Divine
Considerations
.
CONSIDERATION
I.
How
it
is
to
be
understood
,
that
man
was
created
after
the
Image
and
Likenesse
of
God
.
I
Have
many
times
endeavoured
to
understand
in
what
properly
that
Image
and
Likenesse
of
God
doth
consist
,
in
the
which
the
holy
Scripture
saith
,
Gen.
1.27
.
Man
was
created
:
and
whilest
I
have
endeavoured
to
understand
this
by
reading
,
I
have
not
profited
at
all
;
for
reading
drew
me
now
to
one
opinion
,
and
by
and
by
to
another
,
untill
at
last
endeavouring
to
do
it
by
consideration
,
it
seemed
to
me
that
I
understood
,
or
at
least
that
I
began
to
understand
it
.
The
same
God
which
hath
given
me
that
which
I
have
attained
,
shall
(
I
am
assured
)
give
me
that
which
I
yet
want
.
The
Image
and
Likenesse
of
God
,
as
I
understand
,
consisteth
in
his
proper
essence
,
wherein
he
is
impassible
,
and
immortal
;
yea
also
,
good
,
mercifull
,
just
,
faithfull
,
and
true
.
With
these
Qualities
,
and
with
these
perfections
,
I
understand
that
God
created
man
in
earthly
Paradise
,
where
,
before
he
became
disobedient
to
God
,
he
was
impassible
,
and
immortal
;
yea
,
also
he
was
good
,
mercifull
,
just
,
faithfull
,
and
true
.
This
Image
and
Likenesse
of
God
,
the
first
man
lost
by
his
disobedience
to
God
,
and
so
he
became
passible
and
mortall
;
yea
also
wicked
,
cruell
,
impious
,
unfaithfull
,
and
a
lyar
.
Having
understood
this
by
consideration
,
I
come
to
compare
it
with
the
doctrine
of
holy
Scripture
,
and
I
find
it
agreeable
with
that
which
Saint
Paul
saith
,
Ephes.
4.22
,
23.
and
Colos.
3.9
,
10.
(
where
he
speaketh
of
putting
off
the
old
man
,
and
putting
on
the
new
,
)
and
by
this
I
am
confirmed
in
my
consideration
.
Moreover
I
consider
that
this
Image
of
God
was
in
the
person
of
our
Saviour
Christ
;
in
his
soul
before
his
death
,
being
good
,
mercifull
,
just
,
faithfull
,
and
true
;
and
in
his
body
after
his
resurrection
,
being
altogether
impassible
and
immortall
.
Finally
I
understand
,
that
they
,
who
being
called
and
drawn
by
God
unto
the
grace
of
the
Gospel
,
make
the
righteousnesse
of
Christ
to
become
their
own
,
and
are
incorporated
in
Christ
,
do
in
this
present
life
recover
,
in
some
measure
,
that
part
of
the
Image
of
God
,
which
appertains
to
the
soul
;
and
in
the
life
everlasting
,
they
recover
that
part
also
which
appertains
to
the
body
.
And
by
this
means
we
shall
all
come
,
through
Christ
,
to
be
like
unto
God
,
as
Christ
is
;
every
one
in
his
own
degree
,
Christ
as
the
Head
,
and
we
as
the
Members
.
And
verily
it
shall
be
a
marvellous
happinesse
,
to
see
goodnesse
,
mercifulnesse
,
justice
,
faithfulnesse
,
and
truth
in
men
;
and
to
see
them
also
impassible
,
and
immortall
,
to
see
them
much
like
to
Christ
,
and
to
see
them
much
like
to
God
;
and
to
see
,
that
together
with
this
happinesse
of
men
,
the
glory
of
God
encreaseth
,
and
the
glory
of
the
sonne
of
God
encreaseth
;
by
whose
means
we
shall
all
acknowledge
that
we
have
obtained
our
happinesse
,
acknowledging
for
our
Head
the
self
same
Jesus
Christ
our
Lord
.
CONSID.
II.
That
mans
happinesse
consisteth
in
knowing
God
,
and
that
we
cannot
know
God
except
we
first
know
Christ
.
MAny
men
have
desired
and
laboured
much
to
understand
in
what
a
mans
happinesse
doth
properly
consist
;
and
having
endeavoured
this
,
as
men
,
by
humane
wisdome
,
have
all
of
them
erred
in
their
imaginations
,
as
they
likewise
erre
almost
in
all
other
things
,
which
they
endeavour
to
know
by
humane
wisdome
onely
.
This
matter
,
which
I
say
,
so
many
have
with
much
labour
desired
to
understand
,
Jesus
Christ
our
Lord
teacheth
us
in
one
word
,
saying
,
This
is
eternall
life
,
that
they
may
know
thee
the
onely
true
God
,
and
whom
thou
hast
sent
,
Jesus
Christ
,
John
17.3
.
As
if
he
should
have
said
,
herein
consisteth
mens
happinesse
,
That
they
should
know
God
and
Christ
.
But
how
ever
Christ
teach
it
,
none
understand
it
,
but
they
that
leave
to
be
men
,
that
is
,
they
which
leave
the
image
of
Adam
,
and
take
the
image
of
Christ
:
for
these
onely
know
Christ
,
and
in
Christ
,
and
through
Christ
,
they
know
God
.
Men
,
whilst
they
remain
still
men
,
come
indeed
to
a
certain
kind
of
knowledge
of
God
,
by
the
reading
of
holy
Scripture
,
and
by
the
contemplation
of
the
creatures
,
but
they
find
not
happinesse
in
this
knowledge
.
For
in
truth
happinesse
doth
not
consist
therein
.
But
it
consists
onely
in
that
knowledge
of
God
,
which
they
get
that
leave
to
be
men
,
and
know
God
,
as
they
are
incorporated
in
Christ
,
first
knowing
Christ
.
And
,
as
I
understand
,
the
reading
of
holy
Scripture
,
and
the
contemplation
of
the
creatures
,
serve
to
encrease
and
augment
in
them
that
knowledge
of
God
,
in
which
happinesse
and
eternall
life
are
found
.
That
knowledge
of
God
,
which
they
get
who
know
him
by
the
creatures
,
as
I
understand
,
is
like
to
that
knowledge
,
which
an
ill
Painter
gets
of
a
most
perfect
Painter
,
by
seeing
the
things
which
he
hath
depainted
.
And
that
knowledge
of
God
,
which
they
get
who
know
him
by
the
holy
Scriptures
,
as
I
understand
,
is
like
to
that
knowledge
which
an
ignorant
and
unlearned
man
gets
of
a
famous
learned
man
,
by
reading
the
things
which
he
hath
written
.
And
that
knowledge
of
God
,
which
they
get
who
know
Christ
,
and
are
incorporated
in
Christ
,
as
I
understand
,
is
like
to
that
knowledge
which
I
have
of
the
King
,
by
having
seen
his
image
,
and
by
having
had
very
particular
information
of
all
his
usages
,
by
the
relation
of
persons
,
who
are
very
inward
with
the
King
.
Having
understood
this
,
I
understand
in
what
the
happinesse
of
man
doth
consist
,
and
I
find
my self
to
be
happy
;
and
I
understand
much
better
then
I
did
before
,
the
great
obligation
that
men
have
to
God
,
and
to
the
Sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
III.
In
what
the
Sonnes
of
God
differ
from
the
Sonnes
of
Adam
.
SAint
Paul
saith
,
They
which
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
,
Rom.
8.14
.
And
certainly
so
it
is
,
that
he
that
is
the
Son
of
God
suffers
himself
to
be
ruled
and
governed
of
God
;
and
he
who
suffers
himself
to
be
ruled
and
governed
of
God
,
is
the
Sonne
of
God
.
And
on
the
contrary
,
they
who
rule
and
govern
themselves
by
humane
wisdome
,
which
Saint
Paul
calls
the
wisdom
of
this
world
,
1.
Cor.
1.20
.
they
are
the
sonnes
of
Adam
:
and
the
sonnes
of
Adam
rule
and
govern
themselves
by
humane
wisdome
,
neither
knowing
,
nor
feeling
any
other
regiment
,
or
government
:
I
understand
this
regiment
,
and
government
,
as
well
touching
that
which
belongs
to
the
body
,
as
touching
that
which
belongs
to
the
soul
.
The
sonnes
of
Adam
ruling
and
governing
themselves
by
their
own
humane
wisdome
,
have
certain
Rules
and
Medicines
to
maintain
and
keep
themselves
healthfull
,
and
they
have
others
to
regain
health
when
they
are
sick
or
infirm
;
as
Herbs
and
Roots
,
and
many
other
things
,
that
serve
to
this
effect
.
But
the
difficulty
is
,
to
know
at
what
time
and
season
to
make
use
of
these
things
,
which
is
almost
impossible
.
The
same
sonnes
of
Adam
have
for
the
maintaining
and
keeping
their
souls
in
purity
and
simplicity
,
the
Law
of
God
,
and
the
Doctrine
of
Christ
and
his
Apostles
.
But
the
difficulty
is
,
to
know
how
to
understand
this
Law
,
and
this
Doctrine
,
and
how
to
apply
and
make
use
of
it
,
which
I
hold
to
be
more
impossible
.
And
in
case
that
both
the
one
and
the
other
were
possible
,
I
should
peradventure
say
,
that
as
if
they
knew
how
to
make
use
of
the
creatures
,
they
might
maintain
themselves
in
bodily
health
and
strength
;
so
likewise
if
they
knew
how
to
make
use
of
the
holy
Scriptures
,
they
might
maintain
their
souls
in
ghostly
and
spirituall
health
.
But
holding
both
these
for
impossible
,
I
conclude
,
that
it
is
not
possible
for
a
sonne
of
Adam
to
maintain
the
health
either
of
his
soul
,
or
of
his
body
.
The
sonnes
of
God
endeavouring
daily
to
mortifie
their
humane
wisdome
,
and
not
to
order
nor
govern
themselves
by
it
,
though
they
make
use
of
the
common
food
and
medicines
which
the
sonnes
of
Adam
do
;
yet
they
wholly
renounce
the
vertue
and
power
of
the
creature
,
depending
and
trusting
onely
upon
the
love
and
goodnesse
of
the
Creator
,
who
is
their
Father
and
Physician
,
and
by
whom
they
are
immediately
governed
and
maintained
in
bodily
health
;
if
not
as
much
as
they
themselves
would
,
at
least
as
much
as
is
sufficient
,
and
may
serve
for
their
souls
good
,
which
is
the
principall
thing
.
It
is
true
,
God
suffereth
them
to
fall
into
infirmities
and
sicknesses
,
sometimes
to
mortifie
them
,
sometimes
to
try
them
,
and
sometimes
that
they
may
know
him
for
their
Father
and
Lord
:
he
oft-times
healing
them
without
using
the
medicines
,
which
the
sonnes
of
Adam
use
.
So
also
in
the
purity
and
holinesse
(
which
is
the
health
)
of
the
soul
,
the
sonnes
of
God
growing
daily
in
grace
,
and
perfecting
themselves
in
holinesse
,
as
they
of
Samaria
,
John
4.42
.
said
unto
the
woman
,
Now
we
believe
,
not
because
of
thy
saying
,
for
we
have
heard
him
our selves
,
so
they
say
of
the
holy
Scriptures
,
now
we
live
and
grow
in
spirituall
strength
,
not
by
the
letter
or
outward
relation
of
the
Scriptures
,
but
by
the
inward
teaching
and
anointing
of
the
heavenly
spirit
of
truth
,
this
is
that
which
ruleth
and
governeth
us
in
the
wayes
of
holinesse
and
righteousnesse
.
And
so
long
as
he
abideth
in
us
,
and
we
in
him
,
we
need
no
other
guide
,
because
we
are
hereby
led
unto
God
our
father
in
heaven
.
And
as
it
is
possible
that
a
man
may
be
the
sonne
of
God
,
and
suffer
himself
to
be
ruled
,
and
governed
of
God
:
so
is
it
possible
,
that
a
sonne
of
God
may
keep
and
maintain
himself
in
bodily
and
spirituall
health
.
The
sonnes
of
God
do
make
use
of
physick
for
the
health
of
their
bodies
,
and
of
the
holy
Scripture
for
the
health
of
their
souls
;
but
this
they
do
,
without
putting
confidence
in
them
,
for
all
their
trust
and
confidence
is
in
God
onely
.
They
make
use
likewise
,
to
preserve
the
health
of
their
bodies
,
of
the
observation
of
times
,
and
places
;
as
they
make
use
of
some
rules
to
preserve
the
health
of
their
soules
.
This
they
do
rather
to
conform
themselves
outwardly
with
the
sonnes
of
Adam
,
then
because
they
feel
themselves
to
stand
in
need
of
such
observations
:
forasmuch
as
they
being
governed
by
God
alone
,
observe
the
will
of
God
,
and
wholly
depend
on
it
.
These
truths
they
understand
that
prove
them
,
others
find
in
them
many
intricacies
:
For
the
naturall
man
perceives
not
the
things
that
are
of
the
spirit
of
God
,
1.
Cor.
2.14
.
alwayes
he
blames
them
,
and
condemns
them
.
That
I
may
be
the
better
understood
,
I
put
this
example
:
There
are
two
men
would
passe
a
great
river
by
wading
;
there
comes
to
them
one
that
is
experienced
in
the
river
,
and
saith
unto
them
in
this
manner
;
If
you
will
passe
over
of
your selves
alone
,
you
are
to
enter
here
,
and
when
you
are
entred
,
you
are
to
govern
your selves
thus
,
and
thus
:
But
if
so
be
you
will
that
I
should
lead
you
over
,
come
after
me
and
fear
not
.
Of
these
two
men
,
one
confident
in
his
own
wisdome
,
upon
that
which
hath
been
told
him
,
puts
himself
alone
into
the
water
:
by
him
I
mean
the
sonnes
of
Adam
.
The
other
having
confidence
in
him
that
is
experienced
in
the
river
,
goes
after
him
:
by
him
I
understand
the
sonnes
of
God
.
And
as
I
hold
that
the
presumption
and
errour
of
the
sonnes
of
Adam
,
is
much
greater
folly
then
that
of
him
,
who
when
he
might
passe
the
river
with
a
guide
and
safely
,
puts
himself
to
the
hazard
to
passe
it
alone
;
so
I
hold
that
the
prudence
and
discretion
of
the
sonnes
of
God
,
that
suffer
themselves
to
be
ruled
and
governed
by
the
spirit
of
Christ
,
is
much
greater
then
that
of
that
man
,
that
chooseth
rather
to
passe
the
river
with
a
guide
,
then
alone
.
And
it
is
to
be
understood
,
that
in
as
much
as
we
are
incorporated
in
Jesus
Christ
our
Lord
,
in
so
much
are
we
the
sonnes
of
God
.
CONSID.
IV.
From
whence
the
revengefull
affection
proceeds
in
men
:
And
what
effects
the
long
sufferance
hath
,
wherewith
God
deferreth
the
revenge
of
those
injuries
which
men
do
unto
him
.
PUtting
on
one
side
all
the
offences
that
from
the
beginning
of
the
world
untill
this
present
day
have
been
done
by
men
one
towards
another
;
and
setting
on
the
other
side
onely
those
,
which
one
man
in
one
day
onely
doth
to
God
,
it
seems
to
me
that
those
done
against
God
,
are
beyond
all
comparison
more
in
number
,
and
greater
in
weight
,
then
those
done
against
men
.
Considering
further
the
revengefull
affections
in
men
so
extreme
,
that
there
are
very
few
injured
who
being
able
to
revenge
themselves
,
do
not
take
revenge
:
And
considering
in
God
,
that
he
being
able
with
one
beck
utterly
to
confound
all
those
that
offend
him
,
he
doth
not
,
but
rather
tolerates
them
,
yea
,
and
gives
unto
them
of
his
good
things
;
I
have
set
my self
to
examine
,
whence
this
revengefull
affection
in
men
proceeds
,
and
what
effects
the
Patience
of
God
doth
work
.
And
I
find
,
that
the
revengefull
affection
in
men
proceeds
from
the
depravation
of
the
first
man
;
for
I
am
assured
that
if
humane
nature
had
not
been
depraved
,
men
would
have
been
most
estranged
from
all
revenge
.
For
the
first
man
being
created
after
the
image
and
likenesse
of
God
,
it
is
a
manifest
thing
he
was
created
with
an
affection
estranged
from
revenge
,
as
we
know
God
is
.
This
for
that
which
belongs
to
men
.
From
the
patience
with
which
God
suffers
the
injuries
which
are
ordinarily
done
him
,
I
consider
,
that
all
these
effects
proceed
worthy
(
according
to
my
judgement
)
of
great
consideration
.
The
first
is
,
that
many
of
the
injurers
and
impious
,
become
servants
and
pious
,
which
would
not
come
to
passe
,
if
they
were
taken
away
in
their
injuring
.
The
second
,
that
if
God
should
suddenly
consume
the
wicked
,
in
a
short
space
all
the
wicked
that
are
in
the
world
would
be
taken
away
;
and
there
being
no
wicked
,
the
pious
would
not
have
the
means
to
exercise
their
piety
,
the
which
is
necessary
should
be
exercised
,
to
the
intent
that
being
purified
,
it
may
shine
out
to
the
glory
of
God
.
The
third
is
,
that
pious
men
considering
how
God
is
estranged
from
revenge
,
and
remembring
themselves
that
that
which
belongs
to
them
in
this
present
life
,
is
to
recover
the
image
of
God
,
with
which
the
first
man
was
created
,
they
should
reduce
their
minds
to
leave
all
affection
of
wrath
and
revenge
;
saying
,
when
they
are
tempted
to
revenge
,
these
and
other
like
words
,
My
intent
is
to
recover
the
image
and
likenesse
of
God
,
with
which
the
first
man
was
created
.
This
was
altogether
estranged
from
revenge
,
forasmuch
as
God
being
able
to
revenge
himself
,
doth
not
revenge
himself
:
and
therefore
it
belongs
not
to
me
to
revenge
my self
,
but
to
do
that
which
my
God
doth
,
to
whom
I
endeavour
to
make
my self
like
.
These
three
effects
I
find
redound
to
the
gain
of
the
pious
:
And
I
find
other
two
which
redound
to
the
damage
of
the
impious
.
The
first
of
which
is
,
that
by
how
much
they
live
the
longer
,
by
so
much
the
more
do
they
offend
,
and
do
injuries
:
And
thus
they
treasure
up
unto
themselves
wrath
and
eternall
condemnation
,
Rom.
2.5
.
The
second
is
,
that
with
the
unquietnesse
and
trouble
which
they
suffer
in
their
consciences
,
they
begin
to
feel
in
this
life
that
which
they
are
to
suffer
in
the
other
;
and
thereupon
they
desire
to
die
,
supposing
to
be
free
from
this
their
punishment
,
and
on
the
other
side
,
they
would
not
die
,
fearing
lest
their
punishment
should
be
augmented
unto
them
.
In
so
much
,
that
through
the
patience
wherewith
God
suffers
and
deferres
the
revenge
of
the
injuries
which
men
do
unto
him
,
I
find
three
benefits
to
the
godly
,
and
two
damages
to
the
wicked
.
Whereupon
it
seems
to
me
,
that
even
as
the
good
redounds
to
the
damage
of
the
wicked
;
so
also
that
which
seems
evil
,
redounds
to
the
profit
of
the
pious
,
that
do
hold
and
embrace
that
piety
,
which
is
obtained
by
faith
in
Jesus
Christ
our
Lord
.
I
will
here
adde
three
things
,
the
first
,
that
God
commanding
me
that
I
should
pardon
them
that
do
me
injury
,
it
is
the
self
●●me
as
if
he
commanded
me
that
I
should
be
like
unto
him
,
and
that
I
should
do
as
he
doth
.
Secondly
,
that
the
affection
of
revenge
proceeds
from
a
base
mind
,
and
that
the
inclination
to
pardon
proceeds
from
a
generous
.
Thirdly
,
that
a
Christian
man
seeing
that
he
can
with
greater
ease
pardon
an
injury
,
then
revenge
it
,
he
knows
that
God
requires
that
,
which
is
very
easie
for
him
to
do
,
and
that
which
is
more
convenient
for
him
,
and
more
profitable
to
him
.
And
by
this
means
I
know
how
great
the
love
is
which
God
bears
unto
men
,
for
whom
he
hath
executed
the
rigour
of
his
justice
upon
his
onely
begotten
Sonne
Jesus
Christ
our
Lord
.
CONSID.
V.
The
difficulty
of
entring
into
the
kingdome
of
God
;
how
it
is
to
be
entred
,
and
in
what
it
consists
.
NAturally
man
trusteth
not
to
another
man
,
but
for
that
which
he
cannot
do
of
himself
;
nor
doth
he
put
confidence
in
God
,
except
for
that
which
he
knows
and
sees
that
he
is
not
able
to
obtain
by
means
of
any
creature
:
so
great
is
the
impiety
of
mans
mind
.
And
hence
it
proceeds
,
that
he
who
hath
greater
help
of
the
creatures
,
doth
bring
himself
with
the
greater
difficulty
to
have
confidence
in
God
.
That
this
is
true
,
we
see
that
amongst
sick
people
,
they
onely
are
brought
to
submit
to
the
will
of
God
,
that
have
not
the
means
to
pay
Physicians
,
nor
procure
physick
;
and
they
wh●
although
they
have
means
,
are
in
such
extremity
,
that
they
have
no
hope
at
all
in
Physician
or
physick
.
From
whence
I
consider
the
perversnesse
of
man
,
and
also
the
goodnesse
of
God
,
in
as
much
as
he
doth
help
and
favour
them
who
when
they
can
do
no
otherwise
,
commit
themselves
to
his
divine
will
:
And
in
our
necessities
,
he
doth
not
so
much
regard
how
pious
,
or
how
impious
we
be
,
as
he
doth
the
truth
of
his
own
promise
,
to
help
and
relieve
us
whensoever
we
call
upon
him
and
trust
in
him
.
That
this
is
true
,
we
have
the
proof
every
houre
,
not
onely
in
our
sicknesse
,
but
also
in
all
other
things
that
befall
men
in
this
present
life
.
This
which
we
see
by
experience
in
outward
things
,
we
may
also
see
in
inward
,
forasmuch
as
a
man
is
never
brought
to
trust
and
rely
upon
God
for
his
justification
,
resurrection
,
and
eternall
life
,
untill
he
see
and
know
that
this
cannot
be
obtained
by
means
of
the
creatures
.
Now
considering
that
as
well
for
outward
,
as
for
inward
things
the
rich
man
hath
the
means
,
according
to
his
own
opinion
,
to
be
able
to
serve
himself
with
the
creatures
,
without
referring
and
resigning
himself
to
the
will
of
God
,
that
he
should
do
with
him
according
as
it
seems
good
to
him
;
I
know
the
cause
why
Christ
saith
,
that
a
rich
man
enters
with
difficulty
into
the
kingdome
of
Heaven
.
that
is
,
comes
to
resigne
himself
unto
the
will
of
God
,
and
to
suffer
himself
to
be
ruled
and
governed
by
God
,
renouncing
the
regiment
and
government
of
humane
wisdome
,
and
renouncing
the
help
of
the
creatures
.
Whereupon
I
gather
,
that
he
whom
God
will
set
in
his
kingdome
,
whether
he
be
rich
,
or
whether
he
be
poor
,
first
he
opens
his
eyes
,
that
he
may
see
his
own
utter
disability
,
and
the
impossibility
that
all
creatures
have
to
be
able
to
give
him
that
which
he
pretends
to
,
and
would
have
.
And
I
consider
,
that
the
difference
that
is
between
the
pious
and
the
wicked
,
when
they
recommend
themselves
to
God
,
consisteth
in
this
,
that
the
wicked
recommendeth
himself
to
God
,
because
he
can
do
no
otherwise
,
and
the
pious
recommendeth
himself
to
God
,
even
when
he
might
help
and
serve
himself
with
the
creatures
,
and
this
as
well
in
outward
things
,
as
also
in
inward
.
And
I
suppose
that
a
man
may
come
to
know
when
he
trusteth
in
God
for
inward
things
,
by
that
which
he
shall
find
in
himself
touching
his
trusting
in
God
for
outward
.
They
which
are
in
the
kingdome
of
God
after
this
manner
which
I
have
spoken
of
,
are
the
poore
in
spirit
,
which
Christ
commends
.
And
such
an
one
did
David
feel
himself
,
when
he
called
himself
poore
and
needy
.
And
they
,
as
I
understand
,
have
in
part
obtained
that
which
is
demanded
,
when
we
say
,
Thy
kingdome
come
:
Gods
good
spirit
being
come
into
their
hearts
,
which
teacheth
them
to
depend
upon
God
for
all
things
,
both
of
this
life
and
of
the
life
to
come
.
And
considering
the
felicity
that
doth
consist
in
the
being
and
persevering
in
this
kingdome
,
I
understand
the
cause
why
Saint
John
began
his
preaching
from
this
saying
,
Matth.
3.2
.
The
kingdome
of
God
is
at
hand
:
and
why
our
Lord
Christ
so
began
his
preaching
:
and
why
he
sent
the
Apostles
to
preach
and
perswade
men
to
enter
into
this
kingdome
,
Matth.
4.17
.
Whence
I
gather
,
that
the
beginning
and
end
of
Christian
preaching
,
ought
to
be
to
preach
the
kingdome
of
God
,
and
to
perswade
and
urge
men
that
they
should
enter
thereinto
,
renouncing
the
kingdome
of
the
world
,
and
all
that
appertains
thereunto
.
The
man
that
hath
entred
into
,
and
doth
persevere
in
this
kingdome
,
I
consider
that
he
is
planted
in
God
,
as
a
tree
is
planted
in
the
earth
:
And
as
the
tree
maintains
it self
,
and
produceth
flowers
and
fruits
by
the
virtue
which
the
earth
communicates
unto
it
;
so
he
also
that
continueth
in
the
kingdome
of
God
,
maintains
himself
,
and
produceth
flowers
and
fruits
by
the
spirit
of
God
which
governeth
and
ruleth
him
.
And
he
that
is
such
,
is
the
sonne
of
God
,
is
just
,
and
shall
be
glorious
,
and
have
everlasting
life
:
for
he
is
conformable
to
Jesus
Christ
the
Sonne
of
God
.
And
he
that
is
such
an
one
,
doth
(
as
it
were
for
vantage
)
enjoy
of
the
things
of
this
present
life
,
little
or
much
,
according
to
Gods
good
will
,
and
to
the
setting
forth
of
Gods
glory
.
Between
that
which
they
that
are
without
this
kingdome
of
God
,
know
and
understand
of
it
,
by
that
which
they
reade
and
heare
;
and
that
which
they
who
are
in
it
understand
and
know
of
this
kingdome
,
by
that
which
they
feel
and
prove
in
themselves
,
I
know
a
much
greater
difference
,
then
between
that
which
they
know
and
understand
of
the
regiment
and
government
of
a
most
perfect
king
,
by
that
which
they
read
and
heare
,
being
themselves
out
of
the
same
;
and
that
which
they
know
and
understand
of
it
,
by
that
which
they
see
and
prove
,
being
themselves
under
the
same
.
I
will
adde
this
,
which
in
my
judgement
is
to
the
purpose
,
that
according
as
the
qualities
of
the
herbs
that
are
in
the
same
medow
are
different
,
so
they
do
diversly
participate
of
the
virtue
of
the
earth
,
some
more
some
lesse
,
and
some
in
one
manner
,
and
some
in
another
:
Even
so
as
the
constitutions
of
them
who
are
in
the
kingdome
of
God
are
different
,
so
doth
God
diversly
communicate
unto
them
of
his
spirit
,
to
one
more
,
to
another
lesse
;
to
one
after
one
manner
,
and
to
another
after
another
;
and
all
are
in
the
same
kingdome
,
and
all
participate
of
the
same
spirit
,
even
as
all
the
herbs
in
the
same
medow
do
participate
of
the
same
virtue
of
the
earth
.
And
as
the
herbs
,
if
they
had
sense
,
would
affirm
that
what
hath
been
said
of
them
is
true
;
so
also
they
that
appertain
to
the
kingdome
of
God
because
they
have
the
spirit
,
do
affirm
that
which
is
said
of
them
to
be
true
,
acknowledging
it
altogether
from
the
favour
of
God
,
by
Jesus
Christ
our
Lord
.
CONSID.
VI.
Two
depravations
of
Man
,
the
one
Naturall
,
the
other
Acquisite
.
IN
every
man
not
quickned
by
the
holy
spirit
,
I
consider
two
depravations
,
one
Naturall
,
the
other
Acquisite
.
The
Naturall
I
understand
to
be
expressed
in
that
of
Job
,
Who
can
bring
a
clean
thing
out
of
an
unclean
?
not
one
;
and
in
that
of
David
,
I
was
conceived
in
iniquities
;
and
in
that
of
S.
Paul
,
We
were
by
nature
the
children
of
wrath
:
and
likewise
in
all
those
places
of
holy
Scripture
,
in
which
this
humane
nature
of
ours
is
condemned
.
The
Acquisite
I
understand
in
that
,
All
flesh
had
corrupted
his
wayes
;
and
in
that
of
S.
Pauls
,
I
was
alive
once
without
the
Law
;
and
generally
in
all
those
places
of
Scripture
where
the
malignity
of
our
flesh
is
spoken
of
.
From
the
naturall
proceeds
the
acquisite
,
and
by
the
acquisite
the
naturall
is
inflamed
.
Of
these
two
Depravations
I
understand
that
the
naturall
cannot
be
repaired
but
by
grace
,
and
that
they
onely
are
free
from
it
,
who
enter
into
the
kingdome
of
God
by
faith
,
and
come
to
be
the
sonnes
of
God
by
the
holy
spirit
which
abideth
in
them
;
In
such
sort
,
that
in
them
,
who
knowing
Christ
by
Revelation
,
and
accepting
the
covenant
which
he
made
between
God
and
man
,
believe
,
and
because
they
believe
are
baptized
;
the
naturall
depravation
is
repaired
,
and
they
remain
onely
with
that
which
is
acquisite
;
from
which
they
go
on
freeing
themselves
by
little
and
little
,
the
spirit
of
God
helping
them
therein
.
And
whilest
they
go
on
freeing
themselves
of
it
,
that
wherein
they
offend
is
not
put
to
their
account
of
sin
,
because
they
be
incorporated
in
Christ
Jesus
:
for
S.
Paul
saith
,
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
The
Depravation
acquisite
with
the
inflammation
of
the
naturall
,
I
understand
,
that
as
it
was
got
by
habit
,
so
it
may
be
lost
by
habit
:
and
to
this
serve
the
Laws
and
Precepts
which
humane
wisdome
hath
found
out
;
in
such
manner
,
that
a
man
may
of
himself
free
himself
from
the
acquisite
depravation
,
and
from
the
inflammation
of
the
naturall
,
as
we
read
that
many
did
free
themselves
,
(
such
as
were
Socrates
and
Plato
,
who
by
their
own
wisdome
and
industry
freed
themselves
from
the
slavery
of
many
sensuall
appetites
and
passions
,
which
their
corrupt
nature
and
evil
company
had
led
them
into
;
)
but
he
shall
never
be
able
to
free
himself
by
himself
from
the
naturall
depravation
:
for
from
this
,
as
I
have
said
,
The
grace
of
our
Lord
Jesus
Christ
onely
doth
free
us
.
CONSID.
VII
.
It
is
Gods
will
that
we
should
commit
unto
him
the
issue
and
successe
of
all
our
desires
.
IN
effect
it
is
true
,
that
we
understand
many
things
by
experience
,
which
we
should
not
understand
by
knowledge
;
as
this
,
I
having
oftentimes
determined
to
do
many
things
,
the
one
more
pious
,
holy
,
and
Christian
then
another
,
and
having
seen
,
for
the
most
part
,
the
issue
and
effect
to
be
quite
contrary
to
what
I
determined
;
and
on
the
contrary
,
observing
that
some
other
pious
and
Christian
things
were
done
by
me
,
without
my
predetermination
or
forecast
;
I
stood
as
it
were
confounded
in
my self
,
not
understanding
in
what
this
secret
did
consist
.
I
did
not
wonder
,
that
in
things
which
I
determined
as
a
man
,
the
contrary
should
come
to
passe
of
that
which
I
would
;
but
I
did
wonder
,
that
in
the
things
which
I
determined
as
a
Christian
,
the
same
should
befall
me
.
And
finding
my self
in
this
confusion
,
it
came
to
passe
that
I
read
that
resolution
of
S.
Peter
,
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
And
considering
that
although
the
resolution
was
pious
,
holy
,
and
Christian
,
the
contrary
of
that
which
he
resolved
,
befell
him
;
I
understand
that
my
determinations
had
not
their
issue
and
effect
according
to
my
desire
,
because
I
did
not
well
consider
mine
own
utter
disability
to
perform
any
holy
and
good
work
.
So
that
I
understood
by
experience
,
that
although
God
punished
my
inconsideratenesse
,
in
not
suffering
that
to
come
to
passe
which
I
intended
;
yet
on
the
other
side
he
satisfied
my
generall
desire
of
doing
good
,
by
suffering
that
to
come
to
passe
,
which
I
did
not
procure
,
nor
hope
,
nor
pretend
unto
.
Whence
I
have
gathered
,
That
the
will
of
God
is
,
that
I
should
depend
on
him
in
such
manner
,
that
I
should
determine
or
propound
nothing
,
without
holding
him
before
mine
eyes
,
shewing
unto
him
my
good
will
,
and
referring
unto
him
the
issue
and
successe
of
my
desires
and
endeavours
.
And
that
as
well
in
things
which
appertain
to
the
outward
and
corporall
living
,
as
in
those
things
that
appertain
to
the
inward
and
spirituall
living
.
This
will
of
God
doth
so
much
restrain
me
,
that
although
I
know
that
this
which
I
have
said
,
is
that
which
he
requires
;
yet
I
dare
not
determine
,
saying
,
I
will
do
it
accordingly
,
because
I
know
mine
own
disability
;
but
this
I
do
,
I
continue
constant
in
my
desire
to
conform
my self
alwayes
with
this
will
of
God
,
and
to
referre
to
him
the
issue
and
effect
of
all
my
good
desires
;
and
I
assure
my self
that
God
in
his
mercy
shall
favour
me
in
this
good
designe
of
mine
.
And
in
this
manner
I
ought
to
govern
my self
in
all
things
.
For
example
,
I
shall
find
in
my
soul
a
fervent
desire
to
have
confidence
in
God
in
all
things
,
I
will
offer
up
this
desire
to
God
,
and
humbly
commend
to
him
the
issue
and
effect
thereof
.
In
this
manner
I
desire
to
govern
my self
in
Charity
,
in
Hope
,
in
Mortification
,
in
Christian
simplicity
,
and
in
all
other
things
which
may
make
me
like
unto
Christ
,
and
like
unto
God
,
and
in
all
those
things
that
may
redound
to
the
corporall
and
spirituall
profit
of
my
neighbours
.
In
this
manner
I
wish
every
Christian
to
govern
himself
,
or
(
to
speak
better
)
to
suffer
himself
to
be
governed
of
God
;
assuring
him
that
God
will
not
onely
fulfill
his
desires
,
but
content
him
with
many
other
things
,
which
though
he
neither
thinks
on
them
,
hopes
for
them
,
nor
desires
them
,
shall
be
effected
by
him
to
the
glory
of
God
,
and
to
his
own
edification
,
and
his
neighbours
.
This
God
shall
do
through
Jesus
Christ
our
Lord
.
For
confirmation
of
these
things
which
have
been
said
,
I
consider
that
a
man
naturally
determines
onely
of
those
things
which
he
supposeth
to
be
in
his
own
power
to
do
,
or
not
to
do
:
In
as
much
as
no
man
determines
to
cause
that
it
should
rain
,
or
be
fair
weather
.
Whence
I
gather
,
that
our
determinations
shall
never
want
arrogancy
and
presumption
,
if
we
shall
think
that
to
be
in
our
power
,
which
is
no
more
in
our
power
then
to
cause
rain
,
or
to
make
fair
weather
.
Wherefore
we
ought
not
to
determine
,
but
to
desire
,
and
to
referre
to
God
the
issue
of
that
which
we
desire
.
Together
with
this
I
consider
to
the
same
purpose
,
that
in
our
Christian
determinations
we
ought
alwayes
to
consider
,
whether
that
which
we
determine
,
be
acceptable
to
God
or
no
:
for
it
is
a
signe
of
great
ignorance
to
determine
to
do
a
thing
for
the
honour
of
God
,
which
thing
we
are
not
certain
is
acceptable
to
God
.
And
so
I
resolve
my self
,
that
our
determinations
shall
then
be
good
and
discreet
,
when
they
shall
be
conformable
to
that
which
God
requires
of
us
,
and
answerable
to
our
ability
;
for
it
is
a
foolish
thing
to
promise
that
which
is
not
in
the
power
of
him
that
promiseth
to
perform
.
And
this
being
true
,
it
is
well
said
,
that
we
must
offer
up
all
our
desires
to
God
,
and
hold
for
certain
,
that
he
will
favour
us
in
them
for
Jesus
Christ
our
Lord
.
CONSID.
VIII
.
The
Covenants
which
Jesus
Christ
our
Lord
made
between
God
,
and
Man
.
ALL
of
us
in
acknowledgement
of
that
being
which
we
have
from
God
,
are
born
with
obligation
to
love
God
,
to
depend
upon
him
,
and
to
suffer
our selves
to
be
ruled
and
governed
by
him
.
But
this
love
and
duty
of
ours
is
not
performed
by
reason
of
our
naturall
corruption
and
evil
inclination
,
which
draws
us
to
the
clean
contrary
.
This
obligation
we
may
call
the
law
of
nature
;
and
we
may
say
that
to
discover
this
obligation
of
ours
,
and
this
depravation
,
the
law
came
,
which
God
by
means
of
Moses
gave
unto
the
people
of
the
Jews
.
This
evil
inclination
is
so
powerfull
in
the
minds
of
men
,
that
how
much
soever
they
labour
in
it
,
they
never
attain
to
the
full
performance
of
this
their
obligation
.
God
knowing
this
,
sent
his
onely
begotten
Sonne
into
the
world
,
being
made
man
,
and
was
pleased
,
that
upon
him
should
be
executed
his
justice
for
that
which
all
men
had
failed
,
and
were
to
fail
,
touching
the
obligation
with
which
we
are
born
.
In
such
manner
,
that
this
is
the
covenant
between
God
,
and
man
,
That
they
should
believe
,
and
hold
,
that
that
justice
,
which
was
executed
upon
Christ
the
Sonne
of
God
,
doth
free
,
and
make
them
exempt
from
the
punishment
which
they
should
deserve
for
that
wherein
they
fail
,
in
regard
of
the
obligation
with
which
they
are
born
;
and
that
God
makes
them
just
,
holds
them
for
adopted
Sons
,
and
as
such
ruleth
and
governeth
them
,
in
this
present
life
,
and
afterwards
raiseth
them
up
,
and
shall
give
them
eternall
life
.
Humane
wisdome
is
not
capable
to
admit
this
covenant
.
First
,
because
seeing
Christ
to
be
a
man
as
others
are
,
it
cannot
be
brought
to
understand
that
he
is
the
Sonne
of
God
.
Then
,
because
it
sees
not
upon
what
to
ground
the
truth
of
this
covenant
so
as
to
believe
it
,
and
hold
it
for
certain
,
and
to
rely
upon
it
:
for
hereunto
is
necessary
a
proper
and
particular
Revelation
or
inspiration
from
God
,
which
must
throw
down
to
the
ground
all
the
discourses
of
humane
wisdome
,
in
such
manner
,
that
holding
it
for
certain
and
firm
,
that
Christ
is
the
Sonne
of
God
,
and
that
the
justice
which
was
executed
upon
him
,
doth
make
us
exempt
from
that
wherein
we
fail
touching
our
obligation
,
we
are
hereby
assured
that
God
doth
justifie
us
,
according
to
the
covenant
which
he
hath
made
with
us
,
and
being
justified
we
are
incorporated
in
Christ
,
and
planted
in
him
;
in
such
manner
,
that
as
an
herb
is
sustained
by
virtue
of
the
earth
where
it
grows
,
or
is
planted
;
so
we
are
sustained
by
the
virtue
of
Christ
in
whom
we
are
planted
,
because
we
persevere
in
the
covenant
.
Upon
this
Covenant
two
other
Covenants
depend
,
the
one
is
,
that
we
believe
that
Christ
rose
glorious
,
and
that
the
belief
of
this
doth
incorporate
us
in
the
resurrection
of
Christ
,
to
the
intent
that
we
should
rise
as
he
arose
,
and
that
God
should
do
unto
us
that
which
he
did
unto
Christ
.
Humane
wisdome
finds
not
wherein
to
ground
the
resurrection
,
it
believes
it
not
;
but
the
man
that
hath
accepted
the
first
Covenant
,
doth
easily
accept
this
second
.
The
other
Covenant
is
,
that
we
believe
that
Christ
liveth
an
everlasting
life
in
a
soveraign
degree
with
God
,
and
that
the
beliefe
of
this
gives
us
eternall
life
,
God
doing
unto
us
that
which
he
did
,
and
doth
with
Christ
.
Humane
wisdome
finds
not
wherein
to
ground
the
hope
of
this
eternall
life
:
but
the
man
who
hath
by
revelation
accepted
the
first
Covenant
,
and
by
the
first
hath
accepted
the
second
,
doth
easily
accept
this
third
,
so
that
we
being
assured
that
Christ
is
the
sonne
of
God
,
we
do
by
faith
accept
the
covenant
of
justification
,
which
doth
incorporate
us
into
the
death
of
Christ
;
and
we
do
accept
the
covenant
of
the
resurrection
of
Christ
,
which
doth
incorporate
us
into
the
resurrection
;
and
we
do
accept
the
covenant
of
eternall
life
,
which
doth
incorporate
us
into
that
eternall
life
,
which
Christ
liveth
.
We
believe
foure
things
,
and
God
doth
foure
things
for
us
.
We
believe
,
The
Christ
is
the
sonne
of
God
,
That
he
dyed
,
That
he
rose
,
And
that
he
lives
.
And
God
make
us
his
sonnes
,
he
justifieth
us
,
he
raiseth
us
up
,
and
he
gives
us
eternall
life
.
Of
the
two
first
we
have
enjoyment
in
this
present
life
,
and
these
make
us
that
we
love
God
,
that
we
depend
upon
him
,
according
to
the
obligation
wherewith
we
were
born
,
having
overcome
a
great
part
of
our
evil
inclination
.
Of
the
other
two
we
shall
have
enjoyment
in
that
other
life
.
Now
we
experimenting
here
in
this
life
,
in
these
two
first
things
,
the
truth
that
is
in
the
Covenant
,
which
Christ
made
between
God
and
us
,
we
assure
our selves
of
the
truth
which
is
in
the
two
last
;
which
we
shall
experiment
when
it
shall
please
the
divine
Majesty
:
In
the
mean
space
let
us
endeavour
to
stand
and
persevere
in
the
Covenant
,
and
Covenants
,
which
Jesus
Christ
our
Lord
hath
made
with
us
.
CONSID.
IX
.
An
excellent
priviledge
of
piety
.
ALL
the
good
works
whereunto
we
apply
our selves
in
this
present
life
,
do
appertain
either
to
the
Being
a
Man
,
or
to
the
being
godly
and
pious
.
The
Being
of
a
Man
draweth
us
to
have
compassion
one
towards
another
,
to
help
one
another
,
and
that
,
in
all
those
things
that
appertain
to
the
commodities
of
this
life
.
Piety
draws
us
to
have
confidence
in
God
,
to
love
him
,
to
depend
upon
him
;
it
draws
us
to
have
confidence
in
Christ
,
to
love
him
,
and
to
preach
him
;
it
draws
us
to
mortification
of
the
affections
and
appetites
▪
that
are
after
the
flesh
,
and
it
draws
us
to
the
despising
of
all
that
which
the
world
doth
prize
,
as
honours
,
states
,
and
riches
.
Now
there
may
be
a
man
altogether
estranged
from
piety
,
who
will
not
onely
exercise
himself
in
all
those
things
,
to
which
the
being
of
a
man
doth
draw
him
;
but
also
in
those
things
that
are
proper
to
piety
,
enforcing
himself
also
to
do
those
things
,
and
he
shall
do
some
of
them
:
And
there
may
be
another
altogether
pious
,
who
shall
not
onely
exercise
himself
in
those
things
,
which
are
properly
belonging
to
piety
,
but
also
in
those
things
which
are
proper
to
the
Being
of
a
man
,
applying
himself
unto
them
,
when
they
offer
themselves
unto
him
.
And
as
the
stranger
to
piety
exercising
himself
in
those
things
,
which
are
properly
of
piety
▪
doth
not
exercise
himself
in
piety
,
but
in
the
being
of
a
man
,
(
for
his
principall
intent
is
his
own
proper
interest
,
which
is
proper
to
the
being
of
a
man
,
)
so
on
the
other
side
,
the
person
,
that
is
altogether
pious
,
exercising
himself
in
those
things
,
which
are
proper
to
the
Being
of
a
man
,
exerciseth
himself
in
piety
,
because
his
principall
intent
is
the
glory
of
God
,
which
is
proper
to
piety
.
And
it
comes
to
passe
,
that
one
estranged
from
piety
,
shall
preach
Christ
,
and
shall
not
exercise
himself
in
piety
,
because
his
principall
intent
will
be
his
own
glory
and
interest
:
and
on
the
contrary
it
comes
to
passe
,
that
a
pious
person
will
do
good
to
one
that
is
without
piety
,
and
he
shall
be
exercised
in
piety
,
because
his
principall
intent
is
the
glory
of
God
:
And
although
he
was
not
moved
to
that
thing
with
Christian
charity
,
but
with
humane
mercifulnesse
,
neverthelesse
he
exercised
himself
in
piety
.
Whereupon
I
gather
,
that
the
greatest
of
all
others
are
those
priviledges
,
which
they
enjoy
which
have
piety
,
which
is
obtained
by
the
holy
spirit
,
which
is
communicated
to
the
faithfull
by
Jesus
Christ
our
Lord
.
I
will
adde
this
,
that
as
he
who
is
estranged
from
piety
,
is
as
it
were
deprived
of
the
knowledge
of
the
difference
of
works
which
is
here
set
down
;
so
also
is
he
deprived
of
the
knowledge
that
he
doth
never
exercise
himself
in
piety
.
And
that
he
,
who
is
pious
,
doth
excellently
well
understand
,
when
he
exerciseth
himself
in
those
things
which
are
proper
to
a
man
,
and
when
he
exerciseth
himself
in
those
things
which
are
properly
of
piety
;
and
this
he
doth
most
easily
,
by
his
due
care
and
remembrance
of
the
works
that
he
hath
done
,
and
the
grounds
whereupon
he
did
them
.
It
is
true
that
these
priviledges
of
piety
are
in
effect
Books
,
which
Isaiah
saith
,
God
hath
prepared
for
them
that
love
him
,
that
is
,
for
them
that
should
come
to
know
,
and
to
love
him
,
being
justified
by
faith
in
Jesus
Christ
our
Lord
.
CONSID.
X.
In
what
regard
the
estate
of
a
Christian
that
believes
with
difficulty
,
is
better
,
then
of
that
Person
which
believes
with
ease
.
AMongst
them
which
have
the
name
of
Christians
,
I
do
consider
two
sorts
of
men
,
the
one
extremely
facil
to
believe
in
matters
of
Religion
all
that
is
told
them
;
and
the
other
extremely
hard
.
And
as
I
understand
it
,
the
facility
of
the
one
grows
from
superstition
,
and
from
little
consideration
;
and
the
difficulty
of
the
other
in
believing
,
grows
from
too
much
consideration
.
The
first
on
no
cause
call
humane
wisdome
into
counsell
;
and
the
second
call
it
in
all
things
:
and
so
with
difficulty
they
are
brought
to
believe
that
which
humane
wisdome
doth
not
approve
.
The
first
,
amongst
some
true
things
which
they
believe
,
believe
many
false
;
and
it
comes
to
passe
that
they
give
much
more
credit
to
the
many
false
,
then
to
the
few
true
:
The
second
,
do
not
believe
the
false
,
and
doubt
of
the
true
.
Considering
further
,
I
find
that
the
first
by
the
spirit
of
God
,
when
it
is
communicated
unto
them
,
are
certified
of
those
true
things
which
they
believe
,
by
which
certification
they
go
by
little
,
and
little
,
freeing
themselves
from
deceit
in
false
things
,
and
so
they
leave
them
.
Moreover
I
find
,
that
the
second
,
by
the
same
spirit
of
God
,
when
it
is
communicated
unto
them
,
are
certified
in
the
true
things
,
by
which
certification
they
fortifie
themselves
in
believing
the
true
things
,
and
in
not
believing
the
false
things
,
in
such
manner
,
that
the
holy
holy
spirit
entring
into
two
persons
,
one
very
easie
to
believe
,
and
the
other
very
difficult
,
it
puts
them
in
that
estate
,
that
the
one
combates
with
his
own
self
,
labouring
to
drive
out
of
his
mind
those
falsities
,
to
which
with
much
facility
he
had
been
perswaded
;
and
the
other
combates
with
himself
,
labouring
to
certifie
himself
in
those
true
things
,
which
he
hath
not
been
able
to
believe
by
the
relation
of
men
.
Both
these
persons
labour
,
but
I
hold
for
better
the
estate
of
the
person
,
that
is
hard
to
believe
,
then
of
him
that
is
easie
,
and
that
for
three
causes
principally
,
The
first
,
because
it
is
more
easie
to
believe
the
truth
,
whereunto
the
holy
spirit
helps
,
and
many
other
things
help
,
then
to
unbelieve
a
lie
,
which
superstition
and
many
other
things
hinder
from
.
The
second
,
because
the
person
who
is
easie
to
believe
,
may
with
ease
be
deceived
;
and
he
that
is
hard
,
suffers
himself
hardly
to
be
deceived
.
And
the
third
,
because
the
person
that
is
easie
to
believe
continueth
a
long
time
in
errour
,
as
they
did
in
the
primitive
Church
,
that
were
converted
from
Judaisme
to
Christian
Religion
:
And
he
that
is
hard
,
remains
free
from
all
false
opinion
,
in
as
much
as
he
onely
believes
that
which
the
holy
spirit
teacheth
him
.
Whereupon
I
resolve
my self
,
that
without
any
comparison
that
estate
is
better
,
in
which
the
spirit
of
God
puts
the
person
hard
to
believe
,
when
it
begins
to
instruct
him
,
then
that
estate
in
which
it
puts
him
who
is
easie
to
believe
.
Together
with
this
,
I
resolve
my self
,
that
that
which
is
believed
without
the
instruction
of
the
spirit
of
God
,
alwayes
consisteth
more
in
opinion
,
then
in
faith
,
and
is
alwayes
mingled
with
false
and
fained
things
.
Whereupon
it
may
be
understood
,
that
when
a
person
equally
gives
credit
to
all
things
that
are
said
unto
him
,
he
is
without
the
spirit
of
God
;
he
believes
by
relation
,
humane
perswasion
,
and
by
opinion
,
and
not
by
revelation
,
nor
inspiration
.
And
it
being
true
,
that
the
blessednesse
of
a
Christian
man
doth
not
consist
in
believing
,
but
in
believing
by
[
*
](A64827-e15070-b)
*
He
often
useth
this
manner
of
speech
,
believing
by
Revelation
,
whereby
I
understand
he
meaneth
onely
the
effectuall
operation
or
illumination
of
the
holy
spirit
,
testifying
,
and
applying
the
revealed
truth
of
the
Gospel
;
and
not
any
private
Enthusiasmes
or
revelations
:
as
if
he
should
say
;
a
generall
apprehension
,
or
assent
to
the
promises
of
the
Gospel
by
hear-say
,
or
relation
from
others
,
is
not
that
which
filleth
the
heart
with
joy
and
peace
in
believing
;
but
the
spirits
bearing
witnesse
with
our
spirit
revealing
and
applying
the
generall
promises
to
every
one
in
particular
,
with
such
sincerity
and
efficacy
,
that
it
makes
him
godly
,
righteous
,
and
sober
all
his
life
long
;
this
I
call
believing
by
Revelation
,
and
not
by
relation
.
revelation
,
and
not
by
relation
;
it
is
concluded
that
that
is
not
Christian
faith
which
is
by
relation
,
but
onely
that
which
is
by
revelation
is
the
Christian
faith
,
and
that
which
makes
us
blessed
,
and
that
which
brings
with
it
Charity
,
and
Hope
,
and
that
which
purifies
the
heart
,
and
is
that
which
in
every
thing
is
pleasing
unto
God
:
In
this
faith
God
make
us
rich
by
Jesus
Christ
our
Lord
.
CONSID.
XI
.
In
what
manner
Gods
being
just
,
doth
redound
to
the
profit
of
them
,
that
by
revelation
believe
in
Christ
.
ALL
the
Perfections
which
the
holy
Scripture
attributeth
to
God
;
seem
even
according
to
humane
wisdome
,
to
redound
to
the
benefit
of
man
,
except
it
be
one
,
which
seems
to
redound
to
his
damage
:
forasmuch
as
it
is
beneficiall
to
a
man
,
that
God
should
be
omnipotent
,
liberall
,
wise
,
faithfull
,
bountifull
,
mercifull
,
and
pitifull
;
but
it
seems
not
beneficiall
to
him
,
that
he
should
be
just
.
For
God
being
just
,
and
man
unjust
,
he
finds
not
how
to
be
able
to
save
himself
in
Gods
judgement
.
The
goodnesse
of
God
is
so
great
,
that
being
willing
that
this
perfection
of
his
,
which
seems
to
us
to
redound
to
the
damage
of
man
,
should
no
lesse
redound
to
his
benefit
,
then
all
the
other
;
he
did
determine
to
execute
upon
his
own
Sonne
all
the
rigour
of
that
Justice
,
which
he
ought
to
have
executed
upon
all
men
for
all
their
impieties
and
sins
,
to
the
intent
that
men
holding
this
truth
for
certain
,
that
God
hath
executed
the
rigour
of
his
justice
on
his
own
Sonne
,
may
know
that
it
is
as
beneficiall
to
them
,
that
God
is
just
,
as
that
he
is
mercifull
;
it
being
certain
,
that
administring
Justice
he
cannot
fail
to
save
them
,
they
having
accepted
for
their
own
,
that
Justice
which
was
executed
on
his
own
Sonne
.
Whereby
I
understand
and
assure
my self
,
that
God
revealed
unto
the
Saints
of
the
old
Testament
,
That
his
justice
ought
to
be
executed
upon
his
own
Son
Jesus
Christ
our
Lord
,
and
therefore
they
might
certainly
hold
,
that
it
was
no
lesse
favourable
for
them
,
that
God
should
be
just
,
then
mercifull
;
together
with
all
the
other
perfections
,
that
are
attributed
unto
God
.
Furthermore
I
understand
,
that
those
men
which
are
not
assured
by
revelation
,
that
God
hath
executed
on
Christ
the
rigour
of
his
Justice
,
do
alwayes
fear
the
judgement
of
God
,
and
it
is
grievous
unto
them
that
Justice
is
in
God
;
for
they
do
not
find
how
to
be
able
to
satisfie
it
.
From
this
fear
superstititions
grow
,
scruples
grow
,
and
ceremonies
grow
:
From
all
which
we
are
free
,
that
are
come
by
revelation
unto
the
knowledge
of
Christ
,
being
certain
that
God
being
just
,
he
will
not
twice
punish
.
Let
us
believe
the
Gospel
,
which
doth
certifie
us
,
that
we
were
punished
in
Christ
;
and
in
this
let
us
assure
our selves
,
knowing
that
God
is
Just
,
and
that
we
have
been
already
punished
on
the
Crosse
in
Jesus
Christ
our
Lord
.
CONSID.
XII
.
How
the
reason
of
our
inward
man
serves
us
to
that
,
which
the
eyes
of
our
outward
man
do
.
HAving
often
said
,
that
to
be
and
persevere
in
the
kingdome
of
God
,
it
is
needfull
for
a
man
to
mortifie
in
all
things
and
altogether
his
reason
,
and
his
humane
prudence
;
it
is
doubted
,
this
being
true
,
to
what
purpose
God
put
reason
in
a
man
,
since
he
will
not
have
him
to
serve
himself
therewith
whilest
he
abides
in
his
kingdome
.
To
this
it
seems
to
me
that
I
may
answer
resolutely
,
that
God
put
reason
in
the
inner
man
,
to
that
end
for
which
he
put
the
eyes
in
the
outward
man
.
For
as
much
as
the
outward
eyes
are
able
to
see
the
Sun
,
not
of
themselves
,
but
with
the
self
same
Sun
,
and
likewise
all
those
things
which
the
Sun
discovereth
:
so
the
reason
which
is
in
the
inward
man
,
is
able
to
know
God
,
not
of
it self
,
but
with
the
self
same
God
,
and
likewise
all
those
things
which
God
manifesteth
.
The
first
man
priding
himself
of
his
reason
,
would
know
God
without
God
,
as
if
one
would
see
the
Sun
without
the
Sun
;
and
he
deprived
himself
of
the
knowledge
of
God
,
and
was
left
to
the
government
of
his
own
reason
.
And
he
and
all
they
that
have
imitated
him
,
procuring
to
know
God
with
their
own
reason
,
or
by
their
own
understanding
of
the
Scriptures
,
and
by
contemplation
of
the
creatures
,
are
more
rash
then
they
who
being
unwilling
to
see
the
Sun
with
the
Sun
,
should
endeavour
to
see
it
with
the
light
of
candles
.
Now
this
being
true
,
we
may
understand
that
God
hath
put
reason
in
man
,
to
the
end
that
with
it
he
might
know
God
,
but
with
God
,
and
not
by
his
own
discourses
.
It
is
meet
that
God
should
require
of
man
that
he
mortifie
his
own
reason
,
in
as
much
as
it
presumes
to
know
God
,
and
the
things
of
God
by
it self
alone
,
without
the
spirit
of
God
;
if
so
be
he
desire
to
know
God
,
and
to
abide
in
the
kingdome
of
God
in
such
manner
as
he
ought
.
Of
this
mortification
we
have
already
at
other
times
spoken
,
and
said
that
it
is
that
which
Jesus
Christ
our
Lord
discovereth
unto
us
.
CONSID.
XIII
.
A
comparison
which
sheweth
in
what
the
benefit
which
mankind
hath
received
from
God
by
Jesus
Christ
,
doth
consist
.
A
Certain
great
Kings
Vassals
rebelled
against
him
,
for
their
rebellion
he
condemned
them
to
death
,
deprived
them
of
their
goods
,
drove
them
out
of
his
kingdome
;
being
condemned
,
deprived
,
and
driven
out
,
they
set
themselves
to
serve
other
kings
,
strangers
,
and
enemies
to
their
naturall
King
.
Things
standing
thus
for
some
space
of
time
,
the
King
that
was
benigne
toward
his
vassalls
,
desiring
to
reduce
unto
his
kingdome
those
that
went
wandring
,
and
banished
,
first
of
all
he
executed
the
rigour
of
his
justice
upon
his
onely
Sonne
,
and
afterward
he
sent
to
make
publick
proclamation
throughout
the
whole
world
,
in
the
which
he
declared
,
that
his
justice
was
already
satisfied
,
and
that
he
generally
pardoned
all
those
that
had
rebelled
against
him
,
exhorting
them
to
return
unto
his
kingdome
,
and
promising
unto
them
entire
restitution
of
that
which
they
had
lost
.
They
which
were
culpable
in
the
rebellion
heard
this
proclamation
,
of
which
some
pretending
that
they
had
not
run
thereinto
,
would
not
accept
the
pardon
;
it
seeming
unto
them
that
accepting
it
they
should
make
themselves
to
have
been
rebels
:
Others
,
although
they
knew
themselves
rebels
,
would
not
give
credit
to
the
proclamation
,
it
seeming
to
them
too
strange
a
thing
,
that
the
King
should
pardon
them
,
because
his
Sonne
had
been
obedient
to
him
.
Likewise
some
others
,
although
they
knew
themselves
rebels
,
although
they
held
the
proclamation
for
certain
,
although
they
took
copies
of
it
,
and
they
themselves
published
it
,
notwithstanding
all
this
,
they
dared
not
to
return
unto
the
kingdome
,
but
rather
by
all
wayes
&
means
possible
to
them
,
they
bestirred
themselves
to
obtain
pardon
of
the
King
with
services
,
gifts
,
and
presents
;
by
no
means
willing
to
enjoy
the
Kings
liberality
,
or
the
obedience
of
the
Kings
Son
:
And
so
not
coming
to
the
kingdome
,
their
estates
were
not
restored
unto
them
,
and
so
neither
these
nor
those
other
enjoyed
the
generall
pardon
;
in
such
sort
that
as
much
as
belonged
to
them
,
it
was
no
more
then
if
it
had
never
been
made
.
There
were
some
others
,
who
knowing
themselves
rebels
,
and
giving
entire
credit
to
the
proclamation
,
having
confidence
in
the
Kings
word
,
accepted
the
pardon
generall
,
and
came
unto
the
kingdome
,
submitting
themselves
in
all
things
,
and
altogether
unto
the
regiment
of
their
own
King
.
And
although
at
the
beginning
they
doubted
somewhat
of
the
pardon
,
and
so
much
the
more
,
as
they
saw
that
their
estates
were
not
presently
restored
unto
them
;
notwithstanding
,
they
resolving
not
to
depart
from
the
kingdome
,
and
seeing
that
the
King
used
them
well
,
and
that
by
little
and
little
,
he
went
on
restoring
unto
them
that
which
they
had
lost
by
their
rebellion
;
they
likewise
went
on
,
certifying
themselves
to
have
obtained
the
pardon
,
and
found
themselves
most
contented
in
having
come
to
serve
their
own
King
,
and
to
abide
under
his
regiment
and
government
.
And
because
they
had
proved
the
evil
of
rebellion
,
and
of
banishment
,
they
did
deprive
and
dispoyl
themselves
of
all
friendship
,
and
of
all
intelligences
with
men
,
and
of
all
their
own
proper
designes
,
which
according
to
their
opinions
might
make
them
another
time
rebels
.
In
this
they
employed
and
exercised
themselves
;
whereupon
by
little
and
little
they
gained
so
much
credit
with
the
King
,
that
not
onely
he
restored
unto
them
all
that
which
they
had
lost
by
their
rebellion
,
but
he
gave
them
many
great
gifts
,
and
he
used
them
in
that
manner
,
as
if
so
be
they
had
never
been
rebels
.
This
is
the
Comparison
:
and
although
it
be
of
it self
clear
,
I
will
not
cease
to
declare
it
a
little
better
,
and
say
,
That
the
first
man
being
in
the
kingdome
of
God
,
created
to
the
image
and
likenesse
of
God
,
rebelled
against
God
,
for
which
rebellion
he
was
deprived
of
this
image
and
likenesse
of
God
,
he
was
driven
out
of
the
kingdome
of
God
,
and
he
was
condemned
unto
death
;
and
in
this
banishment
all
mankind
abode
,
serving
the
devil
a
long
while
.
God
willing
of
his
infinite
mercy
to
remedy
this
evil
,
first
of
all
executed
the
rigour
of
his
justice
upon
his
Son
Jesus
Christ
our
Lord
;
and
afterward
sent
to
preach
throughout
all
the
world
,
how
that
now
his
justice
was
satisfied
,
and
how
that
he
had
now
pardoned
all
them
that
were
rebels
,
and
that
they
might
at
their
pleasures
return
unto
the
kingdome
,
out
of
which
they
were
driven
,
and
that
he
would
restore
unto
them
his
own
image
and
likenesse
,
which
they
had
lost
.
This
Proclamation
hath
been
heard
throughout
the
whole
world
.
And
of
mankind
some
holding
themselves
Saints
and
just
,
have
imagined
that
the
pardon
belongs
not
to
them
;
it
seeming
to
them
,
that
where
there
is
no
errour
there
needs
no
pardon
;
and
so
they
have
let
it
passe
.
Others
,
although
they
hold
themselves
for
rebels
,
yet
trust
not
to
the
pardon
,
it
seeming
to
them
a
thing
too
too
strange
,
that
God
should
pardon
them
and
receive
them
into
his
kingdome
,
and
restore
unto
them
that
which
they
had
lost
by
rebellion
,
for
anothers
justice
and
obedience
.
There
are
others
,
who
albeit
they
know
themselves
rebels
,
and
although
they
hold
the
pardon
for
certain
,
and
embrace
the
Gospel
,
and
read
it
,
and
preach
it
;
yet
for
all
this
they
cannot
bring
themselves
to
enter
into
the
kingdome
of
God
,
because
they
have
more
confidence
in
themselves
then
in
God
;
and
so
they
will
rather
stay
under
the
government
of
their
humane
prudence
,
then
come
unto
the
kingdome
of
God
.
These
think
they
ought
to
gain
the
pardon
of
their
rebellion
with
their
industry
,
and
diligence
,
and
with
their
merits
.
And
because
as
well
they
as
those
others
,
come
not
to
the
kingdome
of
God
,
they
feel
not
the
benefit
thereof
,
nor
enjoy
the
liberality
of
God
,
nor
the
obedience
of
Christ
.
And
unto
this
estate
they
are
brought
through
their
own
arrogancy
and
presumption
,
and
so
by
this
means
continue
alwaies
in
their
rebellion
.
There
are
others
who
know
themselves
rebels
to
God
,
and
do
give
entire
faith
and
credit
unto
the
pardon
generall
,
which
is
preached
unto
them
on
Gods
behalf
in
the
Gospel
,
and
so
instantly
without
further
bethinking
accepting
the
pardon
,
they
come
unto
the
kingdome
of
God
,
renouncing
the
kingdome
of
the
world
,
and
the
government
of
humane
prudence
.
And
albeit
these
at
first
may
seem
to
make
some
kind
of
doubt
,
doubt
of
the
pardon
,
doubt
of
the
government
and
regiment
of
God
;
yet
in
as
much
as
they
depart
not
from
the
kingdome
,
they
go
on
certifying
themselves
both
in
the
one
and
the
other
of
these
matters
;
and
so
much
the
more
,
as
they
feel
that
God
proceeds
in
restoring
unto
them
that
image
and
likenesse
of
God
,
which
the
first
man
lost
by
his
rebellion
,
with
all
those
other
priviledges
which
were
lost
by
the
same
rebellion
.
And
because
the
principall
punishment
of
the
rebellion
was
death
,
albeit
he
do
not
deliver
them
from
temporall
death
,
for
they
die
as
well
as
others
;
yet
he
delivers
them
from
eternall
death
,
promising
them
the
resurrection
,
and
giving
them
a
signall
thereof
,
by
the
inward
vivification
and
by
the
resurrection
of
Christ
.
And
these
men
live
in
the
height
of
chearfulnesse
,
attending
onely
to
mortifie
their
wisdome
,
and
their
humane
reason
,
and
all
those
other
things
that
led
them
to
their
fore-passed
rebellion
,
and
which
might
lead
them
on
to
the
like
.
In
this
they
abide
,
in
this
they
persevere
,
and
so
they
go
getting
so
much
favour
of
God
,
that
he
doth
not
onely
cause
them
to
feel
the
pardon
,
and
that
happinesse
which
is
to
be
in
his
kingdome
,
and
to
possesse
the
image
of
God
in
it
;
but
he
doth
many
other
graces
and
favours
unto
them
,
accepting
them
for
his
sonnes
.
This
kingdome
begins
in
this
present
life
,
and
is
continued
in
that
which
is
to
come
.
And
all
this
felicity
those
persons
do
acknowledge
from
the
liberality
of
God
,
from
the
obedience
of
his
onely
begotten
Sonne
Jesus
Christ
our
Lord
.
CONSID.
XIV
.
Amongst
the
things
which
Christian
Piety
obligeth
us
to
believe
,
what
that
is
which
is
believed
with
greatest
difficulty
.
HAving
set
my self
sometimes
to
consider
,
with
how
great
difficulty
mans
mind
is
brought
to
believe
as
it
ought
the
things
of
Christian
piety
,
when
it
sets
it self
to
view
and
review
them
;
I
am
come
to
examine
amongst
all
these
,
what
that
is
in
which
there
is
greatest
difficulty
found
.
And
I
am
resolved
,
that
it
is
the
Pardon
Generall
by
the
justice
of
God
executed
on
Christ
.
I
am
come
to
this
resolution
by
considering
that
all
men
being
friends
to
their
own
interesses
,
do
easily
believe
those
things
,
in
which
they
loose
nothing
by
believing
them
,
and
with
difficultie
they
do
believe
those
things
,
which
being
believed
might
redound
any
way
to
their
damage
.
In
as
much
therefore
as
it
being
true
,
that
amongst
all
those
things
which
are
believed
in
Christian
piety
,
onely
this
Generall
pardon
,
as
it
is
said
,
might
redound
unto
the
damage
of
him
that
believeth
it
,
in
case
it
should
not
be
true
,
it
seemeth
to
me
that
my
resolution
is
good
,
That
amongst
the
things
which
are
believed
,
this
is
that
which
is
believed
with
greatest
difficultie
.
I
might
fortifie
this
my
resolution
with
many
reasons
;
but
this
seems
to
be
so
clear
,
that
I
will
content
my self
therewith
;
proving
it
with
that
which
is
seen
by
experience
,
that
even
he
who
gives
credence
to
the
Proclamation
which
is
published
through
the
world
concerning
the
Pardon
generall
,
and
shews
that
he
doth
believe
it
,
by
renouncing
all
outward
justification
,
and
by
entring
into
the
kingdome
of
God
(
in
which
God
equally
provides
for
his
,
both
of
things
that
appertain
to
the
body
and
the
soul
;
)
neverthelesse
even
he
finds
much
repugnancie
in
his
mind
,
when
he
will
reduce
it
to
those
terms
,
that
he
should
totally
hope
from
God
the
sustentation
of
the
body
,
and
of
the
soul
,
in
as
much
as
he
alwayes
goes
thinking
,
and
saying
in
himself
,
How
if
it
should
not
be
true
,
that
God
would
provide
things
necessary
for
my
sustentation
without
mine
own
solicitousnesse
,
what
shall
become
of
me
?
And
again
,
How
if
it
be
not
true
,
that
God
hath
executed
upon
Christ
the
rigour
of
his
justice
,
and
that
by
his
order
the
Proclamation
of
Pardon
generall
be
published
through
the
world
?
if
these
things
be
not
true
,
I
shall
remain
miserably
abused
.
And
it
is
certain
,
that
so
much
more
any
person
makes
these
discourses
,
by
how
much
it
seems
to
him
that
he
might
of
himself
provide
both
for
the
one
,
and
the
other
.
Passing
on
further
,
and
willing
to
examine
whether
with
greater
difficultie
a
man
brings
himself
to
hope
from
God
,
either
the
sustentation
of
his
body
,
or
that
of
his
mind
,
I
suppose
it
is
the
sustentation
of
the
body
.
This
I
suppose
to
be
so
,
in
regard
that
a
man
brings
himself
with
lesse
difficulty
to
expect
from
God
that
which
he
certainly
knows
he
cannot
be
able
to
obtain
of
himself
:
It
being
therefore
true
,
that
a
man
doth
more
distrust
himself
touching
his
justification
,
then
his
sustentation
,
it
is
concluded
,
that
there
is
greater
difficulty
to
bring
a
mans
self
to
hope
for
his
corporall
,
then
his
spirituall
sustentation
.
Having
gone
thus
farre
with
my
consideraon
,
I
well
understand
what
the
cause
is
,
that
the
rich
man
enters
with
difficulty
into
the
kingdome
of
God
.
And
willing
to
perswade
my
mind
,
that
it
should
bring
it self
to
depend
on
God
,
as
well
in
corporall
,
as
in
spirituall
things
,
I
call
to
remembrance
,
how
Christ
doth
promise
them
for
vantage
to
those
,
who
seek
the
kingdome
of
God
.
And
I
suppose
,
that
finding
all
that
which
Christ
promiseth
in
things
pertaining
to
the
soul
,
to
be
true
,
I
have
no
cause
to
doubt
,
but
I
should
find
him
true
likewise
in
those
things
,
which
appertain
to
the
body
.
When
this
doth
not
suffice
me
,
I
think
in
this
manner
;
Since
that
I
am
justified
in
having
accepted
and
believed
the
Proclamation
of
the
Pardon
generall
,
and
since
that
I
am
entred
into
the
kingdome
of
God
,
from
which
the
first
man
was
driven
by
rebellion
,
and
that
I
go
on
recovering
the
priviledges
which
the
first
man
lost
by
his
rebellion
;
ought
I
to
doubt
,
that
God
without
my
solicitousnesse
will
provide
for
me
in
outward
things
?
since
it
is
true
that
the
first
man
,
as
long
as
he
remained
in
the
kingdome
of
God
,
was
provided
of
them
without
his
own
solicitousnesse
:
And
that
this
is
true
I
know
from
hence
,
that
among
other
punishments
,
with
which
God
punished
his
rebellion
,
this
was
one
,
In
the
sweat
of
thy
browes
shalt
thou
eat
thy
bread
.
From
all
these
Considerations
I
gather
,
that
it
becomes
me
to
attend
with
my
mind
to
depend
on
God
,
as
well
in
the
sustentation
of
the
body
,
as
in
that
of
the
mind
.
And
so
much
more
in
the
sustentation
of
the
body
,
now
I
have
accepted
and
believed
the
proclamation
of
the
Pardon
generall
,
and
am
entred
into
the
kingdome
of
God
:
for
I
know
it
is
true
,
that
with
greater
difficultie
a
man
brings
himself
to
trust
in
this
matter
,
then
in
that
other
.
Together
with
this
I
gather
,
that
I
shall
then
be
entirely
a
citizen
of
the
kingdome
of
God
,
when
I
shall
depend
altogether
on
God
,
being
a
lively
and
true
member
of
the
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
XV.
How
Christians
ought
to
govern
themselves
in
their
tribulations
,
afflictions
,
and
troubles
.
BEcause
humane
wisdome
,
as
we
have
elsewhere
said
,
thinks
that
it
is
humility
not
to
have
confidence
in
God
,
and
that
it
is
pride
to
have
confidence
in
him
;
it
is
necessary
that
a
Christian
should
alwayes
stand
upon
his
guard
touching
this
point
,
so
that
he
be
not
deceived
in
taking
the
one
for
the
other
.
When
a
pious
person
finds
himself
in
some
great
trouble
and
distresse
,
he
is
tempted
by
the
Divel
,
through
the
means
of
humane
wisdome
,
perswading
him
that
it
is
amisse
to
belieue
that
God
shall
deliver
him
from
that
distresse
and
trouble
in
which
he
finds
himself
;
and
tells
him
that
that
which
appertains
to
him
,
is
onely
to
bring
his
mind
to
be
content
with
that
which
God
will
do
concerning
him
.
This
perswasion
seems
pious
and
holy
,
but
being
examined
with
a
Christian
spirit
,
a
man
may
know
in
it
a
certain
spice
of
desperation
,
and
diffidence
;
which
consisteth
in
that
first
part
,
where
it
is
said
,
that
it
is
amisse
to
have
confidence
in
God
.
And
although
the
second
part
with
the
desire
of
reducing
the
mind
to
submit
it self
to
God
,
be
good
,
yet
it
is
marred
by
the
first
.
Now
to
the
intent
that
the
second
may
be
good
,
the
Christian
spirit
makes
the
first
good
thus
:
it
perswades
every
pious
person
when
it
sees
him
in
distresse
and
trouble
,
that
God
hath
promised
that
he
will
make
account
of
them
,
that
make
account
of
him
,
and
that
he
will
not
suffer
them
to
be
evil
intreated
of
worldly
persons
,
nay
more
,
he
will
have
great
care
of
them
,
and
will
help
them
,
and
defend
them
.
Thou
makest
account
of
God
,
hold
then
for
certain
and
firm
,
that
God
makes
account
of
thee
,
and
that
by
and
by
he
will
draw
thee
from
this
distresse
and
trouble
,
in
which
thou
findest
thy self
,
in
such
sort
as
the
wicked
who
seek
thy
harm
,
shall
have
no
cause
to
rejoyce
at
thy
harm
.
The
holy
Spirit
speaking
to
him
these
words
,
it
brings
to
his
memory
all
the
promises
that
God
in
holy
Scripture
makes
,
pertaining
hereunto
.
And
when
the
pious
person
that
is
in
tribulation
,
is
made
capable
of
this
truth
,
and
stands
firm
and
constant
in
this
hope
,
then
it
perswades
him
to
reduce
his
mind
to
be
content
with
that
which
God
will
do
with
him
in
that
tribulation
.
And
in
such
case
this
conformity
with
the
will
of
God
is
pious
,
and
holy
,
because
it
is
founded
upon
confidence
,
which
is
a
pious
and
holy
foundation
.
To
this
humane
wisdome
opposeth
it self
,
and
sayes
,
Thou
having
seen
that
God
permits
,
that
his
should
be
persecuted
,
afflicted
,
and
evil
intreated
,
in
what
canst
thou
found
thy
confidence
,
that
he
will
free
thee
from
this
affliction
and
trouble
?
In
what
I
say
,
O
Christian
,
canst
thou
found
this
confidence
?
To
this
the
Christian
spirit
replies
,
It
is
true
,
that
God
permits
all
that
you
say
to
befall
them
which
are
his
,
when
it
is
for
the
cause
of
the
Gospel
,
for
the
manifestation
of
his
own
glory
,
for
the
illustration
of
his
own
name
,
and
not
for
the
malignity
and
appetite
of
the
men
of
this
world
;
God
indeed
permits
that
his
Saints
shall
be
evil
intreated
because
they
be
Saints
;
for
from
hence
redound
all
that
which
we
have
spoken
of
.
But
he
doth
not
permit
it
,
when
they
are
evil
intreated
as
men
,
for
the
things
of
the
world
.
For
he
hath
promised
altogether
the
contrary
.
David
glories
,
That
he
had
not
seen
in
all
his
life
any
just
man
forsaken
of
God
:
And
in
this
may
all
just
men
glory
:
for
albeit
God
permits
that
they
should
suffer
,
when
they
suffer
because
they
be
Saints
and
just
men
;
yet
he
doth
not
permit
that
they
should
suffer
for
those
things
which
indifferently
befall
to
men
in
this
present
life
.
From
all
this
which
is
spoken
,
it
may
be
gathered
,
that
a
Christian
when
he
is
evil
intreated
for
his
piety
and
justice
,
rejoycing
that
in
it
and
by
it
the
name
of
God
is
glorified
,
he
ought
to
submit
himself
wholly
and
altogether
to
God
,
reducing
his
mind
to
content
it self
with
that
which
God
shall
ordain
,
and
dispose
concerning
him
:
and
when
he
is
evil
intreated
as
a
person
of
the
world
,
he
ought
to
believe
and
be
assured
that
God
will
draw
him
out
of
that
affliction
and
trouble
,
with
much
satisfaction
and
content
;
reducing
his
mind
also
to
be
content
with
that
which
God
will
do
.
And
this
truly
is
a
Christian
disposition
of
the
soul
,
which
is
onely
found
in
them
that
stand
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
XVI
.
That
the
promises
of
God
belong
to
them
who
believe
them
.
CHristian
piety
requires
that
a
Christian
man
should
hold
certainly
and
firmly
that
God
will
maintain
him
in
this
present
life
with
his
grace
,
and
in
his
grace
;
and
that
in
the
other
life
he
will
give
him
immortality
and
glory
.
Humane
wisdome
presuming
▪
or
pretending
piety
,
perswades
him
that
he
ought
to
hold
for
certain
that
God
will
deal
thus
with
him
,
but
on
condition
that
he
have
Faith
,
Hope
,
and
Charity
,
which
are
the
gifts
of
God
that
give
life
and
being
to
a
Christian
.
And
in
the
mean
while
humane
wisdome
understands
not
,
that
a
man
shall
so
farre
enjoy
these
three
graces
,
as
he
shall
abide
certainly
and
firmly
grounded
in
those
other
two
things
,
wherein
Christian
piety
requires
that
a
Christian
man
should
abide
firm
,
and
assure
himself
in
.
For
in
these
two
things
doth
Faith
and
Hope
consist
,
from
which
Charity
doth
arise
and
proceed
.
Whence
it
is
well
gathered
,
that
it
belongs
to
a
Christian
to
shut
his
ears
to
humane
wisdome
,
and
to
open
them
to
the
Promises
of
the
holy
spirit
;
and
so
to
attend
to
certifie
and
stablish
himself
in
those
two
first
things
.
And
he
shall
then
obtain
and
possesse
these
three
Christian
gifts
of
Faith
,
Hope
,
and
Charity
,
when
he
shall
certainly
and
firmly
believe
that
God
will
maintain
him
in
this
present
life
with
his
grace
,
and
in
his
grace
;
and
that
in
the
other
life
he
will
give
him
immortality
and
glory
.
I
know
,
will
the
pious
Christian
say
,
that
God
calls
unto
him
onely
those
whom
he
hath
first
known
and
predestinated
:
I
know
also
,
that
those
whom
he
calls
,
them
he
justifies
and
them
he
glorifies
.
And
I
know
certainly
that
he
hath
called
me
,
and
thereby
I
assure
my self
that
he
hath
known
and
predestinated
me
,
and
that
he
hath
justified
me
,
and
he
will
glorifie
me
.
In
this
let
him
stand
,
in
this
let
him
confirm
himself
without
doubting
in
any
manner
:
for
the
promises
of
God
are
fulfilled
with
them
onely
that
believe
them
.
That
this
is
true
,
may
be
proved
by
many
authorities
of
holy
Scripture
.
But
better
it
is
to
say
,
That
the
truth
of
this
matter
is
not
believed
,
except
it
be
in
some
measure
experimented
;
and
the
experience
appertains
only
to
them
that
stand
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
XVII
.
In
what
manner
a
Man
ought
to
resolve
himself
touching
the
world
,
and
touching
himself
,
that
he
may
become
a
true
Christian.
ALL
the
Christian
businesse
consists
in
trusting
,
believing
,
and
loving
:
for
all
this
is
piety
,
justice
,
and
holinesse
;
forasmuch
as
a
man
having
confidence
,
gets
piety
;
believing
,
gets
justice
;
and
loving
,
holinesse
.
That
a
man
may
trust
,
believe
,
and
love
,
it
is
necessary
to
apprehend
,
to
understand
,
and
know
:
To
apprehend
,
in
what
thing
he
ought
to
have
confidence
,
To
understand
in
what
it
is
convenient
to
believe
,
And
to
know
that
which
ought
to
be
loved
.
Of
this
wisdome
,
knowledge
,
and
intelligence
,
a
man
is
uncapable
,
partly
for
the
depravation
that
is
naturall
to
him
by
reason
of
Originall
sinne
,
and
partly
by
reason
of
that
which
is
acquired
by
evil
custome
,
and
worse
exercises
.
The
Wise
man
meant
this
,
when
he
said
,
That
wisdome
entreth
not
into
a
mind
that
is
evil
inclined
,
nor
abideth
in
a
body
subject
unto
sinne
.
Whereupon
I
understand
,
that
a
man
which
desireth
to
trust
,
believe
,
and
love
,
that
he
may
obtain
piety
,
justice
,
and
holinesse
;
to
such
an
one
it
appertains
to
be
wise
,
to
know
,
and
to
understand
;
despoyling
his
mind
of
all
evil
inclinations
,
and
estranging
his
body
from
all
evil
exercises
,
and
from
evil
custome
.
Together
with
this
I
understand
,
that
to
the
intent
a
man
may
dispoil
his
mind
of
every
evil
inclination
,
it
is
meet
that
a
man
should
couragiously
and
generously
resolve
himself
touching
the
world
,
turning
his
back
to
all
the
honour
,
glory
,
and
estimation
thereof
,
not
pretending
unto
it
,
not
procuring
it
,
nor
desiring
it
in
any
thing
,
nor
in
any
manner
,
putting
an
end
to
all
kinds
of
ambition
,
and
self
esteem
.
Together
with
this
I
understand
,
that
to
the
intent
a
man
may
estrange
his
body
from
all
evil
exercises
,
and
from
all
evil
customes
,
it
is
meet
that
a
man
should
valourously
resolve
touching
things
which
concern
himself
,
renouncing
in
good
earnest
all
those
things
,
from
which
there
doth
come
,
or
may
come
any
carnall
satisfaction
,
or
corporall
content
;
putting
an
end
to
all
,
estranging
himself
from
it
,
and
abhorring
it
.
For
doing
thus
he
shall
purifie
his
soul
,
and
body
,
and
shall
make
himself
able
,
(
God
giving
unto
him
that
wisdome
,
understanding
,
and
knowledge
,
which
he
is
capable
of
)
to
obtain
Confidence
,
Faith
,
and
Love
,
and
shall
be
Pious
,
Just
,
and
Holy
,
and
consequently
he
shall
become
a
true
Christian
.
Unto
this
resolution
I
understand
that
Jesus
Christ
our
Lord
inviteth
every
one
of
us
,
saying
,
He
that
will
come
after
me
,
let
him
deny
himself
,
or
forsake
all
,
and
take
up
his
crosse
:
and
then
a
man
is
said
to
take
his
crosse
upon
him
,
when
willingly
he
suffers
the
martyrdome
with
which
the
men
of
the
world
will
martyrize
him
,
whether
it
be
of
the
body
,
or
of
the
soul
.
That
of
the
body
the
true
Christians
of
the
Primitive
Church
did
suffer
,
when
those
which
were
open
enemies
of
God
and
of
Christ
,
took
away
their
lives
because
they
believed
in
Christ
.
That
of
the
mind
hath
been
suffered
,
and
is
daily
to
be
suffered
by
true
Christians
,
that
have
followed
the
steps
of
the
ancient
,
when
they
who
are
secret
enemies
of
God
and
of
Christ
,
do
despise
them
,
esteem
them
for
vile
,
and
for
no
body
,
deprive
them
of
honour
and
fame
.
And
as
I
understand
it
,
this
is
the
most
cruell
,
and
most
terrible
,
and
most
unsupportable
martyrdome
of
all
:
And
a
man
that
stands
constant
in
this
kind
of
martyrdome
,
may
well
hold
himself
for
a
true
martyr
of
Christ
.
Together
with
this
I
understand
,
that
to
the
resolutions
which
a
man
should
make
with
the
world
,
and
with
his
own
self
;
and
to
the
martyrdome
whereunto
he
ought
to
be
ready
,
Christ
added
,
And
let
him
follow
me
,
I
conceive
a
man
doth
not
obtain
piety
,
justice
,
and
holinesse
through
the
resolution
,
nor
through
the
martyrdome
,
but
through
the
imitation
of
Christ
,
in
as
much
as
imitating
Christ
,
he
goes
recovering
in
his
mind
the
image
and
similitude
of
God
,
with
which
the
first
man
was
created
,
believing
to
recover
it
also
in
his
body
in
the
resurrection
of
the
just
,
where
having
obtained
impassibility
and
immortality
,
the
Christian
shall
perpetually
rejoyce
with
Jesus
Christ
our
Lord
.
CONSID.
XVIII
.
In
what
things
that
person
who
desires
to
enter
and
to
persevere
in
the
kingdome
of
God
,
ought
to
be
exercised
;
and
what
a
man
brings
of
his
own
thereunto
.
UNderstanding
that
which
our
Lord
Jesus
Christ
saith
,
that
none
can
come
unto
him
,
except
his
eternall
Father
draws
him
:
and
understanding
what
S.
Paul
saith
,
that
all
men
have
not
faith
,
and
that
Faith
is
the
gift
of
God
;
I
understand
likewise
that
it
is
not
in
any
mans
power
to
believe
,
to
love
,
and
to
have
confidence
.
Neither
is
it
in
a
mans
power
to
know
God
,
nor
to
know
himself
,
nor
to
hate
the
world
and
himself
:
Forasmuch
as
all
this
must
come
unto
him
by
particular
and
especiall
favour
of
God
;
in
such
sort
,
that
as
it
seems
hereby
it
is
not
in
mans
power
to
form
and
frame
his
mind
,
so
that
he
should
become
pious
,
just
,
and
holy
;
for
all
this
must
come
unto
him
from
God
.
On
the
other
side
I
perceive
many
Exhortations
,
and
Admonitions
,
of
which
the
holy
Scripture
is
full
,
by
which
generally
men
are
exhorted
and
instructed
unto
piety
,
justice
,
and
holinesse
.
I
conceive
,
that
it
appertains
to
every
man
to
desire
and
procure
pietie
,
justice
,
and
holinesse
,
but
it
must
be
by
praying
and
seeking
them
of
God
;
for
from
him
onely
,
and
by
this
means
onely
,
they
are
procured
and
obtained
.
And
as
I
understand
,
it
appertains
to
that
Christian
man
that
exercises
himself
in
desiring
and
demanding
this
,
to
exercise
himself
with
all
study
and
diligence
in
those
things
which
belong
to
him
,
and
which
seem
to
be
in
his
own
power
to
do
;
that
is
,
in
refraining
the
affections
,
and
the
appetites
,
at
least
in
outward
things
,
in
which
they
may
be
restrained
;
that
is
to
say
,
not
to
see
that
which
would
give
satisfaction
to
thine
eyes
,
and
not
to
heare
than
which
delights
thy
ears
,
and
so
in
all
other
outward
senses
,
in
which
a
Christian
may
overcome
himself
,
separating
his
body
,
when
he
cannot
separate
his
mind
But
above
all
things
a
Christian
man
ought
to
attend
principally
not
to
content
the
men
of
this
world
,
neither
to
walk
,
nor
to
speak
after
the
relish
of
their
words
;
evermore
remembring
that
saying
of
S.
Paul
,
If
I
seek
to
please
men
,
I
am
not
the
servant
of
God
.
In
which
matter
he
ought
observe
this
rule
;
If
so
be
he
be
solicited
to
please
men
in
things
contrary
unto
piety
,
he
shall
in
no
wise
please
them
:
if
in
things
conformable
to
piety
,
alwayes
:
And
if
in
indifferent
things
,
he
shall
please
them
in
those
things
in
which
he
displeaseth
himself
,
and
he
shall
not
please
them
in
those
things
,
wherein
he
finds
his
own
proper
satisfaction
.
In
such
manner
,
that
then
he
shall
bring
himself
not
to
please
men
,
when
they
desire
of
him
things
contrary
to
piety
,
and
when
he
shall
have
in
those
things
which
they
desire
,
his
own
proper
satisfaction
.
And
in
this
manner
he
shall
not
forbear
to
satisfie
them
,
because
he
would
not
content
them
,
but
because
he
would
not
offend
piety
,
and
because
he
would
not
give
nourishment
to
his
mind
touching
its
own
satisfaction
.
To
this
passe
a
man
shall
easily
bring
himself
,
recommending
himself
to
God
,
and
alwayes
living
with
watch
over
himself
,
imagining
that
he
lives
amongst
more
then
mortall
enemies
,
amongst
which
it
becomes
him
to
stand
alwayes
on
his
guard
,
that
nothing
may
happen
unto
him
unawares
.
Now
a
Christian
man
exercising
himself
as
I
have
said
,
must
not
think
hereby
to
get
piety
,
justice
,
and
holinesse
;
but
he
shall
onely
keep
his
mind
very
wakefull
,
and
his
manners
well
moderated
;
to
the
intent
that
when
it
shall
please
God
to
give
unto
him
piety
,
justice
,
and
holinesse
,
they
may
fall
into
his
soul
so
happily
and
prosperously
,
as
water
falls
on
good
ground
,
when
it
is
plowed
and
cleared
from
thorns
and
stones
.
Holding
this
for
certain
,
that
as
the
Tiller
when
he
clears
his
ground
from
thorns
and
stones
,
doth
no
way
oblige
God
that
he
should
send
his
rain
and
his
sunne
upon
it
;
so
neither
doth
a
man
by
purging
and
cleansing
the
appetites
of
his
body
,
and
the
affections
of
his
mind
,
oblige
God
that
he
should
send
his
holy
Spirit
to
him
.
But
as
the
sunne
and
the
rain
do
more
good
to
the
earth
which
it
finds
plowed
and
purged
from
thorns
and
stones
;
so
in
like
manner
the
holy
Spirit
doth
more
good
to
the
mind
which
he
findeth
free
and
purged
from
all
worldly
affections
,
and
all
carnall
appetites
.
And
after
this
manner
the
Christian
man
understanding
that
which
belongs
to
him
,
and
exercising
himself
therein
,
and
understanding
what
he
is
to
expect
from
God
,
and
desiring
it
,
and
waiting
for
it
,
in
short
time
shall
find
himself
much
conformable
to
the
image
of
God
,
and
unto
that
of
Jesus
Christ
our
Lord
.
CONSID.
XIX
.
That
the
Christian
life
consisteth
in
this
,
that
a
man
esteem
himself
dead
to
the
world
,
and
alive
unto
God
.
THe
Christian
name
in
the
first
beginning
,
was
in
the
eyes
of
the
world
so
vile
,
so
despised
,
so
dishonoured
and
abject
,
that
none
accepted
it
,
but
onely
they
who
being
called
of
God
,
and
having
set
an
end
to
ambition
,
to
glory
,
and
all
worldly
reputation
,
did
esteem
and
judge
themselves
altogether
dead
unto
the
world
:
And
properly
this
name
of
a
Christian
was
taken
by
them
when
they
came
unto
Baptisme
;
in
such
sort
,
that
first
they
were
called
of
God
,
and
did
esteem
and
judge
themselves
as
it
were
dead
unto
the
world
,
and
after
that
they
came
to
Baptisme
,
in
which
they
took
the
Christian
name
.
For
those
which
were
baptized
,
although
they
were
formerly
called
Saints
,
were
afterward
called
Christians
;
in
as
much
as
being
chosen
of
God
,
they
did
accept
the
justice
of
God
executed
on
Christ
;
and
being
baptized
,
they
became
dead
and
buried
to
the
world
,
and
they
were
raised
up
,
and
did
live
towards
God
,
making
profession
to
imitate
Christ
,
who
died
with
ignominy
to
the
world
,
and
liveth
gloriously
to
God
.
This
S.
Paul
meant
where
he
saith
,
that
the
Christians
are
dead
and
buried
in
baptisme
with
Christ
in
his
death
;
to
the
intent
that
as
Christ
was
dead
and
buried
,
and
liveth
;
so
we
also
being
dead
and
buried
,
may
live
.
We
Christians
are
dead
and
buried
as
well
in
respect
of
our
being
dead
on
the
Crosse
with
Christ
,
as
also
in
respect
of
the
opinion
which
the
world
hath
of
us
,
and
of
that
which
we
have
of
the
world
;
and
we
are
raised
up
and
Live
,
as
well
in
respect
that
we
are
raised
up
with
Christ
,
as
also
in
respect
of
that
opinion
which
God
hath
of
us
,
giving
unto
us
his
holy
spirit
;
and
of
that
which
we
have
of
him
,
endeavouring
to
make
our selves
very
like
to
the
Image
of
his
onely
begotten
Son
Jesus
Christ
our
Lord
.
In
processe
of
time
the
Christian
name
began
to
be
honoured
and
glorious
in
the
eyes
of
the
world
,
Kings
and
Emperours
themselves
being
honoured
thereby
.
And
Baptisme
is
now
given
and
communicated
to
them
,
which
do
not
persevere
in
that
first
resolution
to
judge
themselves
dead
unto
the
world
;
albeit
in
baptisme
the
Christian
name
is
taken
,
and
that
in
Baptisme
a
man
doth
promise
,
and
make
profession
to
imitate
Christ
,
in
that
he
died
unto
the
world
,
and
lives
to
God
.
For
although
in
the
eyes
of
the
world
it
be
an
honourable
thing
to
take
the
Christian
name
,
and
to
make
the
Christian
profession
,
yet
it
is
a
dishonour
to
accomplish
that
which
is
promised
,
and
to
keep
the
profession
.
Men
commonly
contenting
themselves
with
taking
that
part
with
Christ
,
which
is
now
honourable
,
that
is
,
the
name
and
the
profession
,
care
not
to
take
that
which
is
ignominious
,
that
is
,
to
die
unto
the
world
;
nor
that
which
the
world
neither
sees
nor
understands
,
that
is
,
to
live
unto
God
.
And
therefore
that
which
S.
Paul
saith
,
belongeth
not
unto
them
:
for
they
are
neither
dead
with
Christ
,
nor
are
raised
with
Christ
:
for
none
riseth
,
but
he
who
is
dead
.
I
consider
,
that
it
belongs
to
a
Christian
,
to
the
intent
that
he
may
satisfie
the
name
which
he
holds
,
&
observe
the
profession
which
he
hath
made
in
his
Baptisme
,
to
reduce
himself
to
that
resolution
to
which
men
in
the
beginning
of
the
manifestation
of
the
Gospel
did
reduce
themselves
,
every
man
saying
after
this
manner
:
I
am
dead
and
buried
as
much
as
belongs
to
the
world
;
for
when
they
baptized
me
,
they
slew
me
,
and
buried
me
:
and
I
am
raised
up
,
and
live
towards
God
;
for
when
Christ
died
,
I
was
buried
in
Baptisme
with
Christ
in
his
death
,
and
I
began
to
rise
,
and
to
live
with
Christ
in
his
resurrection
,
and
in
his
life
.
God
killing
the
flesh
of
Christ
on
the
Crosse
,
killed
mine
;
and
raising
up
Christ
,
raised
up
me
.
Now
it
being
true
,
that
I
am
dead
and
buried
,
it
is
necessary
,
that
in
me
there
be
no
greater
livelinesse
of
worldly
affections
,
and
carnall
appetites
,
then
in
a
man
,
who
truely
and
effectually
is
dead
and
buried
.
And
it
being
likewise
true
,
that
I
am
raised
up
with
Christ
and
alive
unto
God
,
it
is
needfull
that
all
those
affections
and
desires
should
be
alive
in
me
,
which
are
in
a
man
who
is
truely
and
effectually
raised
up
.
He
that
lives
with
this
determination
and
resolution
,
will
live
on
his
guard
,
and
be
watchfull
;
in
such
sort
,
that
when
he
shall
know
in
himself
any
affection
,
or
any
appetite
which
belongs
to
a
man
that
lives
to
the
world
,
straightway
he
will
labour
to
kill
it
,
saying
,
this
belongs
not
to
me
who
am
dead
to
the
world
.
And
when
he
shall
find
himself
solicited
by
any
thing
that
is
matter
of
honour
,
and
of
worldly
esteem
;
or
when
he
shall
resent
himself
,
because
the
one
,
or
the
other
is
taken
from
him
,
he
will
quickly
provide
remedy
for
the
evil
,
saying
,
I
know
I
live
not
unto
the
world
;
why
then
I
ought
not
to
pretend
unto
,
or
to
esteem
that
which
the
world
esteems
;
and
if
I
live
unto
God
,
I
ought
not
to
pretend
unto
,
nor
to
esteem
but
onely
that
which
God
pretends
unto
,
and
esteems
;
that
is
,
that
I
should
esteem
my self
dead
and
buried
in
respect
of
the
world
,
and
that
I
should
esteem
my self
raised
up
,
and
alive
unto
God
;
in
such
sort
,
that
I
being
dead
,
and
buried
unto
the
world
,
ought
not
to
pretend
unto
the
things
of
the
world
,
nor
I
ought
not
to
resent
my self
,
when
I
am
deprived
of
them
;
and
being
raised
up
by
God
and
living
unto
God
,
I
ought
to
pretend
unto
the
things
of
God
,
and
to
be
grieved
and
to
resent
my self
,
when
I
shall
be
deprived
of
them
.
And
the
things
of
God
,
which
a
Christian
ought
to
pretend
unto
,
are
the
gifts
and
graces
of
the
holy
Spirit
,
that
may
rule
and
govern
him
,
and
which
may
maintain
him
in
the
possession
of
the
kingdome
of
God
in
this
present
life
,
as
much
as
may
be
,
and
in
eternall
life
,
as
it
ought
to
be
;
and
this
by
Jesus
Christ
our
Lord
.
CONSID.
XX.
That
in
the
Infirmity
,
Amendment
,
and
Health
of
the
mind
,
Men
ought
to
govern
themselves
,
as
in
those
of
the
body
.
IN
the
Infirmity
,
Amendment
,
and
Health
of
the
mind
,
I
conceive
,
that
those
men
which
remain
in
the
kingdome
of
God
,
ought
to
govern
themselves
,
as
discreet
men
govern
themselves
in
the
Infirmities
,
Amendment
,
and
Health
of
the
body
.
That
which
I
would
say
,
is
,
that
as
the
discreet
person
that
is
sick
in
his
body
,
seeks
discreet
and
experienced
Physicians
,
who
by
applying
unto
him
convenient
medicines
,
and
giving
him
rules
and
directions
do
cure
him
:
Even
so
he
that
finds
himself
sick
in
his
mind
,
ought
to
seek
a
spirituall
and
experimented
Physician
,
or
Physicians
,
that
may
set
him
in
the
way
of
the
knowledge
of
Christ
,
that
so
becoming
the
member
of
Christ
,
he
may
be
healed
of
the
Infirmity
of
his
soul
,
of
which
I
understand
all
those
are
healed
,
who
being
called
of
God
do
believe
in
Christ
:
all
others
remain
in
their
infirmity
.
Furthermore
I
say
,
that
the
discreet
person
,
that
is
upon
recovery
of
his
bodily
infirmity
,
lives
alwayes
very
attentive
and
wary
of
himself
in
all
things
,
being
carefull
not
to
eat
any
thing
that
may
cause
him
to
relapse
,
nor
to
commit
any
excesse
that
may
make
him
fall
into
the
same
inconveniency
:
so
he
who
finds
himself
to
have
any
health
of
mind
,
whilest
he
remains
upon
his
recovery
,
ought
to
live
very
attentive
to
himself
,
and
wary
over
himself
in
all
things
,
being
carefull
not
to
engage
himself
in
any
of
those
things
which
may
cause
him
to
relapse
,
or
loose
any
part
of
that
health
which
he
hath
gotten
;
being
alwayes
when
ever
he
comes
into
company
,
and
in
other
affairs
of
the
world
,
attentive
and
watchfull
not
to
take
any
of
those
things
that
may
do
him
hurt
;
even
as
he
carries
himself
that
is
upon
recovery
,
in
banquets
and
other
occasions
,
where
he
is
afraid
to
erre
in
any
thing
that
may
overthrow
his
bodily
health
,
feigning
that
he
eats
,
and
doth
not
eat
,
and
behaving
himself
in
such
sort
,
that
he
hurts
not
his
bodily
health
,
nor
offends
those
that
behold
him
.
Furthermore
I
say
,
that
as
he
who
having
been
sick
,
and
upon
recovery
,
although
he
find
himself
well
,
if
he
be
a
discreet
man
,
yet
doth
not
suffer
himself
to
be
transported
to
eat
things
contrary
to
his
health
,
nor
to
do
any
damageable
exercises
,
although
he
do
not
live
with
that
attention
,
with
which
he
lived
when
he
was
upon
recovery
,
being
afraid
to
return
unto
the
sicknesse
of
which
he
was
cured
;
so
in
like
manner
he
that
finds
himself
healed
of
the
infirmity
of
his
mind
,
feeling
himself
much
mortified
,
and
much
quickned
,
ought
not
to
live
negligently
,
nor
to
debauch
himself
,
or
put
himself
out
of
his
own
way
in
the
dealing
and
conversations
of
men
,
and
in
intermedling
with
the
outward
things
of
the
world
,
being
afraid
to
return
to
his
former
infirmity
by
the
depravation
of
his
mind
;
well
considering
that
the
relapses
of
the
mind
into
sicknesse
,
are
more
dangerous
then
the
relapses
into
bodily
sicknesse
;
albeit
God
himself
doth
ever
keep
from
this
kind
of
falling
those
that
have
got
health
by
regeneration
and
renovation
,
which
the
holy
Spirit
causeth
in
those
who
are
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
XXI
.
The
difference
of
sinnes
and
sinners
:
The
Obligations
of
Piety
:
The
signes
of
Piety
and
Impiety
.
ALL
men
that
sin
,
sinne
either
against
themselves
,
or
against
their
neighbours
,
or
against
Christ
,
or
against
God
.
They
sinne
against
themselves
,
which
defile
their
bodies
with
carnall
vices
,
and
with
drunkennesse
,
and
deprave
their
minds
with
ambition
,
envie
,
and
wrath
:
for
whilest
they
occupy
themselves
in
these
,
besides
the
naturall
depravation
with
which
they
are
born
,
they
adde
corruption
to
their
manners
.
They
sinne
against
their
neighbours
,
doing
them
evil
and
damage
in
their
persons
,
in
their
estate
,
in
their
honour
and
fame
,
and
giving
them
evil
example
,
and
evil
doctrine
.
They
sinne
against
Christ
,
justifying
themselves
by
their
own
works
:
for
thereby
they
shew
that
they
give
no
credit
to
Christ
,
touching
the
Covenant
of
Justification
,
which
covenant
he
made
between
God
and
man
by
shedding
his
bloud
.
I
say
,
they
declare
that
they
do
not
hold
it
for
a
thing
firmly
established
,
and
that
they
do
not
rely
upon
it
.
They
sinne
against
God
,
when
they
resent
themselves
,
and
are
grieved
touching
that
which
God
doth
:
For
in
grieving
,
resenting
,
and
afflicting
themselves
,
they
shew
that
they
do
not
content
themselves
therewith
.
And
this
discontent
of
men
proceeds
from
this
,
that
they
esteem
it
not
good
,
and
their
esteeming
it
not
to
be
good
proceeds
from
this
,
that
they
have
not
a
good
opinion
of
God
,
upon
which
ground
they
grow
in
the
end
even
to
hate
God
.
Now
they
who
sinne
against
themselves
,
sinne
against
the
dignity
of
a
man
:
they
who
sinne
against
their
neighbour
,
sinne
against
charity
:
they
who
sinne
against
Christ
,
sinne
against
the
faith
:
and
they
who
sinne
against
God
,
sinne
against
naturall
piety
.
They
who
sinne
against
themselves
,
sinne
also
against
their
neighbours
,
inasmuch
as
by
their
sinnes
they
give
evil
example
;
and
they
sinne
against
Christ
,
inasmuch
as
by
their
sinnes
they
make
Christian
Religion
to
be
evil
spoken
of
;
they
sinne
against
God
,
inasmuch
as
they
are
convinced
in
themselves
either
by
the
Law
,
or
by
their
own
judgements
,
that
they
offend
God
in
that
which
they
do
.
They
who
sinne
against
their
neighbours
,
sinne
likewise
against
themselves
,
augmenting
their
proper
depravation
and
corruption
:
they
sinne
against
Christ
,
depriving
themselves
of
Charity
,
which
is
the
proper
counter-signe
of
Christian
Piety
;
and
they
sinne
against
God
,
being
convinced
in
themselves
,
either
through
the
Law
,
or
through
their
own
consciences
,
that
they
offend
God
in
that
which
they
do
.
They
who
sinne
against
Christ
,
sinne
against
themselves
,
depriving
themselves
of
justification
,
and
consequently
of
the
kingdome
of
God
;
they
sinne
against
their
neighbours
,
in
giving
them
examples
of
incredulity
;
and
they
sinne
against
God
;
for
in
offending
the
Sonne
,
they
offend
the
Father
,
and
offending
him
that
is
sent
,
they
offend
him
that
sent
.
They
who
sinne
against
God
,
sinne
against
themselves
,
depriving
themselves
of
pietie
;
against
their
neighbours
,
by
giving
them
evil
example
;
against
Christ
,
for
the
same
respect
that
they
do
who
sinne
against
Christ
;
they
sinne
against
God
,
for
the
union
which
is
between
Christ
and
God
.
From
hence
I
gather
,
that
a
man
owes
to
himself
puritie
and
cleannesse
,
which
is
got
by
mortification
of
the
appetites
and
affections
,
which
are
according
to
the
old
Adam
.
He
ows
unto
his
neighbours
Love
and
Charity
,
with
good
example
,
and
good
doctrine
;
To
Christ
,
faith
;
and
to
God
,
piety
.
And
I
understand
,
that
as
unto
faith
there
is
also
annexed
certain
hope
of
the
resurrection
and
life
eternall
;
so
unto
piety
is
annexed
the
worship
in
spirit
and
in
truth
.
Furthermore
I
gather
,
that
to
live
licentiously
and
vitiously
,
is
a
signe
of
depravation
and
corruption
:
To
live
hurtfull
to
his
neighbour
,
is
a
signe
of
malignity
and
iniquity
:
To
live
superstitiously
and
ceremoniously
,
is
a
signe
of
incredulity
and
diffidence
:
To
live
discontent
for
that
which
God
doth
,
is
a
signe
of
impiety
:
as
on
the
contrary
,
to
live
chast
,
and
pure
,
and
modest
,
is
a
signe
of
mortification
:
To
live
without
prejudicing
any
one
,
is
a
signe
of
charitie
and
goodnesse
:
To
live
with
peace
of
conscience
,
is
a
signe
of
fidelity
and
confidence
:
To
live
contentedly
touching
every
thing
which
God
doth
,
is
a
signe
of
piety
and
holinesse
.
Whereupon
I
understand
,
as
mortification
and
charitie
are
gotten
onely
by
Gods
gift
;
so
likewise
faith
,
and
confidence
,
piety
,
and
holinesse
,
mortification
,
and
charitie
are
continued
and
increased
in
a
man
by
the
Spirit
of
God
,
even
that
which
is
obtained
through
Jesus
Christ
our
Lord
.
I
will
adde
this
further
,
that
in
those
things
wherein
men
sinne
against
themselves
,
and
against
their
neighbours
,
if
so
be
they
sinne
through
weaknesse
and
infirmity
,
presently
after
they
have
sinned
,
they
are
sory
and
repent
,
considering
the
offence
of
God
,
and
the
hurt
of
their
neighbour
,
and
of
themselves
.
And
in
those
things
wherein
men
sinne
against
Christ
,
and
against
God
,
if
they
sinne
through
weaknesse
and
infirmity
,
they
do
the
same
,
considering
the
offence
of
Christ
,
and
of
God
,
the
ill
example
of
their
neighbour
,
and
their
own
damage
.
On
the
contrary
,
as
they
that
sinne
in
carnal
vices
,
find
satisfaction
in
their
sinnes
,
when
they
sinne
through
wretched
wilfulnesse
;
so
also
they
who
sinne
against
Christ
in
outward
justification
,
and
against
God
,
being
grieved
at
those
things
which
God
doth
,
if
so
be
they
sinne
through
incredulity
and
impiety
,
they
find
satisfaction
in
their
own
works
,
and
in
their
own
opinions
.
And
by
these
counter-signes
may
a
man
know
when
he
sinnes
through
frailty
and
infirmity
,
and
when
through
wretched
wilfulnesse
and
incredulity
;
alwayes
setting
before
his
eyes
the
light
of
the
Spirit
,
which
is
obtained
through
Jesus
Christ
our
Lord
.
CONSID.
XXII
.
For
what
reason
God
sometime
gives
a
godly
man
a
Child
,
and
soon
after
takes
him
away
.
EXamining
with
my self
what
God
intends
,
when
he
bestowes
upon
a
godly
person
a
child
,
and
a
few
dayes
after
takes
him
away
again
;
I
suppose
he
intends
that
which
we
intend
,
when
we
give
an
infant
a
thing
,
and
seeing
him
much
delighted
therewith
,
and
desirous
to
make
experiment
of
his
mind
and
inclination
,
we
take
it
away
again
.
And
as
we
like
well
that
child
whom
we
see
with
the
same
chearfulnesse
to
part
with
the
thing
,
when
we
take
it
from
him
,
with
which
he
took
it
,
and
dislike
him
when
we
see
him
sorrowfull
and
stubborn
;
so
God
willing
to
make
proof
of
a
pious
person
,
and
of
his
mortification
,
gives
him
a
sonne
,
and
when
he
sees
him
joyfull
,
takes
him
from
him
;
and
if
he
leave
his
son
,
when
God
takes
him
away
,
with
the
same
contentednesse
with
which
he
received
him
when
God
gave
him
,
he
gives
good
signe
of
his
piety
,
and
holinesse
;
but
if
he
be
sorrowfull
,
grieved
,
and
weeps
,
he
gives
an
ill
signe
of
his
piety
,
and
a
worse
of
his
mortification
.
One
difference
there
is
,
that
we
giving
the
thing
to
the
child
,
and
taking
it
away
,
intend
to
prove
and
know
him
;
and
God
in
bestowing
a
sonne
upon
a
pious
person
,
and
taking
him
away
,
intends
that
the
said
person
should
know
himself
,
and
understand
how
farre
he
is
proceeded
in
piety
,
and
in
mortification
;
and
he
intends
to
exercise
him
in
mortification
.
And
it
is
a
much
more
easie
thing
to
God
to
give
a
sonne
to
a
man
,
and
to
take
him
away
,
then
for
a
man
to
give
a
Pear
,
and
take
it
away
.
Herewith
I
understand
,
that
every
pious
person
ought
to
demean
himself
towards
God
,
when
he
deprives
him
of
any
thing
which
he
hath
given
him
,
how
dear
soever
it
be
unto
him
,
as
a
well
inclined
child
demeans
himself
towards
his
father
,
when
he
takes
from
him
the
thing
which
he
had
given
him
.
But
to
this
piety
none
ever
come
,
but
they
onely
who
enter
in
at
the
gate
,
and
that
is
,
our
Lord
Jesus
Christ
.
CONSID.
XXIII
.
How
we
are
disenamoured
of
the
world
,
and
enamoured
of
God
.
FInding
my
soul
altogether
barren
and
dry
,
and
as
it
were
estranged
from
God
,
and
understanding
that
this
was
because
God
had
hid
his
presence
from
me
;
I
thought
to
relieve
and
comfort
my self
in
this
my
necessity
by
reducing
my
memory
,
that
it
should
not
think
upon
any
other
thing
but
God
.
Scarce
had
I
made
this
deliberation
,
and
begun
to
put
it
in
execution
,
but
I
perceived
that
although
it
be
in
my
power
to
exercise
my
memory
in
God
,
as
in
another
thing
;
yet
for
all
that
it
is
not
in
my
power
to
make
that
my
mind
should
feel
the
presence
of
God
,
and
so
free
it self
from
its
barrennesse
,
and
drynesse
,
and
estrangement
from
God
.
Furthermore
,
I
understood
a
very
great
difference
between
the
state
in
which
the
soul
that
labours
to
have
God
present
,
finds
it self
,
from
the
estate
in
which
it
finds
it self
,
when
God
causeth
it
to
feel
his
presence
.
And
being
willing
to
know
in
what
this
difference
consisteth
,
I
understood
it
consisted
in
this
,
that
in
one
estate
mans
spirit
worketh
,
and
in
the
other
,
the
holy
Spirit
worketh
.
And
so
I
resolved
with
my self
,
that
between
these
states
,
there
is
the
same
difference
,
that
is
between
Flesh
and
Spirit
.
Passing
on
further
I
understood
,
that
those
men
who
upon
their
own
designes
,
and
for
their
own
interesses
desire
and
endeavour
to
disenamour
themselves
of
the
world
,
and
enamour
themselves
of
God
,
not
being
inspired
nor
moved
thereunto
by
the
holy
spirit
,
are
much
like
to
those
men
,
who
for
their
own
designes
,
and
for
their
own
interesses
,
do
labour
and
endeavour
to
disenamour
themselves
of
a
base
and
vulgar
thing
,
and
to
enamour
themselves
of
some
other
thing
that
is
qualified
with
much
worth
;
not
being
incited
thereunto
either
by
the
sway
of
their
own
proper
affections
,
or
by
the
desire
of
the
thing
it self
,
to
which
they
would
affectionate
themselves
:
I
would
say
,
that
the
difficulties
,
the
distasts
,
and
the
troubles
are
much
alike
,
which
the
one
and
the
other
make
experience
of
,
and
that
neither
these
,
nor
those
do
ever
obtain
that
which
they
pretend
.
Furthermore
I
understood
,
that
those
men
,
whom
God
would
disenamour
of
the
world
,
and
enamour
of
himself
,
are
much
like
to
those
men
,
whom
a
person
of
quality
would
withdraw
from
another
base
and
vulgar
person
,
and
make
enamoured
of
himself
.
I
would
say
,
that
almost
the
self
same
things
befall
to
the
one
,
as
to
the
other
;
that
with
the
same
facility
the
one
and
the
other
both
disenamour
and
enamour
themselves
;
and
that
almost
the
self
same
things
betide
the
one
and
the
other
;
and
that
there
are
almost
the
self
same
conceits
in
the
one
and
in
the
other
:
for
as
the
one
is
forwarded
to
unlove
,
and
to
love
by
favours
,
and
cherishments
,
and
by
outward
demonstrations
;
so
the
other
is
forwarded
,
or
(
to
speak
better
)
is
constrained
to
unlove
,
and
to
love
by
favours
,
and
cherishments
,
and
inward
demonstrations
,
spirituall
and
divine
.
This
one
notable
difference
I
find
,
that
the
one
,
because
he
loves
changeable
things
,
remains
alwayes
with
fear
;
and
the
other
because
he
loves
stable
things
is
void
of
all
fear
.
Furthermore
I
find
,
that
the
one
of
them
hath
his
satisfaction
in
his
own
power
touching
that
which
he
loves
,
by
means
of
remembrance
;
and
the
other
stands
alwayes
at
the
mercy
of
God
,
it
not
being
in
his
own
power
to
be
able
to
take
or
feel
more
satisfaction
,
then
that
which
God
will
give
unto
him
,
causing
him
to
feel
and
tast
his
presence
.
And
I
understand
,
that
when
the
person
whom
God
would
disenamour
of
the
world
,
and
enamour
of
himself
,
applyes
himself
by
his
own
industry
,
and
exercises
to
enamour
himself
of
God
,
he
doth
experiment
in
himself
that
which
he
proves
,
who
for
his
own
designes
,
and
interesses
would
disenamour
himself
of
the
world
,
and
enamour
himself
of
God
.
In
such
sort
,
that
they
whom
God
disenamours
,
and
enamours
,
can
give
testimony
of
the
estate
of
them
,
who
labour
to
disenamour
,
and
enamour
themselves
;
but
these
cannot
give
testimony
of
the
state
of
those
others
.
Whereupon
I
understand
,
that
men
toil
themselves
in
vain
that
seek
for
their
own
designes
to
disenamour
themselves
of
the
world
,
and
to
enamour
themselves
of
God
.
Furthermore
I
understand
that
they
may
judge
themselves
to
be
most
happy
,
who
know
that
they
have
not
been
moved
of
themselves
to
disenamour
themselves
of
the
world
,
and
to
enamour
themselves
of
God
,
but
have
been
moved
thereunto
by
the
spirit
of
God
.
Furthermore
I
understand
,
that
they
who
go
about
to
disenamour
themselves
of
the
world
,
and
enamour
themselves
of
God
,
loose
their
labour
,
when
without
being
moved
by
him
to
love
,
they
by
their
own
industry
,
and
by
their
own
exercises
seek
to
discover
Gods
presence
,
when
he
hides
it
from
them
;
And
when
God
is
withdrawing
himself
from
them
,
they
for
their
own
satisfaction
would
have
him
present
.
And
above
all
things
I
understand
,
that
the
proper
exercise
of
them
,
whom
God
would
disenamour
of
the
world
,
and
enamour
of
himself
,
is
to
apply
their
minds
to
disenamour
themselves
of
the
world
,
not
accepting
of
its
favours
,
nor
its
cherishments
,
nor
its
flatteries
,
but
driving
them
away
from
them
,
flying
them
,
and
abominating
them
:
Not
pretending
for
all
this
,
that
God
being
moved
by
this
their
exercise
,
should
enamour
them
more
of
himself
;
but
that
the
favours
of
God
finding
them
dispoiled
and
deprived
of
the
favours
of
the
world
,
will
become
more
effectuall
in
them
,
will
more
penetrate
,
and
transform
them
more
into
the
love
of
God
,
and
so
they
shall
more
speedily
and
intirely
obtain
and
get
the
Love
of
God
.
That
this
is
true
,
every
man
will
easily
understand
,
that
shall
consider
,
how
that
he
that
hath
expelled
and
altogether
abandoned
the
familiarity
and
conversation
of
a
base
and
vulgar
Person
,
comes
much
more
easily
to
enamour
himself
of
a
Personage
exceedingly
qualified
in
worth
.
Having
passed
through
these
considerations
,
and
understood
these
secrets
,
and
others
that
are
annext
unto
them
,
and
that
do
depend
on
them
,
looking
into
the
Holy
Scripture
,
I
have
known
that
these
things
are
very
conformable
to
that
which
I
have
read
therein
:
forasmuch
as
Solomon
in
his
Canticles
,
doth
celebrate
this
Enamourment
between
God
and
the
soul
,
and
that
the
departing
from
God
is
called
Adultery
,
when
the
soul
leaves
God
,
and
applies
it self
to
the
World
.
And
it
seems
to
me
,
that
our
Lord
and
Saviour
Jesus
Christ
,
leaving
one
that
would
have
followed
him
,
and
calling
another
that
alledged
excuse
or
delay
,
it
was
nothing
else
,
but
to
refuse
the
love
of
one
,
and
to
enamour
the
the
other
.
This
as
I
conceive
he
meant
,
to
let
his
Apostles
understand
,
when
he
said
unto
them
,
you
have
not
chosen
me
,
but
I
have
chosen
you
;
as
if
he
should
have
said
,
you
have
not
enamoured
your selves
of
me
,
but
I
have
enamoured
you
.
And
this
,
as
I
understand
,
S.
John
meant
when
he
said
,
that
to
become
the
sonnes
of
God
,
must
proceed
,
not
from
the
will
of
man
,
nor
from
mans
spirit
,
but
by
the
will
of
God
,
and
by
the
Holy
Spirit
;
in
such
sort
,
that
during
this
present
life
it
behoveth
every
man
to
apply
himself
to
disenamour
himself
of
the
world
,
and
to
occupy
himself
in
praying
to
God
that
he
would
enamour
him
of
himself
,
to
this
effect
give
him
his
holy
Spirit
,
which
is
obtained
by
believing
in
Jesus
Christ
our
Lord
.
CONSID.
XXIV
.
That
those
Persons
,
who
are
governed
by
the
holy
Spirit
in
their
serving
of
God
,
endeavour
to
increase
in
the
love
of
God
.
GOd
generally
loves
all
men
,
and
he
loves
with
particular
love
,
all
those
for
whom
he
hath
executed
the
rigour
of
his
Justice
upon
his
onely
begotten
Sonne
Jesus
Christ
our
Lord
.
Men
generally
hate
God
,
and
they
hate
him
with
particular
hatred
,
who
are
guilty
to
have
added
other
depravations
to
their
naturall
depravation
.
The
love
which
God
bears
men
,
proceeds
from
the
great
things
which
he
hath
done
for
them
,
in
such
sort
,
that
with
reason
he
loves
them
more
,
to
whom
justification
by
Christ
doth
appertain
.
And
mans
hatred
towards
God
proceeds
from
the
depravation
,
wherewith
he
offends
him
,
(
for
as
it
is
said
,
He
that
offends
,
pardons
not
,
)
in
such
sort
,
that
with
reason
they
most
hate
God
,
that
have
most
offended
him
.
According
to
reason
it
seems
that
God
being
most
perfect
,
he
ought
to
be
most
soveraignly
beloved
of
man
,
and
that
man
being
most
highly
imperfect
,
ought
to
be
most
highly
hated
of
God
.
Likewise
because
man
hath
received
many
good
things
from
the
Liberality
of
God
,
he
ought
much
to
love
God
;
and
God
having
received
from
man
nothing
but
offences
and
injuries
,
he
ought
to
be
hated
of
God
.
But
on
the
other
side
so
great
force
hath
the
obligation
which
God
hath
to
love
man
for
the
great
matters
that
he
hath
done
,
and
doth
for
him
,
that
however
he
know
the
height
of
imperfection
to
be
in
him
,
&
that
he
is
offended
by
him
,
he
doth
not
leave
to
love
him
:
it
coming
so
to
passe
on
Gods
behalf
in
this
case
with
men
,
as
it
comes
to
passe
to
a
good
father
,
with
a
disobedient
and
vitious
son
,
who
is
more
drawn
by
the
force
of
that
which
he
hath
done
for
his
son
,
to
love
him
,
then
by
the
disobedience
and
depravation
of
his
son
to
hate
him
.
And
likewise
on
the
other
side
,
the
hatred
and
enmity
which
a
man
hath
to
God
through
his
naturall
depravation
,
and
through
the
offences
that
he
hath
added
to
this
depravation
,
enforce
so
much
,
that
although
man
know
the
height
of
perfection
in
him
,
and
although
he
find
and
feel
himself
benefited
of
God
,
he
cannot
onely
not
bring
himself
to
love
God
,
but
also
he
cannot
leave
to
hate
him
.
That
betiding
a
man
in
this
case
with
God
,
that
betides
to
a
vitious
and
malignant
son
with
a
good
father
,
with
whom
his
villany
,
and
malignity
hath
more
force
to
hate
his
father
,
then
the
knowledge
of
his
fathers
goodnesse
,
and
of
the
great
obligation
which
he
hath
to
his
father
,
to
make
him
love
him
.
Whereupon
I
understand
,
that
God
willing
to
be
loved
of
man
,
as
a
good
father
would
be
loved
of
his
sonne
,
(
knowing
that
the
impediment
of
this
love
is
that
which
is
spoken
of
,
that
he
who
offends
pardons
not
,
)
executed
the
rigour
of
his
justice
upon
his
own
son
,
as
if
a
good
father
should
say
to
a
disobedient
son
,
See
,
I
have
chastised
thy
brother
for
thy
disobedience
and
offences
;
since
then
I
have
taken
away
the
impediment
,
love
thou
me
,
as
I
love
thee
.
Hence
I
understand
,
that
the
intent
which
God
had
in
executing
the
rigour
of
his
justice
on
Christ
,
was
not
lesse
to
secure
me
,
then
to
satisfie
himself
.
Further
I
understand
,
that
a
man
who
gives
credit
to
this
justice
executed
on
Christ
,
accepting
it
,
and
making
it
his
own
,
doth
altogether
loose
the
hatred
which
he
bears
to
God
,
and
begins
to
love
God
,
even
as
the
sonne
who
believes
that
his
father
hath
chastised
his
brother
for
that
which
he
had
disobeyed
in
,
leaves
to
hate
his
father
,
and
begins
to
love
him
.
And
now
I
understand
that
as
the
sonne
desiring
,
not
that
his
father
should
love
him
,
for
he
already
knows
that
he
loves
him
;
nor
much
lesse
that
he
should
love
him
more
,
for
he
knows
that
he
loves
him
much
;
but
he
himself
desiring
greatly
to
love
his
father
,
applyes
himself
with
all
his
force
to
serve
him
in
every
thing
,
which
he
thinks
to
be
pleasing
unto
him
,
and
puts
himself
to
great
hazards
for
him
,
and
deprives
himself
of
all
his
pleasures
and
all
his
satisfactions
for
him
;
considering
that
being
loved
by
his
father
,
and
likewise
doing
great
things
for
his
father
,
he
shall
come
to
love
his
father
greatly
.
Even
so
the
man
that
is
already
justified
,
desiring
not
that
God
should
love
him
,
for
he
knows
already
that
God
loves
him
,
nor
that
he
should
love
him
more
,
for
he
knows
that
he
loves
him
much
;
but
he
himself
desiring
to
love
God
much
,
applies
himself
with
all
his
force
to
serve
God
;
knowing
that
being
beloved
of
God
for
the
great
things
which
God
hath
done
,
and
doth
for
him
,
that
he
also
doing
great
things
for
God
,
shall
come
to
love
God
greatly
.
Furthermore
I
understand
,
that
the
consideration
of
the
great
sinnes
which
God
hath
pardoned
us
,
makes
us
to
grow
in
the
love
of
God
,
as
the
consideration
of
the
great
offences
which
we
have
done
,
when
we
do
not
feel
the
pardon
,
makes
us
to
grow
in
hatred
.
Furthermore
I
understand
,
that
the
services
which
those
persons
who
are
governed
by
the
Spirit
of
God
,
do
to
God
,
are
not
done
to
satisfie
the
obligation
with
which
they
were
born
;
neither
are
they
done
as
humane
wisdome
instructs
,
and
as
humane
Philosophy
teacheth
;
pretending
piety
,
thereby
to
oblige
God
,
either
to
the
intent
that
he
should
pardon
their
offences
,
or
that
he
should
love
them
;
but
properly
to
bind
themselves
to
love
God
more
,
and
every
day
more
to
increase
in
the
love
of
God
.
Furthermore
I
understand
,
that
the
services
unto
which
the
holy
Spirit
applies
these
persons
,
are
to
disenamour
them
of
themselves
,
and
of
the
world
,
and
to
enamour
them
of
God
,
and
of
those
persons
that
love
God
.
And
I
understand
that
then
a
man
disenamours
himself
of
himself
,
when
he
deprives
himself
of
all
those
things
which
may
give
,
or
cause
unto
him
outward
satisfaction
in
any
kind
whatsoever
.
And
then
,
as
I
understand
,
he
disenamours
himself
of
the
world
,
when
he
takes
away
and
apparts
from
his
mind
all
thought
to
satisfie
and
please
the
world
in
things
of
the
world
,
and
when
any
occasion
offers
it self
,
he
puts
this
deliberation
in
effect
.
And
then
I
understand
a
man
affectionates
himself
to
God
,
and
to
the
persons
that
love
God
,
when
he
applyes
himself
with
his
mind
unto
them
;
when
by
service
and
benefits
he
doth
oblige
himself
to
love
them
,
doing
unto
them
that
which
he
would
do
unto
God
himself
,
if
he
saw
him
to
have
need
of
his
service
,
accordingly
as
David
saith
he
himself
did
,
Psal.
16.
And
furthermore
,
that
to
suffer
for
Christ
,
and
for
the
confession
and
manifestation
of
the
Gospel
of
Jesus
Christ
,
doth
above
all
things
enamour
them
of
God
and
Christ
,
that
so
suffer
.
And
I
understand
,
that
in
their
sufferings
,
love
doth
in
great
part
deprive
them
of
the
sense
of
that
which
they
suffer
.
And
withall
this
I
understand
,
that
without
comparison
the
love
which
God
bears
a
pious
&
just
man
,
however
sorry
a
one
and
imperfect
he
be
,
is
much
greater
then
that
love
which
a
pious
and
just
person
,
however
much
perfect
he
be
,
bears
to
God
;
even
as
a
good
father
more
loves
a
sonne
,
however
sorry
a
one
he
be
,
then
a
sonne
,
however
good
he
be
,
loves
his
father
:
And
because
this
is
so
,
it
is
no
marvell
if
they
who
be
such
live
with
much
security
,
that
neither
in
this
present
life
any
thing
shall
befall
them
that
shall
be
evil
for
them
,
nor
that
that
felicity
which
is
promised
to
them
that
are
pious
and
just
,
shall
be
wanting
unto
them
in
the
life
everlasting
;
knowing
the
particular
providence
of
God
;
and
they
are
just
,
accepting
the
justice
of
God
executed
on
Jesus
Christ
our
Lord
.
CONSID.
XXV
.
How
pious
persons
may
resolve
themselves
when
God
calls
them
to
any
change
of
place
,
or
state
of
life
,
and
when
not
.
A
Very
great
part
of
Christian
piety
,
as
I
understand
,
consisteth
in
this
,
That
a
man
should
never
dispose
of
himself
,
nor
put
his
own
will
in
execution
,
nor
say
in
his
thoughts
,
This
would
be
well
for
me
,
if
so
be
he
have
not
some
evident
signe
of
the
will
of
God
:
In
such
sort
,
that
when
the
state
wherein
he
finds
himself
,
the
place
,
or
the
manner
of
living
shall
become
wearisome
to
him
,
&
there
shall
come
thoughts
into
his
mind
,
that
This
or
that
thing
would
fit
him
well
;
he
shall
presently
say
,
But
what
know
I
,
if
this
would
be
good
for
me
?
God
is
he
,
who
knows
what
is
good
;
and
since
he
knows
it
,
to
him
I
offer
and
resigne
my self
,
that
he
should
set
me
in
it
;
and
in
the
mean
space
I
will
believe
,
that
that
which
is
best
for
me
,
is
to
continue
in
the
state
wherein
I
am
.
With
this
resolution
a
man
condemns
the
judgement
of
humane
wisdome
and
reason
,
and
renounceth
his
naturall
light
,
and
enters
into
the
kingdome
of
God
,
resigning
himself
to
the
regiment
and
government
of
God
.
Furthermore
I
understand
,
that
albeit
to
some
Saints
of
the
Old
Testament
,
and
to
others
of
the
New
,
God
hath
manifested
his
will
as
it
were
by
words
;
yet
the
common
language
now
,
with
which
God
speaks
to
the
pious
,
is
to
put
into
their
hearts
that
which
they
should
do
,
and
afterwards
to
necessitate
them
to
do
it
,
or
to
facilitate
the
execution
thereof
:
In
such
sort
,
that
when
a
pious
person
shall
feel
himself
moved
to
change
his
state
,
place
,
or
manner
of
living
,
or
whatsoever
other
thing
,
in
which
he
shall
be
doubtfull
whether
it
be
a
motion
of
the
Spirit
,
or
of
the
flesh
;
if
he
shall
see
himself
necessitated
to
put
it
in
execution
,
or
shall
find
much
facility
in
executing
it
;
he
shall
take
it
,
that
God
declares
his
will
unto
him
by
this
means
;
and
holding
that
demonstration
for
a
sufficient
token
of
Gods
will
,
he
shall
not
doubt
to
put
it
in
execution
.
If
he
shall
haue
the
will
,
but
neither
the
necessity
,
nor
the
facility
,
he
shall
keep
himself
quiet
;
and
if
so
be
he
shall
have
the
necessity
,
or
the
facility
,
and
not
the
will
,
he
shall
likewise
abide
quiet
;
saying
,
If
this
be
the
will
of
God
,
he
will
put
it
into
my
will
,
that
I
should
put
it
in
execution
.
In
this
he
shall
so
much
more
assure
himself
,
inasmuch
as
I
understand
and
hold
for
certain
and
firm
,
God
is
so
jealous
of
them
that
attend
to
this
piety
,
that
even
then
when
they
are
so
much
solicited
by
sensual
appetites
,
&
by
humane
affections
,
that
they
come
to
desire
to
put
their
own
wills
in
execution
.
God
himself
hinders
them
,
to
the
intent
they
should
not
come
to
deprave
themselves
,
except
when
he
means
to
punish
them
;
letting
them
fall
into
that
which
they
desire
,
because
they
hold
it
a
good
thing
for
them
;
as
he
punished
David
in
the
case
of
Bathsheba
;
and
this
punishment
is
very
terrible
;
which
as
I
understand
doth
not
consist
in
the
execution
of
that
thing
which
a
man
desires
,
but
in
the
knowledge
of
the
inconvenience
wherein
he
finds
himself
to
be
fallen
after
the
execution
.
In
these
like
cases
also
pious
persons
know
the
will
of
God
,
but
it
is
that
will
of
his
which
is
with
wrath
and
with
fury
;
and
so
they
do
confirm
themselves
in
this
matter
,
and
think
that
nothing
befits
them
,
but
that
in
which
they
find
themselves
:
And
they
stand
attentive
to
heare
the
language
of
God
,
when
he
moves
the
will
,
and
facilitateth
and
necessitateth
the
execution
thereof
.
With
which
language
I
understand
that
God
also
speaks
unto
the
impious
,
as
he
spake
to
Nebuchadnezzar
,
and
as
he
spake
to
Darius
and
Cyrus
,
and
as
he
spake
to
Titus
and
Vespasian
.
But
there
is
very
great
difference
in
that
which
they
that
are
pious
do
,
and
in
that
which
they
do
that
are
impious
;
forasmuch
as
they
neither
knew
,
nor
do
know
the
will
of
God
,
and
therefore
albeit
they
did
it
,
yet
for
all
this
they
did
not
serve
,
nor
do
serve
God
therein
.
But
the
pious
,
because
they
know
the
will
of
God
,
and
knowing
it
put
it
in
execution
,
they
serve
God
therein
.
And
inasmuch
as
they
who
are
such
,
do
set
themselves
to
all
their
works
with
this
knowledge
,
they
do
as
I
understand
,
in
all
things
serve
God
.
Those
are
they
who
believe
,
and
put
on
Gods
righteousnesse
executed
on
Jesus
Christ
our
Lord
.
CONSID.
XXVI
.
That
the
flesh
whilest
it
is
unregenerated
flesh
,
is
the
enemy
of
God
;
and
●hat
Regeneration
is
properly
the
work
of
the
holy
Spirit
.
SAint
Paul
the
Apostle
speaking
by
experience
of
the
holy
Spirit
,
condemns
the
flesh
for
the
enemy
of
God
.
I
understand
by
flesh
all
men
,
inasmuch
as
they
are
not
regenerated
by
the
holy
Spirit
.
Humane
prudence
,
that
alwayes
opposeth
it self
against
the
holy
Spirit
,
holding
this
condemnation
for
an
hard
and
terrible
thing
,
and
not
willing
to
endure
it
,
will
have
what
S.
Paul
means
by
flesh
,
that
which
Socrates
or
Plato
would
have
meant
,
that
is
,
the
Judgement
of
the
flesh
.
In
this
opinion
all
they
who
follow
humane
wisdome
do
concurre
,
holding
it
for
an
absurd
and
evil
thing
to
condemn
as
sinnes
,
all
the
works
of
unregenerated
flesh
.
For
according
to
their
opinion
,
there
are
some
with
which
unregenerated
men
do
not
onely
not
offend
God
,
but
in
effect
do
him
service
,
such
as
are
those
wherein
they
agree
with
beasts
,
both
the
one
and
the
other
being
moved
by
naturall
instinct
;
as
for
a
father
to
beget
children
,
and
for
a
son
to
nourish
his
father
;
which
things
humane
wisdome
saith
,
since
they
be
not
vices
,
nay
rather
being
virtues
in
brute
beasts
,
it
is
no
wayes
just
to
say
that
the
self
same
should
be
sinnes
in
unregenerated
men
;
for
in
such
case
the
condition
of
mankind
would
come
to
be
worse
then
that
of
brute
beasts
.
Here
I
understand
humane
wisdome
deceives
it self
,
inasmuch
as
it
doth
not
consider
,
that
the
brute
beast
having
neither
wisdome
,
nor
reason
,
doth
not
alter
the
order
of
God
,
nor
the
institution
of
nature
;
and
a
man
not
regenerated
by
the
holy
Spirit
,
by
his
prudence
and
reason
doth
continually
pervert
and
alter
it
;
nay
,
he
cannot
leave
to
pervert
and
alter
it
,
inasmuch
as
being
proud
,
he
goes
mending
the
works
of
God
by
his
own
reason
,
and
by
his
own
prudence
,
and
inasmuch
as
loving
himself
in
every
thing
that
he
doth
,
he
pretends
his
own
interest
,
and
his
own
proper
glory
;
and
so
he
doth
not
follow
the
naturall
order
,
nor
intend
the
glory
of
God
.
In
such
sort
as
the
father
bringing
up
the
sonne
,
and
the
sonne
nourishing
the
father
,
every
one
of
them
intends
onely
his
own
glory
,
and
his
own
interest
,
and
his
own
satisfaction
.
That
being
properly
in
men
through
the
vice
of
their
corrupted
flesh
,
which
leavs
to
love
,
and
to
esteem
God
,
and
esteems
&
loves
it self
,
aiming
in
every
thing
at
its
own
proper
glory
,
&
its
own
proper
interest
Whereupon
I
consider
in
this
present
life
that
which
is
in
the
house
of
a
great
lord
,
who
hath
thirty
slaves
,
for
whom
he
doth
sufficiently
provide
all
necessary
things
,
and
appoint
them
the
things
,
in
which
he
will
be
served
of
them
.
Of
these
thirty
slaves
I
imagine
that
ten
of
them
are
fooles
,
without
understanding
,
and
without
any
manner
of
discourse
,
altogether
as
beasts
.
These
as
I
understand
without
perverting
,
and
without
altering
the
order
which
their
lord
hath
given
them
,
do
that
which
is
commanded
them
,
not
pretending
any
thing
else
,
but
onely
to
obey
their
lord
:
The
other
ten
,
I
suppose
,
are
well
experienced
,
and
have
judgement
,
and
discretion
,
who
pretending
to
know
and
understand
as
much
as
their
lord
,
and
sometimes
more
,
pervert
the
order
that
is
given
unto
them
,
supposing
to
find
the
point
better
,
and
having
an
eye
to
their
own
interesses
,
have
alwayes
an
eye
to
gain
their
liberty
,
and
to
be
better
intreated
,
and
more
cherished
of
their
lord
,
not
contenting
themselves
with
their
servitude
,
nor
contenting
themselves
with
that
ordinary
entertainment
which
they
receive
from
their
lord
:
The
other
ten
,
I
imagine
to
my self
,
are
likewise
experienced
,
and
understanding
,
and
such
as
have
judgement
,
wit
and
understanding
,
but
perswading
themselves
that
their
lord
knows
more
then
they
,
and
no
wayes
priding
themselves
of
their
own
knowledge
and
understanding
,
without
perverting
or
altering
the
order
that
is
given
unto
them
,
obey
their
lords
meaning
,
and
content
themselves
with
their
servitude
and
entertainment
,
aiming
onely
in
the
doing
the
will
of
their
lord
,
at
his
profit
,
satisfaction
,
and
glory
.
The
first
ten
serve
but
like
beasts
with
their
bodies
,
and
these
in
the
world
are
the
brute
beasts
.
The
second
ten
in
serving
,
pretend
to
serve
,
but
offend
;
and
then
offend
most
,
when
they
serve
most
,
and
best
;
for
then
they
do
most
alter
,
and
pervert
the
will
and
order
of
their
lord
:
And
these
are
all
men
,
inasmuch
as
they
are
not
regenerated
by
the
holy
Spirit
:
The
third
ten
serve
as
obedient
Sons
,
not
perverting
nor
altering
the
order
and
will
of
their
lord
;
and
they
serve
both
with
their
bodies
;
and
with
their
minds
;
and
these
are
the
men
that
are
regenerated
by
the
holy
Spirit
,
without
which
regeneration
it
is
impossible
that
men
should
reduce
themselves
to
this
degree
.
and
therefore
Saint
Paul
well
saith
,
that
the
flesh
is
the
enemy
of
God
,
and
is
not
subject
to
the
law
and
will
of
God
;
neither
though
it
would
,
could
it
;
inasmuch
as
a
man
doting
upon
his
own
wisdom
,
and
his
own
reason
,
pretends
to
mend
the
works
of
God
,
and
inasmuch
as
being
enamoured
of
himself
,
in
every
thing
which
he
doth
,
he
hath
an
eye
unto
himself
.
To
the
intent
this
may
be
the
better
understood
,
I
say
,
that
by
regeneration
I
understand
that
change
,
and
outward
and
inward
Renovation
,
which
the
holy
Spirit
worketh
in
those
persons
,
who
believing
in
Jesus
Christ
,
and
accepting
as
their
own
Gods
justice
,
that
he
executed
upon
Christ
,
are
changed
and
renewed
in
all
their
affections
and
desires
,
in
such
sort
,
that
no
wayes
pretending
in
the
execution
of
their
own
appetites
,
nor
in
the
sway
of
their
own
affections
,
that
which
they
did
pretend
before
their
regeneration
,
have
lost
that
understanding
to
go
about
mending
of
Gods
works
,
and
have
lost
their
own
love
,
whereby
they
loved
themselves
,
as
if
one
of
the
ten
slaves
of
the
second
order
should
passe
to
the
number
of
the
ten
of
the
third
order
.
Those
men
who
by
wit
and
humane
artifice
pretend
to
change
and
renew
themselves
,
as
I
understand
,
do
not
obtain
this
Christian
regeneration
,
but
that
which
is
humane
,
that
which
is
of
the
flesh
,
and
of
humane
wisdome
,
and
reason
;
such
as
was
that
of
some
heathen
Philosophers
.
For
in
Christian
renovation
the
holy
spirit
onely
hath
part
,
nay
,
it
is
so
much
Regeneration
,
and
Renovation
,
as
it
is
wrought
by
the
holy
Spirit
;
that
is
,
inasmuch
as
the
holy
Spirit
works
it
in
a
man
,
when
he
feeling
his
election
,
and
his
vocation
,
and
permitting
the
holy
Spirit
to
work
in
him
,
without
pretending
to
work
of
himself
,
or
to
follow
his
proper
judgement
,
or
his
proper
opinion
in
any
thing
;
so
that
when
he
thinks
himself
to
stand
furthest
off
from
his
Regeneration
,
and
Renovation
,
he
finds
himself
more
near
,
and
more
entire
,
and
more
perfect
therein
.
And
this
is
that
Regeneration
,
and
Renovation
,
which
Saint
Paul
saith
,
the
holy
Spirit
works
in
them
which
are
true
Christians
.
And
this
is
that
which
the
Sonne
of
God
himself
,
our
Lord
and
Saviour
Jesus
Christ
spake
to
Nicodemus
.
CONSID.
XXVII
.
That
by
Mortification
a
man
maintains
himself
in
his
Christian
resolution
;
and
by
reducing
of
his
mind
to
God
,
he
maintains
himself
in
the
certainty
of
Gods
providence
.
THe
man
that
being
called
of
God
,
feeling
his
vocation
and
answering
unto
it
,
applies
himself
with
his
mind
to
piety
,
as
I
understand
,
is
first
moved
to
resolve
himself
touching
the
world
,
not
willing
to
have
from
it
any
greater
part
,
then
that
wich
it
shall
please
God
to
give
him
in
the
dignities
and
estimation
thereof
;
and
he
is
moved
to
resolve
with
himself
,
not
desiring
touching
his
body
,
either
more
commodities
,
or
any
better
condition
in
outward
matters
,
then
it
shall
please
God
to
put
him
into
.
Furthermore
I
understand
,
that
a
man
cannot
maintain
himself
in
his
resolution
with
the
world
,
if
so
be
he
do
not
mortifie
the
affections
that
live
in
him
,
of
Ambition
,
and
Avarice
,
and
of
self-estimation
;
neither
can
he
sustain
himself
in
his
Resolution
with
himself
,
if
he
do
not
mortifie
his
sensuall
appetites
that
live
in
his
body
.
And
therefore
after
that
the
faith
and
feeling
of
his
vocation
hath
moved
him
to
these
two
Resolutions
,
this
faith
,
and
the
holy
Spirit
(
which
is
communicated
unto
him
together
with
faith
,
)
do
mortifie
in
him
the
affections
which
might
hinder
,
and
disturb
the
Resolution
with
the
world
;
and
the
appetites
that
might
hinder
and
disturb
the
Resolution
with
himself
:
In
such
sort
,
as
faith
and
the
holy
Spirit
do
mortifie
the
affections
and
appetites
of
a
man
,
to
maintain
him
in
those
resolutions
,
which
through
his
vocation
he
hath
made
with
the
world
,
and
with
himself
.
Whereupon
I
understand
,
that
for
a
pious
person
to
feel
himself
tempted
by
ambition
,
and
his
own
proper
estimation
,
is
not
a
signe
that
he
stands
not
resolute
with
the
world
,
but
that
he
hath
not
mortified
his
affections
.
Likewise
I
understand
,
that
for
a
pious
person
to
feel
himself
tempted
by
the
pleasures
of
the
body
,
is
not
a
signe
that
he
stands
not
resolved
with
himself
,
but
that
he
hath
not
mortified
his
Appetites
.
And
so
I
take
this
Resolution
,
that
a
pious
person
who
answering
to
his
vocation
is
resolved
with
the
world
,
and
with
himself
,
desiring
to
maintain
himself
in
his
Resolutions
,
ought
to
attend
unto
Mortification
,
which
as
hath
been
said
,
maintains
a
person
in
his
Resolutions
.
I
likewise
understand
that
the
same
calling
of
God
doth
move
a
man
being
called
to
accept
the
particular
Providence
of
God
in
all
things
;
holding
for
certain
that
all
are
his
works
wherein
his
will
doth
particularly
concurre
.
And
I
understand
,
that
the
faith
whereunto
a
man
is
called
,
and
the
holy
Spirit
,
which
by
faith
is
communicated
unto
him
,
do
bring
a
man
to
content
himself
with
every
thing
that
befals
him
either
good
,
or
evil
;
being
certainly
perswaded
that
whatever
befalls
him
,
is
for
his
good
,
and
in
this
certainty
of
Gods
providence
he
rejoyceth
.
And
hence
also
I
understand
,
that
for
a
pious
person
to
resent
and
grieve
himself
at
those
things
,
which
happen
amisse
to
him
touching
his
body
,
is
not
a
signe
that
he
hath
not
certification
of
Gods
providence
,
but
that
he
hath
not
reduced
his
mind
to
content
himself
with
that
which
God
doth
.
And
so
I
resolve
my self
in
this
matter
,
that
together
with
a
mans
attending
unto
the
mortification
of
his
affections
and
appetites
,
he
ought
to
attend
to
reduce
his
mind
to
this
conformity
to
the
will
of
God
.
For
in
this
manner
maintaining
his
own
Resolutions
in
himself
,
he
shall
also
maintain
the
Certainty
of
Gods
providence
,
and
shall
likewise
maintain
himself
in
piety
,
justice
,
and
holinesse
,
which
is
got
by
believing
on
Jesus
Christ
our
Lord
.
CONSID.
XXVIII
.
How
a
man
should
assure
himself
of
his
Vocation
.
FOrasmuch
as
I
understand
,
it
doth
greatly
import
,
that
a
man
should
be
certain
that
he
is
called
of
God
to
the
grace
of
the
Gospel
of
Christ
,
that
is
,
to
the
intent
that
believing
in
Christ
he
should
obtain
immortality
and
eternall
life
:
(
for
this
certainty
works
in
him
the
resolution
with
the
world
,
and
with
himself
,
and
mortification
,
by
which
he
is
maintained
in
his
resolutions
.
)
I
come
now
to
say
,
that
a
person
that
shall
not
have
had
a
Vocation
so
evident
clear
and
outward
,
as
was
that
of
Saint
Paul
,
after
the
coming
of
the
holy
Spirit
;
or
as
was
that
of
the
Apostles
,
whilest
Christ
conversed
with
men
;
nor
so
effectuall
and
powerfull
as
in
some
persons
,
in
whom
although
it
be
inward
,
yet
the
effects
are
so
evident
as
may
serve
for
outward
;
but
shall
have
had
a
quiet
,
and
remisse
Vocation
,
as
it
is
in
those
persons
,
in
whom
it
being
inward
,
and
not
able
to
shew
it self
by
outward
signes
,
because
they
are
of
themselves
outwardly
moderate
in
their
affections
and
appetites
:
I
say
,
that
such
a
person
may
certifie
himself
of
his
Vocation
,
by
the
sense
and
feeling
that
he
hath
of
his
justification
through
faith
.
I
would
say
,
that
when
a
pious
person
being
moved
unto
Christian
piety
,
or
having
understood
the
motion
,
shall
doubt
whether
he
were
moved
and
called
of
God
,
or
onely
moved
by
his
own
self-love
;
finding
in
himself
some
sense
of
his
justification
by
Faith
,
that
is
peace
of
conscience
,
(
which
all
they
obtain
,
who
believing
make
Gods
justice
their
own
)
he
may
well
assure
himself
,
that
his
motion
to
piety
was
the
Vocation
of
God
,
and
no
designe
of
humane
wisdome
;
this
being
certain
,
that
onely
they
who
are
called
of
God
,
do
feel
in
themselves
the
benefit
of
Gods
justice
executed
on
Christ
Jesus
our
Lord
.
CONSID.
XXIX
.
That
to
believe
with
difficulty
is
a
signe
of
Vocation
.
THE
Easinesse
with
which
they
believe
the
matters
of
Christian
Faith
,
who
believe
by
Opinion
,
by
Relation
,
and
by
perswasion
;
and
the
Difficulty
with
which
they
believe
them
,
who
believe
them
by
Inspiration
,
and
Revelation
,
hath
led
me
to
this
Consideration
;
that
they
who
believe
by
Relation
,
amongst
some
true
things
believe
many
false
,
and
are
likewise
more
easie
to
believe
false
things
then
true
;
and
they
who
believe
by
Revelation
,
believe
onely
true
things
,
and
of
falsities
they
admit
none
;
in
such
sort
,
that
the
difficulty
of
believing
is
rather
a
signe
of
Vocation
,
then
the
easinesse
.
He
that
believes
by
Revelation
,
believes
as
much
as
he
feels
,
and
because
in
those
things
which
he
doth
not
feel
,
he
finds
contradiction
,
he
believes
that
which
is
inspired
,
and
revealed
unto
him
,
and
yet
not
that
alwayes
,
but
when
the
Revelation
,
and
Inspiration
,
and
the
inward
sense
is
lively
and
intire
.
They
who
obtain
this
Faith
,
Christ
calls
them
Blessed
,
and
these
are
the
sonnes
of
God
.
And
this
is
the
faith
that
alwayes
leads
Charity
,
and
Hope
in
its
company
,
and
without
which
it
is
impossible
to
please
God
;
That
which
purifies
the
hearts
,
makes
them
clean
,
and
quickens
them
.
Of
which
our
omnipotent
God
make
us
rich
by
Christ
our
Lord
!
CONSID.
XXX
.
That
God
in
communicating
spirituall
things
unto
us
,
dealeth
as
in
giving
the
fruits
of
the
earth
.
SEtting
my self
sometimes
to
reason
with
God
,
I
say
unto
him
in
this
sort
:
Wherefore
Lord
,
when
thou
callest
a
person
to
thy
kingdome
,
doest
thou
not
make
him
presently
feel
his
justification
?
Wherefore
doest
thou
not
presently
give
him
the
holy
Spirit
,
which
should
rule
and
govern
him
?
And
why
doest
thou
not
shew
unto
him
thy
presence
?
To
this
it
seems
to
me
,
that
he
makes
answer
to
me
,
saying
,
For
the
self
same
cause
,
that
I
do
not
make
the
grain
as
soon
as
it
is
sown
,
to
spring
,
so
that
it
may
be
reaped
.
This
,
say
I
,
is
the
curse
of
sinne
:
And
this
other
matter
,
saith
he
,
is
also
through
the
curse
of
sinne
.
Again
,
say
I
,
Since
thou
hast
done
it
with
Saint
Paul
and
with
some
others
,
why
doest
thou
it
not
generally
with
all
?
For
the
self
same
cause
(
replies
he
)
that
I
have
sometimes
given
men
bread
to
eat
without
causing
it
to
grow
by
the
ordinary
way
,
willing
to
shew
my
omnipotency
both
in
the
one
and
in
the
other
.
As
those
persons
(
say
I
,
)
Lord
to
whom
thou
hast
given
bread
by
extraordinary
wayes
,
do
more
acknowledge
that
bread
from
thy
liberality
,
then
those
other
,
who
have
it
by
ordinary
wayes
;
even
so
also
,
all
thine
elect
would
more
acknowledge
all
their
inward
gifts
from
thy
liberality
,
if
so
be
thou
wouldest
do
with
them
that
which
thou
didst
with
Saint
Paul
,
rather
then
guiding
them
,
as
thou
guidest
them
,
by
an
ordinary
way
.
I
will
(
saith
God
)
that
both
the
one
and
the
other
should
acknowledge
from
me
that
which
they
obtain
by
the
ordinary
way
;
and
that
so
much
the
more
,
as
it
seems
to
themselves
,
that
they
get
it
by
industry
and
labour
.
For
in
this
thing
I
will
that
they
should
mortifie
the
judgement
of
their
humane
wisdome
,
which
mortification
should
not
be
necessary
,
if
they
had
these
things
by
extraordinary
way
.
I
will
have
the
labourer
to
labour
the
ground
,
and
to
sow
his
seed
,
and
I
will
that
he
shall
attribute
to
me
the
fruit
of
all
his
labours
.
I
will
likewise
that
spirituall
persons
labour
and
endeavour
what
they
may
,
and
yet
I
will
have
them
submit
themselves
to
believe
and
to
love
,
and
so
get
justification
,
and
the
holy
Spirit
;
and
I
will
that
they
attribute
all
unto
me
.
And
hold
thou
it
for
certain
,
that
as
the
labourer
should
prove
himself
very
rash
,
that
should
think
to
gather
much
grain
,
having
the
rain
at
his
command
when
he
pleased
,
and
the
Sunne
when
he
pleased
;
so
likewise
should
that
spirituall
person
be
very
rash
,
who
would
hope
to
encrease
much
in
piety
and
holinesse
,
having
the
inspirations
in
his
own
power
when
he
would
.
Whereupon
hold
for
certain
,
that
he
doth
take
the
better
,
who
freely
in
all
things
,
and
every
where
leaves
it
for
me
to
do
,
without
opposing
himself
in
any
thing
,
and
without
supposing
to
govern
by
himself
that
which
ought
to
be
governed
by
me
.
With
these
Considerations
I
put
my
mind
in
quiet
,
when
I
find
it
impatient
,
and
not
well
enduring
to
expect
God
;
referring
and
submitting
my self
in
all
things
and
every
where
to
my
God
;
being
assured
that
he
doth
govern
and
will
govern
me
in
this
Christian
businesse
,
according
to
my
necessity
,
through
his
onely
begotten
Sonne
Jesus
Christ
our
Lord
.
CONSID.
XXXI
.
That
the
livelinesse
of
Affections
is
more
damageable
then
that
of
the
Appetites
;
and
that
it
is
necessary
that
both
the
one
,
and
the
other
should
be
mortified
.
EXamining
in
what
properly
the
livelinesse
of
affections
,
and
of
the
Appetites
doth
consist
,
and
when
this
livelinesse
doth
offend
,
and
when
it
doth
not
offend
:
I
resolve
my self
,
that
the
livelinesse
of
affections
consisteth
in
the
inward
satisfaction
that
is
according
to
the
flesh
,
that
is
,
when
a
man
abides
alive
and
vigorous
in
relishing
with
the
senses
of
his
mind
,
the
things
that
belong
to
the
world
,
such
as
are
honours
done
to
him
,
self-boastings
,
and
that
which
is
principall
,
his
reputation
and
fame
.
And
I
understand
that
the
livelinesse
of
appetites
consisteth
in
the
outward
satisfactions
,
that
is
,
when
a
man
abides
alive
and
vigorous
to
relish
with
his
five
bodily
senses
,
the
things
that
delight
and
content
the
sensuality
.
And
resolving
my self
,
that
this
livelinesse
of
affections
and
appetites
is
then
hurtfull
,
when
he
who
hath
it
knows
it
not
,
understands
it
not
,
or
doth
not
hold
it
for
a
fault
,
or
defect
;
and
that
then
it
doth
not
hurt
,
when
he
that
hath
it
knows
it
,
and
understands
it
,
and
holding
it
for
a
defect
&
a
vice
,
goes
by
little
and
little
refraining
and
mortifying
it
:
I
come
to
consider
,
which
of
the
two
is
most
damageable
,
and
most
contrary
to
the
holy
spirit
,
either
the
livelinesse
of
affections
,
or
that
of
the
appetites
?
In
this
resolution
,
I
come
first
to
consider
,
that
the
livelinesse
of
affections
holds
the
inward
man
alive
in
the
things
of
the
world
;
and
that
the
livelinesse
of
appetites
holds
the
outward
man
alive
in
things
of
the
flesh
.
And
I
understand
that
by
how
much
the
soul
is
more
worthy
then
the
body
,
by
so
much
is
the
livelinesse
of
affections
more
contrary
to
the
spirit
,
then
that
of
the
flesh
.
Furthermore
I
consider
in
this
matter
;
A
certain
person
goes
to
a
feast
for
his
own
satisfaction
,
I
would
say
,
to
satisfie
his
appetites
in
seeing
,
hearing
,
smelling
,
tasting
,
and
touching
;
and
another
person
goes
to
comply
with
the
world
for
the
satisfaction
of
him
that
makes
the
feast
:
And
it
will
seem
,
that
in
him
that
goes
for
his
own
satisfaction
there
is
a
greater
livelinesse
,
then
in
him
that
goes
for
others
satisfaction
,
but
it
is
not
true
:
for
if
in
him
that
goes
for
others
satisfaction
,
the
affections
of
his
own
proper
estimation
,
and
of
the
honour
of
the
world
,
were
not
alive
,
he
would
not
go
:
In
such
sort
,
that
albeit
he
doth
not
go
being
drawn
by
his
appetites
,
yet
he
goes
being
drawn
by
his
own
affections
,
and
by
theirs
whom
he
desires
to
please
.
It
being
very
true
,
that
that
person
that
goes
for
his
own
satisfaction
,
satisfies
his
own
appetites
;
and
he
that
goes
for
others
satisfaction
,
satisfies
his
own
affections
and
others
:
It
is
clear
that
the
satisfaction
of
the
affections
is
more
damageable
,
and
more
contrary
to
the
spirit
,
then
that
of
the
appetites
.
Furthermore
I
consider
,
that
in
the
eyes
of
humane
wisdome
he
is
reprehended
,
and
defamed
,
that
is
unbrideledly
alive
in
his
appetites
;
and
he
is
praised
and
honoured
,
that
is
moderate
and
temperate
in
them
;
and
he
is
esteemed
to
be
a
Saint
,
that
hath
altogether
mortified
them
.
And
on
the
contrary
,
he
is
esteemed
and
prized
,
that
keeps
lively
in
his
affections
of
honour
,
and
his
own
particular
esteem
;
and
he
is
esteemed
vile
and
of
no
worth
,
that
is
in
all
these
things
mortified
.
Now
it
being
true
,
that
to
the
eyes
of
humane
wisdome
that
alwayes
appears
great
,
which
to
the
eyes
of
the
holy
Spirit
seems
little
;
and
that
alwayes
appears
little
to
humane
wisdome
,
which
appears
great
to
the
holy
Spirit
;
it
will
easily
follow
that
humane
wisdome
holding
the
appetites
more
damageable
then
the
affections
,
the
holy
Spirit
will
hold
the
affections
more
damageable
then
the
appetites
.
Many
other
things
might
be
considered
to
confirm
this
,
but
these
abundantly
suffice
to
come
to
my
intent
,
which
is
this
,
that
that
person
,
who
studies
to
be
like
unto
Christ
,
and
like
unto
God
,
and
to
comprehend
the
Christian
perfection
,
(
in
which
he
is
comprized
by
the
incorporation
whereby
he
stands
incorporated
in
Christ
)
must
attend
to
the
mortification
of
his
affections
and
appetites
,
alwayes
keeping
strict
account
with
them
,
to
kill
them
in
that
wherein
he
shall
see
them
alive
.
But
principally
he
ought
to
attend
to
the
mortification
of
his
affections
,
as
well
for
that
respect
which
we
have
spoken
of
,
as
also
because
in
the
death
of
the
affections
,
the
appetites
die
;
but
the
affections
do
not
at
all
die
in
the
death
of
the
appetites
;
nay
it
comes
to
passe
,
that
in
the
death
of
the
appetites
the
affections
revive
:
for
as
hath
been
said
,
in
the
eyes
of
humane
wisdome
the
mortification
of
the
appetites
is
very
highly
esteemed
of
,
and
therefore
a
man
is
praised
and
honoured
for
it
.
Hereby
I
understand
this
,
That
when
any
person
kills
his
affections
by
humane
wisdome
and
industry
,
despising
honour
,
and
reputation
of
the
world
;
he
grows
vicious
and
licentious
;
for
the
appetites
live
and
grow
unbridled
:
And
when
another
person
kills
his
affections
by
the
holy
Spirit
,
he
doth
together
therewith
kill
his
appetites
:
by
which
proof
a
man
may
judge
of
many
designes
and
motions
pertaining
to
the
despising
of
the
world
,
whether
they
be
of
humane
spirit
,
or
from
the
holy
Ghost
.
I
would
to
God
that
in
me
the
affections
were
altogether
dead
,
and
likewise
the
appetites
,
so
that
neither
my
mind
should
be
delighted
with
any
thing
that
were
not
spirituall
and
divine
,
nor
my
body
should
take
of
the
things
of
the
world
more
then
that
which
sufficeth
to
sustain
it
in
the
world
the
time
that
God
hath
ordained
that
it
should
live
here
!
But
if
so
be
I
must
run
out
in
any
thing
,
and
that
some
kind
of
livelinesse
will
remain
in
me
,
that
of
the
appetites
would
lesse
displease
me
,
then
that
of
the
affections
.
I
would
say
,
I
should
hold
it
for
lesse
inconvenient
to
see
in
me
some
livelinesse
of
appetites
,
and
to
satisfie
my self
in
them
;
then
to
see
in
my self
any
livelinesse
of
affections
and
to
satisfie
my self
and
others
in
them
.
Nay
verily
,
if
the
shame
of
the
world
,
and
the
ill
example
I
should
give
to
spirituall
persons
did
not
restrain
me
,
I
could
scarce
contain
my self
sometimes
from
suffering
my self
to
be
transported
to
the
satisfaction
of
my
appetites
,
holding
it
for
certain
,
that
by
that
means
I
should
sooner
mortifie
my
affections
,
and
that
my
affections
dying
,
my
appetites
would
also
die
with
them
.
I
will
adde
this
,
that
the
affections
are
mortified
,
when
a
man
having
opportunity
to
grow
in
honour
and
reputation
,
and
in
much
credit
with
men
,
will
not
,
but
renounceth
all
:
And
that
the
appetites
are
mortified
,
when
a
man
properly
may
satisfie
them
,
and
doth
not
satisfie
them
.
He
that
mortifies
his
appetites
,
doth
kill
his
flesh
;
and
he
that
mortifies
his
affections
crucifieth
himself
entirely
with
Jesus
Christ
our
Lord
.
In
saying
,
That
sometimes
satisfying
my
appetites
,
I
should
think
to
mortifie
my
affections
;
I
mean
this
,
that
the
shame
and
confusion
which
I
should
deserve
in
having
satisfied
my
appetites
,
would
be
a
cause
that
I
should
not
think
of
being
honoured
and
praised
,
and
so
satisfie
my
affections
whilest
I
mortifie
my
appetites
.
This
I
hold
for
certain
many
of
those
persons
prove
in
themselves
,
who
attend
unto
the
Spirit
,
of
which
persons
onely
I
speak
.
CONSID.
XXXII
.
Of
the
abuse
,
and
of
the
right
use
of
the
holy
Scriptures
.
I
Understand
that
learned
men
being
without
the
Spirit
,
do
suffer
the
self
same
deceit
in
the
holy
Scriptures
,
which
unlearned
men
without
the
spirit
of
God
do
in
images
;
in
this
manner
:
An
unlearned
superstitious
man
keeps
a
crucifix
of
Christ
in
his
chamber
,
by
means
whereof
,
alwayes
when
he
enters
into
his
chamber
,
he
remembers
that
which
Christ
suffered
;
&
finding
(
as
he
thinks
)
piety
&
religion
in
this
remembrance
,
he
puts
in
all
other
parts
of
his
house
other
images
like
unto
that
;
&
knowing
well
that
alwaies
as
he
walks
up
and
down
his
house
,
he
shall
see
these
images
,
which
will
bring
to
his
memorie
that
which
Christ
suffered
,
he
cares
not
to
imprint
in
his
mind
Christ
crucified
,
contenting
himself
to
see
him
painted
:
and
as
long
as
he
doth
not
keep
him
in
his
mind
,
he
neither
feels
nor
tasts
the
benefit
of
Christs
Passion
.
And
it
comes
to
passe
,
that
when
this
superstitious
unlearned
man
is
moved
to
demand
any
thing
of
Christ
,
it
seeming
sufficient
to
him
to
behold
him
painted
with
his
bodily
eyes
,
he
careth
not
to
lift
up
his
mind
to
behold
him
with
spirituall
eyes
;
in
such
sort
,
that
a
man
may
say
,
that
he
doth
not
pray
unto
Christ
,
but
unto
that
picture
.
In
the
self
same
manner
a
learned
man
without
the
Spirit
,
keeps
written
in
holy
Scripture
,
the
things
that
pertain
to
a
Christian
man
[
both
]
that
which
he
ought
to
believe
,
and
that
which
he
ought
to
do
;
in
such
sort
,
that
when
ever
he
gets
his
book
,
he
understands
both
the
one
and
the
other
:
And
this
seeming
sufficient
to
him
,
he
employes
all
his
study
and
diligence
in
having
many
books
,
that
may
declare
unto
him
the
sense
and
meaning
of
the
holy
Scripture
,
not
caring
at
all
to
imprint
in
his
mind
that
which
he
reads
,
and
that
which
he
studies
therein
,
nor
to
frame
his
opinions
,
nor
his
conceits
in
things
pertaining
unto
Christian
piety
,
according
to
that
he
there
reads
,
and
studies
.
And
being
desirous
to
understand
some
secret
of
God
,
and
of
spirituall
matters
,
applying
himself
to
seek
it
in
holy
Scripture
,
he
doth
not
lift
up
his
mind
to
pray
God
that
he
would
shew
it
him
,
and
teach
it
him
so
,
that
he
doth
take
for
his
aim
the
spirit
of
God
;
but
[
he
contents
himself
with
]
that
which
by
his
own
proper
nature
and
wit
he
learns
from
that
which
was
written
by
them
,
who
had
the
spirit
of
God
.
And
if
so
be
they
suffer
this
deceit
,
that
handle
the
Scriptures
which
were
written
by
the
holy
Spirit
,
what
may
we
think
is
the
deceit
of
them
,
who
handle
the
writings
that
are
written
by
humane
spirits
?
The
unlearned
man
that
hath
the
spirit
,
serveth
himself
with
images
,
as
with
an
Alphabet
of
Christian
piety
;
forasmuch
as
he
so
much
serves
himself
with
the
picture
of
Christ
crucified
,
as
serves
to
imprint
in
his
mind
that
which
Christ
suffered
,
and
to
tast
and
feel
the
benefit
of
Christ
.
And
when
he
hath
imprinted
him
,
and
tasteth
and
feeleth
him
,
he
cares
no
more
for
the
picture
,
leaving
it
to
serve
for
an
Alphabet
to
other
beginners
:
And
when
he
hath
Christ
in
his
mind
,
and
is
inspired
to
demand
any
thing
of
Christ
,
he
careth
not
to
set
his
corporall
eyes
on
the
picture
,
but
sets
his
spirituall
eyes
on
the
impression
,
which
he
keeps
in
his
mind
:
In
like
manner
,
a
learned
man
that
hath
the
spirit
,
serveth
himself
of
holy
Scriptures
,
as
of
an
[
*
](A64827-e19690-b)
*
I
much
mislike
the
comparison
of
Images
and
holy
Scripture
,
as
if
they
were
both
but
Alphabets
,
and
after
a
time
to
be
left
.
The
holy
Scriptures
have
not
onely
an
elementary
use
,
but
an
use
of
perfection
,
neither
can
they
ever
be
exhausted
(
as
pictures
may
by
a
plenary
circumspection
)
but
still
even
to
the
most
learned
and
and
perfect
in
them
,
there
is
somewhat
to
be
learned
more
:
therefore
David
desireth
God
in
the
119.
Psalme
,
to
open
●is
eyes
that
he
might
see
the
wondrous
things
of
his
law
,
and
that
he
would
make
them
his
study
;
although
by
other
words
of
the
same
Psalme
it
is
evident
,
that
he
was
not
meanly
conversant
in
them
.
Indeed
he
that
shall
so
attend
to
the
bark
of
the
letter
,
as
to
neglect
the
consideration
of
Gods
work
in
his
heart
through
the
word
,
doth
amisse
;
both
are
to
be
done
,
the
Scripture
stil
used
,
and
Gods
work
within
us
still
observed
,
who
works
by
his
word
,
and
ever
in
the
reading
of
it
.
As
for
that
Text.
They
shall
be
all
taught
of
God
,
it
being
Scripture
cannot
be
spoken
to
the
disparagement
of
Scripture
;
but
the
meaning
is
this
that
God
in
the
dayes
of
the
Gospel
will
not
give
an
outward
law
of
ceremonies
,
as
of
old
;
but
such
an
one
as
shall
stil
have
the
assistance
of
the
holy
Spirit
applying
it
to
our
hearts
,
and
ever
out-running
the
teacher
,
as
it
did
when
Peter
taught
Cornelius
:
There
the
case
is
plain
,
Cornelius
had
revelation
,
yet
Peter
was
to
be
sent
for
;
and
those
that
have
inspirations
must
still
use
Peter
.
Gods
word
:
if
we
make
another
sense
of
the
Text
,
we
shall
overthrow
all
means
,
save
Catechizing
,
and
set
up
Enthusiasmes
.
In
the
Scriptures
are
-
Doctrines
,
these
ever
teach
more
and
more
.
-
Promises
,
these
ever
comfort
more
and
more
,
Rom.
15.4
.
Alphabet
or
Christian
pietie
,
wherein
he
reads
that
which
appertains
to
pietie
,
untill
such
time
as
it
penetrate
into
his
mind
,
so
that
he
tasteth
and
feeleth
not
by
judgment
,
nor
by
humane
wisdome
,
but
by
his
own
proper
mind
,
in
which
he
imprints
the
knowledge
of
God
,
which
is
there
written
;
so
as
when
there
comes
unto
him
a
desire
to
understand
any
secret
of
God
,
first
he
goes
to
the
book
of
his
mind
,
and
consults
with
the
Spirit
of
God
,
and
afterward
he
goes
to
prove
that
which
he
hath
understood
,
with
that
which
he
finds
written
in
those
holy
books
;
so
as
having
at
first
served
himself
with
holy
Scriptures
as
with
an
Alphabet
,
he
afterwards
leaves
them
to
serve
for
the
same
effect
to
other
beginners
,
he
attending
to
the
inward
inspirations
,
having
for
his
proper
master
the
spirit
of
God
,
and
serving
himself
with
holy
Scriptures
as
with
an
holy
conversation
,
and
which
causeth
refreshment
unto
him
,
altogether
putting
from
himself
all
those
writings
which
are
written
by
humane
spirit
.
And
so
as
well
in
the
unlearned
with
the
spirit
,
as
in
the
learned
with
the
spirit
,
is
fulfilled
that
which
was
prophecyed
of
the
time
of
the
Gospel
,
where
it
is
said
,
they
shall
be
all
taught
of
God
,
Isa.
54.13
.
accordingly
as
they
experiment
in
themselves
,
who
obtain
the
spirit
,
which
is
communicated
by
Jesus
Christ
our
Lord
.
CONSID.
XXXIII
.
In
what
manner
through
patience
and
consolation
of
the
Scriptures
,
we
maintain
our selves
in
hope
.
ACcording
to
Saint
Paul
,
an
holy
conversation
and
refreshment
,
in
the
32.
Consideration
,
and
amongst
all
divine
and
spirituall
exercises
and
duties
,
he
nameth
the
reading
and
meditation
of
holy
Scriptures
for
the
first
and
principall
,
as
Consid.
47.
and
others
;
so
that
it
is
plain
the
Authour
had
a
very
reverend
esteem
of
the
holy
Scripture
,
especially
considering
the
time
and
place
where
he
lived
.
Rom.
15.4
.
we
who
in
this
life
abide
in
the
kingdome
of
God
,
Maintain
our selves
in
the
hope
of
eternall
life
through
patience
,
and
consolation
of
the
Scriptures
,
The
patience
consisteth
in
this
,
that
although
the
accompishment
of
that
which
we
desire
,
seem
long
,
we
do
the
more
fortifie
our
minds
to
hope
more
and
more
,
no
wayes
departing
from
confidence
.
And
the
consolation
of
Scriptures
consisteth
in
this
,
that
reading
in
them
the
promises
of
God
,
we
do
anew
confirm
,
and
fortifie
our selves
in
hope
;
there
betiding
unto
us
that
which
betides
to
one
,
to
whom
a
lord
promiseth
by
his
letters
a
thousand
duckets
of
Advance-money
,
who
maintains
himself
in
the
hope
to
have
it
through
patience
,
fortifying
his
heart
more
and
more
through
hope
,
when
it
seems
to
him
that
the
accomplishment
of
the
promise
is
delayed
,
no
wayes
departing
from
his
hope
,
and
comforting
himself
with
the
letter
of
the
lord
,
in
which
reading
the
promise
,
he
doth
anew
comfort
himself
in
hope
,
and
anew
confirm
himself
in
the
confidence
which
he
hath
to
obtain
that
which
is
promised
him
.
I
say
,
that
like
as
he
bearing
the
delay
,
and
reading
the
letter
,
conserves
himself
till
the
promise
be
made
good
unto
him
:
So
we
on
the
other
side
,
bearing
with
patience
the
delay
of
Christs
second
coming
,
and
reading
the
holy
Scriptures
,
confirm
our selves
untill
we
come
unto
that
eternall
life
,
which
is
promised
us
by
Jesus
Christ
our
Lord
,
CONSID.
XXXIV
.
In
what
doth
consist
the
benefit
which
men
have
obtained
from
God
by
Christ
.
A
Certain
rich
man
hath
a
woman
slave
,
vitious
and
ill
inclined
,
who
hath
her
children
also
vitious
and
ill
inclined
,
as
her self
is
.
He
because
they
be
such
,
will
not
for
some
time
keep
them
in
his
house
;
but
at
another
time
for
some
other
occasion
he
contents
himself
to
keep
and
maintain
some
of
them
in
his
house
;
and
moreover
,
to
the
end
they
may
the
more
willingly
stay
with
him
,
it
pleaseth
him
to
use
them
as
sonnes
;
and
because
he
sees
their
evil
inclination
,
and
sees
,
that
if
so
be
he
goes
by
the
way
of
rigour
with
them
,
it
will
be
impossible
to
keep
them
in
his
house
,
he
doth
[
therefore
]
not
onely
pardon
them
for
being
born
of
a
vitious
and
ill
inclined
slave
,
(
for
,
forasmuch
as
concerns
this
point
,
he
did
set
his
mind
at
quiet
,
when
he
took
them
into
his
house
)
but
he
likewise
pardons
all
that
which
they
shall
do
,
being
vitiously
,
and
villanously
drawn
,
and
overcome
by
the
evil
inclination
with
which
they
were
born
.
And
they
by
the
good
usage
of
their
Lord
,
(
who
hath
made
himself
a
Father
unto
them
,
)
and
by
the
good
customes
that
they
learn
,
being
in
his
house
,
leave
that
which
they
inherit
from
their
old
and
evil
mother
,
and
get
that
which
they
see
in
their
new
and
good
Father
:
and
in
this
manner
they
come
to
be
heirs
of
the
goods
of
their
Lord
,
who
is
become
unto
them
a
Father
.
By
this
similitude
I
understand
,
in
what
Christs
benefit
towards
men
doth
consist
.
The
rich
man
is
God
:
The
evil
slave
is
humane
nature
depraved
by
the
first
transgression
:
Her
sonnes
are
all
mankind
:
The
house
of
God
is
the
kingdome
of
God
:
The
time
in
which
God
admits
men
into
his
kingdome
is
the
time
of
the
Gospel
:
The
occasion
is
the
justice
of
God
executed
on
Jesus
Christ
our
Lord
:
For
this
,
God
is
content
to
admit
into
his
kingdome
them
that
come
unto
him
,
and
to
hold
them
for
sonnes
,
and
so
use
them
as
sonnes
.
And
because
he
knows
their
evil
inclination
,
and
sees
that
if
he
[
should
]
use
rigour
with
them
,
it
will
be
impossible
for
them
to
keep
themselves
in
his
kingdome
,
he
[
therefore
]
pardoneth
them
not
onely
the
fault
of
their
depraved
nature
,
with
which
they
are
born
,
which
is
originall
sinne
,
(
for
forasmuch
as
belongs
to
originall
sinne
,
he
pardons
it
when
he
admits
them
to
his
kingdome
;
)
but
also
all
those
things
which
they
shall
do
vitiously
and
villanously
,
being
drawn
,
and
overcome
by
that
evil
inclination
with
which
they
were
born
,
(
which
is
proper
and
naturall
unto
them
)
whilest
they
resist
and
strive
with
it
.
Whereupon
they
by
the
favour
of
God
,
who
of
a
Lord
is
become
unto
them
a
Father
,
making
them
sonnes
of
slaves
,
and
by
the
good
customes
which
they
learn
continuing
in
the
kingdome
of
God
,
do
by
little
and
little
forsake
that
which
they
hold
of
their
old
evil
and
vicious
mother
;
and
get
that
which
they
see
in
their
new
good
and
heavenly
Father
,
leaving
,
both
to
appear
and
to
be
like
their
mother
.
And
as
before
they
came
unto
the
kingdome
of
God
,
they
had
and
represented
in
them
the
image
and
the
likenesse
of
depraved
nature
;
so
likewise
being
entred
into
the
kingdome
of
God
,
they
have
and
represent
in
themselves
the
image
and
similitude
of
God
;
recovering
that
which
the
first
man
lost
.
By
this
I
understand
in
what
sort
man
was
created
unto
the
likenesse
and
similitude
of
God
,
and
in
what
doth
consist
the
benefit
that
men
have
received
by
Jesus
Christ
our
Lord
.
CONSID.
XXXV
.
Whence
that
difficulty
comes
,
which
pious
persons
find
to
continue
in
that
which
appertains
to
Piety
and
Justification
.
COnsidering
that
the
duty
of
Piety
is
for
a
man
to
content
himself
with
every
thing
which
God
doth
,
perswading
himself
and
holding
for
certain
,
that
every
thing
that
so
comes
to
him
,
is
Good
,
Holy
,
and
Just
;
believing
that
all
that
which
comes
to
passe
in
this
present
life
,
comes
to
passe
by
divine
providence
,
without
admitting
that
any
thing
should
come
to
passe
by
chance
:
And
considering
that
the
duty
of
Christian
Faith
is
to
accept
with
his
mind
,
and
to
confesse
with
his
mouth
,
the
Gospel
of
Jesus
Christ
our
Lord
.
I
see
on
one
side
in
many
men
that
have
not
the
spirit
,
much
conformity
to
the
will
of
God
,
in
such
manner
,
that
they
neither
grieve
themselves
,
nor
resent
out
of
measure
the
death
of
those
persons
whom
they
greatly
love
,
nor
the
losse
of
goods
,
nor
the
losse
of
honour
,
and
that
they
themselves
are
content
to
die
:
And
I
see
likewise
in
many
other
men
that
have
not
the
spirit
,
much
acceptation
,
and
much
confession
of
the
Gospel
,
without
any
scruple
or
doubt
at
all
.
And
I
see
on
the
other
side
,
that
some
spirituall
persons
grieve
themselves
,
resent
,
and
are
very
sorrowfull
for
the
death
of
those
persons
whom
they
loved
,
and
for
other
inconveniences
that
befall
them
,
and
they
cannot
bring
themselves
to
be
willing
to
die
,
and
that
they
feel
the
losse
of
estate
,
and
the
losse
of
honour
;
And
I
see
also
in
other
persons
who
have
the
spirit
,
much
wavering
in
the
acceptation
,
and
confession
of
the
Gospel
,
that
they
cannot
believe
,
nor
confirm
themselves
in
all
that
is
therein
.
I
have
many
times
set
my self
to
consider
the
causes
whence
these
contrary
effects
should
proceed
;
forasmuch
as
it
seems
,
that
in
him
who
hath
not
the
spirit
,
there
should
not
be
conformity
with
the
will
of
God
,
nor
should
he
give
credit
to
the
Gospel
:
and
in
him
that
hath
the
spirit
,
there
ought
to
be
both
the
one
and
the
other
.
And
after
consideration
I
understand
,
that
however
flesh
doth
sometimes
a
little
contradict
flesh
,
yet
in
the
end
flesh
suffers
her self
to
be
overcome
,
and
subdued
by
the
flesh
:
whereupon
there
being
in
a
man
that
hath
not
the
spirit
,
as
well
an
affection
of
the
flesh
willing
to
conform
it self
with
God
,
as
to
grieve
,
to
be
sorrowfull
,
and
to
resent
it self
for
the
inconveniences
that
offer
themselves
in
this
present
life
;
it
comes
to
passe
,
that
one
affection
overcoming
the
other
,
it
seems
that
such
a
man
doth
conform
himself
with
the
will
of
God
,
but
it
is
not
true
:
for
he
doth
conform
himself
,
but
onely
with
his
own
proper
will
,
whereby
,
for
his
own
satisfaction
,
and
for
his
own
designes
,
he
doth
determine
to
content
himself
with
every
thing
,
and
to
conform
himself
in
all
things
to
the
will
of
God
.
That
this
is
true
,
we
read
in
many
books
of
the
Gentiles
,
and
we
hear
and
see
it
in
many
other
Nations
altogether
Infidels
,
and
others
that
counterfeit
faith
.
Likewise
I
understand
,
that
there
being
in
a
man
that
hath
not
the
spirit
,
as
well
an
affection
of
the
flesh
to
accept
and
confesse
the
Gospel
,
as
not
to
accept
nor
confesse
it
;
it
comes
to
passe
that
one
affection
overcoming
the
other
,
it
seems
that
such
an
one
believes
the
Gospel
;
but
it
is
not
true
:
for
he
doth
believe
onely
his
own
opinion
and
imagination
,
as
the
Jew
that
stands
stubborn
in
his
Law
,
and
as
the
Moor
that
believes
his
Alcoran
.
On
the
other
side
,
I
understand
that
the
flesh
alwayes
repugnes
against
the
spirit
,
alwayes
contradicts
it
,
and
alwayes
struggles
with
it
,
by
reason
of
the
great
enmity
that
is
between
them
two
.
Whereupon
it
comes
to
passe
that
there
being
in
a
man
that
hath
the
spirit
,
an
affection
of
the
spirit
,
that
makes
him
willing
to
conform
himself
to
the
will
of
God
,
contenting
himself
with
every
thing
that
God
doth
,
and
combating
and
resisting
the
flesh
,
which
is
not
soon
overcome
;
it
comes
to
passe
that
the
man
who
hath
the
spirit
,
laments
,
resents
,
and
is
grieved
for
the
corporall
incommodities
,
and
for
all
those
other
things
,
in
which
the
flesh
suffers
,
and
above
all
things
for
death
.
For
so
we
see
that
the
Saints
of
the
Law
did
grieve
themselves
;
and
Saint
Paul
,
a
Saint
of
the
Gospel
would
have
resented
it
as
himself
saith
,
Phil.
2.27
.
if
that
friend
of
his
Epaphroditus
had
died
;
and
even
the
sonne
of
God
our
Lord
God
Jesus
Christ
did
resent
himself
,
and
was
grieved
at
the
death
of
Lazarus
,
Mat.
26.38
.
In
like
manner
I
understand
,
that
there
being
in
the
man
which
hath
the
spirit
,
an
affection
of
the
spirit
to
be
willing
to
accept
,
and
confesse
the
Gospel
,
and
the
flesh
repugning
and
contradicting
,
because
it
hath
no
part
in
such
desire
,
nor
in
such
will
;
it
comes
to
passe
that
a
man
that
hath
the
spirit
,
feels
a
weaknesse
in
his
faith
,
and
goes
wavering
and
doubting
in
it
,
as
we
have
read
in
some
Saints
,
and
as
we
see
it
in
others
;
in
such
sort
,
that
as
from
the
small
contradiction
which
the
affections
of
the
flesh
have
amongst
themselves
,
there
comes
forth
an
appearance
of
Piety
,
and
Faith
,
in
them
that
have
not
the
spirit
:
so
from
the
great
contradiction
that
is
between
the
Flesh
and
the
Spirit
,
there
proceeds
from
them
that
have
the
spirit
,
a
weaknesse
in
piety
and
faith
:
that
befalling
in
a
man
,
which
befalls
in
the
world
,
in
a
Province
,
or
in
a
Common-wealth
;
that
as
it
comes
to
passe
,
when
any
person
speaketh
or
publisheth
any
thing
with
an
affection
of
the
spirit
,
he
presently
finds
an
opposition
,
contradiction
,
and
outward
persecution
,
although
it
be
a
thing
which
is
ordinarily
spoken
and
practised
,
but
without
the
spirit
,
and
out
of
humane
affections
:
so
likewise
when
a
man
goes
about
through
the
motion
of
the
spirit
to
perswade
himself
,
and
confirm
himself
in
any
thing
pertaining
to
piety
,
or
justification
,
he
suddenly
finds
an
inward
opposition
,
and
contradiction
:
for
his
own
affections
,
and
his
own
appetites
,
which
are
mortall
enemies
to
the
spirit
,
rise
up
against
him
.
And
this
comes
to
passe
,
notwithstanding
that
the
self
same
things
have
been
formerly
accepted
and
believed
of
him
by
his
own
proper
affection
and
opinion
.
Whereupon
I
gather
this
conclusion
,
That
it
is
a
signe
,
that
it
is
the
holy
Spirit
which
works
in
a
man
the
will
and
desire
to
increase
in
piety
and
justification
,
when
a
man
finds
in
himself
much
opposition
and
contradiction
;
and
when
also
he
finds
outward
opposition
from
men
.
And
I
resolve
my self
,
that
in
this
fight
and
opposition
a
man
ought
to
labour
and
travell
much
,
but
without
afflicting
,
or
grieving
himself
;
for
although
the
flesh
together
with
all
its
affections
remain
alive
,
yet
the
holy
Spirit
shall
have
the
victory
,
and
be
the
conquerour
.
For
it
is
not
meet
that
the
sonne
of
the
slave
,
that
is
,
the
flesh
,
should
be
heir
with
the
sonne
of
the
free-woman
,
that
is
,
the
spirit
,
of
those
goods
that
properly
belong
to
the
spirit
,
that
is
,
of
the
knowledge
of
God
,
in
the
present
life
,
and
of
the
vision
of
God
,
in
life
everlasting
.
And
saying
the
flesh
,
I
understand
the
affection
of
flesh
,
that
which
men
receive
from
Adam
,
all
which
must
needs
die
in
us
,
to
the
intent
that
all
that
may
live
in
us
,
which
we
can
receive
from
Jesus
Christ
our
Lord
.
CONSID.
XXXVI
.
In
what
Christian
Liberty
doth
consist
,
how
it
is
known
,
and
how
it
is
to
be
exercised
.
THat
it
may
be
well
understood
,
wherein
Christian
liberty
doth
consist
,
how
it
is
known
,
and
how
it
is
exercised
,
it
imports
much
to
understand
first
in
what
the
Hebrew
servitude
did
consist
,
how
it
was
understood
,
and
how
it
was
exercised
.
The
Hebrew
servitude
,
as
I
understand
,
proceeded
from
the
command
of
the
law
,
which
by
threatnings
and
promises
kept
men
in
servitude
,
and
intreated
them
as
servants
.
Amongst
the
Hebrew
people
,
some
applyed
themselves
to
the
law
by
inspiration
,
others
out
of
opinion
;
and
there
were
others
also
who
cared
not
for
the
law
,
living
licentiously
;
these
knew
not
the
Hebrew
servitude
,
neither
exercised
themselves
in
it
.
They
who
out
of
opinion
applyed
themselves
to
the
law
,
desiring
and
procuring
that
the
curses
wherewith
the
law
threatned
transgressors
,
should
not
be
executed
on
them
,
and
that
the
promises
which
the
law
made
to
them
that
observed
it
,
might
be
fulfilled
in
them
,
knew
the
Hebrew
servitude
,
but
did
not
exercise
it
as
they
ought
:
for
being
governed
by
their
own
proper
spirit
,
they
were
most
superstitious
in
some
things
,
and
most
licentious
in
others
.
They
who
by
inspiration
applyed
themselves
unto
the
law
,
and
exercised
themselves
in
it
,
as
was
meet
,
desiring
the
promises
thereof
,
and
fearing
the
threatnings
,
knew
the
Hebrew
servitude
,
seeing
that
it
behooved
them
alwayes
to
stand
knit
unto
the
law
,
and
they
exercised
themselves
in
it
as
was
meet
,
holding
themselves
for
servants
,
and
depending
on
the
will
of
God
;
for
being
governed
by
the
holy
spirit
,
that
did
inspire
them
to
the
fulfilling
of
the
law
,
they
were
pious
,
holy
,
and
just
.
In
such
sort
,
that
the
Hebrew
servitude
consisted
in
the
law
,
and
was
known
when
men
applyed
themselves
to
the
observation
of
the
law
;
and
was
exercised
,
when
the
application
proceeded
from
the
holy
Spirit
.
On
the
contrary
,
the
Christian
liberty
consisteth
in
the
abrogation
of
the
law
,
which
was
altogether
abrogated
in
the
coming
of
the
holy
Spirit
,
which
succeeded
in
place
of
the
law
to
govern
the
people
of
God
.
Among
them
who
have
the
name
of
Christians
,
there
are
some
,
who
feel
this
Liberty
by
the
holy
spirit
;
there
are
others
who
guesse
at
it
by
humane
spirit
;
and
there
are
others
,
who
neither
feel
nor
guesse
at
it
.
They
who
neither
feel
,
nor
divine
it
,
are
altogether
like
unto
them
amongst
the
Hebrew
people
,
who
divined
the
servitude
of
the
law
,
being
in
all
things
most
superstitious
,
obliging
and
binding
themselves
not
onely
to
that
which
they
think
to
be
the
law
of
God
,
but
also
to
that
which
they
know
to
be
the
law
of
man
;
and
more
then
this
,
they
themselves
do
oblige
and
bind
themselves
to
other
laws
;
in
such
sort
,
as
they
know
not
in
what
Christian
Liberty
doth
consist
,
neither
do
they
exercise
it
,
living
wretchedly
in
miserable
and
hard
servitude
.
They
,
who
by
humane
spirit
divine
Christian
Liberty
,
are
much
like
unto
them
amongst
the
Hebrew
people
,
who
made
no
account
of
the
law
,
they
taking
away
from
themselves
all
manner
of
yoke
,
live
licentiously
,
not
knowing
nor
exercising
the
Christian
liberty
,
as
is
meet
.
They
are
ordinarily
impious
and
vicious
;
and
I
understand
that
they
divine
Christian
liberty
,
by
humane
spirit
,
who
by
their
own
wit
and
judgement
,
and
by
that
which
they
read
and
hear
,
that
a
Christian
man
is
free
,
not
considering
whether
they
be
Christians
in
such
manner
,
as
that
Christian
liberty
appertains
to
them
;
these
call
the
licentiousnesse
of
the
flesh
,
Christian
liberty
.
They
who
by
the
holy
Spirit
feel
the
Christian
liberty
,
are
like
to
them
amongst
the
Hebrew
people
,
who
through
the
holy
Spirit
applyed
themselves
unto
the
Law
:
They
know
,
that
Christian
Liberty
consisteth
in
this
,
that
a
Christian
shall
not
be
[
*
](A64827-e20250-b)
*
All
the
discourse
from
this
place
to
the
end
of
the
chapter
may
seem
strange
,
but
it
is
suitable
to
what
the
Author
holds
elsewhere
,
for
he
maintains
that
it
is
faith
&
infidelity
that
shall
judge
us
now
since
the
Gospel
,
and
that
no
other
sinne
or
virtue
hath
any
thing
to
do
with
us
;
if
we
believe
,
no
sinne
shall
hurt
us
;
if
we
believe
not
,
no
virtue
shall
help
us
.
Therefore
he
saith
here
,
we
shall
not
be
punished
for
evil
doing
,
nor
rewarded
for
well
doing
or
living
,
for
all
the
point
lies
in
believing
or
not
believing
.
And
with
this
exposition
the
Chapter
is
clear
enough
but
the
truth
of
the
doctrine
would
be
examined
,
however
it
may
passe
for
his
opinion
,
in
the
Church
of
God
there
is
one
fundamentall
but
else
variety
.
The
Authors
good
meaning
in
this
,
will
better
appear
by
his
98.
Consideration
of
faith
and
good
works
.
punished
for
his
evil
living
,
nor
be
rewarded
for
his
well
living
;
knowing
that
punishment
is
for
unbelievers
,
and
the
reward
for
the
faithfull
:
inasmuch
as
God
will
punish
them
that
believe
not
on
Christ
,
and
not
believing
on
him
do
not
accept
the
covenant
that
he
set
between
God
and
man
;
and
that
he
will
reward
them
that
shall
believe
in
Christ
,
and
accept
the
covenant
of
Christ
.
They
who
in
this
manner
know
the
Christian
liberty
,
having
no
regard
to
rewards
or
punishments
,
but
having
a
regard
to
observe
the
decorum
of
those
persons
whom
they
represent
in
this
present
life
:
that
is
,
to
be
a
member
of
Christ
the
most
perfect
head
,
and
to
live
in
this
life
a
life
like
unto
that
,
which
they
are
to
live
in
eternall
life
,
do
well
exercise
the
Christian
liberty
:
For
being
governed
by
the
holy
spirit
,
on
one
side
they
find
and
know
themselves
to
be
free
and
exempted
from
the
law
,
insomuch
that
it
seems
to
them
,
that
they
may
say
with
Saint
Paul
,
All
things
are
lawfull
unto
me
,
1
Cor.
10.23
.
Neither
fearing
to
be
punished
for
transgression
,
nor
hoping
to
be
rewarded
for
observation
;
and
in
this
they
feel
and
know
the
Christian
liberty
.
And
on
the
other
side
they
find
,
and
know
themselves
obliged
to
be
like
unto
Christ
in
their
life
and
manners
,
and
therefore
they
say
with
S.
Paul
,
All
things
are
not
expedient
.
Thus
they
exercise
themselves
in
Christian
liberty
:
so
that
Christian
liberty
consisteth
in
the
abrogation
of
the
law
,
and
is
known
when
men
do
not
fear
the
punishment
of
the
transgression
of
the
law
,
nor
pretend
the
reward
of
the
observation
thereof
.
And
it
is
well
exercised
when
men
observe
the
decorum
that
belongs
to
a
Christian
,
who
is
a
member
of
Christ
,
and
ought
in
all
things
to
be
very
conformable
to
Christ
.
Hence
I
gather
,
that
since
men
that
divine
Christian
liberty
by
humane
spirit
,
wit
,
and
judgment
,
make
themselves
vitious
and
impious
;
and
not
understanding
it
,
make
themselves
superstitious
and
miserable
;
and
understanding
,
knowing
,
feeling
,
and
exercising
it
by
the
holy
Spirit
,
become
holy
,
pious
,
and
just
,
becoming
very
like
unto
Christ
our
Lord
;
it
is
good
that
a
man
should
apply
himself
to
understand
the
Christian
liberty
,
craving
of
God
his
holy
Spirit
,
which
may
cause
him
to
know
and
feel
it
,
and
likewise
make
him
to
exercise
it
.
And
in
this
manner
neither
will
the
not
knowing
it
make
him
to
live
with
superstition
and
in
misery
:
nor
the
knowing
it
by
humane
spirit
,
make
him
to
live
licentious
in
his
manners
,
and
impious
in
his
mind
:
and
to
understand
,
know
,
and
exercise
it
,
will
make
him
to
live
without
fear
before
God
,
with
holinesse
and
righteousnesse
all
the
time
of
his
life
,
and
will
afterward
set
him
glorious
in
life
everlasting
,
with
Jesus
Christ
our
Lord
.
CONSID.
XXXVII
.
That
they
who
know
God
by
mens
relation
,
have
a
false
opinion
of
him
,
and
they
who
know
him
by
the
holy
Spirit
;
have
a
true
.
THis
is
alwayes
true
,
that
men
frame
their
opinions
and
conceits
of
those
things
which
they
know
not
,
according
to
the
relations
and
informations
that
men
give
them
of
those
things
.
And
it
comes
to
passe
,
that
when
a
man
takes
an
affection
to
every
thing
which
he
seeth
,
we
hold
him
for
vain
;
and
that
when
he
doth
delight
to
take
money
and
gifts
,
we
hold
him
for
covetous
;
and
that
when
he
doth
not
pardon
when
he
is
offended
,
we
hold
him
for
cruel
,
inhumane
,
and
revengefull
:
So
this
is
alwayes
true
,
that
when
we
have
need
of
such
a
man
,
we
do
endeavour
to
gain
his
good
will
with
those
things
which
are
according
to
the
opinion
and
conceit
which
we
have
of
him
by
relation
;
in
which
we
continue
and
persevere
,
untill
such
time
as
coming
into
acquaintance
and
familiarity
with
that
man
,
by
little
and
little
we
have
other
opinions
and
conceits
of
him
,
according
to
that
which
we
our selves
know
of
him
.
Whereupon
now
we
do
not
go
about
to
gain
his
good
will
by
those
things
with
which
we
did
at
first
,
following
the
Relation
;
but
by
those
things
which
according
to
our
own
knowledge
seem
to
us
to
be
to
purpose
.
This
betides
us
with
God
:
Men
being
deceived
by
humane
Philosophy
,
and
by
their
own
wisdome
and
reason
,
which
doth
not
reach
unto
the
knowledge
of
God
;
and
being
deceived
principally
by
superstition
,
and
false
religion
,
they
make
relation
that
God
is
so
delicate
and
sensitive
,
that
he
is
offended
for
every
thing
:
that
he
is
so
vindicative
,
that
he
doth
punish
all
offences
:
that
he
is
so
cruell
,
that
he
punisheth
them
with
eternall
punishment
:
that
he
is
so
inhumane
,
that
he
delights
that
we
should
chastize
our
persons
,
insomuch
as
to
shed
our
own
bloud
which
he
hath
given
unto
us
;
and
that
we
should
deprive
our selves
of
that
substance
which
he
hath
given
unto
us
,
to
the
end
that
we
should
therewith
maintain
our selves
in
this
present
life
;
that
he
doth
delight
that
we
should
go
naked
and
barefoot
,
alwayes
suffering
:
that
he
is
vain
,
and
that
presents
do
please
him
,
and
that
he
delights
to
have
gold
and
goodly
furniture
;
and
in
summe
,
that
he
delights
himself
in
all
those
things
,
in
which
a
tyrant
doth
delight
,
and
rejoyceth
to
have
from
them
that
are
subject
to
him
.
According
to
this
Relation
which
men
make
to
us
of
God
,
we
frame
our
opinions
and
our
conceits
of
God
;
and
so
much
the
more
,
because
what
men
tell
us
by
word
of
mouth
,
we
find
written
in
the
writings
of
men
.
And
inasmuch
as
both
they
and
we
,
when
we
begin
to
reade
holy
Scripture
,
have
already
conceived
this
opinion
of
God
,
and
formed
these
conceits
of
him
,
it
comes
to
passe
,
that
not
gathering
the
true
fruit
of
holy
Scripture
,
which
consisteth
in
the
knowledge
of
God
,
but
rather
stretching
it
out
,
and
understanding
it
according
to
that
opinion
,
and
to
those
conceits
which
we
bring
with
us
by
the
Relation
of
men
,
it
befalls
us
,
that
the
holy
Scripture
being
the
Relation
of
the
holy
Spirit
,
by
means
whereof
we
might
conceive
a
true
opinion
and
right
conceits
of
God
,
we
make
it
that
it
become
the
relation
of
men
,
&
that
it
speaks
not
that
which
the
holy
Spirit
intends
,
but
that
which
humane
ignorance
imagines
.
From
whence
it
comes
to
passe
,
that
men
knowing
that
they
have
need
of
God
,
because
they
hold
him
for
sensitive
,
for
vindicative
,
for
cruel
,
live
in
continuall
scruples
,
&
continuall
fear
&
terrour
,
which
are
things
that
ordinarily
beget
hatred
.
Because
we
hold
him
for
inhumane
,
we
punish
our
own
persons
with
fastings
,
with
watchings
,
with
disciplines
,
&
with
all
those
other
things
which
the
flesh
abhorres
;
and
in
this
we
think
much
to
please
God
,
because
we
account
him
covetous
,
we
offer
unto
him
our
goods
,
and
we
adorn
him
with
ornaments
of
gold
,
of
silver
,
and
of
jewels
.
And
in
summe
,
because
we
account
him
a
tyrant
,
we
demean
our selves
with
him
in
all
things
and
every
where
,
as
we
demean
our selves
with
them
that
are
tyrants
.
In
this
we
abide
,
&
in
this
we
persevere
all
the
time
that
we
frame
our
opinions
and
our
conceits
of
God
,
by
the
relation
that
we
have
of
men
.
Whence
I
understand
,
that
whilest
a
man
procures
to
gain
Gods
good
will
by
these
things
,
he
shews
that
the
opinion
and
conceit
that
he
hath
of
God
,
is
by
mans
relation
.
And
if
any
man
shall
say
unto
me
,
I
do
these
things
to
conform
my self
with
others
,
but
I
have
no
confidence
in
them
,
nor
do
I
esteem
them
at
all
;
I
shall
answer
him
,
that
it
is
a
most
difficult
thing
to
understand
whether
he
trust
in
them
or
no.
And
I
shall
say
unto
him
,
Wilt
thou
,
brother
,
understand
whether
thou
trust
in
them
or
no
?
Examine
thy self
well
,
whether
thou
find
satisfaction
in
doing
of
them
,
or
no
;
whether
thou
hast
a
good
opinion
of
them
who
do
them
,
or
no
;
and
whether
thou
hast
an
evil
opinion
of
them
that
do
them
not
,
or
no
;
and
so
shalt
thou
understand
whether
thou
hast
confidence
in
them
,
or
no.
And
finding
that
thou
hast
confidence
in
them
,
hold
for
certain
,
that
the
opinion
and
conceit
which
thou
hast
of
God
,
is
by
relation
of
men
.
They
who
accepting
the
Gospel
,
and
through
the
covenant
of
justification
which
is
by
Jesus
Christ
our
Lord
,
are
made
the
sonnes
of
God
,
and
having
familiarity
with
God
,
know
God
,
and
get
a
new
opinion
of
God
,
and
frame
new
thoughts
of
God
,
not
now
by
relation
but
by
knowledge
and
experience
;
and
going
unto
the
holy
Scriptures
with
their
new
thoughts
,
find
written
in
it
the
self
same
which
they
know
and
experiment
:
they
find
that
God
is
patient
,
mercifull
,
slow
to
wrath
,
and
estranged
from
revenge
;
except
it
be
in
them
that
are
the
vessels
of
wrath
,
whom
also
God
for
sometime
suffers
.
Understanding
this
,
they
drive
out
of
their
minds
all
scruples
,
fears
,
and
terrours
;
they
understand
that
God
is
full
of
such
loving
kindnesse
,
that
to
give
eternall
life
to
men
,
he
sent
into
the
world
his
own
sonne
,
made
a
man
,
on
whom
he
executed
the
rigour
of
his
justice
,
whereby
they
know
,
that
he
doth
not
delight
that
men
should
punish
their
own
persons
;
but
this
indeed
he
requires
,
that
they
should
in
such
sort
be
dispoiled
of
self
love
,
that
being
evil
intreated
upon
whatsoever
occasion
,
they
should
not
be
grieved
nor
resent
themselves
;
And
that
he
would
not
that
they
should
deprive
themselves
of
their
goods
,
but
that
they
should
possesse
them
in
such
manner
,
that
being
by
whatever
occasion
deprived
of
them
,
they
should
not
esteem
it
for
evil
,
nor
be
sorrowfull
;
and
that
it
being
necessary
to
leave
them
,
God
calling
them
to
the
preaching
and
manifestation
of
the
Gospel
,
they
should
immediately
leave
them
,
and
deprive
themselves
of
them
.
Finally
,
these
persons
holding
this
new
opinion
,
and
these
new
conceits
of
God
,
knowing
God
first
in
Christ
,
are
just
and
holy
;
and
knowing
that
God
delights
himself
in
holinesse
and
righteousnesse
,
they
serve
him
in
holinesse
and
righteousnesse
.
And
also
acknowledging
God
in
naturall
things
,
they
content
themselves
with
all
things
,
after
whatsoever
manner
they
come
to
passe
;
they
follow
willingly
that
order
which
God
hath
set
,
without
being
grieved
or
resenting
themselves
for
any
of
those
things
which
befall
them
,
holding
them
all
for
good
,
and
just
,
and
holy
;
although
sometimes
according
to
the
judgement
of
humane
wisdome
they
be
judged
the
contrary
.
And
because
they
understand
that
God
is
delighted
with
this
obedience
,
and
this
mortification
of
humane
wisdome
,
in
serving
with
obedience
,
and
with
mortification
,
they
serve
with
piety
:
In
this
they
abide
whilest
they
remain
in
the
opinion
and
in
the
conceits
which
are
had
of
God
,
by
the
familiarity
,
and
by
the
knowledge
,
and
by
the
experience
that
they
have
of
God
,
who
accept
the
covenant
of
justification
,
which
is
by
Jesus
Christ
our
Lord
.
They
as
I
understand
,
not
onely
find
no
satisfaction
in
those
things
which
they
do
,
who
stand
in
that
opinion
of
God
,
and
in
those
conceits
of
God
,
which
are
had
by
relation
of
men
;
but
if
they
be
necessitated
to
do
them
,
they
feel
displeasure
and
discontent
:
And
this
displeasure
,
and
this
discontent
in
these
things
,
I
understand
to
be
a
good
countersigne
for
to
know
that
a
man
hath
now
lost
the
opinion
,
and
those
conceits
of
God
which
are
by
relation
of
men
,
and
hath
obtained
that
opinion
,
and
those
conceits
of
God
which
are
by
familiarity
,
and
by
the
knowledge
of
God
,
and
by
the
experience
of
those
things
which
are
by
the
spirit
of
God
.
By
this
Consideration
I
understand
the
cause
why
a
person
beginning
to
have
familiarity
with
God
,
and
to
have
experience
of
the
things
of
the
spirit
of
God
,
it
seems
every
day
to
him
that
the
knowledge
of
God
is
renewed
in
him
,
that
is
,
that
he
comes
anew
to
know
God
;
because
that
holding
a
long
time
imprinted
in
his
mind
that
opinion
of
God
,
and
those
conceits
which
are
by
relation
of
men
,
and
not
being
able
at
once
to
dispoyl
himself
of
them
,
and
leaving
them
by
little
and
little
,
he
goes
on
by
little
and
little
,
receiving
that
opinion
and
those
conceits
of
God
,
which
are
by
the
spirit
of
God
.
Whereupon
it
comes
to
passe
,
that
it
seems
to
him
to
make
so
many
changes
in
the
knowledge
of
God
as
those
are
,
which
he
makes
in
leaving
his
old
opinion
,
and
his
old
conceits
of
God
,
and
in
clothing
of
himself
with
a
new
opinion
,
and
new
conceits
of
God
.
And
because
it
is
also
more
proportionable
to
the
depraved
nature
of
man
,
to
abide
in
the
first
then
in
the
second
,
in
the
old
then
in
the
new
,
in
that
of
Adam
then
in
that
of
Christ
,
in
that
of
the
Law
then
in
that
of
the
Gospel
;
I
understand
that
with
difficulty
doth
a
man
spoil
himself
of
the
old
,
and
cloath
himself
with
the
new
.
And
I
understand
,
that
to
a
regenerate
man
&
renued
by
the
holy
spirit
,
it
appertains
to
keep
his
mind
all
his
life
long
attent
to
despoil
himself
of
that
opinion
,
and
of
those
conceits
of
God
which
are
by
relation
of
men
;
and
to
cloath
himself
with
that
opinion
,
and
with
those
conceits
of
God
,
which
are
by
Revelation
of
the
spirit
of
God
,
which
is
obtained
by
Jesus
Christ
our
Lord
.
CONSID.
XXXVIII
.
By
a
comparison
is
shewed
in
what
the
errour
of
false
Christians
doth
consist
,
and
what
true
Christians
do
.
THis
is
certain
,
that
all
of
us
would
judge
and
hold
them
for
very
sots
and
fools
,
who
finding
themselves
banished
from
a
kingdome
by
their
demerits
,
and
there
being
presented
unto
them
on
their
Kings
behalf
a
Patent
subscribed
with
his
name
,
and
sealed
with
his
seal
,
by
which
he
pardons
them
,
and
enables
them
to
return
unto
the
kingdome
;
and
they
taking
the
Patent
,
and
acknowledging
the
Kings
hand
in
it
,
and
the
Kings
seal
,
should
not
care
at
all
to
come
unto
the
kingdome
;
but
set
themselves
to
examine
,
whether
the
seal
with
which
that
Patent
was
sealed
,
were
of
gold
or
of
brasse
;
and
occupying
themselves
in
adoring
and
adorning
it
,
themselves
alwayes
abiding
in
exile
,
and
deprived
of
the
kingdome
,
and
deprived
of
the
Kings
grace
,
procuring
by
other
means
,
and
by
other
wayes
to
have
that
which
the
King
had
freely
and
liberally
given
unto
them
by
that
Patent
of
his
,
which
they
had
read
and
acknowledged
,
and
which
they
adore
and
observe
with
reverence
,
doing
in
it
and
with
it
,
that
which
is
of
no
importance
to
them
,
to
that
purpose
for
which
the
King
sent
it
unto
them
.
For
that
which
belonged
to
them
to
do
,
if
so
be
they
were
wise
,
were
in
receiving
and
acknowledging
the
Patent
,
to
come
unto
the
kingdome
,
and
to
accept
the
Kings
grace
,
and
afterwards
to
obserue
and
well
keep
that
his
Patent
in
testimony
of
their
pardon
,
and
thereby
should
they
know
from
the
Kings
hand
,
and
from
his
seal
whatever
concerned
them
to
know
By
this
comparison
I
understand
what
a
man
ought
to
do
,
presently
after
he
comes
to
the
knowledge
of
the
Evangelicall
preaching
,
which
is
like
unto
a
Patent
,
by
which
God
freely
and
liberally
pardons
all
those
misdoings
,
by
reason
whereof
we
remain
in
exile
and
out
of
his
kingdome
,
and
he
doth
enable
us
to
return
,
and
to
enter
into
it
,
and
to
recover
his
favour
,
and
together
with
it
his
image
and
similitude
.
And
I
understand
also
how
great
,
and
wherein
the
errour
,
the
sottishnes
,
&
the
folly
of
men
doth
consist
,
who
reading
the
Gospel
,
approving
it
&
holding
it
for
true
,
and
yet
not
relying
upon
that
which
it
promiseth
,
nor
entring
into
the
kingdome
of
God
,
nor
making
peace
with
God
,
do
occupy
themselves
in
examining
and
discussing
curious
matters
of
God
,
and
of
Christ
,
such
as
appertain
not
to
them
,
and
are
not
profitable
unto
them
;
and
do
occupy
themselves
in
serving
God
and
Christ
,
in
those
things
which
are
not
required
of
them
,
nor
are
acceptable
unto
him
,
and
by
which
they
do
peradventure
more
procure
the
wrath
of
God
against
themselves
.
In
this
errour
I
understand
it
,
all
men
come
,
who
govern
themselves
in
Gods
affairs
with
humane
wisdome
,
not
knowing
God
,
nor
knowing
Jesus
Christ
our
Lord
.
CONSID.
XXXIX
.
That
Quickning
answereth
to
Mortification
,
and
the
glory
of
the
Resurrection
answereth
to
Quickning
.
THis
is
certain
,
that
assoon
as
a
man
being
inspired
of
God
,
accepts
the
covenant
of
justification
by
Jesus
Christ
our
Lord
,
he
begins
to
die
unto
the
world
,
and
to
live
unto
God
,
to
die
unto
Adam
,
and
to
live
unto
Christ
,
to
come
out
of
the
kingdome
of
the
world
,
and
to
enter
into
the
kingdome
of
God
:
And
that
at
that
time
which
a
man
dies
,
the
soul
being
separated
from
the
body
,
he
doth
accomplish
his
dying
to
the
world
,
his
dying
to
Adam
,
and
his
coming
out
of
the
kingdome
of
the
world
;
&
that
when
he
shall
rise
again
,
his
soul
returning
to
unite
it self
with
the
body
,
he
shall
live
perfectly
and
entirely
unto
God
;
he
shall
live
unto
Christ
,
and
shall
abide
in
the
kingdome
of
God
.
Whereupon
,
considering
the
difference
that
is
betwixt
the
state
of
a
man
however
much
mortified
he
be
to
Adam
,
and
to
the
world
,
whilest
his
soul
remains
with
his
body
,
and
the
estate
of
another
man
already
dead
,
his
soul
being
severed
from
his
body
;
I
understand
the
difference
that
shall
be
between
the
estate
of
a
man
,
how
much
soever
mortified
he
be
to
God
and
to
Christ
,
whilest
he
continues
in
this
present
life
,
from
that
estate
in
which
he
shall
stand
being
raised
to
God
and
to
Christ
in
eternall
life
:
understanding
that
there
shall
be
without
all
compare
greater
difference
between
the
state
of
the
resurrection
,
and
that
of
vivification
,
then
is
between
the
state
of
death
and
that
of
mortification
,
although
this
should
be
never
so
great
.
I
would
say
,
that
much
greater
is
the
difference
between
a
man
raised
up
,
and
him
that
is
quickned
,
then
that
which
is
between
a
man
that
is
dead
,
and
him
that
is
mortified
;
understanding
that
the
mortified
stands
as
it
were
dead
,
standing
crucified
unto
the
world
,
and
unto
himself
,
rather
in
the
other
life
then
in
this
;
and
that
he
who
is
quickned
,
stands
as
it
were
not
raised
up
,
standing
subject
to
passions
and
to
death
,
from
all
which
he
is
free
in
the
resurrection
.
And
understanding
all
this
,
I
use
so
to
call
mortification
an
imperfect
death
,
and
vivification
an
imperfect
resurrection
.
And
I
understand
,
that
such
shall
the
resurrection
be
in
eternall
life
,
as
the
vivification
is
in
the
present
:
I
would
say
,
that
the
glory
of
the
resurrection
shall
answer
to
the
perfection
of
the
vivification
.
Whence
I
gather
,
that
since
vivification
answers
to
mortification
in
this
present
life
,
and
that
the
glory
of
the
resurrection
in
eternall
life
,
shall
answer
unto
vivification
,
it
belongs
to
the
pious
Christian
who
desires
to
live
eternall
life
,
to
attend
to
mortifie
himself
much
,
to
become
much
like
to
Christ
in
his
death
,
that
he
may
be
likewise
much
like
to
Christ
in
his
resurrection
,
in
which
a
man
shall
perpetually
abide
in
the
kingdome
of
God
,
together
with
the
Sonne
of
God
himself
,
Jesus
Christ
our
Lord
.
CONSID.
XL.
Two
wills
in
God
,
one
Mediate
,
the
other
Immediate
.
IN
God
I
consider
two
Wills
,
one
Mediate
and
Generall
,
and
another
Immediate
and
Particular
.
With
one
I
understand
,
he
governs
the
universe
;
and
with
the
other
I
understand
,
he
governs
those
who
are
redeemed
by
Christ
.
Of
the
one
I
understand
all
the
creatures
are
the
executioners
,
every
one
in
his
degree
and
office
;
and
of
the
other
I
understand
the
holy
Spirit
is
the
executioner
,
and
the
persons
which
are
partakers
of
the
self
same
spirit
.
Furthermore
I
understand
,
that
men
do
oft-times
grieve
themselves
for
those
effects
which
result
from
the
Mediate
Will
of
God
.
because
it
seems
to
them
to
redound
unto
their
damage
.
And
I
understand
,
that
of
those
effects
which
result
from
the
Immediate
Will
of
God
,
those
persons
to
whom
they
appertain
,
do
alwayes
rejoyce
,
because
they
alwayes
redound
to
their
good
.
The
effects
of
the
Mediate
Will
I
understand
to
be
those
which
result
from
the
heavenly
influences
,
and
other
naturall
causes
,
which
following
the
order
that
God
hath
set
,
do
sometimes
hurt
,
and
sometimes
help
.
This
order
and
this
course
I
understand
,
is
sometimes
altered
by
the
Immediate
Will
of
God
;
and
I
understand
it
is
sometimes
restrained
by
the
same
Will
.
And
in
this
alteration
and
restraint
I
understand
,
that
one
part
of
that
Will
of
God
which
we
call
Immediate
,
doth
consist
;
because
it
followeth
not
the
common
and
generall
order
:
The
other
part
of
the
Immediate
Will
of
God
I
understand
consists
in
those
things
which
he
himself
doth
by
his
word
,
&
by
the
holy
Spirit
;
such
as
are
the
Creation
of
the
World
,
and
particularly
that
of
Man
;
the
Reparation
of
mankind
by
Jesus
Christ
;
the
Vocation
to
the
participation
of
this
good
;
Justification
,
with
all
the
other
spirituall
knowledges
and
feelings
.
To
this
immediate
will
of
God
,
I
understand
a
man
was
subject
in
his
first
creation
;
And
I
understand
,
that
in
sinning
,
he
made
himself
subject
to
the
mediate
will
of
God
.
under
which
subjection
I
understand
all
evils
do
consist
,
and
all
troubles
,
to
which
our
humane
nature
is
subject
,
amongst
which
death
is
a
most
principall
one
.
In
this
discourse
that
hath
been
said
,
I
understand
two
things
;
the
one
,
that
Adam
disobeying
God
,
made
us
subject
to
the
will
of
God
which
is
mediate
,
and
thereupon
to
evils
,
and
to
death
:
And
that
Christ
obeying
God
,
returns
his
to
the
subjection
,
and
to
the
will
of
God
,
which
is
immediate
;
and
therefore
he
frees
them
from
evils
and
from
death
;
from
death
he
frees
them
by
the
Resurrection
,
in
which
they
shall
live
an
eternall
life
;
and
from
evils
he
doth
sometimes
free
them
,
causing
that
those
should
not
touch
them
,
which
should
touch
them
according
to
ordinary
course
;
at
other
times
depriving
them
of
the
feeling
of
them
;
and
other
times
mortifying
them
therewith
;
In
such
sort
that
the
evil
is
converted
into
good
:
and
as
he
doth
not
in
such
manner
free
them
from
death
,
that
they
should
not
dye
,
but
he
doth
inable
and
dispose
them
to
a
most
happy
and
everlasting
life
;
so
neither
doth
he
free
them
from
evils
,
in
such
sort
,
as
they
should
not
touch
them
,
but
he
doth
inable
and
teach
them
to
draw
good
out
of
these
evils
.
The
other
thing
which
I
understand
is
,
that
the
continuall
sighing
of
a
man
,
that
feels
,
or
begins
to
feel
in
himself
the
benefit
of
Christ
,
ought
to
be
in
desiring
and
demanding
to
be
freed
from
the
subjection
of
Gods
mediate
will
,
and
return
under
that
will
which
is
immediate
.
For
God
being
soveraignly
good
,
or
rather
goodnesse
it self
,
in
that
immediate
will
of
his
there
can
be
nothing
but
that
which
is
such
as
he
himself
is
.
And
I
think
assuredly
,
that
Christ
counselling
his
to
say
,
Thy
will
be
done
,
in
earth
as
it
is
in
heaven
,
doth
counsell
them
to
have
this
desire
of
which
I
have
spoken
,
and
that
they
should
alwayes
sigh
in
this
manner
;
as
if
he
should
have
said
;
Crave
of
God
that
he
would
make
you
exempt
from
that
ordinary
Regiment
and
government
,
and
make
you
free
from
the
government
of
his
mediate
will
,
and
that
he
would
set
you
in
that
of
his
immediate
will
;
in
such
sort
,
that
like
as
the
heavenly
armies
are
immediately
governed
of
God
,
so
you
also
,
that
are
on
earth
may
be
immediately
governed
of
God!
Whence
I
gather
,
that
when
a
pious
person
shall
feel
himself
troubled
and
molested
in
his
body
,
or
in
his
mind
;
it
shall
be
well
,
that
attributing
that
trouble
and
molestation
to
the
subjection
of
that
will
of
God
which
is
mediate
,
he
should
feel
in
himself
the
evil
of
Adam
:
and
that
desiring
,
and
sighing
to
feel
the
good
of
Christ
,
he
should
say
to
God
,
Thy
will
be
done
!
Free
me
,
Lord
,
from
this
thy
mediate
,
and
generall
will
,
and
set
me
in
thy
immediate
,
and
particular
will
!
deprive
me
of
the
feeling
of
evil
by
the
disobedience
of
Adam
,
and
set
me
in
the
feeling
of
good
by
the
obedience
of
Christ
!
they
who
say
these
words
,
Thy
will
be
done
,
and
understand
it
not
in
this
manner
,
if
they
shall
well
examine
their
minds
,
I
am
assured
they
shall
find
they
say
it
,
because
they
cannot
otherwise
choose
:
for
if
so
be
they
could
cause
that
God
should
do
that
which
they
would
,
they
would
not
easily
submit
themselves
to
the
will
of
God
:
but
when
they
cannot
put
in
execution
their
own
wills
,
they
say
unto
God
,
Thy
will
be
done
,
making
a
virtue
of
necessity
.
They
who
say
unto
God
Thy
will
be
done
,
pretending
as
is
said
,
to
be
subject
to
the
will
of
God
,
that
is
immediate
,
they
say
it
with
all
their
mind
,
they
say
it
with
the
holy
Spirit
,
and
they
say
it
in
that
sense
which
Jesus
Christ
our
Saviour
intended
it
should
be
said
.
I
do
not
understand
,
that
in
that
will
of
God
which
I
call
mediate
,
there
is
not
a
particular
providence
of
God
,
but
I
understand
,
that
that
providence
is
generall
to
many
persons
,
such
as
is
the
rain
,
the
sunne-shine
,
&c.
of
which
things
many
enjoy
their
parts
.
And
the
immediate
will
I
understand
is
a
more
particular
and
more
favourable
providence
with
them
who
are
elected
,
such
as
it
was
in
giving
us
Christ
,
and
such
as
are
other
favours
,
which
are
done
more
to
one
then
to
another
;
of
which
sometimes
some
wicked
likewise
have
their
part
,
although
that
be
not
Gods
principall
intent
;
so
as
when
he
staid
the
Sun
through
Joshua's
prayers
,
of
that
favour
many
wicked
had
their
part
,
as
a
man
may
say
,
by
chance
;
the
people
of
God
injoying
it
much
otherwise
,
because
they
felt
the
favour
of
God
in
it
.
In
this
manner
a
man
may
discourse
through
all
outward
favours
,
which
God
doth
unto
his
,
of
which
others
likewise
that
are
not
his
,
do
alwayes
injoy
some
part
,
but
they
do
not
know
that
more
particular
and
more
favourable
providence
and
will
of
God
in
them
,
and
so
as
much
as
concerns
them
,
they
are
things
that
come
by
chance
.
I
resolve
therefore
my self
in
this
,
that
saying
the
mediate
will
of
God
,
I
understand
that
generall
providence
of
God
,
which
is
with
naturall
order
,
in
which
alwayes
God
doth
concur
;
and
that
saying
the
immediate
will
of
God
,
I
understand
the
more
particular
and
favourable
providence
of
God
,
by
which
the
naturall
order
is
altered
.
And
to
this
I
attribute
all
that
which
God
works
in
his
,
and
for
his
.
And
I
call
them
his
,
who
are
incorporated
with
Jesus
Christ
our
Lord
.
CONSID.
XLI
.
That
God
will
that
pious
persons
should
know
that
all
things
are
to
come
from
him
,
and
that
they
should
have
them
all
of
him
.
COnsidering
that
Jesus
Christ
our
Lord
certifies
every
pious
person
,
that
he
shall
obtain
from
his
eternall
Father
all
that
which
with
confidence
he
shall
demand
in
Prayer
;
and
experimenting
in
my self
,
and
finding
the
same
experience
in
other
persons
addicted
unto
piety
,
and
sometimes
I
do
not
obtain
that
which
I
demand
,
when
to
my
seeming
I
have
most
confidence
in
prayer
,
and
that
sometimes
I
do
obtain
that
which
I
demand
,
when
to
my
seeming
I
have
lesse
confidence
in
prayer
;
I
suppose
that
God
so
demands
of
a
man
confidence
in
his
prayers
,
as
he
demands
of
him
all
his
love
.
God
well
knows
that
a
man
cannot
love
him
with
all
his
heart
;
and
he
well
knows
,
that
he
cannot
have
confidence
in
prayer
;
for
both
the
one
,
and
the
other
,
is
contrary
to
his
naturall
inclination
;
and
it
is
necessary
,
that
both
the
one
,
and
the
other
,
should
come
from
him
.
And
he
requires
it
of
man
,
because
man
should
know
himself
,
and
knowing
himself
should
humble
himself
,
and
remit
himself
to
the
mercy
of
God
,
and
should
not
pretend
to
be
able
to
do
any
thing
of
himself
.
And
because
he
knows
that
a
mans
mind
is
most
arrogant
,
he
is
sometimes
the
more
deaf
to
a
mans
petition
,
when
it
seems
to
a
man
himself
,
to
have
greatest
confidence
in
his
prayer
.
This
God
doth
to
the
intent
that
a
man
should
not
attribute
that
to
his
own
confidence
,
which
he
obtains
by
prayer
;
and
to
the
intent
that
he
should
understand
the
difference
between
that
confidence
which
is
properly
his
own
and
that
which
comes
from
God
:
and
to
the
intent
he
might
know
,
that
he
makes
account
of
him
,
and
that
he
loves
him
,
sometimes
he
gives
him
that
which
he
demands
,
when
to
his
own
seeming
,
he
hath
least
confidence
;
other
times
he
gives
it
him
without
demanding
,
onely
upon
desiring
;
and
sometimes
he
gives
him
that
which
it
may
be
he
would
desire
,
without
any
desiring
at
all
.
Whereupon
I
understand
,
that
God
would
have
from
a
man
,
that
he
should
apply
his
mind
to
give
all
his
love
unto
him
,
to
have
confidence
onely
in
him
,
to
hope
from
him
all
whatever
appertains
to
this
present
life
,
and
to
the
future
.
With
this
application
,
and
with
this
propension
,
I
understand
that
a
man
obtains
two
principall
things
;
the
one
,
that
God
winks
at
his
coldnesse
in
love
,
his
weaknesse
in
confidence
,
and
his
impatience
in
hope
;
and
the
other
,
that
God
himself
by
little
and
little
goes
inflaming
him
in
love
,
fortifying
him
in
confidence
,
and
animating
him
in
hope
;
and
so
he
comes
to
fulfill
that
,
which
Jesus
Christ
ou●
Lord
promised
.
CONSID.
XLII
.
In
what
sort
a
pious
person
ought
to
govern
himself
in
the
state
of
inward
prosperity
,
and
adversity
.
IT
comes
to
passe
that
a
pious
person
finding
himself
in
a
dry
and
discontented
estate
,
finds
himself
likewise
without
confidence
,
and
as
it
were
an
Infidell
.
And
it
comes
to
passe
that
finding
himself
in
another
estate
with
satisfaction
,
and
with
joy
,
and
content
,
he
finds
himself
together
therewith
,
full
of
confidence
,
and
full
of
faith
,
whereupon
the
enemy
of
mankind
willing
to
disturb
his
felicity
,
comes
to
perswade
him
that
he
trusteth
and
believeth
for
the
good
which
he
finds
in
himself
,
in
such
sort
,
that
he
hath
confidence
in
himself
,
and
not
in
God
;
and
it
is
clean
contrary
.
And
therefore
the
pious
person
finding
himself
in
that
first
estate
,
shall
know
and
understand
what
he
is
of
himself
,
what
his
own
being
is
,
and
the
being
which
he
hath
from
Adam
;
and
shall
think
,
because
he
hath
at
other
times
felt
the
favour
of
God
,
he
feels
in
that
estate
his
disfavour
;
forasmuch
as
none
ever
feels
the
disfavour
,
but
he
that
hath
felt
the
favour
:
and
so
thinking
shall
assure
himself
of
his
election
,
of
his
vocation
,
and
predestination
,
and
shall
say
,
The
same
God
,
who
without
my
desert
hath
at
other
times
favoured
me
,
shall
draw
me
out
of
his
disfavour
,
and
return
me
unto
his
favour
again
.
When
a
pious
person
shall
find
himself
in
the
estate
of
prosperity
,
he
shall
know
and
understand
that
which
he
is
through
God
,
and
the
being
which
he
hath
from
God
,
and
the
being
which
he
hath
through
Christ
,
and
shall
know
in
himself
the
presence
of
God
,
unto
which
he
shall
attribute
his
loving
,
his
confidence
,
his
believing
,
and
his
hope
;
knowing
that
they
are
all
the
gifts
of
God
,
having
already
known
what
he
is
of
himself
,
what
he
is
without
God
.
In
this
manner
knowing
himself
in
that
first
estate
deprived
of
the
presence
of
God
,
and
knowing
God
in
the
second
state
,
and
being
rich
by
the
presence
of
God
;
he
shall
much
augment
himself
in
the
knowledge
of
himself
,
and
in
the
knowledge
of
God
:
and
this
,
as
Solomon
saith
,
is
all
that
belongs
to
a
man
.
He
would
say
that
herein
consisteth
all
his
being
,
and
all
the
perfection
of
a
man
,
that
he
should
know
that
his
being
and
his
perfection
comes
from
God
,
through
Jesus
Christ
our
Lord
.
CONSID.
XLIII
.
How
a
pious
person
may
assure
himself
to
have
obtained
Piety
and
Justification
,
by
the
Spirit
,
and
not
by
Humane
wisdome
.
FOrasmuch
as
I
understand
that
amongst
other
things
with
which
the
evil
Spirit
disquiets
and
molests
the
thoughts
of
persons
applyed
unto
piety
,
one
is
to
perswade
them
,
that
the
knowledge
which
they
have
of
God
,
and
of
Christ
,
and
that
understanding
of
the
spirituall
things
of
the
holy
Spirit
,
is
not
gotten
by
them
through
Revelation
,
or
inward
Inspiration
,
(
as
they
obtain
it
who
are
elected
of
God
,
and
as
it
ought
to
be
,
to
the
intent
,
that
that
blessednesse
,
for
which
our
Saviour
pronounced
S.
Peter
blessed
,
may
reach
unto
them
;
)
but
by
humane
wisdome
,
by
Judgement
,
and
by
humane
industry
,
as
those
men
obtain
it
,
who
are
not
elected
of
God
,
and
therefore
are
neither
held
,
nor
called
blessed
.
And
because
understanding
this
,
I
desire
that
they
who
know
God
and
Christ
by
the
holy
spirit
,
should
understand
their
good
and
their
felicity
,
I
say
,
that
every
pious
person
,
and
just
by
the
Justice
executed
on
Christ
,
being
tempted
with
such
imaginations
&
perswasions
,
should
first
hold
it
certain
,
that
if
his
piety
and
justification
were
not
the
work
of
the
holy
Spirit
,
he
should
not
be
tempted
with
such
imaginations
,
nor
with
such
perswasions
.
For
flesh
is
never
contrary
unto
flesh
,
and
it
is
alwayes
contrary
to
the
spirit
.
And
therefore
the
evil
spirit
,
who
,
as
David
saith
,
seeks
ill
thoughts
,
serving
himself
of
the
enmity
that
is
between
the
flesh
&
the
holy
Spirit
,
doth
disturb
the
Spirit
with
such
imaginations
and
perswasions
.
If
they
cannot
by
such
means
drive
away
from
them
such
kind
of
imaginations
and
perswasions
,
let
them
compare
that
which
they
know
of
God
and
of
Christ
,
and
that
which
they
understand
of
spirituall
things
by
the
operation
of
the
holy
spirit
himself
,
with
that
which
men
of
the
world
,
who
are
prized
and
esteemed
for
their
wits
,
judgements
,
and
industries
,
do
commonly
understand
,
who
have
read
the
same
things
which
they
have
,
and
have
heard
the
same
things
which
they
have
,
&
pretend
that
self
same
which
they
do
:
And
finding
,
as
indeed
they
shall
find
,
that
it
is
much
different
,
and
of
another
quality
,
from
that
which
commonly
men
of
the
world
know
and
understand
;
they
may
well
certifie
themselves
,
that
neither
by
wit
,
nor
by
Judgement
,
nor
by
humane
industry
,
they
have
obtained
the
grace
of
Piety
,
and
the
grace
of
Justification
,
but
properly
by
divine
revelation
,
and
by
divine
inspiration
,
and
by
the
holy
Spirit
;
except
they
be
so
presumptuous
and
arrogant
,
that
they
think
themselves
to
have
more
wit
,
industry
and
judgement
,
then
other
men
.
But
this
thought
is
alwayes
farre
from
those
persons
which
are
elected
of
God
to
the
participation
of
the
grace
and
favour
of
God
,
which
is
preached
amongst
men
in
the
Gospel
of
Jesus
Christ
our
Lord
.
CONSID
XLIV
.
In
what
manner
a
man
shall
know
what
fruit
he
hath
made
in
Mortification
;
and
what
is
the
cause
that
they
who
apply
themselves
to
Piety
,
are
tempted
by
Affections
and
Appetites
,
with
which
they
were
never
before
tempted
.
I
Consider
,
that
when
a
person
would
understand
the
profit
that
he
hath
made
in
mortification
,
that
is
,
what
affections
and
appetites
he
hath
mortified
,
he
shall
know
it
by
examining
himself
throughly
,
what
affections
and
appetites
he
hath
found
alive
in
himself
having
been
tempted
by
them
.
And
considering
what
,
and
which
of
them
are
now
dead
and
mortified
,
he
shall
understand
what
profit
he
hath
made
in
mortification
.
For
I
understand
,
that
he
who
hath
never
felt
the
shame
to
speak
of
the
Justice
of
Christ
,
hath
not
mortified
the
affection
of
shame
,
which
is
proper
and
naturall
unto
man
:
and
he
that
hath
felt
the
shame
,
and
now
no
more
feels
it
,
he
it
is
that
hath
mortified
it
;
as
S.
Paul
had
mortified
it
,
as
he
shews
,
saying
▪
that
he
was
not
ashamed
to
preach
the
Gospel
.
And
I
understand
;
that
if
he
had
never
been
ashamed
,
he
would
never
have
gloried
in
not
being
ashamed
.
In
like
manner
I
understand
,
that
none
hath
mortified
the
affection
of
the
honour
of
the
world
,
and
of
his
own
proper
esteem
,
but
he
that
having
been
tempted
thereunto
,
and
having
combated
with
it
,
is
now
no
more
tempted
.
This
self
same
I
understand
of
the
affections
of
anger
,
of
envy
,
of
hatred
,
and
of
revenge
,
as
I
likewise
understand
it
of
the
sensuall
appetites
:
Understanding
that
none
hath
mortified
the
carnall
appetite
,
but
he
that
having
been
tempted
by
it
,
and
having
combated
with
it
,
is
no
more
tempted
and
overcome
with
it
.
This
self
same
I
understand
of
that
appetite
,
which
delights
to
see
things
that
please
the
eyes
,
and
to
eat
things
,
that
please
the
taste
,
and
to
heare
vain
things
and
matters
of
the
world
,
and
to
smell
delicate
things
;
understanding
that
he
onely
may
say
,
that
he
is
mortified
in
these
appetites
,
who
having
been
tempted
and
molested
by
them
,
and
having
combated
with
them
,
is
now
reduced
to
such
terms
,
that
either
he
feels
them
not
,
or
is
so
much
master
of
them
,
that
with
ease
he
overcomes
them
,
when
ever
they
molest
him
.
And
because
none
dies
,
but
he
that
hath
lived
,
it
being
necessary
,
that
in
them
who
are
to
be
quickned
,
all
that
which
is
according
to
the
flesh
,
should
die
,
as
well
touching
affections
as
appetites
,
I
understand
,
that
all
this
being
to
die
in
the
regenerated
,
it
is
the
work
of
God
,
that
presently
when
a
man
sets
himself
to
pietie
,
he
should
be
molested
and
tempted
,
not
onely
from
those
affections
and
appetites
,
with
which
he
was
formerly
tempted
,
but
moreover
with
others
,
which
he
never
before
felt
,
being
different
,
yea
and
very
strange
ones
;
to
the
intent
that
feeling
them
alive
he
may
kill
them
,
and
killing
them
,
his
regeneration
should
be
made
perfect
,
as
appertains
to
them
that
are
members
of
the
Sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
XLV
.
Whence
the
fear
of
death
proceeds
in
pious
persons
,
and
that
it
is
a
signe
of
Predestination
for
a
man
to
content
himself
that
there
should
he
another
life
.
WIlling
to
understand
whence
it
proceeds
,
that
many
estranged
from
piety
have
voluntarily
offered
themselves
unto
Death
,
and
have
willed
and
desired
it
;
and
many
pious
are
grieved
,
and
much
resent
the
remembrance
of
Death
,
not
being
able
to
reduce
themselves
to
be
content
to
die
;
which
according
to
humane
reason
ought
to
be
clean
contrary
;
because
they
who
are
estranged
from
piety
either
do
not
believe
the
other
life
,
or
are
doubtfull
of
it
,
or
do
no
think
to
be
happy
in
it
;
and
they
who
are
pious
,
believe
the
other
life
,
and
are
very
certain
of
it
,
and
are
assured
that
they
shall
be
happy
in
it
.
I
think
this
,
that
amongst
them
who
are
estranged
from
piety
,
some
do
not
fear
death
for
some
opinions
whereof
they
are
perswaded
;
and
others
because
they
hold
it
for
a
point
of
valour
not
to
fear
it
;
and
others
love
death
,
believing
that
they
shall
get
fame
by
dying
;
and
others
▪
because
it
is
troublesome
,
and
painfull
unto
them
to
live
in
necessity
,
or
dishonour
;
wherein
they
do
as
the
sick-patient
,
that
puts
himself
into
hazard
of
running
into
a
greater
sicknesse
through
desire
of
coming
out
of
that
lesse
which
he
feels
.
In
all
these
I
consider
their
own
rashnesse
,
folly
,
and
impatience
.
Moreover
I
think
,
that
amongst
the
pious
that
fear
death
,
some
fear
it
because
they
are
not
throughly
confirmed
in
piety
,
nor
throughly
assured
of
that
Justice
,
by
which
eternall
life
is
obtained
;
others
fear
it
through
naturall
instinct
,
it
being
Gods
doing
that
men
should
fear
Death
,
and
love
life
,
to
the
intent
they
may
preserve
themselves
in
life
;
and
others
fear
it
,
in
as
much
as
it
is
given
to
men
in
punishment
of
their
sinne
,
it
being
Gods
doing
,
that
a
man
should
feel
as
a
punishment
that
which
is
given
him
as
a
punishment
by
generall
sentence
,
which
belongs
to
every
man
,
as
indeed
the
evil
of
originall
sinne
belongs
to
every
man
.
In
every
of
these
I
know
pietie
,
justice
,
and
holinesse
,
albeit
,
in
the
first
I
know
weaknesse
and
infirmity
;
as
I
also
account
it
a
great
weaknesse
in
those
pious
persons
,
who
without
feeling
any
inward
inspiration
,
that
God
would
have
them
to
die
,
do
desire
,
and
love
Death
:
for
this
desire
is
not
free
from
some
branch
of
impatience
,
like
unto
that
of
them
who
are
strangers
from
piety
.
Whence
I
take
this
resolution
,
that
forasmuch
as
in
them
who
are
strangers
from
piety
,
the
not
fearing
of
death
proceeds
from
rashnesse
,
folly
,
and
impatience
;
and
the
fearing
of
death
in
the
pious
proceeds
from
piety
,
justice
,
and
holinesse
;
that
neither
the
stranger
from
piety
hath
cause
to
exalt
himself
,
when
he
fears
not
death
,
nor
the
pious
hath
cause
to
be
sorrowfull
,
when
he
finds
himself
fearfull
of
death
:
knowing
that
this
fear
proceeds
from
his
own
weaknesse
and
infirmity
;
or
from
his
want
of
faith
and
assurance
of
life
eternall
;
or
it
comes
to
him
by
naturall
inclination
;
or
it
comes
to
him
through
sence
of
the
punishment
of
sinne
,
which
is
effectuall
in
all
them
that
appertain
to
the
people
of
God
,
yea
even
when
themselves
think
it
not
so
.
Whereupon
if
a
man
shall
say
,
that
Christ
having
satisfied
for
originall
sinne
,
they
who
are
his
members
ought
not
to
feel
the
punishment
of
death
,
I
shall
say
unto
him
,
that
Christ
did
not
revoke
that
sentence
given
against
us
,
whereby
we
are
all
obliged
to
death
,
but
that
he
remedied
it
by
his
resurrection
,
in
such
●ort
as
we
die
by
Adam
,
and
shall
rise
again
by
Christ
.
I
also
take
another
resolution
,
that
is
,
that
a
pious
person
doth
then
content
himself
to
die
as
pious
,
when
by
his
death
the
glory
of
God
is
illustrated
,
as
the
Christian
Martyrs
did
content
themselves
:
also
when
it
is
Gods
will
that
he
should
die
;
for
then
as
I
understand
,
God
gives
him
contentednesse
and
willingnesse
to
die
,
in
such
sort
,
as
when
a
pious
person
feels
in
himself
a
strong
fear
of
death
,
not
being
able
to
bring
himself
to
be
content
to
die
,
he
may
hold
for
certain
,
that
God
will
not
at
that
time
take
him
out
of
this
life
.
And
he
ought
to
think
that
as
long
as
he
fears
death
,
the
naturall
inclination
,
and
the
punishment
of
sinne
work
their
effects
in
him
,
and
so
he
will
not
be
grieved
,
nor
account
himself
lesse
in
piety
for
this
matter
.
They
that
are
strangers
from
piety
,
when
they
least
fear
death
,
and
when
they
have
most
brought
themselves
to
be
contented
with
it
,
if
they
would
speak
truth
,
will
confesse
that
if
it
were
in
their
power
,
they
would
not
that
there
should
be
any
other
life
;
for
they
are
not
certain
to
be
happy
therein
.
And
they
who
are
pious
,
when
they
most
fear
death
,
speaking
the
truth
will
confesse
,
that
they
would
not
be
contented
that
there
were
no
other
life
;
feeling
within
themselves
that
God
hath
not
created
them
for
this
life
,
but
for
another
.
And
for
a
man
to
be
thus
not
contented
with
this
life
onely
,
as
I
understand
,
is
a
great
countersigne
to
be
assured
of
his
piety
,
and
of
his
Predestination
.
For
I
hold
for
certain
,
that
to
them
to
whom
God
means
to
give
eternall
life
,
he
doth
also
put
a
great
love
and
great
affection
of
it
into
their
hearts
,
in
such
sort
,
that
he
who
shall
find
in
his
minde
a
desire
that
there
were
no
other
life
,
let
him
hold
himself
impious
,
although
he
would
choose
to
die
,
but
let
him
not
despair
:
for
albeit
he
be
in
impiety
at
present
,
yet
he
ought
to
think
that
God
is
able
to
draw
him
out
of
it
,
as
he
hath
drawn
,
and
doth
draw
all
them
that
have
been
,
and
are
pious
.
And
he
who
shall
find
in
his
mind
a
love
of
eternall
life
,
not
contenting
himself
with
this
present
,
may
hold
himself
for
pious
,
and
for
predestinated
unto
life
everlasting
,
although
he
fear
death
;
considering
all
this
which
hath
been
said
,
and
above
all
,
that
even
the
onely
begotten
Sonne
of
God
feared
death
,
Jesus
Christ
our
Lord
.
CONSID.
XLVI
.
That
they
who
walk
through
the
Christian
path
without
the
inward
light
of
the
holy
Spirit
,
are
like
unto
them
that
walk
in
the
night
without
the
light
of
the
Sunne
.
ALL
they
who
being
guided
onely
by
their
naturall
light
,
and
by
humane
wisdome
,
presume
to
understand
the
things
that
are
of
the
Spirit
of
God
,
and
to
walk
in
the
Christian
way
,
that
is
to
live
Christianly
;
I
liken
them
to
a
man
that
goes
by
night
with
the
light
onely
of
his
own
eyes
,
through
a
way
that
is
full
of
dangers
and
inconveniencies
.
And
it
seems
to
me
,
that
as
to
such
an
one
sometimes
a
piece
of
wood
will
seem
a
thief
,
and
a
stone
an
armed
man
,
and
thereupon
he
will
flie
,
and
be
afraid
;
and
another
time
the
water
will
seem
a
stone
,
and
he
will
wet
himself
,
and
the
shadow
will
seem
to
him
a
tree
,
and
thinking
to
lean
to
it
,
he
will
fall
on
the
ground
:
Even
so
he
that
walks
Gods
way
,
being
guided
by
his
naturall
light
onely
,
is
sometimes
affrighted
by
those
things
which
ought
not
to
affright
him
;
and
is
sometimes
secured
,
and
reposeth
himself
on
those
things
,
on
which
he
ought
not
to
secure
nor
repose
.
And
so
going
,
he
goes
on
groping
like
a
man
amazed
,
and
without
knowing
what
he
doth
.
He
that
walks
by
the
light
of
the
holy
Scripture
,
and
by
the
examples
of
Saints
,
but
without
the
Spirit
,
I
liken
him
unto
one
that
walks
by
night
carrying
a
candle
in
his
hand
,
and
goes
not
altogether
in
the
dark
:
but
yet
notwithstanding
he
goes
not
without
fear
,
nor
he
goes
not
secure
in
his
mind
,
nor
certain
not
to
fall
into
many
inconveniences
.
Whereupon
I
understand
,
that
as
to
the
traveller
of
whom
I
have
spoken
,
that
travels
by
night
by
the
light
of
his
own
eyes
onely
,
the
best
and
most
wholesome
counsel
that
could
be
given
him
,
were
that
he
should
stay
in
his
journey
whilest
the
night
lasteth
,
untill
such
time
as
the
sunne
were
risen
,
and
would
shew
him
the
way
,
and
the
things
that
are
in
it
,
that
so
he
might
travell
,
being
helped
by
the
light
of
his
own
eyes
:
Even
so
to
him
that
walks
Gods
way
onely
with
his
naturall
light
,
with
the
testimonie
of
Scriptures
,
and
with
the
example
of
Saints
,
the
best
and
most
wholesome
counsel
that
could
be
given
him
,
is
that
he
should
stay
his
journey
,
whilest
the
night
of
his
own
proper
blindnesse
continueth
,
untill
such
time
that
God
send
him
his
spirit
by
means
whereof
,
with
his
naturall
light
,
and
with
his
wisdome
,
he
may
be
able
well
to
understand
the
journey
,
and
to
see
all
that
is
therein
.
And
if
any
person
shall
demand
me
,
saying
,
How
shall
I
do
to
stay
my self
in
this
journey
?
I
will
answer
him
,
[
*
](A64827-e22160-b)
*
He
meaneth
(
I
suppose
)
that
a
man
presume
no●
to
merit●
that
is
,
to
oblige
God
.
o●
just
fie
himself
before
God
by
any
acts
or
exercises
of
Religion
;
but
that
he
ought
to
pray
God
affectionately
and
fervently
,
to
send
him
the
light
of
his
Spirit
,
which
may
be
unto
him
as
the
Sun
to
a
traveller
in
his
journey
;
he
in
the
mean
while
ap●lying
himself
to
the
unquestioned
duties
of
true
piety
and
sincere
Religion
,
such
as
are
Prayer
,
Fasting
,
Almes-deeds
,
&c.
after
the
example
of
devout
Cornelius
.
Or
thus
;
There
are
two
sorts
of
acts
in
religion
;
acts
of
humiliation
,
and
acts
of
confidence
and
joy
,
the
person
here
described
to
be
in
the
dark
,
ought
to
use
the
first
,
and
to
forbear
the
second
;
Of
the
first
sort
are
repentance
,
prayers
,
fasting
,
almes
,
mortifications
,
&c.
of
the
second
,
receiving
of
the
Communion
,
prayses
,
Psalmes
,
&c.
These
in
diverse
cases
ought
,
and
were
of
old
forborn
for
a
time
.
Exercise
not
thy self
in
any
thing
pretending
justification
or
merit
thereby
,
in
any
kind
,
or
in
any
degree
,
but
pray
God
affectionately
,
that
he
would
send
thee
his
spirit
,
which
may
be
unto
thee
as
the
Sunne
in
this
journey
,
wherein
by
thine
own
wisdome
thou
neither
knowest
nor
canst
travell
;
and
stand
attentive
all
the
time
that
God
shall
deferre
to
send
unto
thee
his
Spirit
,
applying
thy self
to
all
those
things
which
offer
themselves
to
thee
,
in
which
thou
knowest
true
piety
without
any
mixture
of
superstition
;
and
content
thy self
with
whatsoever
God
doth
,
and
have
no
opinion
or
esteem
of
all
whatever
thou
doest
thy self
.
This
is
that
which
I
say
unto
him
.
And
I
understand
,
that
as
if
the
sunne
should
break
forth
altogether
with
all
his
splendour
,
it
would
in
such
sort
blind
the
eyes
of
the
Traveller
of
whom
I
have
spoken
,
that
he
would
not
be
able
to
make
any
more
use
of
them
then
as
if
it
were
night
:
Even
so
in
like
manner
,
if
the
Spirit
of
God
should
at
once
give
unto
a
person
all
that
knowledge
which
he
gives
in
length
of
time
,
it
would
blind
him
,
and
put
him
in
greater
inconvenience
,
then
at
first
.
And
because
this
is
true
,
I
understand
that
our
God
rich
in
liberality
and
in
mercy
,
gives
unto
us
his
Spirit
,
and
he
gives
it
unto
us
in
such
manner
,
as
it
may
help
and
not
harm
us
,
not
according
to
our
appetites
,
but
according
to
his
eternall
wisdome
,
by
which
as
a
good
Father
,
he
governeth
them
who
are
his
sonnes
,
remaining
incorporated
in
his
onely
Sonne
Jesus
Christ
our
Lord
.
CONSID.
XLVII
.
Foure
signes
to
know
them
by
,
who
pretend
piety
,
and
the
spirit
,
not
having
either
the
one
,
or
the
other
.
UNderstanding
that
the
false
Prophets
,
of
whom
our
Lord
Jesus
Christ
counselleth
us
to
beware
,
because
they
shew
themselves
as
sheep
and
are
wolves
,
are
properly
those
who
having
entred
themselves
into
Christian
piety
,
pretend
by
their
own
exercises
,
and
by
their
own
industry
to
obtain
the
spirit
of
God
,
and
to
become
spirituall
,
and
not
being
able
to
compasse
their
intent
,
remain
alwayes
impious
in
their
minds
,
although
they
dissemble
and
fain
piety
as
much
as
it
may
be
fained
with
strange
superstitions
,
and
other
ceremonies
,
which
have
an
appearance
of
piety
,
and
understanding
likewise
that
the
cause
why
Jesus
Christ
our
Lord
saith
unto
us
,
That
we
should
beware
of
them
,
is
because
they
are
the
most
pernitious
pestilence
that
can
be
for
them
who
attend
unto
piety
;
inasmuch
as
having
lost
the
shame
of
the
world
,
and
having
renounced
honour
and
outward
reputation
,
and
having
lost
the
respect
unto
God
,
and
to
all
religion
,
they
do
onely
attend
to
do
all
the
dammage
that
they
can
to
piety
,
and
to
those
persons
that
attend
unto
it
,
finding
the
doore
open
thereunto
by
the
communication
and
conversation
that
they
have
with
such
persons
.
Now
desiring
that
pious
and
spirituall
persons
should
know
these
kinds
of
wolves
that
make
themselves
sheep
,
and
knowing
them
,
should
beware
to
converse
and
deal
with
them
,
with
that
dove-like
simplicity
which
they
have
obtained
through
the
holy
spirit
,
using
that
serpentine
wisdome
which
is
naturall
unto
them
;
I
have
considered
foure
countersignes
whereby
spirituall
persons
may
discover
,
whether
he
that
comes
unto
them
,
comes
being
called
of
God
,
or
comes
on
his
own
designes
being
called
by
his
own
self
love
:
I
would
say
,
whether
he
that
seems
to
despise
that
false
religion
which
the
men
of
the
world
follow
,
and
would
apply
himself
unto
that
true
religion
which
the
sonnes
of
God
follow
,
comes
freed
from
the
deceit
by
his
own
wisedome
,
and
by
his
own
humane
reason
,
or
purely
by
the
participation
of
the
holy
spirit
.
For
as
I
understand
,
they
who
come
to
be
freed
from
the
deceit
of
false
religion
by
humane
wisdome
,
are
alwayes
impious
,
and
are
pernicious
to
spirituall
persons
.
The
first
countersigne
is
,
The
great
affection
to
spirituall
things
,
being
delighted
in
them
,
and
exercising
them
with
favour
and
zeal
.
And
I
call
spirituall
things
all
those
things
which
are
properly
of
the
holy
spirit
,
and
are
inward
and
divine
,
such
as
are
the
reading
of
holy
Scripture
,
discourses
of
holy
things
,
continuall
prayer
,
and
continuall
adoration
in
the
spirit
,
that
is
,
for
a
man
to
be
contented
with
what
ever
God
doth
,
holding
it
for
holy
,
and
for
just
,
and
for
good
,
as
much
as
the
frailty
of
the
flesh
permits
.
The
second
Countersigne
is
,
The
totall
abhorring
of
all
those
conversations
,
and
of
all
those
readings
of
men
,
and
of
books
,
in
which
there
is
no
part
of
the
holy
spirit
to
be
seen
.
For
I
understand
,
that
a
man
that
hath
truly
tasted
the
conversation
,
and
the
reading
of
those
persons
,
and
of
those
books
,
in
which
the
holy
spirit
is
,
cannot
tast
other
men
,
and
other
books
;
that
if
he
do
relish
them
,
it
is
a
signe
he
hath
not
tasted
those
other
.
The
third
counter-signe
is
,
To
approve
the
things
of
the
holy
Spirit
,
the
conceits
,
and
the
knowledges
,
and
the
apprehensions
,
that
are
obtained
by
the
holy
spirit
,
and
that
with
the
mind
,
and
not
with
the
wit
.
Humane
wisdome
doth
sometimes
approve
spirituall
things
not
with
the
mind
,
but
with
the
wit
and
by
opinion
,
and
not
by
inward
sense
.
And
I
understand
that
a
man
that
hath
the
inward
feeling
,
doth
easily
know
when
one
approves
them
with
his
mind
and
when
with
his
wit
.
The
fourth
Counter-signe
is
,
The
Mortification
of
the
mind
,
and
of
the
body
;
of
the
mind
in
all
the
affections
that
are
according
to
the
world
,
(
amongstwhich
I
put
especialy
curiosity
,
in
what
way
soever
it
come
palliated
,
and
adorned
,
and
of
the
body
,
in
all
the
appetites
that
are
according
to
the
flesh
.
Humane
wisdome
approves
and
teacheth
mortification
;
but
however
much
it
approve
and
teach
it
,
there
never
was
yet
,
nor
never
shall
be
man
,
that
without
the
Christian
spirit
,
I
would
say
,
without
remaining
incorporated
in
Christ
,
can
obtain
it
in
such
sort
that
it
may
not
be
easily
discerned
by
him
that
shall
in
part
have
got
it
by
Jesus
Christ
our
Lord
.
And
therefore
I
resolve
my self
in
this
,
that
pious
and
Christian
persons
may
securely
admit
unto
their
conversation
and
acquaintance
,
those
men
whom
they
shall
see
affectioned
unto
spirituall
things
;
drawn
away
and
disenamoured
from
those
things
in
which
the
holy
spirit
hath
no
part
;
and
those
of
whom
they
shall
see
the
things
of
the
holy
spirit
to
be
approved
;
and
in
whom
they
shall
see
true
mortification
:
holding
for
certain
,
that
humane
wisdome
and
hamane
craft
cannot
feigne
,
or
dissemble
in
all
these
things
,
although
it
may
in
some
of
them
;
which
may
be
easily
discovered
by
pious
persons
,
to
whom
it
appertains
to
use
the
serpentine
wisdome
,
in
such
sort
,
that
making
use
of
these
four
counter
signes
,
they
shall
know
those
who
come
unto
them
making
shew
of
sheep
,
being
indeed
wolves
,
and
so
doing
they
shall
make
use
of
that
help
which
Jesus
Christ
our
Lord
gives
.
CONSID.
XLVIII
.
That
he
who
prayes
,
and
works
,
and
understands
,
doth
then
pray
,
work
,
and
understand
,
as
he
ought
,
when
he
is
inspired
to
pray
to
work
,
and
to
understand
.
SAint
Paul
,
in
the
eight
to
the
Romanes
understands
that
Prayer
is
one
of
those
things
,
wherein
in
our
weaknesses
,
and
infirmities
we
are
favoured
of
God
,
and
helped
by
the
Spirit
of
God
:
And
so
he
saith
,
That
we
not
knowing
how
to
pray
as
we
ought
,
the
Spirit
of
God
prayeth
for
us
.
Whereby
I
understand
,
that
then
the
holy
Spirit
prayes
for
us
,
when
it
moves
us
to
pray
,
for
then
it
prayes
in
us
.
And
I
understand
that
he
who
prayes
with
the
Spirit
of
God
,
demands
that
which
is
the
will
of
God
,
and
so
he
doth
obtain
what
he
will
.
And
he
who
prayes
with
his
own
spirit
,
demands
that
which
is
his
own
will
,
wherein
consisteth
the
not
knowing
neither
what
,
nor
how
we
ought
to
pray
.
Mans
mind
is
presumptuous
and
arrogant
;
and
not
willing
to
yield
,
that
it
knows
not
what
or
how
it
ought
to
pray
,
saith
,
I
will
crave
of
God
that
he
should
do
his
own
will
,
and
so
I
cannot
erre
:
and
doth
not
consider
,
that
to
pray
in
this
manner
,
comes
because
a
man
cannot
choose
,
and
that
peradventure
it
would
not
go
well
with
him
,
nor
is
convenient
for
him
,
that
God
should
do
his
will
:
as
it
was
not
convenient
for
Hezekias
,
when
death
was
intimated
unto
him
;
and
that
he
doth
not
know
how
he
shall
content
himself
,
and
conform
with
the
will
of
God
.
But
man
not
willing
to
give
himself
as
overcome
,
no
not
by
this
neither
,
saith
,
I
will
demand
of
God
,
that
he
would
cause
that
I
should
content
my self
with
that
which
shall
be
his
will
,
and
so
I
shall
be
sure
to
hit
the
mark
;
and
doth
not
consider
that
oftentimes
it
is
better
for
a
man
not
to
content
himself
,
nor
to
conform
himself
with
Gods
will
:
as
it
was
better
for
Hezekias
,
and
as
it
is
better
for
those
persons
,
who
by
grieving
and
resenting
himself
for
that
which
God
doth
,
come
to
reacknowledge
themselves
,
and
to
know
God
,
and
to
humble
themselves
,
and
to
exalt
God
;
in
such
sort
,
as
will
they
,
nill
they
,
mans
mind
is
forced
to
confesse
that
which
Saint
Paul
saith
,
that
we
know
not
what
,
nor
how
we
ought
to
pray
.
And
he
who
confesseth
this
,
understanding
from
the
self
Saint
Paul
,
that
the
spirit
of
God
prayes
for
us
,
and
in
us
,
will
apply
himself
to
pray
God
,
that
he
would
give
him
his
Spirit
to
pray
for
him
,
and
in
him
.
When
he
that
prayes
by
humane
Spirit
,
saith
those
words
of
the
Pater
noster
,
Thy
will
be
done
,
albeit
they
be
words
spoken
with
the
Spirit
of
God
,
he
doth
not
pray
with
the
Spirit
of
God
,
because
he
doth
not
pray
being
inspired
,
but
taught
.
And
Saint
Paul
doth
not
say
,
That
the
holy
Spirit
teacheth
us
to
pray
,
but
that
he
prayes
by
us
,
and
that
he
prayes
in
us
.
I
will
adde
this
,
That
they
who
pray
with
their
own
spirit
,
when
they
obtain
that
which
they
demand
in
prayer
,
they
feel
in
their
minds
a
contentednesse
mixed
with
pride
,
and
with
self
estimation
;
and
they
who
pray
with
the
holy
Spirit
,
obtaining
that
which
they
demand
in
their
prayers
,
feel
a
most
excessive
concent
,
mingled
with
humility
,
and
with
mortification
.
And
I
hold
that
these
feelings
are
sufficient
to
give
a
person
intire
knowledge
,
whether
he
pray
with
his
own
Spirit
,
or
with
the
holy
Spirit
.
It
is
very
true
,
that
in
case
a
man
have
never
prayed
with
the
holy
Spirit
,
he
cannot
make
this
difference
.
Cornelius
prayed
with
the
holy
Spirit
before
Saint
Peter
went
to
his
house
,
yet
he
did
not
understand
,
that
he
prayed
with
the
holy
Spirit
;
but
he
understood
it
afterward
,
when
by
Saint
Peters
means
he
had
obtained
of
God
even
more
then
he
desired
.
I
mean
not
,
more
then
the
Spirit
of
God
,
which
prayed
by
him
,
and
in
him
,
but
more
then
Cornelius
himself
desired
in
his
own
mind
;
in
such
sort
,
that
oftentimes
the
Spirit
of
God
prayes
in
us
,
and
by
us
,
without
our
knowledge
that
it
is
the
holy
Spirit
that
prayeth
,
and
what
that
thing
is
,
which
in
prayer
is
demanded
.
The
same
I
understand
in
working
,
as
in
prayer
:
for
S.
Paul
likewise
puts
them
for
gifts
of
the
holy
Spirit
,
to
minister
,
that
is
,
to
do
service
to
our
neighbour
,
and
the
exercise
of
charity
.
And
I
understand
,
that
because
we
do
not
know
how
,
nor
when
to
work
,
God
gives
us
his
Spirit
that
should
work
in
us
.
Humane
wisdome
,
that
alwayes
opposeth
it self
to
the
Spirit
of
God
,
pretends
to
know
how
to
work
,
and
when
it
doth
work
it
works
for
its
own
benefit
,
it
works
for
its
own
glory
,
and
for
its
own
satisfaction
,
and
not
purely
for
the
benefit
of
his
neighbour
,
nor
for
Gods
glory
,
nor
for
the
satisfaction
of
them
that
love
God
,
and
therefore
it
knoweth
not
how
,
nor
when
it
ought
to
work
.
On
the
contrary
,
the
Spirit
of
God
works
for
the
profit
of
our
neighbour
,
for
the
satisfaction
of
them
that
love
God
,
and
it
works
for
the
glory
of
God
.
When
he
that
works
by
humane
Spirit
imitateth
the
works
of
holy
men
,
and
follows
the
doctrine
of
the
Saints
,
I
do
not
understand
that
he
works
with
the
holy
Spirit
,
but
with
his
own
spirit
,
because
he
doth
not
work
being
inspired
,
but
taught
:
And
Saint
Paul
saith
,
That
it
is
a
gift
of
the
holy
Spirit
,
to
work
by
the
holy
Spirit
.
They
who
work
with
humane
wisdome
,
find
content
in
their
own
works
,
mingled
with
arrogancy
,
and
with
presumption
:
And
they
who
work
with
the
holy
Spirit
,
find
likewise
content
in
their
own
works
,
but
most
different
,
and
mingled
with
humility
,
and
mortification
.
In
such
sort
,
as
a
person
examining
his
mind
after
he
hath
wrought
,
may
by
this
consideration
understand
,
whether
it
be
humane
wisdome
that
hath
wrought
in
him
,
or
the
Spirit
of
God
.
It
is
very
true
,
that
he
who
hath
never
wrought
with
the
Spirit
of
God
,
cannot
make
this
difference
.
In
Cornelius
I
consider
the
same
in
his
working
,
as
I
have
done
in
his
Prayer
:
He
did
work
with
the
holy
Spirit
,
but
he
did
not
understand
that
it
was
the
holy
Spirit
;
and
he
understood
it
when
he
saw
and
felt
in
himself
that
which
arose
from
his
working
.
And
between
that
which
Cornelius
wrought
;
and
prayed
with
the
holy
Spirit
,
before
he
knew
Christ
,
and
received
the
holy
Spirit
,
and
that
which
he
prayed
,
and
wrought
with
the
holy
Spirit
,
after
that
he
had
known
Christ
,
and
received
the
holy
Spirit
;
I
make
this
difference
,
that
at
the
first
praying
,
and
working
he
did
not
understand
that
he
prayed
and
wrought
by
the
holy
Spirit
.
That
which
I
understand
in
praying
,
and
working
,
I
understand
likewise
in
the
acknowledgements
of
God
,
and
in
the
understanding
of
holy
Scripture
,
considering
that
Saint
Paul
sets
also
these
understandings
for
gifts
of
the
holy
Ghost
;
understanding
that
humane
wisdome
not
knowing
how
to
understand
the
things
of
the
Spirit
of
God
,
God
gives
his
spirit
unto
them
who
are
his
,
to
the
intent
he
may
teach
them
those
things
.
Mans
mind
is
proud
and
haughty
in
this
point
,
as
in
all
others
;
whereupon
putting
it self
before
the
holy
Spirit
,
it
goes
helping
it self
as
much
as
it
may
,
to
gain
by
its
own
understanding
and
judgement
the
knowledge
of
God
,
and
the
understanding
of
Scriptures
.
And
it
is
a
marvellous
thing
,
that
how
much
the
more
it
labours
therein
,
so
much
more
it
disenables
it self
,
taking
and
understanding
the
things
of
God
,
and
of
the
spirit
of
God
,
in
a
contrary
sense
,
and
by
the
contrary
.
They
who
understand
and
know
the
holy
Spirit
,
by
how
much
more
they
apply
themselves
to
understand
and
know
,
by
so
much
do
they
know
and
understand
the
more
.
When
as
he
who
knows
and
understands
the
things
of
God
,
goes
about
to
do
it
with
his
own
wit
,
and
judgement
,
albeit
he
do
understand
that
which
the
Saints
have
understood
,
yet
I
do
not
understand
,
that
he
knows
and
understands
with
the
holy
Spirit
,
but
with
humane
wisedome
;
understanding
and
knowing
as
being
taught
,
and
not
inspired
.
And
Saint
Paul
makes
it
to
be
a
gift
of
the
holy
spirit
to
know
the
holy
spirit
.
He
who
knows
and
understands
the
things
of
God
,
with
his
own
wit
and
judgement
,
finds
the
same
satisfaction
that
he
finds
in
other
knowledges
,
and
in
other
understandings
of
humane
things
,
and
of
the
writings
of
men
;
and
with
this
satisfaction
looking
upon
it
,
he
feels
pride
and
self-esteem
in
his
own
mind
.
And
he
that
understands
and
knows
with
the
holy
spirit
,
finds
in
that
which
he
knows
and
understands
,
most
different
satisfaction
from
,
that
which
he
finds
in
those
other
things
,
which
he
knows
and
understands
;
and
finds
in
his
mind
,
humility
,
and
mortification
;
in
such
sort
,
that
by
the
feeling
which
a
person
finds
in
his
own
mind
,
when
he
shall
have
got
a
knowledge
of
God
,
and
when
he
shall
have
understood
a
place
of
holy
Scripture
,
he
may
judge
if
he
have
gained
that
knowledge
,
and
that
understanding
with
his
wit
,
and
judgement
,
or
with
the
spirit
of
God
.
If
so
be
the
feeling
shall
be
of
pride
,
and
of
self
esteem
;
judging
that
what
he
hath
known
and
understood
,
to
be
by
his
own
wit
and
judgement
,
he
shall
not
stablish
himself
therein
:
And
if
the
feeling
shall
be
of
humility
,
and
mortification
,
judging
that
what
he
hath
known
,
and
underderstood
,
to
be
by
the
holy
spirit
,
he
shall
stablish
himself
in
it
.
It
is
very
true
,
that
he
who
hath
never
known
,
nor
understood
with
the
holy
spirit
,
cannot
make
this
difference
.
From
these
three
considerations
I
come
to
take
this
resolution
,
that
as
well
to
pray
as
is
meet
,
as
to
work
,
and
to
know
,
and
understand
,
so
for
all
other
things
also
,
in
which
we
exercise
our selves
with
our
minds
,
or
with
our
bodies
in
this
present
life
,
we
have
need
of
the
government
of
the
spirit
of
God
,
without
which
,
although
it
be
grievous
to
us
,
we
ought
to
confesse
,
that
we
know
not
to
pray
as
we
ought
,
nor
to
work
as
we
ought
,
nor
to
know
and
understand
as
we
ought
.
With
this
confession
we
shall
alwayes
demand
of
God
his
holy
Spirit
,
and
he
shall
give
it
us
through
Jesus
Christ
our
Lord
.
CONSID.
XLIX
.
Whence
it
proceeds
,
that
humane
wisdome
will
not
attribute
all
things
to
God
:
and
in
what
manner
they
ought
to
be
attributed
to
him
.
FOr
three
Causes
I
understand
it
,
men
being
deceived
by
the
judgement
of
humane
wisdome
,
will
not
confesse
that
every
thing
comes
from
God
.
The
first
is
,
that
they
might
not
deprive
themselves
of
the
merits
of
their
own
good
works
,
understanding
that
they
should
deprive
themselves
of
them
,
when
every
thing
should
be
attributed
to
God
;
inasmuch
as
in
their
good
works
,
the
goodnesse
of
God
would
be
that
which
was
to
be
considered
,
and
not
that
of
men
.
The
second
Cause
I
understand
is
,
because
men
judging
of
good
works
with
the
self
same
judgement
,
with
which
they
judge
their
own
proper
works
,
they
hold
that
for
evil
in
God
,
which
they
would
hold
for
evil
in
evil
men
:
And
it
seeming
to
them
an
evil
and
absurd
thing
to
attribute
any
evil
thing
to
God
,
who
is
sovereignly
good
,
and
is
goodnesse
it self
,
they
resolve
that
they
will
not
attribute
every
thing
to
God
.
The
third
Cause
,
as
I
understand
,
is
because
they
think
that
if
men
believed
that
God
did
all
things
,
they
would
become
dissolute
in
their
lives
,
licentious
,
vitious
,
and
insolent
,
and
remisse
in
succouring
,
helping
,
and
favouring
their
neighbours
;
every
man
saying
of
himself
,
If
I
live
ill
,
it
is
because
it
pleaseth
God
that
I
should
live
so
,
and
he
himself
when
it
so
seems
good
to
him
,
will
make
me
to
live
well
;
and
saying
of
their
neighbour
,
If
such
a
one
be
needie
,
tribulated
,
and
afflicted
,
it
is
because
it
so
pleaseth
God
,
and
when
it
shall
please
God
that
he
should
not
be
so
,
he
will
draw
him
out
of
necessity
,
and
out
of
tribulation
,
and
out
of
affliction
,
and
therefore
it
is
not
necessary
that
I
should
meddle
therewith
.
To
these
three
Causes
or
reasons
of
humane
wisdome
I
understand
that
a
man
may
fully
answer
in
this
manner
.
To
the
first
,
that
if
men
knew
themselves
,
they
would
know
in
themselves
rebellion
,
iniquity
,
and
sinne
,
and
in
their
works
self-love
and
self-interest
,
and
so
they
would
not
pretend
to
obtain
merit
through
their
own
works
;
and
not
pretending
it
,
the
first
cause
of
impiety
would
be
taken
away
,
in
which
they
do
easily
fall
that
are
in
the
eyes
of
the
world
just
and
holy
:
for
they
properly
are
those
that
seek
merit
in
their
works
.
From
this
inconveniency
they
are
free
,
who
knowing
the
being
and
the
nature
of
man
,
renounce
their
own
merits
,
cleaving
onely
to
the
justice
of
God
executed
on
Christ
.
To
the
second
Cause
and
reason
it
may
be
answered
,
that
if
so
be
it
seem
to
men
an
absurd
and
evil
thing
,
that
God
should
harden
the
heart
of
Pharaoh
,
making
him
to
sinne
in
not
suffering
the
people
of
God
to
depart
;
and
that
God
should
command
Shimei
,
that
he
should
sinne
by
cursing
David
;
and
that
God
should
make
them
to
sinne
,
to
whom
the
Scripture
saith
he
gave
the
spirit
of
errour
,
and
that
he
should
ordain
that
Judas
should
sinne
by
selling
Christ
;
and
that
God
should
blind
them
of
whom
S.
Paul
(
Rom.
1.
)
speaks
,
that
they
should
fall
into
filthy
and
abominable
sinnes
:
And
if
likewise
it
seem
an
absurd
and
evil
thing
to
men
,
that
which
God
doth
to
many
men
in
the
world
,
it
is
not
because
the
things
are
in
themselves
absurd
and
evil
,
but
because
they
are
works
of
the
holy
Spirit
;
and
men
judging
with
humane
wisdome
,
with
which
they
cannot
understand
the
divine
secret
that
is
in
them
,
come
to
judge
falsely
of
them
;
being
herein
towards
God
,
as
rash
men
are
towards
their
Princes
,
judging
evil
of
them
;
when
for
the
good
government
,
and
for
the
common
profit
,
they
do
something
which
turns
to
the
damage
of
some
particular
,
not
considering
the
intent
which
the
Prince
hath
in
such
like
things
.
For
if
they
did
consider
and
understand
,
they
would
judge
well
of
those
things
,
and
of
the
Princes
that
do
them
.
I
say
in
the
same
manner
rash
men
,
because
they
understand
not
the
intent
which
God
hath
in
his
works
,
they
judge
them
evil
,
and
then
pretending
piety
,
they
will
not
attribute
them
to
God
;
but
if
they
did
know
and
understand
the
intent
that
God
hath
in
those
things
which
they
judge
evil
,
they
would
hold
and
judge
them
for
good
;
and
so
they
would
not
come
to
deprive
God
of
his
particular
providence
in
every
thing
.
And
certainly
if
these
men
did
consider
,
that
God
hardening
the
heart
of
Pharaoh
,
that
he
should
sinne
,
not
letting
Gods
people
go
,
did
intend
to
illustrate
his
glory
,
and
to
make
manifest
his
power
in
favouring
his
people
,
they
would
account
the
hardnesse
of
Pharaohs
heart
amongst
the
works
of
Gods
mercy
;
forasmuch
as
that
which
the
people
of
God
desired
,
was
thereby
effected
:
and
the
same
judgement
they
would
make
of
the
curses
of
Shimei
;
and
of
Judas
his
selling
Christ
;
and
of
the
sins
of
them
of
whom
S.
Paul
speaks
in
the
first
of
the
Romans
;
and
they
would
make
the
same
judgement
in
all
the
works
of
men
,
not
doubting
to
attribute
them
all
unto
God
,
searching
out
the
secret
judgement
that
is
in
them
,
even
as
pious
persons
search
them
out
,
to
whom
it
oft-times
happens
,
that
they
hold
something
of
their
own
or
others
for
an
errour
,
because
they
know
not
the
intent
that
God
hath
in
it
;
and
afterwards
by
time
knowing
the
intent
that
God
had
in
it
,
they
hold
it
for
a
very
good
thing
.
And
to
the
same
persons
it
oftentimes
befalls
,
that
they
hold
a
thing
for
well
done
,
which
afterwards
by
tract
of
time
they
know
was
ill
done
.
This
sometimes
happens
to
them
,
when
they
stand
not
very
attent
to
consider
the
judgements
of
God
;
and
sometimes
,
because
it
doth
not
please
God
that
they
should
understand
that
which
he
intends
in
his
works
;
as
peradventure
it
did
not
please
him
that
Moses
and
Aaron
should
understand
that
which
he
intended
in
the
hardnesse
of
Pharaohs
heart
,
to
the
intent
they
should
not
cease
to
be
very
instant
,
that
he
would
let
the
people
of
God
to
go
out
.
Whereupon
it
seems
,
that
mans
piety
consisteth
in
applying
his
mind
to
understand
that
which
God
intends
in
his
works
,
especially
in
those
which
seem
absurd
and
evil
;
and
to
reverence
and
approve
those
which
he
doth
not
understand
,
holding
them
all
for
holy
just
and
good
.
To
the
third
cause
and
reason
which
men
find
,
not
to
confesse
that
God
doth
all
things
,
it
may
be
effectually
and
by
our
own
experience
answered
,
That
those
men
who
believe
and
hold
for
certain
that
.
God
doth
all
things
;
for
this
self-same
cause
that
they
abide
in
this
certainty
,
are
pious
and
just
;
and
being
pious
and
just
,
are
in
themselves
most
temperate
,
and
most
modest
,
and
are
towards
their
neighbours
most
mercifull
,
most
diligent
,
and
most
liberall
;
inasmuch
is
piety
&
justice
do
mortifie
in
them
the
appetites
of
sensuality
,
that
might
make
them
vitious
and
insolent
,
as
also
the
affections
of
the
mind
that
might
make
them
interessed
and
lovers
of
themselves
,
and
consequently
remisse
with
their
neighbours
.
This
mortification
in
them
proceeding
partly
from
that
union
which
they
hold
in
their
hearts
with
God
,
never
forgetting
God
,
and
principally
from
that
incorporation
with
which
they
stand
incorporated
in
the
death
of
Christ
,
who
killing
his
own
flesh
on
the
Crosse
,
did
likewise
kill
the
flesh
of
all
them
,
who
believing
in
him
are
made
his
members
.
And
they
who
remain
in
this
,
never
come
to
excuse
their
licentious
lives
in
the
livelinesse
of
their
minds
,
saying
,
It
pleaseth
God
they
should
be
so
;
nay
rather
,
finding
in
themselves
any
vice
,
and
finding
in
their
minds
any
livelinesse
to
the
flesh
or
to
the
world
,
they
know
the
reliques
of
their
own
iniquity
,
rebellion
,
and
sinne
,
and
demand
of
God
that
he
would
mortifie
them
in
them
,
as
he
hath
mortified
the
rest
:
nor
do
they
ever
become
remisse
in
helping
and
favouring
their
neighbours
;
except
inasmuch
as
the
affections
that
are
according
to
the
flesh
,
and
humane
wisdome
dying
in
them
,
and
those
which
are
according
to
the
spirit
reviving
,
they
do
not
move
with
an
anxious
affection
of
the
flesh
,
but
are
moved
with
a
moderate
desire
of
the
spirit
:
[
*
](A64827-e23850-b)
*
In
indifferent
things
there
is
room
for
notions
,
and
expecting
of
them
;
but
in
things
good
as
to
relieve
my
neighbour
,
God
hath
already
revealed
his
will
about
it
:
therefore
we
ought
to
proceed
,
except
there
be
a
restraining
motion
(
as
S.
Paul
had
)
when
he
would
have
preached
in
Asia
.
And
I
conceive
that
restraining
motions
are
much
more
frequent
to
the
godly
,
then
inviting
motions
;
because
the
Scripture
invites
enough
;
for
it
invites
us
to
all
good
,
according
to
that
singular
place
,
Phil
4.8
.
a
man
is
to
embrace
all
good
;
but
because
he
cannot
do
all
,
God
often
chooseth
which
he
shall
do
,
and
that
by
restraining
him
from
what
he
would
not
have
him
do
.
and
inasmuch
as
they
do
not
feel
in
themselves
any
motion
to
help
and
succour
their
neighbours
,
they
know
that
God
will
have
it
so
.
This
I
say
,
because
those
persons
that
stand
in
this
piety
,
keeping
good
account
with
their
inward
motions
,
hold
those
to
be
wills
of
the
flesh
,
which
are
not
according
to
that
which
they
know
to
be
the
will
of
God
.
And
they
hold
those
to
be
the
will
of
the
spirit
,
which
they
know
to
be
conformed
to
the
will
of
God
;
making
this
judgement
by
that
which
is
the
du●
of
piety
,
and
that
which
is
the
due
of
justification
,
and
by
that
which
the
holy
Scriptures
both
New
and
Old
teach
;
and
standing
attent
hereunto
,
they
overcome
the
motions
which
are
according
to
the
flesh
,
and
execute
those
which
are
according
to
the
spirit
.
And
albeit
they
have
their
imperfections
by
Gods
will
;
yet
their
desire
is
to
become
perfect
.
And
although
they
hold
the
sufferings
of
their
neighbour
to
be
the
will
of
God
,
they
hold
likewise
their
motions
to
help
and
favour
them
,
to
be
the
will
of
God
;
and
knowing
in
their
own
imperfections
,
and
in
the
sufferings
of
their
neighbours
the
will
of
God
which
is
with
wrath
,
and
knowing
in
their
own
desires
of
perfection
,
and
in
their
motions
to
succour
their
neighbours
,
the
will
of
God
which
is
with
mercy
;
loving
the
will
which
is
with
mercy
,
and
flying
from
that
which
is
with
wrath
,
they
do
attend
unto
perfection
,
and
do
attend
to
succour
their
neighbours
.
Having
said
that
which
moveth
men
not
to
attribute
all
things
to
God
,
and
that
which
may
be
answered
unto
it
,
now
I
will
say
that
which
I
think
thereabout
,
remitting
my self
to
more
perfect
and
spirituall
judgement
.
In
God
I
consider
two
wills
,
as
at
other
times
I
have
considered
it
;
one
Mediate
,
inasmuch
as
it
works
by
these
which
we
call
second
causes
:
and
the
other
Immediate
,
inasmuch
as
it
works
by
it self
.
Unto
the
Mediate
I
understand
men
stand
subject
through
originall
sinne
;
and
from
the
Mediate
I
understand
that
men
are
exempted
and
freed
by
regeneration
,
but
in
a
certain
manner
.
I
suppose
,
that
in
a
mans
avoiding
those
things
which
by
this
Mediate
will
might
do
him
harm
,
and
in
choosing
those
things
which
by
the
self
same
might
do
him
good
,
a
mans
freewill
doth
consist
;
I
mean
,
in
all
those
things
which
are
outward
and
bodily
,
not
in
those
things
which
appertain
to
virtuous
or
vitious
living
.
To
the
Immediate
will
of
God
I
understand
generally
all
men
are
subject
,
God
working
in
them
,
in
some
with
love
,
in
others
with
hatred
,
in
some
with
wrath
,
in
others
with
mercy
,
in
some
with
favours
,
in
others
with
disfavour
.
And
this
will
of
God
I
understand
is
that
unto
which
S.
Paul
saith
,
men
cannot
make
resistance
;
and
this
I
understand
that
God
useth
illustrating
his
glory
,
and
shewing
his
omnipotency
in
them
that
are
his
,
in
such
sort
,
that
in
this
Will
of
God
there
are
two
parts
,
or
two
wills
,
one
of
hatred
,
of
wrath
,
and
disfavour
,
and
the
other
of
love
,
of
mercy
,
and
favour
.
The
first
,
as
I
understand
,
fell
upon
Pharaoh
,
upon
Shimei
,
and
upon
them
,
to
whom
God
gave
the
spirit
of
errour
,
and
upon
Judas
,
and
upon
those
whom
God
delivered
over
to
a
reprobate
sense
.
And
this
self-same
I
understand
fell
upon
all
those
which
are
vessels
of
wrath
,
as
was
Nero
,
and
as
all
they
have
been
and
are
,
and
shall
be
,
who
with
malignity
persecute
the
Christian
spirit
in
those
who
are
the
members
of
Christ
.
All
these
as
I
understand
,
do
the
will
of
God
without
understanding
themselves
that
this
is
the
will
of
God
.
For
if
they
did
understand
it
,
they
would
cease
to
be
impious
,
and
they
would
be
pious
.
That
will
of
God
which
is
of
love
,
of
mercy
,
and
favour
.
I
understand
it
in
Moses
,
and
Aaron
,
and
David
,
and
in
the
Saints
of
the
Law
,
and
I
understand
in
it
S.
John
Baptist
,
and
in
the
Apostles
,
and
in
the
Martyrs
,
and
likewise
in
all
those
who
are
called
of
God
to
the
participation
of
the
Gospel
,
all
which
I
understand
do
fulfill
the
will
of
God
;
for
herein
consisteth
piety
.
And
I
understand
,
that
neither
[
*
](A64827-e24120-b)
*
This
Doctrine
howsoever
it
is
true
in
substance
,
yet
it
requireth
discreet
and
wary
explaining
.
Pharaoh
,
nor
Judas
,
nor
those
who
are
vessels
of
wrath
,
could
cease
to
be
such
:
nor
Moses
,
nor
Aaron
,
nor
Paul
,
nor
those
who
are
vessels
of
mercy
;
in
such
manner
,
that
Judas
could
not
forbear
to
sell
Christ
,
nor
S.
Paul
could
not
forbear
to
preach
Christ
.
Finally
,
I
understand
,
that
in
those
things
which
are
done
in
the
world
by
Gods
mediate
will
,
they
who
are
vessels
of
wrath
,
know
the
naturall
order
,
and
know
the
goodnesse
or
malignity
of
men
.
And
I
understand
,
that
in
the
same
things
they
who
are
the
vessels
of
mercy
,
know
in
the
naturall
order
the
will
of
God
,
who
set
this
order
;
and
in
that
which
is
or
seems
to
be
goodnesse
or
malice
of
men
,
they
know
with
the
will
of
God
,
the
goodnesse
and
malice
of
men
.
In
the
same
manner
I
understand
,
that
in
those
things
which
are
done
by
the
immediate
will
of
God
,
they
who
are
impious
do
know
onely
their
own
wills
,
and
the
wills
of
those
that
do
them
:
and
I
understand
that
in
the
same
things
they
who
are
pious
,
know
the
will
of
God
,
attributing
all
things
to
God
,
considering
in
those
who
are
the
vessels
of
wrath
,
as
were
Pharaoh
,
Shimei
,
Judas
,
and
Nero
,
the
will
of
God
with
wrath
,
with
hatred
,
and
with
disfavour
;
and
knowing
in
them
who
are
vessels
of
mercy
,
as
those
of
the
Hebrew
people
,
and
those
of
the
Christian
people
,
the
will
of
God
with
love
,
with
mercy
,
and
with
favour
.
And
in
this
manner
without
doing
injury
to
God
,
without
depraving
themselves
,
and
without
loosing
charity
;
nay
rather
,
illustrating
the
glory
of
God
,
mortifying
themselves
,
and
growing
in
charity
,
they
come
to
believe
that
God
doth
all
things
,
some
with
his
mediate
will
,
and
others
with
his
immediate
will
;
some
as
in
vessels
of
hatred
,
of
wrath
,
and
disfavour
;
and
others
as
in
vessels
of
love
,
of
mercy
,
and
favour
.
And
those
are
they
,
who
amongst
all
men
are
pious
,
knowing
God
,
and
are
just
,
knowing
the
Son
of
God
Jesus
Christ
our
Lord
.
CONSID.
L.
In
what
the
Depravation
of
man
doth
consist
,
and
in
what
his
reparation
doth
consist
.
In
what
Christian
Perfection
doth
consist
.
COnsidering
that
which
I
understand
and
know
of
Gods
being
,
inasmuch
as
he
is
impassible
and
immortall
,
and
inasmuch
as
he
is
wise
,
just
,
mercifull
,
faithfull
,
and
true
;
and
considering
that
which
I
understand
and
know
of
the
being
of
a
man
,
inasmuch
as
he
is
passible
,
and
mortall
,
and
inasmuch
as
he
is
ignorant
,
impious
,
vindicative
,
false
,
and
a
lier
:
And
understanding
by
the
testimony
of
holy
Scripture
,
that
man
in
his
first
creation
was
created
after
the
image
and
similitude
of
God
;
I
come
to
understand
that
there
is
as
much
difference
from
the
kind
of
being
in
which
God
created
man
,
to
that
kind
of
being
wherein
he
now
is
and
abides
;
as
from
that
being
which
I
know
of
God
,
to
that
being
which
I
know
of
man
.
And
knowing
by
testimony
of
holy
Scripture
,
that
for
the
sinne
of
the
first
man
,
from
that
first
perfect
being
,
and
that
being
like
unto
God
,
man
is
come
to
this
imperfect
being
,
and
like
unto
the
being
of
other
animals
,
inasmuch
as
pertains
to
his
body
,
and
to
the
being
of
evil
spirits
as
touching
his
soul
;
I
come
to
understand
,
that
the
evil
which
is
come
to
mankind
by
the
sinne
of
the
first
man
,
consists
in
this
,
that
of
impassible
he
is
become
passible
,
subject
to
cold
,
and
to
hear
,
to
hunger
,
and
to
thirst
,
with
all
other
corporall
incommodities
;
and
of
immortal
he
is
become
mortal
,
subject
unto
death
;
and
of
wise
he
is
become
ignorant
;
of
just
,
impious
;
of
mercifull
,
vindicative
;
of
faithfull
,
false
;
and
of
true
,
a
lier
.
Whereby
I
understand
,
that
because
the
evil
into
which
mankind
fel
through
sinne
,
toucheth
men
in
their
bodies
and
in
their
minds
,
the
grace
which
God
hath
pleased
to
do
unto
mankind
by
means
of
Jesus
Christ
our
Lord
,
appertains
likewise
both
to
bodies
and
to
minds
;
and
so
it
is
,
that
assoon
as
a
man
is
called
of
God
,
and
doth
accept
for
his
the
justice
of
God
executed
on
Christ
;
being
made
a
member
of
Christ
,
he
begins
to
be
partaker
of
that
first
reparation
,
which
is
of
the
mind
,
and
is
by
the
death
of
Christ
.
And
it
is
also
true
,
that
that
man
who
shall
depart
from
this
life
a
member
of
Christ
,
shall
be
partaker
of
the
last
reparation
which
shall
be
of
the
body
,
and
shall
be
by
the
resurrection
of
Christ
,
and
shall
be
in
the
generall
resurrection
of
all
men
;
in
such
sort
,
as
they
who
are
members
of
Christ
,
by
the
death
of
Christ
do
repair
the
evil
of
their
minds
in
this
present
life
,
if
not
altogether
,
yet
in
part
;
and
they
do
repair
by
the
resurrection
of
Jesus
Christ
the
evil
of
their
body
in
life
everlasting
,
and
then
shall
they
have
recovered
intirely
that
image
,
and
that
similitude
of
God
with
which
they
were
created
,
being
in
their
bodies
impassible
and
immortall
,
and
being
in
their
minds
just
,
wise
,
mercifull
,
faithfull
,
and
true
,
in
which
I
understand
our
whole
felicity
doth
consist
.
After
that
I
have
understood
all
this
,
I
resolve
my self
,
that
the
proper
exercise
of
a
Christian
in
this
present
life
,
is
to
attend
unto
the
reparation
of
his
mind
,
and
to
recover
the
image
and
similitude
of
God
,
with
which
he
was
created
.
And
albeit
,
as
I
have
said
,
so
much
of
this
is
recovered
as
there
is
(
as
a
man
may
say
)
of
the
incorporation
in
the
death
of
Christ
in
a
man
;
neverthelesse
I
understand
it
appertains
to
a
Christian
to
exercise
himself
to
recover
it
in
this
manner
:
When
he
shall
be
solicited
by
the
depravation
of
his
mind
unto
impiety
,
remembring
himself
that
God
is
just
,
he
shall
say
,
No
,
to
me
it
belongs
to
be
just
,
and
not
impious
.
When
he
shall
be
solicited
unto
revenge
,
remembring
himself
that
God
is
mercifull
,
he
shall
say
,
No
,
to
me
it
appertains
to
be
mercifull
,
and
not
vindicative
.
When
he
shall
be
solicited
unto
wrath
,
remembring
himself
that
God
is
patient
,
he
shall
say
,
No
,
to
me
it
appertains
to
be
patient
,
and
not
wrathfull
.
When
he
shall
be
solicited
to
falsity
and
lies
,
remembring
himself
that
God
is
faithfull
and
true
,
he
shall
say
,
No
,
to
me
it
appertains
to
be
faithfull
and
true
.
When
he
shall
be
solicited
to
desire
to
be
esteemed
and
prized
of
the
men
of
this
world
,
remembring
himself
that
God
is
a
pilgrim
and
stranger
in
this
present
life
,
he
shall
say
,
No
,
to
me
it
appertains
to
be
a
pilgrim
and
stranger
with
God
,
that
I
may
be
altogether
like
unto
God
.
And
finally
,
when
he
shall
be
solicited
to
any
thing
,
which
may
redound
to
the
hurt
of
his
neighbour
in
any
sort
whatsoever
,
remembring
himself
that
God
loves
men
so
much
,
that
to
repair
their
evil
and
damage
,
in
which
they
were
thrown
down
headlong
,
he
gave
his
own
Son
unto
death
,
he
shall
say
,
No
,
to
me
it
appertains
to
have
love
and
charity
.
And
so
running
through
all
those
things
,
with
which
a
man
may
be
solicited
by
his
own
affections
through
the
depravation
of
the
mind
,
he
shall
find
perfections
in
God
,
with
which
he
may
represse
them
;
and
so
by
little
and
little
he
shall
go
on
,
augmenting
in
himself
the
reparation
of
his
mind
,
which
is
the
first
thing
,
and
he
shall
go
every
houre
more
perfecting
the
reparation
of
his
body
,
which
is
the
last
.
And
in
this
exercise
I
understand
the
Christian
perfection
consisteth
.
I
would
say
,
that
so
much
is
a
Christian
more
or
lesse
perfect
in
this
life
,
inasmuch
as
occupying
himself
in
this
exercise
,
he
doth
obtain
more
or
lesse
of
that
part
which
is
to
be
gotten
in
this
present
life
,
of
the
image
and
likenesse
of
God
,
with
which
he
was
created
.
And
for
this
cause
I
understand
,
that
our
Lord
Jesus
Christ
concludeth
his
discourses
of
Christian
perfection
,
saying
,
Be
ye
perfect
as
your
heavenly
Father
is
perfect
:
as
if
he
should
have
said
,
Finally
,
I
exhort
you
that
you
attend
to
be
like
unto
God
in
perfection
:
he
is
perfect
,
and
do
you
also
attend
to
be
perfect
as
he
is
.
And
this
is
properly
a
Christian
admonition
,
inasmuch
as
it
is
of
Jesus
Christ
our
Lord
.
CONSID.
LI.
In
what
manner
God
makes
himself
to
be
felt
,
and
in
what
manner
God
makes
himself
to
be
seen
.
HAving
oftentimes
said
,
that
to
those
persons
who
are
entred
into
the
kingdome
of
God
,
accepting
the
grace
of
the
Gospel
,
God
makes
them
to
feel
his
presence
,
and
to
the
same
he
lets
his
presence
to
be
seen
through
a
glasse
darkly
,
as
S.
Paul
speaks
;
I
come
now
to
say
,
That
it
is
without
all
comparison
a
greater
favour
which
God
doth
to
them
,
to
whom
God
lets
his
presence
be
seen
,
then
that
which
he
doth
to
them
,
to
whom
he
doth
make
his
presence
to
be
felt
;
inasmuch
as
he
that
sees
it
,
it
is
necessary
that
he
should
feel
it
;
but
it
is
not
necessary
that
he
that
feels
it
,
should
see
it
:
I
would
say
,
inasmuch
as
sight
cannot
stand
without
feeling
,
but
feeling
may
be
without
seeing
.
That
this
may
be
well
understood
,
I
say
,
that
as
I
understand
it
,
then
a
man
feels
the
presence
of
God
,
when
loving
,
and
believing
,
being
confident
,
and
hoping
,
and
when
praying
,
and
working
,
and
understanding
,
he
doth
really
and
indeed
feel
that
he
is
moved
and
enabled
by
the
holy
Spirit
to
love
,
to
believe
,
to
have
confidence
,
and
to
hope
,
and
also
to
pray
,
to
work
,
and
to
understand
,
feeling
that
the
holy
Spirit
is
that
which
doth
inspire
him
to
love
,
to
believe
,
to
have
confidence
,
and
to
hope
.
And
it
is
he
himself
that
prayes
,
works
,
and
understands
in
him
:
for
so
it
is
,
that
in
all
these
exercises
,
feeling
the
favour
of
the
holy
Spirit
,
he
feels
the
presence
of
God
.
Furthermore
I
say
,
that
then
a
man
sees
the
presence
of
God
,
when
by
the
gracious
favour
of
God
it
is
shewed
unto
him
,
in
what
manner
God
sustains
all
the
things
which
he
hath
created
in
their
proper
being
in
which
he
created
them
;
and
in
what
manner
God
fayling
them
,
or
with-drawing
himself
from
them
never
so
little
,
they
would
fail
in
their
beings
.
To
make
clear
this
Consideration
,
I
imagine
that
which
is
ordinarily
seen
in
the
house
of
a
Prince
,
where
all
they
that
abide
in
his
house
,
do
depend
of
him
,
and
are
sustain'd
by
him
in
that
degree
and
in
that
dignitie
,
in
which
he
hath
placed
them
;
and
the
Prince
dying
all
the
whole
house
breaks
up
,
and
ceaseth
to
be
;
in
such
sort
as
he
that
was
Secretary
,
is
now
so
no
longer
:
The
same
I
say
of
all
the
other
Officers
of
the
house
,
who
all
of
them
in
the
Princes
death
loose
that
being
,
which
the
Princes
life
gave
unto
them
.
Passing
on
forwards
,
I
consider
that
which
by
experience
is
understood
in
a
man
,
who
is
so
far
a
man
inasmuch
as
his
soul
stayes
in
his
body
,
that
being
altogether
sustained
by
the
benefit
thereof
.
I
would
say
,
that
the
members
of
the
body
exercise
their
own
offices
so
long
as
the
soul
abides
within
the
body
;
the
soul
departed
,
the
body
dissolves
and
returns
to
earth
;
in
such
manner
,
as
they
are
now
no
more
eyes
,
which
were
formerly
eyes
,
the
same
I
say
of
all
the
members
of
the
body
,
all
which
,
the
soul
being
departed
from
the
body
,
loose
that
being
which
they
had
by
the
presence
of
the
soul
in
the
body
.
In
the
Princes
house
because
I
am
able
with
my
wit
and
judgement
to
consider
and
see
that
which
I
have
said
,
it
is
sufficient
to
see
,
and
consider
the
presence
of
the
Prince
,
his
providence
,
his
bounty
,
liberality
,
and
justice
,
inasmuch
as
he
maintains
his
house
with
good
order
,
and
with
good
government
.
And
inasmuch
as
I
am
able
with
my
wit
,
and
discourse
to
understand
by
experience
,
that
the
soul
being
parted
from
the
body
,
a
man
ceaseth
to
be
that
which
he
was
,
every
one
of
his
members
ceasing
to
execute
the
office
which
it
exercised
:
I
am
able
also
to
understand
by
experience
,
that
the
being
which
the
body
hath
,
comes
by
the
soul
,
and
that
the
soul
is
she
that
governs
every
one
of
the
members
of
the
body
as
is
meet
,
making
them
to
serve
to
that
for
which
they
were
created
.
And
so
I
understand
that
there
are
in
the
soul
providence
,
and
discretion
,
and
all
the
other
good
qualities
annexed
thereunto
.
But
in
God
,
inasmuch
as
I
am
not
able
either
with
my
wit
,
or
by
experience
to
understand
in
what
manner
all
things
depend
of
him
,
in
such
sort
,
as
he
failing
them
,
they
fail
;
I
cannot
by
my self
see
that
which
is
in
the
Princes
house
,
nor
understand
that
which
I
understand
in
a
man
;
albeit
by
that
which
I
hear
spoken
,
and
by
that
which
I
read
,
I
may
imagine
it
:
But
wanting
the
seeing
,
and
wanting
the
understanding
by
experience
,
I
cannot
certifie
my self
in
it
,
untill
God
himself
let
me
see
,
and
understand
how
this
is
,
shewing
me
his
presence
,
which
I
understand
consisteth
in
this
,
to
see
how
all
things
depend
on
him
,
and
are
united
to
him
;
he
giving
to
them
life
,
motion
,
and
being
.
Furthermore
I
understand
,
that
it
would
be
great
satisfaction
to
the
Princes
favourite
servant
,
when
the
Prince
were
unalterable
,
and
immortall
,
to
see
that
his
being
and
his
sustentation
in
that
degree
comes
to
him
from
the
Prince
,
and
depends
upon
the
life
of
the
Prince
.
And
I
understand
also
,
that
it
would
be
very
great
satisfaction
to
see
really
,
and
indeed
in
what
manner
the
being
and
sustentation
of
his
body
depends
upon
his
soul
.
And
I
understand
that
it
is
without
any
comparison
much
higher
,
and
more
excellent
then
any
of
these
,
that
satisfaction
,
that
glory
,
and
that
content
which
those
persons
feel
in
themselves
,
who
in
any
sort
whatsoever
,
see
in
what
manner
God
sustains
and
maintains
all
things
,
giving
unto
them
a
being
,
and
giving
unto
them
life
,
in
such
manner
as
without
him
they
would
cease
to
be
,
and
to
live
.
For
in
this
vision
they
know
,
and
feel
themselves
favoured
of
God
,
and
in
the
same
they
quiet
themselves
,
and
assure
themselves
in
their
own
minds
;
understanding
that
they
are
sustained
and
governed
by
him
,
who
hath
all
things
in
his
own
power
.
And
in
the
same
vision
in
a
new
manner
they
know
in
God
omnipotency
,
wisdome
,
justice
,
mercy
,
truth
,
and
fidelity
;
and
knowing
this
,
they
grow
in
the
love
of
God
,
in
faith
,
and
in
the
confidence
of
God
,
and
in
patience
,
with
which
they
hope
for
eternall
life
.
And
so
that
comes
to
passe
which
I
said
in
the
beginning
,
that
a
man
seeing
the
presence
of
God
begins
to
taste
in
part
in
this
present
life
,
that
which
he
shall
taste
intirely
with
Jesus
Christ
our
Lord
.
CONSID.
LII
.
That
a
Christian
ought
to
put
an
end
to
the
affection
of
ambition
,
which
doth
consist
in
growing
,
and
also
to
that
which
doth
consist
in
maintaining
.
UNderstanding
that
Jesus
Christ
our
Lord
saith
to
all
us
that
are
Christians
,
that
we
should
Learn
humility
of
heart
from
him
;
And
understanding
also
,
that
Saint
Paul
doth
admonish
us
,
that
we
should
reduce
our
minds
to
that
which
we
know
of
Jesus
Christ
our
Lord
,
who
being
the
Son
of
God
humbled
himself
to
take
a
shape
of
a
man
,
making
himself
a
man
;
I
come
to
know
,
that
as
humility
of
mind
is
the
most
profitable
thing
to
a
Christian
,
so
also
the
affection
of
ambition
,
which
is
the
contrary
,
is
the
most
pernicious
thing
,
and
that
which
most
deprives
him
of
Christ
,
and
most
makes
him
the
member
of
Satan
.
And
I
call
affection
of
ambition
all
that
desire
,
all
that
thought
,
and
all
that
diligence
,
which
a
man
useth
with
intent
to
increase
his
estate
,
his
honour
,
and
his
reputation
,
and
to
maintain
that
which
he
hath
got
;
in
such
sort
,
as
there
are
two
parts
of
the
ambitious
affection
;
the
first
to
increase
,
the
second
to
maintain
.
Humane
wisdome
judgeth
them
free
from
the
affection
of
ambition
,
who
set
an
end
to
growing
;
and
in
very
truth
they
are
free
from
a
good
part
thereof
.
Yet
the
other
remains
,
which
is
so
much
harder
to
leave
,
by
how
much
humane
wisdome
doth
not
know
it
;
nay
rather
judgeth
them
vile
,
and
of
no
worth
that
have
it
not
:
But
the
holy
Spirit
which
knows
it
,
judgeth
them
ambitious
which
have
it
;
and
will
that
they
whom
he
governs
,
should
utterly
leave
it
,
renounce
it
and
free
themselves
,
in
such
manner
,
that
they
have
no
intent
to
grow
in
the
eyes
of
the
world
,
nor
are
they
studious
to
keep
what
they
have
,
although
it
require
not
of
them
,
that
they
should
studiously
,
and
for
their
own
phantasies
do
things
,
by
which
they
should
come
to
be
abased
,
and
diminished
from
that
state
of
honour
,
and
reputation
,
wherein
they
find
themselves
;
contenting
it self
,
that
they
should
reduce
their
minds
to
increase
,
and
decrease
,
according
as
it
shall
be
Gods
will
.
And
the
holy
Spirit
will
also
,
that
together
herewith
they
should
imploy
themselves
altogether
,
and
in
all
things
to
augment
themselves
in
the
eyes
of
God
and
to
maintain
themselves
in
that
,
wherein
they
shall
be
augmented
.
And
therefore
to
the
pious
Christian
,
who
ought
to
learn
humility
of
Christ
,
and
to
reduce
himself
to
be
like
unto
Christ
in
his
humility
,
it
appertains
to
set
an
end
to
all
ambition
,
dispoiling
himself
of
all
affection
,
and
thoughts
,
touching
his
advancement
in
the
things
of
this
world
,
or
touching
his
maintaining
himself
in
them
;
thinking
onely
to
augment
himself
in
the
things
of
God
,
trusting
,
hoping
,
loving
,
and
procuring
to
maintain
himself
in
that
which
he
shall
have
obtained
touching
confidence
,
hope
,
and
love
,
resolving
himself
,
that
that
which
appertains
to
him
,
is
to
please
God
,
and
them
who
are
partakers
of
the
Spirit
of
God
,
and
not
the
world
,
nor
those
who
follow
the
opinions
,
and
counsels
of
humane
wisdome
:
and
doing
so
they
shall
become
like
our
Lord
Jesus
Christ
.
CONSID.
LIII
.
In
what
manner
the
men
of
the
world
attending
unto
honour
,
are
lesse
vicious
,
then
attending
unto
conscience
.
ALL
men
are
generally
maligne
,
and
perverse
,
insomuch
as
to
walk
amongst
them
is
the
same
as
to
walk
amongst
Tygres
,
and
Lions
,
and
amongst
Vipers
,
and
serpents
:
except
onely
inasmuch
as
their
furies
,
and
their
outrages
are
tied
by
some
chains
,
amongst
which
the
chiefest
,
and
most
strong
are
honour
,
inasmuch
as
pertains
to
this
present
life
,
and
conscience
for
the
life
to
come
.
I
would
say
,
that
the
intent
of
the
honour
of
the
world
doth
bridle
some
men
that
they
are
not
so
vicious
,
nor
so
licentious
in
their
living
,
as
they
would
be
,
following
their
naturall
inclination
:
And
some
other
men
the
fear
of
eternall
punishment
bridleth
;
for
they
think
,
if
I
do
this
I
shall
offend
God
,
and
he
will
punish
me
with
eternall
punishment
:
And
this
is
the
conscience
,
in
such
manner
that
a
man
may
say
,
that
all
men
who
are
not
governed
by
the
holy
Spirit
,
are
like
many
Lions
that
stand
chained
,
that
they
should
not
do
harm
,
but
in
such
manner
as
breaking
the
chains
with
their
furie
,
they
do
evil
according
to
their
naturall
inclination
,
inasmuch
as
the
men
that
stand
bound
with
these
chains
,
do
not
evil
,
nor
are
licentious
;
but
the
chains
being
broken
with
their
fury
,
and
rage
,
they
do
evil
according
to
their
naturall
inclination
.
Whereupon
considering
,
that
of
these
chains
with
which
men
stand
bound
,
the
strongest
is
the
honour
of
the
world
;
inasmuch
as
a
man
doth
more
easily
cast
his
conscience
behind
,
then
his
honour
;
I
come
to
understand
that
the
men
who
attend
unto
the
honour
of
the
world
,
because
they
are
tyed
with
the
stronger
chain
,
are
amongst
the
other
men
of
the
world
,
the
lesse
vicious
and
lesse
licentious
,
partly
by
their
own
proper
inclinations
;
for
being
subject
to
the
government
of
humane
wisdome
they
do
much
esteem
honour
;
partly
for
respect
of
those
persons
,
with
whom
they
take
counsell
;
who
being
themselves
applyed
to
honour
,
and
understanding
it
,
do
alwayes
counsell
rightly
according
to
that
which
belongs
to
honour
;
which
doth
not
so
happen
in
conscience
,
inasmuch
as
a
man
is
not
of
himself
inclined
unto
it
,
either
because
he
doth
not
believe
more
then
he
sees
,
or
because
he
doubts
,
or
because
he
puts
himself
upon
the
hazard
;
and
inasmuch
as
willing
to
be
counselled
in
those
things
whereof
he
doubts
,
he
takes
counsell
with
other
men
,
who
neither
are
applyed
to
conscience
,
nor
understand
it
,
and
so
cannot
counsell
rightly
according
to
that
which
is
due
to
conscience
.
That
this
is
true
,
he
shall
clearly
know
,
whosoever
shall
come
to
examine
himself
;
finding
it
true
that
they
do
more
esteem
honour
then
conscience
,
and
that
they
are
more
resolutely
,
and
more
virtuously
counselled
in
a
businesse
,
when
they
put
it
in
a
case
of
honour
,
then
when
they
put
it
in
a
case
of
conscience
.
And
it
may
be
,
that
the
cause
,
wherefore
(
according
as
it
is
reported
)
they
live
lesse
viciously
amongst
the
Infidels
,
then
amongst
those
,
who
are
called
Christians
,
is
because
they
in
most
things
attend
unto
honour
,
and
these
in
many
things
attend
unto
conscience
.
Out
of
this
generality
I
except
regenerated
men
,
renewed
by
the
holy
spirit
,
who
without
being
bound
with
chains
,
live
modestly
,
and
temperately
;
In
this
they
are
governed
by
the
holy
Spirit
,
which
is
communicated
unto
them
that
believe
:
In
whom
this
government
is
so
powerfull
,
that
without
being
bound
with
any
chain
;
(
for
they
fear
not
dishonour
,
nor
are
of
scrupulous
conscience
)
they
passe
the
men
of
the
world
in
not
being
vicious
,
and
licentious
,
having
slain
all
their
affections
on
the
Crosse
of
Jesus
Christ
our
Lord
.
CONSID.
LIIII
.
That
Prayer
and
Consideration
are
two
books
or
Interpreters
very
sure
ones
to
understand
holy
Scripture
,
and
how
a
man
ought
to
serve
himself
of
them
.
I
Hold
it
for
a
very
certain
and
very
true
thing
,
that
for
the
understanding
of
holy
Scripture
,
the
best
,
the
most
certain
,
and
the
highest
interpreters
of
all
,
that
a
man
can
find
,
are
these
two
,
Prayer
,
and
Consideration
.
Prayer
as
I
understand
,
discovers
the
way
,
and
opens
,
and
manifesteth
it
:
And
Consideration
I
understand
,
puts
a
man
into
it
,
and
makes
him
walk
therein
.
Furthermore
I
understand
,
that
it
is
necessary
that
these
two
interpreters
or
books
should
be
helped
on
Gods
part
,
he
inspiring
him
who
prayes
,
to
pray
.
For
I
understand
that
he
who
prayes
,
not
being
inspired
to
pray
,
prayes
out
of
his
own
proper
phantasie
,
out
of
his
own
proper
affection
,
and
out
of
his
own
proper
will
;
and
not
knowing
to
pray
as
he
ought
,
is
not
heard
in
his
prayer
:
and
he
who
prayes
being
inspired
to
pray
,
prayes
for
the
glory
of
God
,
and
prayes
for
the
will
of
God
,
and
knowing
to
pray
as
he
ought
,
he
is
heard
in
his
prayer
,
that
being
granted
him
which
he
demands
.
Consideration
,
as
I
understand
,
ought
to
be
helped
on
mans
part
,
who
considereth
of
spirituall
things
with
his
proper
experience
.
I
would
say
that
he
who
considers
,
should
have
proved
in
himself
those
things
,
of
which
holy
Scripture
speaks
;
in
such
manner
,
that
by
what
he
finds
,
and
knows
in
himself
,
he
comes
to
understand
that
which
is
written
in
holy
Scripture
.
They
who
consider
without
this
experience
,
go
in
the
dark
,
and
go
groping
,
and
albeit
they
sometimes
divine
,
and
some
other
times
they
do
hit
right
,
not
having
the
proof
thereof
in
themselves
,
they
neither
know
,
whether
they
do
hit
right
,
nor
relish
that
wherein
they
do
hit
right
.
And
they
who
are
in
prayer
helped
from
the
holy
spirit
,
and
in
consideration
are
helped
by
their
own
proper
experience
,
oft-times
hitting
right
,
or
rather
as
it
were
alwayes
,
they
do
both
know
that
they
hit
right
,
and
they
do
relish
that
,
wherein
they
do
hit
right
.
To
be
better
understood
,
I
declare
my self
with
two
authorities
,
one
of
S.
Paul
,
and
the
other
of
David
,
daring
to
put
the
example
in
my self
.
I
say
that
reading
that
of
S.
Paul
,
Even
as
the
testimony
of
Jesus
Christ
is
confirmed
in
you
,
and
willing
to
understand
it
well
,
first
I
will
work
with
the
book
of
prayer
,
praying
God
that
he
will
open
unto
me
the
way
for
the
understanding
of
these
words
;
and
in
my
prayer
I
stand
steady
,
as
much
as
I
can
keep
my
mind
firm
in
it
.
Afterwards
opening
the
book
of
consideration
,
I
begin
to
consider
within
my self
,
of
what
Christian
matters
I
have
any
experience
;
and
I
begin
also
to
examine
,
what
is
that
testimony
of
Jesus
Christ
,
which
he
brought
unto
the
world
.
And
finding
in
me
the
government
of
the
holy
spirit
,
and
feeling
my self
justified
in
the
justice
of
God
executed
in
Christ
(
which
two
things
are
so
joyned
together
,
that
a
man
can
hardly
understand
,
which
of
them
he
feels
most
,
either
the
government
of
the
holy
spirit
,
or
the
justification
by
faith
;
)
and
understanding
that
the
testimony
,
which
Christ
published
unto
the
world
,
doth
principally
resolve
it self
into
two
parts
,
that
is
,
into
that
;
The
kingdome
of
heaven
,
or
the
kingdome
of
God
(
which
is
all
one
)
draws
near
;
and
into
that
,
which
he
speaking
of
his
own
bloud
saith
,
For
you
,
and
for
many
it
shall
be
shed
to
remission
of
sinnes
:
Of
which
two
parts
,
one
hath
intent
unto
the
kingdome
of
God
,
which
is
begun
to
be
felt
,
and
tasted
in
this
present
life
,
and
is
continued
,
and
perpetuated
in
life
eternall
;
the
other
unto
the
justification
that
is
by
Christ
:
I
come
to
resolve
my self
,
that
S.
Paul
understood
,
that
the
Corinthians
might
testifie
by
their
proper
experience
,
that
Christ
spake
the
truth
in
the
testimony
which
he
gave
unto
the
world
,
as
well
touching
the
coming
of
the
kingdome
of
God
,
as
also
of
justification
by
the
justice
of
God
executed
in
his
most
precious
flesh
.
And
I
understand
,
that
so
much
a
man
may
call
,
and
judge
himself
a
Christian
,
inasmuch
as
he
hath
this
testimony
of
Christ
our
Lord
confirmed
in
himself
.
In
like
manner
willing
to
understand
that
of
David
,
For
I
am
a
stranger
with
thee
,
&c.
and
having
opened
the
book
of
Prayer
,
I
open
that
of
Consideration
,
and
I
go
examining
in
what
manner
I
am
a
Pilgrim
,
and
stranger
in
this
present
life
.
And
finding
,
that
I
am
such
,
inasmuch
as
I
am
not
known
,
nor
am
prized
,
nor
esteemed
in
the
world
,
and
inasmuch
as
I
do
not
prize
,
nor
esteem
the
world
:
And
finding
likewise
,
that
God
in
this
self
same
manner
is
a
Pilgrim
in
the
world
;
for
he
is
not
known
,
nor
prized
,
nor
esteemed
in
the
world
;
and
because
he
neither
prizeth
,
nor
esteemeth
the
world
,
holding
it
for
that
which
it
is
,
I
understand
,
that
David
would
say
:
Lord
,
because
the
world
doth
that
with
me
,
which
it
doth
with
thee
,
and
I
do
that
with
it
which
thou
dost
,
I
am
a
stranger
with
thee
.
And
I
understand
,
that
in
this
manner
the
Saints
of
the
Law
were
strangers
with
God
;
and
in
this
manner
are
the
Saints
of
the
Gospel
,
and
amongst
them
as
the
head
the
Son
of
God
our
Lord
.
In
this
manner
I
understand
a
man
is
to
serve
himself
of
these
two
divine
books
:
and
I
understand
,
that
the
one
helps
the
other
marvellously
:
And
I
also
understand
,
that
he
who
can
consider
with
his
proper
experience
,
doth
alwayes
erre
,
when
he
sets
himself
to
consider
without
having
first
opened
the
book
of
Prayer
.
And
I
think
that
alwayes
as
it
were
,
when
he
is
moved
to
pray
,
the
motion
is
the
instinct
of
God
.
Out
of
all
this
I
gather
,
that
this
being
true
,
that
the
true
understanding
of
the
Scripture
ought
to
be
sought
by
means
of
these
two
interpreters
or
books
,
which
are
Prayer
,
and
Consideration
:
and
that
prayer
needs
to
helped
with
the
inspiration
of
God
,
and
Consideration
with
the
experience
of
that
man
that
considers
;
it
is
also
true
,
that
to
the
pious
Christian
,
who
sets
himself
to
holy
Scripture
,
it
appertains
to
live
in
a
continued
desire
,
that
God
would
give
unto
him
his
holy
spirit
,
and
to
attend
to
the
mortification
of
all
that
which
is
flesh
and
humane
wisdome
in
him
,
to
the
intent
,
that
vivification
may
succeed
to
mortification
:
for
they
onely
,
who
have
begun
to
be
mortified
,
and
to
live
,
can
consider
by
their
own
proper
experience
;
for
they
onely
feel
in
themselves
the
spirituall
gifts
of
God
,
which
they
obtain
,
who
believe
in
Jesus
Christ
our
Lord
.
CONSID.
LV.
Against
curiosity
;
and
how
the
holy
Scriptures
ought
to
be
read
without
curiosity
.
MAns
mind
desires
to
maintain
it self
alive
,
and
to
conserve
it self
in
its
livelinesse
,
with
divers
meats
,
amongst
which
,
as
I
understand
,
Curiosity
is
that
which
most
pleaseth
it
,
and
most
satisfieth
;
as
well
in
regard
of
it self
,
as
that
alwayes
there
goes
ambition
,
and
vanity
mingled
therewith
.
And
I
understand
that
this
Curiosity
is
so
savoury
unto
the
mind
of
man
,
that
it
feeds
thereon
,
in
what
manner
soever
this
meat
be
seasoned
,
and
dressed
,
so
that
it
be
Curiosity
.
Now
it
being
needfull
,
that
this
humane
mind
should
die
,
to
the
intent
,
that
in
the
persons
who
attend
unto
Christian
piety
,
that
resolution
may
be
maintained
,
which
knowing
themselves
to
be
dead
on
Christs
Crosse
,
they
have
made
,
and
do
make
with
the
world
,
and
with
themselves
:
it
is
also
needfull
,
that
this
food
of
curiosity
should
be
taken
from
them
,
not
giving
it
unto
them
in
any
manner
,
nor
by
any
way
;
taking
it
from
them
principally
in
those
things
,
in
which
piety
,
religion
,
and
holinesse
,
which
are
the
most
precious
things
,
may
be
pretended
.
And
amongst
these
I
hold
for
most
dangerous
the
study
of
holy
Scripture
,
when
it
is
with
curiosity
:
for
albeit
it
is
ordinarily
a
good
means
to
kill
the
mind
of
man
;
the
mind
is
on
the
other
side
so
alive
,
that
it
converts
it
into
curiosity
,
delighting
to
maintain
it self
with
that
alone
,
when
it
cannot
with
other
things
.
And
therefore
I
understand
,
that
it
belongs
to
the
pious
Christian
to
stand
very
vigilant
,
and
wary
in
many
things
,
in
which
there
may
be
curiosity
,
and
that
he
should
not
have
it
,
and
principally
in
the
study
of
holy
Scripture
;
to
the
intent
,
that
the
sincerity
of
the
holy
spirit
,
which
is
in
it
,
may
not
be
converted
into
curiosity
of
the
flesh
,
as
it
befals
the
curious
,
who
read
the
Scripture
onely
to
know
,
and
understand
:
In
which
I
understand
,
that
the
Pious
Christian
ought
onely
to
intend
the
inward
knowledges
,
&
feelings
,
which
God
by
means
of
his
holy
spirit
shall
give
unto
him
;
&
those
,
which
he
by
means
of
these
shall
go
experimenting
of
the
things
of
the
holy
spirit
,
in
such
manner
,
as
taking
into
his
hand
a
book
of
holy
Scripture
,
he
should
intend
to
understand
that
which
belongs
to
him
;
and
so
think
,
that
he
understands
not
that
which
he
hath
not
experimented
:
and
thus
thinking
,
if
he
shall
desire
to
understand
it
,
he
shall
attend
to
experiment
it
;
and
not
to
seek
with
curiosity
that
which
others
have
therein
understood
:
and
attending
unto
experience
,
he
shall
likewise
attend
unto
totall
mortification
of
the
mind
,
depriving
it
of
all
curiosity
;
and
together
with
the
experience
,
and
with
the
mortification
,
he
shall
get
the
true
understanding
of
holy
Scripture
,
and
shall
understand
how
that
the
Christian
businesse
doth
not
consist
in
knowledge
,
but
in
experience
:
And
he
shall
know
the
deceit
that
they
suffer
,
who
think
that
they
do
not
understand
holy
Scripture
,
because
they
be
not
instructed
,
nor
furnished
of
knowledge
and
humane
learning
;
understanding
that
it
is
needfull
for
them
,
who
are
instructed
and
rich
in
them
,
to
[
*
](A64827-e25400-b)
*
By
renouncing
the
help
of
humane
learning
in
the
studying
to
understand
holy
Scripture
,
he
meaneth
that
we
should
not
use
it
as
the
onely
,
or
as
the
principall
means
;
because
the
anointing
which
we
have
received
,
and
abideth
in
us
,
teacheth
us
,
1
John
2.27
.
renounce
and
leave
them
,
for
to
obtain
the
true
understanding
of
holy
Scripture
,
which
as
I
have
said
,
is
not
gotten
by
knowledge
,
nor
ought
not
to
be
procured
with
curiosity
,
but
is
gotten
with
experience
,
and
ought
to
be
procured
with
simplicity
.
Inasmuch
as
to
them
who
are
instructed
and
adorned
with
this
simplicity
,
God
revealeth
his
secrets
,
as
the
proper
Sonne
of
God
himself
affirms
,
Jesus
Christ
our
Lord
.
CONSID.
LVI
.
Which
is
the
most
certain
,
and
most
secure
way
to
obtain
perfect
mortification
.
HAving
oft-times
said
,
that
the
mortification
of
all
that
which
a
man
hath
from
Adam
,
is
very
necessary
to
a
Christian
:
it
is
not
long
since
that
I
understood
the
cause
why
it
is
necessary
,
and
the
most
certain
,
and
most
secure
way
to
come
to
obtain
it
.
And
I
have
learned
it
from
the
Apostle
Saint
Paul
,
where
he
having
said
,
that
he
did
endeavour
to
make
himself
like
unto
the
death
of
Christ
,
with
intent
to
come
to
the
participation
of
his
resurrection
;
labouring
to
comprehend
the
Christian
perfection
,
as
he
felt
himself
comprehended
by
it
in
Christ
;
he
saith
,
that
he
did
this
altogether
forgetting
things
that
were
behind
,
as
well
those
which
might
breed
him
satisfaction
,
as
also
those
which
might
cause
him
molestation
;
and
occupying
his
mind
,
in
remembring
that
he
was
called
of
God
through
Christ
,
and
that
the
vocation
was
from
above
,
that
is
,
that
he
was
called
,
to
the
intent
that
believing
he
might
obtain
everlasting
life
,
or
rather
I
understand
,
that
it
is
the
continuall
thought
and
desire
of
everlasting
life
,
by
which
the
holy
spirit
mortifies
them
,
who
being
called
of
God
do
answer
to
their
vocation
.
And
so
it
is
,
that
a
man
keeping
in
his
memory
this
thought
,
comes
to
fly
and
abhorre
all
those
things
that
may
hinder
him
this
vocation
;
and
he
comes
to
seek
and
love
all
those
things
which
may
conserve
,
and
increase
it
;
and
so
coming
to
hate
his
affections
,
and
appetites
,
knowing
that
they
are
those
which
may
hinder
his
vocation
,
he
comes
to
mortifie
them
in
such
manner
,
that
all
that
which
he
had
of
Adam
dying
in
him
,
and
that
which
is
of
Christ
living
in
him
,
he
comes
to
be
much
like
unto
Christ
,
it
befalling
unto
him
the
same
which
befalls
a
person
,
who
being
called
by
a
great
prince
to
a
great
feast
,
and
fearing
to
be
hindred
,
and
disturbed
in
his
journey
by
some
delightfull
things
that
may
present
themselves
unto
him
,
he
takes
as
expedient
to
free
himself
from
all
those
things
,
and
to
passe
freely
through
them
,
to
keep
alwayes
in
his
memory
,
that
he
is
called
by
that
great
prince
,
and
that
he
is
called
unto
that
great
feast
,
in
comparison
whereof
all
those
feasts
that
may
offer
themselves
unto
him
in
the
way
,
are
not
feasts
,
but
childrens
playes
.
I
would
say
,
that
this
person
carrying
this
thought
alive
in
his
memory
doth
mortifie
in
himself
all
those
appetites
which
might
come
unto
him
of
seeing
those
feasts
,
which
offer
themselves
to
him
in
the
way
,
much
better
then
if
so
be
he
should
make
a
resolution
not
to
see
them
.
For
it
might
be
,
that
coming
by
chance
to
see
them
,
he
should
be
hindered
,
and
disturbed
by
them
,
in
such
manner
that
when
he
should
come
to
see
the
principall
feast
it
would
now
be
finished
.
Even
so
the
person
that
is
called
of
God
,
keeping
alive
in
his
memory
the
thought
of
his
vocation
,
doth
mortifie
and
kill
in
himself
all
the
affections
and
appetites
,
which
being
according
to
the
old
man
might
hinder
him
,
and
disturb
his
vocation
,
much
better
,
then
if
he
did
determine
alwayes
to
combate
with
them
:
For
it
might
be
,
that
wandring
from
the
thought
and
memory
of
his
vocation
,
he
might
also
wander
from
his
determination
.
I
shall
say
better
,
that
doing
after
this
manner
,
the
holy
Spirit
is
that
which
mortifies
him
;
and
if
he
should
do
in
other
manner
,
it
being
humane
wisdome
that
should
work
,
he
would
never
come
to
obtain
his
intent
;
it
being
Gods
ordinance
,
that
the
spirit
of
God
should
be
the
master
and
the
guide
of
all
them
,
that
are
called
unto
the
grace
of
the
Gospel
of
his
onely
begotten
Son
Jesus
Christ
our
Lord
.
CONSID.
LVII
.
Whence
it
comes
to
passe
,
that
by
the
knowledge
and
sense
of
the
things
of
God
the
Flesh
is
mortified
.
EVery
day
I
go
certifying
my self
,
that
the
Christian
businesse
is
not
knowledge
,
but
experience
:
I
would
say
,
that
it
is
not
got
by
knowledge
,
but
by
experience
.
First
of
all
I
understood
,
that
the
proper
exercise
of
a
Christian
is
to
attend
unto
mortification
.
Attending
unto
it
he
feels
,
that
the
profit
of
it
consists
in
this
,
that
a
man
mortifying
his
affections
and
appetites
,
goes
by
little
and
little
comprehending
that
divine
Christian
perfection
,
in
which
he
is
comprised
by
the
incorporation
,
with
which
believing
he
is
incorporated
in
Christ
.
Passing
on
further
,
I
know
that
the
most
certain
and
secure
way
,
by
the
which
he
who
is
called
of
God
,
comes
to
true
mortification
,
is
alwayes
to
hold
firm
in
his
memory
a
firm
thought
,
that
he
is
called
of
God
,
and
that
the
calling
is
made
to
give
him
everlasting
life
.
Now
I
understand
that
this
marvellous
effect
of
mortification
through
the
remembrance
of
the
vocation
,
proceeds
partly
from
the
basenesse
of
the
flesh
,
and
partly
from
the
efficacy
of
the
things
of
God
.
I
would
say
that
the
flesh
being
vile
,
and
miserable
,
and
being
every
way
feeble
,
and
infirm
to
be
able
to
hold
in
it self
the
knowledges
,
and
senses
of
divine
things
,
it
comes
to
passe
,
that
by
the
efficacy
of
them
it
is
affrighted
,
and
becomes
vile
in
its
own
eyes
;
in
such
manner
,
that
it
is
easily
overcome
,
and
mastered
by
the
spirit
,
and
so
it
remains
mortified
together
with
all
those
things
which
are
corrupt
in
a
man
by
the
depravation
of
the
flesh
.
And
because
the
remembrance
of
the
calling
by
God
is
very
efficacious
in
men
with
the
knowledge
and
sense
of
heavenly
things
,
and
that
all
men
are
frail
and
infirm
,
I
understand
that
which
God
saith
,
That
a
man
who
shall
see
him
shall
not
be
able
to
live
.
And
therefore
the
perfect
vision
of
God
is
reserved
to
the
just
in
eternall
life
;
when
the
flesh
being
raised
up
shall
be
a
subject
able
to
endure
the
vision
of
God
.
In
this
mean
space
on
the
one
side
by
the
benefit
of
God
,
the
flesh
is
mortified
in
the
just
,
not
onely
in
the
memory
of
their
vocation
to
life
everlasting
,
but
also
with
every
other
particular
vocation
and
sense
,
which
appertains
to
the
things
of
God
:
And
on
the
other
side
God
goes
moderating
in
them
these
knowledges
,
and
these
senses
,
to
the
intent
they
should
not
come
to
nothing
,
accommodating
them
to
the
frailty
of
the
flesh
,
as
we
temper
the
hot
liquor
,
which
we
would
keep
in
a
glasse
vessell
,
in
such
manner
,
as
the
liquor
is
preserved
in
the
vessell
without
breaking
the
glasse
.
And
I
understand
,
that
corporall
and
outward
exercises
,
together
with
those
other
things
which
are
of
mans
industry
,
do
serve
unto
those
persons
which
are
called
of
God
,
for
a
certain
entertaining
of
themselves
in
that
state
and
measure
of
grace
,
unto
which
the
knowledge
and
sense
of
heavenly
things
hath
brought
them
,
untill
such
time
as
by
these
exercises
and
labours
there
is
given
unto
them
a
new
and
fresh
supply
of
the
knowledge
and
sense
of
God
and
heaven
,
which
may
make
them
to
make
progresse
in
mortification
:
in
such
manner
,
that
I
have
reason
to
say
,
that
the
Christian
businesse
is
not
knowledge
,
but
experience
.
If
it
were
knowledge
,
it
would
work
the
effect
that
other
knowledges
do
,
that
is
,
to
swell
up
,
and
make
proud
those
who
have
it
.
And
because
it
is
experience
,
it
doth
the
effect
which
other
experiences
do
,
that
is
,
to
humble
and
cast
on
the
ground
all
that
which
is
humane
wisdome
,
and
to
exalt
and
lift
up
to
heaven
all
that
which
is
in
the
spirit
.
I
understand
this
effect
is
in
them
,
who
being
called
of
God
are
members
of
Jesus
Christ
our
Lord
.
CONSID.
LVIII
.
Eight
differences
betweeen
them
who
pretend
and
procure
to
mortifie
themselves
with
their
proper
industry
,
and
them
who
are
mortified
by
the
holy
Spirit
.
THis
is
alwayes
a
truth
,
that
all
men
in
applying
themselves
to
religion
,
as
well
unto
the
false
,
which
consisteth
in
superstitious
observations
,
as
unto
the
true
,
which
consisteth
in
accepting
the
grace
of
the
Gospel
of
Christ
,
do
apply
themselves
likewise
to
mortification
.
But
amongst
them
who
apply
themselves
to
this
mortification
,
I
have
considered
eight
notable
differences
,
by
which
a
person
may
know
,
whether
he
mortifies
himself
by
his
own
industry
,
or
whether
he
be
mortified
by
the
holy
Spirit
.
The
first
difference
is
,
that
they
who
mortifie
themselves
by
their
own
proper
industry
,
are
presumptuous
and
ambitious
,
knowing
their
own
proper
virtue
in
their
mortification
;
but
they
who
are
mortified
by
the
holy
Spirit
,
are
humble
,
and
modest
,
not
knowing
any
proper
virtue
of
their
own
in
their
mortifications
:
for
the
holy
Spirit
works
in
them
that
which
a
very
great
fever
doth
;
for
as
by
a
fever
a
man
becomes
as
it
were
deprived
of
all
carnall
desires
,
keeping
alive
onely
the
desire
of
health
;
so
by
the
presence
of
the
holy
Spirit
a
man
becomes
as
it
were
deprived
of
all
that
which
is
flesh
,
keeping
alive
onely
spirituall
desires
.
The
second
difference
is
,
that
they
who
pretend
to
mortifie
themselves
,
go
alwayes
seeking
new
wayes
and
new
inventions
to
obtain
mortification
;
but
they
who
are
mortified
by
the
Spirit
,
embrace
those
occasions
of
mortification
,
which
are
offered
unto
them
,
by
what
way
soever
they
come
,
perswading
themselves
,
that
with
them
and
in
them
,
God
will
mortifie
them
.
The
third
difference
is
,
that
they
who
mortifie
themselves
alwayes
live
sad
and
discontent
,
because
they
deprive
themselves
of
their
pleasures
,
and
corporall
contents
,
and
are
not
cherished
with
the
spirituall
;
but
they
who
are
mortified
by
the
Spirit
,
live
as
it
were
alwayes
chearfull
and
contented
,
because
they
abhorre
,
or
begin
to
abhorre
corporall
pleasures
,
and
begin
to
tast
spirituall
pleasures
.
The
fourth
difference
is
,
that
they
who
mortifie
themselves
,
are
much
like
unto
a
man
,
whose
head
were
cut
with
a
rough
and
rusty
saw
,
inasmuch
as
all
things
are
unsweet
and
sowre
unto
him
:
but
they
who
are
mortified
by
the
Spirit
,
are
like
unto
a
man
whose
head
were
cut
with
a
sharp
sword
,
and
an
arm
skilfull
in
cutting
;
inasmuch
as
the
holy
Spirit
mortifies
him
,
he
himself
oftentimes
not
feeling
the
mortification
till
it
be
past
.
That
this
is
true
,
those
persons
who
are
mortified
by
the
holy
Spirit
know
by
experience
.
The
fifth
difference
is
,
that
they
who
mortifie
themselves
living
alwaies
in
continuall
trouble
,
and
in
continuall
labour
,
are
like
unto
a
man
that
learns
with
exceeding
pains
a
most
difficult
and
unpleasant
science
,
who
finding
in
the
principles
thereof
much
unsweetnesse
,
and
much
molestation
,
comforts
himself
onely
with
an
opinion
,
that
he
shall
at
last
prove
excellent
in
that
science
:
but
they
that
are
mortified
,
neither
troubling
nor
disquieting
themselves
in
their
mortifications
,
are
like
unto
a
man
that
goes
delighting
and
recreating
himself
in
the
study
of
that
science
which
he
hath
already
learned
,
wherein
finding
few
things
which
he
understands
not
,
he
finds
few
things
that
trouble
him
.
The
sixth
difference
is
,
that
in
them
who
mortifie
themselves
by
themselves
,
there
is
never
true
mortification
;
nay
rather
,
they
are
like
unto
quick
lime
,
inasmuch
as
the
quick
lime
smokes
not
whilest
there
is
no
water
cast
thereon
,
which
is
no
sooner
cast
upon
it
,
then
it
shews
the
fire
that
it
hath
within
;
so
they
whilest
they
have
no
occasion
to
erre
,
do
not
erre
;
and
when
occasion
comes
,
they
presently
shew
the
livelinesse
that
they
have
within
them
,
either
erring
,
or
being
straightly
solicited
to
erre
:
but
they
who
are
mortified
by
the
holy
Spirit
,
have
true
mortification
,
and
are
like
unto
dead
lime
,
inasmuch
that
like
as
the
dead
lime
doth
not
smoke
,
how
much
water
soever
be
cast
upon
it
:
so
neither
do
they
erre
,
nor
are
much
solicited
to
erre
,
although
many
occasions
offer
themselves
unto
them
.
The
seventh
difference
is
,
that
they
who
mortifie
themselves
,
in
the
occasion
of
erring
do
miserably
loose
themselves
;
for
being
deceived
by
humane
wisdome
,
they
do
alwayes
go
solicitously
and
scrupulously
,
avoiding
the
occasions
which
incite
them
to
erre
:
but
they
who
are
mortified
by
the
spirit
,
even
in
the
occasions
of
erring
that
offer
themselves
unto
them
,
are
refined
as
gold
in
the
fire
,
for
being
helped
by
the
holy
Spirit
in
the
proper
occasions
they
are
mortified
,
not
avoiding
any
of
them
;
and
therefore
they
are
the
same
in
the
occasions
,
as
out
of
the
occasions
.
The
eighth
difference
is
,
That
they
who
mortifie
themselves
by
their
proper
industry
,
do
principally
attend
unto
the
mortification
of
the
flesh
,
having
no
intent
to
mortifie
the
mind
,
not
knowing
that
from
thence
ariseth
all
the
evil
:
but
they
who
are
mortified
by
the
holy
Spirit
,
attend
principally
unto
the
mortification
of
the
mind
,
knowing
that
from
thence
comes
all
the
evil
;
and
knowing
that
the
mind
being
mortified
,
the
flesh
remains
mortified
.
By
the
examination
of
these
differences
,
may
a
person
know
whether
he
mortifies
himself
,
or
whether
he
be
mortified
by
the
holy
Spirit
:
being
advertised
of
this
,
that
there
are
three
estates
or
sorts
of
those
persons
who
are
mortified
by
the
holy
Spirit
.
The
one
is
,
when
the
holy
Spirit
mortifies
them
without
their
knowledge
or
feeling
of
the
virtue
of
the
holy
Spirit
in
them
.
And
in
this
estate
that
belongs
to
them
,
which
is
said
in
the
fourth
difference
.
The
other
is
,
when
the
holy
Spirit
mortifies
them
,
and
they
feel
and
know
in
themselves
the
virtue
of
the
holy
Spirit
.
And
in
this
estate
,
there
appertains
unto
them
that
which
is
said
in
the
first
difference
.
The
third
sort
is
,
when
through
the
absence
of
the
holy
Spirit
,
or
because
they
do
not
feel
and
know
his
presence
,
they
go
mortifying
themselves
with
their
own
industry
.
And
in
this
estate
they
feel
a
good
part
of
that
which
is
said
in
the
first
,
third
,
fourth
,
and
fifth
difference
:
for
it
is
very
true
,
that
to
them
who
are
mortified
by
the
holy
Spirit
,
their
own
industries
in
mortification
are
profitable
unto
them
;
according
to
what
Saint
Paul
saith
,
That
to
them
that
love
God
,
all
things
work
for
good
to
the
glory
of
God
,
and
of
the
Son
of
God
Jesus
Christ
our
Lord
.
CONSID.
LIX
.
That
in
the
motions
to
pray
,
the
Spirit
doth
certifie
a
man
that
he
shall
obtain
that
which
he
demands
.
REading
in
Isaiah
,
that
death
being
intimated
from
God
unto
Hezekiah
a
pious
king
,
he
resented
himself
,
was
grieved
and
lamented
,
praying
God
with
tears
that
he
would
not
take
away
his
life
:
and
reading
a
little
after
,
that
the
destruction
of
Jerusalem
being
intimated
from
God
unto
the
same
king
,
with
the
Babylonian
captivity
,
without
resenting
himself
,
or
being
grieved
or
lamenting
,
and
without
praying
God
that
he
would
revoke
the
sentence
,
he
was
contented
,
that
the
will
of
God
should
be
executed
,
accepting
it
as
a
benefit
of
God
,
that
those
evils
should
not
come
in
his
time
:
And
considering
that
God
prolonged
the
time
of
Hezekiahs
life
,
and
that
he
did
execute
his
sentence
upon
Jerusalem
;
I
come
to
certifie
my self
,
that
pious
persons
being
governed
by
the
spirit
of
God
,
and
chiefly
in
their
prayers
,
inasmuch
as
S.
Paul
saith
,
The
spirit
of
God
prayes
by
them
,
and
in
them
,
they
do
never
as
it
were
pray
to
God
,
but
for
that
which
it
is
Gods
will
to
grant
them
,
of
which
the
holy
Spirit
which
inspires
them
to
pray
,
is
certain
.
According
to
the
judgement
of
humane
reason
,
it
had
been
more
just
and
more
convenient
,
that
Hezekiah
should
have
resented
himself
,
and
lamented
,
and
been
moved
to
pray
God
for
the
revocation
of
the
sentence
given
against
Jerusalem
,
then
for
the
revocation
of
that
sentence
which
was
given
against
his
own
proper
life
:
but
Hezekias
a
pious
king
,
moved
by
the
holy
Spirit
prayed
for
his
own
life
;
and
for
that
which
touched
Jerusalem
,
he
conformed
himself
with
Gods
will
:
whereby
I
understand
,
that
it
behoves
pious
persons
to
keep
good
account
with
their
motions
;
I
would
say
,
they
ought
to
be
wel
advertised
being
moved
to
pray
to
God
for
any
thing
,
whether
that
motion
be
of
humane
spirit
,
or
of
the
holy
spirit
.
And
I
understand
likewise
,
that
the
proper
countersigne
whereby
they
may
be
able
to
judge
between
these
motions
,
is
the
inward
certainty
,
or
uncertainty
with
which
they
shall
find
themselves
in
prayer
.
Finding
themselves
uncertain
that
they
should
obtain
of
God
that
which
they
demand
,
they
shall
judge
that
the
motion
is
of
humane
spirit
;
and
finding
themselves
certain
to
obtain
it
,
they
shall
judge
that
the
motion
is
of
the
holy
Spirit
:
forasmuch
as
the
motion
of
the
holy
Spirit
draws
alwayes
with
it
the
certification
;
a
man
judging
in
this
manner
,
if
the
Spirit
of
God
which
hath
moved
me
to
pray
,
did
not
know
that
it
is
the
will
of
God
to
grant
me
that
which
I
demand
,
it
would
not
have
moved
me
.
This
certification
I
certainly
hold
was
in
Hezekiah
,
at
that
time
when
he
demanded
his
life
to
be
prolonged
.
And
because
he
did
not
feel
in
himself
this
certification
,
I
do
certainly
hold
,
that
the
self-same
Hezekiah
did
not
demand
that
the
sentence
against
Jerusalem
should
be
revoked
.
With
this
assurance
I
see
that
Christ
prayed
,
raising
up
Lazarus
,
and
praying
for
the
conservation
of
his
disciples
.
And
with
doubtfulnesse
,
it
seemeth
to
me
,
he
prayed
in
the
Garden
;
&
because
he
felt
whence
this
motion
did
arise
in
praying
,
he
remitted
himself
unto
the
will
of
God
.
And
if
the
Son
of
God
himself
felt
these
two
motions
,
and
in
one
of
them
he
found
himself
certain
,
and
in
the
other
,
as
it
seemeth
to
me
,
he
found
himself
doubtfull
;
every
one
may
think
whether
it
be
not
necessary
to
be
watchfull
over
himself
in
them
;
albeit
they
onely
shall
know
them
,
that
shall
be
true
members
of
the
same
Sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
LX.
Whence
it
proceeds
that
the
superstitious
are
severe
,
and
the
true
Christians
are
mercifull
and
pitifull
.
THe
severity
and
rigour
that
I
see
and
know
for
the
most
part
in
those
persons
which
the
common
people
hold
for
devout
and
spirituall
,
they
being
in
very
truth
superstitious
and
ceremonious
,
inasmuch
as
appertains
to
the
chastising
,
or
desiring
to
chastice
the
vices
and
defects
of
men
;
I
understand
proceeds
from
two
causes
.
The
one
is
the
proper
nature
of
a
man
,
who
is
inclined
to
prize
and
esteem
his
own
things
,
and
to
condemn
and
despise
others
.
And
the
other
is
the
proper
nature
of
superstitions
and
ceremonies
,
to
which
is
annexed
severity
,
and
rigourousnesse
.
And
so
it
is
,
that
these
superstitious
and
ceremonious
persons
,
desiring
that
their
superstitious
and
ceremonious
living
should
be
esteemed
and
prized
,
are
forced
to
be
severe
and
rigourous
with
works
and
words
against
them
,
who
being
not
as
they
are
,
have
outward
defects
and
vices
,
that
so
their
manner
of
life
which
they
hold
for
virtuous
,
may
be
the
more
prized
and
esteemed
.
And
it
is
likewise
true
,
that
superstitions
and
ceremonies
having
their
originall
and
beginning
from
some
kind
of
law
,
which
men
have
imagined
,
and
severity
and
rigour
being
annexed
to
the
nature
of
a
law
,
(
for
by
these
it
is
maintained
,
)
it
comes
to
passe
,
that
as
well
those
who
attend
to
the
observation
of
the
law
,
or
of
the
ceremonies
and
superstitions
that
arise
from
it
,
as
also
they
who
attend
to
cause
others
to
observe
them
,
are
severe
and
rigorous
against
them
that
do
not
observe
them
.
From
hence
I
understand
the
cause
whence
the
severity
and
rigour
in
the
Hebrews
did
proceed
.
And
hereby
I
do
not
marvel
,
if
they
that
in
being
superstitious
&
ceremonious
are
like
unto
the
Hebrews
,
are
also
severe
against
the
vices
and
defects
of
men
.
And
that
which
I
more
esteem
is
that
hereby
I
understand
why
God
in
the
time
of
the
Law
was
severe
and
rigorous
,
shewing
more
severity
&
rigorousnes
unto
men
,
then
pity
and
mercy
,
although
he
did
shew
them
both
the
one
and
the
other
.
And
I
esteem
it
much
more
,
that
hereby
I
understand
,
that
because
after
that
God
sent
his
onely
begotten
Sonne
Jesus
Christ
our
Lord
into
the
world
,
men
stand
not
subject
to
the
Law
,
but
under
the
Gospel
,
which
is
estranged
from
severity
and
rigour
;
it
comes
to
passe
,
that
they
who
belong
unto
the
Gospel
,
being
the
people
of
God
,
are
not
severe
nor
rigorous
against
the
vices
and
defects
of
men
,
but
are
rather
pitiful
&
merciful
.
And
also
it
comes
from
hence
,
that
God
shews
more
pity
and
mercy
,
then
severity
and
rigour
.
In
such
manner
,
that
the
affection
of
severity
and
rigour
in
a
man
is
a
signe
of
self-love
,
and
of
a
mind
subject
to
the
law
,
to
superstitions
and
ceremonies
,
as
were
the
minds
of
the
Hebrews
:
And
a
pitifull
,
and
mercifull
affection
is
a
signe
of
mortification
,
and
of
a
mind
freed
from
the
Law
by
the
Gospel
;
such
are
those
of
true
Christians
,
members
of
Jesus
Christ
our
Lord
.
CONSID.
LXI
.
In
what
manner
a
pious
person
governs
himself
in
those
things
that
befall
him
.
EVery
pious
person
in
those
things
that
come
unto
him
in
this
present
life
,
as
I
understand
,
governs
himself
in
this
manner
:
The
accidents
being
of
that
quality
,
that
his
own
will
concurres
not
in
them
,
if
they
be
adverse
,
and
contrary
,
as
the
losse
of
honour
or
of
estate
,
or
the
death
of
some
person
dear
unto
him
,
he
comforts
himself
,
saying
,
so
it
hath
pleased
God
.
And
if
they
be
prosperous
,
and
favourable
,
as
the
increase
of
outward
and
inward
goods
,
he
doth
not
pride
himself
,
considering
,
and
saying
,
this
is
the
work
of
God
,
and
not
mine
.
The
things
being
of
that
quality
,
that
his
own
proper
will
concurres
in
them
,
if
they
be
of
evil
,
such
as
are
his
proper
defects
,
and
sins
,
he
embraceth
himself
with
Christ
,
saying
,
If
in
me
there
be
defects
and
sins
,
there
is
in
Christ
satisfaction
,
and
justification
:
And
if
they
be
of
good
,
and
of
favour
in
outward
works
,
or
in
inward
comforts
or
consolations
,
he
doth
not
grow
proud
,
because
in
such
matters
he
sees
the
goodnesse
of
God
,
and
not
his
own
proper
goodnesse
.
And
I
understand
,
that
the
content
which
such
a
person
finds
in
those
things
which
he
doth
well
,
is
much
like
to
the
content
,
which
a
person
may
feel
,
when
one
makes
a
good
letter
,
because
another
that
writes
well
,
holds
and
guides
his
hand
;
that
as
such
a
person
contents
himself
seeing
a
letter
made
with
his
hand
,
although
not
with
his
skill
,
attributing
the
skill
to
him
that
guided
his
hand
,
and
attributing
to
himself
the
errours
that
are
in
the
letter
,
knowing
that
the
other
would
have
made
a
better
with
his
own
hand
:
so
the
spirituall
person
doth
content
himself
in
the
consideration
of
the
works
which
God
doth
in
him
,
and
by
him
,
attributing
them
to
God
,
and
attributing
to
himself
the
errours
that
are
in
his
works
,
knowing
that
they
would
be
much
better
,
if
God
had
done
them
without
him
.
That
this
is
true
,
they
shall
understand
by
proper
experience
,
who
have
a
relish
of
the
things
of
the
holy
spirit
,
which
are
obtained
by
Jesus
Christ
our
Lord
,
CONSID.
LXII
.
That
humane
wisdome
hath
no
more
[
*
](A64827-e27060-b)
*
This
Chapter
is
considerable
,
the
intent
of
it
,
that
the
world
pierceth
not
godly
mens
actions
no
more
then
Gods
,
is
in
some
sort
true
,
because
they
are
spiritu●lly
discerned
,
1
Cor.
2.14
.
So
l
kewise
are
the
godly
in
some
sort
exempt
from
law●
;
for
the
law
is
not
made
for
a
righteous
man
,
1
Tim.
1.9
.
But
when
he
enlargeth
he
goes
too
farre
.
For
first
concerning
Abraham
and
Sarah
,
I
ever
took
that
for
a
weaknesse
in
the
great
Patriarch
,
and
that
the
best
of
Gods
servants
should
have
weaknesses
,
is
no
way
repugnant
to
the
way
of
Gods
spirit
in
them
,
or
to
the
Scriptures
,
or
to
themselves
,
being
still
men
,
though
godly
men
.
Nay
they
are
purposely
recorded
in
holy
Weir
.
Wherefore
as
Davids
adultery
cannot
be
excused
,
so
need
not
Abrahams
equivocation
,
nor
Pauls
neither
,
when
he
professed
himself
a
Pharisee
,
which
strictly
he
was
not
,
though
in
the
point
of
Resurrection
he
agreed
with
them
,
and
they
with
him
.
The
reviling
also
of
Ananias
seems
by
his
own
recalling
,
an
oversight
;
yet
I
remember
the
Fathers
forbid
us
to
judge
of
the
doubtfull
actions
of
Saints
in
Scriptures
,
which
is
a
modest
admonition
.
But
it
is
one
thing
not
to
judge
,
another
to
defend
them
.
Secondly
,
when
he
useth
the
word
jurisdiction
,
allowing
no
jurisdiction
over
the
godly
,
this
cannot
stand
,
and
it
is
ill
doctrine
in
a
Common-wealth
.
The
godly
are
punishable
as
others
,
when
they
do
amisse
,
and
they
are
to
be
judged
according
to
the
outward
fact
,
unlesse
it
be
evident
to
others
as
well
as
to
themselves
that
God
moved
them
;
for
otherwise
any
malefactour
may
pretend
motions
,
which
is
insufferable
in
a
Common-wealth
.
Neither
do
I
doubt
but
if
Abraham
had
lived
in
our
kingdome
under
government
,
and
had
killed
his
sonne
Isaac
,
but
he
might
justly
have
been
put
to
death
for
it
by
the
Magistrate
,
unlesse
he
could
have
made
it
appear
,
that
it
was
done
by
Gods
immediate
precept
.
He
had
done
justly
,
and
yet
had
been
punished
justly
,
that
is
,
In
humano
foro
,
&c.
secundum
praesumptionem
legalem
;
according
to
the
common
and
legall
proceedings
among
men
.
So
may
a
warre
be
just
on
both
sides
,
and
was
just
in
the
Canaanites
and
Israelites
both
.
How
the
godly
are
exempt
from
laws
is
a
known
point
among
Divines
,
but
when
he
sayes
they
are
equally
exempt
with
God
,
that
is
dangerous
and
too
farre
.
The
best
salve
for
the
whole
Chapter
is
to
distinguish
judgement
.
There
is
a
judgement
of
authority
(
upon
a
fact
)
and
there
is
a
judgement
of
the
learned
;
for
as
a
Magistrate
judgeth
in
his
tribunall
,
so
a
Scholar
judgeth
in
his
study
,
and
censureth
this
or
that
;
whence
come
so
many
books
of
severall
mens
opinions
:
perhaps
he
meant
all
of
this
latter
,
not
of
the
former
.
Worldly
learned
men
cannot
judge
spirituall
mens
actions
,
but
the
magistrate
may
,
and
surely
this
the
Author
meant
by
the
word
Jurisdiction
,
for
so
he
useth
the
same
word
in
Consideration
68.
ad
finem
.
jurisdiction
in
the
judgement
of
their
works
,
who
are
the
Sonnes
of
God
then
in
the
judgement
of
the
proper
works
of
God
.
IN
the
self
same
manner
,
and
for
the
self
same
cause
,
for
which
Saint
Paul
understood
Rom.
8.14
.
that
they
who
are
governed
by
the
Spirit
of
God
,
are
the
sonnes
of
God
,
I
understand
that
they
who
are
the
sonnes
of
God
,
are
governed
by
the
Spirit
of
God
.
And
I
understand
,
that
as
humane
wisdome
is
uncapable
of
the
knowledge
of
God
,
so
likewise
it
is
uncapable
of
the
knowledge
of
them
,
who
are
the
sonnes
of
God
.
And
even
as
humane
wisdome
discerneth
not
the
admirable
counsell
that
is
in
the
works
of
God
,
so
neither
doth
it
discerne
the
divine
counsell
that
is
in
the
works
of
them
,
who
are
the
sonnes
of
God
:
both
those
,
and
these
being
done
by
the
spirit
of
God
.
Further
I
understand
that
humane
wisdome
,
when
it
sets
it self
to
judge
the
works
of
them
that
are
the
sonnes
of
God
,
condemning
and
taxing
them
,
it
doth
so
out
of
the
self
same
rashnesse
,
with
which
it
sets
it self
to
judge
the
works
of
God
,
condemning
them
,
and
calumniating
them
.
I
would
say
,
that
that
rashnesse
of
men
is
not
lesse
,
which
follow
the
judgement
of
humane
wisdome
,
when
they
set
themselves
to
judge
evil
of
Moses
for
the
Hebrews
whom
he
slew
when
they
worshiped
the
Calf
,
Exod.
32.37
.
&c.
and
when
they
set
themselves
to
judge
evil
of
Abraham
,
because
he
commanded
his
wife
Sarah
,
that
she
should
lie
,
saying
,
that
she
was
his
sister
,
and
not
his
wife
:
And
because
S.
Paul
cursed
Ananias
,
standing
at
judgement
in
his
presence
.
And
because
he
excused
his
cursing
,
saying
,
he
did
not
know
him
.
And
when
in
like
manner
they
set
themselves
to
judge
certain
things
like
unto
these
,
which
the
sonnes
of
God
do
being
governed
by
the
spirit
of
God
,
which
according
to
the
judgement
of
humane
wisdome
are
absurd
,
and
reprovable
,
and
according
to
the
judgement
of
God
,
are
holy
,
and
good
:
I
say
,
that
this
is
no
lesse
rashnesse
then
that
,
with
which
they
set
themselves
to
judge
evil
of
God
,
because
he
favours
many
lewd
men
with
temporall
good
,
depriving
many
good
men
thereof
,
and
because
he
doth
other
things
which
humane
wisdome
calumniates
,
and
condemns
,
and
for
which
humane
laws
do
rigorously
chastise
those
men
that
do
them
:
inasmuch
as
humane
wisdome
hath
no
more
jurisdiction
in
the
judgement
of
the
works
of
pious
men
,
then
in
the
judgement
of
the
works
of
God
,
they
being
done
by
God
himself
,
and
the
other
by
those
who
being
the
Sonnes
of
God
are
governed
by
the
spirit
of
God
,
and
therefore
are
free
,
and
exempt
from
all
humane
law
,
as
God
himself
is
free
and
exempt
.
I
would
say
,
that
men
should
not
have
had
more
reason
to
have
punish'd
Abraham
,
if
he
had
killed
his
son
Isaac
,
then
to
condemne
God
,
because
he
slayes
many
men
by
sudden
death
.
But
this
government
of
the
spirit
of
God
is
not
known
,
nor
understood
,
but
of
them
who
are
partakers
of
the
spirit
of
God
it self
,
as
it
is
known
by
experience
,
and
as
it
is
said
by
S.
Paul
the
great
Preacher
of
the
Gospel
of
God
,
and
of
Jesus
Christ
our
Lord
.
CONSID.
LXIII
.
By
seven
conformities
is
shewed
that
the
holy
Scripture
is
like
a
Candle
in
a
dark
place
,
and
that
the
holy
spirit
is
like
the
Sunne
.
untill
the
day-starre
arise
;
it
is
nothing
.
How
many
places
do
the
fathers
bring
about
Untill
against
the
Hereticks
who
disputed
against
the
virginity
of
the
blessed
Virgin
,
out
of
the
text
,
Matth.
1.25
.
Where
it
is
said
,
Joseph
knew
her
nor
Untill
she
had
brought
forth
her
first
born
son
,
as
if
afterwards
he
had
known
her
:
and
indeed
in
common
sense
,
if
I
bid
a
man
stay
in
a
place
untill
I
come
,
I
do
not
then
bid
him
go
away
,
but
rather
stay
longer
,
that
I
may
speak
with
him
,
or
do
somthing
else
when
I
come
.
So
S.
Peter
bidding
the
dispersed
Hebrews
attend
to
the
word
,
till
the
day
dawn
,
doth
not
bid
them
then
cast
away
the
word
,
or
leave
it
off
;
but
however
he
would
have
them
attend
to
it
till
that
time
,
and
then
afterward
they
wil
of
themselves
attend
it
without
his
exhortation
.
Nay
it
is
observable
that
in
that
very
place
he
preferres
the
word
before
the
fight
of
the
transfiguration
of
Christ
.
So
that
the
word
hath
the
precedence
even
of
Revelations
and
Visions
.
SAint
Peter
in
his
second
Epistle
,
chap.
1.9
.
understands
,
that
a
man
that
attends
unto
piety
,
having
no
other
light
to
guide
him
in
it
,
then
that
of
the
holy
Scripture
,
is
like
unto
a
man
that
is
set
in
a
dark
place
having
no
other
light
in
it
,
then
the
light
of
a
candle
;
and
he
understands
that
the
man
that
attends
unto
piety
having
obtained
the
spirit
of
God
which
guides
him
,
and
sets
him
in
the
way
,
is
like
unto
a
man
that
stands
in
a
place
,
wherein
the
sun-beams
enter
,
which
make
it
clear
,
and
resplendent
:
Whence
I
consider
seven
things
.
The
first
,
that
as
the
man
set
in
a
dark
place
,
stands
better
with
a
candle
then
without
it
:
so
the
man
that
attends
unto
piety
,
which
to
him
is
a
dark
place
,
inasmuch
as
humane
reason
,
and
wisdome
do
rather
do
him
harm
,
then
good
in
it
,
stands
better
with
the
holy
Scripture
then
without
it
.
The
second
thing
which
I
consider
is
,
that
as
a
man
in
a
dark
place
sees
not
the
things
that
are
therein
so
clearly
,
and
manifestly
with
a
candle
,
as
he
might
see
them
with
the
sun
;
so
a
man
that
attends
unto
piety
doth
not
understand
,
nor
know
the
things
of
God
,
nor
God
himself
so
clearly
and
manifestly
,
with
holy
Scripture
,
as
he
might
see
and
know
them
,
with
the
spirit
of
God
.
The
third
thing
which
I
consider
is
,
That
as
a
man
set
in
a
dark
place
with
the
light
of
the
candle
onely
,
stands
in
danger
to
remain
in
the
dark
,
if
by
any
mischance
the
candle
should
be
put
out
;
so
the
man
,
who
attending
unto
piety
hath
no
other
light
then
that
of
holy
Scripture
,
stands
in
danger
to
remain
without
light
,
there
coming
any
occasion
that
may
deprive
him
of
the
holy
Scripture
,
or
of
the
true
understanding
thereof
.
The
fourth
thing
which
I
consider
is
,
that
as
it
sometimes
befals
a
man
set
in
a
dark
place
,
where
the
light
of
the
candle
is
,
that
being
desirous
it
should
give
more
light
,
he
snuffes
it
himself
,
or
seeks
some
other
to
snuffe
it
;
and
in
the
snuffing
,
it
so
comes
to
passe
,
that
it
is
extinguished
,
and
a
man
remains
without
light
;
so
unto
a
man
,
that
attends
unto
piety
onely
,
with
that
which
he
knows
and
understands
by
holy
Scripture
,
it
sometimes
comes
to
passe
,
that
willing
to
understand
more
,
or
better
in
it
,
or
by
it
,
either
he
himself
interprets
it
,
or
seeks
some
to
interpret
it
to
him
,
and
in
interpreting
,
it
comes
passe
,
that
of
holy
Scripture
making
it
humane
Scripture
,
a
man
remains
in
the
dark
,
albeit
he
doth
not
so
perswade
himself
.
The
fifth
thing
which
I
consider
is
,
that
as
upon
the
Sun-beams
entrance
into
an
obscure
,
place
,
where
a
man
serves
himself
of
the
light
of
a
candle
,
it
comes
to
passe
,
that
a
man
sees
more
clearly
then
before
,
all
the
things
that
are
in
that
place
,
the
candle
remaining
as
it
were
without
light
,
and
without
splendour
,
in
such
manner
,
that
now
a
man
being
desirous
to
see
the
things
that
are
in
that
place
,
that
which
he
least
looks
upon
is
the
candle
:
So
the
holy
spirit
entring
into
the
mind
of
a
man
,
that
attends
unto
piety
,
serving
himself
of
the
Scripture
to
that
intent
,
it
comes
to
passe
,
that
a
man
understands
,
and
knows
the
things
of
God
,
and
God
himself
more
clearly
then
he
did
before
;
the
holy
Scripture
remaining
,
(
inasmuch
as
to
him
ward
)
as
it
were
without
light
,
and
without
splendour
:
in
such
manner
,
as
now
being
desirous
to
understand
the
things
of
piety
,
and
desirous
to
know
God
,
that
which
he
least
looks
upon
is
the
holy
Scripture
,
attending
to
consider
with
the
holy
Spirit
,
that
abides
in
his
mind
,
and
not
with
that
which
is
written
in
the
Scripture
.
And
therefore
S.
Peter
well
commends
the
study
of
holy
Scripture
;
but
whilest
a
man
stands
in
the
dark
place
of
humane
wisdome
,
and
reason
,
and
he
wills
that
this
study
should
continue
so
long
,
untill
the
light
of
the
holy
spirit
shine
into
the
mind
of
a
man
:
understanding
that
this
light
being
come
,
a
man
hath
no
more
need
to
seek
that
of
the
holy
Scripture
,
which
departs
of
it self
,
as
the
light
of
the
candle
departs
,
when
the
Sun-beams
enter
;
and
even
as
Moses
departed
at
the
presence
of
Christ
,
and
the
Law
at
the
presence
of
the
Gospel
.
The
sixth
thing
which
I
consider
is
,
that
as
a
man
which
enjoyes
the
light
of
the
Sun
,
when
he
did
certainly
know
that
it
would
not
fail
him
,
albeit
he
would
not
cast
away
the
candle
for
the
benefit
received
,
but
would
rather
leave
it
to
the
intent
it
might
serve
another
to
that
purpose
which
it
had
served
him
,
and
yet
notwithstanding
would
not
serve
himself
thereof
in
that
which
he
did
before
serve
himself
:
so
the
man
that
enjoyes
the
light
of
the
holy
spirit
,
knowing
certainly
that
it
cannot
fail
him
,
albeit
he
do
not
cast
away
holy
Scripture
,
but
rather
leaves
it
,
that
it
may
serve
to
another
for
that
which
it
hath
served
for
unto
him
;
neverthelesse
he
doth
not
serve
himself
of
it
,
in
that
whereof
he
did
formerly
serve
himself
,
as
I
have
before
at
other
times
considered
.
The
seventh
thing
that
I
consider
is
,
that
as
it
is
not
of
the
essence
of
the
Sun
,
when
it
enters
into
a
place
where
a
candle
stands
,
to
shew
and
discover
all
that
which
the
candle
contains
in
it
;
so
likewise
it
is
not
of
the
essence
of
the
holy
spirit
,
when
it
enters
into
the
mind
of
him
,
who
being
applied
unto
piety
serves
himself
of
holy
Scripture
,
to
shew
,
and
discover
all
the
secrets
that
stand
shut
up
therein
,
albeit
it
do
shew
,
and
discover
that
part
of
them
,
which
God
will
shall
be
discovered
unto
a
man
to
whom
the
holy
Spirit
is
given
.
The
gifts
of
the
holy
Spirit
are
different
,
&
the
holy
Scripture
being
written
by
divers
persons
,
who
had
different
gifts
of
the
holy
Spirit
,
and
so
writ
diversly
,
by
consequence
,
it
is
understood
of
those
persons
,
who
have
the
holy
Spirit
,
of
one
in
one
part
,
and
of
another
in
another
part
,
according
as
the
gifts
are
different
,
which
are
communicated
from
God
with
the
holy
Spirit
by
Jesus
Christ
our
Lord
.
CONSID.
LXIV
.
In
what
manner
Jesus
Christ
our
Lord
will
be
followed
and
imitated
.
HAving
at
other
times
in
these
Considerations
touched
,
as
I
then
understood
,
that
which
Jesus
Christ
our
Lord
saith
,
Luke
9.23
,
He
that
will
come
after
me
,
let
him
deny
himself
,
and
take
up
my
Crosse
and
follow
me
;
I
come
now
with
better
consideration
to
say
,
that
I
understand
that
in
these
words
Christ
saith
,
Every
man
that
will
follow
me
being
desirous
to
be
a
Christian
,
let
him
renounce
that
which
humane
wisdome
reacheth
him
,
saying
,
that
a
man
ought
not
to
be
wanting
to
himself
,
to
his
own
,
and
to
his
honour
;
and
let
his
whole
intent
be
not
to
be
wanting
unto
God
,
nor
to
them
that
are
Gods
,
nor
to
the
honour
of
God
.
And
let
him
take
upon
himself
his
Crosse
,
which
is
his
martyrdome
,
the
shame
,
and
the
ignominy
that
he
shall
suffer
in
the
eyes
of
the
men
of
this
world
in
being
wanting
unto
himself
,
and
to
his
own
,
and
to
his
honour
.
And
so
doing
,
he
shall
follow
me
,
who
have
been
wanting
unto
my self
,
making
my self
a
servant
of
a
sonne
,
that
I
might
not
be
wanting
to
God
;
and
I
have
been
wanting
to
mine
own
,
not
esteeming
them
for
mine
,
but
those
onely
that
God
hath
called
,
and
made
mine
,
making
them
holy
,
and
just
;
and
I
have
been
wanting
to
mine
honour
,
contenting
my self
to
die
as
a
malefactour
:
and
so
doing
he
shall
follow
me
,
and
shall
be
truly
a
Christian
.
In
such
manner
,
as
properly
the
injury
,
and
the
shame
that
redounds
to
a
Christian
through
the
denyall
of
himself
,
in
being
wanting
to
himself
,
and
to
his
own
,
and
to
his
honour
,
is
the
Christian
Crosse
,
and
is
the
self
same
as
to
go
after
Christ
.
I
would
say
,
these
words
of
Christ
are
of
as
much
value
,
as
if
I
should
say
,
he
that
will
be
a
Christian
,
let
him
esteem
himself
dead
unto
the
world
,
inasmuch
as
not
to
seek
the
glory
,
nor
the
reputation
of
the
world
,
and
let
him
procure
that
which
Christ
procured
,
and
seek
that
which
Christ
sought
;
and
in
this
manner
he
shall
be
a
true
Christian
,
as
they
are
,
who
knowing
themselves
,
and
feeling
themselves
bought
by
Christ
,
do
hold
him
,
and
know
him
for
their
Lord
,
and
for
their
superiour
,
and
do
worship
in
spirit
,
and
in
truth
the
true
God
,
who
is
the
Father
of
Jesus
Christ
our
Lord
.
CONSID.
LXV
.
How
that
is
to
be
understood
,
which
S.
Paul
saith
,
that
Christ
reigneth
,
and
shall
reigne
,
untill
the
resurrection
of
the
just
being
made
;
he
do
resigne
his
kingdome
to
his
eternall
father
.
THe
men
that
reigne
in
the
Kingdome
of
the
world
,
live
under
foure
most
cruell
Tyrants
;
the
Divell
,
the
Flesh
,
Honour
,
and
Death
.
The
Divell
tyrannizeth
over
them
making
them
impious
,
and
enemies
of
God
,
and
oft-times
bringeth
them
to
that
passe
,
that
they
kill
themselves
by
diverse
wayes
.
The
flesh
tyrannizeth
over
them
,
making
them
vicious
and
licentious
.
Honour
tyrannizeth
over
them
,
making
them
light
,
and
vain
,
and
presumptuous
,
in
such
sort
,
that
they
die
whilest
they
live
.
Death
tyrannizeth
over
them
,
not
suffering
them
to
injoy
their
prosperities
,
and
happinesse
,
cutting
short
their
steps
in
them
.
This
tyranny
none
understand
,
but
they
that
feel
it
,
and
they
onely
feel
it
,
who
being
desirous
to
enter
into
the
Kingdome
of
God
,
do
endeavour
to
reduce
themselves
to
piety
,
do
labour
to
mortifie
the
flesh
,
and
will
resolve
themselves
with
the
world
,
putting
an
end
to
glory
and
to
their
own
honour
,
and
think
to
dispose
themselves
,
and
to
content
themselves
to
die
.
For
assoon
as
ever
they
would
do
this
,
they
find
difficulty
in
it
,
they
feel
and
experiment
the
tyranny
,
and
they
know
themselves
tyrannized
over
.
These
persons
,
if
so
be
their
desire
to
enter
into
the
kingdome
of
God
be
a
calling
of
God
himself
,
&
not
their
proper
phantasie
,
accepting
for
their
own
the
justice
of
God
,
executed
on
Christ
,
do
in
this
present
life
,
go
out
of
the
tyranny
of
the
three
tyrants
in
going
out
of
the
Kingdome
of
the
world
,
and
entering
into
the
Kingdome
of
God
,
wherein
God
reignes
through
Christ
.
I
would
say
,
that
Christ
reignes
as
the
sonne
of
God
,
he
being
in
them
that
stand
in
his
kingdome
,
and
with
them
,
properly
the
same
which
the
head
is
in
the
Members
of
the
body
,
for
as
from
the
head
there
descends
virtue
and
efficacy
into
the
members
of
the
body
,
which
are
governed
by
it
;
even
so
from
Christ
there
descends
virtue
,
and
efficacy
to
them
,
that
are
in
the
kingdome
of
Christ
,
with
which
they
combate
against
the
tyrants
,
that
hold
other
men
tyrannized
:
and
so
they
are
governed
by
Christ
in
this
present
life
,
and
by
means
of
the
same
they
shall
obtain
the
resurrection
,
and
life
everlasting
:
and
so
they
shall
go
out
of
the
tyranny
of
the
fourth
tyrant
,
which
is
death
,
and
shall
enter
into
the
kingdome
of
God
,
where
God
shall
reigne
by
himself
.
In
the
mean
space
they
being
gone
out
of
the
kingdome
of
the
world
,
having
felt
the
tyranny
of
the
foure
Tyrants
,
do
feel
the
sweetnesse
,
and
pleasantnesse
of
the
kingdome
of
Christ
,
feeling
in
themselves
the
virtue
,
and
efficacy
of
Christ
;
and
the
government
of
the
holy
Spirit
,
and
feeling
themselves
masters
and
lords
of
their
sensuall
appetites
,
and
of
their
affections
of
honour
,
and
of
the
ambition
of
the
world
;
being
resolved
with
themselves
,
and
with
the
world
,
inasmuch
as
being
incorporated
in
Christ
,
they
find
their
flesh
dead
,
and
they
find
dead
in
them
the
respect
of
the
world
,
and
they
stablish
and
comfort
their
hearts
with
the
continuall
hope
of
their
resurrection
,
immortality
,
and
eternall
life
.
Which
hope
and
perswasion
causeth
in
them
this
effect
,
that
albeit
they
feel
death
according
to
the
body
,
yet
they
feel
it
not
as
much
as
belongs
to
the
soul
,
through
the
certain
hope
of
resurrection
.
In
this
I
understand
consists
the
kingdome
of
Christ
.
And
because
the
resurrection
of
the
just
being
accomplished
,
wo
shall
not
need
to
combate
with
the
Divel
,
there
shall
be
no
need
to
mortifie
the
flesh
,
nor
to
resist
the
world
,
nor
shall
there
be
death
to
overcome
:
I
understand
,
that
Saint
Paul
saith
,
that
when
Christ
shall
resigne
this
kingdome
to
the
eternall
Father
;
and
that
God
shall
be
all
in
all
,
ruling
and
governing
every
thing
by
himself
:
in
such
manner
,
as
the
kingdome
of
Christ
according
to
Saint
Paul
shall
endure
untill
the
universall
resurrection
,
and
the
kingdome
of
God
in
men
shall
then
begin
,
and
shall
be
continuall
,
men
perpetually
acknowledging
the
benefit
received
by
Jesus
Christ
our
Lord
.
Like
as
it
betides
unto
a
thirsty
traveller
,
to
whom
there
is
given
a
vessell
of
cold
water
,
who
whilest
he
drinks
feels
the
benefit
of
the
vessell
,
which
gives
him
the
water
;
and
having
drunk
,
albeit
setting
the
vessell
aside
he
thanks
him
that
gave
him
to
drink
,
neverthelesse
he
acknowledgeth
that
by
means
of
the
vessel
he
received
that
benefit
.
In
such
manner
that
as
the
thankfull
wayfaring
man
,
who
is
refreshed
with
the
vessell
of
cold
water
,
whilest
he
drinks
,
feels
the
benefit
of
the
vessell
,
and
after
he
hath
drunk
,
feeling
and
knowing
the
benefit
of
him
that
gave
him
the
vessell
,
he
knows
likewise
the
benefit
of
the
vessell
.
Even
so
men
,
whilest
they
stand
in
this
present
life
,
they
feel
the
kingdome
of
Christ
,
feeling
the
benefit
of
Christ
;
and
in
eternall
life
they
shall
feel
,
and
know
the
benefit
of
God
,
who
hath
given
Christ
unto
them
,
and
they
shall
know
the
benefit
of
Jesus
Christ
our
Lord
.
CONSID.
LXVI
.
In
what
manner
the
malignant
spirit
is
more
impetuous
then
the
holy
Spirit
.
BEing
desirous
to
understand
,
which
spirit
is
more
impetuous
in
a
man
,
the
Holy
,
or
the
Malignant
;
I
resolve
my self
,
that
the
malignant
spirit
is
much
more
impetuous
in
the
impious
,
then
the
good
spirit
in
the
pious
;
being
moved
to
this
resolution
for
two
Considerations
,
of
which
one
is
founded
in
the
proper
Nature
of
the
spirits
:
for
the
malignant
is
by
nature
impetuous
,
and
the
holy
is
by
nature
mild
and
quiet
,
insomuch
,
that
if
at
any
time
there
seem
to
be
violence
,
or
alteration
,
that
is
none
of
its
own
,
but
of
the
livelinesse
of
mans
flesh
,
in
which
,
and
by
which
the
holy
Spirit
works
.
And
the
other
is
founded
in
the
proper
nature
of
men
:
for
they
being
more
inclined
unto
the
motions
of
the
malignant
spirit
,
then
to
that
of
the
holy
spirit
,
it
comes
to
passe
,
that
unto
that
of
the
malignant
spirit
they
are
incited
with
their
proper
affection
,
and
inclination
;
and
to
those
others
of
the
holy
Spirit
they
are
benummed
from
the
self
same
thing
.
In
such
manner
as
the
malignant
spirit
being
impetuous
of
its
own
proper
nature
,
and
the
malignant
spirit
being
incited
in
the
impious
with
the
proper
nature
of
the
impious
;
and
the
holy
Spirit
being
made
more
slow
in
the
pious
,
through
the
proper
nature
of
the
pious
,
inasmuch
as
he
is
a
man
;
it
comes
to
passe
,
that
the
malignant
spirit
is
more
impetuous
in
the
impious
,
then
▪
the
holy
Spirit
in
the
pious
.
And
in
the
impious
I
understand
that
ordinarily
the
Holy
spirit
is
nothing
at
all
impetuous
;
and
in
the
pious
I
understand
the
malignant
spirit
is
more
or
lesse
impetuous
,
according
to
the
greater
or
lesser
livelinesse
of
affections
,
that
is
found
in
him
.
And
in
the
same
manner
I
understand
,
that
the
motion
of
the
holy
Spirit
is
more
or
lesse
efficacious
,
according
as
the
mortification
that
is
in
him
,
is
greater
or
lesse
;
inasmuch
as
through
the
livelinesse
of
the
affections
,
and
appetites
of
the
pious
,
the
force
and
violence
of
the
malignant
spirits
are
increased
,
and
by
mortification
are
repressed
,
and
retarded
:
and
because
it
is
likewise
true
,
that
through
the
livelinesse
of
the
affections
,
and
appetites
of
the
pious
,
the
forceablenesse
of
the
holy
Spirit
is
retarded
and
repressed
,
and
with
mortification
is
increased
,
and
helped
.
Understanding
that
all
this
is
true
,
I
understand
likewise
,
that
the
pious
,
who
would
that
the
motions
of
the
malignant
spirit
should
not
have
force
nor
be
efficacious
in
him
,
and
that
the
motions
of
the
holy
spirit
should
have
force
and
efficacy
in
him
,
ought
to
attend
unto
the
mortification
of
his
affections
and
appetites
,
attending
to
mortifie
in
himself
that
which
he
hath
of
Adam
,
and
to
make
alive
that
which
he
hath
of
Jesus
Christ
our
Lord
.
CONSID.
LXVII
.
That
in
the
regenerate
onely
by
the
holy
Spirit
,
there
being
experience
of
the
things
of
God
,
there
is
also
Certification
of
them
.
ALL
that
in
this
life
is
done
,
known
,
or
understood
,
is
either
by
naturall
instinct
,
or
it
is
by
experience
,
or
by
knowledge
,
or
by
divine
inspiration
and
revelation
.
In
the
beast
there
is
naturall
instinct
and
experience
,
as
every
one
may
by
himself
consider
.
In
men
there
is
generally
naturall
instinct
and
experience
,
as
in
beasts
,
although
with
greater
excellency
;
and
there
is
also
knowledge
,
which
as
I
understand
,
consists
in
that
which
one
man
learns
from
another
,
man
having
no
greater
assurance
thereof
,
then
the
relation
that
is
made
unto
him
;
and
this
as
much
in
divine
things
as
in
humane
,
In
men
regenerated
by
the
holy
Spirit
there
is
naturall
instinct
,
and
experience
,
and
knowledge
,
and
moreover
divine
inspiration
and
revelation
.
I
say
,
that
regenerated
men
know
and
understand
some
things
by
naturall
instinct
,
others
by
experience
,
and
others
by
science
,
and
others
by
divine
inspiration
.
The
naturall
instinct
standing
more
chast
and
more
pure
in
them
,
then
in
other
men
.
And
having
experience
not
onely
of
naturall
and
humane
things
as
other
men
have
,
but
also
of
spirituall
and
divine
things
;
and
having
not
onely
science
learned
from
other
men
,
but
also
inspired
and
revealed
from
God
.
All
men
being
without
the
holy
Spirit
,
are
without
experience
of
spirituall
and
divine
things
;
having
onely
that
science
of
them
,
which
is
gotten
by
the
bare
reading
of
the
holy
Scripture
;
whence
it
comes
to
passe
,
that
as
in
the
humane
and
naturall
things
of
which
they
have
no
experience
,
having
onely
the
science
they
remain
with
opinion
,
without
any
assurance
;
even
so
in
divine
matters
,
being
without
experience
,
they
remain
with
opinion
,
without
any
assurance
.
Inasmuch
as
where
there
is
no
experience
,
there
can
be
no
assurance
.
And
experience
in
the
things
of
God
is
reserved
to
them
,
who
have
the
Spirit
of
God
,
who
having
experience
of
spirituall
matters
,
know
that
they
know
and
understand
naturall
and
humane
things
,
I
would
say
,
that
the
difference
between
that
which
regenerated
men
know
and
understand
in
divine
matters
,
and
that
which
other
men
,
how
wise
soever
they
be
,
know
and
understand
in
the
same
things
;
is
as
much
as
is
between
that
which
those
Physicians
which
onely
have
the
Theory
,
know
and
understand
in
Physick
,
and
that
which
those
Physicians
,
who
together
with
the
Theory
have
the
Practise
.
Whence
I
gather
,
that
unregenerated
men
having
no
experience
in
divine
matters
,
cannot
have
either
confidence
or
diffidence
that
should
be
solid
and
firm
;
but
onely
through
opinion
,
in
such
manner
as
they
have
in
humane
affairs
.
And
therefore
that
is
true
which
I
have
written
in
another
Consideration
,
that
God
oft-times
gives
unto
pious
persons
some
things
which
they
have
no
confidence
to
obtain
,
denying
them
some
other
which
they
have
confidence
to
obtain
;
understanding
that
this
comes
to
passe
,
when
his
confidence
and
his
diffidence
consists
in
science
and
opinion
,
and
not
in
experience
and
certification
.
Furthermore
,
I
come
to
gather
that
regenerated
men
having
experience
of
spirituall
things
,
have
assurance
of
them
,
and
that
having
assurance
,
they
have
also
confidence
and
diffidence
solid
and
firm
.
And
therefore
that
is
true
which
I
have
written
in
another
Consideration
,
that
through
that
certainty
or
incertainty
with
which
pious
persons
find
themselves
in
prayer
,
they
may
understand
when
they
are
inspired
to
pray
by
the
holy
Spirit
,
and
when
they
are
moved
to
pray
from
humane
spirit
,
and
consequently
when
they
are
to
be
confident
,
and
when
they
are
to
be
diffident
.
Hezekiah
king
of
Judah
had
experience
in
spirituall
matters
,
and
therefore
being
inspired
to
pray
in
his
infirmity
,
he
prayed
,
and
his
life
was
prolonged
to
him
according
to
his
confidence
.
And
the
self-same
king
being
diffident
to
be
able
to
obtain
by
his
prayers
of
God
,
that
he
should
revoke
the
sentence
given
against
Jerusalem
,
did
not
pray
.
If
he
had
not
had
experience
in
divine
things
,
governing
himself
onely
with
science
,
he
would
with
so
much
the
more
confidence
have
prayed
,
demanding
the
revocation
of
the
sentence
given
against
Jerusalem
,
inasmuch
as
he
had
praying
obtained
the
revocation
of
the
sentence
given
against
his
life
:
But
having
experience
,
he
forbore
to
be
governed
by
science
,
and
so
he
stood
firm
in
the
confidence
,
&
firm
in
the
diffidence
.
And
if
experience
of
divine
things
teacheth
thus
much
to
one
of
them
,
who
had
the
spirit
of
Moses
,
how
much
better
shall
it
teach
it
to
them
who
have
the
spirit
of
Jesus
Christ
our
Lord
.
CONSID.
LXVIII
.
That
the
desire
of
knowledge
is
imperfection
in
a
man
,
contrary
to
the
judgement
of
humane
wisdome
.
HUmane
wisdome
judgeth
,
that
the
desire
to
know
is
a
great
perfection
in
man
;
and
the
holy
spirit
judgeth
that
it
is
a
great
imperfection
in
a
man
.
Humane
wisdome
confirms
her
opinion
,
saying
,
That
it
hath
been
seen
by
experience
,
that
in
the
world
those
men
have
lived
most
virtuously
,
who
having
the
greatest
desire
to
know
,
have
most
given
themselves
to
endeavour
to
know
,
and
have
known
most
:
And
here
is
alledged
a
troop
of
Philosophers
.
And
the
holy
Spirit
on
the
contrary
affirms
his
sentence
,
saying
,
That
through
the
desire
of
knowing
,
sinne
came
into
the
world
,
and
through
sin
,
death
,
and
with
it
all
the
miseries
and
all
the
troubles
whereunto
we
stand
subject
in
this
present
life
.
That
this
is
true
,
is
proved
by
the
perswasion
of
the
devil
,
who
said
unto
Eve
,
You
shall
be
like
Gods
,
knowing
good
and
evil
.
Passing
on
further
,
the
holy
Spirit
saith
,
that
the
desire
of
knowledge
destroyed
the
Hebrews
;
inasmuch
as
desiring
to
understand
the
prophesies
that
spake
of
the
Messias
,
and
procuring
to
understand
them
by
the
way
of
wit
,
and
humane
discourse
,
they
imagined
to
themselves
,
and
figured
a
Messias
so
contrary
to
him
whom
God
sent
them
,
as
when
they
had
him
,
they
knew
him
not
,
and
not
knowing
him
they
did
not
receive
him
,
and
from
their
not
receiving
him
,
redounded
not
onely
that
they
did
not
enjoy
him
,
but
it
caused
their
ruine
and
perdition
.
Passing
on
further
the
holy
Spirit
saith
,
that
the
Gentiles
desiring
to
know
the
originall
,
and
the
beginning
of
naturall
things
,
did
procure
to
know
them
with
their
own
wits
&
discourses
;
whence
comes
to
passe
that
which
S.
Paul
said
,
They
became
vain
in
their
imaginations
,
and
they
worshipped
the
creature
,
and
ran
headlong
into
other
absurd
and
bruitish
inconveniencies
.
In
the
same
manner
the
holy
Spirit
saith
,
that
many
men
desiring
to
know
the
things
which
appertain
to
Christian
religion
,
and
procuring
it
with
naturall
light
,
have
made
such
strange
conceits
of
God
,
and
of
Christ
,
and
of
the
Christian
state
,
and
of
the
Christian
living
;
that
a
man
may
say
with
truth
,
that
of
Christ
they
have
nothing
but
the
name
;
participating
on
one
side
of
the
inconvenience
of
the
Hebrews
,
inasmuch
as
they
read
holy
Scripture
,
and
desiring
to
understand
it
,
procuring
this
not
with
that
spirituall
light
with
which
it
was
written
,
but
with
naturall
light
,
they
do
not
understand
it
:
and
participating
on
the
other
side
of
the
inconvenience
of
the
Gentiles
,
inasmuch
as
desiring
to
know
that
which
the
Gentiles
knew
,
they
read
that
which
the
Gentiles
writ
,
and
they
think
as
the
Gentiles
thought
,
and
frame
Gentiles
minds
.
The
holy
spirit
having
proved
his
sentence
against
that
desire
of
knowing
which
men
have
,
saith
further
,
That
that
virtue
which
is
got
by
desiring
to
know
,
&
knowing
that
which
may
be
known
with
naturall
light
,
is
rather
a
vice
then
a
virtue
;
inasmuch
as
it
makes
men
presumptuous
,
insolent
,
and
consequently
impious
,
and
incredulous
.
That
this
is
true
,
appears
by
this
,
that
the
men
that
follow
their
proper
naturall
light
,
by
how
much
they
are
more
virtuous
,
according
to
the
world
,
by
so
much
they
have
lesse
confidence
in
God
,
and
do
so
much
lesse
believe
in
Christ
,
and
therefore
are
so
much
more
impious
,
and
more
incredulous
;
in
such
manner
,
that
I
may
well
say
that
the
desire
to
know
is
a
great
imperfection
in
a
man
.
In
this
discourse
I
learn
two
things
.
The
one
,
that
humane
wisdome
hath
no
jurisdiction
in
judging
of
the
perfection
and
imperfection
of
a
man
.
The
other
,
that
it
appertains
to
every
man
who
being
called
of
God
to
the
grace
of
the
Gospel
,
makes
answer
thereunto
,
to
mortifie
and
kill
in
himself
the
desire
to
know
,
of
what
sort
soever
it
be
,
that
he
may
not
fall
into
the
inconvenience
of
false
Christians
,
and
of
the
Gentiles
,
and
of
the
Hebrewes
,
nor
into
that
wherein
our
first
parents
fell
;
and
that
they
may
come
to
the
perfection
whereunto
S.
Paul
came
,
not
desiring
nor
procuring
to
know
other
then
Christ
and
him
crucified
.
Which
wisdome
we
ought
to
desire
and
procure
with
prayer
to
God
,
we
who
having
accepted
the
grace
of
the
Gospel
,
are
true
Christians
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
LXIX
.
That
a
man
ought
alwayes
to
acknowledge
himself
incredulous
,
and
defective
in
faith
:
and
that
there
is
so
much
faith
in
a
man
,
as
there
is
knowledge
of
God
and
Christ
.
WHen
I
consider
the
great
efficacy
which
Jesus
Christ
our
Lord
attributes
unto
faith
,
saying
,
that
with
it
how
little
soever
it
be
,
we
may
[
*
](A64827-e27910-b)
*
Divines
hold
that
justifying
faith
and
the
faith
of
miracles
are
divers
gifts
,
and
of
a
different
nature
,
the
one
being
gratia
gratis
datae
,
the
other
gratia
gratum
faciens
,
this
being
given
onely
to
the
godly
,
and
the
other
sometimes
to
the
wicked
:
yet
doubtles
the
best
faith
in
us
is
defective
,
and
arrives
not
to
the
point
it
should
;
which
if
it
did
,
it
would
do
more
then
it
does
.
And
miracle
working
as
it
may
be
severed
from
justifying
faith
,
so
it
may
be
a
fruit
of
it
,
&
an
exaltation
,
1.
Joh.
5.14
remove
mountains
from
one
place
to
another
,
Matth.
17.20
.
returning
upon
my self
,
and
not
finding
my self
with
such
an
efficacious
faith
,
I
know
how
weak
and
feeble
my
faith
is
,
and
then
I
turn
my
mind
to
God
,
saying
with
the
Apostles
,
Lord
increase
my
faith
,
Luk.
17.5
.
and
saying
with
the
father
of
the
lunatick
,
Lord
help
my
unbelief
.
Mark
9.24
.
And
understanding
that
my
faith
is
to
come
through
the
gift
of
God
,
and
holding
for
certain
,
that
I
shall
have
so
much
of
faith
,
as
I
shall
have
of
the
knowledge
of
God
,
and
of
Christ
;
forasmuch
as
men
,
how
ever
good
relation
they
have
of
other
men
,
do
so
much
trust
them
as
they
know
them
;
I
turn
my self
to
pray
God
,
that
he
would
let
me
know
him
,
and
would
let
me
see
him
,
and
that
he
would
let
me
know
and
see
Christ
as
much
as
may
be
in
this
present
life
,
to
the
intent
that
I
may
have
confidence
,
and
so
my
faith
may
be
strong
and
efficacious
.
Wherein
I
consider
the
craft
of
the
enemy
of
mankind
,
and
most
full
of
enmity
against
Christ
,
inasmuch
as
b●
understanding
that
the
intent
which
Christ
had
in
setting
forth
the
efficacy
of
faith
,
was
that
men
,
how
much
soever
they
believe
,
&
how
much
confidence
soever
they
have
,
should
alwaies
judge
themselves
incredulous
&
defective
in
the
faith
;
the
devil
hath
made
,
that
amongst
men
who
do
approve
the
Gospel
of
Christ
,
it
should
be
an
honourable
thing
to
believe
,
and
a
shamefull
thing
not
to
believe
,
or
to
doubt
,
to
the
intent
that
perswading
themselves
for
their
own
honour
sake
,
that
they
do
believe
,
they
should
not
come
to
know
themselves
incredulous
,
and
defective
in
the
faith
;
and
so
they
never
come
to
get
that
which
Christ
intends
they
should
get
,
that
is
,
the
knowledge
of
God
,
and
of
Christ
,
and
by
the
knowledge
faith
,
and
by
faith
justification
,
and
by
justification
glorification
and
eternall
life
.
And
in
very
truth
great
is
the
blindnesse
,
and
ignorance
of
men
in
every
thing
,
that
see
onely
with
the
eyes
of
humane
wisdome
;
and
very
excessive
great
in
this
,
that
not
admitting
in
humane
matters
one
testimony
that
testifies
onely
of
hear-say
,
except
he
speak
of
certain
knowledge
,
or
proper
experience
;
it
perswades
it self
by
it self
,
and
by
others
,
that
in
divine
matters
it
sufficeth
to
testifie
on
hear-say
,
having
neither
certain
knowledge
,
nor
proper
experience
;
neither
pretending
the
one
nor
procuring
the
other
;
and
that
which
is
worse
,
reprehending
them
,
who
pretend
the
certain
knowledge
,
and
procure
the
experience
,
not
contenting
themselves
to
testifie
on
hear-say
by
rerelation
of
others
.
And
in
divine
matters
,
I
understand
that
they
have
certain
knowledge
,
who
know
God
and
Christ
by
revelation
and
inspiration
,
of
which
things
they
onely
can
give
testimony
,
who
have
them
,
and
their
testimony
is
true
.
The
other
albeit
they
give
testimony
of
themselves
by
hear-say
,
their
testimony
is
not
true
,
because
they
do
not
feelingly
know
what
they
speak
.
And
in
the
same
things
of
God
I
understand
,
that
they
have
experience
,
who
find
,
and
feel
in
themselves
the
effects
,
which
the
knowledge
of
Christ
which
makes
them
just
,
works
in
them
,
and
by
consequence
the
effects
of
piety
,
and
the
effects
of
justification
.
All
other
men
,
when
they
give
testimony
of
these
things
not
having
the
experience
of
them
,
their
testimony
is
not
true
,
because
they
do
not
feelingly
know
what
they
speak
.
From
all
this
I
come
to
gather
,
that
a
man
ought
to
judge
himself
incredulous
,
and
defective
in
the
faith
,
as
long
as
he
hath
not
so
much
faith
as
sufficeth
therewith
to
remove
mountains
from
one
place
to
another
;
and
that
judging
himself
such
,
he
ought
to
demand
of
God
,
that
he
should
give
him
faith
,
not
contenting
himself
to
testifie
in
divine
things
by
hear-say
,
and
by
relation
,
but
by
certain
knowledge
,
and
proper
experience
.
Furthermore
I
come
to
gather
,
that
there
being
in
effect
as
much
faith
in
a
man
,
as
there
is
knowledge
of
God
and
Christ
,
and
that
by
faith
a
man
gets
justification
,
and
by
justification
he
gets
glorification
and
life
eternall
;
and
that
God
being
able
to
give
in
an
instant
to
a
man
so
much
knowledge
of
himself
,
and
o●
Christ
;
letting
himself
to
be
known
,
and
shewing
forth
Christ
unto
him
so
much
as
sufficeth
to
believe
;
we
ought
not
to
distrust
of
the
salvation
of
a
man
,
whilest
his
soul
is
in
his
body
:
alwayes
hoping
that
God
will
do
with
him
that
which
he
can
do
,
and
that
which
he
useth
,
suffering
himself
to
be
known
,
and
shewing
Christ
unto
him
;
to
the
intent
,
that
knowing
he
may
believe
,
and
love
,
and
believing
,
he
may
enjoy
the
Christian
justification
,
and
enjoying
the
Christian
justification
he
may
go
to
live
,
and
reign
with
Jesus
Christ
our
Lord
.
CONSID.
LXX
.
In
what
those
three
gifts
of
God
,
Faith
,
Hope
,
and
Charity
do
consist
:
and
in
what
their
eminency
amongst
other
gifts
doth
consist
:
and
the
eminency
of
Charity
amongst
the
three
gifts
.
COnsidering
that
the
Apostle
sets
forth
the
most
high
and
excellent
amongst
the
gifts
of
God
faith
,
hope
,
and
charity
,
I
have
oft-times
set
my self
to
examine
in
what
this
eminency
doth
consist
,
and
not
having
been
able
to
understand
in
what
they
consist
,
it
seems
to
me
,
that
I
am
not
able
to
understand
,
in
what
their
eminency
amongst
the
rest
doth
consist
.
Now
beginning
to
mine
own
seeming
a
little
to
understand
in
what
they
consist
,
I
begin
likewise
to
feel
in
what
their
eminency
doth
consist
.
Faith
as
I
understand
,
consists
in
this
,
that
a
man
should
believe
and
hold
for
a
certain
all
that
which
is
contained
in
holy
Scripture
,
having
confidence
in
the
divine
promises
,
that
are
contained
in
it
,
as
if
to
him
properly
,
and
principally
they
had
been
made
.
Of
the
two
parts
of
faith
,
which
are
to
believe
,
and
to
have
confidence
,
I
understand
,
that
of
one
of
them
a
mans
mind
is
in
some
manner
capable
:
I
say
,
that
a
man
is
able
to
bring
himself
to
believe
,
or
at
least
to
perswade
himself
,
that
he
doth
believe
:
And
of
the
other
I
understand
he
is
incapable
;
I
say
he
is
not
able
of
himself
,
to
reduce
himself
to
have
confidence
,
nor
to
perswade
himself
that
he
hath
confidence
:
in
such
sort
,
as
he
who
believes
,
and
hath
not
confidence
,
shews
that
his
belief
is
industry
,
and
humane
wit
,
and
not
divine
inspiration
;
and
he
who
believing
hath
confidence
,
shews
that
his
belief
is
inspiration
and
revelation
.
Whereupon
I
understand
,
that
to
have
confidence
is
a
good
countersigne
in
a
man
,
to
certifie
himself
that
he
believes
by
inspiration
and
revelation
.
Hope
,
as
I
understand
,
consists
in
patience
,
and
in
the
sufferance
,
with
which
a
man
that
believes
and
hath
confidence
,
expects
the
accomplishment
of
the
promises
of
God
,
without
putting
himself
into
the
Divels
service
with
impiety
,
or
into
that
of
the
world
with
vanity
,
or
into
that
of
his
own
flesh
with
vice
.
Like
as
a
captain
,
who
having
promise
from
the
Emperour
that
at
his
coming
into
Italy
he
will
use
his
service
,
albeit
the
Emperour
slow
his
journey
,
and
he
be
solicited
by
many
Princes
,
that
would
serve
themselves
of
him
,
will
accept
no
party
,
expecting
the
coming
of
the
Emperour
,
fearing
that
if
he
come
,
and
find
him
in
others
service
,
he
will
not
accept
him
to
his
own
service
.
This
hope
presupposeth
faith
;
I
say
that
to
expect
,
it
is
necessary
,
that
there
should
be
faith
in
him
who
hopes
,
with
which
he
should
give
credit
to
that
which
is
told
him
,
and
have
confidence
in
that
which
is
promised
him
:
for
otherwise
he
should
not
be
able
to
maintain
himself
in
expecting
.
And
that
hope
doth
properly
consist
in
this
,
I
understand
by
some
speeches
,
which
we
read
in
the
Gospel
,
such
as
is
that
of
the
ten
virgins
,
who
did
expect
the
bridegroome
;
and
that
of
men
,
that
expect
their
lord
when
he
returnes
.
Charity
,
I
understand
,
consists
in
the
love
,
and
in
the
affection
,
which
a
man
that
believes
,
hath
confidence
,
and
hopes
,
carries
to
God
,
and
to
Christ
,
and
likewise
to
the
things
of
God
,
&
of
Christ
,
standing
properly
affectionated
,
&
enamoured
of
believing
,
of
having
confidence
,
and
of
hoping
;
in
such
manner
,
that
because
he
who
hath
these
three
gifts
of
God
,
stands
united
with
God
,
believing
,
hoping
,
and
loving
,
with
great
reason
are
these
three
gifts
the
most
high
,
and
most
excellent
amongst
all
the
other
.
Having
understood
in
what
these
three
gifts
of
God
consist
,
and
in
what
their
eminency
doth
consist
,
and
desiring
to
understand
for
what
cause
the
same
Apostle
puts
charity
for
more
eminent
,
then
faith
and
hope
,
I
think
,
and
hold
for
certain
,
that
the
eminency
consists
in
this
,
that
he
who
believes
and
hath
confidence
,
shall
never
stand
solid
in
the
faith
,
if
he
find
not
a
taste
,
and
relish
in
the
believing
,
and
in
the
having
confidence
;
nor
shall
he
stand
solid
in
hope
,
if
he
do
not
find
a
taste
and
relish
in
the
hope
:
Charity
therefore
being
that
which
gives
the
tast
and
favour
,
with
which
faith
and
hope
are
sustained
,
it
well
follows
that
charity
is
the
most
eminent
of
the
three
,
inasmuch
as
it
maintains
,
and
upholds
the
other
,
and
it
by
it self
alone
maintains
and
upholds
it self
;
and
inasmuch
as
faith
shall
fail
,
when
there
shall
be
nothing
to
believe
,
nor
to
have
confidence
in
;
and
hope
shall
fail
,
when
Christ
being
returned
,
and
the
resurrection
of
the
just
being
made
,
there
shall
be
nothing
more
to
hope
for
:
but
Charity
shall
never
fail
;
for
there
shall
be
alwayes
what
to
love
,
and
there
shall
be
alwayes
what
to
taste
.
For
in
eternall
life
we
shall
love
God
,
and
Christ
,
and
we
shall
find
rellish
,
and
savour
in
the
contemplation
of
God
,
and
of
Christ
;
we
,
who
in
this
present
life
have
lived
with
faith
,
hope
,
and
charity
,
being
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
LXXI
.
Upon
the
most
holy
prayer
of
our
Saviour
.
IN
the
most
holy
prayer
of
our
Saviour
I
consider
all
this
:
First
,
that
calling
God
Father
,
it
becomes
me
to
reduce
my self
to
hope
from
God
all
that
which
an
obedient
son
may
hope
from
a
most
good
,
and
loving
Father
.
And
albeit
I
am
a
disobedient
sonne
,
it
matters
not
:
for
God
considers
me
not
by
that
which
I
am
of
my self
,
but
by
that
which
I
am
by
Christ
,
of
whom
I
am
a
member
,
and
who
was
a
most
obedient
Sonne
;
through
which
Sonship
I
call
God
Father
.
[
*
](A64827-e28500-b)
*
Though
this
were
the
Authors
opinion
,
yet
the
truth
of
it
would
be
examined
.
The
98.
Consid.
about
being
justified
by
faith
,
or
by
good
works
,
or
condemned
for
unbelief
or
evil
works
,
make
plain
the
Authors
meaning
.
If
I
should
call
him
Father
for
the
common
generations
sake
,
my
being
would
be
of
importance
,
but
calling
him
so
through
particular
generation
,
●y
being
imports
not
to
make
me
obedient
or
disobedient
,
but
as
I
have
said
the
being
of
Christ
,
who
was
most
obedient
.
And
furthermore
I
understand
,
that
it
is
necessary
,
that
I
should
reduce
my self
to
be
with
God
such
an
one
,
as
a
good
and
obedient
Son
is
with
his
Father
.
Secondly
,
I
consider
that
saying
Our
,
I
presuppose
,
that
I
hold
for
brethren
all
those
,
who
through
regeneration
,
hold
God
for
their
Father
,
and
that
I
ought
to
govern
my self
with
them
,
as
with
brethren
.
Thirdly
I
consider
,
that
because
God
is
where
he
is
known
,
holy
Scripture
useth
to
say
,
that
God
is
in
Heaven
,
for
there
God
is
known
.
God
is
in
all
his
creatures
;
but
it
is
not
said
that
he
is
,
but
onely
in
them
who
know
him
,
and
where
he
lets
himself
to
be
known
.
Fourthly
I
consider
,
that
the
proper
desire
of
a
pious
Christian
is
,
that
Gods
Name
should
be
sanctified
;
I
would
say
,
that
God
should
be
esteemed
,
and
judged
of
every
one
for
holy
,
and
for
just
,
in
all
his
works
,
as
he
is
in
truth
.
Humane
wisdome
not
finding
holinesse
,
not
justice
in
many
of
those
things
which
befall
men
in
this
life
,
flying
from
the
inconvenience
of
attributing
injustice
to
God
,
falls
into
another
inconvenience
,
depriving
God
of
his
particular
providence
in
all
things
.
And
the
holy
spirit
knowing
in
all
things
holinesse
,
and
justice
on
Gods
part
,
doth
not
doubt
to
attribute
them
all
to
God
;
desiring
that
men
captivating
the
judgement
of
their
own
humane
wisdome
,
should
sanctifie
the
Name
of
God
,
confessing
,
and
holding
that
God
doth
all
things
,
and
that
in
all
things
is
holinesse
,
and
justice
.
There
are
some
men
,
who
sanctifie
God
in
the
things
which
they
judge
good
,
drawing
themselves
back
in
those
things
which
they
judge
to
be
evil
.
And
there
are
other
men
,
who
sanctifie
God
generally
in
all
things
,
but
with
the
mouth
,
and
not
with
the
heart
.
And
the
desire
of
the
pious
Christian
is
,
that
God
should
be
sanctified
in
all
things
,
and
that
the
sanctification
should
come
from
the
heart
;
for
in
this
manner
God
will
be
sanctified
.
Fifthly
I
consider
,
that
the
proper
and
continuall
sighing
of
a
pious
Christian
consists
in
the
desire
that
the
kingdome
of
God
should
suddenly
come
,
when
the
resurrection
of
the
just
being
made
,
Christ
shall
resigne
the
kingdome
to
his
eternall
Father
.
For
that
shall
be
properly
the
kingdome
of
God
,
inasmuch
as
the
just
shall
be
governed
immediately
by
God
,
seeing
God
himself
face
to
face
.
God
reignes
in
this
present
life
in
the
just
,
but
by
Christ
,
as
he
gives
light
but
by
the
Sunne
:
and
God
shall
reigne
in
life
eternall
by
himself
,
as
by
himself
he
shall
give
light
.
Sixthly
I
consider
,
that
the
pious
Christians
flying
from
the
will
of
God
which
is
with
wrath
,
and
that
which
is
mediate
by
those
things
which
we
call
second
causes
,
do
demand
that
that
will
of
God
should
be
done
here
on
earth
,
which
is
done
in
heaven
,
understanding
that
which
is
with
mercy
,
and
with
love
,
and
that
which
is
immediate
by
God
himself
.
Seventhly
I
consider
,
that
the
pious
Christians
feeling
,
that
through
the
curse
for
the
first
mans
sinne
it
results
,
that
they
eat
their
bread
with
sorrow
and
care
,
they
demand
of
God
,
that
freeing
them
from
the
solicitousnesse
and
the
grief
,
he
would
provide
them
of
ordinary
sustentation
,
in
such
manner
that
they
may
be
provided
and
sustained
according
to
their
necessities
,
without
grief
or
solicitousnesse
;
acknowledging
their
sustentation
onely
from
the
liberality
of
God
,
and
even
in
this
beginning
to
feel
the
remedy
of
the
first
mans
sinne
,
together
therewith
feeling
the
benefit
of
Christ
.
Eighthly
I
consider
,
that
the
pious
Christians
,
not
because
they
make
any
doubt
of
the
generall
pardon
which
they
have
had
by
the
justice
of
God
executed
on
Christ
,
for
of
this
they
are
most
assured
;
but
because
they
rejoyce
to
remember
themselves
that
they
are
debtours
;
which
remembrance
breeds
in
them
humility
in
the
sight
of
God
;
they
ask
alwayes
of
God
,
that
he
would
pardon
them
those
things
,
for
which
he
might
in
justice
punish
them
.
And
I
understand
,
that
they
alledge
the
pardon
which
they
have
given
to
them
who
were
their
debtours
,
rather
to
oblige
themselves
to
pardon
,
then
to
oblige
God
that
he
should
for
such
cause
pardon
them
.
This
I
understand
thus
,
by
that
which
Jesus
Christ
himself
addes
in
the
Gospel
,
saying
,
If
you
pardon
,
you
shall
be
pardoned
.
Ninthly
I
consider
,
that
the
pious
Christians
knowing
their
own
weaknesse
,
fear
temptation
,
inasmuch
as
it
may
sever
them
from
Christian
decorum
;
and
knowing
herewith
the
necessity
which
they
have
to
be
mortified
with
temptations
,
they
demand
of
God
,
not
that
he
should
not
tempt
them
,
but
that
the
temptations
may
be
of
that
quality
,
that
they
should
not
make
them
to
loose
the
Christian
decorum
.
Tenthly
I
consider
,
that
pious
Christians
having
understood
that
many
are
the
evils
that
combat
the
just
,
they
are
afraid
to
be
oppressed
by
them
,
and
knowing
the
frailty
of
their
own
forces
to
be
able
to
make
resistance
,
they
have
recourse
to
God
,
demanding
of
him
that
he
should
free
them
from
all
.
In
these
desires
,
and
in
these
demands
I
understand
that
pious
persons
stand
and
persevere
,
not
onely
through
the
outward
doctrine
of
Jesus
Christ
our
Lord
,
which
they
find
written
in
his
history
▪
but
also
through
the
inward
doctrine
of
the
holy
Spirit
,
who
puts
these
desires
into
their
minds
,
and
moves
them
to
demand
these
things
.
And
they
who
with
the
outward
doctrine
of
Christ
,
have
not
that
inward
of
the
holy
Spirit
,
in
praying
as
taught
and
not
inspired
,
do
not
pray
as
the
true
and
lively
members
of
Jesus
Christ
our
Lord
.
CONSID.
LXXII
.
That
man
pretending
that
part
of
the
image
of
God
,
which
did
not
appertain
unto
him
,
lost
that
part
which
did
appertain
to
him
.
IN
the
creation
of
man
,
I
reade
that
he
was
created
after
the
image
and
similitude
of
God
.
And
a
little
after
I
reade
,
that
pretending
to
get
the
image
of
God
,
he
became
disobedient
to
God
,
and
was
driven
out
of
earthly
Paradise
.
Whereupon
understanding
that
the
image
and
similitude
of
God
,
with
which
man
was
created
,
was
different
from
that
which
man
in
his
depravation
pretended
unto
,
I
am
come
to
consider
,
that
the
image
of
God
with
which
a
man
was
created
,
is
that
which
appertained
to
him
as
a
man
,
that
which
might
stand
and
be
received
in
him
;
and
that
the
image
of
God
which
a
man
pretended
unto
,
is
that
which
did
not
appertain
unto
him
as
a
man
,
that
which
is
properly
of
God
not
being
communicable
to
the
creatures
.
And
albeit
from
the
words
which
contain
the
creation
of
man
,
there
is
onely
gathered
,
that
the
image
of
God
with
which
he
was
created
,
did
consist
in
the
superiority
that
he
had
over
all
other
creatures
;
neverthelesse
,
by
that
which
it
seems
to
me
S.
Paul
felt
,
and
that
which
I
see
fulfilled
in
Christ
,
and
feel
and
see
begun
in
them
that
are
the
members
of
Christ
,
I
understand
,
that
besides
the
superiority
which
the
Scripture
notes
,
man
was
like
unto
God
,
inasmuch
as
belongs
to
his
mind
,
in
piety
,
justice
,
and
holinesse
,
and
as
much
as
belongs
to
his
body
in
impassibility
and
in
immortality
.
In
this
I
certifie
my self
,
remembring
that
we
recover
by
Christ
that
which
we
lost
by
Adam
.
We
lost
by
Adam
,
piety
,
justice
,
and
holinesse
,
and
we
lost
the
impassibility
and
immortality
of
our
bodies
;
and
by
Christ
we
shall
in
this
life
recover
piety
,
justice
,
and
holinesse
in
our
minds
,
and
we
shall
recover
in
eternall
life
the
impassibility
and
immortality
of
our
bodies
.
And
because
I
see
Christ
being
raised
impassible
and
immortall
,
I
have
said
,
that
I
see
in
him
that
complete
and
perfect
image
of
God
which
man
lost
.
And
because
I
feel
that
they
who
are
the
members
of
Christ
being
regenerated
by
the
holy
Spirit
,
have
piety
,
justice
,
and
holinesse
.
I
have
said
,
that
in
them
I
see
the
image
of
God
begun
to
be
repaired
,
which
the
first
man
lost
,
Of
that
image
of
God
which
man
pretended
unto
,
albeit
from
holy
Scripture
I
cannot
gather
,
that
it
consisted
but
onely
in
the
knowledge
of
good
and
evil
;
neverthelesse
by
that
which
I
consider
in
every
of
those
men
,
who
have
not
obtained
the
Christian
regeneration
;
and
properly
by
that
which
even
they
who
have
obtained
it
do
feel
in
themselves
,
&
know
of
themselves
;
I
understand
that
besides
the
knowledge
of
good
and
evil
,
which
holy
Scripture
notes
,
man
pretended
unto
that
image
of
God
,
which
consisteth
in
the
proper
being
of
God
,
who
is
of
himself
,
and
gives
being
and
life
to
every
thing
that
is
,
and
lives
,
and
therefore
loves
himself
,
and
for
himself
loves
all
things
,
and
would
be
loved
for
himself
and
above
all
things
,
and
hath
majestie
,
and
glory
,
and
omnipotency
.
This
I
think
understanding
thus
,
that
since
there
yet
lives
in
a
man
that
cursed
perswasion
of
the
enemy
of
humane
kind
,
there
yet
lives
a
rash
pretence
to
obtain
that
image
of
God
,
which
onely
appertains
to
God
,
not
being
communicable
to
the
creatures
.
Whence
as
I
understand
it
proceeds
,
that
a
man
will
not
depend
on
others
,
but
on
himself
,
to
which
things
he
attends
as
much
as
is
possible
for
him
;
and
that
he
loves
himself
,
and
loves
all
things
for
himself
;
and
pretends
in
every
of
his
own
matters
his
own
proper
glory
,
and
would
put
in
execution
every
thing
that
comes
into
his
appetite
.
And
from
this
fountain
I
understand
,
proceed
in
a
man
those
other
things
,
which
are
annexed
unto
these
,
such
as
are
proper
estimation
,
ambition
,
vain-glory
,
anger
,
envy
.
And
I
understand
,
that
in
those
men
who
have
obtained
Christian
regeneration
by
Christ
,
so
much
doth
the
pretence
to
Gods
image
which
belongs
not
to
them
,
go
abating
,
as
much
as
they
go
recovering
that
which
belongs
to
them
;
in
such
manner
,
that
as
piety
,
justice
and
holinesse
go
increasing
in
them
,
so
doth
self-love
,
ambition
,
and
proper
estimation
,
arrogancy
,
and
their
own
rashnesse
go
decreasing
:
The
incorporation
wherewith
they
stand
incorporated
in
Christ
working
this
singular
effect
in
them
,
from
which
it
comes
that
they
are
humble
and
obedient
sonnes
,
not
presumptuous
nor
disobedient
,
as
was
the
first
man
.
To
understand
this
better
,
I
set
my self
to
consider
between
God
and
man
,
the
devil
and
Christ
,
the
same
as
between
a
father
and
a
presumptuous
sonne
,
an
evil
slave
and
an
obedient
sonne
.
And
I
understand
,
that
God
did
with
man
giving
him
his
image
and
similitude
,
that
which
a
father
doth
with
his
sonne
,
giving
unto
him
in
his
house
authority
such
as
belongs
to
a
sonne
.
And
that
man
did
with
God
,
pretending
unto
the
image
of
God
,
that
which
a
presumptuous
sonne
doth
with
his
father
,
that
contents
not
himself
with
that
degree
which
he
hath
in
his
fathers
house
as
a
sonne
,
but
pretends
and
wills
the
degree
which
his
father
,
hath
:
And
that
the
devil
did
that
to
man
,
perswading
him
to
become
disobedient
,
which
an
evil
slave
doth
toward
his
master
,
procuring
to
sever
his
sonne
from
his
obedience
,
to
do
him
displeasure
,
and
to
ruine
him
.
And
I
understand
that
Christ
did
with
God
,
in
contenting
himself
that
on
him
should
be
executed
the
justice
of
God
,
that
which
an
obedient
sonne
doth
with
his
father
,
contenting
himself
that
his
father
should
chastize
him
for
that
,
for
which
he
ought
to
chastize
the
other
disobedient
sonne
,
to
reduce
him
to
his
obedience
,
and
to
restore
unto
him
in
his
house
that
degree
and
that
dignity
which
belongs
to
a
son
.
From
all
that
is
said
,
I
take
two
resolutions
:
The
first
,
that
it
belongs
to
the
pious
Christian
to
desist
from
the
pretence
of
that
image
and
similitude
of
God
,
which
belongs
not
to
him
,
renouncing
every
desire
to
know
,
all
self-love
,
all
ambition
,
all
proper
esteem
,
all
arrogancy
,
and
all
presumption
;
and
to
attend
to
recover
intirely
that
image
and
similitude
of
God
which
appertains
unto
him
,
demanding
of
God
greater
piety
,
greater
justice
,
and
greater
holinesse
,
and
demanding
of
him
impassibility
,
and
immortality
.
The
second
,
that
to
the
pious
Christian
it
belongs
to
know
his
reparation
from
the
obedience
of
Christ
,
and
to
know
his
depravation
from
the
disobedience
of
Adam
,
and
so
to
leave
to
imitate
Adam
,
&
to
attend
to
imitate
Christ
:
Who
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equall
with
God
,
but
made
himself
of
no
reputation
,
taking
upon
him
the
form
of
a
servant
;
for
which
cause
God
hath
exalted
him
,
and
given
him
absolute
power
and
superioritie
in
heaven
and
in
earth
.
So
much
did
avail
before
God
the
obedience
and
the
humility
of
Jesus
Christ
our
Lord
.
CONSID.
LXXIII
.
That
the
union
between
God
and
man
is
made
by
love
:
that
love
grows
from
knowledge
:
what
knowledge
,
love
,
and
union
are
.
SO
farre
forth
as
I
understand
,
doth
a
man
remain
united
with
God
,
inasmuch
as
a
man
loves
God
;
that
if
the
love
be
great
,
the
union
is
great
;
and
if
the
love
be
little
,
the
union
is
little
.
Some
men
there
are
who
love
God
by
relation
,
but
they
remain
not
united
with
God
,
because
they
first
loved
themselves
before
God
,
loving
God
for
themselves
.
There
are
other
men
,
who
love
God
because
God
himself
willing
to
be
loved
of
them
,
hath
let
himself
be
known
and
seen
by
them
;
they
stand
united
with
God
,
because
they
first
love
God
before
themselves
,
loving
themselves
for
God
.
In
them
as
I
understand
,
so
great
is
the
union
which
they
have
with
God
,
as
is
the
love
which
they
have
to
God
:
and
so
much
is
the
love
which
they
have
to
God
,
as
is
the
knowledge
which
they
have
of
God
.
If
the
knowledge
be
perfect
and
entire
,
the
love
is
perfect
and
entire
;
and
the
union
is
perfect
and
entire
;
and
on
the
contrary
:
in
such
manner
,
that
there
is
as
much
perfection
or
imperfection
in
the
union
,
as
there
is
perfection
or
imperfection
in
the
love
and
knowledge
.
The
same
is
between
love
and
knowledge
.
Whereby
I
understand
,
that
because
the
knowledge
which
men
have
of
God
in
this
life
is
imperfect
,
through
the
power
of
our
flesh
,
the
love
also
which
they
have
to
God
is
imperfect
;
and
the
union
is
imperfect
which
we
have
with
God
.
And
I
understand
also
,
that
because
our
flesh
in
life
everlasting
shall
not
be
base
,
but
glorious
,
our
knowledge
shall
be
perfect
,
our
love
shall
be
perfect
,
and
our
union
shall
be
perfect
.
In
the
mean
while
I
understand
,
that
a
pious
person
,
who
by
the
liberality
of
God
begins
to
know
God
,
and
to
love
God
,
and
to
stand
united
with
God
,
ought
to
pretend
to
grow
in
the
knowledge
,
in
the
love
,
and
in
the
union
,
not
judging
himself
deprived
of
the
knowledge
,
nor
of
the
love
,
nor
of
the
union
with
God
,
whilest
he
finds
in
himself
any
part
of
true
knowledge
,
any
part
of
love
,
any
part
of
union
.
The
true
and
efficacious
knowledge
of
God
,
as
I
haue
otherwhere
said
,
as
I
understand
consists
in
certain
tasts
,
&
in
certain
knowledges
of
the
being
of
God
,
which
pious
persons
do
obtain
,
some
more
,
some
lesse
,
some
with
greater
evidence
,
some
with
lesse
,
according
to
the
will
of
God
,
which
causeth
the
tasts
and
the
knowledges
,
of
which
they
can
onely
give
testimony
who
have
tasted
them
,
nay
they
onely
understand
this
language
,
it
being
to
all
others
altogether
unintelligible
;
it
being
most
true
which
S.
Paul
saith
,
that
a
man
without
the
spirit
of
God
,
doth
not
understand
the
things
that
are
of
the
spirit
of
God
.
The
true
and
efficacious
love
of
God
I
understand
consists
in
an
affection
from
the
very
bowels
which
a
man
bears
to
God
,
and
to
all
those
things
that
are
Gods
,
desiring
that
he
should
be
known
,
loved
,
and
prized
in
the
world
,
in
such
manner
as
is
just
:
To
the
intent
that
he
should
be
known
,
loved
,
and
prized
with
this
bowelly
affection
,
I
understand
Christ
willeth
that
his
Christians
should
say
that
first
part
of
Our
Father
,
which
all
appertains
to
the
glory
of
God
.
From
this
bowelly
affection
I
understand
it
proceeds
,
that
a
man
loves
God
above
all
things
,
loving
every
thing
for
God
,
the
creatures
in
generall
,
inasmuch
as
they
are
the
creatures
of
God
;
all
men
,
inasmuch
as
they
be
the
creatures
of
God
,
and
inasmuch
as
God
wills
that
our
neighbour
should
be
loved
;
(
and
our
neighbour
is
every
man
,
of
what
bloud
soever
,
state
or
condition
;
)
and
men
regenerated
by
the
holy
spirit
as
the
creatures
of
God
,
as
neighbours
,
and
principally
inasmuch
as
in
them
is
seen
&
known
the
image
and
likenes
of
God
.
Amongst
the
creatures
the
man
that
loves
God
,
loves
them
most
who
do
most
illustrate
the
glory
of
God
.
And
amongst
men
whom
he
loves
as
neighbours
,
he
loveth
them
most
,
whom
he
sees
lesse
depraved
,
and
lesse
impious
.
And
I
say
lesse
,
understanding
that
in
all
men
,
who
are
not
regenerated
by
the
holy
Spirit
,
there
is
found
depravation
and
impiety
.
Amongst
regenerated
men
he
who
loves
God
,
for
the
love
of
God
loves
them
most
whom
he
sees
and
knows
to
be
most
conformable
to
the
image
and
similitude
of
God
,
and
in
whom
he
sees
this
image
more
proper
,
and
more
naturall
.
And
a
man
who
loves
God
,
loves
himself
as
the
creature
of
God
,
as
a
neighbour
,
and
inasmuch
as
he
sees
the
similitude
and
image
of
God
reformed
in
himself
;
not
procuring
,
nor
willing
in
any
other
manner
to
be
loved
for
himself
;
but
rather
despising
,
and
abhorring
the
love
that
men
bear
him
,
when
they
do
not
love
him
for
the
love
of
God
.
In
this
manner
I
understand
,
that
a
man
who
loves
God
,
loves
himself
for
the
love
of
God
,
and
loves
all
things
for
the
love
of
God
.
And
further
I
understand
,
that
a
man
who
loves
himself
above
all
things
,
loves
God
for
respect
of
himself
;
and
this
man
pretends
his
own
profit
in
the
love
of
God
:
he
loves
in
respect
of
himself
the
creatures
,
loving
them
more
from
whom
he
expects
more
profit
:
he
loves
all
men
in
respect
of
himself
,
loving
them
most
which
are
most
profitable
,
and
most
necessary
:
and
he
loves
in
respect
of
himself
,
the
men
whom
he
thinks
to
have
obtained
the
Christian
regeneration
,
loving
them
most
by
means
of
whom
he
pretends
to
be
able
to
get
piety
,
justice
,
and
sanctity
.
And
resolutely
he
pretends
and
procure
to
be
loved
for
himself
,
and
to
be
loved
above
all
things
,
which
as
I
have
at
other
times
said
is
naturall
to
a
man
,
inasmuch
as
he
pretends
to
get
that
image
which
belongs
not
to
him
.
And
here
I
understand
that
a
man
,
who
reduceth
himself
to
a
desire
of
not
being
beloved
but
for
the
love
of
God
,
finding
molestation
in
the
love
which
is
born
towards
him
for
himself
,
may
judge
to
have
made
great
profit
in
the
knowledge
of
God
,
in
the
love
of
God
,
and
in
the
union
with
God
.
Of
this
sort
and
quality
,
as
I
understand
,
is
the
love
which
men
have
,
who
are
united
with
God
,
which
as
I
understand
is
in
part
in
a
man
in
this
present
life
,
and
shall
be
entire
in
life
everlasting
.
And
he
who
shall
feel
any
thing
of
this
part
,
hath
great
reason
to
live
joyfull
and
content
,
holding
that
part
as
an
earnest
of
his
increase
,
and
of
his
perfection
in
life
everlasting
.
The
true
and
efficacious
union
between
God
and
man
,
consists
in
this
,
that
S
John
saith
,
that
he
who
loves
God
,
dwels
in
God
,
and
God
dwels
in
him
.
Gods
dwelling
in
a
man
may
well
be
felt
,
as
it
is
in
truth
felt
;
but
to
them
who
feel
it
not
,
it
cannot
be
made
to
be
understood
.
The
same
may
as
it
were
be
said
of
mans
dwelling
in
God
.
And
I
say
,
as
it
were
,
because
it
seems
that
it
may
be
made
to
be
understood
,
saying
,
that
he
who
loveth
God
,
stands
united
with
God
,
abides
in
God
,
alwayes
remembring
God
;
even
like
as
he
who
loving
a
creature
stands
united
with
it
,
abides
in
it
,
alwayes
remembring
himself
of
it
.
It
is
very
true
,
that
not
thus
neither
is
the
dwelling
of
man
in
God
understood
.
For
this
union
I
undestand
Christ
our
Lord
prayed
unto
his
eternall
and
heavenly
Father
,
demanding
of
him
,
that
they
who
were
to
believe
in
him
,
should
be
one
with
him
,
and
with
the
Father
himself
,
and
should
be
one
between
themselves
.
From
this
divine
union
it
proceeds
,
that
a
man
altogether
,
and
in
all
things
remits
himself
to
the
will
of
God
,
renouncing
his
own
proper
will
,
and
so
brings
himself
to
will
that
which
God
wills
,
and
in
that
manner
which
God
wills
,
to
love
that
which
God
loves
,
and
in
that
manner
which
God
loves
it
,
and
consequently
not
to
will
that
which
God
wills
not
,
and
not
to
love
that
which
God
loves
not
.
And
the
man
that
is
thus
remitted
and
thus
reduced
,
may
hold
for
certain
that
he
stands
united
with
God
,
and
that
he
dwells
in
God
,
and
God
in
him
.
And
he
shall
understand
,
that
he
so
farre
stands
united
with
God
,
as
farre
as
he
stands
thus
remitted
,
and
thus
reduced
.
If
he
stand
much
,
the
union
is
much
;
if
little
,
the
union
is
little
.
It
proceeds
also
from
this
divine
Union
,
that
a
man
likes
and
dislikes
all
those
things
which
those
persons
like
and
dislike
,
who
stand
in
the
same
Union
;
in
such
manner
,
that
there
is
between
them
a
very
great
conformity
in
wills
;
and
so
great
is
the
conformity
which
is
between
them
,
as
the
union
is
great
which
they
have
with
God
,
and
between
themselves
.
This
conformity
is
likewise
a
good
countersigne
,
with
which
a
man
may
certifie
himself
,
whether
he
stand
united
with
God
,
and
how
much
of
this
union
he
hath
gotten
.
Having
understood
how
the
union
between
God
and
man
is
made
by
love
;
and
that
love
grows
from
that
knowledge
which
a
man
hath
of
God
.
And
having
likewise
understood
in
what
the
union
,
and
the
love
,
and
the
knowledge
do
consist
,
I
come
to
resolve
my self
in
this
,
that
to
that
person
which
attends
unto
piety
,
it
belongs
to
attend
to
obtain
the
knowledge
of
God
,
and
with
the
knowledge
the
love
,
and
with
the
love
the
union
.
Attending
to
obtain
all
this
by
the
liberality
of
God
,
and
exercising
himself
in
knowing
himself
,
I
mean
the
frail
and
miserable
being
of
man
;
and
to
disenamour
himself
of
himself
,
not
willing
to
be
loved
for
himself
,
and
procuring
to
be
loved
for
God
;
and
in
disuniting
himself
from
himself
,
not
willing
to
have
things
according
to
his
own
phantasie
and
will
,
but
as
God
shall
offer
them
to
him
either
by
himself
,
or
by
means
of
men
,
or
by
means
of
the
creatures
.
And
thus
shall
he
obtain
the
perfect
knowledge
of
God
,
the
perfect
love
of
God
,
and
the
perfect
union
with
God
.
But
not
now
in
this
present
life
;
for
the
flesh
except
it
be
raised
up
,
is
not
a
fitting
subject
for
this
;
but
in
life
everlasting
,
where
the
flesh
being
raised
up
shall
be
an
able
subject
to
be
as
it
shall
be
like
unto
the
glorious
flesh
,
with
which
Christ
Jesus
our
Lord
arose
.
CONSID.
LXXIV
.
That
it
betides
to
pious
persons
in
spirituall
things
,
as
it
befalls
in
outward
things
to
him
,
who
having
been
blind
begins
to
see
.
TO
the
person
that
begins
to
understand
spirituall
and
divine
things
,
and
that
begins
to
to
know
them
,
I
understand
that
befalls
which
befalls
those
persons
,
who
having
by
some
accident
lost
the
sight
of
their
eyes
,
begin
to
recover
it
.
I
say
,
that
as
those
persons
go
knowing
the
being
of
things
,
according
as
they
go
recovering
the
sight
of
their
eyes
;
first
confusedly
,
as
it
befell
to
the
blind
man
in
the
Gospel
,
who
beginning
to
open
his
eyes
saw
men
,
and
it
seemed
to
him
that
they
were
trees
;
and
afterwards
lesse
confusedly
,
untill
such
time
as
by
little
and
little
they
come
to
see
,
and
know
things
in
their
own
proper
being
.
In
the
same
manner
these
persons
go
on
knowing
spirituall
and
divine
things
,
accordingly
as
they
go
purifying
their
minds
with
faith
,
and
with
love
,
and
with
union
with
God
.
First
,
they
know
them
confusedly
,
and
afterwards
lesse
confusedly
,
and
so
by
little
and
little
they
go
advancing
in
the
knowledge
of
them
,
untill
such
time
as
they
arrive
and
come
to
know
God
,
and
the
things
that
are
Gods
,
in
that
manner
which
may
be
in
this
present
life
.
And
hence
,
as
I
understand
,
it
proceeds
,
that
that
thing
which
a
person
without
the
spirit
holds
for
holy
,
and
just
,
and
good
,
in
the
things
of
God
;
another
person
who
hath
the
spirit
,
condemns
and
reputes
defective
and
evil
.
And
hence
it
likewise
proceeds
,
that
that
which
a
person
,
who
hath
little
of
the
spirit
,
holds
for
most
certain
,
another
who
hath
more
spirit
then
he
,
holds
for
an
errour
.
Going
on
thus
from
one
step
to
another
,
the
clearnesse
of
that
judgement
increaseth
which
spirituall
persons
have
of
divine
matters
.
Whereby
I
understand
,
that
the
errour
of
pious
persons
,
when
in
those
divine
and
spirituall
matters
which
they
know
,
they
form
their
conceits
according
to
that
which
they
come
to
know
by
the
first
knowledge
,
not
expecting
other
knowledges
more
clear
and
more
evident
,
is
no
lesse
,
then
that
of
the
blind
man
,
who
begins
to
recover
the
sight
of
his
eyes
,
when
in
the
things
,
which
he
begins
to
see
,
he
forms
his
conceits
according
to
that
which
they
appeared
unto
him
at
the
first
,
not
expecting
to
see
them
better
,
and
more
clearly
.
Furthermore
I
understand
,
that
it
belongs
to
every
pious
person
to
be
very
modest
,
and
very
moderate
in
approving
or
condemning
things
wherein
God
is
pleased
or
displeased
,
considering
that
the
judgement
which
God
makes
of
things
is
very
different
from
that
which
men
make
,
how
spirituall
soever
they
be
:
inasmuch
as
oft-times
a
person
that
hath
much
spirit
condemns
that
,
which
another
who
hath
little
spirit
approves
.
And
I
understand
,
that
onely
those
things
ought
to
be
approved
for
holy
,
and
to
be
condemned
for
evil
,
of
which
we
have
the
certain
testimony
of
Jesus
Christ
our
Lord
.
CONSID.
LXXVI
.
How
it
is
understood
,
that
God
communicates
unto
us
his
Divine
treasures
by
Christ
:
how
God
reignes
by
Christ
:
and
how
Christ
is
the
head
of
the
Church
.
WIlling
to
understand
in
what
manner
we
,
who
are
the
members
of
Christ
,
do
obtain
all
the
things
of
God
by
Christ
,
I
consider
,
that
as
all
men
,
who
have
the
outward
sight
of
the
eyes
clear
,
do
know
the
outward
being
of
things
through
the
benefit
of
the
Sunne
,
in
which
God
hath
set
his
outward
light
:
so
all
men
who
have
the
sight
of
their
inward
eyes
clear
,
do
know
all
inward
things
by
the
benefit
of
Christ
,
in
whom
as
Saint
Paul
saith
,
God
hath
set
all
the
treasures
of
his
Divinity
:
I
say
,
that
as
God
having
set
all
the
outward
light
in
the
Sunne
,
the
Sun
it self
sends
forth
his
beams
,
which
work
his
effect
,
and
are
efficacious
in
those
which
are
fit
to
receive
it
,
forasmuch
as
onely
those
living
creatures
are
deprived
of
the
benefit
of
the
Sun
,
to
whom
eye-sight
is
wanting
,
and
they
who
shut
themselves
up
in
caves
,
or
dens
,
whereinto
the
Sun-beams
cannot
pierce
:
in
the
same
manner
,
God
having
put
in
Christ
all
the
treasures
of
his
divinity
,
Christ
poures
out
his
treasures
upon
them
,
who
being
men
are
clothed
with
the
same
livery
,
with
which
he
was
clothed
;
which
treasures
are
efficacious
in
those
persons
,
which
God
hath
drawn
unto
the
knowledge
of
Christ
,
and
so
they
are
members
of
Christ
,
they
onely
being
deprived
of
this
divine
influence
who
have
not
the
knowledge
of
God
,
and
consequently
are
not
pious
,
and
who
have
not
the
knowledge
of
Christ
,
and
consequently
are
not
just
;
for
in
them
onely
the
divine
treasures
,
which
Christ
poures
out
upon
men
,
are
not
efficacious
;
they
standing
as
much
deprived
of
the
sense
,
and
knowledge
of
them
,
as
he
who
is
born
blind
stands
deprived
of
the
sense
and
knowledge
of
the
light
of
the
Sun
.
And
I
understand
,
that
as
it
appertains
to
him
who
finds
himself
in
this
privation
,
to
pray
God
,
that
he
would
open
and
clear
the
sight
of
his
eyes
,
in
such
sort
that
he
also
may
enjoy
the
light
of
the
Sunne
,
inasmuch
as
the
Sunne
of
its
own
self
lets
it self
to
be
enjoyed
:
so
in
like
manner
to
him
who
feels
not
in
himself
the
gifts
of
God
,
which
are
communicated
unto
men
by
Christ
,
it
appertains
to
pray
God
,
that
he
would
inable
him
,
and
that
he
would
purifie
him
,
in
such
sort
as
he
may
become
a
good
subject
to
receive
the
divine
treasures
efficaciously
,
which
Christ
poures
out
upon
all
men
,
inasmuch
as
God
hath
for
all
,
put
them
in
him
,
and
he
generally
poures
them
out
upon
all
men
,
as
Saint
John
very
well
understood
,
saying
,
That
of
that
which
abounds
in
Christ
,
we
all
,
who
are
his
members
receive
grace
,
and
more
grace
:
Inasmuch
as
God
by
the
means
of
Moses
gave
unto
us
the
law
only
,
but
by
means
of
Jesus
Christ
he
gives
grace
unto
us
,
Justifying
us
in
the
Justice
executed
on
Christ
himself
;
and
he
gives
unto
us
truth
,
giving
unto
us
his
spirit
,
which
teacheth
us
every
truth
.
And
because
all
these
divine
gifts
do
come
,
and
shall
come
unto
men
in
this
life
from
Christ
,
and
he
gives
them
unto
them
,
and
communicates
them
unto
them
,
it
is
rightly
said
,
that
this
is
the
kingdome
of
Christ
,
and
that
it
shall
so
long
last
,
untill
the
resurrection
of
the
just
being
made
,
Christ
resigne
the
kingdome
to
his
everlasting
Father
.
God
reignes
at
present
,
but
by
Christ
,
even
as
God
sends
his
light
but
by
the
Sun
:
and
in
the
life
eternall
God
shall
reigne
by
himself
,
and
communicate
his
light
.
I
say
,
that
in
the
life
eternall
all
divine
gifts
shall
come
immediately
from
God
unto
men
,
and
from
God
shall
come
light
immediately
unto
men
.
In
this
manner
understanding
the
benefit
of
Christ
towards
men
,
and
the
kingdome
of
Christ
in
this
present
life
;
I
understand
likewise
after
what
sort
Christ
is
the
Head
of
the
Church
,
that
as
from
my
head
there
descends
virtue
throughout
all
my
members
,
they
being
all
governed
,
and
sustained
by
it
:
so
from
Christ
descends
virtue
for
all
them
that
appertain
to
the
Church
,
being
all
of
them
sustained
,
and
governed
with
the
divine
gifts
which
are
communicated
to
them
from
Christ
.
And
I
understand
that
they
appertain
to
the
Church
,
who
being
called
of
God
,
and
drawn
to
the
knowledge
of
Christ
,
are
able
to
receive
with
efficacy
the
divine
treasures
,
which
the
onely
begotten
son
of
God
Christ
Jesus
our
Lord
sheds
upon
all
.
CONSID.
LXXVI
.
What
scandall
is
,
and
in
what
manner
Christian
persons
ought
to
govern
themselves
in
the
case
of
Scandall
.
COnsidering
how
much
esteem
is
made
in
holy
Scripture
of
Scandall
,
inasmuch
as
Jesus
Christ
our
Lord
threatens
the
world
because
of
scandall
,
advising
us
that
we
should
give
scandall
to
none
of
those
who
believe
in
him
;
And
inasmuch
as
Saint
Paul
saith
,
that
for
the
avoiding
of
scandalizing
of
one
Christian
,
he
would
forbear
to
eat
flesh
all
the
time
of
his
life
:
I
have
desired
to
live
in
this
life
in
such
sort
,
that
I
be
not
cause
of
scandall
to
any
:
And
I
have
desired
the
same
for
those
persons
whom
I
love
in
Christ
.
And
considering
that
on
the
other
side
a
man
cannot
live
in
this
life
without
scandalizing
some
;
forasmuch
as
even
Christ
himself
scandalized
;
nay
he
is
even
called
a
rock
of
offence
,
inasmuch
as
many
have
fallen
stumbling
at
his
humility
,
and
abasement
,
and
do
fall
without
being
able
to
rise
.
First
I
have
considered
,
that
scandall
is
the
same
as
offence
;
and
so
we
say
,
that
he
is
scandalized
,
who
for
that
which
he
hears
or
sees
done
,
severs
himself
,
or
is
solicited
,
and
tempted
to
sever
himself
,
from
that
which
he
ought
not
,
or
would
not
sever
himself
.
Afterward
I
have
understood
by
holy
Scripture
,
that
God
scandalizeth
,
and
is
scandalized
;
that
Gods
Saints
scandalize
and
are
scandalized
;
that
the
[
*
](A64827-e29790-b)
*
By
the
Saints
of
the
world
he
every
where
understands
the
cunning
hypocrite
who
by
the
world
is
counted
a
very
Saint
,
for
his
outward
shew
of
holinesse
:
and
we
meet
with
two
sorts
of
these
Saints
of
the
world
;
one
,
whose
holinesse
consists
in
a
few
ceremonious
and
superstitious
observations
;
the
others
,
in
a
zeal
against
these
,
and
in
a
strict
performance
of
a
few
cheap
and
easie
duties
of
religion
,
with
no
lesse
superstition
;
both
of
them
having
forms
or
vizars
of
godlinesse
,
but
denying
the
power
thereof
.
Saints
of
the
world
scandalize
,
and
are
scandalized
;
and
that
the
men
of
the
world
,
who
do
not
attend
to
any
holinesse
,
scandalize
,
but
are
not
scandalized
.
God
scandaliseth
his
Saints
,
when
they
being
imperfect
,
and
setting
themselves
with
naturall
light
to
judge
the
works
of
God
,
are
tempted
to
judge
evil
of
God
,
or
not
to
believe
the
providence
of
God
.
That
this
is
true
appears
by
the
73.
Psalm
,
Truly
God
is
loving
unto
Israel
.
God
likewise
scandalizeth
the
Saints
of
the
world
in
all
things
that
are
not
conformable
to
humane
reason
.
For
they
having
no
other
then
naturall
light
,
and
judging
them
therewith
,
they
do
tax
and
condemne
them
for
evil
.
And
hence
it
proceeds
,
that
with
difficulty
they
bring
themselves
to
be
willing
to
attribute
particular
providence
to
God
,
and
that
they
will
not
admit
predestination
,
except
after
their
own
way
,
They
who
judge
the
works
of
God
with
spirituall
light
,
God
never
scandalizeth
them
▪
nor
them
who
captivate
their
understandings
to
God
:
Neither
doth
God
scandalize
the
men
of
the
world
,
for
they
keep
no
account
with
God
,
believing
that
all
things
come
by
chance
.
God
is
scandalized
,
or
tempted
to
do
that
which
he
would
not
,
being
as
he
is
,
mercifull
;
and
pitifull
,
when
they
,
who
he
holds
for
his
own
,
and
favours
as
his
own
,
distrust
themselves
of
his
promises
,
or
of
his
omnipotency
and
providence
,
inasmuch
as
with
their
diffidence
they
provoke
him
to
punish
them
,
as
it
were
against
his
will
.
In
this
manner
the
Hebrews
in
the
Desart
scandalized
him
,
as
appears
by
the
history
,
and
by
the
78.
and
95.
Psalms
.
God
is
also
scandalized
from
the
Saints
of
the
world
with
the
arrogancy
,
and
presumption
with
which
they
sell
themselves
for
Gods
saints
,
for
which
God
is
forced
to
punish
them
with
blindnesse
as
he
punished
the
Hebrews
,
and
punisheth
false
Christians
.
And
God
is
scandalized
from
the
impious
,
when
with
their
sins
and
vices
they
shew
,
and
discover
the
impiety
and
infidelity
of
their
minds
,
inasmuch
as
he
is
as
it
were
necessitated
to
destroy
them
,
as
appears
by
many
places
of
holy
Scripture
,
and
particularly
by
that
which
S.
Paul
saith
,
Rom.
1.
The
Saints
of
God
scandalize
God
in
the
manner
that
hath
been
spoken
of
;
and
they
scandalize
one
another
,
when
they
that
are
perfect
use
more
liberty
then
is
fit
in
the
presence
of
the
imperfect
,
through
which
liberty
the
imperfect
are
tempted
to
make
an
evil
judgement
of
the
Christian
faith
,
or
to
do
as
the
perfect
do
,
not
knowing
that
they
do
amisse
.
From
this
sort
of
scandall
Saint
Paul
had
intent
alwayes
to
keep
himself
,
as
appears
,
Rom.
14.
and
1
Cor.
8.
the
same
scandalize
the
Saints
of
the
world
,
when
they
do
not
conform
themselves
with
them
in
the
things
which
to
their
seeming
are
religion
,
and
sanctitie
.
So
the
Scribes
and
Pharisees
were
scandalized
at
Christ
,
as
appears
,
Matth.
15.
And
the
Hebrews
were
scandalized
at
S.
Paul
,
as
appears
by
this
,
that
even
unto
this
present
day
the
saints
of
the
world
are
scandalized
at
the
Epistles
which
S.
Paul
writ
,
judging
them
hurtfull
to
Christian
living
.
And
so
a
man
may
say
,
that
the
Saints
of
the
world
have
stumbled
,
and
do
stumble
at
Christ
,
and
at
true
Christians
,
and
at
their
actions
,
and
so
much
the
more
as
they
be
the
more
like
unto
Christ
.
Of
this
scandall
Christians
that
are
the
Saints
of
God
are
to
take
little
care
,
as
Christ
himself
took
little
care
,
saying
,
Let
them
alone
,
they
are
blind
leaders
of
the
blind
,
Matth.
15.
The
men
of
the
world
are
not
scandalized
by
the
Saints
of
God
,
because
they
come
in
no
competition
with
them
.
The
Saints
of
God
are
scandalized
from
God
through
their
imperfection
,
and
by
means
of
the
same
imperfection
,
the
imperfect
are
scandalized
from
the
perfect
,
as
hath
been
said
.
The
Saints
of
God
are
scandalized
by
the
Saints
of
the
world
,
by
being
falsely
doctrinated
and
counselled
by
them
,
and
being
by
them
persecuted
with
detraction
,
with
evil
intreaties
,
and
with
death
,
they
are
solicited
to
depart
from
the
Gospel
,
and
from
Christ
.
This
is
that
scandall
for
which
Christ
threatens
the
world
,
and
from
which
Christ
exhorteth
every
one
to
keep
himself
,
Matth.
18.
The
Saints
of
God
are
likewise
scandalized
by
wicked
men
,
though
they
buy
their
own
scandall
,
for
seeing
in
them
the
works
of
impiety
and
incredulity
,
they
are
tempted
to
the
same
,
or
are
molested
by
them
.
In
this
manner
was
Lot
scandalized
with
the
filthinesse
of
the
men
of
Sodome
,
as
appeareth
2.
Pet.
2.7
.
And
the
Saints
of
the
world
scandalize
God
,
and
the
Saints
of
God
in
that
manner
as
hath
been
said
.
And
they
themselves
are
scandalized
from
God
,
and
by
the
Saints
of
God
,
in
that
manner
as
hath
been
said
.
The
same
are
scandalized
one
at
another
,
inasmuch
as
it
would
be
a
wonder
to
find
one
that
approves
anothers
manner
of
living
,
a
thing
which
is
naturall
to
the
holinesse
of
the
world
,
which
consisteth
in
superstitious
observations
.
The
same
are
scandalized
from
the
men
of
the
world
,
inasmuch
as
they
conform
themselves
with
them
in
nothing
.
The
men
of
the
world
scandalize
God
,
and
the
Saints
of
the
world
in
that
manner
as
hath
been
spoken
;
but
themselves
are
never
scandalized
in
any
kind
:
for
they
keep
no
account
with
God
,
nor
with
religion
,
nor
with
piety
.
There
is
indeed
a
generation
of
men
in
the
world
,
who
through
the
conversation
which
they
have
with
the
Saints
of
the
world
,
pretending
a
certain
manner
of
holinesse
,
are
scandalized
as
the
Saints
of
the
world
are
scandalized
,
albeit
they
be
not
so
pernicious
as
the
Saints
of
the
world
.
From
this
I
come
to
gather
this
resolution
,
that
every
Christian
ought
to
attend
to
form
in
himself
a
mind
so
like
unto
God
,
and
unto
Christ
,
that
he
should
altogether
be
scandalized
at
those
things
at
which
God
is
scandalized
;
that
is
,
at
the
diffidence
and
doubtfulnesse
of
them
who
are
the
Saints
of
God
,
but
imperfect
;
at
the
arrogancy
of
the
Saints
of
the
world
;
and
at
the
vices
and
sinnes
with
which
the
men
of
the
world
do
manifest
the
impiety
and
incredulity
of
their
minds
;
and
that
it
appertains
to
him
to
attend
to
form
his
living
so
like
to
the
life
of
our
Lord
Christ
,
that
he
do
not
in
any
manner
scandalize
God
,
distrusting
or
doubting
of
his
promises
,
or
of
his
omnipotency
and
providence
;
nor
scandalize
the
Saints
of
God
in
any
thing
,
esteeming
little
to
scandalize
the
Saints
of
the
world
,
when
the
glory
of
God
comes
between
the
Christian
truth
,
and
edification
,
and
the
profit
of
the
Saints
of
God
,
as
Christ
did
,
as
appears
Matth.
15.
and
as
S.
Paul
did
,
and
as
they
have
done
and
do
from
time
to
time
,
who
have
followed
and
imitated
,
and
do
follow
and
imitate
Christ
.
Let
the
Saints
of
the
world
stumble
and
fall
,
and
break
their
necks
rather
then
the
truth
of
the
Gospel
suffer
any
detriment
in
the
Saints
of
God
.
Whereupon
if
any
shall
doubt
,
saying
,
How
shall
I
govern
my self
,
when
I
shall
be
forced
to
scandalize
either
the
Saints
of
God
,
which
are
imperfect
in
being
superstitious
,
or
the
Saints
of
God
which
were
never
superstitious
?
I
shall
say
unto
him
,
that
he
ought
to
beware
of
doing
as
S.
Peter
did
in
Antioch
,
Gal.
2.11
,
12
,
&c.
who
having
more
respect
to
them
that
were
superstitious
,
scandalized
,
and
caused
them
to
stumble
who
had
never
been
superstitious
.
I
would
say
,
that
having
respect
to
the
superstition
,
and
pertinacy
of
the
converts
from
Judaisme
,
he
did
scandalize
,
and
put
in
hazard
the
sincerity
of
the
faith
of
the
converts
from
gentility
,
feigning
the
observation
of
the
Law
against
the
rule
of
Christian
faith
.
And
I
will
say
unto
him
,
that
he
ought
to
do
as
S.
Paul
did
at
the
same
time
,
who
having
more
respect
that
the
faith
of
those
of
the
Gentility
should
not
be
scandalized
,
then
the
superstition
of
them
of
the
Judaisme
,
did
publickly
reprove
S.
Peter
.
I
say
,
that
if
a
Christian
that
understands
the
Evangelicall
Gospel
,
and
knows
Christian
verity
,
shall
find
himself
amongst
persons
that
begin
to
understand
,
and
know
them
,
he
shall
do
well
to
accommodate
himself
to
their
incapacity
and
frailty
,
doing
as
they
do
.
And
I
further
say
,
that
in
case
he
be
hereby
carefully
intending
to
draw
them
to
the
knowledge
of
the
Evangelicall
faith
and
truth
,
where
there
is
both
the
one
and
the
other
sort
of
persons
,
if
he
shall
think
that
dissembling
with
them
that
do
as
yet
keep
any
part
of
superstition
,
he
shall
scandalize
,
and
make
them
fall
who
are
free
from
superstition
,
inasmuch
as
seeing
him
in
the
superstition
,
they
may
come
to
hold
the
superstition
for
necessary
,
he
ought
not
to
dissemble
in
any
manner
,
although
he
should
think
to
put
his
life
in
danger
;
having
alwayes
regard
that
the
Christian
faith
and
the
Evangelicall
truth
stand
firms
and
constant
.
Here
I
will
adde
this
,
that
when
a
Christian
scandalizeth
a
Christian
who
knows
the
Evangelicall
truth
,
because
he
would
not
scandalize
another
Christian
,
who
as
yet
doth
not
well
understand
it
,
if
his
errour
proceed
from
covetousnesse
,
or
from
ambition
,
because
the
one
is
richer
or
more
powerfull
then
the
other
,
his
errour
is
intolerable
.
And
if
his
errour
proceed
from
indiscretion
,
or
from
weaknes
and
infirmity
,
it
is
tolerable
.
By
that
which
hath
been
said
I
learn
these
thirteen
things
;
1.
What
Scandall
is
.
2.
That
to
the
intent
I
be
not
scandalized
at
the
works
of
God
,
it
is
needfull
to
renounce
my
wisdome
,
and
my
humane
reason
,
and
to
pray
to
God
that
he
give
me
spirituall
light
,
with
which
I
may
understand
his
works
.
3.
That
I
do
then
scandalize
God
,
when
I
distrust
his
promises
,
his
omnipotency
&
providence
4.
That
I
ought
to
refrain
,
as
much
as
is
possible
,
to
use
my
Christian
liberty
in
presence
of
weak
Christians
that
are
infirm
in
the
faith
.
5.
That
I
ought
lightly
to
esteem
the
scandal
that
the
saints
of
the
world
take
at
the
truth
of
the
Gospel
.
6.
That
the
scandall
that
is
pernicious
to
him
who
scandalizeth
,
is
that
which
the
saints
of
the
world
do
,
pretending
to
do
service
unto
God
.
And
here
I
learn
,
that
I
ought
to
keep
my self
as
from
the
fire
to
persecute
any
man
in
what
manner
soever
,
pretending
to
do
God
service
therein
.
7.
That
I
ought
to
hold
it
for
a
good
signe
of
piety
,
when
the
works
of
impiety
,
&
of
the
infidelity
of
the
men
of
the
world
do
scandalize
me
.
8.
That
it
is
a
good
signe
to
know
the
saints
of
the
world
,
by
their
being
often
and
easily
scandalized
by
any
person
,
and
their
publishing
and
shewing
of
their
scandall
.
9.
That
it
is
a
signe
of
impiety
for
a
man
not
to
be
offended
nor
scandalized
in
any
thing
.
10.
That
it
becomes
me
to
be
like
God
,
and
Christ
in
the
inward
,
to
the
end
I
be
not
scandalized
but
by
that
wherewith
God
and
Christ
are
scandalized
.
11.
That
it
becomes
me
to
live
like
Christ
,
that
I
may
not
scandalize
but
as
Christ
did
.
12.
That
for
no
cause
I
ought
to
scandalize
any
in
prejudice
of
the
Christian
faith
,
although
I
do
know
that
I
scandalize
the
weaknesse
and
infirmity
of
imperfect
Christians
.
13.
That
I
learn
,
that
having
scandalized
in
prejudice
of
the
Christian
faith
through
indiscretion
or
weaknesse
,
my
errour
will
be
tolerable
;
but
when
I
shall
scandalize
in
prejudice
of
the
same
through
covetousnesse
,
or
ambition
my
errour
will
be
intolerable
.
And
from
this
errour
I
am
certain
my
God
will
preserve
me
,
and
all
those
whom
he
hath
called
to
the
acceptation
of
the
grace
of
the
Gospel
,
to
be
heirs
with
Jesus
Christ
our
Lord
.
CONSID.
LXXVII
.
Two
contrarieties
between
them
that
live
according
to
the
flesh
,
and
them
that
live
according
to
the
Spirit
.
COnsidering
that
men
who
live
according
to
the
flesh
,
while
they
think
not
of
it
,
do
believe
little
,
have
lesse
confidence
,
and
love
much
lesse
,
as
they
themselves
well
know
and
feel
,
and
accordingly
shew
it
in
their
words
,
although
they
would
not
shew
it
.
And
considering
that
when
they
take
themselves
into
consideration
,
they
perswade
themselves
that
they
believe
much
,
and
have
much
confidence
and
love
:
And
considering
on
the
other
side
,
that
those
who
live
according
to
the
spirit
,
although
they
seem
regardlesse
and
think
not
of
it
,
believe
,
have
confidence
,
and
love
more
or
lesse
,
according
to
that
part
of
the
spirit
which
they
have
;
as
they
themselves
know
and
feel
in
themselves
,
and
as
they
shew
in
their
words
,
speaking
with
more
piety
,
faith
,
confidence
,
and
affection
of
the
things
of
God
,
when
they
ordinarily
speak
,
and
when
the
force
of
the
spirit
moves
them
to
speak
of
piety
,
faith
,
confidence
,
and
love
,
then
all
the
men
of
the
world
together
,
when
they
set
themselves
with
diligence
and
attention
to
speak
thereof
.
And
considering
also
that
it
cometh
oftentimes
to
passe
,
that
those
persons
,
upon
examination
of
themselves
cannot
bring
themselves
to
believe
,
nor
lesse
to
have
confidence
,
and
much
lesse
to
love
:
I
have
set
my self
to
understand
,
whence
these
so
contrary
effects
proceed
.
And
I
find
,
that
one
part
proceeds
from
that
which
Christ
saith
,
Luke
6
,
45.
that
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
Whence
it
comes
to
passe
,
that
he
who
lives
according
to
the
flesh
,
having
in
his
heart
neither
faith
,
confidence
,
nor
love
,
cannot
give
of
that
which
he
hath
not
;
and
consequently
cannot
except
he
set
himself
purposely
thereunto
,
make
shew
of
faith
,
confidence
,
or
love
.
And
because
he
who
lives
according
to
the
spirit
,
hath
in
his
heart
piety
,
faith
,
confidence
and
love
,
and
being
able
to
give
of
that
which
he
hath
;
it
is
necessary
how
carelesse
soever
he
seem
to
be
,
that
he
should
yield
forth
piety
,
faith
,
confidence
,
and
love
.
And
therefore
the
holy
Scripture
,
Proverbs
10.11
.
calls
the
just
mans
mouth
a
vein
or
mine
of
life
.
And
I
find
likewise
,
that
the
other
part
of
these
contrarieties
proceeds
from
this
,
that
the
man
who
lives
after
the
flesh
,
because
he
keeps
no
account
with
his
heart
,
doth
then
perswade
himself
that
he
believes
,
hath
confidence
,
and
that
he
loves
,
when
he
hath
the
faith
,
confidence
,
and
the
love
in
his
understanding
.
He
knoweth
that
it
is
necessarie
for
a
Christian
,
that
he
should
believe
,
have
confidence
,
and
love
;
and
he
perswades
himself
,
that
he
believes
,
hath
confidence
,
and
loves
▪
because
he
knows
and
understands
that
he
ought
to
do
so
.
But
they
who
live
according
to
the
spirit
,
because
they
keep
account
with
their
hearts
,
not
contenting
themselves
to
hold
the
faith
,
confidence
,
and
love
in
their
understandings
,
cannot
perswade
themselves
,
that
they
believe
,
have
confidence
,
or
love
,
but
when
they
feel
in
their
hearts
the
effects
of
confidence
,
and
love
.
And
because
this
sense
and
feeling
is
through
the
favour
of
God
,
who
gives
it
not
when
men
would
,
but
when
it
pleaseth
his
Divine
Majesty
,
hence
it
comes
to
passe
that
those
who
live
after
the
Spirit
,
do
then
find
most
difficulty
in
believing
,
loving
,
and
having
confidence
,
when
they
do
most
instantly
go
about
to
procure
it
.
Whence
it
may
be
gathered
,
that
the
signe
of
what
a
man
hath
within
him
,
is
to
be
taken
from
that
which
he
shewes
outwardly
,
and
ordinarily
when
he
is
regardlesse
.
And
further
,
that
through
the
facility
,
or
difficulty
,
with
which
a
man
perswades
himself
to
believe
,
have
confidence
,
and
love
,
it
may
be
known
,
whether
his
faith
,
confidence
,
and
love
,
be
in
the
head
and
understanding
onely
,
or
in
the
heart
also
.
And
so
this
conclusion
is
made
,
that
they
who
while
they
think
not
of
it
,
speak
most
Christianly
;
and
when
they
would
bring
themselves
with
humane
industry
to
have
confidence
,
to
believe
,
and
love
,
find
most
difficulty
in
it
,
are
true
Christians
incorporated
in
Jesus
Christ
our
Lord
,
CONSID.
LXXVIII
.
Two
griefs
,
one
according
to
the
world
,
and
the
other
according
to
God
:
And
two
weaknesses
,
one
according
to
the
flesh
,
and
the
other
according
to
the
Spirit
.
AS
Saint
Paul
puts
two
griefs
,
2
Cor.
7
,
10.
one
according
to
the
world
,
and
saith
,
that
this
causeth
death
;
and
the
other
according
to
God
,
and
saith
,
that
this
causeth
life
:
Even
so
I
put
two
weaknesses
,
one
according
to
the
flesh
;
and
I
understand
,
that
this
causeth
fear
;
and
another
according
to
the
spirit
,
and
that
this
causeth
love
.
And
I
put
them
,
because
I
feel
them
in
the
griefes
which
Saint
Paul
puts
;
I
understand
that
then
a
man
feels
grief
according
to
the
world
,
when
he
falls
into
some
such
inconvenience
,
as
causeth
shame
,
or
losse
,
or
any
other
discommodity
in
the
eyes
of
the
world
,
in
the
reputation
and
dignitie
of
the
world
.
And
I
understand
,
that
this
grief
causeth
death
,
inasmuch
as
a
man
that
grieves
in
this
manner
,
except
he
speedily
remedy
his
grief
,
becomes
blasphemous
against
God
,
attributing
unto
him
the
cause
of
his
grief
,
and
lamenting
it
,
and
being
blasphemous
against
God
,
he
comes
to
get
himself
eternall
death
.
So
I
understand
,
that
then
a
man
feels
grief
according
to
God
,
when
he
falls
into
any
inconvenience
,
by
reason
whereof
he
fears
to
be
deprived
of
the
grace
of
God
,
and
of
the
holy
spirit
of
Christ
,
and
of
God
himself
.
And
I
understand
,
that
this
grief
causeth
life
,
inasmuch
as
he
who
is
grieved
in
this
manner
,
doth
more
,
and
better
know
himself
,
and
so
doth
more
cordially
recommend
and
remit
himself
to
God
,
and
from
this
recommending
himself
to
God
,
he
comes
to
attain
resurrection
,
and
life
everlasting
,
For
the
two
weaknesses
which
I
put
,
I
understand
that
a
man
is
then
weak
according
to
the
flesh
,
when
his
weaknesse
grows
from
self
love
:
And
I
call
this
a
weaknesse
,
to
resent
himself
for
those
things
,
which
come
to
passe
against
his
will
.
This
weaknesse
I
understand
causeth
fear
:
for
where
self
love
is
,
there
is
alwayes
fear
.
And
I
understand
that
this
weaknesse
is
tolerable
in
Christians
,
being
no
signe
of
impiety
,
but
of
imperfection
.
Also
I
understand
that
a
man
is
then
weak
according
to
the
spirit
,
when
his
weaknesse
grows
from
the
love
of
God
,
resenting
himself
,
when
he
sees
himself
deprived
of
God
,
or
of
any
of
the
things
that
are
of
God
,
which
are
means
to
him
to
grow
in
the
love
of
God
,
and
in
the
confidence
in
God
.
This
weaknesse
I
understand
causeth
love
,
because
it
proceeds
from
love
,
and
so
is
converted
into
love
,
and
is
therefore
laudable
,
and
a
signe
of
Christian
perfection
.
Weaknesse
according
to
the
flesh
,
but
not
blame
worthy
,
I
understand
was
that
which
Saint
Paul
Rom.
9.2
.
felt
for
the
reprobation
of
the
Hebrews
.
And
weaknesse
according
to
the
spirit
,
I
understand
was
that
which
Saint
Paul
,
2
Cor.
12.7
.
felt
through
the
thorns
in
the
flesh
;
and
that
which
he
felt
Phil.
2.27
.
for
the
sicknesse
unto
death
of
his
friend
.
And
that
also
was
weaknesse
according
to
the
spirit
,
which
they
of
Miletum
felt
for
the
departure
of
Saint
Paul
.
Acts
20
,
37.38
.
Whence
I
gather
,
that
Christians
ought
not
to
grieve
themselves
much
in
their
weaknesses
,
that
are
according
to
the
flesh
,
since
in
them
they
be
tolerable
;
for
they
are
not
mortall
:
And
that
Christians
ought
to
rejoyce
much
in
their
weaknesses
which
are
according
to
the
spirit
,
inasmuch
as
they
are
signes
of
perfection
,
and
the
way
of
vivification
,
of
Resurrection
,
and
of
eternall
life
.
The
children
of
this
world
feel
the
grief
that
is
according
to
the
world
,
but
they
do
not
feel
the
grief
which
is
according
to
God
:
and
the
sonnes
of
God
feel
the
one
and
the
other
grief
;
the
one
,
inasmuch
as
Adam
lives
in
them
,
and
the
other
,
inasmuch
as
Christ
lives
in
them
.
The
children
of
this
world
have
indeed
the
weaknesse
that
is
according
to
the
flesh
,
but
all
of
them
do
not
know
it
for
weaknesse
,
neither
feel
it
as
such
.
The
weaknesse
which
is
according
to
the
spirit
,
they
neither
have
,
know
,
nor
feel
.
And
the
sonnes
of
God
have
,
know
,
and
feel
both
the
weaknesses
,
knowing
in
the
weaknesse
that
is
according
to
the
flesh
,
the
relicks
of
the
old
Adam
;
and
in
the
weaknesse
that
is
according
to
the
spirit
,
the
renovation
of
the
new
Adam
our
Lord
Jesus
Christ
.
CONSID.
LXXIX
.
How
perillous
the
errours
be
,
which
men
commit
,
pretending
piety
.
I
Hold
that
amongst
those
errours
,
which
we
,
who
are
the
sonnes
of
God
,
by
committing
may
offend
God
,
the
greatest
are
those
,
which
are
committed
pretending
piety
.
That
this
is
true
,
I
see
as
well
by
the
rigorousnesse
,
with
which
God
hath
punished
these
errours
as
it
is
read
in
holy
Scripture
;
as
also
because
it
appears
in
the
Scripture
,
that
God
hath
with
his
hand
(
as
it
were
)
restrained
them
who
have
been
his
,
not
consenting
that
they
should
fall
into
these
kind
of
errours
;
not
having
done
the
same
in
other
errours
,
wherein
they
have
had
intention
to
satisfie
their
appetites
,
and
affections
.
Of
the
rigourousnesse
,
with
which
God
hath
punished
them
who
haue
erred
pretending
piety
,
he
might
principally
give
testimony
,
who
willing
to
hold
up
the
Ark
of
the
Testimony
,
2
Sam.
6.6
,
7.
which
to
his
seeming
was
about
to
fall
,
died
instantly
:
And
Saul
who
was
deprived
of
the
kingdome
of
Israel
,
and
perpetually
of
the
grace
of
God
,
for
the
sacrifice
that
he
made
to
God
for
the
victory
that
he
had
against
certain
nations
,
of
which
God
had
given
him
command
,
that
he
should
not
leave
any
thing
alive
,
which
should
not
passe
the
edge
of
the
sword
,
1
Sam.
15.
Whereupon
if
any
shall
demand
,
saying
,
Why
then
hath
not
God
used
the
same
rigorousnesse
with
others
,
who
have
erred
more
perniciously
,
pretending
piety
,
as
a
man
might
say
of
Saint
Paul
,
who
before
he
was
a
Christian
,
pretending
pietie
persecuted
and
slew
the
Christians
?
I
will
make
answer
,
First
,
that
hitherto
God
hath
not
given
me
the
account
thereof
.
And
I
will
say
,
that
God
doth
not
use
this
rigorousnesse
,
except
with
them
,
who
are
of
the
number
of
his
.
And
Saint
Paul
when
he
was
in
that
errour
,
was
not
in
the
number
of
those
who
were
Gods
;
the
Hebrew
people
having
then
left
to
be
the
people
of
God
;
and
therefore
his
errour
was
not
punished
as
that
of
Uzzahs
,
nor
as
that
of
Sauls
.
That
God
hath
restrained
with
his
hand
his
elect
,
not
suffering
them
to
erre
in
piety
,
albeit
he
have
suffered
them
to
erre
in
other
things
;
serves
me
for
a
most
effectuall
example
that
which
is
written
of
David
,
who
pretending
piety
,
desired
to
build
the
Temple
of
Jerusalem
,
and
God
did
not
consent
thereunto
,
because
it
was
not
his
will
,
that
he
should
build
it
unto
him
;
and
therefore
he
should
have
erred
,
if
he
had
builded
it
.
And
the
same
pretending
to
satisfie
his
appetites
with
Bathsheba
,
caused
her
husband
to
be
slain
,
and
did
with
the
wife
what
pleased
him
;
to
which
matter
God
set
no
impediment
at
all
.
In
like
manner
Saint
Peter
not
pretending
piety
denyed
Christ
,
and
God
permitted
it
;
and
pretending
piety
he
would
not
converse
with
the
Gentiles
,
and
God
did
not
permit
it
.
As
likewise
he
did
not
consent
to
it
,
that
Saint
Paul
should
go
,
where
he
pretending
piety
would
have
gone
,
untill
that
pretence
of
his
became
not
his
,
but
of
the
holy
spirit
which
abode
in
him
.
And
I
hold
it
certain
,
that
the
most
continuall
and
ordinary
temptation
,
with
which
pious
persons
are
tempted
is
this
of
pretending
piety
,
in
which
the
angel
of
Satan
transfigures
himself
into
an
Angel
of
light
,
making
that
to
seem
piety
,
which
is
no
piety
.
But
pious
persons
may
comfort
themselves
with
two
things
:
the
one
is
,
that
against
the
temptations
of
the
angels
of
Satan
,
they
have
the
illuminations
of
the
holy
spirit
,
who
discovers
the
deceit
of
the
malignant
spirit
.
And
the
other
is
,
that
God
useth
to
restrain
with
his
hand
the
pious
,
that
they
should
not
fall
into
this
kind
of
errour
,
it
being
so
much
contrary
unto
true
piety
.
And
together
herewith
,
the
pious
ought
alwayes
to
stand
watchfull
,
so
as
the
angell
of
Satan
coming
transfigured
into
an
Angel
of
light
,
they
may
know
him
,
and
guard
themselves
from
him
.
Three
things
here
offer
themselves
to
me
.
The
first
,
seeing
the
errour
is
so
great
,
which
is
committed
by
men
pretending
piety
,
every
man
ought
to
go
with
more
regard
to
do
those
things
with
which
he
pretends
piety
,
then
to
do
things
with
which
he
pretends
his
proper
satisfaction
.
The
second
,
that
those
who
are
elected
of
God
,
do
not
erre
pretending
piety
through
the
illuminations
which
they
have
of
the
holy
spirit
,
and
because
God
restrains
them
with
his
hand
.
It
is
a
great
signe
of
piety
,
and
of
the
election
of
God
,
not
to
erre
pretending
piety
.
And
the
third
,
that
then
a
man
erres
pretending
piety
,
when
he
doth
a
thing
,
wherewith
by
himself
alone
he
thinks
to
satisfie
God
,
and
to
oblige
God
.
As
if
I
should
chastise
my
body
,
not
with
that
intent
,
with
which
S.
Paul
saith
he
chastised
his
,
that
is
,
to
hold
it
in
servitude
,
and
subjection
to
his
spirit
;
but
with
intent
to
merit
by
that
chastisement
,
which
I
do
on
my self
.
Amplifying
this
comparison
throughout
all
the
outward
things
which
men
do
,
it
it
easisily
understood
,
when
they
erre
pretending
piety
.
And
I
return
to
say
,
that
he
who
shall
feel
himself
directed
by
that
way
,
through
which
he
doth
not
erre
pretending
piety
,
he
may
certifie
himself
,
that
he
is
the
sonne
of
God
,
and
consequently
brother
of
the
onely
begotten
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
LXXX
.
What
Gods
intent
is
,
demanding
of
men
that
which
of
themselves
alone
they
cannot
give
him
:
And
why
he
gives
them
not
at
once
all
that
which
he
will
give
them
.
UNderstanding
that
it
is
true
in
effect
,
that
men
who
see
with
the
eyes
of
humane
wisdome
,
hold
it
for
injustice
and
cruelty
in
God
that
he
demands
of
men
things
which
they
of
themselves
alone
cannot
give
him
,
such
as
are
,
The
love
with
all
the
heart
,
in
the
time
of
the
law
,
and
the
Faith
of
the
heart
,
in
the
time
of
the
Gospel
;
which
are
two
things
which
a
man
is
of
himself
as
able
to
give
unto
God
,
as
he
is
able
to
touch
heaven
with
his
hand
.
And
understanding
likewise
as
it
is
in
effect
true
,
that
the
men
who
see
with
the
eyes
of
the
holy
spirit
,
do
in
and
through
the
same
,
demand
,
know
mercy
,
and
piety
in
God
;
and
they
should
have
known
altogether
the
contrary
in
him
,
if
so
be
he
should
demand
things
that
men
could
give
unto
him
with
ease
.
And
considering
whence
these
two
so
contrary
judgements
proceed
,
which
humane
wisdome
and
Gods
holy
Spirit
make
concerning
this
demand
of
God
;
I
understand
that
the
judgement
which
humane
wisdome
makes
,
proceeds
from
the
not
knowing
the
being
of
God
,
and
the
not
knowing
the
being
of
man
;
and
that
the
judgement
which
the
holy
Spirit
makes
,
proceeds
from
the
knowledge
of
Gods
being
,
and
the
being
of
man
.
And
it
is
certain
,
that
because
humane
wisdome
knows
not
the
being
of
God
,
it
comes
to
passe
that
seeing
he
demands
of
men
that
which
they
cannot
give
,
it
judgeth
that
he
doth
this
to
condemne
them
,
as
it
would
of
one
of
the
Princes
of
this
world
,
who
should
require
of
his
subjects
,
that
they
should
not
sleep
for
a
whole
yeare
,
setting
a
penalty
if
they
did
sleep
.
And
because
humane
wisdome
knows
not
the
being
of
a
man
,
it
comes
to
passe
that
it
would
hold
it
for
a
better
and
more
profitable
thing
for
a
man
,
that
God
should
require
of
him
that
which
he
can
give
,
rather
then
that
which
he
cannot
give
;
even
as
it
holds
for
better
,
that
a
Prince
of
the
world
should
demand
of
his
vassals
rather
that
which
they
can
give
him
with
ease
,
then
that
which
they
cannot
give
him
,
though
with
difficulty
.
And
it
is
also
true
,
that
from
the
knowledge
which
the
Spirit
of
God
hath
of
Gods
being
,
it
comes
to
passe
that
not
judging
of
him
as
of
one
of
the
Princes
of
the
world
,
it
knows
,
that
he
demanding
of
men
that
which
they
cannot
give
him
,
he
doth
it
not
to
condemn
them
,
but
to
save
them
:
and
that
from
the
knowledge
which
the
holy
Spirit
hath
of
the
being
of
man
,
it
proceeds
,
that
knowing
that
man
in
himself
is
so
arrogant
,
that
if
God
should
demand
of
him
for
his
salvation
things
that
he
could
easily
give
of
himself
,
he
would
enter
into
such
pride
when
he
had
given
them
,
that
by
the
self
same
way
whereby
he
thought
to
obtain
salvation
,
he
would
get
condemnation
;
by
this
he
comes
to
know
,
that
the
intent
with
which
God
demands
of
men
that
which
of
themselves
they
cannot
give
him
,
is
not
to
condemn
them
,
as
humane
wisdome
judgeth
;
neither
is
it
to
hinder
their
salvation
,
as
humane
wisdome
judgeth
,
which
hereupon
holds
God
for
unjust
,
and
for
cruell
:
but
it
is
to
save
them
,
and
to
further
their
salvation
:
God
doing
this
to
the
intent
that
men
assaying
and
trying
to
love
God
with
all
their
heart
,
and
to
believe
in
him
;
and
finding
themselves
altogether
unable
thus
to
love
and
believe
,
they
should
have
recourse
unto
God
,
and
beg
those
graces
of
him
,
and
by
those
gifts
and
graces
of
his
,
they
may
obtain
that
felicity
which
they
desire
,
not
for
that
which
they
are
of
themselves
,
but
for
that
which
they
are
through
God
.
In
such
manner
,
that
with
much
reason
,
not
humane
,
but
divine
,
men
that
see
with
the
holy
Spirit
,
know
mercie
and
piety
in
God
,
considering
that
he
demands
from
men
that
which
they
cannot
give
him
of
themselves
,
and
they
would
know
cruelty
in
God
,
when
he
should
demand
of
them
that
which
they
could
give
of
themselves
.
Even
as
a
man
that
hath
discretion
,
when
he
saw
that
a
father
should
put
the
government
of
his
estate
upon
an
ignorant
and
unwise
sonne
of
his
,
holding
the
father
for
wise
,
he
would
judge
that
he
had
not
intent
to
make
his
sonne
the
heir
,
but
to
cause
him
to
loose
the
estate
:
So
much
different
is
the
judgement
which
the
Spirit
of
God
makes
in
the
judgement
of
God
,
from
that
which
humane
wisdome
knows
in
the
same
things
.
And
here
I
understand
,
that
for
the
causes
for
which
God
demands
of
men
that
which
they
cannot
of
themselves
give
him
,
it
comes
to
passe
that
to
them
to
whom
he
begins
to
give
love
,
and
faith
,
and
increase
and
growth
in
them
,
through
some
acknowledgements
and
feelings
,
and
some
tasts
of
spirituall
and
divine
things
,
he
doth
not
give
so
much
evidence
,
and
and
so
much
clearnesse
in
them
,
as
they
themselves
would
,
and
as
much
as
might
serve
to
make
that
they
should
fully
comprehend
him
with
their
understandings
.
I
would
say
,
that
as
he
demands
of
them
that
which
they
cannot
give
him
,
to
the
intent
they
should
not
grow
proud
,
as
they
would
if
he
should
demand
of
them
that
which
they
could
give
him
,
and
so
their
salvation
would
be
hindred
;
so
he
doth
not
let
them
intirely
comprehend
spirituall
things
,
which
he
sometimes
makes
them
feel
,
to
the
end
they
should
not
pride
themselves
,
and
so
hinder
their
salvation
.
God
knows
our
evil
lump
,
and
desiring
our
salvation
he
deals
with
us
,
as
he
sees
it
convenient
we
should
be
dealt
with
:
herein
doing
that
with
us
,
which
we
do
with
a
child
,
when
we
would
have
him
to
love
us
,
and
depend
on
us
.
I
would
say
,
that
as
we
give
not
the
child
at
one
time
all
that
which
he
would
have
from
us
,
and
which
we
mean
to
give
him
;
nay
rather
some
things
we
give
him
altogether
,
others
in
part
,
and
others
we
onely
shew
unto
him
,
so
much
as
to
breed
in
him
a
desire
to
them
,
and
to
enamour
him
of
them
,
to
the
end
he
may
go
enamouring
himself
of
us
,
may
follow
,
and
depend
on
us
;
knowing
that
if
we
gave
him
at
once
all
that
which
we
have
to
give
him
,
he
would
grow
proud
,
and
would
not
love
us
,
nor
depend
on
us
:
so
God
giveth
not
unto
us
at
once
all
that
which
we
would
have
from
him
,
nor
all
that
which
he
will
give
us
,
but
some
things
he
gives
altogether
,
and
others
in
part
,
and
others
he
lets
us
see
so
much
as
sufficeth
to
breed
a
longing
in
us
for
them
,
and
to
enamour
us
of
them
;
to
the
intent
we
may
follow
him
,
love
him
,
and
depend
on
him
.
This
he
doth
,
because
he
knows
us
to
be
such
,
that
if
he
should
give
at
once
all
that
which
he
hath
to
give
us
,
we
should
become
proud
,
and
so
he
should
not
have
from
us
what
he
would
,
that
is
,
that
we
should
love
him
with
all
our
heart
,
and
that
for
the
obtaining
of
eternall
life
,
firmly
believing
we
may
make
ours
the
justice
of
his
onely
begotten
sonne
Jesus
Christ
our
Lord
.
CONSID.
LXXXI
.
Two
weaknesses
in
our
Lord
Christ
,
and
in
his
members
;
and
two
powers
in
him
and
them
.
IN
Christ
I
consider
two
weaknesses
:
the
one
is
that
which
he
felt
in
the
inward
;
and
the
other
is
that
which
he
shewed
in
the
outward
.
That
which
he
felt
in
the
inward
,
I
consider
in
the
tears
which
he
shed
over
Jerusalem
;
and
in
those
which
he
shed
in
the
death
of
Lazarus
;
and
in
the
agony
with
which
he
prayed
in
the
garden
,
sweating
drops
of
bloud
.
And
that
which
he
shewed
in
the
outward
,
I
consider
it
seeing
he
was
held
for
base
,
for
vulgar
,
for
vile
,
yea
and
also
for
an
ill
,
a
pernicious
,
and
for
a
scandalous
man
,
and
seeing
that
he
was
mocked
,
injured
,
and
persecuted
untill
he
was
crucified
for
a
malefectour
,
and
as
a
malefactour
.
And
I
understand
that
without
any
comparison
the
weaknesse
that
Christ
shewed
in
the
outward
,
was
greater
then
that
which
he
felt
in
the
inward
.
I
would
say
,
that
the
inward
which
he
felt
,
was
not
in
that
degree
of
weaknesse
,
which
the
outward
was
,
that
he
shewed
.
In
the
same
Christ
I
consider
two
Powers
,
two
virtues
,
and
Efficacies
.
The
one
is
that
which
he
felt
in
the
Inward
,
the
other
is
that
which
he
shewed
in
the
Outward
.
The
power
which
Christ
shewed
in
the
inward
I
consider
in
this
manner
,
that
he
said
to
S.
Peter
when
he
reprehended
him
for
cutting
off
Malchus
his
ear
,
Thinkest
thou
not
that
I
can
pray
my
Father
,
and
he
shall
send
me
more
then
twelve
Legions
of
Angels
?
And
I
consider
in
many
speeches
which
I
read
in
S.
John
,
when
Christ
spake
of
his
Union
,
which
he
had
with
God
.
And
the
power
,
which
Christ
had
in
the
outward
,
I
consider
in
the
miracles
which
he
did
,
and
in
the
authority
,
with
whith
he
did
them
,
and
in
the
Power
,
and
Majesty
with
which
he
spake
,
and
taught
.
And
I
understand
that
without
all
comparison
,
the
power
,
the
virtue
,
and
the
efficacie
that
Christ
felt
in
the
inward
,
was
greater
then
that
which
he
shewed
in
the
outward
.
I
say
,
that
the
outward
which
he
shewed
,
was
not
in
that
degree
of
power
,
as
the
inward
was
,
which
he
felt
.
In
every
one
of
them
,
who
are
Christs
members
,
I
consider
the
same
,
as
it
were
,
that
I
consider
in
Christ
.
I
will
put
the
example
in
S.
Paul
,
in
whom
after
the
same
manner
I
consider
two
weaknesses
,
one
which
he
felt
in
the
inward
,
and
the
other
which
he
shewed
in
the
outward
,
That
which
he
felt
in
the
inward
is
well
known
by
that
which
he
saith
of
sinne
,
that
dwelt
in
him
.
Rom.
7.
and
for
that
he
saith
,
2.
Corinth
.
2.
I
will
gladly
glory
in
my
infirmities
.
and
in
that
,
when
I
am
weak
,
then
am
I
strong
.
For
I
understand
it
was
said
unto
him
on
Gods
behalf
,
My
grace
is
sufficient
for
thee
,
for
my
grace
is
perfected
in
weaknesse
.
And
that
which
he
shewed
in
the
outward
,
was
well
shewen
by
the
evil●
opinion
that
almost
every
one
had
of
him
;
every
one
persecuted
him
,
every
one
reviled
him
,
evil
intreated
him
,
martyrized
him
,
as
is
read
in
the
Acts
of
the
Apostles
,
and
as
he
himself
writes
,
1.
Cor.
4.
and
2.
Cor.
11.
And
I
understand
,
that
the
weaknesse
which
S.
Paul
shewed
in
the
outward
,
was
much
greater
,
then
that
which
he
felt
in
the
inward
.
I
say
,
that
which
S.
Paul
felt
in
the
inward
,
was
not
in
that
degree
of
weaknesse
,
as
that
which
he
shewed
in
the
outward
.
In
the
same
S.
Paul
I
consider
two
powers
,
two
virtues
,
and
efficacies
;
the
one
which
he
felt
in
the
inward
,
and
the
other
which
he
shewed
in
the
outward
.
That
which
he
felt
in
the
inward
he
published
,
saying
,
I
can
do
all
things
in
him
who
enableth
me
.
And
he
shewed
it
very
openly
Rom.
8.
saying
,
that
there
was
no
creature
able
to
separate
him
from
the
love
of
God
.
And
that
which
he
shewed
in
the
outward
,
is
seen
by
the
miracles
which
he
did
,
and
by
the
many
people
that
he
converted
.
And
I
understand
,
that
the
power
which
Saint
Paul
felt
in
the
inward
,
was
much
greater
then
that
which
he
shewed
in
the
outward
.
I
say
,
that
which
Saint
Paul
shewed
in
the
outward
,
was
not
in
that
degree
of
power
,
as
that
which
he
felt
in
the
inward
,
The
same
which
I
consider
in
S.
Paul
I
consider
in
every
one
of
them
which
are
the
members
of
Christ
,
more
or
lesse
,
according
as
is
that
part
of
faith
and
of
the
spirit
,
which
every
one
of
them
possesseth
,
understanding
that
from
Saint
Pauls
being
a
member
of
Christ
,
it
proceeded
that
he
was
in
all
that
hath
been
spoken
like
unto
Christ
.
Further
I
understand
,
that
the
consideration
of
the
two
weaknesses
considered
in
Christ
,
works
the
same
effect
in
him
that
considers
them
,
that
the
weaknesse
which
he
feels
in
the
inward
,
goes
abating
in
him
,
inasmuch
as
his
affections
and
appetites
go
on
dying
;
and
the
weaknesse
which
he
shews
in
the
outward
,
goes
increasing
,
inasmuch
as
he
is
esteemed
more
vulgar
,
more
vile
,
and
of
lesse
regard
,
and
more
mocked
,
injured
,
persecuted
,
and
worse
intreated
.
And
I
understand
also
,
that
the
consideration
of
these
two
powers
,
virtues
,
and
efficacies
considered
in
Christ
,
works
that
effect
in
him
that
considers
them
,
that
in
him
grows
increasing
the
power
,
virtue●
and
efficacy
that
he
feels
in
the
inward
,
inasmuch
as
he
hath
more
conscience
,
hath
more
spirit
,
and
more
other
knowledges
,
and
divine
conceptions
of
God
,
and
of
the
things
of
God
.
And
there
goes
abating
in
him
the
power
,
virtue
,
and
efficacy
which
he
shews
in
the
outward
,
inasmuch
as
he
onely
shews
himself
when
he
is
inspired
and
moved
of
God
to
shew
himself
;
so
as
that
so
much
is
one
the
more
like
to
Christ
,
inasmuch
as
he
is
more
weak
in
that
which
is
seen
,
and
more
powerfull
in
that
which
is
not
seen
.
I
will
adde
this
,
that
the
Saints
of
the
world
know
the
power
in
God
by
the
power
that
Christ
shewed
in
the
outward
,
knowing
weaknesse
in
God
through
the
weaknesse
that
Christ
shewed
in
the
outward
.
They
know
power
in
God
through
the
transfiguration
of
Christ
.
And
they
know
weaknesse
in
God
by
the
death
of
Christ
.
But
I
understand
,
that
the
Saints
of
God
know
without
all
comparison
greater
power
in
God
through
the
weaknesse
which
Christ
shewed
in
the
outward
,
then
through
the
power
which
Christ
shewed
in
the
outward
:
and
it
is
so
indeed
,
that
they
know
greater
power
in
God
by
the
grace
of
Christ
,
then
by
the
transfiguration
of
Christ
,
knowing
that
it
is
so
indeed
.
And
so
it
is
perceived
,
that
from
Christs
shewing
himself
weak
,
his
death
on
the
Crosse
did
result
;
and
from
his
death
on
the
Crosse
is
resulted
all
the
good
of
the
world
,
all
the
felicity
,
and
prosperity
,
which
they
who
are
Christs
members
do
enjoy
,
and
shall
enjoy
together
with
Christ
,
there
being
in
them
that
which
was
,
and
that
which
is
in
Him
,
to
whom
be
glory
for
ever
.
CONSID.
LXXXII
.
In
what
properly
consisteth
that
agony
,
which
Jesus
Christ
our
Lord
felt
in
his
Passion
and
in
his
death
.
HAving
oft-times
heard
speak
of
the
agony
,
of
the
fear
and
loathing
,
and
sorrowfulnesse
,
which
Jesus
Christ
our
Lord
felt
at
his
passion
and
death
,
by
persons
who
pretended
to
shew
the
cause
why
Christ
felt
so
much
his
sufferings
,
and
his
death
;
many
other
men
having
suffered
and
died
,
some
as
men
,
and
some
as
Christians
,
some
of
them
without
having
shewed
so
much
sense
,
others
having
shewed
none
at
all
,
and
others
having
made
shew
to
rejoyce
,
and
delight
themselves
in
their
suffering
,
and
to
rejoyce
in
their
death
.
And
never
having
remained
satisfied
,
neither
with
that
which
I
heard
say
,
nor
with
that
which
I
reade
in
their
books
which
handle
this
matter
.
Last
of
all
joyning
that
which
I
heard
a
Preacher
say
with
that
which
is
read
in
Isaiah
chap.
53.5
.
and
in
S.
Peter
,
1
Pet.
2.24
.
I
have
made
this
resolution
,
That
God
having
put
all
our
sinnes
on
Christ
to
punish
them
all
in
him
,
and
he
having
taken
them
all
upon
himself
,
and
known
them
all
in
generall
,
and
in
particular
,
he
felt
for
every
one
of
them
that
confusion
,
that
shame
,
and
that
grief
,
which
he
should
have
felt
,
if
he
himself
had
committed
them
.
Whereupon
seeing
himself
in
the
presence
of
God
polluted
and
defiled
with
so
many
,
and
so
abominable
sinnes
,
it
came
to
passe
that
he
felt
all
that
agony
,
all
that
fear
,
all
that
sorrowfulnesse
within
himself
,
and
all
that
shame
and
confusion
,
which
appertained
to
every
one
of
us
to
have
felt
for
every
one
of
our
sinnes
,
had
we
been
punished
for
them
.
Whence
proceeded
,
that
he
sweat
drops
of
blood
in
the
garden
,
for
the
anguish
which
he
felt
,
not
because
he
saw
himself
near
unto
death
,
but
to
see
himself
in
the
presence
of
God
full
of
so
many
sinnes
,
for
which
reason
he
prayed
putting
his
face
to
the
earth
,
as
if
he
had
been
ashamed
to
have
looked
up
to
heaven
,
knowing
that
there
lay
upon
him
so
many
offences
committed
against
God
.
And
this
truly
is
the
cause
why
Christ
shewed
more
sense
of
grief
in
his
passion
,
and
in
his
death
,
then
any
of
the
Martyrs
,
that
have
suffered
for
the
Gospel
,
and
then
any
other
man
of
the
world
that
hath
dyed
for
the
world
.
And
of
this
shame
,
and
confusion
,
which
Christ
felt
seeing
himself
defiled
with
our
sinnes
,
he
may
have
felt
some
little
parcell
,
that
hath
seen
himself
in
the
presence
of
some
great
Prince
,
praying
him
for
the
pardon
of
one
that
hath
been
a
traitour
,
he
feeling
the
shame
that
belonged
to
the
other
to
have
felt
.
Now
that
it
is
true
,
that
God
hath
laid
on
Christ
all
our
sinnes
,
and
that
Christ
hath
taken
them
all
upon
him
,
is
plain
by
Isaiah
,
chap.
53.
where
he
sayes
,
He
took
our
infirmities
,
and
our
griefs
he
suffered
:
and
a
little
after
,
he
was
scourged
for
our
rebellions
,
and
beaten
for
our
iniquities
:
and
a
little
after
,
he
took
on
him
the
sinnes
of
many
:
and
more
then
this
he
saith
,
we
were
healed
by
his
blewnesse
of
stripes
.
And
this
is
proved
by
Saint
Paul
,
Rom.
7.
who
feeling
the
self
same
which
Isaiah
felt
,
saith
as
it
were
the
self
same
which
Isaiah
doth
,
And
wretched
man
that
I
am
!
for
now
am
I
well
aware
of
the
evil
that
I
have
done
in
offending
God
,
not
living
according
to
the
will
of
God
,
inasmuch
as
with
every
one
of
my
offences
,
and
with
every
one
of
my
sinnes
I
have
augmented
the
agony
,
the
fear
,
and
the
sorrowfulnesse
which
my
Lord
Christ
suffered
in
his
death
and
passion
.
Hereby●
I
understand
two
most
important
things
:
The
one
,
that
if
the
rigour
of
the
justice
that
was
executed
on
Christ
,
as
well
in
the
outward
as
in
the
inward
,
had
been
executed
upon
all
us
,
every
man
taking
that
part
which
belonged
to
him
for
his
offences
,
and
sinnes
,
we
should
all
have
gone
into
destruction
;
there
being
none
of
us
sufficient
to
be
able
to
endure
on
himself
that
punishment
which
belonged
to
him
for
his
part
,
in
case
Christ
had
not
satisfied
the
justice
of
God
for
us
all
.
And
the
going
into
destruction
,
I
understand
should
have
consisted
in
this
,
that
none
of
us
should
have
been
able
to
stand
solid
and
firm
in
the
suffering
without
fainting
,
and
so
to
●ever
our selves
from
the
obedience
of
God
:
And
therefore
Caiaphas
said
well
,
if
he
had
meant
well
when
he
said
it
,
it
is
expedient
that
one
man
should
die
for
the
people
,
that
the
whole
nation
perish
not
.
The
other
thing
which
I
understand
here
is
,
that
it
was
more
then
necessary
,
that
he
should
be
more
then
a
man
,
nay
that
he
should
be
the
Sonne
of
God
,
who
was
to
reconcile
men
with
God
.
For
being
to
be
punished
for
the
sinnes
of
us
all
,
knowing
them
,
and
feeling
them
all
in
himself
,
as
if
he
had
committed
them
all
,
he
might
make
resistance
to
the
agony
,
fear
,
and
sorrowfulnesse
,
to
the
shame
and
confusion
,
without
coming
to
nothing
,
and
without
in
any
manner
departing
,
no
not
in
any
part
,
from
the
obedience
of
God
;
persevering
and
standing
therein
solid
,
and
constant
,
as
our
Lord
Jesus
Christ
stood
,
who
was
likened
to
a
Lamb
that
is
lead
to
the
slaughter
as
well
for
the
innocency
with
which
he
lived
,
as
for
the
obedience
wherewith
he
was
content
to
be
sacrificed
for
us
,
being
the
sonne
of
God
,
and
one self
same
thing
with
God
,
whose
obedience
is
,
and
shall
be
unto
him
,
glory
,
and
honour
for
evermore
,
Amen
.
CONSID.
LXXXIII
.
Five
considerations
in
the
resurrection
of
Christ
.
IN
the
glorious
resurrection
of
Jesus
Christ
our
Lord
I
consider
five
things
,
which
do
in
a
great
manner
excite
me
to
live
in
this
present
life
,
a
life
very
like
unto
that
,
which
I
am
to
live
in
life
everlasting
.
The
first
is
,
that
as
the
torment
,
which
Christ
●elt
in
suffering
,
was
in
great
manner
increased
,
because
he
took
upon
him
our
sinnes
,
and
knew
them
on
himself
,
as
well
as
if
he
had
himself
committed
them
all
:
so
the
glory
,
which
Christ
●elt
in
his
resurrection
was
increased
in
great
manner
,
to
see
that
we
all
of
us
arose
with
him
.
The
second
,
that
as
God
slaying
on
the
crosse
the
flesh
of
Christ
,
slew
ours
,
in
such
manner
,
that
to
himward
we
are
held
,
and
judged
as
if
we
had
been
really
,
and
indeed
dead
:
so
God
raising
up
Christ
raised
us
all
up
,
in
such
manner
that
as
much
as
belongs
to
him
we
are
held
,
and
judged
as
if
we
had
been
really
raised
up
.
The
third
,
that
as
the
effect
whereby
our
incorporation
in
the
death
of
Christ
in
this
present
life
is
known
by
our
mortification
,
not
that
which
we
make
with
our
own
industries
,
but
that
which
we
obtain
by
the
incorporation
in
Christ
,
which
the
holy
spirit
works
,
which
is
by
faith
communicated
unto
us
,
making
us
to
abhorre
the
world
with
all
that
which
is
world
,
and
also
our selves
with
all
that
which
is
ours
:
So
likewise
the
effect
by
which
our
incorporation
into
the
resurrection
of
Christ
is
known
in
this
present
life
,
is
our
vivification
,
which
incorporation
in
Christ
the
spirit
works
in
us
,
regenerating
and
renewing
us
all
,
and
altogether
;
and
making
us
to
love
God
,
and
all
that
which
is
Gods
,
and
to
love
Christ
,
and
all
that
which
is
Christs
.
The
fourth
thing
which
I
consider
is
,
that
as
with
my
sinnes
I
augmented
the
agony
,
and
the
torment
of
Christ
in
his
passion
;
so
with
my
resurrection
I
augment
the
joy
and
pleasure
of
Christ
in
his
resurrection
.
And
as
I
am
grieved
at
that
,
so
I
glory
in
this
.
Nay
,
the
glory
of
this
makes
me
to
forget
the
sorrow
of
the
other
.
The
fifth
thing
which
I
consider
is
,
that
onely
they
,
who
stand
incorporated
in
Christ
are
certain
of
their
resurrection
,
founding
it
in
the
resurrection
of
Christ
.
And
therefore
S.
Paul
willing
to
perswade
the
Corinthians
the
resurrection
of
the
just
,
founds
his
perswasions
on
the
resurrection
of
Christ
.
With
these
Considerations
we
Christians
shall
come
to
feel
in
our
hearts
the
profit
,
which
comes
from
the
glorious
resurrection
of
Jesus
Christ
our
Lord
.
CONSID.
LXXXIV
.
That
onely
the
incorporation
in
Christ
is
that
which
mortifies
.
REturning
to
consider
that
which
I
have
at
other
times
considered
about
the
two
depravations
that
are
in
a
man
,
whereof
the
one
is
naturall
and
hereditary
,
the
other
acquisite
and
learned
;
I
come
to
understand
,
that
both
these
depravations
are
in
the
mind
,
and
in
the
body
also
.
I
say
,
that
from
our
first
parents
all
men
inherit
this
,
that
they
are
born
in
their
minds
wicked
,
and
enemies
of
God
,
and
infidels
to
God
,
and
full
of
self
love
;
and
in
their
bodies
they
are
born
vicious
and
evil
inclined
.
And
I
say
further
,
that
with
evil
exercises
,
with
evil
companies
,
and
with
false
doctrines
,
we
go
on
augmenting
as
well
the
depravation
of
the
soul
,
through
which
we
are
born
the
sonnes
of
wrath
,
as
that
of
the
body
,
through
which
we
are
manifoldly
worse
then
beasts
.
Humane
wisdome
not
knowing
the
naturall
depravation
of
the
mind
,
nor
that
of
the
body
;
nay
,
onely
knowing
the
inbred
depravation
of
the
body
,
hath
never
had
intent
to
mortifie
in
men
but
onely
that
which
it
hath
known
for
evil
.
And
hence
it
comes
,
that
all
the
Laws
,
Doctrines
,
and
Religions
,
which
men
have
found
out
,
have
had
intent
onely
to
mortifie
the
depravation
of
the
body
,
and
of
this
onely
the
acquisite
.
But
God
knowing
principally
the
naturall
depravation
,
and
of
this
holding
that
of
the
mind
for
the
worse
,
had
in
the
law
of
Moses
an
intent
to
mortifie
both
the
one
and
the
other
depravation
,
and
principally
that
of
the
mind
,
which
is
more
naturall
and
more
pernicious
unto
men
,
being
as
it
is
more
contrary
unto
God
:
And
therefore
commanded
the
love
of
God
,
the
worship
of
God
,
and
the
confidence
in
God
,
and
forbade
all
inward
concupiscence
.
This
which
the
Law
of
God
pretended
to
do
,
it
never
did
,
not
through
the
imperfection
thereof
,
but
through
the
imperfection
o●
men
.
But
the
incorporation
in
Christ
doth
it
forasmuch
as
assoon
as
a
man
is
incorporated
by
faith
in
Christ
,
the
naturall
,
and
inbred
depravations
begin
to
die
in
him
,
and
they
go
on
dying
accordingly
as
he
goes
incorporating
himself
in
Christ
.
And
a
man
goes
incorporating
himself
in
Christ
accordingly
as
he
goes
on
being
like
unto
the
death
of
Christ
;
and
a●
long
as
he
goes
on
through
this
way
,
the
thing
wherein
he
erres
are
not
imputed
to
him
;
either
through
naturall
or
inbred
depravation
and
the
naturall
depravation
dying
first
in
him
and
of
this
,
rather
that
of
the
mind
then
tha●
of
the
body
,
the
mortification
of
the
acquisite
depravation
which
remains
,
is
facilitated
,
to
to
the
end
that
he
should
,
as
it
were
by
way
of
exercise
,
attend
to
mortifie
it
whilst
he
lives
.
And
he
mortifies
it
rather
with
inward
consideration
,
then
with
outward
works
.
And
his
consideration
is
of
that
which
Christ
suffered
,
of
the
being
dead
on
the
Crosse
with
Christ
,
and
the
being
raised
with
Christ
,
and
that
it
is
his
intent
to
live
in
life
eternall
with
Christ
;
which
considerations
are
of
such
efficacy
in
a
man
,
that
making
him
to
loose
the
taste
of
all
things
of
this
present
life
,
they
mortifie
in
him
all
that
is
flesh
,
and
all
that
is
world
;
albeit
I
do
not
think
that
it
dies
altogether
,
untill
that
a
man
die
indeed
.
From
all
this
is
gathered
,
that
humane
wisdome
knows
not
what
thing
mortification
is
,
and
that
the
law
of
Moses
commanded
it
,
but
did
not
give
it
;
and
that
it
is
onely
gotten
through
the
incorporation
,
wherewith
we
who
believe
are
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
LXXXV
.
Foure
wayes
by
which
a
Christian
knows
God
by
means
of
Christ
.
HAving
often
spoken
of
the
knowledge
of
God
as
of
a
most
important
thing
,
three
wayes
to
know
God
;
One
by
the
contemplation
of
the
creatures
,
reading
of
the
holy
Scriptures
,
which
was
proper
to
the
Hebrews
;
and
the
other
by
Christ
,
which
is
proper
to
Christians
.
And
having
never
remained
satisfied
in
this
third
,
(
I
would
say
in
the
manner
of
that
understanding
,
through
the
which
we
Christians
know
God
by
Christ
)
after
that
I
had
well
considered
it
,
I
find
foure
wayes
,
by
which
we
Christians
know
God
by
Christ
.
The
first
is
by
the
Revelation
of
Christ
,
The
second
is
by
the
communication
of
the
holy
spirit
.
The
third
is
by
christian
Regeneration
,
and
Renovation
.
And
the
fourth
is
by
a
certain
inward
vision
.
1.
By
the
Revelation
of
Christ
,
I
understand
that
a
Christian
knows
God
,
when
Christ
suffers
himself
to
be
known
,
because
we
then
know
God
in
him
,
he
being
the
expresse
image
of
God
,
according
to
that
he
saith
to
S.
Philip
,
He
that
sees
me
,
he
seeth
my
Father
also
.
John
14.
and
to
what
S.
Paul
saith
,
Colos
,
1.
speaking
o●
Christ
,
who
is
the
Image
of
the
invisible
God
.
And
that
it
is
true
,
that
a
Christian
knows
God
by
Revelation
of
Christ
,
is
manifest
by
that●
No
man
knows
the
Father
,
but
the
Sonne
,
and
he
to
whom
the
Sonne
will
reveal
him
.
Matth
11.
This
Revelation
I
understand
is
inward
,
having
nothing
that
is
visible
,
&
so
it
appertains
to
the
inward
eyes
,
&
not
to
the
outward
.
And
this
presupposeth
the
knowledge
of
Christ
.
I
would
say
,
that
the
knowledge
of
Christ
precedes
the
knowledge
of
God
by
revelation
of
Christ
which
knowledge
of
Christ
I
understand
consisteth
in
knowing
his
Divinity
&
his
Humanitie
,
his
being
Divine
and
Humane
,
his
glory
and
his
ignominy
,
his
dignity
and
his
basenesse
,
and
so
his
omnipotency
and
his
humility
.
And
it
is
certain
,
that
I
knowing
that
Christ
is
the
Image
of
God
,
and
seeing
in
him
Omnipotency
,
Justice
,
Truth
,
and
Fidelity
,
I
come
to
know
not
now
by
relation
of
holy
Scripture
onely
,
but
by
the
revelation
of
Christ
himself
,
that
there
is
in
God
omnipotencie
,
justice
,
truth
and
fidelity
,
forasmuch
as
these
are
in
Christ
,
&
Christ
is
the
Image
of
God
.
In
such
manner
as
he
who
in
this
manner
knows
Christ
,
not
by
relation
of
men
,
but
by
inward
revelation
of
Christ
,
may
say
with
truth
,
that
he
knows
God
in
Christ
:
As
the
man
,
to
whom
S.
Paul
,
in
whom
was
a
great
part
of
the
image
of
Christ
,
should
have
discovered
all
his
mind
,
all
his
inward
things
,
might
have
said
with
truth
,
that
he
knew
Christ
in
S.
Paul
,
although
this
comparison
serves
not
to
prove
,
but
to
explain
that
which
I
say
.
2.
By
the
communication
of
the
holy
spirit
I
understand
the
christian
knows
God
;
for
I
understand
that
the
holy
spirit
is
given
to
them
that
believe
in
Christ
.
And
understanding
by
S.
Paul
,
that
the
spirit
of
God
searcheth
out
the
deep
secrets
of
God
,
I
understand
that
we
also
know
God
himself
and
by
Christ
,
inasmuch
as
the
holy
spirit
is
given
unto
us
by
Christ
,
Christ
himself
being
he
that
gives
it
unto
us
,
by
the
will
and
ordinance
of
God
,
even
as
by
the
same
will
and
ordinance
,
the
light
is
given
unto
us
by
the
sunne
.
And
it
is
certain
,
that
the
holy
spirit
is
efficacious
in
me
that
am
a
christian
,
to
make
me
know
omnipotency
in
God
through
the
great
power
which
he
shews
in
me
,
mortifying
me
,
and
making
me
alive
;
to
make
me
know
wisdome
in
God
by
the
wisdome
which
I
get
through
his
holy
spirit
;
to
make
me
know
justice
in
God
,
because
he
justifies
me
in
Christ
;
to
make
me
know
truth
in
God
,
because
he
keeps
promise
with
me
;
and
to
make
me
know
goodnesse
and
mercy
in
God
because
he
bears
with
my
slothfulnesse
and
sinnes
.
And
so
I
come
to
know
all
these
thing
in
God
,
not
now
by
relation
of
Scriptures
onely
,
but
by
that
which
the
holy
spirit
works
i●
me
which
is
communicated
to
me
through
Christ
.
3.
By
Christian
Regeneration
and
Ren●vation
I
understand
that
a
christian
know
God
.
For
he
being
regenerated
,
and
renewed
by
the
holy
spirit
,
which
is
communicated
unto
us
by
Christ
,
goes
on
leaving
,
and
renouncing
the
image
of
Adam
which
is
proper
unto
us
by
humane
generation
,
by
which
we
are
naturally
the
sonnes
of
wrath
,
enemies
of
God
,
impious
rebels
,
and
infidels
;
and
goes
on
taking
,
an●
recovering
that
image
of
God
,
which
is
proper
unto
us
by
christian
regeneration
,
by
which
we
are
as
it
were
naturally
the
sonnes
of
grace
,
adopted
sonnes
of
God
;
we
are
the
friends
of
God
,
pious
,
obedient
,
and
faithfull
;
and
so
by
little
and
little
we
come
to
know
God
in
us
,
knowing
in
our selves
those
divine
perfections
,
which
the
holy
spirit
attributes
to
God
.
And
getting
regeneration
,
and
renovation
through
the
holy
spirit
,
and
the
holy
spirit
through
Christ
,
it
comes
to
be
true
,
that
by
Christ
we
know
God
in
us
.
And
it
is
a
clear
case
,
we
should
never
know
in
God
truth
,
justice
,
goodnesse
,
were
we
not
first
in
some
measure
true
,
faithfull
,
just
,
good
,
&c.
It
being
naturall
for
man
to
judge
of
others
according
to
that
which
he
knows
in
himself
.
4.
By
a
certain
inward
vision
I
understand
,
that
a
christian
knows
God
,
after
that
he
hath
known
him
by
the
revelation
of
Christ
,
by
the
communication
of
the
holy
spirit
,
and
by
the
Christian
regeneration
.
And
forasmuch
as
belongs
to
this
knowledge
,
I
referre
my self
to
that
which
I
have
said
in
the
51th
.
Consideration
:
Wherein
I
have
set
certain
comparisons
,
by
which
a
man
that
hath
not
attained
to
this
knowledge
of
God
,
may
in
some
sort
come
to
understand
in
what
it
doth
consist
.
And
if
he
do
arrive
to
this
;
I
am
sure
,
that
there
will
come
upon
him
so
great
a
desire
of
this
knowledge
,
that
he
will
continually
go
after
God
,
saying
unto
him
these
amorous
words
,
Shew
unto
me
the
light
of
thy
Countenance
.
And
I
am
also
certain
that
God
will
shew
it
unto
him
,
when
,
and
as
it
shall
please
his
divine
Majesty
,
accommodating
himself
to
humane
incapability
,
which
is
most
incapable
of
this
inward
vision
.
And
because
Christians
incorporated
in
Christ
,
who
know
God
by
revelation
of
Christ
,
by
communication
of
the
holy
spirit
,
by
christian
renovation
and
regeneration
,
go
on
making
themselves
capable
of
this
inward
vision
,
going
on
nearer
and
nearer
towards
impassibility
and
immortality
;
it
is
truly
said
,
that
we
christians
come
to
know
God
by
Christ
by
a
certain
inward
vision
,
but
in
part
,
as
may
be
in
this
present
life
;
the
perfect
,
and
intire
vision
being
reserved
for
life
eternall
,
where
perpetually
seeing
God
face
to
face
,
we
shall
be
most
blessed
with
Jesus
Christ
our
Lord
.
CONSID.
LXXXVI
.
To
know
the
inward
Motions
when
they
are
of
the
holy
spirit
,
when
of
the
malignant
spirit
,
and
when
of
a
mans
own
spirit
.
I
Remember
I
have
formerly
written
in
an
Epistle
,
how
men
in
this
present
life
are
moved
to
all
things
which
they
do
with
one
of
these
three
spirits
;
with
the
holy
and
divine
spirit
,
with
a
mans
own
and
evil
spirit
,
with
a
malignant
and
diabolicall
spirit
.
And
because
I
understand
how
much
it
imports
them
who
attend
unto
Christian
perfection
,
to
know
with
what
spirit
they
are
moved
to
work
,
or
not
to
work
;
I
come
anew
to
consider
,
that
we
who
attend
to
Christian
perfection
,
do
well
know
that
to
obtain
that
which
we
seek
,
which
is
immortality
and
eternall
life
,
it
becomes
us
to
follow
the
motions
of
the
holy
spirit
,
and
to
flie
those
of
the
malignant
spirit
,
and
to
combate
with
those
of
our
own
spirit
.
Further
I
consider
,
that
it
befalls
many
,
that
not
knowing
how
to
make
difference
between
these
Motions
,
thinking
to
follow
the
holy
spirit
they
follow
the
malignant
spirit
,
or
go
after
their
own
proper
spirit
.
Their
errour
proceeding
not
because
they
know
not
whither
they
ought
to
go
,
for
they
well
know
they
ought
to
go
towards
eternall
life
;
nor
because
they
know
not
the
way
;
for
they
know
well
,
that
the
way
is
piety
,
justice
,
and
holinesse
;
but
from
their
not
knowing
in
what
thing
properly
piety
,
justice
,
and
holinesse
do
consist
;
for
in
case
they
knew
it
,
they
would
draw
nigh
to
know
when
they
are
moved
by
the
holy
spirit
,
when
by
the
malignant
spirit
,
and
when
by
their
own
proper
spirit
.
For
inasmuch
as
a
man
goes
on
knowing
in
what
thing
properly
piety
,
justice
,
and
holinesse
do
consist
,
his
eyes
are
dayly
more
opened
to
know
when
he
is
moved
by
one
spirit
&
when
by
another
;
without
which
knowledge
a
man
that
attends
to
Christian
perfection
is
much
like
unto
a
ship
,
which
stands
in
the
midst
of
the
sea
,
not
knowing
with
what
wind
to
sail
,
because
it
hath
lost
the
needle
.
Having
afterward
considered
how
that
all
this
is
true
,
of
which
there
is
none
that
attends
unto
Christian
piety
but
can
give
testimonie
;
I
come
likewise
to
consider
,
that
after
that
a
man
,
who
attends
unto
Christian
piety
,
knows
that
he
travels
towards
life
eternall
,
and
knows
that
the
way
is
piety
,
justice
,
and
holinesse
,
it
is
necessary
that
he
should
know
,
that
holinesse
consisteth
in
the
election
of
God
;
that
is
,
that
they
onely
are
holy
whom
God
chooseth
,
and
accepteth
for
himself
;
that
justice
consisteth
in
believing
in
Christ
,
that
is
,
that
they
onely
are
just
,
who
believing
make
Christs
justice
theirs
;
and
that
piety
consists
in
approving
for
good
all
that
which
God
works
,
and
to
be
contented
therewith
;
that
is
,
onely
they
are
pious
,
who
with
their
minds
approve
that
which
God
works
;
and
in
such
manner
content
themselves
,
that
they
would
not
change
,
nor
alter
it
,
though
they
could
.
I
understand
,
that
this
being
known
,
a
man
begins
in
some
measure
to
approach
to
know
the
motions
of
the
spirit
,
when
they
are
of
the
good
spirit
,
and
when
they
are
of
the
evil
spirit
,
and
when
they
are
of
a
mans
own
spirit
.
Forasmuch
as
he
holds
for
motions
of
the
good
spirit
all
those
things
,
which
go
directed
to
answer
unto
the
vocation
of
God
,
to
say
with
S.
Paul
,
Lord
what
wilt
thou
that
I
should
do
?
And
with
Ananias
,
Behold
,
Lord
,
here
am
I
!
and
all
they
which
go
directed
to
believe
in
Christ
,
to
say
alwayes
,
Lord
increase
my
faith
!
and
all
they
which
are
directed
to
resigne
themselves
in
all
things
,
and
altogether
to
God
,
to
suffer
themselves
to
be
ruled
and
governed
of
God
,
approving
and
holding
for
good
all
that
which
God
doth
.
The
same
holds
for
motions
of
the
evil
spirit
,
all
those
which
are
contrary
to
these
.
He
holds
for
motions
of
his
own
spirit
,
those
which
although
they
be
not
contrary
to
these
,
are
not
contrary
to
himself
.
By
this
I
suppose
every
person
,
who
shall
keep
strict
accompt
with
himself
,
shall
approach
near
to
the
true
knowledge
of
the
spirits
,
to
understand
with
which
of
them
he
is
to
walk
.
And
I
suppose
that
he
shall
better
approach
when
he
knows
that
those
are
motions
of
the
holy
Spirit
,
which
shall
draw
him
to
the
imitation
of
Christ
principally
;
inasmuch
as
he
was
most
obedient
to
his
eternall
Father
;
inasmuch
as
in
him
was
perfect
charity
:
inasmuch
as
he
had
profound
humility
,
and
exceeding
great
meeknesse
.
For
it
is
certain
,
that
the
holy
spirit
in
them
who
are
the
members
of
Christ
,
being
the
same
which
was
in
Christ
,
doth
inspire
and
move
them
unto
that
,
unto
which
it
did
inspire
and
move
Christ
;
him
as
head
,
and
as
the
lawfull
Son
,
us
as
members
,
and
adopted
sonnes
:
And
certifying
himself
likewise
,
that
those
are
motions
of
the
malignant
spirit
,
which
are
contrary
to
these
;
and
that
those
are
motions
of
a
mans
own
spirit
,
which
do
draw
a
man
unto
his
proper
interest
,
to
his
proper
honour
and
glory
,
and
to
his
proper
recreation
and
satisfaction
.
And
moreover
I
do
not
say
hereby
,
that
he
doth
assure
himself
in
making
this
difference
of
spirits
,
and
in
knowing
these
motions
;
but
I
say
,
that
so
a
man
comes
approching
thereunto
,
reserving
the
perfect
,
and
intire
knowledge
to
them
who
have
it
by
particular
gifts
of
God
,
who
know
Satan
even
when
he
transforms
himself
into
an
Angel
of
light
,
when
he
offers
,
and
propounds
unto
them
things
of
apparent
piety
,
justice
,
and
holinesse
,
to
which
time
these
advises
do
properly
belong
,
it
being
a
very
great
inconvenience
,
into
which
men
fall
,
when
they
erre
pretending
piety
.
Finally
,
I
resolve
my self
in
this
,
that
a
man
who
desires
to
make
good
proceedings
in
Gods
wayes
,
attends
to
recouer
in
this
present
life
the
image
of
Christ
,
setting
Christ
before
his
eyes
,
and
bringing
himself
to
follow
those
motions
which
Christ
would
have
followed
,
and
to
combate
with
those
motions
which
Christ
would
not
have
followed
.
And
this
is
that
perfection
,
which
is
proposed
to
all
of
us
that
are
the
members
of
Jesus
Christ
our
Lord
.
CONSID.
LXXXVII
.
That
all
the
creatures
were
spoiled
in
mans
depravation
,
and
that
they
shall
be
restored
in
mans
reparation
.
REading
S.
Paul
,
I
find
he
toucheth
many
secrets
worthy
of
much
consideration
.
And
amongst
others
I
esteemed
it
for
most
worthy
that
which
he
toucheth
Rom.
8.
concerning
the
restauration
of
the
creatures
in
the
glorious
resurrection
of
the
sons
of
God
:
into
the
consideration
of
which
secret
I
have
oft-times
entred
,
and
it
hath
befallen
me
,
that
by
how
much
the
more
I
would
have
understood
it
,
so
much
the
lesse
have
I
understood
it
;
At
length
my
spirit
came
to
this
understanding
,
that
as
man
in
his
depravation
marred
all
the
creatures
,
so
in
the
reparation
of
man
all
the
creatures
shall
be
repaired
:
That
the
first
Adam
subjecting
all
men
unto
misery
and
unto
death
,
marred
all
the
creatures
;
and
that
the
second
Adam
Jesus
Christ
our
Lord
conducting
men
unto
felicity
and
to
eternall
life
,
shall
repair
all
creatures
.
But
as
I
did
not
understand
in
what
sort
all
the
creatures
were
marred
in
mans
depravation
,
so
I
did
not
understand
in
what
sort
they
shall
be
repaired
in
mans
reparation
.
In
which
thing
that
secret
which
S.
Paul
means
,
doth
consist
,
which
secret
it
seems
Isaiah
had
formerly
understood
,
c.
65.
where
God
promised
to
create
new
heavens
and
a
new
earth
.
And
the
same
secret
it
seems
Saint
Peter
understood
in
the
last
Chapter
of
his
second
Epistle
;
and
the
same
seems
to
be
understood
in
the
Revelation
,
chap
21.
Then
I
understand
,
that
God
having
created
man
in
a
state
of
immortality
and
soveraigne
happinesse
,
he
created
all
things
which
such
order
,
and
with
such
temper
,
that
they
did
all
of
them
accord
to
make
man
immortall
,
and
most
happy
.
Further
I
understand
,
that
man
subjecting
himself
to
misery
by
eating
the
fruit
of
the
tree
of
the
knowledge
of
good
and
evil
,
and
making
himself
liable
to
death
in
being
disobedient
to
God
,
eating
the
fruit
of
the
tree
against
the
commandment
of
God
;
it
was
necessary
that
all
the
creatures
should
leave
their
being
and
their
temper
,
with
which
they
were
created
to
make
man
immortall
,
and
most
happy
,
and
take
another
being
,
and
another
temper
,
whereby
they
should
all
accord
to
make
man
miserable
and
mortall
,
From
hence
proceeds
the
evil
influences
of
the
heavens
,
and
the
poysonfull
and
unhealthfull
things
which
the
earth
brings
forth
,
all
which
augment
mans
misery
.
And
from
this
that
all
creatures
took
upon
them
to
make
man
miserable
,
and
mortall
;
Saint
Paul
saith
,
that
all
of
them
do
anxiously
desire
to
be
free
.
Understanding
this
,
I
come
to
understand
that
men
being
to
be
immortall
,
and
most
happy
in
the
resurrection
of
the
just
,
all
the
creatures
shall
return
to
recover
that
being
,
that
temper
,
and
that
order
with
which
they
were
created
,
to
make
men
in
their
reparation
immortall
,
and
most
happy
,
as
in
their
depravation
they
did
alter
their
being
,
their
temper
,
and
their
order
to
make
them
miserable
,
and
mortall
.
In
this
generality
of
creatures
I
do
not
understand
the
good
Angels
to
be
comprised
;
for
not
being
marred
they
have
no
necessity
of
being
repaired
:
nor
the
evil
angels
;
for
not
having
been
marred
with
man
to
make
man
miserable
,
and
mortall
,
they
shall
not
be
restored
with
man
to
make
him
immortall
,
and
most
happy
.
In
this
consideration
more
then
in
any
other
of
these
which
I
have
hitherto
considered
,
me
thinks
I
see
the
most
high
obligation
,
which
not
onely
all
men
in
particular
,
but
all
the
creatures
in
generall
have
to
Christ
.
Forasmuch
as
through
Christs
obedience
men
shall
return
to
that
being
of
immortality
,
and
felicity
,
which
they
lost
by
Adams
disobedience
.
And
by
the
same
,
the
creatures
shall
return
to
recover
their
being
,
and
their
most
perfect
temper
,
which
they
lost
through
the
disobedience
of
Adam
.
And
so
this
remains
imprinted
in
my
mind
,
that
Adam
disobeying
God
,
depraved
all
men
,
and
condemned
them
unto
death
,
and
marred
all
the
creatures
:
and
subjected
them
,
as
Saint
Paul
saith
,
to
vanity
;
And
that
Christ
obeying
God
,
repaired
all
men
,
and
gave
unto
them
immortality
,
and
restored
all
the
creatures
,
and
put
them
into
their
firm
,
and
stable
being
.
I
speak
of
this
that
shall
be
in
the
Resurrection
of
the
just
,
as
though
it
were
already
;
forasmuch
as
to
Godward
it
is
already
,
Christ
being
already
raised
up
.
And
by
how
much
the
more
I
remember
this
,
so
much
the
more
do
I
abhorre
all
manner
of
disobedience
to
God
,
and
so
much
the
more
do
embrace
my self
with
all
manner
of
obedience
to
God
.
And
I
feel
,
that
inasmuch
as
I
go
applying
my self
to
this
,
so
much
the
image
of
Adam
goes
abating
in
me
,
and
the
image
of
Christ
goes
on
reforming
,
and
likewise
that
of
God
,
to
whom
be
glory
everlasting
Amen
.
CONSID.
LXXXVIII
.
What
the
cause
may
be
,
that
God
commanded
man
that
he
should
not
eat
of
the
Tree
of
the
knowledge
of
Good
and
Evil.
OFt-times
I
have
endeavoured
to
understand
,
why
God
when
he
set
man
in
earthly
Paradise
,
commanded
him
,
that
he
should
not
eat
of
the
fruit
of
the
Tree
of
the
knowledge
of
Good
and
Evil
;
not
being
satisfied
with
that
which
commonly●
is
understood
,
that
God
commanded
this
,
to
the
end
man
should
acknowledge
him
for
superiour
:
which
cause
shall
not
be
sufficient
to
me
,
albeit
I
refuse
it
not
,
and
as
oft
as
this
desire
hath
come
upon
me
,
I
have
as
often
driven
it
from
me
,
holding
it
for
curious
,
as
I
hold
for
curious
all
the
desires
,
which
go
seeking
out
the
reason
of
Gods
works
.
And
it
is
befallen
me
,
that
having
been
now
free
from
this
curiosity
,
reading
with
other
intent
the
first
chapters
of
Genesis
,
I
suppose
I
have
understood
what
I
desired
;
first
I
understand
,
that
God
created
man
in
an
intire
,
and
perfect
estate
,
in
which
he
had
the
spirituall
light
,
which
served
him
for
that
for
which
the
naturall
light
now
serves
him
,
which
was
the
same
,
that
the
knowledge
of
good
and
evil
was
.
Further
I
understand
,
that
in
the
midst
of
that
earthly
Paradise
there
were
two
Trees
,
of
which
the
Scripture
calls
the
one
the
Tree
of
life
,
and
the
other
the
Tree
of
the
knowledge
of
good
and
evil
:
In
which
I
understand
God
had
set
this
naturall
virtue
,
that
the
one
of
them
should
make
them
who
eat
thereof
,
immortall
;
and
that
the
other
should
give
the
knowledge
of
good
and
evil
,
to
them
that
did
eat
thereof
.
And
understanding
,
that
as
the
immortality
was
supreme
felicity
,
so
the
knowledge
of
good
and
evil
,
was
extreme
misery
.
That
which
I
say
of
the
Tree
of
life
,
I
understand
by
this
,
that
God
having
given
man
the
curse
for
his
sinne
,
the
Scripture
saith
that
he
drove
him
out
of
earthly
Paradise
,
that
he
should
not
eat
of
the
Tree
of
life
,
&
so
live
for
ever
.
Neither
was
God
content
to
have
driven
man
out
of
Paradise
,
but
he
set
for
guardian
a
Cherubim
,
whereby
it
seems
that
this
Tree
had
that
naturall
virtue
to
give
immortality
.
That
which
I
say
of
the
Tree
of
knowledge
of
good
&
evil
,
I
understand
by
that
which
I
read
,
that
the
self
same
instant
in
which
our
first
Parents
being
deceived
by
the
Serpent
did
eat
of
the
fruit
of
the
Tree
,
they
had
the
knowledge
of
good
and
evil
;
in
such
sort
as
suddenly
their
eyes
were
opened
,
and
suddenly
finding
defect
as
they
imagined
in
the
works
of
God
,
they
knew
themselves
to
be
Naked
.
Whence
I
come
to
understand
,
that
God
did
with
the
first
man
,
as
the
mother
doth
with
her
little
son
;
I
say
,
that
as
a
mother
seeing
her
little
sonne
having
a
knife
by
him
,
fearing
if
he
take
it
in
his
hand
he
would
cut
himself
with
it
,
commands
him
that
he
should
not
come
nigh
unto
it
,
telling
him
if
he
come
near
she
will
chastise
him
:
So
God
setting
the
first
man
i●
earthly
Paradise
,
and
knowing
the
inconvenience
wherein
he
was
to
fall
,
if
he
did
eat
of
the
fruit
of
the
Tree
of
the
knowledge
of
good
and
evil
,
commanded
him
,
that
he
should
not
eat
thereof
,
telling
him
,
that
if
he
did
eat
,
he
should
die
.
Furthermore
I
understand
,
that
as
the
child
coming
nigh
the
knife
,
and
cutting
himself
falls
into
the
inconvenience
of
which
his
mother
had
given
him
warning
,
and
his
mother
beats
him
for
his
disobedience
according
as
she
had
threatned
him
;
so
that
the
child
falls
into
two
inconveniences
,
the
one
is
,
of
having
cut
himself
with
the
knife
,
and
the
other
is
of
blows
for
the
disobedience
towards
his
mother
:
So
the
first
man
eating
of
the
Tree
of
the
knowledge
of
good
and
evil
,
falls
into
the
inconvenience
,
which
God
gave
him
warning
of
,
and
God
punished
him
with
death
,
as
he
had
threatned
him
;
so
as
man
falls
into
two
inconveniences
,
the
one
is
of
having
his
eyes
opened
to
know
good
,
and
evil
,
whereby
he
lost
spirituall
light
,
and
got
naturall
light
,
he
lost
divine
knowledge
,
and
got
humane
science
and
discourse
;
(
&
that
was
through
the
proper
nature
of
the
Tree
,
which
should
without
the
forbidding
to
eat
of
it
,
have
had
the
same
effect
)
and
the
other
inconvenience
is
that
of
death
,
and
that
was
for
the
disobedience
,
with
which
he
did
eat
the
fruit
of
the
Tree
.
disobeying
God
.
Whence
I
come
to
gather
,
that
God
shewed
most
exceeding
great
love
to
man
,
in
commanding
him
that
he
should
not
eat
of
the
fruit
of
that
Tree
:
for
I
understand
that
he
commanded
him
,
because
he
should
not
fall
into
the
inconvenience
in
which
he
fell
upon
the
knowing
of
good
and
evill
;
Which
inconvenience
is
much
greater
then
we
can
imagine
.
This
is
according
to
what
S.
Paul
Rom.
5.
saith
,
that
sinne
entred
by
disobedience
,
and
death
entred
by
sinne
,
which
was
executed
on
all
the
descendents
of
the
first
Adam
:
For
in
his
disobedience
they
all
disobeyed
,
and
so
all
sinned●
and
therefore
all
die
;
As
on
the
contrary
by
the
obedience
of
one
justice
or
justification
entred
,
and
by
justification
life
entred
,
unto
which
all
the
members
of
the
second
Adam
Jesus
Christ
our
Lord
shall
be
raised
up
in
glory
:
For
he
obeying
,
all
they
obeyed
,
and
so
they
are
all
justified
,
and
shall
therefore
all
of
them
be
raised
up
to
glory
,
and
immortality
.
This
understanding
which
I
have
set
down
of
the
virtue
of
these
two
trees
,
satisfies
me
,
inasmuch
as
thereby
the
benefit
of
Christ
is
illustrated
and
set
forth
.
For
the
rest
,
I
remit
my self
to
better
understanding
.
In
this
Consideration
some
things
offer
themselves
to
me
,
which
I
would
desire
to
know
,
but
holding
them
for
curious
I
leave
them
,
untill
it
shall
please
God
to
make
me
to
understand
them
.
And
this
I
hold
for
certain
shall
be
,
when
the
desire
of
knowing
shall
be
mortified
in
me
in
every
thing
and
altogether
.
For
God
will●
that
as
the
first
man
desiring
to
know
,
lost
himself
;
so
we
should
gain
our selves
,
mortifying
and
slaying
every
desire
to
know
,
contenting
our selves
onely
to
know
Christ
crucified
,
wh●
is
to
us
the
Tree
of
life
,
to
him
be
glory
for
ever
Amen
.
CONSID.
LXXXIX
.
Six
causes
,
for
which
it
seems
necessary
,
that
the
Sir
of
God
should
live
in
that
manner
,
and
that
form
of
life
wherein
he
did
live
.
AT
present
I
find
six
causes
in
this
Consideration
of
the
marvellous
counsel
,
wit●
which
the
onely
begotten
Sonne
of
God
bein●
made
man
,
lived
amongst
men
in
that
form
●
life
,
wherein
we
read
that
he
did
live
.
I.
That
God
having
determined
to
deceive
humane
wisdome
in
saving
not
them
that
were
wise
,
but
them
that
believed
,
as
Saint
Paul
understands
it
,
1.
Cor.
1.
it
was
necessary
that
Christ
should
take
upon
him
in
the
world
a
form
of
living
,
in
which
he
could
by
no
means
be
known
by
humane
wisdome
.
If
Christ
had
taken
on
him
S.
John
Baptists
form
of
life
,
humane
wisdome
would
have
found
in
that
outward
austerity
,
whereon
to
found
it self
so
as
to
accept
him
for
the
sonne
of
God
:
And
if
he
had
taken
upon
him
Moses
his
form
of
life
,
humane
wisdome
would
have
found
in
that
outward
greatnesse
whereon
to
found
it self
so
as
to
accept
him
for
the
sonne
of
God
.
And
therefore
it
was
necessary
that
he
should
take
upon
him
that
form
of
life
which
he
took
,
wherein
was
no
appearance
at
all
of
austerity
,
or
of
greatnesse
.
And
so
,
it
comes
to
passe
,
that
by
how
much
the
more
humane
wisdome
considers
it
,
so
much
lesse
doth
it
find
whereon
to
found
it self
so
as
to
come
to
accept
Christ
for
the
sonne
of
God
.
And
hereto
squares
fitly
a
letter
which
I
remember
to
have
written
,
intending
to
shew
the
cause
wherefore
Christ
did
sometimes
shew
his
divinty
,
and
at
other
times
hid
it
.
II.
That
the
life
of
Christ
being
to
be
an
example
of
life
to
them
whom
he
came
to
make
the
sons
of
God
,
it
was
necessary
that
he
should
take
that
form
of
life
which
was
most
imitable
of
all
the
rest
.
If
Christ
had
taken
the
form
of
Saint
John
Baptists
life
,
he
would
have
frighted
many
with
the
austerity
of
it
;
And
if
he
had
taken
that
of
Moses
,
few
could
have
been
able
to
imitate
it
;
and
therefore
it
was
necessary
that
he
should
take
that
which
he
did
take
,
so
imitable
to
all
sorts
of
people
,
that
no
man
can
excuse
himself
,
saying
,
I
cannot
imitate
Christ
,
I
cannot
live
as
Christ
lived
.
Yet
I
do
not
understand
,
that
Christ
taking
that
form
of
life
which
he
took
did
intend
that
every
one
who
was
to
be
the
Sonne
of
God
,
should
imitate
him
in
that
outward
form
of
living
,
but
that
it
should
be
the
most
easie
to
imitate
by
them
,
who
would
altogether
imitate
him
as
well
in
his
outward
,
as
in
his
inward
living
:
as
for
the
inward
,
in
his
obedience
to
God
,
in
charity
,
meeknesse
,
and
humility
of
mind
;
and
as
for
the
outward
,
in
living
without
austerity
,
without
greatnesse
,
but
with
poverty
,
basenesse
and
vilenesse
.
III.
That
Christ
coming
to
save
all
sorts
of
people
,
it
was
necessary
he
should
take
such
a
form
of
life
,
in
which
he
might
practise
and
converse
with
all
sorts
of
people
.
If
Christ
had
taken
Saint
John
Baptists
form
of
life
the
Publicans
,
sinners
,
and
harlots
would
have
been
ashamed
to
speak
unto
him
;
nay
verily
if
he
would
observe
decorum
,
he
was
bound
not
to
speak
,
nor
converse
with
them
:
and
if
he
had
taken
Moses
his
form
of
life
,
base
and
vulgar
persons
could
not
have
practised
and
conversed
with
him
,
by
reason
of
his
greatnesse
.
And
therefore
it
was
necessary
he
should
take
that
form
of
life
,
which
he
took
,
wherein
he
might
practise
and
converse
,
as
he
did
with
all
sorts
of
people
,
insomuch
as
he
was
for
this
reproched
by
them
,
who
made
profession
of
holinesse
,
and
called
a
friend
of
Publicans
and
sinners
.
IIII.
Christ
coming
to
preach
the
kingdome
of
God
,
and
to
put
himself
in
the
possession
thereof
;
and
the
kingdome
of
God
consisting
,
as
S.
Paul
saith
,
Rom.
14.17
.
in
righteousnesse
,
peace
,
and
joy
of
the
holy
Ghost
,
it
was
necessary
,
that
by
his
example
he
should
shew
unto
us
a
form
of
life
much
to
this
purpose
,
to
maintain
us
in
the
righteousnesse
,
and
in
the
peace
,
and
in
the
joy
of
the
kingdome
of
God
.
If
Christ
had
taken
S.
John
Baptists
form
of
life
,
which
was
by
the
world
approved
for
holy
;
(
for
the
world
is
so
wise
that
it
esteems
them
,
who
esteem
not
it
,
)
he
should
have
put
his
imitatours
in
competition
with
the
Saints
of
the
world
;
and
if
Christ
had
taken
Moses
his
form
of
living
,
which
is
procured
by
the
men
of
the
world
,
he
should
have
put
his
imitatours
in
competition
with
the
men
of
the
world
:
and
therefore
that
form
of
life
which
he
took
was
necessary
,
which
is
of
such
quality
,
as
they
who
imitate
him
do
well
preserve
themselves
in
their
righteousnesse
,
peace
,
and
joy
.
For
coming
not
in
competition
with
the
Saints
of
the
world
,
nor
with
the
men
of
the
world
,
they
are
not
deprived
of
the
possession
which
they
have
of
the
kingdome
of
God
.
V.
That
Christ
being
to
suffer
for
our
sins
a
cruell
death
,
shamefull
,
and
publick
,
and
unjust
,
not
voluntary
,
it
was
necessary
he
should
take
a
form
of
life
that
was
fit
to
come
to
this
effect
.
If
Christ
had
taken
Saint
John
Baptists
form
of
life
,
although
the
fame
of
holinesse
would
not
have
freed
him
from
a
cruell
death
,
as
it
did
not
free
Saint
John
Baptist
;
yet
it
would
have
freed
him
from
a
shamefull
and
publick
death
,
as
it
did
free
Saint
John
Baptist
.
And
if
Christ
had
taken
Moses
his
form
of
life
,
albeit
the
greatnesse
of
the
estate
would
not
have
freed
him
from
a
cruell
death
,
as
it
hath
not
freed
many
great
men
of
the
world
;
yet
it
would
have
freed
him
from
a
shamefull
and
publick
death
:
and
therefore
it
was
necessary●
that
he
should
take
that
form
of
life
which
he
did
,
wherein
dying
shamefully
,
he
did
enoble
shame
;
and
dying
publickly
he
certifies
all
of
us
,
that
we
might
know
it
,
and
may
believe
our
justification
by
his
death
,
of
which
thing
we
ought
to
be
most
assured
.
VI.
That
Christ
coming
to
preach
,
and
to
give
inward
regeneration
,
and
renovation●
which
things
presuppose
mortification
,
it
was
necessary
that
he
should
take
a
form
of
life
very
commodate
to
mortification
,
to
shew
with
it
,
and
by
it
the
proper
way
of
mortification
.
If
Christ
had
taken
Saint
John
Baptists
form
of
life
,
he
should
have
well
shewen
the
way
of
the
mortification
of
the
body
by
the
asperity
of
life
,
but
not
that
of
the
mortification
of
the
mind
,
because
of
the
honour
and
reputation
which
this
form
of
life
hath
in
the
world
.
And
if
Christ
had
taken
Moses
his
form
of
living
,
he
should
not
have
shewed
either
the
one
or
the
other
kind
of
mortification
,
and
therefore
it
was
necessary
,
that
he
should
take
that
form
of
life
which
he
took
,
in
which
much
better
then
in
any
other
,
a
man
gets
the
mortification
of
the
mind
,
and
by
that
of
the
mind
that
of
the
body
;
inasmuch
as
the
world
holds
for
vile
and
base
,
those
who
without
making
profession
of
outward
holinesse
live
holily
,
and
despise
them
altogether
;
inasmuch
as
after
this
despising
comes
the
mortification
of
the
body
.
And
so
in
them
that
imitate
the
form
of
Christs
living
,
is
certain
&
perfect
mortification
.
In
these
six
causes
I
learn
six
things
.
1.
That
he
who
by
consideration
of
Christs
life
,
would
know
him
to
be
the
sonne
of
God
,
must
of
necessity
mortifie
the
judgement
of
his
humane
wisdome
.
2.
That
no
man
can
excuse
himself
,
saying
,
that
he
cannot
imitate
the
form
of
Christs
living
.
3.
That
then
a
Christians
form
of
life
is
most
like
to
Christs
,
when
it
is
apt
to
make
all
sorts
of
people
practise
and
converse
with
him
.
4.
That
that
form
of
living
is
most
apt
to
make
that
a
man
in
it
should
preserve
himself
in
the
possession
of
the
kingdome
of
God
,
that
comes
in
competition
with
no
sort
of
men
,
neither
with
the
Saints
of
the
world
,
nor
with
the
men
of
the
world
.
5.
That
that
form
of
life
is
most
like
to
that
of
the
sonne
of
God
,
that
is
most
exposed
to
martyrdome
.
6.
That
that
form
of
life
is
most
proper
,
and
able
to
obtain
Christian
mortification
,
which
is
most
despised
in
the
eyes
of
the
world
,
in
which
without
making
profession
of
outward
holinesse
,
a
man
lives
holily
.
And
of
the
things
which
have
been
spoken
,
I
take
this
resolution
,
that
they
who
live
holily
,
without
making
profession
of
outward
holinesse
,
are
very
much
enabled
and
exposed
to
martyrdome
,
do
preserve
themselves
very
well
in
the
kingdome
of
God
,
are
fit
to
converse
with
all
sorts
of
people
,
imitating
the
form
of
life
in
which
Christ
held
,
and
deceive
humane
wisdome
:
and
therefore
that
properly
appertains
to
them
which
S.
Paul
saith
Coloss.
3.
Ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
,
to
whom
be
glory
for
ever
and
ever
,
Amen
.
I
will
adde
this
,
that
Christ
continuing
in
that
form
of
life
in
which
he
was
born
,
being
born
the
sonne
of
God
,
untill
that
he
dyed
by
the
will
of
God
;
teacheth
us
,
that
we
shall
do
well
to
continue
in
that
form
of
life
,
in
which
we
found
our selves
when
we
were
called
to
be
the
sonnes
of
God
.
So
that
in
it
we
attend
to
reduce
our
form
of
life
as
much
as
may
be
possible
for
us
,
to
be
answerable
to
that
form
of
life
which
Christ
held
in
this
world
,
in
such
manner
as
in
us
may
shine
out
intirely
the
image
and
similitude
of
Jesus
Christ
our
Lord
.
CONSID.
XC
.
In
what
the
Christian
perfection●
the
Duty
,
and
De●orum
do
consist
I
Have
oft
times
said
,
that
Christian
perfection
consists
in
this
,
that
a
man
incorporated
in
Christ
,
in
his
death
and
in
his
resurrection
,
should
live
according
to
the
Christian
Duty
,
keeping
the
Christian
decorum
;
understanding
that
so
much
shall
a
man
get
Christian
perfection
,
inasmuch
as
he
shall
live
according
to
Christian
duty
,
keeping
christian
decorum
.
Now
I
say
that
then
a
man
lives
according
to
christian
duty
,
and
keeps
christian
decorum
,
when
he
imploys
himself
in
those
things
,
in
which
Christ
would
have
imployed
himself
.
And
consequently
I
say
,
that
then
a
man
departs
from
the
christian
duty
,
and
leaves
to
observe
christian
decorum
,
when
he
imployes
himself
in
those
things
,
wherein
Christ
would
not
have
imployed
himself
:
in
such
manner
,
as
to
him
who
would
obtain
Christian
perfection
,
and
is
desirous
to
apprehend
that
dignity
in
which
he
is
comprehended
,
it
appertains
to
live
in
all
things
and
altogether
according
to
the
Christian
duty
,
and
to
observe
the
Christian
decorum
;
setting
before
his
eyes
the
whole
life
of
Christ
,
constituting
his
duty
and
his
decorum
,
in
being
in
every
thing
and
altogether
like
,
unto
Christ
,
doing
only
that
which
Christ
would
do
,
and
by
no
means
doing
what
Christ
would
not
do
.
Passing
on
further
I
say
,
that
men
whilst
they
are
,
as
the
Scripture
terms
them
,
flesh
and
bloud
can
by
no
means
attain
to
so
great
perfection
as
that
which
is
known
in
Christ
.
So
also
,
that
to
all
them
,
who
know
and
feel
themselves
incorporated
in
the
death
and
resurrection
of
Christ
,
it
appertains
to
fix
their
eyes
upon
this
so
high
perfection
,
and
to
intend
to
obtain
it
,
and
in
effect
to
procure
it
.
For
to
this
I
understand
the
holy
spirit
moves
,
and
conducts
them
,
to
whom
Christ
is
communicated
.
Here
I
gain
two
things
,
the
one
,
that
from
henceforth
I
shall
attribute
to
weaknesse
of
my
flesh
,
all
that
which
I
shall
do
,
which
Christ
would
not
have
done
;
and
all
that
which
I
leave
undone
,
which
Christ
would
not
have
left
undone
:
And
I
will
attribute
unto
the
force
and
efficacy
of
the
Christian
spirit
,
all
that
which
I
shall
do
,
which
Christ
would
have
done
;
and
all
that
which
I
shall
leave
undone
,
which
Christ
would
have
left
undone
,
not
excusing
my self
in
that
which
shall
proceed
from
mine
infirmity
,
and
weaknesse
,
nor
waxing
proud
for
that
which
shall
proceed
from
the
force
and
efficacy
of
the
Christian
spirit
.
The
other
thing
which
I
gain
is
,
that
from
this
day
forward
I
shall
not
go
examining
what
is
lawfull
;
holding
that
to
be
a
matter
of
servants
and
slaves
:
But
I
will
go
viewing
,
and
reviewing
what
is
expedient
;
holding
that
to
be
for
sonnes
.
And
I
will
hold
it
for
a
thing
convenient
and
expedient
for
me
to
live
according
to
Christian
duty
,
and
to
observe
Christian
decorum
,
regarding
this
duty
,
and
this
decorum
,
as
it
were
to
say
in
the
face
of
Christ
,
in
all
that
which
is
written
of
him
,
and
in
all
that
which
by
the
things
which
are
written
,
and
by
that
which
I
shall
experiment
in
me
,
I
shall
be
able
to
gather
from
his
divine
perfections
.
In
these
two
things
I
understand
other
two
:
the
one
,
that
they
do
not
know
the
Christian
dignity
,
who
go
procuring
to
cover
with
pretence
of
Christian
piety
,
those
things
which
they
do
through
weaknesse
and
infirmity
of
the
flesh
:
and
the
other
,
that
they
do
not
know
themselves
for
sons
of
God
,
who
go
examining
what
is
lawfull
:
(
This
being
certain
,
that
they
who
know
the
christian
dignity
,
do
with
good
will
manifest
,
and
confesse
that
which
is
of
the
weaknesse
,
and
infirmity
of
their
flesh
,
and
that
they
who
know
themselves
for
sonnes
of
God
,
being
ashamed
to
examine
what
is
lawfull
,
go
observing
what
is
expedient
,
attributing
to
their
proper
infirmity
,
and
weaknesse
all
that
which
they
do
,
and
all
that
which
they
leave
to
do
.
)
Attending
to
what
is
Lawfull
,
and
going
out
of
what
is
expedient
;
out
of
which
they
,
who
know
themselves
for
sonnes
of
God
,
and
know
the
christian
dignity
,
doe
never
procure
to
goe
.
The
weaknesse
,
and
infirmity
I
understand
we
have
it
all
of
us
in
the
body
,
and
in
the
mind
.
To
the
weaknesse
and
infirmity
of
the
body
I
understand
appertain
all
those
things
in
which
we
doe
delicately
,
and
with
corporall
delight
,
serve
unto
our
corporall
necessities
.
And
to
the
infirmities
,
and
weaknesses
of
the
mind
,
I
understand
appertain
all
those
things
,
in
which
we
have
intent
to
satisfie
the
eyes
of
the
world
;
in
such
sort
as
I
travelling
on
horseback
doe
delicately
serve
unto
the
necessities
of
my
body
,
a
thing
which
Christ
did
not
ordinarily
:
And
this
is
a
weaknesse
and
infirmity
of
my
body
.
And
procuring
that
my
riding
on
horse-back
should
be
polite
,
and
well
furnished
,
I
have
intent
to
satisfie
the
eyes
of
the
world
:
and
this
is
a
weaknesse
,
and
infirmity
of
my
mind
.
This
example
may
be
extended
to
all
other
things
,
which
we
deal
about
in
this
present
life
.
Whereupon
it
is
fit
to
advertise
,
that
they
who
begin
to
conform
their
lives
in
outward
and
corporall
things
with
that
of
Christ
,
runne
hazard
of
never
getting
the
conformity
in
the
inward
,
which
is
the
essentiall
;
and
to
fall
into
vain
glory
,
and
presumption
.
And
therefore
it
is
needfull
,
that
every
person
called
of
God
to
the
grace
of
the
Gospel
,
should
begin
to
conform
himself
to
Christs
living
in
the
inward
,
that
is
,
in
obedience
to
God
,
in
meeknesse
,
and
humility
of
mind
,
and
in
charity
;
and
afterwards
attend
to
conform
himself
also
with
the
living
of
Christ
in
the
outward
;
but
so
much
onely
,
as
the
outward
shall
help
him
,
and
serve
him
to
grow
in
the
inward
:
For
this
is
that
,
which
principally
pleaseth
God
,
and
Jesus
Christ
our
Lord
.
CONSID.
XCI
.
That
onely
the
Sonnes
of
God
have
certain
satisfaction
in
every
thing
.
BY
one
of
these
three
wayes
we
come
unto
all
things
,
as
well
those
which
pertain
to
piety
,
as
unto
all
other
things
:
by
our
own
wills
;
against
our
own
wills
;
and
by
the
favour
of
God
.
In
those
things
unto
which
we
come
by
our
own
will
,
there
is
designe
;
in
those
things
whereunto
we
come
against
our
wills
,
there
is
passion
;
in
those
things
,
whereunto
we
come
by
the
favour
of
God
,
there
is
admiration
.
The
sonnes
of
Adam
never
find
certain
and
firm
satisfaction
in
those
things
,
unto
which
pretending
piety
,
they
come
with
designe
.
For
their
designes
are
alwayes
founded
in
self-interest
,
&
in
self-love
.
And
holding
this
foundation
when
their
designes
succeeded
not
,
they
cannot
stand
with
satisfaction
,
how
much
soever
they
perswade
themselves
to
remain
satisfied
,
and
would
shew
it
to
others
.
That
this
is
true
,
they
know
by
experience
,
who
with
designe
pretend
piety
,
changing
their
manner
of
living
,
their
state
and
condition
of
life
,
or
do
exercise
themselves
more
in
on
thing
,
then
in
another
.
The
sonnes
of
God
do
then
find
certain
and
firm
satisfaction
,
in
those
things
,
unto
which
they
come
by
their
own
proper
will
with
designe
,
when
their
designe
is
either
to
help
the
mortification
,
and
the
vivification
,
into
which
they
have
begun
to
enter
by
the
favour
of
God
,
or
is
to
serve
Christ
in
his
members
.
That
this
is
true
they
understand
by
experience
,
who
holding
themselves
for
dead
in
the
crosse
of
Christ
,
do
attend
unto
mortification
,
with
designe
to
mortifie
themselves
onely
to
live
as
dead
,
in
as
much
as
they
are
dead
,
and
their
life
is
hid
with
Christ
in
God
.
Colos
..
3.
The
sonnes
of
Adam
do
seldom
abide
without
passion
,
and
griefe
in
those
things
whereunto
they
come
without
their
will
,
such
as
are
diseases
,
infirmities
,
death
and
dishonour
:
for
they
do
not
in
these
kind
of
things
,
know
the
will
of
God
;
or
if
they
know
it
,
they
hold
it
for
rigorous
,
and
therefore
judge
themselves
enemies
of
God
.
That
this
is
true
all
of
us
know
by
some
experience
.
The
sonnes
of
God
then
are
without
passion
,
and
griefe
in
those
things
whereunto
they
come
against
their
wills
,
when
knowing
the
will
of
God
,
they
reduce
themselves
to
conform
themselves
with
it
;
in
which
conformity
they
find
content
and
satisfaction
in
their
minds
,
albeit
the
flesh
feel
grief
,
and
affliction
,
being
in
that
estate
wherein
it
would
not
be
.
And
it
is
no
marvell
,
that
in
them
who
are
such
,
the
flesh
should
resent
it self
and
be
grieved
;
since
it
did
resent
it self
,
and
was
grieved
in
the
onely
begotten
sonne
of
God
Jesus
Christ
our
Lord
.
Tho
sonnes
of
Adam
do
seldome
come
to
the
things
of
piety
,
by
the
favour
of
God
;
and
when
they
do
come
,
they
do
not
feel
it
,
nor
know
it
,
and
therefore
do
not
taste
it
,
and
not
tasting
it
,
they
cannot
therein
find
satisfaction
.
That
this
is
true
,
they
know
by
experience
,
who
having
been
the
sonnes
of
Adam
,
are
now
the
sonnes
of
God
,
who
do
remember
themselves
of
some
things
unto
which
they
came
by
the
favour
of
God
,
they
not
knowing
the
favour
of
God
in
them
,
and
therefore
not
tasting
it
,
nor
finding
content
in
them
.
The
sonnes
of
God
come
many
times
by
the
favour
of
God
to
the
things
of
piety
;
and
when
they
feel
it
,
and
know
it
,
then
they
taste
it
,
and
tasting
it
,
they
find
satisfaction
therein
,
and
they
remain
with
admiration
.
That
this
is
true
,
the
sonnes
of
God
themselves
know
by
experience
,
coming
to
many
things
without
their
own
will
,
and
without
designe
,
without
contradiction
,
and
without
passion
,
but
properly
through
the
admirable
favour
of
God
;
in
such
sort
as
they
find
themselves
to
have
a
detestation
of
those
things
which
they
formerly
loved
,
and
with
love
of
those
things
which
they
formerly
hated
;
without
knowing
by
what
way
,
or
by
what
means
they
are
come
unto
it
.
This
marvellous
and
favourable
work
,
I
understand
that
God
works
in
hi●
sonnes
in
this
world
,
opening
their
eyes
to
the
knowledge
of
the
justice
of
Christ
,
which
shewing
unto
them
that
it
appertains
to
them
,
make
that
they
abhorre
their
own
proper
justifications
and
merits
,
I
would
say
,
all
that
which
me●
do
pretending
to
justifie
themselves
in
the
sigh●
of
God
;
which
they
altogether
leave
,
despise
and
condemn
.
Opening
their
eyes
to
the
knowledge
of
his
divinity
,
he
draws
them
to
th●
knowledge
of
themselves
,
and
of
the
men
of
th●
world
,
and
so
disenamours
them
of
themselves
and
of
the
world
,
and
enamours
them
of
himself
,
and
of
Christ
.
Opening
their
eyes
to
th●
knowledge
,
that
God
slaying
on
the
crosse
the
flesh
of
Christ
,
did
also
slay
their
flesh
,
he
draws
them
to
the
hatred
of
their
own
flesh
,
and
makes
them
such
,
that
resolving
themselves
with
themselves
,
they
love
mortification
,
and
procure
it
.
Opening
their
eyes
to
the
most
happy
estate
of
life
eternall
,
by
the
consideration
of
Christ
raised
,
he
makes
them
to
hate
the
present
life
,
and
all
that
is
in
it
,
and
appertains
to
it
;
and
so
they
love
eternall
life
,
and
despise
the
present
life
,
and
rejoyce
to
loose
it
.
Finally
,
alwayes
when
God
would
reduce
his
sonnes
to
the
hatred
of
an
evil
thing
,
he
gives
them
the
knowledge
of
a
good
thing
.
For
he
knows
that
being
affectionated
to
the
good
,
they
will
hate
the
evil
much
the
rather
then
if
he
gave
unto
them
the
knowledge
of
the
evil
thing
it self
;
as
much
the
rather
,
and
with
more
ease
,
I
should
bring
my self
to
hate
the
worldly
living
,
considering
the
felicity
of
the
Christian
living
,
then
I
should
do
,
considering
the
evil
of
the
worldly
living
onely
:
Which
I
understand
proceeds
from
the
naturall
condition
of
mans
heart
,
which
cannot
leave
to
love
something
;
in
such
manner
,
that
to
reduce
it
to
hate
any
thing
which
it
loves
,
it
is
necessary
that
there
should
be
some
other
thing
propounded
to
it
,
which
it
may
love
.
In
this
discourse
I
intend
Ten
principall
things
.
1.
That
the
sonnes
of
Adam
do
not
find
in
any
thing
certain
or
firm
satisfaction
;
and
that
the
sonnes
of
God
find
it
in
all
things
which
they
do
as
the
sonnes
of
God
.
2.
That
as
then
my
designe
in
that
which
I
do
by
my
will
,
shall
be
Christian
,
when
I
shall
endeavour
to
augment
my self
in
that
in
which
I
have
begun
to
enter
by
the
favour
of
God
.
3.
That
in
that
which
comes
unto
me
contrary
to
my
will
,
albeit
the
flesh
resent
it self
,
and
be
grieved
,
the
mind
is
to
be
contented
and
satisfied
.
4.
That
I
am
come
by
the
favour
of
God
into
those
things
,
in
which
I
do
not
know
mine
own
designe
,
nor
others
violence
.
5.
That
God
giving
unto
me
the
knowledge
of
spirituall
,
eternall
,
and
true
things
;
he
draws
me
to
the
hatred
of
corporall
,
temporall
,
and
false
things
.
6.
That
through
the
knowledge
of
life
everlasting
,
I
come
to
hate
the
present
life
.
7.
That
knowing
my self
dead
on
the
crosse
of
Christ
,
I
further
my
mortification
.
8.
That
attending
to
the
knowledge
of
God
,
I
come
to
the
knowledge
of
my self
,
and
of
the
world
,
&
into
hatred
of
my self
,
&
of
the
world
.
9.
That
attending
to
know
the
righteousnesse
of
Christ
I
renounce
all
mine
own
.
10.
That
they
who
do
not
begin
to
hate
their
own
righteousnesse
,
and
themselves
,
and
the
world
,
and
the
present
life
,
and
temporall
things
,
and
false
;
have
not
as
yet
begun
to
be
the
Sonnes
of
God
,
but
are
as
yet
the
Sonnes
of
Adam
:
Forasmuch
as
in
them
who
begin
to
be
the
Sonnes
of
God
,
all
these
hatreds
are
begun
to
be
felt
,
unto
which
they
come
by
as
many
other
affections
.
And
Sonnes
of
God
are
they
,
who
believing
the
Gospel
stand
incorporated
in
the
onely
begotten
Sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
XCII
.
In
what
manner
Mortification
is
the
proper
signe
,
by
which
we
know
our selves
the
Sonnes
of
God
.
HAving
oft-times
said
,
that
the
proper
signe
,
whereby
a
man
may
know
himself
to
be
the
Sonne
of
God
,
being
dead
on
the
Crosse
with
Christ
,
and
being
risen
with
Christ
,
is
mortification
,
by
means
whereof
he
hates
the
world
,
and
himself
:
And
understanding
that
the
Devil
being
crafty
&
subtill
,
might
from
hence
take
occasion
to
disquiet
the
Sonnes
of
God
,
giving
them
to
understand
that
they
are
not
such
,
since
they
do
not
know
in
themselves
so
much
hatred
of
the
world
,
and
of
themselves
,
that
they
have
not
oft-times
pleasure
to
content
the
world
,
&
to
satisfie
themselves
;
I
come
to
declare
my self
in
this
manner
;
I
understanding
by
experience
,
that
suddenly
when
a
man
is
called
by
God
to
the
grace
of
the
Gospel
,
&
enters
into
it
,
&
is
incorporated
in
Christ
,
and
is
therefore
dead
with
Christ
,
and
risen
with
Christ
,
he
feels
,
and
finds
himself
inwardly
much
changed
in
his
designes
,
and
purposes
;
in
such
manner
that
he
hates
that
which
he
loved
before
,
and
loves
that
which
he
hated
before
:
I
am
of
this
opinion
,
that
Mortification
,
and
the
hatred
of
the
world
,
and
of
himself
.
is
the
proper
signe
,
whereby
a
Christian
knows
himself
to
be
the
sonne
of
God
,
and
therefore
the
heir
of
eternall
life
.
But
I
do
not
understand
,
that
this
mortification
,
nor
this
hatred
are
at
an
instant
,
or
at
one
throw
perfect
and
entire
in
the
mind
,
and
in
the
body
of
a
man
,
who
becomes
the
Sonne
of
God
by
acceptation
of
the
Gospel
,
and
by
incorporation
in
Christ
:
Nor
that
they
are
perfect
and
entire
,
no
not
in
the
mind
:
But
I
understand
,
that
the
incorporation
in
Christ
works
this
effect
in
a
man
who
accepts
the
grace
of
the
Gospel
.
For
as
before
he
accepted
it
,
he
delighted
himself
,
and
rejoyced
with
his
mind
,
and
with
his
body
,
in
the
honours
,
and
in
the
dignities
of
the
world
,
seeking
them
and
procuring
them
,
and
keeping
his
intent
principally
on
them
,
neither
tasting
,
nor
rejoycing
in
the
principall
and
divine
things
,
nor
having
any
intent
unto
them
,
and
therefore
neither
seeking
,
nor
procuring
them
;
so
after
that
he
hath
accepted
it
,
he
hates
in
his
mind
that
which
he
formerly
procured
and
sought
,
and
loves
that
which
before
he
despised
and
fled
;
changing
altogether
his
intent
.
And
albeit
his
body
repugnes
and
contradicts
,
being
not
as
yet
altogether
mortified
,
it
sufficeth
that
his
mind
stands
changed
as
much
as
concerns
the
intent
conformable
to
his
knowledge
.
That
which
I
say
of
men
and
dignities
of
the
world
,
I
say
also
of
the
delights
and
pleasures
of
the
world
,
understanding
,
that
as
the
man
that
accepts
the
grace
of
the
Gospel
,
before
he
do
accept
it
,
is
intent
to
seek
and
procure
his
pleasures
and
his
contents
,
delighting
his
sensuality
,
and
would
if
it
were
possible
have
as
many
other
corporall
senses
for
to
content
,
and
satisfie
himself
sensually
in
the
use
of
the
creatures
;
and
is
grieved
,
and
resents
himself
,
when
any
of
his
corporall
senses
fail
him
,
or
are
in
any
kind
marred
;
so
after
he
hath
accepted
the
grace
,
he
doth
not
onely
not
attend
to
that
which
he
formerly
attended
,
but
on
the
contrary
he
is
altogether
intent
to
deprive
himself
of
all
that
which
may
give
content
and
satisfaction
to
his
sensuality
,
and
is
grieved
that
he
is
necessitated
to
satisfie
it
in
any
thing
,
for
the
sustentation
of
his
life
;
and
therefore
would
be
content
(
if
it
so
pleased
God
)
to
be
deprived
of
his
senses
,
and
rejoyceth
when
he
finds
himself
deprived
of
any
of
them
,
or
finds
himself
with
any
defect
in
any
of
them
.
All
this
I
say
in
some
degree
a
man
begins
to
feel
in
himself
suddenly
after
he
accepts
the
grace
of
the
Gospel
,
becoming
the
sonne
of
God
.
And
I
say
further
,
that
as
a
man
goes
on
growing
in
the
incorporation
in
Christ
,
so
he
goes
growing
in
his
mortification
,
and
in
his
hatred
,
in
quality
and
in
quantity
;
in
quality
,
hating
every
day
more
that
which
he
hath
begun
to
hate
,
because
he
knew
it
estranged
from
Christ
,
and
unworthy
of
a
Christian
person
incorporated
in
Christ
;
hating
it
likewise
with
his
body
aswell
as
with
his
mind
,
outwardly
and
inwardly
,
as
are
the
things
which
in
themselves
are
foule
and
unclean
,
(
which
things
also
men
will
hate
,
who
with
naturall
light
pretend
to
be
just
,
and
holy
)
and
in
quantity
,
hating
much
more
those
things
which
he
hath
begun
to
hate
.
For
he
begins
the
spirituall
light
being
more
clear
in
him
,
to
go
on
to
know
more
distinctly
the
things
which
appertains
to
a
Christian
man
,
and
those
things
which
do
not
appertain
to
him
,
he
goes
on
hating
them
more
and
more
;
first
hating
them
with
his
mind
,
and
reducing
himself
by
little
and
little
to
hate
them
also
with
his
body
,
and
labouring
that
his
hatred
as
well
of
the
mind
,
as
of
the
body
,
may
go
on
increasing
in
him
.
And
this
is
properly
the
exercise
of
a
Christian
man
,
for
the
whole
time
of
his
life
.
From
all
this
discourse
this
may
well
be
gathered
,
that
the
signe
whereby
I
know
that
I
am
the
son
of
God
,
and
that
I
am
dead
on
the
crosse
with
Christ
,
is
not
the
totall
mortification
,
nor
the
totall
hatred
of
the
world
and
of
my self
,
with
my
mind
and
with
my
body
in
all
things
;
but
the
beginning
of
this
mortification
,
and
of
these
hatings
,
and
that
in
some
principall
things
,
especially
when
it
is
come
without
being
procured
or
sought
with
humane
industry
;
and
when
it
continues
in
the
mind
,
albeit
the
flesh
,
and
the
sensuality
will
seek
and
procure
the
contrary
;
yea
and
albeit
in
that
which
is
offered
to
it
,
it
rejoyceth
,
and
delighteth
it self
;
the
mind
standing
free
from
that
rejoycing
,
and
from
that
delight
,
feeling
displeasure
and
trouble
in
those
things
,
of
which
it
is
forced
through
the
frailty
of
the
flesh
,
to
take
more
then
is
sufficient
to
supply
its
corporall
necessities
;
in
such
manner
as
the
body
receives
those
things
,
and
not
the
mind
,
a
man
feeling
together
with
the
satisfaction
of
his
body
,
affliction
of
the
mind
.
And
in
this
,
that
is
,
for
a
man
not
to
take
more
of
the
creatures
then
that
which
sufficeth
to
serve
to
his
corporall
necessities
,
I
understand
consisteth
that
hatred
,
which
Christ
will
,
that
they
who
would
be
his
members
,
should
bear
to
their
proper
life
.
And
I
understand
that
S.
Paul
standing
in
this
combate
of
his
mind
,
would
not
that
his
body
should
take
more
of
the
created
things
,
then
that
which
sufficeth
to
maintain
him
alive
;
and
his
body
would
take
more
of
them
to
satisfie
and
delight
its
sensuality
:
he
felt
that
which
he
wrote
to
the
Romanes
,
chap.
7.
And
since
that
went
so
with
Saint
Paul
,
which
hee
himself
in
that
place
saith
and
confesseth
,
no
Christian
is
to
esteem
himself
an
alien
from
Christ
,
nor
from
the
Christian
Sonneship
,
because
he
feels
a
livelinesse
in
his
flesh
,
and
because
he
feels
not
in
every
thing
and
altogether
,
the
hatred
of
the
world
and
of
himself
,
which
it
behooves
him
to
have
,
that
he
may
be
perfect
;
but
feeling
part
of
this
mortification
,
and
of
these
hatreds
,
as
hath
been
said
,
he
hath
good
cause
to
hold
himself
for
the
Son
of
God
incorporated
in
Christ
,
and
dead
on
the
Crosse
with
Christ
,
and
to
attend
in
such
manner
to
mortification
,
that
it
may
so
much
grow
,
that
he
may
become
like
to
Jesus
Christ
our
Lord
,
who
as
S.
Paul
saith
,
pleased
not
himself
:
to
him
be
glory
for
ever
,
Amen
.
CONSID.
XCIII
.
That
that
suffering
is
most
Christian
,
and
most
acceptable
to
God
,
in
which
he
that
suffers
,
finds
least
of
his
own
will
.
ALL
that
we
suffer
in
this
present
life
,
who
attend
unto
Christian
perfection
,
whether
in
the
body
,
or
in
the
mind
,
is
either
by
our
own
will
,
or
by
some
others
will
.
By
our
own
will
we
suffer
when
we
deprive
our selves
of
our
commodities
,
and
satisfactions
:
And
we
suffer
by
others
wills
,
when
without
our
will
we
are
deprived
of
our
commodities
,
and
satisfactions
.
Mans
mind
,
as
I
have
often
said
is
most
arrogant
,
and
being
such
,
it
seeks
in
every
thing
it
s
own
glory
,
and
its
own
honour
:
And
therefore
according
as
our
humane
mind
stands
alive
in
us
more
or
lesse
,
so
we
find
more
or
lesse
satisfaction
in
that
which
we
suffer
.
If
the
mind
stand
much
alive
,
we
find
much
satisfaction
in
that
which
we
suffer
by
our
own
will
,
and
little
in
that
which
we
suffer
by
others
will
;
And
if
the
mind
stand
much
mortified
,
we
find
little
satisfaction
in
that
which
we
suffer
by
our
own
wills
,
and
much
in
that
which
we
suffer
by
others
will
.
And
this
much
or
little
satisfaction
,
may
give
us
testimony
of
our
mortification
.
The
person
which
hath
his
mind
much
alive
,
alwayes
feels
and
resents
himself
in
those
things
which
he
suffers
through
others
will
,
aswell
because
he
doth
not
think
that
suffering
those
things
with
patience
,
he
pleaseth
God
,
it
seeming
to
him
,
that
it
is
because
he
cannot
choose
;
as
also
because
mans
mind
being
most
arrogant
cannot
suffer
that
violence
should
be
offered
unto
it
.
He
who
hath
his
mind
much
alive
,
doth
alwayes
rejoyce
,
and
content
himself
in
those
things
which
he
suffers
by
his
own
will
,
both
because
in
suffering
he
thinks
to
please
God
,
as
also
because
where
he
knows
his
own
will
,
he
alwayes
finds
satisfaction
.
On
the
contrary
,
he
who
hath
his
mind
much
mortified
,
alwayes
esteemes
little
,
and
hath
suspicion
of
that
which
he
suffers
by
his
own
will
,
aswell
because
the
principall
thing
,
whereunto
he
hath
intent
,
is
to
mortifie
his
own
will
,
alwayes
being
suspicious
of
it
;
as
also
because
being
in
the
midst
of
his
own
glory
,
he
cannot
well
content
himself
with
that
suffering
which
is
voluntary
,
knowing
that
it
alwayes
redounds
to
the
glory
and
honour
of
him
who
suffers
.
And
he
who
hath
his
mind
much
mortified
,
doth
alwayes
much
esteem
&
content
himself
with
that
which
he
suffers
by
the
will
of
God
;
aswell
because
he
knowes
that
what
he
suffers
,
redounds
,
to
the
glory
and
honour
of
God
,
unto
which
thing
he
principally
attends
;
as
also
because
he
therein
mortifieth
his
own
will
.
Amongst
those
things
which
a
man
suffers
by
his
own
will
,
being
able
not
to
suffer
them
if
he
would
,
I
put
Abstinencies
,
Disciplines
,
and
Watchings
,
with
all
that
which
is
thereunto
annexed
:
And
amongst
those
things
,
which
a
man
suffers
by
anothers
will
,
I
put
Violences
,
Dishonours
,
Persecutions
,
Martyrdomes
,
Infirmities
,
Deaths
,
with
all
that
which
is
thereunto
annexed
.
They
who
have
by
experience
known
what
thing
a
live
mind
is
,
and
what
thing
a
dead
mind
is
,
or
at
least
which
is
begun
to
be
mortified
,
examining
themselves
by
that
which
they
shall
have
suffered
,
and
shall
suffer
in
both
these
manners
,
that
is
,
by
their
own
wills
,
and
by
others
will
,
shall
know
that
all
that
which
hath
been
written
is
true
,
their
knowledge
answering
to
experience
,
and
knowing
it
they
will
attend
to
mortifie
their
minds
from
good
to
better
,
untill
they
have
reduced
them
to
those
terms
,
that
in
what
they
shall
suffer
by
their
own
will
,
they
intend
to
help
and
serve
them
who
are
the
members
of
Christ
,
and
to
further
their
own
mortification
,
which
faith
and
the
holy
spirit
work
in
them
,
as
I
have
otherwhere
said
:
and
that
in
that
which
they
suffer
by
others
will
,
knowing
in
all
that
the
will
of
God
,
(
and
not
that
of
men
,
and
of
other
creatures
which
cause
them
to
suffer
)
they
rejoyce
themselves
,
and
content
themselves
,
intending
to
satisfie
unto
the
duty
of
piety
,
and
to
observe
Christian
decorum
.
And
I
understand
,
that
a
man
who
suffers
by
others
will
,
doth
then
attend
unto
the
duty
of
Christian
piety
,
when
coming
into
poverty
by
any
occasion
whatsoever
,
he
contents
himself
,
therewith
.
The
same
I
say
of
dishonour
,
of
corporall
infirmities
,
and
of
death
,
with
all
other
things
which
are
of
that
quality
.
And
then
I
understand
,
that
he
who
suffers
by
others
will
,
observes
Christian
decorum
,
when
suffering
for
Christ
,
he
is
contented
to
suffer
,
Glorying
as
S.
Paul
saith
in
afflictions
!
And
for
Christ
I
understand
they
suffer
,
who
either
for
preaching
the
Gospel
,
or
for
teaching
Christian
living
,
having
the
gift
of
an
Apostle
,
or
of
a
Doctour
,
are
persecuted
,
evil
intreated
,
dishonoured
and
martyrized
;
and
they
who
for
the
Christian
life
,
in
which
a
man
attends
to
recover
the
image
and
likenesse
of
God
by
the
imitation
of
Christ
,
are
esteemed
base
,
murmured
at
,
and
slandered
;
and
they
who
to
accommodate
,
and
satisfie
them
who
are
the
members
of
Christ
,
and
stand
incorporate
in
Christ
,
deprive
themselves
of
their
commodities
,
and
satisfactions
.
And
this
voluntary
suffering
I
hold
to
be
most
proper
to
a
Christian
.
They
who
suffering
by
others
will
imitate
Job
,
satisfie
unto
the
duty
of
Piety
,
and
conform
themselves
unto
the
will
of
God
.
And
they
who
suffering
by
others
will
,
and
also
by
their
own
will
,
shall
imitate
S.
Paul
,
observe
the
christian
decorum
:
God
having
shewed
in
Job
a
most
efficacious
example
of
patience
in
suffering
by
anothers
will
in
naturall
things
,
and
in
S.
Paul
a
most
divine
example
of
courage
and
patience
in
suffering
by
others
will
in
Christian
matters
.
In
this
discourse
I
intend
eight
things
.
I.
That
according
as
my
mind
doth
more
or
lesse
content
it self
with
that
which
it
suffers
by
its
own
will
,
or
by
others
will
,
I
know
that
the
mortification
thereof
is
greater
or
lesser
,
II.
That
in
that
which
I
suffer
by
my
own
will
,
if
I
do
not
suffer
it
for
Christ
,
I
seek
mine
own
honour
,
and
glory
,
and
mine
own
interest
,
and
profit
.
3.
That
contenting
my self
with
that
which
I
suffer
by
others
will
,
I
do
satisfie
unto
piety
,
and
observe
christian
decorum
,
and
therefore
seek
the
honour
and
glory
of
God
.
4.
That
I
ought
to
hold
for
certain
,
that
all
suffering
of
what
sort
soever
it
be
,
which
without
my
will
offers
it self
to
me
in
this
present
life
,
is
by
the
will
of
God
.
5.
That
as
then
I
shall
in
my
sufferings
satisfie
christian
piety
,
when
I
shall
imitate
Job
.
6.
That
as
then
I
shall
in
my
sufferings
observe
christian
decorum
,
when
I
shall
imitate
S.
Paul
,
inasmuch
as
he
imitated
Christ
.
7.
That
they
suffer
for
Christ
,
who
preach
and
imitate
him
,
and
they
who
serve
him
in
his
members
.
8.
That
that
voluntary
suffering
is
most
proper
to
a
christian
,
that
redounds
to
the
profit
of
them
who
are
incorporated
in
Jesus
Christ
our
Lord
.
CONSID.
XCIV
.
Three
sorts
of
Conscience
:
one
by
the
Law
naturall
,
and
the
other
by
the
written
Laws
:
and
the
other
by
the
Gospel
.
ALl
men
of
the
world
,
as
I
understand
,
frame
their
consciences
by
one
of
these
three
means
:
There
are
some
,
who
attending
unto
naturall
piety
,
which
consisteth
in
this
,
that
a
man
employ
himself
wholly
,
and
every
one
of
the
members
of
his
body
,
in
those
things
for
which
he
knows
God
created
him
,
and
them
;
and
that
he
serve
himself
with
all
created
things
properly
and
onely
in
that
which
God
created
them
for
.
They
go
forming
their
consciences
by
the
law
of
nature
,
having
a
good
,
or
bad
opinion
of
themselves
,
according
as
they
know
their
living
is
conformable
,
or
not
conformable
to
the
duty
of
naturall
piety
;
and
by
how
much
they
have
their
understandings
more
enlightned
to
know
that
whereunto
they
are
bound
by
Naturall
piety
,
and
by
how
much
the
more
they
do
apply
themselves
to
satisfie
unto
this
obligation
,
so
much
worse
opinion
have
they
of
themselves
,
knowing
that
they
fail
much
,
and
in
many
things
come
short
of
the
duty
of
naturall
piety
,
whereunto
man
through
the
depravation
of
originall
sinne
can
by
no
means
satisfie
of
himself
.
There
are
others
,
who
attending
unto
the
Hebrew
piety
,
which
consists
in
this
,
that
a
man
should
in
every
thing
,
and
altogether
live
conformable
to
those
Laws
whereunto
he
is
obliged
,
or
perswades
himself
to
be
obliged
,
observing
them
according
to
the
intention
of
him
that
made
them
;
these
go
forming
their
consciences
by
that
which
they
know
of
those
Laws
,
having
a
good
,
or
evil
opinion
of
themselves
according
as
they
know
their
living
conformable
,
or
not
conformable
to
that
which
the
Laws
demand
of
them
.
These
I
understand
by
how
much
the
more
they
do
know
that
,
whereunto
those
Laws
oblige
them
,
and
by
how
much
they
do
the
more
apply
themselves
to
fulfill
that
obligation
,
so
much
have
they
worse
opinion
of
themselves
;
knowing
that
they
fail
much
,
and
in
many
things
of
the
Hebrew
piety
,
whereunto
they
have
intent
to
satisfie
;
that
being
impossible
unto
them
,
aswell
for
the
blindnesse
of
their
understandings
,
with
which
they
can
by
no
means
know
properly
the
intention
of
him
that
gave
the
Laws
,
(
and
not
knowing
it
,
they
can
never
secure
themselves
to
have
satisfied
unto
them
,
)
as
also
through
the
rebellion
of
the
Flesh
,
which
as
S.
Paul
saith
,
Rom.
8.
subjects
not
himself
to
the
law
of
God
,
neither
indeed
can
.
There
are
other
men
,
who
hearing
the
voice
of
the
Gospel
,
which
promiseth
remission
of
sinnes
,
and
reconciliation
with
God
to
them
who
believe
in
Christ
,
leaving
to
pretend
naturall
piety
,
and
renouncing
the
pretence
of
Hebrew
piety
,
embrace
themselves
with
christian
piety
,
which
consisteth
in
this
,
that
a
man
being
incorporated
by
faith
in
Christ
,
should
esteem
himself
pious
,
just
,
and
holy
,
although
he
do
not
altogether
satisfie
naturall
piety
,
nor
Hebrew
piety
;
and
moreover
although
he
do
not
altogether
satisfie
the
duty
,
and
the
decorum
of
Christian
piety
.
These
by
how
much
they
have
their
understandings
more
enlightned
in
the
knowledge
of
the
Gospel
of
Christ
,
and
by
how
much
they
do
more
apply
themselves
to
give
credit
unto
the
Gospel
,
so
much
better
opinion
have
they
of
themselves
,
forming
their
opinions
not
by
that
which
they
know
of
themselves
,
but
by
that
which
they
believe
of
the
Gospel
,
which
God
knows
,
who
doth
not
consider
them
by
that
which
they
are
in
themselves
,
but
by
that
which
they
are
in
Christ
.
He
doth
not
hold
them
for
[
*
](A64827-e35310-b)
*
Though
this
be
the
Authours
opinion
,
yet
the
truth
of
it
would
be
examined
,
the
98
Consideration
about
being
justified
by
faith
or
by
good
works
,
or
condemned
for
unbelief
or
evil
works
,
make
plain
the
Authours
meaning
.
good
nor
for
evil
by
that
whereby
they
approach
,
or
by
that
whereby
they
go
farre
off
from
the
duty
of
naturall
pietie
,
nor
from
the
duty
of
Hebrew
pietie
.
nor
for
that
they
observe
or
not
observe
the
Decorum
of
christian
piety
;
but
for
the
fidelity
,
or
infidelity
,
with
which
they
persevere
,
or
sever
themselves
from
the
Gospel
and
from
Christ
.
The
men
that
attend
unto
naturall
piety
,
without
having
christian
piety
,
are
for
the
most
part
vitious
;
for
in
them
the
flesh
is
made
licentious
.
The
men
that
attend
to
[
*
](A64827-e35390-b)
*
By
Hebrew
piety
he
meaneth
not
the
very
Ceremonies
of
the
Jews
which
no
Christian
observes
now
;
but
an
analogate
observation
of
Ecclesiasticall
and
Canonicall
laws
,
superinduced
to
the
Scriptures
,
like
to
that
of
the
Jews
,
which
they
added
to
their
divine
Law
.
This
be●●
well
weighed
will
make
the
Consideration
easie
and
very
observable
For
at
least
some
of
the
Papists
are
come
now
to
what
the
Pharisee
were
come
to
in
our
Saviours
time
.
Hebrew
piety
withou●
having
christian
piety
,
are
ordinarily
superstitious
,
and
are
scrupulous
,
nay
from
hence
rise
all
the
scruples
,
and
doubts
in
those
that
are
called
[
*
](A64827-e35430-b)
*
This
is
true
onely
of
the
Popish
Cases
of
Con●cience
,
which
depend
almost
wholly
on
their
Canon
law
and
Decretals
,
knots
of
their
own
tying
and
untying
:
But
their
are
other
Cases
of
Conscience
grounded
on
Piety
and
Morality
,
and
the
difficulty
of
applying
their
generall
rules
to
particular
actions
,
which
are
a
most
noble
study
.
Cases
of
conscience
.
For
men
not
being
able
intirely
to
understand
the
intention
of
him
that
gave
the
Law
,
it
comes
to
passe
,
that
a
man
not
being
able
to
certifie
himself
to
have
satisfied
unto
the
Law
,
goes
procuring
to
satisfie
with
superstitions
,
and
neverthelesse
remains
with
very
great
scruples
,
the
which
are
the
greater
in
them
who
stand
most
applyed
to
satisfie
unto
Hebrew
piety
.
Besides
that
,
in
the
understanding
of
the
intention
of
the
Law
there
are
so
many
opinions
,
as
the
men
are
that
go
to
understand
it
.
In
summe
,
whilest
a
man
continues
subject
to
the
law
,
having
framed
his
conscience
by
the
opinion
which
ho
hath
of
himself
,
he
never
comes
to
feel
peace
of
conscience
.
The
men
that
attend
to
christian
piety
,
go
forming
their
consciences
,
as
I
have
said
,
by
the
opinion
which
God
hath
of
them
,
considering
them
incorporated
in
Christ
,
and
not
by
that
which
they
know
of
themselves
.
According
as
christian
piety
is
more
efficacious
in
them
,
so
do
they
go
on
every
day
satisfying
more
and
more
●nto
naturall
piety
,
and
unto
Hebrew
piety
;
not
to
form
their
own
consciences
by
their
own
satisfaction
,
but
to
observe
the
duty
of
Christian
piety
,
and
the
Decorum
of
the
Gospel
.
In
these
onely
,
vices
are
not
found
,
for
in
them
the
Flesh
is
not
licentious
;
nay
rather
being
dead
on
the
crosse
with
Christ
,
they
go
by
little
and
little
mortifying
it
.
And
in
them
onely
are
no
superstitions
,
nor
scruples
;
for
they
know
that
Christ
hath
freed
them
from
the
Law
,
having
satisfied
for
them
;
and
being
free
,
they
have
none
any
more
to
accuse
them
.
And
because
they
also
know
that
God
sets
not
to
their
account
that
wherein
they
fail
in
the
duty
of
Christian
piety
,
and
in
the
Decorum
of
the
Gospel
,
which
doth
amourously
oblige
us
to
be
like
unto
God
,
and
to
the
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
XCV
.
That
men
are
incapable
of
the
divine
Generation
of
the
sonnes
of
God
and
of
the
spirituall
Regeneration
of
the
sonnes
of
God
.
AMongst
the
things
in
which
humane
curiosity
shews
her
rashnesse
,
I
hold
it
for
a
very
principall
one
to
endeavour
to
comprehend
,
and
to
understand
the
Divine
generation
of
th●
sonne●
of
God
,
in
what
manner
the
sonne
is
begotten
of
the
Father
,
for
what
cause
the
Word
o●
God
is
called
the
Sonne
,
or
the
sonne
of
God
i●
called
the
Word
.
I
say
that
I
hold
this
rashness●
very
principall
amongst
the
rest
:
for
I
understand
,
that
humane
understanding
is
as
uncapable
to
comprehend
the
divine
generation
of
the
sonne
of
God
,
because
this
is
a
thing
altogether
alienated
from
that
which
he
knows
,
understands
,
and
experiments
touching
his
own
generation
,
as
the
understanding
of
a
worm
,
which
is
bred
of
the
corruption
of
the
earth
,
is
uncapable
of
the
generation
of
mankind
,
that
is
,
how
one
man
is
the
sonne
of
another
man
,
or
one
creature
is
bred
of
another
;
because
this
is
a
thing
most
alienated
from
her
own
proper
generation
;
besides
this
,
in
case
a
worm
should
come
to
understand
in
what
manner
a
man
is
generated
of
another
man
,
&
would
make
other
worms
to
understand
it
,
they
would
never
be
capable
thereof
,
it
being
a
thing
altogether
alienated
from
their
generation
:
so
supposing
that
some
one
man
should
come
to
understand
the
divine
generation
of
the
sonne
of
God
,
and
would
make
other
men
understand
it
,
they
would
never
be
able
to
understand
,
because
it
is
a
thing
most
different
from
their
generation
.
And
therefore
extreme
great
is
the
rashnesse
of
men
,
who
with
their
naturall
light
onely
,
will
understand
this
divine
mystery
;
and
also
great
is
that
of
them
,
who
will
understand
it
being
helped
by
the
holy
Scriptures
and
the
language
thereof
,
without
the
inward
teaching
of
the
holy
spirit
of
God
.
And
hence
it
comes
,
that
albeit
S.
John
understood
the
divine
generation
of
the
sonne
of
God
,
and
would
give
it
to
understand
to
men
,
they
are
not
capable
thereof
,
not
understanding
that
,
which
according
to
S.
John
,
the
words
signifie
,
with
which
he
would
declare
it
;
as
what
thing
S.
John
meant
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Verbum
,
the
word
was
made
flesh
;
willing
also
to
shew
better
the
incapacity
of
humane
intelligence
in
the
divine
generation
of
the
sonne
of
God
,
I
think
on
this
wise
;
that
if
it
be
incapable
of
the
spirituall
regeneration
of
them
who
being
incorporated
by
faith
in
the
sonne
of
God
,
come
to
be
the
sonnes
of
God
by
adoption
;
how
much
more
shall
it
be
uncapable
of
the
divine
generation
of
the
naturall
sonne
of
God
?
Now
that
humane
intelligence
is
uncapable
of
this
spirituall
regeneration
,
all
they
who
are
regenerated
know
by
experience
;
knowing
in
themselves
,
that
they
should
never
have
understood
this
divine
mystery
,
if
they
had
not
experimented
it
;
and
knowing
also
,
that
although
they
labour
to
make
others
capable
who
are
out
of
it
,
they
do
nothing
at
all
;
as
the
worm
also
should
do
nothing
at
all
,
which
having
understood
how
the
matter
of
humane
generation
goes
,
would
make
other
worms
capable
thereof
.
This
I
understand
by
that
discourse
which
S.
John
tels
,
chap.
3.
that
passed
between
Jesus
Christ
our
Lord
,
and
the
great
master
of
Israel
called
Nicodemus
,
who
came
to
speak
with
him
by
night
.
For
Christ
speaking
unto
him
of
the
spirituall
regeneration
,
whereby
a
man
leaves
to
be
the
sonne
of
wrath
,
and
becomes
the
sonne
of
grace
,
leaves
to
be
the
sonne
of
Adam
,
and
becomes
the
sonne
of
God
,
Nicodemus
with
all
his
naturall
light
and
humane
knowledge
,
and
with
all
his
intelligence
of
sacred
Scriptures
,
was
so
incapable
of
this
spirituall
regeneration
,
that
Christ
marvelling
at
it
,
said
unto
him
.
Art
thou
a
Master
in
Israel
.
and
knowest
not
these
things
?
and
addes
,
If
I
have
told
you
earthly
things
,
and
you
believe
not
,
how
will
you
believe
if
I
tell
you
heavenly
things
?
Willing
to
say
,
if
thou
beest
incapable
of
this
spirituall
regeneration
,
which
although
it
be
spirituall
,
is
neverthelesse
such
,
as
is
wrought
here
on
earth
,
and
in
the
men
of
earth
;
how
much
more
incapable
wilt
thou
be
of
the
divine
generation
to
believe
it
,
of
which
I
would
speak
unto
thee
;
forasmuch
as
it
is
not
done
on
earth
,
but
in
heaven
,
and
is
not
done
in
an
earthly
thing
,
but
in
an
heavenly
.
Let
this
then
be
the
conclusion
,
that
it
being
true
,
that
whilest
a
man
is
without
the
spirit
,
with
all
his
naturall
light
,
with
all
his
sciences
,
and
humane
learnings
,
and
writings
,
he
is
not
onely
uncapable
to
understand
the
divine
generation
of
the
sonne
of
God
,
but
he
is
also
uncapable
to
understand
the
spirituall
generation
of
the
adopted
sonnes
of
God
.
Let
none
be
so
bold
without
having
obtained
the
spirituall
regeneration
,
as
to
presume
to
understand
it
,
nor
to
speak
of
it
.
Nor
let
none
be
so
rash
,
that
without
having
obtained
the
spirituall
regeneration
,
and
having
been
admitted
to
those
sacraries
of
God
,
unto
which
Saint
John
was
admitted
when
he
said
,
In
the
beginning
was
the
word
,
he
should
dare
to
understand
it
,
penetrate
or
compasse
it
,
with
his
wit
and
humane
discourse
;
knowing
,
that
of
this
divine
mystery
they
onely
are
capable
,
unto
whom
by
the
will
of
God
it
shall
be
revealed
,
by
the
onely
son
of
God
Jesus
Christ
our
Lord
.
CONSID.
XCVI
.
That
then
a
man
knows
himself
a
pilgrim
in
this
world
,
when
because
God
loves
him
,
the
world
persecutes
him
.
COmmonly
all
men
esteem
themselves
citizens
of
those
places
where
they
were
born
,
esteeming
themselves
pilgrims
and
strangers
in
all
other
places
.
They
who
pretend
that
every
place
is
a
mans
countrey
,
esteem
themselves
strangers
no where
.
They
who
being
regenerated
,
and
renewed
by
the
holy
spirit
,
and
so
are
become
more
then
man
,
esteeming
themselves
Citizens
of
the
kingdome
of
God
,
and
of
eternall
life
,
esteem
themselves
pilgrims
in
all
countries
of
the
world
.
The
first
following
sense
,
go
after
the
judgement
of
sensuality
.
The
second
following
the
naturall
light
,
go
after
prudence
and
humane
reason
.
And
the
third
following
the
spirituall
light
,
go
after
Faith
,
Hope
,
and
Charity
.
The
first
delight
themselves
in
that
which
pleaseth
sensuality
.
The
second
despising
that
which
pleaseth
sensuality
,
seek
their
own
glory
,
and
satisfaction
of
their
minds
.
The
third
despising
both
the
one
and
the
other
,
love
the
honour
of
God
,
and
the
glory
of
Christ
.
The
first
the
world
loves
.
The
second
the
world
despiseth
,
albeit
on
the
other
side
it
prize
and
esteem
them
.
And
the
third
the
world
despiseth
,
hates
and
persecutes
.
The
first
God
knows
not
.
The
second
God
abhorres
.
The
third
God
prizeth
,
loves
and
favours
.
Where
I
do
not
understand
,
that
God
prizeth
,
loves
and
favours
this
third
sort
,
because
the
world
despiseth
them
,
abhorres
and
persecutes
them
,
but
that
the
world
despiseth
,
abhorres
and
persecutes
them
,
because
God
priseth
them
,
loves
and
favours
them
.
Further
I
understand
,
that
from
their
thus
feeling
themselves
on
one
part
prized
,
loved
and
favoured
of
God
,
and
on
the
other
part
despised
,
persecuted
and
hated
of
the
world
,
it
redounds
,
that
they
following
where
the
holy
spirit
leads
them
,
running
after
Faith
,
Hope
,
and
Charity
,
esteem
themselves
Pilgrims
in
this
present
life
,
esteeming
themselves
Citizens
of
eternall
life
.
Esteeming
themselves
Pilgrims
in
this
present
life
,
they
live
like
Pilgrims
,
having
no
intent
to
inherit
in
this
present
life
,
nor
to
rejoyce
in
that
which
they
rejoyce
,
who
are
Citizens
thereof
,
and
so
they
passe
lightly
through
all
these
things
,
setting
affection
on
none
of
them
.
And
holding
themselves
Citizens
of
eternall
life
,
they
begin
to
live
,
as
they
live
there
,
and
they
have
intent
to
inherit
in
it
,
and
to
rejoyce
in
that
which
they
rejoyce
,
who
are
Citizens
thereof
,
and
herein
they
set
their
affections
.
They
I
understand
,
that
albeit
the
remembrance
of
death
frightens
them
in
regard
of
the
sense
,
in
regard
of
the
livelinesse
that
is
in
them
,
in
their
affections
and
appetites
,
yet
in
regard
they
esteem
themselves
Pilgrims
in
this
present
life
,
and
Citizens
of
eternall
life
,
it
comforts
them
,
and
gives
them
content
,
considering
that
death
is
the
end
of
their
Pilgrimage
.
They
who
albeit
they
be
indeed
prized
,
loved
and
favoured
of
God
,
are
not
yet
despised
,
hated
and
persecuted
of
the
world
,
do
not
as
yet
esteem
themselves
Pilgrims
in
this
present
life
,
not
being
handled
as
Pilgrims
;
albeit
they
esteem
themselves
Citizens
of
eternall
life
,
inasmuch
as
they
know
that
they
are
prized
,
favoured
and
loved
of
God
.
It
is
true
indeed
,
that
this
estimation
is
not
entire
,
nor
perfect
in
them
,
untill
that
the
world
knowing
them
prized
,
loved
and
favoured
of
God
,
begins
to
handle
them
as
Pilgrims
,
despising
them
,
hating
them
and
persecuting
them
.
For
as
then
they
feeling
themselves
handled
by
the
world
as
Pilgrims
,
have
recourse
to
Christ
,
and
recourse
to
God
:
and
being
as
they
are
more
prized
,
more
loved
,
more
favoured
of
God
,
and
more
enlightned
in
the
knowledge
of
eternall
life
,
they
esteem
themselves
Pilgrims
and
strangers
in
this
present
life
,
in
such
manner
that
however
afterwards
the
world
return
to
prize
,
love
and
use
them
well
,
they
do
not
leave
to
esteem
themselves
Pilgrims
,
and
to
hold
it
good
to
go
out
of
this
pilgrimage
.
Here
I
understand
two
things
:
The
first
,
that
it
is
Gods
will
,
that
they
whom
he
loves
should
live
as
Pilgrims
.
And
the
second
,
that
between
them
who
hate
the
world
,
because
they
are
persecuted
of
the
world
for
piety
,
and
them
who
hate
the
world
for
other
respects
,
there
is
this
difference
,
that
these
second
although
they
bear
hatred
to
the
world
,
whilest
they
are
despised
of
it
,
and
would
be
content
to
go
out
of
it
,
yet
when
the
world
returns
to
prize
them
,
they
loving
the
world
,
would
by
no
means
go
out
of
the
world
.
And
the
other
after
that
they
once
hate
the
world
,
seeing
themselves
despised
,
hated
and
persecuted
of
the
world
,
they
never
more
return
to
love
the
world
,
how
much
soever
it
love
,
and
esteem
them
.
This
difference
proceeds
from
hence
,
that
following
the
light
of
the
holy
spirit
,
and
being
enlightned
in
the
knowledge
of
eternall
life
,
they
do
alwayes
hold
themselves
for
pilgrims
in
this
present
life
,
and
alwayes
hold
themselves
for
Citizens
of
the
Kingdome
of
God
in
eternall
life
,
and
therefore
hate
this
life
,
and
rejoyce
to
go
out
of
it
.
On
the
contrary
,
the
other
following
their
naturall
light
have
no
certainty
of
eternall
life
;
and
if
they
have
any
,
they
are
not
sure
to
be
well
in
it
,
and
therefore
they
do
not
altogether
hate
this
life
,
nor
rejoyce
to
go
out
of
it
.
In
this
discourse
christians
shall
understand
,
that
they
are
to
esteem
themselves
pilgrims
and
strangers
in
the
world
in
this
present
life
,
and
that
they
are
to
esteem
themselves
Citizens
of
the
Kingdome
of
God
,
in
life
eternall
:
And
that
if
so
be
the
feeling
themselves
very
fearfull
of
death
,
shall
make
them
know
that
they
are
not
come
to
this
to
esteem
themselves
pilgrims
,
they
ought
with
continuall
prayer
to
seek
it
,
being
certain
,
that
by
how
much
more
perfectly
they
shall
stand
therein
,
by
so
much
the
lesse
shall
they
be
fearfull
of
death
,
and
they
shall
be
most
like
to
Christ
and
to
God
,
who
have
been
and
are
in
this
present
life
strangers
and
pilgrims
,
and
like
such
have
been
,
and
are
used
.
And
to
every
Christian
it
appertaines
to
procure
to
be
like
to
God
,
and
to
the
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
XCVII
.
Whether
Justification
be
a
fruit
of
piety
,
or
whether
piety
be
a
fruit
of
Justification
.
WIlling
to
examine
between
these
two
gifts
of
God
,
Piety
,
and
Justification
,
which
of
them
may
be
said
to
be
the
fruit
of
the
other
,
that
is
whether
piety
be
the
fruit
of
justification
,
a
man
being
first
just
before
pious
,
or
whether
justification
be
the
fruit
of
Piety
,
a
man
being
first
pious
before
just
;
and
willing
in
this
matter
to
proceed
with
order
,
I
first
say
,
that
by
Piety
I
understand
the
true
divine
worship
,
which
consisteth
in
worshiping
God
in
spirit
,
and
in
truth
,
John
4.
approving
with
the
mind
whatever
God
doth
,
holding
it
for
just
,
holy
and
good
.
In
this
signification
I
understand
S.
Paul
useth
this
word
Piety
,
1.
Tim.
3.
And
I
say
,
that
by
justification
I
understand
that
purity
of
conscience
which
dares
appear
in
judgement
before
God
,
such
as
was
S.
Pauls
,
when
he
said
there
is
laid
up
for
me
a
Crown
of
righteousnesse
,
&c.
Passing
on
further
I
understand
,
that
calling
into
counsell
for
the
making
of
this
examination
the
naturall
light
,
prudence
and
humane
wisdome
,
she
will
alwayes
say
and
affirm
,
that
justification
is
a
fruit
of
piety
,
understanding
that
one
cannot
have
justification
,
and
purity
in
his
conscience
,
if
he
do
not
first
worship
God
in
spirit
and
in
truth
,
giving
unto
him
that
which
it
ought
to
do
as
his
creature
:
and
that
suddenly
when
he
gives
to
God
that
which
he
ought
to
give
,
he
is
just
having
purity
in
his
conscience
.
And
so
it
is
resolved
by
humane
wisdome
,
that
Justification
is
a
fruit
of
piety
;
since
from
a
mans
being
pious
it
redounds
that
he
is
just
.
Further
I
understand
,
that
calling
into
counsell
for
the
making
of
this
triall
the
holy
spirit
,
and
the
Christian
spirit
,
he
will
say
and
affirm
,
that
Piety
is
the
fruit
of
Justification
,
understanding
that
a
man
cannot
have
Piety
,
worshiping
God
in
spirit
and
truth
,
if
he
be
not
first
just
,
accepting
the
Gospel
of
Christ
and
so
making
Christs
justice
his
own
,
and
understanding
that
instantly
when
a
man
believing
is
just
,
he
begins
to
have
Piety
,
adoring
God
in
spirit
and
truth
.
And
so
it
is
truly
resolved
,
that
Piety
is
a
fruit
of
Justification
:
for
a
man
is
first
just
,
then
pious
.
If
that
were
true
which
naturall
light
,
prudence
and
humane
wisdome
saith
,
for
the
same
cause
it
would
follow
,
that
there
hath
not
been
,
nor
is
,
nor
shall
be
a
pious
man
,
who
should
give
entirely
,
and
compleatly
unto
God
that
which
he
ought
to
give
.
And
it
being
true
,
that
which
the
holy
spirit
,
and
the
Christian
spirit
saith
▪
it
well
follows
that
there
hath
been
,
is
,
and
shall
be
a
great
number
of
just
men
:
for
there
hath
been
,
are
,
and
shall
be
many
men
,
that
have
been
are
,
and
shall
be
justified
by
Christ
,
accepting
,
and
making
Christs
justice
their
own
.
Men
that
judge
that
Justification
is
a
fruit
of
piety
,
by
the
same
case
give
testimony
of
themselves
,
that
they
judge
by
naturall
light
,
by
prudence
and
humane
wisdome
,
as
Plato
,
and
Aristotle
would
have
judged
,
who
had
no
knowledge
at
all
of
Christ
.
And
in
very
truth
I
know
not
what
they
think
of
Christ
,
of
the
Christian
businesse
.
nor
of
the
Gospel
.
The
men
that
judge
that
Piety
is
a
fruit
of
Justification
,
by
the
same
rule
give
testimony
of
themselves
,
that
they
judge
by
the
holy
spirit
and
by
the
Christian
spirit
,
as
S.
Peter
and
S.
Paul
judged
,
who
largely
knew
Christ
,
and
had
the
spirit
of
Christ
.
They
have
this
opinion
of
Christ
,
that
in
him
God
punished
all
our
sinnes
,
that
is
,
all
that
wherein
we
fail
of
that
which
as
the
creatures
God
we
are
bound
to
give
unto
God
.
They
think
of
Christian
businesse
,
that
it
is
a
living
under
the
government
of
the
holy
spirit
in
holinesse
and
righteousnesse
.
And
they
think
of
the
Gospel
,
that
it
is
a
Proclamation
that
compriseth
these
two
things
,
Remission
of
sinnes
,
and
Justification
by
Christ
;
And
the
regiment
and
government
of
the
holy
spirit
:
which
two
things
they
enioy
,
who
believing
in
Christ
accept
the
Gospel
.
From
all
this
I
gather
,
that
they
who
understand
Justification
to
be
a
fruit
of
Piety
,
follow
Plato
and
Aristotle
;
And
that
they
who
understand
Piety
to
be
a
fruit
of
justification
.
Justification
being
a
fruit
of
Faith
,
follow
S.
Paul
and
S.
Peter
.
It
is
also
gathered
,
that
this
name
Piety
understood
in
the
manner
in
which
it
is
here
understood
,
cannot
be
attributed
to
God
,
because
he
ows
no
man
any
thing
.
Nay
on
the
contrary
every
one
ows
to
him
.
And
that
which
he
doth
with
us
,
is
not
for
piety
,
is
not
for
debt
,
nor
for
obligation
,
but
for
compassion
,
for
mercy
and
liberality
,
being
in
every
thing
towards
us
compassionate
,
mercifull
and
liberall
;
which
ought
principally
to
be
known
in
this
,
that
he
put
all
our
sinnes
on
his
pretious
sonne
Jesus
Christ
our
Lord
,
to
put
on
us
the
justice
of
the
same
Jesus
Christ
our
Lord
,
CONSID.
XCVIII
.
How
that
is
to
be
understood
which
the
holy
Scripture
saith
,
attributing
condemnation
sometimes
to
unbelievers
,
and
sometimes
to
evil
works
;
and
salvation
sometimes
to
Faith
,
sometimes
to
good
works
.
AMongst
those
things
in
holy
Scripture
,
which
give
molestation
to
Christians
,
who
who
having
faith
feel
within
themselves
the
fruit
of
Faith
,
that
is
,
Justification
,
and
the
fruit
of
Justification
,
that
is
,
peace
of
conscience
,
when
they
will
examine
with
themselves
their
conceptions
,
and
their
spirituall
feelings
,
I
hold
for
very
principall
this
,
that
feeling
themselves
justified
by
Faith
,
&
consequently
with
peace
of
conscience
,
they
cannot
understand
for
what
cause
Christ
speaking
of
the
day
of
Judgement
,
Matt.
●5
.
saith
that
he
will
condemn
some
,
because
they
have
not
done
well
,
and
will
save
others
,
because
they
have
done
well
:
Nor
for
what
cause
S.
Paul
saith
,
Rom.
2.6
.
That
God
will
render
to
every
man
according
to
his
works
:
Rom.
2.
And
S.
Peter
1.
Ephes.
4.5
.
That
God
will
judge
every
one
according
to
his
works
.
At
which
they
so
much
the
more
marvell
,
That
Christ
saith
,
Mark
16.16
.
That
he
that
believes
shall
be
saved
,
and
he
that
believes
not
,
shall
be
damned
.
And
that
S.
Paul
saith
,
Rom.
10.9
.
That
the
Faith
of
the
heart
justifieth
,
and
the
confession
of
the
mouth
saveth
.
And
that
S.
Peter
1.
Ep.
1.9
.
attributes
the
salvation
of
the
soul
to
Faith
.
And
from
their
not
understanding
of
this
matter
it
comes
to
passe
,
that
every
one
of
them
thinks
in
this
manner
;
If
God
be
to
judge
me
according
to
my
works
,
there
is
no
doubt
but
he
will
condemn
me
;
for
there
is
not
in
them
any
goodnesse
;
nay
in
those
which
seem
best
,
there
is
much
pollution
of
self-love
,
interest
,
and
self-glory
,
in
such
sort
,
as
if
I
be
to
be
judged
by
my
work
,
it
will
go
ill
with
me
.
Whereupon
being
desirous
to
take
away
this
molestation
,
and
scruple
of
Christian
and
spirituall
persons
,
and
to
salve
the
sense
of
the
holy
Scriptures
,
so
as
they
should
not
contradict
themselves
,
I
think
thus
,
That
in
good
or
evil
works
God
considers
not
the
quantity
,
but
the
quality
,
which
consisteth
in
the
mind
of
him
that
doth
the
works
in
the
thing
wherein
he
imployes
it
.
That
this
is
true
in
evil
works
needs
no
●●proof
:
and
that
it
is
true
in
good
works
is
evident
by
that
which
Christ
saith
of
them
that
cast
their
monies
into
the
Treasury
of
the
Temple
,
praysing
the
mind
of
her
that
did
the
work
.
And
it
is
evident
likewise
by
that
which
Christ
saith
speaking
of
the
day
of
judgement
,
where
he
doth
not
say
that
he
will
save
them
who
have
been
charitable
simply
,
but
they
that
have
been
charitable
with
himself
,
that
is
,
they
who
believing
shall
stand
incorporated
in
him
.
Whence
it
seems
that
Christ
saith
,
Matth.
25.40
.
and
45.
that
he
will
save
them
who
have
used
charity
with
him
,
and
condemn
them
that
have
not
used
it
.
Now
it
being
clear
,
that
none
can
work
with
a
godly
mind
,
but
they
onely
who
are
godly
,
and
holy
;
nor
can
know
Christ
in
his
members
to
use
charity
towards
him
,
but
they
onely
,
who
appertain
to
the
body
of
Christ
;
i●
is
'
clearly
proved
,
that
none
can
work
well
or
Christianly
,
but
those
who
are
the
member●
of
Christ
,
those
who
have
the
spirit
of
Christ
,
are
godly
,
holy
and
just
,
and
believe
in
Christ
.
And
this
being
proved
,
it
is
likewise
proved
,
that
it
is
the
same
in
holy
Scriptures
to
say●
That
men
shall
be
saved
by
their
good
works
▪
and
condemned
by
their
evil
works
;
and
to
say●
That
they
shall
be
saved
by
their
Faith
,
an●
condemned
by
their
unbelief
.
Whereupo●
Christian
persons
are
to
know
two
things
.
The
one
,
That
they
onely
work
well
who
being
justified
by
Christ
,
do
not
pretend
to
justifie
themselves
by
their
own
good
works
,
and
so
working
they
work
purely
for
the
love
of
God
,
and
not
for
their
own
love
;
as
those
men
work
,
who
not
holding
themselves
justified
by
Christ
,
pretend
to
justifie
themselves
by
their
own
good
works
,
and
so
working
for
their
own
love
,
and
proper
interest
,
and
not
for
the
love
of
God
;
they
do
not
work
well
;
for
their
works
do
not
please
God
,
and
therefore
cannot
be
called
truly
good
works
.
The
other
,
that
God
judging
them
according
to
their
works
,
will
not
put
to
their
accompt
the
pollution
that
he
shall
know
in
them
,
having
pardoned
them
originall
sinne
together
with
all
that
which
they
have
from
this
evil
root
.
But
he
will
put
to
their
accompt
the
Faith
which
he
hath
given
them
,
and
the
purity
that
shall
be
in
their
works
whether
few
or
many
,
inasmuch
as
they
shall
be
the
fruit
of
Faith
.
And
so
God
shall
save
them
,
shewing
●n
the
outward
judgement
,
that
he
saves
them
for
their
good
works
,
saving
them
indeed
by
the
Faith
,
which
he
hath
given
them
.
God
shall
●ustifie
the
sentence
with
which
he
condemnes
●he
impious
and
superstitious
,
and
shall
save
●he
pious
and
holy
,
alledging
the
outward
works
●f
the
one
,
&
the
other
;
the
living
with
holinesse
●nd
righteousnesse
on
the
one
part
,
&
the
living
with
unrighteousnesse
and
impiety
on
the
other
part
.
But
this
shall
be
onely
to
justifie
his
sentence
before
men
,
who
see
the
outward
works
onely
.
And
in
the
same
sentence
they
who
know
and
see
the
inward
,
the
root
whence
this
living
and
working
on
the
one
part
,
and
this
living
and
working
on
the
other
,
grow
,
they
being
more
then
men
by
Christian
regeneration
,
shall
know
,
that
faith
hath
saved
them
that
shal●
be
saved
,
and
that
unbelief
hath
condemned
them
that
shall
be
condemned
.
Here
may
the
wicked
and
superstitious
person
say
to
me
,
willing
to
calumniate
holy
Scripture
,
and
to
canonize
his
own
superstitious
works
;
If
thi●
which
thou
sayest
be
true
,
what
need
were
the●
to
make
mention
of
works
?
Were
it
not
better
that
the
Scripture
stood
solid
in
saying
tha●
whosoever
shall
believe
shall
be
saved
,
and
whe●soever
shall
not
believe
,
shall
be
condemned
To
them
I
will
answer
three
things
.
1.
That
from
their
not
understanding
th●
Scriptures
it
proceeds
,
that
they
find
as
the
think
inconstancy
in
them
,
and
they
would
〈◊〉
find
it
,
if
they
understood
them
;
and
th●●
should
understand
them
,
if
they
would
not
g●
about
to
understand
them
with
naturall
pr●dence
and
humane
reason
,
which
is
incapab●●
of
the
things
which
are
of
the
spirit
of
Go●
such
as
are
the
holy
Scriptures
.
2.
That
God
willing
as
hath
been
said
to
j●stifie
his
sentence
before
men
,
who
see
onely
the
outward
works
,
it
is
necessary
that
he
should
alledge
the
works
which
are
outward
,
those
which
give
testimony
of
the
faith
of
him
who
believes
,
and
of
the
infidelity
of
him
who
believes
not
.
3.
That
all
men
being
most
ready
to
evil
works
,
and
most
slow
to
good
works
,
it
seems
necessary
that
the
holy
Scripture
should
use
this
manner
of
speech
,
to
refrain
mans
pronenesse
to
evil
,
and
to
incite
their
slownesse
to
good
;
to
the
end
,
that
as
they
who
now
feel
Christian
Regeneration
and
renovation
,
should
depart
from
evil
,
and
apply
themselves
to
good
,
onely
for
the
duty
of
regeneration
and
renovation
,
to
observe
Christian
decorum
,
not
to
grieve
,
nay
rather
to
rejoyce
the
holy
Spirit
:
So
they
also
who
begin
to
feel
themselves
regenerated
and
renewed
,
should
make
their
vocation
sure
and
to
work
out
their
salvation
.
And
this
should
they
also
do
,
who
do
not
know
regeneration
nor
renovation
,
for
fear
of
being
condemned
.
And
so
even
these
should
be
lesse
evil
;
And
they
being
lesse
evil
should
be
more
good
for
their
own
interest
;
untill
such
time
is
having
begun
to
feel
the
affections
of
Christian
regeneration
and
renovation
,
they
●lso
may
be
good
,
not
doing
evil
;
and
do●ng
good
not
now
for
fear
,
and
for
interest
,
●ut
onely
for
the
duty
of
Christians
incorporated
in
Jesus
Christ
our
Lord
,
to
whom
be
glory
for
ever
.
CONSID.
XCIX
.
Whence
it
proceeds
that
men
believe
not
that
all
our
sinnes
were
punished
in
Christ
,
or
they
believe
it
with
difficulty
.
COnsidering
the
extreme
difficulty
,
wherewith
men
bring
themselves
to
believe
the
Gospel
,
the
good
news
of
the
remission
of
sinnes
,
justification
and
reconciliation
with
God
through
the
justice
of
God
executed
on
Christ
,
forasmuch
as
they
also
who
believe
by
revelation
,
and
divine
inspiration
,
find
more
difficulty
in
believing
this
remission
of
sinnes
,
Justification
and
Reconciliation
,
then
all
other
things
besides
,
which
the
Christian
Church
believes
;
I
have
many
times
set
my self
to
think
whence
this
difficulty
may
proceed
;
and
at
length
I
am
come
to
this
resolution
,
that
to
believe
this
Remission
of
sinnes
,
Justification
and
Reconciliation
,
a
man
finds
in
himself
the
contradiction
of
his
evil
conscience
;
and
from
hence
it
comes
,
that
with
extreme
difficulty
they
who
believe
by
divine
Revelation
and
Inspiration
,
bring
themselves
to
hold
themselves
for
just
:
they
who
believe
by
opinion
and
relation
,
being
never
able
to
bring
themselves
to
this
.
They
who
believe
being
inspired
,
untill
they
find
peace
in
their
consciences
,
do
not
entirely
●elieve
the
Gospell
.
And
finding
peace
in
their
consciences
,
the
inward
contradiction
ceasing
,
the
difficulty
of
believing
the
Gospel
is
taken
away
.
They
who
believe
being
taught
,
as
they
never
find
peace
in
their
consciences
,
so
they
never
believe
the
Gospel
:
For
the
inward
contradiction
never
ceaseth
,
and
that
not
ceasing
,
neither
doth
the
difficulty
in
believing
cease
;
nay
whilest
the
contradiction
lasteth
,
the
difficulty
may
be
called
impossibility
.
Men
do
easily
believe
by
relation
of
holy
Scriptures
,
that
God
is
most
omnipotent
,
most
just
:
They
believe
,
that
Christ
is
most
innocent
,
and
pure
from
all
sinne
;
They
believe
that
Christ
suffered
by
the
will
of
God
:
for
in
none
of
these
things
they
find
inward
contradiction
which
might
hinder
them
from
believing
that
which
holy
Scriptures
affirm
.
And
not
to
exclude
the
benefit
of
Christ
,
they
believe
also
that
Christ
satisfied
for
originall
sinne
,
for
neither
in
this
do
they
find
contradiction
;
inasmuch
as
their
consciences
not
accusing
them
of
originall
sin
,
they
not
knowing
their
own
fault
therein
,
they
easily
bring
themselves
to
believe
,
that
without
their
own
merit
that
is
pardoned
unto
them
,
wherein
they
know
not
their
own
fault
.
But
when
it
comes
to
the
point
,
to
believe
that
Christ
satisfied
God
for
the
sins
that
every
one
of
them
commits
,
albeit
they
have
the
Scriptures
which
most
largely
give
testimony
thereof
(
nay
they
all
in
conformity
preach
this
)
yet
suddenly
they
draw
back
,
because
they
find
the
inward
contradiction
in
their
own
consciences
,
and
so
they
resolve
to
restrain
the
benefit
of
Christ
onely
to
originall
sinne
;
understanding
it
after
their
own
manner
,
or
to
inlarge
it
also
to
their
proper
sinnes
,
but
with
the
addition
of
proper
satisfaction
.
As
if
Christ
had
said
,
I
have
satisfied
for
the
sinnes
of
you
all
,
but
with
condition
,
that
every
one
should
satisfie
for
his
own
.
And
they
consider
not
the
injury
which
herein
they
do
to
Christ
,
they
consider
it
not
because
they
feel
it
not
,
and
they
feel
it
not
because
they
know
not
Christ
.
They
who
by
Gods
gift
believe
that
God
is
most
just
,
that
Christ
is
most
innocent
,
that
it
was
the
work
of
God
that
Christ
should
suffer
,
and
that
he
suffered
for
originall
sinne
,
in
the
end
reduce
themselves
to
believe
,
that
through
Christs
sufferings
they
get
remission
of
sins
,
and
are
just
,
and
are
now
by
the
grace
of
God
reconciled
with
God
:
considering
in
this
manner
,
if
God
be
most
just
,
if
Christ
be
most
innocent
,
if
that
which
Christ
suffered
,
he
suffered
by
the
will
of
God
,
and
the
will
of
God
was
that
he
should
satisfie
for
originall
sin
;
it
is
also
true
,
that
men
who
have
obtained
the
whole
pardon
of
their
sins
,
are
just
,
and
are
reconciled
with
God
,
since
by
originall
sin
we
all
become
sinners
,
unjust
,
and
enemies
of
God
,
and
do
things
whereby
we
grow
in
injustice
,
and
in
enmity
.
With
this
consideration
they
pacifie
their
consciences
,
and
further
their
believing
,
and
hold
for
certain
,
that
they
who
do
not
believe
this
,
either
do
not
believe
that
God
is
most
just
,
or
do
not
hold
that
Christ
is
most
innocent
,
or
do
not
believe
that
it
was
Gods
will
that
Christ
should
suffer
;
for
if
they
did
believe
this
they
would
believe
that
which
follows
;
that
is
,
that
he
suffered
not
for
himself
,
but
for
them
,
and
so
would
hold
themselves
for
just
.
Here
I
understand
all
this
,
First
,
the
blindnesse
of
humane
wisdome
,
which
is
not
capable
of
the
truth
which
the
Gospel
preacheth
.
Secondly
,
the
ignorance
of
men
,
who
not
understanding
whence
this
incapacity
comes
,
do
not
attend
to
remedy
but
to
cover
it
.
Thirdly
,
that
Christ
satisfying
for
originall
sin
,
he
satisfied
for
all
that
which
we
sinne
through
evil
inclination
,
which
is
naturall
unto
us
through
originall
sinne
.
Fourthly
,
that
the
faith
of
them
who
believe
being
taught
,
neither
quieting
,
nor
pacifying
their
consciences
,
doth
not
further
them
to
believe
that
all
our
sinnes
are
punished
in
Christ
.
Fifthly
,
that
the
faith
of
them
who
believe
inspired
,
quieting
and
pacifying
their
consciences
,
helpeth
them
to
believe
,
That
all
our
sinnes
were
punished
in
Christ
.
And
so
it
is
,
that
they
who
have
this
inspired
faith
,
proving
in
themselves
the
truth
which
the
Gospel
preacheth
,
come
to
understand
by
experience
that
which
at
first
they
believed
by
inspiration
.
First
they
believe
that
Christ
was
punished
for
them
.
For
so
the
Gospel
preacheth
unto
them
,
and
they
are
inwardly
moved
to
believe
that
it
is
true
.
Afterwards
finding
peace
in
their
consciences
,
they
understand
in
what
manner
Christ
was
punished
for
them
.
They
who
do
not
believe
this
,
or
believe
it
,
not
being
inspired
,
but
taught
,
never
finding
peace
in
their
consciences
,
do
never
understand
,
that
saying
of
the
Prophet
being
fulfilled
in
them
,
Except
you
shall
believe
,
ye
shall
not
understand
,
Isaiah
7.
CONSID.
C.
That
the
fruits
which
in
Christians
in
the
beginning
of
their
Incorporation
in
Christ
,
seem
to
be
of
the
spirit
,
are
of
the
flesh
.
SEeing
by
experience
,
that
almost
in
all
persons
who
accepting
the
Gospel
come
to
be
incorporated
in
Christ
,
in
the
beginning
of
their
incorporation
,
there
are
found
certain
tasts
,
feelings
,
desires
,
vehemencies
,
and
certain
mysticall
understandings
of
holy
Scripture
,
of
the
Christian
businesse
,
and
certain
tears
,
all
which
seem
to
be
of
the
spirit
,
but
are
altogether
of
the
Flesh
,
and
as
matter
of
the
Flesh
in
time
,
dry
up
,
and
fall
away
.
And
willing
to
understand
whence
this
proceeds
,
I
have
considered
,
that
every
one
of
them
,
who
are
incorporated
in
Christ
,
they
are
like
unto
a
branch
,
which
being
cut
from
one
tree
is
grafted
into
another
.
For
as
that
branch
would
not
produce
the
fruit
which
it
doth
,
if
it
were
not
grafted
into
that
tree
;
though
that
first
fruit
be
as
it
were
altogether
of
the
sap
which
it
brought
with
it
from
the
tree
from
whence
it
was
cut
:
so
the
person
incorporated
in
Christ
would
not
have
the
tastes
,
feelings
,
vehemencies
,
desires
,
or
the
understandings
of
Scripture
,
or
the
tears
which
he
hath
,
if
he
were
not
incorporated
in
Christ
;
though
these
are
as
it
were
all
Flesh
,
affection
of
the
flesh
,
complacencie
,
and
satisfaction
of
the
flesh
;
which
standing
yet
alive
,
and
not
able
to
satisfie
nor
please
it self
in
carnall
matters
,
pleaseth
and
satisfieth
it self
in
spirituall
matters
.
Whence
I
understand
,
that
every
one
who
comes
to
be
incorporated
in
Christ
,
may
rejoyce
in
those
tastes
,
feelings
,
desires
,
vehemencies
,
understandings
,
and
tears
,
inasmuch
as
they
assure
him
,
that
he
is
incorporated
in
Christ
;
for
he
should
not
have
any
of
these
things
,
if
he
were
not
partaker
of
that
incorporation
.
And
I
understand
,
that
holding
them
for
fruits
of
the
flesh
and
not
of
the
spirit
,
by
the
sap
of
that
root
of
Adam
,
and
not
of
that
root
of
Christ
,
he
ought
to
cast
them
away
,
and
to
cut
them
off
,
no
wayes
resting
upon
them
,
nor
feeding
himself
with
them
.
For
that
would
befall
him
which
befalls
many
persons
,
who
feeding
themselves
with
such
meat
,
perswade
themselves
that
they
live
in
the
spirit
,
when
they
live
in
the
flesh
.
And
I
understand
,
that
they
ought
to
have
intent
,
that
there
should
be
nothing
found
in
them
,
but
that
which
is
of
the
spirit
,
and
of
the
root
of
Christ
,
in
which
he
stands
incorporated
and
engrafted
holding
for
fruit
of
the
root
of
Christ
,
humility
,
meeknesse
,
patience
,
the
despising
of
himself
,
the
deniall
of
his
own
proper
will
,
the
obedience
to
God
,
charity
:
for
all
these
things
were
seen
in
Christ
whilest
he
conversed
corporally
amongst
men
:
and
unto
these
doth
God
inspire
us
,
and
the
spirit
of
Christ
move
us
.
And
these
shine
out
in
them
,
who
stand
perfectly
incorporated
in
Christ
;
and
even
those
first
unripe
fruits
redound
to
the
glory
of
God
,
and
to
the
glory
of
Jesus
Christ
our
Lord
.
CONSID.
CI.
Whence
it
comes
,
that
the
wicked
cannot
believe
;
that
the
superstitious
believe
with
ease
;
and
that
the
godly
believe
with
difficulty
.
IN
the
wicked
I
consider
the
impossibility
in
believing
;
and
I
call
them
wicked
,
who
make
profession
to
be
the
enemies
of
God
,
as
Pharaoh
,
and
as
the
Scribes
and
Pharises
,
who
were
contrary
unto
Christ
.
In
the
superstitious
I
consider
the
easinesse
in
believing
;
and
I
call
them
superstitious
,
who
not
being
godly
,
make
profession
of
piety
,
and
believe
that
they
are
pious
.
And
in
the
godly
I
consider
the
difficulty
in
believing
;
and
I
call
them
godly
who
having
by
the
Spirit
accepted
the
generall
pardon
,
which
the
Gospel
offers
unto
them
,
attend
to
confirm
themselves
in
it
,
and
to
live
in
this
present
life
,
a
life
like
unto
that
which
they
are
to
live
in
life
eternall
.
The
impossibility
of
the
wicked
I
understand
consists
in
this
,
that
God
blinds
their
eyes
,
and
shuts
their
ears
,
and
hardens
their
hearts
,
to
the
end
that
not
knowing
the
generall
pardon
,
which
is
intimated
unto
them
,
they
do
not
believe
it
,
and
so
do
not
obtain
salvation
.
This
S.
John
12.39
,
40.
understood
in
this
manner
,
when
he
said
,
therefore
they
could
not
believe
,
because
Isaiah
said
again
,
he
hath
blinded
their
eyes
.
Nay
this
very
thing
Christ
meant
,
as
is
proved
by
the
three
other
Evangelists
,
and
S.
Paul
understood
it
,
as
S.
Luke
testifieth
the
last
of
the
Acts
25
,
26
,
27.
The
easinesse
wherewith
the
superstitious
believe
,
I
understand
proceeds
from
their
believing
with
humane
wisdome
,
and
from
believing
by
opinion
,
by
relation
,
by
use
and
custome
;
they
holding
it
for
impiety
to
doubt
.
That
this
is
true
is
proved
by
this
,
that
amongst
those
true
things
which
they
believe
,
they
believe
many
other
false
things
,
and
they
believe
the
false
things
,
more
then
the
true
.
Nay
they
do
not
believe
that
which
is
the
foundation
of
all
true
things
,
that
is
,
the
remission
of
sinnes
,
and
the
reconciliation
with
God
by
the
justice
of
God
executed
on
Christ
.
And
I
say
they
do
not
believe
it
;
for
if
they
did
believe
it
,
for
the
same
reason
they
would
leave
to
be
superstitious
,
and
would
be
pious
.
The
difficulty
wherewith
the
godly
believe
,
I
understand
proceeds
from
humane
wisdome
,
from
evil
conscience
,
and
from
the
livelinesse
of
mind
,
and
from
the
lasciviousnesse
of
the
flesh
.
It
proceeds
from
humane
wisdome
,
for
by
how
much
they
go
on
the
more
procuring
to
assure
themselves
in
the
faith
,
so
much
the
more
opposition
,
and
impediment
doth
humane
wisdome
make
against
them
in
it
.
That
this
is
true
,
is
proved
by
this
,
that
because
they
principally
procure
to
assure
,
and
confirm
themselves
,
that
all
their
sinnes
were
punished
in
Christ
,
in
this
they
who
are
Christians
,
find
more
difficultie
,
then
in
all
other
things
which
they
believe
.
It
proceeds
from
evil
conscience
,
inasmuch
as
it
accuseth
a
man
as
the
enemy
of
God
;
and
therefore
he
with
difficulty
assures
himself
in
that
which
the
Gospel
proclaimeth
,
that
God
hath
now
pardoned
him
,
and
holds
him
for
his
friend
.
That
this
is
true
is
proved
by
this
,
that
instantly
when
a
man
finds
peace
in
his
conscience
,
he
stands
confirmed
in
the
faith
,
in
such
manner
that
he
is
little
solicited
to
doubt
.
It
proceeds
from
the
livelinesse
of
the
mind
,
and
from
the
lasciviousnesse
of
the
flesh
,
inasmuch
as
mens
mind
being
a
friend
to
life
,
and
his
flesh
being
a
friend
to
rejoycing
,
doth
eagerly
combate
against
the
faith
;
understanding
or
guessing
that
faith
slaies
in
a
man
the
livelinesse
of
the
mind
,
and
mortifies
the
lasciviousnesse
of
the
flesh
.
That
this
is
true
is
proved
by
this
,
that
as
the
livelinesse
of
the
mind
and
the
lasciviousnesse
of
the
flesh
doth
die
in
a
man
;
so
the
believing
goes
on
increasing
.
But
it
is
not
to
be
understood
that
either
death
,
or
mortification
of
the
mind
or
flesh
,
are
those
things
which
increase
our
belief
,
but
faith
being
that
which
kills
us
,
and
mortifies
us
,
the
believing
is
increased
in
us
,
the
forces
being
taken
away
from
our
enemies
;
I
say
from
them
,
which
make
difficult
to
us
our
believing
.
In
such
manner
as
humane
prudence
,
and
evil
conscience
,
and
the
livelinesse
of
our
minds
with
the
laciviousnesse
of
our
flesh
,
are
three
Instruments
whereby
the
evil
spirits
serve
themselves
to
make
difficult
our
believing
to
us
,
who
believe
by
Revelation
,
and
by
divine
Inspiration
,
Nay
with
these
three
Instruments
I
understand
that
the
belief
of
the
generall
Pardon
is
hindred
to
the
superstitious
,
who
with
ease
believe
all
other
things
:
and
with
the
same
I
understand
,
believing
is
made
impossible
to
the
wicked
,
whom
God
hath
made
blind
,
deaf
,
dumbe
;
there
being
in
all
men
,
that
is
,
in
the
impious
,
in
the
superstitious
,
and
in
the
godly
selfe-love
for
the
Principall
enemy
.
And
certainly
it
is
true
,
that
from
it
proceeds
the
contradiction
of
humane
prudence
,
and
of
an
evil
conscience
,
and
from
it
the
repugnancy
of
the
livelinesse
of
the
mind
,
and
lasciviousnesse
of
the
flesh
.
That
this
is
true
,
is
proved
by
this
,
that
if
there
were
no
selfe-love
,
a
man
would
not
be
so
curious
in
willing
to
assure
himself
of
Christian
verity
,
he
would
not
be
so
scrupulous
in
his
conscience
,
nor
would
so
much
oppose
the
mortification
of
the
mind
,
nor
of
the
lasciviousnesse
of
the
flesh
,
and
so
the
contradictions
would
cease
,
and
the
contradictions
ceasing
,
the
difficulty
of
believing
would
also
cease
.
From
all
this
discourse
this
resolution
may
be
taken
,
that
if
the
wicked
would
be
free
from
the
impossibility
in
believing
,
they
must
attend
to
renounce
their
selfe-love
,
if
they
can
:
And
that
if
the
superstitious
would
know
that
they
are
not
pious
,
that
they
do
not
believe
as
they
ought
to
believe
,
nor
that
which
they
ought
to
believe
,
they
must
attend
to
renounce
their
selfe-love
as
much
as
they
can
:
And
that
the
godly
who
shall
feel
themselves
molested
with
the
difficulty
of
believing
,
and
would
take
away
the
difficulty
,
and
so
make
easie
the
believing
,
they
must
labour
to
disenamour
themselves
of
themselves
,
and
of
the
world
,
and
to
enamour
themselves
of
God
,
and
of
Christ
.
This
they
shall
do
by
considering
the
evil
that
is
in
them
,
and
in
the
world
,
and
the
good
that
is
in
God
,
and
in
Christ
.
I
say
this
consideration
will
be
very
profitable
to
them
,
so
that
it
alwayes
go
accompanied
with
prayer
,
praying
God
,
that
he
would
disenamour
them
of
themselves
and
of
the
world
,
and
that
he
would
enamour
them
of
himself
and
of
Christ
;
and
that
he
would
mortifie
in
them
all
that
which
is
flesh
,
and
humane
prudence
,
to
the
end
they
may
be
capable
of
so
great
a
quantity
of
Faith
,
that
they
never
come
to
doubt
,
nor
to
stagger
in
it
,
being
to
him
alway
loyall
and
faithfull
,
as
belongs
to
them
,
being
made
his
sonnes
by
the
incorporation
wherewith
they
stand
incorporated
in
his
onely
begotten
sonne
Jesus
Christ
our
Lord
.
CONSID.
CII
.
That
Christian
faith
hath
necessity
to
be
confirmed
by
experience
:
Of
what
kind
the
experience
is
,
and
how
it
is
obtained
.
BElieving
being
the
foundation
of
the
Christianity
,
which
consists
in
accepting
the
generall
pardon
by
the
justice
of
God
executed
on
Christ
,
it
seems
necessary
,
that
a
Christian
should
exercise
himself
in
those
considerations
which
appertain
to
believing
.
And
so
amongst
other
things
which
I
have
considered
about
believing
,
this
is
one
,
that
a
man
never
stands
solid
,
and
firm
,
and
constant
in
the
Christian
faith
,
untill
he
have
in
himself
some
experience
of
that
which
he
believes
.
And
it
is
certain
,
that
he
holds
so
much
firmnesse
as
he
holds
of
experience
in
himself
,
and
no
more
.
It
befalls
us
that
believe
the
Gospel
which
happens
to
us
concerning
a
wise
and
spirituall
man
:
that
as
whilest
we
believe
the
wisdome
,
and
spiritualty
of
this
man
by
relation
of
other
men
,
we
are
so
disposed
,
that
other
men
coming
,
who
make
to
us
a
contrary
relation
,
we
change
the
opinion
which
we
had
of
him
,
or
at
least
we
doubt
of
it
,
untill
having
strict
familiarity
with
such
a
man
,
we
know
by
experience
that
the
relation
is
true
which
was
made
to
us
,
for
as
then
no
man
is
able
to
perswade
us
to
the
contrary
:
even
so
likewise
whilest
we
believe
that
which
the
Gospell
saith
,
that
God
punished
all
our
sinnes
in
Christ
,
by
their
relation
who
preach
the
Gospell
to
us
,
we
stand
in
hazard
,
that
other
Preachers
coming
,
which
should
tell
us
the
contrary
,
we
shall
believe
in
another
manner
,
or
at
least
we
shall
doubt
of
the
first
preaching
,
untill
that
we
by
having
experience
of
that
which
is
preached
unto
us
in
the
Gospell
,
stand
firm
,
and
constant
in
that
which
we
believe
,
all
the
men
of
the
world
being
unable
either
to
change
,
or
alienate
our
faith
in
any
manner
,
after
that
it
is
confirmed
by
our
own
experience
.
Whence
I
understand
that
the
first
and
principall
intent
,
which
we
ought
to
have
,
who
accept
the
Gospell
,
believing
that
in
Christ
God
hath
punished
all
our
sinnes
,
is
to
get
the
experience
of
this
,
to
the
end
that
our
faith
being
so
confirmed
,
no
man
may
be
able
to
sever
us
from
it
,
nor
make
us
doubt
thereof
,
or
stumble
,
as
they
are
able
to
do
,
whilest
our
faith
is
not
confirmed
with
experience
.
And
if
any
man
shall
ask
me
,
how
the
experience
of
faith
is
gotten
?
I
answer
,
that
then
a
man
hath
experience
of
that
which
he
believes
,
when
he
hath
peace
in
his
conscience
,
it
seeming
to
him
that
he
can
appear
in
the
judgement
of
God
,
with
that
self
same
security
wherewith
he
would
have
appeared
,
if
he
had
lived
with
that
innocency
wherewith
Christ
lived
,
and
had
by
Gods
will
suffered
that
which
Christ
suffered
.
Furthermore
I
answer
,
that
mortification
and
vivification
are
most
efficacious
experiences
,
by
which
our
faith
is
confirmed
,
inasmuch
as
they
onely
who
believe
and
know
themselves
just
in
Christ
,
have
mortification
and
vivification
.
And
if
another
shall
ask
me
;
saying
,
how
shall
I
who
believe
do
to
confirm
my
faith
with
experience
?
I
answer
two
things
.
The
one
,
that
he
renounce
all
justifications
that
are
without
Christ
,
aswell
those
which
consist
in
not
doing
,
as
those
which
consist
in
doing
;
and
that
embracing
himself
onely
with
the
justification
which
is
in
Christ
,
which
doth
consist
in
believing
,
he
addresse
himself
with
prayer
and
supplication
to
God
,
that
he
would
make
him
feel
the
peace
of
conscience
,
that
he
would
mortifie
him
,
that
he
would
make
him
alive
,
and
the
other
,
that
he
keep
very
strict
account
with
himself
,
of
his
works
,
words
and
thoughts
,
with
intent
to
know
in
all
these
things
how
much
mortification
,
and
how
much
vivification
he
hath
gotten
;
and
with
intent
also
to
mortifie
himself
,
and
to
make
himself
alive
every
day
more
and
more
,
hereby
intending
to
get
this
Christian
experience
,
with
which
the
Christian
faith
is
confirmed
.
And
to
him
that
would
consider
,
and
know
how
he
ought
to
do
to
renounce
his
own
justification
,
aswell
those
that
consist
in
not
doing
as
those
which
consist
in
doing
;
I
say
unto
him
,
that
those
which
consist
in
not
doing
,
h●
shall
renounce
;
knowing
that
if
he
do
no●
kill
,
if
he
do
not
rob
,
if
he
be
no
fornicatour
,
if
he
do
no
injury
to
his
neighbour
,
it
i●
either
because
he
is
not
inclined
thereto
,
or
because
he
fears
the
shame
of
the
world
,
or
th●
punishment
wherewith
such
sinnes
are
punished
in
this
life
.
And
of
this
he
may
assur●
himself
,
considering
that
he
forbears
not
to
d●
other
things
,
unto
which
he
is
inclined
,
whic●
are
not
so
shamefull
in
the
world
,
and
are
no●
punished
in
this
life
;
such
as
are
ambition
▪
honour
,
self-satisfaction
,
and
reputation
.
An●
I
say
unto
him
also
,
that
the
things
which
consist
in
doing
,
he
shall
renounce
;
knowing
o●
one
side
the
superstition
which
he
hath
put
i●
some
of
them
,
and
on
the
other
side
the
s●●
love
with
which
he
hath
contaminated
,
an●
defiled
the
other
.
And
thus
he
shall
come
〈◊〉
these
terms
,
that
knowing
himself
in
himself
deprived
,
and
dispoiled
of
all
his
own
justification
,
he
shall
be
constrained
to
comfort
himself
with
that
which
the
Gospel
offers
unto
him
,
shewing
unto
him
how
God
punished
all
our
sinnes
in
his
onely
begotten
sonne
Jesus
Christ
our
Lord
.
CONSID.
CIII
.
Against
the
Imagination
;
with
which
our
Christian
faith
is
troubled
.
I
Now
return
to
consider
that
which
I
have
oft-times
said
,
that
for
a
man
to
be
solicited
to
doubt
,
is
a
signe
of
Christian
profiting
.
For
I
understand
that
such
solicitation
grows
from
a
mans
being
willing
to
believe
,
and
from
his
desiring
to
stand
firm
and
constant
,
in
the
Christian
faith
of
the
generall
pardon
which
is
intimated
unto
men
in
the
Gospel
.
The
wicked
are
not
solicited
to
doubt
,
because
they
neither
will
nor
desire
to
believe
.
Nor
are
the
superstitious
solicited
to
doubt
;
for
believing
with
humane
and
carnall
wisdome
,
they
have
none
to
solicit
them
to
doubt
.
They
who
have
made
progresse
in
a
Christian
life
are
little
solicited
to
doubt
;
for
having
with
much
experience
confirmed
their
faith
,
they
have
disarmed
their
enemies
,
I
mean
those
that
did
solicit
them
to
doubt
.
And
here
I
understand
,
that
men
are
uncapable
of
being
able
to
have
so
much
faith
in
them
,
as
that
they
should
be
altogether
freed
from
being
solicited
to
doubt
,
and
therefore
God
gives
them
the
faith
according
to
their
capacity
,
as
we
do
not
put
so
hot
water
into
a
vessell
of
glasse
,
as
into
one
of
earth
,
nor
so
hot
into
one
of
earth
as
into
one
of
brasse
,
accommodating
it
unto
the
temper
of
the
vessell
,
not
willing
it
should
be
broken
,
so
God
doth
in
accommodating
faith
to
the
fitnesse
and
capacity
of
the
receiver
,
in
such
sort
,
as
the
much
solicitation
to
doubt
remains
onely
for
them
,
who
having
left
impiety
,
and
being
freed
from
the
deceit
of
superstition
,
begin
to
accept
by
the
holy
spirit
,
the
generall
pardon
which
the
Gospel
publisheth
,
and
begin
to
bring
forth
fruit
in
Christian
living
,
and
go
profiting
in
it
.
For
they
desiring
to
believe
find
alive
in
themselves
humane
prudence
,
of
which
the
evil
spirits
serve
themselves
to
solicit
them
to
doubt
.
And
so
it
is
,
that
when
one
of
these
persons
renouncing
,
and
leaving
his
own
justifications
;
those
which
consist
in
doing
,
and
those
which
consist
in
not
doing
,
will
comfort
himself
with
the
justice
of
Christ
,
which
the
Gospel
offers
unto
us
,
when
through
his
own
imperfection
he
sees
it
not
so
clear
,
and
discovered
,
as
he
sees
corporall
things
,
and
those
which
consist
in
humane
prudence
,
he
is
suddenly
tempted
,
and
solicited
to
doubt
of
the
truth
,
which
the
Gospel
affirms
;
whereupon
such
a
person
ought
suddenly
to
remedy
the
temptation
in
this
manner
.
First
he
shall
hold
for
a
certain
signe
of
his
profiting
in
Christian
faith
to
be
solicited
to
doubt
,
and
he
shall
say
,
if
I
had
not
a
will
and
desire
to
believe
,
I
should
not
be
solicited
to
doubt
,
as
I
was
not
solicited
when
I
did
not
stand
in
this
will
,
and
in
this
desire
,
and
so
he
shall
come
to
quiet
himself
with
this
matter
,
whereby
the
Divel
procures
to
disquiet
him
.
And
if
there
shall
come
a
fancy
to
him
to
say
that
his
doubting
is
of
the
same
quality
with
that
of
them
who
doubt
without
the
spirit
,
he
shall
say
it
is
not
true
;
for
they
who
doubt
without
the
spirit
feel
no
distast
in
doubting
,
nor
desire
to
be
free
,
but
I
feel
distaste
in
doubting
,
and
desire
to
be
free
of
it
,
and
consequently
am
certain
that
my
doubting
is
not
of
that
quality
with
that
of
theirs
who
doubt
without
the
spirit
.
Secondly
,
he
shall
think
thus
,
if
this
Christian
faith
were
not
a
spirituall
and
divine
thing
,
it
would
not
find
in
me
that
contradiction
which
it
finds
,
as
those
things
have
not
found
contradiction
in
me
,
which
were
not
spirituall
nor
divine
,
but
superstitious
,
and
humane
,
in
which
I
would
perswade
my self
.
And
in
this
manner
the
contradiction
,
with
which
the
divel
would
disquiet
him
,
shall
be
an
instrument
to
him
to
quiet
him
.
Thirdly
,
he
shall
think
this
:
If
this
Christian
faith
were
not
the
gift
of
God
,
I
should
not
feel
in
my self
those
new
desires
to
please
God
,
to
stand
alwayes
united
with
God
,
to
see
him
glorified
and
sanctified
of
all
men
,
which
desires
I
have
felt
since
I
have
in
earnest
applyed
my self
unto
this
faith
.
And
in
this
manner
with
the
experience
of
the
love
of
God
,
he
shall
assure
himself
of
the
truth
of
that
which
the
Gospel
affirms
.
Fourthly
he
shall
think
thus
:
If
this
Christian
faith
were
not
a
spirituall
and
divine
thing
,
it
would
not
have
begun
to
give
me
an
abhorring
of
corporall
and
humane
things
,
and
the
things
of
the
world
,
the
which
I
do
not
altogether
abhorre
,
I
am
at
least
come
to
this
that
I
do
not
love
them
,
procure
them
,
desire
them
,
as
I
was
wont
.
And
in
this
manner
by
experience
of
mortification
,
he
shall
confirm
himself
in
the
truth
of
the
Christian
faith
.
Fifthly
,
he
shall
think
thus
:
If
I
knew
any
other
better
thing
then
this
,
or
at
least
that
were
equall
to
this
,
with
which
I
might
appear
before
the
judgement
of
God
,
I
should
indeed
have
cause
to
doubt
of
the
truth
of
this
;
now
I
knowing
no
other
thing
better
,
nor
any
other
thing
such
as
it
is
,
I
have
no
cause
to
doubt
.
And
thus
he
is
come
upon
the
gain
,
and
not
on
the
losse
,
&
that
in
persevering
in
this
Christian
faith
he
cannot
loose
,
but
gain
.
And
if
it
shall
come
into
his
fancie
to
say
that
he
might
loose
much
in
case
that
that
which
the
Gospel
saith
,
were
not
true
,
inasmuch
as
he
should
attribute
that
to
Christ
,
which
were
not
due
to
him
,
&
it
not
being
due
to
him
,
he
should
come
to
offend
the
glory
&
the
Majestie
of
God
;
he
shall
instantly
have
recourse
to
experience
and
think
thus
;
After
that
I
know
my self
pardoned
through
Christ
,
and
reconciled
with
God
through
Christ
,
acknowledging
my self
dead
with
Christ
,
and
raised
up
with
Christ
,
and
expecting
my
glorification
with
Christ
;
I
know
,
and
feel
,
and
find
in
me
the
beginnings
of
mortification
,
despising
the
world
and
my self
;
and
I
feel
the
beginnings
of
vivification
through
the
love
and
affection
to
God
,
to
the
glory
of
God
,
&
to
the
will
of
God
.
And
these
principles
are
good
.
And
it
being
true
,
that
from
an
evil
cause
never
comes
a
good
effect
,
it
is
true
also
,
that
the
cause
is
good
,
whence
this
effect
is
grown
.
And
therefore
it
is
most
certain
and
true
that
which
the
Gospel
publisheth
and
affirmeth
:
That
God
having
put
on
Christ
all
our
sinnes
,
and
having
punished
them
all
in
Christ
,
he
hath
pardoned
us
all
,
and
hath
reconciled
us
unto
himself
by
Christ
;
which
pardon
and
reconciliation
all
they
which
believe
enjoy
.
Hereby
a
Christian
shall
stay
himself
,
who
(
willing
to
comfort
and
secure
himself
with
the
justice
of
Christ
)
shall
be
disturbed
with
the
perswasions
which
shall
solicit
him
to
doubt
,
and
shutting
the
doore
to
them
which
may
come
,
shall
recommend
himself
to
God
,
saying
with
Hezechias
,
Lord
I
suffer
violence
,
answer
for
me
,
Isai
.
38.
And
let
him
be
sure
,
that
God
will
help
him
,
fulfilling
with
him
that
which
he
promised
by
David
,
where
he
saith
,
I
am
with
him
in
trouble
,
I
will
deliver
him
,
and
bring
him
to
Honour
.
CONSID.
CIV
.
That
Baptisme
through
the
Faith
of
the
Gospel
is
efficacious
even
in
Children
,
who
die
before
they
come
to
the
age
to
be
able
to
approve
their
being
Baptized
.
TAking
occasion
from
that
which
S.
Peter
saith
,
1.
Epist.
12.20.21
.
That
the
Ark
wherein
Noah
saved
himself
in
the
floud
,
was
a
figure
of
our
Christian
Baptisme
,
I
consider
that
as
Noah
giving
credit
to
the
word
of
God
,
did
believe
that
the
floud
would
come
,
and
that
himself
and
his
should
be
saved
in
the
Ark
,
not
by
virtue
of
the
Ark
,
which
could
not
naturally
work
this
effect
,
but
by
the
will
of
God
,
who
used
this
Ark
for
an
instrument
of
safety
to
him
and
his
:
so
we
also
giving
credit
to
the
Gospel
of
God
,
believe
that
Christ
shall
come
to
judge
the
quick
and
the
dead
;
and
we
believe
that
all
our
sinnes
being
punished
in
Christ
,
we
and
ours
shall
be
saved
in
that
judgement
,
being
Baptized
;
not
by
virtue
of
the
water
which
cannot
naturally
work
this
effect
,
but
by
the
will
of
God
,
who
useth
the
water
for
the
meanes
of
our
salvation
.
God
could
well
have
saved
Noah
in
the
floud
without
the
Ark
;
and
it
seemes
he
took
the
Ark
for
the
meanes
to
condescend
unto
the
frailty
of
Noah
,
who
more
easily
believed
that
he
should
be
saved
in
the
Ark
,
then
he
would
have
believed
that
he
should
have
been
saved
without
the
Ark.
Albeit
he
did
not
trust
in
the
Ark
,
but
in
the
word
of
God
,
who
promised
to
save
him
in
the
Ark
:
and
so
not
the
Ark
,
but
Faith
was
that
which
saved
Noah
,
Heb.
11.7
.
with
which
he
made
the
Ark
,
and
put
himself
in
it
.
In
the
same
manner
God
could
well
save
us
in
the
day
of
judgment
without
the
water
of
Baptisme
,
and
it
seemes
he
takes
the
water
for
the
meanes
to
condescend
unto
our
frailty
,
which
causeth
that
we
do
more
easily
believe
to
be
saved
by
Baptisme
,
then
we
should
believe
to
be
saved
without
it
;
albeit
we
have
not
confidence
in
the
water
,
but
in
the
word
of
the
Gospell
of
God
,
which
promiseth
to
save
us
by
Baptisme
:
And
so
we
shall
be
saved
in
the
universall
judgement
,
not
because
we
are
Baptized
,
but
through
the
faith
with
which
we
are
Baptized
.
Where
I
understand
two
things
:
The
one
,
that
to
all
of
us
who
are
Christians
,
it
appertains
to
secure
our selves
in
the
judgement
of
God
with
the
remembrance
that
we
were
baptized
,
as
Noah
secured
himself
in
the
Floud
with
the
remembrance
of
the
Ark
,
the
Ark
being
to
him
that
which
Baptisme
is
to
us
.
The
other
,
that
we
who
are
baptized
being
children
,
are
to
assure
our selves
that
we
are
then
really
,
and
indeed
baptized
,
when
the
years
of
discretion
being
come
,
and
feeling
by
the
will
of
God
the
voice
of
the
Gospel
,
we
rejoyce
that
we
are
baptized
;
in
such
sort
,
that
if
so
be
we
were
not
baptized
,
we
would
then
be
baptized
:
That
betiding
to
us
which
might
have
befallen
a
man
,
who
had
been
put
into
the
Ark
of
Noah
whilest
he
was
asleep
,
who
being
awaked
,
and
finding
himself
in
the
Ark
,
would
have
thanked
Noah
that
had
put
him
in
the
Ark
;
affirming
,
that
if
he
had
not
been
entred
therein
,
and
could
have
entred
,
he
would
without
all
doubt
have
entred
therein
.
So
that
as
that
man
being
entred
into
the
Ark
not
by
his
own
faith
,
but
by
the
Faith
of
Noah
,
should
have
saved
himself
in
the
Ark
by
his
own
faith
,
esteeming
it
good
,
that
he
had
entred
into
the
Ark
:
so
we
who
in
our
infancies
were
baptized
,
having
entred
into
Baptisme
,
not
through
our
own
Faith
,
but
by
the
Faith
of
them
who
put
us
therein
,
shall
be
saved
in
Baptisme
by
our
own
faith
,
approving
and
holding
it
for
good
that
we
were
baptized
.
Another
thing
also
may
be
said
,
that
as
the
Beasts
which
Noah
put
into
the
Ark
entred
in
by
the
faith
of
Noah
,
and
were
saved
in
the
Floud
by
the
faith
of
Noah
,
they
having
neither
knowledge
of
good
nor
evil
,
to
enter
into
the
Ark
,
or
to
approve
their
entring
in
,
but
being
put
into
it
:
so
the
children
of
Christians
,
who
enter
into
Baptisme
by
the
faith
of
their
Parents
,
and
come
not
to
the
age
to
be
able
to
approve
or
reprove
that
which
their
Fathers
have
done
;
they
,
because
they
have
not
the
knowledge
of
good
or
evil
,
shall
be
saved
in
the
day
of
judgement
,
by
the
faith
with
which
their
Fathers
have
put
them
into
Baptisme
.
In
effect
exceeding
great
is
the
force
and
efficacie
of
Faith
,
I
say
of
that
which
giving
credit
to
the
promises
of
God
,
stands
certain
of
the
fulfilling
of
them
,
shewing
its
assurance
by
putting
in
execution
that
outward
thing
,
which
on
Gods
behalf
is
commanded
.
This
Faith
saved
Noah
in
the
Floud
by
means
of
the
Ark
,
and
this
Faith
shall
save
all
us
in
the
day
of
judgement
,
by
the
means
of
Baptisme
;
us
,
who
believing
the
Gospel
shall
be
Baptized
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
to
whom
be
glory
for
ever
,
Amen
.
CONSID.
CV
.
Three
principles
whence
the
ignorances
arise
,
with
which
men
erre
against
God
.
COnsidering
that
which
S.
Paul
saith
of
the
sinne
which
he
had
committed
against
God
in
persecuting
the
Christian
Church
,
But
I
obtained
mercy
,
because
J
did
it
ignorantly
in
unbelief
;
1.
Tim.
1.13
.
And
considering
the
prayer
wherewith
Christ
being
put
on
the
Crosse
prayed
his
eternall
Father
for
the
sinne
of
them
that
crucified
him
,
saying
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
Luke
23
34.
And
considering
that
which
S.
Paul
saith
of
the
wise
men
of
the
world
;
For
if
they
had
known
it
,
they
would
never
have
crucified
the
Lord
of
glory
;
1.
Cor.
2.8
.
I
gather
three
Principles
,
from
which
I
understand
all
the
errours
which
men
do
against
God
through
ignorance
,
do
proceed
.
The
first
is
Malice
.
The
second
is
Inconsideratenesse
.
The
third
is
Incredulity
.
In
this
manner
from
S.
Pauls
standing
in
unbelief
,
from
his
not
believing
that
Christ
was
the
Sonne
of
God
,
that
he
was
the
promised
Messias
in
the
Law
,
that
he
died
for
the
sinnes
of
every
one
,
that
he
was
raised
up
for
the
resurrection
of
every
one
,
and
that
he
was
glorified
for
the
glorification
of
every
one
,
it
proceeded
,
that
he
persecuted
and
slew
them
that
did
believe
and
preach
this
,
thinking
therein
to
do
service
to
God
,
as
from
step
to
step
others
have
done
with
the
same
intentions
which
S.
Paul
did
,
who
as
S.
Paul
did
,
have
erred
and
do
erre
against
God
;
not
by
Inconsideratenesse
;
for
he
,
and
they
go
with
attention
to
that
which
they
do
;
nor
through
Malice
;
for
they
do
not
hate
for
their
own
interest
those
whom
they
persecute
,
but
through
Infidelity
,
because
they
do
not
believe
in
Christ
.
Whence
I
understand
it
proceeded
,
that
God
using
mercy
with
S.
Paul
gave
him
to
know
Christ
,
and
so
of
a
famous
persecutour
he
became
a
most
famous
Preacher
;
the
same
mercy
and
pardon
hath
been
given
,
as
I
understand
,
to
all
them
who
have
erred
as
S.
Paul
erred
.
From
the
Gentiles
,
who
were
Ministers
and
executers
of
Christs
death
,
not
considering
what
they
did
,
proceeded
that
they
erred
inconsiderately
killing
the
innocent
,
as
many
Gentiles
have
erred
,
who
have
been
the
death
of
many
Christians
,
not
considering
what
they
do
.
For
if
they
did
consider
it
as
they
ought
,
there
is
no
doubt
they
would
not
do
it
.
And
therefore
because
they
erre
as
Beasts
,
their
errour
is
not
put
to
their
accompt
.
This
I
believe
,
holding
for
certain
that
God
did
heare
Christ
,
when
he
said
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
!
And
S.
Steven
,
when
he
said
,
Lord
,
lay
not
this
sinne
to
their
charge
!
From
that
the
Scribes
and
Pharisees
minds
stood
full
of
indignation
against
Christ
,
as
have
been
and
are
from
time
to
time
full
of
indignation
against
them
that
imitate
Christ
,
the
minds
of
those
,
who
being
like
unto
the
Scribes
and
Pharisees
make
profession
of
outward
holinesse
,
being
void
of
the
inward
,
it
did
proceed
,
and
is
come
to
passe
,
and
goes
on
proceeding
,
that
maliciously
killing
them
whom
they
have
known
and
do
know
to
be
members
of
Christ
,
who
have
been
alwayes
hated
of
the
Saints
of
the
world
,
because
they
ruine
and
throw
down
that
sanctity
,
whereof
they
make
profession
.
With
them
I
do
not
understand
that
God
useth
mercy
:
For
they
stand
not
as
S.
Paul
did
,
in
Incredulity
,
that
is
,
not
incredulity
which
maketh
them
erre
,
but
their
errour
proceeds
from
their
Malice
and
Malignity
.
Nor
do
I
understand
that
Christ
prayed
,
nor
that
his
members
pray
for
them
;
for
their
errour
ariseth
not
through
Inconsideratenesse
,
but
from
Malignant
depravation
.
Nay
this
sinne
I
understand
is
that
which
Christ
calls
Matth.
12.21
.
The
sinne
against
the
holy
Ghost
,
which
he
saith
,
shall
not
be
pardoned
,
neither
in
this
nor
in
the
other
world
.
And
this
sinne
I
understand
Saint
John
calls
a
sinne
unto
death
,
John
5.16
.
The
men
who
imitating
the
Scribes
and
Pharisees
,
erre
through
ignorance
arising
of
malice
,
I
understand
they
have
left
to
be
men
,
and
are
infernall
spirits
.
The
men
who
imitating
the
Gentiles
who
killed
Christ
,
erre
through
ignorance
arising
from
inconsideratenesse
,
I
understand
they
have
left
to
be
men
,
and
are
beasts
.
And
the
men
who
imitating
S.
Paul
,
erre
through
ignorance
bred
from
incredulity
,
are
as
I
understand
truly
men
,
to
whom
incredulity
is
as
proper
,
as
Inconsideration
is
proper
to
Beasts
,
and
as
malice
is
proper
to
the
infernall
spirits
.
And
therefore
the
errour
which
grows
from
incredulity
and
inconsideratenesse
without
mixture
of
malice
,
finds
mercy
with
God
,
he
being
drawn
to
the
faith
who
erres
through
ignorance
bred
of
incredulity
.
Whereupon
if
any
ask
me
,
saying
,
Whence
dost
thou
think
that
the
Hebrews
erring
through
ignorance
,
grew
,
of
which
S.
Paul
saith
,
Rom.
20.
For
being
ignorant
of
the
righteousnesse
of
God
,
and
going
about
to
establish
their
own
righteousnesse
they
have
not
submitted
themselves
to
the
righteousnesse
of
God
?
I
answer
him
,
that
it
was
bred
partly
from
Malice
,
and
partly
from
Incredulity
,
through
the
hatred
which
they
bore
unto
the
Gospel
.
That
this
is
true
is
proved
by
this
,
that
some
believed
,
and
others
remained
in
their
unbelief
.
The
same
I
answer
to
him
that
shall
demand
of
me
,
Whence
did
proceed
,
and
doth
proceed
the
erring
through
ignorance
in
them
,
of
whom
Christ
saith
,
John
16.2
.
Every
one
that
shall
kill
you
,
will
think
that
he
doth
God
good
service
?
And
so
much
the
more
,
by
how
much
to
me
it
is
proved
that
S.
Paul
was
one
of
these
,
and
found
mercy
:
for
his
erring
through
ignorance
,
grew
from
incredulity
.
In
this
discourse
I
learn
this
;
That
every
man
ought
to
stand
on
his
watch
,
not
to
appassionate
himself
at
any
time
in
the
things
that
appertain
to
religion
:
I
mean
in
defending
one
thing
,
and
impugning
another
with
passion
,
to
the
end
that
the
passion
may
not
blind
him
in
such
manner
as
he
come
to
erre
against
God
through
Ignorance
bred
of
malice
.
Further
I
learn
,
that
a
man
ought
not
without
due
consideration
to
set
himself
to
any
of
those
things
which
shall
offer
themselves
unto
him
,
much
lesse
to
those
which
belong
to
religion
,
to
the
end
that
he
come
not
to
be
counted
in
the
number
of
Beasts
.
Further
I
learn
,
that
a
man
who
finds
himself
free
from
passion
and
inconsideration
,
that
he
erre
not
against
God
,
ought
to
acknowledge
himself
to
be
in
Incredulity
,
and
so
to
pray
God
,
that
he
would
free
him
from
it
.
And
in
the
mean
space
he
ought
to
abstain
from
putting
in
execution
those
things
which
are
in
prejudice
of
his
neighbour
;
(
as
S.
Pauls
persecuting
the
Christians
was
,
)
And
then
the
more
,
when
they
shall
seem
to
him
more
holy
,
and
more
just
before
God
.
And
I
learn
further
,
that
onely
the
regenerated
Christian
being
more
then
a
man
,
being
gone
out
of
Incredulity
,
doch
not
erre
through
Malice
,
Inconsideration
,
or
Incredulity
,
but
erring
onely
through
frailty
,
inasmuch
as
he
hath
not
yet
left
altogether
to
be
a
man
,
hath
not
as
yet
altogether
comprehended
the
Christian
perfection
,
wherein
he
is
comprehended
by
the
incorporation
with
which
he
stands
incorporated
in
the
death
,
in
the
resurrection
,
and
in
the
glorification
of
the
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
CVI.
That
that
which
the
Scripture
calls
the
knowledge
of
Good
and
Evil
,
the
wise
men
of
the
world
have
called
,
and
do
call
naturall
light
,
Prudence
,
and
humane
reason
.
BY
that
which
I
read
of
the
Creation
,
and
Depravation
of
man
,
I
consider
that
a
man
was
first
created
after
the
image
and
likenesse
of
God
,
and
was
put
in
the
garden
which
they
call
earthly
Paradise
;
and
afterwards
eating
of
the
fruit
of
the
Tree
of
knowledge
of
good
and
evil
,
lost
the
image
and
likenesse
of
God
,
and
was
driven
out
of
the
earthly
Paradise
,
remaining
with
the
knowledge
of
good
and
evil
:
understanding
that
as
it
is
not
naturall
for
a
man
according
to
his
first
creation
to
abide
out
of
earthly
Paradise
,
so
it
is
not
primarily
naturall
to
him
to
have
the
knowledge
of
good
and
evil
.
And
by
that
which
I
experiment
in
the
reparation
of
man
in
his
regeneration
and
renovation
,
considering
that
for
the
accepting
of
the
grace
of
the
Gospel
,
the
remission
of
sinnes
,
and
the
reconciliation
with
God
by
the
justice
of
God
executed
on
Christ
,
that
so
he
may
enter
into
the
kingdome
of
God
,
and
to
recover
the
image
and
similitude
of
God
,
and
to
have
the
government
of
the
holy
spirit
he
is
necessitated
to
captivate
his
understanding
,
and
to
renounce
and
mortifie
his
prudence
,
humane
reason
,
and
naturall
light
;
I
understand
that
that
which
holy
Scripture
calls
the
knowledge
of
good
and
evil
,
the
wise
men
of
the
world
have
called
and
do
call
naturall
light
,
prudence
,
and
humane
reason
.
And
so
I
come
to
understand
,
that
a
man
is
necessitated
to
captivate
his
understanding
,
to
mortifie
his
own
prudence
and
naturall
light
,
which
is
the
same
as
to
renounce
the
knowledge
of
good
and
evil
,
that
he
may
obtain
Christian
reparation
,
regeneration
and
renovation
.
For
it
is
a
most
just
thing
,
that
if
he
be
to
recover
that
which
he
lost
,
he
should
first
renounce
that
which
he
gained
,
that
is
,
if
he
would
recover
his
spirituall
light
,
he
is
to
renounce
his
naturall
light
.
And
if
we
grant
(
as
it
is
necessary
to
grant
by
that
which
we
read
,
and
experiment
)
that
the
reparation
of
our
humane
nature
by
Christian
regeneration
and
renovation
,
consists
in
this
,
that
a
man
accepting
the
Gospel
,
and
being
incorporated
in
Christ
,
goes
recovering
the
being
,
the
degree
and
dignities
,
in
which
the
first
man
was
created
;
and
goes
on
leaving
the
being
,
the
degree
and
the
dignity
,
in
which
the
first
man
remained
after
that
he
was
depraved
;
It
is
likewise
necessary
,
that
we
should
grant
,
that
as
that
which
we
gain
is
not
naturall
to
the
being
which
we
now
hold
,
so
likewise
that
which
we
leave
was
not
naturall
to
the
being
which
we
had
according
to
our
first
creation
.
Whereby
we
come
clearly
to
understand
,
that
the
naturall
light
which
we
now
hold
,
is
not
from
our
first
creation
,
but
from
our
depravation
.
And
besides
this
,
that
the
spirituall
light
which
we
gain
by
Christ
,
is
from
our
first
creation
.
And
this
spirituall
light
I
understand
was
so
naturall
to
a
man
in
his
first
creation
,
as
the
knowledge
of
good
and
evil
,
and
naturall
light
is
now
naturall
unto
him
.
And
I
suppose
,
that
the
first
man
not
acknowledging
the
spirituall
light
for
a
thing
properly
his
,
but
communicated
to
him
by
the
favour
of
God
,
did
desire
the
knowledge
of
good
and
evil
,
pretending
that
that
would
be
to
him
,
as
it
is
,
naturall
.
And
of
this
knowledge
of
good
and
evil
,
I
understand
that
a
man
gets
a
greater
or
lesser
part
,
according
as
he
is
more
or
lesse
purged
,
and
purified
in
his
affections
and
appetites
,
which
are
according
to
the
flesh
.
Whence
I
suppose
the
wise
men
of
the
world
have
taken
occasion
to
believe
,
that
the
knowledge
of
good
and
evil
is
a
spirituall
thing
,
and
is
of
the
first
creation
of
man
;
not
considering
that
this
effect
proceeds
hence
,
that
as
the
knowledge
of
good
and
evil
,
and
the
naturall
light
is
a
perfection
of
man
in
the
state
of
his
depravation
,
so
the
spirituall
light
was
in
the
state
of
his
first
creation
,
and
is
in
the
state
of
his
reparation
.
Against
that
which
hath
been
spoken
two
things
offer
themselves
:
The
first
,
that
by
that
which
S.
Paul
saith
,
Rom.
1.
that
the
Gentiles
by
their
naturall
light
might
have
known
God
,
and
by
that
which
he
saith
,
Rom.
5.
That
they
might
have
naturally
known
the
will
of
God
,
it
seems
,
that
the
naturall
light
is
not
of
the
state
of
the
depravation
of
man
,
but
of
the
state
of
his
first
creation
.
The
second
,
that
it
being
true
,
the
old
Saints
as
David
,
and
the
new
Saints
as
S
,
Paul
,
in
that
which
they
have
written
have
served
themselves
of
naturall
light
,
of
Prudence
and
humane
reason
,
it
seems
that
it
is
not
evil
,
nor
that
it
ought
to
be
renounced
,
left
and
mortified
.
To
the
first
I
understand
it
may
be
answered
,
that
S.
Paul
willing
to
convince
the
Gentiles
,
inasmuch
as
they
did
excuse
themselves
,
saying
that
they
could
not
know
God
,
and
therefore
worshiped
him
not
;
nor
could
know
the
will
of
God
,
and
therefore
they
had
lived
viciously
;
he
shews
them
,
that
although
they
had
not
had
the
knowledge
of
God
to
worship
him
,
nor
yet
of
the
will
of
God
to
obey
it
,
(
which
knowledge
being
by
spirituall
light
was
in
the
first
man
before
his
depravation
,
and
abides
in
Christians
in
our
reparation
,
)
nor
the
knowledge
which
the
Hebrews
had
by
their
holy
Scriptures
;
yet
,
that
they
having
had
the
knowledge
,
that
can
be
gotten
with
the
naturall
light
by
the
contemplation
of
the
creatures
,
and
by
the
testimony
of
their
consciences
;
and
not
having
done
according
to
that
knowledge
and
that
will
of
God
,
they
came
to
be
in
fault
;
neither
did
there
remain
any
excuse
at
all
to
them
.
So
that
from
the
words
of
Saint
Paul
it
cannot
be
gathered
,
that
a
Christian
man
is
not
to
renounce
his
naturall
light
,
but
that
the
naturall
light
sufficeth
to
know
God
in
a
certain
manner
,
and
to
understand
the
will
of
God
.
To
the
second
thing
I
understand
it
may
be
answered
,
that
the
Saints
serve
themselves
in
their
writings
of
the
knowledge
of
good
and
evil
,
in
that
of
which
it
is
capable
;
(
in
which
it
is
also
illustrated
in
them
by
the
spirituall
light
)
And
that
they
have
renounced
it
,
and
mortified
it
in
that
of
which
it
is
incapable
;
that
is
,
in
the
justification
by
Christ
,
in
the
reconciliation
with
God
,
in
the
regiment
and
government
of
the
holy
Spirit
,
and
generally
in
all
celestiall
,
spirituall
,
and
divine
things
.
I
understand
indeed
that
the
happinesse
and
perfection
of
a
man
,
would
be
much
more
greater
,
if
that
the
knowledge
of
good
and
evil
were
totally
extinct
,
and
dead
,
and
the
spirituall
light
were
totally
kindled
,
and
alive
in
them
.
But
I
understand
,
that
the
flesh
as
it
is
passible
and
mortall
,
is
not
a
subject
fit
for
so
great
felicity
.
And
I
understand
that
this
shall
be
after
the
resurrection
,
when
it
shall
have
obtained
impassibility
and
immortality
;
in
the
mean
time
it
is
necessary
,
that
the
Saints
should
serve
themselves
with
the
knowledge
of
good
and
evil
,
and
with
naturall
light
,
because
they
converse
,
and
deal
together
with
men
,
who
serve
themselves
with
the
same
knowledge
,
&
with
the
same
light
,
following
in
that
the
counsell
of
Christ
,
be
you
wise
as
serpents
,
Matth.
20.
and
that
which
Saint
Paul
saith
,
be
you
wise
in
understanding
,
1.
Cor.
14.
Here
two
things
offer
themselves
unto
me
:
The
first
,
because
the
knowledge
of
good
and
evil
,
the
naturall
light
,
prudence
and
humane
reason
are
in
a
man
through
his
disobedience
to
God
,
and
are
in
the
state
of
depravation
,
it
comes
to
passe
that
this
knowledge
,
this
light
,
and
this
prudence
never
give
man
true
felicity
,
nay
rather
as
Solomon
affirms
,
Ecclesiastes
1.18
.
As
science
,
light
and
wisdome
increase
,
so
affliction
,
anguish
and
sorrow
increase
;
and
therefore
felicity
decreaseth
.
The
second
,
considering
that
Adam
before
he
had
the
knowledge
of
good
and
evil
,
was
not
ashamed
to
stand
naked
;
and
after
he
had
the
knowledge
of
good
and
evil
,
was
ashamed
and
clothed
himself
;
I
come
to
understand
,
that
whilest
a
man
hath
the
spirituall
light
,
and
serves
himself
thereof
,
he
knows
no
defect
in
any
of
the
works
of
God
,
nor
doth
pretend
to
correct
and
amend
them
.
And
whilest
he
hath
the
knowledge
of
good
and
evil
,
and
serves
himself
thereof
,
he
knows
defects
in
the
works
of
God
,
and
pretends
to
correct
and
amend
them
;
such
is
the
arrogancy
of
men
,
who
glory
to
have
the
knowledge
of
good
and
evil
,
to
have
much
naturall
light
,
much
prudence
,
and
much
humane
reason
.
And
such
is
the
humility
of
the
men
which
have
the
spirituall
light
,
that
they
look
upon
all
the
works
of
God
,
and
acknowledge
them
to
be
most
perfect
,
holy
and
good
;
these
are
they
who
stand
in
the
kingdome
of
God
,
standing
by
the
faith
of
the
Gospel
,
incorporated
in
the
sonne
of
God
Jesus
Christ
our
Lord
.
CONSID.
CVII
.
In
what
manner
from
a
mans
not
knowing
himself
,
nor
God
,
there
is
caused
in
him
an
impossibility
in
accepting
the
grace
of
the
Gospel
.
BY
how
much
the
more
I
set
my self
profoundly
to
consider
the
benefit
of
Christ
,
considering
that
it
is
in
all
,
and
upon
all
them
that
accept
it
,
so
much
the
more
do
I
marvell
,
that
all
men
runne
not
after
it
,
and
embrace
it
,
and
set
it
in
their
hearts
;
there
being
offered
unto
them
by
way
of
gift
,
the
remission
of
their
sinnes
,
reconciliation
with
God
,
and
consequently
immortality
,
and
life
with
Christ
;
And
having
set
my self
many
times
to
consider
whence
it
may
proceed
,
that
all
they
who
have
knowledge
of
this
most
singular
grace
,
do
not
accept
it
;
I
understand
,
that
it
proceeds
from
a
mans
not
knowing
either
himself
or
God
.
And
in
effect
it
comes
to
passe
,
that
man
not
knowing
in
himself
the
impiety
,
malignity
and
rebellion
,
which
are
naturall
in
him
through
originall
sinne
,
he
doth
not
distrust
himself
to
be
able
of
himself
to
satisfie
God
,
and
to
be
just
before
God
.
In
the
same
manner
it
comes
to
passe
,
that
man
not
knowing
in
God
bounty
,
mercy
and
fidelity
,
doth
not
trust
in
God
,
and
so
cannot
perswade
himself
,
nor
secure
himself
in
his
mind
,
that
the
justice
of
God
appertains
to
him
,
that
God
accepts
him
for
just
by
reason
of
that
which
Christ
suffered
.
And
if
a
man
knew
himself
,
considering
himself
impious
,
malignant
and
rebellious
,
not
onely
of
himself
,
but
being
as
he
is
the
sonne
of
Adam
,
he
would
distrust
himself
to
be
able
of
himself
to
justifie
himself
.
And
if
he
knew
God
,
knowing
in
him
bounty
,
mercy
and
fidelity
,
he
would
easily
trust
himself
of
him
,
accepting
the
pardon
which
the
Gospel
offers
him
;
and
so
much
the
more
,
as
knowing
himself
it
would
not
seem
strange
to
him
,
that
God
should
pardon
him
without
his
own
merit
,
the
evils
and
inconveniences
wherein
he
knows
himself
to
have
fallen
,
partly
without
his
own
proper
fault
,
and
partly
with
his
own
proper
fault
,
bred
,
and
derived
from
that
of
others
:
with
which
as
I
understand
David
excused
his
sinne
,
saying
behold
I
was
shapen
in
wickednesse
,
and
in
sinne
hath
my
mother
conceived
me
;
whence
I
understand
,
that
as
it
is
impossible
that
a
man
not
knowing
himself
,
nor
knowing
God
,
should
accept
the
grace
of
the
Gospel
,
and
should
secure
himself
with
it
,
so
it
is
impossible
,
that
a
man
knowing
himself
,
and
knowing
God
,
should
pretend
,
or
think
to
justifie
himselfe
by
his
own
proper
works
,
or
to
avoid
the
evil
,
or
to
apply
himself
to
the
good
.
And
if
one
shall
say
unto
me
,
How
then
did
the
Hebrew
Saints
who
knew
themselves
and
knew
God
,
pretend
to
Justifie
themselves
with
the
sacrifices
which
the
law
commands
?
I
will
answer
,
that
the
Hebrew
saints
did
not
place
their
justifications
in
their
sacrifices
,
but
in
the
word
of
God
which
promised
to
pardon
them
,
they
making
those
sacrifices
.
And
here
I
understand
,
that
it
was
much
more
difficult
to
the
Hebrew
saints
,
because
they
knew
themselves
,
and
knew
God
,
to
reduce
themselves
,
and
to
hold
themselves
for
just
,
sacrificing
;
then
it
is
for
the
Christian
saints
,
who
know
themselves
,
and
know
God
,
to
reduce
and
hold
themselves
for
just
,
believing
,
and
accepting
the
grace
of
the
Gospel
.
Inasmuch
as
it
is
most
certain
,
that
the
Hebrew
saints
in
sacrificing
knew
that
they
gave
unto
God
,
that
which
they
themselves
out
of
their
naturall
inclination
did
delight
to
give
him
,
and
that
which
they
knew
is
not
pleasing
in
it self
,
or
for
it self
,
nor
contents
God
,
as
is
proved
by
many
things
which
we
read
in
the
old
holy
Scripture
,
and
is
particularly
in
the
40.
and
51.
Psalmes
,
and
Isaiah
.
And
inasmuch
also
as
it
is
most
certain
and
true
,
that
the
Christian
Saints
believing
,
know
that
they
give
unto
God
that
which
by
their
naturall
inclination
they
would
not
give
,
and
that
which
God
delights
,
and
would
should
be
given
unto
him
,
as
is
proved
by
all
the
Scripture
.
Whence
I
take
this
resolution
,
that
the
men
who
in
the
time
of
the
Gospel
pretend
to
justifie
themselves
by
working
,
give
testimony
of
themselves
,
that
they
know
not
themselves
nor
God
.
And
they
who
pretend
to
be
just
by
believing
,
give
testimony
of
themselves
,
that
they
know
themselves
and
know
God
.
Whereupon
remembring
my self
of
a
comparison
which
I
have
written
,
That
God
did
with
the
Hebrew
people
giving
them
a
ceremonious
law
,
that
which
a
Merchant
doth
departing
for
the
Levant
,
and
doubting
of
the
chastity
of
his
wife
,
knowing
her
inclined
to
compose
sonnets
,
and
canzons
,
he
enjoyns
her
every
day
to
write
him
a
sonnet
on
some
of
those
things
passed
between
them
,
albeit
he
delights
not
in
sonnets
.
And
considering
,
that
to
the
Hebrews
,
who
knew
not
themselves
nor
God
,
that
came
to
passe
which
might
have
come
to
passe
to
the
Merchants
wife
,
in
case
that
not
knowing
her
own
inclination
,
nor
that
of
her
husbands
,
she
should
think
to
justifie
her self
with
him
giving
him
sonnets
,
having
lost
her
chastity
;
and
considering
that
to
the
Hebrews
who
knew
themselves
and
knew
God
,
that
came
to
passe
,
which
might
have
come
to
passe
to
the
same
woman
,
in
case
that
she
knowing
her
own
inclination
,
and
that
of
her
husbands
,
should
pretend
in
making
sonnets
to
obey
her
husband
,
and
not
to
wander
out
or
exercise
her self
in
other
matters
in
dishonour
of
her
husband
;
I
come
to
know
the
exceeding
great
inconvenience
wherein
they
remain
,
who
in
the
time
of
the
Gospel
pretend
,
and
suppose
to
justifie
themselves
by
works
;
yea
,
and
by
works
which
are
not
commanded
them
:
forasmuch
as
they
cannot
pretend
obedience
,
as
the
Hebrew
saints
did
,
which
obedience
was
imputed
to
them
for
righteousnesse
,
and
held
them
united
with
God
without
committing
adultery
against
God
,
as
they
who
neither
knowing
themselves
,
nor
knowing
God
,
did
pretend
to
justifie
themselves
by
sacrificing
.
In
this
discourse
I
learn
two
most
important
things
.
The
first
is
,
that
since
it
is
true
,
that
God
demands
not
now
of
men
that
they
should
sacrifice
,
demanding
of
them
that
they
should
believe
,
that
they
should
accept
the
grace
,
the
remission
of
sinnes
,
and
the
reconciliation
with
God
which
the
Gospel
offers
them
,
shewing
unto
them
how
that
God
having
put
on
Christ
the
sinnes
of
all
men
,
he
hath
punished
them
all
in
him
,
and
so
his
justice
resteth
satisfied
:
The
man
how
much
soever
a
sinner
and
wicked
he
be
,
who
shall
not
hold
himself
pardoned
and
reconciled
with
God
,
and
so
for
just
;
shall
by
this
give
testimony
of
himself
,
that
he
knows
not
God
,
since
he
doth
not
trust
himself
on
his
word
,
and
that
he
doth
not
know
Christ
,
since
he
doth
not
stand
assured
that
he
is
just
in
Christ
.
And
if
such
a
man
shall
pretend
to
justifie
himself
by
works
,
he
shall
give
testimony
of
himself
,
that
he
doth
not
know
the
naturall
inclination
of
man
;
in
such
sort
,
that
either
I
must
know
my self
to
be
just
in
Christ
,
although
I
know
my self
a
sinner
in
my self
,
or
I
ought
to
deny
that
which
the
Gospel
affirms
,
that
God
in
Christ
hath
punished
the
sinnes
and
iniquities
of
all
men
,
and
mine
together
with
them
;
or
else
I
am
constrained
to
say
,
that
God
is
unjust
,
punishing
sinnes
twice
,
once
in
Christ
,
and
another
time
in
me
.
And
because
to
say
this
would
be
impiety
,
and
to
deny
the
other
would
be
incredulity
,
it
remains
,
that
I
enforce
my self
to
account
my self
pardoned
,
and
reconciled
with
God
,
and
so
for
just
in
Christ
,
subjecting
the
naturall
light
to
the
spirituall
.
The
second
thing
which
I
learn
is
,
that
it
being
true
,
that
the
impossibility
which
is
in
man
to
accept
this
holy
Gospel
of
Ghrist
,
proceeds
from
a
mans
not
knowing
himself
,
nor
knowing
God
,
it
belongs
to
every
man
to
apply
himself
in
good
earnest
to
know
himself
and
his
own
naturall
inclination
,
taking
it
even
from
Adam
;
and
to
know
God
,
taking
for
his
principall
application
continuall
prayer
,
praying
God
affectionately
and
fervently
,
that
he
would
open
the
eyes
of
his
mind
in
such
manner
,
that
he
may
come
to
these
acknowledgements
,
and
praying
him
that
hath
begun
to
open
them
,
that
he
would
every
day
more
and
more
open
them
.
And
in
this
manner
if
he
shall
not
have
begun
to
accept
the
holy
Gospel
of
Christ
,
yet
in
going
on
to
take
away
the
impossibility
,
he
shall
begin
to
accept
it
;
and
if
he
shall
have
begun
to
accept
it
,
the
difficulty
which
he
finds
in
accepting
it
being
taken
away
,
he
will
accept
it
more
and
better
,
faith
being
efficacious
in
him
to
mortifie
him
,
and
to
make
him
alive
,
with
which
things
the
Christian
faith
is
confirmed
in
us
,
which
is
the
foundation
in
that
most
divine
confession
of
Saint
Peter
,
Matth.
16.16
.
when
he
said
unto
Christ
,
Thou
art
Christ
the
Sonne
of
the
living
God
,
to
whom
be
glory
for
ever
Amen
.
CONSID.
CVIII
.
In
what
manner
the
evil
of
Adams
disobedience
appertains
to
us
all
:
and
the
good
of
Christs
obedience
reacheth
unto
us
all
.
BY
that
which
I
read
in
holy
Scripture
,
and
by
that
which
I
know
in
my self
,
I
understand
,
that
for
to
come
to
believe
the
good
of
Christs
obedience
,
and
that
in
Christs
obedience
we
all
obeyed
,
&
that
in
Christs
raising
up
we
all
arose
;
it
is
convenient
and
necessary
to
believe
the
disobedience
of
Adam
,
and
that
Adam
disobeying
we
all
disobeyed
,
and
that
in
Adams
dying
we
all
dyed
.
I
say
it
is
necessary
for
every
man
to
believe
the
evil
of
Adam
,
that
he
may
come
to
believe
the
good
of
Christ
.
For
I
understand
that
it
is
impossible
that
a
man
should
believe
the
good
of
Christ
,
if
he
do
not
believe
the
evil
of
Adam
.
Inasmuch
as
not
believing
it
he
shall
not
feel
it
,
and
not
feeling
it
he
shall
not
desire
it
,
nor
procure
to
free
himself
from
it
,
and
not
desiring
not
procuring
it
,
he
will
never
come
to
believe
the
good
of
Christ
,
which
is
the
proper
medicine
against
the
evil
of
Adam
.
But
if
he
believe
the
evil
of
Adam
,
together
with
the
believing
it
,
he
will
feel
it
,
finding
himself
in
himself
impious
,
unfaithfull
,
and
the
enemy
of
God
;
and
as
he
shall
know
himself
to
be
come
into
such
impiety
,
and
infidelity
,
and
enmity
without
his
own
proper
fault
,
so
he
will
easily
reduce
himself
to
believe
to
be
able
to
come
unto
piety
,
fidelity
,
and
friendship
without
his
own
proper
merit
;
whereupon
he
will
believe
the
good
of
Christ
,
and
believing
it
he
will
feel
it
,
feeling
himself
more
faithfull
,
and
more
the
friend
of
God
in
Christ
;
and
then
shall
know
with
effect
,
that
as
the
evil
of
Adams
disobedience
,
whilest
he
did
not
believe
,
and
not
believing
it
did
not
feel
it
,
was
effectuall
to
make
him
by
his
own
fault
more
impious
,
more
unfaithfull
,
and
more
the
enemy
of
God
:
so
the
good
of
the
obedience
of
Christ
is
in
the
same
manner
efficacious
,
whilest
he
believes
it
,
and
whilest
believing
it
he
feels
it
,
to
make
him
in
himself
more
faithfull
,
and
more
the
friend
of
Christ
.
Whence
I
understand
,
that
as
they
who
believe
the
evil
of
Adam
,
do
free
themselves
from
it
,
and
they
who
believe
the
good
of
Christ
,
do
enioy
it
:
so
they
who
do
not
believe
the
evil
of
Adam
,
do
not
free
themselves
from
it
,
and
they
who
do
not
believe
the
good
of
Christ
,
do
not
enjoy
it
.
It
is
very
true
,
that
as
they
who
believe
the
evil
of
Adam
and
the
good
of
Christ
,
passe
through
the
evil
of
Adam
,
and
the
good
of
Christ
is
in
part
suspended
in
them
:
so
they
who
do
not
believe
neither
the
evil
of
Adam
nor
the
good
of
Christ
,
passe
through
the
good
of
Christ
,
and
the
evil
of
Adam
is
suspended
in
them
.
Inasmuch
as
they
who
believe
,
passe
through
the
miseries
of
this
present
life
,
and
through
death
,
which
are
things
of
the
evil
of
Adam
;
whilest
they
stand
in
this
present
life
,
and
whilest
their
bodies
abide
in
the
sepulchres
,
the
good
of
Christ
is
in
part
suspended
in
them
.
And
as
they
who
do
not
believe
,
passe
in
this
present
life
through
the
good
of
Christ
,
enjoying
many
things
together
with
them
that
believe
the
good
of
Christ
;
and
in
eternall
life
because
they
shall
be
raised
up
,
the
evil
of
Adam
shall
be
suspended
in
them
:
so
I
understand
as
the
evil
of
Adam
was
efficacious
to
make
us
all
die
,
from
which
death
notwithstanding
they
who
believe
are
free
;
so
the
good
of
Christ
is
efficacious
to
raise
us
all
up
;
of
which
Resurrection
notwithstanding
they
shall
have
no
ioy
,
who
do
not
believe
,
because
they
shall
not
be
in
good
estate
therein
.
In
Adam
we
all
die
,
in
Christ
we
all
arise
,
1.
Cor.
15.22
.
And
in
the
evil
of
Adam
shall
they
all
remain
,
who
shall
not
accept
the
good
of
Christ
.
But
in
the
good
of
Christ
none
shall
remain
,
but
onely
they
who
have
believed
him
,
and
shall
have
accepted
and
felt
it
.
For
in
effect
the
Resurrection
of
Christ
shall
not
be
glorious
,
but
onely
for
them
,
who
believing
themselves
to
be
dead
in
Adam
,
and
raised
up
in
Christ
,
shall
give
themselves
to
live
in
this
present
life
,
as
dead
and
raised
up
,
beginning
even
now
to
live
a
life
much
like
unto
that
,
which
they
have
to
live
in
life
everlasting
;
so
that
as
the
Vivification
is
an
imperfect
Resurrection
,
so
the
Christian
living
in
the
state
of
this
Vivification
is
imperfect
,
albeit
in
respect
of
the
living
in
the
state
of
Depravation
it
is
most
perfect
.
And
the
draught
of
living
in
the
state
of
the
Resurrection
,
inasmuch
as
it
is
imitable
in
the
state
of
vivification
,
we
see
in
Jesus
Christ
our
Lord
in
his
purity
,
bounty
,
fidelity
,
obedience
and
charity
.
And
here
I
learn
two
things
.
The
one
,
that
since
a
man
believing
the
evil
of
Adam
,
frees
himself
from
it
,
and
believing
the
good
of
Christ
,
enjoyes
it
;
it
belongs
to
every
one
to
believe
this
evil
,
and
this
good
,
not
expecting
for
all
that
to
feel
it
,
that
he
may
believe
it
;
for
this
were
to
pervert
the
order
which
God
hath
set
,
who
will
that
we
shall
believe
before
we
feel
;
but
believing
that
he
may
feel
it
:
For
believing
together
both
the
evil
and
the
good
,
the
efficacy
of
the
good
will
deprive
us
of
the
feeling
of
the
evil
,
in
this
present
life
in
part
,
and
altogether
in
life
eternall
;
inasmuch
as
we
shall
be
then
altogether
free
from
the
evil
of
Adam
,
and
altogether
intent
to
enjoy
the
good
of
Christ
.
The
other
thing
which
I
here
learn
,
is
,
that
they
who
in
this
present
life
do
not
give
themselves
to
live
as
dead
and
raised
up
,
imitating
the
life
of
Christ
,
do
not
believe
that
they
dyed
in
Adam
,
and
that
they
rose
again
in
Christ
,
how
much
soever
they
say
and
affirm
that
they
believe
both
the
one
and
the
other
.
For
if
they
did
believe
them
,
there
is
no
doubt
but
they
would
apply
themselves
to
live
as
dead
and
raised
up
,
this
being
properly
the
efficacy
of
Faith
,
to
reduce
by
little
and
little
them
that
believe
themselves
in
truth
to
be
dead
in
Adam
and
raised
up
in
Christ
,
to
live
as
dead
and
as
raised
up
;
not
because
they
intend
to
become
just
,
but
because
they
do
now
know
and
feel
themselves
just
in
Christ
,
and
because
they
hope
for
the
crown
of
justice
,
that
is
,
immortality
and
life
eternall
.
And
here
I
will
adde
this
,
that
as
the
acceptation
of
the
indulgence
,
which
a
King
makes
unto
them
that
being
fled
for
some
excesse
out
of
his
kingdome
,
and
remain
in
the
service
of
another
King
,
is
efficacious
to
make
them
leave
the
strange
kingdome
,
and
the
service
of
the
strange
king
,
and
return
to
their
own
kingdome
,
to
serve
their
own
King
:
so
the
acceptation
of
the
Gospel
is
efficacious
to
make
,
that
all
men
who
accept
it
,
leaving
the
kingdome
of
the
world
,
and
the
service
of
the
world
,
should
come
unto
the
kingdome
of
God
,
and
to
the
service
of
God
:
and
that
leaving
to
live
according
to
the
flesh
,
they
should
live
according
to
the
spirit
:
so
that
they
who
leave
not
the
kingdome
of
the
world
,
and
the
service
of
the
world
,
and
the
living
according
to
the
flesh
;
give
testimony
of
themselves
,
that
they
have
not
well
accepted
the
Gospel
,
how
much
soever
they
say
they
believe
it
,
no
otherwise
then
they
who
do
not
leave
the
strange
kingdome
,
and
the
service
of
the
strange
King
,
returning
into
their
own
kingdome
,
to
serve
their
own
king
;
give
testimony
of
themselves
,
that
they
do
not
accept
the
indulgence
of
their
King
,
how
much
soever
they
say
they
accept
it
,
and
believe
it
,
since
they
do
not
the
will
of
the
king
,
which
would
the
same
from
them
,
which
God
would
from
us
;
that
is
,
that
we
should
leave
the
kingdome
of
the
world
,
and
the
service
of
the
world
,
and
that
we
should
come
unto
the
kingdome
of
God
to
serve
God
in
holinesse
and
righteousnesse
,
and
in
the
Gospel
of
his
onely
begotten
sonne
Jesus
Christ
our
Lord
.
CONSID.
CIX
.
The
knowledge
which
as
a
Christian
I
ought
to
have
of
Christ
,
and
of
them
who
are
the
members
of
Christ
.
DEsiring
to
resolve
my self
in
the
knowledge
which
as
a
Christian
I
ought
to
have
of
Christ
,
I
consider
in
him
two
generations
,
the
one
divine
,
and
the
other
humane
:
and
two
times
,
the
one
of
shame
,
and
the
other
of
glory
.
According
to
the
divine
generation
I
know
that
Christ
is
the
word
of
God
,
the
sonne
of
God
,
of
the
same
substance
with
the
Father
,
and
one
and
the
same
with
him
,
so
like
unto
him
that
he
might
well
say
to
Philip
,
Philip
,
he
that
seeth
me
,
seeth
my
Father
also
,
John
14.
This
as
I
understand
is
that
Word
with
which
God
created
all
things
according
as
Moses
saith
,
God
said
Let
there
be
light
;
And
according
to
that
which
David
saith
,
by
the
word
of
the
Lord
were
the
Heavens
made
.
Psalm
.
33.6
.
With
this
word
,
I
understand
that
God
maintains
all
things
,
conformable
to
that
,
In
him
was
life
,
John
1.
And
to
that
,
Upholding
all
things
by
the
word
of
his
power
.
Hebrews
1.
This
word
I
understand
,
by
the
work
of
the
holy
spirit
in
the
wombe
of
the
most
holy
Virgin
,
God
clothed
with
flesh
,
with
intent
to
repair
all
things
by
him
,
as
he
made
all
things
by
him
,
and
maintains
all
things
with
him
.
And
I
understand
that
this
word
of
God
,
as
Isaiah
saith
,
chap.
53.
was
prosperous
in
Christ
;
inasmuch
as
that
came
to
passe
,
which
God
intended
in
him
,
and
by
him
.
And
so
I
understand
,
that
it
is
one
and
the
self
same
word
,
that
of
which
S.
John
saith
,
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
:
and
more
beneath
,
And
the
word
was
made
flesh
:
and
that
which
S.
Paul
saith
Col.
1.
For
by
him
all
things
were
created
,
that
are
in
heaven
,
&
that
are
in
earth
.
But
setting
my self
to
search
in
what
thing
this
divine
generation
of
the
son
of
God
,
of
the
Word
of
God
doth
consist
,
in
what
manner
the
son
is
generated
of
the
father
,
for
what
cause
the
Word
is
called
the
Sonne
,
and
the
Sonne
is
called
the
Word
,
I
find
my self
so
incapable
of
this
knowledge
,
that
I
anew
confirm
my self
in
that
which
I
have
written
in
the
95.
Consideration
;
That
as
the
worms
which
are
bred
of
the
corruption
of
the
earth
,
are
altogether
uncapable
of
the
manner
by
which
one
man
is
generated
by
another
;
even
so
the
men
who
are
generated
by
carnall
generation
,
are
altogether
uncapable
,
not
onely
of
the
manner
how
the
Son
of
God
was
generated
,
but
also
of
the
manner
how
the
sonnes
of
God
are
regenerated
by
the
holy
spirit
of
God
.
And
if
I
should
understand
in
what
manner
Moses
,
and
David
,
and
Saint
John
,
and
Saint
Paul
understood
it
,
that
God
created
all
things
by
his
word
,
I
should
also
understand
this
divine
secret
,
which
I
go
searching
out
.
Wherein
I
go
considering
the
power
,
wherewith
Christ
also
in
his
humble
state
did
that
which
he
would
,
being
suddenly
obeyed
by
his
creatures
,
none
of
them
giving
any
further
impediment
,
then
was
granted
unto
them
.
If
it
shall
please
God
,
that
I
be
capable
of
this
divine
secret
,
before
I
go
out
of
this
present
life
,
I
will
also
adjoyn
that
here
which
he
shall
teach
me
to
his
glory
,
and
the
glory
of
Christ
,
and
the
good
of
those
who
are
the
sonnes
of
God
in
Christ
,
and
through
Christ
.
Otherwise
I
will
content
my self
with
this
;
for
I
am
sure
,
that
I
shall
see
with
these
corporall
eyes
in
life
eternall
,
that
which
at
present
I
desire
to
see
with
the
eyes
of
my
mind
.
And
in
the
mean
space
I
rejoyce
in
this
,
that
at
present
I
know
that
this
Word
of
God
,
this
sonne
of
God
,
with
whom
and
by
whom
God
hath
created
,
and
repaired
all
things
,
is
of
the
self
same
substance
of
the
Father
,
and
one self
same
thing
with
him
,
and
is
eternall
as
he
is
.
I
understand
,
that
the
holy
spirit
accommodating
it self
to
our
incapacity
,
speaking
with
us
,
useth
these
words
used
amongst
us
,
such
as
are
word
and
sonne
,
not
to
the
end
,
and
by
them
we
should
comprehend
the
divine
secret
,
but
because
we
may
have
some
name
to
expresse
him
by
.
According
to
this
divine
generation
I
understand
,
that
Christ
is
the
first
begotten
son
of
God
by
his
eternity
,
that
he
was
alwayes
the
Sonne
,
and
that
he
is
the
onely
begotten
sonne
of
God
by
his
singularity
,
that
he
is
onely
the
Sonne
by
generation
,
all
others
that
are
sonnes
being
sonnes
by
regeneration
.
For
what
belongs
to
the
divine
generation
of
Christ
,
I
understand
that
in
him
was
neither
diminution
,
nor
augmentation
.
He
was
the
same
before
his
incarnation
,
that
he
was
in
his
incarnation
,
and
that
he
is
in
his
glorification
.
According
to
the
humane
generation
I
understand
,
that
Christ
by
the
work
of
the
holy
spirit
was
generated
in
the
womb
of
the
most
holy
Virgin
,
in
what
manner
I
know
not
,
to
me
it
sufficeth
to
know
,
that
the
flesh
with
which
the
Word
of
God
clothed
it self
in
this
world
,
was
taken
from
that
most
holy
Virgin
,
and
according
to
this
flesh
I
know
Christ
for
the
Sonne
of
David
and
of
Abraham
.
And
I
see
now
in
part
fulfilled
in
him
,
the
promises
of
God
made
unto
David
,
Psal.
89.34.35
.
asmuch
as
belongs
to
the
perpetuity
of
the
Kingdome
in
his
seed
;
and
those
made
unto
Abraham
,
Genes.
13.16
.
and
chap.
22.17
.
asmuch
as
belongs
to
the
multiplication
of
his
seed
,
and
asmuch
as
belongs
to
the
inheritance
of
the
world
.
And
I
exspect
to
see
them
intirely
complete
in
life
eternall
,
the
resurrection
of
the
just
being
made
.
According
to
this
humane
generation
I
know
in
Christ
two
times
:
the
one
of
shame
,
and
the
other
of
glory
.
In
the
time
of
his
shame
I
know
him
a
man
passible
and
mortall
,
with
all
the
miseries
which
being
annexed
unto
passibility
and
mortality
,
do
grow
in
man
that
lives
in
poverty
.
And
I
know
him
with
flesh
like
unto
mine
,
saving
that
his
was
not
sinfull
flesh
,
nor
flesh
subject
unto
sinne
as
mine
is
.
In
this
time
I
know
Christ
most
humble
and
most
meek
,
he
esteeming
himself
for
that
which
he
was
,
in
that
being
in
which
he
stood
clothed
with
flesh
,
as
one
disguised
amongst
men
,
that
he
might
be
handled
of
men
as
a
man
.
In
this
self
same
time
I
know
Christ
most
obedient
to
his
eternall
father
,
most
clean
from
all
sinne
,
and
therefore
most
just
,
and
most
holy
;
in
such
manner
as
he
might
securely
say
to
them
who
persecuted
him
and
calumniated
him
,
Who
of
you
can
convince
me
of
sinne
?
Joh.
8.
And
S.
Paul
speaking
of
him
might
well
say
,
(
2.
Cor.
5.21
.
)
He
who
knew
no
sin
.
And
S.
Peter
1.2
.
Who
did
no
sin
nor
was
any
guile
found
in
his
mouth
.
And
of
this
innocency
of
Christ
all
the
Scriptures
are
full
,
as
of
a
most
necessary
thing
to
be
understood
of
all
them
who
know
themselves
just
in
him
,
and
by
him
.
In
the
time
of
glory
I
know
Christ
a
man
impassible
and
immortall
,
and
I
know
him
most
glorious
and
most
triumphant
,
as
he
who
hath
gotten
absolute
power
in
heaven
and
in
earth
,
having
obtained
the
kingdome
of
God
,
and
the
inheritance
of
God
for
Gods
elect
,
having
slain
all
of
them
in
him
,
raised
them
all
up
in
him
,
&
glorified
them
all
in
him
:
&
so
that
comes
to
be
true
of
them
,
which
is
of
him
.
In
this
time
I
know
Christ
for
Lord
,
for
Head
,
and
for
King
of
the
people
of
God
,
of
the
Church
of
God
,
and
of
the
elect
of
God
.
I
know
Christ
for
Lord
of
the
elect
of
God
,
because
he
hath
redeemed
them
with
his
precious
bloud
,
delivering
them
from
sinne
,
from
hell
,
and
from
death
,
in
which
things
the
first
man
had
set
them
,
and
unto
which
things
he
had
obliged
and
made
them
subject
.
And
because
the
Apostles
in
their
writings
do
joy
to
call
Christ
Holy
,
they
know
Christ
for
the
Head
of
the
Church
of
God
:
For
God
having
put
in
him
his
holy
Spirit
with
all
the
treasures
of
his
divinity
,
he
communicates
and
distributes
them
most
liberally
to
those
who
being
incorporated
in
him
,
appertain
to
the
Church
of
God
,
to
every
one
according
to
his
capacity
,
doing
with
them
that
which
my
head
doth
with
my
body
:
that
as
my
hand
if
it
could
speak
,
would
say
and
affirm
,
that
it
feels
that
from
my
head
there
descends
a
vitall
virtue
,
by
means
whereof
it
lives
;
so
every
one
of
those
who
being
incorporated
in
Christ
are
of
the
Church
of
God
,
because
he
can
speak
,
saith
and
affirmeth
,
that
he
feels
that
from
Christ
there
comes
unto
him
a
spirituall
virtue
,
by
means
whereof
he
lives
a
spirituall
life
.
This
S.
John
thus
understood
,
(
chap.
1.16
.
)
when
he
said
.
For
of
his
fulnesse
have
we
all
received
,
and
grace
for
grace
:
and
so
S.
Paul
understood
it
,
Coloss.
1.18
.
For
it
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
.
I
know
Christ
for
King
in
the
people
of
God
;
for
I
understand
that
he
is
he
who
with
his
spirit
rules
and
governs
it
,
not
onely
in
inward
things
and
divine
,
as
Head
,
but
also
as
God
:
and
in
outward
and
corporall
things
,
as
King
.
In
all
which
things
being
as
they
are
the
sonnes
of
God
,
as
Saint
Paul
saith
,
Rom.
8
,
14.
they
are
led
by
the
Spirit
of
God
.
And
so
I
understand
that
the
kingdome
of
God
is
not
called
the
spirituall
kingdome
,
because
he
governs
us
in
spirituall
things
;
but
because
governing
us
in
spirituall
and
corporall
things
he
doth
not
govern
us
with
the
outward
law
,
but
with
the
inward
law
,
which
is
the
government
of
the
Holy
Spirit
and
the
Christian
spirit
.
Of
this
kingdome
of
Christ
the
holy
Scriptures
are
full
.
Esay
.
5.
Mic.
5.
Daniel
.
7.
By
which
I
understand
that
in
this
present
life
God
reigns
,
but
by
Christ
;
and
that
in
life
eternall
God
shall
reign
,
but
by
himself
onely
:
For
then
he
shall
be
all
in
all
.
1.
Cor.
15.
In
this
manner
I
know
Christ
glorious
for
King
of
the
people
of
God
,
for
Head
of
the
Church
of
God
,
and
for
Lord
of
the
Elect
of
God
.
And
I
know
Christ
humble
,
most
innocent
and
free
from
all
sinne
,
and
abounding
in
all
justice
:
And
I
know
fullfilled
in
him
in
part
the
promises
of
God
made
to
David
,
and
to
Abraham
.
And
I
know
him
for
the
Sonne
of
God
first-born
,
and
onely
begotten
and
I
know
that
he
is
the
Word
of
God
with
which
God
created
all
things
;
and
I
know
him
eternall
and
consubstantiall
.
And
I
hold
for
certain
,
that
as
the
Christian
faith
shall
go
on
being
in
me
more
efficacious
,
mortifying
me
and
quickening
me
:
so
these
knowledges
of
Christ
shall
go
on
being
more
clear
,
and
more
distinct
,
by
which
I
shall
go
on
from
day
to
day
,
alwayes
more
knowing
God
as
he
may
be
known
,
whilest
this
flesh
being
passible
and
mortall
,
is
not
a
subject
to
see
Christ
,
and
to
see
God
face
to
face
,
as
I
shall
see
him
in
life
eternall
.
Having
taken
this
resolution
in
the
knowledge
which
I
ought
to
have
of
Christ
,
I
go
resolving
my self
in
the
knowledge
that
I
ought
to
have
of
them
who
are
the
members
of
Christ
,
considering
every
one
of
them
a
Sonne
of
God
;
not
first-born
as
Christ
,
who
alwayes
was
a
Sonne
,
but
an
adopted
Sonne
by
Christ
,
and
in
Christ
;
not
begotten
as
Christ
,
who
is
the
sonne
by
generation
,
but
regenerated
by
Christ
and
in
Christ
,
born
the
sonne
of
wrath
,
and
re-born
the
sonne
of
God
;
not
in
the
state
of
glorification
,
in
which
Christ
is
,
but
in
the
state
of
opprobry
,
in
which
Christ
was
;
not
Lord
of
Gods
elect
,
but
one
of
the
number
of
them
,
who
being
elected
of
God
are
the
servants
of
Christ
,
redeemed
and
bought
by
Christ
;
not
head
of
the
Church
of
God
as
Christ
,
but
a
member
of
the
Church
of
God
,
of
which
Christ
is
the
head
;
not
King
of
the
people
of
God
as
Christ
,
but
governed
by
the
spirit
of
Christ
,
by
means
of
which
spirit
I
know
that
all
the
members
of
Christ
stand
united
amongst
themselves
,
and
united
with
Christ
himself
,
and
therefore
united
also
with
God
,
God
abiding
in
them
,
and
they
in
God
.
And
so
I
see
fullfilled
that
Prayer
,
which
Christ
made
unto
his
Father
for
this
union
(
John
17.
)
saying
,
That
they
may
be
one
in
us
.
And
I
understand
,
that
in
this
union
consisteth
all
the
christian
perfection
.
I
pray
God
,
that
he
do
in
such
manner
imprint
this
in
my
memory
,
that
it
may
not
sever
it self
,
or
depart
from
it
,
not
so
much
as
for
one
moment
,
to
the
intent
that
I
never
may
do
any
thing
which
shall
not
be
worthy
of
this
union
,
which
I
acknowledge
from
my
Christ
who
is
my
Lord
,
my
Head
,
and
my
King
.
To
him
be
glory
with
the
Father
,
and
the
holy
spirit
.
Amen
.
CONSID.
CX
.
That
the
principall
gifts
are
not
understood
,
untill
they
be
possessed
.
A
Most
great
testimony
of
Christian
life
is
this
,
that
according
as
a
christian
man
goes
perfecting
himself
in
his
christian
customs
,
so
he
goes
clearing
himself
in
his
christian
conceptions
.
Nay
I
hold
for
certain
,
that
the
selfsame
christian
spirit
which
goes
perfecting
him
in
his
customs
,
goes
clarifying
him
in
his
conceptions
;
insomuch
that
it
can
be
hardly
understood
,
whether
the
clarification
in
the
conceptions
comes
from
the
perfection
in
the
customs
,
or
the
perfections
in
the
customs
come
from
the
clarification
in
the
conceptions
.
And
therefore
it
is
sure
to
say
,
that
both
the
one
,
and
the
other
comes
from
the
christian
spirit
,
which
doth
marvellously
work
both
the
one
and
the
other
in
them
who
accept
the
Gospel
of
Christ
.
This
I
have
said
to
this
purpose
,
that
I
having
understood
that
the
christian
businesse
is
not
science
,
but
experience
,
and
having
by
many
comparisons
procured
to
make
some
persons
capable
of
this
truth
,
I
have
never
remained
satisfied
in
my
mind
;
in
such
manner
that
it
seemed
to
me
that
I
had
expressed
after
mine
own
manner
my
conceit
,
untill
now
that
having
in
mine
own
judgement
comprehended
it
with
more
clearnesse
,
it
seems
to
me
that
I
am
able
to
expresse
it
better
.
And
so
I
say
,
that
between
the
believing
,
and
accepting
the
christian
things
,
Faith
,
Hope
and
Charity
,
with
humane
wit
,
or
with
a
christian
spirit
;
I
know
the
difference
,
which
I
know
between
accepting
,
and
approving
those
three
morall
vertues
,
Magnanimity
,
Valour
and
Liberality
,
and
having
them
indeed
.
I
say
,
that
as
there
be
men
,
who
hearing
others
speak
of
these
three
morall
vertues
,
and
of
the
perfection
of
them
,
albeit
they
do
not
know
them
in
themselves
,
yet
do
approve
them
and
accept
them
for
good
:
so
there
be
also
of
those
men
who
hearing
speak
of
those
three
gifts
of
God
,
Faith
,
Hope
and
Charity
,
and
of
the
perfection
,
and
efficacy
of
them
;
albeit
they
do
not
know
them
in
themselves
,
yet
they
do
approve
them
and
accept
them
for
good
,
believing
that
they
who
accept
the
grace
of
the
Gospel
,
do
enjoy
the
remission
of
sinnes
,
and
the
reconciliation
with
God
through
Christ
,
and
approving
the
hope
with
which
they
expect
the
felicity
of
eternall
life
,
and
the
love
with
which
they
love
God
above
every
thing
,
and
they
love
their
neighbour
as
themselves
.
And
I
say
further
,
that
as
whilest
they
,
who
approve
those
three
morall
vertues
not
possessing
them
,
albeit
they
willingly
heare
talk
of
them
,
through
the
desire
which
they
have
to
possesse
them
;
yet
it
is
not
so
much
as
that
it
gives
them
entire
satisfaction
:
nay
rather
,
when
they
look
upon
themselves
,
and
find
themselves
without
them
,
they
grieve
themselves
,
and
are
malecontent
,
and
so
much
the
more
as
it
seems
to
them
that
the
vertues
are
more
perfect
,
because
they
do
more
loose
the
hope
of
being
able
to
obtain
them
:
so
likewise
they
,
who
approve
these
three
gifts
of
God
not
possessing
them
,
albeit
they
rejoyce
to
heare
speak
of
them
,
through
the
desire
which
they
have
to
possesse
them
;
yet
is
it
not
so
much
as
that
it
gives
them
entire
satisfaction
:
nay
rather
,
when
they
look
upon
themselves
,
and
find
themselves
without
them
,
they
grieve
themselves
,
and
stand
malecontent
,
and
so
much
the
more
as
it
seems
to
them
that
the
gifts
are
the
more
perfect
,
because
they
so
much
more
loose
the
hope
of
obtaining
them
.
Further
I
say
,
that
as
when
it
should
happen
,
that
those
men
who
approve
the
three
morrall
vertues
not
possessing
them
,
should
come
to
possesse
them
,
knowing
themselves
magnanimous
,
valiant
,
and
liberall
;
they
would
affirm
that
they
never
well
understood
what
thing
these
three
vertues
were
,
and
would
after
a
much
other
manner
rejoyce
to
hear
speak
of
them
,
knowing
them
to
be
in
themselves
:
and
albeit
it
would
grieve
them
when
they
knew
themselves
imperfect
in
them
,
yet
it
would
not
grieve
them
that
they
should
be
so
perfect
as
they
are
.
So
likewise
when
it
befalls
that
the
men
who
approve
the
three
gifts
of
God
not
possessing
them
come
to
possesse
them
,
because
God
gives
them
unto
them
,
knowing
themselves
endued
with
Faith
,
with
Hope
,
and
with
Charity
,
they
affirm
that
they
never
well
understood
what
these
three
gifts
of
God
were
,
and
do
most
fully
rejoyce
and
satisfie
themselves
to
heare
speak
of
them
;
and
so
much
the
more
,
inasmuch
as
they
speak
more
highly
of
them
,
because
they
know
them
in
themselves
.
And
albeit
they
are
sorry
,
and
grieve
themselves
,
when
looking
upon
themselves
they
know
themselves
imperfect
in
them
,
yet
it
grieves
them
not
that
they
be
so
perfect
as
they
are
;
nay
rather
they
are
content
,
and
(
if
it
were
possible
,
)
they
would
adde
unto
them
much
more
perfection
.
So
much
is
the
satisfaction
which
they
find
in
believing
,
hoping
,
and
loving
.
In
this
manner
I
understand
,
that
as
none
is
capable
of
knowing
what
it
is
to
be
magnanimous
,
or
valiant
,
or
liberall
,
but
onely
he
who
hath
magnanimity
,
valour
,
and
liberality
:
so
none
is
capable
of
knowing
what
Believing
,
Hoping
,
and
Loving
are
,
but
he
who
through
the
Christian
spirit
hath
the
gift
of
Faith
,
Hope
,
and
Charity
.
And
so
it
comes
to
passe
to
be
so
true
,
that
a
man
may
as
it
were
touch
it
with
his
hand
,
That
spirituall
and
Christian
gifts
are
not
understood
untill
they
be
possessed
.
In
this
discourse
I
understand
all
this
.
First
,
that
it
being
true
,
that
none
are
capable
of
the
gifts
of
God
to
understand
them
,
but
they
onely
who
have
them
,
it
appertains
to
every
person
that
would
understand
them
,
first
to
demand
them
of
God
,
and
not
to
think
that
he
understands
them
untill
that
he
know
them
,
and
feel
them
in
himself
,
as
the
magnanimous
knows
,
and
feels
magnanimity
in
himself
.
Secondly
,
that
they
may
say
that
they
know
,
and
feel
the
gifts
of
God
in
them
,
who
find
entire
satisfaction
,
when
they
heare
others
speak
of
Christian
matters
;
and
albeit
they
are
sorrowfull
,
and
grieve
themselves
,
when
they
see
themselves
imperfect
in
them
;
yet
they
rejoyce
,
and
content
themselves
that
they
should
be
so
perfect
as
they
are
;
considering
that
by
how
much
they
are
the
more
perfect
,
by
so
much
the
more
doth
the
glory
of
the
Gospel
of
Christ
,
and
of
God
come
to
be
illustrated
,
and
so
much
doth
the
basenesse
and
the
vilenesse
,
the
infirmity
and
the
weaknesse
of
man
come
to
be
more
known
.
Thirdly
,
that
as
one
in
being
magnanimous
hath
magnanimity
in
being
valiant
hath
valour
,
in
being
liberall
hath
liberality
;
so
in
ones
accepting
the
grace
of
the
Gospel
,
he
hath
Faith
,
and
is
Just
,
and
in
desiring
the
day
of
judgement
,
hath
Hope
,
and
is
holy
;
and
in
Loving
God
and
his
neighbours
,
hath
charity
,
and
is
pious
.
Fourthly
,
that
as
the
magnanimous
doth
not
loose
his
magnanimity
for
twise
or
thrise
falling
into
pusillanimity
,
except
he
neglect
himself
in
such
manner
that
forgetting
to
be
magnanimous
he
becomes
pusillanimous
.
And
what
I
say
of
the
magnanimous
,
I
say
of
the
valiant
,
and
of
the
liberall
.
So
the
just
man
by
Christian
faith
doth
not
loose
the
justice
of
Christ
for
committing
two
or
three
iniquities
,
except
he
neglect
himself
in
such
sort
of
the
Faith
,
that
forgetting
himself
of
his
being
just
by
faith
he
become
unjust
.
And
that
which
I
say
of
the
Just
,
I
say
of
the
Holy
through
Hope
,
and
I
say
of
the
Pious
through
Charity
:
so
if
one
demand
of
me
saying
,
whether
I
believe
,
that
he
who
hath
by
the
gift
of
God
Faith
,
Hope
and
Charity
,
can
come
to
loose
his
justice
,
his
Holinesse
,
and
his
Piety
,
which
he
hath
gotten
with
Faith
,
with
Hope
,
and
with
Charity
.
I
say
unto
him
,
that
if
it
be
possible
that
he
should
come
to
loose
his
Faith
,
his
Hope
and
his
Charity
,
it
will
be
also
possible
,
for
him
to
loose
his
Justice
,
his
Holinesse
and
his
Piety
,
these
being
the
effects
of
those
.
And
I
say
unto
him
,
that
I
hold
it
for
more
difficult
,
that
one
who
hath
by
the
gift
of
God
,
Faith
,
Hope
and
Charity
,
should
deprave
himself
in
such
manner
,
that
he
should
loose
them
,
and
with
them
should
loose
his
Justice
,
his
Holinesse
,
and
his
Piety
;
then
it
is
for
another
,
who
is
by
naturall
gift
magnanimous
,
valiant
,
and
liberall
,
to
come
to
make
himself
so
pusillanimous
,
so
fearfull
;
and
so
covetous
,
that
he
should
loose
his
magnanimity
,
valour
,
and
liberality
.
And
I
will
say
moreover
unto
him
,
that
as
it
is
a
secure
thing
for
the
magnanimous
,
valiant
,
and
liberall
to
live
upon
his
guard
,
suspecting
himself
,
that
if
he
should
grow
negligent
,
he
might
come
to
loose
his
magnanimity
,
his
valour
,
and
his
liberality
:
so
likewise
is
it
a
secure
thing
for
the
Just
,
Holy
,
and
Pious
to
live
upon
his
guard
,
suspecting
himself
,
that
if
he
should
grow
negligent
,
he
might
come
to
loose
Faith
,
Hope
and
Charity
,
and
with
them
Justice
,
Holinesse
,
and
Piety
.
It
is
very
true
,
that
I
shall
hold
him
for
much
more
secure
,
who
by
the
inward
spirit
shall
be
assured
that
he
can
by
no
means
come
to
loose
his
Justice
,
his
Holinesse
and
his
Piety
,
then
that
other
,
that
alwayes
lives
upon
his
watch
suspicious
of
himself
.
For
I
understand
that
the
security
which
is
divine
,
mortifies
,
and
kills
all
the
desires
of
sinning
,
as
that
which
is
humane
quickens
them
,
and
kindles
them
.
And
I
understand
also
,
that
the
suspecting
,
which
is
as
it
were
a
fearing
,
even
when
it
is
of
the
holy
spirit
,
being
a
thing
proper
to
the
Hebrews
,
is
a
thing
of
imperfect
Christians
;
it
being
proper
to
the
perfect
Christians
who
have
much
Faith
,
much
Hope
and
much
Charity
,
to
say
with
S
,
Paul
,
who
shall
seperate
us
from
the
love
of
Christ
?
Rom.
8.
Here
I
will
adde
this
.
That
as
Liberality
is
so
annexed
to
Magnanimity
,
that
he
cannot
be
magnanimous
that
is
not
liberall
;
so
Hope
and
Charity
are
so
annexed
unto
Faith
,
that
it
is
impossible
that
he
should
have
Faith
,
who
hath
not
Hope
,
and
Charity
;
it
being
also
impossible
that
one
should
be
just
without
being
Holy
and
Pious
.
But
of
these
Christian
verities
they
are
not
capable
,
who
have
not
experience
in
Christian
matters
,
which
they
onely
have
,
who
by
the
gift
of
God
,
and
by
the
benefit
of
Christ
have
Faith
,
Hope
,
and
Charity
,
and
so
are
Pious
,
Holy
,
and
Just
in
Christ
,
and
do
attend
to
comprehend
that
Piety
,
that
Justice
,
and
that
Holinesse
,
in
which
they
are
comprehended
,
being
like
unto
God
,
and
to
the
Sonne
of
God
Jesus
Christ
our
Lord
,
AMEN
.
FINIS
.