desires
,
it
would
make
their
hearts
ake
withi●●hem
,
in
that
they
do
then
euen
execute
the
curse
of
God
on
the
poore
creatures
,
&
are
then
but
executioners
of
that
heauie
curse
the
Lord
hath
layed
on
the
poore
creatures
for
the
sinne
of
man
,
and
that
in
a
fearefull
manner
:
for
therein
they
are
like
the
diuell
himselfe
,
who
is
the
grand
executioner
of
Gods
curse
:
and
as
they
are
like
to
him
in
their
practise
,
so
without
repentance
they
shall
one
day
be
like
to
him
in
his
punishment
.
And
indeed
wicked
and
vngodly
persons
are
then
most
cursed
instruments
of
executing
Gods
curse
on
the
poore
creatures
,
when
they
abuse
them
for
the
hurt
of
Gods
children
;
as
when
they
abuse
their
gold
and
siluer
to
trouble
and
vexe
the
poore
Saints
and
seruants
of
God
,
when
they
abuse
the
fire
to
burne
them
,
the
water
to
drowne
them
,
and
such
like
,
and
they
are
then
in
an
high
degree
cursed
instruments
of
executing
the
curse
of
God
on
the
poore
creatures
,
and
they
are
then
in
an
high
degree
like
the
diuell
,
and
if
God
giue
them
not
repentance
,
they
shall
one
day
in
a
fearefull
degree
be
like
him
in
eternall
punishment
.
It
were
good
for
them
to
thinke
on
it
:
and
so
I
passe
from
that
point
.
Obserue
we
further
,
the
Apostle
setting
forth
how
the
creature
is
subiect
to
vanitie
,
he
saith
,
Not
of
it
owne
will
,
but
by
reason
of
him
which
hath
subdued
it
vnder
hope
:
that
is
,
not
of
any
inclination
put
into
it
by
creation
,
but
by
reason
of
the
will
and
power
of
God
the
Creator
,
who
hath
so
subdued
them
for
the
sinne
of
man
:
whence
note
we
.
That
the
creature
,
euen
the
whole
frame
of
this
visible
world
,
The
visible
creatures
in
the
world
are
peruerted
to
wrong
ends
,
and
do
many
times
serue
the
wicked
,
not
of
their
naturall
inclination
,
but
are
forced
thereunto
by
the
mighty
hand
of
God
.
and
all
visible
creatures
in
it
,
they
now
lye
vnder
vanitie
,
vnder
mutabilitie
,
alteration
and
change
,
and
are
subiect
to
corruption
and
dissolution
,
and
they
are
now
vnder
weaknesse
,
subiect
to
faile
in
attaining
the
end
for
which
they
were
created
:
not
willingly
and
of
their
owne
naturall
inclination
,
but
by
the
powerfull
will
of
God
.
The
poore
creatures
in
this
world
are
now
many
times
peruerted
to
wrong
ends
,
and
do
many
times
serue
the
wicked
,
yea
the
vile
lusts
and
sinfull
desires
of
the
wicked
,
not
by
their
naturall
inclination
,
but
they
are
forced
so
to
do
by
the
mightie
hand
of
God
,
and
by
his
powerfull
will
and
command●ment
.
The
poore
creatures
would
not
serue
the
wicked
,
especially
the
vile
lusts
and
sinfull
desires
of
the
wicked
,
not
by
their
naturall
instinct
,
they
would
be
reuenged
on
the
wicked
for
their
sinnes
,
for
their
defacing
of
Gods
image
:
we
may
easily
conceiue
it
so
to
be
,
in
that
the
Lord
sometimes
giuing
the
creatures
libertie
,
they
presently
breake
out
to
the
punishment
&
to
the
destruction
of
the
wicked
Numb
.
16.31.32
.
The
earth
opened
her
mouth
and
swallowed
them
vp
with
their
families
,
and
all
the
men
that
were
with
Korah
,
and
all
their
goods
.
Exod
.
14.28
.
the
waters
ouerwhelmed
the
Egyptians
and
host
of
Pharaoh
.
And
so
indeed
would
the
sea
soone
runne
ouer
all
the
wicked
in
the
world
,
were
it
not
kept
in
by
the
mightie
hand
of
God
,
and
established
by
his
commandement
,
as
we
haue
it
Iob
38.10.11
.
And
so
the
fire
would
suddenly
breake
out
and
deuoure
the
wicked
,
if
the
Lord
did
not
restraine
it
,
as
it
did
those
that
brought
Shadrach
,
Meshach
,
and
Abednego
to
the
●ot
fierie
fornace
,
Dan
.
3.22
.
And
al
other
creatures
,
if
the
Lord
should
giue
them
libertie
,
would
soone
breake
out
to
the
punishment
of
the
wicked
.
Yea
we
may
easily
conceiue
,
that
the
poore
creatures
would
not
serue
the
wicked
,
but
that
they
are
forced
so
to
do
by
the
mighty
hand
of
God
,
and
by
his
powerfull
will
,
in
that
after
the
day
of
iudgement
they
shall
yeeld
them
no
comfort
at
all
;
the
Sunne
shall
then
shine
no
more
on
them
,
the
earth
shall
then
beare
them
no
longer
,
the
waters
shall
not
then
yeeld
them
one
drop
to
refresh
them
,
as
we
may
gather
from
that
parable
Luk
.
16.24
.
the
rich
man
in
hell
is
denied
one
drop
of
water
to
coole
his
tongue
.
Now
this
for
vse
:
in
the
first
place
it
serues
to
discouer
,
that
the
wicked
are
beholden
to
the
power
of
God
,
in
that
anie
creature
serues
for
their
vse
.
Wicked
persons
are
beholden
to
God
in
that
anie
creature
serueth
for
their
vse
.
There
is
no
creature
in
the
world
would
do
them
any
the
least
seruice
or
in
any
sort
serue
for
their
good
,
were
it
not
thereunto
forced
by
the
mighty
hand
and
powerfull
will
of
God
.
And
let
wicked
and
prophane
persons
know
,
that
the
Lord
who
makes
his
poore
creatures
serue
for
their
vse
for
a
time
,
can
at
his
owne
good
pleasure
make
the
same
creatures
serue
for
their
punishment
,
and
for
their
destruction
;
if
he
but
say
the
word
,
and
if
he
command
his
creatures
,
they
are
readie
armed
against
the
wicked
,
and
are
readie
to
flie
on
them
,
to
plague
them
,
to
punish
them
,
and
to
destroy
them
.
And
for
a
second
vse
:
is
it
so
that
the
poore
creatures
are
now
vnder
vanitie
,
and
vnder
mutabilitie
,
We
are
to
take
notice
of
Gods
mighty
and
ouerruling
hand
ouer
all
creatures
.
alteration
and
change
,
euen
vnder
the
curse
of
God
,
not
willingly
and
of
their
owne
naturall
inclination
,
but
by
the
powerfull
will
of
God
,
and
as
they
are
thereunto
forced
by
his
powerfull
will
and
commandement
?
Then
hereby
take
we
notice
of
the
mightie
and
ouerruling
hand
and
power
of
God
ouer
all
creatures
,
he
is
able
to
make
the
poore
creatures
lye
vnder
vanitie
,
and
to
lye
vnder
an
heauie
curse
,
whether
they
will
or
no
,
and
as
it
were
sore
against
their
wils
.
And
take
notice
of
it
thou
that
art
a
wicked
rebellious
wretch
,
and
goest
on
wilfully
in
thy
rebellion
and
sinne
,
in
thy
drunkennesse
,
and
the
like
,
the
Lord
can
,
if
thou
still
go
on
in
thy
rebellion
and
sin
,
make
thee
whether
thou
wilt
or
no
,
lye
vnder
the
curse
he
hath
threatned
against
such
as
thou
art
.
And
thou
that
wilt
not
now
yeeld
to
the
voice
of
God
in
the
ministerie
of
his
word
calling
thee
from
thy
sinnes
,
shalt
one
day
be
forced
whether
thou
wilt
or
no
,
to
yeeld
to
that
voice
of
his
,
Go
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
Angels
,
Mat
.
25.41
.
and
then
to
lye
vnder
the
curse
of
God
euerlastingly
.
And
therefore
if
hell
haue
not
sull
possession
of
thy
soule
,
thinke
on
it
,
and
learne
to
reforme
thy selfe
.
Now
in
that
the
Apostle
saith
,
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
which
hath
subdued
it
vnder
hope
:
that
is
,
not
of
any
naturall
inclination
put
into
the
creature
in
the
first
creation
,
but
by
reason
of
the
power
and
will
of
God
,
who
hath
so
subdued
it
for
the
sinne
of
man
:
we
are
hence
further
giuen
to
vnderstand
thus
much
.
That
the
subiection
of
the
creature
vnder
vanitie
is
not
naturall
but
accidentall
,
by
reason
of
sinne
.
The
poore
visible
creatures
in
this
visible
world
are
now
vnder
a
state
of
mutabilitie
,
alteration
,
and
change
,
and
lyable
to
corruption
and
dissolution
,
and
they
are
now
vnder
a
state
of
weaknesse
vnable
to
attaine
the
end
for
which
they
were
made
,
by
reason
of
the
sinne
of
man
.
The
visible
creatures
in
this
world
are
vnder
vanitie
,
and
vnder
a
state
of
mutabilitie
,
alteration
&
change
,
by
reason
of
mans
sinne
.
The
sinne
of
man
hath
inwrapped
the
poore
creatures
in
this
world
vnder
vanitie
,
and
hath
brought
them
vnder
the
curse
,
and
that
vanitie
and
curse
the
poore
creatures
now
lye
vnder
,
is
daily
and
continually
increased
by
sinne
,
the
daily
increase
of
sinne
makes
a
daily
increase
of
the
curse
the
poore
creatures
lye
vnder
:
that
is
the
point
.
And
for
further
confirmation
of
this
truth
,
we
haue
plentifull
euidence
and
testimonie
of
Scripture
.
Genes
.
3.17
.
Gen.
3.17
.
the
Lord
saith
to
Adam
after
his
fall
,
after
he
had
sinned
,
Cursed
is
the
earth
for
thy
sake
,
in
sorrow
shalt
thou
eate
of
it
all
the
dayes
of
thy
life
.
Thornes
also
and
thistles
shall
it
bring
forth
to
thee
,
and
in
the
sweate
of
thy
face
shalt
thou
eate
bread
.
Genes
.
4.12
.
Gen.
4.12
.
the
Lord
saith
the
like
to
Adams
vngracious
sonne
Cain
,
after
he
had
murdered
his
brother
Abel
,
When
thou
shalt
till
the
ground
,
it
shall
not
henceforth
yeeld
vnto
thee
her
strength
.
Leuit
.
20.19.20
.
Leuit
.
20.19.20
.
we
finde
that
the
Lord
thus
threatens
,
if
his
people
should
despise
his
ordinances
,
and
abhorre
his
lawes
,
and
breake
his
couenant
,
he
would
thus
plague
them
,
he
would
make
the
heauens
as
iron
,
and
the
earth
as
brasse
,
and
their
strength
and
labour
should
be
spent
in
vaine
,
their
land
should
not
giue
her
increase
,
neither
should
the
trees
of
their
land
giue
their
fruite
.
And
the
like
threatning
we
find
Deut
.
28.29
.
And
againe
,
verse
38.39.40
.
Deut
.
28.29.38.39.40
.
the
Lord
threatens
that
for
their
sinnes
they
should
carrie
out
much
seed
into
the
field
,
and
should
gather
but
little
in
,
for
the
grashoppers
should
destroy
it
.
They
should
plant
vineyards
and
dresse
them
,
but
should
not
drink
of
the
wine
nor
gather
the
grapes
,
for
the
wormes
should
eate
them
.
They
should
haue
Oliue
trees
in
al
their
coasts
,
but
they
should
not
annoint
themselues
with
the
oyle
,
for
their
Oliues
should
fall
or
shake
off
before
they
were
ripe
.
And
the
like
threatnings
we
find
denounced
in
many
places
of
the
Prophets
.
Reade
Mica
.
6.15
.
Hag
.
1.6
.
Mica
.
6.15
.
Hag
.
1.6
.
But
to
this
purpose
is
that
of
the
Prophet
Isay
most
plaine
and
most
pregnant
,
Isai
.
24.4.5.6.7
.
Isai
.
24.4.5.6.7
.
The
earth
(
saith
the
Prophet
)
lamenteth
and
fadeth
away
,
the
world
is
feeble
and
decayed
:
the
earth
also
deceiueth
,
because
of
the
inhabitants
thereof
,
for
they
haue
transgressed
the
lawes
,
changed
the
ordinances
,
and
broke
the
euerlasting
couenant
.
Therefore
hath
the
curse
deuoured
the
earth
,
and
the
inhabitants
thereof
are
desolate
:
wherefore
the
inhabitants
of
the
land
are
burned
vp
,
and
few
men
are
left
.
The
wine
faileth
,
the
vine
hath
no
might
,
all
that
were
of
merrie
heart
do
mourne
.
A
plaine
text
clearing
and
confirming
this
truth
,
that
the
sinne
of
man
hath
infolded
the
poore
creatures
in
the
world
vnder
vanitie
,
and
hath
brought
them
vnder
the
curse
;
and
that
vanitie
and
curse
the
poore
creatures
are
now
vnder
,
is
daily
and
continually
increased
by
the
daily
increase
of
sinne
.
And
the
reason
and
ground
of
this
truth
is
,
because
the
sinne
of
man
deserues
the
punishing
hand
of
God
,
not
onely
on
mans
person
,
on
his
bodie
and
soule
,
but
also
on
all
things
appertaining
and
belonging
to
him
,
euen
on
all
things
seruing
for
his
vse
,
and
for
his
comfort
,
that
his
blessings
should
be
turned
to
curses
to
him
,
as
the
Lord
threats
the
Priests
,
Malac
.
2.2
.
I
will
curse
your
blessings
,
yea
I
haue
cursed
them
alreadie
.
And
on
this
ground
we
may
answer
that
question
which
haply
some
may
moue
,
namely
,
How
it
stands
with
the
iustice
of
God
that
the
poore
creatures
that
sinned
not
should
be
subiect
to
vanitie
,
and
brought
vnder
the
curse
for
the
sinne
of
man
?
On
this
ground
,
I
say
,
we
may
answer
this
question
,
thus
:
That
the
creatures
were
not
made
for
themselues
,
but
for
the
vse
and
seruice
of
man
,
and
for
the
good
of
man
:
and
therefore
man
sinning
against
God
,
and
casting
off
the
Lords
yoke
,
and
becomming
a
rebell
against
God
,
it
is
iust
with
the
Lord
not
onely
to
punish
man
in
his
owne
person
,
but
in
the
things
belonging
to
him
,
in
the
things
that
should
serue
for
his
vse
&
for
his
comfort
,
euen
to
make
them
weake
and
vnable
to
do
that
seruice
to
man
,
and
to
yeeld
him
that
comfort
they
were
wont
to
do
.
And
so
the
vanitie
and
curse
the
poore
creatures
now
lye
vnder
,
is
not
properly
the
punishment
of
the
creatures
themselues
,
but
it
is
part
of
mans
punishment
for
his
sinne
.
The
hainousnesse
of
sinne
discouered
,
in
that
it
brings
Gods
punishing
hand
not
onely
on
man
but
on
other
creatures
also
.
Now
for
the
vse
of
this
truth
:
first
,
this
being
so
that
the
poore
creatures
now
lye
vnder
vanitie
and
vnder
the
curse
for
the
sinne
of
man
,
and
that
vanitie
and
curse
is
daily
and
continually
increased
by
the
daily
increase
of
sinne
,
we
are
hereupon
to
take
notice
of
the
hainousnesse
and
odiousnesse
of
sinne
;
as
that
sinne
is
so
odious
and
so
hainous
,
that
it
prouokes
the
Lord
to
anger
exceedingly
,
euen
to
reach
out
his
punishing
hand
,
not
onely
to
the
person
of
man
who
hath
sinned
,
but
on
all
other
things
that
should
serue
for
the
good
of
man
.
We
reade
of
the
leprosie
among
the
Iewes
,
that
the
contagion
of
that
did
not
onely
infect
the
whole
man
,
but
his
garments
also
,
yea
sometimes
the
wals
of
his
house
:
but
the
leprosie
of
sinne
is
farre
worse
,
that
doth
not
onely
infect
the
person
of
the
sinner
,
and
his
garments
,
and
things
about
him
and
neare
to
him
,
but
euen
the
high
heauens
that
are
many
thousand
miles
distant
from
him
,
are
stained
with
the
contagion
of
it
,
and
are
thereby
brought
vnder
vanitie
,
and
made
subiect
to
corruption
and
dissolution
.
Oh
then
learne
we
to
take
notice
of
the
guiltinesse
and
hainousnesse
of
sinne
,
yea
of
euerie
sin
:
and
thinke
not
thou
whosoeuer
thou
art
,
that
any
sinne
is
light
,
and
trifling
,
and
of
small
moment
.
It
is
the
manner
indeed
of
gracelesse
persons
,
to
account
some
sinnes
light
and
trifling
.
What
(
say
they
)
a
little
swearing
by
faith
and
troth
,
a
little
idle
talking
,
a
little
walking
abroad
on
the
Sabbath
day
,
a
little
working
on
that
day
,
are
these
such
great
matters
?
I
pray
God
(
say
they
)
we
neuer
do
worse
,
and
then
we
hope
we
shall
do
well
inough
.
Poore
soule
,
whosoeuer
thou
art
,
that
thus
either
thinkest
or
speakest
,
dost
thou
think
thou
shalt
do
well
enough
in
doing
that
which
prouokes
the
Lord
to
anger
,
not
onely
against
thine
owne
soule
and
bodie
,
but
against
euerie
other
thing
in
the
world
that
should
serue
for
thy
good
?
This
thou
dost
in
sinning
against
God
,
be
the
sinne
in
thine
account
neuer
so
small
,
the
least
sinne
thou
committest
,
in
it selfe
and
in
it
owne
nature
,
is
so
odious
and
so
hatefull
to
God
,
as
it
prouokes
him
not
onely
to
plague
thee
in
thine
owne
person
,
but
also
in
euerie
thing
that
belongs
to
thee
,
and
in
euerie
thing
thou
settest
thine
hand
to
do
,
yea
to
curse
the
verie
aire
thou
breathest
in
,
the
ground
thou
treadest
on
,
the
bed
thou
lyest
on
,
the
table
thou
eatest
thy
meate
on
,
the
stoole
or
seate
thou
sittest
on
,
the
dish
thy
meate
lyes
in
,
yea
thy
meate
,
thy
drinke
,
thy
clothing
,
and
euerie
thing
that
goes
through
thine
hands
;
and
is
that
a
matter
trifling
and
of
small
moment
,
that
thus
prouokes
the
Lord
to
anger
,
and
prouokes
him
thus
to
reach
out
his
punishing
hand
to
the
verie
dumbe
and
liuelesse
creatures
?
Oh
learne
thou
to
thinke
otherwise
of
sinne
,
and
labour
thou
to
see
the
odiousnesse
and
hainousnesse
of
sinne
in
it
owne
nature
,
and
so
learne
to
make
conscience
to
auoid
euerie
sinne
,
seeme
it
neuer
so
small
in
thine
account
.
And
for
a
second
vse
:
is
it
so
that
the
poore
creatures
now
lye
vnder
vanitie
,
vnder
mutabilitie
,
alteration
and
change
,
We
are
to
lay
the
fault
on
our selues
,
&
on
our
owne
sinnes
,
when
we
are
crossed
by
any
creature
.
and
vnder
weaknesse
,
by
reason
of
sinne
,
and
is
that
vanitie
and
that
curse
daily
increased
by
the
daily
increase
of
sinne
?
Then
learne
we
on
this
ground
this
lesson
,
when
we
are
crossed
by
any
creature
,
learne
we
to
lay
the
fault
where
it
ought
to
lye
,
let
vs
not
then
breake
out
into
bitter
termes
and
murmure
against
God
,
let
vs
not
then
lay
the
fault
on
chance
or
fortune
,
and
say
,
what
lucke
had
I
?
or
what
hard
fortune
had
I
?
nor
yet
blame
the
poore
creature
,
but
let
vs
lay
the
fault
where
it
ought
to
be
,
euen
on
our selues
,
and
on
our
owne
sinnes
.
Doth
the
aire
infect
thee
?
doth
heate
or
cold
annoy
thee
?
doth
the
earth
after
much
paines
,
and
trauell
,
and
cost
bestowed
on
it
,
by
digging
,
plowing
,
and
the
like
,
yeeld
thee
little
or
no
fruite
?
doth
thy
beast
faile
thee
,
haply
thine
horse
in
bearing
,
or
drawing
,
or
carrying
thine
owne
bodie
stumbleth
or
falleth
?
Oh
do
not
thou
as
many
wicked
and
gracelesse
persons
do
,
breake
out
into
cursing
and
banning
of
the
poore
creature
,
and
as
Balaam
did
,
who
layed
the
fault
on
his
asse
,
when
indeed
the
fault
was
his
owne
:
so
do
not
thou
lay
the
fault
on
the
poore
creature
,
but
lay
it
where
it
ought
to
lye
,
euen
on
thy selfe
,
and
on
thine
owne
sinne
.
No
maruell
though
the
creature
faile
thee
,
and
be
not
so
seruiceable
to
thee
,
seeing
thou
hast
broken
couenant
with
God
,
and
failest
in
yeelding
him
honour
,
and
seruice
,
and
dutie
,
and
obedience
.
The
Papists
they
vse
holy
water
and
the
like
to
driue
the
diuell
and
ill
spirits
out
of
the
creatures
;
but
alas
the
diuell
is
in
themselues
,
and
the
ill
spirits
are
their
owne
sinnes
,
that
make
the
creatures
weake
and
vnable
to
yeeld
them
comfort
.
Last
of
all
,
is
it
so
that
the
creature
is
vnder
the
curse
for
the
sinne
of
man
?
Surely
then
we
must
learne
to
be
mercifull
to
the
poore
creature
standing
in
need
of
our
mercie
,
Prou.
12.10
.
A
good
man
,
a
righteous
man
regardeth
the
life
of
his
beast
,
but
the
mercies
of
the
wicked
are
cruell
.
We
are
to
be
mercifull
to
the
poore
creatures
that
stand
in
need
of
our
mercy
.
One
thing
yet
remaines
to
be
noted
in
this
verse
.
The
Apostle
addes
,
vnder
hope
.
The
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
which
hath
subdued
it
vnder
hope
:
that
is
,
so
as
it
doth
expect
and
looke
for
a
better
state
hereafter
.
We
see
then
that
the
creature
,
euen
the
visible
creatures
in
this
world
,
they
are
in
a
farre
better
case
then
the
reprobate
,
either
men
or
Angels
,
The
visible
creatures
in
this
world
are
i●
a
better
case
then
the
reprobate
men
or
Angels
.
they
haue
hope
of
deliuerance
from
vnder
the
curse
that
is
now
on
them
,
and
they
expect
freedome
from
vnder
the
bondage
of
corruption
,
euen
to
be
deliuered
into
the
glorious
libertie
of
the
sonnes
of
God
,
as
verse
next
:
But
the
reprobate
,
men
and
Angels
,
haue
no
hope
at
all
to
be
freed
from
the
curse
of
God
.
Iude
saith
in
his
Epistle
,
verse
6.
Iude
Epist
.
verse
6.
The
reprobate
Angels
are
reserued
in
euerlasting
chaines
,
vnder
darkenesse
to
the
iudgement
of
the
great
day
:
they
are
bound
ouer
to
euerlasting
torments
.
And
2.
Pet
.
2.9
.
the
Apostle
saith
,
The
Lord
reserues
the
wicked
and
reprobate
men
to
the
day
of
iudgement
to
be
punished
,
&
they
haue
no
hope
to
escape
euerlasting
punishment
.
Oh
then
the
miserable
&
fearefull
estate
of
the
reprobate
,
it
had
bene
bettter
for
a
reprobate
man
or
woman
to
haue
bene
made
a
clod
of
earth
,
then
a
man
or
woman
,
the
lumpe
or
clod
of
earth
hath
hope
of
deliuerance
from
vnder
vanitie
and
the
curse
it
lyeth
vnder
,
but
a
reprobate
man
or
woman
hath
no
hope
at
all
to
be
freed
from
the
euerlasting
curse
of
God
.
And
thinke
on
this
thou
that
goest
on
in
a
course
of
euill
&
sinne
,
&
wilt
not
be
reformed
.
The
miserable
state
of
the
reprobate
discouered
.
Though
I
will
not
determine
of
thy
finall
state
&
condition
,
and
say
definitiuely
,
thou
art
a
reprobate
and
shalt
be
damned
,
yet
thou
going
on
obstinately
in
sinne
,
notwithstanding
the
meanes
vouchsafed
to
thee
to
call
thee
out
of
thy
sinne
,
and
thou
going
on
wilfully
in
thy
wicked
course
,
it
is
a
fearefull
signe
,
thou
art
not
onely
a
child
of
wrath
as
all
are
by
nature
,
but
a
child
of
perdition
,
and
that
thou
art
going
on
apace
towards
hell
,
and
art
in
the
stat●
of
reprobation
;
and
being
so
,
woe
to
thee
,
it
had
bene
good
for
thee
thou
hadst
neuer
bene
borne
,
the
earth
and
the
dumbe
creatures
are
in
better
case
then
thou
art
,
they
haue
hope
to
be
freed
from
the
curse
they
now
lye
vnder
,
but
thou
hast
no
hope
at
all
to
be
freed
from
the
curse
of
God
,
that
abides
thee
for
euer
.
Thinke
on
this
thou
that
goest
on
in
a
course
of
euill
and
sinne
wilfully
,
that
if
thou
belong
to
Gods
election
,
thou
maist
come
out
of
thy
fearefull
state
and
condition
,
and
maist
come
to
repentance
,
that
thy
soule
may
be
saued
.
Come
we
now
to
the
21.
verse
.
VERSE
21.
Because
the
creature
also
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
.
IN
this
verse
our
Apostle
yeeldeth
a
second
reason
,
why
the
creature
waiteth
with
feruent
desire
for
the
reuelation
of
the
sonnes
of
God
,
and
his
reason
here
is
taken
from
the
future
better
state
of
the
creature
,
as
that
the
creature
shall
one
day
be
deliuered
from
the
hard
condition
it
now
lieth
vnder
,
to
a
better
state
.
Because
the
creature
shall
also
be
deliuered
:
the
Apostle
expresseth
from
what
,
namely
,
From
the
bondage
of
corruption
:
and
whereunto
it
shall
be
restored
,
and
that
is
into
the
glorious
libertie
of
the
sonnes
of
God
.
That
is
the
generall
matter
of
this
verse
,
we
haue
formerly
resolued
it
;
I
will
now
endeuour
to
open
the
sence
and
meaning
of
this
verse
.
Interpretation
.
Because
the
creature
also
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
.
By
the
creature
,
here
we
are
to
vnderstand
,
as
we
did
in
the
two
verses
foregoing
,
the
whole
frame
of
this
visible
world
,
consisting
of
the
celestiall
and
elementarie
region
,
the
visible
heauens
with
all
their
glorious
furniture
,
and
the
earth
with
all
her
goodly
ornaments
,
and
the
other
elements
,
the
fire
,
aire
,
and
such
like
,
shall
be
deliuered
,
or
set
free
,
or
quit
and
exempted
,
for
so
the
word
{αβγδ}
{αβγδ}
.
●●gnifieth
.
From
the
bondage
of
corruption
,
that
is
,
from
the
state
of
corruption
.
The
creature
now
being
vnder
a
state
of
mutabilitie
,
alteration
&
change
,
and
being
now
subiect
to
corruption
and
dissolution
,
it
shall
be
set
free
from
that
state
,
as
from
an
heauie
seruitude
,
bondage
and
thraldome
;
that
is
meant
by
the
bondage
of
corruption
.
Into
the
glorious
libertie
of
the
children
of
God
:
for
by
the
sonnes
of
God
,
by
a
Synechdoche
is
meant
the
children
of
God
,
whether
men
or
women
;
and
by
their
glorious
libertie
,
we
are
to
vnderstand
in
particular
,
the
libertie
and
freedome
of
their
bodies
from
corruption
and
mortalitie
,
which
at
the
day
of
iudgement
shall
be
accompanied
with
vnspeakable
glorie
.
The
Apostle
saith
,
1.
Cor
.
15.42
.
that
the
bodies
of
the
children
of
God
shall
then
be
raised
vp
in
incorruption
.
And
verse
53.
he
saith
,
Their
corporall
bodies
shall
then
put
on
incorruption
,
and
their
mortall
bodies
shall
then
put
on
immortalitie
.
And
in
that
part
of
their
glorie
shall
the
creature
partake
with
them
,
namely
,
in
incorruption
and
immortalitie
:
the
creature
shall
then
be
freed
from
the
state
of
corruption
,
and
shall
then
partake
with
the
children
of
God
in
some
degree
of
their
glorie
:
namely
,
in
incorruption
and
immortalitie
:
the
creature
shall
then
be
changed
and
restored
into
that
originall
integritie
and
excellencie
in
which
it
was
first
made
and
created
.
Acts
3.21
.
Peter
speaketh
of
the
restoring
,
not
of
men
onely
,
but
of
all
other
things
.
But
haply
some
may
say
,
We
reade
Psal
.
102.26
.
that
the
heauens
shall
perish
,
and
Math
.
24.35
.
Heauen
and
earth
shall
passe
away
:
and
2.
Pet
.
3.16
.
that
the
heauens
shall
passe
away
with
a
noise
,
and
the
elements
shall
melt
with
heate
,
and
the
earth
with
her
workes
that
are
therein
shall
be
burnt
vp
.
And
verse
12.13
.
The
Apostle
saith
,
that
the
heauens
being
on
fire
shall
be
dissolued
,
and
the
elements
shall
melt
with
heate
,
and
we
looke
for
a
new
heauen
and
a
new
earth
,
according
to
his
promise
wherein
dwelleth
righteousnesse
.
How
can
these
Scriptures
agree
with
this
text
of
the
Apostle
,
and
the
exposition
now
giuen
of
it
,
That
the
whole
frame
of
this
visible
world
shall
be
freed
from
corruption
,
and
shall
partake
with
the
children
of
God
in
incorruption
,
and
in
immortalitie
?
To
this
I
answer
.
The
Scriptures
alledged
do
not
any
thing
at
all
crosse
this
text
of
the
Apostle
,
nor
the
exposition
now
giuen
of
it
,
if
they
be
rightly
vnderstood
.
For
whereas
the
Psalmist
saith
,
the
heauens
shall
perish
,
he
expoundeth
himselfe
,
in
that
he
saith
they
shall
be
changed
:
and
the
meaning
of
the
other
places
alledged
,
is
not
that
the
heauens
,
and
the
earth
,
and
the
elements
shall
be
annihilated
,
wasted
,
and
brought
to
nothing
,
and
ceasse
to
be
at
all
,
but
that
they
shall
haue
as
it
were
a
new
being
,
they
shall
be
made
new
,
not
in
regard
of
substance
,
they
shall
not
be
made
new
heauens
and
new
earth
for
their
matter
and
substance
,
but
in
regard
of
qualities
,
they
shall
be
purged
from
vanitie
,
corruption
and
weakenesse
they
now
lie
vnder
,
and
they
shall
haue
incorruption
and
immortalitie
put
on
them
,
and
they
shall
be
renewed
and
restored
to
their
originall
integritie
and
excellencie
in
which
they
were
first
made
and
created
.
Now
here
I
hold
it
needfull
for
further
clearing
of
this
text
,
to
answer
a
question
that
is
commonly
propounded
,
namely
this
.
Whether
the
fowles
,
beasts
,
and
fishes
,
shall
be
freed
from
the
bondage
of
corruption
at
the
day
of
iudgement
,
and
be
then
made
partakers
of
incorruption
and
of
immortalitie
,
or
no
?
To
this
question
we
can
answer
nothing
certainly
,
but
onely
that
which
is
likely
and
probable
,
because
the
Scripture
is
silent
in
this
:
but
that
which
may
be
gathered
out
of
the
Scripture
in
answer
to
this
question
,
as
I
conceiue
most
likely
and
probable
,
is
this
:
That
those
creatures
in
their
kinds
,
namely
,
some
singulars
of
all
kinds
,
shall
be
freed
from
corruption
,
and
shall
be
made
partakers
of
incorruption
and
immortalitie
:
because
they
are
found
Genes
.
1.
among
those
creatures
that
were
made
in
the
first
sixe
dayes
.
And
those
that
were
then
made
,
and
by
the
fall
of
man
brought
vnder
vanitie
and
corruption
,
it
is
likely
they
shall
be
restored
to
their
originall
integritie
at
the
day
of
iudgement
,
in
their
kinds
.
Indeed
not
euery
particular
fowle
,
beast
,
or
fish
,
that
hath
bene
,
now
is
,
or
hereafter
shall
be
,
there
is
no
likelyhood
of
that
,
that
I
hold
shall
not
be
,
for
then
there
should
be
a
kind
of
resurrection
of
those
creatures
,
their
bodies
being
in
the
world
but
a
short
time
,
they
being
renewed
and
multiplied
by
continuall
generation
.
And
if
euery
particular
fowle
,
beast
,
and
fish
,
should
be
restored
to
their
originall
integritie
,
then
either
the
same
particular
fowles
,
beasts
,
and
fishes
,
being
dead
and
dissolued
,
as
the
same
bodies
of
men
and
women
,
shall
rise
againe
,
and
be
restored
at
the
day
of
iudgement
,
or
some
other
of
the
same
kind
should
be
newly
created
:
but
neither
of
these
things
shall
be
,
because
for
the
first
,
we
are
not
not
to
beleeue
the
resurrection
of
any
creature
,
but
onely
of
the
bodies
of
men
and
women
:
and
for
the
second
,
the
day
of
iudgement
shall
not
be
a
day
of
creation
,
but
a
day
of
restauration
,
and
a
day
of
restoring
of
all
things
,
as
it
is
called
Act.
3.21
.
If
any
aske
,
what
vse
shall
there
be
of
these
creatures
after
the
last
iudgement
?
I
may
answer
him
with
another
question
:
What
vse
shall
there
be
of
the
visible
heauens
,
and
of
the
earth
,
when
as
the
mansion
of
Gods
elect
is
prepared
for
them
in
the
highest
heauens
?
In
these
things
we
are
not
to
be
curious
.
What
if
the
Lord
will
haue
the
heauens
,
and
the
earth
,
and
the
same
particular
fowles
,
and
beasts
,
and
fishes
,
to
continue
as
monuments
of
his
former
power
,
wisedome
and
goodnesse
towards
man
?
we
are
not
curiously
to
search
into
these
things
,
nor
to
moue
other
thornie
and
vnprofitable
questions
;
as
what
number
shall
be
restored
,
and
the
like
:
learned
ignorance
(
as
one
saith
)
is
better
then
knowledge
,
where
the
Scripture
is
silent
.
Now
then
thus
conceiue
the
meaning
of
the
Apostle
in
this
verse
,
as
if
he
had
said
:
Because
the
whole
frame
of
this
visible
world
,
the
visible
heauens
with
all
their
furniture
,
the
earth
with
all
her
ornaments
,
and
other
elements
,
yea
some
singulars
of
all
the
kindes
of
fowles
,
beasts
,
and
fishes
,
shall
at
the
day
of
iudgement
be
freed
from
the
state
of
corruption
,
which
is
as
a
heauie
seruitude
and
bondage
to
them
,
and
shall
then
partake
with
the
children
of
God
in
some
degree
of
their
glorie
,
namely
,
in
incorruption
and
in
immortalitie
,
and
shall
then
be
changed
and
restored
into
that
originall
integritie
and
excellencie
in
which
they
were
first
made
and
created
.
Now
first
we
may
hence
gather
the
wonderfull
benefit
that
cometh
to
Gods
children
by
Christ
touching
the
creatures
,
they
haue
not
onely
in
and
through
him
right
and
title
to
the
good
creatures
of
God
here
in
this
world
,
and
may
comfortably
vse
them
,
but
they
haue
also
this
benefit
through
the
obedience
of
Christ
imputed
to
them
,
that
after
the
day
of
iudgement
the
creatures
shall
be
restored
to
their
originall
integritie
and
excellencie
for
their
sakes
.
Because
as
the
first
Adams
defection
and
fall
,
deserued
to
be
punished
both
in
his
person
and
in
all
things
appertaining
to
him
:
so
it
was
meete
that
the
second
Adams
obedience
should
not
onely
restore
man
,
but
the
creatures
also
which
might
be
any
way
a
fit
appurtenance
to
him
in
the
state
of
glorie
:
but
I
passe
from
that
.
Obserue
we
here
,
the
Apostle
saith
the
creature
shall
be
deliuered
and
set
free
from
the
bondage
of
corruption
,
and
then
it
shall
partake
of
the
glorious
libertie
of
Gods
children
,
it
shall
then
share
with
them
in
incorruption
and
immortalitie
.
We
see
then
the
creature
must
first
be
freed
from
the
state
of
corruption
,
As
the
creatur●
must
fi●st
be
●●eed
from
the
state
of
corruption
,
b●fore
it
partake
with
Gods
children
in
any
degree
of
their
glorious
libertie
,
so
must
men
and
women
be
freed
from
the
corru●tion
of
sinne
before
they
can
partake
in
the
glorious
libertie
of
●ods
chi●dren
in
fulnesse
.
before
it
can
come
to
partake
with
Gods
children
in
any
degree
of
their
glorious
libertie
.
And
doubtlesse
much
more
must
men
and
women
be
freed
from
their
filth
and
corruption
of
sinne
,
before
they
can
come
to
share
with
Gods
children
in
their
glorious
libertie
in
fulnesse
.
Must
the
poore
creature
which
is
not
sinfull
first
passe
through
the
fire
,
and
be
purged
from
that
vanitie
and
corruption
that
cleaues
to
it
,
before
it
partake
with
Gods
children
in
the
least
degree
of
their
glorie
?
Surely
much
more
must
men
and
women
be
purged
from
the
drosse
of
corruption
that
cleaueth
to
their
soules
,
which
indeed
is
sinfull
,
by
the
fire
of
Gods
Spirit
,
before
they
enioy
with
Gods
children
the
fulnesse
of
glorie
in
heauen
.
They
that
are
not
first
freed
from
the
filthinesse
of
sinne
here
on
earth
,
Reuel
.
21.27
.
the
holy
Ghost
speaketh
plainly
,
that
no
vncleane
thing
shall
enter
into
the
holy
Citie
new
Ierusalem
.
And
the
Apostle
beates
on
it
,
that
no
vncleane
person
shall
enter
into
the
kingdome
of
glorie
.
Ephes
.
5.5
.
This
ye
know
(
saith
he
)
that
no
whoremonger
,
neither
vncleane
person
,
nor
couetous
person
,
which
is
an
idolater
,
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
.
1.
Cor
.
6.9.10
.
Know
ye
not
that
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
?
Be
not
deceiued
,
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
railers
,
nor
extortioners
,
shall
inherit
the
kingdome
of
God
.
And
that
is
a
knowne
place
,
Heb
.
12.14
.
that
without
holinesse
none
shall
see
God
to
his
comfort
.
For
why
,
None
shall
enioy
life
and
glorie
in
heauen
,
but
such
as
are
first
made
fit
for
it
,
as
Colos
.
1.12
.
Men
and
women
must
be
made
meete
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
before
they
can
come
to
enioy
it
:
and
therefore
men
and
women
must
first
be
purged
from
the
drosse
and
filthinesse
of
their
sinnes
,
by
the
fire
of
Gods
Spirit
,
before
they
come
to
enioy
fulnesse
of
glorie
in
heauen
,
they
are
not
otherwise
fit
for
it
.
And
therefore
for
the
vse
of
this
,
deceiue
not
thy selfe
whosoeuer
thou
art
:
thinke
not
that
thou
shalt
enioy
life
and
glorie
in
heauen
,
Such
as
are
in
the
dregs
and
filth
of
nature
do
vainely
thinke
that
they
shall
enioy
life
and
glorie
in
heauen
.
and
yet
thou
art
one
that
art
still
in
the
dregs
of
nature
,
and
thou
art
soyled
with
many
foule
and
filthy
grosse
euils
and
sinnes
that
cleaue
to
thy
soule
,
and
thou
art
one
that
wilt
not
be
cleansed
from
thy
filthinesse
.
If
thou
thinke
thou
shalt
go
to
heauen
as
well
as
the
best
,
the
diuell
deludes
thee
,
and
thine
owne
heart
deceiueth
thee
,
thou
being
yet
in
the
dregs
of
nature
,
and
soyled
with
many
foule
sinnes
,
and
so
liuing
,
and
so
dying
,
thou
art
not
fit
for
the
glorie
in
heau●n
.
Consider
it
but
in
reason
,
art
thou
being
a
drunkard
,
a
filthy
person
,
or
the
like
,
fit
to
be
a
companion
with
the
holy
Maiestie
of
God
,
who
is
infinite
in
holinesse
and
puritie
,
and
of
pure
eyes
,
and
cannot
behold
iniquitie
,
with
any
allowance
of
it
,
and
in
whose
sight
the
heauens
are
not
cleane
,
as
Eliphas
saith
,
Iob
15.15
?
Art
thou
fit
to
be
ioyned
to
the
holy
Angels
,
to
the
Saints
in
heauen
,
euen
to
the
spirits
of
iust
and
perfect
men
,
as
it
is
Heb
.
12.23
?
And
art
thou
fit
to
inhabite
the
new
heauens
,
and
the
new
earth
,
wherein
dwelleth
nothing
but
holinesse
and
righteousnesse
?
No
,
no
,
if
thou
so
thinke
thou
deceiuest
thy selfe
.
Remember
this
,
the
very
heauen's
,
those
glorious
creatures
must
be
purged
from
the
corruption
that
cleaueth
to
them
,
and
be
made
new
heauens
,
before
they
can
partake
with
Gods
children
in
the
least
degree
of
their
glorie
:
and
much
more
must
thou
be
purged
from
the
filth
and
corruption
of
sinne
,
both
in
soule
and
bodie
,
and
be
made
a
new
creature
in
Christ
,
before
thou
canst
partake
with
Gods
children
in
fulnesse
of
glorie
in
heauen
,
and
therefore
deceiue
not
thy selfe
.
In
the
next
place
,
in
that
the
Apostle
saith
,
the
creature
shall
be
deliuered
from
the
bondage
,
and
shall
partake
with
Gods
children
in
their
glorious
libertie
,
that
is
,
shall
share
with
them
in
incorruption
and
immortalitie
;
note
we
thus
much
.
That
the
time
shall
come
when
the
visible
heauens
,
and
the
earth
,
and
other
elements
,
and
some
particulars
of
all
sorts
of
fowles
,
beasts
,
and
fishes
,
shall
be
as
free
from
alteration
and
change
,
and
from
corruption
and
dissolution
as
the
Saints
in
heauen
.
The
time
shall
come
when
the
visible
heauens
and
other
visible
creatures
shal
be
as
free
from
corruption
&
change
as
the
Saints
in
heauen
.
The
poore
creatures
,
especially
the
sub-lunarie
creatures
,
that
be
vnder
the
Moone
,
are
now
subiect
to
continuall
alteration
and
change
,
and
to
corruption
,
and
dissolution
:
yea
Satan
(
the
Lord
suffering
him
)
doth
now
sometimes
exercise
his
power
on
the
poore
creatures
,
he
troubleth
the
aire
,
he
raiseth
vp
stormes
and
tempests
,
and
he
sometimes
defaceth
some
of
the
creatures
;
yea
he
out
of
his
deadly
hatred
against
man
,
and
his
enuie
to
the
good
of
man
,
sometimes
bringeth
destruction
on
some
of
the
poore
creatures
.
Math
.
8.32
.
the
Lord
Iesus
suffering
him
,
he
carried
the
heard
of
swine
with
violence
into
the
sea
and
drowned
them
,
and
the
Lord
giuing
him
leaue
,
he
raised
vp
a
mightie
wind
,
and
smote
the
foure
corners
of
the
house
where
Iobs
children
were
eating
and
drinking
,
and
brought
the
house
downe
on
their
heads
and
slue
them
,
Iob
1.19
.
It
is
said
,
Psal
.
78.49
.
that
the
Lord
cast
on
the
Egyptians
the
fiercenesse
of
his
anger
,
indignation
and
wrath
,
and
vexation
,
by
sending
of
euill
Angels
.
But
the
time
shall
come
when
the
creatures
shall
be
freed
both
from
alteration
and
change
,
and
from
corruption
,
and
from
the
power
of
Satan
,
and
Satan
shall
haue
no
more
power
against
them
then
against
the
glorious
Saints
in
heauen
,
and
that
shall
be
none
at
all
.
And
this
for
the
vse
must
teach
vs
,
not
to
trouble
our selues
too
much
in
consideration
of
the
alterations
and
changes
that
be
in
the
world
and
amongst
the
creatures
.
The
alterations
and
changes
that
be
amongst
the
creatures
ought
not
to
trouble
vs
too
much
.
Though
(
as
the
Psalmist
speakes
,
Psal
.
46.2.3
.
)
the
earth
be
moued
,
and
the
mountaines
fall
into
the
middest
of
the
sea
:
Though
the
waters
thereof
rage
and
be
troubled
,
and
the
mountaines
shake
at
the
surges
of
the
same
:
yet
let
not
vs
be
troubled
or
feare
too
much
.
Indeed
we
are
not
carelesly
to
passe
ouer
the
alterations
and
changes
that
be
in
the
world
and
amongst
the
creatures
,
especially
those
creatures
that
be
neare
to
vs
or
belong
to
vs
,
we
are
to
take
notice
of
them
,
and
to
make
vse
of
them
:
but
let
vs
not
be
troubled
and
feare
too
much
,
nor
breake
out
into
any
impatiencie
,
that
is
the
thing
the
diuell
aimes
at
in
defacing
the
poore
creatures
,
and
in
bringing
destruction
on
them
;
he
therein
driues
to
bring
man
to
impatiencie
,
and
to
prouoke
him
to
blaspheme
the
Lord
,
and
to
breake
out
into
bitter
termes
against
the
Lord
.
It
was
his
maine
drift
in
hurting
Iobs
goods
,
and
in
bringing
the
house
on
the
heads
of
his
children
,
as
appeares
Iob
1.11
.
Stretch
out
now
thine
hand
and
touch
all
that
he
hath
,
to
see
if
he
will
not
blaspheme
thee
to
thy
face
.
And
therefore
let
vs
not
suffer
Satan
to
effect
his
will
and
purpose
in
vs
,
in
consideration
of
the
alterations
and
changes
that
be
in
the
world
,
and
amongst
the
creatures
,
and
especially
those
good
creatures
that
be
neare
vnto
vs
,
and
belong
to
vs
;
let
vs
remember
,
though
now
the
poore
creatures
be
subiect
to
alteration
and
change
,
and
be
many
times
defaced
,
and
sometimes
destroyed
,
yet
the
time
will
come
when
the
Lord
will
bring
all
things
into
better
forme
,
and
the
time
will
come
when
the
poore
creatures
shall
be
as
free
from
alteration
and
change
,
and
as
free
from
the
power
of
Satan
,
as
the
glorious
Saints
in
heauen
.
Yea
remember
we
,
that
the
Lord
hath
a
disposing
hand
in
all
the
alterations
and
changes
that
be
in
the
world
,
and
amongst
the
creatures
,
and
he
will
be
sure
so
to
dispose
of
them
,
as
shall
be
for
his
owne
glorie
and
the
good
of
his
children
:
I
will
not
further
prosecute
that
point
.
And
not
to
say
any
thing
of
the
seruitude
and
bondage
the
creature
lyes
vnder
,
being
now
in
the
state
of
corruption
,
of
that
we
shall
speake
more
fitly
in
the
next
verse
.
Obserue
we
further
,
the
Apostle
here
limits
glorious
libertie
to
the
sonnes
of
God
,
to
the
children
of
God
:
he
saith
not
,
the
creature
shall
be
deliuered
from
the
bondage
of
corruption
into
the
glorious
libertie
of
men
and
women
,
but
into
the
glorious
libertie
of
the
sonnes
of
God
,
of
the
children
of
God
,
appropriating
glorious
libertie
to
them
alone
:
and
the
point
hence
is
this
.
That
a
glorious
libertie
shall
be
proper
to
the
children
of
God
,
Onely
Gods
children
shall
be
made
partakers
of
a
glorious
libertie
at
the
day
of
iudgement
.
and
they
onely
shall
be
made
partakers
of
a
glorious
liberty
at
the
day
of
iudgement
.
Indeed
the
wicked
and
reprobate
shall
at
that
day
be
made
immortall
and
incorruptible
in
their
bodies
,
their
bodies
shall
then
be
loosed
&
exempted
from
corruption
and
mortalitie
,
but
their
libertie
shall
not
be
a
glorious
libertie
;
they
shall
be
made
able
to
abide
and
to
endure
for
euer
,
yet
vnder
bondage
of
eternall
woe
and
miserie
,
and
vnder
euerlasting
shame
and
ignominie
,
and
perpetuall
torments
.
Onely
the
liberty
of
Gods
children
shall
then
be
a
glorious
libertie
,
they
shall
then
be
freed
from
corruption
and
mortalitie
in
their
bodies
,
yea
from
all
miseries
,
paines
and
trauels
,
from
all
euils
both
of
crime
and
paine
;
and
all
teares
shall
then
be
wiped
away
from
their
eyes
,
Reuela
.
21.4
.
and
that
libertie
of
theirs
shall
be
accompanied
with
vnspeakeable
and
vnconceiueable
glorie
.
1.
Corinth
.
15.43
.
the
Apostle
saith
in
expresse
termes
,
that
the
bodies
of
Gods
children
shall
be
raised
vp
in
glorie
:
yea
he
saith
,
Philip
.
3.21
.
they
shall
be
fashioned
like
to
the
glorious
bodie
of
the
Lord
Iesus
:
they
shall
be
glorious
in
their
measure
according
to
his
image
who
is
the
God
of
glorie
.
Mat
.
13.43
.
the
Lord
Iesus
saith
,
that
the
iust
in
that
day
shall
shine
as
the
Sunne
in
the
firmament
:
they
shall
be
endued
with
perfection
of
beautie
and
brightnesse
.
The
Apostle
is
faine
to
expresse
it
in
generall
termes
,
2.
Cor
.
4.17
.
and
to
call
it
a
most
excellent
and
eternall
weight
of
glorie
.
The
glorie
of
Gods
children
at
the
day
of
iudgement
shall
be
in
shew
most
beautifull
,
in
sense
most
wonderfull
,
and
in
weight
and
measure
without
bounds
and
limits
.
For
why
,
Gods
children
shall
then
haue
immediate
fellowship
with
Iesus
Christ
the
Lord
of
glorie
,
1.
Cor
.
2.8
.
And
againe
,
they
shall
then
see
the
Lord
face
to
face
,
yea
they
shall
then
in
such
sort
behold
his
glorie
,
as
that
they
shall
be
transformed
into
it
.
Here
they
see
the
glorie
of
the
Lord
but
in
a
mirrour
,
2.
Cor
.
3.18
.
but
then
they
shall
see
it
so
,
as
they
shall
be
fully
transformed
into
the
similitude
of
it
.
And
therefore
doubtlesse
the
libertie
of
Gods
children
at
the
day
of
iudgement
shall
be
a
glorious
libertie
,
and
shall
then
be
accompanied
with
vnspeakeable
and
vnconceiueable
glorie
;
and
they
onely
shall
then
be
partakers
of
a
glorious
libertie
:
and
therefore
for
the
vse
.
This
discouers
,
that
howsoeuer
the
wicked
and
vngodly
haue
in
this
world
a
kind
of
liberty
wherein
they
please
themselues
exceedingly
,
I
meane
a
carnall
libertie
,
The
libertie
of
the
wicked
at
the
day
of
iudgement
shall
be
a
miserable
bondage
.
they
follow
the
libertie
of
the
flesh
,
and
thinke
it
their
happinesse
that
they
may
so
do
,
which
indeed
rightly
considered
is
a
miserable
bondage
,
yet
at
the
day
of
iudgement
they
shall
not
partake
with
Gods
children
in
their
libertie
,
they
shall
indeed
,
as
we
said
,
be
freed
in
their
bodies
from
mortalitie
and
corruption
,
but
their
libertie
then
shall
be
farre
worse
then
the
Prophet
speakes
of
,
Iere
.
34.17
.
Ier
.
34.17
.
A
libertie
to
the
sword
,
to
the
pestilence
,
and
to
the
famine
.
It
shall
be
a
libertie
to
endlesse
woe
and
miserie
,
and
it
shall
be
accompanied
with
euerlasting
miserie
and
torments
:
they
shall
not
haue
any
share
in
the
glorious
liberty
of
Gods
children
.
Againe
for
a
second
vse
:
is
it
so
that
Gods
children
,
and
they
alone
,
and
none
but
they
,
Comfort
to
Gods
children
in
that
their
libertie
at
the
day
of
iudgement
shall
be
wonderfully
enlarged
.
shall
be
partakers
of
a
glorious
libertie
at
the
day
of
iudgement
?
Here
is
then
matter
and
ground
of
sweete
and
of
excellent
comfort
for
all
that
finde
themselues
in
that
number
.
Hast
thou
good
euidence
of
it
that
thou
art
a
child
of
God
,
that
thou
art
an
adopted
sonne
or
daughter
of
God
?
then
know
to
thy
comfort
,
thou
hast
not
onely
here
in
this
world
liberty
of
grace
,
and
liberty
and
freedome
from
an
euil
conscience
,
which
thou
wouldest
not
part
withall
for
all
the
riches
and
glorie
of
the
world
,
but
thou
shalt
at
the
day
of
iudgement
haue
thy
libertie
wonderfully
enlarged
,
thou
shalt
then
haue
libertie
of
eternall
glorie
,
euen
such
a
glorious
libertie
,
as
no
wicked
man
or
woman
,
though
here
in
this
world
their
outward
pompe
and
glorie
be
neuer
so
great
,
shall
be
partakers
of
.
Haply
here
in
this
world
thou
art
vnder
some
outward
seruitude
and
bondage
,
thou
art
vnder
pouertie
,
and
it
may
be
thou
art
inthralled
in
fetters
and
chaines
,
thou
art
in
prison
,
and
restrained
from
outward
libertie
,
yet
thou
being
a
child
of
God
,
thou
hast
the
libertie
of
grace
in
thy
soule
,
and
the
libertie
of
a
quiet
and
good
conscience
,
which
is
better
then
all
the
riches
and
glorie
in
the
world
;
and
at
the
day
of
iudgement
thy
libertie
shall
be
vnspeakeable
and
glorious
;
then
shalt
thou
be
freed
from
all
manner
of
euils
both
in
soule
and
bodie
,
from
the
euill
of
sinne
,
and
from
the
euill
of
paine
and
suffering
;
and
thy
libertie
then
shall
be
accompanied
with
vnspeakeable
and
vnconceiueable
glorie
:
when
as
the
wicked
and
vngodly
,
who
haply
in
this
world
haue
had
manie
outward
liberties
and
great
outward
glorie
,
shall
enter
into
bondage
of
endlesse
woe
and
miserie
.
And
this
may
be
matter
of
great
comfort
to
thee
,
yea
consider
this
to
thy
comfort
,
thy
libertie
of
grace
here
in
this
world
is
imperfect
,
and
thy
libertie
and
peace
of
a
good
conscience
is
here
mingled
with
some
doubting
and
feare
,
but
at
the
day
of
iudgement
and
in
heauen-libertie
of
grace
shall
be
perfect
,
and
the
libertie
and
peace
of
a
good
conscience
shall
be
free
from
all
doubting
and
feare
.
And
if
the
peace
of
a
good
conscience
,
though
mingled
with
doubting
and
feare
,
be
here
so
sweete
and
comfortable
,
that
Salomon
saith
,
It
is
a
continuall
feast
,
Prou.
15.15
.
what
shall
be
the
sweetnesse
and
comfort
of
it
in
heauen
,
where
it
shall
be
free
from
all
mixture
of
doubting
and
feare
?
And
if
the
Lord
be
so
good
to
thee
whilest
thou
art
yet
in
the
way
,
and
onely
seeking
of
him
and
his
face
and
fauour
,
what
will
he
be
to
thee
when
thou
hast
found
him
,
and
shalt
see
his
glorious
face
,
and
as
it
were
take
him
by
the
hand
,
and
haue
immediate
fellowship
with
him
,
and
shalt
enioy
his
comfortable
presence
in
glorie
for
euer
?
Oh
then
thy
ioy
,
comfort
,
and
glorie
shall
be
vnconceiueable
,
the
heart
of
man
is
not
able
to
conceiue
it
,
nor
tongues
of
men
and
Angels
able
to
expresse
it
.
Thinke
on
this
to
thy
comfort
,
thou
that
art
a
child
of
God
,
and
let
none
but
such
as
are
the
children
of
God
take
hold
of
it
;
it
belongs
not
to
them
.
Come
we
now
to
the
22.
verse
.
VERSE
22.
For
we
know
that
euery
creature
groneth
with
vs
also
,
and
trauelleth
in
paine
together
vnto
this
present
.
IN
this
Verse
our
Apostle
concludes
and
shuts
vp
his
first
argument
,
by
which
he
prooues
,
that
the
glorie
wherewith
Gods
children
shall
be
inuested
in
heauen
,
shall
be
both
exceeding
great
,
and
also
most
sure
and
certaine
,
taken
from
the
expectation
of
the
creature
,
that
the
creature
waites
with
feruent
desire
for
the
manifestation
of
that
glorie
;
and
therefore
it
shall
be
both
exceeding
great
,
and
also
most
sure
&
certaine
.
I
say
the
Apostle
here
shuts
vp
that
argument
,
as
before
we
shewed
,
by
setting
downe
the
greatnesse
of
the
bondage
the
creature
is
subiect
to
,
that
it
is
so
great
,
as
it
doth
presse
the
creature
as
it
were
an
heauie
burden
lying
on
it
,
and
make
the
creature
grone
vnder
the
weight
of
it
,
and
as
it
were
trauell
in
paine
vnder
it
for
deliuerance
.
Yea
the
Apostle
saith
,
Euery
creature
,
or
the
whole
creation
,
as
we
haue
it
in
the
New
translation
,
is
vnder
this
great
bondage
,
and
grones
and
trauels
in
paine
together
one
with
another
,
and
that
to
this
houre
,
to
this
present
:
and
further
sets
out
that
as
a
thing
commonly
knowne
,
We
know
(
saith
he
)
that
euerie
creature
groneth
together
also
with
vs.
I
will
stand
a
while
to
open
the
sence
and
meaning
of
the
words
of
this
verse
.
We
know
.
That
is
,
Interpretation
.
it
is
a
thing
well
knowne
to
vs
,
we
certainly
know
it
so
to
be
,
partly
by
sense
we
see
it
so
to
be
,
and
partly
by
the
word
of
God
reuealing
and
making
knowne
to
vs
the
cause
of
it
,
and
the
end
of
it
.
That
euerie
creature
,
or
the
whole
creation
.
Some
thinke
the
Apostle
here
intends
more
by
the
word
creature
,
then
he
did
in
the
3.
verses
foregoing
,
because
he
saith
,
euerie
creature
:
yea
some
would
haue
the
good
Angels
here
included
,
which
cannot
be
,
for
they
grone
not
vnder
the
bondage
of
corruption
:
but
by
creature
,
we
are
still
to
vnderstand
as
before
,
the
whole
frame
of
this
visible
world
,
consisting
of
celestiall
and
heauenly
bodies
,
the
visible
heauens
with
all
their
goodly
furniture
,
the
earth
and
all
her
ornaments
.
And
the
Apostle
here
saith
,
Euerie
creature
,
or
the
whole
creation
:
thereby
signifying
,
that
all
and
euerie
creature
in
this
visible
world
,
do
agree
in
this
,
that
all
and
euerie
one
of
them
do
grone
and
trauell
in
paine
for
deliuerance
from
the
bondage
of
corruption
.
Howsoeuer
euerie
particular
foule
,
beast
,
or
fish
(
as
before
I
shewed
)
shall
not
at
the
day
of
iudgement
be
restored
,
and
haue
that
particular
being
as
now
they
haue
,
or
haue
had
,
and
that
an
euerlasting
being
,
and
therein
partake
with
the
children
of
God
,
but
onely
some
particulars
of
euerie
sort
and
kinde
;
yet
euerie
particular
shall
then
ceasse
to
be
miserable
,
euen
those
particulars
which
shall
not
be
restored
,
shall
yet
be
resolued
into
the
elements
out
of
which
they
were
taken
,
and
there
rest
,
and
so
ceasse
to
be
any
more
vnder
the
bondage
of
corruption
:
the
elements
being
now
restored
to
their
originall
integritie
and
excellencie
in
which
they
were
created
.
And
so
though
euerie
creature
shall
not
be
deliuered
into
the
glorious
libertie
of
the
sonnes
of
God
,
yet
euerie
creature
grones
and
trauels
in
paine
for
deliuerance
.
These
words
,
Groneth
and
trauelleth
in
paine
,
are
metaphoricall
and
borrowed
termes
.
The
first
from
one
that
is
laden
with
an
heauie
burden
,
vnder
which
it
pants
and
grones
,
and
longs
to
be
eased
of
it
:
and
the
other
from
a
woman
in
her
paines
of
child-bearing
and
of
bringing
forth
her
child
,
who
earnestly
desires
deliuerance
.
And
so
the
meaning
is
this
,
that
as
a
man
laden
with
an
heauie
burden
,
vnder
which
he
pants
and
grones
,
and
longs
to
be
eased
of
it
,
and
as
a
woman
in
trauell
of
child
,
and
in
her
paines
of
bringing
forth
her
child
,
earnestly
desires
to
be
deliuered
,
so
earnestly
and
so
vehemently
doth
euerie
creature
in
this
world
long
and
desire
to
be
eased
and
to
be
deliuered
from
that
vanitie
and
that
bondage
of
corruption
it
lyes
vnder
.
Together
,
grones
together
.
That
is
,
as
it
were
with
one
heart
,
and
with
one
consent
.
Unto
this
present
:
or
to
this
moment
of
time
,
or
as
yet
,
and
still
,
so
the
word
signifieth
.
Thus
then
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
For
we
certainly
know
,
partly
by
sense
,
and
partly
by
the
word
of
God
reuealing
it
to
vs
,
that
the
whole
creation
,
euen
all
and
euerie
creature
in
the
frame
of
this
visible
world
,
do
as
it
were
grone
and
trauell
in
paine
,
as
a
woman
in
paines
of
child-bearing
,
euen
earnestly
and
vehemently
long
and
desire
to
be
eased
and
to
be
deliuered
from
that
vanitie
and
that
bondage
of
corruption
they
now
lye
vnder
:
yea
all
creatures
ioyntly
together
,
as
it
were
with
one
heart
and
with
one
consent
,
do
thus
grone
and
trauell
in
paine
,
desiring
deliuerance
,
and
that
to
this
present
,
to
this
moment
of
time
.
Now
to
take
things
in
order
,
obsere
we
,
the
Apostle
here
affirmes
this
,
that
euerie
creature
grones
and
trauels
for
deliuerance
from
vnder
the
bondage
of
vanitie
and
corruption
,
as
a
thing
certainly
knowne
to
himselfe
and
to
the
beleeuing
Romans
.
We
know
(
saith
he
)
that
euery
creature
groneth
with
vs
also
.
Whence
note
briefly
.
That
we
are
not
to
be
ignorant
of
this
,
that
the
poore
creatures
in
this
world
as
it
were
grone
vnder
the
burden
of
vanitie
and
corruption
,
and
as
it
were
trauell
in
paine
vnder
it
,
We
are
to
conceiue
of
the
creatures
lying
vnder
the
burden
of
vanitie
&
corruption
,
as
we
are
taught
to
conceiue
of
it
by
the
holy
word
of
God
.
longing
for
ease
and
deliuerance
from
it
:
we
must
be
able
to
say
with
the
Apostle
,
we
know
this
,
yea
we
must
be
able
to
say
,
we
certainly
know
this
,
not
onely
by
sense
and
by
experience
,
but
that
we
know
it
from
the
holy
word
of
God
;
and
that
we
are
come
to
the
vnderstanding
of
it
by
the
word
of
God
,
the
word
of
God
reuealing
it
to
vs
,
that
the
earth
is
cursed
for
the
sinne
of
man
,
as
we
reade
Genes
.
3.17
.
and
that
all
and
euerie
creature
in
the
world
lyes
vnder
the
curse
for
mans
sinne
.
How
far
from
this
are
many
men
and
women
in
the
world
,
they
cannot
chuse
but
see
and
discerne
(
if
they
be
not
sottishly
or
wilfully
blind
)
that
the
poore
creatures
in
the
world
as
it
were
grone
vnder
the
burden
of
vanitie
and
corruption
:
Reproofe
of
such
as
do
not
thus
conceiue
of
it
.
their
owne
eyes
and
senses
may
teach
them
thus
much
.
But
alas
,
this
they
conceiue
not
as
they
are
taught
to
conceiue
of
it
by
the
holy
word
of
God
,
The
fruit
of
their
misconceit
of
it
.
as
that
the
poore
creatures
lye
vnder
this
as
vnder
the
curse
of
God
;
this
they
are
not
acquainted
withall
,
and
that
makes
them
many
times
ascribe
the
alterations
and
changes
that
befall
the
creatures
,
and
the
weakenesse
of
the
creatures
to
do
them
seruice
and
to
yeeld
them
comfort
,
to
chance
or
fortune
,
or
to
secondarie
causes
,
Well
,
we
must
be
able
to
say
,
we
know
that
euerie
creature
grones
and
trauels
in
paine
vnder
the
burden
of
vanitie
and
corruption
,
not
onely
by
sense
and
experience
,
but
from
the
holy
word
of
God
,
that
we
are
come
to
the
vnderstanding
of
this
by
the
word
of
God
,
and
that
indeed
we
vnderstand
it
as
the
holy
word
of
God
makes
it
knowne
vnto
vs
,
that
the
poore
creatures
lye
vnder
this
burden
as
vnder
the
curse
of
God
.
And
so
much
be
spoken
briefly
of
that
.
In
the
next
place
obserue
we
,
the
Apostle
here
puts
on
the
creatures
as
it
were
a
person
,
he
brings
them
in
groning
and
trauelling
in
paine
vnder
the
burden
of
vanitie
and
corruption
,
and
longing
after
and
desiring
ease
and
deliuerance
from
it
.
He
makes
the
poore
,
dumbe
,
and
liuelesse
creatures
as
it
were
sensible
of
their
miserie
,
of
that
vanitie
and
corruption
they
lye
vnder
,
yea
so
sensible
of
it
,
as
that
in
their
kind
they
grone
vnder
the
burden
of
it
,
and
as
earnestly
desire
to
be
eased
of
it
and
deliuered
from
it
,
as
a
woman
in
trauell
of
child
,
that
is
full
of
paine
,
desires
to
be
deliuered
of
her
child
.
And
what
may
this
teach
vs
?
surely
thus
much
.
That
we
to
whom
God
hath
giuen
reason
and
vnderstanding
,
are
much
more
to
be
sensible
of
our
corruption
and
miserie
,
The
corruption
of
sinne
that
cleaues
to
our
soules
&
bodies
,
ought
to
be
felt
as
an
heauie
burdē
,
with
an
earnest
desire
to
be
eased
of
it
and
especially
of
that
corruption
of
sinne
that
cleaues
to
our
soules
and
bodies
,
and
of
our
fearefull
miserie
in
regard
of
that
,
we
are
much
more
to
grone
vnder
the
burden
of
sinne
pressing
our
soules
,
and
most
earnestly
to
desire
to
be
eased
of
that
burden
,
and
to
be
deliuered
from
it
.
Chap.
7.
of
this
Epistle
verse
24.
the
Apostle
cries
out
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
He
was
sensible
of
the
very
remainder
of
sin
still
abiding
in
him
,
and
he
groned
vnder
that
burden
,
and
desired
deliuerance
from
it
,
and
that
most
earnestly
.
Philip
.
1.23
.
he
saith
,
He
desired
to
be
loosed
:
that
his
soule
might
be
loosed
from
his
bodie
:
indeed
chiefly
(
as
there
he
speakes
)
that
he
might
be
with
Christ
:
that
he
might
haue
immediate
fellowship
with
Christ
,
and
enioy
fulnesse
of
ioy
and
glorie
with
him
in
heauen
:
yet
no
doubt
one
cause
of
his
desire
was
,
that
he
might
be
freed
from
the
burden
of
sinne
still
abiding
in
him
.
And
thus
doubtlesse
it
is
with
all
Gods
children
,
they
are
sensible
of
that
corruption
of
sinne
that
still
cleaues
to
them
,
and
of
their
fearefull
miserie
and
thraldome
,
and
bondage
in
regard
of
that
,
and
they
grone
vnder
the
burthen
of
the
remainder
of
sinne
still
abiding
in
them
,
and
earnestly
desire
to
be
deliuered
from
it
.
And
it
ought
to
be
thus
with
euery
one
of
vs
,
we
are
to
be
sensible
of
the
corruption
of
sinne
cleauing
to
our
soules
and
bodies
,
and
of
our
miserie
in
regard
of
that
,
&
earnestly
to
desire
to
be
eased
of
that
burthen
,
and
to
be
deliuered
from
it
:
and
there
is
reason
for
it
:
for
why
,
Sinne
cleauing
to
our
soules
and
bodies
,
is
the
onely
thing
that
makes
vs
miserable
,
and
our
sinnes
are
the
cause
of
all
miserie
that
comes
either
to
our selues
or
to
the
creatures
,
and
therefore
we
are
to
grone
vnder
that
burthen
,
and
to
trauell
in
paine
to
be
deliuered
from
it
.
But
alas
where
is
almost
the
man
or
woman
,
that
doth
thus
take
sinne
to
heart
,
The
wonderfull
dulnesse
&
dead
heartednesse
of
many
in
regard
of
sinne
,
discouered
&
iustly
reprooued
.
and
thus
grone
vnder
the
burthen
of
their
owne
sinnes
,
and
trauell
in
paine
to
be
deliuered
from
them
?
Indeed
such
as
haue
true
grace
in
their
hearts
,
do
sigh
and
grone
vnder
the
burthen
of
the
relickes
of
sinne
still
abiding
in
them
,
and
vnder
their
sinfull
infirmities
,
and
with
the
woman
Luke
7.44
.
they
wash
the
feete
of
Christ
with
teares
,
but
as
for
others
,
they
go
lightly
vnder
the
burthen
of
many
fearefull
and
grosse
sinnes
,
they
are
drunkards
,
and
filthy
persons
,
and
yet
they
can
laugh
and
sing
,
and
be
exceeding
iocond
and
pleasant
:
and
this
argueth
the
wonderfull
hardnesse
of
heart
,
that
through
the
custome
of
sinne
they
are
become
senslesse
of
sinne
.
Consider
it
thou
that
art
a
drunkard
,
a
blasphemer
,
or
the
like
;
doth
the
dumbe
and
dead
earth
grone
vnder
the
vanitie
and
corruption
it
lyeth
vnder
,
and
dost
not
thou
grone
vnder
thy
corruptions
and
sinnes
that
cleaue
to
thy
soule
and
bodie
?
Yea
doth
the
earth
grone
vnder
thee
,
and
is
it
wearie
in
bearing
of
thee
,
and
would
it
faine
open
her
mouth
and
swallow
thee
vp
,
because
of
thy
vile
and
grosse
sinnes
?
and
dost
thou
go
lightly
vnder
the
burthen
which
makes
the
earth
grone
vnder
thee
?
Thou
art
then
more
dull
and
dead
hearted
then
the
very
earth
thou
treadest
on
,
and
thou
going
on
in
that
hardnesse
and
deadnesse
of
heart
,
and
vnfeelingnesse
in
regard
of
sinne
,
the
dumbe
and
dead
earth
shall
one
day
rise
vp
in
iudgement
against
thee
:
thinke
on
it
,
and
learne
thou
to
be
sensible
of
sinne
,
yea
let
euery
one
of
vs
learne
by
the
example
of
the
creatures
,
to
be
sensible
of
our
corruptions
and
sinnes
,
and
of
our
fearefull
miserie
,
thraldome
and
bondage
in
regard
of
them
,
and
to
grone
vnder
the
weight
and
burthen
of
them
,
and
to
trauell
in
paine
to
be
deliuered
from
them
,
as
earnestly
as
a
woman
in
paines
of
child-bearing
desires
to
be
deliuered
of
her
child
:
and
to
that
end
learne
we
to
apprehend
sinne
,
and
to
take
notice
of
it
,
in
the
true
nature
of
it
,
and
as
indeed
it
is
in
it selfe
,
namely
:
That
it
is
odious
in
the
sight
of
God
,
and
displeasing
to
the
Lord
,
and
in
it selfe
and
of
it selfe
,
Note
.
makes
vs
liable
to
the
wrath
of
God
,
and
the
curse
of
God
,
which
no
other
thing
in
the
world
doth
.
Not
any
miserie
whatsoeuer
we
endure
,
whether
pouertie
,
sicknesse
,
imprisonment
,
or
such
like
,
makes
vs
miserable
and
liable
to
the
curse
of
God
,
in
it selfe
,
and
of
it selfe
,
but
onely
our
sinnes
.
And
if
this
be
rightly
apprehended
and
duly
considered
,
it
will
make
vs
wearie
of
our
sinnes
,
and
make
vs
grone
vnder
the
burthen
of
them
,
and
earnestly
desire
to
be
deliuered
from
them
,
and
to
vse
all
good
meanes
,
that
we
may
be
freed
and
deliuered
from
the
burthen
of
them
.
Now
in
that
the
Apostle
saith
,
euery
creature
in
this
visible
world
grones
and
trauels
in
paine
vnder
the
burden
of
vanitie
and
the
bondage
of
corruption
,
euen
all
and
euery
one
without
exception
of
any
,
I
might
note
the
extent
of
Gods
anger
and
wrath
against
the
sinne
of
man
,
and
that
the
curse
of
God
for
mans
sinne
hath
a
long
extent
,
and
reacheth
farre
,
but
that
was
partly
touched
before
,
and
therefore
I
passe
by
it
.
We
are
to
marke
further
,
that
the
Apostle
here
bringeth
in
the
creatures
,
groning
and
trauelling
in
paine
,
and
that
ioyntly
together
,
as
it
were
with
one
heart
,
and
with
one
consent
.
He
makes
the
dumbe
and
senslesse
creatures
,
not
onely
after
a
sort
sensible
of
their
miserie
,
of
that
vanitie
and
corruption
they
lie
vnder
,
but
as
it
were
to
condole
and
bemone
one
another
,
and
to
haue
as
it
were
a
fellow
feeling
of
one
anothers
miserie
,
and
so
to
grone
together
,
and
to
trauell
in
paine
together
one
with
another
,
longing
for
ease
and
for
deliuerance
.
We
find
that
the
Lord
by
his
Prophet
bringeth
in
the
dumbe
creatures
,
as
it
were
hearing
the
complaint
one
of
another
.
Hosea
2.21.22
.
saith
he
,
I
will
heare
the
heauens
,
and
the
heauens
shall
heare
the
earth
,
and
the
earth
shall
heare
the
corne
,
and
the
wine
,
and
the
oyle
,
and
they
shall
heare
Izreel
.
Now
what
is
our
lesson
from
hence
?
Surely
this
.
That
men
and
women
to
whom
God
hath
giuen
sense
,
yea
reason
,
and
will
,
and
affections
,
are
much
more
to
haue
a
fellow
feeling
of
one
anothers
miserie
,
and
to
grone
together
vnder
the
burden
one
of
another
,
especially
vnder
the
burden
of
sinne
,
pressing
the
soules
one
of
another
,
and
lying
heauie
on
the
conscience
,
A
fellow
feeling
of
one
anothers
miserie
,
and
a
groning
together
vnder
the
burthen
one
of
another
,
especially
vnder
the
burden
of
sin
pressing
the
conscience
,
is
required
of
vs
and
the
miserie
they
lie
vnder
in
respect
of
their
sinnes
.
Rom
.
12.15
.
the
Apostle
saith
in
expresse
termes
,
that
we
are
to
weepe
with
them
that
weepe
,
and
we
are
to
grone
with
them
that
grone
.
And
Heb
.
13.3
.
saith
the
Author
of
that
Epistle
,
Remember
them
that
are
in
bonds
,
as
though
ye
were
bound
with
them
,
and
them
that
are
in
affliction
,
as
if
ye
were
also
afflicted
in
the
bodie
:
haue
a
fellow
feeling
of
their
bonds
,
and
of
their
afflictions
,
as
if
your selues
were
pressed
with
them
,
and
did
lie
vnder
them
.
And
this
was
Pauls
practise
,
as
himselfe
saith
,
2.
Cor
.
11.29
.
Who
is
weake
,
and
I
am
not
,
and
I
beare
not
part
with
him
in
his
weaknesse
?
Who
is
offended
and
I
burne
not
?
It
is
the
exhortation
of
the
Apostle
,
Colos
.
3.12
.
that
we
put
on
tender
bowels
,
or
bowels
of
mercie
.
The
words
there
vsed
are
very
significant
,
{αβγδ}
,
{αβγδ}
.
they
carrie
this
sence
,
that
we
are
to
haue
our
hearts
possest
with
a
true
touch
&
feeling
of
the
miseries
one
of
another
,
yea
with
a
liuely
sense
of
them
,
as
if
we
our selues
were
in
the
same
case
with
our
brethren
that
are
in
any
distresse
:
we
are
to
grone
with
them
,
when
they
grone
vnder
the
burden
of
any
miserie
,
especially
vnder
the
burden
of
sinne
pressing
their
soules
,
and
lying
heauie
on
their
consciences
,
and
for
the
miseries
they
lye
vnder
in
respect
of
their
sinnes
:
for
why
,
the
reason
&
ground
of
this
truth
is
this
.
All
men
and
women
in
the
world
,
are
of
one
and
the
same
mould
and
matter
,
they
all
partake
of
the
same
substance
,
they
are
all
of
one
flesh
,
Isai
.
58.7
.
And
the
Lord
hath
made
of
one
bloud
all
mankind
,
Acts
17.26
.
And
such
men
and
women
as
are
true
beleeuers
,
are
members
of
one
and
the
same
body
;
and
the
Lord
hath
layd
it
as
a
law
on
the
members
,
that
if
one
suffer
all
suffer
with
it
,
1.
Cor
.
12.26
.
And
therefore
men
and
women
are
to
haue
a
fellow
feeling
of
one
anothers
miserie
,
and
to
grone
together
vnder
the
burthen
one
of
another
,
and
especially
vnder
the
burthen
of
sinne
pressing
the
soules
of
one
another
,
and
lying
hard
on
the
conscience
:
and
therefore
for
the
vse
.
On
this
ground
we
may
conclude
,
that
it
ought
to
be
farre
from
euery
one
of
vs
to
insult
ouer
such
as
are
in
miserie
,
and
to
make
our selues
merrie
with
their
afflictions
,
or
to
take
aduantage
thereupon
to
deale
hardly
with
them
,
It
is
most
barbarous
and
brutish
,
to
adde
affliction
to
affliction
,
by
insulting
ouer
such
as
are
in
miserie
,
or
by
dealing
hardly
with
them
.
and
so
to
adde
affliction
to
affliction
,
and
one
miserie
to
another
,
that
is
most
barbarous
and
brutish
,
and
after
the
manner
of
dogs
,
to
fall
on
him
that
is
downe
in
the
streets
,
and
it
argues
exceeding
hardnesse
of
heart
:
for
the
miseries
of
others
are
as
visible
Sermons
,
mouing
to
pittie
and
to
a
fellow
feeling
;
and
things
seene
,
make
a
deeper
impression
then
things
onely
heard
of
.
We
then
seeing
others
groning
vnder
the
burthen
of
any
miserie
,
to
be
so
farre
from
being
sensible
of
their
miserie
,
and
from
groning
with
them
,
as
that
we
insult
ouer
them
,
and
thereupon
take
aduantage
to
deale
hardly
with
them
,
surely
it
is
an
argument
of
extreame
hardnesse
of
heart
,
and
especially
if
we
deale
thus
with
such
as
grone
vnder
the
burthen
of
sinne
,
as
it
is
the
manner
of
wicked
and
prophane
persons
,
when
they
see
a
man
or
a
woman
groning
vnder
the
burthen
of
sinne
,
troubled
in
mind
and
conscience
for
sinne
,
they
make
but
a
mocke
and
a
iest
of
it
,
and
they
commonly
say
,
such
persons
are
but
melancholicke
fooles
,
or
mad
men
or
women
.
This
argues
extreme
and
monstrous
hardnesse
of
heart
,
and
this
is
to
persecute
those
whom
the
Lord
hath
smitten
,
and
to
adde
to
the
sorrow
of
them
whom
he
hath
wounded
,
Psal
.
69.26
.
and
that
in
an
high
degree
.
And
this
prouoketh
the
Lord
to
anger
exceedingly
,
as
he
saith
by
his
Prophet
Zach
.
1.15
.
Zach
.
1.15
.
I
am
greatly
angrie
against
the
carelesse
heathen
,
for
I
was
angrie
but
a
little
,
and
they
helped
forward
the
affliction
.
And
they
that
thus
do
,
shall
be
sure
at
one
time
or
other
to
find
the
heauie
hand
of
God
on
their
owne
soules
.
And
so
for
a
second
vse
,
learne
we
the
dutie
now
made
knowne
to
vs
,
A
necessarie
dutie
to
be
learned
.
euen
to
haue
a
fellow
feeling
of
one
anothers
miserie
,
&
after
the
example
of
the
poore
dumbe
creatures
,
to
grone
together
vnder
the
burthen
one
of
another
,
and
especially
vnder
the
burthen
of
sinne
,
pressing
the
soules
of
our
brethren
,
and
lying
heauie
on
their
consciences
.
When
we
see
a
man
or
a
woman
groning
vnder
the
burthen
of
sinne
,
and
troubled
in
mind
and
conscience
,
we
are
to
grone
with
them
,
to
mourne
with
them
,
to
pray
for
them
,
to
comfort
them
,
and
to
helpe
them
what
we
may
:
yea
we
are
to
grone
for
the
sins
of
those
who
grone
not
for
themselues
,
being
hardened
in
their
hearts
,
and
hauing
no
sense
nor
feeling
of
them
.
Thus
did
good
Lot
,
as
the
Apostle
witnesseth
of
him
,
2.
Pet
.
2.7
.
he
was
vexed
and
grieued
with
the
vncleane
conuersation
of
the
filthie
Sodomites
:
he
fetched
many
a
sigh
and
sob
,
and
many
a
grone
for
their
filthinesse
,
who
as
the
Apostle
saith
,
Ephes
.
4.19
.
Being
past
feeling
,
gaue
themselues
to
worke
all
vncleannesse
,
euen
with
greedinesse
.
And
we
haue
the
example
of
the
Lord
Iesus
,
Marke
3.5
.
the
text
saith
,
He
looked
about
on
the
people
angerly
,
and
mourning
also
for
the
hardnesse
of
their
hearts
.
They
had
hard
hearts
and
groned
not
for
themselues
,
they
groned
not
for
their
owne
sinnes
,
but
the
Lord
Iesus
he
mourned
and
groned
in
his
heart
for
them
,
and
thus
are
we
to
do
;
we
are
to
grone
with
them
who
feele
the
weight
of
their
sinnes
lying
heauie
on
their
soules
,
and
do
grone
vnder
the
burthen
of
them
.
Note
.
Yea
we
are
to
grone
for
their
sinnes
who
haue
hard
hearts
,
and
neither
do
nor
can
grone
for
themselues
;
and
our
eyes
are
to
poure
out
flouds
of
teares
for
them
who
keepe
not
Gods
Law
,
as
Dauid
saith
and
did
,
Psal
.
119.136
.
And
if
we
do
so
,
surely
it
is
an
argument
that
the
Lord
hath
giuen
vs
soft
and
melting
hearts
,
yea
it
is
an
euidence
to
vs
to
our
comfort
,
that
we
truly
feele
the
burthen
of
sinne
on
our
owne
soules
,
when
we
can
grone
with
others
in
respect
of
sin
pressing
their
soules
:
let
it
be
thought
on
and
remembred
.
One
thing
yet
remaines
to
be
noted
in
this
verse
,
I
will
but
touch
it
in
a
word
.
The
Apostle
saith
,
Euery
creature
groneth
together
with
vs
,
and
to
this
present
,
to
this
very
moment
and
minute
of
time
.
Thus
spake
the
Apostle
in
the
time
when
he
writ
this
Epistle
,
and
thus
may
we
still
say
,
that
euery
creature
grones
with
vs
to
this
very
moment
,
it
is
still
so
:
and
so
the
point
hence
is
this
.
That
the
poore
creatures
in
this
visible
world
,
do
still
as
yet
to
this
very
moment
of
time
,
grone
and
trauell
in
paine
vnder
the
burthen
of
vanitie
and
corruption
,
and
they
shall
lye
vnder
that
burthen
till
the
end
of
the
world
,
The
visible
creatures
in
this
world
shall
lye
vnder
vanitie
&
corruption
till
the
end
of
the
world
.
till
the
day
of
iudgement
.
For
why
,
sinne
still
abides
in
the
world
,
which
is
the
cause
of
that
vanitie
and
corruption
that
cleaues
to
the
creatures
,
and
till
sinne
be
taken
out
of
the
world
,
which
shall
not
be
till
the
day
of
iudgement
,
the
poore
creatures
shall
not
be
freed
from
that
burthen
.
And
howsoeuer
sinne
be
expiate
and
taken
away
from
Gods
chosen
,
in
regard
of
the
guilt
and
punishment
by
the
bloud
of
Christ
,
yet
the
creatures
shall
not
be
freed
from
subiection
to
vanitie
,
and
from
the
bondage
of
corruption
,
till
sinne
be
taken
out
of
the
nature
of
things
,
and
ceasse
to
haue
any
being
in
the
world
.
And
therefore
for
the
vse
:
first
on
this
ground
we
must
learne
in
vsing
the
creatures
,
to
seeke
to
God
that
he
will
be
pleased
to
remoue
from
them
the
curse
that
cleaueth
to
them
.
In
vsing
the
creatures
we
are
to
intreate
God
to
remoue
from
them
the
curse
that
cleaueth
to
them
.
The
poore
creatures
are
still
subiect
to
mutabilitie
,
to
corruption
,
to
alteration
and
change
,
and
they
still
to
this
present
lye
vnder
weakenesse
,
they
are
not
able
to
do
vs
good
vnlesse
the
Lord
remoue
the
curse
from
them
,
and
blesse
them
to
vs
,
and
by
his
blessing
make
them
good
and
comfortable
to
vs
:
it
comes
from
the
blessing
of
God
that
our
meate
doth
feed
vs
,
and
that
our
clothes
keepe
vs
warme
.
If
the
Lord
say
the
word
,
his
creatures
do
vs
good
,
Math
.
4.4
.
If
he
deny
a
blessing
to
them
,
they
can
do
vs
no
good
at
all
:
we
see
it
in
experience
,
some
pine
away
in
the
middest
of
plentie
,
and
hauing
abundance
of
gold
and
siluer
.
And
therefore
we
must
remember
in
vsing
the
creatures
,
to
intreate
the
Lord
to
remoue
from
them
the
curse
that
cleaues
to
them
,
and
that
he
would
blesse
them
to
vs
,
that
they
may
be
for
our
good
and
comfort
.
And
for
a
second
vse
,
it
being
so
that
the
curse
of
God
still
cleaues
to
the
poore
creatures
,
How
men
do
adde
to
the
curse
that
cleaues
to
the
creatures
discouered
.
we
must
take
heed
we
adde
not
to
that
curse
.
How
is
that
,
may
some
say
?
Surely
by
our
desiring
of
the
good
creatures
of
God
,
gold
,
siluer
,
and
the
like
insatiably
,
and
by
seeking
of
them
by
vnlawfull
meanes
,
by
vsurie
,
by
deceit
,
and
the
like
;
we
so
desiring
the
good
creatures
of
God
,
and
so
seeking
of
them
,
we
may
haply
come
to
haue
abundance
of
them
,
but
withall
we
haue
the
curse
of
God
attending
on
that
abundance
,
and
that
abundance
is
giuen
to
vs
in
Gods
wrath
,
and
not
in
his
mercie
.
Salomon
saith
,
Prou.
10.22
.
The
blessing
of
God
it
maketh
rich
,
and
he
addes
no
sorrowes
with
it
.
There
be
riches
with
sorrow
,
&
with
a
mischiefe
,
and
with
the
curse
of
God
attending
on
them
;
yea
riches
desired
insatiably
,
and
sought
after
by
vnlawfull
meanes
,
and
so
obtained
,
bring
the
curse
of
God
on
the
soules
of
them
who
so
get
them
.
And
this
ought
to
abate
the
edge
of
our
affections
from
the
things
of
this
world
,
and
to
make
vs
not
to
loue
them
,
and
desire
them
,
and
to
seeke
after
them
so
eagerly
as
commonly
we
do
.
Come
we
now
to
the
23.
verse
.
VERSE
23.
And
not
onely
the
creature
,
but
we
also
which
haue
the
first
fruites
of
the
Spirit
,
euen
we
do
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
IN
this
verse
our
Apostle
falls
on
his
second
argument
,
whereby
he
prooues
that
the
glorie
wherewith
Gods
children
shall
be
inuested
in
heauen
,
shall
be
both
great
glorie
,
and
also
sure
and
certaine
glorie
:
and
his
argument
here
to
that
purpose
,
is
from
the
expectation
of
the
godly
,
and
of
true
beleeuers
,
that
they
also
expect
and
looke
for
that
glorie
,
and
waite
for
it
,
and
therefore
it
must
needs
be
both
great
glorie
,
and
also
sure
and
certaine
glorie
,
Not
onely
the
creature
,
but
we
also
(
saith
the
Apostle
)
which
haue
receiued
the
first
fruites
of
the
Spirit
,
do
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
And
that
is
the
dependance
of
this
verse
on
foregoing
matter
,
and
the
generall
drift
of
the
Apostle
in
it
.
In
this
verse
considered
by
it selfe
,
we
haue
layd
before
vs.
First
,
a
description
of
the
godly
and
true
beleeuers
,
that
they
are
thus
qualified
,
they
are
such
as
haue
the
first
fruites
of
the
Spirit
:
We
which
haue
the
first
fruites
of
the
Spirit
,
wherein
is
also
implied
the
cause
of
their
expecting
and
looking
for
fulnesse
of
glorie
in
heauen
,
and
their
waiting
for
it
,
because
here
they
haue
the
first
fruites
,
as
it
were
a
taste
and
a
beginning
of
it
.
Then
secondly
,
he
makes
knowne
the
practise
of
true
beleeuers
,
hauing
the
first
fruites
of
the
Spirit
,
in
two
words
,
as
first
,
that
they
sigh
or
grone
▪
and
secondly
,
that
they
waite
.
Their
sighing
or
groning
is
further
set
forth
by
the
manner
or
measure
of
it
,
that
it
is
in
themselues
,
We
do
sigh
in
our selues
:
and
their
waiting
is
further
amplified
by
the
thing
they
waite
for
,
and
that
is
here
said
to
be
adoption
,
and
that
againe
further
explaned
to
be
the
redemption
of
the
bodie
.
Waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
I
will
now
stand
awhile
to
open
the
sence
and
meaning
of
the
words
of
this
verse
.
And
not
onely
the
creature
.
Interpretation
.
The
word
signifying
creature
,
is
not
in
the
originall
,
but
it
is
of
necessity
to
be
supplyed
,
and
may
well
be
added
to
make
vp
the
sence
answerable
to
the
former
verse
:
Euerie
creature
groneth
with
vs
also
;
and
not
onely
the
creature
or
the
whole
creation
,
But
we
also
which
haue
the
first
fruits
of
the
Spirit
.
Some
would
haue
the
Apostles
onely
here
to
be
meant
,
when
the
Apostle
saith
we
,
because
they
receiued
the
excellent
and
miraculous
gifts
of
the
Spirit
:
but
the
word
we
,
is
rather
to
be
taken
as
signifying
all
true
beleeuers
,
the
Apostle
neither
in
the
foregoing
nor
in
the
verses
following
speaking
of
himselfe
as
an
Apostle
,
but
as
a
true
beleeuer
,
together
with
the
true
beleeuing
Romans
.
And
in
the
next
verse
he
saith
,
We
are
saued
by
grace
:
which
is
not
proper
to
the
Apostles
onely
,
but
to
all
;
and
therefore
the
word
we
,
is
meant
I
and
you
,
and
all
true
beleeuers
.
Hauing
the
first
fruits
of
the
Spirit
.
The
Apostle
herein
alludes
to
the
manner
of
the
Church
in
the
old
Testament
;
the
manner
of
the
Iewes
in
the
time
of
the
Law
was
to
offer
their
first
fruits
to
God
,
as
the
Lord
had
commanded
them
,
partly
to
shew
their
thankfulnesse
to
God
for
bringing
them
into
the
land
of
Canaan
,
Deut
.
26.
from
the
beginning
to
the
12.
verse
:
and
partly
to
sanctifie
the
rest
of
their
crop
,
as
we
find
Leuit
.
23.10.11.12.13
.
&c.
And
to
this
the
Apostle
alludes
here
on
this
manner
:
that
as
by
offering
the
first
fruits
by
the
Iewes
,
the
rest
of
their
crop
was
sanctified
,
and
thereby
they
had
certaine
hope
of
a
good
haruest
,
and
that
they
should
enioy
the
rest
of
their
crop
in
due
season
:
so
the
portion
of
sauing
and
spirituall
grace
that
Gods
children
haue
here
,
and
the
speciall
gifts
of
the
Spirit
peculiar
to
Gods
elect
here
bestowed
on
them
,
as
calling
,
faith
,
iustification
,
sanctification
,
peace
of
conscience
,
spirituall
ioy
,
hope
,
loue
,
repentance
,
and
the
like
,
are
as
it
were
first
fruits
to
them
,
euen
pawnes
and
pledges
to
them
that
they
shall
hereafter
haue
the
perfection
and
the
accomplishment
of
them
,
and
the
fulnesse
of
ioy
,
and
the
whole
masse
of
glorie
promised
to
them
.
And
so
the
meaning
of
the
Apostle
is
,
we
which
haue
the
beginnings
of
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
peculiar
to
Gods
elect
,
as
pledges
of
perfection
,
and
the
accomplishment
of
them
hereafter
,
and
of
the
fulnesse
of
ioy
and
glorie
promised
to
vs
:
euen
we
sigh
in
our selues
.
We
sigh
or
grone
:
that
is
,
we
feeling
the
weight
and
burden
of
our
corruption
and
miserie
,
do
sigh
and
grone
vnder
it
.
In
our selues
:
that
is
,
in
truth
,
and
from
our
very
heart
roote
,
not
fainedly
in
shew
onely
.
Waiting
for
,
and
constantly
,
and
patiently
expecting
and
looking
for
the
adoption
.
By
adoption
,
we
are
not
here
to
vnderstand
that
which
followeth
on
the
iustification
of
true
beleeuers
,
and
is
annexed
to
it
,
but
the
consummation
of
adoption
,
the
manifestation
of
it
,
when
Gods
children
shall
be
put
in
full
possession
of
their
Fathers
inheritance
,
which
the
Apostle
expounding
himselfe
,
cals
the
redemption
of
the
bodie
.
Now
touching
these
words
,
know
that
there
is
a
double
redemption
,
Redemption
of
Gods
children
twofold
.
one
which
Gods
children
haue
by
faith
,
spoken
of
Ephes
.
1.7
.
and
Coloss
.
1.14
.
and
the
other
which
they
shall
haue
at
the
day
of
iudgement
,
and
that
shall
be
a
full
deliuerance
and
freedome
from
all
corruption
and
miserie
.
And
the
Apostle
here
speakes
of
the
redemption
of
our
bodie
,
because
the
bodie
of
a
child
of
God
is
rotting
in
the
graue
when
his
soule
is
in
heauen
,
and
is
last
redeemed
and
freed
from
corruption
and
miserie
:
and
when
the
bodies
of
true
beleeuers
shall
be
freed
from
corruption
and
miserie
,
then
shall
their
glorie
be
consummate
and
perfect
.
And
this
is
that
redemption
Christ
speakes
of
,
Luk
.
21.28
.
Looke
vp
and
lift
vp
your
heads
,
for
your
redemption
draweth
neare
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
And
not
onely
the
creature
we
spake
of
before
,
but
I
,
and
you
,
and
all
true
beleeuers
,
who
haue
the
beginnings
of
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
gifts
that
are
peculiar
to
Gods
elect
,
as
pawnes
,
and
pledges
of
perfection
,
and
accomplishment
of
them
hereafter
;
and
of
the
fulnesse
of
ioy
and
glorie
promised
to
vs
,
in
time
to
be
giuen
to
vs
,
euen
we
feeling
the
weight
and
burden
of
our
corruption
and
miserie
,
do
sigh
and
grone
vnder
it
,
and
that
truly
from
our
verie
hearts
desiring
ease
and
deliuerance
,
constantly
and
patiently
expecting
and
looking
for
the
consummation
of
our
adoption
,
and
the
manifestation
of
it
,
euen
a
full
deliuerance
from
all
corruption
and
miserie
,
and
that
in
our
bodies
which
shall
be
last
of
all
freed
and
deliuered
,
and
for
consummation
and
fulnesse
of
glorie
which
we
shall
haue
at
the
day
of
iudgement
,
at
the
comming
of
Christ
to
iudgement
.
Now
first
obserue
we
,
that
the
Apostle
here
puts
downe
Gods
children
as
a
distinct
member
from
the
creature
;
he
saith
,
Not
onely
the
creature
,
but
we
also
:
thereby
giuing
vs
to
vnderstand
,
that
though
Gods
children
be
his
creatures
as
other
things
be
,
yet
they
are
more
then
so
.
And
the
point
hence
is
this
.
That
Gods
children
are
the
creatures
of
God
as
other
things
in
the
world
be
,
and
they
are
more
then
so
,
they
are
much
more
then
that
they
are
by
creation
.
Gods
children
are
much
more
thē
that
they
are
by
creation
.
Gods
children
are
not
onely
partakers
of
that
common
benefite
common
to
them
with
the
earth
,
and
elements
,
and
bruite
beasts
,
to
be
the
worke
of
the
Lords
hands
,
but
they
are
also
partakers
of
a
further
benefit
,
they
are
created
anew
,
and
they
are
made
new
creatures
,
as
the
Apostle
speakes
,
1.
Corinth
,
5.15
.
If
any
man
be
in
Christ
,
{αβγδ}
,
Let
him
be
a
new
creature
,
or
he
is
a
new
creature
.
And
Galat
.
6.15
.
the
Apostle
saith
,
Neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
:
a
new
creation
.
And
this
new
creature
is
vouchsafed
to
all
Gods
children
,
they
are
framed
anew
in
their
mindes
,
wils
,
affections
,
in
all
the
powers
of
their
soules
,
and
in
all
the
parts
and
members
of
their
bodies
,
not
in
the
substance
of
them
,
but
in
regard
of
holinesse
and
righteousnesse
,
according
to
the
image
of
God
in
which
man
was
first
created
.
And
the
ground
of
this
is
.
The
promise
of
God
we
reade
of
,
Ezech
.
36.26
.
A
new
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
.
The
Lord
hath
promised
to
make
his
chosen
anew
,
to
frame
in
them
new
minds
,
and
throughout
to
renew
them
;
and
he
will
be
as
good
as
his
word
,
he
will
make
them
new
creatures
.
And
for
vse
,
in
the
first
place
we
must
looke
that
it
be
thus
with
euerieone
of
vs
,
that
we
be
not
onely
the
creatures
of
God
as
other
things
in
the
world
be
,
but
that
we
be
framed
anew
,
and
made
new
creatures
in
Iesus
Christ
.
We
must
looke
that
we
be
made
new
creatures
in
Iesus
Christ
.
Many
poore
ignorant
soules
thinke
they
haue
matter
of
comfort
inough
in
this
,
that
they
are
Gods
creatures
,
and
they
say
,
they
are
the
poore
creatures
of
God
,
and
he
hath
made
them
,
and
they
hope
he
will
be
good
to
them
and
saue
them
,
they
hope
God
made
them
not
to
damne
them
.
But
alas
,
if
men
or
women
haue
no
better
ground
of
comfort
then
this
,
that
they
are
Gods
creatures
,
they
are
in
a
poore
and
miserable
case
,
the
oxe
or
the
asse
is
in
that
respect
as
neare
heauen
as
they
,
for
they
are
also
Gods
creatures
.
Yea
know
,
whosoeuer
thou
art
,
if
thou
content
thy selfe
in
this
,
that
thou
art
Gods
creature
,
and
neuer
labour
for
further
ground
of
comfort
,
but
so
liue
and
so
dye
,
thou
art
in
a
farre
worse
case
then
the
bruite
creatures
,
then
the
very
toade
or
venomous
serpent
:
for
the
death
of
the
bruite
creature
is
to
it
an
end
of
all
miserie
,
but
thy
death
to
thee
is
a
beginning
of
endlesse
woe
without
ease
or
remedie
.
And
therefore
rest
not
on
this
,
that
thou
art
the
creature
of
God
,
but
labour
thou
to
be
made
a
new
creature
in
Iesus
Christ
,
and
neuer
rest
till
thou
be
framed
anew
in
thy
mind
,
will
,
and
affections
,
according
to
the
image
of
God
,
in
true
holinesse
and
righteousnesse
,
and
that
indeed
will
yeeld
thee
true
comfort
both
in
life
and
death
.
And
so
for
a
second
vse
,
How
precious
Gods
children
are
to
God
in
regard
of
their
new
creation
.
it
is
matter
of
great
comfort
to
Gods
children
,
that
they
are
created
anew
,
and
made
new
creatures
in
Iesus
Christ
,
and
that
they
haue
the
image
of
God
stamped
on
them
;
for
doubtlesse
the
Lord
doth
more
esteeme
of
them
then
he
doth
of
all
other
creatures
in
the
world
,
then
he
doth
of
the
most
goodly
&
glorious
creatures
,
the
Sunne
,
Moone
,
and
starres
,
yea
then
he
doth
of
other
men
that
are
reasonable
creatures
as
well
as
they
,
be
they
neuer
so
rich
or
great
in
the
world
.
As
a
father
who
hath
in
him
the
true
affection
of
a
father
,
makes
more
reckoning
and
account
of
his
child
begotten
of
his
owne
bodie
,
and
that
beares
his
image
and
is
most
like
to
him
,
then
he
doth
of
his
gold
or
siluer
though
he
haue
abundance
;
and
so
the
Lord
esteemes
more
of
one
of
his
children
whom
he
hath
begotten
by
the
immortall
seed
of
his
word
,
and
by
the
worke
of
his
Spirit
,
and
framed
anew
in
his
beloued
the
Lord
Iesus
the
Sonne
of
his
loue
,
then
he
doth
of
all
other
creatures
in
the
world
.
And
for
his
childrens
sake
he
reprooues
kings
,
alters
the
course
of
nature
,
and
many
times
turnes
vpside
downe
the
estate
of
things
in
the
world
.
Yea
on
their
being
depends
the
continuance
of
this
world
:
Note
.
when
Gods
children
shall
be
all
sealed
and
sanctified
,
and
their
number
fully
accomplished
,
then
shall
heauen
and
earth
go
together
,
and
this
world
shall
haue
an
end
,
so
deare
and
precious
are
Gods
children
to
him
.
And
this
is
to
be
thought
on
to
the
comfort
of
all
that
finde
themselues
created
anew
,
and
made
new
creatures
in
Iesus
Christ
.
In
the
next
place
,
the
description
of
the
godly
and
true
beleeuers
here
giuen
by
the
Apostle
,
comes
to
be
considered
and
stood
on
:
the
Apostle
thus
describing
the
godly
and
true
beleeuers
,
that
they
are
such
as
haue
the
first
fruits
of
the
Spirit
:
that
is
,
as
we
shewed
,
such
as
haue
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
peculiar
to
Gods
elect
,
as
pawnes
and
pledges
to
them
of
the
perfection
of
them
hereafter
,
and
of
fulnesse
of
ioy
and
glorie
in
heauen
,
which
the
Lord
hath
promised
to
them
in
time
to
be
giuen
them
.
Now
from
this
description
we
may
raise
two
conclusions
,
I
will
speake
of
them
in
order
:
as
first
this
.
The
beginnings
of
true
sauing
grace
in
Gods
children
,
and
speciall
gifts
of
the
Spirit
,
are
as
sufficient
pawnes
and
pledges
of
perfection
of
grace
,
and
of
fulnesse
of
ioy
&
glory
hereafter
to
be
giuen
to
them
in
heauen
.
That
the
beginnings
of
true
sauing
grace
in
Gods
children
,
and
the
speciall
gifts
of
the
Spirit
,
and
gifts
peculiar
to
Gods
elect
bestowed
on
them
,
are
as
sufficient
pawnes
and
pledges
to
assure
them
,
that
hereafter
they
shall
haue
full
perfection
of
grace
,
and
fulnesse
of
ioy
and
glorie
in
heauen
.
As
the
Israelites
by
offering
their
first
fruites
had
good
hope
of
a
good
haruest
,
and
that
they
in
time
should
reape
the
rest
of
their
crop
:
so
Gods
children
by
the
beginnings
of
true
sauing
grace
,
and
by
the
speciall
gifts
of
the
Spirit
of
God
here
bestowed
on
them
,
may
conceiue
certaine
hope
and
assurance
both
of
perfection
of
grace
,
and
of
fulnesse
of
ioy
and
glorie
hereafter
to
be
giuen
to
them
in
heauen
.
1.
Corinth
.
1.22
.
1.
Cor
.
1.22
.
the
Apostle
speaking
of
himselfe
and
of
other
true
beleeuers
,
saith
,
God
hath
sealed
vs
,
and
hath
giuen
the
earnest
of
the
Spirit
in
our
hearts
.
He
compares
the
Spirit
of
God
giuen
to
his
children
to
an
earnest
pennie
,
that
as
men
do
assure
others
that
they
will
pay
thē
the
whole
summe
due
for
this
or
that
,
by
giuing
them
an
earnest
pennie
;
so
the
Lord
doth
giue
his
children
here
in
this
world
the
speciall
gifts
of
his
Spirit
,
as
it
were
part
of
payment
,
and
as
an
earnest
pennie
,
the
better
to
assure
them
that
in
due
time
they
shall
receiue
fulnesse
both
of
grace
and
glorie
.
And
to
the
same
purpose
speakes
the
Apostle
.
Ephess
.
1.13.14
.
Ephe
.
1.13.14
saith
he
,
Ye
were
sealed
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
:
that
is
,
as
an
earnest
giuen
vs
of
God
,
doth
confirme
to
vs
our
heauenly
inheritance
,
and
assure
vs
that
in
time
we
shall
receiue
the
fulnesse
of
grace
and
glorie
.
Ephes
.
4.30
.
And
in
the
4.
Chap.
of
that
Epistle
verse
30.
saith
the
Apostle
,
Grieue
not
the
holy
Spirit
of
God
,
by
whom
ye
are
sealed
vnto
the
day
of
●edemption
:
as
if
he
had
said
,
By
whom
ye
are
confirmed
in
assurance
of
a
full
redemption
,
euen
of
a
full
deliuerance
from
all
corruption
and
miserie
,
and
of
a
full
accomplishment
and
perfection
both
of
grace
and
glorie
in
time
to
be
giuen
to
you
.
These
places
do
sufficiently
cleare
and
confirme
the
truth
of
the
point
in
hand
,
that
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
peculiar
to
Gods
elect
,
bestowed
on
Gods
children
,
are
as
sufficient
pawnes
and
pledges
to
assure
them
that
hereafter
they
shall
haue
perfection
of
grace
,
and
fulnesse
of
ioy
and
glorie
in
heauen
.
And
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
the
gifts
peculiar
to
Gods
elect
,
are
Gods
loue
tokens
bestowed
on
his
chosen
,
euen
tokens
and
testimonies
of
his
speciall
loue
to
them
,
yea
of
his
vnchangeable
loue
,
of
that
loue
of
his
wherewith
he
loued
them
before
the
world
was
,
and
wherewith
he
will
loue
them
for
euer
.
And
againe
,
the
Lord
hauing
begun
the
worke
of
true
sauing
grace
in
his
children
,
and
hauing
bestowed
on
them
the
speciall
gifts
of
his
Spirit
,
the
gifts
peculiar
to
his
chosen
,
he
will
certainly
accomplish
and
perfect
his
owne
good
worke
in
them
;
he
is
able
to
do
it
,
none
can
hinder
him
,
and
he
is
most
willing
to
do
it
:
yea
the
Apostle
saith
,
1.
Corinth
.
1.8.9
.
that
he
will
confirme
his
children
to
the
end
,
because
he
is
faithfull
.
He
reasons
from
the
nature
of
God
,
he
is
most
faithfull
and
true
in
his
word
and
promises
,
and
therefore
he
will
confirme
his
children
,
Who
shall
(
saith
he
)
confirme
you
vnto
the
end
,
that
ye
may
be
blamelesse
in
the
day
of
our
Lord
Iesus
Christ
:
and
then
he
subioynes
as
the
ground
of
that
,
God
is
faithfull
by
whom
ye
are
called
vnto
the
fellowship
of
his
Sonne
Iesus
Christ
our
Lord
.
And
Philip
.
1.6
.
the
Apostle
saith
expresly
,
that
the
Lord
who
hath
begun
the
good
worke
in
his
children
,
will
performe
it
vntill
the
day
of
Iesus
Christ
:
he
will
certainly
accomplish
it
.
And
therefore
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
the
gifts
peculiar
to
Gods
elect
bestowed
on
Gods
children
,
are
as
sufficient
pawnes
and
pledges
to
assure
them
that
hereafter
they
shall
haue
both
perfection
of
grace
,
and
also
fulnesse
of
ioy
and
glorie
in
heauen
.
Now
then
for
the
vse
,
first
on
this
ground
of
truth
we
are
to
take
notice
of
the
wonderfull
and
vnspeakeable
mercie
and
goodnesse
of
God
towards
his
children
.
The
wonderfull
and
vnspeakeable
goodnesse
of
God
towards
his
ch●ldren
manifested
,
in
that
he
makes
knowne
to
them
that
he
hath
prouided
fulnesse
of
ioy
and
glory
for
them
in
heauen
.
The
Lord
hath
not
onely
prouided
and
layed
vp
fulnesse
of
ioy
and
glorie
for
his
children
in
heauen
,
but
he
is
pleased
out
of
the
abundance
of
his
loue
and
riches
of
his
mercie
,
to
make
it
knowne
to
them
that
he
hath
so
prouided
for
them
,
yea
to
giue
them
here
in
this
world
pawnes
and
pledges
of
it
,
euen
sufficient
to
assure
them
that
they
shall
in
time
be
put
in
full
possession
of
it
.
The
Lord
knowes
our
vnbeleeuing
mould
,
that
we
are
full
of
doubting
,
and
full
of
vnbeliefe
,
and
he
is
pleased
to
prouide
against
it
in
his
children
,
and
to
giue
to
them
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
his
Spirit
,
as
pawnes
and
pledges
of
his
loue
to
them
,
and
the
better
to
ascertaine
them
touching
his
gracious
purpose
of
bringing
them
to
their
heauenly
inheritance
,
and
that
in
time
they
shall
haue
fulnesse
of
ioy
and
glorie
in
heauen
.
And
in
this
respect
Gods
children
cannot
sufficiently
magnifie
Gods
goodnesse
and
mercie
towards
them
.
Excellent
comfort
to
such
as
find
in
themselues
the
beginnings
of
true
sauing
grace
,
and
the
special
gifts
of
Gods
Spirit
.
Againe
for
a
second
vse
:
is
it
so
that
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
Gods
Spirit
,
the
gifts
peculiar
to
Gods
elect
bestowed
on
them
,
are
as
pawnes
and
pledges
sufficient
to
assure
them
that
hereafter
they
shall
haue
both
perfection
of
grace
,
and
also
fulnesse
of
ioy
and
glorie
in
heauen
?
Then
here
is
a
ground
of
excellent
comfort
to
all
that
finde
in
themselues
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
Gods
Spirit
,
the
gifts
peculiar
to
Gods
elect
:
they
may
thereupon
certainly
conclude
to
the
comfort
of
their
owne
soules
,
that
they
shall
in
time
be
possest
of
fulnesse
of
ioy
and
glorie
in
heauen
,
and
they
are
to
be
fully
perswaded
of
it
.
Though
we
will
not
sometimes
trust
a
man
on
his
word
,
or
on
his
bill
,
or
bond
,
yet
on
a
sufficient
pawne
we
dare
trust
any
man
,
and
shall
we
not
then
trust
the
Lord
on
so
good
and
sufficient
a
pawne
lying
with
vs
,
as
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
the
gifts
peculiar
to
Gods
elect
?
Oh
we
are
thereupon
to
be
fully
perswaded
,
that
the
Lord
will
one
day
bring
vs
into
the
possession
of
the
heauenly
inheritance
,
and
that
we
shall
assuredly
in
time
come
to
enioy
the
fulnesse
of
ioy
and
glorie
in
heauen
.
I
know
it
is
a
point
of
controuersie
betweene
vs
and
the
Papists
,
and
they
say
,
that
none
can
in
this
life
be
assured
that
they
shall
hereafter
enioy
life
and
glorie
in
heauen
.
I
will
not
enter
the
controuersie
,
but
consider
we
thus
much
;
can
a
man
or
a
woman
haue
the
first
fruits
of
the
Spirit
,
and
then
be
disappointed
of
the
ioy
and
glorie
in
heauen
?
Hath
the
Lord
begun
a
good
worke
in
his
children
,
and
will
not
he
perfect
it
?
Why
surely
the
sauing
grace
that
Gods
children
here
haue
,
is
a
beginning
of
that
glorious
being
they
shall
receiue
in
heauen
,
it
is
the
same
for
substance
,
differing
onely
in
degree
.
And
therefore
doubtlesse
,
such
as
haue
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
the
gifts
peculiar
to
Gods
elect
,
may
thereupon
certainly
perswade
themselues
,
that
they
shall
in
time
come
to
haue
perfection
of
grace
,
and
fulnesse
of
ioy
and
glorie
in
heauen
,
and
that
may
be
a
ground
of
sweet
comfort
to
them
.
Yea
,
will
some
say
,
it
is
indeed
matter
of
great
comfort
to
such
as
haue
the
beginnings
of
true
sauing
grace
,
and
the
speciall
gifts
of
the
Spirit
of
God
,
and
the
gifts
peculiar
to
Gods
elect
:
but
how
shall
I
know
,
that
the
grace
I
haue
is
true
sauing
grace
,
and
the
gifts
of
Gods
Spirit
bestowed
on
me
are
the
speciall
gifts
of
the
Spirit
,
and
such
as
are
peculiar
to
Gods
elect
?
Hypocrites
may
go
farre
,
they
may
seeme
to
haue
the
first
fruites
of
the
Spirit
,
They
may
be
enlightened
,
and
taste
of
the
heauenly
gift
,
they
may
be
partakers
of
the
gifts
of
the
Spirit
,
they
may
taste
of
the
heauenly
gift
,
and
the
powers
of
the
world
to
come
,
Heb
.
6.4.5
.
how
then
shall
I
know
that
the
grace
I
haue
is
true
grace
,
and
the
gifts
of
the
Spirit
of
God
bestowed
on
me
,
are
the
speciall
gifts
of
the
Spirit
of
God
peculiar
to
his
elect
,
and
so
pawnes
and
pledges
sufficient
to
assure
me
that
in
time
to
come
I
shall
haue
perfection
of
grace
,
and
fulnesse
of
ioy
and
glorie
in
heauen
?
I
answer
:
thou
shalt
know
it
by
three
things
,
by
the
roote
of
that
grace
,
by
the
extent
of
it
,
By
three
things
a
man
may
know
that
the
grace
that
is
in
him
is
true
sauing
grace
.
and
by
the
speciall
working
of
it
,
as
:
First
,
by
the
roote
of
it
,
if
the
grace
that
is
in
thee
come
from
Christ
as
the
roote
:
for
Christ
is
not
onely
the
author
of
spirituall
life
,
as
the
Father
and
the
holy
Ghost
,
but
he
is
also
the
cause
of
it
,
and
he
hath
it
in
himselfe
,
that
he
may
conuey
it
to
all
that
truly
beleeue
in
him
:
he
is
an
appointed
head
to
the
Church
,
Ephes
.
1.22
.
He
is
the
Lord
of
life
,
Act.
3.15
.
He
is
a
quickening
Spirit
,
1.
Cor
.
15.45
.
And
if
the
grace
that
is
in
thee
come
from
Christ
as
the
roote
of
it
,
and
Christ
liues
in
thee
as
the
roote
of
a
tree
liues
in
the
branches
of
it
,
and
thou
art
able
to
say
with
the
Apostle
,
Galat
.
2.20
.
Galat
.
2.20
.
Christ
liues
in
me
,
and
I
haue
in
me
in
some
measure
the
mind
of
Christ
,
the
disposition
of
Christ
,
and
the
affection
of
Christ
,
I
mind
the
will
of
God
to
do
it
,
it
is
meate
and
drinke
to
me
to
do
it
,
I
mind
the
glorie
of
God
,
I
seeke
it
vnfainedly
;
then
is
the
grace
that
is
in
thee
true
grace
.
Secondly
,
by
the
extent
of
it
,
if
the
grace
that
is
in
thee
do
extend
and
reach
it selfe
to
all
the
powers
of
thy
soule
,
and
to
all
the
parts
of
thy
bodie
,
thou
art
wrought
on
throughout
,
and
there
is
a
proportionable
measure
of
grace
in
all
the
powers
of
thy
soule
,
and
in
all
the
parts
and
members
of
thy
bodie
,
and
the
grace
that
is
in
thee
,
doth
reach
also
to
all
the
parts
of
thy
life
,
for
true
grace
spreadeth
it selfe
ouer
the
whole
man
.
And
hence
is
renouation
called
a
new
birth
,
and
a
new
creation
,
and
a
putting
off
of
the
old
man
,
and
a
putting
on
of
the
new
man
:
And
true
grace
holdeth
out
and
increaseth
,
though
indeed
sometimes
it
may
be
interrupted
by
some
strong
temptation
,
or
some
grieuous
affliction
,
yet
it
getteth
strength
againe
afterwards
,
and
it
growes
stronger
daily
.
Thirdly
,
by
the
speciall
working
of
grace
:
if
the
grace
that
is
in
thee
do
worke
in
thee
vprightnesse
of
heart
,
so
that
now
thou
dost
loue
all
good
things
because
they
are
good
,
as
well
as
one
,
and
hate
all
sinnes
because
they
are
sinnes
and
displeasing
to
God
,
as
well
as
one
sinne
,
as
well
Sabbath
breaking
as
whoredome
,
drunkennesse
,
and
the
like
,
because
the
Lord
hath
forbidden
the
one
as
well
as
the
other
.
And
thou
dost
thus
hate
sinne
,
both
in
thy selfe
and
in
all
others
,
as
Dauid
saith
,
Psal
.
119.6
.
Thou
hast
respect
to
all
the
commandements
of
God
,
and
thou
hast
now
a
single
care
to
please
and
to
glorifie
God
in
all
things
,
and
a
willingnesse
in
thee
to
obey
the
will
of
God
in
euery
particular
thing
made
knowne
to
thee
out
of
his
word
that
concernes
thee
within
the
compasse
of
thy
place
and
calling
,
and
that
freely
,
as
if
there
were
no
law
to
compell
thee
,
no
heauen
to
reward
thee
,
nor
hell
to
punish
euill
doers
;
yea
to
obey
the
will
of
God
in
euery
thing
,
though
it
be
against
thy
profit
,
thy
pleasure
,
thy
credit
,
thy
libertie
,
thine
ease
,
or
the
liking
of
carnall
friends
,
and
such
like
.
And
now
thou
dost
not
content
thy selfe
in
the
good
things
thou
hast
done
,
either
in
leauing
sinne
,
or
in
drawing
neare
to
God
,
but
thou
dost
still
go
forward
,
and
euery
day
get
ground
of
sinne
,
and
breake
off
some
corruption
,
and
euery
day
draw
nearer
to
God
,
as
the
Apostle
saith
,
Philip
.
3.13.14
.
Thou
forgettest
that
which
is
behind
,
and
dost
endeauour
thy selfe
to
do
that
which
is
before
,
and
presse
forward
towards
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
And
now
thou
louest
good
men
,
because
they
are
good
,
be
they
neuer
so
poore
,
or
of
neuer
so
meane
condition
,
and
thou
louest
good
things
in
others
as
well
as
in
thy selfe
,
thou
dost
not
now
enuie
or
despise
the
good
gifts
thou
seest
in
others
,
though
they
be
thine
enemies
;
but
thou
dost
like
and
approue
of
them
,
and
blesse
God
for
them
,
and
giue
him
glorie
for
them
,
and
thou
seekest
to
profit
by
them
,
and
thereuppon
takest
aduantage
to
labour
for
the
same
gifts
in
thy selfe
.
If
it
be
thus
with
thee
,
if
the
grace
that
is
in
thee
thus
come
from
a
right
roote
,
namely
,
from
Christ
Iesus
,
and
be
thus
extended
,
and
doth
thus
reach
it selfe
ouer
all
the
powers
and
faculties
of
thy
soule
,
and
ouer
all
the
parts
and
members
of
thy
bodie
,
and
to
all
the
parts
of
thy
life
,
and
haue
this
speciall
working
in
thee
,
working
in
thee
vprightnesse
of
heart
,
louing
all
good
things
because
they
are
good
,
and
hating
all
sinnes
because
they
are
sinnes
and
displeasing
to
God
,
then
is
the
grace
that
is
in
thee
true
sauing
grace
,
and
the
gifts
of
the
Spirit
of
God
bestowed
on
thee
are
speciall
gifts
,
proper
to
Gods
children
,
and
thou
art
now
gone
beyond
an
hypocrite
,
and
thou
maist
thereupon
conclude
,
to
the
comfort
of
thine
owne
soule
,
thou
art
in
the
state
of
grace
,
and
that
thou
shalt
in
time
haue
perfection
of
grace
,
and
fulnesse
of
ioy
,
and
glorie
giuen
thee
in
heauen
:
and
hereby
let
euery
one
trie
himselfe
.
Come
we
now
to
the
second
thing
offered
to
vs
from
this
description
of
the
godly
and
true
beleeuers
,
that
they
are
such
as
haue
the
first
fruites
of
the
Spirit
.
I
said
that
from
this
description
we
might
gather
and
raise
two
conclusions
:
the
first
we
haue
spoken
of
.
Now
the
second
is
this
,
that
in
this
life
Gods
children
haue
not
fulnesse
and
perfection
of
sauing
grace
bestowed
on
them
,
but
onely
some
part
and
portion
of
it
,
euen
so
much
as
the
Lord
in
his
wisedome
seeth
meete
and
fit
for
them
.
Gods
children
haue
not
fulnesse
and
perfection
of
grace
in
them
in
this
life
,
but
only
so
much
as
the
Lord
in
his
wisedome
seeth
meete
and
fit
for
them
.
They
haue
here
onely
the
first
fruites
of
sauing
grace
,
not
a
full
haruest
of
it
.
And
as
the
first
fruites
among
the
Iewes
were
but
an
handfull
in
comparison
of
their
whole
crop
and
full
haruest
:
so
the
sauing
graces
and
gifts
of
God
proper
to
Gods
chosen
,
here
in
this
life
bestowed
on
Gods
children
,
are
but
as
an
handfull
,
euen
a
small
measure
in
comparison
of
that
fulnesse
and
perfection
of
them
that
shall
be
giuen
to
them
in
heauen
.
And
to
this
purpose
also
sits
that
comparison
of
an
earnest
,
the
speciall
gifts
and
graces
of
the
Spirit
of
God
being
compared
to
an
earnest
in
the
places
before
cited
.
And
as
an
earnest
is
but
a
little
in
comparison
of
the
whole
summe
,
haply
a
shilling
,
or
ten
shillings
,
giuen
in
earnest
for
the
payment
of
an
hundred
pounds
or
more
:
so
are
the
speciall
gifts
and
graces
of
God
,
here
giuen
to
Gods
children
,
but
a
small
thing
in
comparison
of
that
fulnesse
of
grace
they
shall
hereafter
receiue
in
the
kingdome
of
heauen
.
1.
Cor
.
13.9
.
1.
Cor
.
13.9
.
the
Apostle
saith
,
We
know
but
in
part
.
The
most
regenerate
in
this
life
,
they
know
but
in
part
,
and
their
loue
and
other
graces
that
are
in
them
are
proportionable
,
they
haue
here
in
this
world
the
sauing
gifts
and
graces
of
Gods
Spirit
but
in
a
meane
and
small
measure
.
Colos
.
1.19
.
Colos
.
1.19
.
the
Apostle
confines
all
fulnesse
to
the
person
of
Christ
,
and
that
by
the
eternall
decree
of
God
his
Father
,
and
(
saith
he
)
It
pleased
the
Father
that
in
him
(
that
is
Christ
)
both
the
fulnesse
of
the
Godhead
,
as
we
haue
it
Colos
.
2.9
.
Colos
.
2.9
.
and
also
the
fulnesse
both
of
grace
and
merit
should
dwell
:
and
of
his
fulnesse
of
grace
do
true
beleeuers
receiue
,
as
Ioh
.
1.16
.
Ioh
.
1.16
.
Of
his
fulnesse
haue
all
we
receiued
.
Christ
was
annointed
with
the
oyle
of
gladnesse
aboue
his
fellowes
as
we
reade
Heb
.
1.9
.
Heb
.
1.9
.
cited
out
of
Psal
.
45.7
.
Psal
.
45.7
.
He
receiued
not
the
Spirit
by
measure
.
Ioh
.
3.34
.
Ioh
.
3.34
.
but
in
fulnesse
,
and
that
oyle
of
grace
that
was
powred
on
his
head
,
it
descends
downe
to
his
members
,
but
yet
they
receiue
it
but
in
measure
.
And
so
true
beleeuers
,
Gods
children
,
haue
not
here
in
this
life
fulnesse
and
perfection
of
sauing
grace
bestowed
on
them
,
but
onely
some
part
and
portion
of
it
:
euen
so
much
as
the
Lord
in
his
wisedome
sees
meete
and
fit
for
them
.
And
indeed
to
giue
you
some
reasons
of
this
truth
.
First
,
Gods
children
in
this
life
are
not
fit
for
the
fulnesse
of
grace
,
they
are
as
vessels
that
are
of
small
capacitie
and
receipt
,
and
not
able
to
receiue
and
to
containe
much
liquor
or
other
matter
put
into
them
:
so
through
the
infirmities
of
nature
Gods
children
are
not
able
to
receiue
the
fulnesse
of
grace
,
they
are
not
capable
of
it
in
the
time
of
this
life
.
And
againe
,
secondly
,
the
Lord
in
his
wise
dispensation
will
haue
his
children
in
the
time
of
this
life
,
not
onely
to
haue
ioy
in
beleeuing
,
and
in
the
apprehension
of
his
loue
and
fauour
towards
them
in
Christ
,
but
he
will
haue
them
to
haue
also
matter
of
humiliation
,
in
respect
of
their
imperfections
and
wants
,
for
the
beating
downe
of
their
pride
,
lest
they
should
be
too
much
lift
vp
in
themselues
,
and
altogether
rest
in
themselues
for
the
ground
of
their
comfort
.
On
these
grounds
it
is
that
Gods
children
haue
not
here
in
this
life
fulnesse
and
perfection
of
sauing
grace
bestowed
on
them
,
but
onely
some
part
and
portion
,
euen
so
much
as
the
Lord
in
his
wisedome
sees
meete
and
fit
for
them
.
But
haply
here
some
will
say
,
Christ
saith
,
Ioh
.
4.14
.
Whosoeuer
drinkes
of
the
water
that
he
giues
him
shall
neuer
thirst
,
but
the
water
that
he
giues
him
shall
be
in
him
a
well
of
water
springing
vp
to
euerlasting
life
.
Now
the
water
that
he
giues
,
is
not
onely
his
merit
,
but
his
Spirit
also
,
and
the
sauing
gifts
and
graces
of
his
Spirit
,
as
appeares
,
Ioh
.
7.38.39
.
He
that
beleeueth
in
me
,
as
saith
the
Scripture
,
out
of
his
bellie
shall
flow
riuers
of
the
water
of
life
.
This
spake
he
,
saith
the
text
,
of
the
Spirit
which
they
that
beleeue
in
him
should
receiue
,
and
therefore
it
seemes
that
true
beleeuers
haue
in
the
time
of
this
life
fulnesse
of
sauing
grace
bestowed
on
them
,
euen
such
a
fulnesse
as
they
need
not
to
thirst
after
more
.
To
this
I
answer
.
The
meaning
of
Christ
in
that
place
is
not
that
whosoeuer
drinkes
of
the
water
that
he
giues
him
,
shall
take
such
a
full
draught
,
as
that
he
shall
not
need
to
desire
any
more
:
but
that
he
shall
neuer
after
that
be
altogether
voyd
of
spirituall
moysture
,
and
wholy
destitute
of
sauing
grace
,
as
he
was
before
he
dranke
of
it
,
but
the
grace
that
is
in
him
shall
be
as
Christ
there
saith
,
As
a
well
or
fountaine
of
water
in
him
,
euer
springing
vp
to
euerlasting
life
.
And
so
it
still
remaines
a
truth
,
that
Gods
children
haue
not
here
in
this
life
fulnesse
and
perfection
of
sauing
grace
bestowed
on
them
,
but
onely
some
part
and
portion
of
it
,
euen
so
much
as
the
Lord
in
his
wisedome
sees
meete
and
fit
for
them
,
the
first
fruites
of
the
Spirit
,
and
a
small
measure
in
comparison
of
that
haruest
and
fulnesse
they
shall
hereafter
haue
in
heauen
.
Come
we
to
the
vse
:
and
first
this
ground
of
truth
serues
much
for
the
comfort
of
Gods
children
,
who
haue
in
them
the
beginnings
of
true
sauing
grace
,
and
yet
are
euer
complaining
of
their
weaknesses
and
wants
,
Comfort
to
Gods
children
who
haue
in
them
the
beginnings
of
true
sauing
grace
,
&
yet
complaine
of
their
owne
spiritual
weaknesses
and
wants
.
Note
.
and
are
many
times
much
deiected
and
cast
downe
on
the
sight
and
on
the
sense
and
feeling
of
their
owne
spirituall
wants
;
they
are
to
consider
,
that
here
in
this
life
they
cannot
come
to
fulnesse
and
perfection
of
sauing
grace
,
but
onely
to
some
part
and
portion
of
it
,
to
the
first
fruites
of
the
Spirit
,
and
to
such
a
measure
of
grace
,
as
the
Lord
in
his
wisedome
sees
meete
and
fit
for
them
.
It
is
a
dangerous
subtiltie
of
Satan
,
that
he
many
times
goes
about
to
perswade
poore
weake
Christians
,
they
haue
no
faith
,
no
sanctification
,
nor
the
Spirit
of
God
at
all
,
because
they
haue
not
all
faith
,
and
perfect
sanctification
,
and
the
fulnesse
of
the
Spirit
:
and
he
would
haue
them
trie
themselues
by
the
rule
of
perfection
,
when
as
indeed
they
are
here
but
in
the
state
of
progression
.
We
are
to
take
heed
of
this
dangerous
sleight
of
our
subtill
enemie
,
and
that
we
may
be
armed
against
it
,
remembring
the
truth
now
deliuered
,
that
Gods
children
haue
not
here
in
this
life
fulnesse
and
perfection
of
sauing
grace
,
but
onely
some
part
and
portion
of
it
,
euen
so
much
as
the
Lord
in
his
wisedome
sees
meete
and
fit
for
them
.
And
therefore
be
not
thou
whosoeuer
thou
art
,
vtterly
dismaid
,
because
thy
faith
is
but
little
,
and
the
sauing
grace
that
is
in
thee
is
but
weake
and
imperfect
:
thou
knowest
the
imperfect
life
of
an
infant
is
life
,
as
truly
as
that
life
which
is
in
a
man
that
is
come
to
his
full
growth
;
and
so
the
sauing
grace
that
is
in
thee
,
being
but
weake
,
is
as
truly
grace
,
as
the
grace
that
is
in
the
strongest
Christians
.
But
thou
wilt
say
,
I
feele
corruption
strong
in
me
,
I
feele
mine
heart
full
of
vnbeliefe
,
and
I
haue
little
or
no
feeling
of
grace
or
holinesse
in
me
.
Well
,
consider
it
is
a
mercie
of
God
,
that
thou
hast
a
feeling
of
thine
owne
corruption
,
with
a
loathing
of
it
,
and
with
a
constant
desire
to
be
freed
from
it
:
And
know
,
that
thou
shalt
neuer
in
this
life
feele
grace
as
thou
feelest
corruption
and
sinne
,
if
thou
haue
the
first
fruits
of
the
Spirit
,
the
beginnings
of
true
sauing
grace
.
And
thou
maist
know
thou
hast
so
,
by
the
grounds
I
haue
giuen
,
especially
by
the
working
of
grace
,
if
it
worke
in
thee
vprightnesse
of
heart
,
so
that
now
thou
dost
hate
all
sinne
as
well
as
one
,
because
it
is
sinne
,
and
now
thou
art
willing
to
obey
the
will
of
God
in
all
things
,
and
thou
dost
now
raise
vp
a
daily
combat
with
thy selfe
,
and
a
continuall
striuing
against
thy
most
secret
corruptions
,
euen
against
such
corruptions
as
none
knowes
but
God
and
thine
owne
soule
;
thou
hast
the
beginnings
of
true
sauing
grace
,
and
blesse
God
for
it
:
be
humbled
(
indeed
)
for
thy
wants
,
but
yet
blesse
God
for
the
grace
thou
hast
receiued
.
And
herein
by
the
way
many
good
Christians
are
wanting
,
they
complaine
of
their
wants
,
but
they
forget
to
blesse
God
for
the
good
he
hath
wrought
in
them
;
therefore
do
thou
blesse
God
for
his
mercie
to
thee
,
for
the
grace
thou
hast
receiued
,
and
comfort
thy selfe
in
it
,
and
waite
thou
for
fulnesse
and
perfection
of
grace
to
be
giuen
thee
hereafter
in
heauen
:
yet
in
the
meane
time
labour
thou
to
increase
the
grace
that
is
in
thee
,
and
daily
to
adde
one
measure
of
grace
to
another
.
And
so
to
fall
on
a
second
vse
.
We
must
take
heed
we
abuse
not
this
truth
,
that
Gods
children
haue
not
here
in
this
life
fulnesse
and
perfection
of
sauing
grace
,
but
onely
some
part
and
portion
of
it
,
Reproofe
of
such
as
abuse
this
truth
,
that
Gods
children
haue
not
fulnesse
and
perfection
of
grace
in
them
in
this
life
.
euen
so
much
as
the
Lord
in
his
wisedome
sees
meet
and
fit
for
them
,
the
first
fruits
of
the
Spirit
and
a
small
measure
of
sauing
grace
.
We
may
not
hereupon
take
occasion
to
content
our selues
with
a
literall
knowledge
of
the
will
of
God
,
and
with
a
formall
and
powerlesse
profession
,
as
many
do
on
this
ground
.
Why
?
say
they
,
the
best
haue
but
a
small
measure
of
grace
in
this
life
:
and
therefore
they
thinke
they
may
rest
in
a
literall
knowledge
and
in
a
formall
profession
;
yea
they
thinke
their
grosse
sins
are
handsomely
put
off
by
this
:
The
best
(
say
they
)
that
liue
in
the
world
are
sinners
,
and
the
best
haue
their
wants
,
and
haue
here
but
a
small
measure
of
grace
bestowed
on
them
.
We
must
take
heed
of
this
,
and
it
being
so
that
here
in
this
life
we
haue
not
fulnesse
and
perfection
of
grace
bestowed
on
vs
,
but
onely
some
part
and
portion
of
it
,
we
must
be
daily
adding
one
measure
of
grace
to
another
,
we
are
in
this
life
to
be
continually
hungring
and
thirsting
after
grace
.
Christ
pronounceth
them
blessed
,
who
hunger
and
thirst
after
righteousnesse
,
Math
.
5.6
.
We
are
to
find
such
an
emptinesse
and
such
a
want
in
that
grace
that
is
truly
wrought
in
vs
,
as
doth
require
a
further
supply
and
filling
vp
,
and
we
are
to
finde
in
our selues
such
an
hungring
after
a
further
measure
of
grace
,
as
makes
vs
readie
and
willing
to
breake
thorow
any
difficultie
or
danger
to
attaine
to
it
,
as
we
say
,
hunger
will
breake
the
stone
walls
;
such
an
impatient
and
such
an
holy
feeling
must
we
haue
of
the
want
of
the
full
measure
of
grace
that
is
alreadie
wrought
in
vs
,
and
such
and
hungring
desire
to
be
further
filled
with
it
,
as
that
we
are
stirred
vp
to
sighing
and
groning
,
watching
,
fasting
,
and
praying
,
for
a
greater
measure
,
and
are
carefull
and
conscionable
in
vsing
all
good
meanes
of
further
increase
of
it
,
as
hearing
,
reading
,
conferring
,
continuall
meditating
in
the
word
of
God
,
and
prayer
,
and
frequenting
the
companie
of
those
that
are
spirituall
,
who
are
able
to
quicken
vs
vp
in
this
kind
.
We
are
now
to
come
to
the
second
generall
thing
here
put
downe
by
the
Apostle
,
and
that
is
the
practise
of
the
godly
,
and
of
such
as
haue
the
first
fruites
of
the
Spirit
;
namely
,
their
sighing
or
groning
,
and
their
waiting
.
And
first
of
their
sighing
or
groning
,
the
Apostle
saith
,
We
sigh
in
our selues
,
euen
we
who
haue
the
first
fruites
of
the
Spirit
,
do
sigh
in
our selues
,
that
is
,
as
we
haue
shewed
,
we
who
haue
the
first
fruites
of
the
Spirit
,
feeling
the
weight
of
our
corruption
and
miserie
,
euen
we
do
sigh
and
grone
vnder
it
,
and
that
truly
from
the
very
roote
and
ground
of
our
hearts
,
desiring
ease
and
deliuerance
.
Now
here
in
the
first
place
we
are
to
take
notice
of
this
practise
of
the
godly
,
of
their
sighing
and
groning
:
and
the
point
hence
is
this
.
The
best
of
Gods
children
do
in
this
world
sigh
&
grone
vnder
the
burthen
of
corruption
and
miserie
.
That
the
godly
,
and
such
as
haue
the
first
fruites
of
the
Spirit
,
do
sigh
and
grone
vnder
the
burthen
of
corruption
that
here
in
this
world
cleaues
to
them
,
and
vnder
the
burthen
of
miserie
that
here
they
lye
vnder
;
euen
the
best
of
Gods
children
,
and
such
as
haue
the
greatest
measure
of
sauing
grace
bestowed
on
them
,
do
still
sigh
and
grone
vnder
the
burthen
of
corruption
and
miserie
;
and
their
life
here
,
so
long
as
they
liue
in
this
world
,
is
a
life
of
sighing
and
groning
,
and
they
are
here
in
a
continuall
practise
of
sighing
and
groning
.
Psal
.
6.6
.
Dauid
saith
,
he
caused
his
bed
euerie
night
to
swimme
,
and
he
watered
his
couch
with
teares
.
And
Iob
3.24
.
Iob
affirmes
,
that
his
sighing
came
before
his
eating
:
My
sighing
(
saith
he
)
comes
before
I
eate
.
Psal
.
84.6
.
the
godly
are
said
here
in
this
world
to
go
through
the
vale
of
Baca
,
through
the
vale
of
drought
,
or
through
the
vale
of
weeping
and
teares
;
their
life
here
is
a
life
of
sighing
and
groning
,
and
of
weeping
and
mourning
,
and
they
are
here
in
a
continuall
practise
of
sighing
and
groning
:
for
why
,
The
godly
&
such
as
haue
the
first
fruits
of
the
Spirit
,
haue
their
eyes
opened
by
the
Spirit
of
God
,
and
they
see
and
discerne
that
they
haue
here
in
this
world
many
iust
causes
of
sighing
and
groning
;
as
namely
,
in
regard
of
the
vglinesse
and
lothsomenesse
of
sinne
,
that
still
cleaues
to
their
soules
,
and
defaceth
the
image
of
God
in
them
,
so
farre
as
it
spreads
and
preuailes
;
in
regard
of
their
ignorance
of
sinne
,
that
they
cannot
find
out
and
spie
out
all
the
sinnes
that
lurke
in
their
owne
bosomes
,
and
that
they
cannot
find
out
the
deepe
deceit
of
their
owne
hearts
;
in
regard
of
their
pronenesse
to
sinne
,
and
many
allurements
and
prouocations
to
it
;
in
regard
of
their
frailties
and
infirmities
,
and
that
sometimes
they
slip
and
slide
into
sinne
;
in
regard
of
the
imperfection
and
weakenesse
of
their
good
gifts
and
graces
,
and
the
defilement
that
cleaues
to
their
best
workes
;
in
regard
of
their
vnworthie
walking
,
of
the
mercies
and
blessings
of
God
,
and
of
their
vnprofitablenesse
vnder
the
good
meanes
of
saluation
;
in
regard
of
the
miseries
,
troubles
,
and
crosses
they
are
here
subiect
to
,
comming
because
of
sinne
originally
:
though
the
Lord
haue
many
good
ends
in
afflicting
his
children
;
in
regard
of
their
absence
from
their
owne
countrie
,
heauen
,
as
the
Apostle
saith
,
2.
Corinth
.
5.2
.
Therefore
we
sigh
,
desiring
to
be
clothed
with
our
house
which
is
from
heauen
.
These
and
many
other
iust
causes
of
sighing
and
groning
which
I
might
adde
,
as
the
dishonour
of
God
,
the
blaspheming
of
his
name
,
Gods
children
,
and
such
as
haue
the
first
fruits
of
the
Spirit
,
see
and
discerne
,
and
they
are
apprehensiue
of
them
.
And
hence
it
is
that
their
life
here
in
this
world
is
a
life
of
sighing
and
groning
,
and
they
are
here
in
a
continuall
practise
of
sighing
and
groning
.
Haply
some
will
say
,
surely
then
the
life
of
the
godly
is
a
very
vncomfortable
life
;
and
indeed
it
is
the
conceit
of
the
world
,
that
the
life
o●
Gods
children
is
an
heauie
,
lumpish
,
and
vncomfortable
life
:
What
?
alwayes
sighing
and
groning
,
how
can
that
chuse
,
say
they
,
but
be
a
maruellous
vncomfortable
life
?
They
are
deceiued
,
the
sorrow
and
sighing
of
the
Saints
and
seruants
of
God
,
is
neuer
vtterly
destitute
of
sweet
comfort
,
it
comes
from
the
Spirit
of
grace
,
who
is
also
the
Spirit
of
comfort
;
and
he
neuer
leaues
Gods
children
comfortlesse
in
their
greatest
sorrowes
and
sighings
;
euen
in
sighing
the
heart
of
a
child
of
God
is
full
of
sweete
comfort
:
his
sighing
being
an
euidence
of
his
hatred
of
sinne
,
and
of
his
loue
of
God
,
and
of
the
holy
truth
of
God
,
it
cannot
chuse
but
yeeld
him
much
sweete
comfort
.
Come
we
to
make
vse
of
this
.
First
,
is
it
so
that
the
best
of
Gods
children
,
such
as
haue
the
greatest
measure
of
sauing
grace
bestowed
on
them
,
It
is
an
idle
conceit
,
that
Gods
children
may
come
to
such
a
measure
of
comfort
in
this
life
,
as
they
need
not
any
more
sigh
,
or
grone
,
or
mourne
for
their
sinnes
.
do
stil
sigh
and
grone
vnder
the
burthen
of
corruption
and
miserie
,
and
their
life
here
,
so
long
as
they
liue
in
the
bodie
,
is
a
life
of
sighing
&
groning
,
&
they
are
here
in
a
continuall
practise
of
sighing
and
groning
?
Surely
then
it
cannot
be
true
which
some
idle
braines
haue
imagined
or
do
conceit
,
that
Gods
children
may
come
to
such
a
perfection
of
grace
,
and
to
such
a
measure
of
comfort
here
in
this
life
,
as
that
they
need
not
sigh
or
grone
any
more
,
and
that
they
need
not
any
more
mourne
for
their
sinnes
:
they
are
deceiued
that
so
thinke
,
the
truth
now
deliuered
shewes
plainly
that
their
opinion
is
but
a
fancie
.
I
leaue
them
:
and
for
a
second
vse
.
The
truth
now
deliuered
serues
to
discouer
,
that
many
in
the
world
are
farre
from
the
practise
of
Gods
children
,
and
of
such
as
haue
the
first
fruits
of
the
Spirit
:
for
why
,
most
men
and
women
in
the
world
are
so
farre
from
the
continuall
practise
of
sighing
and
groning
,
Reproofe
of
such
men
and
women
as
are
far
from
continual
sighing
and
groning
.
as
indeed
they
put
sighing
and
groning
farre
away
from
them
,
yea
they
esteeme
it
to
be
a
womanish
affection
,
and
there
is
nothing
to
be
found
amongst
them
but
mirth
and
iolitie
,
eating
and
drinking
,
quaffing
and
carowsing
,
laughing
and
singing
,
and
a
continuall
following
of
their
sports
and
pleasures
,
and
their
sensuall
delights
;
and
they
are
mirth-mongers
,
they
studie
and
deuise
how
they
may
spend
their
time
in
mirth
and
merriment
:
yea
many
times
they
take
paines
that
they
may
enioy
a
little
carnall
and
sensuall
pleasure
.
As
at
this
time
we
now
celebrate
the
birth
of
Christ
,
haue
not
many
amongst
vs
laboured
hard
,
risen
early
,
sit
vp
late
,
and
taken
great
paines
the
weeke
before
this
time
,
that
they
might
haue
some
spending
money
at
this
time
,
some
money
to
spend
in
carding
,
dicing
,
quaffing
,
and
drinking
,
and
do
they
not
now
so
spend
it
,
and
spend
their
time
in
all
manner
of
riot
and
disorder
,
and
thinke
this
time
giues
them
libertie
so
to
do
?
Surely
herein
they
shew
themselues
to
be
farre
from
the
practise
of
Gods
children
,
and
of
such
as
haue
the
first
fruits
of
the
Spirit
;
yea
herein
they
shew
themselues
to
be
such
as
are
vnder
the
curse
of
God
,
and
lyable
to
that
woe
denounced
by
him
who
knew
what
he
said
,
and
cannot
lye
,
euen
by
the
Lord
Iesus
,
Luk
.
6.25
.
Woe
to
you
that
are
full
,
for
ye
shall
hunger
.
Woe
to
you
that
now
laugh
,
for
ye
shall
waile
and
weepe
.
Woe
to
you
that
are
now
merrie
and
frolike
,
and
passe
your
time
in
sports
and
merriment
,
and
sensuall
delights
,
you
shall
one
day
weepe
and
waile
.
Consider
it
thou
that
art
a
drunkard
,
a
gamester
,
or
the
like
,
that
day
may
be
nearer
to
thee
then
thou
art
aware
of
,
thou
art
euerie
moment
subiect
to
the
stroke
of
Gods
hand
,
the
Lord
may
suddenly
strike
thy
bodie
dead
,
yea
whilest
the
cards
,
dice
,
or
pot
is
in
thine
hand
,
and
send
thy
soule
to
hell
:
there
is
but
a
steppe
betweene
thee
and
hell
,
and
canst
thou
laugh
and
be
merrie
?
If
thou
canst
,
and
if
thou
so
do
,
thy
case
is
fearefull
,
thou
art
hardened
in
thy
sinne
,
and
thou
art
farre
from
the
practise
of
a
child
of
God
,
and
consequently
farre
from
the
comfort
of
a
child
of
God
:
and
thou
going
on
in
thy
mirth
and
iolitie
,
thou
shalt
assuredly
one
day
be
as
farre
from
Gods
children
as
hell
is
from
heauen
.
Thinke
on
it
,
and
let
euerie
one
of
vs
remember
this
,
that
if
we
go
on
in
a
Iouiall
course
,
if
we
be
mirth
mongers
,
bown-companions
,
good
fellowes
,
as
the
world
cals
them
,
we
are
then
farre
from
the
practise
of
Gods
children
;
and
we
are
then
farre
from
the
comfort
of
Gods
children
.
Gods
children
may
reioyce
in
vsing
the
good
creatures
of
God
,
obseruing
3
caueats
.
But
,
will
some
say
,
may
not
Gods
children
reioyce
in
vsing
the
good
creatures
of
God
,
as
meate
,
drinke
and
such
like
?
I
answer
.
Doubtlesse
they
may
,
and
they
onely
may
reioyce
,
and
they
onely
may
keepe
a
merrie
Christmas
,
so
as
they
remember
three
caueats
.
First
,
that
their
ioy
and
delight
in
outward
things
be
a
fruit
of
their
inward
and
spirituall
ioy
,
euen
of
their
ioy
and
reioycing
in
Gods
loue
to
them
in
Christ
.
And
secondly
,
that
it
be
moderate
reioycing
,
as
though
they
reioyced
not
,
according
to
the
rule
of
the
Apostle
,
1.
Cor
.
7
,
30.
Thirdly
,
with
sighing
and
groning
for
their
vnworthinesse
of
the
least
of
Gods
mercies
,
and
with
a
godly
iealousie
,
and
with
an
holy
suspition
of
themselues
,
lest
sinne
mingle
it selfe
with
their
ioyes
:
for
when
they
are
most
merrie
,
then
they
are
nearest
to
danger
,
and
most
like
to
be
ouertaken
with
sinne
.
Iob
knew
it
well
,
●s
he
saith
,
Iob
1.5
.
therefore
he
sent
and
sanctified
his
children
when
they
feasted
together
:
thus
may
Gods
children
do
in
vsing
the
good
creatures
of
God
.
The
Apostle
saith
,
We
sigh
in
our selues
:
that
is
,
from
the
verie
roote
and
ground
of
our
hearts
.
Hence
note
we
.
That
the
sighing
of
Gods
children
,
and
of
such
as
haue
the
first
fruits
of
the
Spirit
,
Note
.
Gods
children
sigh
&
grone
heartily
when
they
sigh
and
grone
for
sin
.
So
do
not
hypocrits
and
carnall
persons
.
is
heartie
and
sound
,
it
is
not
hypocriticall
and
formall
,
but
from
the
verie
heart
roote
.
Gods
children
sigh
and
grone
heartily
when
they
sigh
and
grone
for
sinne
that
cleaues
to
their
soules
.
It
is
not
so
with
hypocrites
,
with
carnall
persons
,
when
they
sigh
,
though
it
be
for
sinne
,
yet
it
is
not
heartily
and
soundly
.
And
this
difference
may
appeare
thus
:
when
Gods
children
sigh
for
some
actuall
sinne
whereof
they
are
guiltie
,
they
rest
not
in
sighing
for
that
,
but
they
go
downe
to
the
roote
of
that
and
all
their
other
sinnes
,
the
corruption
of
their
nature
,
and
they
fetch
their
sighs
from
vnder
that
corruption
that
cleaues
to
their
hearts
,
in
which
they
were
conceiued
and
borne
,
and
which
is
the
roote
and
mother
of
all
their
sinnes
,
and
they
grone
vnder
the
burthen
of
that
.
Thus
did
Dauid
,
Pfal
.
51.
he
rested
not
in
the
acknowledgement
of
his
adulterie
and
murder
,
and
in
sighing
and
groning
for
those
actuall
sinnes
,
but
he
went
downe
to
the
roote
of
those
and
of
all
his
other
sinnes
,
the
sinne
of
his
conception
and
birth
,
verse
5.
Behold
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceiued
me
.
But
hypocrites
and
carnall
persons
,
they
rest
in
this
,
that
they
sigh
and
grone
for
some
actuall
sinne
;
their
consciences
being
awakened
,
and
now
they
seeing
and
feeling
some
actuall
sinne
pressing
and
lying
heauie
vpon
their
consciences
,
haply
thereupon
they
send
out
a
naturall
sigh
or
sob
,
in
regard
of
some
outward
thing
,
in
regard
of
shame
and
punishment
due
to
them
for
that
sinne
,
or
in
regard
of
the
hand
of
God
on
them
by
sicknesse
,
paine
,
or
the
like
;
as
Pharaoh
did
when
the
hand
of
God
was
on
him
,
then
he
cried
,
I
haue
sinned
,
and
take
away
this
plague
:
but
he
neuer
cried
,
take
away
the
hardnesse
of
heart
,
and
cursednesse
of
my
nature
.
And
thus
it
is
with
hypocrites
and
carnall
persons
,
they
grone
onely
as
the
bruite
beast
doth
that
is
pressed
with
some
heauie
burthen
,
but
they
neuer
go
downe
to
the
roote
of
sinne
and
grone
vnder
that
as
an
heauie
burthen
,
and
fetch
their
sighes
from
vnder
that
;
and
so
they
grone
not
with
their
hearts
soundly
when
they
sigh
for
their
sinnes
.
And
of
this
the
Lord
complaines
,
Hoze
.
7.14
.
They
haue
not
cryed
vnto
me
with
their
hearts
(
saith
he
)
when
they
how
led
vpon
their
beds
.
If
then
thou
wouldst
haue
true
comfort
in
thy
sighing
and
groning
for
sinne
,
looke
thou
go
downe
to
the
roote
of
all
sinnes
in
thy selfe
,
and
sigh
in
thy selfe
,
euen
from
vnder
that
corruption
that
cleaues
to
thy
soule
inwardly
,
and
then
doubtlesse
thy
sighing
is
a
sound
sighing
,
and
a
sighing
of
a
child
of
God
,
and
it
is
then
pleasing
to
God
,
and
will
yeeld
comfort
to
thine
owne
soule
.
Come
we
now
to
the
second
thing
the
Apostle
here
puts
downe
,
as
the
practise
of
the
godly
and
of
such
as
haue
the
first
fruits
of
the
Spirit
,
and
that
is
their
waiting
.
Waiting
(
saith
he
)
for
the
adoption
,
euen
the
redemption
of
our
bodie
:
that
is
,
(
as
we
shewed
)
patiently
and
constantly
expecting
and
looking
for
the
consummation
of
our
adoption
,
and
full
manifestation
of
it
,
euen
a
full
deliuerance
from
all
corruption
and
miserie
,
and
that
in
our
bodies
,
which
shall
last
of
all
be
freed
and
deliuered
;
and
so
the
consummation
and
fulnesse
of
the
glorie
which
we
shall
baue
at
the
day
of
iudgement
,
at
the
coming
of
Christ
to
iudgement
.
Now
here
in
the
first
place
note
we
,
that
the
Apostle
ioynes
sighing
and
waiting
together
,
in
such
as
haue
the
first
fruits
of
the
Spirit
:
saith
he
,
We
which
haue
the
first
fruits
of
the
Spirit
,
we
sighing
and
waiting
,
we
sigh
vnder
the
burthen
of
corruption
and
miserie
,
we
waite
for
deliuerance
and
freedome
from
it
.
Whence
take
we
notice
of
thus
much
.
That
sighing
and
waiting
are
ioyned
together
in
a
child
of
God
.
A
child
of
God
,
one
that
hath
the
first
fruits
of
the
Spirit
,
doth
so
sigh
and
grone
vnder
the
burthen
of
miserie
that
he
lies
vnder
,
as
that
he
waites
for
deliuerance
out
of
it
with
patience
,
A
child
of
God
so
grones
vnder
the
burthen
of
misery
that
he
lyes
vnder
,
as
that
he
waites
for
deliuerance
out
of
it
with
patience
.
as
the
Prophet
saith
,
Isai
.
28.16
.
He
that
beleeues
makes
not
hast
.
A
true
beleeuer
,
one
that
hath
the
first
fruits
of
the
Spirit
,
true
sauing
grace
in
him
,
such
an
one
groning
vnder
any
trouble
or
distresse
,
though
he
do
carefully
vse
all
good
meanes
that
may
procure
him
ease
and
deliuerance
,
yet
he
waites
in
patience
for
ease
and
deliuerance
to
be
giuen
him
in
the
Lords
good
time
,
as
the
Church
saith
,
Isai
.
26.8
.
We
haue
waited
for
thee
in
the
way
of
thy
iudgements
,
the
desire
of
our
soule
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
For
indeed
a
child
of
God
,
a
true
beleeuer
,
beleeues
the
promise
which
God
hath
made
,
touching
ease
,
comfort
,
refreshing
,
and
deliuerance
,
to
be
giuen
in
time
of
trouble
,
not
onely
in
respect
of
the
matter
and
substance
of
that
promise
,
that
the
Lord
will
ease
him
,
comfort
him
,
refresh
,
and
deliuer
him
,
but
he
also
beleeues
it
,
together
with
the
circumstances
of
it
,
the
time
,
place
,
and
meanes
,
and
such
like
,
and
so
he
carefully
vsing
the
meanes
,
waites
on
God
for
a
blessing
on
them
,
and
for
ease
,
comfort
,
refreshing
,
and
deliuerance
to
be
giuen
him
in
that
time
which
the
Lord
in
his
wisedome
sees
meete
for
him
.
If
then
for
vse
of
this
,
thou
whosoeuer
thou
art
,
being
vnder
the
hand
of
God
,
and
groning
vnder
any
distresse
,
if
so
be
thou
make
hast
to
be
deliuered
out
of
that
distresse
,
thou
art
impatient
of
delay
,
How
dangerous
a
thing
it
is
to
make
hast
to
be
deliuered
out
of
distresse
,
and
to
be
impatient
of
delay
.
and
thou
wilt
not
waite
on
the
Lords
leisure
,
yea
thou
breakest
out
,
or
at
least
in
thine
heart
thou
sayest
as
that
wicked
king
of
Israel
said
,
2.
King
.
6.33
.
Should
I
attend
on
the
Lord
any
longer
?
Thou
wilt
no
longer
waite
on
the
Lord
,
but
thou
runnest
from
God
to
the
diuel
,
euen
to
the
vsing
of
vnlawfull
meanes
to
helpe
thy selfe
by
;
yea
to
the
accursed
instruments
of
Satan
,
to
witches
and
wizards
,
and
thou
wilt
haue
helpe
and
deliuerance
in
all
hast
.
Assuredly
thou
art
farre
from
the
spirit
,
and
disposition
,
and
practise
of
a
child
of
God
,
yea
thou
hast
in
thee
the
spirit
and
disposition
of
a
child
of
the
diuell
;
and
it
is
a
fearefull
presumption
that
God
hath
giuen
thee
vp
to
the
power
of
Satan
,
that
he
may
seale
thee
vp
to
thine
eternall
damnation
.
Remember
this
,
that
in
a
child
of
God
sighing
and
waiting
are
ioyned
together
,
and
if
thou
wouldst
approue
thy selfe
to
haue
the
Spirit
of
a
child
of
God
,
euen
the
first
fruits
of
the
Spirit
,
thou
must
not
onely
be
sensible
of
thy
trouble
and
distresse
,
and
sigh
&
grone
vnder
it
,
but
thou
must
also
with
faith
in
the
promises
of
God
,
both
in
respect
of
the
matter
of
them
,
&
also
of
the
circumstances
of
his
promises
,
waite
for
ease
,
for
comfort
,
and
for
deliuerance
with
patience
,
and
looke
to
find
ease
,
comfort
,
refreshing
and
deliuerance
in
the
Lords
good
time
,
in
the
time
that
he
in
his
wisedome
sees
meete
and
fit
for
thee
.
Come
we
now
to
consider
the
practise
of
the
godly
,
and
of
such
as
haue
the
first
fruits
of
the
Spirit
here
further
expressed
,
namely
,
their
waiting
for
the
adoption
,
euen
the
redemption
of
their
body
:
and
the
point
hence
in
the
next
place
is
this
.
That
the
godly
and
such
as
haue
the
first
fruits
of
the
Spirit
,
The
godly
constantly
looke
&
long
for
the
day
of
full
deliuerance
,
&
liue
in
continuall
expectation
of
that
day
.
do
patiently
and
constantly
expect
and
looke
for
the
consummation
of
their
adoption
,
and
for
a
full
deliuerance
from
all
corruption
and
miserie
both
in
their
soules
and
bodies
.
Gods
children
and
such
as
haue
the
beginnings
of
true
sauing
grace
bestowed
on
them
,
they
constantly
looke
and
long
for
the
day
of
full
deliuerance
,
yea
the
day
when
they
shall
be
fully
freed
from
all
corruption
and
miserie
both
in
their
soules
and
bodies
,
and
they
liue
in
a
continuall
expectatation
of
that
day
.
1.
Corinth
.
1.7
.
1.
Cor
.
1.7
.
the
Apostle
saith
,
the
beleeuing
Corinthians
were
not
destitute
of
any
gift
,
the
Lord
had
bestowed
on
them
a
great
measure
of
sauing
grace
;
and
then
be
subioynes
,
Waiting
for
the
appearing
of
our
Lord
Iesus
Christ
.
Philip
.
3.20
.
saith
the
Apostle
,
Our
conuersation
is
in
heauen
,
from
whence
also
we
expect
and
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
.
2.
Tim
.
4.8
.
we
find
that
the
Apostle
makes
it
a
note
of
all
those
that
shall
receiue
the
crowne
of
righteousnesse
,
which
the
Lord
shall
giue
at
that
day
of
his
appearing
,
that
they
are
such
as
loue
the
appearance
of
the
Lord
Iesus
.
Hebr
.
9.28
.
the
Author
of
that
Epistle
saith
,
Christ
shall
appeare
the
second
time
without
sinne
,
to
the
saluation
of
those
that
looke
for
him
.
Reuel
.
22.20
.
Christ
Iesus
testifying
this
of
himselfe
and
saying
,
Surely
I
come
quickly
:
the
true
beleeuing
soule
answers
,
Amen
,
euen
so
,
come
Lord
Iesus
.
To
these
we
might
adde
many
other
testimonies
clearing
and
confirming
this
truth
,
that
Gods
children
and
such
as
haue
the
beginnings
of
grace
,
they
liue
in
continuall
expectation
of
a
day
wherein
they
shall
be
fully
freed
from
all
corruption
and
miserie
,
both
in
their
soules
and
in
their
bodies
,
and
they
long
for
that
day
of
fu●l
deliuerance
.
And
there
be
reasons
for
it
,
as
first
,
Gods
children
finde
their
owne
corruption
an
heauie
burthen
to
them
,
and
the
temptations
of
Satan
irksome
and
grieuous
to
them
;
and
they
find
that
they
cannot
here
glorifie
God
as
they
desire
,
in
full
perfection
,
but
in
great
weakenesse
,
and
that
here
in
this
world
they
are
many
times
ouer
carried
to
the
doing
of
euill
,
and
they
would
faine
make
an
end
of
sinning
and
displeasing
of
God
,
sinne
being
the
greatest
burthen
that
can
be
to
the
soule
of
a
child
of
God
.
And
secondly
,
Gods
children
earnestly
desire
to
enioy
the
comfortable
presence
of
the
Lord
Iesus
,
and
to
be
where
he
is
,
and
to
behold
his
glorie
,
as
he
hath
prayed
,
Ioh
.
17.24
.
and
they
desire
immediate
fellowship
with
Christ
,
yea
they
would
not
go
to
heauen
if
they
should
not
find
Christ
there
:
and
they
desire
that
their
faith
and
their
hope
may
be
changed
into
the
sight
and
full
fruition
of
good
things
they
eye
by
faith
,
and
that
now
they
hope
for
.
On
these
grounds
without
question
it
is
,
that
Gods
children
and
such
as
haue
the
first
fruites
of
the
Spirit
,
liue
in
continuall
expectation
of
the
day
wherein
they
shall
be
fully
freed
from
all
corruption
and
miserie
,
both
in
their
soules
and
bodies
,
and
they
long
for
that
day
exceedingly
.
No
apprentcie
more
earnestly
longs
for
the
day
of
his
freedome
,
nor
any
woman
being
in
paines
of
child-bearing
,
more
heartily
longs
to
be
deliuered
of
her
child
,
then
Gods
children
do
long
for
the
day
of
their
full
deliuerance
from
all
corruption
and
miserie
both
in
their
soules
and
bodies
:
and
so
they
long
for
the
coming
of
Christ
to
them
,
either
by
death
,
as
the
Apostle
did
,
Philip
.
1.23
.
I
desire
to
be
loosed
and
to
be
with
Christ
,
or
by
the
generall
iudgement
.
Haply
some
may
say
:
May
a
child
of
God
long
for
death
,
and
may
he
wish
for
death
?
I
answer
:
for
death
simply
considered
in
it selfe
,
he
may
not
,
but
as
death
is
a
passage
to
a
better
life
,
and
as
it
is
a
meanes
to
free
him
from
his
owne
corruptions
,
and
from
the
temptations
of
Satan
,
he
may
desire
it
,
and
wish
for
it
,
so
as
he
do
not
through
a
desire
of
it
hasten
the
time
of
his
death
.
Some
may
againe
demand
,
whether
the
friends
of
a
child
of
God
may
desire
the
continuance
of
his
life
here
in
this
world
,
or
no
?
I
answer
,
they
may
,
and
that
lawfully
,
though
those
desires
be
opposite
and
contrarie
one
to
the
other
:
the
desire
of
a
child
of
God
to
be
dissolued
,
and
to
be
with
Christ
,
and
the
desire
of
his
friends
that
he
may
still
continue
in
the
bodie
.
Friends
may
thus
desire
,
two
cautions
remembred
.
First
that
they
do
it
with
condition
of
Gods
will
,
submitting
their
wils
to
the
good
will
of
God
.
Secondly
,
not
onely
of
loue
to
the
partie
,
but
with
a
desire
that
he
or
she
may
yet
do
more
good
,
either
in
the
Church
or
common
wealth
,
according
to
the
place
and
measure
of
grace
giuen
them
.
Now
the
point
deliuered
and
cleared
for
vse
and
application
,
A
difference
betweene
the
godly
&
the
wicked
in
regard
of
their
expectation
and
desire
of
death
.
it
serues
to
make
knowne
a
difference
betweene
the
godly
and
the
wicked
.
The
wicked
may
haply
be
wearie
of
the
world
,
as
Cain
was
of
his
punishment
,
they
may
and
do
sometimes
,
out
of
their
sense
and
feeling
of
paine
and
miserie
,
wish
themselues
out
of
the
world
,
and
the
hand
of
God
being
heauie
on
them
,
they
do
sometimes
crie
out
:
Oh
would
I
were
out
of
the
world
,
hauing
a
foolish
and
blind
conceit
that
death
will
put
an
end
to
all
their
paine
and
miserie
,
so
sottish
and
so
ignorant
are
they
.
But
alas
,
the
wicked
and
vngodly
liue
not
in
continuall
expectation
of
full
deliuerance
from
all
corruption
and
miserie
,
they
are
not
euer
wishing
and
longing
for
the
day
of
death
,
and
to
be
out
of
this
world
,
now
being
in
health
,
and
strength
,
and
in
prosperitie
:
they
put
death
and
the
day
of
iudgement
farre
out
of
their
minds
,
and
they
would
not
willingly
entertaine
a
thought
of
death
,
or
of
the
coming
of
Christ
to
iudgement
,
such
thoughts
are
vnpleasing
,
and
make
them
melancholicke
;
and
they
are
so
besotted
with
the
vanities
,
pleasures
,
and
the
outward
good
things
of
this
life
,
as
they
could
be
content
to
abide
here
for
euer
,
and
to
set
vp
their
rest
in
this
world
,
and
to
go
no
further
:
which
indeed
is
one
part
of
their
miserie
,
as
one
saith
,
Quae
tanta
est
infoelicitas
vt
de
ipsa
miseria
gaudeamus
,
&c.
Now
it
is
farre
otherwise
(
as
we
haue
heard
)
with
the
godly
,
and
such
as
haue
the
first
fruites
of
the
Spirit
,
they
liue
in
a
continuall
expectation
of
the
day
of
full
deliuerance
from
all
corruption
and
miserie
,
both
in
their
soules
and
bodies
,
they
waite
for
that
day
,
and
they
long
for
that
day
exceedingly
.
And
if
thou
whosoeuer
thou
art
,
wouldst
haue
good
euidence
to
the
comfort
of
thine
owne
soule
,
that
thou
hast
the
first
fruites
of
the
Spirit
,
the
beginnings
of
true
sauing
grace
in
thee
,
thou
must
find
it
thus
with
thee
,
that
thou
liuest
in
a
continuall
expectation
of
the
day
of
full
redemption
,
the
day
of
full
deliuerance
from
all
corruption
and
miserie
,
both
in
thy
soule
and
bodie
,
and
that
thou
dost
waite
and
long
for
the
day
of
Christ
his
coming
to
iudgement
.
Indeed
I
grant
,
Note
.
that
a
child
of
God
doth
not
at
all
times
alike
long
for
the
day
of
full
deliuerance
from
all
corruption
and
miserie
,
and
so
for
the
coming
of
Christ
to
iudgement
:
in
the
time
of
grieuous
temptation
,
or
some
heauie
affliction
,
especially
his
mind
and
conscience
being
afflicted
,
as
sometimes
it
is
,
he
doth
not
then
so
earnestly
long
for
the
day
of
full
deliuerance
from
all
corruption
and
miserie
:
but
being
freed
from
that
temptation
,
and
being
deliuered
out
of
that
affliction
,
he
then
recouers
his
measure
of
longing
,
and
he
liues
in
a
continuall
expectation
of
the
day
of
full
deliuerance
from
all
corruption
and
miserie
both
of
soule
and
bodie
.
And
thus
it
must
be
with
thee
,
if
thou
wouldst
make
it
good
to
the
comfort
of
thine
owne
soule
,
that
thou
hast
the
first
fruites
of
the
Spirit
,
and
the
beginnings
of
true
sauing
grace
,
thou
must
haue
in
thee
in
some
measure
,
a
continuall
expectation
of
the
day
of
full
deliuerance
from
all
corruption
and
miserie
both
of
soule
and
bodie
,
and
so
a
continuall
longing
for
the
day
of
Christ
his
coming
to
iudgement
,
and
thou
must
be
able
to
desire
,
that
the
Lord
Iesus
would
now
breake
the
heauens
and
come
to
iudgement
,
and
to
say
with
comfort
with
the
Church
,
Come
Lord
Iesus
,
come
quickly
.
And
to
that
end
neuer
rest
till
thou
find
thine
owne
corruption
and
sinnes
to
be
an
heauie
burthen
vnto
thee
,
and
the
temptations
of
Satan
to
be
irkesome
and
tedious
to
thee
,
and
that
thou
art
wearie
of
sinning
against
thy
good
God
,
who
hath
bene
rich
and
abundant
in
mercie
and
louing
kindnesse
towards
thee
,
and
that
thou
hast
a
liuely
hope
to
partake
in
the
ioyes
and
glorie
of
heauen
,
and
to
partake
of
the
good
things
prepared
of
God
for
all
those
that
loue
the
appearance
of
the
Lord
Iesus
.
And
then
doubtlesse
thou
wilt
reioyce
,
and
take
much
comfort
in
thinking
on
the
day
of
full
redemption
,
the
day
of
full
deliuerance
from
all
corruption
and
miserie
,
both
in
thy
soule
and
bodie
;
and
thou
wilt
then
be
able
heartily
to
wish
and
long
for
the
coming
of
Christ
to
iudgement
.
The
Apostle
here
further
setteth
forth
the
waiting
of
the
godly
by
the
obiect
of
it
,
Adoption
,
and
that
againe
explaned
to
be
the
redemption
of
our
bodie
.
Waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
Now
in
that
the
Apostle
saith
,
that
the
godly
and
such
as
haue
the
first
fruites
of
the
Spirit
,
do
waite
for
the
adoption
,
that
is
,
the
consummation
of
their
adoption
and
full
manifestation
of
it
,
we
may
see
the
truth
of
the
point
we
formerly
deliuered
when
we
stood
on
the
description
of
the
godly
,
that
they
are
such
as
haue
the
first
fruites
of
the
Spirit
,
namely
this
:
that
the
beginnings
of
true
sauing
grace
,
The
beginnings
of
true
sauing
grace
are
sufficient
pawnes
and
pledges
to
assure
men
that
hereafter
they
shall
haue
perfection
of
grace
and
glorie
in
heauen
.
and
the
speciall
gifts
of
the
Spirit
of
God
,
gifts
peculiar
to
Gods
elect
bestowed
on
man
,
are
as
pawnes
and
pledges
sufficient
to
assure
them
that
hereafter
they
shall
haue
both
perfection
of
grace
,
and
also
fulnesse
of
ioy
and
glorie
in
heauen
.
For
why
,
those
beginnings
of
sauing
grace
,
do
put
them
into
certaine
hope
and
expectation
of
the
accomplishment
and
consummation
of
their
adoption
,
that
in
time
it
shall
be
complete
and
perfect
,
and
that
one
day
they
shall
certainly
be
put
into
the
full
possession
of
their
Fathers
inheritance
;
yea
they
are
put
into
such
certaine
hope
of
it
,
as
they
do
liue
in
continuall
expectance
of
the
day
of
full
redemption
,
and
they
waite
for
it
,
as
the
Apostle
saith
,
Ephes
.
1.14
.
The
holy
Spirit
of
promise
is
to
them
the
earnest
of
their
euerlasting
inheritance
,
vntill
the
redemption
of
the
possession
purchased
,
euen
till
their
full
redemption
;
I
will
not
stand
on
the
point
hauing
formerly
handled
it
.
Onely
it
may
be
,
that
some
may
moue
this
question
,
and
say
:
Shall
the
holy
Spirit
of
God
leaue
the
godly
and
such
as
haue
the
first
fruites
of
the
Spirit
,
at
the
time
of
their
full
redemption
,
because
the
Apostle
saith
,
the
holy
Spirit
of
promise
is
the
earnest
of
our
inheritance
,
vntill
the
redemption
of
the
possession
purchased
?
I
answer
:
no
,
he
shall
not
,
though
indeed
the
holy
Spirit
of
God
shall
then
ceasse
to
be
as
a
pawne
and
pledge
to
them
of
further
matter
,
because
then
they
shall
haue
that
in
fulnesse
and
perfection
which
the
holy
Spirit
of
God
and
the
first
fruites
of
the
Spirit
are
here
in
this
life
a
pawne
and
pledge
of
.
I
will
not
further
stand
on
that
.
Now
the
Apostle
here
affirming
,
that
the
godly
and
such
as
haue
the
first
fruites
of
the
Spirit
,
do
waite
for
the
adoption
and
further
explaning
that
to
be
the
redemption
of
our
bodie
,
euen
a
full
deliuerance
of
their
bodies
from
all
corruption
and
miserie
,
he
giues
vs
to
vnderstand
thus
much
.
That
the
bodies
of
Gods
children
,
and
such
as
haue
the
first
fruites
of
the
Spirit
,
The
bodies
of
Gods
children
shall
one
day
be
fully
freed
from
all
corruption
&
miserie
.
shall
one
day
be
fully
freed
from
all
corruption
and
miserie
.
Though
the
bodies
of
Gods
children
be
here
in
this
world
subiect
to
manifold
infirmities
,
paines
,
and
miseries
,
and
as
the
Preacher
saith
,
Eccles
.
9.2
.
All
outward
things
do
come
alike
to
all
,
to
the
iust
and
to
the
wicked
,
to
the
good
and
to
the
bad
:
and
the
bodies
of
Gods
children
are
here
subiect
to
death
and
to
corruption
,
yea
the
bodies
of
the
Saints
of
God
,
whose
soules
are
glorified
in
heauen
,
do
now
lye
rotting
in
their
graues
,
or
they
are
some
way
or
other
vnder
corruption
,
and
they
haue
not
their
full
consummation
of
glorie
both
in
soule
and
bodie
yet
,
the
time
and
day
of
full
redemption
shall
come
,
euen
the
day
wherein
the
bodies
of
Gods
children
shall
be
fully
deliuered
and
set
free
from
all
corruption
and
miserie
,
and
as
we
haue
it
,
Reue
.
21.4
.
Reuel
.
21.4
.
All
teares
shall
be
wiped
away
from
their
eyes
,
and
there
shall
be
no
more
death
,
nor
sorrow
,
nor
crying
,
nor
any
more
paine
.
1.
Cor
.
15.53
.
the
Apostle
making
knowne
how
it
shal
be
with
the
bodies
of
true
beleeuers
at
the
day
of
iudgement
,
at
the
day
of
the
generall
resurrection
,
he
speakes
as
it
were
by
way
of
demonstration
,
&
as
it
were
pointing
at
his
owne
body
,
he
saith
,
This
corruptible
must
put
on
incorruption
:
as
if
he
had
said
,
euen
this
corruptible
body
of
mine
,
that
I
now
beare
about
,
shall
at
that
day
be
freed
from
corruption
,
and
shall
put
on
incorruption
.
Phil
.
3.21
.
the
Apostle
saith
,
that
Christ
at
his
appearance
&
coming
from
heauen
to
iudge
the
world
,
Shall
change
the
vile
,
and
base
,
&
corruptible
bodies
of
true
beleeuers
,
and
shall
fashion
and
forme
them
like
to
his
owne
most
glorious
bodie
:
and
the
bodies
of
true
beleeuers
shall
then
be
as
free
from
corruption
and
miserie
,
as
the
blessed
&
glorious
bodie
of
the
Lord
Iesus
:
and
then
as
the
Apostle
saith
,
2.
Cor
.
5.4
.
Mortalitie
shall
be
swallowed
vp
of
life
,
and
corruption
of
incorruption
.
These
places
do
sufficiently
cleare
&
confirme
the
truth
of
the
point
in
hand
,
that
the
day
of
full
redemption
shall
come
,
euen
the
day
of
the
redemption
of
our
bodie
,
and
the
bodies
of
Gods
children
shall
one
day
be
fully
freed
from
all
corruption
and
miserie
.
And
the
grounds
of
this
truth
are
these
.
First
,
the
Lord
hath
made
a
gracious
couenant
with
his
children
,
that
he
will
be
their
God
for
euer
,
and
that
he
will
be
good
to
them
,
and
a
God
of
mercie
and
life
,
not
onely
to
their
soules
,
but
to
their
bodies
also
.
Secondly
,
it
stands
with
the
iustice
of
God
,
that
not
onely
the
soules
of
his
children
,
but
their
bodies
also
should
receiue
the
reward
of
mercie
,
their
bodies
being
members
of
Christ
,
and
temples
of
the
holy
Ghost
,
1.
Cor
.
6.15.19
.
1.
Cor
.
6.15.19
.
and
being
instruments
of
doing
good
,
and
of
glorifying
God
in
their
measure
,
as
well
as
their
soules
.
And
the
Lord
Iesus
hath
abolished
death
,
and
brought
life
and
immortalitie
to
light
,
as
the
Apostle
speakes
,
2.
Tim
.
1.10
.
and
so
he
hath
not
onely
by
his
bloud
redeemed
the
soules
of
true
beleeuers
from
sinne
,
hell
,
death
,
and
damnation
,
but
he
will
also
at
his
second
coming
redeeme
their
bodies
from
all
corruption
and
miserie
.
On
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
:
that
the
day
of
full
redemption
shall
come
,
euen
the
day
wherein
the
bodies
of
Gods
children
,
and
such
as
haue
the
first
fruites
of
the
Spirit
,
shall
be
fully
freed
from
all
corruption
and
miserie
.
Now
then
for
the
vse
.
First
,
this
truth
serues
to
informe
vs
of
the
necessitie
of
the
day
of
the
generall
iudgement
,
that
there
must
needs
be
a
day
of
the
generall
iudgement
,
euen
in
respect
of
Gods
children
.
A
day
of
generall
iudgement
must
needs
be
,
in
respect
of
Gods
children
.
For
howsoeuer
the
godly
and
true
beleeuers
being
departed
this
life
,
haue
receiued
their
particular
iudgement
,
and
are
now
altogether
freed
from
sinne
and
corruption
,
and
glorified
in
their
soules
,
yet
they
haue
not
receiued
the
consummation
of
their
adoption
,
and
their
full
redemption
;
their
bodies
still
lie
vnder
rottennesse
and
corruption
,
and
they
looke
for
a
day
of
full
redemption
,
euen
a
day
wherein
their
bodies
must
be
fully
freed
from
all
corruption
and
miserie
,
and
be
glorified
together
with
their
soules
:
and
therefore
there
must
of
necessitie
be
a
day
of
generall
iudgement
,
euen
in
respect
of
Gods
children
.
Againe
,
for
a
second
vse
,
is
it
so
that
the
day
of
full
redemption
shall
come
,
A
ground
of
comfort
to
Gods
children
,
&
of
patience
in
time
of
their
miseries
pressing
their
bodies
in
this
world
.
euen
the
day
wherein
the
bodies
of
Gods
children
,
and
of
such
as
haue
the
first
fruites
of
the
Spirit
,
shall
be
fully
freed
from
all
corruption
&
miserie
?
Here
is
then
matter
and
ground
of
sweet
comfort
to
all
Gods
children
,
to
as
many
as
haue
the
first
fruites
of
the
Spirit
:
and
the
due
and
serious
consideration
of
the
truth
now
deliuered
,
may
cheare
vp
the
hearts
of
Gods
children
,
and
comfort
them
,
&
may
serue
to
encourage
them
patiently
and
contentedly
to
beare
euils
&
miseries
that
do
presse
their
bodies
here
in
this
world
.
And
consider
it
seriously
thou
that
art
a
child
of
God
,
and
hast
the
first
fruites
of
the
Spirit
,
thy
body
is
now
weake
,
and
fraile
,
&
subiect
to
aches
,
paines
,
sicknesses
&
diseases
,
and
to
death
it selfe
,
yea
it
may
be
thy
bodie
now
lies
vnder
sore
&
grieuous
diseases
,
vnder
the
gout
,
stone
,
strangurie
,
or
the
like
painfull
and
grinding
diseases
,
and
thy
body
is
full
of
aches
&
paines
,
thou
knowest
not
which
way
to
turne
thy selfe
,
nor
where
to
rest
,
thou
endurest
painfull
nights
,
and
measuring
the
euening
,
thou
art
full
with
tossing
to
and
from
vnto
the
dawning
of
the
day
,
as
Iob
speakes
of
himselfe
,
Iob
7.3.4
.
Yea
it
may
be
thy
bodie
is
tumbled
vp
and
downe
,
and
tossed
from
place
to
place
,
from
prison
to
prison
,
or
thou
sufferest
in
thy
bodie
extreme
tortures
and
torments
from
the
hands
of
cruell
persecutors
,
and
the
like
.
Well
,
labour
to
possesse
thy
soule
in
patience
,
and
as
a
speciall
ground
of
patience
and
comfort
,
remember
&
thinke
on
this
truth
:
that
the
day
of
full
redemption
will
come
,
euen
the
day
wherein
thy
bodie
which
now
lies
vnder
such
extreme
miserie
,
shall
be
fully
freed
from
all
aches
and
paines
,
&
from
all
manner
of
corruption
and
miserie
,
yea
the
day
will
come
when
thy
bodie
shall
feele
vnspeakable
ioy
&
delight
,
and
most
sweet
ease
and
contentment
in
euery
part
&
member
of
it
;
and
that
may
be
matter
of
great
comfort
to
thee
.
Yea
the
consideration
of
this
,
that
the
day
of
full
redemption
will
come
,
euen
the
day
wherein
thy
bodie
shall
be
fully
freed
from
all
corruption
and
miserie
,
may
arme
and
strengthen
thee
against
the
feare
of
death
,
and
against
the
horror
of
the
graue
,
and
the
vglinesse
&
lothsomenesse
of
it
.
For
what
though
thy
bodie
be
raked
vp
in
the
dust
,
and
there
turned
to
rottennesse
and
corruption
,
and
be
clothed
with
wormes
and
filthinesse
,
as
Iob
speakes
,
Iob
7.5
.
and
thy
body
be
full
of
cralling
wormes
,
let
not
the
thought
of
that
trouble
thee
,
but
remember
this
:
that
the
day
of
full
redemption
will
come
,
euen
the
day
wherin
that
bodie
of
thine
shall
be
fully
freed
from
all
rottennesse
and
corruption
,
and
shall
be
clothed
with
immortalitie
and
glorie
.
And
let
that
be
thy
comfort
,
and
herein
cheare
vp
thy selfe
,
thou
being
a
child
of
God
,
and
one
that
hast
the
first
fruits
of
the
Spirit
;
for
to
thee
and
to
such
as
thou
art
belongeth
this
comfort
.
And
we
are
to
know
that
onely
such
as
haue
part
in
the
first
redemption
,
shall
haue
part
in
the
second
resurrection
,
and
none
but
such
.
If
thou
be
a
wicked
and
a
gracelesse
person
,
a
drunkard
and
common
blasphemer
,
or
the
like
,
and
if
thou
be
so
farre
from
hauing
the
first
fruites
of
the
Spirit
of
God
,
as
thou
hast
the
fruites
of
the
spirit
of
Satan
,
and
thou
dost
scoffe
at
the
Spirit
,
at
puritie
and
at
holinesse
,
and
thou
art
full
of
darknesse
in
the
midst
of
teaching
and
of
the
cleare
light
of
the
word
,
and
thou
art
hardened
in
thine
heart
,
and
filled
with
scorne
&
hatred
against
those
that
are
more
conscionable
then
thy selfe
,
thou
hast
no
part
in
this
comfort
.
And
if
thou
looke
one
day
to
be
freed
from
all
miseries
,
&
from
all
aches
and
paines
that
haply
now
do
presse
thy
bodie
,
and
that
now
thou
liest
vnder
,
thou
deceiuest
thy selfe
,
&
thy
present
miseries
&
paines
are
but
pledges
of
further
&
more
fearefull
plagues
and
paines
to
come
on
thee
hereafter
,
and
they
are
to
thee
but
the
beginnings
of
sorrowes
,
as
Christ
speakes
,
Mat
.
24.8
.
When
thy
bodie
shall
be
raised
out
of
the
dust
,
nothing
abides
thee
but
weeping
and
wailing
and
gnashing
of
teeth
,
&
a
fearefull
expectation
of
all
hellish
torments
,
to
be
endured
both
in
thy
soule
and
in
thy
bodie
for
euer
.
Thou
must
be
one
that
hast
the
first
fruites
of
the
Spirit
of
God
,
if
thou
wouldest
with
patience
and
true
comfort
waite●
for
the
day
of
full
redemption
,
euen
for
the
day
wherein
thy
bodie
shall
be
fully
freed
from
all
corruption
and
miserie
.
Come
we
now
to
the
24.
and
25.
verses
.
VERSE
24.25
.
For
we
are
saued
by
hope
:
but
hope
that
is
seene
is
not
hope
:
for
how
can
a
man
hope
for
that
which
he
seeth
?
But
if
we
hope
for
that
we
see
not
,
we
do
with
patience
abide
for
it
.
OVr
Apostle
hath
now
finished
his
confirmation
of
that
proposition
of
his
,
that
the
glorie
wherewith
Gods
children
shall
be
inuested
in
heauen
,
is
both
exceeding
great
glorie
,
&
also
most
certaine
and
sure
glorie
;
hauing
confirmed
it
both
by
the
expectation
of
the
creature
,
and
also
by
the
expectation
of
such
as
haue
the
first
fruits
of
the
Spirit
.
Now
in
this
24.
verse
,
in
the
first
words
of
it
the
Apostle
preuents
an
obiection
.
For
some
might
say
to
him
,
You
tel
vs
that
such
as
haue
the
first
fruits
of
the
Spirit
waite
for
the
adoption
,
euen
the
redemption
of
our
bodie
:
why
,
are
not
we
being
true
beleeuers
,
and
hauing
the
first
fruits
of
the
Spirit
,
the
adopted
sonnes
and
daughters
of
God
?
are
not
we
alreadie
redeemed
?
This
the
Apostle
preuents
,
by
making
knowne
that
though
we
being
true
beleeuers
,
and
hauing
the
first
fruits
of
the
Spirit
,
and
be
the
adopted
sonnes
and
daughters
of
God
,
and
be
redeemed
,
yet
we
haue
not
the
consummation
of
our
adoption
,
and
the
accomplishment
of
our
redemption
,
but
we
still
waite
for
it
.
For
why
,
our
saluation
is
by
hope
:
For
(
saith
he
)
we
are
saued
by
hope
:
and
therefore
our
redemption
is
not
yet
complete
,
it
is
not
yet
fully
perfected
.
Now
the
necessitie
of
this
consequence
,
we
are
saued
by
hope
,
and
therefore
haue
not
the
consummation
of
our
adoption
,
and
the
accomplishment
of
our
redemption
,
is
further
confirmed
from
the
obiect
of
hope
,
that
hope
hath
for
the
obiect
of
it
things
that
are
not
seene
,
and
things
that
are
not
present
;
which
the
Apostle
propounds
by
denying
the
obiect
of
hope
to
be
things
seene
.
But
hope
(
saith
he
)
that
is
seene
is
not
hope
:
or
the
thing
hoped
for
is
not
a
thing
seene
.
Prouing
that
from
common
sense
,
that
it
were
verie
absurd
and
ridiculous
for
a
man
to
hope
for
that
which
he
sees
and
hath
in
present
possession
,
in
the
last
words
of
24.
verse
:
For
how
can
a
man
hope
for
that
which
he
seeth
?
Then
verse
25.
the
Apostle
makes
knowne
the
true
obiect
of
hope
to
be
things
not
seene
;
and
withall
concludes
his
argument
with
this
hypotheticall
proposition
,
that
if
we
hope
for
that
we
see
not
,
for
that
which
is
not
present
,
but
absent
from
vs
,
we
do
with
patience
abide
and
waite
for
it
:
therein
infolding
an
exhortation
;
and
he
driues
to
this
generall
purpose
,
namely
,
to
perswade
the
beleeuing
Romans
and
other
true
beleeuers
,
patiently
to
beare
the
crosse
,
and
other
afflictions
that
here
in
this
world
they
meete
withall
,
and
to
waite
for
a
full
deliuerance
from
them
,
and
for
their
full
redemption
hereafter
.
And
thus
we
see
the
drift
and
purpose
of
the
Apostle
in
these
two
verses
,
and
the
summe
and
substance
of
them
.
And
here
we
haue
these
things
in
generall
layed
before
vs
,
first
a
proposition
,
We
are
saued
by
hope
.
Secondly
hope
,
described
by
the
obiect
of
it
,
that
the
thing
hoped
for
is
not
present
,
but
a
thing
absent
and
not
seene
.
And
thirdly
,
that
hope
hath
a
patient
waiting
adioyned
to
it
.
Interpretation
.
I
will
now
lay
forth
the
sence
and
meaning
of
these
two
verses
.
For
we
are
saued
by
hope
.
By
the
persons
here
vnder
the
word
we
,
the
Apostle
meanes
himselfe
and
the
true
beleeuing
Romans
,
and
all
other
true
beleeuers
.
Are
saued
.
Saluation
is
sometimes
in
the
Scripture
taken
for
the
beginning
of
saluation
,
consisting
in
new
birth
,
and
in
the
remission
of
sinnes
,
and
reconciliation
with
God
in
Christ
,
as
Tit
.
3.5
.
saith
the
Apostle
,
Not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
holy
Ghost
.
But
here
it
signifieth
the
fulnesse
and
perfection
in
heauen
,
namely
,
the
glorification
and
happie
estate
both
of
the
soule
and
bodie
in
the
kingdome
of
heauen
:
and
so
the
meaning
is
,
we
haue
full
and
perfect
saluation
,
euen
the
glorification
and
happinesse
both
of
our
soules
and
bodies
in
heauen
.
By
hope
,
or
in
hope
:
that
is
,
not
in
present
possession
,
but
so
as
we
do
expect
and
looke
for
it
hereafter
;
for
the
word
hope
here
signifies
the
grace
of
hope
in
the
heart
and
soule
,
whereby
euerie
true
beleeuer
doth
certainly
expect
and
looke
to
enioy
saluation
promised
.
But
hope
that
is
seene
.
The
word
hope
is
here
in
the
first
place
by
a
metonymie
put
for
the
thing
hoped
for
,
and
so
the
word
hope
is
vsed
,
Coloss
.
1.5
.
For
the
hopes
sake
which
is
layed
vp
for
you
in
heauen
:
that
is
,
for
the
eternall
happinesse
,
life
,
and
glories
sake
layed
vp
for
you
in
heauen
.
But
in
the
second
place
,
the
word
hope
is
put
for
the
grace
of
hope
in
the
heart
:
and
so
the
meaning
is
,
when
the
thing
hoped
for
is
seene
,
that
is
,
present
,
and
is
possessed
,
it
is
not
the
obiect
of
hope
,
and
it
ceasseth
to
be
hoped
for
.
For
how
can
a
man
hope
for
that
which
he
seeth
?
as
as
if
he
had
said
,
for
hope
is
an
expectation
of
good
things
to
come
;
and
things
present
,
or
things
possessed
,
cannot
be
the
obiect
of
hope
.
But
if
we
hope
:
that
is
,
if
we
expect
&
looke
for
that
good
thing
which
is
not
present
,
and
before
our
eyes
,
and
possessed
:
we
do
with
patience
abide
for
it
:
that
is
,
we
do
waite
till
the
time
come
that
we
be
possessed
of
it
,
and
do
enioy
it
,
patiently
and
constantly
bearing
the
euils
,
crosses
,
and
afflictions
we
meete
withall
in
the
meane
time
.
Now
then
thus
conceiue
we
the
meaning
of
the
words
of
these
two
verses
,
as
if
the
Apostle
had
said
.
For
I
and
you
,
and
all
true
beleeuers
,
haue
full
and
perfect
saluation
,
euen
the
glorification
and
full
happinesse
both
of
our
soules
and
bodies
in
heauen
,
not
in
present
possession
,
but
so
as
we
do
expect
and
looke
for
it
hereafter
,
or
we
haue
and
hold
it
now
in
hope
.
Now
when
the
thing
hoped
for
is
present
,
and
is
possessed
,
it
ceasseth
to
be
hoped
for
:
for
hope
is
an
expectation
of
good
things
to
come
,
and
a
man
cannot
hope
for
things
present
,
or
for
things
that
are
by
him
alreadie
possessed
;
but
if
we
do
expect
and
looke
for
the
good
thing
which
is
not
present
,
or
possessed
,
we
do
waite
till
the
time
come
that
we
be
possessed
of
it
,
and
do
enioy
it
,
patiently
and
constantly
bearing
euils
,
crosses
,
and
afflictions
that
we
meete
withall
in
the
meane
time
:
and
so
indeed
we
expecting
and
looking
for
full
and
perfect
saluation
,
euen
perfect
happinesse
both
of
our
bodies
and
soules
in
heauen
,
we
do
with
a
patient
bearing
of
all
things
that
befall
vs
in
the
meane
time
,
waite
till
the
time
come
that
we
be
possessed
of
it
,
&
do
enioy
it
.
Come
we
now
to
stand
on
these
two
verses
more
particularly
as
they
lye
in
order
;
and
first
to
free
the
Apostles
proposition
in
the
first
words
of
the
24.
verse
,
We
are
saued
by
hope
,
from
that
which
the
Papists
do
falsely
fasten
on
it
,
and
would
thence
gather
.
In
that
the
Apostle
saith
,
We
are
saued
by
hope
,
the
Papists
do
note
and
conclude
,
that
therefore
we
are
not
saued
by
faith
onely
,
but
that
hope
is
also
the
cause
of
our
saluation
.
This
cauill
may
easily
be
remoued
,
if
we
remember
how
this
proposition
hath
bene
expounded
,
namely
,
that
true
beleeuers
here
in
this
world
haue
full
and
perfect
saluation
in
heauen
,
not
in
present
possession
,
but
so
as
they
do
expect
and
looke
for
it
hereafter
;
they
haue
it
by
hope
,
or
rather
in
hope
,
and
their
saluation
is
a
thing
not
presently
seene
and
possessed
,
but
it
lyeth
in
hope
,
or
it
is
a
thing
hoped
for
:
will
it
thereupon
follow
,
that
therefore
hope
is
the
cause
of
their
saluation
?
Is
hope
and
expectation
of
a
good
thing
promised
,
the
cause
of
enioying
of
it
when
it
is
had
?
A
man
hath
a
piece
of
land
or
mony
promised
him
,
and
he
hopes
&
looks
to
haue
it
and
to
enioy
it
in
time
,
is
his
hope
and
expectation
of
it
the
cause
of
his
enioying
it
?
nothing
lesse
.
So
true
beleeuers
expecting
and
looking
for
promised
saluation
,
is
their
hope
and
expectation
the
cause
of
their
saluation
?
no
such
matter
.
And
therefore
it
is
a
false
conclusion
the
Papists
hence
gather
,
that
we
are
saued
by
hope
,
&
therefore
hope
is
the
cause
of
saluation
.
I
leaue
this
,
and
to
point
at
one
thing
briefly
that
may
be
of
vse
:
This
proposition
,
we
are
saued
by
hope
,
or
in
hope
,
being
vnderstood
as
we
haue
expounded
it
,
it
giues
vs
to
vnderstand
thus
much
,
it
plainly
teacheth
vs.
That
the
full
and
perfect
saluation
of
Gods
children
,
and
of
true
beleeuers
,
Gods
children
haue
their
ful
and
perfect
saluation
in
this
life
,
not
in
present
possession
,
but
onely
in
hope
and
expectation
.
it
lyeth
vnder
hope
,
and
it
is
a
thing
that
they
haue
not
in
present
possession
,
but
onely
in
hope
and
in
expectation
.
Though
the
Lord
giue
his
children
here
in
this
world
some
beginnings
of
eternall
happinesse
and
saluation
,
in
their
regeneration
,
in
the
first
fruits
of
his
Spirit
,
in
peace
of
their
consciences
,
and
their
ioy
in
the
holy
Ghost
;
yet
their
full
and
perfect
saluation
is
not
otherwise
had
and
held
of
them
in
this
life
,
but
onely
in
hope
and
in
expectation
.
And
to
this
purpose
speakes
S.
Iohn
,
1.
Ioh
.
3.2
.
that
though
we
be
now
sons
of
God
,
yet
it
doth
not
appeare
what
we
shall
be
:
no
,
it
appeares
not
to
our selues
how
happie
and
glorious
we
shal
be
.
And
as
the
Apostle
saith
,
Col.
3.3
.
Our
life
,
that
is
,
our
happie
&
glorious
life
,
begun
in
this
world
to
be
made
perfect
in
the
life
to
come
,
is
hid
with
Christ
in
God
.
It
is
hid
,
not
only
from
the
eyes
of
the
world
,
but
also
from
our
owne
eyes
,
in
respect
of
the
fulnesse
and
perfection
of
it
:
and
therefore
the
Apostle
saith
,
2.
Cor
.
5.7
.
We
(
here
in
this
world
)
walke
by
faith
and
not
by
sight
:
we
here
liue
in
hope
and
expectation
of
full
and
perfect
saluation
,
we
haue
it
not
in
present
possession
.
For
why
,
This
world
is
not
a
place
of
full
and
perfect
happinesse
and
saluation
,
the
Lord
hath
appointed
heauen
to
be
the
place
where
it
shall
be
enioyed
as
the
Apostle
saith
,
the
hope
of
the
beleeuing
Colossians
,
that
is
,
life
and
glorie
they
hoped
for
,
was
layed
vp
for
them
in
heauen
.
And
2.
Corinth
.
5.1.2
.
the
Apostle
saith
,
If
our
earthly
house
of
this
tabernacle
were
destroyed
,
we
haue
a
building
giuen
of
God
,
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
:
for
therefore
we
sigh
,
desiring
to
be
clothed
with
our
house
which
is
from
heauen
.
And
therefore
the
full
and
perfect
saluation
of
Gods
children
,
and
of
true
beleeuers
,
it
lyeth
in
their
hope
,
and
it
is
a
thing
they
haue
not
in
present
possession
,
but
onely
in
hope
&
in
expectation
.
And
therefore
for
the
vse
,
it
concernes
euerie
one
of
vs
on
this
ground
to
looke
to
our
hope
of
heauen
and
of
saluation
.
We
must
labour
to
make
our
hope
of
heauen
and
saluation
as
sure
as
possibly
we
can
.
We
know
that
men
will
prie
into
all
their
hopes
&
possibilities
touching
the
matters
of
this
world
,
and
if
it
be
a
thing
in
reuersion
that
may
haply
do
good
to
some
of
their
children
,
they
are
carefull
to
take
it
into
their
hope
,
and
to
make
their
hope
of
it
as
sure
as
they
can
:
Oh
much
more
ought
we
to
looke
into
our
hope
of
heauen
and
of
saluation
,
and
to
labour
to
looke
that
it
be
as
sure
as
possibly
we
can
.
Our
full
and
perfect
saluation
it
lyeth
in
our
hope
,
and
it
is
a
thing
in
reuersion
and
in
expectation
;
then
labour
we
to
haue
a
liuely
hope
of
it
,
as
the
Apostle
cals
it
.
1.
Pet
.
1.3
.
Euerie
one
of
yeares
will
say
,
he
hopes
to
be
saued
,
and
he
hopes
to
go
to
heauen
,
though
he
haue
no
ground
for
it
but
his
owne
strong
conceit
,
being
an
ignorant
person
,
or
liuing
in
knowne
sinnes
,
and
so
deceiuing
his
owne
soule
.
But
let
vs
(
as
we
tender
our
euerlasting
happinesse
and
good
)
labour
to
haue
hope
of
full
and
perfect
saluation
on
a
good
ground
,
and
neuer
rest
till
we
haue
such
an
hope
of
heauen
as
will
not
deceiue
vs
,
nor
make
vs
ashamed
,
as
the
Apostle
speakes
of
hope
.
Rom
.
5.5
.
And
if
we
would
know
what
that
hope
is
,
I
answer
:
such
an
hope
as
is
a
liuely
resemblance
of
life
eternall
,
such
an
hope
as
doth
make
vs
expresse
and
shew
forth
in
this
life
the
beginnings
of
that
life
that
is
layed
vp
in
heauen
in
some
measure
of
holinesse
and
puritie
,
innocencie
and
loue
towards
God
,
and
towards
all
that
beare
Gods
image
,
and
that
is
the
hope
that
will
yeeld
true
comfort
,
and
will
not
deceiue
vs
when
we
stand
in
most
need
of
comfort
.
If
thou
say
,
thou
hopest
to
be
saued
,
and
yet
thou
art
not
able
to
shew
forth
thine
hope
in
any
measure
of
conformitie
of
thy
life
to
life
eternall
,
but
thy
life
is
rather
an
expresse
image
of
thine
owne
corruption
,
and
a
shewing
forth
of
the
vile
lusts
of
thine
owne
heart
,
and
thy
life
is
stained
with
many
foule
sinnes
,
or
at
least
thy
life
is
but
a
ciuill
honest
life
,
a
life
of
nature
,
and
led
according
to
naturall
reason
;
thy
hope
is
not
sound
and
good
,
it
is
but
a
vaine
hope
,
it
will
deceiue
thee
,
and
make
thee
ashamed
,
and
disappoint
thee
of
comfort
when
thou
hast
most
need
of
comfort
.
And
let
vs
consider
it
in
reason
,
can
a
man
say
and
that
truly
,
he
hopes
for
heauen
,
and
yet
his
verie
breath
stinkes
of
hell
;
he
is
euer
and
anon
breathing
and
belching
out
blasphemous
oathes
,
cursing
,
swearing
,
lying
,
slandering
,
and
reuiling
,
and
reproching
the
Saints
and
seruants
of
God
,
and
speaking
euill
of
the
wayes
of
God
?
No
,
no
,
euerie
one
that
hath
a
sound
and
good
hope
of
heauen
purgeth
himselfe
euen
as
he
is
pure
.
1.
Ioh
.
3.3
.
Whosoeuer
hath
a
sound
and
good
hope
of
heauen
,
he
is
thereby
stirred
vp
to
a
daily
repentance
and
reformation
of
his
life
:
and
that
is
the
thing
that
euerie
one
of
vs
must
find
in
our selues
,
if
we
would
haue
sound
and
good
hope
of
eternall
happinesse
and
saluation
.
We
must
looke
to
the
keeping
of
our
sound
&
liuely
hope
,
&
to
the
preseruing
of
it
.
One
other
vse
is
to
be
made
of
this
point
:
is
it
so
that
full
and
perfect
saluation
of
Gods
children
and
of
true
beleeuers
is
layed
vp
in
hope
?
Is
it
a
thing
that
they
haue
not
in
present
possession
,
but
onely
in
hope
and
expectation
?
Surely
then
it
concernes
euerie
one
of
vs
(
as
I
haue
said
)
to
looke
to
our
hope
of
heauen
,
and
not
onely
to
looke
that
our
hope
of
heauen
be
sound
and
good
,
and
such
as
will
not
deceiue
vs
nor
make
vs
ashamed
,
but
we
being
such
as
haue
a
liuely
hope
,
a
sound
and
good
hope
of
heauen
,
we
must
looke
to
the
keeping
of
that
hope
,
and
to
the
maintaining
and
preseruing
of
it
as
a
most
precious
iewell
,
and
as
a
thing
of
speciall
vse
and
consequence
,
whereon
depends
our
eternall
good
,
euen
the
eternall
good
both
of
our
soules
and
bodies
:
our
full
happinesse
and
saluation
is
layed
vp
in
our
hope
,
and
we
hold
saluation
by
hope
,
or
in
hope
;
and
if
our
hope
faile
vs
,
our
comfort
is
gone
:
and
therefore
it
concernes
vs
carefully
to
looke
to
the
keeping
and
maintaining
of
our
hope
of
heauen
.
And
know
we
that
Satan
hath
a
speciall
spite
against
the
sound
and
sauing
hope
of
Gods
children
,
his
owne
state
being
hopelesse
and
desperate
,
and
so
knowing
Gods
children
haue
hope
of
eternall
happinesse
,
he
enuies
it
,
and
he
bends
all
his
force
,
and
he
sets
himselfe
by
all
the
meanes
he
can
to
driue
them
from
their
hope
,
and
to
wrest
their
hope
of
heauen
from
them
if
possibly
he
can
;
yea
he
knowes
he
cannot
make
a
child
of
God
more
dishonour
God
,
then
by
bringing
him
to
some
measure
of
doubting
,
or
to
some
despaire
of
his
owne
euerlasting
happinesse
and
saluation
.
Note
.
Despaire
being
a
maine
and
foule
herifie
,
it
denies
God
to
be
a
Father
,
Iesus
Christ
to
be
a
Sauiour
,
and
the
holy
Ghost
to
be
a
comforter
,
yea
it
denies
the
loue
,
the
truth
,
and
the
power
of
God
.
It
concernes
therefore
euerie
one
of
vs
,
we
hauing
sound
and
good
hope
of
happinesse
and
glorie
in
heauen
,
to
labour
to
maintaine
and
to
preserue
our
hope
,
and
to
fortifie
and
strengthen
that
hope
of
ours
by
all
good
meanes
,
and
euer
to
be
vnderpropping
of
our
hope
,
and
that
by
a
due
and
serious
consideration
of
Gods
free
loue
to
vs
in
Iesus
Christ
,
of
the
certaine
and
infallible
truth
of
his
word
and
promises
,
of
his
infinite
power
,
and
of
his
vnspeakeable
wisedome
.
We
are
to
meditate
and
to
thinke
on
it
seriously
,
that
the
Lord
hath
freely
loued
vs
in
his
beloued
the
Lord
Iesus
,
not
for
any
goodnesse
or
worth
in
our selues
,
and
hath
freely
iustified
vs
,
and
sanctified
vs
,
and
will
freely
saue
vs
,
and
that
he
is
most
true
in
his
word
and
in
all
his
promises
,
and
is
of
infinite
power
,
able
to
performe
them
and
to
make
them
good
to
vs
,
euen
against
all
the
power
of
hell
,
and
against
our
owne
vilenesse
and
sinnes
,
and
that
he
is
also
most
wise
in
disposing
of
all
things
,
and
of
our
state
in
particular
;
and
will
in
the
time
that
he
in
his
wisedome
sees
fit
bring
vs
to
life
and
glorie
in
heauen
.
These
things
are
to
be
thought
on
,
and
being
duely
considered
,
they
will
be
a
notable
meanes
to
strengthen
and
to
vphold
our
hope
of
heauen
,
and
to
make
vs
to
continue
stedfast
in
our
hope
in
the
greatest
batterie
and
assault
that
Satan
can
lay
against
vs
to
driue
vs
from
our
hope
.
And
to
these
we
must
adde
earnest
prayer
to
God
,
and
a
carefull
vse
of
his
holy
ordinances
,
and
often
to
vse
the
Sacraments
,
praying
with
Dauid
,
Psal
.
119.116.117
.
Stablish
me
Lord
in
the
time
of
assault
,
and
dissappoint
me
not
of
mine
hope
.
Stay
thou
me
and
I
shall
be
safe
:
for
if
the
Lord
stay
vs
we
shall
be
sure
to
stand
fast
in
our
hope
,
and
not
to
be
driuen
from
it
by
the
strongest
assault
that
Satan
can
bring
against
vs.
I
proceed
,
and
come
to
the
description
of
the
hope
here
layed
before
vs.
The
Apostle
here
describes
hope
by
the
obiect
of
it
:
first
,
by
denying
the
obiect
of
hope
to
be
things
present
,
or
things
seene
:
Hope
that
is
seene
(
saith
he
)
is
not
hope
,
for
how
can
a
man
hope
for
that
which
he
seeth
?
And
then
by
the
proper
obiect
of
it
,
and
that
proper
obiect
of
hope
,
is
that
which
is
not
present
,
or
that
which
is
not
seene
,
verse
25.
If
we
hope
for
that
we
see
not
,
we
do
with
patience
abide
for
it
.
Now
hence
in
the
first
place
we
may
easily
conclude
and
gather
what
true
Christian
hope
is
,
in
respect
of
the
obiect
of
it
:
and
we
may
hence
take
vp
this
conclusion
.
That
true
Christian
hope
,
and
true
sauing
hope
,
the
hope
of
Gods
children
,
is
an
expectation
of
good
things
to
come
,
True
Christian
sauing
hope
is
an
expectation
of
good
things
to
come
.
and
neither
good
things
past
,
nor
good
things
present
,
but
onely
good
things
absent
,
and
as
yet
to
come
,
are
the
things
that
true
Christian
hope
,
the
hope
of
true
beleeuers
doth
exspect
and
looke
after
:
and
to
this
purpose
we
find
,
that
eternall
life
,
happinesse
,
and
saluation
,
which
are
things
absent
,
and
layd
vp
in
the
highest
heauens
,
are
vsually
put
downe
in
the
Scripture
,
as
the
most
proper
obiect
of
sauing
hope
.
And
hence
is
true
sauing
hope
called
the
hope
of
saluation
.
1.
Thes
.
5.8
.
Putting
on
the
hope
of
saluation
for
an
helmet
,
and
the
hope
of
glorie
,
Rom
.
5.2
.
and
the
hope
of
eternall
life
,
Tit
.
3.7
.
And
to
this
agrees
that
comparison
the
holy
Ghost
vseth
,
Heb
.
6.19
.
comparing
true
sauing
hope
to
an
anker
,
and
calling
it
the
anker
of
the
soule
both
sure
and
stedfast
:
and
it
is
fitly
so
compared
,
for
as
the
anker
of
a
ship
is
let
downe
into
the
waters
,
and
goeth
downe
to
the
bottome
,
and
is
fastened
to
the
earth
that
is
not
seene
but
lies
hid
vnder
the
waters
,
so
true
sauing
hope
is
fixed
to
good
things
that
are
not
seene
:
and
as
the
holy
Ghost
here
saith
,
It
enters
into
that
which
is
within
the
vaile
,
euen
within
the
vaile
of
heauen
.
I
might
make
it
further
manifest
by
instance
in
diuers
particulars
,
that
true
sauing
hope
doth
expect
and
looke
after
good
things
absent
,
good
things
that
are
yet
to
come
.
And
indeed
hope
hath
the
very
being
of
it
from
good
things
hoped
for
,
not
simply
as
they
be
good
things
,
but
as
they
be
good
things
absent
,
and
as
yet
to
come
.
Good
things
that
are
promised
in
the
word
of
God
,
and
are
beleeued
by
faith
,
being
absent
and
as
yet
to
come
,
they
giue
matter
and
being
to
Christian
hope
.
And
therefore
doubtlesse
the
true
sauing
hope
of
Gods
children
is
an
expectation
of
good
things
to
come
,
and
neither
good
things
past
nor
good
things
present
,
but
onely
good
things
absent
,
and
as
yet
to
come
,
are
things
that
true
Christian
hope
,
the
hope
of
true
beleeuers
,
doth
expect
and
looke
after
.
Haply
some
will
say
,
Then
the
hope
of
Gods
children
is
of
things
doubtfull
&
vncertaine
,
for
things
to
come
are
vncertaine
.
I
answer
,
Things
to
come
that
depend
on
vncertaine
causes
,
are
indeed
vncertaine
,
but
the
good
things
that
the
hope
of
true
beleeuers
doth
expect
and
looke
after
,
depends
not
on
causes
vncertaine
,
but
on
such
causes
as
are
most
sure
and
certaine
,
and
cannot
deceiue
them
:
as
on
the
truth
,
power
,
and
mercie
of
God
,
the
merits
and
mediation
of
Christ
,
and
the
witnesse
of
the
holy
Spirit
of
God
:
and
therefore
though
the
hope
of
Gods
children
be
of
things
absent
,
and
as
yet
to
come
,
yet
it
is
not
of
things
doubtfull
and
vncertaine
.
Now
for
the
vse
:
first
this
truth
now
deliuered
discouers
a
manifest
difference
that
is
betweene
sauing
faith
and
sauing
hope
.
A
difference
betweene
sauing
faith
&
sauing
hope
discouered
.
Sauing
faith
is
of
good
things
past
,
of
the
death
and
resurrection
of
Christ
,
and
present
:
but
sauing
hope
is
onely
of
good
things
to
come
.
And
howsoeuer
it
may
be
said
,
we
beleeue
eternall
life
which
is
yet
to
come
,
and
so
faith
is
of
good
things
to
come
,
I
answer
:
It
is
true
indeed
,
we
beleeue
eternall
life
which
is
yet
to
come
,
but
true
sauing
faith
giues
a
subsistance
and
present
being
to
that
eternall
life
to
the
soule
of
a
true
beleeuer
,
as
we
haue
it
Heb
.
11.1
.
Faith
is
the
euidence
of
things
which
are
not
seene
.
And
thus
it
is
said
of
Abraham
,
Ioh
8.56
.
That
he
saw
the
day
of
Christ
,
he
beleeued
it
,
and
his
faith
made
it
present
to
his
soule
.
And
for
a
second
vse
:
Is
it
so
that
true
sauing
hope
,
the
hope
of
Gods
children
,
Whence
it
is
that
the
men
of
the
world
thinke
so
basely
of
Gods
children
and
of
their
their
hopes
.
is
an
expectation
of
good
things
to
come
?
This
then
further
discouers
whence
it
is
,
that
prophane
persons
,
men
of
the
world
,
thinke
so
basely
of
Gods
children
and
of
their
hopes
,
they
are
euer
deriding
them
and
their
profession
,
and
insulting
ouer
their
meane
and
miserable
condition
,
as
they
thinke
of
it
,
and
sometimes
they
breake
out
and
sticke
not
to
say
,
Gods
children
are
fooles
,
in
that
they
let
slip
the
present
profits
,
pleasures
,
and
honors
of
the
world
,
and
feede
themselues
with
a
vaine
hope
(
as
they
conceiue
of
it
.
)
But
alas
poore
soules
,
they
are
deceiued
;
and
here
is
one
cause
of
it
that
they
are
so
deceiued
,
the
hope
of
Gods
children
is
of
good
things
absent
,
and
as
yet
to
come
,
and
the
men
of
the
world
they
cannot
discerne
the
happinesse
of
true
beleeuers
in
regard
of
their
hope
of
good
things
to
come
.
The
Manna
that
Gods
children
feed
on
is
hidden
,
as
we
haue
it
,
Reuel
.
2.17
.
Men
of
the
world
are
strangers
to
it
,
and
not
acquainted
with
it
,
and
therefore
they
thinke
basely
of
the
hopes
of
Gods
children
,
and
say
,
they
are
men
of
no
hopes
,
and
men
of
no
fortunes
(
as
they
vse
to
speake
:
)
but
they
are
deceiued
,
and
a
child
of
God
would
not
giue
his
hope
of
good
things
to
come
,
and
that
he
hopes
for
,
for
the
present
possession
of
the
greatest
kingdome
in
the
world
:
as
namely
,
his
hope
of
case
,
comfort
,
and
refreshing
,
and
support
,
and
assistance
,
in
the
time
of
any
trouble
and
affliction
that
shall
be
layd
on
him
,
of
deliuerance
out
of
it
in
the
Lords
good
time
,
and
of
eternall
happinesse
and
glorie
in
heauen
hereafter
.
For
these
are
the
good
things
to
come
that
a
child
of
God
hopes
for
:
and
the
assured
hope
of
these
things
,
especially
of
happinesse
and
glorie
in
heauen
,
in
the
heart
of
a
child
of
God
,
is
so
sweete
and
comfortable
to
him
,
as
he
would
not
part
with
it
for
the
present
possession
of
all
the
kingdomes
in
the
world
.
And
if
the
hope
of
heauen
,
on
good
grounds
in
the
heart
of
a
child
of
God
,
be
so
sweet
and
comfortable
,
what
will
be
the
sweetnesse
and
comfort
of
the
fruition
and
full
possession
of
it
?
without
question
vnspeakable
and
vnconceiueable
.
Let
then
the
world
and
the
men
of
the
world
scoffe
and
scorne
Gods
children
,
and
say
,
they
are
men
of
no
hopes
,
let
not
Gods
children
regard
it
:
they
are
deceiued
,
the
hopes
of
Gods
children
are
blessed
hopes
,
Tit
.
2.13
.
and
the
world
,
and
the
men
of
the
world
,
are
not
acquainted
with
them
,
and
therefore
they
despise
them
:
and
let
not
their
scoffes
and
scornes
trouble
or
disquiet
any
child
of
God
.
In
the
next
place
,
whereas
the
Apostle
saith
,
Hope
that
is
seene
,
that
is
,
as
we
haue
shewed
,
the
thing
hoped
for
being
seene
and
present
,
it
ceasseth
to
be
the
obiect
of
hope
,
and
it
is
no
longer
a
thing
hoped
for
;
we
may
easily
gather
.
That
true
sauing
hope
,
the
hope
of
Gods
children
,
shall
after
this
life
be
abolished
and
ceasse
to
be
;
True
sauing
hope
shall
be
abolished
&
ceasse
to
be
after
this
life
.
for
then
Gods
children
shall
be
fully
possessed
of
the
thing
they
hope
for
,
euen
of
full
happinesse
and
saluation
,
there
shall
be
no
more
vse
of
their
sauing
hope
.
And
this
may
helpe
vs
in
the
right
vnderstanding
of
that
place
,
1.
Corinth
.
13.13
.
1.
Cor
.
13.13
.
where
the
Apostle
saith
,
Now
abideth
faith
,
hope
,
and
loue
,
euen
these
three
,
How
we
are
to
vnderstand
but
the
chiefest
of
these
is
loue
.
Loue
is
not
there
simply
preferred
before
faith
and
hope
,
as
if
it
were
euery
way
a
more
excellent
grace
or
vertue
,
but
onely
in
respect
of
the
continuance
of
it
;
that
though
now
in
this
present
life
,
faith
,
hope
,
and
loue
,
do
all
three
abide
and
continue
,
and
are
of
speciall
vse
,
yet
in
the
life
to
come
,
onely
loue
shall
abide
and
continue
,
and
faith
and
hope
shall
ceasse
,
and
shall
be
of
no
vse
at
all
,
the
thing
beleeued
and
hoped
for
being
then
fully
possessed
.
That
is
the
Apostles
meaning
,
when
he
saith
the
chiefest
of
these
three
is
loue
.
And
it
is
but
a
sophisme
and
a
meere
cauill
of
the
Papists
,
A
cauill
of
the
Papists
answered
.
in
that
they
conclude
,
that
faith
onely
doth
not
saue
and
iustifie
,
but
loue
also
,
because
loue
is
there
preferred
before
faith
,
as
a
more
excellent
grace
:
for
loue
is
there
preferred
before
faith
and
hope
,
onely
in
respect
of
durablenesse
and
the
continuance
of
it
.
And
admit
that
loue
were
euery
way
a
more
excellent
grace
and
vertue
then
faith
,
(
which
indeed
it
is
not
)
faith
being
the
mother
grace
and
ground
of
all
true
holinesse
in
man
,
yet
will
it
not
thereupon
follow
,
that
loue
doth
iustifie
in
the
sight
of
God
.
How
faith
doth
iustifie
in
the
sight
of
God
.
For
faith
it selfe
doth
not
iustifie
,
as
it
is
an
excellent
grace
,
or
vertue
,
or
worke
,
or
in
regard
of
any
dignitie
in
it selfe
,
but
onely
as
it
is
an
instrument
and
hand
taking
hold
of
that
which
is
the
matter
of
iustification
,
and
the
mercie
of
God
promised
in
Christ
,
and
the
merit
of
Christ
his
death
and
obedience
.
It
is
enough
to
haue
touched
this
in
a
word
.
Hope
that
is
seene
,
is
not
hope
.
To
this
the
Apostle
subioynes
as
a
proofe
of
it
:
How
can
a
man
hope
for
that
which
he
seeth
?
As
if
he
had
said
,
It
were
very
absurd
and
ridiculous
,
and
a
thing
against
common
sense
and
reason
,
for
a
man
to
hope
for
that
he
sees
and
is
present
to
him
.
We
see
then
that
sometimes
a
diuine
and
heauenly
truth
may
be
confirmed
by
an
argument
taken
from
common
sense
and
reason
.
A
Preacher
may
sometimes
lawfully
say
,
An
argument
from
common
sense
,
may
sometimes
be
lawfully
vsed
by
a
Preacher
euen
sense
and
reason
doth
confirme
this
or
that
heauenly
truth
.
1.
Cor
.
11.14
.
the
Apostle
himselfe
sendeth
vs
to
the
teaching
of
nature
:
Doth
not
nature
it selfe
teach
you
,
that
if
a
man
haue
long
haire
it
is
a
shame
vnto
him
?
And
therefore
doubtlesse
an
argument
from
sense
and
reason
,
and
from
nature
,
may
sometimes
be
vsed
as
a
meanes
to
strengthen
vs
in
the
knowledge
of
some
heauenly
truth
,
and
may
lawfully
be
vsed
to
that
purpose
.
I
will
no
further
stand
on
that
.
Come
we
to
the
third
generall
thing
layd
before
vs
in
this
context
,
namely
this
:
That
true
sauing
hope
hath
patient
waiting
annexed
to
it
:
If
we
hope
for
that
we
see
not
,
we
do
(
saith
the
Apostle
)
with
patience
abide
for
it
,
verse
25.
Now
that
which
is
hence
offered
is
easily
gathered
:
it
is
this
.
That
true
sauing
hope
,
the
hope
of
Gods
children
,
being
an
expectation
of
good
things
absent
,
and
of
good
things
yet
to
come
,
must
be
accompanied
with
patient
waiting
for
those
good
things
being
absent
and
as
yet
to
come
.
True
sauing
hope
must
be
accompanied
with
patient
waiting
for
the
good
things
hoped
for
.
Such
as
haue
true
sauing
hope
in
them
,
hope
of
good
things
promised
in
the
word
of
God
,
whether
good
things
temporall
or
eternall
,
they
must
patiently
waite
till
the
time
come
that
they
be
possessed
of
those
good
things
,
not
fainting
nor
shrinking
from
their
hope
of
them
,
by
reason
of
euils
,
crosses
,
and
afflictions
they
meete
withall
in
the
meane
time
.
Reade
1.
Thes
.
1.3
.
we
there
find
,
that
the
Apostle
attributes
and
giues
patience
to
hope
as
a
proper
title
belonging
to
it
,
and
saith
,
he
made
mention
of
the
Thessalonians
in
his
prayers
,
and
remembred
among
their
other
graces
their
hope
,
and
he
giues
patience
to
it
,
and
calls
it
,
The
patience
of
their
hope
:
thereby
signifying
,
that
their
hope
was
accompanied
with
a
patient
waiting
for
the
good
things
they
hoped
for
.
Isai
.
30.15
.
the
Lord
ioynes
quietnesse
and
confidence
together
,
euen
confidence
and
hope
in
the
Lord
,
and
a
quiet
resting
on
him
,
and
waiting
on
him
for
good
things
,
and
saith
,
In
rest
and
quietnesse
shall
ye
be
saued
:
and
in
quietnesse
and
confidence
shall
be
your
strength
.
And
we
find
that
the
Saints
and
seruants
of
God
make
it
knowne
,
that
they
had
not
onely
trust
and
confidence
in
the
Lord
,
and
hope
in
him
,
but
that
their
hope
in
him
was
accompanied
with
a
patient
waiting
on
him
for
the
accomplishment
of
his
gracious
promises
,
and
for
the
enioying
of
good
things
they
hoped
for
.
As
Psal
.
40.1
.
the
Psalmist
saith
,
I
waited
patiently
for
the
Lord
,
and
he
inclined
vnto
me
,
and
heard
my
crie
:
in
time
of
my
trouble
I
waited
with
patience
for
helpe
and
comfort
.
Psal
.
119.147
.
Dauid
saith
,
He
preuented
the
morning
light
,
and
cryed
,
&
withall
he
waited
on
the
word
of
the
Lord
:
he
patiently
waited
for
the
accomplishment
of
the
promise
,
Genes
.
49.18
.
O
Lord
,
saith
old
Iacob
,
I
haue
waited
for
thy
saluation
.
These
examples
and
many
other
do
make
plaine
and
confirme
the
truth
of
the
point
in
hand
:
That
true
sauing
hope
,
the
hope
of
Gods
children
,
being
an
expectation
of
good
things
absent
,
and
of
good
things
yet
to
come
,
must
be
accompanied
with
a
patient
waiting
for
those
good
things
being
absent
and
as
yet
to
come
,
and
they
must
not
onely
hope
for
good
things
promised
in
the
word
of
God
,
whether
good
things
temporall
or
good
things
eternall
,
but
they
must
also
patiently
waite
till
the
time
come
that
they
be
possessed
of
those
good
things
,
and
not
shrinke
from
their
hope
by
reason
of
the
euils
,
crosses
,
and
afflictions
they
meete
withall
in
the
meane
time
:
and
there
be
speciall
reasons
for
it
,
as
first
this
.
Betweene
hope
and
enioying
of
good
things
hoped
for
,
there
is
a
want
of
good
things
desired
,
and
though
the
time
of
enioying
of
them
be
certainly
determined
in
Gods
purpose
,
and
cannot
be
preuented
or
ouerpassed
,
yet
that
time
is
vncertaine
to
Gods
children
themselues
,
and
they
know
not
when
that
time
shall
be
,
and
sometimes
the
time
is
long
before
they
come
to
enioy
good
things
they
hope
for
.
And
againe
,
the
Lord
in
his
wise
dispensation
will
haue
his
children
meete
with
troubles
,
trials
,
temptations
,
and
manie
difficulties
,
before
they
enioy
the
good
things
he
hath
promised
,
and
they
hope
for
,
and
expect
,
and
looke
for
;
and
that
for
the
triall
of
their
faith
,
and
for
the
exercise
of
their
hope
,
and
their
other
graces
:
and
therefore
doubtlesse
as
the
holy
Ghost
saith
,
Heb
.
10.36
.
They
haue
need
of
patience
,
that
after
they
haue
done
and
suffered
the
will
of
God
,
they
may
inherit
the
promise
.
On
these
grounds
it
followeth
necessarily
,
that
the
hope
of
Gods
children
being
an
expectation
of
good
things
absent
,
and
of
good
things
yet
to
come
,
must
be
accompanied
with
a
patient
waiting
for
of
those
good
things
being
absent
,
and
as
yet
to
come
:
they
must
not
onely
hope
for
good
things
the
Lord
hath
promised
,
of
what
kind
soeuer
,
but
they
must
also
tarrie
the
Lords
leisure
,
and
patiently
waite
till
the
time
come
that
they
be
possessed
of
them
,
not
shrinking
from
their
hope
by
reason
of
the
euils
,
crosses
,
and
afflictions
they
meete
withall
in
the
world
.
Now
then
to
apply
this
:
we
see
our
dutie
,
and
what
concernes
vs
,
we
being
the
children
of
God
,
Reproofe
of
such
of
Gods
children
as
take
on
them
to
prescribe
to
the
Lord
in
what
time
he
shall
accomplish
his
promises
to
them
.
and
such
as
haue
in
vs
sauing
hope
.
And
from
this
that
hath
bene
said
we
may
easily
see
,
that
they
are
blame-worthy
whosoeuer
they
be
,
that
professe
themselues
to
be
Gods
children
,
and
to
haue
sauing
hope
in
them
,
and
yet
take
on
them
to
prescribe
to
the
Lord
in
what
space
and
time
he
shall
fulfill
and
make
good
his
promises
to
them
.
And
I
must
tell
you
,
that
euen
the
dearest
of
Gods
children
are
sometimes
herein
ouertaken
,
and
they
do
herein
sometimes
discouer
their
weaknesse
:
yea
the
deare
Saints
of
God
are
sometimes
through
their
owne
weaknesse
brought
to
thinke
that
God
forgets
them
,
and
remembers
not
his
promises
made
to
them
;
as
when
the
time
is
long
before
the
promise
of
good
they
hope
for
be
accomplished
,
or
when
the
Lord
brings
them
into
straights
,
or
they
lye
vnder
some
grieuous
affliction
,
and
the
Lord
seemeth
to
hide
his
face
from
them
:
Oh
then
they
are
impatient
of
delay
,
and
they
thinke
the
Lord
hath
forgotten
them
,
and
the
Lord
regards
them
not
,
and
they
sometimes
breake
out
and
say
with
Dauid
,
Psal
.
13.1
.
How
long
wilt
thou
forget
me
,
O
Lord
,
for
euer
?
How
long
wilt
thou
hide
thy
face
from
me
?
Now
then
that
we
being
the
children
of
God
,
and
hauing
in
vs
sauing
hope
,
may
be
strengthened
against
our
owne
weakenesse
,
and
may
haue
our
hope
and
expectation
of
good
things
absent
,
and
as
yet
to
come
,
accompanied
with
a
patient
waiting
for
those
good
things
being
absent
,
and
as
yet
to
come
,
and
may
not
shrinke
from
our
hope
and
patient
waiting
for
them
in
the
time
of
our
greatest
trials
and
afflictions
;
let
vs
consider
:
first
,
as
faith
breedes
hope
,
so
sauing
hope
breedes
patience
,
and
true
sauing
hope
is
accompanied
with
some
measure
of
patient
waiting
for
of
good
things
hoped
for
.
The
holy
Martyrs
patiently
endured
extreme
tortures
:
and
why
?
they
had
an
assured
hope
of
a
comfortable
issue
,
and
our
hope
is
not
sound
,
if
it
be
not
accompanied
with
some
measure
of
patient
waiting
.
Againe
,
when
we
are
vnder
the
hand
of
God
in
some
grieuous
affliction
,
How
Gods
children
may
strengthen
their
hope
when
they
cal
on
God
in
time
of
their
great
affliction
,
and
God
seemes
not
to
heare
them
.
and
we
call
on
God
for
ease
,
comfort
,
and
deliuerance
,
and
we
hope
for
ease
,
comfort
,
refreshing
,
and
deliuerance
,
and
we
expect
and
looke
for
it
,
grounding
our selues
on
that
promise
of
God
,
1.
Cor
.
10.13
.
and
yet
the
Lord
deferres
to
heare
vs
,
and
answer
vs
,
and
seemes
to
turne
a
deafe
eare
towards
vs
,
and
seemes
to
hide
his
face
from
vs
;
in
this
case
we
are
to
consider
what
good
the
Lord
hath
formerly
done
for
vs
,
and
to
call
to
mind
,
and
to
thinke
on
the
former
and
forepassed
mercies
of
God
towards
vs
,
as
Dauid
saith
he
did
,
Psal
.
143.4.5
.
When
my
spirit
was
in
perplexitie
in
me
,
and
mine
heart
within
me
was
amazed
,
I
remember
the
time
past
,
I
meditate
in
all
thy
workes
,
yea
I
do
meditate
in
the
workes
of
thine
hands
.
If
we
so
do
,
it
will
be
a
notable
meanes
to
strengthen
vs
,
and
to
make
vs
still
waite
on
the
Lord
for
ease
,
comfort
,
and
deliuerance
.
And
we
are
further
to
consider
,
that
our
hopes
(
we
being
Gods
children
)
are
not
like
earthly
hopes
,
which
the
men
of
the
world
sometimes
looke
after
till
their
eyes
fall
out
and
neuer
enioy
them
;
such
were
Absoloms
hopes
,
and
Adoniahs
hopes
.
And
if
the
men
of
the
world
do
enioy
their
hopes
,
yet
they
are
but
perishing
hopes
;
death
maketh
a
diuorce
betweene
them
and
their
hopes
,
when
they
die
their
hopes
are
in
the
dust
,
but
our
hopes
are
sure
and
certaine
,
and
we
are
sure
in
time
to
enioy
them
,
as
Salomon
saith
,
Prou.
10.28
.
The
patient
abiding
of
the
righteous
shall
be
gladnesse
,
it
is
sure
to
be
gladnesse
and
comfort
,
we
cannot
be
disappointed
of
our
hopes
,
they
are
layd
vp
in
sure
and
certaine
causes
,
in
the
truth
,
the
power
,
the
mercie
and
goodnesse
of
God
:
and
when
we
do
enioy
our
hopes
,
they
are
most
sweete
and
comfortable
,
and
they
are
lasting
and
durable
,
and
all
the
diuels
in
hell
cannot
take
them
from
vs.
Now
then
,
if
the
men
of
the
world
,
as
the
husbandman
,
as
Iames
speakes
,
Iam
.
5.7
.
hath
long
patience
for
the
precious
fruite
of
the
earth
,
and
waites
for
the
former
and
later
raine
:
and
if
the
Merchant
in
hope
of
gold
or
some
rich
commoditie
,
and
the
souldier
in
hope
of
victorie
,
and
to
get
the
name
of
a
valiant
souldier
,
and
the
like
,
do
endure
much
,
and
take
great
paines
,
and
deuoure
many
troubles
with
patience
,
waiting
for
the
enioying
of
their
hopes
,
and
yet
haply
neuer
come
to
them
;
and
when
they
do
enioy
them
,
they
are
but
vanishing
hopes
.
Oh
then
let
not
vs
who
are
the
children
of
God
,
and
haue
hope
of
spirituall
and
heauenly
good
things
,
and
of
the
ioyes
and
glorie
of
heauen
,
which
we
are
sure
in
time
to
be
possessed
of
,
shrinke
from
our
hope
of
those
good
things
by
reason
of
euils
,
crosses
and
troubles
we
meete
withall
:
but
let
our
hope
and
expectation
of
good
things
absent
and
yet
to
come
,
be
accompanied
with
a
patient
waiting
for
those
good
things
till
the
time
come
that
we
be
possessed
of
them
:
this
is
our
dutie
.
Come
we
now
to
verse
26.
and
27.
VERSE
26.27
.
Likewise
the
Spirit
also
helpeth
our
infirmities
:
for
we
know
not
what
to
pray
as
we
ought
:
but
the
Spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
But
he
that
searcheth
the
hearts
knoweth
what
is
the
meaning
of
the
spirit
:
for
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
OVr
Apostle
from
the
middle
of
verse
17.
hitherto
,
hath
brought
seuerall
arguments
to
arme
and
strengthen
the
beleeuing
Romans
against
the
bitternesse
of
the
crosse
,
and
to
perswade
them
patiently
to
beare
afflictions
they
should
meete
withall
,
as
namely
,
that
they
suffering
with
Christ
,
they
should
be
glorified
with
him
:
and
that
the
afflictions
of
this
life
are
not
comparable
to
the
glorie
that
shall
be
shewed
vnto
vs
in
heauen
:
setting
forth
the
greatnesse
and
certaintie
of
that
glorie
from
the
expectation
of
the
creature
,
and
from
the
expectation
of
such
as
haue
the
first
fruites
of
the
Spirit
,
and
thereunto
adding
an
argument
from
their
sauing
hope
,
which
ought
to
be
accompanied
with
patience
vnder
the
crosse
and
with
a
patient
waiting
for
the
accomplishment
of
all
Gods
promises
.
Now
in
the
26.
verse
the
Apostle
brings
a
new
argument
tending
to
the
same
purpose
,
and
that
is
from
the
present
helpe
of
the
Spirit
:
that
they
ought
not
to
shrinke
or
faint
vnder
the
crosse
,
because
the
Spirit
is
readie
to
helpe
and
to
support
them
;
which
he
propounds
with
respect
to
foregoing
matter
,
as
that
they
had
not
onely
sauing
hope
to
sustaine
them
in
the
time
of
affliction
,
but
the
Spirit
also
.
Likewise
the
Spirit
also
(
saith
the
Apostle
)
helpeth
our
infirmities
,
for
we
know
not
what
to
pray
as
we
ought
,
but
the
Spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
But
he
that
searcheth
the
hearts
knoweth
what
is
the
meaning
of
the
Spirit
,
for
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
In
these
two
verses
26.
and
27.
we
haue
in
generall
offered
,
first
this
proposition
as
a
ground
of
comfort
in
the
time
of
affliction
,
that
the
Spirit
helpeth
our
infirmities
.
Secondly
,
a
declaration
how
the
Spirit
helpeth
our
infirmities
,
that
is
,
by
the
grace
of
prayer
,
by
teaching
and
enabling
vs
to
pray
,
which
is
not
barely
propounded
,
but
amplified
:
first
,
by
our
ignorance
and
inabilitie
to
pray
,
For
we
know
not
what
to
pray
as
we
ought
,
saith
the
Apostle
.
Secondly
,
from
whence
it
is
that
we
are
able
to
pray
,
and
that
is
from
the
Spirit
,
But
the
Spirit
it selfe
maketh
request
for
vs
:
which
is
further
enlarged
by
the
meanes
how
,
namely
,
With
sighes
which
cannot
be
expressed
.
And
then
the
third
generall
thing
is
the
fruite
and
successe
of
those
prayers
and
sighes
sent
forth
by
the
helpe
of
the
Spirit
,
layed
downe
verse
27.
that
those
prayers
and
sighes
are
knowne
and
accepted
of
the
Lord
.
The
Apostle
describing
the
Lord
by
his
speciall
propertie
,
that
he
is
a
searcher
of
the
heart
:
But
he
that
searcheth
the
heart
(
saith
the
Apostle
)
knoweth
what
is
the
meaning
of
the
Spirit
.
Then
he
further
proues
,
that
those
prayers
and
sighes
are
knowne
and
accepted
of
the
Lord
,
because
they
are
the
prayers
of
the
Saints
,
who
are
deare
to
the
Lord
,
and
they
are
framed
according
to
the
will
of
God
,
in
the
last
words
of
verse
27.
For
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
So
we
see
the
generall
things
layed
before
vs
in
these
two
verses
.
Come
we
to
the
opening
of
the
words
.
Interpretation
.
Likewise
the
Spirit
also
.
As
if
he
had
said
,
we
being
true
beleeuers
,
and
the
children
of
God
,
we
haue
not
onely
sauing
hope
to
sustaine
vs
in
time
of
our
afflictions
,
but
in
like
manner
,
the
Spirit
also
.
By
Spirit
,
we
are
not
here
to
vnderstand
either
spirituall
grace
,
or
loue
,
or
the
good
Angell
,
as
some
do
,
but
the
holy
Spirit
of
God
,
the
third
person
in
the
Trinitie
,
as
the
word
is
taken
in
many
verses
of
this
Chapter
.
Helpeth
,
or
helpeth
together
.
For
so
the
word
signifieth
:
it
is
metaphoricall
or
borrowed
from
one
who
is
to
take
vp
some
heauie
burthen
,
or
to
lift
vp
some
great
weight
which
he
is
not
able
to
take
vp
,
or
to
lift
alone
without
helpe
of
another
,
and
another
then
ioynes
hands
with
him
,
or
stands
ouer
against
him
at
one
end
of
the
burthen
,
and
helpes
him
to
lift
or
take
vp
the
burthen
or
weight
:
and
so
the
meaning
is
,
that
the
holy
Spirit
of
God
doth
as
it
were
ioyne
hands
with
vs
in
bearing
the
crosse
,
too
heauie
for
vs
to
beare
alone
,
and
doth
as
it
were
stand
at
one
end
of
the
crosse
and
helpe
vs
in
bearing
of
it
.
Our
infirmities
:
or
weakenesses
,
or
vs
being
infirme
and
weake
,
and
not
able
to
beare
the
burthen
of
the
crosse
alone
and
of
our selues
:
for
(
as
I
take
it
)
the
word
infirmities
is
not
here
to
be
vnderstood
generally
of
all
infirmities
that
are
in
Gods
children
,
but
onely
with
relation
to
the
crosse
,
and
of
their
infirmities
and
weakenesses
in
vndergoing
and
bearing
afflictions
that
are
layed
on
them
.
For
we
know
not
what
to
pray
as
we
ought
:
that
is
,
euen
we
that
are
true
beleeuers
,
and
the
children
of
God
,
being
in
afflictions
,
are
ignorant
and
know
not
what
is
fit
for
vs
to
aske
in
prayer
at
the
hands
of
God
,
or
in
what
manner
to
pray
for
it
,
as
Hezechiah
said
,
Isai
.
38.14
.
in
the
time
of
his
sicknesse
,
he
chattered
like
a
crane
or
a
swallow
,
and
mourned
as
a
doue
.
But
the
Spirit
it selfe
:
that
is
,
the
holy
Ghost
himselfe
maketh
request
for
vs.
This
is
not
to
be
vnderstood
in
that
sence
that
Christ
is
said
to
make
request
for
vs
,
verse
34.
For
Christ
maketh
request
or
intercession
for
the
Saints
by
vertue
of
his
merit
;
but
the
Spirit
is
said
to
make
request
for
vs
by
causing
and
stirring
vs
vp
to
make
request
for
our selues
,
as
the
holy
Spirit
is
said
to
crie
Abba
,
Father
,
with
sighes
which
cannot
be
expressed
:
that
is
,
with
such
sighes
and
grones
in
our
hearts
as
we
are
not
able
to
vtter
by
speech
,
such
as
we
know
not
how
to
expresse
in
words
.
Now
then
not
to
meddle
with
opening
the
verse
following
till
we
come
to
the
handling
of
it
,
thus
conceiue
we
the
meaning
of
the
Apostle
in
this
26.
verse
,
as
if
he
had
said
.
And
we
who
are
true
beleeuers
and
the
children
of
God
,
haue
not
onely
sauing
hope
to
sustaine
vs
in
the
time
of
our
afflictions
;
but
in
like
manner
the
holy
Spirit
of
God
,
euen
the
third
person
in
Trinitie
,
he
doth
as
it
were
ioyne
hands
with
vs
in
bearing
the
crosse
:
and
we
being
infirme
and
weake
,
and
not
able
to
beare
the
burthen
of
the
crosse
alone
and
of
our selues
,
the
holy
Spirit
of
God
is
pleased
as
it
were
to
stand
at
one
end
of
the
crosse
,
and
to
helpe
vs
in
the
bearing
of
it
,
for
we
are
then
ignorant
and
know
not
what
is
fit
for
vs
to
aske
in
prayer
at
the
hands
of
God
,
and
in
what
manner
to
pray
for
it
,
but
the
holy
Spirit
of
God
himselfe
doth
then
cause
vs
to
pray
,
and
stirs
vs
vp
to
make
request
for
our selues
,
euen
with
such
sighes
and
grones
in
our
hearts
as
we
are
not
able
to
vtter
by
speech
,
and
such
as
we
kniw
not
how
to
expresse
by
words
.
Now
first
from
this
proposition
,
The
Spirit
helpeth
our
infirmities
:
that
is
,
we
being
infirme
and
weake
,
and
not
able
to
beare
the
burthen
of
the
crosse
alone
and
of
our selues
,
though
we
be
true
beleeuers
and
Gods
children
,
the
holy
Spirit
of
God
is
pleased
as
it
were
to
lend
vs
his
helping
hand
,
and
as
it
were
to
stand
at
one
end
of
the
crosse
,
and
to
helpe
vs
in
the
bearing
of
it
:
we
may
gather
and
conclude
thus
much
.
That
Gods
children
,
euen
the
best
of
them
,
and
such
as
haue
the
greatest
measure
of
grace
in
them
,
The
best
of
Gods
children
are
not
able
to
stand
by
their
owne
strength
with
out
shrinking
&
fainting
in
time
of
their
triall
and
affliction
.
are
too
weake
and
vnable
of
themselues
to
beare
the
crosse
and
afflictions
they
meete
withall
:
euen
the
dearest
and
chiefest
of
Gods
children
,
such
as
haue
the
greatest
measure
of
faith
and
grace
,
are
not
able
to
stand
by
their
owne
strength
,
and
of
themselues
to
hold
out
without
shrinking
and
fainting
in
the
time
of
triall
,
and
in
the
time
of
trouble
and
affliction
that
is
layed
on
them
.
And
for
the
further
confirming
of
this
,
we
find
that
the
best
of
Gods
children
being
vnder
the
hand
of
God
in
some
affliction
,
the
Lord
withdrawing
his
hand
from
them
but
a
little
,
and
they
being
left
in
some
sort
to
themselues
,
they
haue
discouered
their
owne
corruption
and
weakenesse
,
and
they
haue
sometimes
broken
out
into
verie
bitter
complaints
,
as
Psal
.
77.7.8.9
.
saith
the
Psalmist
,
Will
the
Lord
absent
himselfe
for
euer
?
and
will
he
shew
no
more
fauour
?
Is
his
mercie
cleane
gone
for
euer
?
Doth
his
promise
faile
for
euermore
?
Hath
God
forgotten
to
be
mercifull
?
hath
he
shut
vp
his
tender
mercies
in
displeasure
?
The
Church
likewise
Isai
.
59.11
.
saith
in
the
time
of
her
affliction
,
We
roare
all
like
Beares
,
and
mourne
like
doues
.
And
thus
it
was
with
Dauid
,
he
saith
,
in
the
time
of
his
grieuous
affliction
,
He
roared
all
the
day
,
Psal
.
32.3
.
And
so
Psal
.
38.8
.
saith
he
,
I
roare
for
the
very
griefe
of
mine
heart
.
And
how
was
holy
Iob
ouercarried
with
passion
and
perturbation
in
the
time
of
his
great
affliction
,
the
Lord
withdrawing
his
hand
a
little
from
him
,
he
discouered
his
weakenesse
exceedingly
,
he
cursed
his
day
,
Iob
3.1.2.3.4
.
&c
:
he
brake
out
into
maruellous
vnbeseeming
termes
.
To
these
we
might
adde
the
example
of
Eliah
,
1.
King
.
19.4
.
he
desired
death
in
the
time
of
his
affliction
,
Take
my
soule
,
for
I
am
no
better
then
my
fathers
.
And
of
Ionah
,
he
was
exceeding
impatient
when
he
saw
that
the
Lord
spared
the
Nineuites
,
Chapter
4.3
.
he
said
,
It
was
better
for
him
to
die
then
to
liue
:
and
verse
9.
he
vttered
a
verie
dangerous
speech
to
the
Lord
,
saying
to
him
,
Dost
thou
well
to
be
angrie
for
the
gourd
?
Yea
(
saith
he
)
I
do
well
to
be
angrie
vnto
the
death
.
Thus
haue
the
deare
Saints
of
God
being
vnder
the
hand
of
God
in
affliction
,
discouered
their
corruption
and
weakenesse
.
And
we
may
see
it
in
daily
experience
,
how
pettish
,
how
wayward
and
froward
,
and
how
impatient
sometimes
are
the
deare
Saints
and
seruants
of
God
in
the
time
of
their
affliction
:
and
that
confirmes
the
truth
of
the
point
in
hand
,
that
the
best
of
Gods
children
,
and
such
as
haue
the
greatest
measure
of
grace
in
them
,
are
too
weake
,
and
vnable
of
themselues
to
beare
the
crosses
and
afflictions
they
meete
withall
.
And
why
,
The
crosse
of
it selfe
is
an
heauie
burthen
,
it
is
grieuous
to
the
flesh
,
Hebr
.
12.11
.
And
though
the
crosse
be
sanctified
to
Gods
children
in
the
bloud
of
Christ
,
yet
in
it selfe
it
is
part
of
Gods
curse
,
and
so
it
is
intollerable
,
and
no
child
of
God
is
able
to
beare
it
,
vnlesse
the
Lord
put
vnder
his
helping
hand
;
and
howsoeuer
the
Apostle
cals
it
light
,
2.
Corinth
.
4.17
.
Our
light
affliction
which
is
but
for
a
moment
:
he
speakes
there
comparatiuely
,
that
in
comparison
of
the
weight
of
the
glorie
in
heauen
it
is
light
,
yet
in
it selfe
it
is
heauie
and
indeed
intollerable
.
And
therefore
no
maruell
though
the
best
of
Gods
children
,
and
such
as
haue
the
greatest
measure
of
grace
,
be
too
weake
and
vnable
of
themselues
to
beare
the
crosse
and
afflictions
they
meete
withall
,
and
that
they
are
not
able
to
stand
by
their
owne
strength
,
and
of
themselues
to
hold
out
without
shrinking
and
fainting
in
the
time
of
triall
,
and
in
the
time
of
trouble
and
affliction
that
is
layed
on
them
.
And
for
the
vse
of
this
,
first
the
consideration
of
this
truth
now
deliuered
,
We
must
take
heed
we
cast
not
our selues
into
any
trouble
or
affliction
needlesly
,
and
that
we
presume
not
of
our
own
strength
for
the
bearing
of
the
least
affliction
or
triall
.
ought
to
teach
euerie
one
of
vs
to
take
heed
that
we
neither
needlesly
and
without
cause
cast
our selues
into
any
trouble
,
affliction
,
or
triall
,
when
we
may
by
good
meanes
auoid
the
same
;
nor
yet
that
we
presume
on
our
owne
strength
for
the
bearing
of
the
least
affliction
or
triall
.
If
we
cast
our selues
into
trouble
and
affliction
needlesly
we
cannot
comfort
our selues
in
this
,
that
the
Lord
will
helpe
,
strengthen
,
and
assist
vs
;
we
sinne
against
him
in
so
doing
,
and
being
left
to
our selues
,
alas
we
must
needs
sinke
vnder
the
burthen
.
And
if
we
presume
on
our
owne
strength
for
the
bearing
of
the
least
affliction
or
triall
,
we
leaue
to
a
broken
staffe
,
and
we
rest
on
that
which
wil
deceiue
vs.
Though
we
haue
a
great
measure
of
grace
,
yet
we
are
weake
and
vnable
of
our selues
to
wrestle
with
the
least
affliction
or
triall
,
and
to
stand
vnder
it
without
fainting
.
Peter
was
too
confident
in
himselfe
,
Mat
.
26.35
.
he
said
,
Though
all
should
denie
Christ
,
he
would
neuer
do
it
,
no
,
he
would
dye
at
his
foote
:
yet
we
know
,
the
voice
of
a
silly
maide
daunted
him
,
and
made
him
denie
his
maister
.
And
therefore
presume
not
on
any
strength
of
thy selfe
for
the
bearing
of
the
least
affliction
or
triall
,
but
when
thou
art
in
any
affliction
or
trouble
,
seeke
for
helpe
and
strength
from
him
who
is
able
to
yeeld
thee
helpe
and
strength
,
euen
from
the
Lord
.
And
as
a
man
vnder
an
heauie
burthen
feeling
his
strength
to
faile
him
,
and
that
he
begins
to
sinke
vnder
it
,
cries
for
helpe
,
and
puts
forth
his
hand
to
such
as
are
about
him
and
neare
to
him
,
and
cries
,
oh
helpe
,
or
I
pray
you
lend
me
your
hand
,
or
the
like
:
so
do
thou
in
time
of
thy
affliction
,
thou
art
not
able
to
stand
vnder
it
by
thine
owne
strength
,
and
of
thy selfe
to
beare
it
,
and
therefore
seeke
to
the
Lord
;
crie
to
him
,
and
stretch
out
thine
hands
towards
heauen
,
and
be
earnest
with
the
Lord
for
helpe
and
strength
.
And
for
a
second
vse
:
is
it
so
that
the
best
of
Gods
children
,
and
such
as
haue
the
greatest
measure
of
grace
,
Rash
censuring
of
such
as
discouer
much
weakenes
&
much
distemper
in
time
of
their
afflictions
,
to
be
auoided
.
are
too
weak
and
vnable
of
themselues
to
beare
the
crosse
and
afflictions
they
meete
withall
,
and
are
not
able
to
stand
by
their
owne
strength
,
and
to
hold
out
of
themselues
without
fainting
in
the
time
of
triall
,
and
trouble
,
and
affliction
that
is
layed
on
them
?
Then
learne
we
to
take
heed
of
rash
censuring
of
them
in
whom
we
discerne
much
weakenesse
and
much
distemper
in
the
time
of
their
afflictions
:
if
we
condemne
them
as
hypocrites
,
we
may
haply
condemne
the
generation
of
Gods
children
,
as
Dauid
speakes
,
Psal
.
73.15
.
Say
not
thou
when
thou
seest
one
who
hath
giuen
good
testimonie
of
true
grace
in
his
heart
,
being
vnder
the
hand
of
God
in
some
great
affliction
,
when
,
I
say
,
thou
seest
such
an
one
discouer
much
weakenesse
and
much
impatiencie
,
say
not
thou
,
if
I
had
bene
in
his
case
I
would
neuer
haue
done
so
or
so
.
Oh
remember
the
best
of
Gods
children
are
too
weake
and
vnable
of
themselues
to
beare
the
least
crosse
or
affliction
:
yea
thinke
with
thy selfe
,
when
thou
seest
a
child
of
God
distempered
in
the
time
of
some
affliction
he
lyes
vnder
,
that
either
his
paines
are
exceeding
great
,
or
if
thou
wert
in
his
case
,
and
didst
endure
what
he
endures
,
thou
shouldst
be
much
more
impatient
,
vnlesse
the
Lord
should
wonderfully
strengthen
thee
.
And
for
vse
of
comfort
,
the
truth
now
deliuered
may
minister
comfort
to
such
poore
soules
as
are
troubled
in
regard
of
their
distempers
and
misdemeanours
in
the
time
of
their
grieuous
afflictions
.
Comfort
to
such
as
are
troubled
because
of
their
distempers
&
misdemeanours
in
time
of
their
grieuous
afflictions
.
Indeed
they
are
to
be
humbled
for
their
miscarriage
,
and
for
their
impatiencie
then
discouered
,
but
they
are
not
thereupon
to
be
altogether
discouraged
,
they
are
to
remember
to
their
comfort
,
it
hath
bene
no
otherwise
with
them
then
it
hath
bene
with
the
dearest
of
the
Saints
of
God
in
the
like
case
.
In
the
next
place
from
this
proposition
,
being
vnderstood
as
we
haue
opened
it
,
we
may
easily
see
whence
it
is
that
Gods
children
are
able
to
stand
and
to
hold
out
without
shrinking
or
fainting
in
the
time
of
their
afflictions
,
namely
,
from
the
helpe
of
the
holy
Spirit
of
God
:
and
the
next
point
hence
offered
is
this
.
That
the
holy
Spirit
of
God
doth
helpe
Gods
children
in
the
time
of
their
troubles
and
afflictions
,
and
as
it
were
puts
vnder
his
shoulder
,
and
helpes
them
to
beare
the
burthen
of
the
crosse
;
and
by
his
helpe
and
powerfull
assistance
alone
it
is
that
Gods
children
do
stand
,
and
do
hold
out
without
shrinking
and
fainting
in
the
time
of
triall
,
and
in
the
the
time
of
trouble
and
affliction
that
is
layed
on
them
:
and
that
Gods
children
do
with
patience
and
with
comfort
beare
any
triall
,
any
trouble
,
or
any
affliction
they
meete
withall
,
it
is
onely
by
the
helpe
and
assistance
of
the
holy
Spirit
of
God
.
Gods
children
do
with
patience
&
comfort
beare
their
afflictions
,
onely
by
the
helpe
&
assistance
of
the
holy
Spirit
of
God
.
And
to
this
purpose
is
that
of
the
Apostle
,
2.
Corinth
.
4.8.9
.
2.
Cor
.
4.8.9
.
saith
he
,
speaking
of
himselfe
and
of
other
true
beleeuers
,
We
are
afflicted
on
euerie
side
,
yet
are
we
not
in
distresse
:
in
pouertie
,
but
not
ouercome
of
pouertie
:
persecuted
,
but
not
forsaken
:
cast
downe
,
but
we
perish
not
:
2.
Cor
.
4.
and
then
he
subioynes
verse
13.
verse
13.
Because
we
haue
the
same
Spirit
of
faith
.
As
if
he
had
said
,
It
is
by
the
helpe
of
the
Spirit
that
we
are
able
thus
to
stand
,
and
thus
to
hold
out
without
fainting
in
the
time
of
our
great
afflictions
.
And
Philip
.
4.12.13
.
Philip
.
4.12.13
.
the
Apostle
saith
,
he
could
be
abased
,
he
could
endure
hunger
and
want
,
yea
he
was
able
to
do
all
things
,
not
by
any
strength
in
himselfe
,
but
through
the
helpe
of
Christ
which
strengthened
him
.
And
thus
Dauid
saith
it
was
with
him
,
Psal
.
3.
Psal
.
3.1.2
.
he
complaines
in
the
beginning
of
the
Psalme
,
that
his
aduersaries
were
increased
,
and
that
many
did
rise
vp
against
him
:
and
he
was
in
so
great
distresse
,
as
that
many
said
there
was
no
helpe
for
him
in
God
:
his
ease
seemed
to
be
helpelesse
and
hopelesse
,
yet
then
he
saith
verse
the
5.
He
layd
himselfe
downe
and
slept
,
and
rose
vp
againe
,
for
the
Lord
sustained
him
:
the
Lord
by
his
power
and
strength
from
aboue
vpheld
him
.
And
it
were
easie
to
shew
it
by
instance
in
many
other
examples
,
that
the
holy
Spirit
of
God
doth
helpe
Gods
children
in
the
time
of
their
troubles
and
afflictions
,
and
that
by
his
helpe
and
powerfull
assistance
alone
,
it
is
that
they
do
stand
,
and
do
hold
out
without
shrinking
and
fainting
in
the
time
of
their
trials
,
and
in
the
time
of
their
troubles
and
afflictions
,
and
that
they
beare
them
with
patience
and
with
comfort
.
For
why
,
The
holy
Spirit
of
God
is
not
onely
strong
and
powerfull
,
yea
infinite
in
power
,
and
most
able
to
helpe
Gods
children
in
their
trials
and
afflictions
,
but
he
is
also
willing
so
to
do
,
yea
it
is
his
proper
office
to
helpe
and
to
comfort
Gods
children
in
their
distresses
;
he
is
the
comforter
promised
to
them
,
To
be
their
comforter
,
and
to
abide
with
them
for
euer
as
their
comforter
Ioh
.
14.16
.
Ioh
.
14.16
.
and
he
will
not
be
wanting
to
do
his
office
.
And
howsoeuer
it
may
be
said
,
that
God
the
Father
is
the
God
of
patience
and
consolation
,
Rom
.
15.5
.
Rom
.
15.5
.
And
as
the
Apostle
saith
,
2.
Cor
.
1.3.4
.
2.
Cor
.
1.3.4
.
He
is
the
God
of
all
comfort
,
who
comforteth
Gods
children
in
all
their
tribulations
;
and
so
not
the
proper
office
of
the
holy
Spirit
of
God
,
to
helpe
and
to
comfort
Gods
children
in
their
troubles
and
distresses
.
It
is
true
indeed
,
God
the
Father
doth
doth
helpe
and
comfort
his
children
in
their
afflictions
,
Christ
also
doth
helpe
and
comfort
them
,
and
the
holy
Ghost
likewise
doth
helpe
and
comfort
them
:
and
the
helpe
and
comfort
in
their
afflictions
is
a
worke
of
the
whole
Trinitie
,
for
all
externall
workes
of
the
Trinitie
are
vndiuided
:
yet
we
must
know
,
that
for
the
order
and
manner
of
that
helpe
and
comfort
that
comes
from
God
to
his
children
in
their
afflictions
,
thus
it
is
:
God
the
Father
is
the
fountaine
of
that
helpe
and
comfort
,
and
that
helpe
and
comfort
is
vouchsafed
to
Gods
children
in
and
through
Christ
,
and
in
him
is
the
dispensation
of
that
helpe
and
comfort
,
and
that
by
the
vertue
and
power
of
the
holy
Ghost
:
and
so
it
is
the
proper
office
of
the
holy
Spirit
of
God
,
by
his
vertue
,
power
and
efficacie
of
working
,
to
helpe
and
to
comfort
Gods
children
in
their
afflictions
.
Againe
,
though
Gods
children
haue
in
them
a
great
measure
of
sauing
grace
,
and
of
sauing
faith
,
and
of
sauing
hope
,
yet
that
grace
is
but
weake
,
and
it
is
not
able
to
support
and
to
vphold
them
,
vnlesse
it selfe
be
continually
supported
and
strengthened
by
the
actuall
power
of
God
,
euen
by
the
working
power
of
his
holy
Spirit
.
And
therefore
doubtlesse
on
these
grounds
it
followes
vndeniably
,
that
the
holy
Spirit
of
God
doth
helpe
Gods
children
in
the
time
of
their
troubles
and
afflictions
,
and
by
his
helpe
and
powerfull
assistance
alone
,
it
is
that
they
do
stand
,
and
do
hold
out
without
shrinking
and
fainting
in
the
time
of
their
trials
,
and
in
the
time
of
their
afflictions
,
and
that
they
beare
them
with
patience
and
with
comfort
.
And
for
the
vse
,
I
might
bend
the
force
of
this
truth
against
that
foolish
conceit
of
the
Papists
,
A
foolish
conceit
of
the
Papists
met
withall
.
who
thinke
that
in
the
time
of
trouble
they
are
made
able
to
stand
and
to
hold
out
without
fainting
by
the
helpe
of
Saints
departed
,
as
by
the
helpe
of
the
virgine
Marie
,
of
Saint
Peter
,
and
such
like
:
an
idle
and
a
fillie
conceit
;
the
naming
of
it
is
a
sufficient
confutation
of
it
.
And
for
the
vse
to
our selues
;
on
the
ground
of
truth
now
deliuered
,
we
are
in
the
first
place
to
learne
this
lesson
,
that
as
we
are
not
to
presume
on
any
strength
in
our selues
for
the
bearing
of
the
least
affliction
or
triall
:
so
we
are
not
to
be
too
diffident
and
too
distrustfull
of
our
standing
in
the
time
of
triall
,
and
in
the
time
of
affliction
;
We
are
not
to
be
too
diffident
and
too
distrustfull
of
our
standing
in
time
of
affliction
.
we
are
not
to
cast
needlesse
doubts
aforehand
,
and
to
say
,
alas
I
find
my selfe
weake
and
vnable
to
wrestle
with
the
least
affliction
,
and
how
then
shall
I
be
able
to
hold
out
if
the
Lord
should
bring
me
into
some
great
triall
,
the
firie
triall
,
or
the
like
?
Reason
not
thus
with
thy selfe
,
but
consider
that
though
thou
art
weake
and
vnable
of
thy selfe
to
beare
the
least
affliction
and
triall
,
yet
thou
being
a
child
of
God
,
thou
shalt
haue
the
holy
Spirit
of
God
helping
thee
to
beare
the
burthen
in
the
time
of
thy
affliction
,
and
he
is
a
strong
helper
,
his
power
is
infinite
,
and
it
is
not
the
strength
of
any
affliction
being
but
finite
,
that
can
match
his
power
,
he
is
able
to
make
thee
stand
and
to
hold
out
in
the
greatest
brunt
;
and
therefore
fasten
not
thine
eye
so
much
on
thine
owne
weaknesse
as
on
the
mightie
power
of
the
holy
Spirit
of
God
,
and
consider
not
what
thou
in
thy selfe
,
or
of
thy selfe
canst
suffer
or
endure
,
but
what
the
holy
Spirit
of
God
is
able
to
make
thee
to
suffer
and
to
endure
:
and
thereupon
thou
mayest
say
with
the
Apostle
,
2.
Cor
.
12.10
.
When
I
am
weake
,
then
am
I
strong
,
though
in
my selfe
I
be
weake
,
and
vnable
to
beare
the
least
triall
or
affliction
,
yet
I
am
able
to
beare
the
greatest
triall
the
Lord
shall
bring
me
to
,
through
the
power
of
the
holy
Spirit
of
God
strengthening
me
.
Indeed
thou
being
a
child
of
God
,
thou
must
looke
for
trials
,
yea
the
more
deare
thou
art
to
the
Lord
,
Note
.
and
the
greater
measure
of
grace
thou
hast
receiued
,
the
greater
trials
must
thou
looke
for
:
and
therefore
take
thou
heed
thou
grieue
not
the
holy
Spirit
of
God
,
by
whom
thou
art
to
be
helped
in
the
time
of
triall
.
If
thou
by
any
sinne
of
thine
cause
the
holy
Spirit
of
God
to
withdraw
himselfe
,
and
to
depart
from
thee
,
then
in
the
time
of
triall
thou
shalt
be
as
weake
as
other
men
,
as
Sampson
said
of
himselfe
,
Iudg
.
16.17
.
and
as
he
found
it
by
wofull
experience
,
though
he
were
a
deare
Saint
and
seruant
of
God
.
Therefore
labour
thou
to
keepe
the
holy
Spirit
of
God
with
thee
,
prouoke
him
not
by
any
knowne
sinne
of
thine
,
but
giue
him
good
entertainment
,
by
cherishing
his
good
motions
in
thine
heart
,
by
holy
thoughts
,
and
holy
meditations
,
by
gracious
speeches
,
by
exercising
thy selfe
carefully
in
the
word
of
God
,
and
in
all
good
duties
;
and
then
doubtlesse
,
though
thou
art
weake
and
vnable
of
thy selfe
to
beare
the
least
triall
or
affliction
,
yet
the
holy
Spirit
of
God
will
helpe
thee
in
the
time
of
thy
trouble
and
affliction
,
and
by
his
helpe
and
powerfull
assistance
alone
,
thou
shalt
be
able
to
stand
,
and
to
hold
out
without
fainting
in
the
time
of
thy
greatest
trials
and
troubles
,
and
to
beare
them
with
patience
and
much
comfort
.
Againe
,
for
further
vse
:
Is
it
so
that
the
holy
Spirit
of
God
doth
helpe
Gods
children
in
the
time
of
trials
,
troubles
,
To
Gods
Spirit
alone
belongeth
the
praise
of
that
ease
comfort
refreshing
&
strength
,
which
we
find
in
time
of
affliction
.
and
afflictions
,
and
that
by
his
helpe
and
powerfull
assistance
alone
,
it
is
that
they
do
stand
and
do
hold
out
without
fainting
in
the
time
of
their
trials
and
afflictions
?
Then
learne
we
,
if
so
be
we
find
ease
,
comfort
,
and
refreshing
in
the
time
of
affliction
,
and
strength
to
beare
it
with
patience
and
with
comfort
,
to
giue
the
praise
of
that
ease
,
comfort
,
and
strength
where
it
ought
to
be
giuen
;
euen
to
the
helpe
and
powerfull
assistance
of
the
holy
Spirit
of
God
alone
,
and
blesse
him
for
it
.
Say
not
thou
when
thou
findest
ease
,
comfort
,
and
strength
in
the
time
of
affliction
or
deliuerance
out
of
it
,
I
rubd
out
,
I
pluckt
vp
a
good
heart
,
or
the
like
.
No
,
no
,
giue
the
praise
of
that
ease
,
comfort
,
and
strength
,
and
deliuerance
,
to
whom
it
belongs
,
euen
to
the
holy
Spirit
of
God
,
and
let
him
haue
all
the
glorie
for
it
.
And
when
thou
seest
any
child
of
God
maruellous
patient
,
and
exceeding
comfortable
vnder
some
great
and
grieuous
affliction
,
acknowledge
therein
the
speciall
worke
and
power
of
the
holy
Spirit
of
God
:
for
indeed
it
is
not
vouchsafed
to
all
the
Saints
and
seruants
of
God
to
be
so
patient
and
so
chearefull
vnder
afflictions
,
the
Lord
sometimes
for
good
causes
,
best
knowne
to
his
holy
Maiestie
,
withdrawes
his
helping
hand
a
little
from
his
dearest
children
in
the
time
of
their
afflictions
,
and
therefore
when
we
see
any
child
of
God
exceeding
patient
and
comfortable
vnder
affliction
,
we
are
herein
to
acknowledge
the
good
hand
of
God
,
and
the
speciall
worke
of
his
holy
Spirit
,
and
to
giue
him
the
glorie
for
the
same
.
Note
we
further
,
the
Apostle
saith
,
Likewise
the
Spirit
also
helpeth
our
infirmities
:
as
if
he
had
said
,
we
that
are
true
beleeuers
,
haue
not
onely
sauing
hope
to
sustaine
vs
in
the
time
of
our
afflictions
,
but
,
in
like
sort
or
in
like
manner
,
the
holy
Spirit
of
God
to
helpe
vs
:
whence
we
may
gather
.
That
Gods
children
being
patient
vnder
the
crosse
,
they
are
truly
patient
,
and
their
patience
is
true
,
sound
and
comfortable
patience
.
The
patience
of
Gods
children
is
true
,
sound
and
comfortable
patience
.
For
why
,
True
patience
is
a
fruite
of
sauing
faith
,
and
of
sauing
hope
:
the
Apostle
ioynes
them
together
,
2.
Thes
.
1.4
.
We
reioyce
because
of
your
patience
,
and
saith
in
all
your
persecutions
and
tribulations
that
ye
suffer
.
And
true
patience
is
the
gift
of
God
,
and
the
worke
of
his
holy
Spirit
,
Philip
.
1.29
.
To
you
it
is
giuen
,
not
onely
to
beleeue
in
Christ
,
but
also
to
suffer
for
his
sake
.
Now
Gods
children
haue
both
sauing
hope
to
sustaine
them
in
their
afflictions
,
and
they
haue
also
the
holy
Spirit
of
God
to
helpe
them
in
bearing
the
crosse
:
and
therefore
doubtlesse
they
being
patient
vnder
the
crosse
,
their
patience
is
true
,
sound
,
and
comfortable
patience
.
And
this
puts
a
manifest
difference
betweene
Gods
children
and
the
wicked
in
the
time
of
distresse
.
Difference
betweene
the
patience
of
Gods
children
and
the
patience
which
wicked
men
seeme
to
haue
.
Though
the
wicked
may
sometimes
seeme
to
be
patient
in
the
time
of
distresse
,
yet
indeed
in
them
it
is
no
true
patience
,
but
onely
a
miserable
hardnesse
and
stupiditie
in
them
,
and
they
are
like
blocks
or
stones
,
as
it
is
said
of
Nabal
,
1.
Sam
.
25.37
.
when
his
wife
Abigail
told
him
what
was
like
to
haue
come
to
him
from
Dauid
,
His
heart
died
within
him
,
and
he
was
like
a
stone
.
So
indeed
it
is
with
the
wicked
,
when
the
hand
of
God
is
heauie
on
them
(
as
one
saith
well
)
they
are
then
either
like
barking
dogs
or
as
senslesse
stones
:
they
cannot
beare
the
paines
and
pangs
of
death
patiently
:
stoutly
they
may
,
and
may
seeme
to
be
vnapalled
being
hardened
in
their
hearts
,
which
is
an
heauie
iudgement
of
God
on
them
,
being
then
insensible
of
Gods
hand
when
they
should
be
most
sensible
of
it
,
and
be
humbled
vnder
it
,
and
so
they
beare
not
the
hand
of
God
patiently
,
and
indeed
they
cannot
.
And
therefore
if
thou
whosoeuer
thou
art
,
wouldest
haue
true
patience
in
the
time
of
affliction
,
neuer
rest
till
thou
find
that
thou
hast
sauing
hope
in
thee
,
and
then
doubtlesse
thou
shalt
not
onely
haue
that
sauing
hope
to
sustaine
thee
in
the
time
of
thy
affliction
,
but
thou
shalt
haue
the
holy
Spirit
of
God
in
like
sort
to
helpe
thee
to
beare
the
crosse
:
and
then
thou
being
patient
,
thy
patience
will
be
true
,
sound
,
and
comfortable
patience
.
Come
we
now
to
the
second
generall
thing
layd
before
vs
in
this
26.
verse
,
and
that
is
(
as
I
told
you
)
a
declaration
how
the
Spirit
helpeth
our
infirmities
,
namely
,
by
the
grace
of
prayer
,
by
teaching
and
enabling
vs
to
pray
;
which
the
Apostle
amplifieth
,
first
by
our
ignorance
and
inabilitie
to
pray
,
that
we
know
not
how
to
pray
as
we
ought
.
Secondly
,
by
making
knowne
to
vs
that
the
Spirit
doth
helpe
our
infirmities
by
the
grace
of
prayer
,
in
that
he
maketh
request
for
vs
,
and
that
with
sighes
which
cannot
be
expressed
.
Now
from
the
generall
here
layd
before
vs
,
that
the
Spirit
helpeth
our
infirmities
by
the
grace
of
prayer
,
by
teaching
and
enabling
vs
to
pray
,
we
are
giuen
to
vnderstand
thus
much
.
That
the
grace
of
prayer
is
a
speciall
meanes
by
which
the
holy
Spirit
of
God
helpeth
Gods
children
in
the
time
of
their
troubles
and
afflictions
.
The
grace
of
prayer
is
a
special
means
whereby
Gods
Spirit
enableth
Gods
children
to
hold
out
without
fainting
in
time
of
their
trials
&
afflictions
.
The
holy
Spirit
of
God
doth
helpe
&
powerfully
assist
Gods
children
,
and
makes
them
able
to
stand
and
to
hold
out
without
shrinking
and
without
fainting
in
the
time
of
their
trials
and
afflictions
,
by
enabling
them
to
pray
,
euen
by
making
them
able
to
send
vp
the
prayer
of
faith
to
God
,
as
a
speciall
meanes
of
strength
,
and
of
support
,
and
of
comfort
to
them
.
And
hence
it
is
that
the
Apostle
,
Iam
.
5.13
.
he
sends
the
afflicted
to
prayer
,
as
to
a
speciall
refuge
.
Is
any
man
among
you
(
saith
he
)
afflicted
,
let
him
pray
:
as
if
he
had
said
,
I
can
aduise
him
no
better
then
to
betake
himselfe
to
prayer
.
And
if
any
that
is
afflicted
be
enabled
by
the
Spirit
of
God
,
to
send
vp
to
God
the
prayer
of
faith
,
doubtlesse
he
shall
find
that
a
speciall
meanes
of
strength
,
and
of
support
,
and
of
comfort
to
him
.
We
find
that
the
holy
Spirit
of
God
hath
from
time
to
time
stirred
vp
the
Saints
&
seruants
of
God
in
the
time
of
their
troubles
and
afflictions
,
to
seeke
to
God
by
prayer
,
and
hath
thereby
as
by
a
speciall
meanes
helped
and
supported
them
,
and
made
them
able
to
stand
,
and
to
hold
out
without
shrinking
,
and
without
fainting
.
Thus
it
was
with
Moses
when
he
was
in
great
distresse
at
the
red
sea
,
Exod
.
14.
Exod
.
14.11.12
.
The
people
murmured
against
him
,
and
reproched
him
very
wickedly
,
verse
11.12
.
and
no
doubt
the
good
man
was
much
perplexed
,
yet
then
the
holy
Spirit
of
God
enabled
him
,
both
to
cheare
vp
the
people
,
and
also
to
be
earnest
with
God
in
prayer
,
as
it
appeareth
verse
15.
The
Lord
saith
to
him
,
Wherefore
cryest
thou
vnto
me
?
And
thereby
was
he
strengthened
,
and
supported
,
and
made
able
to
stand
,
and
to
hold
out
without
shrinking
,
and
without
fainting
vnder
his
great
affliction
.
And
thus
when
good
king
Ezekiah
was
in
great
trouble
and
distresse
,
Saneherib
sending
a
great
hoast
against
him
,
and
sending
a
railing
and
blaspheming
letter
to
him
,
the
holy
Spirit
of
God
then
made
him
able
to
send
vp
the
prayer
of
faith
to
the
Lord
,
and
that
was
a
speciall
meanes
of
strength
,
and
of
support
and
comfort
to
him
,
2.
King
.
19.14.15
.
&c.
And
so
it
was
with
good
King
Iehosaphat
,
2.
Chron
.
20.
A
great
multitude
of
enemies
coming
against
him
,
yea
so
great
a
multitude
as
he
saith
verse
12.
That
he
and
his
people
knew
not
what
to
do
,
or
which
way
to
turne
themselues
;
yet
in
that
amazement
did
the
holy
Spirit
of
God
make
him
able
to
send
vp
an
excellent
prayer
to
God
,
as
we
may
reade
verse
6
,
7
,
8
,
9
,
10
,
11
,
12.
and
thereby
was
he
wonderfully
strengthened
and
supported
.
We
might
adde
to
these
many
other
examples
,
all
clearing
and
confirming
this
truth
,
that
the
grace
of
prayer
is
a
speciall
meanes
by
which
the
holy
Spirit
of
God
helpeth
Gods
children
,
and
maketh
them
able
to
stand
,
and
to
hold
out
without
shrinking
,
and
without
fainting
in
the
time
of
their
troubles
and
afflictions
.
And
the
reasons
of
it
are
these
.
First
,
prayer
as
a
meanes
,
not
as
a
meritorious
cause
,
or
by
any
merit
or
worthinesse
in
it selfe
,
but
by
faith
in
the
promise
of
God
,
as
a
meanes
,
I
say
,
it
obtaines
remission
of
sinnes
,
and
as
a
meanes
it
sanctifieth
the
hand
of
God
to
his
children
,
for
all
things
are
sanctified
to
them
by
the
word
and
prayer
.
1.
Tim
.
4.5
.
Secondly
,
prayer
giues
strength
to
faith
,
to
hope
,
and
to
the
other
graces
of
Gods
Spirit
in
Gods
children
,
and
it
is
not
possible
that
such
of
Gods
children
as
are
frequent
in
prayer
should
be
weake
in
faith
and
in
other
graces
of
the
Spirit
of
God
:
and
therefore
doubtlesse
the
grace
of
prayer
is
a
speciall
meanes
by
which
the
holy
Spirit
of
God
helpeth
Gods
children
,
and
makes
them
able
to
stand
,
and
to
hold
out
without
shrinking
,
and
without
fainting
in
the
time
of
their
troubles
and
afflictions
.
And
for
the
vse
:
I
might
on
the
ground
of
truth
now
deliuered
,
stand
to
shew
the
excellencie
of
the
grace
of
prayer
,
Great
comfort
to
●uch
as
fi●d
themselues
made
able
to
pray
as
they
ought
to
time
of
trouble
and
●ffliction
.
as
that
the
holy
Spirit
of
God
is
pleased
to
vse
it
as
his
hand
reached
out
to
Gods
children
to
helpe
them
,
and
to
support
them
in
the
time
of
their
afflictions
and
troubles
:
but
I
passe
by
that
,
and
for
the
vse
of
it
.
Is
it
so
that
the
grace
of
prayer
is
a
speciall
meanes
,
and
as
the
hand
of
the
holy
Spirit
of
God
by
which
he
helpes
Gods
children
in
the
time
of
their
troubles
and
afflictions
?
Surely
then
there
is
matter
of
great
comfort
for
thee
whosoeuer
thou
art
,
that
findest
thy selfe
stirred
vp
,
&
made
able
by
the
holy
Spirit
of
God
,
to
pray
,
and
to
send
vp
to
God
the
prayer
of
faith
in
the
time
of
thy
trouble
,
and
in
the
time
of
thy
affliction
;
thou
mayst
thereby
assure
thy selfe
,
that
the
holy
Spirit
of
God
is
reaching
out
his
helping
hand
to
thee
,
and
as
it
were
,
putting
vnder
his
shoulder
,
and
ioyning
hands
with
thee
in
bearing
the
burthen
of
that
crosse
,
and
of
that
affliction
whatsoeuer
it
be
,
that
lyeth
on
thee
,
and
that
thou
shalt
not
shrinke
vnder
that
burthen
.
If
then
thou
find
that
it
is
not
with
thee
after
the
manner
of
the
wicked
,
who
being
vnder
the
hand
of
God
in
some
distresse
,
either
seeke
to
helpe
themselues
by
shifts
,
and
by
vnlawfull
meanes
,
or
are
stirred
vp
by
that
spirit
that
is
in
them
,
to
seeke
helpe
and
ease
by
carnall
meanes
,
by
play
,
by
merrie
companie
,
by
going
to
tauernes
,
and
such
like
,
as
Saul
did
by
musicke
when
the
Spirit
of
the
Lord
was
departed
from
him
,
and
an
euill
spirit
possessed
him
,
1.
Sam
.
16.17
.
I
say
,
if
thou
find
that
it
is
not
thus
with
thee
,
but
thou
being
vnder
the
hand
of
God
in
some
affliction
,
howsoeuer
thou
art
carefull
to
vse
all
outward
lawfull
meanes
of
ease
,
of
helpe
,
and
of
comfort
,
yet
thou
art
most
carefull
to
seeke
to
God
by
prayer
,
and
thou
art
stirred
vp
in
a
speciall
sort
,
to
send
vp
to
God
the
prayer
of
faith
:
comfort
thy selfe
,
thou
hast
then
the
helping
hand
of
the
Spirit
of
God
reached
out
to
thee
,
and
ioyning
with
thee
in
bearing
the
burthen
,
and
assuredly
thou
shalt
not
shrinke
vnder
it
.
Note
.
And
as
one
saith
in
the
case
of
temptation
to
sinne
,
when
thou
art
tempted
to
any
sinne
,
pray
against
that
sinne
,
and
sinne
if
thou
canst
:
so
I
dare
boldly
say
to
thee
,
send
vp
to
God
the
prayer
of
faith
in
the
time
of
thy
affliction
,
and
then
sinke
and
vtterly
faile
vnder
it
if
thou
canst
.
Thou
wilt
say
,
I
feele
my selfe
in
the
time
of
affliction
so
oppressed
and
so
ouerwhelmed
,
as
I
cannot
pray
,
I
cannot
lift
vp
my
soule
to
God
in
prayer
.
Dost
thou
desire
it
?
canst
thou
mourne
?
canst
thou
draw
neare
to
God
in
sighing
and
groning
?
Cheere
vp
thy selfe
,
euen
therein
thou
hast
the
strength
and
the
powerfull
hand
of
the
holy
Spirit
of
God
ioyning
with
thee
,
and
helping
thee
to
beare
the
burthen
;
for
so
it
followes
in
this
verse
.
And
howsoeuer
it
shall
please
the
Lord
to
deale
with
thee
,
assure
thy selfe
thou
shalt
not
be
altogether
ouercome
of
that
affliction
,
nor
vtterly
faint
vnder
it
,
thou
hast
the
mightie
hand
of
the
holy
Spirit
of
God
to
vphold
thee
:
thinke
on
that
to
thy
comfort
.
Come
we
now
to
stand
on
the
Apostles
declaration
,
how
the
Spirit
of
God
helpeth
our
infirmities
,
more
particularly
:
and
first
of
his
amplification
of
it
,
by
our
ignorance
and
inabilitie
to
pray
,
For
we
know
not
what
to
pray
as
we
ought
,
saith
the
Apostle
:
that
is
,
(
as
we
shewed
)
we
being
vnder
the
hand
of
God
in
affliction
,
are
many
times
as
it
were
at
our
wits
end
,
and
we
know
not
what
is
fit
for
vs
to
aske
in
prayer
at
the
hands
of
God
,
and
in
what
manner
to
pray
for
it
.
Now
the
point
hence
offered
is
this
:
That
the
best
of
Gods
children
in
their
afflictions
,
The
best
of
Gods
children
are
manie
times
to
seek
,
and
of
themselues
know
not
how
to
pray
as
they
ought
in
time
of
their
great
afflictions
.
their
afflictions
being
great
and
grieuous
,
are
many
times
to
seeke
,
and
of
themselues
they
know
not
how
to
go
to
God
in
prayer
as
they
ought
,
and
they
are
ignorant
what
is
good
for
them
to
aske
in
prayer
at
the
hands
of
God
,
in
respect
of
their
present
state
and
condition
.
See
the
truth
of
this
in
one
or
two
examples
.
Iob
6.8.9
.
we
finde
that
holy
Iob
being
vnder
the
hand
of
God
in
great
affliction
,
he
was
so
farre
to
seeke
touching
prayer
,
and
what
was
good
for
him
to
aske
in
prayer
at
the
hands
of
God
,
as
he
brake
out
into
a
strange
petition
,
Oh
(
saith
he
)
that
I
might
haue
my
desire
,
and
that
God
would
grant
me
the
thing
that
I
long
for
!
that
is
,
That
God
would
destroy
me
,
that
he
would
let
his
hand
go
and
cut
me
off
!
The
good
king
Hezechiah
saith
it
was
so
with
him
in
the
time
of
his
sicknesse
,
that
he
chattered
like
a
crane
or
a
swallow
,
Isai
.
38.14
.
he
vttered
broken
petitions
,
and
he
was
to
seeke
how
to
pray
to
God
as
he
ought
.
And
thus
it
hath
bene
with
many
other
Saints
of
God
,
and
is
many
times
with
the
dearest
of
Gods
children
,
in
their
afflictions
being
great
and
grieuous
:
and
why
.
The
minds
of
Gods
children
are
then
for
the
most
part
so
oppressed
and
so
perplexed
,
and
they
haue
such
a
feeling
of
their
present
paines
and
grieuances
,
as
their
hearts
are
altogether
vnmeete
to
call
on
God
,
and
their
tongues
altogether
vnfit
to
vtter
a
word
;
and
Satan
being
an
vtter
enemie
to
prayer
,
he
then
takes
aduantage
of
their
weakenesse
,
and
casts
into
their
minds
and
hearts
many
doubts
and
feares
,
to
disturbe
them
and
to
keepe
them
from
praying
to
God
.
And
againe
,
Gods
children
in
their
greatest
afflictions
do
many
times
thinke
and
take
that
to
be
good
for
them
,
which
the
Lord
in
his
wisdome
and
fatherly
care
ouer
them
knowes
not
to
be
good
for
the
present
.
Paul
thought
the
remouall
of
the
pricke
in
the
flesh
had
bene
good
for
him
,
and
he
prayed
for
the
remouall
of
it
,
2.
Corinth
.
12.8
.
but
the
Lord
answered
verse
9.
My
grace
is
sufficient
for
thee
;
for
my
power
is
made
perfect
through
weakenesse
:
he
made
it
knowne
it
was
not
good
for
him
at
that
time
to
haue
it
remoued
.
And
therefore
doubtlesse
the
best
of
Gods
children
,
in
their
afflictions
,
being
great
,
are
many
times
to
seeke
,
and
of
themselues
they
know
not
how
to
go
to
God
in
prayer
as
they
ought
,
and
they
are
ignorant
what
is
good
for
them
to
aske
in
prayer
at
the
hands
of
God
,
in
respect
of
their
present
state
and
condition
.
Oh
then
(
for
vse
)
what
a
madnesse
is
it
in
those
men
or
women
,
The
follie
of
men
discouered
,
who
liue
in
the
continuall
practise
of
sinne
,
and
yet
thinke
to
find
it
easie
for
them
to
go
to
God
in
praier
in
their
great
distresses
.
who
thinke
though
now
they
go
on
in
a
wicked
and
damnable
course
of
sinne
,
adding
sinne
to
sin
,
they
are
drunkards
,
they
are
most
vicious
and
vile
persons
,
and
they
go
on
with
an
high
hand
in
the
practise
of
sinne
;
yet
when
sicknesse
comes
,
and
they
draw
neare
to
their
death
,
then
they
will
go
to
God
by
prayer
,
then
they
will
call
on
God
,
and
crie
to
God
for
mercie
,
and
all
shall
be
well
.
Poore
soules
,
they
are
wonderfully
besotted
and
blinded
by
the
diuell
.
Are
the
best
of
Gods
children
,
being
vnder
the
hand
of
God
in
some
great
affliction
,
many
times
to
seeke
how
to
go
to
God
in
prayer
,
and
dost
thou
that
art
a
wicked
and
gracelesse
wretch
,
and
hast
no
acquaintance
with
the
grace
of
prayer
in
the
time
of
thy
health
and
strength
,
dost
thou
thinke
that
when
thou
shalt
come
to
lye
on
thy
sicke
bed
,
and
the
hand
of
God
shall
be
heauie
on
thee
,
that
then
thou
shalt
finde
it
an
easie
matter
for
thee
to
go
to
God
by
prayer
,
and
an
easie
thing
for
thee
then
to
call
and
crie
to
God
for
mercie
?
Poore
soule
,
if
thou
so
thinke
,
the
diuell
blinds
thee
exceedingly
:
and
consider
with
thy selfe
,
thou
maist
be
cut
off
suddenly
in
thy
sinne
,
as
we
see
sometimes
in
wofull
experience
,
that
wicked
persons
are
ouertaken
by
the
hand
of
God
,
and
cut
off
in
the
verie
act
of
their
sinne
;
or
if
thou
come
to
lye
on
thy
sicke
bed
,
yet
the
Lord
may
take
away
thy
vnderstanding
,
thy
memory
,
and
may
depriue
thee
of
thy
senses
;
or
if
thou
haue
thy
vnderstanding
,
memorie
,
and
senses
continued
to
thee
,
yet
the
Lord
may
iustly
strike
thee
with
such
horrour
of
conscience
,
and
with
such
a
fearefull
expectation
of
his
wrath
deserued
by
thy
sins
,
as
thou
shalt
not
be
able
to
lift
vp
thy
face
,
nor
once
dare
to
open
thy
mouth
in
prayer
to
God
;
and
therefore
do
not
so
deceiue
thine
owne
poore
soule
.
Againe
,
the
ground
of
truth
now
deliuered
,
may
cheere
vp
euerie
poore
child
of
God
,
Comfort
to
Gods
poore
children
who
find
themselues
vnable
to
pray
in
time
of
their
great
afflictions
,
&
complaine
of
it
.
who
finds
himselfe
in
the
time
of
his
great
affliction
to
seeke
,
and
that
he
knowes
not
how
to
go
to
God
in
prayer
as
he
ought
,
and
he
complaines
of
it
,
and
saith
,
Oh
I
cannot
pray
as
I
was
wont
.
Well
consider
,
doth
thy
present
paine
or
grieuance
so
oppresse
thee
,
as
thou
canst
not
lift
vp
thine
heart
nor
open
thy
mouth
to
God
in
prayer
?
consider
this
to
thy
comfort
,
it
is
no
otherwise
with
thee
then
it
hath
bene
,
and
is
many
times
,
with
the
dearest
of
Gods
children
:
and
thou
hauing
had
the
grace
and
gift
of
prayer
in
the
time
of
thy
health
and
strength
,
and
now
being
weake
and
vnable
to
performe
that
dutie
,
yet
willing
and
desirous
to
performe
it
,
the
Lord
will
accept
thy
will
for
the
deed
.
And
know
further
to
thy
comfort
,
that
thou
hast
the
helpe
and
benefit
of
many
thousands
of
the
Saints
and
seruants
of
God
,
thou
hast
part
in
the
prayers
of
all
the
Saints
that
liue
on
the
face
of
the
earth
;
thou
hast
prayed
for
others
in
the
time
of
thy
health
and
strength
,
and
now
others
pray
for
thee
,
and
thou
hast
the
benefit
and
comfort
of
their
prayers
:
and
that
may
be
matter
of
great
comfort
to
thee
.
Come
we
now
to
the
second
amplification
of
the
Apostles
declaration
:
how
the
Spirit
helpeth
our
infirmities
,
in
these
words
,
But
the
Spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
Where
the
Apostle
makes
knowne
,
that
the
Spirit
helpeth
our
infirmities
in
making
request
for
vs
,
with
the
manner
how
,
namely
,
with
sighes
which
cannot
be
expressed
.
The
words
we
haue
formerly
opened
,
and
shewed
the
meaning
of
them
to
be
this
,
That
the
holy
Spirit
of
God
himselfe
doth
cause
vs
and
make
vs
able
to
make
request
to
God
for
our selues
,
with
such
sighes
and
grones
in
our
hearts
as
we
are
not
able
to
vtter
by
speech
,
and
to
make
knowne
by
words
.
Now
in
that
the
Apostle
saith
,
We
know
not
what
to
pray
as
we
ought
,
but
the
Spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
:
I
might
stand
to
shew
,
that
abilitie
to
pray
is
not
of
our selues
,
but
onely
from
the
helpe
of
the
holy
Spirit
of
God
,
but
that
is
too
generall
.
To
keepe
to
the
purpose
of
the
Apostle
,
which
is
to
shew
how
it
is
with
Gods
children
in
the
case
of
affliction
,
the
point
hence
offered
in
the
first
place
is
rather
this
.
That
when
Gods
children
are
plonged
into
such
deepe
distresse
,
and
vnder
the
hand
of
God
in
such
great
affliction
,
as
of
themselues
they
are
to
seeke
how
to
go
to
God
in
prayer
,
and
they
cannot
open
their
mouthes
to
vtter
words
of
prayer
to
God
,
yet
euen
then
doth
the
holy
Spirit
of
God
make
them
able
in
some
sort
to
seeke
to
the
Lord
,
and
then
doth
the
holy
Spirit
of
God
enable
them
at
least
to
sigh
and
to
grone
to
God
.
When
Gods
children
are
in
such
deepe
distresse
as
of
themselues
they
are
to
seeke
how
to
go
to
God
in
prayer
,
then
doth
the
holy
Spirit
of
God
enable
them
at
the
least
to
sigh
&
grone
to
God
.
We
find
that
thus
it
was
with
the
people
of
God
being
in
the
bondage
of
Egypt
,
the
text
saith
,
Exod
.
2.23
.
they
sighed
for
the
bondage
,
and
cryed
,
and
their
sighing
and
crying
was
to
the
Lord
;
for
so
it
followes
,
Their
crie
for
the
bondage
came
vnto
God
,
and
God
heard
their
moane
,
and
remembred
his
couenant
with
Abraham
,
Izhak
,
&
Iaacob
.
Yea
the
Lord
saith
,
Exod
.
3.7
.
I
haue
surely
seene
the
trouble
of
my
people
which
are
in
Egypt
,
&
haue
heard
their
crie
,
because
of
their
task-maisters
,
and
I
know
their
sorrowes
.
And
this
is
againe
remembred
by
Stephen
,
Act.
7.34
.
I
haue
seene
,
I
haue
seene
the
affliction
of
my
people
which
is
in
Egypt
,
and
I
haue
heard
their
groning
:
implying
thereby
,
that
when
they
were
able
to
do
no
more
,
yet
the
holy
Spirit
of
God
made
them
able
to
sigh
and
to
grone
to
God
.
And
indeed
the
holy
Spirit
of
God
once
vouchsafed
to
Gods
children
,
he
neuer
altogether
forsakes
them
,
but
euen
when
Gods
children
thinke
they
haue
lost
the
good
Spirit
of
God
,
then
hath
he
a
secret
working
in
them
,
and
then
doth
he
by
his
secret
working
and
power
vphold
them
.
And
so
when
they
are
plonged
into
such
distresse
,
and
are
in
such
great
afflictions
as
they
are
to
seeke
how
to
go
to
God
in
prayer
,
and
they
cannot
open
their
mouthes
to
vtter
words
to
God
,
then
doth
the
holy
Spirit
of
God
secretly
worke
in
them
,
and
enable
them
in
some
sort
to
seeke
to
the
Lord
,
and
at
least
to
sigh
and
grone
to
God
.
And
this
for
vse
,
puts
downe
a
difference
betweene
Gods
children
and
carnall
persons
in
the
time
of
great
distresse
.
A
difference
betweene
Gods
children
&
carnal
persons
in
time
of
great
distresse
,
discouered
.
Though
Gods
children
be
in
so
great
distresse
as
they
are
to
seeke
how
to
go
to
God
in
prayer
,
and
they
cannot
open
their
mouthes
to
God
in
the
words
of
prayer
;
yet
then
they
are
not
altogether
destitute
of
helpe
,
they
haue
then
the
holy
Spirit
of
God
by
his
secret
worke
enabling
them
to
sigh
and
to
grone
to
the
Lord
:
but
it
is
not
so
,
neither
can
it
be
so
with
carnall
persons
.
Howsoeuer
a
carnall
person
may
and
doth
sometimes
vnder
some
great
distresse
sigh
and
grone
,
and
weepe
and
howle
,
yet
his
sighing
and
groning
comes
not
from
the
secret
worke
of
the
holy
Spirit
of
God
enabling
him
so
to
do
,
he
is
altogether
voide
of
the
Spirit
of
God
,
and
his
sighing
and
groning
is
onely
a
worke
of
nature
.
A
bruite
beast
many
times
grones
vnder
the
burthen
that
lyes
on
it
,
out
of
a
sense
and
feeling
of
the
weight
of
it
:
and
so
is
it
with
carnall
persons
,
their
sighing
and
their
groning
in
the
time
of
great
distresse
,
it
comes
onely
from
the
worke
of
nature
,
and
not
from
the
secret
worke
of
the
holy
Spirit
of
God
,
as
it
doth
in
Gods
children
.
If
any
aske
:
how
shall
I
know
that
my
sighing
and
my
groning
in
the
time
of
my
great
distresse
comes
from
the
secret
worke
of
the
holy
Spirit
of
God
,
and
is
not
onely
a
worke
of
nature
in
me
,
that
I
may
take
comfort
in
it
?
I
answer
.
Thou
shalt
know
it
by
these
two
things
.
Two
things
by
which
we
may
know
that
our
sighing
and
groning
in
time
of
great
distresse
comes
from
the
roote
of
Gods
Spirit
.
First
,
if
so
be
thy
sighing
and
thy
groning
come
not
onely
out
of
thy
present
paine
and
grieuance
,
but
also
out
of
a
true
sense
and
feeling
of
thy
sinnes
,
and
out
of
a
true
sorrow
for
thy
sinnes
.
And
againe
,
secondly
,
if
so
be
thou
find
that
in
thy
sighing
and
thy
groning
thou
drawest
neare
to
God
,
desiring
from
him
pardon
of
thy
sinnes
,
and
from
him
ease
,
comfort
,
and
refreshing
.
By
these
two
things
trie
thy
sighing
and
thy
groning
in
the
time
of
thy
great
distresse
:
and
if
thou
finde
that
then
thy
sighing
and
thy
groning
is
not
onely
a
worke
of
nature
coming
out
of
thy
present
paine
and
grieuance
,
but
also
out
of
a
true
sense
and
feeling
of
thy
sinnes
,
and
out
of
a
true
sorrow
for
thy
sinnes
,
and
that
in
thy
sighing
and
thy
groning
thou
drawest
neare
to
God
,
comfort
thy selfe
,
that
sighing
and
that
groning
of
thine
is
from
the
secret
worke
of
the
holy
Spirit
of
God
in
thee
,
and
there
is
matter
of
great
comfort
in
it
.
Now
further
,
in
that
the
Apostle
saith
,
The
Spirit
it selfe
maketh
request
for
vs
:
that
is
,
he
enableth
vs
to
make
request
to
God
for
our selues
,
and
then
subioynes
,
with
sighes
which
cannot
be
expressed
:
that
is
,
with
such
sighes
and
grones
as
we
are
not
able
to
vtter
by
speech
,
and
to
expresse
by
words
:
we
may
easily
gather
thus
much
.
That
the
verie
sighes
and
grones
of
the
hearts
of
Gods
children
in
the
time
of
their
great
troubles
and
distresses
,
are
effectuall
prayers
to
God
.
The
verie
sighes
and
grones
of
Gods
children
in
their
great
afflictions
are
effectuall
prayers
to
God
.
When
the
spirits
of
Gods
children
are
so
daunted
and
so
ouerwhelmed
in
the
time
of
their
afflictions
and
trials
,
as
they
are
not
able
to
vtter
a
word
to
God
in
prayer
,
then
are
the
verie
sighes
,
and
sobs
,
and
grones
of
their
hearts
,
lowd
and
strong
cries
in
the
eares
of
the
Lord
.
And
thus
speakes
the
Lord
expresly
,
Exod
.
14.15
.
Wherefore
cryest
thou
,
saith
the
Lord
to
Moses
,
when
Moses
spake
neuer
a
word
,
but
onely
prayed
to
the
Lord
in
his
heart
,
and
the
secret
lifting
vp
of
his
heart
and
inward
grones
of
it
were
lowd
cries
in
the
eares
of
the
Lord
.
1.
Sam
.
1.13
.
it
is
said
,
that
Hannah
spake
in
her
heart
,
her
lips
did
moue
onely
,
but
her
voice
was
not
heard
:
and
yet
she
saith
verse
15.
that
she
had
powred
out
her
soule
before
the
Lord
:
she
made
a
verie
effectuall
prayer
to
the
Lord
.
Isai
.
38.14
.
Hezechiah
saith
,
that
in
the
time
of
his
great
sicknesse
his
prayer
was
like
the
mourning
of
a
doue
:
and
yet
was
that
prayer
of
his
verie
effectuall
and
preuailed
with
the
Lord
.
And
we
reade
Psal
.
10.17
.
that
the
Lord
heares
the
desire
of
the
poore
.
And
againe
,
Psal
.
145.19
.
that
he
will
fulfill
the
desire
of
them
that
feare
him
:
he
also
will
heare
their
crie
,
and
will
saue
them
.
Euen
the
verie
desires
,
and
the
verie
sighes
and
grones
of
the
hearts
of
the
poore
Saints
and
seruants
of
God
in
their
afflictions
,
they
being
not
able
to
open
their
mouthes
to
God
,
are
effectuall
prayers
to
God
,
and
are
accepted
of
the
Lord
:
for
why
,
True
prayer
pleasing
to
God
,
is
not
lip-labour
,
but
the
labour
of
the
heart
,
and
it
is
not
vttering
of
the
words
of
praier
,
though
with
a
lowd
voice
and
with
great
eloquence
that
the
Lord
likes
of
;
indeed
it
is
but
meere
babling
and
formall
,
vnlesse
it
come
from
a
feeling
heart
:
and
prayer
is
not
to
be
measured
either
by
the
number
of
words
,
or
by
the
finenesse
of
them
,
but
by
the
earnest
desire
of
the
heart
,
and
by
the
sighes
and
grones
of
the
heart
.
Therefore
doubtlesse
the
verie
sighes
and
grones
of
the
hearts
of
Gods
children
in
the
time
of
their
great
troubles
and
trials
,
they
being
then
not
able
to
vtter
the
words
of
prayer
,
are
effectuall
prayers
to
God
,
and
are
lowd
and
strong
cries
in
the
eares
of
the
Lord
.
And
this
for
the
vse
,
affoords
matter
of
singular
comfort
to
all
Gods
children
;
it
may
cheere
them
vp
in
the
time
of
their
greatest
trials
and
afflictions
.
A
sweete
comfort
to
Gods
children
in
time
of
their
greatest
afflictions
.
What
though
it
be
so
that
a
child
of
God
be
in
the
hands
of
cruell
persecutors
and
tyrants
,
and
they
deale
most
hardly
with
him
,
and
lay
loade
of
torments
and
tortures
on
him
,
yea
so
presse
him
downe
as
he
is
not
able
to
vtter
a
word
,
yet
they
cannot
hinder
him
from
hauing
accesse
to
the
Lord
,
he
can
sigh
and
grone
to
the
Lord
:
yea
the
more
weight
of
torments
they
lay
on
him
,
the
more
doth
his
sighes
and
grones
increase
so
long
as
there
is
life
in
his
bodie
.
And
suppose
they
cut
his
tongue
out
of
his
head
,
yet
his
heart
can
still
sigh
and
grone
to
the
Lord
,
and
his
sighes
and
grones
are
lowd
and
strong
cries
in
the
eares
of
the
Lord
.
And
be
it
so
that
a
child
of
God
lyes
on
his
bed
of
sicknesse
,
and
is
so
weake
as
his
speech
failes
him
,
or
is
so
full
of
paine
as
that
the
bitternesse
of
his
paines
doth
swallow
vp
his
words
,
and
he
is
not
able
to
vtter
a
word
in
prayer
to
God
,
yet
let
him
consider
,
that
if
he
do
but
sigh
and
grone
to
the
Lord
,
his
verie
sighes
and
grones
are
effectuall
prayers
and
lowd
cryes
in
the
eares
of
the
Lord
,
and
do
moue
the
Lord
to
much
pitie
and
compassion
towards
him
.
Yea
know
to
thy
comfort
,
thou
that
art
a
child
of
God
,
thou
being
vnder
the
hand
of
God
in
sicknesse
,
and
so
weakened
in
thy
bodie
,
or
so
oppressed
with
paine
,
as
thou
art
not
able
to
vtter
a
word
in
prayer
to
God
,
yet
thou
sighing
and
groning
to
the
Lord
,
thy
sighes
and
grones
do
make
as
it
were
the
holy
bowels
of
the
Lord
to
earne
within
him
,
as
the
Lord
himselfe
speakes
,
Ier
.
31.20
.
and
the
Lord
hath
then
a
most
tender
and
fatherly
respect
to
thee
.
We
know
that
a
tender
hearted
father
looking
on
his
sicke
child
,
his
child
being
an
infant
not
able
to
tell
where
the
paine
lyes
,
nor
to
aske
the
things
that
it
would
haue
and
wants
,
but
lyes
panting
and
groning
,
and
looking
on
the
father
with
waterie
eyes
,
oh
it
makes
the
fathers
bowels
earne
within
him
exceedingly
,
and
it
doubles
his
pittie
and
compassion
towards
his
child
.
Much
more
is
it
so
with
the
Lord
,
he
is
the
Father
of
mercie
,
and
the
God
of
all
pitie
and
compassion
;
and
he
looking
on
his
poore
child
so
weakened
in
bodie
,
or
so
oppressed
with
paine
,
as
he
is
not
able
to
expresse
and
to
make
knowne
by
words
,
but
lyes
sighing
and
groning
vnder
the
burthen
,
doubtlesse
his
holy
bowels
are
then
much
more
enlarged
towards
his
child
,
and
he
is
then
much
more
moued
with
pitie
and
compassion
towards
his
child
,
then
any
earthly
father
,
though
he
be
of
most
tender
bowels
,
can
be
towards
his
child
.
And
that
may
yeeld
matter
of
sweet
comfort
to
euery
poore
child
of
God
,
when
he
is
vnder
the
hand
of
God
in
so
great
affliction
as
he
is
not
able
to
speake
,
but
his
tongue
cleaues
to
the
roofe
of
his
mouth
,
and
his
words
are
swallowed
vp
;
yet
he
sighing
and
groning
to
the
Lord
,
his
very
sighes
and
grones
are
loud
and
strong
cries
in
the
eares
of
the
Lord
:
and
the
consideration
of
that
may
minister
matter
of
singular
comfort
to
him
.
A
necessarie
caueat
.
Yet
let
none
abuse
this
ground
of
comfort
,
to
make
him
sluggish
,
and
to
make
him
rest
onely
in
the
wishes
and
desires
of
his
heart
,
and
to
thinke
that
a
mentall
prayer
is
sufficient
at
all
times
,
and
to
pleade
as
some
gracelesse
persons
do
,
that
though
he
open
not
his
mouth
to
God
,
but
goes
to
his
meate
and
to
his
bed
like
a
beast
,
yet
he
prayes
to
God
in
his
heart
,
and
he
can
pray
to
God
in
his
bed
halfe
awake
and
halfe
asleepe
.
If
any
so
gather
from
this
ground
of
comfort
,
he
sauours
it
not
to
his
comfort
and
saluation
,
but
to
his
hurt
and
damnation
.
Remember
we
this
,
that
then
are
the
desires
of
the
heart
and
the
sighes
and
grones
of
a
child
of
God
,
effectuall
prayers
to
God
and
accepted
of
the
Lord
,
when
through
the
greatnesse
of
the
affliction
,
and
the
bitternesse
of
the
paine
,
his
mouth
is
not
able
to
vtter
a
word
in
prayer
to
God
:
then
are
the
sighes
,
and
sobs
,
&
gronings
of
the
heart
of
a
child
of
God
,
loud
cries
in
the
eares
of
the
Lord
.
That
is
to
be
thought
on
for
the
comfort
of
euery
poore
child
of
God
,
onely
then
when
he
is
vnder
the
hand
of
God
in
some
grieuous
affliction
,
and
cannot
open
his
mouth
to
vtter
the
words
of
prayer
to
the
Lord
.
Come
we
now
to
the
27.
verse
.
VERSE
27.
But
he
that
searcheth
the
hearts
knoweth
what
is
the
meaning
of
the
spirit
:
for
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
IN
this
verse
(
as
heretofore
I
haue
shewed
)
is
layd
before
vs
the
fruite
and
successe
of
those
prayers
and
sighes
that
are
sent
forth
by
the
helpe
of
the
Spirit
,
as
namely
:
That
they
are
knowne
and
accepted
of
the
Lord
,
whom
the
Apostle
describeth
by
his
speciall
propertie
,
that
he
is
the
searcher
of
hearts
:
But
he
that
searcheth
the
hearts
,
knoweth
what
is
the
meaning
of
the
Spirit
.
Then
he
further
proues
,
that
those
prayers
and
sighes
are
knowne
and
accepted
of
the
Lord
,
because
they
are
the
prayers
of
the
Saints
,
who
are
deare
to
the
Lord
,
and
because
also
they
are
framed
according
to
God
,
or
according
to
the
will
of
God
:
For
he
maketh
request
for
the
Saints
according
to
the
will
of
God
.
And
thus
we
haue
formerly
layd
forth
the
generall
matter
of
this
verse
;
let
vs
now
examine
the
words
of
it
,
touching
the
sence
and
meaning
of
them
.
Interpretation
.
But
he
that
searcheth
the
hearts
.
These
words
are
a
description
of
God
,
that
he
is
the
searcher
of
the
hearts
,
and
they
containe
the
cause
of
that
which
followeth
,
that
he
knowes
the
meaning
of
the
Spirit
,
because
he
searcheth
the
hearts
.
Now
God
is
said
to
search
the
hearts
by
way
of
similitude
,
spoken
after
the
manner
of
men
,
who
vse
to
search
out
things
which
they
desire
to
know
exactly
and
perfectly
:
and
so
God
is
said
to
search
the
hearts
,
not
that
he
need
to
search
them
that
he
may
know
them
,
for
he
knoweth
them
most
perfectly
;
and
because
he
knowes
them
most
perfectly
,
euen
as
exactly
and
perfectly
,
yea
more
exactly
and
perfectly
then
men
do
things
they
haue
searched
out
most
diligently
and
most
narrowly
,
he
is
said
to
be
the
searcher
of
the
hearts
:
and
by
the
word
hearts
,
we
are
here
to
vnderstand
the
soules
of
men
,
and
whatsoeuer
is
in
their
soules
,
euen
the
most
secret
thoughts
,
imaginations
,
purposes
,
and
intents
of
their
minds
,
and
all
the
inward
motions
of
their
wils
,
their
desires
and
affections
.
Knoweth
,
that
is
,
takes
notice
of
,
and
also
approueth
of
them
;
for
so
the
word
giuen
to
God
sometimes
signifies
,
as
Psal
.
1.6
.
The
Lord
knoweth
the
way
of
the
righteous
,
that
is
,
he
approueth
and
alloweth
the
way
of
the
righteous
.
What
is
the
meaning
of
the
Spirit
.
Some
do
expound
these
words
thus
,
what
are
the
prayers
and
sighes
that
come
from
the
inspiration
of
his
Spirit
:
but
(
as
I
take
it
)
that
is
not
agreeable
to
the
context
,
for
the
Apostle
saith
verse
before
,
We
know
not
what
to
pray
as
we
ought
,
but
the
Spirit
it selfe
maketh
request
for
vs.
The
holy
Spirit
of
God
himselfe
causeth
vs
,
and
stirs
vs
vp
,
and
makes
vs
able
to
make
request
to
God
for
our selues
,
with
such
sighes
and
grones
as
we
are
not
able
to
expresse
or
vtter
by
words
,
and
so
none
can
know
the
meaning
of
them
:
and
then
he
subioynes
in
this
verse
,
But
he
that
searcheth
the
hearts
,
knoweth
what
is
the
meaning
,
that
is
,
what
is
the
mind
,
and
meaning
,
and
will
,
and
desire
of
his
owne
good
Spirit
,
in
those
sighes
and
grones
stirred
vp
by
him
in
the
hearts
of
his
children
,
and
thus
we
expounded
the
word
,
verse
6.
Rom
.
8.6
.
of
this
Chapter
{αβγδ}
.
For
he
maketh
request
,
that
is
,
the
same
holy
Spirit
of
God
,
causeth
and
stirs
vp
,
and
enableth
such
as
are
cleansed
by
the
bloud
of
Christ
,
and
sanctified
by
his
grace
,
and
renewed
according
to
the
image
of
God
in
a
measure
of
holinesse
,
and
are
Gods
children
,
to
make
request
to
God
for
themselues
according
to
God
,
so
the
words
are
,
{αβγδ}
;
and
the
meaning
is
,
according
to
the
will
of
God
,
and
according
to
the
rule
of
his
word
,
both
for
matter
and
manner
;
and
so
after
an
holy
manner
pleasing
to
God
,
as
1.
Ioh
.
5.14
.
This
is
the
assurance
that
we
haue
in
him
,
that
if
we
aske
any
thing
according
to
his
will
he
heareth
vs.
Thus
then
we
are
to
conceiue
the
Apostles
meaning
in
the
words
of
this
verse
,
as
if
he
had
said
:
But
God
who
most
exactly
and
most
perfectly
knowes
the
secret
thoughts
,
imaginations
,
purposes
and
intents
of
the
minds
of
men
,
and
all
inward
motions
of
their
wils
,
euen
their
desires
and
affections
,
as
it
were
by
narrow
searching
into
them
,
yea
who
knowes
them
more
perfectly
thē
men
do
things
they
haue
sought
out
by
most
diligent
and
most
narrow
search
:
he
knowes
what
is
the
mind
,
meaning
,
and
will
,
and
desire
of
his
owne
good
Spirit
in
those
sighes
and
grones
stird
vp
by
him
in
the
hearts
of
his
children
,
and
he
approues
of
them
:
for
that
good
Spirit
of
his
causeth
and
stirs
vp
,
and
enableth
such
as
are
cleansed
by
the
bloud
of
Christ
,
and
sanctified
by
his
grace
,
and
are
the
Saints
and
children
of
God
,
to
make
request
to
God
for
themselues
,
and
that
according
to
the
will
of
God
,
euen
according
to
the
rule
of
his
word
,
both
for
matter
and
manner
,
and
so
after
an
holy
manner
and
pleasing
to
God
.
First
the
description
of
God
here
giuen
by
the
Apostle
comes
to
be
considered
,
that
he
searcheth
the
hearts
of
men
:
and
the
point
hence
is
that
which
is
hereby
meant
and
intended
by
the
Apostle
,
namely
.
That
God
perfectly
knowes
the
secret
thoughts
,
imaginations
,
God
perfectly
knowes
the
secret
thoughts
,
purposes
and
intents
of
mens
minds
,
and
all
the
inward
motions
of
their
hearts
purposes
and
intents
of
the
minds
of
men
,
and
all
the
inward
motions
of
their
hearts
:
the
Lord
doth
certainly
and
perfectly
know
,
what
men
thinke
,
and
what
they
affect
,
and
he
alone
is
the
searcher
of
the
hearts
of
men
,
and
he
alone
knowes
what
is
in
the
minds
and
hearts
of
men
,
and
he
alone
is
priuie
to
whatsoeuer
they
thinke
or
affect
.
And
this
truth
hath
not
onely
ground
in
this
text
,
but
in
many
other
places
of
Scripture
.
1.
Sam
.
16.7
.
it
is
said
,
The
Lord
beholdeth
the
heart
.
1.
King
.
8.39
.
Salomon
in
his
prayer
saith
to
the
Lord
,
Thou
onely
knowest
the
hearts
of
all
the
children
of
men
.
Iob
42.2
.
saith
Iob
,
There
is
no
thought
hid
from
thee
.
And
Dauid
speaking
of
the
Lord
,
Psal
.
44.21
.
saith
,
He
knoweth
the
secrets
of
the
heart
.
Ierem
.
17.10
.
I
the
Lord
search
the
heart
,
and
trie
the
reines
.
Prou.
15.11
.
Hell
and
destruction
are
before
the
Lord
:
how
much
more
the
hearts
of
the
sonnes
of
men
?
Acts
1.24
.
the
Apostles
in
their
prayer
say
,
Thou
Lord
which
knowest
the
hearts
of
all
men
.
And
many
other
places
testifie
thus
much
,
that
the
Lord
perfectly
knowes
the
secret
thoughts
,
imaginations
,
purposes
and
intents
of
the
minds
of
men
,
and
all
the
inward
motions
of
their
hearts
,
and
that
he
alone
is
acquainted
with
whatsoeuer
men
thinke
or
affect
,
and
none
but
he
.
And
the
reasons
of
it
are
these
.
First
,
Gods
knowledge
is
infinite
,
and
he
knowes
the
nature
,
reason
,
and
causes
of
all
things
,
as
Heb
.
4.13
.
All
things
are
naked
and
open
vnto
his
eyes
,
or
as
the
word
{αβγδ}
signifies
,
anatomized
before
him
.
Secondly
,
the
Lord
made
the
heart
of
man
,
and
therefore
must
needs
know
it
:
so
reasons
the
Psalmist
,
Psal
.
94.9.10
.
and
his
argument
is
vndeniable
,
He
that
planted
the
eare
,
shall
he
not
heare
?
or
he
that
formed
the
eye
,
shall
he
not
see
?
he
that
teacheth
man
knowledge
,
shall
he
not
know
?
And
then
he
subioynes
,
verse
11.
The
Lord
knoweth
the
thoughts
of
man
.
And
thirdly
,
the
Lord
at
the
day
of
iudgement
will
lighten
things
that
are
hid
in
darknesse
,
and
make
the
counsels
of
the
hearts
manifest
,
and
as
the
Preacher
saith
,
Eccles
.
12.14
.
God
will
then
bring
euery
secret
thing
to
iudgement
:
and
therefore
out
of
question
he
knowes
euery
secret
thing
,
and
he
is
priuie
to
the
most
secret
thoughts
and
motions
of
the
mindes
and
hearts
of
men
,
and
he
perfectly
knowes
them
,
and
he
alone
is
acquainted
with
whatsoeuer
men
thinke
or
affect
,
and
none
but
he
.
If
any
say
,
it
seemes
that
Satan
knowes
the
thoughts
and
inward
motions
of
mens
hearts
,
in
that
he
commonly
fits
his
temptations
to
their
naturall
inclinations
;
as
he
tempts
the
sanguine
to
lightnesse
&
scurrilitie
,
the
melancholicke
to
vnprofitable
lumpishnesse
,
and
to
strange
and
foolish
conceits
,
the
cholericke
to
wrath
and
furie
,
the
phlegmaticke
to
sloth
and
drowsinesse
,
and
such
like
.
I
answer
:
Satan
being
a
subtill
spirit
,
by
obseruing
mens
complexions
and
constitutions
of
their
bodies
,
may
and
doth
guesse
at
their
inward
dispositions
,
and
accordingly
he
sets
his
temptations
;
yet
he
knowes
not
the
thoughts
of
men
till
some
way
or
other
they
be
discouered
,
as
by
signes
,
by
words
,
by
writings
,
or
by
actions
:
it
is
proper
to
God
alone
to
know
the
thoughts
of
mens
hearts
before
they
be
vttered
,
or
some
way
or
other
discouered
,
as
Dauid
saith
,
Psal
.
139.2
.
He
knowes
them
afarre
off
,
in
the
very
conception
of
them
,
before
they
be
vttered
,
and
he
alone
perfectly
knowes
all
the
thoughts
of
men
at
all
times
.
Now
then
to
make
vse
of
this
,
it
is
a
point
of
large
and
of
excellent
vse
.
And
first
the
consideration
of
this
truth
may
serue
as
a
bridle
to
keepe
men
backe
from
iudging
the
hearts
of
others
,
and
from
taking
on
them
to
iudge
their
hearts
to
be
naught
whose
liues
they
see
to
be
holy
and
good
,
Reproofe
of
such
as
iudge
their
hearts
to
be
naught
,
whose
liues
they
see
to
be
holy
&
good
.
and
they
see
no
apparent
euill
from
them
.
Indeed
I
grant
that
a
man
may
lawfully
iudge
one
that
is
openly
vile
and
prophane
,
to
be
as
he
is
,
and
as
he
sees
him
,
to
be
a
ruffian
,
to
be
a
drunkard
,
and
such
like
.
Though
prophane
persons
would
faine
hide
themselues
vnder
this
couert
,
that
forsooth
you
must
not
iudge
:
and
do
you
know
my
heart
?
yet
such
an
one
may
lawfully
be
so
iudged
of
as
he
is
;
and
we
haue
ground
for
it
,
Psal
.
15.4
.
In
whose
eyes
a
vile
person
is
contemned
.
But
it
is
a
common
practise
of
wicked
and
gracelesse
persons
,
to
take
on
them
to
iudge
such
as
are
holy
and
religious
,
and
vnreproueable
,
euen
to
iudge
of
their
inwards
,
of
their
very
hearts
,
and
to
censure
them
to
be
hypocrites
and
dissemblers
.
Well
,
consider
it
whosoeuer
thou
art
,
seest
thou
one
holy
and
religious
,
and
one
endeuouring
to
keepe
a
good
conscience
in
all
things
,
and
dost
thou
take
on
thee
to
sit
in
iudgement
on
such
an
ones
heart
and
conscience
,
and
to
iudge
such
an
one
to
be
an
hypocrite
?
thou
takest
on
thee
the
place
and
office
of
God
himselfe
,
and
thou
inchrochest
on
his
right
.
It
is
proper
to
God
alone
to
know
the
inwards
and
secrets
of
mens
hearts
,
and
thou
taking
on
thee
to
seate
thy selfe
in
his
chaire
,
and
in
his
seate
of
iudgement
,
thou
takest
a
wrong
course
,
yea
a
course
that
will
bring
downe
vengeance
from
God
on
thine
owne
soule
;
the
Lord
cannot
endure
it
,
that
thou
shouldest
incroach
on
his
right
,
and
on
his
peculiar
:
and
thou
so
doing
he
is
stronger
then
thou
,
and
he
will
iustle
thee
downe
to
the
bottome
of
hell
;
and
therefore
take
heed
of
it
:
Who
art
thou
that
iudgest
another
mans
seruant
?
he
standeth
or
falleth
to
his
owne
master
,
yea
he
shall
be
established
,
for
God
is
able
to
make
him
stand
,
It
is
not
enough
to
auoid
open
grosse
sinnes
,
and
to
retaine
foule
bosome
sinnes
.
Rom
.
14.4
.
Againe
,
this
truth
,
that
God
perfectly
knowes
the
secret
thoughts
,
imaginations
,
intents
and
purposes
of
the
minds
of
men
,
and
is
acquainted
with
all
the
inward
motions
of
their
hearts
,
ought
to
teach
vs
not
to
please
our selues
onely
in
this
,
that
we
auoid
open
grosse
sinnes
,
such
as
would
blot
and
blemish
our
liues
in
the
sight
of
men
,
when
notwithstanding
we
haue
within
vs
foule
bosome
sinnes
,
and
our
hearts
are
defiled
with
wicked
and
vngodly
thoughts
,
thoughts
of
pride
,
of
selfe-loue
,
of
couetousnesse
,
of
malice
,
of
vncleannesse
,
and
such
like
.
If
we
so
do
,
we
deceiue
our selues
,
the
Lord
sees
and
knowes
,
not
onely
outward
grosse
sinnes
,
but
the
most
inward
and
hidden
corruptions
of
our
hearts
.
Yea
consider
with
thy selfe
,
that
the
Lord
knowes
thine
heart
more
perfectly
then
thou
thy selfe
dost
or
canst
do
,
though
thou
be
most
carefull
in
searching
into
it
;
and
that
made
Dauid
crie
out
,
Psal
.
19.12
.
Cleanse
me
from
my
secret
faults
:
and
therefore
be
thou
carefull
,
not
onely
to
auoyd
open
grosse
sinnes
,
but
also
to
purge
thine
heart
of
all
wicked
thoughts
,
and
remember
this
,
that
the
Lord
sees
them
,
and
knowes
them
,
and
will
bring
euery
secret
thing
to
iudgement
.
Yea
,
the
ground
of
truth
now
deliuered
must
teach
vs
,
not
onely
to
do
good
duties
,
(
an
hypocrite
may
do
them
)
but
we
must
labour
to
approue
our
soules
to
God
in
the
doing
of
them
.
For
why
,
the
Lord
sees
and
knowes
thy
inwards
,
he
knowes
with
what
heart
thou
comest
to
the
Church
,
yea
with
what
heart
thou
hearest
the
word
,
and
receiuest
the
Sacraments
,
with
what
heart
thou
prayest
in
publicke
or
in
priuate
,
with
what
heart
thou
dost
any
good
dutie
,
whether
thou
dost
it
in
sinceritie
of
heart
,
in
conscience
and
obedience
to
the
commandement
of
God
,
in
reuerence
to
his
holy
maiestie
,
with
a
heart
seeking
his
glorie
,
and
whether
thou
do
it
with
an
heart
prepared
,
or
for
fashion
&
custome
,
or
no
,
as
thousands
do
:
they
come
before
the
Lord
,
they
seeme
to
be
willing
to
heare
his
word
and
to
do
it
,
but
if
one
were
able
to
looke
into
their
hearts
,
he
should
see
that
they
are
taken
vp
with
thoughts
of
the
world
,
yea
sometimes
with
malicious
and
ill
thoughts
against
the
Preacher
,
especially
if
he
touch
them
,
and
reproue
them
for
their
darling
sinnes
.
Now
how
darest
thou
giue
way
to
such
thoughts
?
the
Lord
sees
them
,
and
he
knowes
them
,
thou
canst
not
bleare
his
eyes
,
and
he
seeing
them
,
it
is
more
then
if
all
the
men
in
the
world
were
priuie
to
them
.
Therefore
labour
thou
to
approue
thine
heart
to
the
Lord
in
the
doing
of
euery
good
dutie
.
If
thine
heart
witnesse
against
thee
and
condemne
thee
,
then
as
Iohn
saith
,
1.
Ioh
.
3.20
.
God
is
greater
then
thine
heart
,
and
he
will
much
more
condemne
thee
.
Take
heed
then
of
halting
and
dissembling
with
the
Lord
.
And
further
,
doth
the
Lord
perfectly
know
the
secret
thoughts
of
mens
hearts
?
Here
is
then
matter
of
comfort
for
euery
sound
and
single
hearted
Christian
.
Comfort
for
sound
and
single
hearted
Christians
.
Dost
thou
walke
be●ore
the
Lord
in
truth
and
in
singlenesse
of
thine
heart
,
though
in
much
weaknesse
?
Let
then
the
world
taxe
thee
with
hypocrisie
and
dissembling
,
yet
here
is
thy
comfort
,
the
Lord
sees
and
knowes
thine
vprightnesse
.
And
if
thou
be
able
to
say
with
Iob
,
Iob
16.19
.
howsoeuer
men
speake
maliciously
against
me
,
yet
my
witnesse
is
in
the
heauen
,
and
my
record
is
on
high
,
thou
needest
not
care
what
all
the
men
in
the
world
say
against
thee
,
the
Lord
will
one
day
cleare
thine
vprightnesse
in
the
sight
of
men
and
Angels
.
An
vpright
heart
in
the
sight
of
God
is
a
precious
iewell
,
it
is
better
worth
then
all
the
riches
and
treasures
in
the
world
,
it
will
yeeld
comfort
when
they
can
yeeld
none
at
all
,
and
when
the
mouthes
of
all
are
open
against
a
man
.
And
that
is
to
be
thought
on
for
the
comfort
of
all
sincere
and
single
hearted
Christians
.
Now
further
,
is
it
so
that
the
Lord
perfectly
knowes
the
secret
thoughts
,
Terror
to
such
as
harbor
malice
and
mischiefe
in
their
hearts
against
their
brethren
,
and
keepe
it
close
so
as
men
cannot
discerne
it
.
imaginations
,
purposes
and
intents
of
the
minds
of
men
,
and
all
the
inward
motions
of
their
hearts
,
and
is
well
acquainted
with
whatsoeuer
men
secretly
thinke
,
or
inwardly
affect
in
the
depth
of
their
hearts
?
Surely
then
the
due
consideration
of
this
may
strike
a
terror
into
all
such
as
hatch
and
harbour
malice
and
mischiefe
in
their
hearts
against
their
brethren
,
and
do
cloke
it
and
smooth
it
ouer
,
so
as
men
cannot
discerne
it
,
and
do
waite
onely
for
a
fit
opportunitie
to
put
their
mischieuous
intents
in
practise
,
and
especially
into
such
as
harbour
malice
and
mischiefe
in
their
hearts
against
the
children
of
God
,
and
against
the
deare
Saints
and
seruants
of
God
.
Howsoeuer
they
may
hide
their
malice
and
their
wicked
purposes
,
and
their
plots
to
entrap
Gods
children
,
and
their
intent
to
hurt
and
to
wrong
them
is
hid
from
the
eyes
of
men
,
yet
the
Lord
sees
them
well
enough
,
His
eyes
are
as
a
flame
of
fire
,
Reuel
.
1.14
.
And
Lamen
.
3.59.60.61
.
the
Church
appeales
to
the
Lord
to
iudge
her
cause
being
wronged
,
she
saith
,
The
Lord
sees
all
the
deuices
of
her
enemies
against
her
,
and
that
he
is
acquainted
with
all
their
imaginations
.
And
therefore
we
may
boldly
say
with
the
Prophet
,
Isai
.
29.15
.
Isai
.
29.15
.
Wo
to
them
that
seeke
deepe
to
hide
their
counsell
from
the
Lord
,
their
workes
are
in
darknesse
,
and
they
say
,
who
sees
vs
?
and
who
knoweth
vs
?
Dost
thou
,
whosoeuer
thou
art
,
carrie
a
cankered
heart
within
thy
bosome
,
an
enuious
and
malicious
heart
against
Gods
children
,
or
against
any
one
of
them
?
Canst
thou
with
Cain
speake
faire
and
meane
ill
?
Canst
thou
walke
with
one
as
thy
brother
,
and
when
opportunitie
serues
cut
his
throate
as
an
enemie
?
Consider
with
thy selfe
,
the
Lord
sees
and
knowes
,
not
onely
the
wrongs
done
to
his
children
,
but
the
secret
intents
of
mischiefe
,
and
the
very
purposes
of
euill
against
any
of
his
.
Yea
the
diuels
in
hell
can
deuise
nothing
against
his
children
,
but
it
is
euident
in
his
sight
,
and
he
knowes
it
perfectly
.
And
therefore
thinke
not
that
thou
canst
wrong
any
one
so
secretly
,
though
it
be
but
in
the
very
thought
of
thine
heart
,
as
that
the
wrong
shall
be
smothered
in
thine
owne
bosome
&
neuer
come
to
light
.
No
,
no
,
thine
heart
lyes
naked
and
bare
before
the
Lord
,
and
he
sees
and
knowes
the
malice
and
mischiefe
that
lurks
in
the
secret
of
thine
heart
,
and
he
is
able
to
bring
it
to
light
,
and
will
one
day
so
do
,
to
thine
open
and
euerlasting
shame
.
And
that
may
strike
a
terrour
into
all
such
as
wrong
their
brethren
in
the
secret
thought
of
their
hearts
.
In
the
next
place
comes
to
be
considered
that
which
the
Apostle
doth
here
affirme
of
the
Lord
,
hauing
described
him
to
be
the
searcher
of
hearts
,
namely
this
,
that
he
knowes
what
is
the
meaning
of
the
Spirit
in
those
sighes
and
grones
that
are
stirred
vp
by
him
in
the
hearts
of
his
children
,
and
that
he
approues
of
them
:
whence
note
we
in
the
first
place
.
That
he
that
searcheth
the
hearts
of
men
,
that
is
God
onely
,
God
alone
knowes
the
desires
of
his
children
in
their
sighes
and
grones
.
he
knowes
the
mind
and
meaning
of
his
owne
good
Spirit
stirring
vp
sighes
and
grones
in
the
hearts
of
his
children
:
God
alone
is
the
searcher
of
the
hearts
of
men
,
and
he
alone
knowes
the
desires
of
his
children
in
their
sighes
,
and
grones
,
and
cries
of
their
hearts
.
And
this
might
be
confirmed
by
all
those
places
before
cited
,
but
it
is
needlesse
.
This
for
the
vse
of
it
,
serues
as
an
argument
against
the
inuocation
of
Saints
departed
Inuocation
of
Saints
departed
,
confuted
this
life
,
which
the
Papists
hold
and
teach
,
and
it
beares
strongly
against
it
,
because
prayer
sometimes
is
but
a
sigh
or
a
grone
of
the
heart
,
and
God
who
only
knowes
the
secret
of
the
hearts
of
men
,
he
alone
knowes
the
desires
of
our
hearts
in
the
sighes
and
grones
of
them
,
and
therefore
to
him
alone
belongs
inuocation
and
prayer
,
and
not
to
Saints
departed
.
But
some
say
,
The
Saints
in
heauen
are
with
God
,
and
they
behold
the
face
of
God
,
and
in
him
they
see
the
desires
of
our
hearts
.
That
is
but
a
fancie
,
it
hath
no
footing
nor
ground
in
the
word
of
God
,
the
Scripture
is
plaine
against
it
.
Isai
.
63.16
.
it
is
there
said
,
that
Abraham
who
then
was
departed
this
life
,
and
was
in
heauen
in
his
soule
,
and
had
the
sight
of
God
in
his
soule
,
was
ignorant
of
the
Church
and
people
of
God
:
Doubtlesse
thou
art
our
father
,
though
Abraham
be
ignorant
of
vs
,
and
Israel
know
vs
not
.
And
therefore
inuocation
of
Saints
departed
whatsoeuer
the
Papists
call
it
,
is
flat
idolatrie
.
Now
in
that
the
Apostle
saith
,
God
who
searcheth
the
heart
knowes
what
is
the
meaning
of
the
Spirit
;
these
words
being
vnderstood
as
we
haue
expounded
them
,
thence
we
are
further
giuen
to
vnderstand
thus
much
.
That
God
who
perfectly
knowes
the
secrets
of
mens
hearts
,
he
onely
knowes
the
meaning
of
those
vnutterable
sighes
and
grones
that
are
stirred
vp
in
the
hearts
of
his
children
by
his
good
Spirit
in
the
time
of
their
great
afflictions
,
and
he
also
approues
of
them
:
God
onely
knowes
the
meaning
of
those
vnutterable
sighes
and
grones
that
are
in
the
hearts
of
his
children
in
time
of
their
great
affliction
,
and
he
also
approues
of
them
.
both
the
meaning
of
those
sighes
that
Gods
children
send
forth
when
they
are
vnder
the
hand
of
God
in
great
distresse
,
and
are
not
able
to
vtter
and
expresse
by
words
is
knowne
to
God
,
and
they
are
also
accepted
of
the
Lord
.
And
to
this
purpose
is
that
,
Exod
.
2.24
.
It
is
there
said
,
the
people
of
God
sighing
and
groning
being
vnder
grieuous
bondage
,
The
Lord
heard
their
mone
:
he
both
knew
the
meaning
of
their
sighes
,
and
he
was
well
pleased
with
them
,
yea
the
Lord
so
accepted
of
them
,
as
Moses
saith
,
Numb
.
20.16
.
That
he
sent
his
Angell
and
deliuered
them
out
of
their
thraldome
and
bondage
.
And
hence
it
is
that
the
Lord
saith
,
He
will
vp
,
Psal
.
12.5
.
and
he
will
arise
for
the
sighes
of
the
poore
,
euen
because
of
the
sighes
and
grones
of
his
poore
children
in
their
great
distresse
;
he
takes
notice
of
them
,
and
he
regards
them
.
Yea
the
Psalmist
saith
,
Psal
.
102.19
.
The
Lord
looks
downe
from
the
height
of
his
sanctuarie
,
out
of
the
heauen
did
the
Lord
behold
the
earth
:
And
then
verse
20.
That
he
may
heare
the
mourning
of
the
prisoner
:
euen
the
mourning
and
groning
of
such
as
are
in
great
affliction
.
Lamen
.
3.56
.
the
Church
being
in
great
distresse
,
she
prayes
thus
,
Stop
not
thine
eare
from
my
sigh
and
from
my
crie
.
And
it
is
worth
our
marking
that
we
find
,
Psal
.
56.8
.
Dauid
being
in
a
great
straite
,
and
grieuously
distressed
,
he
prayes
thus
to
the
Lord
,
Put
my
teares
into
thy
bottle
,
are
they
not
written
in
thy
register
?
thereby
implying
,
that
the
Lord
hath
as
it
were
a
bottle
wherein
he
keepes
the
teares
of
his
distressed
children
,
and
he
keepes
them
in
remembrance
as
in
a
register
,
and
they
fall
not
in
vaine
from
the
eyes
of
his
children
:
and
so
doubtlesse
he
both
knowes
the
meaning
of
those
vnexpressable
sighes
that
are
stirred
vp
in
the
hearts
of
his
children
by
his
owne
good
Spirit
in
the
time
of
their
affliction
and
distresse
,
and
he
also
approues
of
them
,
and
they
are
pleasing
to
him
.
And
the
reasons
are
here
giuen
by
the
Apostle
in
the
words
following
.
They
are
the
sighes
and
grones
of
his
Saints
and
deare
children
.
And
they
come
from
his
good
Spirit
,
euen
from
the
Spirit
of
grace
.
And
they
are
requests
made
according
to
the
will
of
God
.
And
this
truth
to
make
vse
of
it
,
may
serue
as
a
ground
of
speciall
comfort
to
Gods
children
,
Speciall
comfort
to
Gods
children
in
some
particular
cases
.
Case
1.
and
that
in
some
particular
cases
,
as
first
this
.
Do
Gods
children
liue
in
an
euill
and
dangerous
time
,
in
a
time
of
great
trouble
and
persecution
,
&
are
much
wronged
and
grieuously
oppressed
,
and
they
dare
not
open
their
mouthes
to
make
their
complaint
to
men
,
but
it
is
wisedome
for
them
to
be
silent
,
as
the
Prophet
saith
?
Amos
5.13
.
It
is
an
euill
time
,
and
the
prudent
will
keepe
silence
.
Yea
is
it
so
that
they
dare
not
open
their
mouthes
to
make
their
complaints
to
the
Lord
in
the
hearing
of
men
,
and
it
may
be
they
are
in
such
straites
as
they
cannot
be
in
any
priuate
place
where
they
might
powre
out
their
complaints
to
God
in
the
words
of
prayer
?
Yet
they
may
then
send
vp
to
heauen
their
minds
and
meanings
,
and
their
complaints
in
sighes
and
grones
,
and
that
in
the
presence
of
their
most
malicious
and
spitefull
enemies
,
and
in
the
hearing
of
their
cruell
persecutors
.
And
though
their
enemies
and
persecutors
cannot
vnderstand
what
they
meane
by
their
sighes
,
and
they
are
not
able
to
diue
so
far
,
yet
the
Lord
who
is
the
searcher
of
the
heart
,
he
both
knowes
the
meaning
of
those
sighes
&
grones
stirred
vp
in
their
hearts
by
his
owne
good
Spirit
,
and
he
approues
of
them
:
and
doubtlesse
he
will
not
let
them
returne
emptie
into
their
bosomes
.
Againe
,
it
may
be
the
case
is
so
with
a
child
of
God
,
he
being
vnder
the
hand
of
God
in
great
distresse
,
as
though
he
go
about
to
pray
to
the
Lord
,
and
he
thinkes
with
himselfe
,
surely
this
or
that
I
will
craue
at
the
hands
of
God
,
and
yet
by
reason
of
weakenesse
and
shortnesse
of
his
memorie
,
or
through
the
distemper
of
his
bodie
,
some
thing
that
he
meant
to
pray
for
is
forgotten
,
and
he
onely
sighes
and
grones
to
God
,
the
holy
Spirit
of
God
stirring
him
vp
so
to
do
,
shall
that
forgetfulnesse
preiudice
him
in
his
suite
to
the
Lord
?
No
,
no
,
though
he
haue
forgotten
the
thing
that
he
meant
to
aske
,
yet
the
Lord
who
searcheth
the
hearts
of
men
,
he
knowes
what
he
would
haue
well
inough
,
euen
by
his
sighes
and
grones
;
and
those
sighes
and
grones
of
his
are
not
in
vaine
,
they
vanish
not
away
as
smoke
in
the
aire
:
no
,
they
ascend
vp
to
the
Lord
in
heauen
,
and
he
is
able
to
find
out
the
meaning
of
his
owne
good
Spirit
in
them
:
and
that
may
be
matter
of
great
comfort
to
a
child
of
God
in
that
particular
case
.
Yet
let
none
hereupon
take
occasion
willingly
to
let
his
minde
wander
from
the
things
he
prayes
for
,
and
to
pray
carelesly
and
loosely
;
if
he
so
do
,
he
offers
the
sacrifice
of
a
foole
,
Eccles
.
5.17
.
Labour
thou
to
keepe
thy
mind
close
to
the
things
thou
prayest
for
,
and
in
praying
,
set
thy selfe
seriously
to
mind
what
thou
crauest
at
the
hands
of
the
Lord
;
and
then
if
through
the
weakenesse
of
thy
memorie
,
or
some
distemper
of
thy
bodie
by
some
sudden
pang
,
thou
forget
some
thing
thou
didst
purpose
to
pray
for
,
yet
thou
sighing
and
groning
in
regard
of
thy
forgetfulnesse
,
the
Lord
will
passe
by
thy
weakenesse
,
and
he
knowes
well
inough
what
thou
wouldst
haue
by
thy
sighes
and
grones
,
and
he
will
accept
of
them
as
pleasing
to
him
,
and
as
if
thou
hadst
made
thy
case
knowne
to
him
in
words
.
And
that
may
be
matter
of
great
comfort
to
thee
in
that
particular
case
.
We
are
now
to
come
to
the
reasons
by
which
the
Apostle
proues
that
the
prayers
and
sighes
of
Gods
children
,
sent
forth
by
the
helpe
of
the
Spirit
of
God
,
are
knowne
and
accepted
of
the
Lord
:
as
first
this
,
That
they
are
the
prayers
and
sighes
of
the
Saints
:
For
he
maketh
request
for
the
Saints
,
saith
the
Apostle
,
that
is
,
as
we
shewed
,
for
that
the
same
holy
Spirit
of
God
causeth
,
stirreth
vp
,
and
enableth
such
as
are
cleansed
by
the
bloud
of
Christ
,
and
sanctified
by
his
grace
,
and
renewed
to
the
image
of
God
,
to
make
requests
to
God
for
themselues
.
Now
from
hence
in
that
the
Apostle
brings
this
as
a
reason
why
the
prayers
and
sighes
of
Gods
children
are
knowne
and
accepted
of
the
Lord
,
because
they
are
the
prayers
and
the
sighes
of
the
Saints
,
of
such
as
are
cleansed
by
the
bloud
of
Christ
,
and
sanctified
by
his
grace
,
we
are
giuen
to
vnderstand
thus
much
.
That
the
prayers
and
sighes
of
such
as
are
sanctified
,
and
onely
of
such
as
are
sanctified
by
the
holy
Spirit
of
God
,
Onely
the
prayers
and
sighes
of
the
Saints
of
God
are
accepted
of
the
Lord
.
and
renewed
according
to
his
image
in
a
measure
of
holinesse
,
are
accepted
of
the
Lord
and
pleasing
to
him
.
Onely
the
prayers
and
sighes
of
the
Saints
of
God
,
who
are
deare
and
precious
in
the
sight
of
God
,
are
the
prayers
and
sighes
the
Lord
approues
of
,
and
the
prayers
and
sighes
that
are
auaileable
with
the
Lord
.
And
to
this
purpose
we
haue
plentifull
euidence
of
Scripture
.
Prou.
15.8
.
Salomon
saith
in
expresse
termes
,
The
prayer
of
the
righteous
is
acceptable
to
the
Lord
.
And
so
saith
the
Apostle
,
Iam
.
5.16
.
The
prayer
of
a
righteous
man
auaileth
much
:
it
is
of
great
force
with
the
Lord
.
Iob
42.8
.
the
Lord
himself
bids
Iobs
friends
offer
burnt
offerings
for
themselues
,
and
withall
he
tels
them
,
that
his
seruant
Iob
should
pray
for
them
:
who
being
an
holy
man
he
would
accept
of
his
prayers
for
them
.
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
voice
of
my
prayer
:
As
if
he
had
said
,
I
not
regarding
wickednes
in
my
heart
,
the
Lord
hath
heard
me
.
And
hence
it
is
that
the
Apostle
exhorts
,
1.
Tim
.
2.8
.
That
men
lift
vp
pure
hands
in
prayer
to
God
.
And
2.
Tim
.
2.19
.
That
euerie
one
that
calleth
on
the
name
of
Christ
,
should
depart
from
iniquitie
.
And
this
Dauid
professeth
that
he
would
do
when
he
came
to
the
Lords
altar
,
Psal
.
26.6
.
I
will
wash
mine
hands
in
innocencie
O
Lord
,
and
compasse
thine
altar
.
And
we
find
,
Isai
.
1.15
.
the
Lord
doth
protest
against
his
people
the
Iewes
,
that
when
they
should
stretch
out
their
hands
to
him
he
would
hide
his
eyes
from
them
:
and
though
they
should
make
long
prayers
,
he
would
not
heare
,
because
their
hands
were
full
of
bloud
:
they
were
defiled
,
and
came
before
him
in
their
bloud
.
And
to
these
might
be
added
many
other
testimonies
of
Scripture
,
clearing
and
confirming
the
truth
of
the
point
in
hand
,
that
onely
the
prayers
and
sighes
of
the
Saints
of
God
,
euen
of
such
as
are
sanctified
by
the
holy
Spirit
of
God
,
and
renewed
according
to
Gods
image
in
a
measure
of
holinesse
,
are
accepted
of
the
Lord
,
and
those
onely
are
the
prayers
and
sighes
that
the
Lord
approues
of
,
and
that
are
auaileable
with
the
Lord
:
and
the
reasons
and
grounds
of
it
are
these
.
First
the
Saints
of
God
are
the
onely
fit
persons
to
pray
to
God
,
their
persons
onely
are
pleasing
to
God
,
and
deare
to
his
holy
maiestie
;
his
fauour
and
countenance
being
onely
towards
them
that
beare
his
image
,
and
are
like
to
him
in
a
measure
of
holinesse
.
And
againe
,
onely
the
Saints
of
God
haue
the
grace
of
prayer
,
and
are
able
to
pray
to
the
Lord
in
a
right
manner
,
namely
,
with
knowledge
,
and
with
a
feeling
heart
,
with
an
heart
earnestly
desiring
grace
for
the
supply
of
their
wants
,
and
with
assurance
to
be
heard
.
And
thirdly
,
the
prayers
of
the
Saints
are
sanctified
in
Christ
,
and
made
sweet
with
the
sweet
incense
of
his
mediation
,
Reuel
.
8.4
.
and
in
his
mediation
the
Lord
is
well
pleased
,
and
delighted
with
the
prayers
of
his
Saints
.
And
therefore
doubtlesse
on
these
grounds
we
may
set
downe
this
for
a
certaine
truth
,
that
the
prayers
of
the
Saints
,
and
onely
of
such
as
are
sanctified
by
the
holy
Spirit
of
God
,
and
renewed
according
to
Gods
image
in
a
measure
of
holinesse
,
are
accepted
of
the
Lord
,
and
those
are
the
prayers
and
sighes
the
Lord
likes
of
,
and
are
auaileable
with
the
Lord
.
But
haply
some
will
say
,
The
Lord
sometimes
heares
the
cries
and
grones
of
the
wicked
and
vngodly
:
and
therefore
it
seemes
that
their
prayers
and
sighes
are
sometimes
auaileable
with
the
Lord
.
I
answer
.
It
is
true
,
the
Lord
sometimes
out
of
the
abundance
of
his
mercie
,
heares
the
cries
and
grones
of
the
wicked
,
not
because
their
prayers
&
sighes
do
please
him
,
but
for
the
execution
of
his
iustice
on
such
as
wrong
them
,
and
deale
hardly
with
them
,
regarding
their
cause
,
namely
,
their
wrongs
and
oppressions
,
not
their
persons
nor
prayers
.
And
againe
,
if
the
wicked
do
obtaine
the
good
things
from
God
that
they
pray
for
,
yet
they
are
but
temporarie
good
things
,
as
restraining
grace
at
the
best
,
and
they
receiue
them
not
truly
and
properly
to
their
owne
good
,
but
rather
to
the
good
of
others
,
and
they
do
fearefully
abuse
them
to
their
owne
hurt
and
destruction
.
Now
then
for
the
vse
of
the
point
,
first
this
truth
now
deliuered
is
to
be
thought
on
by
all
wicked
and
prophane
persons
,
and
by
all
impenitent
sinners
:
That
wicked
and
impenitent
persons
cannot
possibly
finde
comfort
in
seeking
to
God
in
prayer
in
time
of
their
need
,
discouered
.
it
serues
to
discouer
to
them
that
they
cannot
possibly
find
comfort
in
seeking
to
the
Lord
in
prayer
in
the
time
of
their
need
,
and
in
the
time
of
their
distresse
:
for
why
,
onely
the
prayers
and
sighes
of
the
Saints
of
God
,
of
such
as
are
sanctified
by
the
holy
Spirit
of
God
,
and
are
renewed
according
to
Gods
image
in
a
measure
of
holinesse
,
are
pleasing
to
God
,
and
auaileable
with
the
Lord
.
And
therefore
doubtlesse
the
prayers
and
sighes
of
wicked
and
prophane
persons
are
not
pleasing
to
the
Lord
:
the
holy
Ghost
makes
it
knowne
in
expresse
termes
,
that
their
prayers
are
abhominable
,
Prou.
15.8
.
the
Lord
abhors
their
sighes
,
and
what
comfort
then
can
they
find
in
going
to
the
Lord
in
prayer
in
the
time
of
their
need
and
distresse
?
and
the
case
of
wicked
and
gracelesse
persons
in
the
time
of
their
great
distresse
is
miserable
and
fearefull
.
And
consider
it
thou
that
art
a
prophane
person
,
a
drunkard
,
a
blasphemer
,
or
the
like
,
thou
canst
not
find
that
a
refuge
and
a
comfort
to
thee
in
the
time
of
thy
great
distresse
,
which
Gods
children
find
to
be
a
speciall
meanes
of
comfort
to
them
in
their
greatest
afflictions
:
namely
,
prayer
,
and
sighing
,
and
groning
to
the
Lord
.
Thou
thinkest
within
thy selfe
(
as
not
long
since
I
shewed
)
that
though
now
thou
go
on
in
a
course
of
sinne
,
adding
sinne
to
sinne
,
yet
when
sicknesse
comes
,
and
when
the
hand
of
God
shall
be
heauie
on
thee
,
thou
wilt
then
go
to
God
in
prayer
,
and
thou
wilt
then
call
to
God
for
mercie
.
Alas
thou
maist
be
cut
short
,
and
not
able
to
open
thy
mouth
to
the
Lord
:
but
admit
thou
be
able
to
sigh
and
grone
,
yea
to
roare
,
and
crie
,
and
yell
,
yea
to
vtter
words
of
prayer
,
and
to
make
an
excellent
prayer
for
the
matter
of
it
;
yet
thy
sighing
and
thy
crying
,
thy
roaring
and
thy
prayers
will
not
then
be
accepted
of
the
Lord
,
the
Lord
will
not
then
heare
thee
,
as
he
threatens
,
Ezech
.
8.18
.
Thy
sighing
and
thy
groning
are
not
the
sighes
and
grones
of
a
Saint
and
an
holy
one
,
but
the
sighes
and
grones
of
a
prophane
one
,
and
they
are
odious
and
hatefull
to
the
Lord
.
And
it
is
iust
with
the
Lord
in
the
time
of
thy
need
,
and
in
the
time
of
thy
distresse
,
to
reiect
thy
sighes
and
grones
,
and
not
to
regard
them
,
because
thou
refusest
to
heare
him
when
he
cals
to
thee
in
the
ministerie
of
his
word
;
as
Salomon
saith
,
Prou.
28.9
.
He
that
turneth
away
his
eare
from
hearing
the
Law
,
euen
his
prayer
shall
be
abhominable
.
And
therefore
thinke
not
thou
,
whosoeuer
thou
art
,
that
art
hardened
in
thy
sinnes
,
and
wilt
not
be
reformed
,
that
thou
shalt
find
comfort
in
going
to
the
Lord
in
prayer
in
the
time
of
thy
distresse
.
No
,
no
,
though
thou
then
call
and
crie
to
the
Lord
,
The
Lord
will
not
answer
thee
,
Prou.
1.28
.
and
so
thy
case
is
wretched
and
miserable
.
Why
,
but
will
some
say
,
if
wicked
persons
can
find
no
comfort
in
going
to
God
in
prayer
in
the
time
of
their
need
,
why
then
do
you
Ministers
and
others
exhort
such
as
are
in
their
naturall
estate
,
and
yet
go
on
in
a
course
of
sinne
,
to
humble
themselues
and
to
pray
to
the
Lord
?
I
answer
:
we
labour
to
bring
them
,
if
it
be
possible
,
to
a
thorow
humiliation
for
their
sinnes
,
and
to
seeke
to
the
Lord
for
mercie
with
broken
hearts
,
and
if
any
be
throughly
wrought
on
by
that
meanes
,
and
be
stirred
vp
to
pray
to
the
Lord
with
a
true
feeling
of
his
want
,
euen
of
his
want
of
grace
and
mercie
,
doubtl●sse
that
is
a
degree
of
grace
,
and
a
beginning
of
holinesse
in
him
,
and
his
prayers
then
are
pleasing
to
the
Lord
.
And
so
for
a
second
vse
.
Is
it
so
that
onely
the
prayers
of
the
Saints
,
of
such
as
are
sanctified
by
the
holy
Spirit
of
God
,
The
right
way
to
find
comfort
in
our
sighes
,
&
grones
,
and
prayers
to
the
Lord
.
and
renewed
according
to
his
image
in
some
measure
of
holinesse
,
are
accepted
of
the
Lord
and
pleasing
to
him
?
Then
if
thou
,
whosoeuer
thou
art
,
wouldest
find
comfort
in
thy
seeking
to
the
Lord
in
prayer
,
and
in
calling
on
the
Lord
in
the
time
of
thy
need
,
neuer
rest
till
thou
find
that
thou
hast
a
measure
of
true
grace
&
holinesse
in
thee
,
and
that
thou
art
in
some
measure
sanctified
:
looke
how
much
grace
and
holinesse
thou
hast
,
so
much
comfort
shalt
thou
find
in
thy
sighes
,
and
grones
,
and
prayers
,
to
the
Lord
.
Not
that
the
Lord
regards
and
heares
thy
prayers
for
the
merit
of
any
goodnesse
or
holinesse
in
thee
,
but
that
grace
and
holinesse
that
is
in
thee
,
is
an
euidence
to
the
comfort
of
thine
owne
soule
,
that
thou
art
cleansed
in
the
bloud
of
Christ
,
and
sanctified
by
the
holy
Spirit
of
God
,
and
renewed
according
to
the
image
of
God
in
a
measure
of
holinesse
,
and
that
may
assure
thee
that
thy
prayers
and
sighes
are
pleasing
to
God
,
and
auaileable
with
the
Lord
.
Yea
thou
maist
thereupon
conclude
,
to
the
comfort
of
thine
owne
soule
,
that
thy
sighes
,
and
thy
feeble
and
weake
prayers
,
are
accepted
of
the
Lord
,
and
the
Lord
takes
notice
of
them
,
and
is
well
pleased
with
them
,
as
a
naturall
mother
takes
notice
of
the
crie
and
stammering
voice
of
her
owne
infant
,
and
likes
that
better
then
she
doth
the
plaine
speech
of
an
hundred
other
children
:
so
certainly
the
Lord
is
better
pleased
with
the
sighes
and
grones
,
and
broken
petitions
that
come
from
thee
that
art
his
child
,
begotten
anew
by
his
word
and
Spirit
,
sanctified
and
renewed
according
to
his
image
in
some
measure
of
holinesse
,
then
he
doth
of
the
most
pompous
and
eloquent
prayers
of
all
the
hypocrites
and
impenitent
sinners
in
the
world
.
And
that
is
to
be
thought
on
for
the
comfort
of
euery
one
,
whosoeuer
he
be
that
finds
true
grace
and
holinesse
in
himselfe
.
One
thing
note
we
further
from
these
words
,
The
Spirit
maketh
request
for
the
Saints
according
to
the
will
of
God
,
and
the
thing
is
this
:
we
may
hence
note
.
That
prayer
is
a
worke
of
the
holy
Spirit
of
God
in
the
Saints
,
Prayer
is
a
worke
of
the
holy
Spirit
of
God
in
the
best
of
Gods
children
.
in
the
best
of
Gods
children
:
such
as
haue
the
greatest
measure
of
holinesse
and
sanctification
,
are
still
moued
and
stirred
vp
to
pray
,
euen
by
the
worke
of
the
holy
Spirit
of
God
,
and
they
cannot
of
themselues
pray
as
they
ought
,
vnlesse
they
be
helped
by
the
holy
Spirit
of
God
;
and
therefore
Iude
in
his
Epistle
verse
20.
exhorts
true
beleeuers
to
pray
in
the
holy
Ghost
,
that
is
,
by
the
power
and
helpe
of
the
holy
Ghost
.
And
indeed
vnlesse
the
Lord
giue
the
second
grace
as
well
as
the
first
grace
,
and
a
continuall
supply
of
grace
to
his
children
,
they
can
do
no
good
thing
,
as
Christ
saith
,
Ioh
.
15.5
.
Without
me
ye
can
do
nothing
:
and
it
is
God
who
giueth
both
the
will
and
the
deed
,
of
his
owne
good
pleasure
.
Philip
.
2.13
.
And
this
for
vse
meets
with
that
erronious
conceit
of
the
Papists
,
The
popish
error
,
that
a
man
before
conuersion
may
turne
himselfe
to
seeke
to
the
Lord
,
met
withall
.
who
teach
that
a
man
before
his
conuersion
may
turne
himselfe
to
seeke
to
the
Lord
,
and
may
set
himselfe
to
seeke
the
face
and
fauour
of
God
.
It
cannot
be
:
the
best
of
Gods
children
,
such
as
haue
the
greatest
measure
of
holinesse
,
cannot
of
themselues
pray
as
they
ought
,
vnlesse
they
be
helped
by
the
holy
Spirit
of
God
:
and
therefore
it
cannot
possibly
be
,
that
a
man
in
his
naturall
state
should
be
able
to
set
himselfe
to
seeke
the
Lord
in
prayer
.
It
is
an
idle
fancie
,
and
take
we
notice
on
this
ground
of
truth
,
that
it
is
no
easie
matter
to
pray
as
we
ought
.
No
easie
matter
to
pray
as
we
ought
.
Indeed
to
pray
formally
,
and
to
say
prayers
(
as
some
vse
to
speake
,
)
is
an
easie
matter
,
but
to
pray
truly
,
with
knowledge
,
with
faith
,
with
feeling
,
and
the
like
,
is
a
speciall
worke
of
grace
,
and
of
the
holy
Spirit
of
God
,
and
therefore
when
we
set
on
the
exercise
of
prayer
,
we
are
to
craue
the
assistance
of
the
holy
Spirit
of
God
.
Now
further
,
it
is
not
to
be
passed
by
without
obseruation
,
we
are
to
marke
it
,
that
the
Apostle
here
stiles
them
whom
the
holy
Spirit
of
God
causeth
,
and
stirreth
vp
,
and
enableth
,
such
as
are
cleansed
by
the
bloud
of
Christ
,
and
sanctified
by
his
grace
,
and
are
the
children
of
God
,
to
make
request
to
God
for
themselues
,
by
the
name
and
title
of
Saints
;
he
calls
them
Saints
,
whence
note
we
.
That
the
name
and
title
of
Saints
,
belongeth
not
onely
to
men
and
women
whose
soules
are
glorified
in
heauen
,
Such
as
are
truly
sanctified
,
liuing
yet
on
the
earth
,
may
truly
be
called
Saints
.
but
also
to
such
as
are
truly
sanctified
liuing
here
on
the
face
of
the
earth
,
such
as
are
truly
sanctified
by
the
holy
Spirit
of
God
,
and
renewed
according
to
his
image
in
some
measure
of
holinesse
,
and
liuing
yet
on
the
earth
,
may
truly
be
called
Saints
.
So
Dauid
calls
them
in
expresse
tearmes
,
Psal
.
16.3
.
My
weldoing
extendeth
not
to
thee
,
but
to
the
Saints
that
are
in
the
earth
.
And
we
find
that
the
Apostles
do
vsually
stile
those
to
whom
they
write
their
Epistles
,
by
the
name
of
Saints
,
Rom
.
1.7
.
To
all
you
that
be
at
Rome
,
beloued
of
God
,
called
to
be
Saints
.
1.
Cor
.
1.2
.
To
the
Church
of
God
which
is
at
Corinthus
,
to
them
that
are
sanctified
in
Christ
Iesus
,
Saints
by
calling
.
2.
Cor
.
1.1
.
To
the
Church
of
God
which
is
at
Corinthus
,
with
all
the
Saints
.
Rom
.
16.15
.
Salute
Philologus
and
Iulias
,
Nereas
,
and
his
sister
,
and
Olympas
,
and
all
the
Saints
which
are
with
them
,
saith
the
Apostle
.
And
in
many
other
places
we
find
the
name
of
Saints
giuen
to
such
as
are
truly
sanctified
by
the
holy
Spirit
of
God
,
and
renewd
according
to
his
image
in
some
measure
of
holinesse
,
yet
liuing
on
the
face
of
the
earth
.
And
if
any
say
:
But
how
can
they
who
liue
here
on
the
face
of
the
earth
be
truly
called
Saints
,
seeing
they
haue
not
here
a
perfection
of
holinesse
,
but
holinesse
in
part
,
and
sinne
and
corruption
still
in
part
abiding
in
them
?
I
answer
,
They
may
notwithstanding
that
be
truly
called
Saints
,
because
the
holinesse
that
is
in
them
is
a
most
excellent
thing
,
and
of
the
greatest
worth
;
and
it
being
here
begun
in
them
,
it
shall
one
day
be
made
perfect
,
and
sinne
and
corruption
that
still
abides
in
them
in
part
,
is
daily
weakened
and
diminished
,
and
shall
one
day
be
rooted
out
of
them
and
vtterly
abolished
.
And
it
is
an
vsuall
thing
to
giue
a
man
his
denomination
or
name
from
his
better
part
,
and
it
may
be
truly
giuen
him
from
that
which
is
more
excellent
and
more
eminent
in
him
,
and
therefore
they
that
are
truly
sanctified
,
though
but
in
part
,
are
truly
called
holy
,
good
,
godly
,
righteous
,
new
creatures
,
Saints
.
Now
this
I
note
in
a
word
;
and
first
it
makes
against
that
conceit
of
the
Papists
,
who
hold
none
to
be
Saints
but
such
as
they
thinke
are
glorified
in
heauen
,
The
Papists
confuted
,
who
hold
none
to
be
Saints
,
but
such
as
are
glorified
in
heauen
.
and
are
canonized
by
their
Pope
for
Saints
,
who
in
all
likelihood
doth
many
times
canonize
those
for
Saints
who
are
damned
in
hell
.
Againe
,
is
this
a
truth
that
the
name
of
Saints
may
be
truly
giuen
to
such
as
are
truly
sanctified
,
&
renewed
according
to
Gods
image
in
a
measure
of
holinesse
,
yet
liuing
on
the
face
of
the
earth
?
The
wickednesse
of
those
who
vse
the
name
of
Saint
as
a
title
of
disgrace
and
mockage
,
discouered
.
What
vile
monsters
then
are
they
amongst
men
,
who
vse
the
name
of
Saint
,
and
the
name
of
holy
one
,
as
a
title
of
disgrace
or
mockage
,
and
of
scorne
and
derision
,
and
as
a
name
of
reproach
?
and
what
is
more
vsuall
with
the
diuels
whelpes
(
they
are
indeed
no
better
then
hell-hounds
)
who
barke
against
such
as
are
truly
sanctified
?
I
say
what
is
more
vsuall
with
them
,
then
to
reproch
such
as
are
truly
sanctified
,
in
this
or
the
like
manner
,
You
are
one
of
the
brotherhood
,
one
of
the
holy
brethren
,
or
one
of
the
holy
sisters
,
you
are
a
Saint
forsooth
,
and
such
like
.
Oh
what
a
fearefull
height
of
impietie
are
men
come
to
,
that
they
dare
thus
open
their
mouthes
against
holinesse
,
which
is
a
thing
the
Lord
calls
for
,
and
commands
in
his
word
,
and
workes
in
the
hearts
of
all
that
belong
to
him
,
and
approues
,
and
without
which
no
man
shall
euer
see
the
face
of
God
to
his
comfort
!
Dost
thou
,
whosoeuer
thou
art
,
mocke
at
holinesse
?
Dost
thou
vse
the
name
of
Saint
or
of
holy
one
,
as
a
title
of
disgrace
,
and
as
a
name
of
reproch
?
It
is
a
plaine
euidence
against
thee
,
that
thou
art
farre
from
holinesse
,
yea
it
makes
knowne
thou
art
led
by
the
spirit
of
the
bottomlesse
pit
,
who
is
an
vtter
enemie
to
God
and
to
all
goodnesse
,
and
that
thou
art
in
the
gall
of
bitternesse
and
in
the
bond
of
iniquitie
,
as
Act.
8.23
.
And
know
it
for
a
certaine
truth
,
thou
thy selfe
must
be
that
which
now
thou
makest
a
mocke
and
a
scorne
of
,
euen
a
Saint
here
in
this
world
,
or
else
thou
shalt
neuer
be
a
Saint
in
heauen
:
and
say
not
thou
as
some
vse
to
say
,
I
hope
I
am
no
Saint
.
Art
thou
not
?
If
thou
be
not
in
the
number
of
Saints
here
in
this
world
,
thou
shalt
neuer
come
to
be
in
the
number
of
Saints
in
the
glorie
of
heauen
.
Come
we
now
to
a
second
reason
,
by
which
the
Apostle
proues
,
that
the
prayers
and
sighes
of
Gods
children
are
knowne
and
accepted
of
the
Lord
,
in
the
last
words
of
the
verse
,
According
to
God
,
or
according
to
the
will
of
God
:
euen
according
to
the
will
of
God
reuealed
in
his
word
,
both
for
the
matter
and
manner
,
and
so
after
an
holy
manner
,
and
pleasing
to
God
.
Now
the
point
hence
offered
is
this
.
That
onely
such
prayers
are
pleasing
to
God
,
as
are
made
according
to
the
will
of
God
,
Prayers
made
according
to
Gods
will
,
are
onely
such
as
please
God
,
&
are
accepted
of
him
.
onely
then
are
our
prayers
accepted
of
the
Lord
and
pleasing
to
him
,
when
they
are
framed
and
made
according
to
his
will
reuealed
in
his
word
,
both
for
the
matter
and
for
the
manner
of
them
.
And
we
haue
expresse
testimonie
of
Scripture
to
this
purpose
.
1.
Ioh
.
5.14
.
This
(
saith
Saint
Iohn
)
is
the
assurance
that
we
haue
in
him
,
that
if
we
aske
any
thing
according
to
his
will
he
heareth
vs
:
whatsoeuer
we
aske
agreeable
to
the
will
of
God
we
are
sure
to
receiue
it
.
And
the
Apostle
Iam
.
4.3
.
he
saith
,
Ye
aske
and
receiue
not
:
and
then
he
subioynes
,
as
the
reason
of
it
,
because
ye
aske
amisse
:
as
if
he
had
said
,
you
are
not
carefull
to
frame
your
requests
and
your
petitions
aright
,
and
according
to
the
will
of
God
,
and
therefore
you
obtaine
not
the
things
you
pray
for
.
And
the
reasons
&
grounds
of
this
,
that
onely
such
prayers
are
pleasing
to
God
as
are
made
according
to
the
will
of
God
,
are
these
.
First
the
will
of
God
reuealed
in
his
word
,
is
the
rule
of
all
good
actions
,
both
of
pietie
towards
God
,
and
of
loue
towards
men
;
and
prayer
being
an
act
of
pietie
,
an
act
of
religious
worship
of
God
,
it
must
needs
then
onely
be
pleasing
to
God
,
when
it
is
framed
according
to
the
will
of
God
reuealed
in
his
word
.
And
secondly
,
those
prayers
must
needs
be
accepted
of
the
Lord
,
and
be
pleasing
to
him
,
that
are
framed
according
to
his
owne
mind
,
and
according
to
his
owne
good
will
made
knowne
to
vs
in
his
word
;
his
word
being
his
eternall
truth
and
vnchangeable
as
his
holy
Maiestie
:
and
as
he
cannot
denie
himselfe
,
so
he
cannot
denie
his
owne
good
will
made
knowne
in
his
word
.
And
therefore
doubtlesse
,
prayers
made
according
to
the
will
of
God
reuealed
in
his
word
,
are
pleasing
to
God
,
and
onely
such
prayers
as
are
made
and
framed
according
to
that
rule
,
are
acceptable
to
him
.
And
for
the
vse
.
First
,
on
this
ground
of
truth
we
may
easily
see
,
that
they
deceiue
themselues
,
Prayers
made
according
to
mens
owne
fancies
cannot
please
God
.
who
thinke
that
the
Lord
likes
of
their
prayers
,
when
indeed
they
frame
their
prayers
according
to
their
owne
minds
and
fancies
,
without
any
ground
or
warrant
from
the
holy
word
of
God
,
as
the
Papists
do
in
their
praying
to
Angels
and
Saints
departed
,
and
as
many
ignorant
and
superstitious
persons
amongst
vs
do
in
their
praying
for
the
dead
,
as
God
be
with
them
,
Gods
peace
be
with
them
:
yea
as
many
do
in
their
praying
for
good
successe
when
they
are
in
hand
with
some
wicked
exercise
,
as
at
cards
,
or
dice
,
or
they
are
going
about
some
ill
purpose
,
and
some
wicked
practise
,
or
as
many
do
in
praying
for
a
blessing
on
their
ill
gotten
goods
,
or
the
like
.
Dost
thou
open
thy
mouth
to
pray
for
the
dead
?
Art
thou
in
hand
with
some
wicked
exercise
,
or
setting
on
some
wicked
enterprise
?
or
dost
thou
pray
for
good
successe
in
it
?
Hast
thou
got
wealth
by
vnlawfull
,
damnable
,
and
cursed
meanes
,
by
fraud
,
by
deceit
,
by
cosinage
,
by
lying
,
by
stealing
,
by
vsurie
,
and
such
like
?
and
dost
thou
pray
for
a
blessing
on
that
wealth
?
Surely
thy
prayers
are
not
framed
according
to
the
holy
will
of
God
,
and
they
are
so
farre
from
being
pleasing
to
the
Lord
,
as
that
they
are
odious
and
abhominable
to
his
holy
Maiestie
:
yea
thou
so
praying
,
thou
dost
fearefully
take
Gods
name
in
vaine
,
and
so
call
for
a
curse
on
thine
owne
soule
:
and
therefore
take
heed
of
it
.
And
for
a
second
vse
,
on
the
ground
of
truth
now
deliuered
,
we
are
to
be
informed
in
our
dutie
,
Our
prayers
must
be
framed
according
to
Gods
will
,
that
they
may
find
acceptance
with
the
Lord
.
and
we
are
to
take
notice
of
it
,
we
must
looke
that
our
prayers
be
framed
and
made
according
to
the
will
of
God
reuealed
in
his
word
,
if
we
desire
they
may
be
accepted
of
the
Lord
.
Dost
thou
desire
that
thy
prayers
may
find
acceptance
with
the
Lord
,
and
may
bring
from
heauen
a
blessing
on
thee
?
Then
looke
thou
to
it
,
that
they
be
framed
according
to
the
will
of
God
reuealed
in
his
word
:
craue
thou
nothing
at
the
hands
of
God
,
but
that
which
thou
hast
warrant
for
in
the
holy
word
of
God
,
and
craue
it
as
the
Lord
would
haue
thee
to
seeke
and
sue
for
it
at
his
hands
.
And
for
more
particular
direction
,
How
our
prayers
are
framed
according
to
Gods
will
.
know
that
thou
must
onely
pray
for
those
things
that
concerne
the
glorie
of
God
,
and
such
things
as
concerne
thine
owne
good
in
this
life
,
and
thine
owne
euerlasting
saluation
in
the
life
to
come
;
and
thou
must
craue
good
things
the
Lord
hath
promised
in
his
word
,
and
as
the
Lord
hath
promised
them
;
things
that
are
absolutely
promised
,
and
things
absolutely
necessary
to
saluation
,
absolutely
;
and
things
promised
conditionally
,
with
condition
,
and
no
further
then
the
Lord
in
his
wisedome
sees
to
be
most
meete
for
his
owne
glorie
and
the
good
of
his
children
:
as
temporall
good
things
,
freedome
from
crosses
,
freedome
from
temptations
,
lesse
principall
graces
,
a
measure
of
sanctifying
grace
,
with
subiection
to
the
good
will
of
the
Lord
,
both
for
the
time
and
the
manner
of
granting
of
them
.
And
if
thy
prayers
be
thus
framed
and
made
,
and
offered
vp
in
the
name
of
Christ
,
then
doubtlesse
they
are
pleasing
to
God
,
and
the
Lord
will
accept
them
,
and
grant
what
thou
callest
for
at
his
hands
,
so
farre
forth
as
shall
be
for
his
owne
glorie
and
thy
good
.
Come
we
now
to
the
28.
verse
.
VERSE
28.
Also
we
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
IN
this
verse
our
Apostle
brings
another
argument
,
by
which
he
labours
further
to
arme
and
to
strengthen
the
beleeuing
Romans
against
the
bitternesse
of
the
crosse
,
and
to
perswade
them
patiently
to
beare
afflictions
they
should
meete
withall
:
and
his
argument
here
layd
before
vs
,
is
taken
from
the
blessed
issue
that
afflictions
haue
in
respect
of
true
beleeuers
:
as
namely
this
,
they
make
for
their
good
,
and
therefore
they
are
to
be
borne
of
them
with
patience
and
with
comfort
.
Now
this
argument
is
deliuered
by
the
Apostle
in
the
generall
;
that
all
things
worke
together
for
the
best
to
true
beleeuers
,
and
therefore
their
afflictions
in
this
verse
more
particularly
:
we
haue
three
things
offered
to
our
consideration
.
Three
things
First
,
an
excellent
priuiledge
,
All
things
worke
together
for
the
best
,
which
the
Apostle
deliuereth
as
a
certaine
knowne
truth
:
We
know
that
all
things
worke
together
for
the
best
.
Secondly
,
the
persons
to
whom
this
priuiledge
belongs
,
whom
the
Apostle
describes
by
two
speciall
properties
and
qualifications
,
as
first
they
are
such
as
loue
God
:
and
secondly
,
such
as
are
called
,
vnto
them
that
loue
God
,
euen
to
them
that
are
called
.
Thirdly
,
the
ground
and
cause
why
this
priuiledge
belongs
to
such
persons
;
and
that
is
Gods
purpose
,
We
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
And
so
we
see
the
drift
of
the
Apostle
in
this
verse
,
and
the
generall
matter
of
it
.
Come
we
to
the
opening
of
the
words
touching
the
sence
and
meaning
of
them
.
Also
we
know
.
That
is
,
Interpretation
.
I
and
you
,
and
all
true
beleeuers
,
do
know
,
and
that
assuredly
,
we
know
it
for
a
certaine
and
infallible
truth
,
That
all
things
.
Some
do
expound
this
all
,
diuerse
things
,
all
afflictions
and
tribulations
,
all
heauie
things
;
which
indeed
is
true
,
but
that
exposition
is
too
scant
and
too
narrow
:
the
originall
word
{αβγδ}
hath
a
larger
extent
and
signification
:
as
I
take
it
,
it
here
comprehends
all
things
,
both
good
and
bad
,
both
aduerse
and
prosperous
,
euen
whatsoeuer
befals
man
in
this
world
,
and
whatsoeuer
is
within
him
or
without
him
,
either
good
or
euill
:
all
Angels
,
all
diuels
,
all
men
,
both
good
and
bad
,
all
gifts
both
of
bodie
and
minde
,
yea
all
infirmities
,
weakenesses
,
defects
,
and
wants
both
of
bodie
and
mind
.
And
as
one
saith
well
,
euen
those
things
which
haue
no
nature
of
their
owne
,
but
are
corruptions
of
nature
,
as
sicknesses
,
diseases
,
and
death
it selfe
,
Worke
together
,
or
do
cooporate
or
worke
.
Not
with
God
,
as
some
expound
it
,
for
God
is
not
so
fitly
said
to
worke
with
his
creatures
,
nor
the
creatures
with
God
:
but
the
meaning
is
,
that
the
things
among
themselues
do
concurre
and
meete
together
in
working
,
all
things
ioyntly
together
worke
to
the
good
of
Gods
children
;
and
though
good
things
and
bad
things
be
opposite
and
contrarie
one
to
the
other
in
nature
,
yet
they
agree
and
they
ioyne
together
in
working
for
the
good
of
Gods
children
,
and
that
by
the
wonderfull
power
and
prouidence
of
God
,
and
by
his
wise
disposing
hand
,
so
ordering
and
so
disposing
of
them
,
as
Ioseph
said
to
his
brethren
,
Genes
.
50.20
.
When
you
thought
euill
against
me
God
disposed
it
to
good
,
that
he
might
bring
to
passe
as
it
is
this
day
,
and
saue
much
people
aliue
.
For
the
best
.
The
word
in
the
originall
signifies
good
,
(
{αβγδ}
:
)
now
good
is
either
the
good
of
the
naturall
being
and
preseruation
,
or
the
good
of
the
estate
and
condition
:
and
the
good
estate
of
men
is
naturall
,
ciuill
,
or
spirituall
.
And
the
good
which
is
here
meant
,
is
the
good
of
the
spiritual
estate
and
condition
,
which
is
both
the
estate
of
grace
begun
in
this
life
,
and
the
estate
of
glorie
perfected
in
the
life
to
come
.
And
so
the
meaning
is
,
that
all
things
worke
together
for
the
best
of
Gods
children
,
in
regard
of
their
spirituall
estate
,
both
for
helping
forward
grace
and
holinesse
in
them
in
this
life
,
and
also
for
the
furtherance
of
their
eternall
happinesse
in
the
life
to
come
.
Unto
them
that
loue
God
.
That
is
,
vnto
them
who
loue
God
simply
for
himselfe
,
as
the
fountaine
of
all
goodnesse
,
and
do
rest
in
him
,
and
in
their
hearts
cleaue
to
him
as
the
most
absolute
good
.
Euen
to
them
that
are
called
.
For
the
vnderstanding
of
these
words
,
know
that
some
are
called
,
and
that
by
the
voice
of
God
in
the
ministerie
of
his
word
,
but
they
answer
not
the
call
of
God
:
and
of
them
speakes
Christ
,
Matth
.
20.16
.
Many
are
called
but
few
are
chosen
.
Others
being
called
by
the
voice
of
God
in
the
ministerie
of
his
word
,
and
they
answer
the
call
of
God
,
they
are
effectually
called
:
and
these
are
here
meant
by
the
Apostle
,
euen
as
many
as
are
by
the
holy
Spirit
of
God
effectually
wrought
on
,
and
brought
through
the
preaching
of
the
word
from
ignorance
and
vnbeliefe
to
true
knowledge
and
faith
in
Christ
,
and
are
come
out
of
the
state
of
nature
into
the
state
of
grace
.
Of
purpose
.
For
so
is
the
text
in
the
originall
{αβγδ}
.
The
word
purpose
,
is
not
here
to
be
vnderstood
of
the
purpose
of
man
,
as
some
haue
taken
it
,
but
of
Gods
purpose
:
the
verses
following
plainly
shew
it
so
to
be
vnderstood
.
Those
which
he
knew
before
,
he
also
predestinate
to
be
made
like
to
the
image
of
his
Son
,
that
he
might
be
the
first
borne
among
many
brethren
.
Whom
he
predestinate
,
them
also
he
called
:
and
whom
he
called
,
them
also
he
iustified
:
and
whom
he
iustified
,
them
also
be
glorified
.
And
Gods
purpose
is
his
eternall
and
vnchangeable
decree
of
sauing
some
,
which
the
Apostle
cals
Gods
owne
purpose
.
2.
Tim
.
1.9
.
Who
hath
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
(
{αβγδ}
)
and
grace
,
which
was
giuen
to
vs
through
Christ
Iesus
before
the
world
was
.
And
the
good
pleasure
of
God
,
Ephes
.
1.5
.
And
so
the
meaning
is
,
euen
to
them
that
are
called
according
to
Gods
eternall
and
vnchangeable
decree
,
he
hauing
purposed
in
himselfe
from
all
eternitie
to
bring
them
to
life
and
saluation
.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
Also
I
and
you
,
and
all
true
beleeuers
know
,
and
that
assuredly
,
that
all
things
whatsoeuer
they
be
that
befall
man
in
this
world
,
whether
good
or
bad
,
and
whatsoeuer
is
within
him
,
or
without
him
,
either
good
or
euill
,
that
all
do
concurre
and
meete
together
in
working
,
and
by
the
wonderfull
power
and
prouidence
of
God
,
and
by
his
wise
disposing
hand
,
ordering
and
disposing
of
them
,
do
ioyntly
together
worke
for
the
best
,
euen
for
the
spirituall
good
estate
both
of
grace
here
and
of
glorie
hereafter
,
vnto
all
such
as
loue
God
simply
for
himselfe
,
and
do
rest
in
him
,
and
in
their
hearts
cleaue
to
him
as
the
most
absolute
good
;
euen
to
such
as
are
effectually
called
,
and
are
come
out
of
the
state
of
nature
into
the
state
of
grace
,
and
by
the
worke
of
the
holy
Spirit
of
God
are
brought
,
through
the
preaching
of
the
word
,
from
ignorance
and
vnbeliefe
to
true
knowledge
and
faith
in
Christ
:
and
that
according
to
Gods
eternall
and
vnchangeable
decree
;
he
hauing
purposed
in
himselfe
from
euerlasting
to
bring
them
to
life
and
saluation
.
Here
obserue
we
,
the
Apostle
deliuers
this
priuiledge
,
that
al
things
worke
together
for
the
best
vnto
thē
that
loue
God
,
as
a
knowne
truth
,
a
thing
certainly
knowne
to
all
true
beleeuers
.
He
saith
not
,
we
hope
,
or
we
coniecture
,
or
we
wish
,
but
we
know
,
I
and
you
,
and
all
true
beleeuers
know
it
,
and
that
assuredly
,
that
all
things
worke
together
for
the
best
vnto
thē
that
loue
God
.
The
point
hence
offered
it
is
briefly
this
.
That
such
as
are
true
beleeuers
,
they
know
,
and
that
assuredly
,
that
all
things
worke
together
,
All
true
beleeuers
are
certainly
assured
,
that
all
things
worke
together
for
the
best
both
of
themselues
and
of
all
that
truely
loue
God
,
&
how
they
are
assured
of
it
.
and
all
true
beleeuers
are
certainly
assured
of
this
,
that
all
things
,
yea
euen
things
that
their
owne
naturall
reason
tels
them
are
aduerse
and
hurtfull
,
that
those
and
all
other
things
worke
together
for
the
best
both
of
themselues
and
of
all
that
truly
loue
the
Lord
.
And
this
true
beleeuers
know
and
are
assured
of
:
first
by
the
Scripture
,
they
haue
Scripture
for
it
,
which
they
beleeue
and
giue
credit
to
,
as
Psal
.
119.71
.
It
is
good
for
me
that
I
haue
bene
afflicted
(
saith
Dauid
)
that
I
might
learne
thy
statutes
.
And
it
stands
on
record
in
the
booke
of
God
,
and
they
know
it
by
taking
notice
of
the
Lords
dealing
with
his
children
,
and
by
obseruing
of
it
;
as
that
Ioseph
was
afflicted
,
and
it
turned
to
his
good
;
that
Iob
was
in
great
distresse
,
and
the
Lord
put
a
good
end
to
his
affliction
,
as
the
Apostle
saith
,
Iam
.
5.11
.
Ye
haue
heard
of
the
patience
of
Iob
,
and
ye
haue
knowne
what
end
the
Lord
made
.
Of
Iobs
affliction
ye
haue
knowne
,
that
the
end
was
good
,
and
they
knew
it
also
by
the
teaching
of
the
holy
Spirit
of
God
:
who
as
he
teacheth
them
other
diuine
truths
,
and
other
secrets
of
the
kingdome
of
God
,
and
things
that
are
giuen
to
them
of
God
,
1.
Corinth
.
2.12
.
so
this
amongst
the
rest
,
that
all
things
worke
together
for
the
best
to
them
that
loue
God
,
and
thereupon
they
are
able
to
say
with
the
Preacher
,
Eccles
.
8.12
.
I
know
it
shall
be
well
with
them
that
feare
the
Lord
,
and
do
reuerence
before
him
.
And
for
the
vse
of
this
,
on
this
ground
of
truth
it
followes
directly
and
necessarily
,
Gods
children
may
be
assured
of
their
perseuerance
in
grace
.
that
Gods
children
may
know
it
,
and
may
be
assured
of
it
,
that
they
shall
perseuere
in
grace
to
the
end
,
and
shall
certainly
be
saued
.
The
Papists
hold
and
teach
the
contrarie
,
that
Gods
children
cannot
be
sure
that
they
shall
hold
out
and
continue
in
grace
to
the
end
,
and
that
they
shall
be
saued
:
for
why
,
because
(
say
they
)
they
cannot
be
sure
that
they
shall
stand
fast
in
the
time
of
affliction
,
afflictions
may
diuert
them
and
turne
them
aside
.
Now
the
doctrine
deliuered
makes
good
to
vs
the
contrarie
,
that
Gods
children
shall
stand
fast
in
affliction
:
for
why
,
they
know
it
,
and
are
assured
of
it
,
that
affliction
and
all
other
things
shall
worke
together
for
the
best
vnto
them
,
euen
for
the
furtherance
of
grace
in
them
here
in
this
world
,
and
of
their
glorie
and
saluation
in
the
world
to
come
.
And
how
then
can
they
not
know
it
and
be
assured
of
it
,
that
they
shall
stand
fast
in
affliction
,
and
that
they
shall
perseuere
in
grace
to
the
end
,
and
that
they
shall
certainly
be
saued
?
It
must
needs
be
so
:
and
the
contrarie
held
and
taught
by
the
Papists
,
is
erronious
and
false
.
And
for
a
second
vse
:
Do
true
beleeuers
know
,
and
that
assuredly
,
The
happie
estate
of
a
child
of
God
discouered
.
that
all
things
worke
together
for
the
best
both
of
themselues
and
of
all
that
truly
loue
the
Lord
?
what
an
happy
estate
then
is
a
child
of
God
in
?
A
child
of
God
is
in
such
an
happie
and
blessed
estate
,
as
he
knowes
,
and
is
sure
of
it
,
whatsoeuer
befals
him
,
it
shall
be
well
with
him
:
and
what
a
comfort
is
that
to
him
?
If
a
man
know
it
and
be
sure
of
it
,
that
all
things
worke
together
for
the
best
to
him
,
what
need
he
feare
what
cometh
to
him
?
Though
the
earth
be
moued
,
and
though
the
mountaines
fall
into
the
midst
of
the
sea
,
Psal
.
46.2
.
though
heauen
and
earth
come
together
,
doubtlesse
on
this
ground
a
child
of
God
is
exceedingly
cheered
vp
,
and
comforted
in
his
greatest
affliction
;
he
knowes
,
and
that
assuredly
,
be
things
that
befall
him
neuer
so
crosse
and
contrarie
to
his
good
in
the
iudgement
of
flesh
and
bloud
,
yet
they
shall
turne
to
the
best
to
him
.
And
therefore
as
the
Psalmist
speakes
,
Psal
.
112.7
.
He
is
not
afraid
of
euill
tydings
,
his
heart
is
fixed
and
beleeueth
in
the
Lord
:
his
heart
is
fixed
in
this
assurance
,
that
all
things
shall
worke
together
to
his
good
.
A
wicked
man
,
an
vnbeleeuer
knowes
not
this
,
no
,
he
will
not
beleeue
it
,
though
a
man
declare
it
to
him
;
he
thinkes
the
life
of
a
child
of
God
is
a
most
miserable
life
,
because
he
is
for
the
most
part
vnder
the
hand
of
God
in
affliction
;
but
true
beleeuers
know
it
,
and
are
sure
of
it
,
by
the
euidence
of
the
word
of
God
,
by
obseruation
and
experience
,
and
by
the
teaching
of
the
holy
Spirit
of
God
,
that
all
things
shall
turne
to
their
good
:
and
what
a
comfort
is
that
to
them
?
and
how
should
this
stirre
vs
vp
to
get
into
the
number
of
Gods
children
?
If
we
be
in
that
number
,
we
are
in
a
most
comfortable
state
;
the
greatest
Monarch
in
the
world
cannot
assure
himselfe
of
that
which
a
child
of
God
is
sure
of
,
that
all
things
shall
worke
together
for
his
good
.
Let
vs
now
go
on
in
the
further
handling
of
this
worthie
priuiledge
:
All
things
worke
together
for
the
best
:
that
is
,
as
we
shewed
,
all
things
whatsoeuer
they
be
that
befall
man
in
this
world
,
and
whatsoeuer
is
either
within
man
or
without
him
,
whether
good
or
euill
,
euen
all
do
concurre
and
meete
together
in
working
by
the
wonderfull
power
of
God
,
and
by
his
wise
disposing
hand
,
so
ordering
and
so
disposing
of
them
,
ioyntly
together
worke
for
the
best
to
Gods
children
,
in
regard
of
their
spirituall
state
,
both
of
grace
here
,
and
of
glorie
hereafter
;
both
for
the
helping
forward
of
grace
and
holinesse
of
them
in
this
life
,
and
for
the
furtherance
of
their
happinesse
and
glorie
in
the
life
to
come
.
Now
the
point
hence
offered
is
in
effect
,
the
proposition
here
layed
before
vs
;
and
it
is
this
.
That
all
things
whatsoeuer
they
be
,
whether
within
man
or
without
man
,
All
things
whatsoeuer
they
be
,
are
so
ordered
by
the
wonderfull
power
of
God
,
and
by
his
wise
disposing
hand
,
as
that
they
worke
for
the
good
of
the
spirituall
state
of
Gods
children
.
and
all
things
that
befall
man
in
this
world
,
whether
good
or
bad
,
are
so
ordered
and
so
disposed
by
the
wonderfull
power
and
prouidence
of
God
,
and
by
his
wise
disposing
hand
,
as
that
they
worke
for
the
good
of
the
spirituall
state
of
Gods
children
.
Not
one
or
two
things
,
or
a
few
things
,
nor
yet
many
things
,
but
all
things
whatsoeuer
they
be
,
one
and
other
;
and
they
all
concurre
and
meete
in
this
,
the
wise
disposing
hand
of
God
so
ordering
and
so
disposing
them
,
that
they
worke
for
the
good
of
Gods
children
,
euen
for
the
helping
of
them
forward
in
grace
here
in
this
life
,
and
for
the
furtherance
of
their
happinesse
and
glorie
in
the
life
to
come
.
It
were
easie
to
shew
this
to
be
a
truth
,
and
no
doubt
it
will
easily
be
yeelded
to
,
that
all
good
things
worke
for
the
good
of
Gods
children
;
as
that
the
good
Angels
are
ministring
spirits
for
their
good
,
Hebr
.
1.14
.
that
good
men
,
whether
publike
persons
,
good
Magistrates
,
good
Ministers
,
or
the
like
;
or
priuate
persons
that
are
good
,
and
holy
,
and
religious
;
and
that
good
things
,
both
the
holy
things
of
God
,
the
Word
,
the
Sacraments
,
and
other
good
things
,
as
health
,
wealth
,
libertie
,
peace
,
honour
,
a
good
name
in
the
world
;
and
all
the
good
gifts
of
minde
or
bodie
,
as
beautie
,
strength
,
wit
,
learning
,
knowledge
,
memorie
,
and
especially
gifts
sanctified
;
yea
the
good
gifts
in
wicked
men
,
modestie
,
ciuilitie
,
temperance
,
sobrietie
,
chastitie
,
and
the
like
,
though
they
do
abuse
them
,
and
haue
not
grace
to
make
them
good
to
themselues
,
that
these
and
all
other
good
things
whatsoeuer
they
be
,
worke
for
the
good
of
Gods
children
,
it
will
easily
be
granted
:
I
will
not
therefore
insist
in
them
,
but
rather
labour
to
shew
,
that
all
euill
things
,
euen
the
worst
things
that
be
or
can
befall
man
in
this
world
,
and
things
of
a
destroying
nature
,
that
those
things
,
the
wise
disposing
hand
of
God
so
ordering
and
disposing
of
them
,
do
worke
for
the
good
of
Gods
children
;
for
that
being
euinced
and
cleared
,
the
truth
of
the
conclusion
deliuered
will
plainly
appeare
and
be
confirmed
.
Now
then
,
euill
things
are
either
spirituall
or
outward
.
Spirituall
euill
things
,
are
sinne
,
and
that
which
followes
sinne
.
Sinne
is
either
the
sinne
of
our
first
parents
,
or
the
corruption
of
nature
following
on
that
,
or
actuall
sinne
and
transgression
,
and
all
these
worke
for
the
good
of
Gods
children
.
The
sinne
of
our
first
parents
works
for
their
good
,
because
it
makes
way
for
the
second
Adam
the
Lord
Iesus
,
as
1.
Corinth
.
15.45
.
in
whom
they
haue
a
farre
better
state
then
they
had
in
the
first
.
In
the
first
Adam
at
the
least
they
had
but
a
possibilitie
not
to
fall
:
in
the
second
they
haue
no
possibilitie
to
fall
,
they
are
kept
by
the
power
of
God
through
faith
to
saluation
,
1.
Pet
.
1.5
.
And
their
happinesse
is
now
kept
for
them
in
a
sure
hand
,
it
is
hid
with
Christ
in
God
,
Coloss
.
3.3
.
The
corruption
of
nature
that
workes
for
their
good
,
in
that
it
shewes
them
that
perfection
of
holinesse
cannot
be
found
in
themselues
,
it
hindering
them
in
doing
good
things
,
and
staining
their
best
actions
,
Isai
.
64.6
.
and
so
it
driues
them
to
seeke
for
it
where
it
is
,
namely
,
in
Christ
,
as
verse
2.
of
this
Chapter
,
The
Law
of
the
Spirit
of
life
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
law
of
sinne
and
of
death
.
And
it
also
serues
to
pull
downe
their
proud
nature
,
and
to
humble
them
,
and
to
make
them
wearie
of
the
earth
where
they
cannot
serue
God
with
free
spirits
;
and
to
long
after
heauen
:
Nothing
doth
more
sharpen
our
desire
after
heauen
,
Note
.
then
the
feeling
of
our
owne
wretched
estate
,
in
regard
of
our
owne
inbred
corruption
,
hindering
vs
that
we
cannot
serue
God
wiih
free
spirits
.
This
made
Paul
crie
out
,
Rom
.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Actuall
sinne
and
transgression
,
whether
inward
or
outward
,
that
also
workes
for
the
good
of
Gods
children
.
Inward
sinnes
,
as
doubts
,
and
errours
,
they
work
for
their
good
,
in
that
they
make
way
for
sound
resolution
;
and
Gods
children
are
best
resolued
of
those
truths
whereof
they
haue
sometimes
doubted
,
when
they
come
to
see
the
truth
of
them
.
Yea
the
errours
and
doubts
of
others
worke
for
their
good
,
in
that
they
make
those
truths
that
are
doubted
of
to
be
more
throughly
sifted
and
searched
into
.
And
no
points
in
religion
are
so
well
cleared
as
those
that
haue
bene
opposed
by
hereticks
,
as
the
blessed
Trinitie
in
the
Primitiue
Church
.
Yea
errours
and
heresies
are
for
the
triall
of
those
that
are
sound
in
the
truth
,
1.
Corinth
.
11.19
.
There
must
be
heresies
euen
among
you
,
that
they
which
are
approued
among
you
might
be
knowne
.
Outward
actuall
sinne
and
transgression
,
that
likewise
makes
for
the
good
of
Gods
children
:
when
they
haue
fallen
into
it
,
and
are
recouered
out
of
it
by
repentance
,
it
makes
them
more
humble
and
lowly
in
themselues
,
more
mild
and
equall
,
pitifull
and
compassionate
towards
others
,
Knowing
that
they
themselues
may
be
tempted
,
Galat
.
6.1
.
and
more
fit
to
comfort
and
strengthen
others
,
as
Christ
said
to
Peter
,
Luk
.
22.32
.
Luk
.
22.32
.
When
thou
art
conuerted
,
strengthen
thy
brethren
.
Yea
hereby
they
come
to
be
better
acquainted
with
Satans
sleights
,
and
to
be
more
warie
and
circumspect
for
the
time
to
come
,
and
more
carefully
to
auoide
them
.
Now
things
that
follow
sinne
,
as
anguish
,
griefe
of
mind
,
trouble
of
conscience
,
accusation
for
sinne
,
these
also
worke
for
the
good
of
Gods
children
,
in
that
they
cause
them
to
go
out
of
themselues
,
to
denie
themselues
,
and
to
seeke
for
comfort
where
it
is
to
be
found
,
namely
,
in
Christ
,
and
in
that
they
make
●way
for
soundnesse
and
truth
of
heart
;
for
indeed
a
wounded
spirit
is
afterwards
a
sound
spirit
when
it
comes
out
of
that
state
;
and
euerie
accusation
of
sinne
past
,
is
to
a
child
of
God
a
preseruatiue
to
keepe
him
from
sinne
to
come
:
he
reasons
thus
with
himselfe
,
What
fruite
haue
I
now
of
the
sinne
that
I
haue
fallen
into
,
but
terrour
and
shame
,
as
Rom
.
6.21
.
and
shall
I
fall
into
it
againe
?
Now
for
outward
euils
,
I
might
shew
that
euerie
outward
particular
euill
workes
for
the
good
of
Gods
children
,
as
pouertie
,
sicknesse
,
disgrace
,
banishment
,
imprisonment
,
and
euerie
sort
of
persecution
.
But
to
wind
them
vp
in
generall
,
all
these
,
and
all
other
outward
euils
that
might
be
reckened
vp
,
do
worke
for
the
good
of
Gods
children
,
in
that
the
holy
Spirit
of
God
vseth
them
as
meanes
to
correct
and
to
mortifie
their
corruption
in
them
,
to
weaue
them
from
the
loue
of
the
world
,
and
of
earthly
vanities
,
to
stirre
them
vp
to
better
obedience
,
to
quicken
them
to
prayer
,
and
all
holy
duties
,
to
exercise
their
faith
,
their
patience
,
and
other
gifts
and
graces
,
we
see
it
in
experience
.
Note
.
If
we
were
as
good
when
we
are
well
,
as
we
promise
to
be
when
we
are
sicke
,
we
should
be
as
Angels
,
and
as
the
Apostle
tels
vs
,
1.
Cor
.
11.32
.
We
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
.
The
chastisements
of
Gods
children
,
in
what
kind
soeuer
,
are
for
their
good
,
yea
death
it selfe
is
for
the
best
to
them
,
it
puts
an
end
to
all
their
miseries
,
yea
to
their
sinning
against
God
,
which
they
account
the
greatest
euill
in
the
world
,
and
it
putteth
them
in
possession
of
eternall
ioyes
.
Therefore
the
Apostle
desired
to
be
loosed
,
and
to
be
with
Christ
,
which
was
best
for
him
.
Philip
.
1.23
.
We
see
then
that
all
euill
things
,
yea
the
worst
things
that
be
or
can
befall
men
in
this
world
,
whether
spirituall
or
outward
(
the
wise
disposing
hand
of
God
so
ordering
and
so
disposing
)
do
worke
for
the
good
of
the
children
of
God
.
And
all
things
whether
good
or
bad
are
so
ordered
and
so
disposed
by
the
wonderfull
power
of
God
,
as
that
they
worke
for
the
good
of
the
spirituall
state
of
the
children
of
God
,
euen
for
the
helping
them
forward
in
grace
here
in
this
life
,
and
for
the
furtherance
of
their
happinesse
and
glorie
in
the
life
to
come
:
and
the
grounds
of
this
are
these
.
The
first
is
Gods
eternall
purpose
to
bring
his
children
to
saluation
for
God
hauing
decreed
that
:
all
things
must
helpe
it
forward
,
God
is
infinitely
wise
and
good
,
and
will
do
all
things
for
the
best
,
and
he
is
infinite
in
power
,
nothing
can
resist
him
,
because
all
things
haue
their
power
to
worke
from
him
,
and
all
things
serue
his
prouidence
,
from
the
glorious
Angels
to
the
stones
of
the
field
,
Iob
5.23
.
and
all
things
are
subordinate
to
his
decree
,
and
therefore
must
helpe
forward
the
execution
of
it
.
Againe
,
Gods
children
are
in
Christ
,
by
whom
all
ill
is
taken
from
them
.
Why
cannot
Satan
hurt
them
?
Because
Christ
hath
broken
his
head
.
Why
cannot
the
world
hurt
them
?
Because
Christ
hath
ouercome
the
world
.
Why
cannot
afflictions
hurt
them
?
Because
the
venome
of
them
is
taken
away
by
Christ
,
and
they
are
sanctified
to
them
in
and
through
Christ
.
And
therefore
all
things
worke
together
for
the
best
vnto
the
children
of
God
.
Now
here
a
cauill
of
the
flesh
is
to
be
answered
.
Haply
some
may
say
here
,
That
sinne
workes
for
the
good
of
Gods
children
,
what
need
we
then
labour
to
auoyd
sinne
?
nay
rather
,
why
do
we
not
sinne
that
good
may
come
of
it
?
I
answer
them
as
the
Apostle
doth
in
the
like
case
,
Rom
.
6.1
.
Shall
we
sinne
that
grace
may
abound
?
God
forbid
.
Those
that
do
euill
that
good
may
come
thereof
,
their
damnation
is
iust
,
Rom
.
3.8
.
Sinne
workes
for
the
good
of
Gods
children
,
not
of
it
owne
nature
,
but
by
accident
,
in
regard
of
Gods
ouerruling
hand
,
the
Lord
by
his
wise
disposing
hand
,
so
disposing
of
it
.
And
for
the
vse
of
the
point
,
it
is
a
truth
of
excellent
vse
.
And
first
the
truth
now
deliuered
,
discouers
that
there
is
a
particular
prouidence
of
God
in
euery
particular
thing
,
Particular
prouidence
of
God
proued
.
and
that
particular
things
come
not
by
chance
or
by
fortune
:
it
must
needs
be
that
the
hand
of
God
ouerrules
in
euery
particular
thing
,
in
that
things
contrary
one
to
another
in
nature
and
working
,
agree
in
one
conclusion
in
working
for
the
good
of
Gods
children
.
Yea
on
this
ground
we
are
to
take
notice
,
and
to
admire
the
wonderfull
power
and
goodnesse
of
God
,
in
that
he
can
&
doth
ouerrule
the
nature
of
euill
things
,
so
as
he
makes
them
worke
for
much
good
.
There
is
nothing
in
the
world
so
ill
,
but
the
Lord
by
his
ouerruling
hand
and
power
can
draw
good
out
of
it
.
Sinne
it selfe
which
is
most
opposite
and
contrary
to
good
,
yea
to
God
who
is
goodnesse
it selfe
,
and
is
the
greatest
miserie
of
the
reprobate
in
hell
,
yet
by
the
power
and
goodnesse
of
God
,
it
turneth
to
exceeding
good
to
Gods
children
:
and
therein
appeares
the
power
and
goodnesse
of
God
wonderfully
;
and
we
are
to
take
notice
of
it
.
Againe
,
for
a
second
vse
:
is
it
so
that
all
things
whether
good
or
bad
,
Comfort
to
God
children
in
that
their
best
is
still
a
working
.
are
so
ordered
by
the
wonderfull
power
and
prouidence
of
God
,
as
that
they
worke
for
the
good
of
his
children
,
euen
for
the
helping
of
them
forward
in
grace
here
in
this
life
,
and
for
the
furtherance
of
their
happinesse
and
glorie
in
heauen
?
Surely
the
consideration
of
this
,
may
and
ought
to
cheare
vp
Gods
children
in
their
greatest
afflictions
:
and
consider
it
thou
that
art
a
child
of
God
,
and
know
to
thy
comfort
,
that
in
what
state
soeuer
thou
art
,
thou
art
neuer
miserable
,
for
whatsoeuer
befals
thee
by
the
good
hand
of
God
,
it
turneth
to
thy
good
,
and
thy
best
is
still
a
working
in
regard
of
thy
spirituall
estate
,
for
helping
thee
forward
in
grace
here
in
this
life
,
and
for
the
furtherance
of
thy
happinesse
and
glorie
in
heauen
:
and
what
a
comfort
may
that
be
to
thee
?
Indeed
Satan
and
thine
owne
corruption
will
be
readie
to
suggest
to
thee
in
the
time
of
thy
greatest
affliction
,
when
thou
art
vnder
the
hand
of
God
:
if
I
be
a
child
of
God
why
am
I
thus
afflicted
?
But
thou
maist
retort
it
againe
,
and
relieue
and
helpe
thy selfe
with
the
consideration
of
this
,
that
the
things
that
befall
thee
,
though
aduerse
and
euill
in
the
iudgement
of
flesh
and
bloud
,
yet
they
are
meanes
vnder
God
to
helpe
thee
on
towards
heauen
;
and
they
are
so
ordered
by
the
wise
disposing
hand
of
God
,
as
they
are
working
for
the
best
,
in
regard
of
thy
spirituall
state
and
condition
.
We
know
that
a
man
who
takes
Physicke
that
is
bitter
and
loathsome
,
he
resteth
not
in
the
present
feeling
and
taste
of
the
bitternesse
of
it
,
but
he
lookes
to
the
health
that
he
hopes
it
will
bring
him
afterward
by
the
blessing
of
God
on
it
:
So
do
thou
in
the
time
of
thy
great
affliction
,
looke
not
thou
so
much
on
thy
present
condition
,
and
rest
not
in
thine
owne
present
sense
,
and
feeling
,
and
apprehension
,
for
then
a
thousand
to
one
thou
wilt
sinke
vnder
the
burthen
,
but
looke
thou
further
to
the
blessed
issue
of
it
,
and
to
that
which
the
Lord
is
working
by
it
,
euen
to
the
helping
thee
forward
in
grace
and
holinesse
here
in
this
life
,
and
the
furtherance
of
thy
happinesse
and
glorie
in
heauen
,
and
that
will
be
a
meanes
to
stay
thee
,
and
a
ground
of
sweete
comfort
vnto
thee
.
There
be
yet
further
vses
to
be
made
of
this
truth
.
In
the
next
place
the
consideration
of
the
truth
deliuered
,
A
speciall
lesson
to
be
learned
of
all
Gods
children
may
and
ought
to
teach
all
Gods
children
this
lesson
,
euen
to
resigne
themselues
willingly
into
the
hands
of
the
Lord
at
all
times
,
in
what
state
&
condition
soeuer
they
be
,
yea
in
their
greatest
straights
,
and
in
the
hardest
condition
they
are
brought
into
.
For
why
,
whatsoeuer
comes
to
a
child
of
God
,
and
what
condition
soeuer
he
is
brought
into
,
be
it
neuer
so
harsh
or
hard
,
it
is
so
ordered
and
so
disposed
of
by
the
power
and
prouidence
of
God
,
and
by
his
wise
disposing
hand
,
as
it
workes
for
the
best
to
him
:
and
why
then
should
he
not
willingly
resigne
himselfe
into
that
good
hand
of
the
Lord
?
And
let
euery
child
of
God
on
the
ground
of
truth
now
deliuered
,
learne
,
in
what
stat
▪
soeuer
he
is
,
be
it
neuer
so
harsh
,
to
say
with
Dauid
,
2.
Sam
.
15.26
.
Lord
here
I
am
,
do
with
me
as
it
shall
seeme
good
in
thine
eyes
:
and
into
thy
hands
Lord
I
commend
my selfe
,
my
soule
,
my
bodie
,
and
all
that
I
haue
,
onely
do
thou
so
dispose
of
things
by
thy
good
hand
and
prouidence
,
as
that
they
may
worke
for
my
good
,
and
onely
helpe
me
forward
in
grace
here
,
and
saue
my
soule
hereafter
;
and
then
Lord
do
with
me
what
thou
wilt
,
and
deale
with
me
at
thine
owne
good
pleasure
.
Indeed
a
child
of
God
being
in
a
straight
,
and
in
a
hard
condition
,
may
and
ought
to
vse
all
good
meanes
within
his
power
,
that
serue
the
prouidence
of
God
for
his
helpe
,
and
for
his
comfort
,
and
to
be
earnest
with
God
in
prayer
for
a
blessing
on
the
meanes
,
and
to
craue
the
helpe
of
others
in
prayer
,
as
the
Apostle
saith
,
Philip
.
1.19
.
I
know
that
this
shall
turne
to
my
saluation
:
but
how
?
through
your
prayers
,
and
by
the
helpe
of
the
Spirit
of
Iesus
Christ
.
Yet
withall
he
is
to
remember
,
that
his
state
and
condition
is
ordered
by
the
good
hand
and
prouidence
of
God
,
and
the
Lord
is
wiser
then
he
,
and
he
knowes
what
is
best
for
him
,
and
if
another
estate
were
better
for
him
,
he
should
certainly
be
in
it
,
and
thereupon
willingly
and
chearefully
to
resigne
himselfe
into
the
hands
of
the
Lord
,
resting
on
this
ground
:
That
all
things
that
befall
him
are
so
ordered
by
the
good
hand
of
God
,
as
they
make
for
the
good
of
his
spirituall
state
,
both
of
grace
here
,
and
of
glorie
hereafter
in
heauen
.
Wicked
men
discouer
their
folly
in
seeking
to
hurt
Gods
children
In
the
next
place
,
is
it
so
that
all
things
whether
good
or
bad
,
that
befal
man
in
this
world
,
are
so
ordered
&
so
disposed
of
,
by
the
power
and
prouidence
of
God
,
and
by
his
wise
disposing
hand
,
as
they
worke
for
the
good
of
Gods
children
,
and
for
the
helping
of
them
forward
in
grace
here
in
this
life
,
and
for
their
happinesse
and
glorie
hereafter
in
heauen
?
What
fooles
then
are
wicked
men
,
in
seeking
to
hurt
Gods
children
?
Wicked
men
are
alwayes
imagining
mischiefe
against
Gods
children
,
and
are
euer
seeking
to
do
them
hurt
by
all
the
meanes
they
can
:
but
poore
soules
,
all
in
vaine
,
they
cannot
hurt
them
in
the
things
wherein
they
thinke
they
do
them
most
hurt
,
they
are
but
instruments
of
doing
most
good
to
them
,
and
all
the
mischiefe
they
do
to
Gods
children
,
in
spite
of
their
hearts
it
turneth
to
their
good
,
the
wise
disposing
hand
of
God
so
ordering
it
.
And
if
wicked
men
did
know
what
good
they
(
as
instruments
in
the
hand
of
God
)
do
to
Gods
children
when
they
thinke
they
do
them
most
hurt
,
without
question
it
would
vexe
them
to
the
very
heart
.
They
(
out
of
their
poyson
and
malice
)
intend
euill
against
Gods
children
,
and
they
thinke
they
do
them
hurt
when
they
effect
their
wicked
purpose
,
and
bring
some
mischiefe
on
them
,
but
the
Lord
in
his
wisedome
,
out
of
his
loue
to
his
children
,
turneth
it
to
their
great
good
.
For
example
,
wicked
men
reuile
Gods
children
,
and
persecute
them
,
and
say
all
manner
of
euill
of
them
for
their
profession
falsly
:
what
do
they
thereby
but
exercise
their
faith
,
their
patience
,
and
such
like
graces
,
and
stirre
them
vp
to
draw
nearer
to
the
Lord
,
and
giue
them
cause
of
ioy
and
gladnesse
,
and
adde
to
their
glorie
in
heauen
,
they
suffering
as
they
ought
,
as
Christ
saith
,
Math
.
5.11.12
.
Blessed
are
ye
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
for
my
sake
falsly
:
reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
.
And
therefore
wicked
men
or
women
are
but
fooles
in
seeking
to
hurt
Gods
children
.
Haply
some
may
say
,
Why
then
are
wicked
men
to
be
blamed
for
doing
hurt
to
Gods
children
?
if
in
seeking
to
hurt
them
they
do
them
good
,
why
then
are
they
blameworthie
?
A
question
easily
answered
.
Wicked
men
intend
no
such
thing
as
the
good
of
Gods
children
when
they
hurt
and
harme
them
,
they
onely
therein
vent
their
owne
malice
against
them
,
and
they
onely
intend
euill
against
them
,
that
is
onely
the
thing
they
driue
at
,
and
that
they
are
then
instruments
of
doing
good
to
Gods
children
,
it
is
by
the
good
hand
and
prouidence
of
God
:
for
alas
they
know
no
such
thing
,
neither
do
they
thinke
it
,
as
Isai
.
10.7
.
it
is
besides
their
purpose
,
and
it
is
against
their
will
,
and
therefore
they
are
iustly
blame-worthy
.
And
take
thou
notice
of
it
,
whosoeuer
thou
art
that
settest
thy selfe
against
Gods
children
,
and
seekest
to
do
them
hurt
,
it
is
bootlesse
for
thee
so
to
do
,
the
Lord
turneth
that
ill
thou
intendest
against
any
child
of
his
to
his
great
good
:
and
the
hurt
and
harme
thou
seekest
to
do
to
a
child
of
God
,
it
turneth
backe
on
thine
owne
soule
,
and
shall
increase
thine
owne
iudgement
,
and
thine
owne
condemnation
:
and
therefore
learne
thou
to
forbeare
thy
malice
,
and
thy
sinfull
endeauour
against
any
child
of
God
:
and
so
I
passe
from
that
.
Come
we
now
to
consider
the
persons
to
whom
this
priuiledge
belongs
,
and
they
are
described
by
the
Apostle
to
be
such
,
as
loue
God
,
and
such
as
are
called
of
his
purpose
.
And
before
I
come
to
stand
on
these
qualifications
in
particular
,
note
with
me
in
generall
,
that
this
excellent
priuiledge
:
All
things
worke
together
for
the
best
,
is
limited
and
restrained
onely
to
such
as
are
qualified
as
Gods
children
be
,
for
these
words
,
To
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
,
are
a
description
of
Gods
children
,
and
on
them
onely
is
this
excellent
priuiledge
here
bounded
,
that
all
things
worke
together
for
the
best
vnto
them
.
Whence
we
may
gather
.
That
such
onely
as
are
qualified
as
Gods
children
be
,
haue
part
and
portion
in
this
excellent
priuiledge
:
Onely
the
good
and
godly
are
the
persons
who
haue
al
things
working
for
the
best
to
them
.
onely
the
good
,
godly
,
and
religious
,
are
the
persons
who
haue
all
things
working
for
the
best
to
them
:
and
as
for
such
as
are
not
so
qualified
,
the
wicked
and
vngodly
,
they
haue
no
share
nor
portion
in
this
worthy
priuiledge
.
And
indeed
we
may
set
down
this
for
a
truth
:
that
as
all
things
worke
together
for
the
best
to
such
as
are
qualified
as
Gods
children
be
,
so
certainly
all
things
worke
together
for
the
worst
,
to
such
as
are
no●
so
qualified
,
to
the
wicked
,
and
to
the
vngodly
.
It
will
no
doubt
be
easily
yeelded
to
,
that
all
euill
things
,
as
sinne
,
and
things
that
follow
sinne
,
Satan
,
death
,
and
all
plagues
and
iudgements
,
worke
for
the
worst
to
the
wicked
:
and
it
is
no
hard
matter
to
shew
that
all
good
things
do
the
like
,
all
the
good
creatures
of
God
,
from
the
Angels
in
heauen
to
the
dust
of
the
earth
,
and
wormes
that
creepe
on
the
earth
,
are
all
readie
armed
against
them
,
if
the
Lord
let
them
loose
to
execute
his
wrath
and
vengeance
on
them
:
There
is
no
peace
to
the
wicked
,
Isai
.
57.21
.
All
the
good
gifts
of
God
,
of
mind
,
of
bodie
,
and
the
outward
good
things
of
this
world
,
are
all
for
the
worst
to
them
,
Achitophels
wit
,
Hamans
honour
,
Herods
applause
,
Diues
riches
,
were
not
for
their
good
,
but
for
their
owne
ruine
and
destruction
.
Prou.
1.32
.
Ease
slayeth
the
foolish
,
and
the
prosperitie
of
fooles
destroyeth
them
.
All
the
good
things
of
God
,
euen
the
holy
things
of
God
,
his
Word
and
Sacraments
,
are
for
the
worst
to
them
.
The
word
is
a
sauour
of
death
,
the
Sacraments
are
seales
of
iudgement
to
them
:
they
turne
the
grace
of
God
into
wantonnesse
,
and
the
sweete
mercies
of
God
into
a
licence
to
themselues
to
sinne
against
God
,
and
the
patience
of
God
that
should
leade
them
to
repentance
,
they
abuse
to
the
heaping
vp
of
the
wrath
of
God
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
Rom
.
2.4.5
.
And
so
all
the
good
things
that
be
in
the
world
worke
for
the
worst
to
the
wicked
and
vngodly
.
The
reasons
are
,
first
because
they
are
not
in
couenant
with
God
in
Christ
,
and
being
not
in
couenant
with
God
,
God
is
an
enemie
to
them
;
&
God
being
an
enemie
to
them
,
all
things
must
needs
be
at
enimitie
with
them
,
and
tend
to
their
hurt
.
And
againe
,
the
extreme
poyson
of
their
hearts
is
such
,
as
it
poysons
all
good
things
it
meets
withall
,
as
a
bad
stomach
turnes
the
best
meate
into
bad
humours
.
And
therefore
doubtlesse
the
best
things
that
be
in
this
world
are
for
the
worst
to
the
wicked
and
vngodly
,
and
that
makes
good
the
truth
of
the
point
in
hand
:
that
such
onely
as
are
qualified
as
Gods
children
be
,
onely
the
good
,
and
godly
,
and
religious
are
the
persons
who
haue
all
things
working
for
the
best
to
them
;
and
such
as
are
not
so
qualified
,
the
wicked
and
vngodly
,
it
is
not
so
with
the
wicked
and
vngodly
,
they
haue
no
part
nor
portion
in
this
worthy
priuiledge
,
but
all
things
worke
for
the
worst
to
them
.
And
for
the
vse
,
first
this
truth
discouers
the
miserable
state
and
condition
of
such
as
are
not
qualified
as
Gods
children
be
,
euen
of
all
that
are
wicked
and
vngodly
,
they
are
neuer
happie
in
what
state
soeuer
they
be
:
in
the
top
of
their
happinesse
,
as
they
account
,
Wicked
persons
are
miserable
in
the
top
of
their
happinesse
,
as
they
account
.
they
are
full
of
miserie
,
it
skils
not
what
the
things
be
they
enioy
and
are
partakers
of
,
be
it
so
that
they
are
rich
,
honourable
,
and
great
in
the
world
,
be
it
so
that
they
enioy
health
,
strength
,
libertie
,
with
great
abundance
of
the
blessings
of
God
,
yea
be
it
so
that
they
are
partakers
of
the
best
things
of
God
,
the
Word
and
Sacraments
,
and
liue
vnder
the
best
ministerie
in
the
world
,
all
this
is
nothing
for
their
good
,
all
things
worke
for
the
worst
to
them
,
euen
for
their
bane
and
destruction
:
yea
the
better
the
things
be
they
enioy
,
the
worse
is
their
condition
,
because
they
shall
one
day
rise
vp
in
iudgement
against
them
,
and
increase
their
iudgement
and
condemnation
;
and
therefore
their
state
is
miserable
in
the
height
of
their
happinesse
,
as
they
esteeme
it
.
And
so
to
fall
on
a
second
vse
.
Let
the
truth
now
deliuered
be
a
ground
of
exhortation
to
stirre
vp
euery
one
of
vs
to
looke
to
it
,
We
are
to
looke
to
it
,
that
we
be
qualified
as
Gods
children
are
.
that
we
be
qualified
as
Gods
children
be
,
that
we
are
such
as
truly
loue
God
,
and
are
effectually
called
of
his
purpose
.
Rest
not
then
in
a
conceit
of
it
,
that
thou
art
a
child
of
God
;
euery
one
hath
a
good
conconceit
of
himselfe
,
but
labour
thou
for
the
qualification
of
a
child
of
God
,
rest
not
in
that
which
deceiueth
thousands
,
that
thou
art
ciuilly
honest
,
that
is
not
the
qualification
of
a
child
of
God
,
an
heathen
man
may
be
so
qualified
;
and
if
thou
rest
in
that
,
thou
hast
no
part
nor
portion
in
this
worthie
priuiledge
,
that
all
things
worke
together
for
the
best
to
thee
.
No
,
no
,
be
the
things
thou
enioyest
neuer
so
good
,
yea
the
good
things
of
God
,
thou
canst
haue
no
comfort
in
them
or
from
them
,
all
things
then
worke
together
for
the
worst
to
thee
:
yea
the
better
the
things
be
thou
enioyest
,
the
worse
is
thy
state
and
condition
;
and
therefore
neuer
rest
till
thou
find
that
thou
art
qualified
as
Gods
children
be
,
and
that
in
these
particulars
,
that
thou
art
one
that
truly
louest
God
,
and
art
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
.
And
if
thou
be
thus
qualified
,
certainly
then
al
things
shall
worke
for
the
best
to
thee
,
both
for
the
helping
thee
forward
in
grace
here
,
and
for
the
furtherance
of
thy
happinesse
and
glorie
in
heauen
:
and
that
may
be
a
ground
of
sweet
and
speciall
comfort
to
thee
.
Come
we
now
to
handle
the
qualification
of
the
persons
who
haue
all
things
working
together
for
the
best
to
them
,
here
layed
downe
more
particularly
,
and
to
stand
on
them
seuerally
,
and
in
order
.
And
first
of
this
,
That
they
are
such
as
loue
God
.
All
things
worke
together
for
the
best
to
them
that
loue
God
,
(
saith
the
Apostle
)
that
is
,
as
we
shewed
,
to
them
that
loue
God
simply
for
himselfe
,
as
the
fountaine
of
goodnesse
,
and
the
author
of
all
good
things
,
and
in
their
hearts
do
cleaue
to
him
as
the
chiefe
,
and
principall
,
and
most
absolute
and
soueraigne
good
.
Now
then
we
see
that
the
Apostle
here
describes
Gods
children
,
who
haue
all
things
working
together
for
the
best
to
them
,
by
this
as
a
speciall
qualification
,
that
they
are
such
as
loue
God
:
and
no
doubt
he
rather
chose
to
set
them
out
by
this
then
by
any
other
thing
,
because
he
here
labours
to
arme
the
beleeuing
Romans
against
the
bitternesse
of
the
crosse
,
and
to
perswade
them
patiently
to
beare
the
afflictions
they
should
meete
withall
.
And
true
patience
dowes
from
the
true
loue
of
God
immediatly
as
the
next
cause
of
it
,
and
as
a
friend
to
it
.
And
againe
,
loue
is
the
beginning
of
all
affections
:
where
there
is
loue
of
any
thing
,
we
grieue
if
we
want
it
,
we
reioyce
if
we
haue
it
,
we
grone
in
hatred
of
that
which
hinders
vs
of
it
,
and
the
like
.
It
is
a
speciall
qualification
of
such
as
haue
al
things
working
together
for
the
best
,
that
they
loue
God
.
But
to
come
to
the
point
,
the
point
hence
offered
is
this
.
That
it
is
a
speciall
qualification
of
Gods
children
,
and
of
such
persons
who
haue
all
things
working
together
for
the
best
to
them
,
that
they
loue
God
.
All
and
euerie
one
of
Gods
children
who
haue
part
in
this
priuiledge
,
that
all
things
worke
together
for
the
best
to
them
,
are
thus
qualified
,
they
loue
God
simply
for
himselfe
,
as
the
fountaine
of
all
goodnesse
,
and
in
their
hearts
they
cleaue
to
him
as
the
chiefe
and
most
absolute
good
.
This
qualification
,
euen
a
true
loue
of
God
,
is
found
in
all
and
euerie
child
of
God
in
some
measure
.
The
Apostle
saith
,
Gal
.
5.6
.
that
faith
worketh
by
loue
:
true
sauing
faith
is
a
working
faith
,
and
it
works
by
loue
,
that
is
,
by
loue
both
towards
Gods
and
towards
men
;
and
where
there
is
true
faith
,
there
is
also
a
measure
of
true
loue
both
of
God
and
men
.
Psal
.
116.1
.
Dauid
affirmes
this
of
himselfe
,
being
a
deare
child
of
God
,
that
he
was
thus
qualified
,
euen
with
a
true
loue
of
God
:
I
loue
the
Lord
(
saith
he
)
because
he
hath
heard
my
voice
&
my
prayer
.
And
Psal
.
31.23
.
he
exhorts
all
the
Saints
and
children
of
God
to
loue
the
Lord
,
Loue
ye
the
Lord
all
his
Saints
:
as
if
he
had
said
,
It
concernes
all
the
Saints
and
children
of
God
to
loue
the
Lord
.
As
it
is
a
dutie
to
which
Gods
children
are
stirred
vp
,
so
doubtlesse
it
is
a
thing
found
in
euerie
child
of
God
in
some
measure
,
and
all
and
euerie
one
of
Gods
children
are
thus
qualified
in
some
measure
,
they
loue
God
simply
for
himselfe
,
as
the
fountaine
of
all
goodnesse
:
and
the
grounds
of
it
are
these
.
First
,
Gods
children
haue
their
eyes
opened
by
the
Spirit
of
God
,
and
they
see
and
rightly
discerne
the
excellencies
of
the
Lord
,
as
they
are
reuealed
in
his
word
and
in
his
workes
.
Indeed
they
see
not
God
in
substance
and
in
essence
as
he
is
,
but
they
see
in
some
sort
the
beames
and
sparkes
of
his
infinite
wisedome
,
power
,
truth
,
goodnesse
,
mercie
,
and
such
like
,
which
are
most
louely
,
and
cannot
but
draw
their
hearts
to
loue
them
.
Againe
,
Gods
loue
shed
abroad
in
the
hearts
of
his
children
,
and
felt
warme
in
their
hearts
,
it
enkindles
a
loue
to
God
againe
,
for
the
loue
of
God
in
the
hearts
of
his
children
is
nothing
else
but
a
reflexion
of
Gods
loue
to
them
,
as
Saint
Iohn
saith
,
1.
Ioh
.
4.19
.
We
loue
him
because
he
loued
vs
first
.
So
the
woman
in
the
Gospell
loued
much
,
because
she
apprehended
Gods
great
loue
to
her
in
pardoning
many
sinnes
.
Luk
.
7.47
.
On
these
grounds
Gods
children
seeing
the
excellencies
of
God
,
and
feeling
Gods
loue
shed
abroad
in
thir
hearts
,
it
must
needs
be
that
they
are
thus
qualified
in
some
measure
,
they
loue
God
simply
for
himselfe
;
and
this
qualification
,
euen
a
true
loue
of
God
,
is
found
in
all
and
euerie
child
of
God
in
some
measure
:
and
for
the
vse
and
application
of
this
,
First
,
let
this
serue
as
a
ground
to
vs
of
discerning
of
our selues
,
whether
we
be
the
children
of
God
or
no
.
By
examining
our selues
hereby
we
may
discerne
whether
we
be
so
or
no
;
if
so
be
thou
find
thy selfe
thus
qualified
,
that
thou
louest
God
simply
for
himselfe
,
it
is
euidence
enough
to
thee
that
thou
art
a
child
of
God
,
Our
louing
of
God
simply
for
himselfe
,
is
euidence
enough
to
vs
that
we
are
Gods
children
.
but
if
thou
want
this
qualification
,
thou
hast
no
measure
of
true
loue
of
God
in
thine
heart
:
surely
then
thou
deceiuest
thy selfe
if
thou
thinke
that
thou
art
a
child
of
God
.
Now
because
euerie
one
will
be
readie
to
assume
,
and
to
take
this
to
himselfe
,
that
he
loues
God
,
yea
some
are
so
confident
in
this
,
as
if
ye
aske
them
whether
they
loue
God
or
no
,
they
thinke
they
are
wronged
,
and
they
scorne
the
question
:
they
loue
God
,
that
they
do
,
else
it
were
pitie
of
their
liues
,
&
they
would
be
sorry
else
.
Sixe
notes
by
which
we
may
trie
our selues
whether
we
truly
loue
God
or
no
.
I
will
therefore
lay
before
you
some
speciall
notes
and
marks
of
the
true
loue
of
God
,
by
which
we
may
trie
our selues
whether
we
be
such
as
truly
loue
God
simply
for
himselfe
,
or
no
.
And
first
,
such
as
truly
loue
God
,
they
take
pleasure
in
thinking
and
speaking
of
God
,
it
is
the
ioy
of
their
hearts
to
thinke
and
to
speake
of
God
,
of
his
properties
,
of
his
word
,
and
of
his
workes
,
and
of
good
things
,
and
they
are
neuer
so
well
as
when
they
are
speaking
of
those
things
.
The
spouse
in
the
Canticles
spends
much
time
in
speaking
of
her
beloued
,
and
she
hath
neuer
spoken
enough
in
the
praise
of
him
,
of
his
parts
,
of
his
beautie
,
of
his
attire
,
and
the
like
.
Secondly
,
where
there
is
true
loue
of
God
,
there
is
a
true
desire
and
a
carefull
endeuour
to
please
him
,
both
by
doing
the
good
things
he
commands
,
and
by
auoiding
the
things
he
forbids
,
and
that
at
all
times
,
and
in
all
places
,
both
publike
and
priuate
,
as
Christ
saith
,
Ioh
.
14
15.
If
ye
loue
me
,
keepe
my
commandements
:
and
also
by
a
willing
suffering
of
any
thing
for
his
sake
.
The
Apostles
reioyced
because
they
were
counted
worthie
to
suffer
rebuke
for
the
name
of
Christ
.
Thirdly
,
the
true
loue
of
God
is
accompanied
with
a
longing
desire
after
further
vnion
with
God
,
and
after
further
fellowship
and
communion
with
him
,
and
in
a
delight
in
the
meanes
by
which
we
haue
here
in
this
life
an
holy
familiaritie
with
the
Lord
,
as
in
speaking
to
God
by
prayer
,
and
in
hearing
him
speake
to
vs
by
his
word
,
and
in
renewing
our
vnion
and
communion
with
him
in
the
Sacraments
.
Thus
it
was
with
Dauid
,
Psal
.
27.4
.
One
thing
haue
I
desired
of
the
Lord
,
that
I
will
require
,
euen
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beautie
of
the
Lord
and
to
visite
his
temple
.
And
Psal
.
42.1.2
.
As
the
Hart
brayeth
for
the
riuers
of
waters
,
so
panteth
my
soule
after
thee
O
God
.
My
soule
thirsteth
for
God
,
euen
for
the
liuing
God
:
when
shall
I
come
and
appeare
before
the
presence
of
God
?
And
especially
the
true
loue
of
God
accompanied
with
a
desire
to
haue
immediate
fellowship
with
Christ
as
Paul
saith
,
Philip
.
1.23
.
I
desire
to
be
loosed
and
to
be
with
Christ
.
And
a
longing
after
the
appearance
of
Christ
to
iudgement
,
as
the
Church
saith
,
Reuel
.
22.20
.
Come
Lord
Iesus
.
Fourthly
,
the
true
loue
of
God
hath
ioyned
with
it
a
true
zeale
of
Gods
glorie
,
and
an
holy
indignation
against
any
thing
that
hinders
the
glorie
of
God
,
and
tends
to
his
dishonour
.
Such
as
truly
loue
God
,
they
cannot
endure
to
heare
his
name
blasphemed
,
or
any
way
dishonoured
.
2.
King
.
18.37
.
Eliachim
,
Shebna
,
and
Ioah
rent
their
clothes
when
they
heard
Rabshakehraile
on
the
liuing
God
.
Fiftly
,
where
there
is
a
true
loue
of
God
,
there
is
a
base
esteeme
and
indeed
a
contempt
of
all
earthly
things
,
honours
,
pleasures
,
and
profits
,
in
respect
of
Gods
loue
,
as
Dauid
said
,
Psal
.
73.25
.
Whom
haue
I
in
heauen
but
thee
?
and
I
haue
desired
none
in
the
earth
with
thee
.
And
Paul
saith
,
He
counted
all
things
losse
,
and
iudged
them
to
be
dung
,
in
comparison
of
this
,
that
he
might
winne
Christ
:
and
so
be
assured
of
Gods
loue
to
him
in
Christ
,
Philip
.
3.8.9
.
Last
of
all
,
the
true
loue
of
God
hath
euer
ioyned
with
it
a
true
loue
of
all
that
beare
the
image
of
God
,
especially
of
such
as
beare
his
image
in
speciall
manner
,
and
are
like
to
God
in
a
measure
of
true
holinesse
,
and
are
the
children
of
God
,
euen
because
they
are
his
children
.
1.
Ioh
.
4.20
.
If
any
say
,
I
loue
God
,
and
hate
his
brother
,
he
is
a
lyer
:
for
how
can
he
that
loueth
not
his
brother
whom
he
hath
seene
,
loue
God
whom
he
hath
not
seene
?
Now
by
these
notes
,
let
euerie
one
of
vs
trie
our selues
,
Particular
application
of
the
notes
.
let
vs
deale
truly
with
our selues
.
In
triall
sooth
not
vp
thy selfe
in
a
conceit
that
thou
art
one
that
truly
louest
God
,
when
indeed
there
is
no
such
matter
.
Art
thou
one
that
takest
no
pleasure
in
thinking
and
speaking
of
God
and
of
good
things
?
Is
speech
of
good
things
irksome
and
tedious
to
thee
?
Hast
thou
no
care
to
please
God
in
doing
the
good
things
he
commands
,
and
in
auoiding
the
euill
things
that
he
forbids
?
Art
thou
a
drunkard
,
a
blasphemer
,
a
Sabbath
breaker
?
Dost
thou
follow
thy
pleasures
on
the
holy
Sabbath
of
the
Lord
,
walking
abroad
into
the
fields
?
Is
prayer
and
hearing
of
the
word
of
God
a
burthen
to
thee
?
Canst
thou
endure
to
see
&
heare
God
dishonoured
,
his
name
blasphemed
,
and
thou
art
nothing
moued
with
it
?
Art
thou
an
earth-worme
,
a
couetous
person
,
an
vsurer
?
Dost
thou
prefer
the
loue
of
the
world
before
the
loue
of
God
?
Art
thou
one
that
hatest
Gods
children
,
and
thou
canst
not
abide
them
that
beare
the
image
of
God
,
thou
art
euer
girding
them
,
and
deriding
them
,
and
thou
sayest
they
are
but
a
companie
of
fooles
,
and
such
like
,
and
dost
thou
loue
God
?
No
,
no
,
if
thou
so
thinke
,
thou
deceiuest
thy selfe
,
there
is
no
dramme
of
the
true
loue
of
God
in
thee
;
and
yet
I
dare
say
thou
hast
this
good
conceit
of
thy selfe
.
Come
to
one
that
is
a
contemner
of
God
and
of
all
goodnesse
,
to
a
drunkard
,
to
a
blasphemer
,
to
an
earth-worme
,
to
an
vsurer
,
and
such
like
,
to
one
that
hath
no
delight
in
the
word
of
God
or
in
holy
things
,
to
one
that
is
a
scoffer
of
Gods
children
,
and
saith
in
plaine
termes
,
they
are
but
a
companie
of
fooles
:
aske
such
an
one
whether
he
loue
God
or
no
,
and
he
will
presently
answer
,
that
he
doth
with
all
his
heart
,
he
would
be
sorrie
else
,
but
indeed
and
truth
there
is
no
such
matter
;
such
a
person
deceiues
himselfe
with
a
fond
conceit
.
And
if
thou
,
whosoeuer
thou
art
,
wouldst
haue
good
euidence
of
it
,
that
thou
truly
louest
God
,
thou
must
finde
these
things
in
thee
,
that
it
is
the
ioy
of
thine
heart
to
thinke
and
to
speake
of
God
and
of
good
things
,
that
thou
hast
a
true
desire
and
an
holy
endeuour
to
please
God
in
all
things
,
both
by
doing
the
good
things
he
requires
,
and
by
auoiding
the
euill
things
he
forbids
;
that
thou
delightest
in
the
meanes
by
which
thou
maiest
haue
an
holy
familiaritie
with
the
Lord
,
and
in
speaking
to
God
in
prayer
,
that
thou
hast
a
zeale
of
Gods
glorie
,
thou
canst
not
endure
to
heare
or
see
God
any
way
dishonoured
;
that
thou
dost
more
esteeme
of
Gods
loue
to
thee
in
Christ
,
then
of
all
the
riches
and
treasures
in
the
world
,
and
that
thou
louest
all
that
beare
the
image
of
God
,
especially
such
as
are
like
to
God
in
true
holinesse
and
righteousnesse
,
they
are
thy
chiefe
delight
,
as
Dauid
saith
they
were
his
,
Psal
.
16.3
.
If
these
things
be
in
thee
,
certainly
then
thou
truly
louest
God
,
and
thou
art
beloued
of
God
,
and
thou
art
a
child
of
God
.
And
for
a
second
vse
:
is
it
so
that
all
and
euerie
one
of
Gods
children
are
thus
qualified
in
some
measure
,
they
truly
loue
God
simply
for
himself
?
Comfort
for
such
as
finde
the
true
loue
of
God
in
themselues
,
though
it
be
but
weake
&
in
a
small
measure
.
Then
here
is
matter
of
great
comfort
for
thee
who
findest
the
true
loue
of
God
in
thine
owne
heart
,
though
it
be
but
weake
and
in
poore
measure
:
examine
thy selfe
,
dost
thou
delight
in
the
seruice
of
God
?
Is
it
a
griefe
to
thee
that
thou
canst
not
delight
in
it
as
thou
wouldst
?
Dost
thou
abhorre
all
sinfull
courses
?
Comfort
thy selfe
,
it
is
an
vndoubted
signe
that
thou
truly
louest
God
:
and
thereupon
thou
maist
conclude
to
the
comfort
of
thine
owne
soule
,
that
God
is
thy
louing
Father
,
and
thou
his
child
;
and
thou
maist
then
chalenge
this
priuiledge
to
belong
to
thee
,
that
all
things
shall
worke
together
for
the
best
to
thee
,
for
the
helping
of
thee
forward
in
grace
here
,
and
for
the
furtherance
of
thy
happinesse
and
glorie
in
heauen
,
and
that
is
matter
of
great
comfort
to
thee
:
thinke
on
it
to
thy
comfort
.
Now
before
I
leaue
this
point
,
I
hold
it
needfull
to
adde
something
to
that
which
hath
bene
alreadie
deliuered
,
and
that
onely
by
way
of
perswasion
to
stirre
vs
vp
,
and
to
perswade
vs
to
the
loue
of
God
,
being
a
speciall
qualification
of
all
and
euerie
one
of
Gods
children
,
and
yeelding
sweet
comfort
to
the
soule
in
which
it
is
found
.
Motiues
to
stirre
vs
vp
to
loue
God
truly
,
and
to
increase
in
loue
to
him
.
It
ought
to
stirre
vp
euerie
one
of
vs
to
labour
to
haue
our
hearts
possessed
with
a
true
loue
of
God
,
and
where
there
is
any
measure
of
the
true
loue
of
God
,
to
labour
to
increase
it
.
And
to
helpe
vs
forward
herein
,
consider
we
further
,
that
loue
is
the
best
affection
of
our
hearts
,
and
where
can
we
better
bestow
this
best
affection
then
on
God
?
Euerie
one
will
set
his
loue
on
some
thing
,
and
is
there
any
thing
more
worthie
our
loue
then
God
?
Certainly
nothing
either
in
heauen
or
in
earth
;
if
we
set
our
loue
on
the
world
,
and
content
our selues
in
any
thing
in
the
world
,
we
abuse
our
soules
,
our
soules
are
more
worth
then
al
the
world
,
yea
our
loue
being
set
on
the
world
,
it
then
perisheth
with
the
thing
loued
,
the
time
of
this
world
is
but
short
,
and
the
fashion
of
it
passeth
away
:
as
1.
Corinth
.
7.31
.
Againe
,
consider
we
the
wonderfull
and
vnspeakeable
goodnesse
of
God
to
vs
:
what
are
we
,
but
euen
a
bundle
of
Gods
benefits
?
what
we
are
,
what
we
haue
in
our
bodies
,
in
our
soules
,
and
what
we
hope
for
,
all
is
from
the
goodnesse
of
God
:
he
so
ouerrules
all
things
in
heauen
and
earth
,
as
they
worke
for
our
good
,
we
being
his
children
his
Angels
are
for
our
protection
,
his
Ministers
for
our
edification
,
and
all
things
for
our
good
.
He
deliuers
vs
from
all
euill
,
and
keepes
vs
from
falling
into
euill
,
yea
he
hath
made
vs
capable
of
happinesse
,
whereas
he
hath
refused
the
Angels
in
nature
farre
aboue
vs
,
and
he
will
in
his
good
time
bring
vs
into
the
possession
of
his
heauenly
kingdome
.
Oh
then
the
consideration
of
these
things
,
and
many
other
that
might
be
remembred
,
euen
the
consideration
of
the
Lords
excellencie
,
and
that
we
cannot
better
bestow
our
best
affection
then
on
him
,
and
that
it
is
an
abasement
of
our
soules
if
we
set
our
loue
on
the
world
,
and
content
our selues
in
any
thing
in
the
world
,
and
the
due
consideration
of
the
Lords
vnspeakeable
goodnesse
to
vs
,
in
regard
of
our
bodies
,
our
soules
,
this
life
,
or
the
life
to
come
;
oh
these
ought
to
sway
with
vs
,
and
to
stirre
vs
vp
to
labour
to
find
our
hearts
possessed
with
a
true
loue
of
God
,
and
finding
any
measure
of
true
loue
of
God
alreadie
in
our
hearts
,
to
labour
to
increase
it
,
yea
to
come
to
such
a
measure
of
the
loue
of
God
,
and
to
such
a
zeale
of
his
glorie
,
as
was
in
Moses
and
Paul
,
who
could
haue
bene
content
to
lose
heauen
rather
then
God
should
lose
his
glorie
:
this
we
ought
to
labour
for
,
and
to
endeuour
to
come
to
.
I
proceed
,
come
we
now
to
the
second
qualification
of
the
persons
who
haue
all
things
working
for
the
best
to
them
,
namely
,
That
they
are
such
as
are
called
:
all
things
worke
together
for
the
best
to
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
,
saith
the
Apostle
,
that
is
,
as
we
shewed
,
to
them
that
are
effectually
called
,
and
by
the
worke
of
the
holy
Spirit
of
God
are
brought
,
through
the
preaching
of
the
word
▪
from
ignorance
and
vnbeliefe
to
true
knowledge
and
faith
in
Christ
.
Now
here
we
are
to
marke
the
coherence
of
these
two
qualifications
,
To
them
that
loue
God
,
and
to
them
that
are
called
of
his
purpose
:
the
Apostle
subioynes
one
of
these
as
an
explication
of
the
other
:
All
things
worke
together
for
the
best
to
them
that
loue
God
.
And
who
are
these
?
Why
saith
the
Apostle
.
Those
that
are
called
,
euen
to
them
that
are
called
of
his
purpose
.
Whence
in
the
first
place
we
are
giuen
to
vnderstand
thus
much
.
That
the
true
loue
of
God
is
found
onely
in
such
as
are
effectually
called
.
Onely
such
persons
truly
loue
God
as
are
effectually
called
Onely
such
truly
loue
God
,
as
are
effectually
called
.
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
are
brought
from
ignorance
and
vnbeliefe
to
knowledge
and
true
faith
in
Christ
,
and
none
but
such
.
Reade
Galat
.
5.22
.
we
there
find
loue
,
whereby
no
doubt
the
Apostle
meanes
the
true
loue
both
of
God
and
men
,
reckened
vp
among
the
fruites
of
the
Spirit
.
The
fruite
of
the
Spirit
(
saith
the
Apostle
)
is
loue
.
The
true
loue
of
God
is
a
particular
fruite
sent
out
from
the
holy
Spirit
of
God
as
the
roote
of
it
,
and
that
onely
in
such
as
are
sanctified
,
and
effectually
wrought
on
by
the
Spirit
,
for
such
the
Apostle
here
speakes
of
;
and
so
found
onely
in
such
as
are
effectually
called
.
1.
Tim
.
1.5
.
saith
the
Apostle
,
The
end
of
the
commandement
is
loue
:
that
is
,
true
loue
both
of
God
and
men
;
and
then
he
subioynes
,
Out
of
a
pure
heart
and
of
a
good
conscience
,
and
of
faith
vnfained
:
whereby
he
makes
knowne
that
the
true
loue
of
God
it
comes
onely
from
a
pure
heart
,
from
an
heart
purged
by
faith
:
for
faith
purifieth
the
heart
,
as
we
haue
it
,
Act.
15.9
.
and
from
a
sanctified
soule
,
and
so
doubtlesse
the
true
loue
of
God
is
found
onely
in
such
persons
as
are
effectually
called
,
and
in
such
are
wrought
one
by
the
word
and
Spirit
of
God
:
and
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
there
is
no
true
loue
of
God
in
men
by
nature
,
the
will
and
affections
of
men
must
be
altered
and
changed
before
there
be
any
place
for
the
true
loue
of
God
:
the
heart
of
man
in
the
naturall
state
of
it
is
opposite
and
contrarie
,
and
carried
against
God
and
against
all
goodnesse
,
and
there
is
no
dramme
of
the
true
loue
of
God
in
the
heart
by
nature
.
Secondly
,
the
true
loue
of
God
euer
followeth
an
apprehension
and
perswasion
of
Gods
loue
:
when
a
man
by
faith
layeth
hold
on
the
loue
of
God
,
and
beleeues
that
he
is
loued
of
God
,
and
that
God
is
his
God
and
Father
in
Christ
:
then
is
his
heart
affected
with
the
true
loue
of
God
.
Againe
,
according
to
that
1.
Ioh
.
4.19
.
We
loue
him
because
he
loued
vs
first
.
On
these
grounds
it
followes
strongly
and
vndeniably
,
that
the
true
loue
of
God
is
found
onely
in
such
as
are
effectually
called
,
and
onely
such
persons
truly
loue
God
,
as
are
effectually
called
,
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
from
ignorance
and
vnbeleefe
to
knowledge
and
true
faith
in
Christ
,
and
none
but
such
.
Now
for
the
vses
of
it
,
first
this
truth
meets
with
that
erronious
conceit
of
the
Papists
,
who
hold
and
teach
,
that
the
first
act
of
loue
is
in
vs
by
nature
,
That
true
loue
is
in
vs
by
nature
,
is
a
Popish
error
.
and
that
we
haue
in
vs
by
nature
an
inclination
to
loue
both
God
and
men
,
and
that
onely
a
second
act
or
exercise
of
loue
is
from
grace
;
this
is
but
their
conceit
,
and
cannot
stand
with
the
euidence
and
truth
of
the
word
of
God
,
and
with
the
truth
of
doctrine
now
deliuered
.
I
leaue
it
,
and
for
the
vse
of
it
to
our selues
.
Is
it
so
that
the
true
loue
of
God
is
found
onely
in
such
as
are
effectually
called
,
They
are
deceiued
who
thinke
they
haue
loued
God
from
their
infancie
&
childhood
.
and
onely
such
persons
truly
loue
God
as
are
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
from
ignorance
and
vnbeleefe
to
knowledge
and
true
faith
in
Christ
,
and
none
but
such
?
Surely
then
it
must
needs
follow
from
hence
,
that
they
deceiue
themselues
,
who
thinke
they
haue
truly
loued
God
from
their
very
infancie
and
childhood
,
and
euer
since
they
knew
any
thing
.
It
is
a
common
speech
of
ignorant
persons
,
and
of
such
as
continue
in
blindnesse
and
in
the
hardnesse
of
their
hearts
,
and
neuer
yet
felt
the
power
of
grace
in
their
owne
soules
,
working
in
them
a
through
alteration
and
change
,
that
they
loue
God
with
all
their
hearts
,
and
that
they
haue
loued
God
euer
since
they
knew
their
right
hand
from
the
left
.
Poore
soules
they
are
exceedingly
deceiued
,
the
truth
of
God
now
deliuered
makes
knowne
to
them
,
if
they
will
take
notice
of
it
,
that
there
is
no
such
matter
.
The
true
loue
of
God
is
found
onely
in
such
as
are
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
are
brought
from
ignorance
and
vnbeleefe
to
knowledge
and
true
faith
in
Christ
.
And
take
thou
notice
of
it
,
thou
that
sayest
thou
hast
loued
God
euer
since
thou
knewest
any
thing
,
and
yet
thou
art
an
ignorant
person
,
and
thou
hast
neuer
yet
felt
any
true
change
in
thine
owne
soule
by
the
worke
of
grace
,
thou
deceiuest
thy selfe
,
and
of
thine
owne
mouth
I
dare
be
bold
to
iudge
of
thine
heart
in
this
particular
,
and
to
tell
thee
there
is
no
iot
of
true
sauing
grace
in
thine
heart
.
Thou
art
ignorant
of
God
,
and
of
the
things
of
God
,
thy
speech
bewrayes
it
;
and
being
yet
in
thy
naturall
ignorance
and
blindnesse
,
certainly
thou
art
not
effectually
called
,
and
so
it
is
not
possible
that
thou
shouldest
truly
loue
God
.
Nay
,
admit
it
be
so
that
thou
hast
attained
some
knowledge
of
God
and
of
good
things
,
thou
liuing
vnder
the
meanes
of
knowledge
,
and
thou
art
able
to
speake
of
God
and
of
good
things
,
yet
vnlesse
that
knowledge
be
sanctified
,
and
haue
wrought
on
thee
in
some
measure
a
through
change
,
both
in
heart
and
life
,
thou
art
as
farre
from
louing
God
truly
,
as
thou
wast
before
:
it
is
not
thy
knowledge
of
God
and
of
good
things
,
though
it
be
great
,
that
will
euidence
to
thee
to
thy
comfort
,
that
thou
art
one
truly
louing
God
.
No
,
no
,
it
is
thy
effectuall
calling
that
will
giue
thee
comfort
in
that
respect
;
one
of
these
ariseth
from
the
other
,
when
the
Lord
cals
any
effectually
,
he
powres
his
grace
into
him
,
and
by
the
same
grace
he
frames
his
heart
to
loue
his
holy
Maiestie
:
and
therefore
if
thou
wouldest
be
sure
that
thy
loue
of
God
is
as
it
ought
to
be
,
euen
a
true
loue
of
God
,
and
that
thou
art
a
man
or
a
woman
truly
louing
God
,
looke
to
thy
effectuall
calling
,
and
neuer
rest
till
thou
fin●
that
thou
art
effectually
called
.
If
thou
find
that
thou
art
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
from
ignorance
and
vnbeliefe
to
sauing
knowledge
and
sauing
faith
in
Christ
,
then
thy
loue
of
God
though
it
be
but
weake
,
and
in
a
poore
measure
,
yet
it
comes
from
a
right
ground
,
and
from
the
true
naturall
mother
of
it
,
and
there
is
comfort
in
it
.
I
will
now
as
the
Lord
shall
enable
me
,
stand
on
this
second
qualification
more
particularly
.
The
Apostle
here
describes
Gods
children
,
who
haue
all
things
working
together
for
the
best
to
them
,
that
they
are
such
as
loue
God
,
and
againe
,
that
they
are
such
as
are
called
of
his
purpose
,
that
is
,
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
.
We
see
then
which
is
the
point
I
will
stand
on
.
That
it
is
a
speciall
qualification
of
Gods
children
,
and
of
such
persons
as
haue
all
things
working
together
for
the
best
vnto
them
,
that
they
are
effectually
called
:
all
and
euery
one
of
them
who
haue
part
and
portion
in
this
worthy
priuiledge
,
that
all
things
worke
for
the
best
vnto
them
,
they
are
thus
qualified
,
they
are
effectually
called
,
All
and
euery
one
who
haue
part
in
this
worthy
priuiledge
,
that
all
things
worke
together
for
the
best
to
them
,
they
are
effectually
called
.
and
they
are
wrought
on
by
the
word
and
Spirit
of
God
,
and
they
are
brought
from
ignorance
and
vnbeliefe
,
to
true
knowledge
and
true
saith
in
Christ
.
And
for
the
clearing
and
confirming
of
this
,
reade
Psal
.
65.4
.
Dauid
there
describes
the
blessed
man
,
namely
,
the
child
of
God
,
to
be
one
whom
the
Lord
chuseth
,
and
causeth
to
come
to
him
,
one
whom
the
Lord
doth
in
his
free
loue
chuse
to
make
him
a
member
of
his
Church
,
and
his
adopted
child
,
and
then
doth
moue
his
heart
by
his
word
,
and
by
his
holy
Spirit
,
to
come
to
him
,
and
that
effectually
doth
cause
him
to
come
to
him
,
and
to
receiue
his
mercie
.
Psal
.
40.6.7
.
Dauid
saith
,
When
his
eare
was
prepared
,
he
answered
loe
,
I
come
.
The
Lord
wrought
on
his
heart
by
his
good
Spirit
,
and
called
him
by
his
word
,
and
he
answered
the
Lords
call
,
he
was
effectually
wrought
on
.
Act.
2.41
.
we
reade
of
three
thousand
soules
that
were
added
to
the
Church
,
and
became
true
members
of
the
Church
,
and
so
the
children
of
God
,
they
receiued
the
word
of
Peter
preaching
,
and
they
were
baptized
,
they
were
brought
to
true
knowledge
and
true
faith
in
Christ
,
they
receiued
the
Sacrament
of
Baptisme
as
a
seale
of
that
faith
.
And
the
like
we
find
recorded
of
Lydia
,
Acts
16.14.15
.
The
Lord
opened
her
heart
,
and
she
receiued
the
word
that
Paul
preached
vnto
her
,
and
she
was
effectually
called
,
she
was
brought
to
true
knowledge
,
and
to
true
faith
in
Christ
.
1.
Pet
.
2.9
.
we
find
that
the
Apostle
describes
the
peculiar
people
of
God
,
and
such
as
are
indeed
the
children
of
God
,
that
they
are
called
out
of
darknesse
into
the
Lords
maruellous
light
:
they
are
brought
from
ignorance
to
true
knowledge
,
and
out
of
the
state
of
nature
into
the
state
of
grace
.
And
so
saith
the
Apostle
of
the
beleeuing
Ephesians
,
Ephes
.
5.8
.
Ye
were
once
darknesse
,
but
are
now
light
in
the
Lord
.
We
see
then
sufficient
euidence
of
Scripture
clearing
and
confirming
this
truth
:
that
it
is
a
speciall
qualification
of
all
and
euery
one
of
Gods
children
who
haue
part
in
this
excellent
priuiledge
,
that
all
things
worke
together
for
the
best
to
them
,
that
they
are
effectually
called
,
they
are
wrought
on
by
the
word
and
Spirit
of
God
,
and
they
are
brought
from
ignorance
and
vnbeliefe
to
true
knowledge
,
and
true
faith
,
they
are
such
as
haue
answered
the
call
of
God
in
the
ministerie
and
preaching
of
his
word
:
and
it
must
needs
be
so
,
the
reason
of
it
is
this
.
Because
otherwise
there
is
no
knowne
difference
betweene
them
and
the
reprobate
:
a
difference
there
is
betweene
Gods
chosen
and
the
reprobate
,
euen
before
their
calling
,
they
are
then
beloued
of
God
,
and
they
are
knowne
to
him
to
be
in
the
number
of
his
elect
afterwards
to
be
called
,
but
there
is
no
difference
betweene
them
and
the
reprobate
,
knowne
either
to
themselues
or
to
others
,
till
they
be
effectually
called
,
till
then
they
are
in
bondage
vnder
sinne
,
as
the
reprobate
are
,
and
their
life
and
conuersation
differs
not
from
the
life
and
conuersation
of
the
reprobate
:
so
saith
the
Apostle
,
Ephes
.
2.2.3
.
Wherein
in
time
past
ye
walked
according
to
the
course
of
this
world
,
and
after
the
Prince
that
ruleth
in
the
aire
,
euen
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
among
whom
ye
had
your
conuersation
in
time
past
,
in
the
lusts
of
your
flesh
,
in
fulfilling
the
will
of
the
flesh
and
of
the
mind
,
and
were
by
nature
the
children
of
wrath
as
well
as
others
.
1.
Cor
.
6.11
.
Such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
And
therefore
that
there
may
be
a
manifest
and
knowne
difference
betweene
Gods
children
and
the
reprobate
,
it
must
needs
be
that
all
and
euery
one
of
Gods
children
are
effectually
called
,
and
are
wrought
on
by
the
word
and
Spirit
of
God
,
and
are
brought
from
ignorance
and
vnbeliefe
to
true
knowledge
,
and
to
true
faith
,
and
they
are
such
as
haue
answered
the
call
of
God
in
the
ministerie
of
his
word
.
Now
then
for
the
vse
,
this
also
in
the
first
place
may
serue
as
a
ground
of
discerning
of
our selues
,
whether
we
be
the
children
of
God
or
no
.
How
we
may
discerne
whether
we
be
the
children
of
God
or
no
.
And
let
euerie
one
of
vs
trie
our selues
by
this
:
If
in
triall
thou
findest
that
thou
art
effectually
called
,
and
that
thou
hast
indeed
answered
the
call
of
God
in
the
ministerie
of
his
word
,
and
thou
art
brought
from
ignorance
and
vnbeliefe
to
true
knowledge
,
and
true
faith
,
then
thy
case
is
good
,
thou
art
a
child
of
God
:
but
if
thou
find
it
not
thus
with
thee
,
especially
hauing
liued
vnder
the
sound
of
the
Gospell
,
vnder
the
ministerie
and
preaching
of
it
a
long
time
,
surely
then
thou
deceiuest
thy selfe
if
thou
thinke
thou
art
a
child
of
God
.
Now
because
herein
many
deceiue
themselues
,
and
many
thinke
their
case
good
,
they
are
called
home
,
they
are
reclaimed
and
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
from
ignorance
and
vnbeliefe
to
true
knowledge
&
true
faith
,
because
haply
they
haue
gotten
some
knowledge
,
and
they
auoyd
some
sinne
they
were
heretofore
giuen
to
,
or
they
now
runne
not
into
that
outrage
they
were
wont
to
do
,
which
things
I
speake
not
against
,
but
herein
some
rest
,
and
thinke
their
case
good
,
and
so
deceiue
themselues
:
I
will
therefore
make
knowne
some
speciall
notes
and
markes
of
effectuall
calling
,
by
which
we
may
trie
our selues
,
whether
we
be
effectually
called
and
wrought
on
,
or
no
.
Seuen
notes
by
which
we
may
trie
whether
we
be
effectually
called
or
no
.
First
then
such
as
are
effectually
called
,
their
eyes
are
opened
,
and
they
see
their
owne
wretched
estate
by
nature
,
and
their
cursed
state
by
sinne
,
and
they
see
also
the
truth
of
Gods
promises
offered
and
tendered
to
them
in
the
Gospell
,
and
they
haue
power
giuen
them
to
come
out
of
their
miserie
,
and
to
apply
the
promises
,
and
by
faith
to
make
them
particular
to
themselues
,
euen
by
true
faith
purifying
their
hearts
.
Acts
26.18
.
Paul
saith
,
he
was
sent
to
the
Gentiles
to
this
purpose
:
To
open
their
eyes
that
they
might
turne
from
darknesse
to
light
,
and
from
the
power
of
Satan
vnto
God
,
that
they
might
receiue
forgiuenesse
of
sinnes
,
and
inheritance
among
them
which
are
sanctified
by
faith
,
and
true
faith
purifieth
the
heart
.
Act.
15.9
.
Secondly
,
effectuall
calling
is
euer
ioyned
with
an
hatred
of
former
sinnes
,
and
with
a
striuing
against
them
,
yea
with
an
hatred
and
loathing
of
those
sinnes
that
haue
bene
most
pleasing
and
most
delightsome
to
men
or
women
,
and
to
which
their
nature
is
most
inclining
:
the
remembrance
of
those
sins
is
now
grieuous
and
lothsome
to
them
.
Rom
.
12.9
.
it
is
the
exhortation
of
the
Apostle
,
abhorre
that
which
is
euill
:
not
onely
abstaine
from
it
,
but
hate
and
loath
it
as
hell
it selfe
,
for
so
the
word
{αβγδ}
signifieth
.
Thirdly
,
effectuall
calling
hath
euer
ioyned
with
it
graces
befitting
that
calling
.
As
when
any
is
called
of
God
to
a
particular
calling
,
he
is
endued
with
gifts
fit
for
the
same
:
so
doubtlesse
such
as
are
called
out
of
the
state
of
nature
into
the
state
of
grace
,
they
are
fitted
with
gifts
for
that
calling
,
and
made
able
in
some
measure
to
walke
worthie
that
calling
,
as
the
Apostle
exhorts
,
Ephes
.
4.1
.
I
pray
you
that
ye
walke
worthie
of
the
vocation
whereunto
ye
are
called
.
Yea
they
are
made
able
,
and
they
do
expresse
the
power
of
grace
in
their
particular
callings
:
they
glorifie
God
,
and
they
serue
God
in
doing
the
duties
of
their
callings
,
as
the
Apostle
saith
seruants
do
in
seruing
their
maisters
,
Colos
.
3.4
.
Fourthly
,
where
there
is
effectuall
calling
,
there
is
a
choyce
of
good
companie
,
and
a
delight
in
the
companie
of
the
godly
,
and
a
strangenesse
to
wicked
companie
,
he
that
is
called
out
of
the
world
,
as
Christ
saith
(
Ioh
.
15.19
.
)
all
his
are
,
he
cannot
loue
the
world
,
he
hath
small
ioy
in
it
,
as
the
world
hath
small
ioy
in
him
.
Psal
.
26.4.5
.
Dauid
saith
,
I
haue
not
haunted
with
vaine
persons
,
neither
kept
companie
with
the
dissemblers
,
I
haue
hated
the
assembly
of
the
euill
,
and
haue
not
companied
with
the
wicked
.
And
Psal
.
119.63
.
I
am
a
companion
of
all
them
that
feare
thee
and
keepe
thy
precepts
.
Fiftly
,
where
there
is
effectuall
calling
,
there
is
a
speciall
prizing
of
the
meanes
by
which
it
hath
bene
wrought
:
he
that
hath
bene
called
by
the
word
,
he
loues
the
word
,
and
especially
the
Gospell
.
Ioh
.
8.47
.
He
that
is
of
God
heareth
Gods
words
:
and
Psal
.
119.97
.
Oh
how
loue
I
thy
Law
,
it
is
my
meditation
continually
.
Sixtly
,
where
there
is
effectuall
calling
,
there
is
doing
of
those
things
flesh
and
bloud
would
not
do
,
as
namely
,
in
prosperitie
a
care
of
heauenly
things
,
&
an
holding
fast
of
the
profession
of
religion
in
the
middest
of
persecution
,
and
a
standing
fast
in
a
disgraced
profession
,
as
Noah
did
when
all
flesh
had
corrupt
his
way
vpon
the
earth
,
Genes
.
6.9.12
.
and
as
Lot
did
in
the
middest
of
filthy
Sodome
,
2.
Pet
.
2.7
.
Luke
9.23
.
If
any
man
will
come
after
me
(
saith
Christ
)
let
him
denie
himselfe
,
and
take
vp
his
crosse
daily
and
follow
me
.
The
last
note
of
effectuall
calling
,
is
a
precious
account
of
that
calling
,
and
a
thinking
more
highly
of
it
then
of
any
outward
thing
.
A
king
that
is
called
to
be
a
Christian
,
esteemeth
more
of
his
effectuall
calling
,
then
of
his
Crowne
and
kingdome
,
and
makes
account
of
that
,
as
of
his
high
calling
,
as
the
Apostle
speakes
of
it
,
Philip
.
3.14
.
I
follow
hard
toward
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
Now
by
these
notes
and
markes
let
euerie
one
of
vs
trie
our selues
:
and
if
we
do
trie
our selues
by
these
notes
,
Application
of
the
notes
.
alas
how
farre
short
will
many
be
found
,
from
that
which
they
conceit
of
themselues
?
Art
thou
one
that
art
yet
in
thy
naturall
blindnesse
and
ignorance
,
thou
art
not
acquainted
with
thy
wretched
estate
by
nature
,
and
thy
cursed
state
by
sinne
,
thou
hast
onely
a
generall
notion
of
sinne
,
and
thou
canst
onely
say
as
thousands
vse
to
do
:
We
are
all
sinners
,
God
helpe
vs
?
Hast
thou
in
thee
no
hatred
of
thy
former
sinnes
,
nor
striuing
against
them
?
Dost
thou
go
on
with
delight
in
the
practise
of
knowne
sinnes
,
yea
haply
being
past
the
practise
of
thy
best
pleasing
sinne
,
is
the
remembrance
of
it
pleasing
to
thee
?
Dost
thou
speake
of
it
with
delight
?
Dost
thou
shew
forth
no
power
of
grace
in
thy
life
,
in
the
duties
of
Christianitie
,
and
in
thy
particular
place
and
calling
?
Art
thou
negligent
or
carelesse
in
the
workes
of
thy
calling
?
Dost
thou
therein
onely
seeke
thy selfe
,
and
not
the
glorie
of
God
?
And
dost
thou
make
no
choyce
of
thy
companie
?
Art
thou
readie
to
go
with
any
that
puts
forth
his
head
?
Is
any
one
a
comparison
for
thee
,
though
a
drunkard
,
a
blasphemer
,
or
such
like
?
Hast
thou
no
delight
in
the
word
of
God
?
Dost
thou
heare
it
with
a
dead
heart
?
Doth
thy
prosperitie
make
thee
carelesse
of
heauenly
things
,
and
of
holy
duties
?
And
art
thou
one
that
canst
not
endure
the
least
disgrace
for
the
profession
of
religion
,
an
hard
word
,
or
a
nicke
name
will
driue
thee
from
the
profession
of
it
?
And
dost
thou
preferre
the
honours
and
preferments
of
the
world
before
the
high
calling
of
God
in
Christ
Iesus
?
If
it
be
thus
with
thee
,
surely
then
if
thou
thinke
thou
art
effectually
called
,
and
that
thou
art
in
the
way
of
life
,
thou
deceiuest
thy selfe
,
and
thou
hast
yet
no
good
euidence
to
that
purpose
.
And
if
thou
wouldst
be
sure
that
thou
art
effectually
called
,
then
looke
thou
find
in
thy selfe
the
notes
before
spoken
of
.
Are
thine
eyes
opened
and
cleared
?
Dost
thou
see
thy
wretched
estate
by
nature
,
and
the
cursed
corruption
of
thine
owne
heart
?
Hast
thou
power
against
the
vile
lusts
of
thine
owne
heart
?
Art
thou
able
by
a
true
working
faith
to
apply
the
promises
of
life
to
thine
owne
soule
?
Hast
thou
in
thee
an
hatred
of
thy
former
sinnes
,
and
a
striuing
against
them
,
and
a
loathing
of
that
sinne
thy
nature
is
most
bent
to
?
Art
thou
fitted
for
the
calling
of
an
holy
Christian
?
Art
thou
able
to
shew
forth
the
power
of
grace
in
thy
life
&
conuersation
,
yea
in
thy
particular
place
&
calling
?
Art
thou
diligent
in
thy
calling
?
Dost
thou
do
the
duties
of
thy
calling
in
conscience
towards
God
,
&
in
obedience
to
his
will
,
&
with
a
mind
therein
to
glorifie
God
?
Art
thou
carefull
in
the
choice
of
thy
companie
?
Are
those
that
truly
feare
God
thy
companions
?
And
dost
thou
refraine
from
wicked
companie
,
and
thou
art
not
in
their
companie
more
then
needs
thou
must
,
in
regard
of
thy
occasions
and
dealings
in
the
world
?
Dost
thou
heare
the
word
of
God
,
and
delight
in
hearing
of
it
,
yea
in
the
hearing
of
the
Law
discouering
thy
sinnes
to
thee
,
and
especially
in
the
Gospell
,
making
knowne
to
thee
the
sweet
promises
of
life
and
saluation
?
Hast
thou
a
care
of
heauenly
things
,
and
art
thou
conscionable
in
the
practise
of
holy
duties
in
thy
greatest
prosperitie
,
and
the
more
the
Lord
doth
heape
his
mercies
on
thee
in
outward
things
,
the
more
carefull
thou
art
of
holy
duties
:
and
the
richer
thou
art
,
the
holier
thou
art
?
And
dost
thou
hold
fast
the
profession
of
Religion
in
the
heate
of
persecution
,
and
when
it
is
most
of
all
disgraced
?
And
dost
thou
make
more
account
of
the
high
calling
of
God
in
Iesus
Christ
,
and
of
thy
calling
out
of
the
state
of
nature
into
the
state
of
grace
,
then
of
all
the
honours
and
preferments
in
the
world
?
Is
it
thus
with
thee
,
and
are
these
things
in
thee
?
Certainly
then
thy
case
is
good
,
thou
art
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
;
the
Lord
hath
set
thy
feete
into
the
way
of
life
&
saluation
,
and
thou
art
going
on
in
the
way
to
heauen
,
and
he
wil
vndoubtedly
in
his
good
time
bring
thee
into
the
full
possession
of
life
and
glory
in
heauen
:
and
that
may
be
a
ground
of
sweet
comfort
to
thee
.
There
is
yet
another
vse
to
be
made
of
this
point
before
we
leaue
it
,
I
will
adde
it
in
a
word
.
Comfort
for
such
as
finde
themselues
effectually
called
.
Is
it
so
that
effectuall
calling
is
a
speciall
qualification
of
Gods
children
,
and
all
and
euerie
one
of
them
who
haue
part
in
this
priuiledge
,
that
all
things
worke
together
for
the
best
vnto
them
;
they
are
effectually
called
,
they
are
wrought
on
by
the
word
and
Spirit
of
God
,
and
they
are
brought
from
ignorance
and
vnbeliefe
,
to
true
knowledge
and
true
faith
?
Then
here
is
ground
of
sweet
comfort
for
thee
,
whosoeuer
thou
art
that
findest
thy selfe
effectually
called
.
Hast
thou
good
euidence
of
thy
effectuall
calling
?
Art
thou
sure
of
it
that
thou
art
now
set
out
of
the
state
of
nature
into
the
state
of
grace
?
Surely
the
meditation
of
that
is
more
comfortable
to
thee
,
then
to
thinke
on
thy
election
or
on
thy
redemption
by
Christ
,
for
that
giues
thee
assurance
of
thy
election
and
of
thy
redemption
,
and
it
seales
vp
to
thee
this
comfort
,
that
thou
art
in
the
number
of
Gods
chosen
,
and
one
redeemed
by
Christ
,
and
that
thou
shalt
certainly
be
saued
.
And
therfore
the
Apostle
2.
Pet
.
1.10
exhorts
to
giue
all
diligence
to
make
our
calling
and
election
sure
:
for
if
we
do
these
things
we
shall
neuer
fall
.
By
making
sure
our
calling
,
we
make
sure
our
election
,
and
we
come
to
be
2assured
of
it
:
and
therefore
doubtlesse
it
is
most
sweete
and
most
comfortable
to
thee
whosoeuer
thou
art
,
if
thou
be
able
to
say
,
and
that
truly
,
I
am
effectually
called
,
I
was
thus
or
thus
giuen
ouer
to
sinne
,
but
now
I
am
not
;
and
especially
if
thou
be
able
to
say
so
,
and
that
truly
,
in
respect
of
thy
best
pleasing
sinne
,
I
was
heretofore
held
vnder
the
power
and
tyrannie
of
this
or
that
sinne
,
and
I
gaue
my selfe
ouer
to
the
practise
of
it
with
much
delight
,
but
now
I
haue
power
against
it
;
and
though
strength
and
abilitie
be
not
wanting
to
me
for
the
practise
of
it
,
yet
now
I
haue
no
pleasure
in
it
,
I
now
striue
against
it
,
and
I
now
auoide
all
occasions
leading
to
it
,
yea
it
is
now
a
griefe
to
my
soule
to
thinke
of
it
,
it
is
so
odious
and
hatefull
to
me
.
If
thou
be
able
thus
to
say
,
&
that
in
truth
,
that
is
a
comfortable
thing
indeed
,
that
giues
thee
assurance
that
thou
art
in
the
state
of
grace
,
and
in
the
way
to
life
and
saluation
;
and
the
consideration
of
that
may
yeeld
thee
comfort
both
in
life
and
death
.
And
so
I
passe
from
that
.
Come
we
now
to
the
third
and
last
thing
layed
before
vs
in
this
verse
,
and
that
is
the
ground
and
cause
why
all
things
worke
together
for
the
best
to
them
that
loue
God
,
and
are
effectually
called
,
and
that
is
Gods
purpose
:
We
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpos●
:
that
is
,
as
we
shewed
,
according
to
Gods
eternall
and
vnchangeable
decree
,
he
hauing
purposed
in
himselfe
from
euerlasting
to
bring
them
to
life
and
saluation
.
Now
in
that
the
Apostle
here
saith
,
effectuall
calling
is
according
to
Gods
eternall
purpose
,
I
might
stand
to
shew
,
that
Gods
loue
to
his
children
is
not
alwayes
concealed
,
his
loue
to
his
children
before
all
times
is
in
time
made
knowne
to
them
;
for
it
is
not
an
idle
loue
,
but
operatiue
and
working
:
but
I
will
not
stand
on
that
.
Hence
obserue
we
in
the
first
place
thus
much
.
That
the
euidences
and
signes
of
the
happinesse
and
saluation
of
Gods
children
are
in
themselues
,
and
the
ground
of
it
is
out
of
themselues
.
The
euidences
&
signes
of
the
happinesse
and
saluation
of
Gods
children
are
in
themselues
,
but
the
ground
of
it
is
out
of
themselues
.
The
signes
of
it
that
Gods
children
shall
come
to
life
and
glorie
in
heauen
,
are
the
true
loue
of
God
and
effectuall
calling
,
which
are
things
in
Gods
children
themselues
;
and
the
ground
of
it
is
in
Gods
eternall
purpose
,
and
so
out
of
themselues
.
And
to
this
purpose
we
haue
further
euidence
,
reade
Ephes
.
1.4
.
the
Apostle
saith
,
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
:
there
is
the
ground
of
our
happinesse
in
Gods
eternall
election
out
of
our selues
;
and
then
he
subioynes
,
That
we
should
be
holy
and
without
blame
before
him
in
loue
.
Thereby
making
knowne
,
that
true
faith
and
holinesse
,
which
are
things
in
our selues
,
are
euidences
and
signes
of
it
that
we
belong
to
Gods
election
and
shall
be
saued
.
So
likewise
2.
Tim
.
2.19
.
saith
the
Apostle
,
The
foundation
of
the
Lord
,
that
is
,
the
eternall
purpose
of
God
touching
saluation
,
in
which
the
saluation
of
Gods
elect
is
found
,
Remaineth
sure
,
and
hath
this
seale
,
the
Lord
knoweth
who
are
his
:
it
is
sealed
and
layed
vp
in
God
himselfe
:
and
then
he
addes
,
Let
euerie
one
that
calleth
on
the
name
of
Christ
depart
from
iniquitie
:
as
if
he
had
said
.
The
signes
by
which
any
one
may
be
sure
that
he
belongs
to
Gods
election
are
in
himselfe
,
euen
true
faith
,
and
a
serious
care
and
endeuour
after
holinesse
.
Not
to
adde
further
testimonie
of
Scripture
to
this
purpose
:
the
reason
why
the
euidences
and
signes
of
the
happinesse
of
Gods
children
are
in
themselues
,
and
the
ground
of
it
out
of
themselues
,
in
Gods
eternall
and
vnchangeable
purpose
,
is
.
Because
the
Lord
in
his
infinite
wisedome
saw
it
fit
so
to
be
,
to
keepe
his
children
both
from
presumption
and
from
despaire
,
the
signes
of
their
happinesse
are
in
themselues
,
and
the
ground
of
it
is
out
of
themselues
in
Gods
eternall
and
vnchangeable
purpose
,
lest
they
should
despaire
finding
the
signes
of
their
happinesse
but
weake
,
and
being
priuie
to
their
many
imperfections
.
Now
then
to
apply
this
.
First
,
this
truth
discouers
to
vs
the
follie
of
those
persons
,
whosoeuer
they
be
,
who
lay
claime
to
happinesse
and
saluation
without
any
euidence
and
signe
of
it
in
themselues
.
They
deceiue
themselues
who
lay
claime
to
happinesse
and
saluation
without
any
euidence
and
signe
of
it
in
themselues
.
And
thus
stands
the
case
with
thousands
in
the
world
,
they
will
be
saued
,
and
they
say
they
hope
to
go
to
heauen
,
and
yet
they
haue
no
manner
of
euidence
in
themselues
for
it
,
they
are
not
able
to
make
good
their
claime
by
any
euidence
of
grace
in
their
owne
soules
.
Were
it
not
follie
and
madnesse
in
any
one
to
lay
claime
to
a
piece
of
land
hauing
neither
hand
,
nor
seale
,
nor
word
,
nor
promise
,
nor
any
deed
nor
euidence
in
the
world
to
shew
for
it
?
Surely
so
is
it
with
many
in
the
world
,
they
lay
claime
to
heauen
,
and
yet
they
haue
neither
word
,
nor
promise
of
God
to
that
purpose
,
nor
hand
nor
seale
of
God
,
they
want
the
seale
of
Gods
Spirit
,
and
euidence
of
grace
in
their
own
soules
.
Poore
soules
they
deceiue
themselues
,
and
herein
doth
the
diuell
delude
thousands
in
the
world
,
and
he
takes
aduantage
on
the
doctrine
of
our
Church
to
deceiue
them
,
we
teaching
(
according
to
the
truth
)
that
in
the
matter
of
iustification
in
the
sight
of
God
and
in
the
matter
of
saluation
,
we
must
go
out
of
our selues
,
and
must
seeke
for
iustification
and
saluation
onely
in
Christ
:
hereupon
the
diuell
takes
the
hint
and
deludes
thousands
,
perswading
them
it
is
sufficient
if
they
fancie
to
themselues
(
for
it
is
no
better
then
a
fancie
)
that
Christ
died
for
them
,
and
that
they
shall
be
saued
by
the
merit
of
Christ
,
though
they
neuer
find
Christ
in
them
by
the
worke
of
his
Spirit
,
applying
his
merit
to
their
iustification
,
and
cleansing
them
to
their
sanctification
.
Well
know
it
,
whosoeuer
thou
art
,
if
thou
wilt
lay
claime
to
happinesse
and
saluation
on
a
good
ground
,
thou
must
not
onely
go
out
of
thy selfe
,
and
find
the
ground
of
it
in
Gods
eternall
purpose
,
and
in
Gods
mercie
,
and
in
the
merit
of
Christ
,
but
thou
must
also
find
the
euidences
and
signes
of
it
in
thine
owne
selfe
,
euen
the
euidence
of
effectuall
calling
,
and
of
sanctifying
grace
in
thine
owne
soule
.
Yea
know
it
for
a
certaine
truth
,
thou
must
find
Christ
a
Sauiour
to
thee
,
not
onely
out
of
thy selfe
by
his
merit
but
also
in
thy selfe
by
the
efficacie
of
his
Spirit
,
and
that
Christ
hath
not
onely
saued
thee
from
hell
,
but
hath
also
turned
thee
from
sinne
to
God
;
that
must
be
an
euidence
to
thee
that
thou
art
in
the
way
to
heauen
:
thinke
on
it
.
Againe
,
for
a
second
vse
:
is
it
so
that
the
euidences
and
signes
of
the
happinesse
and
saluation
of
Gods
children
are
in
themselues
,
and
the
ground
of
it
is
out
of
themselues
in
Gods
eternall
purpose
?
Surely
the
due
consideration
of
this
may
affoord
much
comfort
to
such
of
Gods
children
as
finde
the
worke
of
grace
,
the
euidence
of
their
happinesse
and
saluation
but
weake
and
feeble
in
them
,
Comfort
to
such
of
Gods
children
as
find
the
work
of
grace
but
weake
and
feeble
in
thē
.
and
they
complaine
of
the
weakenesse
of
it
,
as
indeed
it
is
many
times
the
complaint
of
a
deare
child
of
God
:
Oh
I
finde
but
a
poore
and
weake
measure
of
grace
in
my selfe
,
and
it
doth
much
daunt
me
,
yea
it
makes
me
many
times
to
doubt
of
my
estate
.
Why
,
consider
with
thy selfe
,
the
worke
of
grace
in
thy
soule
is
not
the
ground
of
thy
comfort
,
it
is
but
onely
an
euidence
and
signe
of
it
,
and
of
thy
happinesse
and
saluation
,
and
the
ground
of
it
is
out
of
thy selfe
layed
vp
in
Gods
eternall
purpose
.
Indeed
if
so
be
the
ground
of
thy
comfort
and
saluation
lay
in
thine
owne
hand
,
and
if
thy
happinesse
and
saluation
were
built
on
any
thing
in
thy selfe
as
the
ground
of
it
,
thou
mightest
iustly
doubt
of
thy
state
and
standing
;
but
it
is
not
so
,
it
is
set
on
a
better
and
a
more
sure
foundation
and
ground
worke
,
on
the
eternall
and
vnchangeable
purpose
of
God
,
and
that
stands
fast
and
firme
for
euer
.
And
therefore
comfort
thy selfe
,
and
when
thou
findest
thy selfe
wauering
and
doubting
of
thy
state
,
and
troubled
in
regard
of
the
weakenesse
of
grace
in
thy selfe
,
remember
this
,
that
the
grace
that
is
in
thee
is
but
the
euidence
and
signe
of
thy
happinesse
and
saluation
;
and
being
in
thee
in
truth
,
though
but
weake
,
yet
it
is
sufficient
to
euidence
that
to
thee
,
it
is
not
the
ground
of
it
:
no
,
the
ground
of
thy
comfort
and
of
thy
happinesse
and
saluation
,
is
out
of
thy selfe
in
Gods
eternall
purpose
,
and
is
built
on
that
ground
,
and
that
is
a
foundation
most
firme
and
stable
,
and
immouable
,
and
all
the
diuels
in
hell
are
not
able
to
raze
it
:
and
the
consideration
of
that
may
be
a
great
comfort
to
thee
.
There
is
yet
further
matter
offered
from
these
words
,
Euen
to
them
that
are
called
of
his
purpose
,
or
according
to
his
owne
good
purpose
,
and
according
to
the
good
pleasure
of
his
will
.
And
in
that
the
Apostle
here
makes
the
ground
and
cause
of
effectuall
calling
Gods
eternall
purpose
,
and
his
vnchangeable
decree
touching
the
saluation
of
his
chosen
,
we
may
further
gather
some
speciall
conclusions
that
may
be
of
vse
and
profit
to
vs.
I
will
propound
them
and
speake
of
them
as
the
Lord
shall
enable
me
:
and
hence
it
followes
,
and
the
point
in
the
next
place
hence
arising
is
this
.
That
effectuall
calling
is
a
free
calling
.
Effectual
calling
is
a
free
calling
.
It
is
not
in
respect
of
any
goodnesse
in
man
or
woman
,
or
for
any
good
thing
done
by
them
that
God
doth
effectually
call
and
conuert
them
,
and
worke
on
them
powerfully
by
his
word
and
Spirit
.
Whom
the
Lord
cals
effectually
he
cals
freely
,
according
to
his
owne
good
purpose
,
and
according
to
the
good
pleasure
of
his
will
:
so
speakes
the
Apostle
in
expresse
termes
,
Ephes
.
1.5
.
saith
he
,
Who
hath
predestinate
vs
to
be
adopted
through
Iesus
Christ
,
euen
to
be
called
out
of
the
state
of
nature
into
the
state
of
grace
,
and
to
be
made
his
adopted
sonnes
and
daughters
through
Christ
in
himselfe
,
according
to
the
good
pleasure
of
his
will
.
2.
Tim
.
1
9.
saith
the
Apostle
,
God
hath
called
vs
with
an
holy
calling
:
that
is
,
with
an
effectuall
calling
,
Not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
.
Where
we
see
,
the
Apostle
excludes
workes
from
effectuall
calling
,
from
being
any
cause
of
it
,
and
he
ioynes
together
Gods
purpose
and
grace
,
plainly
teaching
,
that
effectuall
calling
is
according
to
Gods
owne
purpose
,
and
meerely
of
his
grace
,
and
so
a
free
calling
:
and
whom
the
Lord
cals
effectually
,
he
cals
them
freely
without
any
respect
of
any
goodnesse
in
themselues
,
or
of
any
thing
done
by
them
:
and
the
reason
is
.
Because
the
Lord
will
haue
all
the
glorie
of
the
beginning
and
end
of
the
saluation
of
his
chosen
.
As
he
hath
of
his
free
loue
chosen
them
to
life
and
saluation
:
so
of
his
free
grace
he
doth
call
them
,
and
iustifie
them
,
and
sanctifie
them
,
and
he
will
in
his
good
time
glorifie
them
,
and
all
to
the
praise
of
the
glorie
of
his
grace
,
Ephes
.
1.6
.
The
Lord
saith
by
his
Prophet
,
speaking
of
the
calling
and
conuerting
of
the
Gentiles
,
Isai
.
4.6.7
▪
I
will
say
to
the
North
,
giue
,
and
to
the
South
,
keepe
not
ba●ke
:
bring
my
sonnes
from
farre
,
and
my
daughters
from
the
ends
of
the
earth
,
Euerie
one
shall
be
called
by
my
name
;
for
I
created
him
for
my
glorie
,
formed
him
and
made
him
.
The
Lord
will
haue
all
the
glorie
of
the
calling
and
conuerting
of
his
chosen
:
and
therefore
effectuall
calling
must
needs
be
a
free
calling
,
without
respect
had
to
any
goodnesse
in
man
or
woman
,
or
to
any
good
thing
done
by
them
.
Now
this
truth
is
of
vse
,
first
for
confutation
;
it
meets
with
that
conceit
of
the
Papists
touching
the
merit
of
congruitie
.
Merit
of
congruitie
confuted
.
They
hold
and
teach
,
that
a
man
by
the
strength
of
nature
before
conuersion
,
may
so
dispose
himselfe
,
and
may
so
fit
himselfe
for
grace
,
as
that
it
is
conuenient
the
Lord
should
bestow
grace
on
him
:
and
they
say
,
he
merits
grace
(
ex
congruo
)
by
a
kind
of
congruitie
and
conueniencie
.
Thus
they
labour
to
obscure
and
darken
the
bright
shining
of
Gods
free
grace
in
effectuall
calling
,
cleane
contrarie
to
the
truth
now
deliuered
.
I
leaue
them
,
and
for
vse
to
our selues
.
Is
it
so
that
effectuall
calling
is
a
free
calling
?
Is
it
not
in
respect
of
any
goodnesse
in
man
or
woman
,
We
are
to
ascribe
our
effectuall
calling
onely
to
Gods
free
grace
and
mercie
.
or
for
any
good
thing
done
by
them
,
that
the
Lord
doth
effectually
call
and
conuert
them
?
Surely
then
,
such
as
are
effectually
called
are
to
magnifie
the
free
grace
of
God
,
and
to
ascribe
that
worke
of
their
effectuall
calling
onely
to
the
free
grace
and
mercie
of
God
.
Do
not
thou
being
effectually
called
,
ascribe
any
thing
to
the
goodnesse
of
thine
owne
nature
,
and
thinke
with
thy selfe
,
I
am
of
a
better
temper
then
others
,
and
I
haue
a
better
nature
then
others
,
and
the
Lord
saw
some
goodnesse
in
me
aboue
others
,
as
some
erronious
spirits
do
hold
:
the
Lord
saw
that
I
would
vse
his
grace
offered
to
me
well
,
and
therefore
he
hath
wrought
on
me
by
his
word
and
Spirit
.
No
,
no
,
thinke
thus
with
thy selfe
,
as
the
truth
is
,
I
am
no
better
then
others
by
nature
,
there
is
no
more
goodnesse
in
me
by
nature
then
in
the
vilest
miscreant
that
liues
on
the
face
of
the
earth
,
I
liued
once
as
others
do
that
are
yet
in
the
state
of
nature
,
I
tooke
as
great
pleasure
in
my
sinne
as
others
now
do
in
theirs
,
and
I
ranne
as
fast
in
the
way
to
hell
as
they
now
runne
,
and
what
hath
moued
the
Lord
thus
to
put
a
difference
betweene
me
and
others
,
as
to
call
me
effectually
,
and
to
leaue
others
still
in
their
naturall
state
and
condition
?
surely
nothing
in
me
,
onely
his
free
grace
and
goodnesse
:
Oh
then
how
am
I
bound
to
magnifie
the
free
grace
and
mercie
of
God
towards
me
,
in
working
on
me
effectually
by
his
word
and
Spirit
!
Thus
art
thou
to
acknowledge
and
to
magnifie
the
free
grace
of
God
,
in
regard
of
thy
effectuall
calling
:
yea
take
thou
notice
of
it
,
thou
being
effectually
called
,
and
set
out
of
the
state
of
nature
into
the
state
of
grace
,
thou
art
still
to
acknowledge
the
free
grace
of
God
in
adding
one
measure
of
grace
to
another
.
Though
thou
be
carefull
in
vsing
grace
giuen
thee
,
and
in
the
vse
of
the
meanes
that
serue
for
the
increase
of
it
,
yet
know
,
the
Lord
addes
one
measure
of
grace
to
another
freely
,
not
because
thou
art
good
,
but
because
he
is
good
and
gracious
;
not
for
thy
well
vsing
of
grace
,
or
for
the
carefull
vse
of
the
meanes
,
though
thou
art
bound
so
to
do
,
but
still
of
his
free
grace
:
the
Lord
is
still
free
in
his
working
,
and
in
adding
one
measure
of
grace
to
another
.
The
Spirit
blowes
where
he
listeth
,
as
the
Lord
Iesus
saith
,
comparing
him
to
wind
,
Ioh
.
3.8
.
he
works
freely
where
he
will
,
and
when
he
will
,
and
so
farre
as
it
pleaseth
him
.
And
therefore
thou
art
to
magnifie
the
free
grace
of
God
,
and
the
free
working
of
his
Spirit
,
in
adding
one
measure
of
grace
to
another
.
Now
another
conclusion
and
point
offered
from
hence
,
that
the
ground
of
effectuall
calling
is
Gods
eternall
purpose
,
and
his
vnchangeable
decree
touching
the
saluation
of
his
chosen
,
is
this
.
That
effectuall
calling
is
vnchangeable
,
Effectuall
calling
is
vnchangeable
.
is
is
according
to
Gods
eternall
purpose
,
and
it
cannot
be
altered
:
such
as
are
effectually
called
,
and
set
out
of
the
state
of
nature
into
the
state
of
grace
,
they
shall
certainly
continue
in
that
state
to
the
end
and
for
euer
.
And
to
this
purpose
speakes
the
Lord
by
his
Prophet
,
Ierem
.
32.40
.
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
depart
from
me
:
where
we
see
the
Lord
promiseth
that
he
will
so
worke
on
the
hearts
of
his
,
and
set
them
so
fast
and
firme
in
the
state
of
grace
,
as
they
shall
neuer
fall
from
it
,
but
shall
continue
in
that
state
for
euer
.
Rom
.
11.29
.
the
Apostle
saith
,
The
gifts
and
calling
of
God
are
without
repentance
,
they
are
vnchangeable
.
A
plaine
text
,
we
need
no
more
for
the
proofe
of
the
point
in
hand
,
it
strongly
confirmes
it
,
that
effectuall
calling
(
for
that
is
the
calling
of
God
)
is
vnchangeable
,
and
cannot
be
altered
,
and
the
reasons
and
grounds
of
it
are
these
.
First
,
because
God
himselfe
is
vnchangeable
,
and
with
him
there
is
no
variablenesse
,
nor
shadow
by
turning
,
Iam
.
1.17
.
and
therefore
his
calling
is
vnchangeable
.
And
secondly
,
because
he
is
Almightie
,
and
nothing
can
hinder
his
purpose
and
his
worke
:
and
therefore
he
hauing
purposed
the
saluation
of
his
chosen
,
and
thereupon
called
them
,
and
set
them
out
of
the
state
of
nature
into
the
state
of
grace
,
that
calling
of
theirs
cannot
be
altered
,
but
they
shall
certainly
continue
in
that
state
of
grace
to
the
end
and
for
euer
.
Now
then
for
vse
,
first
we
may
easily
see
that
this
truth
maketh
directly
against
that
opinion
held
by
some
,
Falling
away
from
effectuall
calling
can
neuer
befall
Gods
children
that
such
as
are
to
day
in
the
state
of
grace
,
may
to
morrow
be
out
of
that
state
,
and
that
such
as
are
effectually
called
and
set
into
the
way
that
leades
to
life
and
saluation
,
may
shake
off
their
calling
,
and
may
fall
quite
from
it
,
and
may
runne
backe
againe
in
the
way
that
leades
to
hell
;
that
is
a
flat
contradiction
to
the
truth
now
deliuered
:
yea
it
contradicts
this
,
that
Gods
eternall
purpose
is
vnchangeable
,
and
that
God
abides
constant
in
his
purpose
:
yea
it
is
contrary
to
this
,
that
God
is
constant
in
that
promise
of
his
before
alledged
,
Ierem
.
32.40
.
that
he
will
put
his
feare
into
their
hearts
,
and
they
shall
not
depart
from
him
:
and
so
it
must
needes
be
erronious
and
false
.
Againe
,
in
the
second
place
,
the
consideration
of
this
truth
,
that
effectuall
calling
is
vnchangeable
,
and
that
it
is
grounded
on
Gods
eternall
purpose
,
and
cannot
be
altered
,
may
affoord
sweet
comfort
to
as
many
as
find
themselues
effectually
called
.
Comfort
to
such
as
find
themselues
effectually
called
.
Hast
thou
good
euidence
of
it
,
that
thou
art
effectually
called
,
that
thou
art
set
out
of
the
state
of
nature
into
the
state
of
grace
?
Surely
then
thou
art
in
a
more
setled
state
then
Adam
was
in
his
innocencie
,
his
state
was
then
changeable
,
and
he
might
and
did
fall
from
it
,
but
thy
state
is
vnchangeable
.
And
though
indeed
thy
corrupt
nature
be
changeable
in
it selfe
,
and
if
it
were
left
to
it selfe
,
it
would
go
backe
&
would
fall
away
,
yet
it
is
vpheld
by
the
power
of
God
:
thou
canst
not
haue
in
thee
a
will
to
reiect
thy
calling
,
thy
will
is
now
confirmed
to
perseuerance
,
&
all
the
diuels
in
hell
are
not
able
by
all
their
malice
or
might
to
bereaue
thee
of
thy
effectual
calling
:
thy
state
is
vnchangeable
,
and
that
may
be
a
great
comfort
to
thee
,
and
it
may
be
an
euidence
to
thee
(
if
thou
desire
euidence
of
it
)
that
thou
art
in
this
vnchangeable
state
,
in
that
the
grace
that
is
in
thee
is
permanent
and
continuing
grace
,
it
is
not
vanishing
and
fleeting
,
as
it
is
in
the
wicked
:
thou
art
not
affected
at
the
hearing
of
the
word
of
God
with
ioy
or
with
sorrow
,
according
to
the
matter
deliuered
,
onely
in
the
time
of
hearing
;
thou
art
not
Sermon
sicke
,
as
some
are
sea
sicke
,
sicke
at
sea
and
well
at
shore
,
so
thou
art
not
touched
with
the
word
onely
in
the
hearing
of
it
,
and
when
thou
comest
abroad
into
the
aire
those
good
motions
are
gone
:
thou
art
not
a
penitent
in
the
Church
and
prophane
without
,
as
wicked
persons
are
,
but
thy
ioy
,
and
thy
sorrow
,
thy
loue
of
God
and
of
good
things
,
thy
delight
in
God
and
in
good
things
are
constant
and
continuing
.
Surely
that
is
an
euidence
vnto
thee
,
that
thou
art
in
an
vnchangeable
state
,
and
that
thou
art
set
into
such
a
state
of
grace
as
is
grounded
on
Gods
eternall
purpose
,
and
cannot
be
altered
.
And
the
consideration
of
that
may
yeeld
thee
sweete
and
heauenly
comfort
and
ioy
,
yea
such
ioy
as
Christ
promiseth
to
his
,
Ioh
.
16.22
.
Such
ioy
as
can
neuer
be
taken
from
thee
.
Thinke
on
that
to
thy
comfort
.
Come
we
now
to
the
29.
&
30.
verses
.
VERSE
29.30
.
For
those
which
he
knew
before
,
he
also
predestinate
to
be
made
like
to
the
image
of
his
Sonne
,
that
he
might
be
the
first
borne
among
many
brethren
.
Moreouer
,
whom
he
predestinate
,
them
also
he
called
,
and
whom
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
OVr
Apostle
hauing
in
the
verse
foregoing
deliuered
this
ground
of
comfort
,
that
all
things
worke
together
for
the
best
to
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
,
thereby
to
arme
the
beleeuing
Romans
against
the
bitternesse
of
the
crosse
,
and
to
perswade
them
patiently
to
beare
afflictions
;
in
these
two
verses
he
proceeds
to
proue
that
all
things
,
euen
afflictions
,
worke
for
the
best
to
those
that
are
called
according
to
Gods
eternall
purpose
,
and
that
by
two
arguments
.
The
first
argument
is
layd
downe
verse
29.
and
it
is
taken
from
the
immutabilitie
and
infallible
certaintie
of
Gods
eternall
purpose
,
in
regard
of
that
which
the
Lord
hath
set
downe
in
his
eternall
purpose
to
bring
his
chosen
to
.
And
it
stands
thus
,
that
God
in
his
eternall
purpose
hath
ordained
his
chosen
to
be
conformable
&
to
be
made
like
to
the
glorious
image
of
his
Sonne
;
and
his
purpose
is
vnchangeable
,
and
most
sure
and
certaine
,
and
it
is
impossible
that
God
should
be
disappointed
of
this
intention
and
purpose
of
his
,
and
therefore
it
must
needs
be
that
all
things
worke
together
for
the
best
to
them
that
loue
God
,
and
are
called
of
Gods
purpose
.
The
second
argument
is
in
verse
30.
I
will
lay
it
foorth
when
we
come
to
the
handling
of
it
.
Now
in
this
verse
for
the
generall
matter
of
it
,
the
Apostle
deliuers
first
this
proposition
:
Those
which
God
knew
before
,
he
predestinate
them
to
be
conformable
to
his
Sonne
;
wherein
we
haue
to
consider
the
subiect
:
Those
which
he
knew
before
:
then
that
which
is
affirmed
of
them
;
that
they
were
predestinate
,
with
the
determination
of
the
act
of
predestination
,
namely
,
to
be
conformed
and
made
like
to
the
image
of
his
Sonne
.
Then
secondly
,
he
amplifies
this
proposition
by
adding
a
limitation
of
that
conformitie
,
that
those
which
God
knew
before
,
he
predestinated
them
to
be
made
like
to
the
image
of
his
Sonne
,
yet
so
as
that
his
Sonne
hath
and
might
haue
the
preheminence
,
as
elder
brother
,
or
as
first
begotten
,
and
that
they
might
not
be
equall
to
him
in
that
conformitie
,
in
the
last
words
of
the
verse
,
That
he
might
be
the
first
borne
among
many
brethren
.
Interpretation
.
Come
we
to
the
opening
of
the
words
:
Those
which
he
knew
before
.
The
word
before
here
signifies
,
before
they
had
their
being
,
yea
before
the
foundation
of
the
world
,
as
the
Apostle
speakes
,
Ephes
.
1.4
.
For
foreknowledge
is
ascribed
to
God
,
in
respect
of
the
creature
properly
.
In
respect
of
God
there
is
nothing
past
,
nothing
to
come
;
all
things
past
,
and
all
things
to
come
are
present
to
him
.
Now
the
Lord
is
said
in
the
Scripture
to
foreknow
things
or
persons
two
wayes
.
First
generally
,
by
a
generall
knowledge
,
whereby
God
foreknoweth
what
persons
and
things
,
good
and
euill
,
shall
be
in
the
world
:
and
to
come
,
of
which
Dauid
speakes
,
Psal
.
139.16
.
Thine
eyes
did
see
me
when
I
was
without
forme
,
for
in
thy
booke
were
all
things
written
,
which
in
continuance
were
fashioned
,
when
there
was
none
of
them
before
.
Secondly
,
God
is
said
to
foreknow
by
a
more
speciall
foreknowledge
,
which
is
by
a
foreknowledge
with
loue
and
with
approbation
;
and
this
is
that
which
the
Apostle
speakes
of
,
2.
Tim
.
2.19
.
The
Lord
knoweth
who
are
his
.
The
Lord
from
euerlasting
knoweth
his
with
loue
and
with
approbation
.
Rom
.
11.2
.
saith
the
Apostle
,
Hath
God
cast
away
his
people
which
he
knew
before
?
that
is
,
which
he
before
loued
and
approued
;
and
this
foreknowledge
of
God
is
here
meant
.
Those
which
he
knew
before
,
that
is
,
those
which
he
did
foreknowledge
and
embrace
in
his
eternall
loue
as
his
owne
,
and
of
his
free
loue
set
apart
to
life
&
saluation
,
them
he
also
predestinate
,
or
fore-ordained
,
or
decreed
beforehand
.
For
to
destinate
,
is
to
appoint
a
thing
to
a
certaine
end
:
and
to
predestinate
is
to
appoint
a
thing
to
such
an
end
beforehand
;
and
the
Apostle
here
determines
the
end
in
the
words
following
.
We
shall
not
need
further
to
explane
the
word
predestinate
,
we
shall
speake
more
of
it
in
the
verse
following
.
To
be
made
like
or
conformable
to
the
image
of
his
Sonne
.
This
likenesse
and
this
conformitie
to
the
image
of
Christ
,
is
not
here
to
be
referred
either
to
the
bodie
of
Christ
,
or
soule
of
Christ
,
neither
is
it
in
the
essence
of
his
diuine
nature
,
but
it
is
a
conformitie
in
diuine
qualities
and
graces
,
as
the
Apostle
saith
,
2.
Pet
.
1.4
.
We
are
partakers
of
the
godly
nature
in
flying
the
corruption
which
is
in
the
world
by
lust
.
This
conformitie
to
Christ
,
is
partly
in
this
life
,
and
partly
in
the
life
to
come
.
In
this
life
it
is
a
conformitie
to
the
holy
actions
,
and
to
the
holy
sufferings
of
Christ
,
a
liuing
after
the
example
of
Christ
,
and
a
suffering
with
Christ
after
the
similitude
of
Christ
,
which
the
Apostle
cals
,
A
partaking
of
Christs
sufferings
,
1.
Pet
.
4.13
.
In
the
life
to
come
it
is
a
likenesse
and
conformitie
to
Christ
in
the
perfection
of
glorie
,
as
the
Apostle
saith
,
1.
Cor
.
15.49
.
We
shall
beare
the
image
of
the
heauenly
.
And
1.
Ioh
.
3.2
.
When
he
shall
appeare
we
shall
be
like
him
:
the
meaning
is
in
glorie
.
That
he
might
be
the
first
borne
among
many
brethren
.
In
these
words
the
Apostle
speakes
by
way
of
similitude
and
allusion
,
and
he
alludes
to
the
first
borne
,
spoken
of
in
the
old
Testament
.
As
the
first
borne
in
the
old
Testament
did
excell
,
and
did
beare
both
the
chiefe
burthen
in
the
familie
,
and
had
also
the
chiefe
honour
in
the
familie
,
as
might
be
shewed
:
so
Christ
hath
preferment
and
preheminence
among
his
brethren
,
both
in
holinesse
,
in
suffering
,
and
also
in
glorie
.
And
so
the
meaning
of
the
Apostle
is
this
:
that
he
might
be
the
first
borne
,
and
haue
preferment
,
and
preheminence
among
his
brethren
,
both
in
holinesse
,
in
suffering
,
and
also
in
glorie
.
Among
many
brethren
:
that
is
,
among
the
sonnes
of
God
by
adoption
and
grace
,
who
in
that
regard
are
the
brethren
of
Christ
,
and
are
here
said
to
be
many
,
as
they
are
considered
by
themselues
.
Now
then
thus
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
For
those
which
the
Lord
did
fore-acknowledge
and
embrace
in
his
eternall
loue
as
his
owne
,
and
of
his
free
loue
did
set
apart
to
life
and
saluation
before
the
foundation
of
the
world
,
them
did
he
also
fore-ordaine
,
and
aforehand
decree
and
fore-appoint
to
be
made
like
and
conformable
to
Christ
his
Sonne
,
partly
in
this
life
,
both
in
holy
actions
and
also
in
holy
sufferings
,
both
in
liuing
after
the
example
of
Christ
,
and
also
in
suffering
after
the
similitude
of
Christ
,
and
al●o
in
the
life
to
come
in
eternall
glorie
;
yet
so
,
as
that
Christ
his
Sonne
might
be
the
first
borne
,
and
might
haue
preferment
and
preheminence
both
in
holinesse
and
suffering
,
and
also
in
glorie
among
those
that
are
the
sonnes
of
God
by
adoption
,
who
in
that
regard
are
his
brethren
,
and
are
many
being
considered
by
themselues
.
Now
first
the
Apostle
here
speakes
of
Gods
foreknowledge
,
that
is
,
of
his
fore-knowledging
of
some
,
and
his
embracing
of
them
in
his
eternall
loue
as
his
owne
before
the
foundation
of
the
world
,
he
giues
vs
to
vnderstand
thus
much
.
That
God
doth
not
then
begin
to
loue
his
children
when
they
come
to
haue
their
being
in
the
world
,
or
come
to
be
effectually
called
,
but
that
he
hath
loued
them
from
euerlasting
.
Gods
louing
of
his
to
life
and
saluation
,
doth
not
then
begin
when
they
are
brought
home
by
conuersion
and
by
effectuall
calling
,
but
before
they
had
a
being
in
the
world
,
Gods
louing
of
his
to
life
and
saluation
doth
not
begin
with
their
conuersion
,
but
was
before
they
had
a
being
in
the
world
.
yea
before
the
world
was
.
And
hence
it
is
that
the
Scripture
saith
not
,
that
in
Christ
sent
into
the
world
to
worke
our
redemption
,
the
loue
of
God
towards
his
chosen
was
first
conceiued
,
but
that
it
was
then
manifested
,
Tit
.
2.11
.
The
grace
of
God
that
bringeth
saluation
vnto
all
men
hath
appeared
:
and
Tit
.
3.4
.
When
the
bountifulnesse
and
loue
of
God
our
Sauiour
towards
man
appeared
.
2.
Tim
.
1.9.10
.
saith
the
Apostle
,
God
hath
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
to
vs
through
Christ
Iesus
before
the
world
was
,
but
is
now
made
manifest
by
the
appearing
of
our
Sauiour
Iesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
life
and
immortalitie
to
light
through
the
Gospell
.
1.
Ioh
.
4.9
In
this
appeared
the
loue
of
God
towards
vs
,
because
God
sent
his
onely
begotten
Sonne
into
the
world
,
that
we
might
liue
through
him
.
And
so
in
many
other
places
of
Scripture
we
find
this
truth
euidenced
and
made
good
:
that
God
doth
not
then
begin
to
loue
his
children
,
when
they
come
to
haue
their
being
in
the
world
,
or
come
to
be
effectually
called
,
but
that
he
hath
loued
them
from
euerlasting
.
And
the
reason
is
,
because
they
were
present
to
him
,
and
before
him
,
and
he
did
looke
on
them
in
his
beloued
Christ
Iesus
before
the
foundation
of
the
world
,
as
Ephes
.
1.4
.
Who
hath
chosen
vs
in
him
before
the
foundation
of
the
world
.
If
any
say
,
How
then
can
Gods
elect
be
at
any
time
enemies
to
God
,
as
Rom
.
5.10
.
and
consequently
God
an
enemie
to
them
?
if
they
be
loued
of
God
from
euerlasting
,
how
then
can
there
be
enimitie
betweene
God
and
them
at
any
time
?
To
this
I
answer
,
as
the
Apostle
doth
touching
the
Iewes
,
Rom
.
11.28
.
The
Iewes
,
saith
the
Apostle
,
as
concerning
the
Gospell
are
enemies
,
but
as
touching
election
they
are
beloued
for
the
fathers
sakes
.
So
indeed
Gods
chosen
being
yet
in
their
naturall
state
and
condition
,
are
enemies
to
God
,
and
God
is
an
enemie
to
them
in
respect
of
their
corruption
and
sinne
,
sinne
being
opposite
to
good
,
yea
to
God
who
is
goodnesse
it selfe
:
but
they
are
beloued
of
God
as
touching
election
:
it
is
not
their
enimitie
towards
him
that
can
make
him
turne
away
his
loue
from
them
in
regard
of
election
.
Why
but
,
will
some
say
,
it
seemes
then
that
the
persons
and
workes
of
Gods
chosen
are
pleasing
to
him
before
their
calling
and
conuersion
,
and
that
is
agreeable
to
the
doctrine
of
the
Papists
?
I
answer
.
We
must
know
that
there
be
different
degrees
of
Gods
loue
,
as
it
is
extended
towards
his
chosen
;
in
it selfe
it
admits
neither
more
nor
lesse
,
but
as
it
is
reached
out
to
his
chosen
,
there
be
different
degrees
of
it
:
and
Gods
chosen
are
beloued
of
God
before
their
conuersion
,
as
the
elect
of
God
onely
knowne
to
him
so
to
be
,
and
in
time
to
be
called
,
with
that
degree
of
loue
that
is
proper
to
the
elect
vncalled
:
and
when
they
are
effectually
called
and
iustified
,
then
they
are
loued
with
a
further
degree
of
his
loue
,
euen
to
an
actuall
acceptation
of
their
persons
,
and
of
their
good
works
,
as
pleasing
to
him
in
Christ
.
And
so
it
still
remaines
a
truth
,
that
God
doth
not
then
begin
to
loue
his
children
,
when
they
come
to
haue
their
being
in
the
world
,
or
come
to
be
effectually
called
,
but
he
hath
loued
them
from
euerlasting
.
And
for
the
vse
,
first
this
truth
confutes
their
opinion
,
who
hold
that
God
loueth
not
any
sinner
to
life
and
saluation
,
It
is
erronious
and
false
,
that
God
loues
not
any
sinner
to
life
and
saluation
,
till
he
see
his
faith
and
repentance
.
till
he
do
see
his
faith
and
repentance
:
that
cannot
stand
with
the
truth
now
deliuered
.
Againe
,
is
it
so
that
God
doth
not
then
begin
to
loue
his
children
when
they
come
to
haue
a
being
in
the
world
,
or
come
to
be
effectually
called
,
but
that
he
hath
loued
them
from
euerlasting
?
Su●ely
the
consideration
of
this
may
be
a
ground
of
sweete
comfort
to
as
many
as
find
and
feele
the
loue
of
God
shed
abroad
in
their
hearts
;
Comfort
to
as
many
as
find
and
feele
the
loue
of
God
shed
abroad
in
their
hearts
.
they
may
thereupon
assure
themselues
that
the
loue
of
God
shall
neuer
be
taken
from
them
.
Did
God
loue
thee
from
euerlasting
,
yea
when
thou
wast
an
enemie
to
him
,
thy
mind
being
set
in
euill
workes
,
as
Colos
.
1.21
.
and
will
his
loue
now
faile
thee
,
thou
being
reconciled
to
him
by
his
Sonne
through
faith
in
his
bloud
?
Did
God
loue
thee
before
thou
knewest
of
it
,
and
will
he
now
withdraw
his
loue
from
thee
,
hauing
testified
and
manifested
his
loue
to
thee
in
speciall
manner
in
thy
effectuall
calling
,
and
in
setting
his
owne
stampe
and
image
on
thee
,
and
hauing
now
marked
thee
out
for
one
of
his
owne
?
It
is
not
possible
.
Though
it
may
be
so
that
for
the
present
the
Lord
may
seeme
to
hide
his
face
from
thee
,
yet
if
euer
thou
hast
had
any
pledge
of
his
speciall
loue
towards
thee
,
comfort
thy selfe
,
thou
mayest
be
assured
his
loue
will
neuer
forsake
thee
,
his
loue
is
eternall
,
and
he
hath
loued
thee
from
euerlasting
,
and
hauing
testified
that
loue
of
his
to
thee
in
speciall
manner
,
he
will
still
continue
to
loue
thee
,
and
he
will
adde
one
testimonie
of
his
loue
to
another
,
and
one
measure
of
loue
to
another
:
and
therefore
build
thou
on
it
for
a
certaine
truth
,
his
loue
shall
neuer
faile
thee
,
nor
forsake
thee
:
and
that
may
be
a
ground
of
sweet
comfort
to
thee
.
In
the
next
place
we
are
to
marke
that
the
Apostle
placeth
Gods
foreknowledge
before
predestination
:
and
he
saith
,
Those
which
God
knew
before
,
he
also
predestinate
,
that
is
,
as
we
heard
,
those
which
God
did
fore-acknowledge
,
and
in
his
eternall
loue
embrace
as
his
owne
,
and
of
his
free
loue
set
apart
to
life
and
saluation
,
them
he
also
fore-ordained
or
fore-appointed
to
be
made
conformable
to
Christ
his
Sonne
.
Whence
we
are
giuen
to
vnderstand
thus
much
.
That
the
cause
of
Gods
predestination
to
life
and
saluation
is
onely
Gods
fore-acknowledging
of
some
,
The
cause
of
Gods
predestination
to
life
and
saluation
is
onely
Gods
fore-acknowledging
of
some
,
and
his
free
loue
to
them
.
and
his
free
loue
to
them
.
The
Lord
from
euerlasting
,
and
before
the
foundation
of
the
world
,
fore-ordained
,
or
fore-appointed
some
to
be
made
conformable
to
the
glorious
image
of
his
Sonne
,
euen
to
be
like
him
in
heauenly
glorie
,
nothing
mouing
him
thereunto
but
his
owne
good
pleasure
and
his
owne
free
loue
.
And
to
this
purpose
that
is
a
plaine
text
,
Ephes
.
1.5
.
God
hath
predestinate
vs
(
saith
the
Apostle
)
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
,
in
himselfe
,
nothing
mouing
him
thereunto
out
of
himselfe
,
and
according
to
the
good
pleasure
of
his
will
.
And
verse
4.
the
Apostle
saith
,
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
:
and
therefore
not
in
our selues
,
or
with
respect
had
to
any
thing
in
vs.
Yea
he
saith
further
,
that
God
hath
chosen
his
in
Christ
before
the
foundation
of
the
world
,
that
they
should
be
holy
and
without
blame
before
him
in
loue
.
Where
we
see
,
the
Apostle
puts
downe
holinesse
and
saluation
as
an
effect
of
predestination
,
and
as
things
following
Gods
eternall
election
,
therefore
they
cannot
be
the
cause
of
it
.
And
thus
we
finde
faith
put
as
an
effect
of
Gods
predestination
to
life
and
saluation
,
Act.
13.48
.
As
many
as
were
ordained
to
eternall
life
beleeued
.
To
the
same
purpose
speakes
the
Apostle
,
1.
Pet
.
1.2.3
.
Elect
,
according
to
the
foreknowledge
of
God
the
Father
vnto
sanctification
of
the
Spirit
,
through
obedience
and
sprinckling
of
the
bloud
of
Iesus
Christ
:
not
because
of
a
liuely
hope
,
but
vnto
a
liuely
hope
,
by
the
resurrection
of
Iesus
Christ
from
the
dead
.
And
Rom
.
9.11
.
the
Apostle
saith
,
that
God
chose
Iacob
before
he
was
,
or
had
done
any
thing
,
that
election
might
be
according
to
Gods
free
purpose
.
And
to
these
might
be
added
other
testimonies
euidencing
thus
much
vnto
vs
,
that
the
cause
of
Gods
predestination
to
life
and
saluation
is
onely
Gods
free
loue
,
and
that
the
Lord
from
euerlasting
hath
fore-ordained
some
to
be
made
conformable
to
his
Sonne
in
heauenly
glorie
,
nothing
mouing
him
thereunto
but
his
owne
free
loue
,
and
his
owne
good
pleasure
:
for
why
,
Gods
will
and
good
pleasure
is
the
soueraigne
and
supreme
cause
of
all
things
,
there
being
in
God
all-sufficiencie
for
the
determination
of
his
owne
will
,
and
he
need
not
go
out
of
himselfe
,
or
looke
to
any
thing
out
of
himselfe
,
in
the
creature
on
which
his
will
may
be
determined
.
And
againe
,
that
order
in
fore-appointing
some
to
life
and
saluation
was
most
fit
,
which
makes
Gods
purpose
most
firme
and
stable
,
and
of
most
effect
to
his
chosen
;
but
to
fore-ordaine
them
to
it
meerely
of
his
free
loue
,
and
of
his
owne
gracious
pleasure
,
was
fit
to
that
end
,
that
so
his
purpose
might
be
vnchangeable
.
And
therefore
doubtlesse
the
cause
of
Gods
predestination
to
life
and
saluation
,
is
onely
Gods
free
loue
,
and
the
Lord
hath
from
euerlasting
fore-ordained
some
to
be
made
conformable
to
his
Sonne
in
heauenly
glory
,
nothing
mouing
him
thereunto
,
but
his
owne
free
loue
,
and
his
owne
good
pleasure
.
And
this
truth
is
of
vse
:
first
,
for
the
confutation
of
some
erronious
opinions
:
Some
erronious
opinions
of
Papists
,
Arminians
,
and
Anabaptists
confuted
.
as
first
it
conuinceth
the
Papists
of
error
,
in
that
they
hold
and
teach
,
that
Gods
predestination
to
life
and
saluation
is
on
Gods
foresight
of
mans
faith
and
good
workes
.
And
likewise
the
Arminians
and
Anabaptists
are
hereby
conuinced
of
errour
.
The
Arminians
,
in
that
they
hold
that
God
did
fore-appoint
some
to
life
and
saluation
on
his
foresight
of
their
faith
,
and
perseuerance
in
faith
&
holinesse
.
The
Anabaptists
,
in
that
they
hold
that
God
hath
predestinate
some
to
be
saued
on
their
receiuing
of
Christ
,
or
beleeuing
in
Christ
,
which
is
all
one
in
effect
with
the
opinion
of
the
Arminians
.
These
opinions
are
all
of
them
erronious
and
false
,
and
they
cannot
stand
with
the
truth
now
deliuered
:
yea
these
opinions
do
all
of
them
derogate
from
the
all-sufficiencie
of
God
,
and
do
make
predestination
to
life
and
saluation
conditionall
;
and
they
make
Gods
will
which
is
the
highest
cause
,
to
depend
on
something
inferiour
to
it
,
and
on
something
that
doth
follow
on
it
,
and
is
the
effect
of
it
,
which
is
verie
grosse
.
Why
but
,
may
some
say
,
(
it
is
the
obiection
of
the
Arminians
)
those
who
are
fore-ordained
to
life
and
saluation
are
chosen
in
Christ
,
Ephes
.
1.4
.
and
being
chosen
in
Christ
,
they
are
foreseene
beleeuers
when
they
are
chosen
,
for
none
are
in
Christ
but
such
as
beleeue
:
and
therefore
on
the
fore-sight
of
their
faith
they
were
fore-appointed
to
life
and
saluation
.
To
this
I
answer
.
It
is
true
indeed
,
when
Gods
elect
were
chosen
in
Christ
before
the
foundation
of
the
world
,
they
were
foreseene
such
as
should
beleeue
,
and
God
did
then
foresee
that
they
should
in
time
beleeue
in
Christ
,
but
they
were
not
then
foreseene
actuall
beleeuers
.
And
againe
,
though
God
did
then
foresee
that
they
should
in
time
beleeue
in
his
Sonne
,
yet
it
followes
not
that
God
did
thereupon
fore-ordaine
them
to
life
and
saluation
,
it
is
no
good
consequent
:
God
did
foresee
they
should
in
time
beleeue
in
Christ
,
and
therefore
on
his
foresight
of
their
faith
he
did
appoint
them
to
life
and
saluation
;
they
might
as
well
say
,
that
the
foresight
of
God
that
some
should
beleeue
in
his
Sonne
,
caused
God
to
appoint
his
Sonne
to
dye
for
them
:
whereas
the
Scripture
tels
vs
plainly
,
that
God
appointed
his
Sonne
to
be
giuen
for
his
chosen
of
his
meere
free
loue
.
Ioh
.
3.16
.
God
so
loued
the
world
that
he
hath
giuen
his
onely
begotten
Sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
1.
Ioh
.
4.9
.
In
this
appeared
the
loue
of
God
towards
vs
,
because
God
sent
his
onely
begotten
Sonne
into
the
world
,
that
we
might
liue
through
him
.
But
say
the
Papists
,
The
Author
to
the
Hebrews
saith
,
Hebr
.
5.9
.
that
Christ
is
made
the
Author
of
eternall
saluation
to
all
them
that
obey
him
:
and
therefore
say
they
,
Gods
eternall
election
is
on
the
condition
of
our
obedience
.
The
answer
to
this
is
easie
.
There
is
not
a
word
in
that
text
touching
election
or
predestination
.
Againe
,
though
none
come
to
saluation
vnlesse
they
obey
Christ
,
yet
our
obedience
is
not
the
cause
,
nor
so
much
as
an
instrument
of
our
saluation
,
but
onely
a
thing
annexed
and
adioyned
,
and
necessarily
required
in
all
that
shall
be
saued
,
and
as
a
way
wherein
all
true
beleeuers
must
walke
to
saluation
,
as
we
haue
it
,
Ephes
.
2.10
.
We
are
his
workemanship
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
And
therefore
doubtlesse
notwithstanding
these
and
other
things
obiected
by
aduersaries
of
the
truth
,
the
point
still
remaines
a
truth
,
that
the
cause
of
Gods
predestination
to
life
and
saluation
is
onely
Gods
foreknowledge
of
some
,
and
his
free
loue
to
them
.
And
the
opinions
of
Papists
,
of
Arminians
,
and
of
Anabaptists
,
that
Gods
foresight
of
faith
,
and
good
workes
of
faith
,
and
perseuerance
in
faith
,
and
holinesse
,
and
receiuing
of
Christ
,
or
beleeuing
in
Christ
,
are
the
causes
mouing
God
to
predestinate
to
life
and
saluation
,
they
are
erronious
and
false
,
and
we
are
to
renounce
them
.
And
for
a
second
vse
:
is
it
so
that
the
cause
of
Gods
predestion
to
life
and
saluation
is
onely
Gods
free
loue
,
nothing
mouing
him
to
fore-ordaine
some
to
be
made
conformable
to
his
Sonne
in
heauenly
glorie
,
but
his
owne
free
loue
and
his
owne
good
pleasure
?
Surely
then
all
such
as
haue
good
euidence
of
it
that
they
belong
to
Gods
election
,
Comfort
to
such
as
haue
good
euidence
of
it
that
they
belong
to
Gods
election
.
must
take
notice
of
this
to
their
comfort
,
and
they
must
know
that
as
God
hath
loued
them
freely
,
and
of
his
free
loue
fore-appointed
them
to
life
and
saluation
,
so
assuredly
he
will
saue
them
freely
.
Gods
free
loue
and
his
free
grace
is
the
cause
of
all
good
things
that
come
from
God
to
them
from
euerlasting
to
euerlasting
.
Their
election
is
of
grace
,
Rom
.
11.5
.
their
effectuall
calling
is
of
grace
,
2
Tim
.
1.9
.
their
faith
is
of
grace
,
Philip
.
1.29
.
their
iustification
is
freely
of
grace
,
Rom
.
3.24
.
and
their
saluation
shall
be
of
grace
,
and
of
the
free
loue
of
God
,
Rom
.
6.23
.
Haply
some
will
say
,
who
knowes
not
this
,
that
vnderstands
the
truth
of
God
,
and
is
rightly
informed
in
it
,
that
Gods
free
loue
is
the
cause
of
all
good
things
that
come
from
God
to
his
children
,
and
that
Gods
free
grace
is
the
cause
of
their
saluation
?
It
is
true
indeed
,
I
grant
that
such
as
are
rightly
informed
in
the
truth
of
God
do
know
it
,
but
yet
sometimes
Gods
children
do
not
acknowledge
this
.
Is
it
not
sometimes
the
speech
of
a
child
of
God
:
Oh
if
I
could
come
to
such
a
measure
of
faith
,
or
such
a
measure
of
ioy
&
delight
in
good
things
,
&
such
like
,
I
should
be
well
,
I
should
then
think
my selfe
in
an
happie
state
?
Now
what
is
this
but
in
some
sort
to
leane
to
something
in
our selues
,
as
the
cause
of
our
happinesse
,
and
not
to
ascribe
it
wholly
to
the
free
loue
and
to
the
free
grace
of
God
?
Indeed
it
is
true
,
the
greater
measure
of
faith
,
and
the
greater
measure
of
inherent
grace
thou
hast
,
the
greater
will
be
thy
comfort
,
it
being
an
euidence
of
Gods
free
loue
to
thee
in
Christ
;
yet
remember
the
ground
of
truth
now
deliuered
,
God
hath
loued
thee
freely
from
euerlasting
,
and
he
will
assuredly
saue
thee
freely
,
and
he
will
not
respect
any
thing
in
thy selfe
,
thy
faith
or
any
other
grace
in
thee
,
nor
the
excellencie
,
goodnesse
,
or
dignitie
of
it
in
bringing
thee
to
life
and
saluation
as
the
cause
of
it
.
Yea
know
that
so
free
is
the
loue
of
God
to
thee
,
Note
.
that
in
his
fore-appointing
thee
to
life
and
saluation
,
he
did
not
respect
the
merit
of
Christ
as
the
cause
of
it
.
Indeed
thou
belonging
to
his
election
,
he
will
saue
thee
in
and
through
Christ
,
and
for
his
sake
,
but
when
he
did
fore-appoint
thee
to
life
and
saluation
,
he
did
not
respect
the
merit
of
Christ
as
the
cause
of
it
,
so
free
is
his
loue
to
thee
.
And
therefore
when
thou
feelest
weakenesse
of
grace
in
thy selfe
,
if
it
be
true
grace
euidencing
to
thee
that
thou
belongest
to
Gods
election
,
comfort
thy selfe
,
and
thinke
thus
with
thy selfe
,
Surely
the
Lord
will
not
put
me
backe
from
saluation
because
the
grace
that
is
in
me
is
but
weake
:
no
,
no
,
he
hath
loued
me
freely
from
euerlasting
,
yea
so
freely
,
as
that
in
fore-appointing
me
to
life
and
saluation
,
he
respected
not
the
merit
of
Christ
as
the
cause
of
it
:
and
therefore
doubtlesse
he
will
also
freely
saue
me
without
respect
had
to
any
goodnesse
in
me
as
the
cause
of
my
saluation
.
And
that
may
be
a
ground
of
sweete
comfort
to
thee
when
thou
art
troubled
in
regard
of
weaknesse
of
grace
in
thine
owne
soule
.
Come
we
now
to
the
determination
of
the
act
of
Gods
predestination
here
put
downe
by
the
Apostle
,
namely
this
,
conformitie
to
the
image
of
his
Sonne
.
Those
which
God
knew
before
he
predestinated
them
(
saith
the
Apostle
)
to
be
made
like
to
the
image
of
his
Sonne
:
that
is
,
(
as
we
shewed
)
to
be
made
conformable
and
like
to
Christ
his
Sonne
,
partly
in
this
life
,
both
in
holy
actions
and
in
holy
sufferings
,
both
in
liuing
according
to
the
example
of
Christ
,
and
in
suffering
after
the
similitude
of
Christ
;
and
in
the
life
to
come
,
in
full
and
perfect
glorie
.
Now
the
point
hence
offered
in
the
first
place
is
easily
gathered
:
it
is
this
.
That
God
hath
appointed
his
chosen
to
be
like
to
his
owne
Sonne
in
holinesse
.
God
hath
appointed
his
chosen
to
be
like
to
his
owne
Sonne
in
holinesse
.
Those
whom
God
hath
fore-appointed
and
fore-ordained
to
be
like
to
his
Sonne
in
heauenly
glorie
,
he
hath
also
appointed
to
be
like
to
his
Sonne
in
a
measure
of
true
holinesse
,
both
inward
and
outward
,
both
in
their
hearts
and
liues
;
and
all
that
shall
be
like
to
Christ
in
glorie
,
they
must
by
the
Lords
fore-appointment
be
first
like
to
him
in
a
measure
of
true
holinesse
.
And
hence
it
is
that
we
are
often
exhorted
and
stirred
vp
in
the
Scripture
to
be
like
to
Christ
,
and
to
imitate
him
in
holinesse
,
as
Philip
.
2.5.6
.
saith
the
Apostle
,
Let
the
same
mind
be
in
you
that
was
euen
in
Christ
Iesus
.
As
if
he
had
said
,
Be
ye
humble
and
lowly
minded
as
Christ
the
Sonne
of
God
was
.
And
it
is
the
exhortation
of
Christ
himselfe
,
Matth
.
11.29
.
Learne
of
me
,
that
I
am
meeke
and
lowly
in
heart
:
be
ye
like
to
me
in
meeknesse
and
lowlinesse
.
And
he
tels
his
disciples
,
Ioh
.
13.14.15
.
that
if
he
their
Lord
and
Maister
had
washed
their
feete
,
so
ought
they
to
wash
one
anothers
feete
,
and
to
be
seruiceable
one
to
another
in
the
duties
of
loue
,
and
that
in
the
meanest
and
basest
office
,
to
the
washing
of
the
feete
one
of
another
:
and
he
subioynes
,
For
I
haue
giuen
you
an
example
,
that
ye
should
do
euen
as
I
haue
done
to
you
.
And
thus
we
find
that
we
are
stirred
vp
to
forgiue
our
brethren
,
hauing
matter
of
quarrell
and
of
iust
complaint
against
them
for
some
iniurie
offered
or
done
by
them
,
as
Christ
hath
forgiuen
vs.
Coloss
.
3.13
.
Forgiuing
one
another
if
any
haue
a
quarell
to
another
;
euen
as
Christ
forgaue
you
,
euen
so
do
ye
.
I
might
instance
in
many
other
particulars
wherein
we
are
stirred
vp
to
be
like
to
Christ
,
and
to
be
conformed
to
the
image
of
Christ
,
and
to
imitate
him
in
holinesse
.
Wherein
we
are
not
to
imitate
Christ
.
Indeed
we
are
dot
to
imitate
Christ
in
the
works
proper
to
his
Godhead
,
as
in
working
miracles
,
and
the
like
,
nor
in
the
workes
of
his
mediation
,
as
in
the
worke
of
redemption
,
and
in
satisfying
for
sinne
,
and
such
like
:
but
in
the
works
of
godlinesse
,
Wherein
we
are
to
imitate
him
.
sanctification
and
holinesse
,
therein
we
are
stirred
vp
to
imitate
Christ
,
and
to
be
like
to
him
;
yea
therein
we
are
to
labour
to
resemble
him
as
much
as
is
possible
,
yea
to
be
pure
as
he
is
pure
,
as
saith
S.
Iohn
,
1.
Ioh
.
3.3
.
Euerie
one
that
hath
this
hope
:
as
if
he
had
said
,
Euerie
one
that
hopes
and
lookes
,
on
good
ground
,
to
be
like
to
Christ
in
glorie
,
must
labour
to
be
like
to
him
in
holinesse
and
puritie
:
whereby
Saint
Iohn
confirmes
the
truth
of
the
point
in
hand
,
that
those
whom
God
hath
fore-appointed
to
be
like
to
his
Sonne
in
heauenly
glorie
,
he
hath
also
appointed
them
to
be
like
to
his
Sonne
in
a
measure
of
true
holinesse
;
and
they
must
in
their
measure
be
pure
as
he
is
pure
,
and
holy
as
he
is
holy
,
before
they
come
to
be
like
to
him
in
glorie
.
And
the
reasons
of
it
are
these
.
First
,
as
the
Lord
hath
appointed
his
chosen
to
end
their
glorification
in
heauen
,
so
hath
he
also
appointed
them
to
go
on
in
the
way
that
leades
and
brings
to
it
,
and
that
is
the
way
of
holinesse
and
sanctification
.
Againe
,
such
as
come
to
be
partakers
of
Christ
his
glorie
in
heauen
,
are
first
by
the
Lords
owne
order
made
fit
for
it
in
this
life
,
not
onely
by
a
reall
imputation
of
Christ
his
righteousnesse
to
their
iustification
,
but
also
by
their
measure
of
inherent
holinesse
and
sanctification
.
And
therefore
doubtlesse
those
whom
God
hath
fore-appointed
to
be
like
to
his
Son
in
heauenly
glorie
,
he
hath
also
appointed
them
to
be
like
to
his
Sonne
in
a
measure
of
true
holinesse
:
and
all
that
shall
be
like
to
Christ
in
glorie
,
they
must
by
the
Lords
appointment
be
first
like
to
him
in
a
measure
of
true
holinesse
.
Now
for
the
vse
of
this
,
let
vs
take
notice
of
this
truth
,
and
on
this
ground
learne
to
take
heed
we
deceiue
not
our selues
.
They
deceiue
themselues
who
thinke
they
shall
go
to
heauen
,
&
yet
re
not
like
to
Christ
in
the
least
measure
of
holinesse
.
Thousands
in
the
world
haue
this
conceit
,
that
they
shall
go
to
heauen
,
and
that
they
shall
partake
with
Christ
in
glorie
,
and
yet
they
are
not
like
to
Christ
in
the
least
measure
of
holinesse
;
they
are
filthie
,
and
they
are
openly
prophane
,
their
hearts
and
liues
are
soyled
with
many
foule
and
abhominable
sinnes
,
and
they
beare
the
expresse
image
of
the
diuell
,
and
they
are
like
to
him
:
poore
soules
they
deceiue
themselues
.
And
take
thou
heed
of
this
deceiuing
thy selfe
,
whosoeuer
thou
art
,
Art
thou
one
that
hast
no
dramme
of
holinesse
in
thee
?
Art
thou
filthie
and
prophane
?
Yea
is
it
so
with
thee
that
whatsoeuer
is
holy
thou
dost
hate
and
loath
it
,
and
thou
canst
not
abide
it
,
no
not
in
others
?
Dost
thou
belch
out
thy
venome
against
others
who
desire
and
endeuour
to
be
holy
?
And
dost
thou
say
they
will
be
hanged
,
and
they
will
all
go
to
the
diuell
?
Surely
thy
case
is
fearefull
,
and
it
seales
vp
to
thee
this
fearefull
conclusion
,
that
thou
art
not
onely
a
child
of
wrath
,
as
all
are
by
nature
,
but
that
thou
art
a
child
of
perdition
,
and
that
God
neuer
appointed
thee
to
be
like
to
Christ
in
the
glorie
of
heauen
.
Dost
thou
liue
as
a
limbe
of
the
diuell
,
and
beate
the
expresse
image
of
the
diuell
,
and
dost
thou
thinke
that
thou
shalt
be
like
to
Christ
in
glorie
?
Dost
thou
thinke
that
thy
bodie
which
thou
makest
an
instrument
of
whoredome
,
of
drunkennesse
,
and
settest
out
in
pride
and
vanitie
,
shall
be
made
like
to
the
glorious
bodie
of
the
Lord
Iesus
?
No
,
no
,
if
grace
to
amend
thy
life
be
not
granted
to
thee
,
assuredly
God
neuer
appointed
thee
to
life
and
saluation
.
Thou
must
be
like
to
Christ
the
Sonne
of
God
in
holinesse
,
or
else
neuer
looke
thou
to
be
like
him
in
glorie
:
yea
know
it
for
a
certaine
truth
,
thou
must
be
more
then
ciuilly
honest
.
Dare
any
man
say
that
Christ
was
no
more
but
ciuilly
honest
?
if
he
do
,
he
blasphemes
.
And
therefore
thinke
not
that
thy
ciuill
honestie
will
carrie
thee
vp
to
heauen
,
and
that
thou
being
onely
ciuilly
honest
shalt
one
day
be
like
to
Christ
in
glorie
:
no
,
no
,
thou
must
in
some
measure
be
pure
as
Christ
is
pure
,
and
holy
as
he
is
holy
,
or
else
neuer
looke
thou
to
come
where
he
is
to
the
glorie
of
heauen
:
and
so
for
a
second
vse
.
What
a
precious
thing
then
is
true
holinesse
,
and
what
an
excellent
thing
is
conformitie
to
Christ
in
a
measure
of
true
holinesse
?
Why
,
surely
it
is
so
precious
and
so
excellent
,
What
a
precious
thing
true
holinesse
is
.
as
it
makes
a
man
or
woman
able
to
reade
their
owne
names
written
in
heauen
,
which
may
yeeld
them
matter
of
reioycing
,
as
Christ
tels
vs
,
Luke
10.20
.
Let
then
the
world
mocke
and
scoffe
at
holinesse
&
puritie
,
but
let
vs
make
precious
account
of
it
,
and
esteeme
it
better
worth
then
all
things
in
the
world
,
and
labour
after
it
:
true
holinesse
and
conformitie
to
Christ
will
make
vs
able
to
see
our selues
in
the
number
of
those
whom
God
hath
from
euerlasting
appointed
to
be
like
to
his
owne
Sonne
in
heauenly
glorie
;
and
finding
it
in
our selues
,
it
will
giue
●s
matter
of
ioy
vnspeakable
and
glorious
,
as
1.
Pet
.
1.8
.
and
therefore
let
vs
make
precious
reckoning
of
it
,
and
labour
for
it
aboue
all
things
in
the
world
:
and
so
I
passe
from
that
.
Now
in
the
second
place
,
in
that
the
Apostle
saith
,
those
which
God
knew
before
,
he
predestinated
them
to
be
made
like
to
the
image
of
his
Sonne
,
that
is
,
as
before
we
shewed
,
in
this
life
,
like
to
him
in
holy
actions
,
and
in
holy
sufferings
,
we
may
further
gather
this
point
.
That
those
whom
God
hath
afore
appointed
to
be
like
to
his
Sonne
in
heauenly
glorie
,
All
that
shall
partake
with
Christ
in
glorie
must
also
be
partakers
of
his
sufferings
.
he
hath
also
appointed
them
to
be
like
to
his
Sonne
in
a
measure
of
suffering
.
All
that
shall
partake
with
Christ
in
glorie
,
they
must
also
be
partakers
of
his
sufferings
,
as
the
Apostle
speakes
,
1.
Pet
.
4.13
.
and
they
must
drinke
of
the
cup
that
Christ
dranke
of
,
as
he
told
the
sonnes
of
Zebedeus
,
Iames
and
Iohn
,
Mar.
10.39
.
Mat
.
16.24
.
the
Lord
Iesus
saith
,
If
any
will
follow
me
,
let
him
forsake
himselfe
,
and
take
vp
his
crosse
and
follow
me
.
Acts
14.22
.
Paul
and
Barnabas
exhorted
the
disciples
to
continue
in
the
faith
,
affirming
that
through
many
afflictions
we
must
enter
into
the
kingdome
of
God
.
And
to
this
purpose
we
might
bring
many
other
testimonies
c●●●irming
this
truth
,
that
all
that
shall
partake
with
Christ
in
glorie
,
they
must
also
partake
with
him
in
suffering
:
and
there
is
reason
for
it
.
The
crosse
and
suffering
was
the
way
by
which
Christ
himselfe
was
to
go
to
his
glorie
in
heauen
,
as
he
saith
,
Luke
24.
26.
Ought
not
Christ
to
haue
suffered
these
things
,
and
to
enter
into
his
glorie
?
and
he
was
necessarily
bound
,
first
to
suffer
,
and
then
to
enter
into
his
glorie
;
and
therefore
doubtlesse
the
members
of
Christ
must
be
like
and
conformable
to
Christ
their
head
,
and
they
must
go
to
glorie
in
heauen
by
the
same
way
that
he
hath
gone
before
them
:
and
whosoeuer
lookes
to
partake
with
Christ
in
glorie
,
must
first
looke
to
partake
with
him
in
a
measure
of
suffering
.
And
for
the
vse
,
I
will
be
briefe
in
it
,
we
stood
on
it
at
large
verse
17.
And
first
this
truth
discouers
,
that
they
deceiue
themselues
who
thinke
they
shall
go
to
heauen
without
troubles
,
trials
,
crosses
,
and
afflictions
:
They
are
deceiued
who
thinke
they
shall
go
to
heauen
without
trials
,
crosses
,
and
afflictions
.
we
must
make
reckoning
of
the
crosse
,
and
make
account
to
meete
with
afflictions
in
the
way
to
heauen
,
and
we
must
go
by
the
crosse
to
the
crowne
of
life
and
glorie
in
heauen
.
And
if
we
look
to
weare
the
crowne
of
glorie
with
Christ
in
heauen
,
we
must
in
one
kind
or
other
weare
the
crowne
of
thornes
with
him
,
and
suffer
with
him
here
on
earth
.
Againe
in
the
second
place
,
it
may
be
matter
of
great
comfort
to
Gods
children
,
to
consider
that
in
their
sufferings
they
are
conformable
to
Christ
,
Comfort
to
Gods
children
that
they
are
conformable
to
Christ
in
their
sufferings
.
and
that
therein
they
are
like
the
Sonne
of
God
,
as
one
saith
well
,
God
hath
many
sonnes
,
and
one
onely
Sonne
without
sinne
,
yet
was
not
that
Sonne
without
the
crosse
.
The
Sonne
of
God
came
into
the
world
and
liued
in
the
world
without
sinne
,
but
he
got
not
out
of
the
world
without
the
crosse
:
and
shall
we
then
who
are
sinfull
thinke
much
of
the
crosse
,
we
are
herein
no
otherwise
dealt
withall
then
the
Lord
dealt
with
his
owne
Sonne
,
we
are
herein
like
to
the
Sonne
of
God
:
and
the
consideration
of
that
may
cheare
vp
our
hearts
,
and
yeeld
vs
much
comfort
.
Art
thou
then
who
art
a
child
of
God
poore
?
remember
Christ
was
so
,
he
had
not
whereon
to
rest
his
head
.
Do
men
deale
despitefully
with
thee
?
call
to
mind
how
the
Lord
Iesus
was
dealt
withall
,
how
he
was
reuiled
,
mocked
,
buffeted
,
spit
on
,
and
many
wayes
hardly
dealt
withall
.
Art
thou
troubled
in
mind
and
conscience
?
consider
that
the
soule
of
the
Lord
Iesus
was
heauie
to
the
death
.
And
so
in
all
thy
trials
and
afflictions
,
thou
suffering
them
with
patience
,
and
bearing
them
as
they
ought
to
be
borne
,
remember
that
thou
art
therein
conformable
to
Christ
the
Sonne
of
God
,
and
like
to
him
,
and
that
may
minister
matter
of
great
comfort
to
thee
.
For
assuredly
,
as
thou
art
like
to
the
Sonne
of
God
in
suffering
,
so
shalt
thou
one
day
be
like
to
him
in
the
glorie
of
heauen
:
and
that
may
be
a
matter
of
great
comfort
to
thee
.
There
is
yet
something
further
to
be
gathered
from
these
words
,
To
be
made
like
to
the
image
of
his
Sonne
.
It
is
not
to
be
passed
by
without
obseruation
,
that
the
Apostle
saith
,
those
which
he
knew
before
,
he
also
predestinate
to
be
made
like
to
the
image
of
his
Sonne
,
or
conformable
to
Christ
his
Son
,
that
is
,
in
this
life
in
holinesse
,
and
also
in
suffering
:
we
are
to
marke
it
,
The
Apostle
saith
not
,
Note
.
equall
to
the
image
of
Christ
the
Sonne
of
God
,
but
like
to
his
image
,
both
in
holinesse
and
in
suffering
:
whence
we
might
stand
to
shew
,
that
the
conformitie
of
Gods
children
to
Christ
in
holinesse
in
this
life
,
is
not
in
full
and
absolute
perfection
,
equall
to
the
holinesse
of
Christ
,
but
it
is
onely
in
similitude
and
likenesse
,
they
are
truly
pure
as
Christ
is
pure
,
&
they
are
truly
holy
as
Christ
,
in
some
measure
,
not
in
full
perfection
:
but
I
passe
by
that
,
we
haue
had
occasion
often
to
speake
of
it
,
and
onely
note
we
hence
thus
much
.
That
howsoeuer
Gods
children
are
like
to
Christ
the
Sonne
of
God
in
suffering
,
The
sufferings
of
Gods
children
though
they
be
exceeding
sharpe
,
bitter
,
and
painfull
,
yet
are
they
not
equall
to
the
sufferings
of
Christ
.
and
they
must
be
like
to
him
in
suffering
in
this
world
,
yet
they
are
are
not
equall
to
him
in
suffering
.
The
sufferings
of
Gods
children
though
they
be
exceeding
sharpe
,
and
bitter
,
and
pain●ull
,
yet
are
they
not
equall
to
the
sufferings
of
Christ
:
all
the
paines
that
Gods
children
endure
,
be
they
neuer
so
grieuous
,
are
but
as
a
dram
in
respect
of
the
infinite
waight
of
paine
that
Christ
endured
:
and
for
this
we
haue
further
plaine
testimonie
of
Scripture
.
Isai
.
53.5
.
6.7
.
the
Prophet
tels
vs
,
that
Christ
was
wounded
,
and
broken
,
and
that
the
Lord
layd
on
him
the
iniquitie
of
vs
all
,
euen
that
which
the
sinnes
of
all
Gods
chosen
had
deserued
:
yea
he
saith
verse
10.
That
the
Lord
would
breake
him
:
and
we
find
that
the
Euangelists
set
out
the
greatnesse
&
bitternesse
of
Christ
his
sufferings
by
many
weightie
circumstances
,
as
that
he
was
sorrowfull
and
grieuously
troubled
,
That
his
soule
was
heauie
euen
vnto
death
,
Math
.
26.37.38
.
That
his
cries
were
strong
,
and
that
he
fell
on
his
face
and
prayed
,
O
Father
if
it
be
possible
,
let
this
cup
passe
from
me
,
verse
39.
That
his
agonie
was
so
great
,
That
bloud
for
sweat
burst
out
of
his
bodie
,
and
that
an
Angell
was
sent
to
comfort
him
,
Luke
22.43.44
.
That
his
complaint
on
the
crosse
was
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
!
Math
.
27.46
.
All
which
do
make
plaine
,
that
Christ
endured
more
grieuous
paines
then
euer
did
any
.
And
that
the
sufferings
of
Gods
children
,
though
they
be
martyred
,
and
though
their
sufferings
be
exceeding
sharpe
and
bitter
,
yet
are
they
not
equall
to
the
sufferings
of
Christ
.
And
there
be
reasons
to
leade
vs
thus
to
conceiue
,
as
first
this
.
The
Lord
powred
out
on
Christ
the
whole
curse
of
the
Law
due
to
the
sinnes
of
all
his
chosen
,
as
the
Apostle
saith
,
Galat
.
3.13
.
He
was
made
a
curse
for
vs
:
but
from
the
afflictions
and
sufferings
of
Gods
children
,
the
venome
and
bitternesse
of
the
curfe
is
remoued
and
taken
away
,
in
that
Christ
was
made
a
curse
for
them
.
And
againe
,
the
Lord
doth
euer
most
wisely
measure
out
afflictions
and
sufferings
,
according
to
the
strength
of
those
that
lie
vnder
them
,
as
he
saith
by
the
Prophet
Isai
.
57.16
.
He
will
not
alwaies
be
wroth
,
for
the
Spirit
should
faile
before
him
,
and
he
hath
made
the
breath
,
and
he
doth
proportion
them
to
the
end
of
their
afflictions
.
Now
we
must
needs
grant
that
Christ
his
strengrh
did
farre
exceed
the
strength
of
any
child
of
God
,
yea
of
all
Gods
children
,
he
being
God
and
man
in
one
person
,
and
the
end
of
his
suffering
was
satisfaction
for
sinne
,
as
we
haue
it
in
the
place
before
cited
,
Isai
.
53.5
.
He
was
wounded
for
our
transgressious
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
are
we
healed
:
but
the
end
of
the
sufferings
of
Gods
children
is
onely
correction
,
or
triall
,
or
witnesse-bearing
to
the
truth
of
God
,
and
such
like
.
And
therefore
doubtlesse
howsoeuer
Gods
children
are
like
to
Christ
the
Sonne
of
God
,
and
they
must
be
like
to
him
in
suffering
,
yet
are
they
not
equall
with
him
in
suffering
;
and
though
their
sufferings
be
exceeding
sharpe
and
bitter
,
yet
are
they
not
equall
or
comparable
to
the
sufferings
of
Christ
.
And
for
vse
.
First
on
this
ground
of
truth
,
let
euery
child
of
God
learne
when
he
lies
vnder
the
hand
of
God
in
any
affliction
,
to
be
led
from
thence
to
consider
what
Christ
hath
suffered
for
him
.
When
a
child
of
God
is
in
any
affliction
he
is
then
to
consider
what
Christ
hath
suffered
for
him
.
When
thou
findest
a
little
torment
,
and
a
little
paine
in
the
least
part
of
thy
body
exceeding
bitter
,
and
sharpe
,
and
painefull
,
oh
consider
then
with
thy selfe
what
bitternesse
was
in
the
whole
sufferings
of
Christ
:
Christ
drunke
the
full
cup
of
the
bitternesse
of
Gods
wrath
,
and
thou
dost
but
onely
sip
and
taste
of
it
,
ot
rather
indeed
not
so
much
as
taste
of
it
;
the
cup
is
sugred
and
sweetened
to
thee
by
the
bitter
sufferings
of
Christ
.
Dost
thou
feele
the
paine
of
the
gout
,
stone
,
tooth-ach
,
or
the
like
grinding
and
griping
paine
to
be
so
grieuous
to
thee
,
as
to
be
eased
of
that
paine
thou
couldest
with
all
thine
heart
wish
thy selfe
out
of
the
world
?
let
that
paine
leade
thee
to
consider
the
infinite
paine
and
torment
of
Christ
his
sufferings
,
and
what
he
hath
suffered
for
thee
and
for
thy
redemption
,
let
it
leade
thee
to
consider
of
thy
sinnes
,
that
were
the
cause
of
the
sufferings
of
Christ
.
When
thou
liest
vnder
any
grieuous
paine
and
torment
,
thinke
thus
with
thy selfe
:
Surely
that
which
I
endure
or
can
endure
is
nothing
to
that
which
the
Lord
Iesus
endured
,
and
that
for
my
sins
,
and
thereby
be
stirred
vp
to
take
heed
of
sinne
and
to
auoyd
it
:
thinke
thus
with
thy selfe
,
sh●ll
I
by
my
sinnes
pierce
Christ
his
sides
againe
,
for
indeed
by
those
sinnes
thou
dost
as
much
as
in
thee
is
,
put
new
passions
on
the
Lord
Iesus
,
and
pierce
his
sides
againe
,
and
euen
adde
torments
to
him
that
shed
his
bloud
for
thee
,
and
suffered
the
extremitie
of
Gods
wrath
for
thee
,
and
that
is
most
vile
and
monstrous
.
When
therefore
thou
art
vnder
any
grieuous
paine
,
let
it
leade
thee
to
remember
the
bitter
passion
of
the
Lord
Iesus
,
and
withall
remember
that
thy
sinnes
were
some
cause
of
the
bitternesse
of
his
painfull
passion
,
yea
that
by
thy
sinnes
thou
dost
as
it
were
put
new
passions
on
him
,
and
let
that
teach
thee
to
make
conscience
of
euery
sinne
,
both
in
thought
,
word
,
and
deed
.
Againe
,
is
it
so
that
the
sufferings
of
Gods
children
,
though
they
be
sharpe
and
bitter
,
The
fault
of
those
who
in
time
of
great
affliction
breake
out
&
say
,
neuer
any
suffered
that
which
they
endure
,
discouered
.
yet
are
they
not
equall
to
the
sufferings
of
Christ
?
Surely
then
the
consideration
of
this
may
checke
that
thought
that
sometimes
ariseth
in
the
hearts
of
some
in
the
time
of
their
great
afflictions
:
sometimes
it
breaketh
out
of
their
mouthes
,
neuer
was
any
in
like
case
that
they
are
in
,
neuer
was
any
so
grieuously
afflicted
as
they
are
;
it
is
thus
sometimes
with
Gods
owne
children
.
The
Church
,
Lamen
.
1.12
.
cries
out
,
Behold
and
see
if
there
be
any
sorrow
like
vnto
my
sorrow
.
Now
if
such
a
thought
arise
in
thine
heart
in
the
time
of
thy
great
and
grieuous
afflictions
,
learne
to
checke
it
by
calling
to
mind
the
bitter
passion
of
the
Lord
Iesus
,
and
remember
that
the
paine
thou
endurest
is
but
as
a
dramme
in
comparison
of
the
infinite
waight
of
paine
that
Christ
endured
,
and
as
nothing
to
the
bitternesse
of
his
suffering
.
But
it
may
be
thou
wilt
say
,
Satan
being
readie
to
suggest
it
to
thee
,
my
sufferings
are
nothing
in
comparison
of
the
sufferings
of
Christ
,
but
am
I
or
any
one
liuing
,
being
but
a
meere
man
,
able
to
endure
that
which
Christ
endured
,
he
being
God
and
man
?
It
is
true
indeed
,
thou
art
not
able
to
beare
what
Christ
endured
,
but
withall
remember
what
was
before
deliuered
,
that
the
Lord
doth
therefore
measure
out
thy
afflictions
accordingly
proportionable
to
thy
strength
;
and
remember
also
that
that
which
makes
thy
sufferings
bitter
indeed
,
namely
the
curse
,
that
is
remoued
from
thee
thou
being
in
Christ
.
And
if
thou
further
say
,
Yea
but
neuer
was
any
member
of
Christ
so
grieuously
afflicted
as
I
am
.
Thou
art
therein
also
deceiued
,
for
without
question
those
eminent
men
,
Abraham
,
Iob
,
Daniel
,
Dauid
,
and
others
whose
sufferings
the
holy
Ghost
makes
exemplarie
,
were
farre
more
grieuously
afflicted
then
thou
art
,
they
were
endued
with
greater
strength
to
beare
afflictions
then
thou
art
,
&
therefore
doubtlesse
their
prayers
and
afflictions
were
greater
then
thine
,
and
thou
art
not
tryed
like
one
of
them
.
And
therefore
lay
aside
such
reasonings
,
they
are
but
reasonings
of
the
flesh
,
they
are
but
thoughts
arising
from
thine
owne
corruption
,
when
thou
thinkest
that
neuer
was
any
so
afflicted
,
or
so
tormented
as
thou
art
,
and
learne
to
cast
them
out
of
thine
heart
.
There
is
yet
one
thing
further
offered
from
these
words
:
Made
like
to
the
image
of
his
Sonne
.
In
that
the
Apostle
saith
,
Those
which
God
knew
before
,
he
also
predestinate
to
be
made
like
to
the
image
of
his
Sonne
:
the
words
being
vnderstood
as
before
we
haue
shewed
,
we
are
further
giuen
to
vnderstand
thus
much
.
That
Gods
chosen
shall
one
day
be
conformed
and
made
like
to
the
Lord
Iesus
in
heauenly
glorie
:
Gods
chosen
shall
one
day
be
made
like
the
Lord
Iesus
in
heauenly
glorie
.
they
shall
one
day
,
namely
at
the
day
of
iudgement
,
in
their
measure
,
be
glorious
as
Christ
is
glorious
,
in
their
bodies
,
and
in
their
soules
:
their
bodies
shall
then
shine
in
brightnesse
and
glorie
,
like
to
the
glorious
body
of
Christ
,
and
their
soules
shall
then
be
inuested
with
glorie
like
the
blessed
soule
of
Christ
.
Philip
.
3.21
.
the
Apostle
speaking
of
himselfe
,
and
of
other
true
beleeuers
saith
,
Christ
shall
one
day
change
our
vile
bodie
,
and
fashion
it
like
to
his
glorious
bodie
.
And
Reuel
.
19.8
.
it
is
said
,
the
bride
,
that
is
,
the
Church
,
shall
be
arrayed
with
pure
fine
linnen
,
and
shining
,
she
shall
haue
a
most
pure
and
glorious
vesture
put
on
her
.
Math
.
13.43
.
Christ
himselfe
saith
,
that
at
the
end
,
The
iust
shall
shine
as
the
Sunne
in
the
kingdome
of
their
Father
.
Colos
.
3.4
.
the
Apostle
saith
,
When
Christ
which
is
our
life
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glorie
.
And
1.
Iohn
3.2
.
We
know
(
saith
Saint
Iohn
)
that
when
he
shall
appeare
,
we
shall
be
like
him
.
All
these
testimonies
do
euidence
and
confirme
this
truth
,
that
Gods
chosen
shall
one
day
,
namely
at
the
day
of
iudgement
,
be
made
like
to
the
Lord
Iesus
in
heauenly
glorie
,
and
shall
then
be
glorious
as
Christ
is
glorious
,
in
their
bodies
and
in
their
soules
.
And
indeed
it
cannot
be
otherwise
,
it
is
the
vnchangeable
purpose
of
God
it
should
be
so
and
the
Lord
Iesus
hath
made
it
knowne
in
that
excellent
prayer
of
his
,
recorded
Iohn
17.24
.
that
it
is
his
will
it
should
be
so
,
Father
I
will
that
they
which
thou
hast
giuen
me
be
with
me
,
euen
where
I
am
,
that
they
may
behold
my
glorie
which
thou
hast
giuen
me
.
It
is
his
will
that
all
his
members
should
be
with
him
where
he
is
,
and
be
partakers
of
his
glorie
.
If
any
aske
what
that
glorie
shall
be
,
I
must
answer
:
If
I
had
the
tongue
of
men
and
Angels
I
am
not
able
to
expresse
it
:
the
Apostle
expresseth
it
in
very
waightie
but
yet
in
generall
termes
,
2.
Cor
.
4.17
.
A
most
excellent
and
an
eternall
waight
of
glorie
.
And
for
the
vse
briefly
.
What
an
excellent
comfort
is
this
to
as
many
as
find
themselues
in
the
number
of
Gods
chosen
?
Comfort
to
as
many
as
find
themselues
in
the
number
of
Gods
chosen
.
no
sooner
shall
Christ
appeare
from
heauen
in
his
glorie
,
but
they
shall
also
be
made
most
glorious
,
euen
like
to
Christ
in
glorie
both
in
their
bodies
and
in
their
soules
.
What
though
it
be
so
then
that
thou
who
art
a
child
of
God
,
art
now
contemned
and
despised
in
the
world
,
and
thou
art
held
base
in
the
world
,
and
the
proud
rufflers
of
the
world
looke
bigge
on
thee
,
and
hold
thee
not
worthie
to
beare
their
shoes
?
Care
not
for
it
,
remember
this
to
thy
comfort
,
a
day
will
come
when
thou
shalt
be
honoured
before
men
and
Angels
,
and
shalt
be
made
like
to
the
Lord
Iesus
in
heauenly
glorie
,
and
in
heauen
be
glorious
as
he
is
glorious
,
in
thy
bodie
and
in
thy
soule
.
Yea
know
it
for
a
certaine
truth
,
it
is
as
possible
that
Christ
himselfe
should
not
be
glorious
,
as
that
thou
shouldst
not
be
like
him
in
glorie
at
his
appearance
:
and
what
an
excellent
comfort
may
that
be
to
thee
?
And
for
a
second
vse
:
How
ought
this
to
affect
the
hearts
of
all
that
find
themselues
in
the
number
of
Gods
children
,
and
to
possesse
their
soules
with
a
longing
desire
after
the
coming
of
the
Lord
Iesus
to
iudgement
?
They
who
find
themselues
in
the
number
of
Gods
children
ought
earnestly
to
desire
the
coming
of
Christ
to
iudgement
Surely
the
consideration
ought
to
stir
them
vp
to
desire
that
the
Lord
Iesus
would
now
breake
the
heauens
,
and
that
they
might
now
see
him
comming
in
the
clouds
.
No
sooner
shall
he
appeare
in
his
glorie
,
but
they
shall
be
like
him
in
glorie
,
in
their
bodies
and
in
their
soules
.
Indeed
if
the
glorie
we
looke
for
(
we
being
the
children
of
God
)
were
either
vncertaine
,
or
certaine
glorie
,
but
small
,
it
might
be
but
a
small
inducement
to
long
after
it
,
but
seeing
it
is
as
sure
that
we
shall
be
glorious
in
our
bodies
and
in
our
soules
,
as
Christ
the
God
of
glory
is
glorious
,
how
shall
not
this
quicken
and
stirre
vp
our
hearts
,
and
fill
our
hearts
with
an
earnest
longing
for
the
appearance
of
the
Lord
Iesus
.
Come
we
now
to
the
second
generall
thing
layed
before
vs
in
this
verse
,
namely
,
the
limitation
of
the
conformitie
to
the
image
of
Christ
the
Sonne
of
God
,
in
the
last
words
of
the
verse
:
That
he
might
be
the
first
borne
among
many
brethren
.
The
meaning
of
which
words
I
shewed
before
to
be
this
;
that
those
which
God
knew
before
,
he
also
predestinate
,
to
be
made
like
to
the
image
of
his
Sonne
,
in
holinesse
,
in
suffering
,
and
in
full
and
perfect
heauenly
glorie
:
yet
so
,
as
that
Christ
his
Sonne
might
be
as
the
first
borne
,
and
might
haue
preferment
and
preheminence
in
holinesse
and
in
suffering
,
and
also
in
glorie
among
those
that
are
the
sonnes
of
God
by
adoption
,
who
in
that
regard
are
his
brethren
,
and
are
many
being
considered
by
themselues
.
Now
in
that
the
Apostle
giues
to
Christ
the
Sonne
of
God
prioritie
,
preferment
,
and
preheminence
,
in
holinesse
,
in
suffering
,
and
in
the
glorie
of
heauen
:
and
saith
,
he
is
as
the
first
borne
among
many
brethren
,
we
may
easily
see
.
That
Christ
Iesus
the
Sonne
of
God
is
to
be
preferred
in
honour
and
dignitie
before
all
his
members
,
Christ
Iesus
is
to
be
preferred
before
all
his
members
in
honour
&
dignitie
.
both
in
heauen
and
in
earth
,
and
he
is
to
haue
preheminence
aboue
them
in
all
things
,
as
the
Apostle
saith
in
expresse
termes
,
Coloss
.
1.18
.
He
is
the
head
of
the
bodie
of
the
Church
,
he
is
the
beginning
and
the
first
borne
of
the
dead
,
that
in
all
things
he
might
haue
the
preheminence
:
for
indeed
,
in
him
dwels
all
fulnesse
,
as
the
Apostle
there
subioynes
,
verse
19.
both
the
fulnesse
of
the
Godhead
bodily
,
as
we
haue
it
,
Col.
2.9
.
and
the
fulnesse
of
grace
and
truth
,
as
it
is
,
Ioh
.
1.14
.
And
as
the
Apostle
saith
,
Ephes
.
1.20.21
.
He
is
exalted
to
the
right
hand
of
God
in
heauen
,
and
set
farre
aboue
all
principalitie
,
and
power
,
and
might
,
and
domination
,
and
euerie
name
that
is
named
,
not
in
this
world
onely
,
but
also
in
that
that
is
to
come
.
The
Lord
Iesus
as
man
is
exalted
aboue
euerie
creature
in
heauen
and
earth
:
his
manhood
being
personally
vnited
to
his
Godhead
,
it
is
fit
that
he
should
haue
the
prerogatiue
and
preheminence
aboue
all
things
;
and
therefore
he
is
to
be
preferred
in
honour
and
dignitie
before
all
his
members
both
in
heauen
and
earth
,
and
to
haue
preheminence
aboue
them
in
all
things
,
which
I
note
in
a
word
:
and
for
the
vse
.
It
may
discouer
who
they
be
that
teach
true
and
sound
doctrine
touching
the
Lord
Iesus
,
Who
they
be
that
teach
true
and
sound
doctrine
touching
the
Lord
Iesus
.
1.
Cor
.
1.24
.
1.
Cor
.
2.2
.
namely
,
those
who
in
their
doctrine
giue
Christ
his
due
honour
,
and
giue
him
preheminence
in
all
things
.
The
whole
doctrine
of
the
Apostle
Paul
runs
on
Christ
,
and
is
as
a
goodly
building
set
on
Christ
the
foundation
,
as
himselfe
speakes
,
1.
Corinth
.
3.11
.
And
no
man
more
aduanced
the
glorie
of
Christ
then
he
did
.
1.
Corinth
.
1.24
.
We
preach
Christ
the
power
of
God
,
and
the
wisedome
of
God
.
And
Chap
2.2
.
I
esteemed
to
know
nothing
among
you
saue
Iesus
Christ
,
and
him
crucified
.
And
almost
in
euerie
line
of
his
Epistles
he
runs
on
the
name
of
Christ
,
and
on
the
aduancement
of
his
glorie
.
And
doubtlesse
they
teach
Christ
truly
and
soundly
,
who
thus
in
their
doctrine
giue
him
his
due
honour
.
And
it
is
a
speciall
note
by
which
we
may
discerne
who
they
be
that
expound
the
writings
of
the
Apostles
aright
,
&
deriue
doctrines
from
thence
agreeable
to
the
meaning
of
the
holy
Ghost
,
namely
,
they
who
with
the
Apostle
preach
Christ
with
all
due
respect
of
his
glorie
in
the
worke
of
redemption
and
saluation
,
and
without
any
impeachmennt
or
derogation
from
him
,
in
regard
of
his
Kingly
,
Priestly
,
and
Propheticall
office
,
and
they
that
teach
Christ
in
all
things
to
haue
preheminence
.
And
if
by
this
note
we
examine
the
doctrine
of
Poperie
,
it
will
easily
be
found
to
be
rotten
and
vnsound
.
How
do
they
impeach
the
honour
of
Christ
,
and
rob
him
of
his
glorie
,
and
derogate
from
him
in
regard
of
his
Kingly
,
Priestly
,
and
Protheticall
office
?
I
might
shew
it
in
diuers
particulars
:
to
instance
but
in
one
;
what
a
monstrous
derogation
is
it
to
the
honour
of
Christ
,
in
that
they
equalize
the
Saints
departed
with
him
,
and
make
them
their
mediatours
betweene
God
&
themselues
,
yea
they
blasphemously
call
the
virgin
Marie
Mediatrix
,
the
mother
of
grace
and
fountaine
of
mercie
,
and
say
,
that
she
is
placed
in
the
throne
with
God
the
Father
,
and
that
she
may
command
Christ
her
Sonne
.
Thus
monstrous
and
blasphemous
are
they
in
their
doctrine
:
and
thus
do
they
grosly
derogate
from
the
glorie
of
Christ
,
now
aduanced
to
the
highest
heauens
,
and
preferred
in
glorie
aboue
all
his
members
.
And
therefore
their
doctrine
is
vnsound
,
erronious
,
and
damnable
.
,
and
we
are
so
to
hold
it
,
and
to
renounce
it
.
Now
further
,
in
that
the
Apostle
here
saith
,
that
Christ
the
Sonne
of
God
is
as
the
first
borne
among
many
brethren
,
that
is
,
among
those
that
are
the
sonnes
of
God
by
adoption
,
who
are
many
being
considered
by
themselues
,
we
are
giuen
to
vnderstand
thus
much
.
That
all
true
beleeuers
,
all
such
as
truly
beleeue
in
Christ
,
they
are
brethren
to
Christ
:
All
true
beleeuers
are
brethren
to
Christ
.
and
there
is
that
relation
betweene
Christ
and
all
true
beleeuers
,
that
there
is
betweene
the
elder
brother
or
first
borne
brother
,
and
the
yonger
brethren
.
Christ
is
the
first
borne
or
elder
brother
,
and
all
true
beleeuers
are
as
yonger
brethren
to
him
.
And
this
Christ
himselfe
affirmes
,
Ioh
.
20.17
.
Ioh
.
20.17
.
saith
he
to
Marie
,
Go
to
my
brethren
,
and
say
to
them
I
ascend
to
my
Father
and
to
your
Father
,
and
to
my
God
and
to
your
God
.
And
Matth
.
12.49
.
●0
.
when
one
told
Christ
that
his
mother
&
his
brethren
stood
without
desiring
to
speak
with
him
,
the
text
saith
,
He
stretched
forth
his
hand
toward
his
disciples
and
said
,
Behold
my
mother
&
my
brethren
,
for
whosoeuer
shall
do
my
Fathers
will
which
is
in
heauen
,
the
same
is
my
brother
,
my
sister
,
and
mother
.
As
if
he
had
said
,
Whosoeuer
they
be
that
truly
beleeue
in
me
,
and
shew
forth
the
power
of
their
faith
in
holy
obedience
to
the
will
of
my
Father
,
they
are
my
brethren
,
and
sisters
,
and
mother
.
And
we
find
,
Mat
.
25.40
.
it
is
said
,
that
Christ
shall
say
at
the
day
of
iudgement
to
them
on
his
right
hand
,
In
as
much
as
they
did
good
to
the
least
of
his
brethren
,
they
did
it
to
him
:
accounting
true
beleeuers
to
whom
any
good
is
done
,
as
his
brethren
.
And
Hebr
.
2.11
.
it
is
said
,
He
is
not
ashamed
to
call
them
brethren
.
And
Psal
.
22.22
.
it
is
thus
prophecied
and
foretold
of
Christ
,
I
will
declare
thy
name
to
my
brethren
.
It
is
a
cleare
point
often
made
knowne
to
vs
in
the
Scripture
,
that
all
true
beleeuers
are
brethren
to
Christ
,
and
that
there
is
that
neare
relation
betweene
Christ
and
all
true
beleeuers
,
that
there
is
betweene
the
elder
brother
and
the
yonger
brethren
.
But
yet
know
,
that
we
mistake
stake
not
the
matter
,
that
the
brotherhood
that
is
betweene
Christ
and
tine
beleeuers
is
not
carnall
,
it
is
not
in
regard
of
the
flesh
:
though
the
Sonne
of
God
tooke
flesh
on
him
,
and
affirmed
our
nature
into
vnitie
of
person
with
his
Godhead
,
and
in
that
respect
became
like
to
vs
in
all
things
,
sinne
onely
excepted
,
yet
is
it
not
in
respect
of
flesh
and
bloud
that
true
beleeuers
are
brethren
to
Christ
,
for
then
were
euerie
man
in
the
world
brother
to
Christ
,
but
the
brotherhood
that
is
betweene
Christ
and
true
beleeuers
is
a
spirituall
brotherhood
:
and
the
ground
of
it
What
the
brotherhood
betweene
Christ
&
true
beleeuers
is
,
&
the
ground
of
it
.
is
the
spirituall
vnion
with
Christ
,
&
new
birth
,
in
that
true
beleeuers
are
vnited
to
Christ
by
the
bond
of
the
same
Spirit
,
and
in
that
they
are
borne
of
God
,
as
1.
Ioh
.
4.1
.
in
that
they
are
begotten
againe
by
the
immortall
seed
of
the
word
,
and
by
the
worke
of
the
holy
Spirit
of
God
,
as
we
haue
it
,
Ioh
.
1.12.13
.
As
many
as
receiued
him
to
them
he
gaue
power
to
be
the
sonnes
of
God
,
euen
to
them
that
beleeue
in
his
name
,
which
are
borne
,
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
wi●l
of
man
,
but
of
God
:
and
in
that
respect
are
true
beleeuers
brethren
to
Christ
,
and
there
is
that
neare
relation
betweene
Christ
and
al
true
beleeuers
,
that
there
is
betweene
the
elder
brother
and
the
yonger
brethren
.
And
for
vse
,
first
on
this
ground
of
truth
,
let
euerie
true
beleeuer
take
notice
of
his
honour
&
dignitie
,
True
beleeuers
are
to
take
notice
of
their
honour
and
dignitie
.
his
honour
is
exceeding
great
:
in
that
he
is
a
true
beleeuer
he
is
brother
to
the
Sonne
of
God
the
great
Lord
of
heauen
and
earth
,
which
is
a
greater
honour
to
him
then
if
he
were
brother
to
the
greatest
Monarch
in
the
world
.
And
take
thou
notice
of
it
,
thou
that
art
a
true
beleeuer
,
learne
thou
to
stand
on
thine
honour
,
and
shrinke
not
from
it
for
any
disgrace
that
can
be
cast
on
thee
in
the
world
:
for
indeed
it
is
the
fault
of
some
that
would
be
held
to
be
true
beleeuers
and
of
the
brotherhood
of
Christ
,
to
pull
backe
and
to
shrinke
when
it
is
said
to
them
in
derision
,
you
are
one
of
the
brotherhood
.
Oh
consider
with
thy selfe
,
if
thou
be
an
holy
brother
indeed
,
the
Lord
Iesus
,
the
great
Lord
of
heauen
and
earth
is
thine
elder
brother
,
and
thou
art
brother
to
him
,
and
thou
hast
no
cause
to
be
ashamed
of
thy
brotherhood
:
no
,
no
,
thou
hast
cause
to
boast
of
it
with
an
holy
boasting
,
and
to
professe
it
openly
to
the
face
of
the
proudest
,
that
thou
art
one
of
them
that
they
in
scorne
and
derision
call
holy
brethren
,
and
that
in
that
respect
thou
hast
the
Lord
Iesus
for
thine
elder
brother
;
and
withall
remember
the
words
of
Christ
himselfe
,
Mark
.
8.38
.
If
thou
be
ashamed
of
him
and
of
his
words
,
euen
to
be
accounted
a
professor
of
the
name
and
Gospell
of
Christ
,
and
that
in
the
middest
of
the
rout
of
the
wicked
and
prophane
,
he
will
be
ashamed
of
thee
when
he
comes
in
the
glorie
of
his
Father
with
the
holy
Angels
.
Againe
,
for
a
second
vse
:
is
it
so
that
all
true
beleeuers
are
brethren
to
Christ
,
and
there
is
that
relation
betweene
him
and
them
,
that
there
is
betweene
the
elder
brother
and
the
yonger
brethren
?
How
then
darest
thou
,
whosoeuer
thou
art
,
offer
the
least
wrong
,
or
least
indignitie
or
disgrace
to
any
true
beleeuer
?
Terrour
to
such
as
offer
the
least
wrong
,
indignitie
,
or
disgrace
to
any
true
beleeuer
.
How
darest
thou
mocke
and
scoffe
,
or
any
way
abuse
the
poorest
member
of
Christ
?
Consider
with
thy selfe
,
he
hath
a
brother
that
will
take
his
part
,
and
he
is
one
able
to
right
his
wrong
.
We
know
that
naturall
brethren
though
they
sometimes
iarre
among
themselues
,
yet
they
will
take
one
anothers
part
against
a
common
enemie
,
so
that
wrong
one
and
wrong
all
:
and
dost
thou
thinke
that
the
Lord
Iesus
will
not
take
the
part
of
his
brethren
whom
he
loues
dearely
,
and
that
with
an
euerlasting
loue
?
Yes
assuredly
he
will
,
and
therefore
dost
thou
wrong
any
true
beleeuer
,
yea
dost
to
turne
his
glorie
into
shame
?
as
Dauid
speakes
,
Psal
.
4.2
.
Dost
thou
cast
that
on
him
as
a
disgrace
,
which
indeed
is
his
greatest
honour
,
that
he
is
an
holy
brother
,
and
one
of
the
holy
brotherhood
?
Assure
thy selfe
,
the
Lord
Iesus
his
elder
brother
takes
notice
of
it
,
and
he
will
not
suffer
it
,
he
will
one
day
(
if
thou
persist
in
thy
wicked
course
)
bring
shame
on
thee
,
and
couer
thy
face
with
shame
before
men
and
Angels
,
and
will
bring
vtter
confusion
on
thy
soule
.
And
therefore
be
warned
to
take
heed
how
thou
dost
offer
the
least
wrong
or
the
least
disgrace
to
any
true
beleeuer
.
Last
of
all
:
is
it
so
that
all
true
beleeuers
are
brethren
to
Christ
,
and
there
is
that
relation
betweene
him
and
them
,
Comfort
for
poor
despised
and
distressed
members
of
Christ
.
that
there
is
betweene
the
elder
brother
and
the
yonger
brethren
?
Then
here
is
matter
of
great
comfort
for
thee
that
art
a
poore
despised
and
distressed
child
of
God
,
cheare
vp
thy selfe
in
this
,
thou
art
brother
to
the
Sonne
of
God
the
Lord
Iesus
,
and
assure
thy selfe
he
will
acknowledge
thee
so
to
be
,
euen
his
deare
beloued
brother
in
thy
greatest
distresse
.
It
is
not
thy
affliction
that
can
diuide
betweene
him
and
thee
,
and
make
him
hide
his
face
from
thee
,
he
will
not
be
ashamed
to
call
thee
brother
when
thou
art
plonged
into
the
deepest
distresse
.
He
is
not
like
the
proud
people
of
the
world
,
who
will
know
one
in
a
gay
coate
and
high
place
,
but
in
basenesse
and
pouertie
will
not
vouchsafe
to
looke
on
him
,
though
he
be
neare
to
them
in
bloud
and
kindred
,
yea
their
owne
brother
.
It
is
not
so
with
the
Lord
Iesus
,
when
thou
art
in
the
poorest
plight
,
when
thy
backe
is
bare
for
want
of
clothing
,
thy
face
leane
and
quite
altered
with
brinish
teares
that
haue
made
furrowes
in
it
,
when
thou
hangest
downe
thy
head
,
yea
when
all
thy
bones
are
disiointed
by
the
racking
tortures
of
the
cruell
tormentors
;
then
will
the
Lord
Iesus
know
thee
,
and
graciously
acknowledge
thee
for
his
deare
beloued
brother
,
and
deale
with
thee
as
a
kind
and
louing
brother
,
euen
euerie
way
do
thee
good
,
yea
do
thee
good
to
thine
euerlasting
comfort
:
and
that
may
be
a
matter
of
great
comfort
to
thee
.
There
be
yet
some
things
further
offered
from
these
words
,
That
he
might
be
the
first
borne
among
many
brethren
.
And
in
the
next
place
,
in
that
such
as
are
the
sonnes
of
God
by
adoption
,
are
here
styled
by
the
name
of
brethren
,
we
may
easily
see
,
that
this
is
a
title
that
belongs
to
all
true
beleeuers
,
that
they
are
brethren
:
and
the
point
hence
further
offered
is
this
.
That
all
true
beleeuers
are
brethren
.
All
true
beleeuers
are
brethren
.
All
that
truly
beleeue
in
Christ
are
in
as
neare
relation
one
to
another
as
naturall
brethren
:
they
are
not
onely
brethren
to
Christ
,
but
they
are
also
brethren
one
to
another
.
So
saith
Christ
himselfe
,
Matth
.
23.8
.
speaking
to
his
disciples
,
saith
he
,
All
ye
are
brethren
.
And
it
is
an
vsuall
thing
with
the
Apostles
in
their
writings
to
style
true
beleeuers
by
the
name
and
title
of
brethren
.
Rom
.
1.13
.
Now
my
brethren
,
I
would
that
ye
should
not
be
ignorant
.
And
Chap.
7.1
.
Know
ye
not
brethren
.
Chap.
10.1
.
Brethren
,
my
hearts
desire
,
&c.
And
so
in
many
places
of
his
Epistles
.
Coloss
.
4.15
.
saith
the
Apostle
,
Salute
the
brethren
which
are
of
Laodicea
.
It
were
easie
to
adde
many
other
places
where
true
beleeuers
are
styled
by
the
name
and
title
of
brethren
,
plainly
shewing
that
they
are
as
brethren
one
to
another
,
and
are
in
as
neare
relation
one
to
another
as
naturall
brethren
,
yea
true
beleeuers
stand
in
a
more
neare
relation
one
to
another
then
naturall
brethren
do
:
for
why
,
the
reason
and
ground
of
it
is
this
.
They
are
knit
together
into
one
bodie
by
the
bond
of
the
Spirit
,
as
the
Apostle
saith
,
1.
Corinth
.
12.13
.
By
one
Spirit
we
are
all
baptized
into
one
bodie
.
By
the
Spirit
men
are
more
nearly
conioyned
then
they
are
or
can
be
by
nature
;
by
the
Spirit
they
are
made
members
of
one
mysticall
bodie
,
yea
members
one
of
another
,
as
the
Apostle
saith
in
expresse
words
,
Rom
.
12.5
.
We
being
many
are
one
bodie
in
Christ
,
and
euerie
one
one
anothers
members
.
And
therefore
doubtlesse
all
true
beleeuers
are
as
brethren
one
to
another
,
and
in
as
neare
relation
one
to
another
as
brethren
,
or
rather
indeed
in
a
nearer
relation
one
to
another
then
naturall
brethren
.
And
for
the
vse
,
first
on
this
ground
of
truth
,
all
true
beleeuers
must
learne
to
be
affected
one
to
another
,
and
to
loue
one
another
as
brethren
,
All
true
beleeuers
must
be
affected
one
to
another
as
brethren
.
euen
to
loue
one
another
heartily
and
mutually
,
for
so
do
naturall
brethren
,
vnlesse
they
degenerate
and
grow
out
of
kind
.
And
so
it
was
euer
held
odious
amongst
the
very
heathen
,
and
a
growing
out
of
kind
for
men
in
nature
nearely
conioyned
,
to
be
farre
disioyned
one
from
another
in
affection
:
and
much
more
odious
is
it
for
such
as
are
conioyned
by
the
bond
of
the
same
Spirit
to
be
disioyned
one
from
another
in
inward
affection
of
the
heart
.
It
is
an
vsuall
thing
in
the
Scripture
to
vrge
and
presse
loue
vnder
the
name
&
title
of
brethren
.
Abraham
vsed
it
as
an
argument
to
quiet
matters
,
and
to
end
all
strife
betweene
him
&
Lot
,
Gen.
13.8
.
I
pray
thee
let
there
be
no
strife
betweene
me
and
thee
,
neither
betweene
mine
heardmen
and
thine
heardmen
,
for
we
are
brethren
.
Moses
vsed
no
other
argument
to
accord
two
Hebrews
that
were
at
discord
,
as
we
haue
it
,
Act.
7.26
.
Sirs
,
ye
are
brethren
,
why
do
ye
wrong
one
another
?
And
it
is
the
exhortation
of
the
Apostle
,
Rom
.
12.10
.
Be
affectioned
to
loue
one
another
with
brotherly
loue
.
And
1.
Pet
.
3.8
.
Loue
as
brethren
.
And
it
is
worthie
our
marking
that
we
find
,
Gen.
37.
when
Iosephs
brethren
forgot
him
to
be
their
brother
,
or
at
least
did
not
so
consider
him
,
Gen.
37.19
20
they
said
,
Behold
this
dreamer
cometh
,
come
therefore
let
vs
slay
him
,
and
cast
him
into
some
pit
,
verse
19.20
.
but
when
they
consider
him
as
their
brother
,
then
they
thinke
of
a
more
mild
and
gentle
course
,
and
they
say
,
Come
and
let
vs
sell
him
to
the
Ishmeelites
,
and
let
not
our
hands
be
vpon
him
,
for
he
is
our
brother
and
our
flesh
,
verse
27.
Verse
27.
Let
then
this
lesson
so
often
vrged
and
pressed
in
the
Scripture
,
be
learned
by
all
of
vs
that
professe
our selues
true
beleeuers
,
A
needfull
lesson
to
be
learned
of
all
true
beleeuers
.
in
that
respect
we
are
brethren
;
and
let
vs
learne
to
be
affected
one
to
another
,
&
to
loue
one
another
as
brethren
:
yea
let
all
of
vs
that
professe
fellowship
&
communion
of
the
Spirit
,
consider
that
we
haue
one
God
to
our
Father
,
one
Church
to
our
mother
,
Christ
our
elder
brother
,
and
that
we
are
begotten
of
the
same
immortal
seed
,
nourished
with
the
same
milke
of
the
word
,
drink
of
the
same
cup
,
eate
of
the
same
bread
in
the
Sacrament
,
and
that
we
all
looke
for
the
same
blessed
inheritance
,
and
therefore
ought
to
be
knit
together
in
the
bond
of
loue
.
Yea
remember
we
that
brotherly
loue
is
the
badge
and
cognisance
of
Christ
his
disciples
,
Ioh
.
13.35
.
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
haue
loue
one
to
another
.
Yea
consider
we
that
brotherly
loue
is
a
thing
not
onely
taught
by
precept
,
but
also
inwardly
taught
and
implanted
in
the
hearts
of
all
that
are
partakers
of
the
Spirit
of
God
.
Marke
what
the
Apostle
saith
,
1.
Thes
.
4.9
.
Touching
brotherly
loue
ye
need
not
that
I
write
vnto
you
,
why
so
?
for
ye
are
taught
of
God
to
loue
one
another
.
As
if
he
had
said
,
as
naturall
brethren
(
not
degenerate
and
becomming
vnnaturall
)
are
taught
by
nature
to
loue
one
another
,
so
you
to
whom
God
hath
giuen
his
holy
Spirit
,
are
taught
by
the
Spirit
of
God
to
loue
one
another
.
Whence
we
may
reason
thus
with
our selues
:
If
brotherly
loue
be
a
lesson
taught
by
the
Spirit
of
God
,
who
then
is
the
teacher
of
deadly
hatred
?
who
puts
into
any
man
or
woman
swelling
and
heart-burning
against
their
brerhren
?
are
these
lessons
taught
of
Gods
Spirit
?
No
,
no
,
he
is
the
God
of
peace
and
loue
,
and
these
are
the
teachings
of
another
spirit
,
euen
of
that
spirit
who
is
the
author
of
confusion
,
and
sower
of
dissention
among
brethren
:
these
are
the
teachings
of
the
diuell
himselfe
,
and
take
we
heed
of
them
,
yea
take
thou
heed
whosoeuer
thou
art
,
that
thy
heart
be
not
estranged
and
drawne
away
in
the
affections
of
it
from
others
in
whom
thou
maist
discerne
the
image
of
God
,
and
the
true
feare
of
God
,
because
they
differ
from
thee
in
iudgement
and
opinion
touching
matters
of
circumstance
and
Church-gouemment
;
and
let
not
thine
heart
vent
out
the
malice
of
it
in
bitter
words
against
such
persons
.
How
darest
thou
professing
the
true
feare
of
God
,
preferre
a
Preacher
that
in
his
teaching
derogates
from
the
infinite
merit
of
Christ
his
death
,
his
suffering
being
of
infinite
merit
,
because
the
person
that
suffered
was
both
God
and
man
,
when
it
is
said
that
the
Church
was
purchased
with
the
bloud
of
God
,
Acts
20.28
?
how
darest
thou
preferre
such
a
Preacher
before
one
who
is
sound
and
faithfull
in
his
teaching
,
because
haply
he
tels
thee
,
and
offers
to
make
it
good
,
that
in
the
foure
Euangelists
there
is
not
a
word
of
Church-gouernment
?
Surely
thy
hard
censuring
of
such
a
man
is
either
out
of
thy
weakenesse
of
iudgement
,
or
out
of
the
malice
of
thine
heart
,
or
from
both
;
and
it
is
thy
sinne
,
and
take
thou
notice
of
it
,
and
learne
to
be
reformed
,
and
labour
thou
to
be
knit
to
all
that
truly
feare
God
,
and
beare
the
image
of
God
in
a
measure
of
true
holinesse
,
in
the
true
loue
and
affection
of
thine
heart
,
though
they
differ
from
thee
in
iudgement
in
matters
circumstantiall
.
And
if
thou
haue
not
learned
this
lesson
,
surely
thou
art
not
taught
of
the
Spirit
of
God
.
Againe
,
is
it
so
that
all
true
beleeuers
are
as
brethren
,
and
are
in
as
neare
relation
,
and
rather
nearer
then
naturall
brethren
?
Surely
then
they
must
be
affected
with
the
miseries
one
of
another
as
brethren
:
True
beleeuers
must
be
affected
with
the
miseries
one
of
another
as
brethren
.
and
when
we
that
professe
our selues
true
beleeuers
,
either
see
or
heare
of
the
troubles
and
afflictions
of
the
Church
and
people
of
God
,
though
they
be
far
from
vs
,
we
must
be
touched
with
a
feeling
of
them
,
as
the
afflictions
of
our
brethren
.
Heb
.
13.1
.
saith
the
author
of
that
Epistle
,
Let
brotherly
loue
continue
:
and
then
he
subioynes
verse
3.
Remember
them
that
are
in
bonds
,
as
though
ye
were
bound
with
them
:
and
them
that
are
in
affliction
,
as
if
ye
were
also
afflicted
in
the
body
.
Thus
are
we
to
do
,
euen
when
our
state
is
prosperous
,
then
are
we
to
be
touched
with
a
feeling
of
the
afflictions
and
miseries
of
the
people
of
God
.
Excellent
and
memorable
is
the
example
of
Nehemiah
,
Nehem
.
1.4
.
though
he
for
his
part
was
in
health
,
and
high
place
,
and
in
great
fauour
with
the
King
,
yet
when
he
heard
of
the
afflictions
and
distresse
of
Ierusalem
,
the
text
saith
,
He
sate
downe
and
wept
,
mourned
certaine
dayes
,
and
he
fasted
and
prayed
before
the
God
of
heauen
.
And
if
we
be
not
thus
affected
with
the
troubles
and
afflictions
of
the
Church
and
people
of
God
,
it
is
a
signe
we
are
not
of
the
same
brotherhood
with
them
:
let
it
be
thought
on
.
One
thing
remaines
yet
to
be
noted
:
the
Apostle
here
saith
,
Christ
the
Sonne
of
God
is
the
first
borne
among
many
brethren
:
whence
note
we
.
That
the
brethren
of
Christ
,
namely
,
true
beleeuers
,
and
the
adopted
sonnes
and
daughters
of
God
,
are
many
,
and
the
number
of
such
as
shall
be
saued
is
great
,
The
number
is
great
of
such
as
shall
be
saued
.
1.
King
.
19.18
and
they
are
many
thousands
,
yea
many
millions
that
shall
go
to
heauen
.
The
answer
of
God
to
Eliah
when
he
complained
that
he
was
left
alone
,
recorded
by
the
Apostle
,
Rom
.
11.4
.
was
,
that
he
had
reserued
vnto
himselfe
seuen
thousand
which
had
not
bowed
the
knee
to
Baall
.
Reuel
.
7.4
.
we
reade
that
the
number
of
them
that
were
sealed
of
the
tribes
of
the
children
of
Israell
was
an
hundred
and
foure
and
fortie
thousand
.
And
verse
9.
Iohn
saith
,
He
beheld
,
and
lo
a
great
multitude
which
no
man
could
number
of
all
nations
,
and
kindreds
,
and
people
,
and
tongues
,
stood
before
the
throne
,
and
before
the
Lambe
clothed
with
long
white
robes
,
and
palmes
in
their
hands
.
Now
the
reason
of
it
,
that
the
number
of
the
brethren
of
Christ
and
of
the
adopted
sonnes
of
God
is
great
,
and
that
they
are
many
that
shall
be
saued
,
is
,
because
it
makes
much
for
the
glorie
of
God
,
and
for
the
magnifying
and
setting
out
of
the
greatnesse
of
Gods
mercie
.
Obiection
.
Christ
saith
,
Matth
.
7.14
.
The
gate
is
straite
,
and
the
way
narrow
that
leadeth
vnto
life
,
and
few
there
be
that
finde
it
:
how
then
is
that
true
,
that
the
brethren
of
Christ
,
namely
,
true
beleeuers
,
and
the
adopted
sonnes
&
daughters
of
God
,
are
many
,
and
the
number
of
such
as
shall
be
saued
is
great
,
and
they
are
many
thousands
,
yea
many
millions
of
thousands
that
shall
go
to
heauen
?
The
answer
is
.
Christ
here
speakes
comparatiuely
,
that
in
comparison
of
the
wicked
they
are
but
few
,
(
and
therefore
vniuersalitie
or
multitude
is
no
good
note
of
the
Church
,
)
but
simply
considered
by
themselues
,
they
are
many
.
But
some
may
say
,
It
seemes
then
that
the
mercie
of
God
is
lesse
then
his
iustice
.
No
,
it
is
his
wonderfull
mercie
that
any
one
is
saued
,
all
hauing
sinned
and
made
themselues
lyable
to
the
wrath
of
God
:
and
therefore
many
being
saued
,
the
mercie
of
God
is
exceeding
abundant
and
vnspeakeable
.
And
for
the
vse
,
let
this
be
a
ground
of
comfort
to
vs
,
to
support
vs
,
and
to
hold
vs
vp
when
we
see
times
of
distresse
and
hauocke
;
and
learne
we
on
this
ground
not
to
measure
Gods
Church
after
our
owne
sense
:
and
when
idolatrie
,
superstition
,
open
wickednesse
and
prophanenesse
,
bloudie
persecutions
and
slaughters
do
ouerspread
all
,
Comfort
to
vs
when
we
see
times
of
distresse
,
&
hauocke
of
the
Church
,
and
when
idolatry
&
open
propnanenesse
,
&
bloudie
persecutions
do
ouerspread
all
.
let
vs
not
then
thinke
that
Gods
Church
is
quite
ouer-turned
and
come
to
vtter
ruine
.
No
,
no
,
let
vs
know
to
our
comfort
,
that
in
that
confusion
the
Lord
hath
many
thousands
that
belong
to
him
,
and
do
truly
beleeue
in
Christ
,
and
truly
feare
the
Lords
and
the
Church
of
God
shall
neuer
be
brought
to
such
a
scantling
in
the
most
difficult
times
,
but
that
there
shall
be
many
thousands
which
shall
worship
God
in
spirit
and
truth
.
The
Church
of
God
can
neuer
vtterly
faile
:
Christ
hath
promised
,
Matth
.
16.18
.
that
the
gates
of
hell
shall
neuer
be
able
to
ouercome
it
.
And
this
may
be
a
ground
of
comfort
to
vs
,
to
stay
vs
,
and
to
hold
vs
from
fainting
,
and
from
shrinking
from
our
holy
profession
in
the
hardest
times
that
can
come
.
Come
we
now
to
the
30.
verse
.
VERSE
30.
Moreouer
,
whom
he
predestinate
,
them
also
he
called
,
and
whom
he
called
,
them
also
he
iustified
,
and
whom
he
iustified
,
them
also
he
glorified
.
I
Shewed
you
when
I
entred
on
verse
29.
that
in
that
and
this
30.
verse
our
Apostle
proues
,
that
all
things
,
euen
afflictions
worke
for
the
best
to
those
that
are
called
according
to
Gods
eternall
purpose
,
and
that
by
two
arguments
.
The
first
layd
downe
verse
29.
which
we
haue
alreadie
handled
.
Now
his
second
argument
prouing
that
conclusion
,
is
in
this
30.
verse
:
and
it
is
taken
from
the
infallible
certaintie
of
that
order
which
the
Lord
holdeth
in
bringing
his
chosen
to
life
and
glorie
in
heauen
:
euen
from
the
first
ground
and
beginning
,
and
the
first
cause
of
it
,
to
the
thing
it selfe
,
their
full
and
perfect
glorification
in
heauen
.
And
the
argument
stands
thus
.
That
the
Lord
hauing
of
his
free
loue
from
euerlasting
,
and
before
the
world
was
,
fore-appointed
,
and
fore-ordained
his
chosen
to
life
and
glorie
in
heauen
,
he
certainly
proceeds
,
and
he
goeth
on
in
his
manifestation
of
that
his
loue
,
and
in
the
accomplishment
of
his
owne
eternall
purpose
,
in
that
order
that
he
hath
appointed
,
by
adding
one
degree
of
the
manifestation
of
his
loue
and
of
the
accomplishment
of
his
owne
purpose
to
another
:
and
to
his
preordination
and
fore-appointing
his
chosen
to
life
and
glorie
,
he
adds
in
time
their
vocation
,
and
to
their
vocation
their
iustification
,
and
to
their
iustification
the
full
accomplishment
of
his
loue
to
them
,
namely
,
their
full
and
perfect
glorification
in
heauen
.
And
therfore
it
must
needs
be
that
all
things
worke
together
for
the
best
vnto
them
that
are
called
according
to
Gods
eternall
purpose
.
Now
in
this
verse
,
for
the
generall
matter
of
it
,
the
Apostle
layes
downe
foure
effects
by
which
God
doth
witnesse
his
eternall
loue
to
his
chosen
,
which
are
set
downe
as
foure
steps
or
degrees
by
which
Gods
chosen
ascend
and
climbe
vp
to
their
blessednesse
in
heauen
,
and
those
foure
degrees
are
inseparably
linked
and
tyed
one
to
another
,
as
so
many
linkes
of
a
golden
chaine
,
and
they
cannot
be
broke
off
or
seuered
one
from
another
.
As
that
God
doth
predestinate
some
to
life
and
glorie
;
and
whom
he
hath
predestinate
,
them
he
certainly
cals
;
and
whom
he
cals
,
them
he
iustifies
;
and
whom
he
iustifies
,
them
he
also
glorifies
.
Moreouer
(
saith
the
Apostle
)
whom
he
predestinate
,
them
also
he
called
:
and
whom
he
called
,
them
also
he
iustified
:
and
whom
he
iustified
,
them
also
he
glorified
.
And
of
these
foure
degrees
,
the
first
is
done
from
all
eternitie
and
before
all
times
,
namely
,
predestination
:
and
the
other
three
they
are
effected
in
time
.
Come
we
now
to
search
out
the
meaning
of
the
words
.
Interpretation
.
Moreouer
whom
he
predestinate
.
I
shewed
you
in
the
verse
foregoing
what
is
the
meaning
of
the
word
predestinate
,
namely
,
to
appoint
a
thing
to
a
certaine
end
aforehand
,
and
it
is
here
to
be
vnderstood
of
Gods
act
of
predestination
touching
his
elect
,
and
that
is
plaine
from
the
context
.
In
the
verse
foregoing
the
Apostle
saith
,
Whom
he
knew
before
,
he
predestinate
them
to
be
made
like
to
the
image
of
his
Sonne
:
that
is
,
in
heauenly
glorie
:
and
here
he
saith
,
Whom
he
predestinate
,
them
he
called
,
and
iustified
,
and
glorified
.
And
therefore
it
must
be
vnderstood
of
predestination
to
life
and
glorie
in
heauen
,
and
so
the
meaning
of
the
Apostle
is
,
whom
the
Lord
before
all
times
fore-appointed
and
fore-ordained
to
life
and
glorie
in
heauen
,
Them
also
he
called
.
The
word
called
was
before
expounded
verse
28.
Verse
28.
and
I
there
shewed
that
some
are
called
,
and
that
by
the
voice
of
God
in
the
ministerie
of
his
word
,
but
they
answer
not
the
call
of
God
:
and
of
such
speakes
Christ
,
Matt
.
20.16
.
Many
are
called
but
few
are
chosen
.
Others
being
called
by
the
voice
of
God
in
the
ministerie
of
his
word
,
they
answer
the
call
of
God
,
and
they
are
effectually
called
out
of
darknesse
into
a
maruellous
light
,
as
1.
Pet
.
2.9
.
And
in
this
sence
is
the
word
here
taken
:
and
the
Apostles
meaning
is
,
Them
also
doth
the
Lord
in
time
effectually
work
on
by
his
holy
Spirit
,
and
bring
them
by
the
worke
of
his
good
Spirit
,
through
the
preaching
of
his
word
,
from
ignorance
and
vnbeliefe
to
true
knowledge
and
faith
in
Christ
,
and
set
them
out
of
the
state
of
nature
into
the
state
of
grace
.
And
whom
he
hath
thus
called
,
them
also
he
iustified
,
The
word
iustifie
hath
many
acceptions
,
I
will
not
trouble
you
with
them
,
it
is
here
to
be
taken
as
a
terme
fetcht
from
courts
of
iustice
,
and
it
is
opposed
to
condemning
:
so
the
Apostle
himselfe
makes
opposition
,
verse
33.34
.
It
is
God
that
iustifieth
,
who
shall
condemne
?
and
so
it
signifieth
to
acquit
and
to
absolue
in
iudgement
.
When
therefore
the
Apostle
saith
,
them
also
he
iustifieth
,
it
is
as
if
he
had
said
,
them
also
he
acquitteth
and
absolueth
both
from
the
guilt
and
punishment
of
all
their
sinnes
,
and
accounteth
them
iust
and
righteous
in
his
sight
by
Christ
his
righteousnesse
imputed
to
them
,
and
apprehended
by
faith
,
as
the
Apostle
saith
,
Rom
.
4.5.6
.
To
him
that
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
:
as
Dauid
declareth
the
blessednesse
of
the
man
to
whom
God
imputeth
righteousnesse
.
And
2.
Corinth
.
5.21
.
the
Apostle
affirmes
,
that
Christ
was
made
sinne
for
vs
,
who
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
And
whom
he
iustifieth
,
them
also
he
glorifieth
.
To
glorifie
is
to
make
glorious
,
by
putting
away
basenesse
and
dishonour
,
and
by
putting
on
of
honour
and
glorie
.
Now
the
Lord
doth
make
his
chosen
glorious
,
and
put
away
their
basenesse
,
and
put
honour
and
glorie
on
them
,
partly
in
this
life
,
by
making
them
holy
;
for
their
holinesse
and
sanctification
in
this
life
is
their
glorification
begun
.
And
hence
the
Church
is
said
to
be
all
glorious
within
,
Psal
.
45.13
.
And
holinesse
of
life
here
in
this
world
is
termed
glorie
by
the
Apostle
,
2.
Cor
.
3.18
.
We
are
changed
into
the
same
image
from
glorie
to
glorie
.
But
the
Lord
doth
make
his
chosen
fully
glorious
in
the
life
to
come
in
heauen
,
by
making
them
there
perfectly
holy
,
their
glorification
in
heauen
being
their
sanctification
consummate
and
made
perfect
,
and
by
putting
on
their
bodies
and
on
their
soules
immortalitie
,
and
full
happinesse
and
glorie
:
both
these
are
here
to
be
vnderstood
vnder
the
word
glorified
.
Them
also
he
glorifieth
:
that
is
,
them
also
doth
the
Lord
make
glorious
,
partly
in
this
life
,
by
making
them
holy
,
and
by
sanctifying
them
in
part
,
in
their
soules
and
bodies
;
and
in
the
life
to
come
in
heauen
fully
glorious
,
by
making
them
perfectly
holy
,
and
by
putting
on
their
bodies
and
soules
immortalitie
,
eternall
life
,
and
full
and
perfect
happinesse
and
glorie
.
Now
then
thus
conceiue
we
the
meaning
of
the
Apostle
in
this
verse
,
as
if
he
had
said
.
Moreouer
,
whom
the
Lord
before
all
times
fore-appointed
and
fore-ordained
to
life
and
glorie
in
heauen
,
they
also
are
by
him
in
time
effectually
called
,
they
are
effectually
wrought
on
by
his
holy
Spirit
,
and
brought
by
the
worke
of
his
holy
Spirit
,
through
the
preaching
of
the
word
,
from
ignorance
and
vnbeliefe
,
to
true
knowledge
and
faith
in
Christ
,
and
set
out
of
the
state
of
ignorance
and
vnbeliefe
into
the
state
of
true
knowledge
and
faith
in
Christ
Iesus
:
and
they
that
are
thus
effectually
called
,
they
are
also
by
him
acquitted
and
absolued
from
the
guilt
and
punishment
of
all
their
sins
,
and
they
are
accounted
iust
and
righteous
in
his
sight
by
Christ
his
righteousnesse
imputed
to
them
,
and
apprehended
by
faith
:
and
they
that
are
thus
iustified
,
they
are
also
by
him
made
glorious
,
partly
in
this
life
,
he
here
making
them
holy
,
and
sanctifying
them
in
part
,
and
in
the
life
to
come
in
heauen
fully
glorious
,
he
there
making
them
perfectly
holy
,
and
there
putting
on
them
,
on
their
bodies
and
soules
immortalitie
,
eternall
life
,
and
full
and
perfect
happinesse
and
glorie
.
Now
in
that
the
Apostle
here
and
in
the
verse
foregoing
speakes
of
Gods
predestination
,
of
his
fore-appointing
some
to
life
and
glorie
in
heauen
,
I
might
stand
to
shew
that
the
doctrine
of
Gods
predestination
is
a
doctrine
that
ou●●t
to
be
published
and
made
knowne
to
Gods
people
.
Some
are
of
opinion
that
it
ought
to
be
concealed
and
kept
from
the
people
of
God
,
but
they
are
deceiued
,
it
is
a
thing
reuealed
in
the
written
word
of
God
,
and
so
it
belongs
to
vs
,
Deut
.
29.29
.
Oh
but
some
say
,
it
is
a
doctrine
that
either
workes
despaire
in
men
,
or
it
makes
them
carelesse
of
the
meanes
of
saluation
,
and
of
good
workes
.
It
is
not
so
,
it
is
a
speciall
ground
of
true
comfort
and
sound
patience
vnder
the
crosse
,
and
it
doth
necessarily
inferre
the
vse
of
the
meanes
of
saluation
,
because
whom
God
hath
predestinate
,
them
he
doth
in
time
conuert
,
and
will
by
the
vse
of
the
meanes
:
yea
it
makes
men
set
themselues
seriously
and
chearfully
to
do
good
duties
,
and
they
neuer
do
good
workes
with
such
alacritie
as
when
they
know
and
beleeue
that
God
in
his
eternall
loue
towards
them
hath
freely
predestinated
them
to
life
and
glorie
.
They
then
loue
God
,
because
he
hath
from
euerlasting
appointed
them
to
life
and
saluation
,
1.
Ioh
.
4.19
.
but
I
will
not
stand
on
that
.
One
point
I
will
touch
in
a
word
,
we
see
the
Apostle
here
makes
not
the
act
of
Gods
predestination
to
life
and
glorie
in
heauen
vniuersall
,
and
reaching
to
all
men
and
women
in
the
world
;
but
he
bounds
and
limits
it
to
some
,
namely
,
to
such
as
in
time
are
effectually
called
and
iustified
,
and
shall
in
time
be
also
glorified
,
he
links
these
together
inseparably
.
Whence
the
point
is
this
.
That
Gods
predestination
to
life
and
glorie
is
not
vniuersall
:
Gods
predestination
to
life
and
glorie
in
heauen
is
not
vniuersall
.
it
is
not
common
to
all
men
and
women
in
the
world
,
the
Lord
hath
not
from
euerlasting
fore-appointed
all
and
euerie
man
and
woman
in
the
world
to
eternall
life
and
saluation
,
Gods
election
to
life
and
glorie
is
not
vniuersall
.
Act.
13.48
.
it
is
said
,
As
many
as
were
ordained
to
eternall
life
beleeued
:
thereby
implying
,
that
some
were
ordained
to
eternall
life
,
and
some
were
not
.
Rom
.
9.22.23
.
the
Apostle
makes
knowne
that
some
were
vessels
of
Gods
mercie
prepared
to
glorie
,
and
others
were
vessels
of
Gods
wrath
prepared
to
destruction
.
Ephes
.
1.4.5
.
the
Apostle
doth
appropriate
Gods
eternall
election
and
predestination
to
life
and
glorie
onely
to
himselfe
,
and
to
other
true
beleeuers
,
and
saith
,
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
:
And
hath
predestinate
vs
,
to
be
adopted
through
Iesus
Christ
vnto
himselfe
according
to
the
good
pleasure
of
his
will
.
And
the
reason
of
this
,
that
Gods
predestination
to
life
and
glorie
is
not
vniuersall
and
reaching
to
all
,
is
this
.
The
Lord
is
both
infinitely
mercifull
and
also
infinitely
iust
,
and
he
will
be
knowne
so
to
be
:
he
will
haue
both
his
infinite
mercie
and
also
his
infinite
iustice
manifested
and
declared
to
his
glorie
,
and
by
both
,
and
that
in
respect
of
man
,
which
could
not
haue
bene
if
all
and
euerie
man
in
the
world
had
bene
fore-appointed
to
life
and
glory
in
heauen
;
for
then
all
must
needs
haue
bene
saued
,
and
then
the
Lord
had
made
himselfe
knowne
to
be
a
God
of
infinite
mercie
onely
,
and
not
of
infinite
iustice
in
respect
of
men
.
And
therefore
doubtlesse
it
is
a
certaine
truth
,
that
Gods
predestination
to
life
and
glorie
in
heauen
is
not
vniuersall
,
it
reacheth
not
to
all
and
euery
man
and
woman
in
the
world
.
And
for
vse
.
First
,
this
truth
serues
to
discouer
the
errour
of
that
opinion
held
by
some
,
Vniuersall
redemption
by
Christ
held
by
some
,
confuted
.
that
the
worke
of
redemption
wrought
by
Christ
is
vniuersall
,
that
Christ
died
for
all
generally
without
exception
of
any
,
and
that
quoad
efficatiam
realem
,
and
not
onely
quoad
sufficientiam
praetij
:
and
that
some
notwithstanding
are
not
saued
,
they
say
it
is
through
their
owne
default
,
because
they
will
not
.
Besides
the
errour
of
this
position
,
it
making
the
sinne
of
man
,
death
and
hell
,
stronger
then
Christ
,
at
least
Gods
purpose
variable
and
subiect
to
mans
will
,
which
are
foule
errours
.
Besides
this
,
it
cannot
stand
with
the
truth
now
deliuered
;
for
if
predestination
to
life
and
glorie
be
not
vniuersall
,
if
it
reach
not
to
euery
man
and
woman
in
the
world
,
then
certainly
Christ
died
not
for
all
and
euerie
one
,
his
death
was
not
really
effectuall
for
all
and
euerie
one
.
For
the
Scripture
is
plaine
that
Christ
died
onely
for
Gods
elect
,
and
that
he
is
the
Sauiour
of
his
Church
and
of
his
bodie
,
Ephe
.
5.23
.
and
that
he
onely
redeemed
his
Church
by
his
bloud
,
Act.
20.28
.
I
know
the
exception
of
the
Arminians
,
His
Church
say
they
,
that
is
,
his
visible
Church
,
wherein
are
elect
&
reprobate
,
beleeuers
&
vnbeleeuers
.
Now
this
exception
the
Apostle
refutes
and
meets
withall
.
Ephes
.
5.
he
saith
,
verse
25.
Christ
gaue
himselfe
for
his
Church
:
and
then
he
subioynes
by
way
of
explication
what
he
meanes
by
the
word
Church
,
verse
26.27
.
namely
,
that
Church
that
he
sanctifieth
and
cleanseth
by
the
washing
of
water
through
the
word
,
and
that
he
makes
to
himselfe
a
glorious
Church
,
not
hauing
spot
or
wrinckle
,
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blame
:
which
must
needs
be
vnderstood
of
the
inuisible
Church
,
and
of
the
elect
of
God
onely
.
And
therefore
vniuersall
redemption
wrought
by
Christ
,
touching
the
reall
efficacie
of
it
,
is
but
a
deuice
of
mans
braine
,
and
we
shall
find
it
to
be
but
a
deceiuing
ground
of
comfort
,
if
we
rest
on
this
,
that
Christ
died
for
all
:
and
if
thou
hast
no
better
ground
of
comfort
in
the
time
of
need
,
(
as
indeed
manie
haue
not
)
thou
shalt
finde
it
will
deceiue
thee
,
and
when
thy
conscience
shall
be
awakened
and
distressed
,
it
will
then
be
readie
to
exempt
thee
from
the
benefit
of
redemption
,
and
will
then
tell
thee
,
Christ
indeed
died
for
all
,
if
all
would
receiue
him
,
but
thou
by
thy
sinnes
hast
cut
thy selfe
off
from
him
,
and
therefore
the
benefit
of
his
death
belongs
not
to
thee
,
and
it
will
do
thee
no
good
.
Learne
therefore
to
renounce
it
as
erronious
and
false
,
and
a
deceiuing
ground
of
comfort
,
that
Christ
died
for
all
,
and
that
the
reall
efficacie
of
his
death
belongs
to
all
.
For
a
second
vse
:
is
it
so
that
the
act
of
Gods
predestination
to
life
and
glorie
is
not
vniuersall
?
The
Anabaptists
confuted
in
that
they
hold
vniuersall
election
on
condition
of
faith
,
and
of
obedience
to
the
Gospel
.
Did
not
God
from
euerlasting
fore-appoint
euerie
man
and
woman
in
the
world
to
life
and
saluation
?
Surely
then
the
Anabaptists
are
deceiued
,
and
it
must
needs
be
erronious
and
false
which
they
hold
and
teach
;
that
God
did
chuse
all
men
both
good
and
bad
to
the
kingdome
of
heauen
,
on
condition
of
faith
and
of
obedience
to
the
Gospell
,
for
that
is
their
position
,
as
appeares
by
their
owne
words
in
a
Pamphlet
lately
put
forth
by
them
.
And
to
this
purpose
(
forsooth
)
they
make
Gods
election
twofold
,
eternall
and
before
the
creation
of
the
world
,
and
actuall
and
in
time
:
and
they
say
,
Gods
eternall
election
is
Gods
eternall
purpose
and
decree
to
elect
such
persons
to
life
and
saluation
in
whom
he
findeth
faith
and
obedience
;
and
those
persons
he
electeth
to
saluation
for
the
qualitie
he
finds
in
them
.
And
so
they
say
,
Gods
eternall
election
is
not
of
the
particular
person
,
but
of
the
qualitie
;
and
Gods
actuall
election
they
say
is
his
electing
of
those
in
time
who
are
instructed
and
taught
by
the
Gospell
preached
,
and
do
beleeue
it
and
yeeld
obedience
to
it
,
and
so
are
actually
chosen
for
their
faith
and
for
their
obedience
.
And
thus
they
make
Gods
eternall
election
to
be
a
purpose
in
God
before
the
creation
of
the
world
,
to
saue
all
generally
without
exception
of
any
,
and
a
fore-ordaining
of
all
to
life
and
saluation
,
as
well
vnbeleeuers
as
beleeuers
,
on
the
condition
of
faith
and
obedience
,
if
they
would
beleeue
and
obey
the
Gospell
;
and
his
actuall
election
to
be
an
electing
and
choosing
of
some
to
life
and
glorie
now
beleeuing
the
Gospell
,
and
now
yeelding
obedience
to
it
.
A
meere
idle
and
foolish
distinction
,
yea
such
as
hath
no
ground
or
footing
in
the
word
of
God
.
Where
do
they
finde
in
all
the
booke
of
God
such
a
distinction
,
let
them
shew
it
if
they
can
?
In
what
Gospell
is
it
written
,
Beleeue
and
obey
the
Gospell
and
thou
shalt
be
actually
elected
?
Indeed
we
find
it
written
in
the
Gospell
,
Beleeue
and
obey
the
Gospell
and
thou
shalt
be
saued
.
Beleeuing
and
obeying
the
Gospell
is
a
necessarie
antecedent
to
life
and
saluation
,
and
is
necessarily
required
before
saluation
,
but
neuer
do
we
find
it
to
be
an
antecedent
,
going
before
Gods
election
to
life
and
glorie
in
heauen
,
and
as
a
thing
required
to
Gods
election
to
life
and
saluation
.
God
indeed
decreed
with
himselfe
to
saue
through
Christ
all
them
that
do
beleeue
,
but
their
beleeuing
is
not
before
Gods
actuall
chusing
of
them
to
life
and
saluation
,
that
we
find
not
in
any
place
of
Scripture
,
but
it
necessarily
goes
before
their
saluation
.
Ioh
.
10.27
.
Ioh
.
10
27.
Christ
saith
,
My
sheepe
heare
my
voice
,
or
beleeue
in
me
,
because
I
know
them
.
But
they
say
,
We
are
sheepe
,
or
elect
ordained
to
life
and
glorie
because
we
beleeue
.
Againe
,
when
as
they
say
,
Gods
eternall
election
is
not
of
the
particular
person
but
of
the
qualitie
,
they
speake
absurdly
.
Did
God
chuse
faith
and
obedience
to
saluation
?
Did
he
chuse
these
qualities
to
go
to
heauen
,
and
not
the
person
in
whom
these
qualities
of
faith
and
obedience
are
found
?
But
to
take
them
in
the
best
sence
,
and
their
meaning
to
be
this
;
In
regard
they
expound
it
,
that
God
did
purpose
and
decree
before
the
creation
to
elect
to
saluation
such
persons
in
whom
he
should
find
faith
and
obedience
,
this
being
their
meaning
their
position
doth
exceedingly
derogate
from
the
all-sufficiencie
of
God
,
as
if
the
Lord
must
be
beholding
to
something
in
vs
before
his
will
could
be
determined
;
and
as
if
his
will
must
depend
on
something
out
of
himselfe
in
man
,
on
which
it
may
be
determined
to
elect
;
yea
it
makes
God
to
be
in
suspence
touching
that
wherein
afterwards
on
some
sight
he
comes
to
be
fully
determined
:
as
if
the
Lord
who
is
infinite
in
wisedome
,
in
will
,
and
power
,
should
thus
demurre
with
himselfe
,
I
purpose
if
hereafter
I
shall
finde
in
men
faith
and
obedience
to
the
Gospell
,
to
chuse
them
to
life
and
saluation
,
otherwise
not
.
Oh
what
a
monstrous
derogation
is
this
from
the
Lords
all-sufficiencie
!
and
how
doth
this
derogate
from
the
absolute
will
of
God
,
and
from
the
good
pleasure
of
God
,
which
is
the
supreame
cause
of
Gods
predestination
to
life
and
saluation
,
as
Ephes
.
1.5
.
Now
for
the
places
of
Scripture
they
bring
to
proue
that
God
did
purpose
and
decree
before
the
creation
of
the
world
to
saue
all
persons
in
whom
he
should
find
faith
and
obedience
,
they
are
not
worthy
the
answering
,
they
do
fearefully
abuse
and
peruert
the
Scripture
,
they
bring
that
,
Act.
17.28
.
where
it
is
said
,
We
are
Gods
generation
,
and
they
reason
thus
,
All
persons
are
Gods
generation
,
therefore
Gods
eternall
election
is
not
of
the
particular
person
but
of
the
qualitie
.
What
an
absurd
kinde
of
reasoning
is
this
?
doth
it
follow
because
all
persons
are
Gods
generation
,
and
haue
their
being
in
him
,
therefore
Gods
eternall
election
is
not
of
particular
person
,
but
of
qualitie
,
or
of
persons
thus
and
thus
qualified
?
these
things
follow
not
one
another
.
And
for
the
places
they
bring
to
proue
that
God
doth
actually
elect
some
to
life
and
saluation
now
beleeuing
the
Gospell
,
and
now
yeelding
obedience
to
it
,
they
are
most
impertinent
,
they
proue
no
such
matter
:
they
bring
Rom
.
9.25
.
Ephes
.
1.13.14
.
1.
Pet
.
2.10
.
in
all
which
places
,
if
ye
looke
into
them
,
you
shall
finde
there
is
not
a
word
touching
Gods
election
,
they
imply
no
such
thing
,
but
they
rather
import
effectuall
vocation
and
calling
,
or
dwelling
of
the
Spirit
of
God
in
the
hearts
of
true
beleeuers
to
their
sanctification
,
and
to
the
assurance
of
their
full
redemption
.
Thus
grosse
and
thus
absurd
are
the
Anabaptists
,
both
in
their
affections
and
proofes
;
and
their
opinion
touching
Gods
eternall
election
to
life
and
saluation
,
cannot
stand
with
the
doctrine
now
deliuered
,
that
the
act
of
Gods
predestination
to
life
and
glorie
is
not
vniuersall
and
common
to
all
men
and
women
in
the
world
.
I
haue
stood
somewhat
longer
in
confuting
their
error
,
because
of
that
booke
which
may
haply
bleare
the
eyes
of
the
simple
,
and
deceiue
them
;
and
I
heare
that
some
do
begin
to
call
the
truth
of
God
in
question
on
that
booke
.
I
leaue
them
,
and
for
a
third
vse
,
is
it
so
that
the
act
of
Gods
predestination
to
life
and
glorie
is
not
vniuersall
?
They
who
find
themselues
in
the
number
of
Gods
chosen
are
exceedingly
bound
to
admire
&
magnifie
Gods
free
loue
towards
them
.
Doth
it
not
reach
,
and
is
it
not
common
to
all
and
euery
man
and
woman
in
the
world
?
How
then
are
they
who
find
themselues
in
the
number
of
Gods
chosen
,
and
haue
good
euidence
of
it
,
that
they
are
such
as
the
Lord
hath
from
euerlasting
fore-appointed
and
fore-ordained
to
life
and
glorie
,
how
I
say
are
they
bound
to
admire
and
to
magnifie
the
free
loue
of
God
towards
them
?
Surely
that
free
loue
of
God
can
neuer
be
sufficiently
aduanced
and
extolled
:
and
consider
it
thou
that
hast
good
euidence
of
it
,
that
thou
belongest
to
Gods
election
.
Did
the
Lord
from
euerlasting
set
his
free
loue
on
thee
,
purposing
thy
eternall
happinesse
&
saluation
,
and
did
he
passe
by
others
intending
to
glorifie
himself
in
their
iust
punishment
?
How
then
canst
thou
sufficiently
admire
and
magnifie
the
free
loue
of
God
towards
thee
?
If
the
Lord
had
fore-appointed
and
fore-ordained
all
men
and
women
to
life
and
glorie
,
it
had
bene
an
infinite-mercie
of
God
,
and
an
infinite
cause
to
praise
him
,
but
that
the
Lord
hath
of
his
free
loue
set
thee
apart
from
all
eternitie
to
life
and
saluation
,
and
passed
by
others
,
euen
many
thousands
,
that
makes
the
mercie
of
God
to
thee
much
more
admirable
,
and
thou
art
to
consider
it
:
and
in
that
respect
thou
art
to
be
stirred
vp
much
more
to
admire
,
and
to
magnifie
,
and
to
praise
the
goodnesse
and
mercie
of
God
towards
thee
,
and
to
labour
to
be
thankfull
to
God
for
his
great
mercie
.
Now
in
the
next
place
obserue
we
,
that
our
Apostle
here
goes
on
by
degrees
from
predestination
to
glorification
;
he
doth
not
p●esently
subioyne
glorification
to
predestination
:
he
saith
not
,
Whom
he
hath
predestinate
,
them
he
hath
also
glorified
,
but
whom
he
hath
predestinate
,
them
also
he
called
,
and
whom
he
called
,
them
also
he
iustified
.
He
makes
knowne
to
vs
,
that
betweene
predestination
and
glorification
,
there
comes
vocation
and
iustification
,
and
so
giues
vs
to
vnderstand
thus
much
.
That
as
God
hath
predestinate
some
,
and
fore-appointed
them
to
life
and
saluation
,
so
he
hath
predestinate
them
to
be
called
and
iustified
before
they
come
to
that
life
and
glorie
.
Though
glorification
necessarily
follow
on
predestination
,
yet
doth
it
not
follow
immediatly
,
but
by
those
meanes
which
God
hath
appointed
.
Those
that
are
predestinate
to
life
and
glorie
,
they
are
also
by
that
act
of
God
appointed
in
time
to
be
called
,
and
iustified
,
and
sanctified
.
Those
whom
God
did
predestinate
to
life
&
glorie
in
heauen
,
them
also
he
appointed
in
time
to
be
called
,
iustified
,
and
sanctified
.
And
whomsoeuer
the
Lord
hath
in
his
eternall
election
decreed
to
saue
,
them
hath
he
also
decreed
to
sanctifie
,
and
to
make
holy
before
they
come
to
enioy
that
saluation
.
That
is
a
cleare
text
to
this
purpose
,
Ephes
.
1.4
.
God
hath
chosen
vs
(
saith
the
Apostle
)
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
.
1.
Pet
.
1.2
.
the
Apostle
affirmes
of
them
to
whom
he
writ
,
that
they
were
elect
according
to
the
foreknowledge
of
God
the
Father
vnto
sanctification
of
the
Spirit
,
through
obedience
and
sprinkling
of
the
bloud
of
Iesus
Christ
.
And
2.
Thes
.
2.13
.
the
Apostle
speakes
thus
of
the
beleeuing
Thessalonians
,
that
God
had
from
the
beginning
chosen
them
to
saluation
through
sanctification
of
the
Spirit
,
and
the
faith
of
truth
.
It
is
then
a
cleare
point
,
that
whomsoeuer
the
Lord
hath
fore-appointed
and
fore-ordained
to
life
and
glorie
,
he
hath
also
appointed
them
in
time
to
be
called
,
and
iustified
,
and
sanctified
,
and
to
be
made
holy
before
they
come
to
enioy
that
life
and
saluation
:
and
the
reason
and
ground
of
it
is
.
Because
as
the
Lord
hath
ordained
his
chosen
to
an
end
,
namely
their
glorification
,
so
hath
he
also
ordained
them
to
be
made
meete
and
fit
for
that
end
,
and
hath
ordained
such
meanes
as
shall
effectually
worke
for
the
fitting
of
them
thereunto
:
and
those
meanes
are
,
effectuall
vocation
,
iustification
,
and
sanctification
:
and
Gods
chosen
are
made
meete
and
fit
for
life
and
saluation
by
their
effectuall
vocation
,
iustification
,
and
sanctification
.
And
therefore
doubtlesse
whomsoeuer
the
Lord
hath
from
euerlasting
decreed
to
saue
,
them
hath
he
also
decreed
to
sanctifie
,
and
to
make
holy
before
they
come
to
enioy
that
saluation
.
And
this
truth
,
for
the
vse
,
it
meets
with
that
foolish
and
blasphemous
manner
of
reasoning
that
is
vsed
by
many
in
the
world
.
Oh
say
they
,
if
we
be
predestinate
to
be
saued
,
A
foolish
and
blasphemous
manner
of
reasoning
commonly
vsed
by
some
met
withall
.
then
we
may
liue
as
we
list
,
for
howsoeuer
we
liue
,
and
though
we
liue
neuer
so
wickedly
,
yet
we
must
needs
be
saued
.
A
diuellish
kind
of
reasoning
;
men
or
women
haue
not
this
conclusion
from
God
,
nor
from
his
word
,
but
indeed
from
the
diuell
,
and
from
their
owne
ignorance
.
Note
.
And
herein
appeares
the
subtiltie
of
Satan
,
he
teacheth
men
in
outward
things
wholly
to
distrust
God
,
and
to
relie
altogether
on
the
meanes
:
but
in
matters
of
saluation
he
makes
them
lay
all
on
Gods
mercie
,
and
on
Gods
purpose
,
without
any
regard
had
to
the
meanes
.
They
might
as
well
say
,
the
Lord
hath
appointed
that
we
shall
liue
to
such
a
time
,
and
before
that
time
come
we
shall
not
die
,
and
therefore
we
need
not
vse
either
meate
or
drinke
in
the
time
of
health
,
or
physick
in
the
time
of
sicknesse
.
This
is
most
absurd
euen
in
reason
:
and
it
is
blasphemous
thus
to
reason
in
the
matter
of
saluation
.
It
is
all
one
,
as
if
wicked
wretches
should
thinke
they
haue
God
at
some
aduantage
,
that
the
Lord
hauing
appointed
them
to
life
and
saluation
,
now
they
may
do
what
they
list
,
and
they
may
now
liue
according
to
the
lusts
of
their
owne
hearts
,
and
yet
the
Lord
cannot
chuse
but
saue
them
.
This
is
monstrous
,
thus
to
thinke
,
and
thus
to
reason
,
and
we
are
to
take
heed
of
this
kind
of
reasoning
:
and
know
that
thou
thus
reasoning
,
whosoeuer
thou
art
,
that
very
reasoning
of
thine
is
a
fearefull
signe
that
thou
art
none
of
Gods
chosen
,
but
that
(
indeed
)
thou
art
in
the
state
of
reprobation
,
and
in
the
way
to
damnation
.
Let
vs
then
euer
remember
,
that
Gods
decree
doth
not
remoue
the
vse
of
the
meanes
,
but
it
doth
stablish
and
confirme
:
and
whomsoeuer
the
Lord
hath
from
euerlasting
decreed
to
saue
,
them
hath
he
also
decreed
to
call
,
to
iustifie
,
and
to
sanctifie
,
and
to
make
holy
,
before
they
come
to
enioy
that
saluation
:
and
thou
must
find
thy selfe
thus
wrought
on
,
or
else
neuer
looke
thou
to
come
to
heauen
.
Now
in
that
the
Apostle
here
subioynes
to
Gods
act
of
predestination
to
life
and
saluation
,
his
effectuall
calling
of
such
as
are
predestinate
,
and
saith
,
Whom
the
Lord
hath
predestinate
,
them
also
he
called
,
we
may
gather
some
speciall
points
of
instruction
,
I
will
speake
of
them
in
order
.
First
this
.
That
Gods
chosen
shall
vndoubtedly
be
in
time
effectually
called
,
Gods
chosen
shall
vndoubtedly
be
in
time
effectually
called
.
Gods
effectuall
calling
followes
necessarily
on
predestination
to
life
and
saluation
.
All
those
that
belong
to
election
of
grace
,
and
are
in
Gods
eternall
purpose
fore-appointed
to
life
and
saluation
,
shall
assuredly
in
time
be
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
shall
be
brought
out
of
the
state
of
ignorance
and
vnbeliefe
,
into
the
state
of
true
knowledge
and
true
faith
in
Christ
,
and
out
of
the
state
of
nature
into
the
state
of
grace
.
Ioh
.
6.37
.
saith
the
Lord
Iesus
,
All
that
the
Father
giueth
me
,
that
is
,
all
that
are
appointed
to
life
and
saluation
,
and
so
giuen
to
me
of
my
Father
,
they
shall
come
to
me
,
they
shall
certainly
come
to
beleeue
in
me
,
for
so
he
expounds
coming
to
him
,
verse
35.
He
that
cometh
to
me
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
neuer
thirst
.
And
Ioh
.
10.16
.
Other
sheepe
I
haue
which
are
not
of
this
fold
,
them
also
must
I
bring
,
and
they
shall
heare
my
voyce
:
they
must
be
brought
,
or
they
shall
certainly
be
brought
to
heare
my
voyce
,
and
to
yeeld
obedience
to
it
.
And
verse
26.27
.
saith
he
to
the
Iewes
,
Ye
beleeue
not
,
for
ye
are
not
of
my
sheepe
;
my
sheepe
heare
my
voyce
,
and
I
know
them
,
and
they
follow
me
:
as
if
he
had
said
,
those
that
are
my
sheepe
,
because
they
are
my
sheepe
they
heare
my
voyce
,
and
they
shall
certainly
beleeue
in
me
,
and
yeeld
obedience
to
my
voyce
and
call
.
2.
Thes
.
2.
the
Apostle
hauing
spoken
thus
of
the
beleeuing
Thessalonians
,
verse
13.
that
God
had
from
the
beginning
chosen
them
to
saluation
through
sanctification
of
the
Spirit
,
and
faith
of
truth
,
he
subioynes
verse
14.
Whereunto
he
called
you
by
our
Gospell
,
to
obtaine
the
glorie
of
our
Lord
Iesus
Christ
.
And
we
find
it
euidenced
and
made
good
in
many
other
places
of
Scripture
,
that
Gods
effectuall
calling
followes
necessarily
,
and
certainly
on
his
predestination
.
That
all
those
that
belong
to
Gods
election
,
and
are
in
his
eternall
purpose
fore-appointed
to
life
and
saluation
,
shall
certainly
in
time
be
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
shall
be
brought
out
of
the
state
of
ignorance
and
vnbeliefe
,
into
the
state
of
true
knowledge
and
true
faith
in
Christ
.
And
it
must
needs
be
so
,
because
as
the
Lord
hath
put
a
difference
betweene
his
chosen
and
others
,
before
all
times
,
before
the
world
was
,
and
will
make
a
finall
difference
betweene
them
after
all
times
,
after
the
end
of
the
world
:
so
he
will
haue
them
differenced
and
distinguished
here
in
this
world
,
in
their
minds
,
wils
,
and
affections
,
in
their
dispositions
,
in
their
liues
and
conuersations
:
and
there
is
no
difference
betweene
them
,
either
in
inward
disposition
or
outward
carriage
,
till
the
Lord
make
it
by
the
worke
of
his
Spirit
and
grace
,
and
therefore
effectuall
calling
must
needs
follow
on
his
predestination
,
and
all
that
belong
to
Gods
election
shall
assuredly
be
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
shall
be
brought
out
of
the
state
of
ignorance
and
vnbeliefe
,
into
the
state
of
true
knowledge
and
true
faith
in
Christ
.
But
some
will
say
,
how
can
infants
that
belong
to
Gods
election
,
and
dying
in
their
infancie
,
in
their
child-hood
,
be
effectually
called
,
they
cannot
heare
the
voyce
of
God
in
the
ministrie
of
his
word
,
they
cannot
vnderstand
it
:
how
then
are
they
wrought
on
?
I
answer
,
the
Lord
is
neither
tyed
to
meanes
,
nor
alwayes
to
one
and
the
same
manner
of
working
,
the
predestinate
infants
dying
in
their
infancie
,
are
vndoubtedly
wrought
on
by
the
holy
Spirit
of
God
,
and
are
effectually
called
:
for
all
that
are
predestinate
,
must
be
called
,
and
are
in
time
effectually
called
one
way
or
other
.
But
those
infants
are
not
called
after
the
same
manner
that
persons
of
discretion
and
yeares
are
,
their
inward
and
effectuall
calling
is
by
some
vnutterable
worke
of
the
holy
Spirit
of
God
not
knowne
to
vs.
But
here
a
question
will
be
further
moued
.
It
being
so
that
effectuall
calling
must
needs
follow
on
Gods
predestination
,
some
may
demand
,
whether
Gods
chosen
haue
power
to
resist
their
effectuall
calling
,
and
when
the
Lord
is
purposed
to
call
them
effectually
,
whether
they
can
then
withstand
the
grace
of
Gods
Spirit
,
and
altogether
reiect
that
grace
or
no
?
If
either
the
Papists
or
the
Anabaptists
answer
this
question
,
they
will
tell
you
they
may
;
but
they
are
both
deceiued
.
Indeed
the
will
of
a
man
that
belongs
to
Gods
election
,
is
apt
to
resist
grace
,
and
to
withstand
effectuall
calling
,
but
when
God
will
worke
on
him
effectually
by
the
power
of
his
Spirit
,
and
will
effectually
call
him
,
he
cannot
resist
Gods
grace
,
his
effectuall
calling
is
then
irresistable
,
it
cannot
be
withstood
.
It
will
be
said
then
,
You
take
away
the
libertie
of
the
will
of
man
,
and
so
make
man
no
man
.
Not
so
:
for
as
he
that
belongs
to
Gods
election
cannot
resist
the
grace
of
God
when
God
will
worke
on
him
by
his
grace
,
so
he
will
not
resist
it
,
because
he
sees
no
reason
so
to
do
:
and
when
the
will
of
man
doth
any
thing
with
iudgement
and
reason
,
it
doth
it
freely
.
Now
when
God
doth
effectually
call
any
,
he
both
enlightens
his
vnderstanding
,
and
he
also
changeth
his
will
,
both
at
once
,
and
at
the
same
time
,
and
so
giuing
him
spirituall
sight
and
vnderstanding
,
he
also
alters
his
will
,
and
of
vnwilling
makes
him
willing
to
receiue
grace
,
and
he
cannot
but
receiue
it
,
as
Christ
saith
,
Ioh
.
6.45
.
Euery
man
that
hath
heard
and
learned
of
the
Father
,
he
comes
to
him
,
and
he
receiues
grace
,
and
he
beleeues
in
him
,
and
he
cannot
but
receiue
grace
,
and
he
receiues
it
willingly
.
Come
we
now
to
make
vse
of
this
doctrine
.
And
this
being
a
truth
,
that
Gods
effectuall
calling
followeth
certainly
and
necessarily
on
his
predestination
to
life
and
saluation
,
Preposterous
&
rash
iudgement
touching
wicked
and
vngodly
persons
ought
to
be
auoyded
.
and
that
all
that
belong
to
Gods
election
shall
assuredly
in
time
be
effectually
called
;
then
this
must
teach
vs
in
the
first
place
,
to
take
heed
of
preposterous
and
rash
iudgement
touching
wicked
and
vngodly
persons
,
we
must
take
heed
we
giue
not
our
definitiue
sentence
of
some
wicked
and
vngodly
men
,
and
that
we
take
not
on
vs
to
pronounce
them
reprobates
and
vtterly
cast
away
.
Thus
to
determine
of
their
finall
state
,
is
monstrous
boldnesse
,
and
high
presumption
,
and
indeed
to
step
vp
into
Gods
chaire
of
iudgement
;
we
must
take
heed
of
it
,
and
know
that
we
are
not
to
despaire
of
the
finall
estate
of
any
wicked
man
,
be
he
neuer
so
vile
,
vnlesse
his
sinne
be
against
the
holy
Ghost
,
which
can
hardly
be
knowne
and
discerned
:
for
the
Lord
can
(
in
his
appointed
time
)
call
him
home
,
and
if
he
belong
to
his
eternall
election
,
he
will
assuredly
in
his
good
time
conuert
and
turne
him
,
and
call
him
effectually
.
Consider
we
the
example
of
the
blessed
Apostle
Paul
,
how
was
he
estranged
from
God
,
and
from
all
goodnesse
?
How
farre
was
he
carried
in
furie
and
rage
against
the
Church
and
people
of
God
?
How
did
he
thirst
after
the
bloud
of
the
Saints
,
Acts
9.1
?
It
is
said
,
that
he
breathed
out
threatenings
and
slaughter
against
the
disciples
of
the
Lord
:
and
he
confesseth
of
himselfe
,
Galat
.
1.13
.
that
he
persecuted
the
Church
of
God
extremely
,
and
wasted
it
:
yet
afterward
we
know
it
pleased
God
to
call
and
to
conuert
him
,
and
of
a
violent
and
bloudie
persecutor
to
make
him
an
excellent
and
famous
Preacher
.
Let
vs
then
in
his
example
learne
to
expect
with
patience
the
conuersion
of
rebellious
sinners
,
knowing
this
,
that
the
Lord
can
call
when
he
will
,
and
he
will
assuredly
in
his
appointed
time
effectually
call
those
that
belong
to
his
election
.
And
for
a
second
vse
of
the
point
:
Is
it
so
that
Gods
chosen
shall
vndoubtedly
in
time
be
effectually
called
?
then
this
doth
warrant
to
vs
the
offer
of
the
meanes
of
calling
,
the
ministrie
and
preaching
of
the
word
,
to
rebellious
sinners
.
The
meanes
of
calling
and
conuersion
may
lawfully
be
offered
to
them
,
The
meanes
of
calling
and
conuersion
may
lawfully
be
offered
to
rebellious
sinners
.
howsoeuer
some
are
of
a
contrarie
opinion
,
and
would
haue
a
separation
made
betweene
good
and
bad
,
and
would
haue
rebellious
sinners
put
away
from
the
meanes
of
calling
.
But
alas
,
if
all
rebellious
sinners
should
be
shut
out
from
the
meanes
,
how
then
should
such
amongst
them
as
belong
to
Gods
election
be
effectually
called
?
We
may
&
we
ought
to
offer
to
them
the
meanes
of
working
good
on
their
soules
,
both
in
publicke
and
priuate
,
following
the
rule
of
the
Apostle
,
2.
Tim
.
2.25
.
Instructing
them
with
meeknesse
,
and
suffering
them
with
patience
,
prouing
if
God
at
any
time
will
call
them
to
repentance
.
Note
.
Doubtlesse
it
is
an
hopefull
thing
,
where
God
giues
the
meanes
of
grace
,
that
there
the
Lord
hath
a
gracious
worke
towards
some
,
and
he
hath
there
some
that
belong
to
his
election
,
whom
he
will
in
time
call
and
conuert
,
and
worke
on
by
his
word
and
Spirit
.
When
a
man
in
the
time
of
haruest
carries
his
reapers
further
into
a
field
,
it
is
a
signe
he
hath
there
some
come
to
be
inned
:
so
when
the
Lord
sends
his
ministers
and
meanes
of
grace
to
a
place
,
it
is
a
signe
he
hath
some
there
to
be
gathered
and
to
be
brought
home
to
himselfe
;
and
learne
we
carefully
to
attend
on
the
meanes
that
serue
for
the
calling
of
Gods
chosen
.
Yea
though
it
be
so
that
as
yet
thou
findest
no
sweetnes
in
the
meanes
of
saluation
,
nor
any
benefit
by
them
,
but
they
are
harsh
,
vnpleasing
and
tedious
to
thee
,
yet
neglect
not
thou
to
come
to
them
.
It
is
the
subtiltie
of
Satan
to
keepe
men
,
if
possibly
he
can
,
from
the
vse
of
the
meanes
;
he
will
not
grosly
tell
them
,
they
need
not
repent
at
all
,
he
knowes
the
most
prophane
will
then
discerne
him
,
but
he
labours
what
he
can
to
keepe
men
from
the
meanes
that
might
worke
repentance
in
them
,
&
from
the
meanes
of
grace
.
Let
him
not
herein
preuaile
with
thee
,
though
as
yet
thou
come
to
the
meanes
for
forme
and
fashion
,
and
as
yet
findest
no
delight
in
them
.
I
do
not
desire
nor
aduise
thee
so
to
come
,
but
I
say
though
thou
do
so
come
,
yet
continue
coming
to
the
meanes
,
the
Lord
will
haue
thee
waite
on
him
in
the
vse
of
the
meanes
,
&
he
will
deale
with
thee
as
with
a
reasonable
creature
:
if
thou
belong
to
him
,
assuredly
he
will
in
his
good
time
strike
an
holy
stroke
on
thy
soule
,
and
thou
shalt
not
withstand
the
power
of
his
grace
,
it
shall
certainly
worke
on
thee
,
the
Lord
will
enlighten
thy
mind
,
alter
thy
will
,
change
thy
affections
,
and
bring
thee
out
of
the
state
of
ignorance
&
vnbeliefe
,
into
the
state
of
true
knowledge
,
&
true
faith
in
Christ
:
and
therefore
be
thou
carefull
to
attend
on
the
meanes
of
grace
.
For
a
third
vse
:
is
it
so
that
Gods
effectuall
calling
followes
necessarily
on
his
predestination
to
life
and
saluation
,
A
child
of
God
is
not
to
doubt
of
the
power
of
Gods
grace
,
&
of
the
effectuall
working
of
his
grace
for
the
ouercōming
of
some
strong
corruption
.
and
whom
the
Lord
hath
fore-appointed
to
life
and
saluati●●
will
he
certainly
in
his
good
time
worke
on
them
by
his
word
and
Spirit
?
shall
nothing
hinder
his
worke
?
will
he
of
vnwilling
make
them
willing
to
receiue
his
grace
?
Then
doubt
not
,
thou
that
art
a
child
of
God
,
of
the
power
of
his
grace
,
and
of
the
effectuall
working
of
his
grace
touching
some
strong
corruption
that
still
abides
in
thee
,
and
thou
art
still
wrestling
withall
.
It
is
the
fault
of
Gods
owne
children
finding
some
corruption
still
strong
in
them
,
and
they
cannot
yet
get
the
maisterie
of
it
,
though
they
striue
against
it
by
all
good
meanes
,
to
thinke
it
will
neuer
be
better
with
them
,
and
they
shall
neuer
be
able
to
get
the
maisterie
of
it
,
they
shall
neuer
be
able
to
ouercome
their
doubting
,
their
feare
,
or
the
like
.
Oh
thinke
not
so
whosoeuer
thou
art
that
art
a
child
of
God
,
but
remember
to
thy
comfort
,
that
the
Lord
can
and
will
call
and
conuert
those
that
belong
to
his
election
,
though
they
go
on
in
a
cleane
contrarie
course
;
he
can
and
he
will
of
auerse
,
of
repugnant
,
and
of
such
as
are
altogether
vnwilling
,
make
willing
to
receiue
his
grace
:
and
therefore
he
can
and
will
,
thou
being
one
that
dost
belong
to
him
,
giue
thee
strength
to
ouercome
it
,
feare
it
not
.
It
may
be
the
Lord
in
his
wisedome
seeing
it
meete
,
for
good
causes
knowne
to
his
holy
maiestie
,
as
for
the
exercise
of
thy
faith
,
the
humbling
of
thee
,
or
the
stirring
thee
vp
to
greater
feruencie
in
prayer
,
or
the
like
,
will
exercise
thee
for
a
time
vnder
that
corruption
,
in
wrestling
with
it
,
and
in
striuing
against
it
:
but
assure
thy selfe
,
thou
continuing
to
striue
against
it
,
in
his
appointed
time
he
will
set
thee
free
from
it
,
he
is
able
to
do
it
,
and
he
will
do
it
:
and
let
that
be
thy
comfort
.
Come
we
now
to
a
second
conclusion
following
from
hence
,
in
that
the
Apostle
here
subioynes
to
the
act
of
Gods
predestination
to
life
and
saluation
,
his
effectuall
calling
of
such
as
are
predestinate
,
in
that
the
Apostle
here
saith
,
Whom
God
hath
predestinate
,
them
also
he
called
:
(
as
I
told
you
)
hence
we
may
gather
a
second
conclusion
following
from
hence
,
namely
this
.
That
none
but
such
as
belong
to
Gods
election
,
are
or
shall
●e
effectually
called
.
Onely
they
and
none
but
they
,
who
belong
to
Gods
election
,
are
or
shall
be
effectually
called
.
Onely
they
,
and
none
but
they
,
who
in
Gods
eternall
purpose
are
fore-appointed
to
life
and
saluation
,
are
or
shall
be
in
time
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
out
of
ignorance
and
vnbeliefe
into
the
state
of
true
knowledge
,
and
true
faith
in
Christ
,
and
set
out
of
the
state
of
nature
into
the
state
of
grace
.
Indeed
others
may
be
and
are
outwardly
called
,
and
may
and
do
heare
the
sound
of
Gods
voice
in
the
ministerie
of
his
word
,
as
Christ
saith
,
Matth
.
20.16
.
Many
are
called
,
but
onely
such
as
belong
to
Gods
election
are
or
shall
be
inwardly
called
,
and
effectually
wrought
on
by
the
worke
of
Gods
Spirit
.
And
to
this
purpose
is
that
,
Act.
13.48
.
As
many
(
saith
the
text
)
as
were
ordained
to
eternall
life
beleeued
:
they
onely
that
were
ordained
to
eternall
life
beleeued
,
they
onely
were
called
to
faith
,
and
others
were
not
.
And
hence
it
is
that
the
Apostle
cals
faith
the
faith
of
Gods
elect
,
Tit
.
1.1
.
Tit
.
1.1
.
And
hence
it
is
that
when
the
disciples
asked
Christ
why
he
spake
to
the
people
in
parables
,
he
answered
and
said
to
them
,
Matth
13.11
.
Matth
.
13.11
.
To
you
it
is
giuen
to
vnderstand
the
mysteries
of
the
kingdome
of
heauen
,
but
to
them
it
is
not
giuen
:
making
that
proper
and
peculiar
to
his
disciples
,
to
know
and
to
vnderstand
the
secrets
of
the
kingdome
of
heauen
,
and
to
be
acquainted
with
them
,
and
not
a
thing
common
to
all
that
heard
him
.
And
Matth
.
11.25
.
saith
the
Lord
Iesus
,
I
giue
thee
thankes
O
Father
,
Lord
of
heauen
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
and
men
of
vnderstanding
,
and
hast
opened
them
vnto
babes
.
Things
concerning
life
and
saluation
are
hid
from
most
of
the
wise
of
the
world
,
and
are
reuealed
to
others
that
are
but
babes
in
comparison
of
them
.
We
reade
Act.
16.13.14
.
that
Paul
preached
to
many
women
that
were
gathered
together
,
but
in
that
great
number
onely
Lydia
was
wrought
on
,
and
her
heart
onely
did
the
Lord
open
,
that
she
attended
to
the
things
that
Paul
spake
:
and
she
onely
was
effectually
called
.
It
is
wel
obserued
by
one
,
that
the
Gospell
entred
into
the
court
of
Nero
in
Rome
,
and
wrought
on
some
in
his
Court
,
but
it
wrought
not
on
Nero
himselfe
:
and
it
entred
into
the
familie
of
Narcissus
,
but
not
into
the
heart
of
Narcissus
himselfe
,
as
we
may
gather
,
Rom
.
16.11
.
And
to
these
we
might
adde
many
other
examples
,
all
prouing
and
confirming
the
truth
of
this
conclusion
,
that
none
but
such
as
belong
to
Gods
election
,
are
or
shall
be
effectually
called
,
and
they
onely
,
and
none
but
they
who
are
fore-appointed
to
life
and
saluation
,
are
or
shall
be
in
time
effectually
wrought
on
by
the
word
and
Spirit
of
God
,
and
brought
out
of
the
state
of
ignorance
and
vnbeliefe
into
the
state
of
true
knowledge
and
true
faith
in
Christ
.
For
why
,
Howsoeuer
the
word
of
God
is
said
Psal
.
19.7.8
.
to
conuert
,
to
enlighten
,
to
giue
wisedome
and
vnderstanding
,
yet
it
doth
so
onely
as
an
instrument
,
and
that
not
as
a
naturall
instrument
,
as
hauing
vertue
in
it self
,
as
a
medicine
is
a
meanes
of
health
;
but
as
an
instrument
signifying
and
testifying
that
which
the
Spirit
of
God
doth
inwardly
worke
:
and
onely
where
it
pleaseth
God
to
worke
,
there
the
word
doth
enlighten
:
and
the
Lord
is
pleased
to
worke
by
his
Spirit
effectually
,
onely
where
he
hath
set
his
eternall
loue
,
and
no
where
else
,
as
we
haue
it
,
Iam
.
1.18
.
Of
his
owne
will
begat
he
vs
with
the
word
of
truth
,
that
we
should
be
as
the
first
fruites
of
his
creatures
.
He
will
not
worke
by
his
grace
where
he
hath
not
set
his
loue
freely
:
and
therefore
though
many
be
and
are
outwardly
called
,
and
may
and
do
heare
the
sound
of
Gods
voice
in
the
ministerie
of
his
word
,
yet
onely
such
as
belong
to
Gods
election
are
or
shall
be
inwardly
called
,
and
effectually
wrought
on
by
the
word
and
Spirit
of
God
.
But
haply
some
may
say
,
Why
then
is
the
word
preached
to
the
reprobate
?
if
the
Lord
will
not
worke
on
them
by
his
word
and
Spirit
,
why
then
are
they
made
partakers
of
the
preaching
of
the
word
?
it
seemes
to
be
in
vaine
that
the
word
is
preached
to
them
.
I
answer
.
A
man
might
as
well
aske
,
why
the
Lord
suffers
the
Sunne
to
shine
forth
on
such
as
are
blind
and
can
haue
no
benefit
of
the
light
of
it
,
and
why
the
Lord
suffers
the
raine
to
fall
on
hard
stones
that
cannot
be
made
fruitfull
by
it
.
The
Lord
in
his
wise
dispensation
will
haue
his
word
preached
to
all
,
both
elect
and
reprobate
Why
God
wil
haue
his
word
preached
to
all
,
both
elect
&
reprobate
.
mingled
together
for
speciall
ends
,
as
namely
,
to
let
his
elect
see
when
they
are
eff●ctually
called
,
how
much
they
are
bound
to
the
free
and
speciall
grace
of
God
:
and
that
their
faith
and
effectuall
calling
was
not
from
any
power
and
strength
in
themselues
,
but
meerely
from
the
worke
of
Gods
grace
,
in
that
they
see
others
partakers
with
them
of
the
same
outward
meanes
,
and
of
the
same
outward
calling
,
still
left
in
their
ignorance
,
and
hardnesse
,
and
vnbeliefe
:
and
also
to
let
such
as
belong
not
to
Gods
election
see
,
that
God
is
not
wanting
to
them
,
he
vouchsafing
to
them
the
same
outward
meanes
he
doth
to
his
chosen
,
and
to
manifest
to
them
their
guiltinesse
of
the
sinne
of
our
first
parents
,
whereby
they
haue
voluntarily
made
themselues
vnable
to
receiue
grace
,
and
so
to
leaue
them
altogether
without
excuse
,
God
being
not
now
bound
to
giue
them
grace
,
he
hauing
once
giuen
it
to
them
,
and
they
hauing
willingly
forfeited
and
lost
that
grace
,
and
so
disabled
themselues
.
And
thirdly
,
the
Lord
will
haue
his
word
preached
to
all
,
both
elect
and
reprobate
,
euen
so
farre
to
worke
on
the
reprobate
as
to
restraine
them
from
extremitie
and
outrage
in
sinne
,
and
to
keepe
them
in
outward
order
,
and
to
make
them
more
fit
for
humane
societie
,
and
more
fit
to
conuerse
with
his
children
,
and
more
seruiceable
to
them
in
outward
offices
and
duties
.
And
therefore
it
is
not
in
vaine
that
the
reprobate
are
made
partakers
of
the
preaching
of
the
word
.
But
will
some
say
,
The
reprobate
are
commanded
and
exhorted
in
the
ministerie
and
preaching
of
it
to
beleeue
,
and
they
are
bound
to
beleeue
the
word
of
God
,
and
to
beleeue
forgiuenesse
of
sinnes
and
life
euerlasting
:
and
so
they
are
bound
to
perswade
themselues
of
that
which
is
not
true
,
they
being
neuer
effectually
called
.
I
answer
.
Indeed
if
the
Lord
in
the
ministerie
and
preaching
of
his
word
did
command
the
reprobate
to
beleeue
the
forgiuenesse
of
their
sinnes
directly
with
a
purpose
to
deceiue
them
,
then
were
this
something
that
is
said
by
them
.
But
the
Lord
in
commanding
and
exhorting
them
to
beleeue
the
forgiuenesse
of
their
sinnes
and
life
euerlasting
,
he
hath
no
such
purpose
but
onely
to
conuince
them
.
Abraham
by
Gods
commandement
,
Gen.
20.2
.
was
bound
to
perswade
himselfe
that
Isaack
was
to
dye
vnder
his
owne
hand
,
yet
was
he
not
bound
to
perswade
himselfe
of
an
vntruth
,
because
the
intent
of
that
commandement
of
God
was
but
to
proue
him
,
and
so
God
may
bid
the
reprobates
beleeue
this
or
that
,
whilest
he
doth
it
but
to
conuince
their
contumacie
,
and
doth
see
well
how
farre
they
are
from
beleeuing
any
such
matter
.
This
then
still
remaines
a
truth
,
that
none
but
such
as
belong
to
Gods
election
,
are
or
shall
be
effectually
called
and
w●●●ght
on
by
the
word
and
Spirit
of
God
.
And
for
the
vse
.
First
,
the
consideration
of
this
truth
may
serue
to
stay
vs
from
wondering
and
thinking
it
strange
,
We
are
not
to
thinke
it
strange
that
where
many
enioy
the
like
meanes
of
saluation
,
yet
there
all
are
not
wrought
on
by
the
same
.
that
whereas
many
are
partakers
of
the
like
meanes
,
and
enioy
the
same
ministerie
and
preaching
of
the
word
,
yet
all
are
not
wrought
on
by
it
,
and
all
are
not
conuerted
.
We
are
not
to
maruell
at
this
,
and
to
take
offence
at
it
,
that
where
the
Gospell
and
preaching
of
the
word
comes
to
a
people
,
a
parish
,
a
familie
,
there
it
works
not
on
all
to
their
effectuall
calling
,
but
some
still
continue
in
their
ignorance
,
and
in
their
hardnesse
and
sinne
,
and
are
vnreformed
:
we
must
remember
that
none
are
or
shall
be
wrought
on
by
the
word
and
Spirit
of
God
,
but
such
as
belong
to
Gods
election
.
And
though
the
Preachers
of
the
Gospell
should
with
Paul
wish
themselues
separate
from
Christ
for
the
winning
of
men
,
yet
shall
no
more
be
brought
to
sauing
knowledge
and
sauing
faith
,
then
those
whom
the
Lord
hath
in
his
eternall
purpose
fore-appointed
to
life
and
saluation
,
and
those
whom
the
Lord
shall
draw
to
Christ
,
Ioh
.
6.44
.
Consider
we
the
preaching
of
Christ
himselfe
,
neuer
man
did
or
shall
preach
with
like
holinesse
and
power
that
he
did
:
were
all
that
heard
him
wrought
on
?
nay
were
his
owne
disciples
wrought
on
throughly
as
they
ought
to
haue
bene
?
No
surely
,
Christ
himselfe
often
complained
of
their
want
of
faith
.
Let
vs
not
then
thinke
it
strange
that
all
are
not
wrought
on
that
liue
vnder
the
same
powerfull
meanes
,
and
where
the
word
of
God
is
truly
and
powerfully
preached
,
neither
let
vs
murmure
against
Gods
mercie
and
bountie
in
spirituall
graces
vouchsafed
to
some
in
their
effectuall
calling
,
and
denied
to
others
.
Act.
11.17
.
it
was
the
fault
of
the
Iewes
who
were
angrie
with
Peter
that
he
had
gone
to
the
Gentiles
,
and
that
they
were
wrought
on
by
his
preaching
and
had
receiued
the
Gospell
,
Who
was
I
(
saith
Peter
)
that
I
could
let
God
?
Againe
in
the
second
place
:
is
it
so
that
none
but
such
as
belong
to
Gods
election
are
or
shall
be
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
?
Then
h●re
is
matter
of
great
comfort
to
as
many
as
haue
good
euid●●ce
of
it
that
they
are
effectually
called
:
Comfort
to
such
as
haue
euidence
of
it
that
they
are
effectually
called
.
their
effectuall
calling
doth
discouer
to
them
and
seale
vp
to
them
this
comfort
,
that
they
are
such
as
God
hath
loued
from
all
eternitie
,
and
that
the
Lord
hath
before
the
world
was
fore-appointed
them
to
life
and
saluation
in
heauen
;
and
that
is
a
ground
of
sweete
comfort
.
The
way
to
find
our selues
in
the
number
of
Gods
chosen
,
and
to
be
such
as
haue
bene
predestinate
to
life
and
saluation
before
the
world
was
,
is
not
to
step
vp
into
heauen
and
to
search
the
Court
roles
of
heauen
whether
our
names
be
there
written
,
but
to
looke
into
our
owne
hearts
and
soules
,
and
there
to
finde
the
worke
of
grace
written
and
imprinted
by
the
finger
of
Gods
Spirit
.
And
if
thou
whosoeuer
thou
art
,
find
that
worke
of
grace
in
thee
,
if
thou
find
thy selfe
effectually
called
,
surely
then
thou
hast
cause
to
reioyce
with
ioy
vnspeakeable
and
glorious
,
1.
Pet
.
1.8
.
thou
hast
then
a
sure
and
a
sweete
testimonie
of
Gods
eternall
loue
to
thee
,
and
thy
saluation
is
built
on
a
stronger
foundation
then
the
very
heauens
,
euen
on
Gods
eternall
and
vnchangeable
purpose
,
and
thou
maist
know
that
thou
art
effectually
called
and
wrought
on
by
the
word
and
Spirit
of
God
.
I
haue
heretofore
giuen
notes
by
which
a
man
may
know
that
he
is
effectually
called
,
as
if
he
find
himselfe
enlightened
,
and
that
he
now
sees
his
wretched
estate
by
nature
,
and
his
cursed
condition
by
sinne
,
and
is
able
to
apply
the
promises
of
life
and
saluation
to
himselfe
particularly
,
and
that
he
hath
now
in
him
an
hatred
and
loathing
of
those
sinnes
that
haue
bene
formerly
most
pleasing
to
him
;
and
that
now
he
is
fitted
for
the
high
calling
of
a
Christian
,
with
graces
needfull
for
the
exercise
of
pietie
and
religion
towards
God
,
and
of
loue
,
and
mercie
,
and
equitie
,
and
iustice
towards
men
,
and
is
able
to
shew
forth
the
power
of
grace
in
his
life
and
conuersation
,
and
doth
now
make
choice
of
holy
and
religious
companie
,
and
doth
now
delight
in
the
meanes
by
which
he
hath
bene
wrought
on
,
as
in
hearing
the
word
,
euen
the
Law
discouering
sinne
to
him
,
and
laying
open
his
hidden
corruptions
,
and
especially
in
hearing
the
sweete
promises
of
the
Gospell
touching
life
and
saluation
,
and
that
now
he
doth
those
things
that
flesh
and
blould
would
neuer
teach
him
to
do
;
as
that
he
hath
a
care
of
religion
and
of
heauenly
things
in
prosperitie
,
and
the
more
the
Lord
doth
prosper
him
in
outward
things
,
the
more
holy
he
is
:
and
that
in
time
of
aduersitie
he
drawes
nearer
to
God
,
and
holds
close
to
the
profession
of
religion
,
and
is
constant
in
a
disgraced
profession
,
and
that
now
he
makes
more
precious
account
of
his
high
calling
in
Iesus
Christ
then
of
all
the
honours
and
preferments
in
the
world
.
If
a
man
find
these
things
in
himselfe
,
he
may
assure
himselfe
that
he
is
effectually
called
.
And
howsoeuer
the
Papists
say
to
the
contrarie
,
that
a
man
cannot
certainly
know
whether
he
haue
the
Spirit
of
God
working
in
him
or
no
,
yet
doubtlesse
he
may
plainly
and
sensibly
perceiue
the
working
of
the
Spirit
of
God
in
his
owne
soule
.
The
Spirit
is
compared
to
fire
,
Note
.
and
to
the
wind
,
and
as
sensible
as
a
man
may
perceiue
the
burning
of
the
fire
,
and
the
blowing
of
the
wind
,
so
sensibly
may
a
child
of
God
perceiue
in
himselfe
the
worke
of
the
Spirit
of
God
.
If
thou
finde
that
worke
in
thine
owne
soule
,
thou
maiest
thereby
assure
thy selfe
that
thou
art
in
the
number
of
Gods
chosen
,
and
so
haue
strong
consolation
.
Come
we
now
to
the
third
effect
by
which
God
doth
witnesse
his
eternall
loue
to
his
chosen
,
and
the
third
degree
by
which
Gods
chosen
ascend
vp
to
their
blessednesse
in
heauen
,
here
put
downe
by
the
Apostle
,
namely
,
their
iustification
.
Whom
he
predestinate
(
saith
the
Apostle
)
them
also
he
called
:
and
whom
he
called
,
them
also
he
iustified
:
that
is
,
as
I
shewed
,
they
that
are
effectually
called
of
God
,
they
are
also
by
him
acquitted
and
absolued
from
the
guilt
and
punishment
of
all
their
sins
,
and
they
are
accounted
iust
&
righteous
in
his
sight
by
Christ
his
righteousnesse
imputed
to
them
,
and
apprehended
by
faith
.
Now
here
we
see
that
effectuall
calling
and
iustification
are
distinct
benefits
,
and
they
are
here
made
seuerall
and
distinct
effects
of
Gods
loue
to
his
chosen
,
and
they
are
not
to
be
confounded
and
made
one
,
as
they
are
by
the
doctrine
of
the
Papists
:
for
according
to
the
doctrine
of
the
Papists
,
they
teaching
a
double
iustification
in
the
sight
of
God
,
their
first
iustification
is
nothing
else
but
the
calling
of
a
sinner
;
in
effect
they
make
their
first
iustification
and
calling
of
a
sinner
all
one
,
they
teaching
that
their
first
iustification
is
,
when
a
sinner
of
an
euill
man
is
made
a
good
man
by
infusion
of
inward
righteousnesse
,
whereby
the
heart
is
purged
and
sanctified
,
and
so
indeed
all
one
with
the
calling
of
a
sinner
out
of
the
state
of
nature
into
the
state
of
grace
;
and
so
they
confound
things
that
are
to
be
distinguished
one
from
another
.
I
leaue
that
.
Now
though
effectuall
calling
and
iustification
be
distinct
benefits
,
yet
they
follow
one
another
immediatly
,
and
we
see
they
are
here
linked
one
to
the
other
inseparably
;
whom
the
Lord
cals
,
them
also
he
iustifies
:
whence
we
are
giuen
to
vnderstand
thus
much
.
That
the
called
of
God
are
also
iustified
in
the
sight
of
God
:
such
as
are
effectually
called
,
they
are
also
at
the
same
time
iustified
.
Such
as
are
effectually
called
,
are
at
the
same
time
also
iustified
.
Though
in
respect
of
the
order
of
nature
,
effectuall
calling
goes
before
iustification
,
yet
in
time
they
go
together
,
and
whosoeuer
they
be
that
are
effectually
called
,
they
are
at
the
same
time
iustified
,
acquitted
,
and
absolued
from
the
guilt
and
punishment
of
all
their
sinnes
,
and
they
are
accounted
iust
and
righteous
in
the
sight
of
God
,
by
Christ
his
righteousnesse
imputed
to
them
,
and
apprehended
by
faith
.
We
reade
Isai
.
53.11
.
that
the
Prophet
there
speaking
of
Christ
Iesus
,
he
saith
,
By
his
knowledge
shall
my
righteous
seruant
iustifie
manie
:
as
if
he
had
said
,
such
as
shall
be
brought
out
of
their
ignorance
and
vnbeleefe
,
to
know
my
righteous
seruant
,
my
Sonne
Iesus
Christ
,
and
to
acknowledge
him
,
and
to
beleeue
in
him
,
they
shall
thereupon
be
iustified
:
they
being
called
to
the
true
knowledge
of
Christ
,
they
shall
by
him
,
on
that
knowledge
of
theirs
,
be
iustified
.
Acts
26.18
.
the
Apostle
saith
,
he
was
sent
to
the
Gentiles
,
To
open
their
eyes
that
they
might
turne
from
darkenesse
to
light
,
and
from
the
power
of
Satan
vnto
God
,
that
by
his
preaching
the
Gospell
to
them
,
they
might
be
effectually
called
,
and
wrought
on
,
and
conuerted
,
and
then
he
presently
subioynes
,
That
they
might
receiue
forgiuenesse
of
sins
,
that
they
might
be
iustified
,
remission
of
sinnes
being
one
part
of
iustification
;
plainly
teaching
,
that
effectuall
calling
and
iustification
in
the
sight
of
God
,
they
go
together
.
And
to
this
purpose
speakes
the
Apostle
Peter
,
Acts
13.39
.
By
him
saith
the
Apostle
,
that
is
by
Christ
,
euery
one
that
beleeueth
is
iustified
.
Euery
one
that
is
brought
out
of
the
state
of
vnbeleefe
into
the
state
of
true
faith
in
Christ
,
he
is
at
that
very
instant
iustified
.
And
hence
it
is
that
Christ
sends
his
Ministers
,
as
his
Embassadors
,
as
the
Apostle
speakes
,
2.
Cor
.
5.20
.
With
the
word
of
reconciliation
,
to
inuite
and
to
call
men
to
beleeue
in
him
,
euen
to
call
and
to
conuert
men
,
and
to
bring
them
to
faith
,
that
so
they
may
receiue
forgiuenesse
of
their
sinnes
,
and
be
reconciled
to
God
,
that
they
may
be
iustified
in
the
sight
of
God
,
and
so
haue
peace
with
God
,
as
we
haue
it
,
Rom
.
5.1
.
Being
iustified
by
faith
,
we
haue
peace
toward
God
through
our
Lord
Iesus
Christ
.
We
see
then
the
point
cleare
by
euidence
and
testimonie
of
the
Scripture
,
that
the
called
of
God
are
also
iustified
in
the
sight
of
God
,
and
such
as
are
effectually
called
,
they
are
also
at
the
same
time
iustified
,
they
are
at
the
same
time
acquitted
and
absolued
from
the
guilt
and
punishment
of
all
their
sinnes
,
and
they
are
accounted
iust
and
righteous
in
the
sight
of
God
by
Christ
his
righteousnesse
imputed
to
them
,
and
apprehended
by
faith
.
And
it
must
needs
be
so
,
the
ground
of
this
truth
is
this
.
Such
as
are
effectually
called
and
wrought
on
by
the
holy
Spirit
,
they
are
brought
to
beleeue
in
Christ
,
and
beleeuing
in
Christ
,
they
are
set
into
Christ
,
and
made
actually
members
of
Christ
,
and
so
are
actually
iustified
.
For
howsoeuer
Gods
chosen
were
iustified
virtually
in
Christ
when
he
suffered
for
their
sinnes
,
and
when
he
was
quit
from
all
their
sinnes
,
hauing
borne
the
punishment
of
them
,
yet
then
onely
are
they
actually
iustified
in
Christ
,
when
they
beleeue
in
Christ
,
and
that
is
when
they
are
called
to
faith
,
when
they
are
effectually
called
:
and
therefore
doubtlesse
the
called
of
God
are
also
at
the
same
time
iustified
in
the
sight
of
God
.
Now
here
a
question
may
be
moued
:
some
may
demand
how
farre
one
that
is
effectually
called
,
is
at
the
time
of
his
calling
iustified
,
and
how
farre
he
is
then
acquitted
from
the
guilt
and
punishment
of
his
sinnes
?
To
which
I
answer
,
that
he
is
then
acquitted
from
the
guilt
and
punishment
,
not
onely
of
his
sinnes
going
before
his
calling
,
but
from
the
guilt
and
punishment
of
all
his
sinnes
,
both
of
his
sinnes
past
and
before
his
calling
,
also
of
his
sinnes
following
and
after
his
calling
:
he
hath
then
a
full
acquittance
and
discharge
from
the
guilt
and
punishment
of
all
his
sins
,
from
the
first
to
the
last
of
them
:
For
the
bloud
of
Christ
cleanseth
him
from
all
sinne
,
1.
Ioh
.
1.7
.
1.
Ioh
.
1.7
.
And
a
man
that
is
once
purged
by
the
bloud
of
Christ
,
hath
no
more
conscience
of
sinne
,
as
the
Author
to
the
Hebrews
speakes
,
Heb
.
10.2
.
he
hath
no
more
his
conscience
charging
him
with
the
guilt
of
sinne
,
and
the
peace
of
his
conscience
is
not
once
disturbed
by
his
after
sinne
,
he
hauing
a
full
remission
of
all
his
sinnes
past
,
present
,
and
to
come
.
But
will
some
say
,
Rom
.
3.25
.
the
Apostle
saith
,
God
is
iust
in
foregiuing
sinnes
passed
before
time
through
his
patience
:
therefore
it
seemes
that
such
as
are
effectually
called
,
and
at
the
same
time
iustified
,
are
freed
onely
from
the
guilt
and
punishment
of
their
sinnes
past
and
going
before
.
I
answer
.
The
Apostle
speakes
not
of
sinnes
done
before
calling
and
conuersion
,
but
of
sinnes
done
vnder
the
old
Testament
:
and
his
meaning
is
,
that
as
well
the
sinnes
done
before
Christ
his
coming
in
the
flesh
,
as
those
done
since
his
coming
,
are
forgiuen
to
Gods
children
which
beleeue
.
But
will
some
further
say
:
If
the
called
of
God
be
at
the
same
time
iustified
and
acquitted
from
the
guilt
and
punishment
of
all
their
sinnes
past
,
present
,
and
to
come
,
why
then
doth
any
that
is
effectually
called
,
pray
daily
for
the
forgiuenesse
of
his
sinnes
?
I
answer
.
He
doth
so
pray
,
not
because
he
is
not
in
the
state
of
being
iustified
and
forgiuen
,
but
because
it
is
needfull
that
the
Lord
should
as
well
preserue
and
continue
his
gracious
pardon
as
at
the
first
giue
it
to
him
,
and
that
the
Lords
mercie
should
be
more
manifested
to
him
,
and
that
he
might
be
further
strengthened
and
confirmed
in
the
assurance
of
the
pardon
of
his
sinnes
,
his
assurance
of
it
being
but
weake
:
and
for
these
reasons
he
may
and
ought
to
make
petition
for
the
forgiuenesse
of
his
sinnes
,
though
being
iustified
,
he
be
quitted
from
the
guilt
of
all
his
sinnes
.
Come
we
now
to
make
vse
of
the
point
;
and
first
,
is
it
so
that
the
called
of
God
are
also
at
the
same
time
iustified
in
the
sight
of
God
?
Doth
effectuall
vocation
and
iustification
go
together
in
time
?
Surely
then
it
must
needs
follow
,
that
our
iustification
in
the
sight
of
God
is
free
,
Our
iustification
in
Gods
sight
is
most
free
.
and
that
it
is
without
respect
had
to
any
good
in
vs
,
or
done
by
vs.
So
soone
as
euer
any
of
Gods
chosen
is
effectually
called
,
he
is
at
the
very
same
instant
of
his
calling
iustified
,
before
he
hath
done
any
good
worke
at
all
.
And
therefore
the
Papists
erre
grosly
,
in
that
they
ascribe
iustification
in
the
sight
of
God
to
good
workes
;
good
workes
are
fruites
following
iustification
,
and
therefore
cannot
be
causes
of
it
:
Good
workes
are
fruits
following
iustification
,
and
not
causes
of
it
.
and
whereas
they
say
,
we
being
iustified
by
faith
,
are
iustified
by
a
good
worke
,
faith
being
a
good
worke
,
they
are
easily
answered
:
Faith
doth
not
iustifie
as
it
is
a
worke
,
as
it
is
a
grace
wrought
in
the
heart
,
or
for
the
dignitie
or
worthinesse
of
it selfe
,
of
any
act
of
it
,
but
onely
by
relation
to
Christ
,
and
instrumentally
,
because
it
takes
hold
of
Christ
,
and
as
an
instrument
doth
truly
apprehend
and
apply
the
perfect
righteousnesse
and
merit
of
Christ
,
the
matter
of
our
iustification
in
the
sight
of
God
;
and
hence
it
is
called
the
faith
of
Iesus
,
Rom
.
3.26
.
For
a
second
vse
:
Comfort
to
al
such
as
find
themselues
effectually
called
.
Is
it
so
that
the
called
of
God
are
also
at
the
same
time
iustified
?
Are
such
as
are
effectually
called
,
at
the
same
instant
iustified
?
Are
they
at
the
same
instant
of
time
acquitted
from
the
guilt
and
punishment
of
all
their
sinnes
past
,
present
,
and
to
come
?
What
a
sweet
comfort
may
this
be
to
all
such
as
find
themselues
effectually
called
?
Consider
it
thou
that
findest
thy selfe
set
out
of
the
state
of
ignorance
and
vnbeliefe
,
into
the
state
of
true
knowledge
and
true
faith
in
Christ
,
thou
being
in
that
state
,
thou
art
in
a
most
happie
and
blessed
state
,
nothing
can
hurt
thee
,
no
not
thine
owne
sinnes
past
,
present
,
or
to
come
,
sinne
is
the
cause
of
all
euils
that
come
to
men
.
Now
thou
art
in
such
an
happie
state
and
condition
,
as
thou
needest
not
feare
any
euill
in
regard
of
thy
sinnes
,
either
past
,
present
,
or
to
come
,
thy
God
hath
put
them
all
out
of
his
sight
,
and
all
blame
,
and
all
that
is
properly
a
plague
or
punishment
for
sinne
is
remoued
from
thee
,
and
though
it
be
so
that
sinne
still
abides
in
thee
in
part
,
and
thou
art
combred
with
many
sinfull
infirmities
,
and
thou
art
sometimes
ouercarried
to
the
doing
of
euill
,
yet
feare
not
,
so
soone
as
thou
wast
effectually
called
,
euen
at
the
very
instant
of
thy
effectuall
calling
,
wast
thou
freely
acquitted
from
the
guilt
and
punishment
of
all
thy
sinnes
,
and
the
Lord
then
gaue
thee
full
pardon
of
all
thy
sinnes
,
and
that
gift
of
God
is
without
repentance
,
Rom
.
11.29
.
it
is
vnchangeable
:
and
the
consideration
of
that
may
yeeld
thee
sweet
comfort
.
And
withall
be
thou
stirred
vp
to
thankfulnesse
to
God
for
so
great
a
mercie
:
thou
canst
not
be
thankfull
enough
for
so
great
a
mercy
:
thou
finding
thy selfe
combred
and
clogged
with
sinfull
infirmities
,
or
with
dulnesse
in
prayer
,
deadnesse
in
hearing
the
word
of
God
,
with
distrust
,
with
naturall
feare
,
and
the
like
,
thou
wilt
freely
professe
and
acknowlede
,
that
if
the
Lord
would
take
those
infirmities
from
thee
,
thou
wouldest
be
exceeding
thankfull
to
God
for
so
great
a
mercie
.
How
much
more
art
thou
bound
to
be
thankfull
to
him
,
in
that
he
hath
freed
thee
from
the
guilt
and
punishment
of
those
,
and
of
all
other
thy
sinnes
,
and
howsoeuer
those
sinfull
infirmities
do
still
cleaue
to
thy
soule
,
and
trouble
and
molest
thee
,
yet
thy
conscience
cannot
iustly
condemne
thee
for
them
,
or
for
any
other
of
thy
sinnes
:
and
that
is
a
mercie
of
God
for
which
thou
canst
not
be
sufficiently
thankfull
.
Let
it
then
be
thought
on
,
that
thou
being
effectually
called
,
thou
art
at
the
very
instant
of
thy
calling
iustified
,
and
acquitted
from
the
guilt
and
punishment
of
all
thy
sinnes
,
past
,
present
,
and
to
come
,
which
is
a
matter
of
great
comfort
:
and
let
it
stirre
thee
vp
to
be
thankfull
to
God
for
so
great
a
mercie
.
Come
we
now
to
the
fourth
and
last
effect
by
which
God
doth
witnesse
his
eternall
loue
to
his
chosen
,
and
the
fourth
degree
by
which
Gods
chosen
ascend
vp
to
their
blessednesse
in
heauen
,
namely
,
their
glorification
.
Whom
he
predestinate
,
them
also
he
called
:
(
saith
the
Apostle
)
and
whom
he
called
,
them
also
he
iustified
:
and
whom
he
iustified
,
them
also
he
glorified
.
That
is
,
as
I
made
knowne
,
they
that
are
iustified
in
the
sight
of
God
,
and
whom
the
Lord
doth
acquit
from
the
guilt
and
punishment
of
their
sinnes
by
the
merit
of
Christ
his
death
,
and
account
iust
and
righteous
in
his
sight
by
Christ
his
righteousnesse
imputed
,
they
are
also
by
him
made
glorious
,
partly
in
this
life
,
he
here
making
them
holy
,
&
sanctifying
them
in
part
,
and
in
the
life
to
come
in
heauen
fully
glorious
,
he
here
making
them
perfectly
holy
,
and
there
putting
on
them
on
their
bodies
and
soules
immortality
,
eternall
life
,
and
full
and
perfect
happinesse
and
glorie
.
Now
the
word
glorified
hauing
his
extent
reaching
both
to
sanctification
here
in
this
world
,
and
to
full
and
perfect
happinesse
and
glorie
in
the
life
to
come
,
diuers
things
are
offered
,
as
first
this
:
in
the
first
place
we
are
giuen
to
vnderstand
thus
much
.
That
sanctification
euer
followes
on
iustification
,
Sanctification
euer
followes
on
iustification
.
and
iustification
and
sanctification
are
euer
found
together
.
Such
as
are
iustified
in
the
sight
of
God
in
and
through
Christ
,
they
are
also
sanctified
by
the
grace
of
his
Spirit
,
and
they
are
made
holy
in
part
in
their
soules
and
bodies
,
and
they
are
made
able
to
liue
an
holy
life
here
in
this
world
.
And
to
this
purpose
we
find
Ezech
.
36.
the
Lord
hauing
promised
verse
25.
that
he
would
powre
cleane
water
on
his
people
,
and
that
he
would
cleanse
them
from
all
their
filthinesse
:
that
he
would
take
from
them
the
guiltinesse
of
their
sinnes
,
he
presently
subioynes
,
verse
26.27
.
that
he
would
also
giue
them
new
hearts
,
and
put
new
spirits
within
them
,
and
put
his
owne
good
Spirit
within
them
,
and
sanctifie
them
in
their
soules
,
and
so
cause
them
to
walke
in
his
statutes
,
and
to
keepe
his
iudgements
,
and
to
do
them
.
1.
Corinth
.
6.11
.
the
Apostle
saith
of
the
beleeuing
Corinthians
,
that
whereas
they
had
bene
filthy
,
and
guilty
of
many
soule
sinnes
there
reckened
vp
,
Yet
now
they
were
washed
from
the
guilt
of
those
sinnes
in
the
bloud
of
Christ
,
and
now
they
were
sanctified
and
iustified
.
He
affirmes
that
these
two
,
iustification
and
sanctification
met
together
in
them
,
they
were
now
iustified
in
the
name
of
the
Lord
Iesus
,
and
now
also
sanctified
by
the
Spirit
of
God
.
2.
Thess
.
2.13
.
the
Apostle
ioynes
faith
of
truth
:
that
is
,
faith
of
the
Gospell
,
or
beleeuing
the
Gospell
,
and
iustification
and
sanctification
of
the
Spirit
together
,
plainly
teaching
that
iustification
and
sanctification
are
euer
found
together
,
and
they
go
hand
in
hand
together
.
And
Iude
verse
1.
we
find
that
these
two
,
called
and
sanctified
of
God
,
are
there
ioyned
together
,
and
such
as
are
effectually
called
(
as
ye
haue
heard
)
they
are
also
iustified
in
the
sight
of
God
.
And
so
it
must
needs
be
a
truth
,
that
sanctification
euer
followes
on
iustification
,
and
such
as
are
iustified
in
the
sight
of
God
in
and
through
Christ
,
they
are
also
sanctified
by
the
grace
of
his
Spirit
.
For
why
,
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
iustification
in
the
sight
of
God
is
by
faith
in
Christ
,
and
that
faith
is
not
an
idle
faith
,
or
a
dead
faith
,
but
a
liuely
,
operatiue
,
and
a
working
faith
,
It
purifieth
the
heart
,
Act.
15.9
.
and
it
workes
by
loue
,
Gal
.
5.6
.
it
puts
forth
the
efficacie
and
fruite
of
it
by
loue
both
to
God
and
men
,
which
is
a
speciall
part
of
sanctification
.
And
secondly
,
such
as
beleeue
in
Christ
,
and
are
by
him
iustified
,
they
are
made
partakers
of
the
Spirit
of
Christ
by
faith
:
they
receiue
the
Spirit
of
promise
,
Galat
.
3.14
.
and
he
that
beleeues
in
Christ
,
Riuers
of
the
water
of
life
flow
from
him
,
which
is
spoken
of
that
Spirit
of
life
,
and
grace
,
and
holinesse
,
which
they
receiue
that
beleeue
in
Christ
:
so
saith
Christ
himselfe
,
Ioh
.
7.38.39
.
And
howsoeuer
none
can
beleeue
before
they
haue
the
Spirit
,
yet
we
are
said
to
receiue
the
Spirit
by
faith
,
because
when
we
beleeue
,
we
then
receiue
the
Spirit
,
now
fully
and
manifestly
dwelling
in
vs
to
our
sanctification
.
And
therefore
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
sanctification
euer
followes
on
iustification
,
and
they
are
euer
found
together
:
and
such
as
are
iustified
in
the
sight
of
God
in
and
through
Christ
,
certainly
they
are
also
sanctified
by
the
grace
of
his
Spirit
.
And
they
are
made
holy
in
part
in
their
soules
and
bodies
,
and
they
are
made
able
to
liue
an
holy
life
here
in
this
world
.
Now
to
make
vse
of
this
:
first
the
ground
of
truth
now
deliuered
serues
to
discouer
,
that
thousands
in
the
world
deceiue
themselues
in
a
matter
of
speciall
weight
and
consequence
,
as
namely
,
touching
forgiuenesse
of
their
sinnes
,
and
their
being
in
the
fauour
of
God
,
Many
deceiue
themselues
touching
the
forgiuenesse
of
their
sins
,
and
their
being
in
the
fauour
of
God
.
wherein
indeed
stands
the
blessednesse
of
man
,
as
Psal
.
32.1.2
.
and
without
which
,
though
a
man
haue
neuer
so
much
wealth
or
honour
,
or
whatsoeuer
excellencie
the
world
can
cast
on
him
,
yet
he
is
in
a
miserable
case
.
Now
(
as
I
say
)
in
this
matter
of
such
moment
do
thousands
deceiue
themselues
:
do
not
thousands
in
the
world
thinke
they
are
in
the
fauour
of
God
,
and
their
sinnes
are
forgiuen
,
and
they
are
washed
in
the
bloud
of
Christ
from
the
guiltinesse
of
their
sinnes
,
and
yet
they
are
not
purged
in
any
measure
from
the
filthinesse
of
sinne
by
the
sanctifying
grace
of
the
Spirit
of
Christ
,
they
haue
no
dramme
of
true
holinesse
and
sanctification
in
them
?
No
,
they
are
so
farre
from
being
partakers
of
the
holy
and
sanctifying
Spirit
of
Christ
,
as
indeed
they
are
possessed
with
a
spirit
of
sensualitie
,
of
fleshly
prophanenesse
,
of
filthinesse
,
of
pride
,
of
selfe
loue
,
of
couetousnesse
,
and
the
like
,
and
they
are
so
farre
from
liuing
an
holy
life
,
as
they
wallow
and
tumble
in
all
filthinesse
,
and
please
themselues
in
fulfilling
the
lusts
of
their
hearts
;
they
giue
themselues
ouer
to
all
manner
of
riot
and
excesse
,
especially
now
at
this
time
,
at
the
feast
we
now
celebrate
,
they
now
take
libertie
to
themselues
to
breake
out
into
all
disorder
.
Are
such
persons
sanctified
?
Surely
no
,
they
are
farre
from
it
,
and
being
not
sanctified
,
assuredly
they
are
not
iustified
:
sanctification
euer
followes
iustification
.
Poore
soules
,
they
deceiue
themselues
,
the
diuell
will
suffer
any
one
to
say
his
sinnes
are
forgiuen
,
and
to
fancie
to
himselfe
on
a
groundlesse
presumption
that
Christ
shed
his
bloud
for
him
,
and
such
like
:
but
wouldst
thou
,
whosoeuer
thou
art
,
proue
that
thy
sinnes
are
forgiuen
,
and
haue
such
sound
euidence
and
proofe
of
it
,
as
may
silence
the
diuell
himselfe
standing
against
it
?
then
neuer
rest
till
thou
find
that
thou
art
truly
sanctified
both
in
thy
heart
and
life
.
And
if
thou
be
able
from
thy
true
sanctification
to
proue
thy
iustification
,
then
indeed
thy
reasoning
is
sound
&
good
,
and
such
as
will
neuer
deceiue
thee
,
but
will
yeeld
thee
comfort
at
all
times
both
in
life
and
death
.
And
so
to
fall
on
a
second
vse
:
is
it
so
that
sanctification
euer
followes
on
iustification
,
and
that
iustification
and
sanctification
are
euer
found
together
?
Surely
then
here
is
matter
of
sweet
comfort
to
euerie
man
and
woman
,
who
find
themselues
truly
sanctified
;
Comfort
to
such
as
finde
themselues
truly
sanctified
.
their
sound
and
true
sanctification
doth
necessarily
and
infallibly
inferre
their
iustification
.
Art
thou
then
truly
sanctified
in
thine
heart
and
soule
,
not
onely
reformed
in
thy
outward
man
,
and
in
thy
outward
carriage
,
for
so
a
wicked
man
may
be
,
euen
one
who
may
tread
vnder
foote
the
bloud
of
Christ
wherewith
he
was
sanctified
,
as
the
holy
Ghost
speakes
,
Hebr
.
10.29
.
namely
,
externally
sanctified
,
but
dost
thou
finde
in
thy
soule
a
diuine
efficacie
and
power
,
a
qualitie
that
hath
life
and
spirit
in
it
,
turning
and
mouing
about
all
motions
that
are
in
thy
soule
,
and
working
in
thee
a
thorow
change
in
thy
mind
,
will
,
and
effections
,
mortifying
the
corruptions
and
lusts
of
thy
heart
,
and
making
thee
able
to
mind
,
will
,
and
affect
good
things
,
and
making
thee
able
to
liue
an
holy
life
?
Then
comfort
thy selfe
,
thou
hast
then
good
euidence
to
shew
for
thy
iustification
in
the
sight
of
God
,
and
thou
maist
thereupon
conclude
and
that
infallibly
,
that
thou
art
iustified
in
the
sight
of
God
,
that
thy
sinnes
are
forgiuen
thee
,
and
thou
art
in
the
fauour
of
God
which
is
better
then
life
it selfe
,
yea
thou
art
then
in
such
a
blessed
state
and
condition
,
that
though
Satan
should
mingle
heauen
and
earth
together
,
yet
shall
he
not
be
able
to
preuaile
against
thee
to
thy
ruine
and
confusion
.
In
the
next
place
,
in
that
the
Apostle
here
vnder
the
word
glorified
,
comprehends
sanctification
here
in
this
world
,
and
he
meanes
that
such
as
are
iustified
in
the
sight
of
God
they
are
made
glorious
partly
in
this
life
,
the
Lord
here
making
them
holy
,
and
sanctifying
them
,
and
so
glorious
in
respect
of
their
sanctification
:
note
we
.
That
the
holinesse
and
sanctification
of
Gods
children
is
a
most
glorious
thing
,
The
holines
of
Gods
children
is
a
most
glorious
thing
.
it
is
part
of
the
glorie
that
God
bestowes
on
his
chosen
:
and
such
as
are
clad
with
the
habit
of
true
holinesse
,
they
are
glorious
in
the
sight
of
God
,
and
they
are
seene
of
him
,
as
it
were
apparelled
with
that
which
is
exceeding
gracious
&
pleasing
to
his
holy
Maiestie
;
and
though
it
be
somewhat
spotted
by
the
flesh
,
as
the
best
holinesse
of
Gods
children
is
in
it selfe
,
yet
it
is
accepted
of
him
in
and
through
Christ
his
Sonne
.
1.
Pet
.
4.14
.
the
Apostle
saith
,
The
Spirit
of
glorie
resteth
on
Gods
children
:
how
then
can
it
be
but
that
they
are
most
glorious
?
And
the
Prophet
Isaiah
speaking
of
them
,
Isai
.
4.5
.
he
saith
,
That
on
all
the
glorie
there
shall
be
a
defence
.
And
the
Lord
himselfe
speakes
thus
of
his
people
,
Isai
.
43.4
.
Thou
wast
glorious
in
my
sight
and
honourable
.
And
hence
it
is
that
the
Apostle
Peter
saith
,
1.
Pet
.
3.4
.
The
hid
man
of
the
heart
,
that
is
,
inward
holinesse
and
sanctification
is
a
thing
much
set
by
before
God
;
that
is
the
thing
that
makes
Gods
children
glorious
,
and
that
is
part
of
the
glorie
of
God
bestowed
on
them
,
and
that
makes
them
exceeding
gracious
and
pleasing
in
his
sight
:
and
it
must
needs
be
so
,
for
why
.
True
holinesse
and
sanctification
is
the
expresse
image
of
God
in
the
soules
of
men
,
and
therein
they
are
like
to
God
himselfe
,
euen
the
God
of
glorie
:
and
the
more
holy
they
are
,
the
more
are
they
like
to
God
,
who
is
infinitly
glorious
.
And
therefore
doubtlesse
holinesse
and
sanctification
in
Gods
children
is
a
most
glorious
thing
,
and
it
is
part
of
the
glorie
that
God
bestowes
on
his
chosen
.
What
fooles
then
are
wicked
and
gracelesse
persons
,
who
mocke
at
the
holinesse
of
Gods
children
,
The
follie
of
wicked
persons
discouered
,
in
that
they
mocke
at
the
holines
of
Gods
children
.
and
deride
them
for
it
?
They
seeke
to
turne
their
glorie
into
shame
,
and
cast
that
on
Gods
children
as
a
matter
of
disgrace
,
which
indeed
is
their
glorie
,
and
so
they
discouer
their
owne
shame
and
follie
.
Well
,
thou
that
art
a
child
of
God
,
care
not
for
their
mocks
,
but
be
thou
stirred
vp
to
a
speciall
care
of
holinesse
and
sanctification
,
euen
to
haue
thy
soule
inuested
with
it
as
with
a
goodly
glorious
garment
;
that
is
part
of
thy
glorie
begun
here
to
be
made
perfect
in
heauen
,
and
that
indeed
will
make
thee
glorious
within
and
without
;
that
is
the
clothing
of
broidered
gold
,
spoken
of
Psal
.
45.13
.
and
that
will
make
thee
glorious
in
the
sight
of
God
,
and
of
his
holy
Angels
,
and
of
all
good
men
.
Many
in
the
world
spend
much
time
,
and
take
great
paines
in
trimming
vp
their
bodies
,
yea
some
are
afraid
of
nothing
more
then
of
true
holinesse
and
sanctification
:
for
indeed
if
proud
persons
,
and
the
nice
dames
of
our
age
had
true
holinesse
in
them
,
they
durst
not
do
as
they
do
,
if
they
had
sanctifying
grace
in
their
hearts
,
without
question
it
would
crosse
their
pride
,
and
it
would
not
suffer
them
to
make
idols
of
their
bodies
,
and
to
bestow
so
much
time
as
commonly
they
do
in
tricking
and
trimming
vp
their
bodies
in
vaine
and
new
sangled
attire
,
which
indeed
makes
them
odious
and
vgly
in
the
sight
of
God
and
of
all
good
men
;
yea
many
times
by
the
iust
hand
of
God
,
in
the
sight
of
men
and
women
like
to
themselues
,
and
men
and
women
like
to
themselues
scorne
and
contemne
them
,
yea
point
at
them
,
and
say
,
there
goes
a
proud
foole
.
Oh
therefore
labour
thou
whosoeuer
thou
art
that
dost
professe
the
feare
of
God
,
labour
thou
for
holinesse
and
sanctification
,
to
adorne
thy
soule
with
that
,
and
to
decke
thy
soule
with
the
sanctifying
grace
of
Gods
Spirit
;
thereby
through
Christ
thou
shalt
appeare
glorious
and
pleasing
in
the
sight
of
the
highest
maiestie
,
whom
thou
shouldest
seeke
to
please
aboue
all
the
world
:
yea
seeke
thou
to
please
him
both
in
heart
and
life
,
and
to
be
gracious
in
his
sight
,
though
thou
crosse
thine
owne
humour
neuer
so
much
,
and
discontent
the
best
friends
thou
hast
in
the
world
.
Now
from
hence
,
that
the
word
glorified
here
comprehends
vnder
it
,
both
sanctification
here
in
this
world
,
and
full
and
perfect
happinesse
and
glorie
in
heauen
;
and
in
that
Gods
chosen
being
called
and
iustified
,
are
said
to
be
glorified
,
that
is
,
to
be
made
glorious
in
respect
of
their
sanctification
begun
here
in
this
life
,
which
shall
be
made
perfect
hereafter
in
heauen
,
I
might
note
.
That
true
sanctification
here
in
this
life
,
is
a
beginning
of
eternall
glorification
in
heauen
,
and
when
men
or
women
begin
to
be
truly
sanctified
,
they
are
then
within
heauen
gate
,
and
they
haue
then
as
it
were
one
foote
alreadie
in
heauen
:
but
to
that
we
haue
alreadie
spoken
in
part
,
and
therefore
I
passe
by
it
,
and
hence
in
the
third
place
we
may
gather
.
That
true
sanctification
begun
in
the
soules
of
men
,
shall
certainly
hereafter
be
made
perfect
.
In
whomsoeuer
God
hath
wrought
a
measure
of
true
holinesse
he
will
perfect
it
hereafter
in
heauen
.
In
whomsoeuer
the
Lord
hath
wrought
a
measure
of
true
holinesse
and
sanctification
,
he
will
perfect
that
good
woke
of
his
hereafter
in
heauen
,
and
whom
he
hath
begun
to
sanctifie
in
part
here
in
this
life
,
he
will
assuredly
fully
sanctifie
them
hereafter
in
heauen
.
1.
Cor
.
1●
.
9.10
.
the
Apostle
saith
,
We
now
know
but
in
part
,
and
prophecie
in
part
,
meaning
here
in
this
world
,
but
the
time
shall
come
,
When
that
which
is
now
in
part
shall
be
abolished
,
and
shall
be
made
perfect
,
when
we
shall
haue
perfect
knowledge
and
perfect
loue
,
and
a
full
perfection
of
holinesse
and
sanctification
,
namely
in
heauen
.
For
why
,
not
to
stand
on
this
.
True
sanctification
in
soule
being
the
worke
of
God
,
and
being
wrought
by
his
almightie
hand
,
with
a
purpose
in
him
to
finish
it
,
and
to
make
it
perfect
,
as
Philip
.
1.6
.
He
that
hath
begun
this
good
worke
in
you
,
will
performe
it
,
and
will
make
that
worke
of
his
perfect
,
and
nothing
can
hinder
it
from
coming
to
perfection
,
it
must
needs
be
so
,
that
where
true
sanctification
is
begun
,
it
shall
certainly
be
made
perfect
;
and
the
Lord
hauing
begun
to
sanctifie
any
in
part
here
in
this
life
,
he
will
assuredly
fully
sanctifie
them
hereafter
in
heauen
.
And
take
this
as
a
ground
of
sweet
comfort
,
it
may
serue
as
a
notable
comfort
to
thee
whosoeuer
thou
art
,
that
dost
find
that
the
Lord
hath
begun
in
thy
soule
the
least
measure
of
true
holinesse
and
sanctification
.
It
is
many
times
the
complaint
of
a
poore
weake
Christian
,
Oh
I
find
in
my selfe
but
a
scant
and
small
measure
of
grace
and
holinesse
,
and
I
find
my selfe
oppressed
with
dulnesse
and
deadnesse
in
regard
of
good
motions
and
of
good
duties
,
and
I
cannot
serue
God
and
glorifie
God
as
I
desire
.
Well
,
comfort
thy selfe
in
this
,
that
little
and
scant
measure
of
grace
and
holinesse
that
is
in
thy
soule
,
hath
bene
wrought
by
that
good
hand
of
God
which
is
able
to
adde
to
the
measure
of
it
,
&
will
adde
to
it
as
he
in
his
wisdome
shall
see
fit
here
in
this
life
,
and
in
the
life
to
come
he
will
assuredly
fill
thy
soule
with
fulnesse
of
grace
,
and
with
holinesse
in
full
perfection
.
The
Lord
hath
layd
the
groundworke
of
grace
and
holinesse
in
thy
heart
,
in
that
he
hath
giuen
thee
an
hatred
of
thine
owne
sinnes
,
a
resolued
purpose
of
not
sinning
against
him
,
and
a
constant
desire
of
pleasing
him
in
all
things
;
and
assure
thy selfe
he
will
go
on
with
his
owne
good
worke
,
and
he
will
in
his
good
time
perfect
it
;
and
though
now
thou
canst
not
serue
God
,
nor
glorifie
God
with
a
free
spirit
as
thou
desirest
,
yet
the
time
shall
come
when
thou
shalt
be
able
to
serue
him
,
and
to
glorifie
him
in
full
perfection
:
and
therefore
blesse
God
for
that
measure
of
grace
and
true
holinesse
he
hath
vouchsafed
to
thee
,
and
go
on
chearefully
vsing
the
meanes
that
serue
for
the
daily
growth
of
grace
in
thy
soule
,
and
waite
thou
for
full
holinesse
in
time
to
be
giuen
to
thee
.
The
Lord
hauing
begun
to
sanctifie
thee
in
part
here
in
this
life
,
he
will
assuredly
fully
sanctifie
thee
hereafter
in
heauen
.
Now
further
in
that
the
Apostle
here
vnder
the
word
glorified
,
comprehends
full
and
perfect
happinesse
and
glorie
,
euen
full
glorification
in
heauen
,
this
point
followes
from
hence
.
That
all
such
as
are
iustified
in
the
sight
of
God
,
shall
assuredly
be
glorified
in
heauen
:
Glorification
in
heauen
followes
necessarily
on
iustification
in
the
sight
of
God
.
glorification
in
heauen
followes
necessarily
and
infallibly
on
iustification
in
the
sight
of
God
,
and
whosoeuer
they
be
that
are
iustified
in
the
sight
of
God
through
Christ
,
they
shall
certainly
haue
eternall
life
,
happinesse
and
glorie
in
heauen
put
on
them
,
euen
full
glorification
of
their
soules
and
of
their
bodies
.
And
this
truth
is
not
onely
cleare
from
this
text
,
but
from
other
places
of
Scripture
.
Ioh
.
5.24
.
saith
Christ
,
Verily
,
verily
,
I
say
vnto
you
,
he
that
heareth
my
word
,
and
beleeueth
in
him
that
sent
me
,
and
so
is
iustified
in
the
sight
of
my
Father
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
vnto
life
.
He
sets
it
downe
in
the
time
present
,
as
a
thing
so
sure
and
certaine
,
as
that
which
a
man
hath
in
present
possession
.
And
Ioh
.
10.27.28
.
He
saith
againe
,
that
he
giues
to
his
sheepe
eternall
life
,
euen
to
them
who
heare
his
voice
,
and
know
him
,
and
follow
him
,
that
is
,
who
beleeue
in
him
,
and
yeeld
obedience
to
his
voice
and
call
,
and
are
effectually
called
,
and
consequently
iustified
in
the
sight
of
God
,
He
giues
to
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
his
hands
.
Ephes
.
5.25.26
.
The
Apostle
saith
,
Christ
gaue
himselfe
for
his
Church
,
that
he
might
cleanse
it
by
the
washing
of
water
:
that
is
,
that
he
might
wash
it
,
and
purge
it
by
his
bloud
from
the
guilt
of
sinne
,
washing
by
the
water
of
Baptisme
being
a
signe
and
seale
of
that
washing
:
and
then
he
subioynes
verse
27.
That
he
might
make
it
vnto
himselfe
a
glorious
Church
,
that
it
being
washed
here
in
his
bloud
,
it
might
hereafter
be
set
before
him
a
glorious
Church
,
and
fully
glorified
in
heauen
.
These
testimonies
do
sufficiently
confirme
the
truth
of
the
point
in
hand
,
that
glorification
in
heauen
followes
necessarily
and
infallibly
on
iustification
in
the
sight
of
God
,
and
that
all
such
as
are
iustified
in
the
sight
of
God
,
shall
assuredly
be
fully
glorified
in
heauen
;
and
the
reason
and
ground
of
it
is
plaine
,
namely
this
.
Such
as
are
iustified
in
the
sight
of
God
,
they
are
in
Christ
,
and
they
haue
Christ
himselfe
,
and
hauing
him
they
haue
that
life
that
is
in
him
,
euen
life
eternall
:
so
saith
Saint
Iohn
,
1.
Ioh
.
5.11.12
.
God
hath
giuen
vs
eternall
life
,
and
this
life
is
in
his
Son
,
and
he
that
hath
the
Sonne
hath
life
,
and
is
sure
of
eternall
life
:
and
as
he
saith
,
Chap.
3.2
.
We
that
are
now
sonnes
of
God
,
we
that
are
now
iustified
in
the
sight
of
God
,
and
the
adopted
sons
of
God
,
shall
be
like
to
Christ
in
glorie
,
when
he
shall
appeare
in
glorie
.
It
must
needs
then
be
a
truth
,
that
glorification
in
heauen
followes
necessarily
and
infallibly
on
iustification
in
the
sight
of
God
,
and
that
all
that
are
iustified
in
the
sight
of
God
shall
assuredly
be
fully
glorified
in
heauen
,
and
haue
fulnesse
of
glorie
put
on
them
in
their
soules
and
in
their
bodies
in
heauen
.
Now
then
for
the
vse
in
the
first
place
,
on
this
ground
of
truth
it
must
needs
follow
,
That
iustified
persons
may
fall
away
from
that
state
of
theirs
,
discouered
to
be
a
grosse
error
.
that
that
is
erronious
and
false
that
is
held
and
taught
by
the
Papists
and
Anabaptists
,
and
other
erring
spirits
:
That
such
as
are
iustified
in
the
sight
of
God
through
Christ
,
they
may
fall
away
from
that
state
of
theirs
,
and
may
come
to
be
out
of
the
fauour
of
God
,
yea
may
so
farre
fall
,
as
that
they
may
fall
short
of
glorification
in
heauen
,
and
may
vtterly
perish
and
be
damned
in
hell
.
A
doctrine
diuellish
,
and
directly
contrary
to
the
truth
now
deliuered
and
proued
out
of
the
holy
word
of
God
:
yea
it
is
a
position
and
doctrine
directly
thwarting
and
crossing
the
plaine
euidence
of
the
word
of
God
in
many
places
of
it
.
Christ
saith
in
the
place
cited
,
Ioh
.
10.28
.
I
giue
to
my
sheepe
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
hand
.
Yea
,
say
the
Anabaptists
,
so
long
as
they
continue
the
sheepe
of
Christ
.
An
idle
glosse
.
Christ
saith
,
they
shall
continue
to
be
his
sheepe
,
and
shall
neuer
perish
:
they
say
,
so
long
as
they
continue
his
sheepe
,
implying
that
they
may
not
continue
to
be
the
sheepe
of
Christ
;
cleane
contrarie
to
the
purpose
of
Christ
,
he
being
able
to
keepe
them
,
and
none
able
to
take
them
out
of
his
hand
.
To
which
purpose
the
Apostle
Peter
saith
,
1.
Pet
.
1.5
.
True
beleeuers
,
and
such
as
are
iustified
in
and
through
Christ
,
They
be
kept
by
the
power
of
God
through
faith
vnto
saluation
.
Their
eternall
happinesse
is
not
in
their
owne
keeping
,
but
it
is
kept
for
them
,
and
they
for
it
,
by
the
power
of
God
:
and
is
it
then
possible
that
they
should
fall
short
of
life
and
happinesse
and
glorie
in
heauen
?
No
,
no
,
it
cannot
possibly
be
;
neither
the
fraud
nor
force
of
the
world
nor
the
diuell
without
,
nor
of
their
owne
flesh
within
,
can
depriue
them
of
it
,
their
eternall
happinesse
and
glorification
is
layd
vp
in
the
grace
,
mercie
,
and
power
of
God
:
and
therefore
they
cannot
possibly
be
disappointed
of
it
.
Againe
,
in
the
second
place
,
the
truth
now
deliuered
may
serue
as
a
ground
of
sweet
and
heauenly
comfort
to
as
many
as
find
themselues
iustified
in
the
sight
of
God
through
Christ
:
Comfort
to
such
as
find
themselues
iustified
in
Gods
sight
through
Christ
.
and
a
man
may
find
himselfe
so
to
be
by
his
effectuall
calling
and
sanctification
.
Now
then
dost
thou
find
thy selfe
in
the
state
of
iustification
in
the
sight
of
God
?
Certainly
then
thou
art
sure
of
glorification
in
heauen
,
and
thou
shalt
hereafter
as
certainly
be
inuested
with
glorie
in
heauen
,
as
Christ
himselfe
is
now
possessed
of
it
.
What
an
excellent
comfort
may
that
be
to
thy
soule
?
the
meditation
of
that
may
cheare
thee
vp
,
and
cause
thee
to
sing
and
reioyce
in
the
midst
of
thy
greatest
troubles
and
afflictions
,
and
when
thou
art
made
heauie
with
diuerse
tentations
.
1.
Pet
.
1.6
.
For
what
though
here
thou
art
exceedingly
vexed
,
and
hast
much
disgrace
cast
vpon
thee
,
yet
the
meditation
of
this
may
hold
vp
thy
fainting
heart
,
with
comfort
that
one
day
thou
shalt
be
freed
from
all
,
and
shalt
as
surely
be
inuested
with
eternall
happinesse
and
glorie
in
heauen
,
as
Christ
himselfe
now
liues
in
heauen
:
and
the
meditation
of
this
may
indeed
sway
with
thee
to
thy
comfort
in
thy
greatest
afflictions
.
Consider
the
waight
of
happinesse
and
glorie
that
shall
be
put
on
thee
in
heauen
,
and
though
it
be
vnspeakable
and
glorious
,
yet
consider
it
in
the
beginnings
of
it
here
in
this
life
.
The
peace
of
a
good
conscience
here
in
this
life
,
though
it
be
imperfect
,
and
many
times
intercepted
and
troubled
,
yet
is
it
as
a
continuall
feast
:
what
then
will
be
the
comfort
of
it
in
heauen
,
when
it
shall
be
in
full
perfection
?
The
ioy
that
comes
from
the
assurance
of
Gods
loue
here
in
this
world
,
is
vnspeakable
and
glorious
,
1.
Pet
.
1.8
.
what
then
will
be
the
greatnesse
of
it
,
when
it
shall
be
in
fulnesse
in
the
kingdome
of
heauen
,
where
the
beleeuing
soule
shall
possesse
God
himselfe
in
Christ
,
as
the
husband
of
it
,
and
the
sufficient
portion
of
it
?
Oh
then
thinke
on
the
waight
of
thy
happinesse
and
glorie
that
shall
be
put
on
thy
soule
and
bodie
in
heauen
,
by
the
beginnings
of
it
here
in
this
life
,
and
that
will
be
a
notable
ground
of
comfort
to
thee
in
thy
greatest
afflictions
;
and
remember
to
thy
comfort
,
thou
being
iustified
in
the
sight
of
God
through
Christ
,
thou
shalt
assuredly
be
glorified
in
heauen
,
and
thou
art
as
sure
of
it
as
if
thou
wert
alreadie
in
heauen
.
All
is
of
God
,
from
predestination
to
glorification
,
and
the
praise
of
all
belongs
to
him
alone
We
see
here
that
from
predestination
to
glorification
,
all
is
of
God
,
and
of
his
free
loue
,
and
glorification
in
heauen
is
as
well
a
fruit
of
Gods
loue
as
predestination
,
effectuall
calling
,
and
iustification
:
and
therefore
the
praise
of
all
belongs
to
God
,
and
we
are
bound
to
magnifie
and
to
praise
him
for
all
,
for
our
election
,
vocation
,
iustification
,
sanctification
,
and
glorification
in
heauen
:
which
were
not
so
,
if
we
had
free
will
as
the
Papists
and
Anabaptists
teach
,
and
of
our selues
could
choose
life
and
saluation
;
we
had
then
cause
to
thanke
our selues
,
and
not
God
,
he
hauing
done
no
more
for
vs
then
for
such
as
go
to
hell
,
it
being
in
their
power
to
choose
life
and
saluation
if
they
would
,
as
in
ours
,
and
so
we
should
derogate
and
detract
from
the
glorie
of
Gods
free
grace
and
mercie
,
and
of
his
free
loue
in
Iesus
Christ
,
which
is
the
cause
and
ground
of
all
,
from
predestination
to
glorification
in
heauen
.
Come
we
now
the
31.
verse
.
VERSE
31.
What
shall
we
then
say
to
these
things
?
If
God
be
on
our
side
,
who
can
be
against
vs
?
IN
this
verse
our
Apostle
fals
on
a
third
part
of
this
Chapter
,
the
conclusion
of
it
,
which
is
continued
from
this
verse
to
the
end
of
the
Chapter
.
And
in
this
conclusion
the
Apostle
sets
before
vs
the
victory
and
triumph
of
a
true
beleeuer
,
and
of
a
iustified
person
,
and
he
brings
him
in
as
it
were
triumphing
ouer
all
the
assaults
and
encounters
of
all
enemies
,
and
ouer
all
temptations
&
trials
whatsoeuer
,
shewing
that
no
assault
or
temptation
ought
to
be
feared
of
a
true
beleeuer
and
of
a
iustified
person
,
declaring
the
confidence
of
true
beleeuers
,
in
regard
of
their
immutable
state
and
condition
,
and
of
their
certainty
of
saluation
,
grounded
on
the
immutable
loue
and
counsell
of
God
.
Now
the
Apostle
in
setting
downe
this
magnificent
and
glorious
triumph
of
a
true
beleeuer
and
of
a
iustified
person
,
opposeth
to
all
temptations
and
assaults
that
might
disquiet
him
,
and
trouble
him
,
contrarie
causes
of
comfort
,
remouing
euerie
assault
with
a
contrarie
cause
and
ground
of
comfort
;
and
this
he
doth
first
generally
verse
31.
and
then
more
particularly
in
the
verses
following
:
we
will
lay
them
forth
as
we
shall
come
to
them
.
First
then
in
this
verse
31.
we
haue
layed
downe
this
cause
and
ground
of
comfort
in
generall
.
That
howsoeuer
all
things
on
all
sides
are
against
true
beleeues
,
iustified
persons
,
yet
indeed
none
can
be
against
them
,
because
God
is
on
their
side
,
or
for
them
.
If
God
be
on
our
side
,
or
for
vs
(
saith
the
Apostle
)
who
can
be
against
vs
?
And
to
this
ground
of
comfort
he
makes
way
by
a
question
and
interrogation
,
What
shall
we
say
to
these
things
?
So
that
in
this
verse
,
we
haue
first
a
question
which
hath
respect
to
the
things
foregoing
,
What
shall
we
then
say
to
these
things
?
Secondly
,
an
answer
containing
a
ground
of
sweete
comfort
to
all
true
beleeuers
,
that
God
being
on
their
side
,
or
for
them
,
what
can
be
against
them
?
Come
we
to
open
and
to
explane
the
words
of
this
verse
touching
the
sence
and
meaning
of
them
.
Interpretation
▪
What
shall
we
then
say
to
these
things
?
To
what
things
,
may
some
say
?
Surely
to
the
things
going
before
,
from
the
beginning
of
the
Chapter
hitherto
,
the
grounds
of
comfort
before
deliuered
.
As
that
there
is
no
condemnation
to
such
as
are
in
Christ
Iesus
:
that
true
beleeuers
haue
the
Spirit
of
Christ
:
are
the
children
of
God
:
haue
all
things
working
together
for
the
best
vnto
them
:
and
that
they
are
predestinated
,
and
called
,
and
iustified
,
and
glorified
.
The
Apostle
hauing
deliuered
these
grounds
of
comfort
,
he
here
breakes
out
into
an
admiration
and
exclamation
,
and
saith
,
What
shall
we
then
say
to
these
things
?
as
if
he
had
said
,
These
things
being
so
,
oh
then
what
shall
we
say
to
them
?
And
his
meaning
in
these
words
,
What
shall
we
say
,
is
,
what
comfort
may
we
gather
from
these
things
?
let
vs
not
passe
them
by
,
or
let
them
slip
without
meditation
and
application
,
the
comfort
is
exceeding
great
:
what
admirable
sweetnesse
,
and
what
heauenly
comfort
may
we
sucke
out
of
these
things
,
if
they
be
duly
thought
on
and
soundly
applyed
?
If
God
be
on
our
side
,
or
for
vs.
The
word
If
,
is
not
here
vsed
doubtfully
,
but
affirmatiuely
,
and
the
meaning
is
,
God
being
on
our
side
,
or
for
vs.
Now
God
is
said
to
be
on
our
side
,
or
with
vs
,
either
by
his
generall
power
vpholding
vs
,
as
he
doth
vphold
and
sustaine
all
things
in
their
being
by
his
mighty
word
,
Hebr
.
1.3
.
or
by
his
speciall
care
and
prouidence
,
as
a
louing
and
gracious
father
and
protector
.
In
which
sence
Dauid
speakes
,
Psal
.
23.4
.
Though
I
should
walke
through
the
valley
of
the
shadow
of
death
,
I
will
feare
no
euill
,
for
thou
art
with
me
:
thou
Lord
art
with
me
as
a
gracious
father
and
protector
.
And
so
Psal
.
118.6
.
The
Lord
is
with
me
,
I
will
not
feare
what
man
can
do
vnto
me
.
And
thus
it
is
here
meant
,
God
being
on
our
side
,
or
for
vs
,
or
with
vs
,
as
a
gracious
father
and
protector
,
as
hath
bene
said
before
,
God
predestinating
vs
to
life
and
saluation
,
calling
and
iustifying
vs
,
sanctifying
of
vs
,
purposing
in
time
fully
to
glorifie
vs
:
God
being
thus
with
vs
,
or
for
vs
,
Who
can
be
against
vs
?
The
words
are
in
the
originall
,
{αβγδ}
,
who
against
vs
?
as
if
he
had
said
,
none
against
vs
,
more
emphatically
put
down
by
way
of
question
,
who
can
be
against
vs
?
Yet
the
meaning
of
the
Apostle
in
these
words
is
not
,
that
God
being
with
vs
or
on
our
side
,
none
are
against
vs
,
for
many
bend
themselues
against
Gods
children
,
the
diuell
,
the
world
,
persecuting
tyrants
,
idolaters
,
and
such
like
,
yea
many
times
their
nearest
friends
and
kindred
:
but
his
meaning
is
,
though
the
diuell
,
the
world
,
and
other
enemies
do
set
themselues
against
vs
,
yet
they
cannot
preuaile
against
vs
in
that
which
they
intend
,
namely
,
to
our
hurt
;
and
their
setting
themselues
aginst
vs
is
but
as
throwing
stones
against
the
wind
,
in
vaine
and
to
no
purpose
in
respect
of
their
end
.
Now
then
thus
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
Now
then
these
grounds
of
comfort
being
made
knowne
to
vs
,
that
there
is
no
condemnation
to
such
as
are
in
Christ
Iesus
,
that
true
beleeuers
haue
the
Spirit
of
Christ
,
and
are
the
children
of
God
,
and
haue
all
things
working
together
for
the
best
vnto
them
,
and
are
predestinate
,
called
,
iustified
,
and
glorified
:
oh
what
shall
we
say
to
these
things
?
what
comfort
may
we
that
are
true
beleeuers
gather
from
these
things
?
let
vs
not
passe
them
by
,
or
let
them
slip
without
meditation
and
application
.
Oh
what
admirable
sweetnesse
and
heauenly
comfort
may
we
sucke
out
of
these
things
duly
thought
on
,
and
soundly
applyed
by
vs
!
For
why
,
God
being
on
our
side
,
or
with
vs
,
as
hath
bene
said
,
predestinating
vs
to
life
and
saluation
,
calling
,
iustifying
,
and
sanctifying
vs
,
and
purposing
in
time
fully
to
glorifie
vs
,
God
I
say
,
being
thus
with
vs
,
euen
by
his
speciall
care
and
prouidence
as
a
louing
and
gracious
father
and
protector
,
though
the
diuell
,
the
world
,
and
other
enemies
do
set
against
vs
,
yet
can
they
not
preuaile
against
vs
to
our
hurt
;
and
their
setting
themselues
against
vs
is
but
in
vaine
,
and
to
no
purpose
,
in
respect
of
the
end
they
ayme
at
.
Now
first
obserue
we
;
the
Apostle
hauing
before
deliuered
grounds
of
sweet
comfort
,
he
here
pawseth
on
them
,
and
here
stayes
his
thoughts
on
them
by
meditation
and
application
,
and
he
breakes
out
and
saith
,
What
shall
we
then
say
to
these
things
?
let
vs
not
passe
them
by
,
or
let
them
slip
without
meditation
and
application
:
oh
what
sweete
and
heauenly
comfort
may
we
gather
from
these
things
duly
thought
on
,
&
soundly
applyed
by
vs
!
Whence
we
are
taught
thus
much
.
That
we
are
to
meditate
on
the
good
things
,
the
diuine
truths
that
we
heare
and
learne
out
of
the
holy
word
of
God
,
We
ought
to
meditate
on
the
good
things
we
heare
and
learne
out
of
Gods
holy
word
,
and
to
make
vse
of
them
.
and
to
make
vse
of
them
to
our selues
:
we
must
not
rest
onely
in
hearing
of
good
things
made
knowne
to
vs
out
of
the
word
of
God
,
whether
they
be
in
matters
of
instruction
or
reproofe
,
nor
in
the
vnderstnding
and
knowledge
of
them
,
nor
yet
in
the
vse
and
application
that
is
made
of
them
in
the
publicke
ministerie
of
the
word
,
but
we
must
recall
those
good
things
to
mind
,
and
further
meditate
and
thinke
on
them
,
and
labour
to
make
them
more
profitable
by
further
and
more
particular
application
of
them
to
our selues
.
When
we
haue
heard
good
things
,
we
must
say
to
our selues
and
others
,
what
shall
we
say
to
these
things
,
and
so
make
a
more
particular
application
of
them
to
our selues
.
And
this
dutie
we
find
vrged
and
pressed
on
vs
,
Deut
.
11.18
.
saith
the
Lord
,
You
shall
lay
vp
these
my
words
in
your
heart
,
and
in
your
soule
,
and
bind
them
for
a
signe
vnto
your
hand
,
that
they
may
be
as
a
front
let
betweene
your
eyes
.
The
like
is
charged
on
Ioshua
,
Iosh
.
1.8
.
Let
not
this
booke
of
the
Law
depart
out
of
thy
mouth
,
but
meditate
therein
day
and
night
,
that
thou
maist
obserue
and
do
according
to
all
that
is
written
therein
:
for
then
shalt
thou
make
thy
way
prosperous
,
and
then
shalt
thou
haue
good
successe
.
Psal
.
1.2
.
the
blessed
man
is
described
by
this
as
a
speciall
qualification
,
that
he
meditates
in
the
Law
of
God
day
and
night
.
Iob
5.
Eliphas
hauing
told
Iob
what
he
conceiued
was
fit
for
him
to
do
,
and
shewed
him
the
Lords
dealing
with
good
and
godly
men
,
he
concludes
verse
27.
Lo
thus
haue
we
enquired
of
it
,
and
so
it
is
,
heare
this
and
know
it
for
thy selfe
,
make
thy
vse
of
it
to
thine
owne
particular
good
.
Heb
.
12.5
.
saith
the
holy
Ghost
,
Haue
ye
forgotten
the
consolation
which
speaketh
vnto
you
,
as
vnto
children
?
as
if
he
had
said
,
Do
not
you
remember
and
thinke
on
that
ye
haue
heard
and
learned
out
of
the
word
of
God
?
and
then
he
subioynes
a
place
out
of
Pro
.
3.11
.
My
sonne
,
refuse
not
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
:
plainly
teaching
the
dutie
we
now
stand
on
,
that
we
are
to
meditate
on
the
good
things
that
we
heare
and
learne
out
of
the
holy
word
of
God
,
and
not
rest
in
hearing
or
vnderstanding
of
them
,
nor
yet
in
the
vse
that
is
made
of
them
in
the
publicke
ministerie
of
the
word
of
God
,
that
such
a
vse
is
to
be
made
of
them
,
but
we
must
further
thinke
on
them
,
and
labour
to
make
them
more
profitable
by
further
and
more
particular
application
of
them
to
our selues
.
For
indeed
as
application
is
the
life
of
teaching
,
so
is
it
the
life
of
hearing
,
and
it
makes
our
hearing
most
profitable
;
and
by
meditating
and
calling
to
mind
things
heard
,
we
come
to
soundest
knowledge
.
And
if
it
please
God
to
open
our
eyes
to
see
our
spirituall
state
,
we
are
best
acquainted
with
it
,
and
we
can
better
apply
good
things
to
our
owne
particular
benefit
and
comfort
then
our
teachers
do
or
can
do
.
And
therefore
we
are
not
to
rest
in
our
hearing
or
vnderstanding
of
good
things
made
knowne
to
vs
out
of
the
holy
word
of
God
,
nor
yet
in
the
vse
that
is
made
of
them
,
as
that
such
a
vse
or
such
a
vse
is
to
be
made
of
them
;
but
we
must
further
meditate
and
thinke
on
them
,
and
labour
to
make
them
more
profitable
by
further
and
more
particular
application
of
them
to
our selues
;
a
dutie
wherein
most
of
vs
are
exceeding
defectiue
and
much
wanting
.
Reproofe
of
such
as
rest
in
their
hearing
or
vnderstanding
of
good
things
made
knowne
to
them
out
of
the
word
of
God
.
Yea
some
are
so
farre
from
meditating
and
thinking
on
things
made
knowne
to
them
out
of
the
word
of
God
,
and
from
making
further
and
more
particular
application
of
them
to
themselues
,
as
they
purposely
put
them
cleane
out
of
their
minds
,
and
would
not
willingly
thinke
on
them
vnlesse
it
be
with
dislike
,
especially
if
they
be
iust
reproofes
of
the
sinnes
whereof
they
are
guiltie
.
And
for
matter
of
instruction
and
comfort
deliuered
in
the
publicke
ministerie
of
the
word
,
alas
how
few
be
there
that
do
meditate
and
thinke
of
those
things
after
they
haue
heard
them
.
It
may
be
in
the
time
of
hearing
of
good
things
,
and
whilest
thou
art
in
the
Church
,
thou
art
somewhat
moued
and
affected
with
them
,
and
thou
hearest
comforts
deliuered
out
of
the
word
of
God
with
much
delight
,
and
thy
mind
seemes
to
be
rauished
with
ioy
in
the
time
of
the
hearing
of
them
:
but
that
ioy
and
that
delight
is
commonly
but
as
a
flash
of
lightening
suddenly
gone
,
and
thou
lettest
good
things
slip
away
from
thee
,
as
if
thou
hadst
neuer
heard
them
,
and
when
thou
art
gone
home
to
thine
house
thou
giuest
thy
mind
to
thinke
on
other
things
,
and
thy
tongue
to
speake
of
other
things
:
thou
neuer
sayest
,
what
worthy
instructions
,
or
what
sweete
comforts
haue
this
day
bene
made
knowne
to
vs
;
oh
what
shall
we
say
to
these
things
?
shall
we
let
these
things
slip
from
vs
without
meditation
,
and
without
further
application
,
and
thereupon
settest
thy selfe
to
meditate
and
to
thinke
on
them
further
,
and
labourest
to
make
them
more
profitable
by
further
and
more
particular
application
of
them
to
thy selfe
?
No
,
no
,
this
is
farre
from
the
most
of
vs.
Well
let
vs
take
notice
of
it
,
that
this
is
our
dutie
,
and
this
we
ought
to
do
.
And
to
helpe
vs
forward
in
this
dutie
,
consider
we
these
things
.
Motiues
to
stirre
vs
vp
to
meditate
on
things
heard
and
learned
out
of
Gods
word
.
First
,
all
the
comfort
and
all
the
good
we
do
or
can
gather
from
the
word
of
God
,
will
be
found
little
enough
in
the
time
of
triall
,
and
in
the
houre
of
temptation
,
or
houre
of
death
.
And
againe
,
if
we
rest
in
our
conceiuing
and
vnderstanding
of
that
we
heare
and
learne
in
the
publicke
ministerie
of
the
word
,
and
do
not
further
meditate
and
thinke
on
it
,
and
labour
to
make
it
more
profitable
by
further
and
more
particular
application
of
it
to
our selues
,
our
knowledge
may
end
in
ignorance
and
prophanenesse
.
And
withall
consider
,
that
the
holy
Spirit
of
God
doth
communicate
to
them
that
set
themselues
to
meditate
and
thinke
on
good
things
heard
and
learned
out
of
the
word
of
God
with
care
and
conscience
to
profit
by
the
same
,
more
heauenly
things
then
they
can
possibly
reach
to
,
either
by
hearing
or
reading
.
And
hence
it
was
no
doubt
that
Dauid
had
more
vnderstanding
then
all
his
teachers
,
because
the
testimonies
of
the
Lord
were
his
counsellors
,
Psal
.
119.99
.
Come
we
now
to
a
second
generall
,
layed
before
vs
in
this
verse
,
in
these
words
,
If
God
be
on
our
side
,
who
can
be
against
vs
?
that
is
,
as
we
haue
heard
,
God
being
on
our
side
,
or
for
vs
,
or
with
vs
,
(
as
hath
bene
said
)
predestinating
vs
to
life
and
saluation
,
calling
,
iustifying
,
and
sanctifying
vs
,
and
purposing
in
time
fully
to
glorifie
vs
,
God
I
say
,
being
thus
with
vs
,
euen
by
his
speciall
care
and
prouidence
,
and
so
as
a
louing
and
gracious
father
,
and
powerfull
protector
watching
ouer
vs
by
his
speciall
care
and
prouidence
,
though
the
diuell
,
the
world
,
and
many
enemies
set
themselues
against
vs
to
our
hurt
,
and
their
setting
themselues
against
vs
is
but
in
vaine
,
and
to
no
purpose
in
respect
of
the
end
they
ayme
at
,
now
these
words
thus
vnderstood
,
three
things
are
hence
offered
to
be
stood
on
,
I
will
speake
of
them
in
order
.
The
first
is
this
:
That
God
is
with
them
after
a
speciall
manner
who
belong
to
his
election
,
God
is
with
them
after
a
speciall
manner
who
belong
to
his
election
,
and
are
of
him
effectually
called
,
and
iustified
in
his
sight
.
and
are
of
him
effectually
called
,
and
iustified
in
his
sight
.
Though
the
Lord
be
with
all
men
and
women
in
the
world
,
sustaining
them
in
their
being
,
otherwise
they
cannot
continue
one
minute
of
an
houre
,
and
in
him
they
liue
,
moue
,
and
haue
their
being
,
Act.
17.28
.
yet
he
is
not
with
all
after
a
speciall
manner
,
but
onely
with
his
elect
,
being
now
effectually
called
,
and
iustified
in
his
sight
;
with
them
,
and
with
them
onely
is
the
Lord
as
a
gracious
and
louing
father
,
and
as
a
powerfull
protector
,
watching
ouer
them
by
his
speciall
care
and
prouidence
.
Psal
.
91.1
.
They
who
dwell
in
the
secret
of
the
most
High
,
they
abide
in
the
shadow
of
the
Almighty
:
and
who
are
they
?
he
subioynes
verse
2.
Such
as
haue
God
their
God
,
and
trust
in
him
:
they
onely
are
safe
.
And
as
it
is
verse
4.
They
onely
are
vnder
the
couer
of
his
wings
,
and
they
are
sure
vnder
his
feathers
:
the
Lord
doth
as
it
were
couer
them
,
and
shelter
them
as
an
hen
doth
her
chickens
vnder
her
wings
.
To
which
similitude
Christ
alludes
,
Matth
.
23.37
.
How
often
would
I
haue
gathered
thy
children
together
,
as
the
hen
gathereth
her
chickens
vnder
her
wings
?
and
he
is
to
them
as
a
shield
,
as
a
buckler
.
And
to
the
same
purpose
speakes
the
Psalmist
,
Psal
.
33.18
.
The
eye
of
the
Lord
is
on
them
that
feare
him
:
not
on
all
,
but
on
them
that
feare
him
,
and
on
them
that
trust
in
his
mercie
.
The
meaning
is
,
the
Lord
hath
a
speciall
eye
and
regard
to
them
,
and
his
prouidence
is
ouer
them
in
speciall
manner
.
The
phrase
there
vsed
is
very
weightie
,
it
carries
this
sence
,
that
the
Lord
as
it
were
sits
in
his
watch-tower
spying
the
wants
and
necessities
of
them
that
feare
him
,
and
carefully
looking
to
them
,
and
continually
watching
ouer
them
after
a
speciall
manner
,
and
ouer
none
but
them
.
For
why
,
the
reason
of
this
truth
is
this
.
Such
as
belong
to
Gods
election
,
and
are
now
effectually
called
and
iustified
in
the
sight
of
God
,
they
onely
are
of
the
houshold
and
familie
of
God
,
Ephes
.
2.19
.
Yea
they
truly
are
children
in
that
familie
,
and
are
accepted
of
God
in
and
through
his
beloued
Sonne
,
the
Sonne
of
his
loue
the
Lord
Iesus
,
who
is
the
foundation
and
complement
of
all
the
promises
of
God
.
In
him
they
are
Yea
,
and
are
in
him
Amen
,
2.
Corin
.
1.20
.
and
in
him
iustified
persons
haue
right
and
title
to
all
Gods
promises
,
and
so
to
the
promise
of
Gods
speciall
prouidence
and
protection
,
and
that
he
will
be
with
them
after
a
speciall
manner
,
and
they
onely
haue
title
to
that
promise
,
and
none
but
they
.
And
therefore
howsoeuer
the
Lord
be
with
all
men
and
women
in
the
world
,
sustaining
them
in
their
being
,
yet
he
is
onely
with
his
elect
now
effectually
called
and
iustified
in
and
after
a
speciall
manner
,
as
a
louing
father
,
and
as
a
powerfull
protector
.
Wouldst
thou
then
,
whosoeuer
thou
art
,
be
sure
of
it
,
that
God
is
with
thee
after
a
speciall
manner
,
How
men
may
haue
good
assurance
that
God
is
with
them
after
a
speciall
manner
.
as
a
louing
and
gracious
father
,
and
as
a
powerfull
protector
,
watching
ouer
thee
by
his
speciall
prouidence
?
then
labour
thou
and
neuer
rest
till
thou
find
that
thou
hast
good
euidence
of
thy
election
to
life
and
saluation
,
and
that
thou
art
effectually
called
and
iustified
in
and
through
Christ
,
and
that
thou
hast
true
grace
in
thine
heart
.
Alas
,
thousands
in
the
world
thinke
that
God
is
with
them
,
and
God
keepes
them
by
his
speciall
prouidence
,
and
yet
they
haue
no
other
ground
for
it
but
a
vaine
presumption
,
and
blind
hope
of
their
owne
.
When
they
lie
downe
at
night
on
their
beds
,
they
hope
God
will
keepe
them
safe
till
morning
,
yet
they
haue
no
other
ground
for
it
but
their
owne
blind
conceit
.
And
do
not
many
iudge
of
Gods
presence
with
them
by
their
thriuing
in
outward
things
?
Do
they
not
thinke
God
is
with
them
after
a
speciall
manner
,
because
they
prosper
in
the
world
?
Is
it
not
a
vsuall
speech
of
wicked
worldlings
who
haue
gotten
abundance
of
wealth
by
vnlawfull
meanes
,
by
vsurie
,
extortion
,
and
such
like
,
God
hath
bene
with
them
,
and
God
hath
blessed
them
hitherto
,
and
they
hope
he
will
still
be
with
them
,
&
still
blesse
them
?
Poore
soules
,
they
measure
Gods
presence
&
his
being
with
them
after
a
speciall
maner
,
by
a
leaden
rule
.
Prophane
Esau
,
and
the
rich
glutton
in
the
Gospell
,
who
suddenly
went
downe
to
hel
,
had
as
good
euidence
of
Gods
speciall
presence
&
of
his
being
with
them
after
a
speciall
maner
as
they
haue
.
And
know
it
whosoeuer
thou
art
,
if
thou
be
not
effectually
called
and
iustified
in
the
sight
of
God
,
and
so
a
child
of
God
,
God
is
no
more
with
thee
then
he
is
with
the
bruite
beast
,
the
horse
or
oxe
;
and
he
hath
no
more
care
ouer
thee
,
then
●e
hath
ouer
the
reprobate
and
vilest
wretches
that
liue
in
the
world
,
he
sustaines
them
in
their
being
,
and
so
he
doth
thee
,
&
thou
art
as
yet
but
vnder
the
long
sufferance
of
God
as
the
wicked
are
,
and
there
is
but
a
step
betweene
them
&
destruction
.
Oh
then
neuer
rest
till
thou
find
that
thou
art
one
that
dost
belong
to
Gods
election
,
that
thou
art
effectually
called
and
iustified
in
and
through
Christ
,
and
that
thou
hast
true
grace
in
thine
heart
,
and
that
thou
walkest
not
after
the
steps
of
the
wicked
.
That
indeed
will
giue
thee
good
assurance
of
it
,
that
God
is
with
thee
after
a
speciall
manner
,
as
a
louing
and
kind
father
,
and
powerfull
protector
,
watching
ouer
thee
continually
by
his
speciall
prouidence
,
&
that
thou
art
vnder
the
speciall
prouidence
of
God
.
Now
a
second
thing
offered
from
these
words
,
If
God
be
on
our
side
,
or
for
vs
,
or
with
vs
,
who
can
be
against
vs
?
being
vnderstood
as
they
haue
bene
expounded
,
is
this
.
That
such
as
haue
God
on
their
side
,
for
them
,
or
with
them
,
they
want
not
some
to
oppose
them
,
Gods
children
and
iustified
persons
want
not
some
to
oppose
them
.
and
to
set
themselues
against
them
:
for
(
as
I
haue
shewed
you
)
the
Apostles
meaning
is
,
in
saying
God
being
on
our
side
,
or
for
vs
,
or
with
vs
,
who
can
be
against
vs
?
is
not
,
that
none
are
against
Gods
children
and
true
beleeuers
;
but
though
the
diuell
,
the
world
,
and
other
enemies
do
oppresse
them
,
yet
they
cannot
preuaile
to
their
hurt
.
So
then
this
is
implyed
,
&
it
ariseth
from
hence
naturally
,
That
Gods
children
,
iustified
persons
,
or
members
of
Christ
,
who
haue
God
on
their
side
,
or
for
them
,
or
with
them
,
they
meete
with
opposition
,
they
haue
some
who
oppose
them
,
and
set
themselues
against
them
,
yea
many
rise
vp
against
them
,
as
Dauid
complained
,
when
he
fled
from
Absolom
,
as
Psal
.
31.
The
diuell
,
the
world
,
persecuting
tyrants
,
Idolaters
,
heretickes
,
and
such
like
,
these
set
themselues
against
God
;
and
this
Christ
hath
foretold
,
Ioh
.
16.33
.
In
the
world
(
saith
he
)
ye
shall
haue
affliction
and
trouble
,
but
be
of
good
cheare
,
I
haue
ouercome
the
world
:
in
the
world
ye
shall
be
sure
to
meete
with
many
rubs
,
and
much
opposition
.
Yea
he
hath
foretold
,
Luke
12.52.53
.
that
there
shall
be
fiue
dwelling
together
in
one
house
,
diuided
and
set
against
one
another
,
The
father
against
the
sonne
,
and
the
sonne
against
the
father
;
the
mother
against
the
daughter
,
and
the
daughter
against
the
mother
.
And
Math
.
10.36
.
that
a
mans
enemies
shall
be
they
of
his
owne
houshold
:
as
Dauid
complained
out
of
his
owne
experience
,
Psal
.
41.9
.
My
familiar
friend
(
saith
he
)
whom
I
trusted
,
which
did
eate
my
bread
,
hath
lift
vp
the
heele
against
me
,
hath
spurned
at
me
,
&
set
himselfe
against
me
.
And
this
truth
might
be
further
exemplified
from
the
beginning
since
the
fall
of
Adam
to
this
very
day
,
and
daily
experience
shewes
it
so
to
be
:
we
see
it
,
or
we
may
see
it
,
that
the
children
of
God
,
who
haue
God
on
their
side
,
or
for
them
,
or
with
them
,
they
are
opposed
and
set
against
,
not
onely
by
the
diuell
,
and
the
world
,
and
by
enemies
abroad
,
but
many
times
by
their
owne
kindred
and
nearest
friends
:
the
father
sets
himselfe
against
the
sonne
because
he
is
religious
,
the
sonne
against
the
father
,
and
the
mother
against
the
daughter
,
and
the
daughter
against
the
mother
:
and
the
reasons
of
it
are
these
.
First
,
God
hath
put
enimitie
betweene
the
seed
of
the
woman
and
the
seed
of
the
serpent
,
Gen.
3.15
.
and
those
two
seeds
are
mingled
together
in
this
world
.
And
againe
,
man
as
he
is
man
is
the
obiect
of
Satans
malice
,
and
where
God
hath
renewed
his
image
,
and
by
his
grace
hath
made
man
a
new
man
and
a
new
creature
,
there
Satan
doubles
his
hatred
,
and
he
is
most
mad
and
raging
against
such
as
are
most
holy
,
and
most
like
to
God
.
And
therefore
it
is
no
wonder
that
Gods
children
,
iustified
persons
,
and
members
of
Christ
,
who
haue
God
on
their
side
,
for
them
,
or
with
them
,
do
meete
with
opposition
,
and
that
they
haue
the
diuell
,
the
world
,
and
many
enemies
opposing
them
,
and
setting
themselues
against
them
.
And
for
the
vse
of
this
.
Learne
we
on
this
ground
,
not
to
thinke
it
strange
,
that
Gods
children
haue
many
opposing
them
,
We
are
not
to
thinke
it
strange
that
many
do
oppose
Gods
children
.
and
setting
themselues
against
them
,
that
is
no
new
or
strange
thing
,
as
1.
Pet
.
4.12
.
it
hath
bene
so
,
and
it
will
be
so
to
the
end
.
The
world
commonly
thinks
Gods
children
turbulent
and
troublesome
persons
,
busie-bodies
,
and
that
the
course
of
their
life
is
not
good
.
Why
so
?
For
sooth
because
many
speake
against
them
,
and
many
set
themselues
against
them
.
Oh
say
men
,
these
Puritanes
,
who
are
accounted
the
children
of
God
,
are
surely
vile
and
bad
persons
,
so
many
mouthes
are
opened
against
them
,
and
so
many
set
themselues
against
them
:
would
men
set
themselues
against
them
,
if
there
were
not
iust
cause
?
The
Apostle
saith
,
1.
Pet
.
3.13
.
Who
is
it
that
will
harme
you
,
if
ye
follow
that
which
is
good
?
But
marke
what
the
Apostle
subioynes
verse
14.
Notwithstanding
blessed
are
ye
,
if
ye
suffer
for
righteousnesse
sake
:
giuing
vs
to
vnderstand
,
that
the
wicked
of
the
world
do
many
times
harme
Gods
children
because
they
are
holy
,
and
the
diuell
and
the
world
will
oppose
and
set
themselues
against
them
because
they
are
the
children
of
God
.
It
is
no
new
thing
that
so
they
do
,
and
we
may
not
so
conclude
,
that
Gods
children
are
vile
and
bad
persons
,
and
that
the
course
of
their
life
is
not
good
,
because
they
are
opposed
and
much
set
against
in
the
world
:
that
is
no
good
conclusion
,
that
is
but
the
conclusion
of
the
blind
multitude
;
and
yet
sometimes
a
child
of
God
is
readie
thus
to
conclude
against
himselfe
,
and
to
thinke
,
Surely
I
am
not
in
the
right
way
,
and
the
course
of
my
life
is
not
good
and
pleasing
to
God
,
and
to
say
as
Gedeon
did
,
Iudg
.
6.13
.
If
the
Lord
were
with
me
,
why
am
I
then
thus
troubled
,
and
thus
opposed
and
set
against
?
I
find
terrors
within
,
and
fightings
without
,
and
I
am
on
euery
side
hardly
dealt
withall
,
and
ill
intreated
,
and
therefore
I
doubt
of
my
standing
,
and
that
the
course
of
my
life
is
not
good
and
pleasing
to
God
.
Now
this
is
no
good
conclusion
,
Satan
thrusteth
it
on
thee
whosoeuer
thou
art
,
taking
aduantage
of
thy
weaknesse
.
The
heathen
man
could
say
,
Laudari
à
non
laudato
est
illaudari
,
to
be
praised
of
a
wicked
man
is
rather
dispraise
then
commendation
.
And
so
to
be
ill
spoken
of
and
set
against
by
wicked
men
,
no
occasion
being
giuen
them
,
is
no
disparagement
,
it
may
rather
be
an
argument
of
comfort
,
and
may
perswade
thee
that
thou
art
in
the
right
way
,
and
in
a
good
course
,
because
the
diuell
;
and
the
instruments
of
the
diuell
,
the
wicked
of
the
world
,
heretickes
,
and
Atheists
,
and
such
like
,
speake
euill
of
thee
,
and
set
themselues
against
thee
.
The
diuell
were
not
like
himselfe
,
nor
the
world
like
it selfe
,
if
they
did
not
set
themselues
against
Gods
children
.
Ioh
.
15.19
.
Christ
saith
,
If
ye
were
of
the
world
,
the
world
would
loue
you
,
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
:
because
I
haue
called
you
out
of
the
corrupt
state
of
the
world
,
and
you
now
differ
from
the
world
in
the
disposition
of
your
hearts
,
and
in
the
course
of
your
liues
,
Therefore
the
world
hates
you
,
and
cannot
but
oppose
against
you
.
Thus
it
hath
bene
,
thus
it
is
,
and
thus
it
will
be
to
the
end
of
the
world
:
and
therefore
thinke
it
not
strange
,
thou
being
a
child
of
God
,
that
thou
meetest
with
opposition
,
and
that
the
wicked
of
the
world
set
against
thee
:
the
more
holy
thou
art
,
the
more
will
the
diuell
rage
against
thee
,
and
the
more
will
the
wicked
of
the
world
oppose
against
thee
,
and
be
not
thereupon
discouraged
,
but
draw
nearer
to
God
,
and
go
on
chearefully
and
comfortably
.
Come
we
now
to
the
third
thing
offered
from
these
words
,
If
God
be
on
our
side
,
who
can
be
against
vs
?
These
words
being
vnderstood
,
as
before
they
haue
bene
expounded
,
do
further
offer
vnto
vs
this
point
.
That
though
the
diuell
,
the
world
,
and
many
enemies
,
do
oppose
and
set
themselues
against
Gods
children
,
iustified
persons
,
who
haue
God
on
their
side
,
for
them
,
or
with
them
after
a
speciall
manner
,
yet
can
they
not
hurt
them
,
neither
men
nor
Angels
,
no
not
all
the
diuels
in
hell
opposing
and
setting
themselues
against
Gods
children
,
who
haue
God
on
their
side
,
for
them
,
or
with
them
,
as
a
louing
and
gracious
father
,
and
powerfull
protector
watching
ouer
them
by
his
speciall
prouidence
,
can
preuaile
against
them
to
hurt
them
.
Neither
men
nor
Angels
,
nor
all
the
diuels
in
hell
,
opposing
Gods
children
who
haue
God
on
their
side
,
can
preuaile
against
them
to
their
hurt
.
Indeed
the
diuell
and
the
world
,
persecuting
tyrants
,
Idolaters
,
and
such
like
,
may
molest
,
and
trouble
,
and
vexe
,
and
disquiet
Gods
.
children
,
iustified
persons
,
the
Lord
suffering
them
so
to
do
,
but
they
cannot
touch
one
haire
of
their
head
further
then
he
giueth
them
leaue
:
and
though
they
do
touch
them
,
yet
they
cannot
possibly
preuaile
against
them
,
either
to
hinder
their
comfort
or
worke
of
grace
in
them
here
,
or
their
happinesse
and
glorie
hereafter
in
heauen
,
because
God
is
on
their
side
,
or
for
them
,
or
with
them
after
a
speciall
manner
.
And
on
this
ground
doth
the
Lord
comfort
his
people
,
and
encourage
them
against
the
rage
and
fury
of
all
their
enemies
,
and
bids
them
not
to
feare
their
enemies
at
all
,
Isai
.
41.10.11
.
Feare
not
,
for
I
am
with
thee
,
be
not
afraid
,
for
I
am
thy
God
,
I
will
strengthen
thee
&
helpe
thee
,
&
I
will
sustaine
thee
with
the
right
hand
of
my
iustice
.
Behold
,
all
they
that
prouoke
thee
shall
be
ashamed
and
confounded
,
they
shall
be
as
nothing
,
and
they
that
striue
with
thee
shall
perish
.
And
verse
14.
Feare
not
thou
worme
Iacob
,
and
ye
men
of
Israel
,
though
thou
be
but
as
a
worme
that
euery
one
treads
on
,
I
will
helpe
thee
saith
the
Lord
,
and
thy
redeemer
,
the
holy
one
of
Israel
.
And
Chap.
43.1.2
.
Feare
not
saith
the
Lord
,
for
I
haue
redeemed
thee
,
I
haue
called
thee
by
thy
name
,
thou
art
mine
,
when
thou
passest
through
the
waters
I
will
be
with
thee
,
and
through
the
flouds
that
they
do
not
ouerflow
thee
.
When
thou
walkest
through
the
very
fire
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
vpon
thee
.
And
hence
it
was
that
Dauid
was
so
confident
,
and
held
himselfe
so
safe
and
so
secure
vnder
the
Lords
speciall
protection
,
as
he
saith
,
Psal
.
3.6
.
He
would
not
be
afraid
for
ten
thousands
of
the
people
that
should
beset
him
round
about
.
And
Psal
.
23.4
.
Though
he
should
walke
through
the
valley
of
the
shadow
of
death
,
he
would
feare
no
euill
,
for
the
Lord
was
with
him
.
And
Psal
.
27.1
.
saith
he
,
The
Lord
is
my
light
and
my
saluation
,
whom
shall
I
feare
?
the
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
afraid
?
And
verse
3.
Though
an
hoast
pitched
against
me
,
mine
heart
should
not
be
afraid
,
though
warre
be
raised
against
me
I
will
trust
in
this
.
And
so
in
many
other
Psalmes
Dauid
makes
knowne
to
vs
,
that
he
rested
secure
vnder
the
speciall
prouidence
of
God
,
and
that
he
was
perswaded
,
though
many
enemies
should
oppose
and
set
themselues
against
him
,
yet
they
should
not
preuaile
against
him
to
his
hurt
,
the
Lord
being
on
his
side
,
for
him
,
or
with
him
,
after
a
speciall
manner
.
Other
examples
we
haue
,
prouing
and
confirming
the
truth
of
the
point
deliuered
:
to
instance
in
one
or
two
in
stead
of
many
.
1.
King
.
19.2
.
Iesabell
vowed
the
death
of
Elijah
the
holy
Prophet
of
the
Lord
,
yet
the
Lord
being
with
him
he
was
hid
from
her
hands
,
and
she
failed
of
the
euill
she
intended
against
him
.
So
wicked
Haman
fully
purposed
to
roote
out
the
Iewes
,
and
attempted
many
wayes
their
destruction
for
Mordecai
his
sake
whom
he
hated
,
but
the
Lord
being
with
them
,
they
were
deliuered
,
and
Haman
himselfe
was
hanged
on
a
tree
that
he
had
prouided
for
the
death
of
Mordecai
,
Hest
.
7.10
.
And
we
reade
Act.
23.10.13
.
That
there
were
more
then
fortie
men
who
had
bound
themselues
with
an
oath
,
that
they
would
neither
eate
nor
drinke
till
they
had
killed
Paul
:
yet
the
Lord
being
with
him
,
we
find
that
their
conspiracie
was
discouered
,
and
Paul
was
deliuered
out
of
their
hands
.
The
truth
of
this
point
then
appeares
,
that
though
the
diuell
,
the
world
,
and
many
enemies
,
do
oppose
and
set
themselues
against
Gods
children
,
iustified
persons
,
who
haue
God
on
their
sides
,
for
them
or
with
them
after
a
speciall
manner
,
yet
can
they
not
hurt
them
,
they
cannot
preuaile
in
that
euill
they
intend
against
them
,
nor
so
much
as
touch
on
haire
of
their
heads
,
further
then
the
Lord
is
pleased
to
suffer
them
:
for
why
.
The
reasons
of
this
truth
are
these
:
first
the
Lord
is
omnipotent
,
almightie
,
and
his
power
is
infinite
,
he
doth
whatsoeuer
he
will
,
in
heauen
,
in
earth
,
and
in
all
places
,
and
euery
thing
which
cometh
about
is
Gods
effectuall
working
,
and
he
hath
an
effectuall
worke
in
euery
thing
,
Of
him
,
by
him
,
and
for
him
,
are
all
things
,
Rom
.
11.36
.
And
againe
,
nothing
can
withstand
the
power
of
God
,
he
suffers
no
resistance
in
that
which
he
will
.
The
power
of
all
creatures
is
finite
and
limited
,
and
they
are
but
as
seruants
to
the
hand
and
prouidence
of
God
:
and
as
he
made
them
by
his
great
power
of
nothing
,
so
he
can
bring
them
to
nothing
by
the
same
power
he
sustaines
them
in
their
being
,
And
in
him
,
they
liue
,
moue
,
and
haue
their
being
,
Act.
17.28
.
And
as
he
saith
,
Isai
.
43.13
.
There
is
none
that
can
deliuer
out
of
mine
hand
,
I
will
do
it
,
and
who
shall
let
it
?
The
world
is
but
vanitie
,
the
diuell
as
a
scarcrow
,
and
the
greatest
men
in
the
world
but
as
a
bubble
,
in
comparison
of
the
great
Lord
of
heauen
and
earth
.
And
therefore
though
the
diuell
,
the
world
,
and
many
mightie
enemies
do
oppose
and
set
themselues
against
Gods
children
,
iustified
persons
,
yet
they
hauing
the
mighty
and
powerfull
God
on
their
side
,
for
them
,
or
with
them
,
what
can
they
do
against
them
?
Assuredly
nothing
to
their
hurt
,
they
cannot
touch
one
haire
of
their
heads
but
as
he
giues
them
leaue
:
and
though
the
Lord
do
suffer
them
to
touch
his
children
,
yet
can
they
not
possibly
preuaile
against
them
,
to
the
hindering
either
of
their
comfort
in
the
worke
of
grace
in
them
here
in
this
world
,
or
the
hindering
of
their
happinesse
and
glorie
in
heauen
.
And
for
the
vse
of
this
.
First
on
this
ground
of
truth
it
followes
,
that
the
diuell
and
his
instruments
,
the
wicked
of
the
world
,
Turkes
,
Iewes
,
Papists
,
Atheists
,
and
such
like
,
they
do
but
discouer
their
owne
follie
,
in
setting
themselues
against
the
Church
and
people
of
God
,
and
against
Gods
children
;
The
diuell
&
his
instruments
do
but
discouer
their
folly
in
setting
themselues
against
Gods
children
.
in
so
doing
,
they
do
but
as
it
were
cast
stones
against
the
wind
,
they
labour
but
in
vaine
,
they
shall
neuer
preuaile
against
them
to
their
hurt
,
God
is
on
the
side
of
his
Church
and
children
,
and
he
stands
for
their
defence
,
and
therefore
their
enemies
cannot
possibly
preuaile
against
them
to
their
hurt
.
We
know
that
now
the
enemies
of
the
Church
and
people
of
God
and
of
the
Gospell
,
they
band
themselues
together
,
and
they
make
themselues
strong
,
and
they
plot
&
deuise
all
the
mischiefe
they
can
against
such
as
professe
the
truth
of
religion
,
yea
they
imagine
that
they
shall
effect
their
purpose
,
&
they
beare
themselues
high
on
it
.
Well
,
the
Lord
is
the
same
strong
and
powerfull
God
that
he
hath
bene
,
and
he
is
able
to
disappoint
them
,
&
euen
suddenly
to
ouerturne
their
counsels
,
and
to
bring
to
nought
their
wicked
plots
and
deuices
,
we
haue
had
experience
of
it
.
How
suddenly
did
the
Lord
ouerturne
the
wicked
purpose
of
the
cursed
leaguers
,
Anno
1588.
when
that
inuincible
nauie
,
as
they
made
account
,
came
against
this
land
,
and
they
made
no
question
but
that
they
should
certainly
ouercome
it
?
And
how
did
the
Lord
wonderfully
defeate
that
gunpowder
plot
,
and
bring
confusion
on
the
heads
of
the
plotters
of
it
?
The
Lord
is
still
the
same
strong
God
,
and
he
is
now
as
able
to
bring
to
nought
the
counsels
of
the
wicked
enemies
of
his
Church
as
heretofore
,
and
certainly
they
can
go
no
further
in
their
plots
and
practises
against
his
people
then
he
will
giue
them
leaue
,
and
they
shall
but
execute
the
Lords
owne
purpose
,
and
what
he
hath
appointed
.
Indeed
I
grant
they
may
be
as
rods
in
the
hand
of
God
for
the
correction
and
triall
of
his
children
,
and
the
Lord
may
suffer
them
to
go
farre
for
our
sinnes
:
but
assuredly
his
children
shall
neuer
be
giuen
ouer
,
to
be
vsed
or
rather
abused
and
wronged
of
them
at
their
pleasure
and
as
they
list
.
No
,
no
,
the
Lord
stands
for
the
defence
of
his
children
,
and
will
neuer
suffer
their
enemies
to
preuaile
against
them
to
their
hurt
.
The
counsell
of
the
Lord
shall
stand
for
euer
,
Psal
.
33.11
.
and
there
is
no
counsell
,
policie
,
or
strength
,
that
can
preuaile
against
his
purpose
.
The
enemies
of
the
Gospell
do
but
what
the
Lord
hath
appointed
,
and
what
he
will
suffer
them
,
and
no
more
can
they
do
though
they
burst
themselues
,
and
when
they
haue
done
the
Lords
worke
he
will
ease
his
children
of
them
,
and
take
them
as
rods
and
throw
them
into
the
fire
.
And
though
,
as
the
Apostle
saith
,
1.
Pet
.
4.17
.
Iudgement
begin
at
the
house
of
God
,
yet
certainly
it
shall
not
there
rest
,
but
from
thence
be
deriued
to
the
wicked
enemies
of
the
Church
to
continue
on
them
for
euer
.
For
a
second
vse
:
is
it
so
that
though
the
diuell
,
the
world
,
and
many
enemies
,
do
oppose
and
set
themselues
against
Gods
children
,
iustified
persons
,
yet
they
hauing
God
on
their
side
,
for
them
,
or
with
them
after
a
speciall
maner
,
their
enemies
cannot
preuaile
against
them
to
their
hurt
?
Surely
then
the
safetie
and
securitie
of
Gods
children
is
exceeding
great
.
The
safetie
&
securitie
of
Gods
children
is
exceeding
great
.
What
man
liuing
on
the
face
of
the
earth
,
be
he
the
greatest
Monarch
in
the
world
,
hauing
the
command
of
many
nations
,
and
hauing
many
thousands
standing
about
him
and
garding
him
continually
,
can
say
and
that
truly
,
(
vnlesse
he
be
a
child
of
God
)
that
he
is
so
safe
and
so
secure
,
that
neither
men
nor
diuels
can
breake
in
on
him
and
preuaile
against
him
to
his
hurt
?
Now
such
is
the
safety
and
securitie
of
a
child
of
God
,
he
may
boldly
say
that
he
is
safe
and
secure
vnder
the
shadow
of
the
Lords
wings
,
and
vnder
his
speciall
prouidence
,
yea
so
safe
and
so
secure
as
that
none
,
either
men
or
diuels
,
can
hurt
him
,
vnlesse
they
can
ouercome
God
who
is
omnipotent
.
Oh
then
thou
that
art
a
child
of
God
,
take
notice
of
thy
safetie
and
securitie
,
and
learne
not
to
feare
any
enemie
whatsoeuer
.
The
highest
sinner
in
the
world
is
vnable
to
hurt
thee
that
art
the
lowest
and
the
meanest
of
the
Saints
of
God
:
thou
hast
on
thy
side
a
stronger
then
all
the
men
in
the
world
,
and
then
all
the
diuels
in
hell
,
and
they
are
not
able
to
touch
one
haire
of
thine
head
further
then
he
giues
them
leaue
:
and
though
they
do
touch
thee
yet
shall
they
not
be
able
to
hurt
thee
;
and
therefore
feare
thou
not
what
either
men
or
diuels
can
do
against
thee
.
But
haply
thou
wilt
say
,
I
find
my selfe
weake
,
and
very
timerous
and
fearefull
,
and
we
are
like
to
see
great
troubles
and
persecutions
,
and
if
the
Lord
should
bring
me
to
the
triall
,
and
bring
me
to
the
fire
,
I
doubt
I
should
not
be
able
to
hold
out
,
and
to
abide
the
triall
,
but
I
feare
I
should
shrinke
and
dishonour
God
.
Oh
but
consider
,
thou
standest
not
by
thine
owne
strength
,
but
by
his
power
who
is
almightie
;
and
if
he
bring
thee
into
the
triall
,
he
will
be
with
thee
in
it
,
as
he
was
with
Daniel
in
the
Lyons
den
,
and
with
Ioseph
in
prison
,
and
with
the
companions
of
Daniel
in
the
hot
fierie
fornace
,
and
he
will
make
thee
able
to
stand
in
the
time
of
the
greatest
triall
,
feare
it
not
;
keepe
thou
close
to
God
,
and
be
thou
with
him
in
the
affiance
of
thine
heart
,
and
he
will
be
with
thee
,
as
Azariah
said
,
2.
Chron
.
15.2
.
honour
thou
the
Lord
so
far
as
to
trust
in
him
,
and
do
thou
relie
,
and
rest
thy selfe
,
thy
soule
,
thy
bodie
,
and
all
that
thou
hast
on
his
power
and
prouidence
,
and
assure
thy selfe
he
will
not
faile
thee
;
he
will
be
with
thee
after
a
speciall
manner
in
thy
greatest
trouble
,
and
in
the
greatest
triall
that
can
befall
thee
:
thinke
on
that
to
thy
comfort
.
Come
we
now
to
the
32.
Verse
.
VERSE
32.
Who
spared
not
his
owne
Sonne
,
but
gaue
him
for
vs
all
to
death
:
how
shall
he
not
with
him
giue
vs
all
things
also
?
IN
this
Verse
our
Apostle
opposeth
to
a
particular
assault
and
temptation
that
might
haply
trouble
&
disquiet
the
true
beleeuing
Romans
and
other
true
beleeuers
,
a
contrarie
ground
of
comfort
:
and
he
here
preuents
an
obiection
that
might
be
made
by
them
,
namely
this
:
They
might
say
,
Paul
you
tell
vs
that
God
being
on
our
side
,
for
vs
,
or
with
vs
,
after
a
speciall
manner
,
as
a
louing
,
kind
,
and
gracious
father
,
and
powerfull
protector
,
none
can
be
against
vs
,
none
can
preuaile
against
vs
to
our
hurt
:
but
in
the
meane
while
we
must
tell
you
,
that
we
are
pressed
with
want
,
and
penurie
,
and
extreame
pouertie
,
and
lacke
,
and
want
of
things
needfull
.
Now
this
the
Apostle
meets
withall
,
and
in
the
words
of
this
verse
he
makes
knowne
to
the
beleeuing
Romans
and
to
other
true
beleeuers
,
that
God
will
certainly
and
that
freely
giue
them
all
things
needfull
,
and
they
need
not
to
be
distracted
and
troubled
with
diffidence
and
doubting
,
in
respect
of
any
good
thing
needfull
for
them
,
but
to
rest
on
it
,
and
to
be
fully
perswaded
of
it
,
that
God
will
supply
all
their
wants
,
and
not
suffer
them
to
want
any
needfull
good
thing
.
And
this
ground
of
comfort
the
Apostle
here
puts
downe
,
not
nakedly
and
barely
,
but
in
the
proofe
of
it
,
and
he
proues
it
by
an
argument
from
the
greater
to
the
lesse
,
that
God
hauing
giuen
to
his
children
,
to
true
beleeuers
,
the
greater
,
he
will
not
denie
them
the
lesse
,
but
will
certainly
giue
it
to
them
;
he
hauing
giuen
them
Christ
who
is
the
greatest
good
thing
,
and
more
worth
then
a
thousand
worlds
,
he
will
not
suffer
them
to
want
other
good
things
needfull
,
that
is
the
Apostles
argument
,
and
that
is
amplified
.
1.
By
a
description
of
Christ
,
that
he
is
Gods
owne
Sonne
,
Who
spared
not
his
owne
Sonne
.
And
2.
By
an
opposition
of
actions
,
that
God
spared
not
,
but
gaue
vp
or
deliuered
that
Sonne
of
his
.
Together
with
the
persons
for
whom
,
namely
,
for
vs
all
:
Who
spared
not
his
Sonne
,
but
gaue
him
for
vs
all
.
And
then
followes
the
Apostles
inference
which
he
infers
on
that
,
that
God
spared
not
,
but
gaue
him
for
vs
all
.
That
therefore
he
will
denie
vs
no
good
thing
needfull
,
but
together
with
his
Sonne
he
will
giue
vs
all
needfull
good
things
:
which
the
Apostle
deliuers
more
emphetically
by
way
of
interrogation
:
How
shall
he
not
with
him
giue
vs
all
things
also
?
So
then
in
this
verse
we
haue
two
things
in
generall
layed
before
vs.
1.
First
this
proposition
,
that
God
hath
not
spared
his
own
Sonne
,
but
hath
giuen
him
for
all
true
beleeuers
.
2.
An
inference
following
necessarily
on
this
,
that
therefore
God
will
not
denie
true
beleeuers
any
good
thing
.
Let
vs
now
examine
the
words
of
this
verse
touching
the
sence
and
meaning
of
them
.
Who
spared
not
his
owne
Sonne
,
Interpretation
.
or
he
that
spared
not
:
that
is
,
God
,
spoken
of
verse
before
.
And
those
words
spared
not
,
are
very
weightie
,
they
signifie
more
then
if
it
had
bene
said
,
he
gaue
,
though
freely
,
and
without
any
desert
at
all
:
for
one
may
giue
and
that
freely
,
out
of
his
owne
abundance
,
but
vnder
those
words
spared
not
,
is
implied
the
raritie
and
excellencie
of
the
thing
giuen
,
and
the
great
worth
of
the
gift
,
as
a
man
is
said
to
spare
no
cost
when
he
layes
it
on
and
bestowes
the
dearest
thing
he
hath
;
as
if
it
had
bene
said
,
God
who
hath
not
with
held
or
kept
backe
that
gift
of
the
greatest
price
and
worth
,
euen
that
most
rich
and
precious
gift
,
His
owne
Sonne
:
that
is
,
his
eternall
Sonne
,
begotten
of
him
from
all
eternitie
,
and
of
the
same
eternall
essence
with
God
the
Father
,
and
so
his
onely
begotten
Sonne
,
as
he
is
called
,
Ioh
.
3.16
.
his
owne
deare
Sonne
,
But
gaue
him
,
or
deliuered
him
vp
.
The
meaning
is
,
God
gaue
his
Sonne
to
death
,
(
for
that
being
not
in
the
text
originall
,
may
well
be
supplyed
)
as
the
principall
cause
.
Iudas
is
said
to
be
traditor
,
or
to
deliuer
him
vp
,
Matth
.
26.15
.
as
the
cause
instrumentall
,
but
God
deliuered
him
vp
as
the
principall
cause
,
ordering
and
gouerning
the
tradition
of
Iudas
,
and
his
deliuering
him
vp
,
as
we
haue
it
,
Act.
2.23
.
He
was
taken
by
the
hands
of
the
wicked
,
being
deliuered
by
the
determinate
counsell
and
foreknowledge
of
God
,
and
so
crucified
and
slaine
for
vs
all
:
that
is
,
for
me
and
you
,
and
all
true
beleeuers
.
As
if
he
had
said
,
Not
onely
for
me
and
for
other
Apostles
,
and
for
you
and
others
that
are
more
eminent
in
grace
,
but
for
all
that
do
or
shall
beleeue
in
Christ
,
according
to
that
of
Christ
his
prayer
,
Ioh
.
17.20
.
I
pray
not
for
these
alone
,
but
for
them
also
that
shall
beleeue
in
me
through
their
word
.
How
shall
he
not
with
him
,
namely
,
with
Christ
his
Sonne
,
giue
vs
all
things
?
and
that
freely
,
for
so
the
word
{αβγδ}
signifies
.
And
by
all
things
,
we
are
to
vnderstand
all
good
things
,
euen
all
the
benefits
of
Christ
,
and
all
the
good
things
of
this
life
,
so
farre
as
he
in
wisedome
sees
needfull
and
meete
for
vs.
Thus
then
conceiue
we
the
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
Who
hath
not
withheld
or
kept
backe
that
gift
of
the
greatest
price
and
worth
,
that
most
rare
and
precious
gift
,
his
owne
deare
Sonne
,
the
Sonne
of
his
loue
,
his
eternall
Sonne
,
his
onely
begotten
Sonne
,
but
hath
(
as
the
principall
cause
)
giuen
him
or
deliuered
him
vp
to
death
for
me
,
and
you
,
and
all
true
beleeuers
,
for
all
that
do
or
shall
beleeue
in
him
:
it
cannot
be
but
that
together
with
that
Sonne
of
his
Christ
Iesus
,
he
will
freely
giue
vs
all
good
things
,
euen
all
the
benefits
of
Christ
,
and
all
the
good
things
of
this
life
,
so
farre
as
he
in
his
wisedome
sees
needfull
and
fit
for
vs.
Now
first
obserue
we
,
the
Apostle
here
saith
not
barely
,
that
God
gaue
his
owne
Sonne
to
death
for
his
chosen
,
and
for
true
beleeuers
,
but
he
saith
,
he
spared
not
his
owne
Sonne
;
though
his
Sonne
was
most
deare
to
him
,
the
Sonne
of
his
loue
,
yet
he
thought
him
not
too
deare
to
be
giuen
for
his
chosen
,
he
spared
not
the
most
precious
and
deare
thing
that
he
had
,
euen
his
owne
deare
Sonne
,
but
gaue
him
to
death
for
his
chosen
.
Hence
then
we
are
giuen
to
vnderstand
thus
much
.
That
God
hath
manifested
his
loue
to
his
chosen
exceeding
richly
and
abundantly
,
Gods
giuing
of
his
Sonne
for
his
chosen
was
a
manifestation
of
the
exceeding
greatnesse
of
his
loue
to
them
.
in
giuing
his
owne
Sonne
to
die
for
them
.
His
giuing
of
his
Sonne
for
his
chosen
,
was
not
onely
a
fruite
of
his
loue
,
but
also
a
manifestation
and
a
declaration
of
the
exceeding
greatnesse
of
his
loue
to
them
,
as
Christ
saith
,
Ioh
.
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
that
whosoeuer
beleeued
in
him
should
not
perish
but
haue
euerlasting
life
.
He
loued
his
chosen
,
and
he
loued
them
so
richly
and
so
abundantly
,
as
that
he
spared
not
his
onely
begotten
Sonne
,
but
gaue
him
for
them
.
And
as
the
Apostle
saith
,
Rom
.
5.8
.
God
setteth
out
his
loue
towards
vs
,
he
commended
or
made
his
loue
appeare
exceeding
great
and
abundant
,
in
that
while
we
were
yet
sinners
,
Christ
dyed
for
vs.
That
God
gaue
his
Sonne
to
dye
for
vs
,
therein
he
set
forth
the
wonderfull
greatnesse
of
his
loue
.
Nothing
is
dearer
to
a
man
then
his
owne
sonne
:
who
knowes
not
the
strong
affection
of
a
tender
hearted
father
towards
his
sonne
?
common
experience
shewes
it
to
be
exceeding
great
.
Dauid
shewed
it
in
bewailing
the
death
of
his
vngracious
and
rebellious
sonne
Absolom
,
2.
Sam
.
18.33
.
O
my
sonne
Absolom
,
my
sonne
,
my
sonne
Absolom
:
would
God
I
had
dyed
for
thee
Absolom
,
my
sonne
,
my
sonne
.
And
therefore
God
set
forth
his
loue
to
be
wonderfull
and
vnspeakeable
,
in
that
he
sent
not
an
Angell
,
or
an
Archangell
,
or
any
of
his
glorious
creatures
to
dye
for
his
chosen
,
but
his
owne
deare
Sonne
,
the
Son
of
his
loue
,
&
of
the
same
eternall
essence
with
his
owne
holy
and
glorious
Maiestie
.
Great
was
the
loue
that
Abraham
shewed
towards
God
in
that
he
was
readie
to
offer
his
sonne
Isaac
at
the
commandement
of
the
Lord
,
Gen.
22.
but
the
loue
of
God
to
his
chosen
farre
surmounteth
that
loue
of
Abraham
,
in
that
he
spared
not
his
owne
Sonne
,
but
gaue
him
to
dye
for
them
.
For
God
loued
Christ
his
Sonne
better
then
Abraham
could
loue
Isaac
his
sonne
;
Gods
loue
to
Christ
being
infinite
as
his
owne
blessed
Maiestie
is
,
and
God
voluntarily
and
freely
gaue
his
Sonne
,
which
Abraham
would
not
haue
done
without
a
command
.
Againe
Isaac
was
to
be
offered
after
the
manner
of
holy
sacrifices
,
but
Christ
the
Son
of
God
was
giuen
vp
to
a
shamefull
and
an
accursed
death
,
and
suffered
after
the
manner
of
malefactors
.
And
yet
further
,
Isaac
was
in
the
hands
of
a
tender
hearted
father
,
but
Christ
was
deliuered
into
the
hands
of
barbarous
and
cruell
enemies
.
And
therefore
doubtlesse
the
loue
of
God
in
giuing
his
Sonne
to
die
for
his
chosen
,
was
farre
beyond
the
loue
of
Abraham
in
offering
his
sonne
Isaac
.
One
cals
the
loue
of
God
in
this
respect
an
hyperbole
,
an
excesse
of
loue
,
a
miracle
of
loue
,
and
the
Apostle
cals
it
a
loue
passing
knowledge
,
beyond
the
reach
of
mans
braine
,
Ephes
.
3.19
.
Now
then
what
is
our
vse
of
this
?
Surely
this
,
(
we
professing
our selues
to
be
the
children
of
God
,
We
are
to
acknowledge
it
with
all
thankfulnesse
,
that
God
hath
exceedingly
manifested
his
loue
towards
vs
in
giuing
his
owne
Son
to
dye
for
vs.
as
euery
one
will
be
held
)
we
are
to
acknowledge
it
with
all
thankfulnesse
,
that
the
Lord
hath
exceedingly
manifested
his
loue
towards
vs
,
in
not
sparing
his
owne
Sonne
,
but
hath
giuen
him
to
die
for
vs
,
and
in
lieu
of
his
loue
we
are
to
loue
him
againe
,
and
to
labour
to
be
thankfull
to
him
for
his
great
loue
.
Those
who
finde
louing
and
bounteous
Lords
amongst
men
,
how
will
they
tell
of
their
bountie
and
liberalitie
,
and
of
euery
circumstance
wherein
they
haue
done
them
any
fauour
?
and
how
will
they
protest
themselues
to
be
deuoted
to
their
seruice
?
How
impatient
are
they
if
they
see
or
know
any
thing
tending
to
their
disparagement
?
What
a
shame
then
is
it
for
vs
,
to
walke
neither
feeling
our
hearts
affected
,
nor
hauing
our
mouthes
opened
,
to
magnifie
him
who
hath
shewed
so
great
loue
to
vs
,
as
not
to
spare
his
owne
Sonne
for
our
sakes
?
Hath
God
of
his
meere
free
loue
not
spared
his
owne
deare
Sonne
?
how
then
canst
thou
finde
in
thine
heart
to
offend
such
a
good
God
?
Oh
spare
not
thou
for
his
sake
to
cut
off
thy
dearest
sinne
,
sinne
that
is
as
deare
to
thee
as
any
member
of
thy
bodie
;
yea
spare
not
thou
thy
dearest
bloud
for
his
sake
,
if
he
call
thee
to
shed
it
:
he
spared
not
the
bloud
of
his
owne
deare
Sonne
for
thy
sake
.
Canst
thou
thinke
thou
louest
God
as
thou
art
bound
,
when
thou
wilt
not
at
his
bidding
,
and
when
he
commands
thee
,
forsake
so
much
as
a
cup
of
wine
or
beere
not
needfull
for
thee
,
or
not
cut
off
any
needlesse
vanity
or
sensuall
pleasure
?
Oh
no
,
deceiue
not
thy selfe
,
assuredly
there
is
no
argument
to
this
,
if
it
be
duly
considered
,
to
draw
a
man
to
God
:
and
he
shewes
himselfe
senslesse
that
is
not
moued
with
the
due
consideration
of
this
,
that
God
spared
not
his
owne
Sonne
,
but
gaue
him
to
dye
for
him
,
to
shew
himselfe
sensible
of
it
,
so
as
that
it
worke
in
him
an
holy
affection
and
loue
towards
God
againe
,
and
stirre
him
vp
to
an
holy
walking
,
and
to
an
holy
course
of
life
all
the
dayes
of
his
life
.
In
the
next
place
,
in
that
the
Apostle
here
saith
,
God
spared
not
his
owne
Sonne
,
but
gaue
him
to
dye
for
vs
all
:
that
is
,
his
owne
deare
Sonne
,
the
Sonne
of
his
loue
,
his
onely
begotten
Sonne
,
begotten
of
him
from
all
eternitie
,
and
of
the
same
eternall
essence
and
substance
with
God
the
Father
:
vnderstanding
this
of
Christ
,
we
haue
ground
for
this
truth
,
and
we
hence
are
plainly
taught
thus
much
.
That
Christ
who
dyed
for
the
sinnes
of
Gods
chosen
,
was
true
God
,
coeternall
and
coessentiall
with
God
his
Father
.
Christ
who
dyed
for
the
sins
of
Gods
chosen
,
was
true
God
.
Christ
Iesus
who
suffered
death
for
the
sins
of
Gods
chosen
,
was
not
onely
man
but
God
also
,
euen
the
Sonne
of
God
,
begotten
of
God
his
Father
from
all
eternitie
,
of
the
same
most
glorious
eternall
essence
and
substance
with
God
his
Father
.
Indeed
we
must
know
,
that
we
erre
not
in
this
point
of
weight
,
that
Christ
considered
without
relation
to
the
Father
,
is
God
of
himselfe
equall
to
his
Father
,
and
he
receiued
not
his
Godhead
from
his
Father
,
his
Godhead
is
of
it selfe
,
and
Christ
in
regard
of
his
Godhead
is
of
himselfe
as
well
as
the
Father
,
but
his
person
or
his
Sonship
(
as
I
may
so
speake
)
is
from
the
Father
:
and
as
Christ
is
the
second
person
in
the
Trinitie
,
and
the
eternall
Sonne
of
God
,
so
he
is
from
the
Father
,
and
was
begotten
of
God
the
Father
from
all
eternitie
,
and
is
of
the
same
eternall
essence
and
substance
with
God
his
Father
,
euen
true
God
coeternall
and
coessentiall
with
God
his
Father
.
And
for
this
we
haue
euidence
in
many
places
of
Scripture
.
Ioh
.
1.1
.
saith
the
Euangelist
,
In
the
beginning
was
the
Word
,
euen
before
the
world
was
or
had
a
being
,
the
Word
was
:
that
is
,
the
second
person
in
the
Trinitie
,
the
Son
of
God
,
and
that
Word
was
with
God
,
and
that
Word
was
God
.
And
verse
14.
he
saith
,
That
Word
was
made
flesh
,
and
dwelt
among
vs.
We
saw
the
glorie
thereof
as
the
glorie
of
the
onely
begotten
Sonne
of
the
Father
.
Ioh
.
8.58
.
Christ
saith
to
the
Iewes
,
Before
Abraham
was
I
am
,
not
I
was
,
but
I
am
;
a
speech
proper
and
peculiar
to
God
,
as
we
reade
,
Exod
.
3
14.
when
Moses
was
to
go
to
the
children
of
Israell
being
in
bondage
in
Egypt
,
God
bids
him
say
,
I
am
hath
sent
me
vnto
you
.
And
Rō
.
9.5
.
the
Apostle
affirmes
it
boldly
,
that
Christ
,
who
concerning
the
flesh
came
of
the
Iewes
,
Is
God
ouer
all
blessed
for
euer
,
Amen
.
And
Philip
.
2.6
.
the
Apostle
saith
that
Christ
Iesus
who
humbled
himselfe
euen
to
the
death
of
the
crosse
,
was
before
his
incarnation
in
the
forme
of
God
,
and
thought
it
no
robberie
to
be
equall
with
God
.
He
was
of
equall
maiestie
and
glorie
with
God
his
Father
,
and
begotten
of
him
from
all
eternitie
.
It
were
easie
further
to
proue
the
truth
of
the
point
in
hand
,
as
by
the
propheticall
predictions
of
the
Prophets
of
God
,
spoken
onely
of
the
Lord
of
hosts
,
of
Iehouah
in
the
old
Testament
,
and
applyed
by
the
Apostles
to
Christ
in
the
new
Testament
;
by
the
workes
proper
to
God
truly
ascribed
to
Christ
,
as
to
make
the
world
,
to
forgiue
sinne
,
to
know
the
hearts
of
men
,
and
such
like
:
yea
the
miracles
that
Christ
wrought
in
the
sight
of
his
disciples
and
of
his
enemies
,
were
so
farre
aboue
the
power
of
man
,
as
that
they
may
assure
vs
that
he
was
the
Sonne
of
God
,
as
it
is
said
,
Ioh
.
20.30.31
.
Many
other
signes
did
Iesus
in
the
presence
of
his
disciples
,
which
are
not
written
,
but
these
things
are
written
that
ye
might
beleeue
that
Iesus
is
the
Christ
the
Sonne
of
God
.
This
then
we
may
resolue
on
for
a
certaine
truth
,
that
Christ
Iesus
who
suffered
death
for
the
sinnes
of
Gods
chosen
,
was
not
onely
man
but
God
also
,
euen
the
Sonne
of
God
,
begotten
of
God
his
Father
from
all
eternitie
,
and
of
the
same
eternall
essence
and
substance
with
God
his
Father
.
Come
we
now
to
make
our
vse
of
it
.
And
first
this
ground
serues
to
discouer
the
infinite
worth
and
sufficiencie
of
Christ
his
death
and
suffering
,
The
infinite
worth
of
Christ
his
death
&
sufferi●g
,
discouered
.
and
that
his
bloud
is
of
infinite
price
and
value
,
able
to
satisfie
for
the
sins
of
all
Gods
chosen
,
as
Saint
Iohn
saith
,
1.
Ioh
.
1.7
.
The
bloud
of
Iesus
Christ
his
Sonne
cleanseth
vs
from
all
sinne
.
The
bloud
of
Iesus
Christ
,
he
being
the
Sonne
of
God
,
is
able
to
purge
and
cleanse
from
the
guilt
and
punishment
of
all
sinne
.
The
ground
and
worth
of
the
sufficiencie
of
Christ
his
bloud
is
from
the
inualuable
worth
of
the
person
,
because
the
person
,
namely
Christ
,
who
suffered
,
was
not
onely
man
but
God
also
;
and
howsoeuer
Christ
his
suffering
was
but
for
a
time
,
and
Gods
chosen
by
their
sinnes
deserued
eternall
death
and
punishment
in
hell
for
euer
,
and
so
there
may
seeme
to
be
no
proportion
betweene
his
suffering
and
the
desert
of
their
sins
,
for
betweene
finite
and
infinite
there
is
no
proportion
,
yet
we
must
esteeme
the
merit
of
Christ
his
death
,
not
by
the
time
of
his
suffering
,
but
by
the
person
who
suffered
,
that
Christ
who
suffered
was
not
onely
man
,
but
God
also
,
and
by
vertue
of
his
Godhead
he
gaue
power
to
his
death
to
be
meritorious
,
and
of
infinite
price
and
value
.
And
hence
the
Church
is
said
,
To
be
purchased
with
the
bloud
of
God
,
Acts
20.28
.
And
1.
Cor
.
2.8
.
the
Apostle
saith
,
The
Lord
of
glorie
was
crucified
:
the
meaning
is
,
not
that
God
suffered
or
shed
his
bloud
,
for
that
is
impossible
,
he
hath
no
bloud
to
shed
,
but
those
places
do
note
to
vs
the
infinite
merit
and
sufficiencie
of
Christ
his
suffering
,
that
Christ
suffering
was
not
as
meere
man
but
God
also
,
his
death
was
in
respect
of
the
worth
of
the
person
infinitely
sufficient
and
effectuall
,
and
a
sufficient
satisfaction
for
the
sinnes
of
the
whole
world
.
Againe
,
for
a
second
vse
:
is
it
so
that
Christ
Iesus
who
suffered
death
for
the
sinnes
of
Gods
chosen
,
was
not
onely
man
but
God
also
,
euen
the
Sonne
of
God
,
of
the
same
eternall
essence
and
substance
with
his
Father
?
Surely
the
consideration
of
this
may
affoord
matter
of
comfort
and
strength
to
as
many
as
truly
beleeue
in
Christ
,
Comfort
to
as
many
as
truly
beleeue
in
Christ
.
euen
to
assure
them
that
their
sins
are
fully
satisfied
for
by
the
death
of
Christ
,
and
they
need
not
seeke
for
satisfaction
for
their
sinnes
elsewhere
.
And
this
truth
being
duly
considered
,
it
may
strengthen
Gods
children
against
a
bitter
and
a
dangerous
assault
of
Satan
;
Satan
sometimes
sets
on
a
child
of
God
,
a
true
beleeuer
,
specially
in
the
time
of
affliction
and
weakenesse
,
and
he
sets
before
him
the
grieuousnesse
of
his
sinnes
,
and
the
furiousnesse
of
Gods
displeasure
for
his
sinnes
,
and
he
labours
to
perswade
him
,
that
his
sinnes
are
so
great
as
they
cannot
be
forgiuen
;
he
tels
them
that
God
is
a
most
iust
God
,
and
that
the
wrath
of
God
is
infinite
against
him
for
his
sinnes
.
Now
this
assault
of
Satan
a
child
of
God
may
refell
,
and
beate
backe
on
this
ground
,
and
may
tell
Satan
,
though
his
sinnes
be
great
and
grieuous
,
and
do
deserue
infinite
punishment
,
being
committed
against
an
infinite
Maiestie
,
yet
the
sacrifice
and
death
of
Iesus
Christ
(
he
being
not
a
meere
man
but
God
also
)
is
inualuable
,
and
of
infinite
worth
,
and
is
able
to
counteruaile
the
greatnesse
of
his
sinnes
,
and
fully
to
satisfie
for
them
.
Note
.
And
though
God
be
a
most
iust
God
,
and
his
iustice
will
not
be
corrupted
by
feare
,
pitie
,
or
briberie
,
yet
it
will
be
satisfied
:
and
though
the
wrath
of
God
be
infinite
against
his
sinnes
,
yet
an
infinite
sacrifice
may
appease
it
and
pacifie
it
:
though
the
Lord
will
not
accept
the
best
thing
that
he
can
offer
to
him
,
his
first
borne
for
his
transgression
,
euen
the
fruite
of
his
body
for
the
sinne
of
his
soule
,
Micah
6.7
.
yet
he
will
not
refuse
the
sacrifice
of
his
first
begotten
,
yea
of
his
onely
begotten
Sonne
,
the
Sonne
of
his
loue
,
and
of
the
same
eternall
essence
and
substance
with
his
owne
Maiestie
:
that
sacrifice
being
of
infinite
price
and
value
,
the
Lord
will
not
refuse
it
.
I
dare
boldly
affirme
it
,
that
he
that
knowes
aright
and
duly
considers
it
,
that
the
price
of
his
redemption
is
the
bloud
of
Iesus
Christ
,
infinite
in
value
,
the
greatnesse
of
his
sinnes
cannot
make
him
despaire
.
No
,
no
,
the
more
that
Satan
doth
extoll
and
set
out
the
iustice
of
God
,
the
more
doth
he
strengthen
and
confirme
a
child
of
God
in
this
,
that
the
sacrifice
and
death
of
Christ
is
accepted
of
God
as
a
full
satisfastion
for
all
his
sinnes
,
for
why
:
The
satisfaction
made
by
Christ
being
of
infinite
worth
and
sufficiency
,
and
God
being
a
iust
God
,
he
will
not
,
no
he
cannot
denie
the
sufficiencie
of
it
for
the
sinnes
of
all
that
truly
beleeue
in
Christ
.
Indeed
if
we
had
to
deale
with
an
vniust
tyrant
,
one
that
regarded
not
right
nor
wrong
,
iustice
nor
equitie
,
whatsoeuer
the
satisfaction
of
our
sinnes
were
,
we
could
hardly
be
out
of
danger
,
we
should
haue
cause
still
to
feare
it
would
not
be
accepted
,
but
our
God
is
a
most
iust
God
,
who
values
all
things
aright
,
and
he
finding
the
sacrifice
of
Christ
sufficient
,
it
being
the
sacrifice
of
his
owne
Sonne
,
euen
his
Sonne
begotten
of
him
from
all
eternitie
,
and
of
the
same
eternall
essence
and
substance
with
himselfe
,
and
so
of
infinite
worth
and
value
,
he
cannot
but
accept
it
as
a
sufficient
satisfaction
,
&
he
clearely
acquits
all
them
for
whom
it
was
offered
from
the
guilt
and
punishment
of
all
their
sinnes
:
yea
he
holds
himselfe
so
fully
satisfied
with
that
sacrifice
of
his
owne
Sonne
,
being
of
infinite
worth
and
value
,
as
he
will
neuer
remember
the
sinnes
of
his
chosen
now
beleeuing
in
Christ
any
more
against
them
.
And
the
consideration
of
that
may
be
matter
of
great
comfort
to
as
many
as
truly
beleeue
in
Christ
.
Now
further
,
one
thing
I
will
further
note
,
in
that
the
Apostle
saith
,
God
spared
not
his
owne
Sonne
,
but
gaue
him
,
or
deliuered
him
vp
to
death
for
vs
all
,
that
is
,
as
I
shewed
in
opening
the
words
,
God
gaue
or
deliuered
vp
his
Sonne
to
death
,
as
a
principall
cause
of
that
tradition
and
deliuering
of
him
vp
:
we
see
we
may
hold
this
as
a
truth
of
God
,
grounded
on
the
word
of
God
,
that
God
had
a
principall
working
hand
in
the
betraying
of
Christ
by
Iudas
,
God
had
a
principall
hand
in
the
betraying
of
Christ
,
and
in
the
crucifying
of
him
,
yet
none
in
the
sinne
.
and
in
crucifying
and
putting
of
Christ
to
death
by
the
Iewes
,
as
I
shewed
you
out
of
Acts
2.23
.
He
was
taken
by
the
hands
of
the
wicked
,
he
was
deliuered
vp
and
crucified
,
and
slaine
by
the
determinate
counsell
and
prouidence
of
God
:
God
did
appoint
,
decree
,
and
will
his
betraying
and
crucifying
.
Now
this
the
Anabaptists
deny
,
and
they
say
that
God
did
not
determine
,
appoint
,
or
decree
,
that
by
the
wicked
he
should
be
betrayed
or
murdered
,
otherwise
then
by
suffering
them
:
say
they
,
Confutation
of
the
Anabaptists
who
hold
the
contrary
.
God
knew
what
they
would
do
to
his
Sonne
,
&
he
decreed
to
suffer
them
to
do
that
which
they
did
,
but
he
did
not
decree
that
they
should
do
it
as
they
did
,
by
betraying
him
,
and
by
murdering
of
him
.
An
idle
conceit
,
as
if
they
should
say
,
God
decreed
not
that
his
Sonne
should
be
betrayed
and
murdered
by
the
wicked
,
but
giuen
into
their
hands
,
that
he
should
be
betrayed
and
murdered
by
them
,
and
to
suffer
them
to
betray
and
murder
him
.
A
conceit
of
brainsicke
persons
,
and
cleane
contrary
to
the
plaine
euidence
of
the
word
of
God
in
the
place
cited
,
Acts
2.23
.
and
likewise
contrary
to
that
,
Act
4.27.28
.
where
it
is
said
,
That
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
people
of
Israel
,
were
gathered
together
to
do
whatsoeuer
thine
hand
and
thy
counsell
had
determined
before
to
be
done
.
It
is
not
said
,
that
the
hand
and
counsell
of
God
determined
to
suffer
them
to
do
what
they
did
,
but
it
was
determined
in
the
counsell
and
purpose
of
God
,
that
they
should
do
what
they
did
:
&
whatsoeuer
they
did
to
Christ
the
Sonne
of
God
,
the
hand
and
counsell
of
God
had
determined
to
be
done
.
But
say
the
Anabaptists
in
their
Pamphlet
,
pag
.
29.
God
could
not
appoint
Iudas
to
betray
Christ
,
nor
the
Scribes
and
Pharises
to
murder
him
,
this
was
wickednesse
,
which
God
cannot
appoint
,
as
(
say
they
)
God
cannot
lie
,
he
cannot
destroy
the
righteous
with
the
wicked
,
and
so
he
cannot
appoint
Iudas
and
the
rest
to
commit
such
horrible
wickednesse
as
they
did
.
I
answer
them
,
Therein
they
reason
absurdly
,
for
thus
stands
their
argument
(
if
you
marke
it
,
)
God
cannot
lie
,
he
cannot
destroy
the
righteous
with
the
wicked
,
and
the
like
,
God
cannot
do
euill
,
or
euill
cannot
come
from
God
,
and
therefore
he
cannot
appoint
euill
and
sinne
to
be
in
the
world
,
or
that
euill
should
be
done
by
others
.
Is
this
a
good
consequent
?
no
,
no
,
it
followes
not
,
though
God
cannot
do
euill
,
neither
can
euill
come
from
him
,
yet
he
may
appoint
the
being
of
euill
.
But
they
will
say
,
the
appointing
of
euill
to
be
,
is
euill
.
I
answer
,
No
,
it
is
not
in
God
,
though
sinne
be
not
good
,
yet
the
being
of
sinne
is
good
to
God
who
can
vse
it
to
his
owne
glorie
:
and
though
sinne
as
it
is
sinne
hath
an
outward
disagreement
to
the
nature
of
God
,
and
be
euill
in
the
nature
of
it
,
yet
it
is
not
absolutely
euill
to
God
as
it
is
sinne
,
but
to
the
instrument
sinning
,
because
God
can
make
sinne
as
it
is
sinne
to
serue
for
diuerse
good
vses
.
To
instance
in
this
particular
,
the
betraying
and
murdering
of
Christ
was
absolutely
euill
in
the
instruments
of
doing
it
,
but
to
God
it
was
not
so
,
because
he
could
and
did
make
it
serue
for
the
saluation
of
his
chosen
.
Why
then
are
the
instruments
blame-worthy
?
I
answer
,
because
they
had
no
such
purpose
,
they
did
betray
Christ
and
crucifie
him
,
and
murder
him
,
being
stirred
vp
so
to
do
by
the
instigation
of
Satan
,
and
by
the
strength
of
their
owne
corruption
,
therein
aiming
at
their
owne
wicked
ends
,
and
they
had
no
respect
at
all
to
the
glorie
of
God
,
or
the
saluation
of
his
chosen
,
and
therefore
their
act
was
execrable
and
abhominable
.
But
say
the
Anabaptists
,
though
God
determined
certainly
that
his
Sonne
should
be
slaine
,
yet
he
might
haue
bene
slaine
without
sinne
:
therefore
the
betraying
and
murdering
of
him
was
not
from
God
.
Still
they
reason
foolishly
:
the
euill
of
the
act
of
betraying
Christ
and
murdering
of
him
was
not
from
God
,
but
from
the
instruments
of
the
doing
of
it
,
but
the
act
it selfe
was
decreed
and
fore-appointed
by
God
,
and
God
willed
it
,
for
it
was
the
death
,
and
that
the
death
of
the
crosse
,
and
that
vnder
the
hands
of
sinners
,
that
God
had
decreed
,
and
that
he
willed
that
Christ
his
Sonne
should
suffer
;
and
God
would
haue
Christ
his
Sonne
not
onely
die
,
but
he
would
haue
him
suffer
being
innocent
,
an
vniust
condemnation
,
as
he
saith
,
Isai
.
53.9
.
He
made
h●s
graue
with
the
wicked
,
though
he
had
done
no
wickednesse
,
neither
was
any
deceit
in
his
mouth
.
And
Christ
saith
,
Luke
22.37
.
The
same
which
is
written
must
be
performed
in
me
,
euen
with
the
wicked
was
he
numbred
:
for
doubtlesse
those
things
which
are
written
of
me
haue
an
end
.
And
therefore
doubtlesse
notwithstanding
these
cauils
of
the
Anabaptists
,
we
may
hold
this
for
a
certaine
truth
,
euen
an
holy
truth
of
God
,
grounded
on
the
word
of
God
,
that
God
had
a
principall
working
hand
in
the
betraying
of
Christ
by
Iudas
,
and
in
crucifying
of
Christ
by
the
Iewes
,
and
they
are
not
able
with
all
their
shifts
to
ouerturne
this
holy
truth
of
God
.
There
is
yet
one
thing
to
be
obserued
of
vs
in
this
proposition
of
the
Apostle
,
God
spared
not
his
owne
Sonne
,
but
gaue
him
,
or
deliuered
him
vp
to
death
for
vs
all
:
namely
,
the
persons
for
whom
God
gaue
or
deliuered
vp
his
owne
deare
Sonne
to
death
,
to
be
crucified
and
slaine
,
here
expressed
by
the
Apostle
,
for
vs
all
,
that
is
,
as
I
shewed
you
,
for
all
true
beleeuers
,
for
all
that
do
or
shall
beleeue
in
Christ
to
the
end
of
the
world
.
The
conceit
of
vniuersall
redemption
wrought
by
Christ
,
that
Christ
died
for
all
and
euerie
man
and
woman
in
the
world
without
exception
of
any
,
we
haue
alreadie
met
withall
verse
30.
I
will
not
now
meddle
with
it
;
but
these
words
,
for
vs
all
,
being
thus
vnderstood
,
for
all
true
beleeuers
,
for
all
that
do
or
shall
beleeue
in
Christ
to
the
end
of
the
world
,
affoord
to
vs
this
ground
of
truth
.
That
the
infinite
merit
of
Christ
his
death
belongs
to
euery
true
beleeuer
:
The
infinite
merit
of
Christ
his
death
belongeth
to
euery
true
beleeuer
euery
one
whosoeuer
he
be
that
truly
beleeues
in
Christ
,
hath
part
and
share
in
the
infinite
merit
of
Christ
his
death
;
and
though
his
faith
be
but
weake
,
yet
if
it
be
a
true
faith
,
it
doth
certainly
entitle
him
to
the
infinite
merit
of
the
death
of
Christ
.
Indeed
the
greater
measure
of
faith
a
man
hath
,
the
greater
will
be
his
comfort
,
but
the
least
measure
of
true
faith
,
giues
a
man
or
woman
right
and
title
to
the
infinite
merit
of
the
death
of
Christ
Iesus
the
Sonne
of
God
;
God
gaue
his
Sonne
to
death
for
all
and
euery
one
that
truly
beleeues
in
him
.
And
to
this
purpose
speakes
Christ
,
and
he
amplifies
his
speech
by
a
similitude
.
Ioh
.
3.14.15
.
saith
he
,
As
Moses
lift
vp
the
serpent
in
the
wilernesse
,
so
must
the
Sonne
of
man
be
lift
vp
:
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
eternall
life
.
The
storie
of
Moses
lifting
vp
the
serpent
,
we
haue
Numb
.
21.9
.
The
people
of
Israell
being
stung
with
fierie
serpents
in
the
wildernesse
,
the
Lord
commanded
Moses
to
make
a
brasen
serpent
,
and
to
set
it
vp
on
a
pole
,
that
such
of
the
people
as
were
stung
might
looke
to
it
and
liue
:
so
saith
Christ
must
the
Sonne
of
man
be
lift
vp
,
euen
lift
vp
on
the
crosse
,
that
whosoeuer
beleeueth
in
him
,
whosoeuer
lookes
on
him
by
the
eye
of
faith
hanging
on
the
crosse
,
should
not
perish
,
but
haue
eternall
life
.
The
similitude
is
very
apt
and
fit
:
as
those
amongst
the
people
of
Israel
that
were
able
,
when
they
were
bitten
and
stung
with
fierie
serpents
,
to
eye
the
brazen
serpent
,
though
it
were
but
with
a
squint
eye
,
with
a
dimme
or
bleare
eye
,
or
with
halfe
an
eye
,
were
healed
;
so
whosoeuer
they
be
that
are
able
to
looke
on
Christ
lift
vp
on
the
crosse
by
the
eye
of
faith
,
and
to
eye
Christ
Iesus
the
Sonne
of
God
crucified
,
though
it
be
with
a
weake
faith
,
and
with
the
least
measure
of
true
faith
,
they
are
sure
to
be
healed
of
the
bitings
of
Satan
the
old
serpent
,
and
of
the
sting
of
sinne
,
and
they
are
certainly
partakers
of
the
infinite
merit
of
the
death
of
Christ
Iesus
the
Sonne
of
God
,
and
they
are
freed
from
the
guilt
and
punishment
of
all
their
sinnes
.
For
why
,
it
is
a
ruled
case
in
Diuinitie
,
that
faith
not
erring
in
the
proper
obiect
of
it
,
but
truly
apprehending
,
though
neuer
so
weakely
,
the
sauing
promise
of
the
mercie
of
God
and
merit
of
Christ
,
it
is
effectuall
for
the
good
,
and
for
the
comfort
of
the
beleeuer
,
as
I
shewed
not
long
since
,
that
faith
doth
not
iustifie
,
as
it
is
an
excellent
grace
or
gift
,
for
the
dignity
,
or
for
the
worthinesse
of
it
,
or
for
the
strength
or
greatnesse
of
it
,
because
it
is
a
strong
faith
,
or
such
a
measure
of
faith
,
but
obiectiue
,
and
in
relation
to
the
obiect
of
it
,
and
so
faith
truly
apprehending
,
though
weakely
,
a
right
obiect
,
it
is
of
force
and
effect
for
the
good
and
for
the
comfort
of
the
beleeuer
.
And
we
are
to
hold
this
as
an
holy
truth
of
God
,
that
the
infinite
merit
of
Christ
his
death
belongs
to
euery
true
beleeuer
,
and
whosoeuer
beleeues
in
Christ
truly
,
though
neuer
so
weakely
,
yet
he
hath
part
and
share
in
the
infinite
merit
of
the
death
of
Christ
Iesus
the
Sonne
of
God
,
and
he
is
freed
from
the
guilt
and
punishment
of
all
his
sinnes
.
A
ground
,
for
the
vse
,
of
it
of
sweet
comfort
to
as
many
as
truly
beleeue
in
Christ
,
though
it
be
in
great
weakenesse
.
Comfort
to
such
as
truly
beleeue
in
Christ
though
their
faith
be
very
weake
.
Dost
thou
whosoeuer
thou
art
beleeue
in
Christ
truly
,
though
weakely
,
euen
with
much
wrastling
and
tugging
,
and
thou
canst
hardly
keepe
thy
faith
on
foote
,
it
is
readie
to
be
borne
downe
with
euery
blast
of
temptation
or
triall
:
yet
is
thy
weake
faith
carried
to
a
right
obiect
?
Is
it
truly
set
on
the
Lord
Iesus
?
Assuredly
then
it
doth
entitle
thee
to
the
infinite
merit
of
the
death
of
Christ
Iesus
the
Sonne
of
God
,
and
thou
art
thereby
as
truly
freed
from
the
guilt
and
punishment
of
all
thy
sinnes
,
as
they
be
that
haue
the
strongest
faith
,
and
the
greatest
measure
of
true
faith
.
Labour
thou
to
get
greater
strength
of
faith
,
and
vse
all
good
meanes
that
serue
to
adde
one
measure
of
faith
to
another
,
the
greater
the
measure
of
thy
faith
is
that
thou
hast
,
the
greater
will
be
thy
comfort
;
but
be
thy
faith
neuer
so
weake
,
yet
if
it
be
set
on
the
Lord
Iesus
the
Sonne
of
God
in
truth
,
certainly
the
infinite
merit
of
Christ
his
death
belongs
to
thee
,
and
thou
hast
part
and
share
in
it
,
as
truly
as
any
other
who
hath
the
greatest
measure
of
faith
:
yea
thy
faith
is
like
precious
to
the
faith
of
the
best
of
Gods
children
:
I
haue
warrant
so
to
speake
.
2.
Pet
.
1.1
.
the
Apostle
writing
to
ordinarie
beleeuing
Christians
,
he
saith
,
They
had
obtained
like
precious
faith
with
him
,
and
with
other
Apostles
.
Thy
faith
being
set
on
the
Lord
Iesus
the
Sonne
of
God
in
truth
,
it
is
as
precious
to
thee
as
the
faith
of
the
blessed
Apostles
was
,
and
as
the
faith
of
the
best
of
Gods
children
,
and
doth
as
truly
and
as
certainly
entitle
thee
to
the
infinite
merit
of
Christ
his
death
,
as
theirs
did
or
doth
.
A
ground
of
sweet
comfort
to
the
weakest
true
beleeuing
soule
that
liues
,
euen
to
such
as
are
euer
cōplaining
of
the
weaknesse
of
their
faith
,
this
may
refresh
and
cheare
vp
their
hearts
with
comfort
,
if
it
be
duly
considered
.
But
thou
wilt
say
,
I
doubt
of
the
truth
of
my
faith
.
I
answer
thee
,
trie
it
by
that
one
note
,
Tit
.
2.14
.
Christ
Iesus
,
saith
the
Apostle
,
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
&
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
If
thy
faith
being
set
on
Christ
the
right
obiect
of
it
,
be
a
purging
faith
,
purifying
thy
heart
,
as
Acts
15.9
.
If
thou
find
thy
heart
turned
from
sinne
to
God
,
and
purged
from
corruption
,
surely
then
thy
faith
is
a
true
faith
,
and
though
it
be
but
weake
,
and
thou
art
combred
with
much
doubting
,
it
doth
as
truly
entitle
thee
to
the
infinite
merit
of
the
death
of
Christ
the
Sonne
of
God
,
as
the
strongest
faith
of
the
soundest
Christian
in
the
world
.
Thinke
on
that
to
thy
comfort
.
Come
we
to
the
Apostles
inference
,
which
he
brings
on
this
proposition
,
God
spared
not
his
owne
Sonne
,
but
gaue
him
for
vs
all
to
death
.
Hereupon
the
Apostle
infers
,
that
together
with
that
Sonne
of
his
,
God
will
freely
giue
to
all
true
beleeuers
all
good
things
,
which
he
deliuers
in
this
manner
:
How
shall
he
not
with
him
giue
vs
all
things
also
?
As
if
he
had
said
,
it
cannot
be
but
that
vndoubtedly
together
with
Christ
his
Sonne
,
he
will
giue
vs
all
other
good
things
.
Now
this
manner
of
deliuering
this
inference
is
to
be
obserued
:
How
shall
he
not
with
him
giue
vs
all
things
also
:
and
hence
we
may
conclude
in
the
first
place
thus
much
.
That
it
cannot
be
,
it
is
not
possible
that
God
should
withhold
any
good
thing
from
true
beleeuers
.
It
is
not
possible
that
God
should
withhold
any
good
thing
from
true
beleeuers
.
The
Lord
will
not
keepe
from
such
as
truly
beleeue
in
Christ
any
thing
which
he
in
his
wisedome
fees
meet
and
good
for
them
.
Psal
.
84.11
.
the
Psalmist
saith
,
The
Lord
will
withhold
no
good
thing
from
them
that
walke
vprightly
.
And
hence
it
is
that
the
Apostle
1.
Corinth
.
3.21.22
.
saith
to
the
beleeuing
Corinthians
,
All
things
are
yours
,
whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
whether
they
be
things
present
or
things
to
come
,
all
are
yours
.
And
he
makes
this
the
ground
of
it
,
Ye
are
Christs
,
ye
beleeue
in
Christ
,
ye
belong
to
Christ
,
&
Christ
is
yours
;
and
therefore
all
things
are
yours
,
and
it
cannot
be
that
God
should
suffer
you
to
want
any
thing
that
he
sees
meete
and
good
for
you
.
And
not
to
enlarge
the
proofe
of
this
truth
,
the
grounds
of
it
are
these
.
First
,
God
who
is
infinite
in
power
,
goodnesse
and
mercie
,
hath
giuen
Christ
his
Sonne
to
all
true
beleeuers
,
the
greatest
good
that
can
be
giuen
,
and
therefore
he
will
not
denie
them
things
of
lesse
worth
.
It
is
Christ
his
owne
argument
,
Matth
.
6.25
.
Your
heauenly
Father
hath
giuen
you
your
bodies
and
your
liues
,
and
he
will
much
more
feed
you
and
cloth
you
.
Againe
,
Christ
is
the
fountaine
of
all
good
things
,
in
and
through
him
God
doth
blesse
his
children
with
all
spirituall
blessings
,
Ephes
.
1.3
.
yea
with
all
temporall
blessings
,
and
with
all
good
things
:
and
therefore
they
hauing
Christ
,
they
can
want
no
good
thing
.
And
on
these
grounds
it
followes
necessarily
,
that
the
Lord
will
not
keepe
from
such
as
truly
beleeue
in
Christ
any
thing
which
he
in
his
wisedome
fees
meete
and
good
for
them
.
And
the
due
meditation
of
this
truth
may
affoord
matter
of
strong
comfort
to
euery
true
beleeuer
,
and
to
euery
child
of
God
in
the
time
of
any
want
,
or
penurie
,
or
losse
,
or
distresse
whatsoeuer
;
Comfort
to
euery
true
beleeuer
in
ti●e
of
any
want
,
or
losse
,
or
distresse
whatsoeuer
.
yea
the
due
consideration
of
this
may
arme
and
strengthen
a
child
of
God
,
a
true
beleeuer
,
against
the
feare
of
want
,
or
penurie
,
or
any
other
euill
.
For
why
shouldst
thou
that
art
a
child
of
God
,
a
true
beleeuer
,
feare
want
,
or
pouertie
,
or
any
other
euill
?
Remember
this
,
God
hath
giuen
thee
Christ
his
owne
deare
Sonne
,
the
best
gift
he
could
giue
to
thee
,
yea
he
gaue
that
deare
Sonne
of
his
to
thee
when
thou
wast
a
stranger
and
an
enemie
to
him
,
and
will
he
now
denie
thee
any
good
thing
that
he
sees
good
for
thee
,
thou
being
iustified
and
reconciled
to
him
by
the
death
of
his
Sonne
?
No
,
no
,
feare
it
not
,
it
cannot
possibly
be
.
Dost
thou
perswade
thy selfe
that
thou
art
Christs
and
Christ
is
thine
?
and
dost
thou
looke
for
saluation
by
Christ
,
and
perswade
thy selfe
that
God
will
bring
thee
to
heauen
by
Christ
,
and
wilt
thou
not
trust
God
for
other
good
things
?
Oh
learne
thou
on
this
ground
to
checke
thy selfe
when
thou
art
troubled
with
feare
of
want
,
or
pouertie
,
or
such
like
,
Christ
is
thine
,
and
therefore
all
things
are
thine
,
life
,
death
,
things
present
,
things
to
come
,
yea
all
are
thy
seruants
,
and
what
then
canst
thou
want
that
God
sees
good
for
thee
?
If
we
could
carrie
this
in
mind
,
and
duly
consider
it
,
without
question
it
would
free
vs
from
a
great
deale
of
carking
care
,
and
disburden
our
soules
of
much
anxiety
,
and
disquietnesse
,
and
vexation
of
mind
and
spirit
,
and
it
would
be
a
stronger
prop
to
vphold
vs
,
and
to
keepe
vs
from
feare
of
want
,
or
penurie
,
or
any
other
euill
,
then
that
promise
of
God
,
Heb
.
13.5
.
That
God
will
not
faile
nor
forsake
vs.
For
hath
God
giuen
vs
Christ
,
he
hath
then
giuen
vs
a
pawne
of
his
loue
,
yea
a
rich
pawne
,
and
of
great
price
,
and
that
of
the
greatest
loue
that
could
be
;
and
will
he
then
withdraw
his
loue
from
vs
,
and
suffer
vs
to
want
other
good
things
that
he
sees
meete
and
good
for
vs
?
it
cannot
be
,
it
is
not
possible
.
It
may
be
thou
art
poore
,
God
sees
it
good
thou
shouldest
be
so
,
he
will
giue
thee
contentment
which
is
better
then
riches
:
or
thou
art
sicke
,
God
sees
it
good
for
thee
thou
shouldst
be
so
,
he
will
giue
thee
patience
and
comfort
in
Christ
which
is
b●tter
then
health
,
&
so
in
other
particulars
.
Oh
then
leaue
carking
care
and
distrustfull
thoughts
touching
the
things
of
this
world
to
the
world
,
and
to
the
men
of
the
world
,
who
haue
●heir
por●ion
in
this
life
,
and
want
faith
,
and
haue
not
Christ
.
Thou
hast
Christ
,
thou
being
a
true
beleeuer
,
and
hauing
Christ
,
thou
canst
want
no
manner
of
good
thing
that
the
Lord
sees
meete
for
thee
:
and
therefore
cast
out
feare
of
want
,
of
penury
,
and
such
like
,
and
learne
thou
to
trust
God
,
as
for
saluation
,
so
for
other
good
things
.
There
is
yet
further
matter
of
instruction
offered
to
vs
from
this
inference
of
the
Apostle
,
How
shall
he
not
with
him
giue
vs
all
things
also
?
And
in
the
next
place
obserue
we
,
the
Apostle
here
saith
,
How
shall
not
God
with
Christ
giue
vs
all
things
?
as
if
he
had
said
,
It
cannot
be
but
that
God
will
together
with
Christ
freely
giue
vs
both
all
the
benefits
of
Christ
,
and
all
other
good
things
of
this
life
which
he
in
his
wisedome
sees
meete
and
good
for
vs.
Now
hence
note
we
thus
much
.
That
Christ
and
the
benefits
of
Christ
cannot
be
seuered
:
they
are
neuer
found
asunder
,
they
euer
go
together
.
Christ
and
the
benefits
of
Christ
cannot
be
seuered
.
To
whom
God
giues
Christ
,
to
them
also
he
giues
all
the
benefits
of
Christ
:
and
whosoeuer
he
be
that
hath
Christ
,
he
hath
also
the
benefits
of
Christ
,
and
he
is
partaker
of
all
the
benefits
of
Christ
,
and
that
truly
and
really
,
and
they
are
truly
and
really
his
;
euen
whatsoeuer
Christ
did
or
suffered
as
Mediator
God
and
man
,
it
is
by
the
couenant
of
grace
truly
and
really
his
who
is
one
with
Christ
,
and
who
hath
Christ
himselfe
.
Ioh
.
6.40
.
It
is
the
will
of
him
that
sent
me
,
that
euerie
man
which
seeth
the
Sonne
(
saith
Christ
)
and
beleeueth
in
him
,
should
haue
euerlasting
life
,
and
I
will
raise
him
at
the
last
day
.
It
is
the
will
of
my
Father
,
that
he
should
be
partaker
of
all
my
benefits
,
that
concerne
his
iustification
,
and
his
eternall
happinesse
and
saluation
.
1.
Ioh
.
5.12
.
it
is
said
,
He
that
hath
the
Sonne
hath
life
:
he
that
hath
Christ
the
Sonne
of
God
,
he
hath
all
the
benefits
of
Christ
that
concerne
life
and
saluation
,
and
they
are
truly
and
really
his
,
euen
wisedome
,
righteousnesse
,
sanctification
and
redemption
:
as
they
are
reckoned
vp
,
1.
Cor
.
1.30
.
This
I
note
in
a
word
:
it
meets
with
some
erronious
conceits
of
the
Papists
.
First
,
Confutation
of
some
erronious
conceits
of
the
Papists
.
that
they
affirme
that
the
wicked
eate
the
flesh
of
Christ
,
and
drinke
his
bloud
in
the
Sacrament
:
and
if
they
so
do
,
they
must
needs
haue
Christ
himselfe
,
and
be
partakers
of
the
benefits
of
Christ
,
Ioh
.
6.54
.
and
yet
they
shut
them
out
from
all
the
benefits
of
Christ
,
and
from
eternall
life
.
Againe
,
they
affirme
that
the
imputation
of
Christ
his
righteousnesse
to
true
beleeuers
is
but
a
fancie
.
We
hold
that
Christ
his
righteousnesse
is
truly
and
really
imputed
to
euerie
true
beleeuer
:
they
say
it
is
but
a
putatiue
iustice
,
so
they
scornfully
terme
it
,
and
a
meere
supposed
imputation
,
and
a
meere
imagination
.
They
are
deceiued
,
the
truth
now
deliuered
beares
downe
this
erronious
conceit
of
theirs
.
Such
as
haue
Christ
,
as
all
true
beleeuers
haue
,
they
being
one
with
Christ
by
a
most
neare
and
reall
vnion
,
Euen
flesh
of
his
flesh
,
and
bone
of
his
bone
,
as
Ephes
.
5.30
.
certainly
they
haue
all
the
benefits
of
Christ
;
and
it
must
needs
be
that
all
the
graces
and
benefits
of
Christ
do
truly
and
really
belong
to
them
,
and
they
are
truly
really
partakers
of
the
infinite
merits
of
Christ
his
death
,
and
of
his
obedience
.
Now
in
a
second
place
,
in
that
the
Apostle
here
saith
,
With
him
:
that
is
,
with
Christ
,
euen
together
with
Christ
God
giues
to
true
beleeuers
not
onely
all
the
benefits
of
Christ
,
but
all
other
good
things
of
this
life
that
he
sees
meete
and
necessarie
for
them
.
God
giues
Christ
to
his
chosen
,
to
true
beleeuers
,
and
together
with
him
all
other
good
things
:
we
are
giuen
to
vnderstand
thus
much
.
That
onely
they
,
and
none
but
they
who
haue
Christ
,
haue
true
spirituall
right
and
title
to
the
good
things
of
this
life
.
Onely
they
,
and
none
but
they
who
haue
Christ
,
haue
true
spirituall
right
&
title
to
the
good
things
of
this
life
.
Men
may
haue
temporall
good
things
,
and
they
may
haue
them
in
great
abundance
without
Christ
,
but
they
haue
no
iust
spirituall
right
and
title
to
them
,
neither
can
they
haue
any
true
comfort
in
them
or
from
them
:
onely
they
,
and
none
but
they
who
truly
beleeue
in
Christ
,
and
that
haue
Christ
,
they
onely
haue
true
spiritual
right
&
title
to
the
good
things
of
this
life
,
and
onely
they
haue
a
comfortable
vse
of
them
,
&
true
comfort
in
them
and
from
them
.
And
to
this
purpose
serues
that
,
1.
Cor
.
3.21.22
.
where
the
Apostle
hauing
put
it
downe
in
the
generall
,
All
things
are
yours
:
you
beleeuing
in
Christ
,
and
Christ
being
yours
,
or
you
hauing
Christ
,
all
things
are
yours
:
and
then
reckoning
vp
particulars
,
he
names
the
world
,
The
world
is
yours
,
euen
the
whole
frame
of
the
world
and
all
the
good
creatures
in
it
are
yours
,
you
are
the
right
owners
of
the
world
;
and
though
you
be
not
possessed
of
the
world
,
yet
in
Christ
you
haue
iust
right
&
title
to
the
world
,
and
to
all
the
good
things
that
be
in
the
world
.
Galat
.
3.29
.
saith
the
Apostle
,
If
ye
be
Christs
;
if
ye
belong
to
Christ
,
and
Christ
be
yours
,
then
are
ye
Abrahams
seed
,
and
heires
by
promise
:
then
are
ye
heires
of
God
,
and
haue
right
and
title
to
all
the
good
things
promised
in
the
couenant
,
then
are
ye
heires
with
Abraham
both
of
heauen
and
of
earth
.
And
hence
it
is
that
the
Apostle
saith
,
Godlinesse
hath
the
promise
of
the
life
present
,
and
of
that
which
is
to
come
.
Such
as
are
godly
,
and
none
are
truly
so
but
such
as
are
in
Christ
,
and
haue
Christ
who
is
the
roote
of
true
godlinesse
,
they
haue
the
promise
of
all
good
things
,
not
onely
of
the
life
to
come
,
but
also
of
this
life
present
,
they
onely
,
and
none
but
they
haue
true
spirituall
right
and
title
to
the
good
things
of
this
life
,
they
onely
haue
true
comfort
in
them
and
from
them
:
and
the
ground
of
this
truth
is
.
Because
man
who
was
once
Lord
of
all
creatures
,
hauing
forfeited
and
lost
that
priuiledge
,
and
that
right
and
title
by
the
fall
of
Adam
,
it
is
restored
onely
to
all
true
beleeuers
,
to
all
that
truly
beleeue
in
Christ
the
Sonne
of
God
,
whom
God
hath
made
heire
of
all
things
,
Hebr
.
1.2
.
And
true
beleeuers
are
ioynt
heires
,
or
heires
annexed
to
Christ
,
Rom
.
8.17
.
verse
17.
of
this
Chapter
:
and
therefore
doubtlesse
onely
they
,
and
none
but
they
who
haue
Christ
,
haue
true
spirituall
right
and
title
to
the
good
things
of
this
life
;
and
onely
they
,
and
none
but
they
haue
the
comfortable
vse
of
them
,
and
haue
true
comfort
in
them
and
from
them
.
Now
then
for
the
vse
,
first
this
ground
of
truth
serues
to
discouer
that
they
deceiue
themselues
who
thinke
that
God
hath
bl●ssed
them
with
the
good
things
of
this
life
that
they
enioy
,
and
yet
they
haue
not
Christ
;
They
deceiue
themselues
who
thinke
God
hath
blessed
them
with
the
good
things
of
this
life
they
enioy
,
and
yet
they
haue
not
Christ
.
it
is
an
vsuall
speech
,
it
often
breakes
out
of
the
mouthes
of
worldlings
,
of
earthwormes
,
of
vsurers
and
such
like
,
who
haue
scraped
together
abundance
of
wealth
,
that
God
hath
blessed
them
with
that
abundance
.
They
are
deceiued
,
the
gold
and
siluer
,
and
the
good
things
of
this
life
they
do
enioy
without
Christ
(
and
it
cannot
be
that
they
haue
Christ
,
liuing
in
knowne
grosse
sinnes
as
they
do
)
are
not
blessings
to
them
,
but
rather
curses
and
snares
to
them
,
and
they
are
but
giuen
them
to
leaue
them
without
excuse
at
the
day
of
iudgement
,
and
do
adde
weight
to
their
iudgement
,
to
make
their
condemnation
heauier
and
deeper
in
hell
.
And
take
thou
notice
of
it
whosoeuer
thou
art
,
thou
maist
haue
temporall
good
things
without
Christ
,
but
alas
thou
hast
no
true
spirituall
right
to
them
,
thou
hast
them
but
as
a
thiefe
hath
a
true
mans
purse
,
and
what
shall
it
profit
the
thiefe
to
haue
it
,
when
he
shall
come
to
hold
vp
his
hand
for
it
at
the
barre
?
If
thou
haue
not
Christ
,
thou
art
but
an
vsurper
of
the
good
things
of
this
life
thou
dost
possesse
by
a
lawfull
ciuill
right
,
and
thou
shalt
one
day
be
accountable
for
them
,
yea
for
euery
bit
of
bread
thou
hast
to
put
into
thy
mouth
,
for
euery
ragge
thou
hast
to
put
on
thy
backe
.
Yea
consider
with
thy selfe
,
if
thou
haue
not
Christ
,
and
yet
hast
gold
,
siluer
,
house
,
land
,
and
such
like
,
thou
art
but
an
intruder
into
the
right
,
not
of
a
mortall
man
but
of
the
Sonne
of
God
,
euen
into
the
right
of
the
Lord
Iesus
,
Gods
heire
of
all
things
:
he
is
Lord
of
the
whole
world
,
and
of
all
things
in
it
;
and
assure
thy selfe
,
thou
shalt
one
day
pay
deare
for
thy
intruding
,
the
recompence
of
the
wrong
done
to
him
will
one
day
fall
heauie
on
thee
.
And
what
an
heauie
account
haue
they
to
make
,
who
haue
abundance
of
outward
good
things
and
yet
haue
not
Christ
?
they
shall
one
day
cast
away
their
gold
and
siluer
,
and
wish
they
had
neuer
gone
beyond
the
spade
or
shouell
:
and
what
an
heauie
account
haue
they
to
make
who
haue
abundance
of
wealth
and
riches
,
and
do
abuse
them
?
Comfort
for
such
as
haue
Christ
,
in
regard
of
the
good
things
of
this
life
they
do
enioy
Againe
for
a
second
vse
:
is
it
so
that
onely
they
,
and
none
but
they
who
haue
Christ
,
haue
true
spirituall
right
and
title
to
the
good
things
of
this
life
,
and
onely
they
,
and
none
but
they
haue
a
comfortable
vse
of
them
,
and
true
comfort
in
them
?
Here
is
then
matter
of
comfort
for
such
as
haue
Christ
,
in
regard
of
the
good
things
of
this
life
they
do
enioy
:
haue
they
little
or
haue
they
much
of
the
good
things
of
this
life
,
it
is
their
owne
,
and
they
haue
true
spirituall
right
and
title
to
it
.
Art
thou
a
member
of
Christ
?
Hast
thou
Christ
?
and
hast
thou
abundance
of
good
things
of
this
life
well
gotten
,
and
cast
on
thee
by
the
good
hand
and
prouidence
of
God
?
That
abundance
is
thine
owne
,
and
it
is
truly
comfortable
to
thee
.
Or
hast
thou
litle
,
but
from
hand
to
mouth
?
that
litle
is
better
to
thee
then
the
great
abundance
that
worldlings
haue
who
haue
not
Christ
,
they
shall
be
accountable
for
their
abundance
,
and
they
haue
an
heauie
account
to
make
for
it
:
but
thy
little
is
truly
thine
,
thou
hast
true
right
to
it
,
euen
before
God
;
and
not
onely
in
the
courts
of
men
,
but
also
in
the
high
Court
of
heauen
,
and
thou
maist
comfortably
vse
it
.
If
thou
hast
but
browne
bread
,
or
a
dinner
of
greene
hearbes
,
as
Salomon
speakes
,
Prou.
15.17
.
with
Christ
,
it
is
better
then
a
stalled
oxe
,
and
the
greatest
dainties
in
the
world
without
Christ
.
If
thou
know
thy selfe
by
faith
to
be
a
member
of
Christ
,
his
right
giues
thee
right
and
title
to
the
good
creatures
of
God
thou
dost
enioy
,
and
thou
maist
lawfully
vse
them
for
thy
necessitie
,
yea
sometimes
for
thy
honest
delight
;
the
beautie
,
sweetnesse
,
and
comfort
of
them
belongs
to
thee
,
and
thou
maist
eate
with
peace
and
drinke
with
peace
,
so
as
it
be
with
moderation
and
thanksgiuing
to
God
,
and
thou
maist
with
peace
and
comfort
possesse
and
vse
gold
and
siluer
,
and
other
good
things
of
this
life
the
Lord
is
pleased
to
cast
on
thee
by
his
good
hand
and
prouidence
:
thinke
on
that
to
thy
comfort
.
One
thing
yet
remaines
to
be
noted
from
these
words
,
How
shall
he
not
with
him
giue
vs
all
things
also
?
the
word
signifying
(
as
we
haue
shewed
)
freely
giue
vs
all
things
:
hence
it
is
cleare
.
That
the
good
things
of
this
life
,
that
true
beleeuers
and
they
who
haue
Christ
do
enioy
,
are
the
free
gift
of
God
,
The
good
things
of
this
life
that
true
,
beleeuers
enioy
,
are
the
free
gift
of
God
.
they
are
giuen
to
them
of
God
freely
,
and
without
any
merit
or
desert
of
their
owne
.
Christ
teacheth
this
plainly
,
Matth
.
6.11
.
where
he
bids
such
as
are
able
truly
to
call
God
Father
,
thus
to
pray
,
Giue
vs
this
day
our
daily
bread
.
Gods
children
must
pray
to
God
their
Father
to
giue
them
euery
morsell
of
bread
they
stand
in
need
of
,
and
euery
bit
of
bread
they
haue
to
vse
is
the
meere
and
free
gift
of
God
without
any
desert
of
theirs
.
It
is
then
a
good
argument
,
a
child
of
God
cannot
merit
the
least
bit
of
bread
to
put
into
his
mouth
,
therefore
he
cannot
merit
and
deserue
heauen
.
The
argument
is
good
,
we
cannot
merit
the
least
bit
of
bread
we
haue
to
put
into
our
mouthes
,
therefore
we
cannot
merit
and
deserue
heauen
.
This
argument
being
vsed
by
a
reuerend
Diuine
now
with
the
Lord
,
the
Papists
scoffe
at
it
,
and
they
seeke
to
shift
it
off
,
but
they
are
not
able
to
auoid
the
force
and
dint
of
it
,
all
is
Gods
free
gift
to
his
children
to
the
least
bit
of
bread
they
haue
to
put
into
their
mouthes
,
and
therefore
without
question
they
cannot
merit
heauen
.
And
though
we
be
the
children
of
God
,
and
haue
true
spirituall
right
and
title
in
Christ
to
the
good
things
of
this
life
,
yet
we
are
to
acknowledge
euery
bit
of
bread
we
haue
to
put
into
our
mouthes
,
and
euery
ragge
we
haue
to
put
on
our
backes
to
be
the
free
gift
of
God
,
and
we
are
to
praise
him
for
it
,
and
to
be
thankfull
to
his
holy
Maiestie
for
the
same
,
and
we
are
to
vse
the
good
things
of
this
life
we
do
enioy
,
to
the
honour
and
glorie
of
God
the
giuer
of
them
;
and
to
honour
God
with
our
riches
,
Prou.
3.9
.
that
is
our
dutie
.
Come
we
now
to
thee
33.
and
34.
verses
.
VERSE
33.34
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
It
is
God
that
iustifieth
.
Who
shall
condemne
?
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs.
OVr
Apostle
hauing
in
the
verse
foregoing
armed
the
beleeuing
Romans
and
other
true
beleeuers
,
against
the
assault
and
tentation
that
might
arise
from
the
want
of
good
things
,
and
made
knowne
to
them
they
need
not
feare
the
want
of
any
good
thing
needfull
for
them
,
God
hauing
giuen
them
Christ
his
Sonne
,
he
now
begins
to
arme
and
strengthen
them
against
the
assaults
and
tentations
that
might
come
from
the
presence
of
euill
things
,
and
he
opposeth
to
the
particular
assaults
that
might
trouble
and
disquiet
them
touching
the
presence
of
euill
things
,
contrary
grounds
of
comfort
:
and
this
he
doth
from
this
33.
verse
to
the
end
of
the
Chapter
.
I
will
God
willing
lay
forth
the
grounds
of
comfort
opposed
to
the
particular
assaults
,
as
we
shall
come
to
them
.
In
these
two
verses
33.
and
34.
the
Apostle
pus
downe
a
ground
of
comfort
that
might
come
from
the
euill
of
sinne
,
and
he
shewes
that
the
euill
of
sinne
cannot
hurt
Gods
chosen
,
either
in
regard
of
accusation
,
or
in
respect
of
condemnation
.
First
in
regard
of
accusation
,
he
affirmes
verse
33.
that
Gods
chosen
are
not
to
feare
any
accuser
,
any
that
can
accuse
them
for
their
sinnes
,
which
he
puts
downe
by
way
of
interrogation
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
And
then
against
the
feare
of
accusation
for
their
sinnes
,
he
opposeth
a
strong
reason
,
as
a
ground
of
comfort
,
because
God
iustifieth
them
,
and
therefore
no
accusation
for
sinne
need
to
be
feared
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
It
is
God
that
iustifieth
,
saith
the
Apostle
.
In
regard
of
condemnation
he
likewise
affirmes
verse
34.
that
Gods
chosen
are
not
to
feare
that
any
shall
condemne
them
for
their
sinnes
.
Who
shall
condemne
,
saith
the
Apostle
:
as
if
he
had
said
,
None
shall
,
or
none
can
condemne
.
And
then
he
also
opposeth
to
the
feare
of
condemnation
this
reason
and
particular
ground
of
comfort
,
because
Christ
is
dead
:
It
is
Christ
which
is
dead
.
Which
he
further
enlargeth
by
Christ
his
resurrection
,
and
his
sitting
at
the
right
hand
of
God
,
and
his
intercession
:
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs.
But
to
keepe
within
the
compasse
of
verse
33.
two
things
in
generall
are
layd
before
vs
in
that
verse
.
First
this
proposition
:
None
can
lay
any
thing
to
the
charge
of
Gods
chosen
,
deliuered
by
way
of
interrogation
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
Secondly
the
reason
of
it
,
because
God
iustifieth
them
,
Who
can
lay
any
thing
to
their
charge
?
It
is
God
that
iustifieth
.
Let
vs
now
a
little
stand
to
examine
the
words
of
this
verse
touching
the
sence
and
meaning
of
them
.
Interpretation
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
as
if
he
had
said
,
none
shall
,
or
none
can
,
neither
man
nor
diuell
,
none
either
in
heauen
,
in
earth
,
or
in
hell
,
is
able
to
do
it
.
Lay
any
thing
to
the
charge
of
Gods
chosen
.
These
words
are
metaphoricall
,
borrowed
and
taken
from
ciuill
courts
,
and
the
verbe
{αβγδ}
,
vsed
in
the
originall
,
properly
signifieth
to
call
one
into
law
,
to
enter
action
or
suite
against
him
in
some
open
Court
,
to
endite
him
,
to
accuse
him
with
some
euill
,
and
to
charge
him
with
some
crime
before
a
Iudge
:
and
so
the
meaning
of
the
Apostle
is
this
,
None
is
able
to
indite
Gods
chosen
,
or
to
accuse
them
,
or
to
charge
them
with
any
crime
before
the
tribunall
and
iudgement
seate
of
God
,
so
as
they
are
not
able
there
to
preuaile
against
them
by
their
inditement
or
accusation
,
and
to
conuince
them
as
guiltie
of
any
crime
.
Indeed
Gods
chosen
haue
many
accusers
,
and
many
there
be
that
are
readie
to
charge
sinne
on
them
;
but
the
words
of
the
Apostle
carrie
this
sence
,
None
are
able
in
truth
to
fasten
any
crime
or
any
guiltinesse
on
them
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
that
is
,
of
such
as
God
hath
in
his
eternall
loue
,
elected
and
chosen
,
and
set
apart
before
the
foundation
of
the
world
,
as
Ephes
.
1.4
.
to
eternall
life
,
they
now
truly
beleeuing
in
Christ
;
for
those
the
Apostle
here
cals
Gods
chosen
,
whom
before
he
said
were
fore-knowne
of
God
,
predestinate
,
and
called
according
to
his
purpose
.
It
is
God
that
iustifieth
:
the
words
are
in
the
originall
{αβγδ}
,
God
iustifying
,
or
God
who
iustifieth
,
and
some
reade
these
words
by
way
of
interrogation
thus
:
Who
shall
lay
anything
to
the
charge
of
Gods
chosen
,
shall
God
who
iustifieth
?
but
that
reading
obscures
the
sence
,
and
the
words
are
better
thus
read
,
It
is
God
that
iustifieth
.
The
word
iustifie
is
diuersly
taken
in
the
Scripture
,
there
be
two
speciall
significations
of
the
word
,
as
first
it
signifies
to
acknowledge
or
to
declare
one
to
be
iust
;
and
in
this
sence
it
is
taken
,
Matth
.
12.37
.
By
thy
words
thou
art
iustified
,
that
is
,
by
thy
words
thou
shalt
be
declared
to
be
iust
,
for
words
do
not
make
but
declare
a
man
to
be
iust
or
vniust
.
So
Luke
7.29
.
it
is
said
,
The
people
that
heard
Christ
,
and
the
publicans
iustified
God
,
which
must
be
vnderstood
thus
,
they
acknowledged
God
to
be
iust
,
or
they
approued
the
iustice
of
God
.
Secondly
,
the
word
iustifie
,
is
a
iudiciall
tearme
,
borrowed
from
the
Courts
of
iustice
,
&
it
signifies
a
iudiciall
act
,
namely
,
to
absolue
,
and
to
acquit
in
iudgement
,
or
to
pronounce
innocent
in
iudgement
:
in
which
sence
the
word
is
vsed
,
Acts
13.39
.
And
from
all
things
from
which
ye
could
not
be
iustified
by
the
Law
of
Moses
,
by
him
is
iustified
:
that
is
,
absolued
or
cleared
.
The
words
can
signifie
no
other
thing
thē
absolution
from
sinne
,
and
in
this
sence
is
the
word
here
vsed
by
the
Apostle
:
and
that
is
cleare
,
in
that
he
here
sets
it
against
accusing
and
condemning
,
which
are
two
acts
of
iudgement
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
,
and
who
shall
condemne
?
It
is
God
that
iustifieth
:
and
so
his
meaning
is
,
It
is
God
who
doth
absolue
and
acquit
his
chosen
now
beleeuing
in
Christ
,
from
the
guilt
of
all
their
sinnes
,
and
doth
account
or
pronounce
them
innocent
and
iust
in
his
sight
through
Christ
his
Sonne
.
Thus
then
conceiue
we
the
Apostles
meaning
in
the
words
of
this
verse
,
as
if
he
had
said
.
Who
is
able
to
accuse
them
whom
God
hath
chosen
,
and
set
apart
before
the
foundation
of
the
world
to
life
eternall
,
now
truly
beleeuing
in
Christ
,
or
to
charge
them
with
any
crime
before
the
iudgement
seate
of
God
,
so
as
they
are
able
there
to
make
their
accusation
good
,
and
there
to
preuaile
against
them
,
by
their
accusation
to
conuince
them
as
guiltie
of
any
crime
?
Surely
none
,
either
in
heauen
,
in
earth
,
or
in
hell
,
is
able
to
do
it
,
for
it
is
God
who
doth
absolue
and
acquit
them
from
the
guilt
of
all
their
sinnes
,
and
doth
account
or
pronounce
them
innocent
and
iust
in
his
sight
through
Christ
his
Sonne
.
Now
first
in
that
the
Apostle
saith
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
they
being
iustified
of
God
:
hereby
he
implies
,
that
Gods
chosen
now
beleeuing
in
Christ
,
and
iustified
in
the
sight
of
God
,
are
lyable
to
be
accused
,
and
to
haue
sinne
layd
to
their
charge
.
The
Apostle
doth
not
here
exempt
Gods
chosen
,
now
beleeuing
in
Christ
,
and
iustified
by
Christ
,
altogether
from
accusation
,
and
from
all
trouble
in
respect
of
sinne
,
but
from
being
hurt
by
any
accusation
for
their
sinnes
:
he
saith
none
is
able
to
lay
any
sinne
to
them
,
so
as
they
can
preuaile
against
them
by
their
accusation
before
Gods
tribunall
.
Hence
then
we
may
gather
in
the
first
place
.
That
Gods
chosen
,
now
beleeuing
in
Christ
,
and
iustified
in
the
sight
of
God
,
Gods
chosen
now
beleeuing
in
Christ
are
not
altogether
free
from
being
accused
for
sinne
,
&
from
being
troubled
in
regard
of
sinne
.
are
not
in
such
a
state
and
condition
as
that
they
are
altogether
free
from
being
accused
for
sinne
,
and
from
hauing
sinne
and
the
guiltinesse
of
sinne
charged
on
them
,
and
from
being
troubled
in
regard
of
sinne
.
The
best
of
Gods
children
,
and
iustified
persons
in
this
world
,
are
lyable
to
be
accused
as
guiltie
of
sinne
,
and
to
haue
sinne
and
guiltinesse
charged
on
them
,
and
to
be
troubled
with
the
guiltinesse
of
sinne
.
Reuel
.
12.10
.
Satan
is
called
the
accuser
of
the
brethren
,
and
he
is
said
to
accuse
them
before
God
day
and
night
.
He
is
busie
in
accusing
the
best
of
Gods
children
,
and
iustified
persons
,
and
in
charging
sinne
on
their
soules
,
and
in
troubling
their
consciences
with
the
guiltinesse
of
sinne
day
and
night
.
He
accused
Iob
to
God
,
euen
contrary
to
Gods
owne
testimonie
,
and
he
charged
him
to
be
but
an
hypocrite
,
and
that
he
serued
God
onely
in
regard
of
Gods
gifts
and
blessings
bestowed
on
him
,
Iob
1.9.10
.
Doth
Iob
serue
God
for
nought
?
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
euery
side
?
Thou
hast
blessed
the
workes
of
his
hands
,
and
his
substance
is
increased
in
the
land
.
It
is
an
ordinarie
thing
for
the
world
,
and
the
men
of
the
world
to
traduce
Gods
children
and
iustified
persons
,
and
to
charge
on
them
foule
sinnes
,
as
to
accuse
them
to
be
hypocrites
,
proud
persons
,
couetous
persons
:
yea
wicked
men
will
sift
Gods
children
,
as
a
man
sifts
his
corne
,
and
as
narrowly
search
into
their
words
and
deeds
as
Laban
did
into
Iacobs
stuffe
,
Genes
.
31.33
.
to
see
if
they
can
spie
out
any
thing
whereof
to
accuse
them
,
and
when
they
can
find
nothing
,
they
will
inuent
false
things
,
and
on
shadowes
of
euill
be
bold
to
accuse
them
;
witnesse
Ioseph
,
Genes
.
39.14
.
Ieremiah
,
Iere
.
37.13
.
Amos
,
Amos
7.10
.
A
cloud
of
witnesses
we
haue
of
this
kind
:
Christ
himselfe
was
thus
dealt
withall
,
Matth
.
26.61
.
and
so
Stephen
,
Paul
and
Sylas
,
and
many
others
;
yea
the
conscience
of
Gods
children
and
iustified
persons
are
ready
to
charge
sinne
on
them
,
and
they
are
sometimes
troubled
in
their
consciences
,
not
onely
for
sinnes
lately
committed
,
but
for
sinnes
they
haue
done
many
yeares
before
,
and
now
truly
repented
of
.
Psal
.
25.7
.
Psal
.
25.7
.
Dauid
desires
the
Lord
not
to
remember
the
sinnes
of
his
youth
,
nor
his
rebellions
.
We
see
then
that
Gods
children
and
iustified
persons
are
in
no
such
state
and
condition
in
this
world
,
as
that
they
are
altogether
exempt
from
accusation
for
sinne
.
No
,
the
Lord
will
haue
them
(
which
may
be
the
ground
of
this
truth
)
in
this
kind
exercised
to
haue
sinne
and
the
guiltinesse
of
sinne
charged
on
them
by
Satan
,
by
the
world
,
and
sometimes
by
their
owne
consciences
,
for
many
good
ends
,
as
to
worke
in
them
more
feare
,
and
more
warinesse
against
it
,
and
to
make
them
the
more
heedfull
of
Satans
sleights
,
and
to
gather
more
strength
against
him
to
preuent
sinnes
they
might
otherwise
fall
into
,
and
sometimes
to
make
them
more
fit
to
comfort
others
being
troubled
for
sinne
,
that
they
may
comfort
others
with
the
comforts
wherewith
themselues
haue
bene
comforted
.
2.
Cor
.
1.4
.
And
therefore
doubtlesse
the
best
of
Gods
children
,
iustified
persons
,
are
in
this
world
liable
to
be
accused
as
guiltie
of
sinne
,
and
to
haue
sinne
and
guiltinesse
of
sinne
charged
on
them
,
and
to
be
troubled
with
the
guiltinesse
of
sinne
.
Now
then
for
the
vse
,
first
this
truth
giues
a
checke
to
the
rash
iudgement
of
the
world
touching
Gods
children
in
regard
of
the
accusation
and
trouble
of
mind
for
sinne
.
The
rash
iudgement
of
the
world
taxed
,
in
that
they
censure
Gods
children
for
trouble
of
mind
for
sin
.
Men
of
the
world
presently
iudge
the
state
of
Gods
children
not
good
,
because
they
are
accused
as
guiltie
of
sinne
,
and
because
the
mouthes
of
many
are
open
against
them
,
and
do
charge
them
with
pride
,
with
hypocrisie
,
and
like
sinnes
they
are
neuer
able
to
proue
:
and
especially
if
they
see
or
know
a
child
of
God
troubled
in
mind
and
conscience
for
sinne
,
then
they
flie
on
them
and
conclude
;
certainly
he
is
but
an
hypocrite
,
and
God
hath
found
him
out
:
the
truth
now
deliuered
discouers
this
to
be
rash
iudgement
,
and
meets
with
it
.
A
child
of
God
,
a
iustified
person
,
is
in
no
such
state
and
condition
in
this
world
,
as
that
he
is
freed
from
accusation
,
and
from
trouble
of
mind
for
sinne
;
though
he
be
freed
from
the
venome
,
poyson
,
and
bitternesse
of
it
,
as
afterwards
we
shall
see
,
yet
he
is
not
freed
from
the
thing
it selfe
.
And
know
,
it
is
no
good
argument
:
the
state
of
such
an
one
is
not
good
,
because
men
charge
him
with
hypocrisie
;
or
because
he
is
troubled
in
this
world
for
sinne
,
therefore
he
is
an
hypocrite
:
no
,
no
,
one
may
be
troubled
in
this
world
,
yea
much
terrified
and
grieuously
perplexed
,
and
yet
be
a
deare
child
of
God
,
a
iustified
person
,
and
be
acquitted
from
the
guilt
of
sinne
in
Gods
sight
.
Yea
know
it
for
a
truth
,
one
may
be
so
grieuously
troubled
in
this
world
for
sinne
,
as
it
may
force
him
to
shew
forth
strange
behauiour
,
as
Dauid
saith
,
Psal
.
38.8
.
He
roared
after
the
manner
of
a
beast
,
and
yet
be
a
deare
child
of
God
,
and
one
iustified
in
the
sight
of
God
.
And
therefore
take
we
heed
we
iudge
not
any
one
to
be
in
a
bad
state
and
condition
,
when
we
see
the
course
of
his
life
to
be
holy
and
good
,
onely
because
he
is
now
troubled
in
mind
and
conscience
for
sinne
.
A
child
of
God
may
be
troubled
,
yea
so
troubled
,
as
he
may
be
stirred
vp
to
impatiencie
,
and
may
shew
forth
strange
behauiour
,
yea
he
may
die
shewing
forth
strange
behauiour
,
and
yet
we
are
not
hereupon
to
iudge
him
an
hypocrite
,
or
forsaken
of
God
,
and
out
of
Gods
fauour
:
if
we
so
do
,
we
iudge
rashly
.
And
for
a
second
vse
,
on
this
ground
of
truth
now
deliuered
,
learne
thou
whosoeuer
thou
art
,
Iudge
not
thy selfe
in
a
bad
state
&
condition
,
onely
because
thy
mind
is
troubled
for
sin
,
thou
hauing
euidence
of
the
worke
of
grace
in
thine
owne
heart
with
power
.
thou
hauing
good
euidence
of
the
worke
of
grace
in
thine
owne
heart
with
power
,
learne
thou
,
I
say
,
not
to
iudge
thy selfe
in
a
bad
state
and
condition
onely
because
thy
mind
is
troubled
for
thy
sinnes
,
and
thou
canst
not
come
to
that
quietnesse
of
conscience
thou
desirest
:
do
not
thou
thus
reason
,
If
I
were
a
iustified
person
,
if
I
were
in
the
fauour
of
God
,
surely
I
should
haue
peace
with
God
,
Rom
.
5.1
.
and
my
conscience
would
then
be
at
quiet
,
I
should
haue
that
peace
and
that
quietnesse
of
mind
that
I
see
others
of
Gods
children
haue
,
but
alas
I
cannot
find
that
peace
in
mine
owne
soule
,
and
therefore
I
doubt
my
state
is
not
good
.
Oh
take
heed
of
this
kind
of
reasoning
,
and
know
,
though
it
be
so
that
such
as
are
iustified
by
faith
in
Christ
haue
peace
towards
God
,
yet
a
child
of
God
,
a
iustified
person
,
hath
not
that
peace
at
all
times
alike
and
without
any
interruption
.
No
,
no
,
the
best
of
Gods
children
haue
their
turbida
interualla
,
their
troubled
fits
,
as
it
were
anguish
fits
,
sometimes
sweete
and
gracious
feelings
,
much
peace
and
quietnesse
of
mind
and
conscience
,
and
sometimes
againe
trouble
of
mind
and
disquietnesse
,
and
a
iust
complaining
of
the
want
of
feeling
of
Gods
fauour
.
This
is
the
state
of
the
best
of
Gods
children
in
this
world
,
they
are
subiect
to
trouble
of
mind
and
conscience
for
sinne
:
and
therefore
do
not
thou
thinke
thy
state
is
not
good
,
onely
because
thy
mind
is
troubled
,
and
thou
canst
not
come
to
that
quietnesse
of
conscience
thou
desirest
.
If
thou
feele
grace
truly
wrought
in
thee
,
and
there
is
a
true
change
in
thy
soule
,
then
comfo●t
thy selfe
in
this
,
the
Lord
will
excuse
thee
vnder
that
trouble
of
mind
for
a
time
,
and
in
his
good
time
he
will
fill
thine
heart
with
abundance
of
peace
and
comfort
,
and
ioy
in
beleeuing
;
feare
it
not
but
let
that
be
thy
comfort
.
In
the
next
place
,
in
that
the
Apostle
saith
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
?
that
is
,
as
we
shewed
,
none
is
able
to
accuse
Gods
chosen
now
beleeuing
in
Christ
,
and
to
charge
any
sinne
on
them
,
so
as
they
can
preuaile
against
them
by
any
accusation
,
so
as
they
can
conuince
them
as
guiltie
of
sinne
before
the
tribunall
and
iudgement
seate
of
God
:
and
then
he
subioynes
this
reason
and
ground
of
it
,
It
is
God
that
iustifieth
:
because
God
doth
acquit
and
absolue
them
from
all
their
sinnes
,
and
accounts
them
iust
in
his
sight
through
Christ
his
Sonne
.
The
Apostles
proposition
here
layd
downe
before
vs
,
being
thus
considered
,
together
with
the
reason
and
ground
of
it
,
it
affoordeth
this
point
.
That
Gods
chosen
now
beleeuing
in
Christ
,
and
iustified
of
God
,
God
iustifying
them
in
and
through
Christ
his
Sonne
,
they
cannot
be
hurt
by
any
accusation
that
can
be
layd
against
them
before
the
iudgement
seate
of
God
.
Gods
chosen
now
beleeuing
in
Christ
cannot
be
hurt
by
any
accusation
layd
against
them
before
the
iudgement
seate
of
God
.
No
accusation
for
sinne
brought
against
true
beleeuers
,
now
iustified
of
God
through
Christ
his
Sonne
,
either
by
the
diuell
,
or
by
the
world
,
or
by
their
owne
consciences
,
can
hurt
them
,
or
preuaile
against
them
;
they
need
not
feare
the
accusation
of
any
enemie
whatsoeuer
for
their
sinnes
,
that
the
accusation
shall
hurt
them
before
the
iudgement
seate
of
God
.
We
reade
Isai
.
50.8
.
the
Prophet
brings
in
Christ
thus
speaking
,
He
is
neare
that
iustifieth
,
who
will
contend
with
me
?
Let
vs
stand
together
,
who
is
mine
aduersarie
?
Let
him
come
neare
to
me
.
Thus
doth
Christ
challenge
all
his
enemies
,
that
none
of
them
is
able
to
contend
with
him
,
or
to
lay
any
thing
to
his
charge
,
as
he
said
of
the
Iewes
,
Ioh
.
8.46
.
Which
of
you
can
rebuke
me
of
sinne
?
And
thus
may
any
member
of
Christ
,
as
Christ
the
head
might
do
it
,
so
he
being
iustified
of
God
in
and
through
Christ
,
challenge
all
his
enemies
and
say
:
God
is
neare
to
me
,
who
shall
contend
with
me
?
who
can
lay
any
thing
to
my
charge
,
so
as
his
accusation
may
hurt
me
,
or
preuaile
against
me
?
Isai
.
38.17
.
Hezechiah
saith
,
The
Lord
had
cast
all
his
sinnes
behind
his
backe
.
And
Psal
.
103.2.3
.
Psal
.
103.2.3
.
Dauid
stirs
vp
his
soule
to
praise
the
Lord
,
and
not
to
forget
his
benefits
,
who
forgaue
him
all
his
iniquitie
,
and
healed
all
his
infirmities
.
And
thus
it
is
with
all
true
beleeuers
and
iustified
persons
,
they
being
iustified
of
God
;
God
iustifying
them
through
Christ
his
Sonne
,
they
are
freed
from
the
guilt
of
all
their
sinnes
,
so
as
no
accusation
brought
against
them
for
any
sinne
by
any
enemie
whatsoeuer
,
can
possibly
hurt
them
or
preuaile
against
them
before
the
iudgement
seate
of
God
:
for
why
,
To
God
alone
are
his
chosen
indebted
by
their
sinnes
,
as
Dauid
saith
,
Psal
.
51.4
.
Against
thee
,
against
thee
onely
haue
I
sinned
,
and
done
euill
in
thy
sight
.
And
Gods
chosen
,
now
beleeuing
in
Christ
,
are
taught
by
Christ
himselfe
to
pray
to
God
onely
for
the
pardon
of
their
sinnes
,
Mat
.
6.12
.
Forgiue
vs
our
debts
as
we
also
forgiue
our
debters
.
God
onely
hath
power
to
forgiue
the
debt
of
sinne
,
as
he
saith
by
his
Prophet
,
Isai
.
43.25
.
I
,
euen
I
am
he
that
putteth
away
thine
iniquities
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
.
And
therefore
God
remitting
the
debt
of
sin
to
his
chosen
,
who
can
iustly
charge
it
on
them
?
Againe
,
God
is
the
highest
Iudge
,
and
his
tribunall
his
iudgement
seate
is
the
supreme
iudgement
seate
from
which
no
appeale
can
be
made
.
And
as
amongst
men
such
persons
as
are
accused
in
some
open
court
may
appeale
till
they
come
to
the
highest
court
,
and
if
there
they
be
acquitted
and
pronounced
innocent
,
they
hold
themselues
safe
enough
,
none
can
after
that
call
them
into
question
for
the
same
thing
:
so
God
being
the
highest
Iudge
,
and
his
tribunall
being
the
supreme
iudgement
seate
,
his
chosen
being
there
absolued
and
acquitted
from
the
guilt
of
all
their
sinnes
by
God
himselfe
,
they
need
not
feare
what
any
accuser
can
lay
to
their
charge
.
And
therefore
doubtlesse
Gods
chosen
now
beleeuing
in
Christ
,
and
iustified
of
God
,
God
iustifying
them
in
and
through
Christ
his
Sonne
,
they
cannot
be
hurt
by
any
accusation
for
sinne
that
can
be
brought
against
them
,
and
they
need
not
feare
any
accuser
,
or
any
accusation
for
their
sinnes
that
they
shall
be
charged
withall
before
the
iudgement
seate
of
God
.
But
some
may
say
,
True
beleeuers
,
iustified
persons
,
haue
sinne
still
abiding
in
them
,
and
they
sinne
daily
,
and
may
be
truly
charged
with
sinne
before
the
iudgement
seate
of
God
,
and
God
is
a
iust
God
,
and
he
cannot
account
sinners
to
be
iust
,
He
makes
not
the
wicked
innocent
,
Exod
.
34.7
.
how
then
cannot
they
be
hurt
by
any
accusation
layd
against
them
for
their
sinnes
?
I
answer
.
Though
iustified
persons
haue
sinne
still
abiding
in
them
,
and
they
sinne
daily
,
and
sinne
may
be
iustly
charged
on
them
before
the
iudgement
seate
of
God
,
and
God
sees
sinne
in
them
;
it
is
but
a
conceit
that
God
sees
no
sinne
in
iustified
persons
,
and
God
is
most
iust
,
and
cannot
account
them
innocent
as
they
are
in
themselues
,
and
as
he
lookes
on
them
in
themselues
:
yet
we
must
know
,
that
God
lookes
on
iustified
persons
in
and
through
Christ
,
who
hath
fully
satisfied
for
their
sinnes
,
and
so
in
and
through
Christ
they
are
acquitted
from
all
their
sinnes
,
and
they
ceasse
to
be
sinners
in
regard
of
guiltinesse
.
And
thus
as
the
Apostle
saith
,
Rom
.
4.5
.
God
iustifieth
the
vngodly
:
that
is
,
God
acquitteth
such
as
are
vngodly
in
themselues
,
and
haue
vngodlinesse
in
themselues
,
looking
on
them
in
Christ
his
Sonne
,
who
hath
fully
satisfied
for
their
sinnes
.
Why
then
(
will
some
say
)
what
neede
iustified
persons
craue
pardon
of
their
sinnes
?
if
true
beleeuers
and
iustified
persons
be
acquitted
of
God
from
the
guilt
of
all
their
sinnes
,
what
need
they
daily
to
craue
pardon
of
their
sinnes
?
I
answer
againe
.
True
beleeuers
and
iustified
persons
haue
need
daily
to
craue
pardon
of
sinne
,
though
they
be
acquitted
of
God
from
the
guilt
of
all
their
sinnes
,
because
they
daily
commit
new
sinnes
,
and
though
those
new
sinnes
be
forgiuen
of
God
,
and
with
God
they
are
accounted
as
if
they
had
not
bene
done
in
regard
of
the
guiltinesse
,
he
still
looking
on
their
persons
in
Christ
,
yet
in
respect
of
themselues
,
and
of
the
actuall
being
of
those
sinnes
,
they
are
day
by
day
actually
remitted
.
And
againe
,
the
assurance
that
true
beleeuers
haue
of
the
pardon
of
their
sinnes
,
is
but
weake
,
and
had
need
to
be
further
strengthened
,
and
they
are
to
pray
for
the
pardon
of
their
sinnes
more
and
more
to
strengthen
them
in
the
assurance
of
the
pardon
of
those
sinnes
they
daily
commit
,
and
of
all
their
other
sinnes
.
And
therefore
this
still
remaines
a
truth
,
that
Gods
chosen
now
beleeuing
in
Christ
,
and
iustified
of
God
,
God
iustifying
them
in
and
through
Christ
his
Sonne
,
they
cannot
be
hurt
by
any
accusation
for
sinne
that
can
be
brought
against
them
before
the
iudgement
seate
of
God
,
and
they
need
not
feare
any
accuser
or
any
accusation
layed
against
them
before
Gods
iudgement
seate
,
either
by
the
diuell
,
or
by
the
world
,
or
by
their
owne
consciences
for
their
sinnes
.
What
folly
then
is
it
either
in
the
diuell
,
or
in
the
world
,
and
men
of
the
world
,
to
accuse
Gods
children
,
iustified
persons
,
and
to
charge
foule
things
on
them
?
It
is
folly
in
the
diuell
,
and
in
the
world
,
and
in
men
of
the
world
,
to
accuse
Gods
children
&
to
charge
foule
things
on
them
.
they
do
but
therein
shew
themselues
malicious
against
Gods
children
,
they
cannot
hurt
them
or
preuaile
against
them
before
the
iudgement
seate
of
God
.
And
know
it
whosoeuer
thou
art
,
thou
charging
foule
things
on
Gods
children
,
and
on
such
as
giue
good
euidence
that
they
are
true
beleeuers
,
in
so
doing
thou
dost
but
play
the
diuels
part
,
who
is
stiled
the
accuser
of
the
brethren
.
Thou
wilt
say
,
I
know
the
partie
to
be
guiltie
of
that
sinne
that
I
charge
on
him
.
Yea
but
it
may
be
the
partie
hath
truly
repented
of
that
sinne
,
and
God
hath
forgiuen
his
sinne
:
and
as
it
was
said
to
Peter
,
Act.
10.15
.
That
which
God
hath
cleansed
do
not
thou
account
vncleane
:
so
do
not
thou
charge
sinne
on
him
whom
it
may
be
God
hath
acquitted
;
set
not
thou
a
curse
where
thou
seest
the
print
of
Gods
blessing
,
do
not
thou
loade
him
with
an
heauie
burden
,
whom
God
(
for
any
thing
thou
knowest
)
hath
disburdened
:
if
thou
so
do
,
thou
makest
thy selfe
odious
in
the
sight
of
God
.
Prou.
17.15
.
He
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
especially
whom
God
hath
iustified
,
they
are
abomination
to
the
Lord
,
they
are
odious
to
the
Lord
.
Now
,
is
it
so
that
Gods
chosen
,
now
beleeuing
in
Christ
,
and
iustified
of
God
,
Comfort
to
as
many
as
are
iustified
in
the
sight
of
God
.
God
iustifying
them
in
and
through
Christ
his
Sonne
,
they
cannot
be
hurt
by
any
accusation
for
sinne
that
can
be
brought
against
them
before
the
iudgement
seate
of
God
,
and
they
need
not
feare
any
accuser
or
any
accusation
layed
against
them
before
the
iudgement
seate
of
God
for
their
sinnes
,
that
they
shall
be
hurt
by
that
accusation
?
Here
is
then
ground
of
sweete
and
of
heauenly
comfort
to
as
many
as
truly
beleeue
in
Christ
,
and
are
iustified
in
the
sight
of
God
.
This
truth
tels
them
they
are
in
a
most
blessed
state
and
condition
;
as
Dauid
saith
,
Psal
.
32.1.2
.
Blessed
he
whose
wickednesse
is
forgiuen
,
and
whose
sinne
is
couered
.
Blessed
is
the
man
vnto
whom
the
Lord
imputeth
not
iniquitie
:
that
is
the
blessed
man
indeed
whom
God
acquits
from
the
guilt
of
all
his
sinn●s
.
Yea
the
consideration
of
this
truth
may
cheare
vp
the
hearts
of
Gods
chosen
and
true
beleeuers
,
and
strengthen
them
against
the
terrour
of
their
consciences
,
being
frighted
with
the
guilt
of
sinne
,
and
against
the
sentence
of
the
Law
and
cruelty
of
Satan
.
What
though
these
enemies
trouble
and
disquiet
them
;
yet
they
dare
not
appeare
before
God
to
accuse
them
,
and
to
charge
sinne
on
their
soules
:
if
they
do
,
it
is
but
lost
labour
,
they
cannot
preuaile
by
any
accusation
they
bring
against
them
.
And
on
this
ground
a
child
of
God
,
a
true
beleeuer
,
may
chalenge
the
diuell
,
and
all
the
enemies
of
his
saluation
,
and
euen
dare
them
to
come
with
him
before
Gods
tribunall
and
iudgement
seate
,
and
he
may
boldly
say
to
Satan
,
thou
art
euer
troubling
me
,
and
setting
before
me
my
guiltinesse
of
sinne
,
I
dare
thee
Satan
,
or
any
enemie
of
my
soule
to
come
with
me
before
the
holy
Maiestie
of
God
,
and
there
if
thou
darest
to
accuse
me
,
and
if
thou
darest
so
do
,
I
feare
thee
not
,
I
know
thou
shalt
not
preuaile
by
any
accusation
thou
canst
bring
against
me
;
God
himselfe
the
highest
Iudge
hath
acquitted
me
from
the
guilt
of
all
my
sinnes
.
What
an
excellent
comfort
is
this
to
euery
child
of
God
,
and
to
euery
true
beleeuer
?
And
this
comfort
belongs
to
thee
whosoeuer
thou
art
,
that
hast
good
euidence
of
true
grace
in
thine
heart
,
and
that
thou
truly
beleeuest
in
Christ
.
What
though
it
be
so
that
thou
art
traduced
by
men
,
&
men
charge
foule
things
on
thee
,
that
thou
art
an
hypocrite
?
comfort
thy selfe
in
this
,
they
dare
not
stand
to
their
accusation
,
and
charge
thee
so
to
be
before
the
iudgement
seate
of
God
;
thou
maist
chalenge
them
,
and
dare
them
,
and
stand
at
defiance
with
them
.
Yea
but
thou
wilt
say
,
Alas
that
which
the
diuell
and
the
world
accuse
me
of
is
too
true
,
and
mine
owne
conscience
also
accuseth
me
of
the
same
thing
,
and
tels
me
that
in
some
measure
I
am
guiltie
of
that
they
charge
on
me
.
Be
it
so
,
yet
is
that
sinne
they
truly
charge
on
thee
,
and
thine
owne
conscience
tels
thee
that
in
some
measure
thou
art
guiltie
of
,
a
burthen
to
thee
?
dost
thou
grone
vnder
it
,
and
labour
and
striue
against
it
,
and
pray
against
it
?
Then
assure
thy selfe
of
this
,
thou
art
iustified
of
God
,
God
doth
acquit
thee
from
the
guilt
of
that
and
of
all
thy
other
sinnes
,
and
there
is
no
accusation
layed
against
thee
for
sinne
though
it
be
most
true
,
that
can
possibly
hurt
thee
,
or
preuaile
against
thee
before
the
iudgement
seate
of
God
:
and
that
is
a
matter
of
great
comfort
.
Lastly
,
as
the
ground
of
truth
now
deliuered
discouers
the
happie
and
comfortable
state
of
true
beleeuers
,
and
of
iustified
persons
:
so
on
the
contrarie
it
makes
knowne
the
miserable
state
of
all
vnbeleeuers
,
and
of
all
prophane
,
hard-hearted
,
and
impenitent
persons
:
The
miserable
state
of
vnbeleeuers
,
&
hard-hearted
,
and
impenitent
persons
,
discouered
.
no
accusation
for
sinne
can
preuaile
against
true
beleeuers
before
the
iudgement
seate
of
God
,
but
euery
iust
accusation
for
sinne
shall
there
be
auaileable
and
of
force
against
vnbeleeuers
and
impenitent
persons
.
Art
thou
then
a
prophane
wretch
?
hast
thou
no
good
euidence
of
true
grace
in
thine
heart
,
and
that
thou
art
a
true
beleeuer
?
surely
thy
state
is
most
wretched
and
miserable
:
though
now
thy
conscience
lye
asleepe
and
be
benummed
,
yet
it
will
one
day
be
awakened
and
fly
in
thy
face
,
and
fearefully
accuse
thee
;
and
though
now
the
diuell
lull
thee
asleepe
,
and
draw
thee
on
the
to
practise
of
sinne
vnder
the
colour
of
pleasure
,
profit
,
or
the
like
,
yet
he
will
one
day
eagerly
accuse
thee
before
the
iudge
of
all
the
world
;
yea
the
very
insensible
creatures
will
one
day
rise
vp
against
thee
and
accuse
thee
,
the
heauens
,
the
earth
,
the
ayre
thou
breathest
in
,
thy
foode
,
thy
apparell
,
euen
the
drinke
that
thou
drunkard
hast
swilled
in
,
thy
gold
and
siluer
that
thou
cursed
vsurer
hast
heaped
vp
,
and
such
like
,
and
especially
the
meanes
of
saluation
vnder
which
thou
hast
liued
,
euery
Sermon
thou
hast
heard
or
mightest
haue
heard
,
yea
the
very
dust
of
the
Preachers
feete
shall
one
day
rise
vp
in
iudgement
and
witnesse
against
thee
,
Luk
.
9.5
.
All
these
shal
one
day
accuse
thee
before
the
great
Iudge
of
all
the
world
,
and
he
will
admit
of
euery
iust
accusation
against
thee
,
euery
accusation
for
sinne
iustly
brought
shall
be
of
force
against
thee
,
yea
God
himselfe
will
be
a
swift
witnesse
against
thee
,
Malac
.
3.5
.
Mal
.
3.5
.
Oh
then
in
what
a
miserable
state
and
condition
art
thou
that
art
a
prophane
person
!
if
thou
hadst
eyes
to
see
it
,
and
an
heart
to
consider
it
,
it
would
make
thine
heart
ake
within
thee
Now
therefore
in
the
feare
of
God
be
stirred
vp
to
thinke
on
thy
miserable
state
and
condition
,
and
consider
with
thy selfe
,
that
one
day
thine
owne
conscience
,
the
Law
of
God
,
the
diuell
,
yea
all
things
within
thee
,
without
thee
,
and
round
about
thee
,
will
stand
vp
against
thee
,
and
accuse
thee
before
the
Iudge
of
the
quicke
and
dead
,
and
vnlesse
now
thou
humble
thy selfe
and
make
thy
peace
with
God
,
assuredly
thou
shalt
then
haue
none
to
pleade
for
thee
.
And
therefore
now
whilest
thou
hast
time
labour
to
come
out
of
that
miserable
state
and
condition
:
and
if
hell
haue
not
full
possession
of
thy
soule
,
bethinke
thy selfe
of
speedy
reformation
.
Come
we
now
to
the
34.
verse
.
VERSE
34.
Who
shall
condemne
?
it
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
for
vs.
IN
this
Verse
(
as
I
haue
said
)
the
Apostle
labours
to
strengthen
Gods
chosen
against
the
feare
of
condemnation
for
their
sinnes
,
and
to
that
purpose
he
here
affirmes
that
none
can
condemne
Gods
chosen
:
which
position
he
puts
downe
as
he
did
the
former
,
by
way
of
interrogation
,
who
shall
condemne
?
as
if
he
had
said
,
None
is
able
to
condemne
Gods
chosen
.
Then
he
brings
a
reason
as
a
ground
of
comfort
against
the
feare
of
condemnation
,
from
the
death
of
Christ
,
that
Christ
is
dead
for
Gods
chosen
,
and
therefore
they
need
not
feare
condemnation
for
their
sinnes
:
Who
shall
condemne
?
it
is
Christ
which
is
dead
.
And
that
reason
and
ground
of
comfort
the
Apostle
further
amplifies
by
the
resurrection
of
Christ
,
and
by
his
sitting
at
the
right
hand
of
his
Father
in
heauen
,
and
by
his
intercession
for
them
:
and
in
those
foure
things
the
Apostle
goes
on
by
degrees
,
preuenting
all
scruples
and
doubts
that
might
trouble
the
minds
of
Gods
chosen
touching
condemnation
:
none
can
condemne
them
:
why
?
because
Christ
is
dead
for
them
,
saith
the
Apostle
.
But
might
some
say
,
what
can
Christ
being
dead
profit
vs
?
Indeed
nothing
at
all
if
he
had
bene
swallowed
vp
of
death
,
but
he
is
risen
againe
,
and
hath
ouercome
death
:
yea
or
rather
which
is
risen
againe
.
And
not
onely
so
,
but
he
also
sitteth
at
the
right
hand
of
God
,
and
hath
receiued
all
power
for
the
safetie
of
Gods
chosen
now
beleeuing
in
him
:
and
not
onely
so
,
but
he
also
is
continually
exercised
in
making
intercession
for
them
.
It
is
Christ
which
is
dead
,
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
for
vs.
And
so
we
see
the
generall
drift
of
the
Apostle
in
this
verse
.
Come
we
to
the
opening
of
the
words
of
it
,
Interpretation
.
touching
the
sence
and
meaning
of
them
.
Who
shall
.
That
is
as
if
he
had
said
,
None
shall
,
or
none
can
,
none
in
heauen
,
in
earth
,
or
in
hell
,
is
able
to
do
it
.
Condemne
.
The
word
condemne
is
here
also
a
iudiciall
terme
,
and
it
signifies
the
act
of
a
Iudge
in
open
court
,
whose
act
is
to
adiudge
such
as
are
found
guilty
of
any
crime
,
and
iustly
deserue
punishment
,
to
death
,
or
to
some
other
punishment
.
And
the
word
here
is
to
be
vnderstood
with
respect
to
sinne
,
as
it
is
vsed
,
Rom
.
5.18
.
By
the
offence
of
one
.
And
so
the
meaning
is
,
none
can
pronounce
Gods
chosen
now
beleeuing
in
Christ
,
worthy
of
punishment
for
sinne
,
or
truly
adiudge
them
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
.
It
is
Christ
which
is
dead
:
the
words
are
{αβγδ}
Christ
dying
.
And
some
reade
them
with
an
interrogation
,
Who
shall
condemne
?
Shall
Christ
which
is
dead
?
but
they
are
better
thus
read
,
It
is
Christ
which
is
dead
:
and
so
they
are
a
reason
why
none
can
condemne
Gods
chosen
,
because
Christ
is
dead
for
them
,
and
by
his
death
hath
made
a
full
satisfaction
to
God
for
their
sinnes
,
his
death
being
of
infinite
price
and
value
,
and
fully
answerable
to
the
iustice
of
God
,
as
the
Apostle
saith
,
1.
Pet
.
2.24
.
He
his
owne
selfe
bare
our
sinnes
in
his
bodie
on
the
tree
.
According
to
that
,
Isai
.
53.5
.
He
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
are
we
healed
.
And
so
the
meaning
of
the
Apostle
is
,
that
none
can
condemne
Gods
chosen
,
now
beleeuing
in
Christ
,
because
Christ
hath
dyed
for
them
,
and
hath
by
his
death
fully
satisfied
for
all
their
sinnes
,
and
hath
borne
that
punishment
that
they
should
haue
borne
for
their
sinnes
.
Yea
or
rather
which
is
risen
againe
▪
this
is
a
further
ground
of
comfort
,
and
hereby
the
Apostle
meanes
that
Christ
is
not
onely
dead
for
the
sins
of
Gods
chosen
,
but
is
also
risen
againe
from
the
dead
,
and
hath
vanquished
and
ouercome
death
,
and
made
it
manifest
by
his
resurrection
that
he
hath
fully
absolued
and
discharged
them
from
all
their
sinnes
:
as
Rom
.
4.25
.
He
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
.
Who
is
also
at
the
right
hand
of
God
.
These
words
right
hand
of
God
,
are
vsed
by
way
of
similitude
,
they
are
metaphoricall
;
for
indeed
in
proper
speech
God
hath
neither
right
hand
nor
left
,
he
is
a
Spirit
infinite
and
incomprehensible
:
and
these
words
set
out
the
glorious
state
of
Christ
in
heauen
,
that
he
is
there
aduanced
to
an
vnspeakeable
height
of
glorie
:
they
are
taken
from
the
manner
of
the
kings
of
the
earth
,
who
vse
to
set
those
on
high
whom
they
purpose
most
of
all
to
honour
.
As
1.
King
.
2.19
.
Salomon
in
token
of
honour
caused
a
seate
to
be
set
for
his
mother
,
and
she
sate
at
his
right
hand
.
And
by
this
forme
of
speech
here
rightly
applyed
to
Christ
,
2.
things
are
signified
.
First
,
That
Christ
is
exalted
to
vnspeakeable
glorie
in
heauen
,
1.
Tim
.
3.16
.
and
is
there
partaker
of
the
infinite
glorie
of
his
Father
.
And
Secondly
,
that
Christ
is
exalted
to
the
full
administration
of
his
kingdome
,
to
be
the
head
of
his
Church
,
and
with
his
Father
to
be
Lord
and
gouernour
of
all
things
in
heauen
and
earth
,
Hauing
all
power
giuen
to
him
,
both
in
heauen
and
in
earth
,
as
himselfe
saith
,
Matth
.
28.18
.
and
as
the
Apostle
saith
,
1.
Pet
.
3.22
.
He
is
at
the
right
hand
of
God
gone
into
heauen
,
to
whom
the
Angels
,
and
powers
,
and
might
are
subiect
.
These
two
things
are
here
intended
by
the
Apostle
,
in
saying
that
Christ
is
at
the
right
hand
of
God
.
And
maketh
request
or
intercession
also
for
vs.
These
words
are
not
to
be
conceiued
as
if
Christ
now
in
heauen
did
prostrate
himselfe
and
kneele
on
his
knees
,
and
vtter
words
of
prayer
to
God
his
Father
,
as
he
did
in
the
dayes
of
his
flesh
,
but
Christ
doth
now
make
request
by
the
merit
of
his
death
,
he
now
presenting
himselfe
continually
in
the
sight
of
God
his
Father
,
as
Heb
.
9.24
.
He
is
entred
into
very
heauen
to
appeare
now
in
the
sight
of
God
for
vs
:
and
by
presenting
the
sacrifice
of
himselfe
once
offered
on
the
crosse
,
and
the
infinite
merit
of
that
sacrifice
before
the
eyes
of
his
Father
,
willing
as
he
is
God
and
man
,
and
desiring
as
he
is
man
,
that
his
Father
would
accept
of
his
perfect
satisfaction
,
and
turne
away
his
eyes
from
the
indignities
and
sinnes
of
his
chosen
,
and
be
well
pleased
with
them
,
in
and
through
him
.
For
vs
,
saith
the
Apostle
,
that
is
,
for
me
and
you
,
and
for
all
true
beleeuers
.
Now
then
thus
take
we
vp
the
sence
and
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
Who
can
pronounce
Gods
chosen
,
now
beleeuing
in
Christ
,
worthie
of
punishment
for
sinne
,
or
truly
iudge
them
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
?
Surely
none
in
heauen
,
in
earth
,
or
in
hell
can
do
it
:
for
why
,
Christ
hath
died
for
them
,
and
by
his
death
which
was
of
infinite
worth
,
hath
fully
satisfied
for
all
their
sinnes
,
and
hath
borne
that
punishment
that
they
should
haue
borne
for
their
sinnes
:
and
not
onely
so
,
but
Christ
hath
vanquished
and
ouercome
death
,
and
made
it
manifest
by
his
resurrection
,
that
he
hath
fully
absolued
and
discharged
them
from
all
their
sinnes
,
and
he
is
now
also
exalted
to
vnspeakeable
glorie
in
heauen
,
and
to
the
full
administration
of
his
kingdome
,
to
be
the
head
of
his
Church
,
and
with
his
Father
to
be
Lord
and
gouernour
of
all
things
in
heauen
and
earth
;
and
he
doth
now
also
make
request
,
by
the
merit
of
death
presenting
himselfe
and
the
sacrifice
of
himselfe
once
offered
on
the
crosse
,
and
the
infinite
merit
of
that
sacrifice
continually
before
the
eyes
of
his
Father
,
willing
as
he
is
God
and
man
,
and
desiring
as
he
is
man
,
that
his
Father
would
accept
of
his
perfect
satisfaction
,
and
turne
away
his
eyes
from
the
indignities
and
sinnes
of
his
chosen
,
and
be
well
pleased
with
them
in
and
through
him
:
and
this
he
doth
for
me
,
and
you
,
and
all
true
beleeuers
.
Now
first
in
that
the
Apostle
puts
downe
this
for
a
certaine
truth
,
that
none
can
condemne
Gods
chosen
now
beleeuing
in
Christ
,
none
can
adiudge
them
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
,
and
then
giues
this
reason
of
it
,
it
is
Christ
which
is
dead
,
because
Christ
hath
died
for
them
;
hence
in
the
first
place
we
are
giuen
to
vnderstand
thus
much
.
That
Gods
chosen
,
now
beleeuing
in
Christ
,
and
now
hauing
part
in
the
death
of
Christ
,
they
cannot
possibly
be
condemned
,
Gods
chosen
now
beleeuing
in
Christ
cannot
possibly
be
condemned
for
their
sinnes
.
Ioh
.
5.24
.
Neither
Satan
,
nor
the
Law
of
God
,
nor
yet
the
iustice
of
God
,
can
truly
adiudge
them
to
any
punishment
,
either
temporall
or
eternal
for
their
sinnes
.
And
to
shew
this
to
be
a
truth
in
these
particulars
.
First
,
Satan
hath
no
power
to
require
iudgement
and
condemnation
against
true
beleeuers
for
whom
Christ
died
,
because
Christ
by
his
death
hath
spoyled
and
stripped
him
of
that
power
,
Colos
.
2.15
.
Hath
spoyled
the
principalities
,
and
powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
in
his
crosse
.
Heb
.
2.14.15
.
the
holy
Ghost
saith
,
that
Christ
through
his
death
destroyed
him
that
had
the
power
of
death
,
that
is
,
the
diuell
.
And
hath
deliuered
them
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
.
And
Reuel
.
12.10.11
.
we
reade
,
after
the
battell
betweene
Michael
and
the
great
Dragon
,
that
is
,
betweene
Christ
and
the
diuell
,
Christ
ouercoming
,
Iohn
saith
,
I
heard
a
loud
voyce
saying
,
now
is
saluation
in
heauen
,
and
strength
,
and
the
kingdome
of
our
God
,
and
the
power
of
his
Christ
;
for
the
accuser
of
our
brethren
is
cast
downe
,
which
accused
them
before
God
day
and
night
,
but
they
ouercame
him
by
the
bloud
of
the
Lambe
.
By
the
bloud
of
Christ
all
power
is
taken
from
Satan
to
accuse
,
or
to
require
iudgement
and
condemnation
against
true
beleeuers
.
Againe
,
the
Law
of
God
hath
no
power
to
binde
true
beleeuers
for
whom
Christ
died
to
the
curse
of
the
Law
for
the
transgression
of
it
,
because
Christ
by
his
death
hath
redeemed
them
from
the
curse
,
in
that
he
was
made
a
curse
for
them
,
as
the
Apostle
speakes
plainly
,
Galat
.
3.13
.
Christ
hath
redeemed
vs
,
when
he
was
made
a
curse
for
vs.
And
thirdly
,
though
the
iustice
of
God
be
such
,
that
where
there
is
guiltinesse
of
sinne
,
there
damnation
is
due
,
yet
the
iustice
of
God
is
fully
answered
by
the
death
of
Christ
,
his
death
being
of
infinite
merit
,
it
is
euery
way
answerable
to
the
iustice
of
God
,
it
hath
fully
satisfied
Gods
iustice
for
the
sinnes
of
all
true
beleeuers
.
And
hence
it
is
that
Christ
is
said
to
be
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
,
Ioh
.
1.29
.
And
Heb
.
10.14
.
it
is
said
,
that
Christ
with
his
owne
offering
hath
consecrated
for
euer
them
that
are
sanctified
.
This
then
we
may
resolue
on
as
a
certaine
holy
truth
of
God
,
that
Gods
chosen
,
now
beleeuing
in
Christ
,
and
now
hauing
part
in
the
death
of
Christ
,
they
cannot
possibly
be
condemned
;
neither
Satan
,
nor
the
Law
of
God
,
nor
yet
the
iustice
of
God
can
truly
adiudge
them
to
any
punishment
either
temporall
or
eternall
for
their
sins
.
Come
we
to
make
some
vse
of
this
:
and
,
First
this
being
a
truth
,
it
meets
with
that
rashnesse
of
the
world
,
and
giues
a
iust
checke
to
prophane
men
of
the
world
,
who
sometimes
are
so
bold
and
rash
,
as
they
dare
adiudge
Gods
children
and
true
beleeuers
to
the
bottome
of
hell
,
The
rash
iudgement
of
prophane
men
of
the
world
,
adiudgin
true
beleeuers
to
the
bottome
of
hel
,
mer
withall
and
reprooued
.
and
in
their
hastie
sentence
they
send
them
to
hell
,
and
sticke
not
to
say
,
fie
on
them
,
they
will
one
day
be
hanged
,
or
they
will
one
day
go
to
the
diuell
.
Poore
soules
,
they
shew
themselues
ignorant
and
sottish
,
and
rash
headed
,
they
do
but
vent
their
poyson
and
malice
against
Gods
children
,
their
sentence
cannot
hurt
any
child
of
God
,
it
is
but
as
we
vse
to
say
,
a
fooles
bolt
soone
shot
,
neither
they
nor
their
father
the
diuell
can
truly
adiudge
any
true
beleeuer
,
any
child
of
God
,
to
any
punishment
,
either
temporall
or
eternall
.
Againe
,
the
truth
now
deliuered
further
meets
with
some
erronious
conceits
of
some
erring
spirits
;
Some
erronious
conceits
of
some
erring
spirits
,
met
withall
and
ouerthrowne
.
as
first
that
of
the
Anabaptists
,
in
that
they
boldly
affirme
and
say
,
that
those
that
Christ
hath
bought
with
his
precious
bloud
may
be
damned
,
these
be
their
very
words
:
a
damnable
opinion
,
and
in
flat
contradiction
to
the
truth
now
deliuered
,
and
to
the
truth
of
the
word
of
God
in
many
places
of
it
.
None
can
possibly
perish
and
be
damned
for
whom
Christ
died
.
Oh
but
they
thinke
they
haue
ground
for
their
assertion
,
2.
Pet
.
2.1
.
Some
saith
he
shall
priuily
bring
in
damnable
heresies
,
euen
denying
the
Lord
that
hath
bought
them
,
and
bring
on
themselues
swift
damnation
.
See
(
say
they
)
those
whom
Christ
hath
bought
with
his
bloud
may
be
damned
.
They
are
deceiued
,
and
they
conclude
without
ground
,
they
are
too
shallow
braind
to
looke
into
the
depth
of
that
text
,
there
is
not
a
word
in
that
text
of
the
death
of
Christ
,
or
of
his
bloud
,
or
of
Christ
himselfe
expresly
,
no
nor
yet
by
implication
.
It
is
said
,
denying
the
Lord
,
{αβγδ}
.
the
word
is
not
{αβγδ}
,
but
{αβγδ}
,
which
word
signifies
maister
,
or
ruler
,
and
is
commonly
attributed
to
God
the
Father
.
And
it
is
said
,
denying
the
Lord
,
{αβγδ}
,
that
bought
them
,
because
false
teachers
who
come
professing
the
name
of
God
and
the
name
of
Christ
,
they
seeme
to
be
taken
out
of
the
world
,
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Christ
Iesus
,
as
the
Apostle
describes
them
verse
20.
and
in
some-sort
free
from
the
corruption
by
externall
profession
:
and
they
themselues
acknowledge
,
that
God
is
their
Lord
and
maister
,
and
say
they
are
his
messengers
and
ministers
,
and
they
professe
his
name
amongst
his
bought
and
purchased
seruants
,
and
so
in
their
owne
opinion
and
in
the
iudgement
of
others
,
they
are
in
the
number
of
the
bought
seruants
of
God
,
but
in
deed
and
truth
they
are
not
:
and
so
that
place
rightly
vnderstood
makes
nothing
for
the
opinion
of
the
Anabaptists
.
Againe
,
secondly
the
truth
now
deliuered
serues
to
ouerturne
that
conceit
of
the
Papists
,
that
for
the
merit
of
Christ
his
death
God
doth
pardon
the
fault
and
eternall
punishment
of
sinne
,
but
he
retaines
a
temporarie
punishment
to
be
inflicted
on
them
that
haue
sinned
:
now
what
is
this
but
to
adiudge
them
who
haue
part
in
the
death
of
Christ
to
some
punishment
for
their
sins
,
cleane
contrary
to
the
truth
of
doctrine
now
deliuered
?
And
indeed
if
God
inflict
any
punishment
on
him
whose
fault
is
remitted
,
and
whose
sinnes
are
taken
away
by
the
bloud
of
Christ
,
then
he
is
vniust
,
which
is
blasphemie
once
to
thinke
:
it
is
all
one
,
as
to
require
the
payment
and
satisfaction
of
a
debt
forgiuen
or
alreadie
payd
,
which
whosoeuer
doth
,
is
vniust
.
Obiect
.
But
(
say
they
)
some
whose
sinnes
are
pardoned
,
haue
sickesses
,
pouertie
,
contempt
,
and
the
like
,
yea
death
inflicted
on
them
,
which
are
punishments
of
sinne
,
and
therefore
though
the
sinne
be
forgiuen
in
regard
of
the
fault
and
eternall
punishment
of
it
,
yet
the
temporarie
punishment
is
not
remoued
.
Answ
.
Sicknesses
,
pouertie
,
and
the
like
,
layd
on
them
whose
sinnes
are
pardoned
,
are
not
punishments
of
sinne
forgiuen
,
neither
do
they
come
from
an
angrie
and
displeased
God
,
and
from
a
God
reuenging
sinne
,
but
they
are
corrections
and
fatherly
chastisements
,
and
tokens
of
Gods
loue
to
them
.
Heb
.
12.6
.
Whom
he
loueth
he
chasteneth
:
and
they
are
layd
on
such
as
haue
their
sinnes
pardoned
,
for
the
exercise
of
their
faith
,
triall
of
their
patience
,
stirring
vp
of
the
languishing
graces
of
God
that
are
in
them
,
and
to
make
them
draw
nearer
to
God
,
and
to
walke
more
humbly
before
him
:
and
therefore
this
makes
it
not
good
,
that
for
the
merit
of
Christ
God
doth
pardon
the
fault
and
eternall
punishment
of
sinne
,
but
retaines
a
temporarie
punishment
to
be
inflicted
on
the
sinner
.
No
,
no
,
they
that
haue
part
in
the
death
of
Christ
,
they
cannot
be
truly
adiudged
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
.
There
is
yet
an
vse
of
comfort
to
be
added
:
Is
it
so
that
Gods
chosen
,
now
beleeuing
in
Christ
,
Sweet
&
heauenly
comfort
for
euery
true
beleeuer
.
and
now
hauing
part
in
the
death
of
Christ
,
they
cannot
be
condemned
,
neither
by
Satan
,
nor
by
the
Law
of
God
,
nor
yet
the
iustice
of
God
can
truly
adiudge
them
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
?
Surely
then
here
is
a
ground
of
sweet
and
of
admirable
and
heauenly
comfort
for
euery
true
beleeuer
,
for
euery
one
who
is
sure
that
he
hath
part
in
the
death
of
Christ
:
this
truth
tels
thee
,
whosoeuer
thou
art
that
art
a
true
beleeuer
,
and
hast
part
in
the
death
of
Christ
,
that
thou
art
in
a
most
happie
and
blessed
state
and
condition
,
thou
needest
not
feare
the
yelling
and
roaring
of
the
diuell
thundering
out
hell
and
damnation
for
sinne
,
nor
the
fearefull
sentence
of
the
Law
of
God
,
denouncing
iudgement
and
the
curse
for
euery
transgression
of
it
:
no
,
nor
yet
the
sinne
reuenging
iustice
of
God
,
which
is
most
strict
,
and
most
sharpe
and
seuere
against
all
vngodlinesse
and
wrong
:
and
what
an
happie
and
blessed
state
is
that
?
How
may
the
consideration
of
this
affect
thy
soule
,
and
fill
thine
heart
with
comfort
and
ioy
vnspeakeable
?
We
know
,
if
a
man
that
is
to
stand
before
an
earthly
Iudge
to
be
tried
touching
some
matter
of
crime
,
perswade
himselfe
that
neither
any
enemy
of
his
,
though
most
malicious
and
thirsting
after
bloud
,
hath
power
to
require
sentence
against
him
,
nor
the
law
it selfe
hath
power
to
bind
him
ouer
to
any
penaltie
,
nor
yet
the
Iudge
himselfe
,
if
he
deale
truly
,
can
adiudge
him
to
any
punishment
,
it
is
a
maruellous
comfort
to
him
,
and
it
cheeres
him
vp
exceedingly
:
though
indeed
the
law
of
man
may
be
wrested
,
and
an
earthly
Iudge
may
be
carried
aside
,
and
may
giue
vniust
iudgement
,
yet
this
is
his
comfort
,
that
neither
his
enemie
,
nor
the
Law
it selfe
,
nor
the
Iudge
himselfe
can
iustly
proceed
against
him
,
&
adiudge
him
to
any
punishment
.
Oh
how
much
more
may
it
cheare
vp
thy
heart
,
thou
that
art
a
child
of
God
,
truly
beleeuing
in
Christ
,
and
hast
part
in
the
death
of
Christ
,
and
on
that
ground
art
sure
of
this
,
that
neither
the
diuell
that
thirsts
after
thy
bloud
and
the
precious
life
of
thy
soule
,
nor
the
Law
of
God
,
which
is
terrible
in
the
curse
of
it
against
vnbeleeuers
,
nor
yet
the
iustice
of
God
,
which
cannot
but
giue
sentence
of
damnation
against
vnrepentant
sinners
,
that
none
of
these
can
truly
adiudge
thee
to
any
punishment
,
either
temporall
or
eternall
for
thy
sinnes
?
Thinke
on
this
to
thy
comfort
when
thou
art
troubled
with
the
sight
of
thy
sinnes
,
yea
euen
of
those
sinnes
thou
hast
often
fallen
into
of
weakenesse
,
and
against
thy
purpose
and
holy
resolution
to
the
contrarie
:
and
when
thou
art
troubled
with
feare
of
punishment
due
to
thee
for
thy
sinnes
,
oh
then
call
to
mind
this
ground
of
comfort
,
that
Christ
hath
suffered
that
punishment
that
thou
shouldst
haue
vndergone
for
all
thy
sinnes
,
and
that
he
was
condemned
in
thy
roome
,
and
in
thy
stead
,
and
that
he
hath
fully
satisfied
the
iustice
of
God
for
thy
sinne
;
and
therefore
in
the
iustice
of
God
thou
canst
not
be
condemned
.
No
,
know
it
to
thy
comfort
,
it
is
as
possible
for
thee
to
be
damned
for
any
of
thy
sinnes
,
though
often
fallen
into
of
weakenesse
,
and
committed
after
thy
true
beleeuing
in
Christ
,
as
it
is
for
God
to
be
vniust
,
which
is
impossible
:
and
what
a
sweet
comfort
may
that
be
to
thy
soule
?
Exercise
thy
thoughts
in
this
ground
of
comfort
,
yea
exercise
thy
faith
in
it
,
and
labour
thou
more
and
more
to
be
setled
in
this
ground
of
comfort
.
Many
poore
Christians
wrong
themselues
exceedingly
,
in
that
they
measure
their
happie
estate
&
condition
by
their
feeling
of
comfort
:
when
their
feelings
faile
them
,
then
they
call
all
into
question
.
Oh
learne
then
to
measure
thy
happie
state
and
condition
by
this
,
that
thou
art
a
true
beleeuer
,
and
hast
part
in
the
death
of
Christ
,
and
so
art
in
such
a
blessed
state
and
condition
as
thou
canst
not
be
condemned
for
any
of
thy
sinnes
,
no
not
for
those
sinnes
that
haue
depriued
thee
of
the
feeling
of
comfort
:
and
how
may
this
cheere
vp
thine
heart
?
Surely
the
due
consideration
of
this
may
cheere
thee
vp
,
and
comfort
thee
against
the
feare
of
that
which
followes
after
death
;
for
howsoeuer
as
we
haue
it
,
Hebr
.
9
27.
After
death
comes
iudgement
,
and
hereupon
to
the
wicked
and
vnbeleeuers
death
is
most
terrible
,
and
the
*
king
of
feare
,
as
Bildad
cals
it
,
Iob
18.14
.
Iob
18.14
.
{αβγδ}
because
they
go
out
of
the
bodie
not
onely
comfortlesse
,
but
also
certaine
of
condemnation
,
hauing
receiued
the
sentence
within
themselues
that
they
shall
neuer
see
the
face
of
God
to
their
comfort
;
yet
it
is
not
so
to
thee
,
thou
being
a
true
beleeuer
,
and
hauing
part
in
the
death
of
Christ
,
thou
art
sure
thou
shalt
not
come
into
the
iudgement
of
condemnation
,
and
thou
art
sure
of
it
before
thou
be
remoued
out
of
the
world
by
death
,
that
thy
sentence
after
death
shall
be
a
comfortable
sentence
,
euen
the
sentence
of
absolution
,
and
thou
art
sure
that
when
thy
soule
goeth
out
of
thy
bodie
,
it
shall
come
before
a
Iudge
who
is
most
iust
indeed
,
but
yet
whose
iustice
is
alreadie
answered
and
satisfied
by
the
death
of
his
owne
Sonne
:
yea
thou
art
sure
that
thy
soule
and
body
shall
one
day
stand
before
his
iudgement
seate
who
is
thy
redeemer
,
euen
before
the
iudgement
seate
of
the
Lord
Iesus
,
who
hath
shed
his
owne
precious
bloud
to
set
thee
free
from
hell
,
and
from
damnation
,
and
therefore
certainly
thou
canst
not
be
condemned
,
and
what
a
comfort
may
that
be
to
thee
?
Now
in
that
Gods
chosen
,
now
beleeuing
in
Christ
,
none
can
truly
adiudge
them
to
any
punishment
,
either
temporall
or
eternall
for
their
sinnes
,
and
he
giues
this
reason
&
ground
of
it
,
Christ
died
for
them
;
we
may
easily
see
,
and
hence
we
may
conclude
.
That
Christ
his
death
is
expiatorie
,
it
is
an
expiation
,
and
that
a
sufficient
expiation
of
the
sinnes
of
all
Gods
chosen
.
Christ
his
death
is
a
sufficient
expiation
of
the
sinnes
of
all
Gods
chosen
.
{αβγδ}
.
It
is
the
death
and
suffering
of
Christ
that
takes
away
the
guilt
and
punishment
due
to
Gods
chosen
for
their
sinnes
,
and
his
death
and
suffering
doth
sufficiently
satisfie
for
their
sinnes
,
and
free
them
from
all
punishment
for
sinne
,
both
temporall
and
eternall
.
Ephes
.
1.7
.
the
Apostle
saith
,
We
haue
redemption
through
the
bloud
of
Christ
:
and
the
same
word
he
hath
Colos
.
1.14
.
Colos
1.14
And
1.
Tim
.
2.6
.
1.
Tim
.
2.6
.
the
Apostle
saith
,
He
gaue
himselfe
{αβγδ}
,
a
ransome
,
a
price
for
all
men
,
that
he
might
satisfie
for
the
sinnes
of
Gods
chosen
.
And
Heb
.
7.27
.
it
is
said
,
that
Christ
offered
himselfe
a
sacrifice
to
God
for
our
sinnes
:
and
to
offer
himselfe
a
sacrifice
for
sinne
,
is
to
expiate
sinne
,
and
to
take
away
the
guilt
and
punishment
of
sinne
.
Heb
.
9.26
.
Now
in
the
end
(
saith
the
Author
of
that
Epistle
)
hath
Christ
appeared
,
to
put
away
sinne
by
the
sacrifice
of
himselfe
.
And
Heb
.
10.14
.
it
is
said
,
With
one
offering
Christ
hath
made
perfect
for
euer
them
that
are
sanctified
.
Thus
the
Scripture
runnes
on
it
in
many
places
,
and
doth
plainly
euidence
to
vs
,
that
Christ
his
death
was
the
expiation
of
sinnes
,
and
that
Christ
by
his
death
and
suffering
hath
taken
away
the
guilt
and
punishment
due
to
Gods
chosen
for
their
sinnes
,
and
hath
sufficiently
satisfied
for
them
,
and
freed
them
from
all
punishment
for
sinne
,
both
temporall
and
eternall
:
and
the
ground
of
this
is
.
Because
Christ
in
his
suffering
did
endure
the
extremitie
of
Gods
wrath
,
and
did
beare
in
his
body
and
soule
the
curse
that
was
due
to
Gods
chosen
for
their
sinnes
,
so
farre
as
he
might
,
neither
the
vnion
of
the
person
nor
yet
the
holinesse
of
his
nature
any
whit
diminished
:
and
so
by
his
death
hath
expiated
and
fully
satisfied
for
the
sinnes
of
Gods
chosen
.
And
this
truth
,
to
make
vse
of
it
,
in
the
first
place
it
serues
to
informe
vs
in
a
point
of
weight
;
it
makes
knowne
to
vs
that
though
Christ
his
actiue
obedience
was
most
exact
,
and
perfect
,
and
meritorious
,
yet
that
was
not
the
expiation
of
sinne
,
Though
Christ
his
actiue
obedience
was
most
perfect
and
meritorious
yet
was
it
not
the
expiation
of
sinne
.
that
was
not
the
thing
that
did
expiate
and
take
away
the
punishment
due
to
Gods
chosen
for
their
sinnes
,
but
the
passiue
obedience
of
Christ
,
his
death
and
suffering
was
that
which
was
the
expiation
of
sinne
,
and
Christ
onely
in
his
suffering
was
the
propitiation
(
{αβγδ}
)
for
our
sinnes
.
1.
Ioh
.
2.2
.
{αβγδ}
,
&c.
Popish
pride
touching
expiation
of
sin
discouered
.
And
therefore
it
is
monstrous
and
intollerable
pride
in
the
Papists
,
in
that
they
take
on
them
to
expiate
sinne
,
and
to
satisfie
for
sinne
,
by
things
done
by
themselues
,
yea
by
some
things
done
by
them
for
which
they
haue
no
warrant
in
the
word
of
God
,
but
are
things
meerely
deuised
by
themselues
,
as
by
their
Masses
,
Diriges
,
pilgrimages
,
wilfull
pouertie
,
vow
of
single
life
.
Iesus
Christ
the
righteous
did
not
expiate
sinne
,
and
satisfie
for
sinne
by
his
perfect
fulfilling
of
the
Law
of
God
in
his
life
,
and
yet
the
proud
Papists
dare
chalenge
it
to
themselues
,
that
they
satisfie
for
sinne
by
their
wil
worship
,
The
Popish
propitiatorie
sacrifice
of
the
very
body
and
bloud
of
Ch●ist
offered
vp
to
God
in
the
Sacrament
of
the
Lords
Supper
vnder
the
formes
of
bread
and
wine
,
confuted
.
and
by
their
deuised
obedience
,
which
indeed
is
monstrous
,
and
most
abhominable
pride
and
presumption
.
Againe
in
a
second
place
,
was
Christ
his
death
the
expiation
of
sinne
,
and
was
his
death
and
suffering
sufficient
to
satisfie
for
the
sinnes
of
Gods
chosen
,
and
to
free
them
from
all
punishment
for
sinne
,
both
temporall
and
eternall
?
what
need
then
is
there
of
any
other
reall
and
externall
sacrifice
for
sin
?
The
Papists
hold
and
teach
,
that
in
the
Sacrament
of
the
Supper
the
very
bodie
and
bloud
of
Christ
are
offered
vp
to
God
the
Father
vnder
the
formes
of
bread
and
wine
,
as
a
propitiatory
sacrifice
for
the
quicke
and
dead
.
Now
this
cannot
stand
with
the
ground
of
truth
now
deliuered
,
but
doth
exceedingly
derogate
from
the
full
satisfaction
that
was
made
by
Christ
his
sacrifice
of
himselfe
for
the
sinnes
of
Gods
chosen
,
and
from
the
infinite
and
eternall
vertue
and
efficacie
of
that
sacrifice
.
Oh
but
,
say
the
Papists
,
Though
the
sacrifice
of
Christ
on
the
crosse
be
of
infinite
and
eternall
vertue
to
satisfie
,
yet
there
must
be
other
sacrifices
to
represent
and
to
apply
the
vertue
and
fruite
of
that
sacrifice
to
vs.
They
are
easily
answered
,
There
is
no
more
reason
why
Christ
should
againe
be
sacrificed
,
that
his
owne
perfect
sacrifice
once
offered
on
the
crosse
might
be
applyed
to
vs
,
then
there
is
that
he
should
be
againe
incarnate
,
that
the
fruite
of
his
incarnation
might
be
applyed
to
vs.
And
as
for
their
distinction
of
the
bloudie
sacrifice
of
Christ
and
vnbloudie
,
that
Christ
offered
himselfe
on
the
crosse
after
a
bloudie
manner
,
and
is
offered
in
the
Sacrament
after
an
vnbloudie
manner
,
An
idle
Popish
distinction
met
withall
,
&
confuted
it
is
idle
,
and
very
absurd
and
foolish
;
for
the
sacrifice
and
offering
of
Christ
,
and
his
death
and
suffering
(
which
cannot
be
without
effusion
and
shedding
of
bloud
)
are
made
all
one
by
the
holy
Ghost
:
Christ
cannot
be
offered
without
dying
and
suffering
,
Hebr
.
9.25.27.28
.
Heb
.
9.25.27.28
.
and
therefore
this
distinction
of
the
bloudie
sacrifice
of
Christ
and
vnbloudie
,
was
neuer
knowne
to
the
holy
Ghost
:
the
sacrifice
of
Christ
once
offered
on
the
crosse
was
a
full
satisfaction
for
the
sinnes
of
all
Gods
chosen
,
and
it
is
of
infinite
and
eternall
vertue
and
efficacie
,
and
able
to
free
them
from
all
punishment
for
sinne
,
both
temporall
and
eternall
:
and
therefore
all
other
reall
externall
sacrifices
,
whether
bloudie
or
vnbloudie
,
are
needlesse
and
superfluous
,
and
indeed
abhominable
.
Come
we
now
to
the
Apostles
amplification
of
his
reason
,
and
ground
of
comfort
and
strength
against
the
feare
of
condemnation
,
from
the
death
of
Christ
.
Christ
is
dead
for
Gods
chosen
,
and
therefore
they
need
not
feare
condemnation
,
none
can
condemne
them
.
This
reason
and
ground
of
comfort
our
Apostle
further
enlargeth
by
the
resurrection
of
Christ
,
and
by
his
sitting
at
the
right
hand
of
God
in
heauen
,
and
by
his
making
intercession
there
for
God
chosen
;
that
Christ
is
not
onely
dead
for
Gods
chosen
,
but
is
also
risen
againe
from
the
dead
,
ascended
vp
into
heauen
,
and
now
sits
at
the
right
hand
of
God
in
heauen
,
and
there
makes
continuall
intercession
for
Gods
chosen
.
And
here
from
this
amplification
in
generall
,
before
I
come
to
stand
on
the
particular
branches
of
it
,
note
we
,
that
the
Apostle
here
conioynes
and
couples
together
inseparably
these
foure
things
,
The
death
of
Christ
,
his
resurrection
,
his
ascension
,
and
sitting
at
the
right
hand
of
God
,
and
his
intercession
:
and
the
Apostle
limits
and
restraines
these
foure
things
onely
to
Gods
chosen
,
now
beleeuing
in
Christ
.
First
then
it
is
cleare
from
hence
,
that
it
is
very
grosse
,
and
is
to
be
exploded
and
vtterly
to
be
reiected
which
the
Arminians
and
others
of
their
minde
and
iudgement
hold
,
A
grosse
opinion
of
the
Arminians
met
withall
,
&
confuted
.
that
the
death
of
Christ
belongs
to
many
to
whom
his
resurrection
and
intercession
belongs
not
,
for
so
they
affirme
,
that
Christ
died
for
all
men
both
good
and
bad
,
but
he
rose
againe
and
makes
intercession
not
for
all
,
but
onely
for
beleeuers
.
Now
if
Christ
dyed
for
all
,
and
rose
not
againe
for
all
,
then
he
suffered
death
for
some
for
whom
he
neuer
ouercame
death
,
which
is
very
absurd
and
grosse
once
to
thinke
,
and
cleane
contrarie
to
this
text
of
the
Apostle
,
he
here
conioyning
the
death
of
Christ
,
his
resurrection
,
and
intercession
together
.
Againe
,
in
that
the
Apostle
here
limits
and
restraines
the
death
of
Christ
,
&
his
resurrection
,
his
sitting
at
the
right
hand
of
God
,
and
his
intercession
,
onely
to
Gods
chosen
,
it
makes
directly
against
vniuersall
redemption
wrought
by
the
death
of
Christ
,
The
Arminiā
conceit
of
vniuersall
redemption
by
the
death
of
Christ
confuted
.
and
held
likewise
by
the
Arminians
and
others
:
for
if
Christ
redeemed
all
vniuersally
by
his
death
,
then
he
also
rose
againe
for
all
,
and
sits
at
the
right
hand
of
God
for
all
,
and
makes
continuall
intercession
for
all
,
which
is
directly
contrary
to
the
plaine
euidence
of
this
text
,
and
so
erronious
and
false
.
Let
it
suffice
to
haue
touched
these
things
in
a
word
.
Come
we
now
to
the
first
degree
of
the
Apostles
amplification
,
Yea
or
rather
which
is
risen
againe
:
that
is
,
as
I
shewed
,
it
is
Christ
which
is
dead
for
the
sinnes
of
Gods
chosen
,
and
not
onely
so
,
but
he
is
risen
againe
,
and
hath
vanquished
death
,
and
made
it
manifest
by
his
rising
againe
that
he
hath
fully
absolued
and
discharged
them
from
all
their
sinnes
:
that
is
the
purpose
of
the
Apostle
in
these
words
,
Yea
or
rather
which
is
risen
againe
.
Hence
then
we
haue
ground
for
this
point
of
diuine
truth
,
it
is
hence
plainly
offered
to
vs.
That
Christ
his
rising
from
the
dead
is
a
manifestation
of
the
full
redemption
wrought
by
the
death
of
Christ
.
Christ
his
rising
from
the
dead
is
a
manifestation
of
the
full
redemption
wrought
by
his
death
.
Indeed
the
resurrection
of
Christ
did
adde
nothing
to
the
price
of
redemption
which
was
paid
in
the
death
of
Christ
,
yet
it
is
a
plaine
euidence
and
demonstration
of
the
full
redemption
wrought
by
the
death
of
Christ
.
By
his
rising
from
the
dead
he
hath
made
himselfe
knowne
to
be
a
most
Almightie
,
strong
,
and
powerfull
Sauiour
and
redeemer
,
and
hath
made
it
manifest
that
by
his
death
and
bloud
shedding
he
hath
fully
redeemed
Gods
chosen
beleeuing
in
him
from
all
their
sinnes
,
and
set
them
free
from
sinne
,
from
hell
,
from
death
,
and
from
damnation
,
and
from
all
punishment
due
to
them
for
sinne
,
both
temporall
and
eternall
.
And
for
this
we
haue
euidence
in
other
places
of
Scripture
.
Rom
.
1.4
.
the
Apostle
saith
,
Christ
was
declared
mightily
to
be
the
Sonne
of
God
,
touching
the
Spirit
of
sanctification
,
by
the
resurrection
from
the
dead
:
and
so
a
most
powerfull
,
mightie
,
and
strong
Sauiour
and
redeemer
by
his
resurrection
from
the
dead
.
And
Rom
.
4.25
.
he
saith
,
Christ
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
.
His
meaning
is
,
that
the
resurrection
of
Christ
is
an
euident
demonstration
of
our
iustification
,
that
is
,
of
our
acquitting
and
full
discharge
from
all
our
sins
(
we
beleeuing
in
Christ
)
purchased
by
the
death
of
Christ
.
And
hence
it
is
that
the
Apostle
puts
it
downe
for
a
certaine
truth
,
1.
Corinth
.
15.17
.
that
if
Christ
be
not
risen
our
faith
is
vaine
,
we
that
beleeue
in
Christ
are
yet
in
our
sinnes
:
we
are
not
yet
freed
from
the
guilt
and
punishment
due
for
our
sinnes
.
Where
we
see
he
makes
the
clearing
of
Gods
chosen
from
their
sinnes
,
and
setting
of
them
free
from
sinne
,
and
from
hell
and
damnation
,
and
the
resurrection
of
Christ
,
to
go
together
,
that
if
Christ
be
risen
from
the
dead
,
then
they
are
free
from
sinne
:
if
he
be
not
risen
from
the
dead
,
they
are
yet
in
their
sinnes
.
And
so
be
strongly
confirmes
the
truth
of
the
point
in
hand
,
that
Christ
his
rising
from
the
dead
is
a
manifestation
of
the
full
and
perfect
redemption
wrought
by
the
death
of
Christ
;
and
he
thereby
hath
made
himselfe
knowne
to
be
a
most
mightie
,
strong
,
and
powerfull
Sauiour
and
redeemer
,
and
thereby
manifested
that
by
his
death
he
hath
fully
redeemed
Gods
chosen
from
all
their
sinnes
,
and
set
them
free
from
hell
,
from
death
and
damnation
,
and
from
all
punishment
for
sinne
,
both
temporall
and
eternall
:
and
the
reason
and
ground
of
it
is
this
.
Christ
became
suretie
for
Gods
chosen
,
and
he
vndertooke
to
pay
that
which
was
due
for
their
sinnes
,
and
to
satisfie
for
them
,
and
to
be
answerable
to
his
Father
for
their
sinnes
,
and
he
voluntarily
and
of
his
owne
accord
did
submit
himselfe
to
death
for
the
sinnes
of
Gods
chosen
,
and
put
himselfe
vnder
the
power
of
death
,
as
he
saith
,
Ioh
.
10.18
.
No
man
taketh
away
my
life
,
but
I
lay
it
downe
of
my selfe
.
Christ
by
voluntarie
dispensation
hauing
thus
taken
on
him
the
sinnes
of
Gods
chosen
,
and
to
satisfie
for
them
,
and
hauing
of
his
owne
accord
put
himselfe
vnder
the
power
of
death
,
if
he
had
not
satisfied
for
the
sinnes
of
Gods
chosen
to
the
full
,
he
had
not
risen
againe
;
if
any
one
of
their
sinnes
had
not
bene
satisfied
for
by
him
he
had
not
risen
from
the
dead
,
or
being
risen
,
he
should
returne
againe
to
dye
:
for
where
sinne
remaines
vnsatisfied
for
,
there
of
necessitie
death
hath
power
,
it
being
the
stipend
of
sinne
:
but
Christ
being
raised
from
the
dead
dyeth
no
more
,
Death
hath
no
more
power
or
dominion
ouer
him
,
saith
the
Apostle
,
Rom
.
6.9
.
And
therefore
doubtlesse
Christ
his
rising
from
the
dead
is
a
manifestation
of
the
full
redemption
wrought
by
the
death
of
Christ
,
and
thereby
Christ
hath
made
himselfe
knowne
to
be
a
most
mightie
,
strong
,
and
powerfull
Sauiour
and
redeemer
,
and
hath
made
it
manifest
that
by
his
death
he
hath
fully
redeemed
Gods
chosen
from
all
their
sinnes
,
and
set
them
free
from
sinne
,
from
hell
,
from
death
,
and
from
damnation
,
and
from
all
punishment
for
sinne
both
temporall
and
eternall
.
And
for
the
vse
,
this
ground
of
truth
serues
to
teach
vs
a
speciall
comfort
,
that
we
may
take
from
the
consideration
of
the
resurrection
of
Christ
.
We
being
true
beleeuers
,
we
are
not
to
make
the
resurrection
of
Christ
a
matter
of
speculation
and
of
knowledge
onely
,
but
a
ground
of
comfort
:
The
resurrection
of
Christ
ought
to
be
vnto
vs
not
a
matter
of
speculation
&
knowledge
onely
,
but
a
ground
of
comfort
,
and
what
comfort
we
may
thence
gather
discouered
.
and
the
due
consideration
of
it
ought
to
teach
vs
thus
much
for
our
comfort
,
that
we
may
safely
and
securely
rest
on
the
death
of
Christ
as
a
full
satisfaction
for
all
our
sinnes
.
Yea
on
this
ground
,
that
Christ
is
risen
from
the
dead
,
we
may
be
assured
of
it
to
our
comfort
(
we
being
true
beleeuers
)
that
none
of
our
sinnes
are
vnexpiated
or
vnsatisfied
for
by
the
death
of
Christ
,
no
not
our
most
hainous
sins
,
no
not
those
wherein
we
haue
continued
long
,
and
haue
doubled
and
repeated
often
,
no
not
those
we
haue
done
with
much
boldnesse
and
presumption
;
we
now
beleeuing
in
Christ
,
and
hauing
good
euidence
of
it
that
we
are
true
beleeuers
,
we
may
assure
our selues
that
we
haue
full
deliuerance
and
freedome
from
the
guilt
and
punishment
of
all
our
sinnes
by
the
death
of
Christ
:
and
Christ
by
his
rising
from
the
dead
hath
made
it
manifest
that
by
his
death
,
and
by
the
shedding
of
his
bloud
he
hath
fully
redeemed
vs
from
all
our
sinnes
,
and
set
vs
free
from
sin
,
from
hell
,
from
death
,
and
from
condemnation
,
and
that
he
as
our
Sampson
hath
carried
away
the
gates
of
death
,
yea
the
gates
of
hell
,
&
the
gates
of
death
and
of
hell
shall
neuer
be
able
to
preuaile
against
vs.
And
what
a
sweet
comfort
may
that
be
to
vs
if
we
duly
consider
it
?
Thinke
on
it
to
thy
comfort
thou
that
art
a
true
beleeuer
;
and
when
thou
art
troubled
and
terrified
with
the
sight
of
thy
most
foule
and
hainous
sinnes
,
and
they
grate
and
rub
on
thy
conscience
,
and
the
diuell
he
gals
thee
with
the
remembrance
of
them
,
then
consider
to
thy
comfort
that
none
of
thy
sinnes
,
no
not
the
most
hainous
and
foulest
of
them
,
shall
sinke
thee
to
hell
,
and
bring
damnation
on
thee
,
Christ
hath
dyed
for
them
,
yea
he
is
risen
againe
from
death
,
and
hath
made
it
manifest
to
men
and
Angels
,
and
the
diuell
himselfe
cannot
denie
it
,
but
that
by
his
rising
againe
he
hath
giuen
euident
demonstration
of
it
,
that
by
his
death
he
hath
fully
satisfied
for
thy
foulest
sinne
,
and
for
all
thy
other
sinnes
,
and
freed
thee
for
euer
from
the
guilt
and
punishment
of
them
all
.
For
thou
being
a
true
beleeuer
,
assuredly
Christ
vndertooke
to
satisfie
for
all
thy
sinnes
,
and
he
put
himselfe
vnder
the
power
of
death
for
thy
sinnes
;
and
if
any
of
thy
sinnes
had
not
bene
satisfied
for
,
he
had
not
risen
from
the
dead
,
but
now
he
being
risen
from
the
dead
,
thou
maist
thereupon
assure
thy selfe
and
build
on
it
,
that
by
his
death
he
hath
fully
redeemed
the
from
sinne
,
from
hell
,
and
from
damnation
,
and
from
all
punishment
for
thy
sinnes
,
both
temporall
and
eternall
.
Oh
then
thinke
on
this
to
thy
comfort
,
and
giue
the
Lord
Iesus
his
due
honour
,
rest
on
him
and
on
his
death
as
a
full
redemption
and
deliuerance
of
thee
from
all
thy
sinnes
:
yea
know
to
thy
comfort
,
that
Christ
is
able
,
and
he
will
also
free
thee
from
the
power
of
sinne
,
yea
from
the
power
of
that
sinne
that
is
most
strong
and
powerfull
in
thee
.
He
tooke
our
nature
on
him
to
chase
sinne
and
death
out
of
it
,
as
Saint
Iohn
saith
,
1.
Ioh
.
3.8
.
He
appeared
that
he
might
loose
the
workes
of
the
diuell
.
And
hath
he
broken
the
barres
of
death
when
he
was
vnder
the
power
of
it
,
and
hath
he
ouercome
sinne
and
death
by
his
rising
from
the
dead
,
and
will
he
now
leaue
thee
for
whom
he
dyed
and
rose
againe
,
and
set
free
from
sinne
,
hell
,
death
,
and
damnation
,
vnder
the
power
of
sinne
?
Was
he
able
to
breake
the
barres
and
gates
of
death
when
he
was
vnder
the
power
of
it
,
Note
.
and
is
he
not
now
much
more
able
to
break
into
thy
dead
soule
,
and
to
free
thee
from
the
deadnesse
of
heart
,
and
the
like
of
which
thou
complainest
?
Will
he
leaue
thee
vnder
the
power
of
corruption
?
No
,
no
,
he
is
able
to
free
thee
,
and
he
will
in
his
good
time
free
thee
from
the
power
of
thy
strongest
corruption
and
sinne
:
thinke
on
that
to
thy
comfort
.
Come
we
now
to
the
second
degree
of
the
Apostles
amplification
of
his
reason
and
ground
of
comfort
taken
from
the
death
of
Christ
,
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
:
and
he
addes
further
,
Who
is
also
at
the
right
hand
of
God
,
that
is
(
as
I
shewed
)
who
is
now
exalted
to
vnspeakable
glorie
in
heauen
,
and
to
the
full
administration
of
his
kingdome
,
to
be
the
head
of
his
Church
,
and
with
his
Father
to
be
Lord
and
gouernour
of
all
things
,
both
in
heauen
and
in
earth
.
Diuerse
particulars
might
from
hence
be
deriued
,
but
I
desire
to
point
out
those
things
that
are
proper
to
this
place
:
and
two
things
especially
are
here
offered
,
I
will
speake
of
them
in
order
.
And
first
,
in
that
the
Apostle
saith
,
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
and
then
adds
,
Who
is
also
at
the
right
hand
of
God
,
we
are
giuen
to
vnderstand
thus
much
.
That
Christ
in
that
nature
of
his
in
which
he
died
and
rose
againe
from
the
dead
,
euen
in
his
manhood
and
humane
nature
,
is
exalted
to
vnspeakable
glorie
in
heauen
.
Christ
Iesus
as
man
is
now
in
heauen
,
possest
of
such
glorie
as
farre
exceeds
the
glorie
of
all
creatures
,
Christ
Iesus
as
man
is
now
in
heauen
,
possest
of
such
glorie
as
farre
exceeds
the
glorie
of
all
creatures
.
yea
of
the
most
holy
and
glorious
Angels
:
and
to
this
purpose
the
Apostle
speakes
plainly
,
Ephes
.
1.20.21
.
Ephes
.
1.17.20.21
.
where
he
saith
,
that
The
God
of
our
Lord
Iesus
Christ
,
the
Father
of
glorie
,
hath
raised
vp
Christ
from
the
dead
,
and
set
him
at
his
right
hand
in
heauenly
places
,
farre
aboue
all
principalities
,
and
power
,
and
might
,
and
dominion
,
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
also
in
that
which
is
to
come
.
So
Philip
.
2.9
.
God
(
saith
the
Apostle
)
hath
highly
exalted
him
,
and
giuen
him
a
name
aboue
euery
name
.
And
Heb
.
1.13
.
saith
the
Author
of
that
Epistle
,
Unto
which
of
the
Angels
said
he
at
any
time
,
sit
at
my
right
hand
till
I
make
thine
enemies
thy
footstoole
.
Thereby
implying
,
that
the
glorie
of
Christ
in
heauen
is
farre
aboue
the
glory
of
the
most
glorious
Angels
:
yea
such
is
the
visible
glorie
and
brightnesse
of
Christ
his
manhood
in
heauen
,
as
it
is
said
to
be
the
light
of
the
heauenly
Ierusalem
,
Reuel
.
21.23
.
and
so
it
farre
exceeds
the
glory
of
the
most
glorious
creatures
,
yea
of
the
most
holy
and
glorious
Angels
:
and
it
must
needs
be
so
,
there
is
reason
&
ground
for
it
,
From
the
personall
vnion
of
Christ
his
Godhead
and
manhood
.
For
as
amongst
men
the
nearer
any
person
is
to
the
bloud
royall
,
the
nearer
he
is
in
coniunction
to
the
person
of
an
earthly
king
,
the
more
he
hath
prerogatiue
,
and
honour
,
and
dignitie
aboue
others
that
are
further
off
:
so
Christ
his
manhood
being
personally
,
and
so
most
nearely
vnited
to
his
Godhead
,
and
made
one
personally
with
God
,
it
is
meet
and
fit
that
in
his
manhood
he
should
haue
preheminence
in
glory
aboue
all
creatures
,
yea
aboue
the
most
glorious
creatures
,
they
being
not
in
that
manner
made
one
with
God
.
And
therefore
doubtlesse
Christ
in
his
manhood
and
humane
nature
in
which
he
died
and
rose
from
the
dead
,
is
exalted
to
vnspeakeable
glorie
in
heauen
,
and
as
man
he
is
now
in
heauen
,
possest
of
such
glorie
as
farre
exceeds
the
glorie
of
all
creatures
,
yea
of
the
most
holy
and
glorious
Angels
.
And
the
consideration
of
this
in
the
first
place
ought
to
strike
vs
with
the
due
admiration
of
the
glorie
of
the
Lord
Iesus
,
We
are
to
be
striken
with
a
due
admiration
of
the
glorie
of
the
Lord
Iesus
.
which
now
he
is
possest
of
in
heauen
.
Earthly
dignities
do
commonly
so
dazle
our
eyes
,
as
we
know
not
how
sufficiently
to
admire
them
:
oh
then
what
honour
,
and
reuerence
,
and
admiration
is
due
to
the
Lord
Iesus
,
now
aduanced
to
such
glorie
in
heauen
,
euen
in
his
humane
nature
,
as
farre
exceeds
the
glorie
of
the
most
glorious
Angels
!
Did
the
Papists
duly
consider
this
excellencie
and
glorie
the
Lord
Iesus
is
now
possest
of
at
the
right
hand
of
God
his
Father
in
heauen
,
they
would
not
so
derogate
and
so
detract
from
his
glorie
as
commonly
they
do
.
The
cause
of
popish
adoration
of
Angels
.
And
without
question
their
too
much
admiring
and
magnifying
of
the
Angels
,
hath
bene
the
cause
of
their
giuing
too
much
to
them
,
euen
diuine
worship
and
adoration
.
We
are
to
haue
our
hearts
taken
vp
with
a
due
admiration
of
the
excellencie
and
glorie
of
Christ
now
at
the
right
hand
of
God
in
heauen
,
and
there
in
his
humane
nature
possessing
vnspeakeable
glorie
.
And
for
a
second
vse
:
the
consideration
of
this
,
that
Christ
in
his
humane
nature
is
now
aduanced
to
such
glorie
in
heauen
as
farre
exceeds
the
glorie
of
the
most
holy
Angels
,
may
yeeld
matter
of
great
comfort
to
the
beleeuing
members
of
Christ
:
Matter
of
great
comfort
to
the
beleeuing
members
of
Christ
for
Christ
being
now
possest
of
vnspeakeable
glorie
in
heauen
in
our
nature
,
it
is
euen
as
a
pawne
or
a
pledge
to
the
beleeuing
members
of
Christ
,
that
their
bodies
and
soules
shall
one
day
be
made
partakers
of
the
like
glorie
:
Christ
will
in
his
due
time
draw
vp
all
his
members
to
partake
with
him
in
his
glorie
,
and
as
he
is
in
his
owne
blessed
bodie
and
soule
most
glorious
,
so
will
he
one
day
be
most
glorious
in
his
members
,
and
he
will
make
them
partakers
,
though
not
of
equall
glorie
,
yet
of
like
glorie
with
himselfe
:
it
is
one
part
of
his
prayer
,
Ioh
.
17.24
.
that
his
members
should
be
with
him
,
and
be
partakers
of
his
glorie
.
And
the
Apostle
saith
expresly
,
Philip
.
3.21
.
He
shall
change
our
vile
bodie
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
.
What
then
though
thy
bodie
lie
vnder
some
lingring
disease
and
paine
,
or
be
pinched
with
hunger
,
cold
,
nakednesse
,
and
such
like
,
and
thy
bodie
is
tossed
vp
and
downe
from
prison
to
prison
,
and
many
wayes
abused
and
hardly
intreated
,
yet
thou
being
a
beleeuing
member
of
Christ
,
that
distressed
or
any
way
abused
body
of
thine
shall
one
day
be
aduanced
to
vnspeakable
glorie
in
heauen
.
Christ
thy
head
and
Sauiour
is
now
possessed
of
that
glorie
in
his
blessed
bodie
,
and
he
will
in
due
time
aduance
thy
bodie
to
the
like
glorie
:
and
that
duly
considered
may
yeeld
thee
matter
of
sweet
comfort
.
Now
the
second
thing
offered
from
these
words
,
Who
is
also
at
the
right
hand
of
God
,
being
vnderstood
as
they
haue
bene
formerly
expounded
,
and
that
agreeable
to
the
purpose
of
the
Apostle
in
this
place
,
is
this
.
That
Christ
Iesus
not
onely
dyed
for
the
sinnes
of
Gods
chosen
,
and
rose
agine
from
the
dead
,
but
he
also
hath
receiued
power
ouer
all
creatures
in
heauen
,
and
in
earth
,
and
in
hell
also
:
and
he
not
onely
as
God
,
but
as
man
also
,
hath
now
power
in
his
hand
to
saue
and
to
destroy
,
and
he
is
now
Lord
and
King
of
all
things
.
Christ
Iesus
not
onely
as
God
,
but
as
man
also
,
hath
now
power
in
his
hand
to
saue
&
to
destroy
,
and
is
now
Lord
&
king
of
all
things
.
And
to
this
purpose
speakes
Christ
himselfe
after
his
resurrection
,
Matth
.
28.18
.
All
power
is
giuen
vnto
me
:
that
is
,
such
power
whereunto
euery
creature
is
subiect
.
Act.
2.36
.
saith
Peter
,
Let
all
the
house
of
Israel
know
for
a
suretie
,
that
God
hath
made
him
both
Lord
and
Christ
,
this
Iesus
whom
ye
haue
crucified
And
this
is
further
manifest
by
that
Ephes
.
1.22
.
where
the
Apostle
saith
,
that
Christ
sitting
at
the
right
hand
of
God
,
is
made
head
to
his
Church
,
gouerning
it
as
an
head
,
and
that
all
other
things
are
made
subiect
vnder
his
feete
:
and
especially
the
enemies
of
his
kingdome
are
subiect
vnder
his
feete
,
to
tread
them
downe
at
his
pleasure
.
And
hence
it
is
said
,
Reuel
.
1.5
.
that
He
is
the
Prince
or
ruler
of
the
kings
of
the
earth
.
Apocal
.
19.16
{αβγδ}
.
And
Reuel
.
19.16
.
he
hath
this
royall
stile
written
on
his
garment
and
vpon
his
thigh
,
THE
KING
OF
KINGS
,
AND
LORD
OF
LORDS
,
and
so
all
earthly
powers
are
subiect
to
him
.
And
that
he
hath
power
ouer
the
Angels
both
good
and
bad
,
it
is
plaine
:
the
good
do
him
reuerence
,
and
yeeld
him
obedience
willingly
and
religiously
,
Heb
.
1.6
.
Let
all
the
Angels
of
God
worship
him
:
and
the
bad
they
yeeld
subiection
vnto
him
,
either
deceitfully
and
to
wrong
ends
,
or
by
force
compelled
,
as
the
Apostle
saith
,
Philip
.
2.10
.
They
bow
their
knees
:
the
meaning
is
,
they
are
subiect
to
him
,
and
they
yeeld
subiection
to
him
.
This
then
we
see
to
be
confirmed
and
made
good
to
be
an
holy
truth
of
God
,
that
Christ
Iesus
hath
receiued
power
ouer
all
creatures
in
heauen
,
in
earth
,
and
in
hell
,
and
that
he
not
onely
as
God
but
as
man
also
,
hath
power
in
his
hand
to
saue
and
to
destroy
,
and
is
now
Lord
and
King
ouer
all
things
.
Haply
some
will
say
,
It
seemeth
then
that
the
humane
nature
of
Christ
is
made
truly
omnipotent
,
and
so
also
truly
omnipresent
,
euery
where
present
,
as
the
Lutherans
hold
.
I
answer
:
Indeed
the
humane
nature
of
Christ
by
reason
of
personall
vnion
doth
concurre
with
his
diuine
nature
in
the
same
effect
and
in
the
same
worke
,
yet
each
nature
worketh
that
which
belongs
to
it
,
and
the
properties
of
both
natures
remaine
distinct
and
are
not
confounded
:
and
so
though
Christ
haue
power
to
saue
and
to
destroy
,
not
onely
as
God
but
also
as
man
,
by
reason
of
the
personall
vnion
,
yet
it
followes
not
,
that
the
humane
nature
of
Christ
is
made
truly
omnipotent
,
and
that
the
omnipotencie
of
the
diuine
nature
is
become
the
omnipotencie
of
the
humane
nature
,
the
personall
vnion
cannot
cause
it
so
to
be
,
but
onely
by
reason
of
the
personall
vnion
there
is
a
concurrence
of
both
natures
in
Christ
in
the
same
effect
.
So
it
may
be
truly
said
,
that
Christ
not
onely
as
God
but
also
as
man
,
hath
power
in
his
hand
to
saue
and
to
destroy
.
Come
we
now
to
make
vse
of
this
.
This
truth
first
discouers
the
follie
of
those
that
will
not
subiect
themselues
to
Christ
,
nor
yeeld
obedience
to
him
,
The
follie
of
those
that
will
not
submit
themselues
to
Christ
,
not
yeeld
o●ed●ence
to
him
,
discouered
.
he
hauing
so
great
power
,
euen
power
ouer
all
things
.
You
will
say
:
Be
there
any
such
?
Too
many
,
not
onely
professed
enemies
of
Christ
and
of
his
Gospell
,
as
Turkes
,
Iewes
,
Infidels
,
but
many
others
who
liue
in
the
bosome
of
the
Church
,
and
take
on
them
the
name
of
Christians
.
Are
not
many
such
carelesse
,
to
get
knowledge
,
to
beleeue
and
repent
of
their
sinnes
?
Christ
cals
them
in
the
preaching
of
the
Gospell
,
to
knowledge
,
to
faith
,
and
to
repentance
,
and
they
will
not
yeeld
to
his
call
,
but
wilfully
go
on
in
their
ignorance
,
and
vnbeliefe
,
and
hardnesse
of
heart
,
and
wilfully
refuse
to
yeeld
obedience
to
him
:
and
so
doing
,
they
discouer
their
follie
exceedingly
,
they
refuse
to
submit
themselues
to
him
who
hath
all
power
in
his
hand
,
and
is
able
suddenly
to
bring
them
to
vtter
confusion
.
And
take
thou
notice
of
it
thou
that
liuest
vnder
the
sound
of
the
Gospell
,
and
art
called
in
the
preaching
of
it
,
to
knowledge
,
faith
,
and
repentance
,
and
thou
wilfully
goest
on
in
thy
ignorance
,
and
in
thy
sinnes
,
thou
refusest
to
yeeld
obedience
to
Christ
,
who
ha●h
power
to
destroy
thee
,
to
open
the
mouth
of
hell
on
thee
,
and
suddenly
to
throw
thee
downe
to
the
bottome
of
hell
:
and
marke
what
doome
abides
thee
,
put
downe
by
the
Apostle
,
2.
Thes
.
1.8
.
Christ
Iesus
will
one
day
shew
himselfe
from
heauen
with
his
mightie
Angels
in
flaming
fire
,
rendring
vengeance
to
them
that
know
not
God
,
and
obey
not
the
Gospell
of
our
Lord
Iesus
Christ
.
Not
onely
to
his
open
professed
foes
a●d
enemies
,
but
to
such
also
as
liue
vnder
the
sound
of
his
Gospell
,
and
yeeld
not
obedience
to
it
,
by
beleeuing
in
him
,
and
repenting
of
their
sinnes
.
Learne
therefore
to
kisse
the
Sonne
,
as
Psal
.
2.12
.
Kisse
the
Lord
Iesus
,
and
salute
him
with
the
kisse
of
obedience
,
lest
his
wrath
be
kindled
against
thee
:
if
it
once
be
kindled
,
woe
be
to
thee
,
it
will
burne
thee
downe
to
the
bottome
of
hell
.
Now
for
a
second
vse
.
Is
it
so
that
Christ
hath
not
onely
died
for
the
sinnes
of
Gods
chosen
,
and
risen
againe
from
the
dead
for
them
,
but
he
also
hath
now
receiued
power
ouer
all
creatures
,
in
heauen
,
in
earth
,
and
in
hell
?
The
consideration
of
this
may
affoord
matter
of
confidence
and
of
sweet
comfort
to
euery
true
beleeuing
member
of
Christ
;
Matter
of
confid●nc●
and
of
sweet
comfort
to
euery
true
beleeuing
member
of
Christ
.
and
consider
it
to
thy
comfort
,
thou
that
art
a
true
beleeuer
,
here
is
further
ground
of
comfort
for
thee
,
Christ
Iesus
hath
not
onely
died
for
thy
sinnes
,
and
risen
againe
from
the
dead
for
thee
,
but
he
hath
receiued
all
power
to
saue
and
to
destroy
for
thy
good
:
and
though
men
and
diuels
,
sinne
and
troubles
,
and
euery
thing
in
the
world
do
oppose
and
set
against
thee
,
yet
be
not
dismayed
,
looke
vp
to
the
Lord
Iesus
thy
head
and
Sauiour
,
who
hath
power
ouer
all
things
,
in
heauen
,
in
earth
,
and
in
hell
,
and
hath
all
his
enemies
vnder
his
feete
to
treade
them
downe
at
his
pleasure
;
know
that
neither
men
nor
diuels
can
stirre
further
then
he
giues
them
leaue
,
and
let
the
consideration
of
Christ
his
great
power
comfort
and
encourage
thee
against
the
feare
of
any
aduersarie
power
whatsoeuer
,
and
know
that
whatsoeuer
the
diuell
and
his
instruments
,
Antichrist
and
his
adherents
,
do
against
the
members
of
Christ
,
though
Christ
Iesus
may
suffer
them
for
a
time
to
exercise
some
crueltie
on
their
bodies
for
a
time
,
that
they
may
be
made
conformable
to
him
their
head
in
a
measure
of
suffering
,
and
for
other
good
ends
best
knowne
to
himselfe
,
yet
they
shall
neuer
be
able
to
preuaile
to
the
hurt
of
the
soules
of
his
members
,
Christ
Iesus
sits
in
heauen
,
and
ouerrules
them
,
limiting
their
power
and
their
rage
,
and
they
going
on
in
their
bloudie
persecution
,
he
will
in
the
end
bring
them
to
vtter
confusion
:
and
they
may
as
well
pull
Christ
out
of
his
seate
in
heauen
,
as
any
one
of
his
members
out
of
his
hands
,
and
that
is
a
ground
of
sweete
comfort
for
all
that
truly
beleeue
in
Christ
.
Come
we
now
to
the
third
and
last
degree
of
the
Apostles
amplification
of
his
reason
and
ground
of
comfort
from
the
death
of
Christ
in
the
last
words
of
this
verse
,
And
maketh
request
also
for
vs.
These
words
haue
bene
formerly
thus
expounded
,
and
the
same
Christ
Iesus
doth
now
also
make
request
by
the
merit
of
his
death
,
presenting
himselfe
and
the
sacrifice
of
himselfe
once
offered
on
the
crosse
,
and
the
infinite
merite
of
that
sacrifice
continually
before
the
eyes
of
his
Father
,
willing
as
he
is
God
and
man
,
and
desiring
as
he
is
man
,
that
his
Father
would
accept
of
his
perfect
satisfaction
,
and
turne
away
his
eyes
from
the
indignities
and
sinnes
of
his
chosen
,
and
be
well
pleased
with
them
in
and
through
him
;
and
this
he
doth
for
me
,
and
for
you
,
and
for
all
true
beleeuers
.
Now
the
point
of
doctrine
hence
offered
is
this
.
That
Christ
Iesus
hath
not
onely
died
for
the
sinnes
of
Gods
chosen
,
and
by
his
death
fully
satisfied
for
their
sinnes
,
but
he
is
risen
from
the
dead
,
and
ascended
vp
into
heauen
,
and
he
there
also
makes
continuall
intercession
by
the
merit
of
his
death
,
for
all
Gods
chosen
,
now
beleeuing
in
him
.
Christ
Iesus
makes
continuall
intercession
in
heauen
by
the
merit
of
his
death
for
all
Gods
chosen
,
now
bel●euing
in
him
.
Christ
Iesus
now
in
heauen
appeareth
continually
before
his
Father
,
and
is
there
continually
exercised
in
executing
that
part
of
his
Priestly
office
,
euen
in
making
intercession
for
all
his
true
beleeuing
members
:
&
Christ
presenting
himselfe
,
&
the
sacrifice
of
himselfe
and
the
infinite
merit
of
that
sacrifice
continually
before
his
Father
,
he
causeth
his
Father
to
turne
away
his
eyes
from
the
indignities
&
sins
of
all
his
true
beleeuing
members
,
and
he
procures
his
Fathers
fauour
and
louing
countenance
towards
them
continually
.
Heb
.
9.24
.
saith
the
Author
of
that
Epistle
,
Christ
is
entred
into
very
heauen
to
this
end
,
to
appeare
now
in
the
sight
of
God
for
vs
:
to
appeare
in
the
presence
of
God
his
Father
to
make
intercession
for
vs.
The
holy
Ghost
there
hath
respect
to
the
manner
of
the
high
Priest
in
the
time
of
the
Law
,
who
vsed
to
go
into
the
Sanctum
sanctorum
,
into
the
most
holy
place
,
with
the
names
of
the
children
of
Israel
written
in
precious
stones
,
for
a
remembrance
of
them
,
that
he
might
remember
them
to
God
in
his
prayers
,
as
Exod
.
30.7
.
So
Christ
Iesus
being
now
gone
vp
into
heauen
,
he
there
presents
to
his
Father
the
names
of
all
his
chosen
,
and
remembers
them
to
his
Father
,
and
by
the
merit
of
his
death
procures
mercie
for
them
continually
.
And
to
this
purpose
is
that
a
plaine
text
,
Heb
.
7.24
25.
where
the
holy
Ghost
comparing
Christ
his
priesthood
with
the
Leuiticall
priesthood
,
he
prefers
his
before
that
,
in
respect
of
the
perpetuitie
of
it
,
and
he
saith
,
the
Leuiticall
Priests
were
many
,
there
was
a
succession
and
a
passing
of
that
priesthood
from
one
to
another
,
because
they
were
not
suffered
to
endure
by
the
reason
of
death
,
But
this
man
,
meaning
Christ
,
because
he
(
that
is
Christ
)
hath
an
euerlasting
priesthood
,
or
a
priesthood
that
passeth
not
from
him
to
any
other
,
wherefore
he
is
able
also
perfectly
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
A
plaine
and
pregnant
proofe
of
this
,
that
Christ
Iesus
enduring
for
euer
,
and
now
liuing
with
God
his
Father
eternally
in
heauen
,
he
hath
an
euerlasting
priesthood
,
and
is
continually
before
his
Fathers
eyes
executing
that
office
,
euen
making
continuall
intercession
by
the
merit
of
his
death
for
all
Gods
chosen
now
beleeuing
in
him
:
For
why
,
we
may
not
thinke
that
Christ
is
ascended
to
heauen
,
and
aduanced
to
the
right
hand
of
God
,
onely
there
to
liue
in
eternall
happinesse
himselfe
,
and
to
enioy
for
himselfe
a
blessed
life
onely
,
but
to
procure
also
happinesse
for
all
his
members
,
and
that
he
there
liues
for
euer
to
excellent
purpose
,
and
to
the
great
good
of
his
Church
and
of
all
his
members
:
he
there
sits
at
the
right
hand
of
God
,
aduanced
to
vnspeakable
glorie
and
power
,
gouerning
and
protecting
his
Church
and
the
members
of
it
in
wisedome
and
power
also
,
continually
executing
the
office
of
his
priesthood
for
the
good
of
his
Church
.
And
therefore
this
we
may
resolue
on
as
a
certaine
truth
,
that
Christ
Iesus
hath
not
onely
died
for
the
sinnes
of
Gods
chosen
,
and
by
his
death
fully
satisfied
for
their
sinnes
,
and
so
performed
that
part
of
his
priesthood
,
but
he
is
risen
from
the
dead
,
and
ascended
vp
into
heauen
,
and
he
there
makes
continuall
intercession
by
the
merit
of
his
death
for
all
Gods
chosen
now
beleeuing
in
him
;
he
there
presents
himselfe
and
the
sacrifice
of
himselfe
,
and
the
infinite
merit
of
that
sacrifice
continually
before
the
eyes
of
his
Father
,
and
he
thereby
causeth
his
Father
to
turne
away
his
eyes
from
the
indignities
and
sinnes
of
all
his
true
beleeuing
members
,
and
he
procures
his
Fathers
face
and
fauour
towards
them
continually
.
Now
this
truth
in
the
first
place
beares
strongly
against
the
intercession
of
Angels
and
Saints
departed
,
which
the
Papists
hold
and
teach
,
and
stand
much
on
it
;
The
intercession
of
Angels
&
Saints
departed
,
held
and
taught
by
the
Papists
,
confuted
.
and
it
shewes
that
to
be
altogether
needlesse
and
vaine
:
for
why
,
Doth
Christ
now
in
heauen
appeare
continually
before
his
Father
,
setting
before
him
the
sacrifice
of
himselfe
,
and
the
infinite
merit
of
that
sacrifice
,
and
thereby
make
continually
intercession
for
all
Gods
chosen
now
beleeuing
in
him
?
What
need
then
is
there
of
the
intercession
of
Angels
and
Saints
departed
?
Surely
their
intercession
is
altogether
needlesse
,
and
the
Papists
in
making
them
intercessors
betweene
God
and
themselues
,
do
rob
Christ
of
a
great
part
of
the
honour
of
his
priesthood
.
Christ
hath
an
euerlasting
priesthood
,
therefore
his
intercession
is
perpetuall
:
and
Saint
Iohn
saith
,
1.
Ioh
.
2.1
.
If
any
man
sinne
we
haue
an
aduocate
with
the
Father
(
not
the
Virgine
Marie
,
Peter
or
Paul
,
or
any
other
Saint
,
but
)
Iesus
Christ
the
Iust
.
And
1.
Tim
.
2.5
.
saith
the
Apostle
,
There
is
one
God
,
and
one
Mediator
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
.
And
therefore
we
ought
not
to
make
any
our
Mediator
betweene
God
and
vs
,
but
onely
Christ
Iesus
.
Yea
say
the
Papists
,
true
:
Christ
is
onely
Mediator
betweene
God
and
vs
touching
redemption
,
he
is
the
onely
Mediator
of
redemption
,
but
there
may
be
other
mediators
of
intercession
,
namely
Angels
and
Saints
departed
.
I
answer
them
,
we
find
no
warrant
for
this
distinction
in
the
word
of
God
,
no
not
one
title
to
this
purpose
in
all
the
booke
of
God
.
Againe
,
to
call
Angels
and
Saints
mediators
of
intercession
,
is
very
absurd
and
foolish
;
for
who
knowes
not
this
,
that
knowes
any
thing
,
that
to
mediate
and
to
intercede
,
in
common
vnderstanding
is
all
one
?
And
indeed
intercession
partaines
to
Christ
as
part
of
his
mediation
,
it
is
one
part
of
it
,
and
therefore
to
say
that
Angels
and
Saints
departed
are
mediators
of
intercession
is
most
absurd
and
foolish
.
I
will
not
further
stand
on
this
idle
conceit
of
our
aduersaries
,
I
leaue
them
to
vanish
in
their
owne
vaine
speculations
:
and
for
the
vse
of
the
ground
of
truth
now
deliuered
to
our
selues
.
A
ground
of
sweet
comfort
for
euery
true
beleeuer
.
Is
it
so
that
Christ
Iesus
hath
not
onely
dyed
for
the
sinnes
of
Gods
chosen
,
and
by
his
death
fully
satisfied
for
all
their
sinnes
,
but
he
is
risen
againe
from
the
dead
,
and
ascended
vp
into
heauen
,
and
there
makes
continuall
intercession
by
the
merit
of
his
death
for
all
Gods
chosen
now
beleeuing
in
him
,
he
there
presents
himselfe
and
the
sacrifice
of
himselfe
,
and
the
infinite
merit
of
that
sacrifice
continually
before
the
eyes
of
his
Father
,
&
thereby
causeth
his
Father
to
turne
away
his
eyes
from
the
indignities
and
sinnes
of
all
his
true
beleeuing
members
,
and
procures
his
Fathers
face
and
fauour
towards
them
continually
?
Surely
this
is
to
be
thought
on
and
considered
of
for
the
comfort
of
all
true
beleeuers
:
here
is
a
ground
of
sweete
and
heauenly
comfort
for
euery
true
beleeuer
;
for
marke
I
beseech
you
,
Christ
hath
not
onely
by
his
death
fully
satisfied
for
the
sinnes
of
euery
true
beleeuer
,
and
taken
away
the
guilt
and
punishment
due
to
him
for
sinne
,
but
being
risen
from
the
dead
and
ascended
vp
into
heauen
,
he
now
liues
with
God
his
Father
for
euer
in
heauen
,
and
his
liuing
there
is
to
the
further
great
good
of
all
and
euery
one
of
his
members
,
he
there
makes
continuall
intercession
for
them
by
the
merit
of
his
death
,
and
by
his
perpetuall
intercession
he
keepes
them
perpetually
in
the
fauour
of
God
,
and
howsoeuer
they
sometimes
slip
and
fall
of
infirmitie
into
some
sinne
,
yet
he
doth
intercede
,
and
as
it
were
step
betweene
them
and
the
wrath
of
his
Father
,
and
he
wils
that
his
Father
would
accept
of
his
perfect
sacrifice
once
offered
for
the
daily
and
particular
sinnes
of
euery
one
of
his
members
:
and
what
a
sweete
comfort
is
that
to
euery
true
beleeuer
?
A
child
of
God
,
a
true
beleeuer
is
sometimes
much
cast
downe
because
he
is
now
and
then
ouertaken
with
sinne
that
he
fals
into
against
his
purpose
:
Comfort
for
Gods
children
falling
into
sinne
against
their
purposes
now
here
is
matter
of
comfort
for
thee
that
art
a
child
of
God
,
in
this
case
Christ
doth
intercede
and
step
betweene
thee
and
the
wrath
of
his
Father
that
it
cannot
breake
forth
on
thee
;
yea
by
his
intercession
he
reconciles
thee
to
his
Father
for
those
sinnes
thou
dost
daily
commit
,
thou
being
humbled
for
them
,
and
crauing
pardon
of
them
;
for
Christ
liues
for
euer
in
the
presence
of
his
Father
in
heauen
,
and
he
is
continually
exercised
in
making
intercession
by
the
merit
of
his
death
,
not
onely
for
Gods
chosen
generally
,
but
for
particular
men
,
and
that
particularly
,
euen
for
euery
one
in
particular
that
belongs
to
him
;
and
by
his
intercession
he
keepes
euery
particular
member
of
his
in
the
state
of
grace
continually
:
he
ma●ing
request
to
his
Father
for
the
perseuerance
of
his
members
in
grace
,
and
so
for
their
continuance
in
the
state
of
grace
,
he
is
certainly
heard
for
that
he
prayes
for
,
Ioh
.
11.42
.
Yea
not
onely
the
person
of
a
true
beleeuer
stand
,
iust
in
the
sight
of
God
,
and
is
kept
in
the
state
of
grace
continually
through
the
intercession
of
Christ
,
but
the
good
things
done
by
him
are
thereby
also
sanctified
and
made
acceptable
and
pleasing
to
God
.
A
child
of
God
finds
his
best
workes
,
his
prayers
full
of
defects
and
wantings
;
now
by
Christ
his
intercession
,
those
defects
and
wantings
are
couered
and
remoued
,
and
the
Lord
looking
on
them
in
and
through
Christ
,
accepts
them
,
and
is
well
pleased
with
them
.
1
Pet
.
2.5
.
Ye
are
made
an
holy
Priesthood
to
offer
vp
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
.
And
this
is
a
matter
of
sweete
comfort
to
all
true
beleeuers
,
and
to
be
thought
on
to
the
comfort
of
all
that
haue
part
in
the
death
of
Christ
,
and
consequently
in
the
intercession
of
Christ
.
Yea
may
some
say
,
but
how
shall
I
know
and
be
sure
of
it
that
I
haue
part
in
the
intercession
of
Christ
,
and
that
he
now
being
in
heauen
makes
request
for
me
to
God
his
Father
?
Answer
.
Thou
shalt
know
it
thus
,
if
so
be
thou
finde
thy selfe
enabled
by
the
Spirit
of
Christ
to
crie
to
God
,
and
to
make
request
to
him
with
feruencie
of
spirit
,
and
especially
for
things
heauenly
and
spirituall
,
as
for
the
pardon
of
sinnes
,
and
such
things
as
concerne
Gods
kingdome
and
life
euerlasting
.
For
certainly
Christ
his
intercession
in
heauen
breeds
another
intercession
in
all
his
true
beleeuing
members
that
liue
here
on
the
face
of
the
earth
,
Note
.
and
the
same
Spirit
dwelling
in
Christ
and
in
all
his
members
,
moues
and
stirres
them
vp
to
crie
Abba
,
Father
,
and
to
make
request
to
God
with
sighes
which
cannot
be
expressed
,
Rom
.
8.26
.
as
verse
26.
If
then
thou
find
this
in
thine
owne
heart
that
thou
art
enabled
by
the
Spirit
of
Christ
to
crie
Abba
,
Father
,
and
to
call
on
God
with
feruencie
of
spirit
,
and
with
a
longing
desire
after
heauenly
and
spirituall
things
,
that
is
an
infallible
signe
that
thou
hast
part
in
the
intercession
of
Christ
,
and
that
Christ
Iesus
continually
makes
intercession
for
thee
in
heauen
.
As
for
those
that
cannot
truly
pray
in
some
measure
with
feruencie
of
spirit
,
but
are
onely
able
to
repeate
a
certaine
number
of
words
for
fashions
sake
,
they
can
haue
no
assurance
that
Christ
makes
intercession
for
them
.
Oh
then
neuer
rest
till
thou
find
and
feele
the
Spirit
of
Christ
enabling
thee
to
crie
to
God
Abba
,
Father
,
and
to
make
request
to
God
for
things
heauenly
and
spirituall
with
feruencie
of
spirit
:
thereby
thou
maist
assure
thy selfe
that
Christ
Iesus
makes
continuall
intercession
for
thee
in
heauen
by
the
merit
of
his
death
,
presented
before
the
eyes
of
his
Father
continually
,
and
thereby
causeth
his
Father
to
turne
away
his
eyes
from
thy
indignities
and
sinnes
,
and
thereby
procures
his
Fathers
face
and
fauour
and
louing
countenance
towards
thee
continually
.
Come
we
now
to
the
35.
verse
.
VERSE
35.
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
OVr
Apostle
hauing
in
the
two
verses
foregoing
put
downe
a
ground
of
comfort
against
the
assaults
that
might
come
from
the
euill
of
sinne
,
and
shewed
that
the
euill
of
sinne
cannot
hurt
Gods
chosen
beleeuing
in
Christ
,
either
in
regard
of
accusation
or
in
respect
of
condemnation
;
he
now
in
this
35.
verse
,
and
in
the
verses
following
labours
to
arme
and
strengthen
the
beleeuing
Romans
,
and
other
true
beleeuers
,
against
the
assault
that
might
come
from
the
euill
of
affliction
,
and
he
shewes
that
the
euill
of
affliction
cannot
hurt
them
:
and
he
fals
on
this
ground
of
comfort
by
way
of
preuention
of
an
obiection
;
for
the
beleeuing
Romans
out
of
their
weakenesse
might
say
to
him
,
Paul
you
tell
vs
that
God
hauing
not
spared
his
owne
Son
,
but
giuen
him
for
vs
all
to
death
,
that
together
with
him
he
will
giue
vs
all
things
needfull
and
fit
for
vs
,
and
that
God
iustifying
vs
none
can
lay
any
thing
to
our
charge
,
and
Christ
being
dead
for
vs
and
risen
againe
for
vs
,
and
ascended
into
heauen
,
and
sitting
at
the
right
hand
of
God
,
and
there
ma●ing
intercession
for
vs
,
none
can
condemne
vs
,
which
we
must
needs
confesse
are
matters
of
great
comfort
:
but
we
must
tell
you
againe
,
that
we
are
subiect
to
many
sore
and
grieuous
crosses
and
troubles
,
and
we
are
pressed
with
many
and
great
afflictions
,
which
make
vs
doubt
that
we
are
not
loued
of
God
,
and
we
feare
that
our
troubles
and
crosses
are
so
many
testimonies
of
Gods
anger
and
wrath
against
vs.
Now
this
doubt
&
feare
the
Apostle
here
preuents
,
by
shewing
that
no
crosse
or
trouble
be
it
neuer
so
great
or
strong
,
can
possibly
shake
true
beleeuers
,
Gods
children
,
out
of
Gods
fauour
,
and
separate
them
from
the
loue
of
Christ
.
The
order
the
Apostle
holds
in
setting
downe
this
ground
of
comfort
is
this
:
in
the
35.
verse
he
first
affirmes
in
generall
,
that
no
enemie
whatsoeuer
can
possibly
separate
true
beleeuers
and
Gods
children
from
the
loue
of
Christ
,
which
he
puts
downe
by
way
of
interrogation
,
adding
force
and
life
to
his
position
,
Who
shall
separate
vs
from
the
loue
of
Christ
?
Secondly
,
he
affirmes
in
more
speciall
manner
,
that
particular
euils
,
he
reckoning
vp
diuers
,
cannot
separate
true
beleeuers
and
Gods
children
from
the
loue
of
Christ
,
which
he
likewise
deliuers
by
way
of
interrogation
,
more
emphatically
and
with
greater
force
,
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
Then
verse
36.
he
brings
a
testimonie
of
Scripture
out
of
Psal
.
44.
to
shew
that
the
particular
euils
reckoned
vp
by
him
,
are
such
as
haue
and
do
vsually
befall
the
Church
and
children
of
God
,
and
that
they
are
no
fained
or
new
and
strange
things
,
as
it
is
written
(
saith
the
Apostle
)
for
thy
sake
are
we
killed
all
the
day
long
:
we
are
accounted
as
sheepe
for
the
slaughter
.
We
will
lay
forth
the
particulars
of
that
verse
when
we
come
to
stand
on
it
.
In
the
37.
verse
the
Apostle
makes
answer
to
his
interrogation
,
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
and
his
answer
is
negatiue
,
that
none
of
those
euils
can
separate
true
beleeuers
&
Gods
children
from
the
loue
of
Christ
,
which
he
puts
downe
,
not
in
plaine
termes
,
but
in
the
p●oofe
of
it
,
on
this
manner
,
Those
things
in
which
true
beleeuers
and
Gods
children
are
conquerours
cannot
separate
them
from
the
loue
of
Christ
;
but
in
the
euils
reckoned
vp
they
are
conquerours
:
therefore
those
cannot
separate
them
from
the
loue
of
Christ
.
First
,
the
minor
or
second
proposition
the
Apostle
amplifies
,
first
by
the
degree
of
victorie
or
conquest
,
that
in
those
euils
true
beleeuers
are
potent
conquerours
,
Neuerthelesse
in
all
these
things
we
are
more
then
conquerours
.
And
secondly
,
the
cause
of
that
conquest
,
the
powerfull
assistance
of
God
who
loueth
them
,
Through
him
that
loued
vs.
Come
we
now
to
the
handling
of
these
verses
as
they
lye
in
order
.
Vers
.
35
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
36
As
it
is
written
,
for
thy
sake
are
we
ki●led
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
37
Neuerthelesse
in
all
these
things
we
are
more
then
conquerours
through
him
that
loued
vs.
I
will
first
open
the
sence
and
meaning
of
the
words
of
this
35.
verse
.
Who
shall
separate
vs.
As
if
the
Apostle
had
said
,
Interpretation
.
None
shall
,
or
none
can
,
neither
the
diuell
nor
any
instrument
of
his
can
do
it
,
by
any
euill
they
can
bring
on
vs
;
I
defie
them
all
,
as
to
be
able
to
separate
vs
:
that
is
me
,
or
you
,
or
any
other
true
beleeuer
.
From
the
loue
of
Christ
.
Some
would
haue
the
loue
of
Christ
here
to
be
taken
actiuely
,
for
that
loue
wherewith
we
loue
Christ
;
but
indeed
it
is
better
to
take
it
passiuely
,
for
that
loue
wherewith
we
are
beloued
of
Christ
,
that
is
more
agreeable
to
the
context
and
purpose
of
the
Apostle
,
hauing
before
spoken
of
Christ
his
loue
to
his
chosen
now
beleeuing
in
him
,
testified
by
his
dying
for
them
,
his
rising
againe
,
and
by
his
sitting
at
the
right
hand
of
God
,
and
making
intercession
for
them
:
and
the
Apostle
himselfe
expounds
it
of
Gods
loue
to
vs
in
Christ
,
verse
37.
and
39.
and
the
word
separate
leades
vs
thus
to
vnderstand
it
;
for
we
are
not
properly
said
to
be
separated
from
our selues
,
or
from
our
owne
loue
,
but
from
another
,
or
from
the
loue
of
another
.
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
As
if
he
had
said
,
neither
tribulation
,
nor
anguish
,
nor
persecution
,
nor
famine
,
nor
nakednesse
,
nor
perill
,
nor
sword
,
shall
be
able
or
can
separate
vs
from
the
loue
of
Christ
.
By
tribulation
is
meant
any
pressure
or
vexation
by
imprisonment
,
bonds
,
banishment
,
or
the
like
.
Anguish
or
distresse
.
The
word
signifieth
properly
straightnesse
of
place
,
and
it
is
here
vsed
metaphorically
for
perplexitie
of
mind
,
when
one
knowes
not
what
to
do
,
or
which
way
to
turne
himselfe
,
as
Dauid
said
,
2.
Sam
.
24.14
.
I
am
in
a
wonderfull
straite
.
Or
persecution
.
The
word
persecution
signifies
the
extreme
violence
vsed
to
Gods
children
by
tyrants
and
wicked
men
,
whereby
they
do
hunt
them
and
chase
them
vp
and
downe
,
and
pursue
them
from
place
to
place
,
as
Dauid
said
,
1.
Sam
.
24.15
.
Whom
dost
thou
pursue
?
And
Chap.
26.20
.
that
Saul
hunted
him
as
one
would
hunt
a
partrich
in
the
mountaines
.
Or
famine
,
or
nakednesse
.
These
are
knowne
things
,
one
signifieth
want
of
foode
to
sustaine
life
,
and
the
other
want
of
clothing
to
couer
and
defend
the
body
from
the
iniury
of
weather
.
Or
perill
.
By
perill
is
meant
any
dangerous
distresse
,
whereby
the
life
of
man
is
in
great
hazard
,
such
as
the
Apostle
speakes
of
,
2.
Corinth
.
11.26
.
Or
sword
.
By
sword
we
are
to
vnderstand
any
kind
of
violent
slaughter
,
and
cruell
tormenting
death
;
as
Hebr
.
11.37
.
it
is
said
,
they
were
slaine
with
the
sword
.
Thus
then
conceiue
we
the
Apostles
meaning
in
the
words
of
this
verse
,
as
if
he
had
said
.
Who
is
able
to
separate
me
,
or
you
,
or
any
true
beleeuer
,
from
that
loue
wherewith
we
are
beloued
of
Christ
,
or
to
make
vs
lesse
beloued
of
him
?
Surely
,
neither
the
diuell
nor
any
instrument
of
his
,
can
do
it
by
any
euill
they
can
bring
on
vs.
Is
any
pressure
or
vexation
,
or
any
perplexitie
of
mind
,
or
any
extreme
violence
vsed
to
vs
by
tyrants
and
wicked
men
,
whereby
they
pursue
vs
from
place
to
place
,
or
is
want
of
necessarie
food
,
or
want
of
necessarie
clothing
,
or
any
dangerous
distresse
whereby
our
liues
are
in
hazard
,
or
any
kind
of
violent
and
cruell
tormenting
death
,
able
to
separate
vs
from
the
loue
wherewith
we
are
beloued
of
Christ
,
or
to
make
vs
lesse
beloued
of
him
?
Surely
neither
these
nor
any
other
euils
that
befall
vs
,
or
can
come
to
vs
,
are
able
to
do
it
.
Now
in
that
the
Apostle
saith
,
who
shall
separate
vs
,
we
being
true
beleeuers
,
from
that
loue
wherewith
we
are
beloued
of
Christ
,
meaning
this
,
that
none
can
do
it
,
neither
Satan
nor
any
instrument
of
his
,
by
any
euill
they
can
bring
on
vs
or
do
vnto
vs
;
he
points
out
plainly
what
Satan
would
do
if
he
were
able
,
and
what
Satan
chiefly
aimes
at
,
namely
,
to
separate
Gods
children
from
the
loue
of
God
,
and
from
the
loue
of
Christ
:
and
the
point
hence
in
the
first
place
is
this
.
That
the
thing
that
Satan
chiefly
aimes
at
and
labours
after
in
all
temptations
,
trials
,
crosses
,
and
euils
that
he
brings
on
Gods
children
,
is
(
if
it
were
possible
)
to
separate
them
from
the
loue
of
God
and
Christ
.
At
least
Satan
driues
at
this
,
and
labours
after
this
,
by
his
temptations
,
trials
,
crosses
,
and
euils
,
to
shake
out
of
the
hearts
of
Gods
children
the
sense
and
feeling
of
Gods
loue
to
them
,
Satans
chiefe
ayme
in
all
temptations
,
trials
,
crosses
,
and
euils
that
he
brings
on
Gods
children
is
(
if
it
were
possible
)
to
separate
them
from
the
loue
of
God
and
Christ
,
or
at
least
to
shake
out
of
their
hearts
the
sense
&
feeling
of
Gods
loue
to
them
.
and
to
empty
their
hearts
of
the
perswasion
of
Gods
loue
,
and
to
cast
doubts
into
their
minds
of
Gods
loue
towards
them
.
Thus
de
dealt
with
Dauid
,
Psal
.
73.
he
had
almost
tript
vp
his
heeles
,
verse
2.
and
he
brought
him
to
say
in
regard
of
his
affliction
,
verse
13.
Certainly
I
haue
cleansed
my
heart
in
vaine
,
and
washed
mine
hands
in
innocencie
:
I
am
not
in
fauour
with
God
.
And
so
Gideon
,
Iudg
.
6.13
.
If
the
Lord
be
with
vs
,
how
then
is
all
this
come
vpon
vs
?
And
this
was
Satans
aime
in
Iobs
affliction
and
trials
,
he
spoiled
him
of
his
goods
,
and
he
vexed
him
grieuously
in
his
bodie
,
not
so
much
to
make
him
poore
or
to
hurt
his
bodie
,
as
to
make
him
blaspheme
or
denie
God
,
and
to
call
into
question
Gods
loue
towards
him
,
Iob
1.11
.
And
this
was
Satans
chiefe
aime
in
his
tempting
of
Christ
,
Mat
.
4.
the
speciall
thing
he
aymed
at
,
was
to
make
Christ
call
into
question
his
Fathers
loue
towards
him
,
and
the
truth
of
that
voice
of
his
from
heauen
,
Matth
.
3.17
.
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
and
to
thinke
,
through
vnbeliefe
,
that
he
was
not
the
Sonne
of
God
,
and
therefore
he
comes
on
him
with
that
,
vers
.
3.6
.
If
thou
be
the
Sonne
of
God
.
And
it
is
no
maruell
that
Satan
thus
in
all
temptations
and
trials
that
he
brings
on
Gods
children
,
chiefly
aymes
at
this
,
and
labours
what
he
can
to
shake
out
of
their
hearts
the
sense
and
feeling
of
Gods
loue
to
them
,
and
to
emptie
their
hearts
of
the
perswasion
of
Gods
loue
towards
them
.
Because
this
brings
great
hurt
to
Gods
children
,
and
it
yeelds
great
aduantage
to
Satan
:
for
by
this
meanes
Satan
brings
in
impatiencie
,
despaire
,
and
such
like
,
much
dulnesse
and
vncheerfulnesse
in
the
seruice
of
God
and
in
good
duties
.
And
therefore
doubtlesse
it
is
the
thing
Satan
chiefly
aimes
at
in
all
temptations
,
crosses
,
trials
,
and
afflictions
he
brings
on
Gods
children
,
to
shake
out
of
their
hearts
the
sense
and
feeling
of
Gods
loue
to
them
,
and
to
empty
their
hearts
of
the
perswasion
of
Gods
loue
to
them
.
Now
then
for
the
vse
of
this
:
is
this
Satans
drift
,
as
we
haue
heard
?
Gods
children
are
to
labour
especially
to
strengthen
their
faith
&
perswasion
of
Gods
loue
towards
thē
in
time
of
their
trials
,
crosses
,
and
afflictions
.
Surely
then
it
behoues
Gods
children
in
the
time
of
their
trials
,
crosses
,
and
afflictions
,
to
labour
to
disappoint
Satan
of
his
purpose
,
and
in
their
afflictions
they
are
to
labour
especially
to
strengthen
their
faith
,
and
their
perswasion
of
Gods
loue
towards
them
:
and
the
more
Satan
seeks
to
empty
their
hearts
of
the
perswasion
of
Gods
loue
,
the
more
they
are
to
labour
by
al
meanes
to
settle
their
hearts
in
the
perswasion
of
it
,
that
God
loues
them
.
And
take
thou
heed
when
thou
art
vnder
any
temptation
,
triall
,
or
crosse
,
thou
yeeld
not
to
Satan
his
owne
conclusion
,
that
because
thou
art
afflicted
and
that
grieuously
,
therefore
God
loues
thee
not
.
It
is
an
holy
logicke
in
this
case
to
denie
the
conclusinn
,
though
it
be
against
the
art
of
logicke
,
and
learne
thou
thus
to
do
when
thou
art
vnder
the
greatest
trials
and
afflictions
:
labour
thou
to
preserue
in
thine
heart
a
perswasion
of
Gods
loue
towards
thee
,
that
God
still
loues
thee
though
he
do
grieuously
afflict
thee
,
and
so
disappoint
Satan
of
his
aime
,
and
of
his
drift
in
seeking
to
shake
out
of
thine
heart
the
feeling
and
perswasion
of
Gads
loue
to
thee
.
Thou
wilt
say
,
But
how
is
that
to
be
done
?
how
shall
I
be
able
so
to
do
?
Why
,
surely
there
be
two
speciall
things
to
be
done
that
serue
to
this
purpose
:
I
will
briefly
commend
them
to
thee
,
marke
them
well
.
First
hold
thou
fast
this
ground
of
truth
,
which
is
vndeniable
,
that
Gods
loue
is
most
constant
and
vnchangeable
as
his
owne
blessed
Maiestie
,
with
whom
there
is
no
variablenesse
,
neither
shadowing
by
turning
,
Iam
.
1.17
.
and
that
nothing
in
the
world
can
plucke
his
loue
from
his
children
,
no
not
so
much
as
hinder
it
or
keepe
it
backe
from
them
,
and
that
a
child
of
God
once
beloued
of
God
in
his
best
beloued
the
Lord
Iesus
,
is
as
deare
to
God
in
his
greatest
distresse
as
in
his
greatest
prosperitie
;
and
though
his
estate
be
changed
,
yet
Gods
loue
towards
him
is
not
changed
.
And
againe
secondly
,
cleaue
thou
fast
to
the
word
&
promise
of
God
,
that
God
will
neuer
withdraw
his
loue
&
mercie
from
thee
,
though
he
do
grieuously
afflict
thee
,
as
he
said
to
Dauid
,
2.
Sam
.
7.15
.
that
which
he
said
to
him
,
he
saith
to
all
his
children
,
and
cleaue
thou
fast
to
this
word
of
promise
.
And
though
the
Lord
hide
his
face
from
thee
,
&
his
loue
and
mercie
are
so
ouershadowed
with
the
cloud
of
thy
present
afflictions
as
they
cannot
be
seene
,
yet
cleaue
thou
fast
to
his
word
and
promise
,
euen
to
his
bare
word
,
when
all
other
things
for
thy
triall
seeme
contrarie
to
thee
,
and
consider
that
then
the
Lord
hath
a
secret
working
for
thy
good
,
which
thou
canst
not
sensibly
perceiue
.
Thus
did
Abraham
,
as
we
find
Rom
.
4.18
.
Aboue
hope
he
beleeued
vnder
hope
:
he
hoped
in
God
,
and
did
cleaue
fast
and
close
to
the
promise
of
God
against
sense
and
reason
,
and
when
all
things
seemed
contrary
to
him
,
he
considering
the
power
and
secret
working
of
the
Lord
.
And
if
thou
thus
hold
fast
that
truth
of
God
which
cannot
be
gainsaid
,
that
Gods
loue
is
most
constant
and
vnchangeable
,
and
if
thou
thus
cleaue
fast
to
the
word
of
promise
,
yea
to
the
bare
word
,
when
all
things
for
triall
seeme
contrarie
to
thee
,
thou
shalt
be
able
in
thy
greatest
distresse
to
preserue
in
thine
heart
and
soule
a
perswasion
of
Gods
loue
to
thee
;
and
so
thou
shalt
frustrate
Satan
of
his
purpose
,
and
disappoint
him
of
his
aime
and
drift
.
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
We
see
the
Apostle
here
speakes
very
boldly
and
confidently
,
as
it
were
by
way
of
challenge
,
and
by
way
of
triumph
ouer
Satan
and
all
his
instruments
:
Who
shall
separate
vs
from
the
loue
of
Christ
?
as
if
he
had
said
,
I
defie
the
diuell
and
all
his
instruments
,
as
able
to
separate
vs
from
the
loue
of
Christ
by
any
euill
they
can
bring
;
I
am
sure
they
are
neuer
able
to
do
it
,
I
feare
them
not
.
See
then
,
Gods
children
are
after
an
holy
manner
bold
and
vndaunted
,
Gods
children
are
after
an
holy
manner
bold
and
vndaunted
in
respect
of
the
euill
of
affliction
&
outward
crosses
.
in
respect
of
the
euill
of
affliction
&
outward
crosses
.
Without
question
Gods
children
haue
in
them
a
naturall
feare
of
the
euill
of
affliction
and
outward
troubles
and
crosses
,
as
they
be
enemies
to
nature
,
and
tend
to
the
destruction
of
nature
,
and
they
are
affraid
of
them
so
farre
,
as
they
are
carefull
to
auoid
them
by
all
good
and
lawfull
wayes
&
meanes
,
and
not
to
draw
and
pull
them
on
themselues
needlesly
,
but
they
haue
in
them
an
holy
boldnesse
,
and
courage
,
and
vndauntednesse
,
in
respect
of
afflictions
and
outward
troubles
that
come
to
them
from
the
hand
of
God
,
which
they
cannot
auoyd
:
and
a
child
of
God
more
feares
the
euill
of
sinne
then
the
euill
of
affliction
.
In
respect
of
sinne
,
a
child
of
God
quakes
and
trembles
,
and
is
readie
to
swoune
,
&
euen
to
fall
downe
dead
at
the
least
knowne
sinne
,
yet
in
respect
of
aduersitie
and
outward
troubles
that
do
or
may
befall
him
,
he
is
maruellous
comfortable
&
couragious
in
an
holy
manner
,
vndaunted
through
the
grace
of
faith
in
the
promises
of
God
.
Dan
.
3.16.17.18
.
we
find
that
Shadrach
Mesbach
and
Abednego
were
afraid
to
sin
against
God
by
falling
downe
to
worship
Nebuchadnezzars
golden
image
,
but
they
were
nothing
daunted
nor
appalled
with
the
hot
fierie
fornace
threatned
against
thē
for
refusing
so
to
do
.
We
might
further
exemplifie
this
,
but
for
the
application
of
it
briefly
.
We
are
hence
to
take
notice
of
the
different
disposition
of
Gods
children
and
the
wicked
:
The
different
disposition
of
Gods
children
and
the
wicked
discouered
.
where
Gods
children
are
most
bold
,
there
wicked
persons
are
very
cowards
;
and
where
Gods
children
are
most
affraid
,
there
the
wicked
and
vngodly
are
most
bold
;
a
child
of
God
quakes
and
feares
in
respect
sinne
,
but
a
wicked
person
is
most
bold
in
sinne
,
yea
he
thinks
it
strange
that
men
will
suffer
themselues
to
be
feared
with
sinnes
,
and
that
they
will
stand
trembling
at
some
sinnes
,
that
he
accounts
trifling
.
And
againe
,
in
respect
of
aduersitie
and
outward
trouble
a
child
of
God
is
bold
and
vndaunted
,
but
there
the
wicked
mans
heart
failes
him
,
and
there
he
shewes
himselfe
a
very
coward
:
yea
a
bare
conceit
and
suspition
of
some
outward
trouble
coming
towards
him
,
daunts
him
,
and
makes
him
tremble
and
quake
.
If
then
thou
find
thy selfe
more
afraid
of
the
least
knowne
sinne
,
then
thou
art
at
the
greatest
outward
trouble
,
and
thou
hadst
rather
vndergo
the
one
then
fall
into
the
other
,
it
is
an
euidence
to
thee
that
thy
heart
is
right
,
and
there
is
true
grace
in
it
:
but
if
thou
be
bold
in
respect
of
sinne
,
and
a
coward
in
regard
of
outward
trouble
,
and
thou
art
more
affraid
of
outward
trouble
then
of
sinne
,
and
thou
more
fearest
pouertie
and
losse
of
outward
things
then
the
breach
of
Gods
commandements
,
as
Sabbath-breaking
,
vsing
vnlawfull
meanes
to
enrich
thy selfe
,
surely
it
is
a
certaine
note
thou
hast
not
in
thee
the
spirit
and
disposition
of
a
child
of
God
,
but
the
spirit
and
disposition
of
a
wicked
and
gracelesse
person
.
Now
further
these
words
of
the
Apostle
,
Who
shall
separate
vs
,
we
being
true
beleeuers
,
the
meaning
of
them
being
as
ye
haue
heard
,
that
none
is
able
to
do
it
,
neither
the
diuell
nor
any
instrument
of
his
can
do
it
by
any
euill
they
can
bring
on
vs
,
they
affoord
to
vs
this
proposition
,
this
ground
of
truth
,
it
is
the
thing
here
intended
.
That
the
loue
of
Christ
,
or
Gods
loue
in
Christ
,
cannot
possibly
be
seuered
from
true
beleeuers
,
nor
they
from
it
:
Gods
loue
in
Christ
cannot
possibly
be
seuered
from
true
beleeuers
,
nor
they
from
it
.
no
aduersarie
power
whatsoeuer
,
either
of
men
or
diuels
,
is
able
to
separate
and
to
keepe
away
the
loue
of
God
and
the
loue
of
Christ
from
true
beleeuers
and
Gods
children
,
neirher
the
diuell
nor
any
instrument
of
his
,
is
able
by
any
euill
they
can
do
to
one
that
is
beloued
of
God
in
Christ
,
to
make
him
not
beloued
of
God
,
or
lesse
beloued
of
him
.
We
reade
Ierem
.
31.3
.
the
Church
and
people
of
Israel
complaine
that
the
Lord
of
old
appeared
to
them
,
and
shewed
himselfe
a
louing
God
to
their
fathers
,
but
now
he
seemed
to
withdraw
his
loue
and
fauour
from
them
.
No
saith
the
Lord
,
he
presently
subioynes
an
answer
to
them
,
and
by
way
of
correction
of
that
speech
of
theirs
:
I
haue
loued
thee
with
an
euerlasting
loue
,
therefore
with
mercie
I
haue
drawne
thee
.
The
Lord
hath
appeared
vnto
me
of
old
,
say
they
:
Yea
(
saith
he
)
I
haue
loued
thee
with
an
euerlasting
loue
;
my
loue
to
you
that
are
my
children
,
is
as
it
hath
bene
,
and
it
is
the
same
for
euer
,
nothing
can
separate
betweene
my
loue
and
you
.
Ioh
.
15.9
.
Christ
saith
to
his
disciples
,
As
the
Father
hath
loued
me
,
so
haue
I
loued
you
,
continue
in
my
loue
.
Ioh
.
13.1
.
it
is
said
,
Forasmuch
as
Christ
loued
his
owne
which
were
in
the
world
,
to
the
end
he
loued
them
.
He
loues
them
to
the
end
,
yea
without
end
,
and
for
euer
,
&
no
power
either
of
men
or
diuels
is
able
to
separate
or
to
keepe
away
the
loue
of
Christ
and
the
loue
of
God
from
his
children
:
for
why
,
the
reasons
and
grounds
of
this
truth
are
these
.
First
,
God
himselfe
is
immutable
and
vnchangeable
,
as
before
we
heard
,
Iam
.
1.17
.
With
him
is
no
variablenesse
,
neither
shadowing
by
turning
:
and
as
he
saith
by
his
Prophet
Malac
.
3.6
.
I
am
the
Lord
,
I
change
not
:
and
God
himselfe
being
vnchangeable
,
he
is
vnchangeably
good
,
holy
,
mercifull
,
louing
.
Againe
,
secondly
Gods
loue
to
his
children
is
stronger
then
all
euils
are
or
can
be
;
and
it
may
be
most
truly
affirmed
of
Gods
loue
to
his
children
,
which
we
reade
of
loue
,
Cant
.
8.6.7
.
that
His
loue
is
strong
as
death
,
and
much
water
cannot
quench
it
,
neither
can
the
flouds
drowne
it
:
it
is
stronger
then
all
flouds
of
euill
that
can
come
to
Gods
children
.
Yea
the
Lord
saith
,
he
will
be
with
his
children
in
loue
,
and
in
mercie
for
their
good
and
comfort
,
Isai
.
43.2
.
When
thou
passest
through
the
waters
I
will
be
with
thee
,
and
through
the
flouds
that
they
do
not
ouerflow
thee
,
and
when
they
walke
through
the
very
fire
,
they
should
not
be
burnt
,
neither
should
the
flame
kindle
vpon
them
.
And
therefore
doubtlesse
on
these
grounds
we
may
resolue
on
this
as
a
certaine
truth
,
that
Gods
loue
in
Christ
cannot
possibly
be
seuered
from
true
beleeuers
,
nor
they
from
it
;
neither
the
diuell
nor
any
instrument
of
his
is
able
by
any
euill
they
can
do
to
one
that
is
beloued
of
God
in
Christ
,
to
make
him
not
beloued
of
God
,
or
lesse
beloued
of
him
.
And
this
for
the
vse
and
application
of
it
,
in
the
first
place
serues
to
ouerturne
the
opinion
of
the
Arminians
and
Anabaptists
,
in
that
they
hold
that
a
child
of
God
may
be
shaken
quite
out
of
the
state
of
grace
and
out
of
the
fauour
of
God
,
The
Arminians
and
Anabaptists
confuted
,
in
that
they
hold
a
child
of
God
may
be
shaken
out
of
the
state
of
grace
and
out
of
Gods
fauour
.
and
that
one
who
is
beloued
of
God
in
Christ
may
in
time
come
not
to
be
beloued
of
him
:
this
is
cleane
contrary
to
the
truth
now
deliuered
,
that
Gods
loue
in
Christ
abideth
with
his
children
continually
without
separation
,
and
it
cannot
possibly
be
seuered
from
them
nor
they
from
it
.
Yea
say
they
,
there
is
no
question
of
the
continuance
of
Gods
loue
or
of
Christ
his
loue
to
his
,
but
of
their
loue
to
him
;
God
continues
to
loue
his
children
in
Christ
,
if
they
continue
to
loue
him
,
otherwise
not
.
An
idle
conceit
,
as
if
Gods
loue
to
his
children
in
Christ
did
depend
on
something
in
them
,
on
their
loue
to
him
;
and
if
their
loue
to
him
hold
and
continue
,
then
his
loue
to
them
holds
and
continues
;
and
if
their
loue
to
God
faile
,
then
Gods
loue
to
them
failes
and
is
drawne
away
from
them
,
and
so
Gods
loue
to
man
is
variable
and
changeable
according
to
the
alteration
and
change
of
mans
loue
to
him
:
a
conceit
cleane
contrarie
to
the
plaine
euidence
of
Scripture
,
and
to
the
text
we
haue
in
hand
,
where
the
Apostle
speakes
not
conditionally
,
that
nothing
can
separate
vs
from
the
loue
of
Christ
,
we
being
true
beleeuers
,
if
we
continue
to
loue
him
,
but
he
speakes
positiuely
&
absolutely
,
that
nothing
is
able
to
separate
vs
from
the
loue
of
Christ
.
Againe
,
such
is
the
nature
of
Gods
loue
,
and
of
Christ
his
loue
to
his
,
as
it
doth
not
onely
abide
and
continue
with
them
for
euer
,
but
it
is
also
effectuall
in
them
,
and
it
keepes
them
continually
in
their
loue
to
God
,
and
it
preserues
in
their
hearts
a
continuall
loue
to
God
and
to
Christ
,
so
as
their
loue
of
God
and
of
Christ
can
neuer
be
quite
shaken
out
of
their
hearts
,
as
the
Lord
saith
by
Ieremiah
,
Iere
.
32.40
.
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
depart
from
me
:
my
loue
to
them
shall
be
so
effectuall
,
as
it
shall
make
them
continue
and
perseuere
in
fearing
me
,
and
louing
me
for
euer
.
And
therefore
the
Anabaptisticall
conceit
is
very
idle
and
contrarie
to
the
truth
,
that
God
continues
to
loue
his
children
in
Christ
,
if
they
continue
to
loue
him
.
I
leaue
them
,
and
for
a
second
vse
.
Is
it
so
that
Gods
loue
in
Christ
cannot
possibly
be
seuered
from
true
beleeuers
,
Sweet
comfort
to
a
true
beleeuer
when
he
is
plonged
into
the
deepest
distresse
.
nor
they
from
it
,
neither
the
diuell
nor
any
instrument
of
his
is
able
by
any
euill
they
do
or
can
do
to
one
that
is
beloued
of
God
in
Christ
,
to
make
him
not
beloued
of
God
,
or
lesse
beloued
of
God
?
Oh
then
lay
vp
this
in
thine
heart
as
a
ground
of
sweet
comfort
,
whosoeuer
thou
art
that
hast
good
euidence
of
it
that
thou
art
a
true
beleeuer
,
a
child
of
God
:
on
this
truth
thou
mayest
cheare
vp
thine
heart
,
when
thou
art
plonged
in
the
deepest
distresse
that
either
man
or
diuell
can
bring
thee
into
.
What
though
the
diuell
rage
against
thee
,
and
his
wicked
instruments
do
malice
thee
,
and
practise
against
thee
all
the
mischiefe
they
can
,
and
bring
thee
into
great
trouble
and
distresse
?
What
though
they
cause
others
to
hate
and
maligne
thee
,
and
thou
art
hated
of
thousands
in
the
world
,
yea
thy
nearest
and
dearest
friends
,
such
as
are
knit
to
thee
in
the
nearest
bond
of
nature
,
they
abhorre
thee
,
flie
farre
from
thee
,
and
spare
not
to
spit
in
thy
face
,
as
Iob
saith
he
was
dealt
withall
,
Iob
30.10
.
Iob
30.10
.
yet
comfort
thy selfe
in
this
,
God
still
loues
thee
,
and
thou
art
still
deare
to
him
,
and
all
that
Satan
or
any
instrument
of
his
can
do
to
thee
,
cannot
possibly
seuer
either
Gods
loue
from
thee
,
or
thee
from
the
loue
of
God
in
Christ
.
And
though
thy
distresse
be
neuer
so
great
,
yet
thy
condition
is
happie
and
comfortable
,
thou
art
still
beloued
of
God
,
and
his
loue
is
better
then
the
loue
of
the
whole
world
,
yea
better
then
life
it selfe
,
yea
better
then
heauen
,
it
is
better
to
be
loued
of
God
though
hated
of
all
the
world
,
then
to
haue
the
loue
of
the
world
and
to
be
out
of
Gods
fauour
.
But
haply
thou
wilt
say
,
How
shall
I
be
able
to
perswade
my selfe
that
I
am
still
beloued
of
God
,
when
I
am
so
deepely
distressed
,
as
I
cannot
see
or
discerne
any
token
of
his
loue
to
me
,
but
rather
tokens
of
his
anger
and
displeasure
against
me
,
and
mine
owne
heart
is
readie
to
tell
me
,
that
God
is
rather
angrie
then
well
pleased
with
me
?
I
answer
:
By
this
thou
mayest
perswade
thy selfe
that
God
still
loues
thee
,
if
notwithstanding
thy
greatest
distresse
thou
dost
still
take
part
with
God
,
and
stand
on
his
side
against
his
enemies
,
Satan
and
sinne
,
and
thou
art
enemie
to
them
,
thou
still
louest
that
which
God
loues
,
and
thou
still
hatest
that
which
God
hates
,
namely
sinne
,
and
thou
art
resolued
with
Iob
.
Iob
13.15
.
Though
the
Lord
kill
thee
,
yet
thou
wilt
still
trust
in
him
,
and
still
reproue
thy
wayes
in
his
sight
:
and
thou
wilt
still
striue
against
sinne
:
and
though
thou
canst
not
tell
whether
thou
striue
against
it
for
feare
of
the
punishment
of
it
,
or
out
of
thy
loue
to
God
thy
good
and
gracious
Father
,
yet
if
thou
desirest
to
loue
the
Lord
Iesus
,
and
out
of
that
loue
to
striue
against
sinne
,
and
to
be
better
being
wearied
and
tired
with
sinne
,
and
thou
desirest
to
please
God
in
a
simple
obedience
of
faith
,
then
comfort
thy selfe
,
thou
mayest
thereupon
conclude
to
the
comfort
of
thine
owne
soule
,
that
notwithstanding
thy
deepe
distresse
,
thou
art
still
beloued
of
God
in
Christ
,
and
nothing
can
separate
thee
from
that
loue
of
his
.
Come
we
now
to
the
second
generall
layd
before
vs
in
this
verse
,
the
Apostles
second
affirmation
propounded
in
more
speciall
manner
,
by
an
enumeration
and
reckoning
vp
of
diuerse
particulars
,
and
that
also
by
way
of
interrogation
:
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
that
is
(
as
I
shewed
)
neither
tribulation
,
neither
any
pressure
or
vexation
,
nor
anguish
,
any
perplexitie
of
mind
,
nor
any
extreme
violence
vsed
to
vs
by
tyrants
and
wicked
men
,
whereby
they
pursue
vs
from
place
to
place
,
nor
want
of
necessarie
food
,
nor
want
of
necessary
clothing
,
nor
any
dangerous
distresse
whereby
our
liues
are
in
hazard
,
nor
any
kind
of
violent
and
cruell
tormenting
death
:
neither
these
nor
any
other
euils
that
do
or
may
befall
vs
,
are
able
to
separate
vs
that
are
true
beleeuers
from
that
loue
wherewith
Christ
loues
vs
,
or
wherewith
God
loues
vs
in
Christ
.
In
this
enumeration
,
Shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
Our
Apostle
goes
on
from
the
lesser
to
the
greater
,
he
begins
with
lighter
troubles
and
riseth
vp
by
degrees
to
greater
,
and
he
putteth
downe
the
particulars
here
mentioned
,
not
casually
,
but
by
singular
art
.
Yea
some
obserue
,
that
the
Apostles
stile
,
here
&
in
the
whole
conclusion
following
to
the
end
of
the
Chapter
,
is
beautified
with
such
wonderfull
eloquence
and
Rhetoricke
,
as
neither
Tullie
nor
Demosthenes
could
euer
haue
spoken
more
eloquently
.
See
then
,
the
holy
Spirit
of
God
is
pleased
sometimes
to
vse
eloquence
,
and
the
helpe
of
art
,
not
such
eloquence
as
is
in
common
vse
amongst
men
,
a
whorish
painted
eloquence
,
standing
in
vaine
inuentions
and
frothy
conceits
of
mens
wit
,
but
diuine
graue
eloquence
,
and
ponderous
and
waightie
,
and
such
as
is
powerfull
to
sway
the
conscience
,
and
to
moue
the
affections
for
the
good
of
the
soule
.
We
are
not
then
simplie
to
condeme
eloquence
,
Rhetoricke
,
and
other
liberall
arts
and
sciences
,
Rhetoricke
&
other
liberall
arts
and
sciences
are
not
simply
to
be
condemned
.
as
some
foolishly
do
,
accounting
them
heathenish
and
antichristian
;
there
is
good
vse
of
them
,
if
they
be
vsed
in
due
place
,
and
in
a
right
manner
,
as
seruants
and
handmaids
to
Diuinitie
,
but
I
passe
by
that
.
We
see
here
our
Apostle
resteth
not
in
the
generall
,
that
none
either
man
or
diuell
can
separate
vs
that
are
true
beleeuers
from
the
loue
of
God
in
Christ
,
by
any
euill
they
do
or
can
bring
on
vs
,
but
he
descends
to
particulars
,
and
reckons
vp
particular
euils
,
tribulation
,
and
anguish
,
and
persecution
,
and
famine
,
and
nakednesse
,
and
perill
,
and
sword
:
affirming
that
these
cannot
separate
true
beleeuers
from
the
loue
of
Christ
;
and
in
this
Catalogue
obserue
we
,
that
the
Apostle
reckons
vp
the
greatest
,
and
most
bitter
,
and
most
shamefull
euils
that
can
befall
true
beleeuers
in
this
world
.
Now
the
point
hence
(
not
to
stand
on
these
particulars
seuerally
,
we
shall
haply
insist
on
them
more
particularly
verse
37.
)
the
point
I
say
hence
offered
is
this
.
That
particular
euils
,
trials
,
crosses
,
or
troubles
,
that
befall
Gods
chosen
,
No
particular
euill
,
triall
,
or
affliction
,
whatsoeuer
it
be
,
though
most
smart
,
bitter
,
and
shameful
,
can
possibly
separate
or
keepe
back
the
loue
of
God
&
the
loue
of
Christ
from
true
beleeuers
.
though
they
be
most
smart
,
bitter
,
and
shamefull
,
cannot
possibly
seuer
Gods
loue
from
them
,
nor
them
from
Gods
loue
in
Christ
.
No
particular
euill
,
triall
,
or
affliction
whatsoeuer
it
be
,
inward
or
outward
,
can
possibly
separate
or
keepe
backe
the
loue
of
God
and
the
loue
of
Christ
from
true
beleeuers
,
and
from
Gods
children
:
neither
any
vexation
of
bodie
,
nor
any
perplexitie
of
mind
,
nor
any
extreame
violence
and
persecution
,
or
things
following
that
,
hunger
,
cold
,
nakednesse
,
and
need
of
all
things
for
the
bodie
,
nor
any
dangerous
distresse
whereby
the
life
is
in
hazard
or
endangered
,
nor
losse
of
life
it selfe
,
by
most
violent
,
cruell
,
and
bloudie
torments
,
neither
these
nor
any
other
euils
that
do
or
may
befall
Gods
children
,
and
such
as
are
beloued
of
God
,
can
possibly
make
them
not
beloued
of
him
,
or
lesse
beloued
of
him
.
And
that
this
is
so
,
we
may
easily
conceiue
,
in
that
the
Lord
promiseth
to
be
with
his
children
in
loue
and
mercie
,
euen
in
their
particular
euils
,
trials
,
and
afflictions
.
Genes
.
28.15
.
the
Lord
saith
to
Iaacob
,
Loe
I
am
with
thee
,
and
will
keepe
thee
whither
soeuer
thou
goest
.
Iob
5.19.20.21
.
Eliphas
saith
,
the
Lord
will
deliuer
his
children
in
six
troubles
,
and
in
the
seuenth
euill
shall
not
touch
them
:
and
in
famine
he
will
deliuer
them
from
death
,
and
in
battell
from
the
power
of
the
sword
:
and
they
shall
be
hid
from
the
scourge
of
the
tongue
,
and
shall
not
be
afraid
of
destruction
when
it
commeth
.
And
so
Psal
.
33.19
.
the
Psalmist
saith
,
The
eye
of
the
Lord
is
vpon
his
children
,
to
deliuer
them
from
death
,
and
to
preserue
them
in
famine
.
The
Scripture
is
plentifull
in
this
,
and
we
find
that
the
Lord
hath
bene
with
his
children
from
time
to
time
in
loue
and
in
mercie
in
their
greatest
particular
euils
,
trials
,
and
afflictions
that
can
or
may
befall
them
.
As
with
Ioseph
in
prison
,
Gen.
39.21
.
with
Shadrach
,
Meshach
,
and
Abednego
in
the
hot
fierie
fornace
,
Dan
.
3.25
.
with
Ionah
in
the
belly
of
the
fish
,
Ion
.
2.2
.
with
the
Apostles
in
prison
,
Act.
5.19
.
with
Paul
in
danger
to
lose
his
life
,
Act.
24.25
.
with
Peter
in
prison
,
Act.
12.7.8
.
A
cloud
of
witnesses
we
haue
to
this
purpose
,
all
of
them
euidencing
and
confirming
the
truth
of
the
point
in
hand
,
that
particular
euils
,
trials
,
and
afflictions
that
befall
Gods
children
,
though
most
bitter
,
cannot
possibly
seuer
Gods
loue
from
them
,
nor
them
from
Gods
loue
in
Christ
;
neither
any
vexation
of
bodie
,
nor
perplexitie
of
mind
,
nor
any
of
the
euils
reckoned
vp
by
the
Apostle
,
nor
any
other
that
do
or
may
befall
Gods
children
,
and
such
as
are
beloued
of
God
,
can
possibly
make
them
not
beloued
of
him
,
or
lesse
beloued
of
him
:
and
the
reasons
of
it
are
these
.
First
,
Gods
loue
to
his
children
is
out
of
question
most
true
and
sound
loue
;
he
is
truth
it selfe
,
and
it
is
the
nature
of
true
loue
to
be
constant
,
and
to
continue
,
it
varies
not
according
to
the
change
of
the
thing
loued
.
An
husband
that
loues
his
wife
truly
and
as
he
ought
,
he
loues
her
as
dearely
in
sicknesse
as
in
health
,
and
in
aduersitie
as
out
of
aduersitie
.
And
a
kind
and
louing
father
loues
his
sicke
and
weake
child
as
dearely
as
if
it
were
well
and
in
perfect
health
and
strength
:
yea
a
true
louing
father
then
tenders
his
child
more
because
of
the
weaknesse
of
it
.
And
is
it
not
so
with
the
Lord
the
fountaine
of
loue
and
of
pitie
?
doubtlesse
it
is
.
Againe
,
though
euils
,
troubles
,
and
afflictions
come
for
sin
originally
,
yet
to
Gods
children
they
are
mercies
,
and
proceed
from
his
loue
towards
them
,
Hebr
.
12.6
.
and
all
particular
euils
are
disposed
of
by
the
good
hand
of
God
for
the
good
of
his
children
.
And
to
this
I
might
adde
,
that
particular
euils
the
greatest
of
them
are
finite
and
temporarie
,
and
Gods
loue
is
infinite
and
endlesse
,
and
there
is
no
proportion
betweene
them
and
the
loue
of
God
.
And
therefore
this
we
are
to
hold
for
a
certaine
truth
,
that
the
particular
euils
,
trials
,
and
afflictions
that
befall
Gods
children
,
though
most
bitter
,
cannot
possibly
seuer
Gods
loue
from
them
,
nor
them
from
Gods
loue
:
neither
any
vexation
of
bodie
,
nor
perplexitie
of
mind
,
neither
these
nor
any
other
particular
euils
that
do
or
may
befall
the
children
of
God
,
and
such
as
are
beloued
of
God
,
can
possibly
make
them
not
beloued
of
him
,
or
lesse
beloued
of
him
.
And
this
truth
for
the
vse
may
first
serue
further
to
batter
and
beate
downe
that
opinion
of
the
Arminians
and
Anabaptists
,
that
a
child
of
God
may
be
quite
shaken
out
of
Gods
fauour
,
Further
confutation
of
that
opinion
of
the
Arminians
and
Anabaptists
that
a
child
of
God
may
be
quite
shaken
our
of
Gods
fauour
.
and
one
that
is
beloued
of
God
in
Christ
,
may
in
time
to
come
not
be
beloued
of
him
:
the
truth
now
deliuered
beares
more
strongly
and
makes
further
against
this
conceit
.
Yea
but
,
say
the
Arminians
,
you
must
obserue
,
that
in
the
catalogue
of
particular
euils
put
downe
by
the
Apostle
,
there
is
no
mention
made
of
sinne
,
and
though
the
euils
reckoned
vp
do
not
make
a
separation
betweene
the
loue
of
Christ
and
Gods
chosen
,
yet
sinne
separates
betweene
God
an
man
,
Isai
.
59.2
.
Your
iniquities
haue
separated
betweene
you
and
your
God
;
and
your
sinnes
haue
hid
his
face
from
you
that
he
will
not
heare
.
I
answer
them
,
It
is
true
,
sinne
properly
and
nothing
but
sinne
hath
power
to
separate
betweene
God
and
man
:
but
the
Apostle
in
saying
that
these
particular
euils
neither
do
nor
can
separate
true
beleeuers
from
the
loue
of
God
in
Christ
,
it
is
as
if
he
had
said
,
These
particular
euils
cannot
carrie
a
true
beleeuer
so
farre
into
temptation
and
sinne
,
as
that
by
reason
thereof
he
should
be
separated
from
the
loue
of
God
in
Christ
,
neither
indeed
is
it
so
that
euery
sinne
separates
euery
man
altogether
from
God
,
but
onely
reigning
sinne
.
And
of
such
sinnes
speakes
the
Prophet
in
the
place
alledged
,
as
appeares
plainly
in
diuerse
verses
following
,
the
Prophet
reckens
many
particular
crying
and
reigning
sinnes
.
Now
reigning
sinne
is
not
found
in
Gods
children
,
and
therefore
it
is
but
a
cauill
of
the
Arminians
,
that
in
the
Apostles
catalogue
of
particular
euils
sinne
is
not
mentioned
.
I
leaue
them
:
and
for
a
second
vse
.
Is
it
so
that
the
particular
euils
,
trials
,
crosses
,
and
troubles
that
befal
Gods
children
,
though
most
bitter
,
smart
,
Further
ground
of
comfort
for
euery
true
beleeuer
.
&
shamefull
,
cannot
possibly
seuer
Gods
loue
from
them
,
nor
them
from
it
,
neither
any
vexation
of
bodie
,
or
perplexitie
of
mind
,
nor
any
other
particular
euill
that
doth
or
may
befall
Gods
children
and
such
as
are
beloued
of
God
,
can
possibly
make
them
not
beloued
of
him
,
or
lesse
beloued
of
him
?
Surely
then
here
is
yet
further
ground
of
comfort
for
euery
one
that
hath
good
euidence
of
it
,
that
he
or
she
is
a
true
beleeuer
,
and
a
child
of
God
,
(
and
still
the
comfort
belongs
to
such
,
and
to
none
but
such
.
)
On
this
ground
of
truth
thou
that
art
a
true
beleeuer
maist
comfort
thy selfe
when
thou
lyest
vnder
any
particular
euill
,
triall
,
crosse
,
or
trouble
,
though
neuer
so
bitter
and
painfull
,
and
neuer
so
shamefull
;
yea
when
one
trouble
followes
thee
in
the
necke
of
another
,
and
one
is
greater
then
another
,
and
in
the
eye
of
the
world
thou
art
in
a
miserable
case
,
and
the
men
of
the
world
are
readie
to
iudge
thee
an
hypocrite
,
and
out
of
Gods
fauour
,
because
of
particular
seene
and
knowne
euils
and
crosses
thou
lyest
vnder
:
yet
comfort
thy selfe
,
thou
being
a
child
of
God
,
God
still
loues
thee
,
and
thou
still
art
deare
to
him
.
It
is
not
thy
particular
distresse
,
be
it
sicknesse
,
paine
,
pouertie
,
imprisonment
,
and
these
in
great
extremitie
,
that
can
possibly
seuer
either
Gods
loue
from
thee
,
or
thee
from
the
loue
of
God
in
Christ
.
Be
it
with
thee
as
it
was
with
Lazarus
,
thou
lyest
in
the
streets
full
of
sores
,
wanting
bread
to
put
into
thy
mouth
,
and
scarse
hauing
a
ragge
to
couer
thy
nakednesse
,
yet
still
Gods
loue
abides
with
thee
without
separation
.
Labour
thou
to
be
resolued
of
this
when
thou
art
vnder
any
particular
euill
,
triall
,
crosse
or
trouble
,
that
thou
art
still
beloued
of
God
,
and
thou
shalt
find
it
will
yeeld
thee
matter
of
great
comfort
.
I
know
it
is
a
very
hard
thing
to
perswade
our selues
of
Gods
loue
to
vs
in
the
time
of
particular
trials
,
they
being
bitter
,
smart
,
and
shamefull
:
out
of
such
trials
there
is
no
great
difficultie
and
hardnesse
in
it
,
but
to
perswade
our selues
that
we
are
beloued
of
God
when
we
lye
vnder
some
particular
crosse
and
affliction
,
it
lying
hard
and
heauie
on
vs
,
Hoc
opus
hic
labor
est
,
that
is
an
hard
matter
indeed
.
And
this
then
we
are
to
labour
for
:
how
soone
we
may
come
vnder
particular
trials
we
know
not
,
yea
vnder
the
particular
trials
here
reckoned
vp
by
the
Apostle
,
vnder
tribulation
,
and
anguish
,
persecution
,
famine
,
nakednesse
,
perill
,
and
sword
:
the
times
we
liue
in
are
dangerous
,
Satan
and
his
instruments
,
Antichrist
and
his
adherents
are
set
on
mischiefe
,
and
the
Lord
seemes
to
threaten
to
bring
vs
into
heauie
trials
.
And
if
it
please
him
so
to
do
,
oh
labour
we
euen
when
we
are
in
the
particular
triall
to
be
resolued
on
this
,
that
we
are
still
beloued
of
God
,
and
then
whatsoeuer
becomes
of
vs
,
we
shall
be
sure
to
find
comfort
.
Thou
wilt
say
,
How
is
that
to
be
done
?
How
shall
I
be
able
to
perswade
my selfe
that
God
still
loues
me
,
when
I
am
in
a
particular
triall
and
affliction
,
and
it
lyes
hard
and
heauie
on
me
?
I
answer
.
By
doing
two
things
.
First
,
by
calling
to
mind
and
thinking
on
former
and
fore-passed
mercies
of
God
towards
thee
,
and
by
remembring
with
comfort
the
sweet
mercies
of
the
Lord
formerly
vouchsafed
to
thee
,
especially
in
things
heauenly
and
spirituall
.
Dauid
saith
this
was
his
practise
,
Psal
.
143.4.5
.
When
his
spirit
was
in
perplexitie
within
him
,
and
his
heart
amazed
,
he
remembred
the
time
past
,
and
meditated
in
the
workes
of
the
Lord
.
Secondly
,
by
possessing
thy
soule
in
patience
,
and
by
attending
on
the
Lords
mercie
,
as
it
is
Psal
.
147.11
.
verse
,
by
waiting
on
the
Lord
for
helpe
,
comfort
,
and
deliuerance
,
and
patiently
tarrying
the
Lords
leasure
:
for
if
God
giue
thee
an
heart
to
waite
on
him
in
patience
in
the
time
of
distresse
,
it
lying
hard
and
heauie
on
thee
,
and
that
a
long
time
,
it
is
an
euidence
of
his
loue
to
thee
.
If
thou
do
these
two
things
,
if
thou
call
to
minde
and
thinke
on
the
former
mercies
of
the
Lord
vouchsafed
to
thee
with
comfort
,
and
if
thou
possesse
thy
soule
in
patience
,
and
attend
on
the
Lords
mercie
,
waiting
for
it
in
his
due
time
to
be
vouchsafed
to
thee
,
assuredly
thou
shalt
be
able
euen
when
thou
art
in
the
particular
triall
and
affliction
,
and
it
lyes
hard
and
heauie
on
thee
,
to
perswade
thy selfe
that
thou
art
still
beloued
of
God
;
and
that
will
yeeld
thee
matter
of
sweet
comfort
.
Thinke
on
these
things
,
and
labour
to
put
them
in
practise
.
Come
we
now
to
the
36.
Verse
.
VERSE
36.
As
it
is
written
,
for
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
IN
this
Verse
our
Apostle
brings
a
testimony
of
Scripture
out
of
Psal
.
44.22
.
to
shew
that
the
particular
euils
reckoned
vp
by
him
vers
.
35.
tribulation
,
anguish
,
persecution
,
famine
,
nakednesse
,
perill
,
and
sword
,
are
such
as
haue
and
do
vsually
befall
the
Church
and
children
of
God
,
are
no
fained
things
,
or
put
downe
by
way
of
supposition
,
or
any
new
and
strange
things
,
but
such
as
stand
on
record
in
the
booke
of
God
,
as
things
ordinarily
befalling
the
Church
and
people
of
God
:
As
it
is
written
,
for
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
Now
here
we
haue
to
consider
two
things
in
generall
.
First
,
the
Apostles
alledging
of
Scripture
,
As
it
is
written
.
Secondly
,
the
testimonie
of
Scripture
he
doth
alledge
,
For
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
Which
allegation
and
testimonie
(
as
I
said
)
is
taken
out
of
Psal
.
44.22
.
Reuerend
Caluin
obserues
,
and
Peter
Martyr
notes
the
same
,
that
the
Psalme
from
which
this
testimonie
is
taken
,
describes
rather
the
horrible
persecution
of
the
Church
of
God
vnder
Antiochus
Epiphanes
,
then
vnder
the
Chaldeans
in
the
70.
yeares
captiuitie
as
some
thinke
,
because
the
people
that
were
carried
away
to
Babylon
were
afflicted
by
the
Chaldeans
for
their
idolatrie
,
but
vnder
Antiochus
the
people
of
God
suffered
for
giuing
testimonie
to
the
Law
of
God
:
and
therefore
they
complaine
to
God
as
we
may
reade
vers
.
9.
to
the
end
of
that
Psalme
,
that
though
they
had
not
fallen
away
from
the
pure
worship
of
God
,
verse
17.18.19
.
Yet
they
were
slaine
continually
,
and
counted
as
sheepe
for
the
slaughter
,
verse
22.
In
this
testimonie
,
For
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
:
it
being
a
complaint
of
the
Church
and
people
of
God
vnder
great
affliction
,
we
haue
three
materials
to
be
obserued
.
1.
First
,
the
greatnesse
of
the
sufferings
of
the
Church
and
people
of
God
complained
of
,
they
were
killed
,
they
had
their
bloud
shed
violently
,
they
were
slaughtered
,
which
is
set
out
by
a
similitude
,
they
were
as
sheepe
appointed
and
drawne
out
to
slaughter
.
2.
Secondly
,
the
cause
of
their
sufferings
,
not
for
their
own
sinnes
,
but
for
the
Lords
sake
,
For
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
3.
Thirdly
,
the
continuance
of
their
sufferings
,
put
downe
in
these
words
,
All
day
long
.
For
thy
sake
are
we
killed
all
day
long
.
Let
vs
now
examine
the
words
of
this
verse
standing
on
record
in
the
booke
of
God
in
the
holy
Scripture
:
Interpretation
.
he
cites
not
the
particular
place
,
but
deliuers
in
generall
,
As
it
is
written
,
For
thy
sake
.
These
words
carrie
this
sence
,
as
we
may
easily
conceiue
if
we
looke
into
the
Psalme
out
of
which
they
are
taken
,
as
if
the
Church
and
people
of
God
persecuted
had
said
,
for
the
confession
of
thy
name
ô
Lord
,
and
for
the
profession
of
thy
truth
,
euen
because
we
acknowledge
thee
onely
to
be
our
God
,
and
we
worship
thee
alone
,
and
will
not
be
drawne
from
thy
holy
religion
,
and
from
the
feare
of
thy
name
.
Christ
saith
,
Matth
.
5.11
.
Blessed
are
ye
when
men
persecute
you
for
my
sake
:
that
is
,
for
professing
my
name
,
and
Gospell
,
and
truth
of
religion
.
Are
we
killed
:
that
is
,
are
we
thy
Church
and
people
hardly
and
extremely
dealt
withall
,
and
suffer
extreame
violence
,
sometimes
to
the
shedding
of
our
bloud
,
and
to
the
losse
of
our
liues
.
All
day
long
.
These
words
are
diuersly
interpreted
:
the
best
and
fittest
exposition
is
,
continually
and
without
intermission
,
as
Paul
saith
of
himselfe
,
1.
Corinth
.
15.31
.
He
dyed
daily
.
And
2.
Cor
.
11.23
.
he
was
in
death
often
:
that
is
,
continually
in
danger
of
death
,
and
subiect
to
it
,
for
a
man
can
dye
but
once
,
or
be
killed
but
once
.
We
are
counted
as
sheepe
for
the
slaughter
:
that
is
,
our
cruell
persecutors
and
bloudie
minded
enemies
,
make
no
more
reckoning
of
vs
then
of
such
as
are
fit
to
be
murdered
&
slaughtered
,
and
they
make
no
more
of
taking
away
our
liues
on
any
occasion
,
then
a
butcher
doth
of
drawing
out
a
sheepe
and
cutting
the
throate
of
it
at
his
pleasure
.
And
as
the
butcher
thinkes
he
hath
done
well
when
he
hath
killed
a
sheepe
,
and
is
glad
when
he
hath
so
done
,
so
are
our
.
bloudie
persecutours
glad
when
they
can
shed
our
bloud
,
and
take
away
our
liues
,
and
they
reioyce
in
it
,
and
thinke
that
thy
haue
therein
done
good
seruice
to
God
,
as
Christ
saith
,
Ioh
.
16.2
.
The
time
shall
come
that
whosoeuer
killeth
you
will
thinke
that
he
doth
God
seruice
.
Now
then
thus
conceiue
we
the
meaning
of
the
words
of
this
verse
,
as
if
the
Apostle
had
said
.
As
we
find
it
standing
on
record
in
the
booke
of
God
,
in
the
holy
Scripture
,
the
Church
and
people
of
God
in
former
times
haue
iustly
complained
to
God
on
this
manner
:
For
the
confession
of
thy
name
O
Lord
,
and
for
the
profession
of
thy
truth
,
euen
because
we
acknowledge
thee
onely
to
be
our
God
,
and
we
worship
thee
alone
,
and
will
not
be
drawne
from
thy
truth
,
and
from
the
feare
of
thy
name
,
we
thy
Church
and
people
continually
and
without
intermission
are
extreamely
ill
dealt
withall
,
and
do
suffer
extreame
violence
,
sometimes
to
the
shedding
of
our
bloud
,
and
to
the
losse
of
our
liues
:
yea
our
cruell
parsecutours
and
bloudie
minded
enemies
make
no
more
reckoning
of
vs
,
then
as
of
those
that
are
fit
to
be
murdered
and
slaughtered
:
and
they
make
no
more
account
of
taking
away
our
liues
,
when
they
can
on
any
occasion
,
then
a
butcher
doth
of
cutting
the
throate
of
a
poore
sheepe
:
no
they
are
glad
when
they
can
cruelly
shed
our
bloud
and
take
away
our
liues
,
and
they
reioyce
in
so
doing
.
Now
first
from
these
words
,
As
it
is
written
,
the
Apostle
here
citing
a
place
of
Scripture
seruing
his
purpose
,
and
that
out
of
the
old
Testament
,
I
might
stand
to
shew
the
harmonie
that
is
betweene
the
old
and
new
Testament
,
and
the
sweete
consent
of
one
part
of
Scripture
with
another
,
which
indeed
is
an
infallible
note
and
marke
by
which
we
may
know
Scripture
to
be
Scripture
,
and
the
very
word
of
God
The
consent
of
one
part
of
Scripture
with
another
,
an
infallible
note
that
it
is
the
very
word
of
God
.
breathed
out
by
the
holy
Spirit
;
yea
the
quotations
that
the
Lord
Iesus
and
his
Apostles
do
bring
out
of
the
former
writings
of
the
Prophets
,
do
manifest
to
vs
what
bookes
written
before
the
Gospell
penned
by
Mathew
the
Euangelist
are
to
be
receiued
as
Canonicall
Scripture
,
what
bookes
are
to
be
reiected
as
not
Canonicall
,
but
I
passe
by
these
things
,
onely
note
we
thus
much
.
The
Apostle
here
saith
,
It
is
written
,
and
he
names
not
the
place
where
,
he
onely
cites
the
words
of
Scripture
out
of
Psal
.
44.22
.
&
saith
,
It
is
written
:
this
is
an
vsuall
thing
both
with
Christ
and
with
his
Apostles
.
Matth
.
4.4.7.10
.
Christ
saith
to
Satan
tempting
him
,
It
is
written
,
not
naming
the
places
where
.
Yea
Ioh
.
7.38
.
saith
Christ
,
He
that
beleeueth
in
me
,
as
saith
the
Scripture
,
out
of
his
bellie
shall
flow
riuers
of
water
of
life
.
And
yet
the
very
words
there
put
downe
by
him
,
are
not
found
in
any
place
of
the
old
Testament
,
but
may
onely
be
gathered
out
of
the
writings
of
the
Prophets
,
as
out
of
Isai
.
44.3
.
Isai
.
49.10
.
Ioel
3.18
.
and
such
like
.
So
Heb
.
2.6
.
the
Author
of
that
Epistle
saith
,
One
in
a
certaine
place
witnessed
saying
:
What
is
man
that
thou
shouldest
be
mindfull
of
him
,
or
the
sonne
of
man
that
thou
wouldest
consider
him
?
he
cites
the
words
of
the
fourth
verse
of
Psal
.
8.
but
he
names
it
not
in
particular
:
and
so
in
diuerse
other
places
of
Scripture
,
we
find
it
an
vsuall
thing
with
Christ
&
with
his
Apostles
to
cite
the
words
of
Scripture
,
not
naming
the
particular
places
whence
they
are
taken
.
And
what
must
this
teach
vs
?
Surely
thus
much
.
That
we
ought
to
be
so
well
acquainted
with
the
written
word
of
God
,
that
when
any
place
of
Scripture
is
alledged
,
though
the
very
Chapter
or
booke
out
of
which
it
is
taken
be
not
named
,
yet
we
should
be
able
to
know
it
,
and
to
take
notice
of
it
to
be
Scripture
,
We
ought
to
be
so
well
acquainted
with
the
written
word
of
God
,
that
when
a
place
of
Scripture
is
alledged
,
though
the
booke
or
Chapter
out
of
which
it
is
taken
be
not
named
,
yet
we
should
be
able
to
know
it
to
be
Scripture
.
and
that
such
words
are
indeed
recorded
in
the
written
word
of
God
,
though
we
cannot
for
the
present
call
to
mind
the
booke
,
chapter
,
or
verse
where
they
are
found
.
It
is
the
fault
of
thousands
in
the
world
,
they
know
not
the
voice
of
God
in
his
written
word
,
Reproofe
of
such
as
know
not
the
voyce
of
God
in
his
written
word
.
they
are
not
acquainted
with
the
sentences
of
Scripture
,
no
not
with
the
examples
of
it
,
which
of
all
things
are
most
easie
.
I
am
perswaded
a
man
in
preaching
might
cite
a
sentence
of
an
heathen
man
,
of
a
Poet
,
in
the
hearing
of
some
,
and
tell
them
it
is
Scripture
,
and
they
are
not
able
to
discerne
it
:
a
foule
fault
,
and
such
as
cannot
be
sufficiently
taxed
,
especially
in
these
dayes
,
wherein
we
haue
the
written
word
of
God
not
locked
vp
as
among
the
Papists
in
a
strange
tongue
,
but
in
our
owne
mother
tongue
,
and
we
may
heare
it
in
publicke
,
and
reade
it
in
priuate
,
and
come
to
be
well
acquainted
with
it
.
Thou
then
that
art
guiltie
of
this
fault
,
be
stirred
vp
to
reforme
it
,
and
neuer
rest
till
by
hearing
,
and
reading
,
and
turning
ouer
the
leaues
of
the
booke
of
God
,
thou
be
so
well
acquainted
with
it
,
as
when
the
words
of
Scripture
are
brought
,
and
neither
the
verse
nor
Chapter
named
,
yet
thou
art
able
to
know
the
sentence
to
be
a
sentence
of
Scripture
,
and
that
such
words
indeed
are
recorded
in
the
written
word
of
God
,
though
for
the
present
thou
canst
not
call
to
mind
the
particular
place
where
they
are
found
.
I
passe
from
that
.
One
thing
I
will
note
further
from
the
testimonie
of
Scripture
here
brought
by
the
Apostle
in
generall
.
In
that
the
Apostle
here
cites
a
place
out
of
the
old
Testament
,
to
shew
that
the
particular
euils
reckoned
vp
by
him
in
the
verse
foregoing
,
are
such
as
haue
and
do
vsually
befall
the
Church
and
children
of
God
,
and
such
as
stand
on
record
in
the
booke
of
God
as
ordinarily
befalling
the
children
and
people
of
God
,
he
points
out
plainly
thus
much
.
That
the
same
troubles
,
trials
,
and
afflictions
haue
befallen
Gods
children
in
the
times
of
old
,
may
and
do
vsually
befall
Gods
children
now
.
The
Church
and
people
of
God
are
subiect
to
the
same
afflictions
in
all
ages
and
times
;
The
Church
and
people
of
God
are
subiect
to
the
same
afflictions
in
all
ages
and
times
.
and
when
they
are
vnder
any
triall
or
affliction
,
they
are
not
singular
in
their
sufferings
,
they
haue
the
Saints
of
all
times
their
companions
,
as
Christ
saith
to
his
disciples
,
Matth
.
5.12
.
So
persecuted
they
the
Prophets
which
were
before
you
,
as
if
he
had
said
:
If
the
trials
and
troubles
I
speake
of
befall
you
,
you
are
no
otherwise
dealt
withall
then
were
the
holy
Prophets
of
God
in
former
times
.
1
Pet
.
5.9
.
saith
the
Apostle
,
The
same
afflictions
are
accomplished
in
your
brethren
,
which
are
in
the
world
.
Not
to
enlarge
the
point
,
the
reasons
and
grounds
of
this
truth
are
plaine
.
As
,
First
,
God
beares
the
same
loue
to
his
children
now
as
in
former
times
,
and
he
hath
now
the
same
causes
mouing
him
to
afflict
and
to
trie
his
children
in
loue
and
in
wisedome
for
their
good
,
as
in
former
times
:
as
namely
,
to
correct
sinne
in
them
,
to
exercise
their
faith
,
to
trie
their
patience
,
and
such
like
:
yea
to
bring
them
vnder
great
troubles
,
trials
,
and
afflictions
,
which
they
bearing
patiently
,
and
comfortably
,
and
as
they
ought
to
be
borne
,
their
glorie
in
heauen
might
be
the
greater
,
out
of
his
rich
mercy
.
And
againe
,
the
diuell
and
his
instruments
the
wicked
of
the
world
,
are
now
as
maliciously
bent
against
Gods
children
as
in
former
times
,
and
as
ready
●o
bring
euill
on
them
as
euer
heretofore
.
And
therefore
doubtlesse
the
same
troubles
,
trials
,
and
afflictions
that
haue
befallen
Gods
children
in
the
times
of
old
,
may
and
do
vsually
befall
Gods
children
now
in
these
dayes
.
We
are
not
then
for
the
vse
of
this
in
the
first
place
,
to
thinke
it
strange
though
we
be
brought
vnder
great
and
grieuous
trials
and
afflictions
.
We
are
not
to
thinke
it
strange
though
we
be
brought
vnder
great
and
grieuous
tria●s
&
afflictions
.
And
if
the
Lord
be
pleased
to
bring
vs
to
the
fierie
triall
,
as
the
Apostle
speakes
,
1.
Pet
.
4.12
.
and
if
the
Lord
should
trie
vs
by
the
most
extreme
torments
and
tortures
that
the
diuell
or
wicked
men
could
deuise
to
lay
on
vs
,
we
are
not
to
thinke
it
strange
,
as
if
some
new
thing
were
befallen
vs.
Thus
the
Lord
tried
his
dearest
seruants
in
the
times
of
old
,
as
appeares
plainly
,
Heb
11.36.37.38
.
When
a
child
of
God
is
vnder
some
great
affliction
,
Satan
is
commonly
busie
with
him
,
and
he
then
labours
to
perswade
him
,
and
to
fasten
this
on
him
,
that
neuer
was
any
afflicted
as
he
is
;
and
sometimes
he
preuailes
so
farre
with
a
deare
child
of
God
through
his
weakenesse
,
as
he
makes
him
crie
out
with
the
Church
,
Lam
.
1.12
.
Was
there
euer
any
sorrow
like
to
my
sorrow
▪
and
neuer
man
or
woman
felt
and
endured
that
which
I
feele
and
endure
.
Now
learne
thou
whosoeuer
thou
art
that
art
a
child
of
God
,
to
repell
this
assault
on
the
ground
of
truth
now
deliuered
,
that
the
same
troubles
,
trials
,
and
afflictions
that
haue
befallen
Gods
children
in
the
times
of
old
,
may
and
do
vsually
befall
Gods
children
now
in
these
dayes
:
and
know
it
for
a
certaine
truth
,
what
thou
doest
now
abide
,
others
of
Gods
children
haue
endured
,
and
thou
art
not
singular
in
thy
suffering
,
thou
hast
the
Saints
of
God
of
all
times
thy
companions
,
and
no
other
triall
or
affliction
is
on
thee
,
then
hath
bene
or
now
is
endured
by
other
of
Gods
children
,
and
thou
art
no
otherwise
chastised
of
God
,
then
with
the
rod
which
his
good
hand
hath
layd
on
the
backes
of
his
dearest
seruants
,
whose
saluation
he
had
sealed
vp
and
made
sure
to
them
.
Consider
this
seriously
,
and
thou
shalt
find
it
will
be
a
ground
of
sweet
comfort
to
thee
.
Come
we
now
to
a
second
vse
of
the
point
:
Is
it
so
that
the
same
troubles
,
trials
,
and
afflictions
that
haue
befallen
Gods
children
in
the
times
of
old
,
may
and
do
vsually
befall
Gods
children
now
?
Surely
then
on
this
ground
as
many
as
be
the
children
of
God
,
must
make
this
reckoning
and
account
,
to
meete
with
as
great
troubles
,
trials
,
and
afflictions
,
as
euer
did
any
of
Gods
children
in
former
ages
and
times
,
and
they
must
resolue
with
themselues
to
vndergo
as
hard
trials
,
as
euer
did
any
of
Gods
children
in
the
times
of
old
.
We
may
reade
both
in
the
booke
of
God
,
and
in
other
stories
,
yea
in
the
stories
of
our
owne
land
,
that
in
former
times
,
Gods
children
must
make
account
to
vndergo
as
great
trials
&
afflictions
now
,
as
other
of
Gods
children
haue
in
former
ages
and
times
.
the
constant
profession
of
Christ
,
of
the
truth
of
the
Gospell
and
religion
,
it
hath
cost
men
and
women
the
losse
of
friends
,
of
goods
,
of
libertie
,
yea
of
their
dearest
bloud
,
and
that
by
most
cruell
torments
and
tortures
,
by
fire
and
fagot
.
Yea
we
daily
heare
of
the
troubles
and
distresses
,
and
the
great
trials
that
the
Church
and
people
of
God
are
vnder
in
forreine
countries
,
and
in
our
neighbour
nations
,
that
they
are
thrust
out
of
house
and
home
,
and
most
cruelly
dealt
withall
by
persecuting
enemies
.
Now
we
must
make
account
that
the
case
may
be
our
owne
,
and
that
we
may
be
brought
vnder
the
like
troubles
and
trials
,
and
vnder
the
like
cruelties
,
and
how
soone
we
may
so
be
we
know
not
.
A
man
that
rightly
considers
the
euill
of
the
times
in
which
we
liue
,
may
easily
discerne
that
the
Lord
is
making
way
for
heauie
trials
to
be
brought
on
vs
,
and
we
must
set
downe
this
as
a
conclusion
in
our
owne
hearts
,
that
the
same
euils
,
troubles
,
and
afflictions
,
that
haue
befallen
Gods
people
and
children
,
either
in
the
times
of
old
or
in
our
times
,
they
may
befall
vs
,
and
we
are
to
resolue
with
our selues
to
vndergo
as
hard
trials
as
any
of
the
children
of
God
haue
done
heretofore
,
or
as
any
of
them
do
at
this
day
;
&
we
must
be
readie
in
the
preparation
of
our
hearts
willingly
to
beare
them
.
It
is
the
counsell
of
Christ
himselfe
,
Luke
14.28
.
to
34.
that
as
wise
builders
cast
the
charge
of
their
buildings
before
they
begin
to
build
,
and
as
good
warriors
consider
of
their
strength
before
they
go
out
to
meet
their
enemies
in
the
field
,
lest
they
leaue
off
and
turne
backe
like
fooles
and
cowards
:
so
should
we
cast
our
account
aforehand
,
and
consider
with
our selues
what
things
may
befall
vs
for
our
profession
of
Christ
and
of
his
Gospell
,
and
resolue
with
our selues
not
onely
to
beare
mockes
and
scoffes
,
and
nicknames
,
and
reproches
,
but
to
endure
the
greatest
and
bitterest
trials
that
we
heare
or
reade
of
that
any
of
Gods
children
haue
endured
or
do
endure
,
euen
to
the
losse
of
our
liues
by
most
cruell
torments
,
if
the
Lord
be
pleased
to
call
vs
to
it
for
the
constant
profession
of
his
truth
and
Gospell
:
and
to
that
purpose
to
get
our
hearts
stored
with
grace
,
that
we
may
be
able
to
stand
in
the
day
of
triall
,
not
to
content
our selues
with
knowledge
or
common
gifts
of
the
Spirit
,
but
to
labour
for
the
true
sauing
grace
of
Gods
Spirit
,
especially
to
haue
our
hearts
soundly
rooted
and
grounded
in
the
loue
of
God
through
faith
,
as
Ephes
.
3.17
.
whereby
we
may
be
assured
that
God
is
our
Father
in
Christ
,
Christ
Iesus
our
redeemer
,
and
the
holy
Ghost
our
comforter
&
sanctifier
;
and
then
doubtlesse
we
shall
be
able
to
hold
out
in
the
greatest
trials
that
can
befall
vs.
Come
we
now
to
the
testimonie
of
Scripture
,
the
words
here
alledged
by
the
Apostle
,
For
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
For
thy
sake
,
that
is
,
(
as
I
shewed
you
)
for
the
confession
of
thy
name
,
O
Lord
,
and
for
the
profession
of
thy
truth
,
because
we
acknowledge
thee
onely
to
be
our
God
,
and
we
worship
thee
alone
,
and
will
not
be
drawne
from
thy
truth
and
feare
of
thy
name
,
we
thy
Church
and
people
continually
and
without
intermission
are
extremely
ill
dealt
withall
.
Now
hence
two
things
are
offered
for
our
instruction
,
I
will
speake
of
them
in
order
:
first
this
.
That
it
hath
bene
and
is
an
vsuall
thing
for
the
Church
and
children
of
God
to
be
ill
dealt
withall
,
and
to
suffer
hard
measure
from
the
tongs
and
from
the
hands
of
the
wicked
,
for
their
pietie
and
religion
,
and
for
the
graces
of
God
appearing
in
them
.
Indeed
wicked
persons
and
persecutors
vse
to
pretend
matter
of
crime
,
for
which
they
deale
ill
with
Gods
children
,
but
the
truth
is
,
it
hath
bene
and
is
,
pietie
and
religion
,
grace
and
the
feare
of
God
,
for
which
Gods
children
commonly
heare
ill
,
and
suffer
hard
measure
from
the
wicked
of
the
world
.
It
hath
bene
and
is
,
pietie
,
religion
,
and
grace
,
and
the
feare
of
God
,
for
which
Gods
children
commonly
heare
●●l
,
and
suff●r
hard
measure
from
the
wick●d
of
the
world
.
What
was
it
that
made
Cain
deale
so
hardly
with
his
brother
Abel
,
as
to
shed
his
bloud
,
Genes
.
4.8
?
Saint
Iohn
tels
vs
plainly
,
1.
Ioh
.
3.12
.
it
was
because
his
workes
were
good
and
his
owne
euill
.
And
what
was
it
that
Ishmael
mocked
Isaacke
for
,
Genes
.
21.9
?
Surely
the
grace
of
God
in
Isaacke
,
which
Paul
notes
,
when
he
saith
,
that
he
was
persecuted
which
was
borne
after
the
Spirit
,
Galat
.
4.29
.
And
the
Apostle
saith
,
as
it
was
then
so
it
is
now
.
To
passe
by
other
examples
,
a
great
part
of
the
suffering
of
the
Lord
Iesus
stood
in
this
,
he
was
mocked
for
his
confidence
and
trust
in
God
,
as
appeares
Psal
.
22.8
.
and
Matth
.
27.43
.
compared
together
.
Matth
.
24.9
.
Christ
puts
it
downe
as
a
certaine
truth
,
that
his
disciples
and
followers
shall
be
hated
of
all
nations
:
and
why
?
for
his
names
sake
,
for
their
pietie
,
and
for
their
holy
religion
.
And
we
reade
in
the
Ecclesiasticall
stories
,
that
the
persecuting
Emperours
in
the
Primitiue
times
dealt
most
cruelly
with
the
professors
of
the
Gospell
of
Christ
,
for
their
religion
,
for
their
wicked
religion
,
as
they
called
it
.
And
it
is
no
maruell
that
the
children
of
God
be
ill
dealt
withall
,
and
that
they
suffer
hard
measure
from
the
tongues
and
from
the
hands
of
the
wicked
,
for
their
pietie
and
religion
,
and
for
the
grace
and
feare
of
God
appearing
in
their
hearts
.
First
,
because
pietie
,
and
religion
,
and
grace
,
and
the
feare
of
God
appearing
in
Gods
children
,
is
a
visible
disallowing
,
and
as
I
may
say
,
a
visible
confutation
of
the
disposition
and
courses
of
vngodly
persons
,
it
is
in
flat
opposition
to
them
,
and
so
odious
and
abhominable
in
their
eyes
,
Prou.
29.27
.
Againe
,
the
wicked
of
the
world
,
they
thinke
it
strange
that
Gods
children
do
not
as
they
do
,
and
runne
not
with
them
to
all
excesse
of
riot
,
and
for
this
cause
saith
the
Apostle
,
1.
Pet
.
4.4
.
they
conceiue
hatred
and
purpose
mischiefe
against
Gods
children
:
and
hence
it
is
that
they
vsually
deale
hardly
with
Gods
children
both
by
word
and
deed
.
And
for
the
vse
of
this
;
on
this
ground
of
truth
we
must
learne
not
to
thinke
it
strange
,
that
the
Papists
at
this
day
are
so
enraged
against
the
Protestants
,
and
that
they
deale
so
hardly
and
cruelly
with
them
where
they
haue
power
,
We
are
not
to
thinke
it
strange
that
the
Papists
at
this
day
are
so
enraged
against
the
Protestants
,
&
that
they
deale
so
hardly
and
cruelly
with
them
where
they
haue
power
.
it
is
in
regard
of
the
truth
of
religion
they
hold
and
maintaine
,
which
is
in
flat
opposition
to
their
Antichristian
apostasie
,
and
in
regard
of
the
cleare
light
of
the
Gospell
now
shining
in
the
Church
of
God
,
which
is
in
flat
contrarietie
to
the
darkenesse
of
Poperie
.
Yea
the
more
the
light
of
the
Gospell
shineth
,
and
the
more
soundly
it
is
prof●ssed
,
the
more
it
is
opposed
and
persecuted
by
the
Papists
.
Who
are
more
hated
and
persecuted
by
them
then
those
whom
they
terme
Puritanes
?
Of
all
Protestants
the
Puritan
is
most
hated
and
most
hardly
dealt
withall
by
the
Papists
if
he
come
into
their
hands
,
because
he
not
onely
holds
the
sound
truth
in
the
matter
of
faith
,
but
he
is
also
sound
and
sincere
in
the
practise
of
religion
,
and
therefore
of
all
others
they
cannot
abide
him
.
We
are
not
to
wonder
at
this
,
it
hath
bene
so
,
and
it
will
be
so
to
the
end
of
the
world
,
that
pietie
and
religion
is
the
thing
for
which
Gods
chidren
commonly
heare
ill
and
suffer
hard
measure
from
the
wicked
of
the
world
.
And
on
this
ground
of
truth
learne
we
not
to
stand
amazed
nor
to
wonder
at
it
,
if
we
professing
the
truth
of
religion
,
and
expressing
the
power
of
it
in
our
liues
and
conuersations
,
be
ill
dealt
withall
,
and
do
suffer
hard
measure
from
the
tongues
and
from
the
hands
of
wicked
persons
that
liue
with
vs
,
and
professe
the
same
truth
that
we
do
in
word
:
It
is
not
to
be
wondered
at
,
that
men
professing
the
truth
of
religion
,
and
expressing
the
power
of
it
in
their
liues
,
be
●ll
dealt
withall
by
wicked
persons
,
liuing
with
them
,
&
professing
the
same
truth
that
they
do
in
word
.
no
,
thinke
it
not
strange
,
though
such
as
ought
to
loue
thee
most
dearely
,
and
to
deale
best
with
thee
,
as
thy
father
,
thy
mother
,
thy
brethren
,
thy
husband
,
and
such
like
,
do
hate
thee
,
and
deale
most
hardly
with
thee
,
both
by
word
and
deed
for
thy
pietie
and
religion
,
and
for
thy
grace
and
feare
of
God
appearing
in
thee
:
this
is
no
new
thing
,
it
hath
bene
so
from
the
beginning
,
and
will
be
so
to
the
end
of
the
world
.
Do
not
thou
say
as
some
vse
to
do
:
If
I
deserued
such
hard
speeches
and
such
ill
dealing
,
it
would
neuer
grieue
me
.
If
thou
hadst
deserued
them
,
then
were
there
iust
cause
of
griefe
,
but
not
deseruing
them
,
there
is
no
cause
of
griefe
at
all
,
but
rather
of
comfort
and
reioycing
,
and
therefore
let
them
not
trouble
thee
.
A
second
thing
offered
from
these
words
,
For
thy
sake
are
we
killed
all
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
,
being
vnderstood
as
before
,
is
this
.
That
onely
that
suffering
or
vexation
from
the
hands
of
men
is
truly
comfortable
which
is
for
a
good
cause
,
Onely
that
suffering
or
vexation
from
the
hands
of
men
is
truly
comfortable
,
which
is
for
a
good
cause
.
for
the
name
of
Christ
,
for
the
true
profession
of
his
truth
and
Gospell
,
for
keeping
of
faith
and
a
good
conscience
:
then
onely
may
a
man
or
woman
take
comfort
in
their
suffering
of
trouble
or
any
hard
measure
from
the
hands
of
men
,
when
they
suffer
for
a
good
cause
,
especially
for
the
truth
of
religion
,
and
for
the
word
of
God
,
and
for
the
witnessing
of
Iesus
Christ
,
as
Iohn
speakes
,
Reuel
.
1.9
.
Matth
.
5.10
.
Christ
pronounceth
not
all
that
suffer
blessed
,
but
onely
those
who
suffer
persecution
for
righteousnesse
sake
.
1.
Pet
.
4.15.16
.
saith
the
Apostle
,
Let
none
of
you
suffer
as
a
murtherer
,
as
a
theefe
,
or
as
an
euill
doer
,
or
as
a
busie-bodie
in
other
mens
matters
.
But
if
any
man
suffer
as
a
Christian
let
him
not
be
ashamed
,
but
let
him
glorifie
God
in
this
behalfe
:
as
if
he
had
said
,
there
is
matter
of
comfort
in
that
suffering
,
and
it
must
needs
be
that
onely
that
suffering
of
trouble
or
any
vexation
from
the
hands
of
men
,
is
truly
comfortable
,
which
is
for
a
good
cause
,
especially
for
the
cause
of
God
.
Because
therein
the
person
suffering
is
conformable
to
Christ
in
suffering
,
and
thereby
he
brings
glorie
to
God
,
as
Christ
said
,
that
Peters
suffering
death
by
the
hands
of
persecutors
should
be
to
the
glorie
of
God
,
Ioh
,
21.19
.
Suffering
for
a
good
cause
and
for
Gods
glorie
,
are
euer
ioyned
together
,
and
that
suffering
is
sure
to
haue
a
good
issue
and
shall
certainly
end
well
:
and
therefore
doubtlesse
onely
that
suffering
is
truly
comfortable
.
And
on
this
ground
for
application
,
it
followes
that
such
persons
as
suffer
for
their
errours
and
sinnes
,
cannot
possibly
find
true
comfort
in
their
sufferings
,
Such
as
suffer
for
their
errours
&
sins
,
cannot
possibly
find
true
comfort
in
their
sufferings
.
as
the
Papists
bragge
of
their
sufferings
,
and
are
lift
vp
in
a
conceit
that
they
merit
heauen
by
them
:
but
poore
soules
they
can
find
no
true
comfort
in
them
,
they
suffer
but
as
fooles
,
no
not
those
amongst
them
that
suffer
for
their
conscience
and
for
religion
.
To
passe
by
them
that
are
canonized
for
Saints
and
for
Martyrs
,
who
suffer
death
for
no
lesse
then
monstrous
treason
against
their
Princes
,
euen
those
their
persecuted
Catholicks
(
as
they
call
them
)
who
suffer
for
their
religion
,
can
take
no
true
comfort
in
their
sufferings
,
they
suffer
not
for
the
truth
and
religion
of
Christ
,
but
for
superstition
and
Antichristian
heresie
,
and
their
sufferings
cannot
be
truly
comfortable
to
them
.
And
so
other
erring
spirits
,
Anabaptists
,
Separatists
,
and
such
like
,
suffering
for
their
owne
fond
opinions
and
fancies
,
they
cannot
possibly
finde
true
comfort
in
their
sufferings
.
When
they
are
iustly
dealt
against
and
censured
by
the
Magistrate
,
they
commonly
crie
out
,
and
say
they
are
persecuted
:
alas
,
they
are
deceiued
,
their
censure
is
not
properly
persecution
,
but
the
iust
hand
of
God
on
them
for
their
grosse
errours
.
And
howsoeuer
they
please
themselues
in
their
sufferings
,
yet
assuredly
they
cannot
be
truly
comfortable
to
them
.
It
is
a
true
saying
,
not
the
suffering
or
punishment
,
but
the
cause
for
which
a
man
suffers
,
that
being
good
and
any
part
of
Gods
truth
,
that
is
that
which
makes
him
a
Martyr
,
and
a
witnesse-bearer
to
the
truth
of
God
,
and
a
comfortable
sufferer
.
And
therefore
looke
thou
to
the
cause
of
thy
suffering
of
trouble
,
or
thy
enduring
any
hard
measure
from
the
hands
of
men
in
any
kind
whatsoeuer
;
and
it
thou
suffer
iustly
for
thine
errour
or
sinne
,
or
for
going
beyond
the
compasse
of
thy
place
and
calling
,
be
humbled
and
repent
of
thy
sinnes
,
otherwise
the
Lord
will
charge
it
more
fully
and
heauily
on
thy
soule
at
the
last
day
:
and
if
thou
suffer
vniustly
or
for
a
good
cause
with
meekenesse
and
patience
,
possesse
thy
soule
in
patience
and
reioyce
,
thou
art
therein
partaker
of
Christ
his
sufferings
,
1.
Pet
.
4.13
.
and
thou
maist
then
find
much
comfort
in
thy
suffering
,
and
blesse
God
for
it
,
that
he
hath
not
onely
giuen
thee
to
beleeue
in
Christ
,
but
to
suffer
for
his
sake
,
Philip
.
1.29
.
In
the
next
place
we
are
to
consider
the
greatnesse
of
the
suffering
that
the
Church
and
people
of
God
complaine
of
;
they
were
killed
,
and
they
were
counted
as
sheepe
for
the
slaughter
:
that
is
,
(
as
I
shewed
)
they
were
extremely
ill
dealt
withall
,
and
did
suffer
extreme
violence
and
crueltie
,
sometimes
to
the
shedding
of
their
bloud
,
and
the
losse
of
their
liues
;
and
their
cruell
persecutours
and
bloudy
minded
enemies
made
no
more
reckoning
of
them
then
as
of
such
as
were
fit
to
be
murdered
and
slaughtered
,
and
they
made
no
more
account
of
shedding
of
their
bloud
and
taking
away
their
liues
by
any
crueltie
,
then
the
butcher
doth
of
drawing
out
a
sheepe
and
cutting
the
throate
of
it
.
Hence
then
we
may
take
notice
of
the
sauage
disposition
and
behauiour
of
wicked
men
and
enemies
,
towards
the
Church
and
children
of
God
:
and
the
point
hence
is
this
.
That
wicked
persons
euer
haue
bene
,
and
are
now
at
this
day
,
vsually
most
bitterly
and
bloudily
bent
against
Gods
children
for
their
pietie
and
religion
,
Wicked
persons
euer
haue
bene
&
are
at
this
day
most
bitterly
and
bloudily
bent
against
Gods
children
for
their
pietie
and
religion
.
and
for
the
grace
and
true
feare
of
God
in
them
.
The
wicked
and
such
as
are
enemies
to
the
Church
and
children
of
God
,
are
so
maliciously
bent
against
them
,
as
nothing
will
satisfie
them
but
the
bloud
of
Gods
children
,
and
they
commonly
exercise
on
them
,
if
they
be
able
and
haue
power
in
their
hands
,
whatsoeuer
crueltie
the
diuell
can
put
into
their
hearts
,
and
they
vsually
make
no
more
reckoning
of
shedding
of
the
bloud
of
Gods
children
and
seruants
,
then
a
butcher
doth
of
cutting
the
throate
of
a
sheepe
.
And
that
this
hath
bene
and
is
the
disposition
and
behauiour
of
the
wicked
towards
Gods
children
,
we
may
easily
see
if
we
take
a
view
of
it
in
all
ages
.
Genes
.
27.41
.
the
text
saith
,
Esau
hated
Iaacob
because
of
the
blessing
wherewith
his
father
blessed
him
,
and
Esau
thought
in
his
mind
,
the
dayes
of
mourning
for
my
father
will
come
shortly
,
then
I
will
slay
my
brother
Iaacob
:
I
will
then
haue
his
bloud
.
See
,
nothing
would
satisfie
him
but
the
bloud
of
his
brother
,
and
it
was
his
purpose
to
shed
his
bloud
,
but
the
Lord
kept
Iaacob
that
he
could
not
so
do
,
as
he
maliciously
and
mischieuously
intended
.
Isai
.
47.6
.
the
Lord
saith
,
He
was
wroth
with
his
people
,
he
polluted
his
inheritance
and
gaue
them
into
the
hands
of
the
Babylonians
their
enemies
:
and
they
shewed
them
no
mercie
,
but
layed
a
very
heauie
yoake
on
the
ancient
.
The
wicked
enemies
of
the
Church
and
people
of
God
are
mercilesse
,
yea
their
mercies
are
cruell
,
Prou.
12.10
.
What
then
are
their
cruelties
?
Surely
monstrous
,
especially
against
Gods
children
,
and
that
for
their
pietie
and
religion
.
We
may
see
this
in
the
Apostle
Paul
himselfe
before
his
conuersion
,
he
puts
downe
himselfe
for
an
example
in
this
kind
:
Act.
22.4
.
saith
he
,
I
persecuted
this
way
,
meaning
the
holy
way
of
God
,
the
true
profession
of
the
Gospell
,
to
death
,
binding
and
deliuering
into
prison
both
men
and
women
.
Nothing
would
satisfie
him
but
the
blould
of
the
Saints
and
professors
of
the
Gospell
:
the
text
saith
,
Act.
9.1
.
Act.
9.1
.
{αβγδ}
,
&c.
He
breathed
out
threatenings
and
slaughter
against
the
disciples
of
the
Lord
:
his
very
breath
was
bloudie
.
And
he
saith
,
Galat
.
1.13
.
Galat
.
1.13
.
{αβγδ}
,
&c.
that
he
persecuted
the
Church
of
God
extremely
,
and
wasted
it
:
he
made
hauocke
and
spoile
of
the
Church
and
people
of
God
.
And
thus
Dauid
brings
in
the
Babylonians
and
the
Edomites
,
and
other
enemies
of
Gods
people
speaking
,
Psal
.
74.8
.
Let
vs
destroy
them
altogether
:
and
Psal
.
63.4
.
Let
vs
cut
them
off
from
being
a
nation
,
and
let
the
name
of
Israel
be
no
more
in
remembrance
.
Thus
the
holy
Ghost
discouers
vnto
vs
in
many
places
of
the
Scripture
,
that
wicked
persons
euer
haue
bene
and
are
vsually
most
bitterly
and
bloudily
bent
against
Gods
children
for
their
pietie
and
religion
,
and
nothing
will
satisfie
them
but
the
bloud
of
Gods
children
,
and
they
make
no
more
matter
of
shedding
the
bloud
of
Gods
children
and
seruants
by
any
crueltie
they
can
,
then
a
butcher
doth
of
cutting
the
throate
of
a
sheepe
.
And
the
stories
of
all
ages
shew
the
same
:
the
cruell
persecutions
of
the
heathen
Emperours
in
the
primitiue
times
of
the
Church
:
the
fires
in
England
in
the
dayes
of
Queene
Marie
:
the
bloudie
massacre
in
France
in
the
dayes
of
Charles
the
ninth
,
shew
plainly
that
the
shedding
of
the
bloud
of
the
professours
of
the
Gospell
is
of
no
more
reckoning
with
the
wicked
enemies
of
the
Church
,
then
is
the
cutting
the
throate
of
a
sheepe
,
or
the
cutting
of
a
dogs
necke
.
And
why
,
the
reasons
and
grounds
of
it
are
.
First
,
because
the
wicked
and
enemies
of
the
Church
,
are
stirred
vp
and
set
on
by
Satan
against
Gods
children
,
and
Satan
is
euer
endeuouring
the
ruine
,
and
ouerthrow
,
and
vtter
extirpation
and
rooting
out
of
the
Church
and
people
of
God
by
all
meanes
possible
.
And
againe
,
where
sinne
takes
place
without
restraint
,
it
giues
a
man
no
rest
till
it
hath
brought
him
to
an
height
of
wickednesse
;
and
so
hatred
takes
place
,
and
that
in
full
force
in
the
hearts
of
wicked
persons
against
Gods
children
,
it
makes
them
restlesse
in
their
plotting
and
practising
of
mischiefe
against
them
,
and
they
are
neuer
satisfied
till
they
haue
their
bloud
.
Herodias
hauing
conceiued
hatred
and
hauing
a
quarrell
against
Iohn
Baptist
,
could
neuer
rest
till
she
had
his
head
,
and
she
chose
rather
to
haue
his
head
in
a
platter
then
halfe
a
kingdome
,
as
we
reade
Mark
.
6.19
.
to
29.
And
therefore
doubtlesse
this
is
a
certaine
truth
,
that
wicked
persons
euer
haue
bene
and
are
at
this
day
vsually
most
bitterly
and
bloudily
bent
against
Gods
children
,
for
their
pietie
and
religion
,
yea
so
maliciously
bent
against
them
,
as
nothing
will
satisfie
them
but
the
bloud
of
Gods
children
,
and
they
make
no
more
reckoning
of
shedding
the
bloud
of
Gods
children
by
anie
crueltie
they
can
,
then
a
butcher
doth
of
cutting
the
throate
of
a
sheepe
.
And
for
the
vse
of
this
,
first
the
consideration
of
this
truth
doth
euidence
and
strongly
proue
to
Gods
children
,
that
the
religion
they
hold
and
professe
is
not
the
inuention
and
deuice
of
man
,
but
indeed
the
holy
religion
of
God
,
A
strong
proofe
to
Gods
children
that
the
religion
they
hold
and
professe
is
the
holy
religion
of
God
and
the
eternall
truth
of
God
.
If
it
were
the
deuice
of
mans
braine
,
it
would
fit
the
humours
of
men
,
and
they
would
like
it
well
enough
,
it
would
be
generally
loued
and
embraced
:
but
being
the
holy
religion
of
God
,
and
so
contrarie
to
the
corrupt
humours
of
men
,
and
condemning
those
wayes
and
courses
which
men
best
like
of
,
it
is
opposed
and
hated
of
wicked
men
,
and
euen
for
that
are
wicked
persons
bitterly
and
bloudily
bent
against
Gods
children
;
and
their
very
opposing
and
setting
themselues
against
it
,
and
their
bitternesse
and
bloudie
mindednesse
against
Gods
children
the
true
professours
of
it
,
proues
it
strongly
to
be
the
holy
religion
of
the
euerliuing
God
,
and
that
Gods
diuine
truth
is
in
it
.
Againe
for
a
second
vse
:
is
it
so
that
wicked
persons
euer
haue
bene
and
now
are
vsually
most
bitterly
and
bloudily
bent
against
Gods
children
for
their
pietie
and
religion
,
What
Gods
children
may
looke
for
from
the
hands
of
the
wicked
,
and
especially
from
the
hands
of
the
Papists
,
discouered
.
and
that
the
enemies
of
the
Church
and
people
of
God
are
so
maliciously
bent
against
them
,
as
nothing
will
satisfie
them
but
the
bloud
of
Gods
children
,
and
they
make
no
more
account
of
shedding
their
bloud
by
any
cruelty
they
can
,
then
a
butcher
doth
of
cutting
the
throate
of
a
sheepe
?
Surely
then
on
this
ground
we
may
easily
see
what
we
may
looke
for
from
the
hands
of
the
wicked
,
and
especially
from
the
hands
of
the
Papists
,
who
are
enemies
to
the
grace
of
God
,
and
mortall
enemies
to
the
truth
of
God
,
and
to
his
holy
religion
which
we
hold
and
professe
,
and
aboue
all
most
deadly
enemies
to
the
soundnesse
of
religion
,
and
to
the
syncere
professours
of
it
:
and
what
may
we
looke
for
from
them
we
being
such
?
Surely
nothing
but
bloud
and
violence
,
and
cruell
slaughter
,
and
cutting
of
our
throats
,
if
they
haue
power
in
their
hands
;
howsoeuer
they
may
for
a
time
make
faire
weather
,
and
make
semblance
of
peace
and
quietnesse
,
and
that
they
meane
vs
no
harme
,
yet
assuredly
they
are
not
to
be
trusted
,
they
are
as
the
enemies
of
the
Church
and
people
of
God
haue
bene
in
all
ages
,
bloud
thirstie
and
bloudily
bent
against
vs
,
nothing
will
satisfie
them
but
the
bloud
of
Gods
Saints
,
as
Reuel
.
17.6
.
they
are
euer
plotting
and
contriuing
some
bloudie
designe
against
the
Church
and
people
of
God
,
and
they
waite
but
for
a
fit
opportunitie
to
put
it
in
practise
:
yea
they
thinke
and
hold
it
meritorious
,
by
any
crueltie
they
can
to
shed
the
bloud
of
the
true
professours
of
the
Gospell
,
as
those
accursed
limmes
of
the
diuell
,
the
Iesuits
and
Friers
said
to
their
followers
in
France
at
the
beginning
of
the
troubles
there
,
That
now
was
the
time
for
them
to
winne
heauen
by
cutting
the
throates
of
the
Protestants
.
And
what
then
may
we
looke
for
from
their
hands
if
they
should
haue
power
,
but
some
bloudie
practise
or
massacre
,
and
cutting
of
our
throats
?
and
how
soone
they
may
come
to
haue
power
we
know
not
;
in
all
likelihood
they
looke
for
a
day
against
vs
,
and
without
question
in
their
malicious
intention
we
are
but
as
sh●epe
appointed
to
the
slaughter
.
I
know
the
Lord
can
keepe
vs
out
of
their
hands
,
yea
if
we
were
in
their
hands
he
can
deliuer
vs
,
he
can
rescue
out
of
the
iawes
of
Lyons
,
2.
Tim
.
4.17
.
but
we
may
iustly
feare
in
regard
of
the
sinnes
of
our
Land
,
and
of
our
vnworthy
walking
of
the
Gospell
which
we
haue
enioyed
with
much
peace
many
yeares
,
that
they
may
come
to
haue
power
against
vs
;
and
if
they
haue
,
assuredly
we
shall
finde
nothing
from
them
but
bloud
and
violence
,
and
all
manner
of
crueltie
.
And
yet
if
we
should
come
vnder
their
hands
(
which
the
Lord
keepe
vs
from
)
let
vs
endeuour
to
be
constant
in
the
truth
,
and
not
to
shrinke
from
it
either
in
iudgement
or
in
sound
practise
of
it
for
any
terrour
of
man
:
and
herein
comfort
our selues
,
that
we
so
doing
,
They
can
but
kill
the
bodie
,
as
Matth
.
10.28
.
when
they
haue
shed
the
bloud
of
a
child
of
God
they
haue
done
their
vttermost
,
they
can
go
no
further
.
Yea
remember
we
that
sweet
sentence
put
downe
by
Dauid
,
Psal
.
116.15
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
Euery
drop
of
bloud
spilt
by
a
true
professour
of
the
Gospell
for
the
constant
and
sound
prof●ssion
of
it
,
is
precious
in
the
sight
of
God
.
If
the
Lord
put
the
teares
of
his
children
into
his
bottle
,
Psal
.
56.8
.
much
more
their
bloud
,
spilt
for
his
truth
,
and
shed
by
their
bloudie
minded
enemies
.
Let
then
the
consideration
of
these
things
comfort
vs
▪
if
our
wicked
enemies
should
haue
power
ouer
vs
,
and
should
be
able
to
effect
that
which
their
malice
and
bloudie
mindednesse
should
carrie
them
to
.
One
thing
yet
remaines
to
be
spoken
of
in
this
complaint
of
the
Church
and
people
of
God
,
namely
,
the
continuance
of
their
suffering
,
that
it
was
all
day
long
,
that
is
,
continually
,
{αβγδ}
.
Psal
.
44
22.
{αβγδ}
and
without
intermission
:
and
hence
we
may
note
briefly
.
That
the
wicked
enemies
of
the
Church
and
children
of
God
,
hauing
power
ouer
them
,
and
being
able
to
deale
hardly
with
them
,
they
giue
them
no
rest
,
no
intermission
,
no
breathing
;
they
follow
them
close
with
one
vexation
and
one
torment
after
another
,
without
ceassing
,
Wicked
ene●ies
of
the
Churrh
and
children
of
God
,
hauing
power
ouer
thē
,
they
giue
them
no
rest
,
nor
intermission
,
nor
breathing
,
but
do
follow
them
with
one
vexation
and
torment
after
another
without
ceassing
.
and
with
one
breaking
on
another
as
Iob
complaines
,
Iob
16.14
.
And
to
this
purpose
the
Apostle
saith
,
He
dyed
daily
,
1.
Cor
.
15.31
.
&
2.
Cor
.
11.23
.
that
he
was
often
in
death
,
that
is
,
in
continuall
danger
of
death
.
And
Christ
saith
to
his
followers
,
Luk
.
9.23
.
that
they
must
take
vp
the
crosse
daily
,
euen
in
this
kind
in
suffering
hard
measure
from
the
hands
of
cruel
persecutours
,
if
the
Lord
call
them
to
it
:
&
the
doctrine
before
deliuered
may
be
the
ground
of
this
.
Because
the
wicked
and
the
enemies
of
the
Church
and
children
of
God
are
so
maliciously
bent
against
them
,
as
nothing
will
satisfie
them
but
the
bloud
of
Gods
children
,
and
they
are
stirred
vp
by
the
diuell
against
them
,
and
restlesse
in
their
malice
and
cruelties
,
therefore
it
is
that
hauing
power
in
their
hands
to
deale
hardly
with
Gods
children
,
they
giue
them
no
rest
,
no
intermission
or
breathing
,
but
follow
them
close
with
one
vexation
,
and
torment
,
and
torture
after
another
.
And
what
must
this
teach
vs
?
Surely
that
which
the
Apostle
hath
taught
vs
,
Coloss
.
1.11
.
to
be
strengthened
with
all
might
to
all
patience
and
long
suffering
,
We
are
to
be
strengthened
with
al
might
to
al
patience
and
long
suffering
.
if
the
Lord
should
be
pleased
to
exercise
vs
in
this
kinde
to
giue
our
enemies
power
ouer
vs
,
and
they
hauing
power
should
deale
so
with
vs
,
as
to
giue
vs
no
intermission
of
torment
,
but
should
lay
on
vs
vexation
after
vexation
,
and
one
torment
after
another
:
we
must
labour
to
be
constant
in
patience
,
and
to
resolue
with
our selues
patiently
to
beare
one
vexation
and
one
torment
after
another
.
And
that
we
may
so
do
,
Note
.
we
are
to
consider
that
the
Lord
in
his
holy
wisedome
appoints
the
measure
of
our
trouble
,
and
how
farre
our
enemies
and
persecutours
shall
proceed
in
tormenting
vs
,
and
the
time
how
long
we
shall
lye
vnder
any
vexation
,
and
that
he
in
his
good
time
will
deliuer
vs
and
turne
his
hand
on
our
enemies
and
persecutours
,
and
bring
his
iudgement
heauily
on
their
head
,
as
we
find
,
Reuel
.
13.10
.
They
that
leade
into
captiuitie
shall
go
into
captiuitie
:
and
that
kill
with
the
sword
,
must
be
killed
by
a
sword
:
here
is
the
patience
and
the
faith
of
the
Saints
.
Come
we
now
to
the
37.
verse
.
VERSE
37.
Neuerthelesse
in
all
these
things
we
are
more
then
conquerours
through
him
that
hath
loued
vs.
IN
this
Verse
our
Apostle
makes
answer
to
his
interrogation
,
propounded
vers
.
35.
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
And
his
answer
is
negatiue
,
that
none
of
those
euils
reckoned
vp
by
him
can
separate
true
beleeuers
and
Gods
children
from
the
loue
of
Christ
;
and
his
negatiue
answer
is
not
here
put
downe
in
these
expresse
termes
,
but
in
the
proofe
of
it
,
on
this
manner
,
Those
things
in
which
true
beleeuers
are
conquerours
cannot
separate
them
from
the
loue
of
Christ
,
but
in
the
euils
,
troubles
,
and
trials
mentioned
they
are
conquerours
,
therefore
they
cannot
separate
them
from
the
loue
of
Christ
.
The
minor
or
second
proposition
which
is
here
expressed
by
the
Apostle
is
amplified
,
first
by
the
degree
of
the
victorie
or
conquest
,
that
in
these
euils
true
beleeuers
are
great
conquerours
:
Neuerthelesse
in
all
these
things
we
are
more
then
conquerours
.
Secondly
,
by
the
cause
of
the
conquest
,
the
powerfull
assistance
of
God
who
loueth
them
,
Through
him
that
hath
loued
vs.
So
then
we
haue
here
in
generall
two
things
layed
before
vs.
First
,
a
victorie
or
conquest
that
true
beleeuers
and
Gods
children
haue
in
all
euils
,
troubles
,
and
trials
,
and
that
a
great
victorie
,
In
all
these
things
we
are
more
then
conquerors
.
And
secondly
the
cause
of
it
,
Through
him
that
hath
loued
vs.
Let
vs
now
a
little
search
into
the
meaning
of
the
words
of
this
verse
,
Interpretation
.
that
we
may
vnderstand
the
purpose
of
the
Apostle
and
of
the
holy
Ghost
in
them
.
Neuerthelesse
,
in
all
these
things
.
The
words
in
the
originall
{αβγδ}
,
signifie
,
but
in
all
these
things
;
and
it
hath
reference
to
the
context
in
the
two
verses
foregoing
,
that
true
beleeuers
,
Gods
children
,
are
now
as
in
former
ages
,
lyable
to
the
euils
and
afflictions
reckoned
vp
,
to
tribulation
,
and
anguish
,
and
persecution
,
and
famine
,
and
nakednesse
,
and
perill
,
and
sword
:
and
they
are
now
as
in
times
past
of
old
,
killed
,
and
counted
as
sheepe
for
the
slaughter
,
but
in
all
these
things
they
are
more
then
conquerors
.
In
all
these
things
,
that
is
,
in
all
the
euils
put
downe
verse
35.
In
tribulation
,
in
anguish
,
in
persecution
,
in
famine
,
in
nakednesse
,
in
perill
and
the
sword
,
we
are
more
then
conquerors
.
The
exposition
of
these
words
giuen
by
some
is
more
curious
then
sound
,
the
word
is
{αβγδ}
,
superuincimus
,
we
ouer
and
aboue
ouercome
,
that
is
,
euen
aboue
measure
,
or
exceeding
gloriously
we
do
ouercome
,
or
we
haue
the
better
by
many
degrees
,
and
we
carrie
away
a
most
noble
and
famous
victorie
and
conquest
.
Through
him
that
loued
vs
:
these
words
are
a
periphrasis
,
a
description
of
God
,
and
that
a
weightie
one
;
a
description
of
God
,
containing
in
them
the
impulsiue
and
mouing
cause
which
moueth
God
to
aide
and
to
helpe
his
children
in
their
troubles
and
afflictions
,
namely
his
loue
to
them
in
Christ
his
Sonne
;
and
so
the
Apostles
meaning
in
them
,
is
as
if
he
had
said
:
We
are
more
then
conquerors
,
or
exceeding
great
conquerors
,
through
the
aide
and
helpe
of
God
,
who
is
pleased
to
aide
and
to
helpe
vs
out
of
his
loue
to
vs
in
Christ
.
Now
then
thus
we
are
to
conceiue
the
purpose
and
meaning
of
the
Apostle
in
the
words
of
this
verse
,
as
if
he
had
said
.
But
in
all
those
euils
,
troubles
,
trials
,
and
afflictions
reckoned
vp
,
in
tribulation
and
anguish
,
in
persecution
,
in
famine
,
in
nakednesse
,
in
perill
and
sword
,
we
euen
aboue
measure
and
exceeding
gloriously
do
ouercome
,
and
we
carrie
away
a
most
noble
,
and
glorious
,
and
famous
victorie
and
conquest
,
and
that
through
the
aide
and
helpe
of
God
,
who
is
pleased
to
aide
and
to
helpe
vs
out
of
his
loue
to
vs
in
Christ
his
Sonne
.
Come
we
to
stand
on
the
particulars
of
this
verse
more
particularly
,
and
first
on
his
proposition
:
In
all
these
things
we
are
more
then
conquerors
.
The
words
being
vnderstood
as
we
haue
heard
them
opened
,
do
affoord
this
conclusion
.
That
true
beleeuers
,
and
Gods
children
,
are
as
conquerors
in
all
the
afflictions
that
befall
them
,
Gods
children
are
as
cōquerours
in
all
the
afflictions
that
befall
them
in
this
world
.
and
in
their
particular
euils
troubles
,
and
trials
,
be
they
neuer
so
bitter
and
painefull
,
or
neuer
so
vile
and
shamefull
,
Gods
children
get
a
most
noble
and
glorious
victory
and
conquest
,
and
that
in
this
world
:
in
tribulation
,
anguish
,
persecution
,
famine
,
nakednesse
,
perill
,
and
sword
,
Gods
children
are
more
then
conquerors
,
euen
famous
and
renowned
conquerors
,
and
that
in
this
world
,
and
they
may
say
with
the
Apostle
,
2.
Cor
.
4.8.9
.
They
are
afflicted
on
euery
side
,
yet
are
not
in
distresse
:
in
pouertie
,
but
not
ouercome
of
pouertie
:
persecuted
,
but
not
forsaken
:
cast
downe
,
but
they
perish
not
:
yea
that
they
are
so
farre
from
being
ouercome
,
as
that
they
are
ouercomers
,
not
onely
in
heauen
,
but
euen
here
in
this
world
.
Not
to
rest
in
the
generall
,
I
hold
it
needfull
to
shew
the
truth
of
this
conclusion
more
particularly
,
by
manifesting
ouer
what
,
and
how
Gods
children
are
in
all
the
afflictions
that
befall
them
as
great
and
glorious
conquerours
here
in
this
world
:
for
the
word
conquerour
,
is
a
word
of
relation
,
it
hath
respect
to
some
persons
or
things
that
are
conquered
,
and
to
the
manner
of
conquering
,
and
therefore
that
the
point
may
be
rightly
and
profitably
conceiued
,
I
will
endeauour
to
shew
what
the
things
or
persons
are
ouer
which
Gods
children
are
as
great
conquerours
here
in
this
world
,
&
how
they
are
such
conquerours
in
their
particular
euils
,
trials
,
&
troubles
.
Ouer
what
things
or
persons
Gods
children
are
as
conquerours
here
in
this
world
,
and
how
they
are
such
conquerours
.
first
ouer
the
euils
themselues
in
bearing
them
with
patience
Know
then
that
Gods
children
in
all
the
afflictions
that
befall
them
,
euen
in
their
particular
euils
,
trials
,
&
troubles
,
they
are
as
great
&
glorious
conquerours
,
and
that
here
in
this
world
:
first
ouer
the
euils
,
trials
,
troubles
,
and
afflictions
themselues
,
&
that
first
in
their
bearing
&
enduring
of
them
,
in
that
they
beare
them
with
patience
&
comfort
,
euen
the
sharpnesse
&
bitternesse
of
them
,
yea
sometimes
in
the
midst
of
their
bitter
sufferings
,
they
reioyce
and
sing
in
the
flames
of
fire
,
as
we
reade
of
some
.
And
the
Apostle
saith
of
himselfe
and
other
true
beleeuers
,
Rom
.
5.3
.
We
reioyce
in
tribulation
.
And
we
find
Acts
5.41
.
that
the
Apostles
reioyced
when
they
were
beaten
,
In
that
they
were
counted
worthy
to
suffer
rebuke
for
the
name
of
Christ
:
and
to
reioyce
is
the
part
of
victors
and
conquerours
.
But
may
some
say
,
Gods
children
are
sometimes
ouercome
of
the
bitternesse
of
their
paines
,
yea
so
farre
as
they
shew
forth
strange
behauiour
both
in
word
and
deed
,
they
raue
and
take
on
exceedingly
;
how
then
are
they
conquerours
ouer
their
paines
?
I
answer
,
the
bitternesse
of
the
paines
do
sometimes
ouercome
Gods
children
,
onely
in
their
senses
,
not
in
their
inward
faith
and
grace
in
their
hearts
,
that
still
remaines
inuincible
:
and
though
it
do
not
shew
forth
it selfe
in
the
exercise
of
it
for
a
time
,
yet
in
the
roote
it
still
remaines
vnshaken
,
and
that
strange
behauiour
of
a
child
of
God
is
as
nothing
in
Gods
account
,
the
Lord
passeth
by
it
.
We
find
that
the
Lord
tooke
no
notice
of
Iobs
impatiencie
,
but
accounted
him
as
a
patient
man
,
yea
as
a
patterne
of
patience
,
Iam
.
5.11
.
And
so
though
Gods
children
be
sometimes
ouercome
of
the
bitternesse
of
their
paines
,
it
is
onely
in
their
senses
,
and
not
in
the
inward
grace
of
their
hearts
,
therein
they
are
still
conquerours
.
Againe
,
Gods
children
are
as
great
and
glorious
conquerours
ouer
the
euils
,
troubles
,
and
trials
themselues
,
by
some
wonderfull
and
strange
deliuerance
,
as
when
they
are
wonderfully
deliuered
out
of
them
,
Secondly
,
by
some
wonderfull
and
strange
deliuerance
out
of
them
.
either
by
the
immediate
hand
and
power
of
God
,
as
the
people
of
Israel
were
out
of
the
hands
of
the
Egyptians
at
the
red
sea
,
Exod
.
14.
and
the
three
companions
of
Daniel
out
of
the
hot
fierie
fornace
,
Dan
.
3.26
.
and
Daniel
himselfe
out
of
the
Lyons
den
,
Dan
.
6.22
.
and
Peter
out
of
prison
,
Act.
12.11
.
or
by
some
strange
meanes
,
as
Saul
was
,
Act.
9.25
.
the
text
saith
,
The
disciples
tooke
him
by
night
,
and
put
him
through
the
wall
,
and
let
him
downe
in
a
basket
,
and
so
he
escaped
out
of
the
hands
of
the
Iewes
,
who
watched
the
gates
day
and
night
to
kill
him
.
Secondly
,
2.
Gods
children
are
as
conquerours
here
in
this
world
ouer
the
diuell
,
and
ouer
wicked
men
that
vexe
and
trouble
and
persecute
them
.
Gods
children
in
all
the
afflictions
that
befall
them
,
euen
in
their
particular
euils
,
trials
,
and
troubles
,
are
as
great
and
glorious
conquerours
,
and
that
here
in
this
world
,
ouer
the
diuell
,
and
ouer
wicked
men
,
that
vexe
,
and
trouble
,
and
persecute
them
,
and
deale
most
hardly
and
cruelly
with
them
:
for
what
is
the
diuels
aime
in
the
afflictions
of
Gods
children
?
Surely
as
I
shewed
heretofore
,
to
wrest
from
them
their
confidence
in
Gods
loue
,
to
make
them
murmure
,
blaspheme
,
and
despaire
,
and
to
make
a
breach
betweene
God
and
them
:
now
herein
is
the
diuell
disappointed
,
Gods
children
in
their
particular
trials
&
troubles
draw
nearer
to
God
,
and
cleaue
faster
to
him
,
their
afflictions
bring
forth
patience
,
and
their
patience
experience
of
Gods
gracious
presence
and
assistance
,
as
Rom
.
5.3.4
.
yea
Gods
children
are
stirred
vp
in
their
afflictions
to
be
more
feruent
in
prayer
to
God
,
as
Paul
was
when
he
was
buffeted
of
Satan
,
2.
Cor
.
12.8
.
And
what
is
it
that
wicked
men
in
their
vexing
and
troubling
of
Gods
children
,
and
in
dealing
most
hardly
with
them
driue
at
?
Surely
to
make
them
to
denie
Christ
,
and
to
shrinke
from
their
holy
profession
and
religion
,
but
therein
they
faile
of
their
porpose
,
Gods
children
are
thereby
more
strengthened
and
confirmed
in
their
confession
of
the
name
of
Christ
,
and
in
their
holy
profession
of
the
truth
and
Gospell
of
Christ
,
and
many
times
by
their
courage
and
constancie
they
do
euen
daunt
the
minds
of
their
persecutours
,
and
their
very
enemies
stand
amazed
and
wonder
at
them
,
and
say
as
the
chiefe
Priests
and
Scribes
said
,
Act.
4.16
.
What
shall
we
do
to
these
men
?
A
speech
worth
the
noting
,
they
that
had
power
to
imprison
the
Apostles
,
or
to
do
with
them
what
they
would
,
stand
amazed
&
know
not
what
to
do
,
to
poore
,
weake
,
vnarmed
,
and
friendlesse
men
:
and
thus
we
find
that
many
times
the
barbarous
cruelttie
of
the
persecuting
Emperours
was
euen
altered
with
the
stedfastnesse
of
the
Saints
in
suffering
.
And
though
Gods
children
suffer
grieuous
things
,
and
die
vnder
the
hands
of
their
cruell
tormentours
,
yet
in
regard
of
their
constancie
they
are
conquerours
,
and
go
away
with
a
glorious
victorie
.
Thus
then
we
see
this
truth
cleared
and
confirmed
particularly
,
that
Gods
children
in
all
the
afflictions
that
befall
them
,
euen
in
their
particular
euils
and
trials
,
are
as
great
conquerours
here
in
this
world
,
both
ouer
the
euils
and
trials
themselues
,
and
also
ouer
the
diuel
and
wicked
men
,
that
vexe
,
and
trouble
,
and
persecute
them
,
and
deale
most
hardly
and
cruelly
with
them
.
And
the
ground
of
this
truth
is
that
which
the
Apostle
subioynes
,
through
the
aide
and
helpe
of
God
,
who
is
pleased
to
aide
and
helpe
them
,
out
of
his
loue
to
them
in
Christ
:
and
of
that
we
are
afterwards
to
speake
,
I
will
not
now
further
meddle
with
it
;
come
we
to
the
vse
of
this
,
namely
,
on
this
ground
of
truth
we
must
learne
.
Not
to
iudge
of
Gods
children
according
to
sight
and
sense
in
the
time
of
their
afflictions
:
We
are
not
to
iudge
of
Gods
children
according
to
sight
&
sense
in
time
of
their
afflictions
.
when
they
lie
vnder
heauie
trials
and
troubles
,
vexations
and
afflictions
,
torments
and
tortures
,
and
in
the
eye
of
flesh
and
bloud
in
mans
iudgement
are
ouercome
,
then
are
they
victorious
conquerors
and
triumphers
.
It
is
a
singular
grace
of
God
to
iudge
rightly
of
others
in
the
time
of
affliction
:
the
world
&
men
of
the
world
seeing
Gods
children
troubled
and
persecuted
,
and
hardly
dealt
withall
,
are
readie
to
iudge
them
base
vnderlings
,
and
such
as
all
crow
ouer
,
and
are
troden
vnderfoote
of
all
,
but
the
truth
now
deliuered
shewes
they
are
deceiued
;
euen
when
Gods
children
beare
away
the
blowes
,
and
men
deale
most
hardly
with
them
,
and
they
are
killed
by
their
enemies
,
then
are
they
as
noble
and
victorious
conquerours
.
This
indeed
is
a
paradoxe
,
and
such
a
thing
as
nature
,
reason
,
and
the
world
vnderstand
not
;
but
so
it
is
,
euen
then
are
they
as
great
conquerours
in
their
courage
,
constancie
,
patience
,
and
inward
comfort
:
yea
when
Gods
children
are
in
the
extremitie
of
paine
,
and
their
paine
makes
them
shew
forth
strange
behauiour
,
euen
then
are
they
inuincible
in
their
faith
,
and
their
inward
grace
is
impregnable
,
all
the
power
of
hell
not
able
to
ouercome
it
:
and
if
we
iudge
otherwise
of
them
then
of
conquerours
,
surely
we
iudge
amisse
,
and
we
sinne
against
the
generation
of
Gods
children
,
as
Dauid
speaks
,
Psal
.
73.15
.
and
let
vs
take
heed
of
so
doing
.
And
for
a
second
vse
:
Is
it
so
that
true
beleeuers
and
Gods
children
,
in
all
afflictions
that
befall
them
,
The
happie
&
comfortable
state
of
Gods
children
and
their
sure
&
setled
estate
discouered
.
euen
in
their
particular
euils
,
trials
,
and
troubles
,
are
as
great
and
glorious
conquerours
ouer
the
euils
,
trials
,
and
troubles
themselues
,
and
ouer
the
diuell
,
and
ouer
wicked
men
that
vexe
and
trouble
them
,
and
deale
hardly
and
cruelly
with
them
?
Surely
then
on
this
ground
we
may
easily
see
,
that
a
child
of
God
is
in
a
most
happie
and
comfortable
state
and
condition
,
and
is
as
a
rocke
in
the
sea
,
which
being
beaten
with
waues
on
euery
side
,
yet
stands
firme
and
vnmoueable
;
yea
a
child
of
God
is
endued
with
such
strength
of
grace
,
as
that
he
is
too
strong
for
the
diuell
and
for
all
the
power
of
hell
,
and
the
diuell
and
all
his
instruments
are
not
able
by
all
the
euils
and
troubles
they
can
bring
on
him
,
to
ouercome
his
faith
,
and
to
get
the
victorie
ouer
the
grace
that
is
in
him
;
though
they
may
assault
him
and
shake
him
,
yet
they
can
neuer
as
it
were
throw
him
on
his
backe
and
ouercome
him
,
they
cannot
do
him
that
mischiefe
they
intend
against
him
.
The
persecutors
and
enemies
of
the
Church
and
children
of
God
,
may
shed
the
bloud
of
Gods
children
,
and
take
away
their
liues
,
yet
when
they
so
do
,
themselues
go
away
vanquished
,
and
Gods
children
are
the
conquerours
;
and
they
do
but
as
it
were
put
a
garland
or
crowne
of
victorie
on
their
heads
whom
they
kill
and
murder
,
and
thinke
they
haue
ouercome
.
Oh
then
happie
and
comfortable
is
the
state
of
Gods
children
,
they
are
in
a
more
sure
and
setled
estate
then
the
mightiest
Monarch
in
the
world
.
Who
can
say
,
and
that
truly
,
though
many
thousands
of
armed
souldiers
encompasse
him
for
his
defence
,
that
he
is
in
such
a
sure
state
,
as
that
none
can
ouercome
him
?
No
,
no
,
such
is
the
state
of
euery
child
of
God
,
he
is
sure
,
in
all
euils
,
tumults
,
trials
,
and
afflictions
that
befall
him
,
to
stand
fast
,
and
to
go
away
with
the
victory
.
The
consideration
of
this
ought
to
stirre
vs
vp
to
labour
to
get
into
the
number
of
Gods
children
:
if
thou
be
of
that
number
,
thou
art
then
in
a
most
sure
state
and
condition
,
the
diuell
,
and
all
the
power
of
hell
,
&
all
the
instruments
of
the
diuell
,
cannot
then
by
any
euill
,
trouble
,
or
triall
,
they
can
bring
on
thee
,
ouercome
thy
faith
and
that
grace
that
is
in
thee
;
and
in
the
heate
of
trouble
and
violence
of
persecution
,
thou
mayest
then
laugh
at
thy
persecutours
,
and
set
light
by
any
thing
they
can
do
to
thee
.
Come
we
now
to
a
second
generall
thing
layd
before
vs
in
this
verse
,
the
cause
of
that
great
victorie
that
Gods
children
haue
in
all
the
euils
that
befall
them
,
the
aide
and
helpe
of
God
vouchsafed
vnto
them
out
of
his
loue
to
them
in
Christ
,
in
these
words
,
Through
him
that
hath
loued
vs
,
that
is
,
(
as
we
haue
shewed
)
through
the
aide
and
helpe
of
God
,
which
he
is
pleased
to
vouchsafe
vnto
vs
in
Christ
his
Sonne
:
and
these
words
thus
vnderstood
,
do
affoord
two
conclusions
,
two
points
of
instruction
,
I
will
speake
of
them
in
order
;
first
this
.
That
true
beleeuers
,
Gods
children
,
are
as
great
and
glorious
conquerours
in
all
afflictions
,
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
here
in
this
world
,
not
by
any
power
of
their
owne
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
them
.
Gods
children
are
as
great
conquerours
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
in
this
world
,
not
by
any
power
of
their
owne
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchasafed
to
them
.
It
is
not
of
themselues
,
or
by
any
power
and
strength
in
themselues
,
that
Gods
children
do
stand
fast
in
the
euils
,
trials
,
and
troubles
that
befall
them
,
and
do
go
away
with
a
glorious
victorie
,
both
ouer
the
euils
themselues
,
in
bearing
them
,
and
ouer
Satan
,
disappointing
him
of
his
aime
,
and
ouer
wicked
men
that
vexe
and
trouble
them
and
deale
hardly
with
them
,
defeating
them
of
that
they
driue
at
in
their
vexations
and
persecutions
;
but
it
is
meerely
,
wholly
,
and
onely
from
the
helpe
and
aide
of
God
,
vpholding
and
strengthening
of
them
.
And
hence
it
is
that
the
Apostle
hauing
said
Philip
.
4.11.12
.
That
he
could
be
abased
,
and
had
learned
to
be
hungrie
and
to
want
:
he
could
endure
and
chearefully
vndergo
any
want
or
any
abasement
,
and
not
shrinke
nor
be
ouercome
by
by
it
,
and
that
he
had
learned
in
any
state
and
condition
to
be
content
,
he
presently
subioynes
verse
13.
that
he
was
thus
enabled
to
all
euils
,
trials
,
troubles
,
and
afflictions
,
not
by
any
power
of
man
,
but
onely
by
the
powerfull
aide
and
helpe
of
Christ
:
I
am
able
(
saith
he
)
to
do
all
things
,
through
the
helpe
of
Christ
which
strengtheneth
me
.
And
2.
Cor
.
12.9.10
.
he
saith
,
He
reioyced
in
infirmities
,
and
tooke
pleasure
in
them
,
he
was
so
farre
from
being
ouercome
of
them
:
and
he
reckons
vp
particulars
In
reproches
,
in
necessities
,
in
persecutions
,
in
anguish
for
Christs
sake
:
and
why
?
When
he
was
weake
,
that
is
,
destitute
of
all
helpe
and
strength
of
himselfe
,
then
was
he
strong
through
the
power
of
Christ
dwelling
in
him
.
And
it
is
the
prayer
of
the
Apostle
for
the
Colossians
,
Colos
.
1.11
.
that
they
might
be
strengthened
with
all
might
through
his
glorious
power
,
vnto
all
patience
,
and
long
suffering
with
ioyfulnesse
:
to
all
patience
,
&
constancie
in
long
continued
afflictions
,
euen
to
long
patience
,
as
Iam
.
5.7
.
But
how
?
through
any
power
or
strength
of
their
owne
?
No
,
but
through
the
glorious
power
of
the
Lord
Iesus
:
plainly
teaching
the
truth
of
the
point
in
band
,
that
it
is
not
by
any
power
of
their
owne
that
Gods
children
are
as
great
and
glorious
conquerours
in
all
afflictions
,
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
here
in
this
world
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
them
.
And
it
must
needs
be
so
,
the
reason
and
ground
of
it
is
plaine
,
namely
this
.
Howsoeuer
Saint
Iohn
saith
,
1.
Ioh
.
5.4
.
True
faith
is
the
victorie
that
ouercometh
the
world
:
it
is
true
faith
that
ouercometh
all
things
in
the
world
,
not
onely
the
lusts
of
the
flesh
,
but
it
ouercomes
the
opposition
that
is
made
against
Gods
children
in
the
world
by
wicked
men
and
persecutours
,
as
we
find
,
Heb
.
11.33.34
.
the
faith
of
the
godly
in
the
times
of
old
is
thus
commended
,
that
by
it
They
stopped
the
mouthes
of
Lions
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
waxed
valiant
in
battell
,
turned
to
flight
the
armies
of
the
aliants
:
yet
faith
it selfe
,
and
the
grace
that
is
in
the
hearts
of
Gods
children
,
is
supported
and
vpheld
by
the
working
power
of
God
:
and
that
the
faith
of
Gods
children
stands
fast
,
and
is
firme
,
and
stable
and
inuincible
,
and
doth
ouercome
in
the
greatest
trials
and
troubles
that
befall
them
,
it
is
because
it
is
supported
,
strengthened
,
and
guarded
by
the
omnipotent
working
power
of
God
.
If
the
Lord
do
but
a
little
withdraw
his
helping
hand
from
his
children
,
their
weakenesse
presently
appeares
.
Whilest
Iob
had
the
power
of
God
to
support
and
strengthen
him
,
he
was
able
in
the
greatest
extremitie
to
blesse
God
,
but
when
the
Lord
did
a
little
take
away
and
pull
backe
his
hand
from
him
,
then
did
Iobs
corruption
and
weakenesse
shew
it selfe
,
and
cause
him
to
breake
out
into
bitter
and
vnbeseeming
termes
.
And
therefore
this
vndoubtedly
is
a
truth
of
God
,
that
it
is
not
by
any
power
of
their
owne
that
Gods
children
are
as
great
and
glorious
conquerours
in
all
afflictions
,
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
here
in
this
world
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
them
,
that
supp●●●g
and
vpholding
them
.
Now
then
to
make
vse
of
this
.
First
this
being
a
tru●●
it
serues
to
discouer
an
vntruth
and
an
errour
which
is
held
and
taught
by
the
Papists
.
A
Popish
errour
touching
the
perfection
of
in
herent
holinesse
,
confuted
.
This
they
hold
and
teach
,
That
a
child
of
God
may
in
this
life
haue
such
perfection
of
inherent
grace
as
is
sufficient
to
keepe
him
from
all
formall
transgression
of
Gods
Law
,
and
from
all
deadly
sinne
,
as
they
call
it
.
Now
this
opinion
of
theirs
is
both
vnsound
and
rotten
in
the
ground
of
it
,
supposing
perfection
of
grace
inherent
in
this
life
,
which
cannot
be
attained
to
:
and
besides
that
,
it
cannot
stand
with
the
truth
now
deliuered
,
for
out
of
all
question
impatiencie
is
a
formall
trangression
of
Gods
law
,
they
will
not
be
so
shamelesse
as
to
denie
that
,
it
being
a
sinne
against
the
first
Commandement
of
the
first
table
.
And
the
power
by
which
a
child
of
God
stands
fast
in
euils
,
trials
,
and
troubles
that
befall
him
,
and
is
not
ouercome
of
impatiencie
,
is
not
any
power
of
his
owne
,
no
not
any
power
and
strength
of
his
faith
,
and
of
the
grace
that
is
in
him
,
but
it
is
onely
(
as
ye
haue
heard
)
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
him
,
that
is
the
thing
that
vpholds
him
,
yea
that
is
the
thing
that
vpholds
his
faith
and
inward
grace
that
is
in
his
soule
,
whereby
he
becomes
a
great
and
glorious
conquerour
in
the
particular
euils
,
trials
and
troubles
that
befall
him
;
and
therefore
it
is
not
as
the
Papists
teach
,
that
perfection
of
inherent
grace
keepes
a
child
of
God
from
all
formall
trangression
of
Gods
Law
.
No
,
it
is
not
the
strength
either
of
man
or
Angell
that
keepes
him
from
sinning
,
but
onely
the
working
power
of
God
,
and
the
speciall
grace
of
God
vpholding
him
.
I
leaue
that
,
and
for
a
second
vse
.
Is
it
so
that
it
is
not
by
any
power
of
their
owne
that
Gods
children
are
as
great
and
glorious
conquerours
in
all
afflictions
,
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
here
in
this
world
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
them
,
that
supporting
and
that
vpholding
them
?
Surely
then
on
this
ground
we
must
learne
to
acknowledge
the
constancie
and
patience
we
finde
in
any
triall
and
affliction
to
〈◇〉
onely
from
the
good
hand
of
God
,
and
giue
him
all
prai●●●nd
glorie
for
the
same
.
The
constancie
and
patience
we
find
in
any
triall
and
affliction
must
be
acknowledged
to
come
only
from
the
good
hand
of
God
,
and
he
must
haue
all
the
glorie
for
it
.
Dost
thou
finde
thy selfe
able
to
b●●●e
some
great
triall
and
affliction
with
patience
and
with
comfort
?
Art
thou
able
to
ouercome
the
barbarous
crueltie
of
bloudie
minded
persecutours
by
thy
courage
and
constancie
,
in
suffering
the
torments
and
tortures
they
lay
on
thee
?
Do
not
thou
ascribe
that
patience
and
that
courage
and
constancie
of
thine
to
any
power
in
thy selfe
,
no
not
to
the
power
of
thy
faith
,
nor
to
the
strength
of
grace
that
is
in
thee
,
though
thou
haue
a
great
measure
of
grace
,
but
ascribe
it
onely
to
the
powerfull
aide
and
assistance
of
God
vouchsafed
to
thee
:
and
thinke
not
when
thou
seest
others
vndergo
great
and
bitter
trials
and
afflictions
patiently
and
comfortly
,
that
it
is
from
the
strength
of
their
faith
,
and
from
the
power
of
grace
that
is
in
them
that
they
so
do
,
because
they
are
stronger
in
faith
,
or
haue
a
greater
measure
of
grace
then
others
,
but
acknowledge
it
to
be
onely
from
the
powerfull
aide
&
assistance
of
God
vouchsafed
to
them
:
and
so
learne
thou
on
this
ground
not
to
doubt
of
thy
standing
and
of
thy
holding
out
in
the
time
of
some
great
triall
and
affliction
because
thou
art
but
weake
in
faith
and
weake
in
grace
:
it
is
many
times
the
complaint
of
a
child
of
God
:
Alas
,
I
finde
my selfe
so
weake
in
faith
,
and
I
haue
such
a
poore
measure
of
grace
,
as
if
the
Lord
should
bring
me
to
some
great
triall
,
to
the
fierie
triall
,
or
such
like
,
I
feare
I
should
neuer
be
able
to
stand
and
to
hold
out
.
Oh
but
consider
thou
by
whose
power
the
best
of
Gods
children
are
as
conquerours
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
,
not
by
any
power
of
their
owne
,
not
by
any
streng●h
of
grace
in
themselues
,
but
onely
by
the
powerfull
aide
and
helpe
of
God
vouchsafed
vnto
them
:
and
is
not
he
as
able
to
strengthen
thee
,
and
to
make
thee
as
a
conquerour
in
the
greatest
triall
that
befals
thee
?
assuredly
he
is
.
Note
.
And
is
his
helpe
further
from
thee
because
thou
art
weake
?
no
,
it
is
nearer
to
thee
in
that
respect
,
God
doth
commonly
manifest
his
power
in
weakenesse
,
and
the
weaker
thou
art
,
the
more
it
is
for
the
glorie
of
God
that
he
makes
thee
able
to
stand
and
to
hold
out
in
some
great
triall
,
and
thereby
the
Lord
hath
the
greater
glorie
.
It
was
more
for
the
honour
of
God
that
Iehoshaphat
got
the
victorie
ouer
his
enemies
,
when
he
had
no
strength
to
stand
before
them
,
neither
knew
what
to
do
,
2.
Chron
.
20.12
.
then
if
he
had
had
a
mightie
armie
able
to
confront
them
,
and
to
encounter
with
them
:
so
certainly
it
is
more
for
the
glorie
of
God
,
that
thou
of
a
poore
weake
Christian
art
made
a
conquerour
in
the
time
of
some
great
triall
,
then
if
thou
hadst
greater
strength
.
And
therefore
thinke
not
thus
with
thy selfe
,
If
I
had
such
a
measure
or
such
strength
of
grace
,
then
I
were
well
,
and
then
I
would
not
doubt
but
I
should
be
able
to
beare
the
brunt
of
the
greatest
triall
.
If
this
be
thy
thought
it
is
not
good
:
remember
thou
it
is
not
by
the
power
of
grace
it selfe
be
it
neuer
so
strong
,
that
Gods
children
are
as
conquerours
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
,
but
onely
by
the
powerfull
aide
and
assistance
of
God
vouchsafed
vnto
them
:
and
though
thou
be
but
weake
in
grace
,
yet
the
Lord
is
as
able
to
make
thee
a
conquerour
in
the
greatest
triall
,
as
the
strongest
of
his
children
.
And
assuredly
if
he
call
thee
to
any
great
suffering
,
he
will
manifest
his
power
in
thy
weaknesse
:
and
therefore
doubt
not
of
thy
standing
and
holding
out
in
the
time
of
triall
,
but
in
assured
trust
depend
on
the
Lord
,
and
be
strong
in
the
power
of
his
might
,
as
Ephes
.
6.10
.
Now
a
second
conclusion
that
those
words
,
Through
him
that
loued
vs
,
vnderstood
as
they
haue
bene
expounded
do
affoord
,
is
this
:
I
will
be
briefe
in
it
.
In
that
Gods
children
haue
aide
and
assistance
from
God
to
vphold
them
in
their
afflictions
,
it
is
out
of
Gods
loue
to
them
:
It
is
out
of
Gods
loue
that
his
children
haue
aide
and
assistance
from
him
in
their
afflictions
.
from
the
loue
of
God
to
his
children
comes
the
aide
and
assistance
that
God
vouchsafes
to
them
,
supporting
,
and
strengthening
,
and
making
them
as
conquerours
in
the
particular
euils
,
trials
,
and
troubles
that
do
befall
them
.
And
hence
it
is
that
the
Apostle
Philip
.
1.29
.
cals
patience
and
strength
to
suffer
for
the
name
of
Christ
,
a
speciall
gift
of
God
,
and
a
priuiledge
vouchsafed
onely
to
them
to
whom
God
giues
faith
,
and
so
a
gift
vouchsafed
to
his
children
out
of
his
loue
to
them
,
To
you
it
is
giuen
not
onely
that
ye
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
And
indeed
not
to
enlarge
the
point
.
The
loue
of
God
is
the
fountaine
from
whence
flow
out
all
good
things
to
his
children
,
from
the
first
to
the
last
,
from
the
ground
to
the
complement
,
from
election
to
happinesse
and
glorie
in
heauen
.
And
therefore
it
must
needs
be
the
aide
and
assistance
that
God
vouchsafes
to
his
children
in
supporting
and
strengthening
them
,
and
making
them
as
conquerours
in
the
particular
euils
,
trials
,
and
troubles
that
befall
them
,
it
comes
from
the
loue
of
God
to
them
.
It
is
not
then
for
any
worth
or
merit
of
theirs
that
God
vouchsafes
to
his
children
aide
and
helpe
to
strengthen
them
in
the
time
of
triall
and
affliction
,
No
worth
or
merit
in
Gods
children
moues
God
to
vouchsafe
aide
and
helpe
to
thē
to
strengthen
them
in
time
of
triall
and
affliction
.
nor
yet
for
the
good
vsage
of
the
grace
they
haue
alreadie
receiued
,
but
it
is
meerely
out
of
his
loue
,
so
to
helpe
and
so
to
assist
his
children
:
and
the
strength
they
haue
to
stand
in
the
time
of
affliction
is
from
the
meere
free
grace
and
loue
of
God
to
them
.
And
on
this
ground
a
man
may
conclude
to
the
comfort
of
his
owne
soule
,
that
God
loues
him
,
How
a
man
may
comfortably
conclude
that
God
loues
him
.
if
he
finde
that
he
giues
him
aide
and
assistance
,
supporting
and
strengthening
him
,
and
making
him
as
a
conquerour
in
the
particular
euils
and
afflictions
that
do
befall
him
.
Dost
thou
whosoeuer
thou
art
,
finde
aide
and
assistance
from
God
,
making
thee
able
to
beare
thy
particular
triall
and
affliction
with
patience
and
comfort
,
and
with
cheerfulnesse
?
It
is
an
euidence
of
Gods
loue
vnto
thee
,
and
therein
God
seales
vp
his
loue
to
thee
,
and
offers
himselfe
to
thee
as
to
his
child
:
the
text
is
cleare
,
Hebr
.
12.7
.
If
ye
endure
chastening
God
offereth
himselfe
vnto
you
as
vnto
sonnes
.
Affliction
of
it
owne
nature
doth
presse
downe
the
heart
,
the
hands
,
the
eyes
,
and
if
God
giue
thee
patience
and
comfort
,
keeping
thy
heart
,
hands
,
and
eyes
vpwards
,
it
is
a
manifest
argument
that
the
Spirit
of
grace
and
strength
doth
rest
on
thee
,
making
thy
faith
to
triumph
ouer
the
triall
.
And
if
in
great
troubles
and
afflictions
thou
find
great
patience
,
euen
patience
proportionable
to
thy
suffering
,
then
God
makes
good
his
promise
to
thee
,
1.
Corinth
.
10.13
.
and
therein
he
seales
vp
his
loue
to
thee
,
and
giues
thee
good
euidence
that
he
loues
thee
in
speciall
manner
:
and
that
may
be
matter
of
great
comfort
to
thee
,
thinke
on
it
to
thy
comfort
.
Come
we
now
to
the
38.
and
39.
verses
.
VERSE
38.39
.
For
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
.
IN
these
two
verses
our
Apostle
goes
on
further
to
arme
and
strengthen
the
beleeuing
Romans
and
other
true
beleeuers
,
against
the
feare
of
being
separated
from
the
loue
of
God
:
and
he
here
ascends
higher
then
he
did
verse
35.
to
greater
and
stronger
enemies
then
tribulation
,
anguish
,
persecution
,
famine
,
nakednesse
,
perill
,
or
sword
,
namely
,
to
death
,
and
life
,
Angels
,
and
principalities
,
and
powers
,
things
present
,
and
things
to
come
,
and
height
,
and
depth
,
and
any
other
creature
:
and
he
shewes
,
that
no
euils
or
enemies
,
be
they
neuer
so
many
or
mightie
,
can
possibly
breake
off
Gods
loue
to
his
children
,
and
make
him
ceasse
to
loue
them
.
And
the
Apostle
fals
on
this
ground
of
further
comfort
by
way
of
preuenting
a
doubt
that
might
arise
in
the
minds
of
the
beleeuing
Romans
,
for
they
might
haply
say
,
You
tell
vs
Paul
that
we
are
sure
to
be
as
conquerours
,
yea
more
then
conquerours
in
all
afflictions
,
and
in
the
particular
euils
,
trials
,
and
troubles
that
befall
vs
through
the
aide
and
assistance
of
God
vouchsafed
to
vs
out
of
his
loue
.
But
what
if
Gods
loue
to
vs
be
changed
or
interue●ted
,
turned
away
,
or
kept
from
vs
by
some
strong
enemie
?
To
this
the
Apostle
answers
by
way
of
preuention
,
affirming
confidently
that
no
creature
,
either
in
heauen
,
in
earth
,
or
in
hell
nothing
that
is
or
may
be
,
present
or
to
come
,
no
men
nor
Angels
,
good
or
bad
,
if
they
were
all
combined
in
one
,
and
all
their
force
ioyned
together
,
can
separate
Gods
children
from
his
loue
to
them
in
Christ
Iesus
.
If
any
thing
could
so
do
,
the
things
here
reckoned
vp
,
or
some
of
them
,
were
most
likely
to
do
it
;
but
not
any
of
these
,
nor
all
these
can
do
it
,
no
nor
any
other
creature
whatsoeuer
:
and
therefore
nothing
can
do
it
.
In
the
words
of
these
two
verses
we
haue
these
things
in
generall
layed
before
vs.
First
this
proposition
;
nothing
can
separate
Gods
children
from
Gods
loue
.
Secondly
,
the
amplification
of
that
proposition
.
The
proposition
the
Apostle
deliuers
not
barely
,
but
in
the
proofe
of
it
,
and
he
proues
it
by
an
induction
or
reckoning
vp
of
particulars
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
.
And
then
he
vseth
a
generall
comprehension
of
all
things
,
that
no
other
creature
can
separate
Gods
children
from
the
loue
of
God
.
And
this
proposition
is
amplified
.
First
by
the
certainty
of
it
,
which
the
Apostle
puts
downe
in
his
owne
generall
perswasion
:
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
&c.
shall
be
able
to
separate
vs
from
the
loue
of
God
.
And
secondly
,
the
cause
and
ground
of
it
,
that
it
is
not
grounded
on
any
thing
in
Gods
children
themselues
,
but
on
Christ
Iesus
,
a
sure
foundation
,
and
a
rocke
that
can
neuer
be
shaken
,
in
the
last
words
of
the
39.
verse
,
Which
is
in
Christ
Iesus
our
Lord
.
And
so
we
see
the
generall
drift
of
the
Apostle
in
these
two
verses
,
let
vs
now
examine
the
words
of
them
touching
the
sence
and
meaning
.
For
I
am
perswaded
.
That
is
,
Interpretation
.
I
am
fully
and
vndoubtedly
resolued
of
this
as
a
certaine
truth
,
and
I
perswade
my selfe
nothing
is
more
sure
then
this
,
that
neither
death
,
nor
life
.
We
know
that
the
death
of
the
bodie
is
a
separation
of
the
soule
from
the
bodie
,
and
the
life
of
the
bodie
is
an
vnion
of
soule
and
bodie
together
;
but
the
death
of
the
bodie
being
of
all
things
that
befall
the
bodie
most
dreadfull
,
as
Bildad
cals
it
,
Iob
18.14
.
The
king
of
feare
:
and
life
being
most
sweete
,
and
therefore
the
diuell
said
,
Iob
2.4
.
Skinne
for
skinne
,
and
all
that
euer
a
man
hath
he
will
giue
for
his
life
:
vnder
death
and
life
we
are
to
vnderstand
not
onely
the
death
and
the
life
of
the
bodie
,
but
also
all
exceeding
great
either
aduersitie
or
prosperitie
,
all
terrours
and
pangs
that
either
go
before
or
do
accompanie
the
death
of
the
bodie
,
and
all
the
pleasures
,
profits
,
and
honours
of
this
life
.
Nor
Angels
.
That
is
,
neither
bad
Angels
,
who
are
readie
to
do
it
,
nor
good
Angels
:
for
howsoeuer
good
Angels
will
neuer
attempt
to
separate
Gods
children
from
the
loue
of
God
,
yet
they
are
here
to
be
vnderstood
(
{αβγδ}
)
by
way
of
supposition
,
suppose
they
should
attempt
such
a
thing
,
yet
they
are
neuer
able
to
do
it
,
as
1.
Cor
.
13.1
.
Though
I
speake
with
the
tongues
of
men
and
Angels
that
is
,
suppose
Angels
had
tongues
to
speake
withall
.
Nor
principalities
,
nor
powers
.
Some
would
haue
these
two
words
principalities
and
powers
to
be
onely
titles
here
giuen
to
Angels
,
but
that
cannot
be
,
they
are
distinct
members
of
the
Apostles
induction
,
and
by
them
we
are
rather
to
vnderstand
humane
excellencies
,
great
commanders
in
the
world
:
as
by
principalities
,
those
that
are
in
most
eminent
place
and
principall
authoritie
:
and
by
powers
,
all
secondarie
powers
sent
from
them
,
as
Tit
.
3.1
.
Put
them
in
remembrance
that
they
be
subiect
to
the
principalities
and
powers
.
And
1.
Pet
.
2.13.14
.
Submit
your selues
vnto
all
manner
ordinance
of
man
for
the
Lords
sake
,
whether
it
be
vnto
the
king
as
to
the
superiour
,
or
vnto
gouernours
as
vnto
them
that
are
sent
of
him
.
Nor
things
present
,
nor
things
to
come
.
By
things
present
and
to
come
,
we
are
to
vnderstand
all
both
good
and
euill
things
,
which
now
or
hereafter
shall
befall
vs.
Nor
height
,
nor
depth
.
There
be
diuerse
expositions
of
these
words
,
some
vnderstanding
them
of
spirits
in
the
aire
and
in
the
deepe
,
some
of
the
depth
and
profunditie
of
Satan
;
but
as
reuerend
Beza
well
obserues
,
the
Apostle
here
puts
the
abstract
for
the
concrete
:
and
by
height
,
is
meant
things
on
high
:
and
by
depth
things
below
:
and
herein
(
as
I
conceiue
)
the
Apostle
had
an
eye
to
that
diuision
of
things
in
the
second
Commandement
,
Exod
.
20.4
.
Things
that
are
in
heauen
aboue
,
or
things
in
the
earth
beneath
,
or
things
in
the
water
.
Nor
any
other
creature
:
this
the
Apostle
addes
to
make
an
end
of
his
induction
,
because
it
had
bene
infinite
to
reckon
vp
all
creatures
;
as
if
he
had
said
,
nor
any
other
thing
created
of
what
sort
soeuer
,
or
how
great
soeuer
.
Shall
be
able
to
separate
vs
from
the
loue
of
God
.
The
loue
of
God
is
here
to
be
taken
as
before
verse
35.
touching
the
loue
of
Christ
passiuely
,
for
that
loue
wherewith
we
are
beloued
of
God
;
and
the
meaning
is
,
shall
be
able
to
keepe
backe
,
or
breake
off
from
vs
who
truly
beleeue
in
Christ
,
that
loue
wherewith
God
loueth
vs.
Which
is
in
Christ
Iesus
our
Lord
:
that
is
,
which
God
beareth
to
vs
,
which
comes
to
vs
in
and
through
Christ
Iesus
.
The
Apostle
addes
our
Lord
:
now
Christ
Iesus
is
Lord
of
true
beleeuers
after
a
speciall
manner
,
and
that
by
a
double
right
:
first
,
by
the
right
of
free
donation
from
his
Father
,
Ioh
.
17.9
.
I
pray
for
them
:
I
pray
not
for
the
world
,
but
for
them
which
thou
hast
giuen
me
,
for
they
are
thine
.
Secondly
,
by
the
right
of
redemption
,
1.
Corinth
.
6.20
.
Ye
are
bought
for
a
price
;
therefore
glorifie
God
in
your
bodies
,
and
in
your
spirit
,
for
they
are
Gods
.
Now
then
thus
conceiue
we
the
meaning
of
the
words
of
these
two
verses
,
as
if
the
Apostle
had
said
.
For
I
am
fully
and
vndoubtedly
resolued
of
this
as
a
most
certaine
truth
,
that
neither
the
death
of
the
bodie
,
nor
the
life
of
the
body
;
no
not
the
terrors
and
pangs
of
the
one
,
nor
the
pleasures
,
profits
and
honours
that
accompanie
the
other
,
nor
bad
Angels
who
are
readie
to
do
it
,
nor
good
Angels
suppose
they
should
attempt
such
a
thing
,
nor
any
humane
excellencies
,
great
Commanders
,
in
the
world
,
whether
they
be
in
most
eminent
and
principall
authoritie
,
or
secondarie
powers
sent
from
them
,
nor
things
good
or
euill
which
now
or
hereafter
shall
befall
vs
,
nor
things
on
high
,
nor
things
below
in
heauen
,
in
earth
,
or
vnder
the
earth
,
nor
any
other
thing
created
,
of
what
sort
soeuer
,
or
how
great
soeuer
,
shall
be
able
to
keepe
backe
,
or
to
breake
off
from
vs
that
truly
beleeue
in
Christ
,
the
loue
wherewith
God
loueth
vs
,
and
which
he
beares
to
vs
,
and
comes
to
vs
in
and
through
Christ
Iesus
,
who
is
our
Lord
after
a
speciall
manner
,
both
by
right
of
free
donation
from
his
Father
,
and
also
by
right
of
redemption
.
Come
we
to
such
things
as
are
hence
offered
for
our
further
instruction
.
First
on
the
Apostles
particular
perswasion
;
for
though
it
be
not
the
first
thing
in
order
of
nature
,
yet
in
the
order
of
the
words
it
is
,
and
I
will
take
it
as
it
lies
.
For
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
.
We
see
the
Apostle
here
makes
knowne
that
he
was
perswaded
,
euen
fully
and
vndoubtedly
resolued
of
this
as
a
most
certaine
truth
,
that
nothing
could
separate
him
and
other
true
beleeu●rs
from
the
loue
of
God
in
Christ
Iesus
.
Now
the
point
hence
offered
in
the
first
place
,
is
this
.
That
a
Christian
may
be
fully
and
vndoubtedly
perswaded
of
Gods
loue
to
him
in
Christ
.
A
Christian
may
infallibly
know
,
and
be
certainly
perswaded
of
this
,
that
God
loues
him
in
Iesus
Christ
,
A
Christian
may
infallibly
know
and
be
certainly
perswaded
of
this
,
that
God
loues
him
in
Iesus
Christ
.
that
he
is
beloued
of
God
with
a
fatherly
loue
,
that
God
loues
him
as
his
child
.
1.
Ioh
.
4.16
.
saith
Saint
Iohn
,
speaking
of
himselfe
and
other
true
Christians
,
We
haue
knowne
and
beleeued
the
loue
that
God
hath
in
vs
,
or
beareth
towards
vs.
1.
Cor
.
2.12
.
saith
the
Apostle
,
We
haue
receiued
not
the
spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
giuen
to
vs
of
God
.
A
Christian
may
haue
in
him
Gods
Spirit
,
not
onely
working
faith
in
him
,
but
also
a
spirituall
discerning
of
those
things
which
are
giuen
him
of
God
,
euen
a
discerning
of
Gods
loue
shed
abroad
in
his
heart
by
the
holy
Ghost
which
is
giuen
vnto
him
,
Rom
.
5.5
.
and
so
may
haue
infallible
knowledge
,
and
a
certaine
perswasion
of
Gods
loue
to
him
in
Christ
,
and
that
in
this
world
:
and
the
grounds
of
this
truth
are
these
.
First
,
a
Christian
may
infallibly
know
,
and
be
certainly
perswaded
,
that
he
is
in
Christ
,
truly
ingrafted
into
him
,
and
a
true
member
of
Christ
,
and
that
Christ
is
in
him
;
and
therefore
the
Apostle
bids
the
Corinthians
search
and
examine
themselues
,
Whether
Christ
were
in
them
or
no
.
2.
Cor
.
13.5
.
And
he
saith
,
Know
ye
not
that
Christ
is
in
you
except
ye
be
reprobates
.
And
to
bid
men
make
search
for
that
which
cannot
be
found
,
were
ridiculous
,
and
therefore
a
Christian
may
infalliblie
know
,
and
be
certainly
perswaded
,
that
he
is
in
Christ
,
who
is
the
beloued
Sonne
of
God
,
and
in
whom
God
loues
his
chosen
,
and
cannot
but
loue
all
that
are
in
him
.
Secondly
,
a
Christian
may
haue
pledges
of
Gods
speciall
loue
to
him
,
as
namely
the
holy
Spirit
of
God
,
as
an
earnest
penie
of
his
speciall
loue
,
as
the
Apostle
saith
in
that
,
Rom
.
5.5
.
Gods
loue
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
giuen
vnto
vs
:
and
2.
Cor
.
1.22
.
He
hath
giuen
the
earnest
of
the
Spirit
in
our
hearts
:
and
also
the
speciall
effects
of
Gods
sanctifying
Spirit
,
Effectuall
faith
,
diligent
loue
,
and
patience
of
hope
in
our
Lord
Iesus
Christ
,
as
1.
Thess
.
1.3
.
And
therefore
doubtlesse
a
Christian
may
in
the
time
of
this
life
infallibly
know
,
and
be
certainly
perswaded
of
this
,
that
God
loues
him
in
Christ
with
a
fatherly
loue
,
and
that
God
loues
him
as
his
child
:
and
therefore
for
the
vse
.
In
the
first
place
,
it
is
erronious
,
and
false
,
and
a
damnable
position
that
is
held
by
the
Papists
,
that
a
Christian
in
the
time
of
this
life
can
onely
come
to
a
probable
coniecture
of
Gods
loue
to
him
in
Christ
:
That
popish
position
confuted
,
that
a
Christian
in
the
time
of
this
life
can
onely
come
to
a
probable
coniecture
of
Gods
loue
to
him
in
Christ
.
they
say
a
Christian
may
hope
well
of
Gods
loue
to
him
,
but
that
he
may
be
infallibly
perswaded
of
it
,
that
they
esteeme
as
a
presumptuous
heresie
.
Now
the
truth
deliuered
doth
directly
crosse
this
position
of
theirs
,
and
this
very
text
of
the
Apostle
refutes
them
,
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
.
But
here
they
seeke
out
shifts
to
elude
the
euidence
of
this
text
.
First
they
say
,
Paul
had
a
certaine
perswasion
of
Gods
loue
to
him
in
Christ
by
a
speciall
reuelation
.
A
poore
shift
,
the
Apostle
saith
,
2.
Cor
.
12.4
.
2.
Cor
.
12
4.
{αβγδ}
.
Such
things
as
he
had
by
reuelation
,
could
not
be
vttered
,
they
were
{αβγδ}
,
things
not
to
be
spoken
:
but
this
perswasion
of
his
he
vttereth
,
and
therefore
it
is
none
of
those
secrets
he
had
by
speciall
reuelation
.
They
say
againe
,
the
word
here
{αβγδ}
,
signifies
onely
a
coniecturall
perswasion
,
and
not
certaine
:
but
this
is
contrary
to
themselues
,
for
they
say
he
was
certainly
perswaded
of
Gods
loue
to
him
in
Christ
by
reuelation
.
Againe
,
the
word
(
indeed
)
sometimes
signifies
a
perswasion
of
charitie
touching
other
particular
persons
,
and
then
it
is
not
so
certaine
;
but
when
it
is
vsed
of
a
mans
selfe
according
to
the
word
of
God
,
it
is
then
a
perswasion
of
faith
,
and
most
certaine
,
and
so
it
is
here
vsed
by
the
Apostle
,
and
therefore
notwithstanding
these
cauils
,
the
doctrine
deliuered
remaines
a
certaine
truth
.
I
leaue
them
.
And
for
a
second
vse
:
Is
it
so
that
a
Christian
may
in
the
time
of
this
life
infallibly
know
,
and
be
certainly
perswaded
of
this
,
that
God
loues
him
in
Christ
with
a
fatherly
loue
,
and
that
God
loues
him
as
his
child
?
I
might
here
further
driue
this
to
the
reproofe
of
those
amongst
vs
who
renounce
Poperie
,
and
yet
thinke
that
this
is
impossible
,
We
must
labour
to
know
it
,
&
to
be
infallibly
perswaded
of
it
,
that
God
loueth
vs
in
Christ
with
a
fatherly
loue
,
and
that
in
particular
.
and
too
high
a
point
,
somewhat
presumptuous
,
but
I
passe
by
that
,
and
on
this
ground
we
must
learne
to
be
stirred
vp
to
labour
to
attaine
this
,
euen
to
know
it
,
and
to
be
infallibly
perswaded
of
it
,
that
God
loues
vs
in
Christ
with
a
fatherly
loue
,
and
that
he
loues
vs
in
particular
;
and
neuer
to
rest
,
till
we
be
in
some
measure
so
perswaded
,
I
say
to
labour
to
get
an
infallible
perswasion
of
it
in
some
measure
.
For
indeed
all
Gods
children
haue
not
this
perswasion
in
like
measure
,
Note
.
some
haue
it
in
a
greater
measune
,
and
some
in
a
lesse
:
neither
haue
Gods
children
this
perswasion
at
all
times
alike
,
sometimes
by
neglecting
the
meanes
,
or
by
falling
into
some
sinne
,
or
by
secret
desertion
,
or
such
like
,
Gods
children
for
a
time
lose
this
comfortable
perswasion
.
But
seeing
it
is
a
thing
that
may
be
attained
,
and
it
is
worth
our
labour
&
seeking
after
,
let
vs
neuer
rest
till
in
some
measure
we
come
to
know
it
infallibly
,
and
to
be
certainly
perswaded
of
it
,
that
we
are
beloued
of
God
in
Christ
Iesus
with
a
fatherly
loue
.
How
is
that
to
be
done
,
may
some
say
?
Surely
by
getting
two
things
,
namely
,
true
faith
and
true
holinesse
.
Labour
thou
to
get
true
faith
into
thy
soule
,
euen
faith
purifying
thine
heart
,
Acts
15.9
.
and
to
haue
thy
faith
seconded
with
the
fruites
of
true
holinesse
in
thine
heart
and
life
,
and
shewing
forth
the
power
and
life
of
it
in
all
good
duties
of
loue
towards
God
and
towards
men
,
and
neuer
rest
till
thou
find
that
thou
dost
loue
God
simply
for
himselfe
,
and
all
that
beare
his
image
for
his
sake
,
and
that
thou
dost
come
out
of
the
world
,
and
renounce
the
vanities
,
and
pleasures
,
and
profits
,
and
honours
of
it
,
and
dost
choose
God
for
thy
portion
,
and
thereupon
thou
maist
perswade
thy selfe
infallibly
that
God
loues
thee
,
1.
Ioh
.
4.19
.
We
loue
him
because
he
loued
vs
first
.
God
loues
vs
first
,
and
if
we
loue
him
,
that
is
the
seale
and
fruite
of
Gods
loue
to
vs
,
and
as
it
were
the
counterpane
of
his
loue
written
in
our
hearts
,
by
which
we
may
be
sure
that
he
hath
loued
vs
first
:
Oh
then
neuer
rest
till
thou
find
these
two
things
in
thine
owne
soule
,
true
faith
,
and
true
holinesse
,
and
so
thou
mayest
infallibly
know
,
and
be
certainly
perswaded
of
this
,
that
God
loues
thee
in
Iesus
Christ
with
a
fatherly
loue
,
euen
as
his
owne
deare
child
,
and
finding
that
it
will
fill
thine
heart
with
sound
and
true
ioy
and
reioycing
,
and
make
thee
truly
&
heartily
thankfull
to
God
for
all
mercies
bestowed
on
thee
,
and
also
make
thee
go
on
in
an
holy
course
of
life
with
courage
,
and
comfort
,
and
chearefulnesse
.
Now
in
that
the
Apostle
saith
,
he
was
perswaded
of
this
,
that
nothing
could
separate
him
and
other
true
beleeuers
from
the
loue
of
God
,
and
this
perswasion
of
his
,
in
respect
of
himselfe
was
a
perswasion
of
faith
,
as
I
haue
shewed
,
it
was
not
an
opinion
or
a
bare
coniecture
,
but
a
perswasion
of
heart
,
and
so
certaine
and
infallible
;
onely
note
we
thus
much
.
That
true
sauing
faith
is
not
a
confused
notion
wrapped
vp
altogether
in
vncertaintie
,
True
sauing
faith
is
a
distinct
,
certaine
and
infallible
knowledge
.
so
as
a
man
cannot
know
what
he
holds
or
beleeues
:
but
it
is
a
distinct
,
a
certaine
,
and
infallible
knowledge
:
Faith
in
the
generall
nature
of
it
is
a
light
of
spirituall
knowledge
,
and
that
knowledge
is
qualified
with
an
infallible
certaintie
:
it
is
an
infallible
knowledge
,
it
makes
a
demonstration
in
the
mind
of
a
beleeuer
,
it
may
be
truly
said
,
Fides
est
vides
,
true
faith
is
as
it
were
a
sight
of
that
which
is
beleeued
:
and
the
holy
Ghost
saith
,
Heb
.
11.1
.
Heb
.
11.1
.
{αβγδ}
.
True
faith
is
the
euidence
of
things
not
seene
,
that
is
,
an
infallible
demonstration
and
certaintie
whereby
the
mind
being
conuinced
,
not
by
reason
or
sense
,
but
by
diuine
testimony
,
doth
most
firmely
embrace
the
promises
of
God
:
and
therefore
for
the
vse
of
this
in
a
word
.
It
cannot
be
that
implicite
faith
,
faith
infolded
in
the
faith
of
the
Church
,
is
a
true
faith
,
as
the
Papists
teach
:
Popish
implicite
faith
no
true
faith
.
they
say
it
is
sufficient
for
a
Christian
to
beleeue
as
the
Church
beleeues
,
and
so
indeed
they
destroy
the
nature
of
true
faith
,
and
make
it
a
blockish
ignorance
,
and
their
doctrine
tends
to
hold
men
in
blindnesse
and
perpetuall
ignorance
;
we
are
to
renounce
it
,
and
to
remember
that
true
faith
is
a
distinct
,
certaine
,
and
infallible
knowledge
,
and
that
euery
true
beleeuer
knowes
certainly
what
he
holds
and
beleeues
.
Note
.
Yet
withall
remember
,
that
euery
true
faith
is
not
a
full
perswasion
:
true
faith
hath
certaintie
ioyned
with
it
,
but
not
fulnesse
of
certaintie
,
and
euerie
true
beleeuer
hath
a
certaine
perswasion
of
Gods
loue
to
him
in
Christ
,
yet
not
a
full
perswasion
at
the
first
:
that
followes
on
obseruation
and
much
experience
of
the
mercie
and
fauour
of
God
,
as
I
might
shew
by
the
examples
of
Abraham
,
of
Dauid
,
and
of
diuerse
other
seruants
of
God
,
but
I
passe
from
that
.
Come
we
now
to
the
proposition
here
layd
downe
,
which
the
Apostle
puts
downe
by
way
of
induction
,
reckoning
vp
of
particulars
,
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
.
And
first
from
this
induction
in
generall
,
we
are
giuen
to
vnderstand
thus
much
.
That
no
creature
in
heauen
,
in
earth
,
or
in
hell
,
can
possibly
breake
off
,
or
keepe
backe
Gods
loue
from
his
children
,
No
creature
in
heauen
,
in
earth
,
or
in
hell
,
can
possibly
breake
off
or
keepe
back
Gods
loue
from
his
children
.
not
the
power
of
the
mightiest
and
strongest
creatures
that
be
,
no
not
of
Angels
good
or
bad
,
though
they
be
exceeding
mightie
and
potent
,
that
can
make
one
who
is
beloued
of
God
in
speciall
manner
,
not
beloued
of
God
,
or
lesse
beloued
of
him
:
it
is
not
the
power
of
heauen
or
of
hell
that
can
do
it
.
And
for
this
we
haue
further
euidence
and
testimony
of
Scripture
,
Isai
.
54.10
.
saith
the
Lord
,
The
mountaines
shall
remooue
,
and
the
hils
shall
fall
downe
,
but
my
mercie
or
my
loue
shall
not
depart
from
thee
,
neither
shall
the
couenant
of
my
peace
fall
away
,
saith
the
Lord
:
as
if
he
had
said
,
though
the
whole
world
be
turned
vp-side
downe
,
and
heauen
and
earth
come
together
and
be
remooued
out
of
their
places
,
yet
shall
not
my
loue
be
remooued
from
my
children
:
in
the
greatest
confusion
of
things
,
my
loue
,
my
mercie
,
and
my
compassion
shall
still
abide
with
them
.
Matth
.
16.18
.
Christ
saith
,
The
gates
of
hell
,
the
power
of
hell
,
shall
not
preuaile
against
the
faith
of
his
Church
and
of
true
beleeuers
:
all
the
cunning
and
strength
of
the
diuell
and
his
Angels
shall
neuer
be
able
to
ouercome
the
faith
of
true
beleeuers
;
and
if
not
the
faith
of
true
beleeuers
,
surely
not
the
loue
of
God
to
them
,
that
being
more
firme
and
more
inuincible
:
and
indeed
in
the
iudgement
of
all
it
cannot
be
seuered
from
such
as
continue
true
beleeuers
.
Ioh
.
10.28.29
.
saith
Christ
,
I
giue
my
sheepe
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
mine
hand
.
My
Father
which
gaue
them
me
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
:
as
if
he
had
said
,
the
power
of
my
Father
is
such
,
as
that
no
aduersarie
power
whatsoeuer
is
able
to
wrest
my
sheepe
out
of
his
hand
,
and
so
to
breake
off
his
loue
from
them
.
And
hence
it
is
that
the
Apostle
saith
,
2.
Tim
.
1.12
.
I
know
whom
I
haue
trusted
,
and
I
am
perswaded
he
is
able
to
keepe
that
which
I
haue
committed
vnto
him
,
that
is
,
my
eternall
saluation
,
which
out
of
his
loue
he
hath
purposed
to
bestow
on
me
,
and
nothing
can
hinder
his
purpose
,
or
breake
off
his
loue
from
me
,
but
he
will
vndoubtedly
keepe
my
saluation
safe
and
sure
against
that
day
.
And
to
these
we
might
adde
other
testimonies
further
confirming
the
truth
of
the
point
in
hand
,
that
no
creature
,
in
heauen
,
in
earth
or
in
hell
,
can
possibly
keepe
backe
,
or
breake
off
Gods
loue
from
his
children
,
and
no
power
of
the
mightiest
and
strongest
creatures
that
be
,
can
make
one
who
is
beloued
of
God
in
speciall
manner
,
not
to
be
beloued
of
him
,
or
lesse
beloued
of
him
:
and
the
reasons
&
grounds
of
it
are
these
.
First
,
God
loues
his
children
with
the
same
loue
that
he
loues
Christ
his
Sonne
,
as
Christ
saith
,
Ioh
.
17.23
.
Thou
hast
loued
them
as
thou
hast
loued
me
,
though
not
with
the
same
degree
of
loue
:
and
nothing
can
hinder
or
breake
off
Gods
loue
from
Christ
his
Son
,
He
and
his
Father
being
one
,
Ioh
.
10.30
.
Ioh
.
10.30
.
Againe
,
God
is
infinite
both
in
wisdome
&
power
,
and
the
wisedome
or
subtiltie
of
the
wisest
or
cunningest
creatures
in
heauen
,
in
earth
,
or
in
hell
,
is
finite
;
&
the
power
of
the
strongest
creature
is
also
limited
and
finite
,
and
there
is
no
proportion
betweene
the
wisedome
and
power
of
the
wisest
&
strongest
creatures
,
and
the
wisedome
and
power
of
God
;
and
so
neither
can
the
wisest
or
cunningest
creatures
cause
the
Lord
by
any
subtiltie
or
perswasion
to
alter
his
loue
to
his
children
,
nor
can
the
strongest
creatures
by
any
opposition
they
are
able
to
make
,
auert
and
turne
away
his
loue
from
them
:
and
therefore
doubtlesse
no
creature
in
heauen
,
in
earth
,
or
hell
,
can
possibly
keepe
backe
or
breake
off
Gods
loue
,
or
make
one
who
is
beloued
of
God
in
speciall
manner
,
not
to
be
beloued
of
God
,
or
lesse
loued
of
God
.
And
for
the
vse
of
this
:
first
this
ground
of
truth
conuinceth
the
errour
of
the
Papists
,
Arminians
,
and
Anabaptists
,
The
errour
of
the
Papists
Arminians
,
&
Anabaptists
,
touching
falling
from
grace
,
conuinced
.
which
we
haue
often
had
occasion
to
deale
against
in
that
they
teach
that
such
as
are
in
the
state
of
grace
and
Gods
speciall
loue
,
may
lose
it
,
and
fall
from
it
,
and
may
to
day
be
loued
of
God
,
and
to
morrow
be
shaken
out
of
his
loue
.
A
doctrine
diuellish
,
and
most
vncomfortable
,
and
directly
contrary
to
the
truth
now
deliuered
,
and
to
the
plaine
euidence
of
the
holy
word
of
God
,
which
teacheth
,
that
such
as
are
beloued
of
God
,
they
are
so
kept
by
him
from
euill
,
as
Christ
prayed
,
Ioh
.
17.15
.
euen
from
that
euill
one
the
diuell
,
and
from
all
his
instruments
,
as
that
none
of
them
can
possibly
shake
them
out
of
his
loue
.
Oh
but
say
the
Arminians
and
Anabaptists
,
this
doctrine
leaues
no
place
for
feare
,
but
breeds
presumption
in
Gods
children
,
and
this
doctrine
being
true
they
haue
no
cause
of
feare
.
They
are
deceiued
,
a
child
of
God
imbracing
this
truth
,
that
he
being
beloued
of
God
in
speciall
manner
,
no
creature
in
heauen
,
in
earth
,
or
in
hell
,
can
possibly
keepe
back
or
breake
off
Gods
loue
from
him
,
it
breeds
in
him
a
loue
of
God
againe
,
and
consequently
true
feare
,
which
is
opposed
to
senslesse
stupiditie
and
carnall
presumption
.
Againe
,
it
is
false
,
that
such
as
are
beloued
of
God
in
speciall
maner
,
and
they
know
they
are
so
,
to
haue
no
cause
of
feare
,
vnlesse
no
other
euils
but
finall
damnation
need
to
be
feared
.
A
child
of
God
The
holy
feare
of
a
child
of
God
.
hath
cause
still
to
feare
with
an
holy
feare
,
lest
by
sinne
he
displease
God
his
louing
Father
,
and
prouoke
him
to
afflict
him
in
his
bodie
,
and
in
his
soule
,
lest
by
sinne
he
lose
the
tokens
of
Gods
loue
,
peace
of
conscience
touching
the
secret
feeling
of
it
,
ioy
in
the
Spirit
,
clearenesse
of
vnderstanding
,
and
a
feeling
affection
to
good
things
and
good
duties
,
holy
boldnesse
to
draw
neare
to
the
presence
of
God
,
and
such
like
.
Therefore
it
is
but
a
cauill
,
that
the
doctrine
deliuered
leaues
no
place
for
feare
,
and
that
Gods
children
haue
no
cause
to
feare
,
the
doctrine
deliuered
being
true
,
I
leaue
them
,
and
come
to
a
second
vse
.
Is
it
so
that
no
creature
in
heauen
,
earth
,
or
in
hell
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
,
or
make
one
who
is
beloued
of
God
in
speciall
manner
not
to
be
beloued
of
God
,
or
lesse
beloued
of
him
?
Surely
the
due
consideration
of
this
may
yeeld
thee
matter
of
exceeding
great
comfort
:
and
thinke
on
it
to
thy
comfort
whosoeuer
thou
art
that
hast
good
euidence
of
it
that
thou
art
a
child
of
God
,
and
that
thou
art
beloued
of
God
in
speciall
manner
:
Great
comfort
to
such
as
haue
good
euidence
of
it
,
that
they
are
beloued
of
God
in
speciall
manner
.
thou
hauing
the
speciall
loue
and
fauour
of
God
thou
art
an
happie
man
or
woman
;
yea
so
long
as
thou
art
beloued
of
God
,
no
manner
of
miserie
can
make
thee
miserable
.
As
I
said
not
long
since
,
if
thou
wert
in
hell
,
the
deepest
gulfe
of
all
miserie
,
and
yet
beloued
of
God
(
if
it
were
possible
)
thou
shouldst
still
be
in
a
most
happie
state
and
condition
.
Now
this
addes
to
thy
happinesse
and
comfort
,
that
being
beloued
of
God
in
speciall
manner
,
thou
shalt
so
continue
for
euer
,
it
is
not
all
the
power
and
strength
,
or
all
the
wit
,
and
skill
,
or
cunning
,
or
subtiltie
of
all
the
creatures
in
heauen
,
in
earth
,
or
in
hell
,
if
they
should
all
ioyne
together
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
thee
,
or
wind
or
wrest
thee
out
of
fauour
with
him
.
Thou
maist
lose
the
fauour
of
men
,
yea
of
thy
dearest
friends
,
either
by
thine
owne
desert
,
or
be
wrong
out
of
it
by
the
malicious
practise
of
enuious
men
.
Yea
be
it
so
that
thou
art
in
fauour
with
the
greatest
,
thou
art
a
kings
fauourite
,
yet
either
through
thine
owne
iust
desert
thou
maist
be
cast
off
as
Haman
was
,
Hest
.
7.
or
the
enuie
and
malice
of
men
may
worke
thee
out
of
his
fauour
;
but
thou
being
beloued
of
God
in
speciall
manner
,
and
being
as
it
were
his
darling
,
and
his
fauourite
,
as
indeed
thou
art
thou
being
a
child
of
God
,
though
neuer
so
poore
or
meane
in
the
world
,
thou
canst
not
lose
his
fauour
by
any
thing
done
by
thy selfe
,
his
loue
to
thee
being
vnchangeable
;
neither
canst
thou
be
wrested
and
wrong
out
of
it
by
any
aduersarie
power
whatsoeuer
,
God
is
stronger
then
all
,
he
is
able
to
keepe
thee
in
his
loue
,
and
he
will
keepe
thee
in
it
in
despite
of
Satan
and
all
the
power
of
hell
.
Hath
God
so
farre
manifested
his
loue
to
thee
,
as
to
giue
his
owne
deare
Sonne
to
shed
his
bloud
for
thee
,
and
to
suffer
the
paines
of
hell
for
thee
,
and
will
he
suffer
the
power
of
hell
to
draw
thee
out
of
his
loue
?
no
,
no
,
assuredly
he
will
not
.
Let
then
the
diuell
and
all
the
enemies
of
thy
good
do
what
they
can
against
thee
,
and
though
the
Lord
suffer
them
to
preuaile
farre
,
to
thrust
thee
out
of
house
and
home
,
and
to
strip
thee
of
health
,
of
wealth
,
of
libertie
,
and
of
all
outward
good
things
&
meanes
of
comfort
,
yet
Gods
loue
they
cannot
take
from
thee
,
nor
lessen
and
diminish
his
loue
towards
thee
,
and
make
thee
lesse
beloued
of
him
,
when
they
haue
done
all
the
euill
and
mischiefe
they
can
to
thee
:
and
when
thou
art
plonged
into
the
deepest
distresse
they
can
bring
thee
into
,
thou
art
still
beloued
of
God
,
and
still
as
deare
to
him
and
as
precious
in
his
sight
as
euer
thou
wast
:
and
that
may
be
a
ground
of
sweete
comfort
to
thee
,
thinke
on
it
to
thy
comfort
.
Come
we
now
to
stand
on
the
particulars
here
reckoned
vp
by
the
Apostle
by
way
of
induction
:
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
:
at
least
on
some
of
these
,
for
on
euery
one
of
these
particulars
we
shall
not
need
to
stand
seuerally
,
hauing
touched
them
in
some
doctrines
before
deliuered
.
Now
the
first
particular
here
mentioned
is
death
,
and
by
death
(
as
I
shewed
)
we
are
to
vnderstand
the
death
of
the
bodie
,
the
separation
of
the
soule
from
the
bodie
,
and
the
paines
and
the
pangs
that
either
go
before
it
,
or
with
it
and
do
accompanie
it
:
and
the
point
hence
offered
lyes
plaine
before
vs
,
it
is
this
.
That
neither
the
paines
and
pangs
of
death
of
the
bodie
,
nor
the
death
of
the
bodie
it selfe
,
Neither
the
death
of
the
bodie
,
whatsoeuer
it
be
,
not
the
pangs
and
paines
of
it
,
can
possibly
breake
off
o●
keepe
backe
Gods
loue
from
his
children
.
the
separation
of
the
soule
from
the
bodie
,
whether
it
be
naturall
and
by
the
course
of
nature
,
or
violent
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
.
Though
the
pangs
of
a
naturall
death
be
most
bitter
and
painfull
,
or
the
tortures
of
a
violent
death
be
most
extreme
,
yet
can
they
not
separate
betweene
Gods
loue
and
a
child
of
his
:
and
though
death
separate
the
soule
from
the
body
,
yet
can
it
not
separate
either
the
soule
or
the
bodie
of
a
child
of
God
from
God
,
and
from
Gods
speciall
loue
.
And
that
this
is
a
truth
,
we
haue
further
euidence
and
testimonie
of
Scripture
.
We
reade
Hebr
.
11.35.36.37
.
that
the
Saints
and
seruants
of
God
in
times
of
old
were
most
cruelly
dealt
withall
,
They
were
racked
▪
they
were
tried
by
mockings
and
scourgings
,
by
bonds
and
imprisonment
,
they
were
stoned
,
hewen
asunder
,
tempted
,
slaine
with
the
sword
,
they
wandered
vp
and
downe
in
sheepe
skins
,
and
in
goate
skins
,
being
destitute
,
afflicted
,
and
grieuously
tormented
:
yet
the
holy
Ghost
giues
this
testimonie
of
them
,
verse
38.
that
euen
then
they
were
such
as
the
world
was
not
worthy
of
▪
they
were
then
the
Lords
worthies
,
right
deare
and
precious
in
the
sight
o●
God
:
their
cru●ll
tortures
and
shedding
of
their
bloud
after
a
most
cruell
manner
,
did
not
breake
off
or
keepe
backe
Gods
loue
from
them
.
And
this
the
holy
Martyr
Stephen
knew
well
,
he
knew
that
he
was
beloued
of
God
,
and
right
deare
and
precious
in
his
sight
when
the
stones
were
about
his
eares
,
and
did
batter
,
and
bruse
,
and
breake
his
bodie
,
and
beate
out
his
braines
,
and
in
confidence
and
assurance
of
Gods
loue
to
him
did
he
then
commend
his
soule
into
the
hands
of
the
Lord
Iesus
.
Act.
7.59
.
the
text
saith
,
his
cruell
and
bloudie
minded
persecutours
ranne
on
him
violently
and
stoned
him
,
and
he
called
and
said
,
Lord
Iesus
receiue
my
spirit
:
yea
the
text
saith
,
verse
60.
that
his
violent
death
was
but
as
a
sweet
sleepe
,
it
was
a
falling
fast
asleepe
in
the
hands
of
the
Lord
Iesus
:
and
so
indeed
is
the
death
of
euery
child
of
God
,
whether
it
be
naturall
or
violent
,
it
is
but
a
sleeping
in
Iesus
,
as
1.
Thess
.
4.14
.
And
so
the
death
of
the
bodie
of
what
sort
soeuer
,
whether
naturall
or
violent
,
and
after
what
manner
soeuer
it
be
,
cannot
●ossibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
,
and
separate
either
the
soule
or
the
bodie
of
a
child
of
God
from
God
and
from
Gods
speciall
loue
:
and
the
reason
and
ground
of
it
is
plaine
,
namely
this
.
A
child
of
God
is
vnited
and
knit
to
Christ
with
an
inseparable
vnion
,
and
he
so
remaines
for
euer
,
in
what
state
or
condition
soeuer
he
be
,
in
health
,
in
sicknesse
,
in
extremitie
of
paines
and
tortures
,
in
life
,
in
death
,
and
after
death
he
continues
knit
to
Christ
in
his
bodie
and
in
his
soule
.
Yea
though
the
bodie
of
a
child
of
God
be
dead
and
rotten
,
and
turned
to
dust
in
the
earth
,
or
be
in
the
sea
,
or
wheresoeuer
,
yet
it
is
still
within
the
couenant
of
grace
,
and
a
member
of
Christ
,
as
the
Apostle
saith
,
Rom
.
14.8
.
Whether
ye
liue
or
dye
,
we
being
true
beleeuers
,
we
are
still
the
Lords
both
in
our
bodies
and
soules
,
and
God
is
still
the
God
both
of
our
bodies
and
soules
.
And
therefore
doubtlesse
the
death
of
the
bodie
,
whether
naturall
or
violent
,
or
after
what
manner
soeuer
it
be
,
cannot
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
,
and
separate
either
the
soule
or
the
bodie
of
a
child
of
God
from
God
,
and
from
Gods
speciall
loue
.
But
haply
some
may
obiect
against
this
the
words
of
Christ
,
Mat
.
22.32
.
that
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
I
answer
:
God
is
not
the
God
of
the
dead
,
according
to
the
sence
and
meaning
of
the
Sadduces
,
against
whom
Christ
there
deales
,
who
denied
the
resurrection
,
and
thought
that
the
dead
bodies
of
the
Saints
were
so
dead
,
as
neuer
to
rise
againe
,
but
he
is
the
God
of
his
children
being
dead
in
their
bodies
to
be
raised
vp
againe
;
yea
he
is
a
friend
to
the
dead
bodies
of
his
children
,
and
the
very
dust
of
their
bodies
is
deare
to
him
when
they
are
turned
to
dust
,
and
his
hand
doth
still
hold
and
keepe
them
in
time
to
restore
them
to
life
againe
.
And
so
it
still
remaines
a
truth
,
that
the
death
of
the
body
,
of
what
sort
soeuer
,
or
after
what
manner
soeuer
it
be
effected
,
though
it
come
by
most
cruell
torments
,
cannot
possibly
breake
off
or
lessen
Gods
loue
from
his
children
,
and
separate
either
the
soule
or
bodie
of
a
child
of
God
from
God
,
and
from
Gods
speciall
loue
:
and
for
the
vse
of
this
.
First
consider
we
this
truth
to
this
purpose
:
Cannot
death
separate
the
bodie
of
a
child
of
God
from
God
,
A
man
or
woman
may
be
right
deare
to
God
,
and
in
speciall
fauour
with
him
,
and
yet
want
the
feeling
of
his
loue
for
a
time
.
and
from
his
speciall
loue
?
Is
the
bodie
of
a
child
of
God
beloued
of
God
,
when
it
is
seuered
from
the
soule
,
when
it
lyes
dead
and
is
voide
of
sense
and
feeling
?
Is
it
then
deare
to
God
when
it
is
not
sensible
of
any
comfort
?
Surely
then
it
holds
sound
and
good
,
that
a
man
or
a
woman
may
be
right
deare
to
God
,
and
in
speciall
fauour
with
God
,
and
yet
want
the
feeling
of
his
loue
for
a
time
.
And
do
not
thou
whosoeuer
thou
art
,
thou
finding
that
God
hath
done
great
good
things
for
thy
soule
,
euen
that
for
thee
which
he
hath
not
done
for
thousands
in
the
world
,
he
hath
giuen
thee
a
sight
of
thy
sinnes
,
an
heart
truly
humbled
for
them
,
a
minde
to
know
him
,
an
heart
to
feare
him
,
a
care
and
conscience
to
obey
God
:
do
not
thou
I
say
,
perplex
thy selfe
,
and
disquiet
thine
owne
soule
,
because
haply
for
the
present
thou
wantest
the
feeling
of
Gods
loue
to
thee
:
consider
with
thy selfe
,
thou
maist
be
right
deare
to
God
,
and
be
loued
of
him
in
speciall
manner
,
and
yet
for
the
present
be
as
insensible
of
his
loue
,
and
haue
no
more
feeling
of
it
then
a
dead
bodie
,
especially
in
the
time
of
trouble
and
distresse
,
and
in
the
time
of
temptation
.
And
though
the
feeling
of
comfort
from
God
in
the
time
of
distresse
be
a
fruite
and
worke
of
faith
,
yet
a
man
or
a
woman
may
haue
faith
that
for
the
present
wants
the
sense
and
feeling
of
comfort
.
Indeed
none
are
in
a
good
state
that
want
faith
,
Note
.
yet
doubtlesse
many
are
in
a
blessed
state
that
want
the
feeling
of
comfort
for
the
present
.
And
therefore
do
not
herein
wrong
thy selfe
,
and
so
iudge
thy selfe
voide
of
faith
and
out
of
Gods
fauour
,
because
as
yet
thou
hast
not
a
liuely
sense
&
feeling
of
Gods
loue
,
the
Lord
will
exercise
thee
with
want
of
feeling
of
it
for
a
time
,
and
when
he
hath
fitted
thee
for
it
he
will
giue
it
to
thee
.
Now
for
a
second
vse
:
is
it
so
that
the
death
of
bodie
,
of
what
sort
soeuer
,
or
after
what
manner
soeuer
,
cannot
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
child
,
and
separate
either
the
soule
or
bodie
of
a
child
of
God
from
God
,
and
from
Gods
speciall
loue
?
Here
is
then
a
ground
of
sweet
comfort
to
all
Gods
children
against
the
feare
of
death
:
Sweete
comfort
to
all
Gods
children
against
the
feare
of
death
the
truth
now
deliuered
being
mingled
with
faith
in
the
hearts
of
Gods
children
,
it
will
arme
and
strengthen
them
against
the
feare
of
death
,
and
cheere
vp
their
hearts
in
the
paines
and
pangs
of
death
,
of
what
kind
soeuer
it
be
,
be
it
neuer
so
bitter
and
painfull
.
What
though
a
child
of
God
be
vnder
some
bitter
and
grinding
disease
of
the
stone
,
of
a
burning
feuer
,
and
the
heate
of
it
is
so
fierce
and
so
violent
and
strong
on
him
,
as
in
his
owne
sense
and
feeling
he
seemes
to
lye
in
flames
of
fire
?
What
though
a
child
of
God
be
taken
away
by
a
violent
death
,
either
suddenly
by
some
strange
accident
,
as
he
fals
from
some
high
place
,
or
from
his
horse
,
and
his
braines
are
dasht
out
,
or
he
is
drownd
,
or
such
like
,
or
his
life
is
taken
from
him
by
his
cruell
persecutours
,
and
they
put
him
to
most
wofull
racke
and
tortures
,
and
they
cast
his
body
to
be
deuoured
of
wilde
beasts
,
or
to
be
meate
to
the
foules
of
the
ayre
,
as
Psal
.
79.20
.
they
drag
his
body
through
the
streets
,
they
hang
him
on
a
gibbet
,
they
burne
him
,
and
put
him
to
death
after
a
most
cruell
manner
?
yet
it
is
not
the
kinde
of
death
or
manner
of
death
whatsoeuer
it
be
,
that
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
him
,
or
separate
either
his
soule
or
bodie
from
Gods
speciall
loue
.
Oh
then
let
this
ground
of
truth
be
mingled
with
faith
in
our
hearts
,
we
being
the
children
of
God
,
and
we
shall
find
it
will
stand
by
vs
and
comfort
vs
when
we
lye
gasping
for
breath
on
our
death
beds
,
and
it
will
arme
vs
against
the
feare
of
death
,
of
what
sort
soeuer
it
be
.
1.
Sam
.
30.6
.
we
finde
that
when
the
people
were
readie
to
stone
Dauid
,
and
Dauid
saw
nothing
but
present
death
before
him
,
the
text
saith
,
Dauid
comforted
himselfe
in
the
Lord
his
God
.
The
words
are
full
of
weight
,
together
with
the
apprehension
of
death
,
as
Dauid
thought
vnauoidable
,
he
apprehended
the
mercie
of
God
in
the
couenant
,
and
he
perswaded
himselfe
that
death
could
not
seuer
him
from
his
God
,
and
from
the
loue
of
God
,
and
thereupon
he
cheered
vp
his
heart
,
and
was
comforted
.
So
doubtlesse
if
the
truth
now
deliuered
be
setled
in
our
hearts
and
mingled
with
faith
,
we
shall
find
it
will
minister
matter
of
sweet
comfort
vnto
vs
in
the
bitterest
paines
that
can
befall
vs
,
and
it
will
strengthen
vs
against
the
feare
of
death
,
of
what
kinde
soeuer
it
be
,
and
be
it
neuer
so
bitter
and
painfull
:
Neither
death
,
nor
life
(
saith
the
Apostle
)
shall
be
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
.
By
life
(
as
I
shewed
)
we
are
to
vnderstand
the
life
of
the
bodie
,
and
the
pleasures
,
profits
,
and
honours
that
do
accompanie
it
.
Now
the
point
hence
offered
I
need
not
stand
on
,
for
euery
one
who
knowes
things
aright
,
will
confesse
that
the
life
of
the
bodie
and
the
good
things
of
this
life
,
health
,
wealth
,
peace
,
plentie
,
honour
,
and
such
like
,
cannot
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
:
for
indeed
both
life
it selfe
and
the
good
things
of
this
life
,
are
blessings
of
God
in
themselues
,
and
to
Gods
children
they
are
giuen
as
blessings
in
mercie
,
and
Gods
children
haue
right
and
title
to
them
in
Christ
,
and
to
the
lawfull
vse
of
them
,
and
they
are
giuen
to
them
as
pledges
of
Gods
loue
,
and
faith
sanctifies
all
outward
good
things
to
Gods
children
;
and
therefore
they
cannot
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
:
I
will
not
therefore
stand
on
it
.
But
it
may
seeme
strange
why
the
Apostle
should
here
reckon
life
among
the
things
that
cannot
separate
Gods
children
from
Gods
loue
,
meaning
by
life
,
as
ye
haue
heard
,
the
life
of
the
bodie
,
and
the
good
things
of
this
life
:
surely
herein
appeares
the
wisedome
of
the
Apostle
,
The
wisdome
of
God
and
the
wisdome
of
the
Apostle
appeares
in
this
,
in
arming
Gods
children
against
a
speciall
subtiltie
of
Satan
.
and
the
wisedome
of
the
holy
Spirit
of
God
by
whom
he
was
guided
.
This
doubtlesse
he
did
to
arme
Gods
children
against
a
speciall
subtiltie
of
Satan
;
Satan
is
tampering
with
Gods
children
,
not
onely
on
the
left
,
but
sometimes
on
the
right
,
and
he
sometimes
labours
to
perswade
a
child
of
God
that
he
is
not
loued
of
God
,
because
God
vouchsafes
him
outward
good
things
,
and
a
freedome
from
euils
and
afflictions
that
many
of
Gods
children
lye
vnder
:
and
that
this
is
so
,
no
doubt
some
can
witnesse
out
of
their
owne
experience
.
Haue
not
some
at
one
time
or
other
thus
reasoned
and
thought
with
themselues
,
Surely
God
giues
me
a
good
measure
of
health
and
strength
,
and
a
competent
measure
of
outward
good
things
,
and
I
am
not
in
such
affliction
as
I
see
other
of
Gods
children
are
,
and
am
I
a
child
of
God
?
I
doubt
whether
God
loue
me
or
no
.
This
is
sometimes
the
reasoning
and
thought
of
a
child
of
God
:
and
sure
I
am
,
I
haue
knowne
a
deare
child
of
God
thus
to
reason
,
and
thus
to
thinke
in
respect
of
inward
trials
,
and
in
the
time
of
sicknesse
hath
thus
spoken
,
I
finde
my selfe
not
buffeted
by
Satan
,
and
so
assaulted
by
him
as
I
haue
knowne
some
of
Gods
deare
children
in
the
time
of
their
sicknesse
,
and
when
they
haue
drawne
neare
to
their
end
;
my
conscience
is
quiet
,
and
I
find
peace
in
my
soule
,
am
I
a
child
of
God
?
See
the
cunning
of
a
subtill
enemie
:
and
thus
doubtlesse
it
is
sometimes
in
respect
of
outward
good
things
and
freedome
from
euils
.
Now
this
the
holy
Spirit
of
God
here
preuents
,
in
that
he
saith
,
that
life
,
and
the
good
things
of
this
life
,
cannot
separate
from
the
loue
of
God
:
and
he
would
haue
vs
learne
that
which
the
Preacher
hath
taught
vs
,
Eccles
.
9.1
.
that
no
man
knowes
either
loue
or
hatred
from
outward
things
,
good
or
euill
,
No
man
knowes
whether
God
loues
him
or
hates
him
by
outward
things
good
or
euill
.
but
we
are
to
looke
to
the
inward
qualification
of
our
soules
,
and
if
thou
finde
in
thee
the
inward
qualification
of
a
child
of
God
,
thou
findest
sanctifying
grace
in
thy
soule
,
and
true
faith
in
thine
heart
,
and
withall
the
Lord
vouchsafes
thee
outward
good
things
,
and
freedome
from
euils
that
other
of
Gods
children
lye
vnder
,
blesse
God
for
it
,
and
vse
those
good
things
to
the
glorie
of
God
,
and
to
the
helping
of
thee
forward
in
the
way
to
heauen
;
and
trouble
not
thy selfe
with
this
,
that
thou
art
not
afflicted
as
other
of
Gods
children
be
,
leaue
that
to
the
wisedome
of
thy
heauenly
Father
,
who
measures
out
the
afflictions
of
his
children
in
wisedome
,
and
as
he
sees
meete
and
fit
;
and
be
thou
readie
in
the
preparation
of
thine
heart
to
vndergo
any
affliction
,
to
lose
health
,
wealth
,
libertie
,
and
life
it selfe
for
the
name
of
Christ
,
and
for
the
profession
of
his
Gospell
,
and
for
the
keeping
of
faith
and
a
good
conscience
:
and
remember
that
life
and
the
good
things
of
this
life
,
cannot
separate
thee
from
the
loue
of
God
in
Christ
.
Let
vs
now
go
on
to
some
other
of
the
particulars
here
reckoned
vp
by
the
Apostle
:
and
the
next
in
order
are
Angels
,
principalities
,
and
powers
,
of
which
we
shall
not
need
to
speake
,
they
were
comprehended
in
that
doctrine
,
That
no
creature
in
heauen
,
in
earth
,
or
in
hell
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
;
&
likewise
those
particulars
,
height
,
and
depth
:
and
therefore
I
will
not
stand
on
them
seuerally
,
onely
I
hold
it
fit
to
note
that
the
Apostle
here
reckons
things
to
come
,
and
a
little
to
stand
on
that
particular
branch
of
his
induction
,
he
saith
,
Things
to
come
cannot
separate
Gods
child●en
from
Gods
loue
:
and
by
things
to
come
he
meanes
(
as
I
shewed
)
both
good
and
euill
things
that
in
time
to
come
may
befall
Gods
children
:
and
the
point
hence
offered
is
this
.
That
nothing
to
come
,
no
euent
,
no
falling
out
and
comming
to
passe
of
things
in
this
world
,
whatsoeuer
it
be
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
.
No
euent
or
comming
to
passe
of
things
in
this
world
,
can
possiblie
breake
off
or
keepe
backe
Gods
loue
from
his
children
.
Though
the
things
to
come
be
vnknowne
and
vncertaine
what
they
shall
be
,
yet
this
is
most
certaine
and
sure
,
whatsoeuer
they
be
they
cannot
worke
a
separation
of
Gods
children
from
God
and
from
Gods
speciall
loue
.
We
reade
,
Isai
.
46.3.4
.
the
Lord
saith
,
he
had
borne
the
house
of
Iaacob
and
Israel
,
and
the
remnant
of
the
house
of
Iaacob
and
Israel
from
the
wombe
,
and
brought
them
vp
from
the
birth
:
and
for
the
time
to
come
he
would
still
be
the
same
to
them
,
euen
to
old
age
,
and
to
hoare
haires
,
and
things
to
come
should
not
separate
betweene
him
and
them
:
and
thus
also
Christ
speakes
,
Ioh
.
10.28
.
that
for
the
time
to
come
such
as
are
his
sheepe
shall
be
kept
from
perishing
,
and
from
being
pluckt
out
of
his
hand
,
and
whatsoeuer
comes
to
them
and
befals
them
,
they
shall
not
miscarrie
,
it
shall
not
separate
them
from
him
.
And
to
this
purpose
is
that
of
Iude
verse
1.
of
his
Epistle
,
that
the
called
and
sanctified
of
God
,
true
beleeuers
,
and
Gods
children
,
Iude
Epist
.
1.
they
are
reserued
to
Iesus
Christ
,
and
things
to
come
cannot
seuer
them
from
him
,
&
from
his
loue
.
It
is
but
a
cauill
of
the
Arminians
,
that
the
reseruation
or
asseruation
of
the
called
of
God
there
spoken
of
belongs
to
the
time
past
:
for
such
as
haue
bene
and
are
kept
of
God
the
Father
to
Iesus
Christ
,
shall
be
still
kept
of
him
to
the
end
,
as
the
Apostle
saith
,
Philip
.
1.6
.
He
that
hath
begun
to
keepe
them
,
will
perfect
the
good
worke
he
hath
begun
,
and
will
keepe
them
to
the
end
;
no
euent
or
thing
to
come
whatsoeuer
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
them
:
and
why
,
the
reasons
of
it
are
euident
.
First
,
in
Gods
hand
is
the
disposing
of
all
things
,
of
life
it
selfe
,
and
of
the
euents
of
life
,
and
in
his
hand
are
the
issues
of
all
things
,
Psal
.
31.15
.
My
times
are
in
thine
hand
,
saith
Dauid
.
And
not
onely
things
present
are
disposed
of
by
the
hand
of
God
,
but
things
to
come
also
;
for
to
him
all
things
are
present
,
and
he
orders
all
things
at
his
owne
good
will
&
pleasure
,
and
his
will
is
effectuall
for
the
good
of
his
children
in
all
things
that
befall
them
.
And
againe
,
there
is
a
perpetuitie
euen
of
the
loue
of
true
beleeuers
:
they
hauing
their
hearts
once
possessed
with
true
loue
to
God
and
to
the
Saints
of
God
by
the
worke
of
the
Spirit
,
they
cannot
be
vtterly
destitute
of
that
loue
,
that
loue
of
theirs
shall
neuer
vtterly
fall
away
,
1.
Cor
.
13.8
.
And
the
loue
of
true
beleeuers
towards
God
and
towards
men
begun
in
this
life
,
shall
continue
for
euer
in
the
life
to
come
,
and
in
heauen
it
shall
be
in
full
perfection
:
and
much
more
is
the
loue
of
God
to
his
children
perpetuall
,
and
shall
neuer
faile
,
or
be
broken
off
by
any
euent
whatsoeuer
.
And
therefore
doubtlesse
this
we
may
resolue
on
as
a
certaine
truth
,
that
no
euent
,
no
falling
out
and
coming
to
passe
of
things
in
this
world
whatsoeuer
,
can
possibly
breake
off
or
keepe
backe
Gods
loue
from
his
children
.
Now
for
the
vse
of
this
:
I
might
bend
the
force
of
this
truth
against
that
erronious
conceit
of
some
,
that
a
child
of
God
cannot
be
sure
of
his
continuance
in
the
loue
of
God
.
Some
erring
spirits
say
,
that
a
child
of
God
may
now
for
the
present
be
assured
of
Gods
loue
to
him
,
but
he
cannot
be
so
for
the
time
to
come
:
they
say
God
continues
to
loue
his
children
if
they
continue
to
loue
him
,
but
if
they
be
diuerted
&
turned
aside
by
some
euent
from
their
loue
to
God
,
then
God
ceasseth
to
loue
them
;
a
conceit
directly
contrarie
to
the
plaine
euidence
of
the
word
of
God
,
and
to
the
truth
now
deliuered
:
we
haue
often
had
occasion
to
deale
against
it
,
I
passe
by
it
,
and
for
the
vse
of
the
truth
deliuered
:
It
may
serue
to
arme
and
strengthen
Gods
children
against
the
feare
of
variable
euents
and
falling
out
of
things
here
in
this
world
;
How
Gods
children
may
be
armed
&
strengthened
against
the
feare
of
the
variable
euents
and
falling
out
of
things
here
in
this
world
.
this
world
is
a
place
of
continuall
alteration
and
changing
,
The
face
and
fashion
of
the
world
is
variable
,
and
goeth
away
,
1.
Cor
.
7.31
.
The
things
in
the
world
are
changeable
,
and
the
state
of
mans
life
is
subiect
to
continuall
mutation
&
change
,
as
one
saith
well
,
the
day
is
sometimes
a
mother
,
and
sometimes
a
stepmother
,
it
sometimes
brings
foorth
good
,
and
sometimes
it
brings
foorth
euill
,
a
man
is
now
well
,
and
presently
sicke
,
now
rich
,
and
suddenly
poore
,
now
in
honour
and
high
place
,
and
presently
debas●d
and
wheeled
downe
:
and
as
Salomon
saith
,
Eccles
.
7.2
.
The
life
of
man
is
as
a
shadow
that
is
wauering
and
changeable
,
and
neuer
continuing
in
one
stay
,
as
Iob
14.2
.
Now
in
all
alterations
and
changes
that
be
in
the
world
,
here
is
the
stay
and
comfort
of
the
child
of
God
,
that
Gods
loue
to
him
still
abides
with
him
,
and
is
neuer
changed
:
and
though
it
be
with
a
child
of
God
as
with
other
men
,
he
cannot
tell
what
shall
befall
him
hereafter
,
as
the
common
saying
is
,
a
man
knowes
his
beginning
,
but
he
knowes
not
his
end
,
and
things
to
come
are
doubtfull
and
vncertaine
,
though
witches
,
wizards
,
and
such
instruments
of
the
diuell
will
take
on
them
to
foretell
things
to
come
;
but
I
say
,
though
a
child
of
God
know
not
what
shall
come
to
him
to
morrow
,
and
in
the
time
to
come
,
as
Paul
said
,
Acts
20.22
.
I
go
bound
in
the
Spirit
to
Ierusalem
,
and
know
not
what
things
shall
come
vnto
me
there
:
yet
here
is
his
comfort
,
he
knowes
this
,
that
come
what
will
come
,
or
what
can
come
,
either
in
the
world
or
in
his
owne
particular
person
,
no
euent
whatsoeuer
it
be
can
possibly
breake
off
or
keepe
back
Gods
loue
from
him
:
and
though
his
state
be
changed
,
yet
Gods
loue
to
him
is
not
changed
,
that
is
still
the
same
;
and
what
a
comfort
may
this
be
to
a
child
of
God
?
Who
can
say
and
say
truly
,
that
his
state
is
such
in
regard
of
his
bodie
and
outward
estate
,
as
no
euent
can
change
it
,
or
remoue
him
from
it
?
Surely
none
liuing
on
the
face
of
the
earth
.
Dauid
indeed
said
,
Psal
.
30.6
.
That
he
should
neuer
be
remooued
:
but
he
found
it
otherwise
,
as
himselfe
saith
,
verse
7.
The
Lord
hid
his
face
,
and
he
was
troubled
,
onely
the
child
of
God
is
in
such
a
firme
state
and
condition
in
respect
of
Gods
loue
,
as
that
nothing
that
befals
him
can
remoue
him
from
that
:
things
to
come
cannot
possibly
breake
off
or
keepe
backe
Gods
loue
from
him
.
And
that
may
be
a
ground
of
sweet
comfort
to
vs
,
we
being
the
children
of
God
,
and
if
we
be
able
to
mingle
it
with
faith
in
our
hearts
,
we
shall
find
it
will
comfort
vs
amidst
the
hurlie
burlies
,
and
changes
,
and
greatest
alterations
of
things
that
fall
out
here
in
this
world
.
Come
we
now
to
the
last
words
of
verse
39.
which
is
,
in
Christ
Iesus
our
Lord
.
These
words
as
heretofore
I
haue
made
knowne
,
are
a
second
amplification
of
the
Apostles
proposition
,
that
nothing
can
separate
Gods
children
from
the
loue
of
God
;
and
they
containe
the
ground
of
Gods
loue
to
his
children
,
that
it
is
grounded
not
on
any
thing
in
themselues
,
but
on
Christ
Iesus
:
and
the
point
hence
offered
in
the
first
place
,
is
this
.
That
the
ground
of
Gods
loue
to
his
children
is
in
Christ
Iesus
.
God
loues
his
children
most
dearely
,
The
ground
of
Gods
loue
to
his
children
is
onely
in
Christ
Iesus
.
and
the
ground
of
his
loue
to
them
is
not
in
themselues
,
nor
in
any
creature
in
heauen
or
earth
,
but
onely
in
Christ
.
Indeed
it
is
true
,
to
preuent
an
obiection
in
the
beginning
,
God
loues
his
owne
image
,
the
stampe
of
his
grace
,
and
the
worke
of
his
good
Spirit
,
namely
holinesse
and
sanctification
where
he
finds
it
in
his
children
,
but
the
ground
of
that
worke
is
his
loue
to
them
in
Christ
his
Sonne
,
he
loues
them
in
Christ
,
and
out
of
that
loue
of
his
to
them
in
Christ
,
he
is
pleased
to
worke
on
their
soules
to
their
sanctification
.
So
the
ground
of
his
loue
to
them
is
in
Christ
Iesus
:
and
hence
it
is
that
the
Apostle
saith
,
Ephes
.
1.3
.
That
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
hath
blessed
vs
with
all
spirituall
blessing
in
heauenly
things
:
and
then
he
subioynes
in
Christ
,
he
maketh
Christ
the
ground
of
all
spirituall
blessings
,
and
of
all
the
fruites
of
Gods
loue
to
his
children
.
And
2.
Pet
.
1.2.3
.
the
Apostle
saith
,
We
are
blessed
through
the
acknowledging
of
Christ
with
all
things
that
belong
to
life
and
godlinesse
.
And
1.
Corinth
.
1.30
.
Christ
is
made
to
vs
of
God
,
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
And
so
in
many
other
places
we
find
that
Christ
is
the
ground
and
foundation
of
all
good
things
that
come
from
God
to
his
chosen
:
which
doth
plainly
euidence
that
the
ground
of
Gods
loue
to
his
children
is
onely
in
Christ
Iesus
.
And
indeed
Christ
is
the
head
of
the
couenant
that
God
hath
striken
with
his
chosen
:
and
the
grace
of
election
beginneth
first
with
Christ
the
head
,
and
in
him
it
descendeth
downe
to
all
Gods
chosen
.
A
discouerie
of
it
to
be
a
wrong
&
preposterous
course
,
to
seeke
for
the
ground
of
Gods
loue
to
vs
in
our selues
.
Popish
doctrine
yeelds
no
true
comfort
to
the
weary
soule
.
Now
this
for
vse
first
teacheth
vs
,
that
they
take
a
wrong
and
a
preposterous
course
,
who
seeke
for
the
ground
of
Gods
loue
to
them
in
themselues
:
&
thus
do
the
Papists
,
they
make
the
ground
of
Gods
loue
to
them
their
owne
inherent
goodnesse
and
righteousnesse
,
and
so
doing
,
it
is
no
maruell
that
their
doctrine
can
giue
no
true
comfort
to
the
wearie
soule
and
to
the
troubled
conscience
,
nor
can
yeeld
any
certaintie
of
saluation
:
they
draw
their
followers
from
the
ground
of
true
comfort
Christ
Iesus
,
and
make
them
leane
on
a
rotten
and
sandie
foundation
,
their
one
goodnesse
:
and
therefore
they
cannot
possibly
yeeld
comfort
to
them
.
And
for
our selues
,
this
being
so
,
that
the
ground
of
Gods
loue
to
his
children
is
in
Christ
Iesus
.
We
may
hence
gather
and
conclude
our
happinesse
,
The
state
of
those
discouered
to
be
most
happie
who
are
assured
of
Gods
loue
to
them
.
that
we
are
in
a
most
happie
state
if
we
be
once
assured
of
Gods
loue
to
vs
,
for
that
loue
of
God
to
vs
is
grounded
and
setled
on
a
sure
foundation
,
and
such
as
neuer
can
be
shaken
.
How
firme
is
that
coniunction
with
God
,
which
is
begun
in
such
an
head
as
Christ
Iesus
,
who
is
God
with
God
blessed
for
euer
?
How
firme
and
sure
is
Gods
loue
to
vs
,
he
louing
vs
in
Christ
our
head
and
elder
brother
,
who
is
his
naturall
Son
,
from
whom
it
is
impossible
that
his
loue
should
be
remoued
?
and
his
loue
being
firme
and
sure
to
the
head
,
can
the
bodie
or
any
member
of
it
be
forsaken
?
it
is
not
possible
:
and
therefore
this
may
cheare
vp
and
comfort
thee
whosoeuer
thou
art
that
art
assured
of
Gods
loue
to
thee
,
thou
art
in
a
most
blessed
state
and
condition
.
Now
as
in
these
words
the
Apostle
makes
knowne
to
vs
that
the
ground
of
Gods
loue
to
his
children
is
in
Christ
,
so
also
that
Gods
speciall
loue
comes
to
them
in
and
through
Christ
Iesus
:
and
the
point
hence
offered
in
the
next
place
is
this
.
That
Gods
speciall
loue
,
Gods
speciall
loue
to
his
,
comes
to
thē
in
&
through
Christ
Iesus
.
that
loue
wherewith
he
loueth
his
to
their
good
and
comfort
here
in
this
world
,
and
to
their
happinesse
in
heauen
,
it
comes
to
them
onely
in
and
through
Christ
Iesus
.
Whosoeuer
are
made
partakers
of
Gods
speciall
loue
,
&
of
the
tokens
and
fruits
of
that
loue
,
it
comes
to
them
onely
in
and
through
Christ
Iesus
.
Gods
loue
to
his
children
is
in
God
as
the
fountaine
,
and
from
him
it
flowes
out
as
from
a
fountaine
;
and
Christ
Iesus
is
as
it
were
the
conduit
or
pipe
by
which
it
is
conuaid
to
them
.
And
to
this
purpose
is
that
,
Ioh
.
1.17
.
Grace
came
by
Iesus
Christ
:
the
free
grace
,
loue
and
fauour
of
God
,
that
comes
to
men
in
and
through
Christ
Iesus
.
And
we
reade
that
at
the
birth
of
Christ
the
Angels
published
.
Gods
loue
and
his
good
will
to
men
through
him
,
through
Christ
then
borne
,
Luke
2.14
.
Glorie
be
to
God
in
the
high
heauens
,
and
peace
in
earth
,
and
towards
men
good
will
.
Yea
the
Lord
himselfe
proclaimes
it
from
heauen
by
his
owne
immediate
voice
,
that
in
and
through
Christ
his
Sonne
he
is
well
pleased
with
all
that
beleeue
in
him
,
Matth
.
3.17
.
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
and
the
Apostle
saith
expresly
,
Ephes
.
1.6
.
that
we
are
accepted
of
God
,
and
beloued
of
him
in
his
beloued
Sonne
Christ
Iesus
.
And
hence
it
is
that
the
Apostles
did
vsually
in
the
beginning
of
their
Epistles
pray
for
grace
and
peace
to
be
giuen
to
them
to
whom
they
writ
,
from
God
the
Father
as
from
the
fountaine
,
and
from
the
Lord
Iesus
Christ
,
as
the
conduit
or
pipe
to
conuey
grace
and
peace
to
them
:
plainly
noting
out
,
that
Gods
speciall
loue
,
that
loue
of
God
wherewith
he
loueth
his
,
&
which
he
communicateth
and
reacheth
out
to
them
for
their
good
here
in
this
world
,
and
for
their
happinesse
in
heauen
,
it
comes
to
them
onely
in
and
through
Christ
Iesus
,
and
onely
in
and
through
him
men
come
to
be
partakers
of
Gods
speciall
loue
,
and
of
the
tokens
and
fruites
of
that
loue
:
and
that
this
is
so
there
be
good
grounds
of
reason
for
it
,
as
.
First
,
this
Christ
was
appointed
and
set
apart
of
God
from
all
eternitie
to
be
the
head
and
Prince
of
saluation
,
to
bring
to
happinesse
and
saluation
all
that
should
be
saued
to
the
glorie
of
Gods
grace
,
and
all
that
attaine
saluation
they
receiue
it
being
in
him
,
for
his
sake
and
through
him
.
And
Secondly
,
Gods
chosen
hauing
made
defection
from
God
,
and
fallen
from
God
by
sin
,
there
is
enimitie
betweene
God
and
them
in
regard
of
sinne
,
and
God
is
a
iust
God
,
and
his
iustice
must
be
satisfied
before
there
be
a
reconciliation
betweene
God
and
them
.
Now
Christ
onely
hath
performed
such
obedience
to
God
his
Father
,
and
that
to
death
,
Euen
to
the
death
of
the
crosse
,
Philip
.
2.8
.
as
doth
giue
full
satisfaction
to
the
iustice
of
his
Father
,
and
reconcile
him
to
his
chosen
,
and
make
peace
betweene
God
and
them
,
as
2.
Cor
.
5.19
.
God
was
in
Christ
,
and
reconciled
the
world
to
himselfe
.
Yea
such
obedience
hath
Christ
yeelded
to
God
his
Father
,
as
doth
procure
from
the
grace
and
loue
of
God
,
euery
good
thing
to
his
chosen
,
whether
spirituall
or
temporall
,
and
concerning
their
good
in
this
life
,
and
their
euerlasting
good
in
the
life
to
come
.
And
therefore
it
must
needs
be
so
,
that
Gods
speciall
loue
,
that
loue
of
God
wherewith
he
loueth
his
,
and
which
he
doth
communicate
to
them
for
their
good
here
in
this
world
,
and
for
their
happinesse
in
heauen
,
it
comes
to
them
onely
in
and
through
Christ
Iesus
,
and
onely
in
and
through
him
men
come
to
partake
in
Gods
speciall
loue
,
and
in
the
tokens
and
fruites
of
that
loue
.
Now
then
to
make
our
vse
&
profit
of
this
,
first
this
ground
of
truth
serues
to
discouer
,
that
such
persons
as
are
out
of
Christ
,
they
cannot
possibly
partake
in
Gods
speciall
loue
,
nor
in
any
token
or
fruite
of
that
loue
of
God
.
Such
as
be
out
of
Christ
cannot
possibly
partake
in
Gods
speciall
loue
,
nor
in
any
token
or
fruite
of
that
loue
of
God
.
God
may
and
doth
loue
them
with
his
generall
and
common
loue
,
as
he
loues
all
his
creatures
,
as
they
be
his
creatures
and
workmanship
of
his
hands
,
but
vndoubtedly
he
loues
them
not
with
his
speciall
loue
,
and
so
long
as
they
remaine
out
of
Christ
,
they
cannot
possibly
partake
in
that
loue
of
God
which
he
doth
communicate
to
his
children
,
and
what
good
thing
soeuer
they
enioy
,
it
is
no
token
or
fruite
of
Gods
speciall
loue
to
them
.
Admit
they
haue
health
,
and
wealth
,
and
abundance
of
the
good
things
of
this
life
,
yea
admit
they
haue
grace
in
their
soules
,
as
the
common
gifts
and
graces
of
the
Spirit
they
haue
wit
,
learning
,
and
knowledge
,
and
that
of
heauenly
things
,
yea
they
haue
power
to
abstaine
from
some
grosse
sinnes
,
and
such
like
,
yet
none
of
these
things
are
tokens
and
fruites
of
Gods
speciall
loue
to
them
.
Indeed
many
that
haue
no
euidence
of
their
being
in
Christ
,
are
readie
to
sooth
vp
themselues
in
a
conceit
of
Gods
speciall
loue
to
them
in
respect
of
these
things
,
and
they
sticke
not
to
say
,
that
God
hath
blest
them
with
health
,
and
with
wealth
,
and
with
many
good
things
,
and
they
perswade
themselues
God
loues
them
in
speciall
manner
.
And
if
men
and
women
be
endued
with
ciuill
honestie
,
if
they
liue
ciuilly
and
orderly
in
the
world
,
oh
then
they
haue
a
maruellous
strong
conceit
that
they
are
highly
beloued
of
God
,
and
highly
in
the
fauour
of
God
,
and
we
cannot
driue
them
from
that
conceit
.
Poore
soules
,
they
deceiue
themselues
,
there
is
no
partaking
in
Gods
speciall
loue
nor
in
any
token
or
fruite
of
his
loue
out
of
Christ
.
And
know
it
whosoeuer
thou
art
,
and
take
it
home
to
thee
;
thou
being
out
of
Christ
,
thy
health
,
thy
wealth
,
and
good
things
of
this
life
thou
dost
enioy
,
they
are
not
giuen
to
thee
in
mercie
,
and
as
tokens
and
fruites
of
Gods
speciall
loue
,
and
thou
dost
from
thence
but
falsly
conclude
that
thou
art
beloued
of
God
in
speciall
manner
.
And
know
further
,
if
thou
haue
no
better
euidence
of
thy
being
in
Christ
then
thy
ciuill
honesty
,
surely
thou
dost
but
rest
on
a
staffe
of
reede
,
and
I
dare
boldly
tell
thee
,
that
as
yet
thou
art
not
in
Christ
,
and
being
not
in
Christ
,
the
grace
that
is
in
thy
soule
,
the
power
thou
hast
to
abstaine
from
grosse
sinnes
,
and
to
do
some
good
duties
,
the
good
gifts
that
are
bestowed
on
thee
,
as
wit
,
memorie
,
knowledge
of
good
things
,
learning
,
and
such
like
,
are
not
fruits
of
Gods
speciall
loue
to
thee
,
they
are
but
such
things
as
God
may
and
doth
many
times
bestow
on
reprobates
,
and
such
as
shall
be
damned
;
they
come
to
thee
onely
from
the
hand
and
prouidence
of
God
,
and
not
from
his
speciall
loue
,
and
they
can
yeeld
thee
no
true
comfort
.
And
therefore
do
not
thou
so
deceiue
thine
owne
soule
,
as
thereupon
to
conclude
that
thou
art
beloued
of
God
with
his
speciall
loue
,
and
with
that
loue
he
beares
to
his
children
.
And
for
a
second
vse
of
this
truth
.
Is
it
so
that
Gods
speciall
loue
,
that
loue
of
God
wherewith
he
loues
his
,
We
must
labour
to
finde
our selues
in
Christ
,
&
one
with
him
by
the
bond
of
his
Spirit
,
and
by
faith
.
and
which
he
communicates
to
them
for
their
good
here
in
this
world
,
and
for
their
happinesse
and
glorie
hereafter
,
it
comes
to
them
onely
in
and
through
Christ
Iesus
,
and
onely
in
and
through
him
men
come
to
partake
in
Gods
speciall
loue
,
and
in
the
tokens
and
fruites
of
it
?
Surely
then
on
this
ground
we
ought
to
be
stirred
vp
to
labour
to
find
our selues
in
Christ
,
and
neuer
to
rest
till
we
find
that
we
are
in
him
,
and
one
with
him
by
the
bond
of
his
Spirit
,
and
by
true
faith
.
We
loue
to
make
our selues
inward
,
if
possibly
we
can
,
with
them
by
whom
we
may
receiue
any
benefit
and
profit
:
now
onely
in
Christ
,
and
through
Christ
doth
God
communicate
his
speciall
loue
,
and
the
tokens
and
fruits
of
his
loue
to
men
,
and
in
and
through
Christ
alone
we
being
in
him
,
we
shall
come
to
partake
in
euery
good
thing
,
and
we
shall
be
sure
the
good
things
we
do
enioy
are
tokens
and
fruites
of
Gods
speciall
loue
to
vs
;
not
onely
good
things
spirituall
,
but
euen
the
good
things
of
this
life
,
our
health
,
our
strength
,
our
wealth
,
and
such
like
.
Oh
then
let
this
stirre
thee
vp
whosoeuer
thou
art
,
to
labour
to
find
thy selfe
in
Christ
,
and
one
with
him
:
yea
thou
finding
thy selfe
alreadie
in
Christ
,
let
this
stirre
thee
vp
further
to
grow
vp
in
him
by
faith
,
and
to
striue
to
be
more
nearely
vnited
with
him
,
and
neuer
rest
till
thou
haue
good
euidence
of
it
that
thou
art
in
Christ
and
one
with
him
,
that
thou
dost
partake
in
the
vertue
of
Christ
his
death
mortifying
sinne
in
thee
,
and
in
the
vertue
of
his
resurrection
quickening
thee
to
newnesse
of
life
,
and
that
thou
art
able
to
say
with
the
Apostle
,
Galat
.
2.20
.
I
liue
not
,
but
Christ
liues
in
me
:
for
that
indeed
will
euidence
to
thee
that
thou
art
in
Christ
,
and
one
with
him
;
and
being
so
,
thou
art
in
an
happie
state
and
condition
,
God
doth
then
through
Christ
communicate
his
speciall
loue
to
thee
,
and
the
tokens
and
fruits
of
that
loue
,
and
then
the
good
things
thou
dost
enioy
in
soule
,
in
bodie
,
or
outward
estate
,
are
indeed
tokens
and
fruites
of
Gods
speciall
loue
to
thee
.
And
let
the
consideration
of
that
worke
into
thy
soule
the
affection
of
the
blessed
Apostle
,
Philip
.
3.8.9
.
euen
to
thinke
all
things
losse
that
thou
maist
winne
Christ
and
be
found
in
him
:
that
is
thy
dutie
,
let
it
be
thought
on
:
and
so
much
of
that
.
The
Apostle
addes
,
our
Lord
,
In
Christ
Iesus
our
Lord
,
Hereby
he
teacheth
vs
how
we
are
further
to
conceiue
of
Christ
in
respect
of
our selues
:
and
the
point
is
this
.
As
many
as
acknowledge
Christ
their
Iesus
,
their
Sauiour
,
must
also
acknowledge
him
their
Lord
,
and
must
submit
themselues
to
his
rule
and
gouernment
:
As
many
as
acknowledge
Christ
their
Sauiour
,
must
also
acknowledge
him
their
Lord
,
&
must
submit
themselues
to
his
rule
and
gouernment
.
that
is
indeed
right
faith
in
Christ
.
We
hold
it
an
article
of
our
faith
that
we
beleeue
in
Iesus
Christ
our
Lord
,
and
we
are
taught
as
much
by
Christ
himselfe
,
Matth
.
11.29
.
that
such
as
come
to
him
by
faith
,
and
find
comfort
in
him
,
must
also
take
his
yoake
on
them
,
and
submit
their
necks
to
his
yoake
:
and
there
is
reason
for
it
.
Christ
hath
redeemed
them
that
beleeue
in
him
,
and
bought
them
with
his
owne
most
precious
bloud
,
and
hauing
redeemed
them
with
so
great
a
price
,
they
are
his
,
and
at
his
disposing
in
their
bodies
and
in
their
soules
,
as
the
Apostle
saith
.
1.
Corinth
.
6.20
.
and
they
are
to
be
commanded
by
him
,
and
to
submit
themselues
to
his
rule
and
gouernment
.
How
then
do
they
deceiue
themselues
and
feed
on
a
fancie
,
who
will
haue
Christ
to
beare
the
burden
of
their
sinnes
,
and
yet
neuer
submit
their
neckes
to
his
yoake
:
a
redeemer
they
will
haue
him
but
not
a
Lord
,
They
deceiue
themselues
who
will
haue
Christ
their
redeemer
but
not
their
Lord
.
they
will
haue
part
in
the
redemption
wrought
by
Christ
,
but
their
owne
lusts
must
be
their
Lords
,
and
they
liue
as
they
are
led
by
the
diuell
,
and
follow
after
drunkennesse
,
whoredome
,
swearing
,
and
all
prophannesse
,
as
they
are
led
by
the
cursed
lusts
of
their
owne
hearts
:
surely
such
persons
are
bewitched
with
a
strong
delusion
of
the
diuell
.
And
know
it
whosoeuer
thou
art
,
that
sayest
thou
beleeuest
in
Christ
,
and
holdest
Christ
thy
Sauiour
,
and
yet
liuest
as
thou
art
led
by
thine
owne
vile
lusts
,
and
by
the
fashions
,
and
customes
,
and
corrupt
examples
of
the
world
,
thou
settest
vp
a
Christ
of
thine
owne
framing
,
and
thou
beleeuest
not
in
Christ
as
he
is
propounded
and
set
forth
in
the
Gospell
.
And
if
thou
say
,
Though
thou
be
a
grieuous
sinner
,
yet
thou
dost
acknowledge
Christ
thy
Lord
.
Consider
it
but
in
reason
,
canst
thou
imagine
thou
holdest
Christ
thy
Lord
whom
thou
dost
daily
despite
and
crucifie
?
now
this
thou
dost
by
thy
sinnes
,
thou
continuing
hardened
in
thy
sinnes
,
and
in
thy
wicked
course
of
life
:
and
if
thou
acknowledge
not
Christ
thy
Lord
,
assuredly
thou
dost
not
rightly
acknowledge
him
thy
Sauiour
,
for
these
two
go
together
.
If
then
thou
wouldst
find
comfort
in
Christ
,
learne
thou
to
make
him
thy
Lord
,
and
suffer
him
to
rule
in
thine
heart
and
life
by
the
scepter
of
his
word
,
and
by
the
power
of
his
Spirit
.
For
then
indeed
is
Christ
thy
Lord
,
when
the
power
of
his
grace
hath
preheminence
in
thee
,
and
preuailes
ouer
the
inward
strength
of
thine
owne
corruption
,
and
ouer
such
outward
power
as
draweth
men
to
sinne
,
the
temptations
of
Satan
,
the
allurements
of
the
world
:
and
this
thou
must
find
in
thy selfe
if
thou
wouldst
find
true
comfort
in
Christ
,
and
be
assured
that
he
is
thy
Sauiour
.
Soli
Deo
gloria
.
FINIS
.